Listen, O wise one, as the subtle mysteries of the Self are revealed. At the heart of this teaching lies a wondrous lotus: it has eight radiant, white petals, each signifying sovereignty, and its supreme center is detachment. The openings of this lotus stretch out to the directions, where the vital airs and other forces are established. When the vital airs unite with these channels, one perceives, in succession, the ten pathways through which these airs flow. Seventy-two thousand channels are described, coursing throughout the body. Know, O sage, that wakefulness resides in the eyes, while the state of dreaming is situated in the throat. Deep sleep, it is taught, abides in the heart, and the fourth state—transcending the other three—is established in the head. In waking, Brahmā and Viṣṇu are present, and in dreams, they too appear in their proper order. But Īśvara presides over deep sleep, and Maheśvara reigns in the fourth state. Thus, the wise declare, with all faculties, the nature of the person. When one abides in these states—the mind, intellect, ego, and consciousness—this is called wakefulness. When established in these faculties, it is called dreaming. When these faculties are dissolved into the Self, O virtuous ones, that is deep sleep, distinct from the faculties. The fourth state is so designated, and beyond even this fourth state, transcending it, is Śiva, the supreme cause. Waking, dreaming, deep sleep, and the fourth state are known as adhibhautika, but they are also called ādhyātmika and adhidaivika, O best of Brahmins. All this, “I am indeed that,” should be understood by one who knows: the senses of knowledge and the organs of action are included. Mind, intellect, ego, and consciousness—these four are called adhyātma individually, making fourteen in all. To see, to hear, to smell, to taste, and to touch—these are the senses of knowledge. To think, to understand, to make into “I,” to consider, to speak—these are faculties of mind and action. To take, to go, to release, and to enjoy—these, in order, are 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, constitute the fourteenfold adhidaivika. Among the queens, Sudarśanā, Jitā, Saumyā, Moghā, Rudrāmṛtā, Satyā, and Madhyamā are named, O best of twice-born. The channels—Rāśi, Śukā, Asurā, Kṛttikā, Bhāsvatī—are bound in fourteen ways. The winds situated within these channels, and their carriers, are fourteen: prāṇa, vyāna, apāna, udāna, samāna, Vairambha, Mukhya, Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, and Anila. The nāgas and these fourteen winds, along with the sense of sight and what is to be seen, and the sun, O virtuous ones, all abide within. In the channels, in the breath, in knowledge, and in bliss, in the space within the heart—within all these, the Supreme abides. Though the Self is one, it moves within them all. Meditate upon Me, the Lord—ageless, infinite, free from sorrow, immortal, and unchanging. He alone moves among these fourteen forms; they dissolve in Him, for truly, there is nothing else, O twice-born ones. He is all-knowing, the Lord of all; He is the ruler and the inner god, of great splendor. Worshipped by all, He is the eternal source of happiness; yet, O best of twice-born, not all attain happiness 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 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. Here, Soma is the self of time and is called the self made of knowledge; ever-blissful, becoming the great Lord, the Supreme Lord. Thus, I am indeed all this world; all is established in Me alone. Though independent, it is dependent, for apart from Me, upon reflection, it does not exist. There is truly no oneness, so how could there be duality? Thus, there is neither mortality nor immortality, nor birthless origin. He is not inwardly conscious, nor outwardly conscious, nor conscious in both ways; not a mass of consciousness, nor conscious in the ordinary sense, nor preceded by knowledge. There is nothing known or to be known; liberation is the highest reality. Liberation is indeed aloneness, the highest good, free from affliction. The immortal, imperishable Brahman, the supreme Self, both transcendent and immanent, without difference, without appearance, is knowledge, called by many names. That which is clear and one-pointed is called knowledge; all else is ignorance—no further inquiry is needed here. Thus, the clear knowledge that arises from contact with the teacher is steadfast, always free from passion, hatred, falsehood, anger, desire, and thirst. This, untouched by intoxication, should be understood as the giver of liberation today; because ignorance is the original impurity, a person is considered impure. Liberation comes only from the destruction of ignorance, not otherwise, even in millions of births. Without knowledge alone, merit and demerit are never exhausted. Such is the profound teaching, O seeker, of the Self and the Supreme.