In the serene realm that lies beyond all ego and distinctions, where the mind is utterly still and unmoving, whatever shines forth without the slightest dullness is recognized as one’s true nature. This state is remembered as the essence of the Self, untouched by agitation. But before reaching such clarity, there are many states of delusion that cloud the mind. These states are sevenfold: seed-awakening, ordinary awakening, great awakening, waking dream, ordinary dream, dream-awakening, and deep sleep. Each is interwoven with the others, known by various names, and each has its own characteristics. At the root is pure consciousness—awareness itself, unnamed and untainted. This pure awareness becomes the foundation for all future names and meanings, such as mind, living being, and so forth. When consciousness remains in its latent form, it is called seed-awakening—a new state of cognition, awaiting further development. Next comes ordinary awakening. Here, as consciousness arises, a clear conviction appears: “This is the other, I am this, this is mine.” This marks the prior formation of waking awareness, the sense of distinct self and other. When this conviction, “This is that, I am this, this belongs to me,” arises from previous births with greater strength, it is known as great awakening—a deeper, more powerful sense of individuality. There is also the waking dream, the kingdom of the mind during wakefulness. Whether unestablished or established, without sleep and not outwardly directed, this state is a subtle realm of mental activity. Wakefulness itself becomes manifold due to distinctions, such as seeing a double moon, mistaking an oyster’s shimmer for silver, or chasing a mirage—when these illusions are repeatedly experienced, the waking state is fractured into many forms. Even if one thinks, “I saw this only for a short time; it is not real,” the impression left at the end of sleep about what was experienced during sleep remains. This is called a dream—when, in the state of great wakefulness, the memory of an experience lingers in the heart, not having appeared for a long time and not manifesting its full form. Sometimes, a dream rises to the status of wakefulness and attains the state of great wakefulness. Whatever is perceived or not perceived in the body is considered both dream and waking, blurring the boundaries between the two. When the six states are abandoned, the soul remains in a dull condition, filled with awareness of future suffering—this is called the state of deep sleep. In deep sleep, all objects—grass, clods, stones, and so on, whether old, new, or very recent—are present in their own way. Thus, O Raghava, seven states of ignorance have been described, each with hundreds of branches and appearing in countless forms. That which is long established as waking or dream eventually becomes wakefulness itself; through the diversity of objects, it unfolds and expands. Within this, there are even deeper states of waking, and within those, yet others—so dense are the cycles of existence. Even in deep sleep, dream, and the intermediate states, this mass of delusion persists, solid like a rock. From one dream, the world enters into another dream; from one delusion, into another delusion—just as a whirlpool in a river sinks into another body of water. Some cycles of existence persist as long dreams or waking states; others repeat again and again as dreams, or as waking and dreaming, or in other ways. This ground of ignorance, called the sevenfold path, is divided by various inner distinctions of transformation. When you cross beyond this by beautiful inquiry and see the pure awakening, you know yourself as the Self. Now, listen about the sevenfold ground of knowledge, O sinless one. By knowing it, you will never again sink into the mire of delusion. Many disputants speak of the stages of yoga in various ways, but these alone are truly auspicious and worthy. They call knowledge “awakening”; this is the sevenfold ground. Liberation, however, is to be known as that which lies beyond the seventh stage. True understanding and liberation are synonymous; through true understanding, the living being does not sprout again in this world. The first stage is called “pure desire”—the heartfelt longing for truth. The second is “inquiry,” the earnest search and questioning. The third is “attenuation of mind,” where passion for sense objects fades. The fourth is “establishment in purity,” abiding in the pure essence of being. Then comes “non-attachment,” the wondrous steadfastness of pure being. The sixth is “absence of conceptualization,” where one no longer conceives of inner or outer objects. The seventh is “transcending the fourth,” the state beyond all division. Liberation stands at the end of these stages; in that, one does not grieve again. Now hear the explanation of these stages. One who thinks, “Am I merely dull, or am I observing the scriptures and the wise? I desire, preceded by dispassion,” is said to possess “pure desire.” Conduct arising from association with scriptures and the wise, preceded by dispassion and practice, is known as “inquiry.” Where, through inquiry and pure desire, there is lack of passion for sense objects and absence of longing, this is “attenuation of mind.” Through practice of these three stages, and by the power of detachment from objects in the mind, when one abides in the pure essence of being, it is called “establishment in purity.” Through the practice of the fourteenfold discipline, with the result of non-attachment, arises the wondrous steadfastness of pure being, known as the state of non-attachment. By practicing the five stages and delighting firmly in one’s own Self, without conceiving of inner or outer objects, this state is attained. And through long and diligent effort, prompted by another, in understanding the meaning of things, the sixth state called “non-conception of objects” arises. By long practice of the sixfold stage, and by not perceiving any division, establishment in one’s own true nature is known as the state called “the fourth.” This is the fourth state among those liberated while living; beyond this is “beyond the fourth,” attained by those liberated after the body. Those truly blessed ones who have reached the seventh stage, delighting in the Self and great of soul, have attained the supreme state. The liberated while living do not sink into the taste of pleasure or pain; whether by natural or noble action, they may act or not act at all. These wise ones, when instructed by those nearby, perform all conduct in due order, remaining unshaken—like one awake in sleep. Thus, the journey from delusion to knowledge, from ignorance to liberation, is revealed in these sevenfold grounds. By understanding and traversing them, one comes to rest in the pure, unchanging Self, beyond all sorrow and confusion.