O best of the twice-born, listen with a steady mind as the nature of the Supreme is revealed. That Reality is without eyes, without ears, without hands or feet. It is unborn and unmanifest, soundless and beyond the senses. It is untouched, formless, devoid of taste and smell, imperishable, without foundation, eternal, all-pervading, and sovereign over all. This Supreme is great and vast, ever-unborn, and composed entirely of pure consciousness. It is without breath or mind, without moisture or redness—free from all attributes. Immeasurable, neither gross nor subtle, neither long nor short, it is limitless, blissful, and unchanging. It remains unobstructed, non-dual, infinite, and beyond perception. Uncovered and of a single essence, it is the highest knowledge, and there is nothing apart from it. Though people speak of higher and lower, in truth, there is no such distinction here. I alone am all this universe, and all the world is indeed in Me. From Me the universe arises, in Me it abides, and into Me it dissolves. Nothing else is seen apart from Me—by mind, by speech, or by action. Therefore, let one perceive everything—both the real and the unreal—in the Self, with a concentrated mind. Perceiving all in the Self, one’s mind no longer turns outward. Let the gaze be fixed downward, and at a measure of twelve finger-breadths above the navel, know the heart as the great abode of the universe. In the center of this heart is a lotus, arising from the root of virtue, with a splendid stalk of knowledge. This lotus has eight white petals of sovereignty and the supreme pericarp of detachment. Its openings are the directions, where the vital airs and other energies are established. When one is united with these vital airs and energies, one perceives, successively, the ten channels carrying the life-breath, each individually. There are said to be seventy-two thousand channels. Know that wakefulness is situated in the eyes, and dream is said to be in the throat. Deep sleep is rooted in the heart, and the fourth state is established in the head. In the waking state, Brahmā and Viṣṇu are present, and likewise in the dream state, in their proper order. In deep sleep, Īśvara abides, and in the fourth state, Maheśvara presides. Thus, the wise declare that the person, with all faculties, dwells in these states. When one abides in these, it is called wakefulness—composed of mind, intellect, ego, and consciousness, these four. When established in these, it is called dream. When the faculties dissolve into the Self, that is deep sleep, distinct from the senses. The fourth is so designated, and beyond even the fourth, transcending it, is Śiva, the supreme cause. Waking, dream, deep sleep, and the fourth—these are called adhibhautika, and also, O best of Brahmins, they are said to be ādhyātmika and adhidaivika. All this, “I am indeed that,” should be understood by one who knows—the senses of knowledge and the organs of action. Mind, intellect, ego, and consciousness—these four are called adhyātma separately; thus it is remembered as fourteenfold. To be seen, to be heard, to be smelled, to be tasted, and to be touched—these are the adhibhautika. To be thought, to be understood, to be made into “I,” to be considered, to be spoken, to be taken, to be gone to, to be released, and to be enjoyed—these, in order, are the adhibhautika. The sun, the directions, the earth, Varuṇa, the wind, the moon, Brahmā, Rudra, and the knower of the field—Agni, Indra, Viṣṇu, Mitra, Prajāpati—these, in order, form the fourteenfold adhidaivika. The queens Sudarśanā, Jitā, Saumyā, Moghā, Rudrāmṛtā, Satyā, and Madhyamā, and the channels Rāśi, Śukā, Asurā, Kṛttikā, Bhāsvatī—these channels are bound in fourteen ways. The winds situated in the middle of the channels and their carriers are fourteen: prāṇa, vyāna, apāna, udāna, samāna, Vairambha, Mukhya, Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, and Anila. These, called nāgas, and the fourteen winds, as well as the sense of sight and what is to be seen, and likewise the sun—all these, O virtuous ones, are the domains where the Supreme abides: in the nāḍī, in the breath, in knowledge, and in bliss, in the space within the heart. Though the Self is one, it moves within all these forms. Meditate upon Me, the Lord, ageless, infinite, free from sorrow, immortal, and unchanging. He alone moves among these fourteen forms; they dissolve into Him, for truly there is nothing else, O twice-born ones. He alone is all-knowing, the Lord of all; He is the inner ruler, the god of great splendor. Worshipped by all, He is the eternal source of all happiness. Yet, O best of the twice-born, not everyone here attains all happiness merely by worshipping Him. Even when worshipped through the Vedas and various scriptures, this all-knowing Lord does not go to the Vedas and scriptures. All this is His food, yet He Himself is not food; what is protected by the Self may be eaten, but He never becomes food anywhere. Everywhere, I am the food of living beings, I am the bond of creatures, the ruler and the guide, the fivefold Self in its divisions. This embodied self is made of food and is called the eater of food. The self made of breath, the self of the senses, the self of intention, and the self made of mind—thus is the Self known in its manifold forms.