expressions) lead to the development of siḍḍhis, yet they cannot in any way help one to attain the seat of Paramāṭmā. How then can one who is an āṭmajñānī and who is without his mind be said to long after siḍḍhis, while all the actions of his desires are controlled?"

Chapter IV

On another occasion Niḍāgha asked Lord Ṛbhu to enlighten him as to the characteristics of jīvanmukti. 1 To which Ṛbhu replied in the affirmative and said the following:

"In the seven bhūmikās or (stages of development of wisdom) there are four kinds of jīvanmukṭas. 1 Of these the first stage 2 is śubhechchhā (good desire); the second is vichāraṇā (inquiry); the third is tanumānasī (or pertaining to the thinned mind); the fourth is saṭṭvāpaṭṭi (the attainment of saṭṭva); the fifth is asamsakṭi (non-attachment); the sixth is the paḍārṭhabhāvanā (analysis of objects) and the seventh is the ṭurya (fourth or final stage). The bhūmikā which is of the form of praṇava (Om) is formed of (or is divided into) akāra—A, ukāra—U, makāra—M, and arḍhamāṭrā. Akāra and others are of four kinds on account of the difference of sṭhūla (gross), sūkshma (subtle), bīja (seed or causal), and sākshī (witness). Their avasṭhās are four: waking, dreaming, dreamless sleeping and ṭurya (fourth). He who is in (or the entity that identifies itself with) the waking state in the gross amśa (essence or part) of akāra is named Viśva; in the subtle essence, he is termed Ṭaijasa; in the bīja essence, he is termed Prājña; and in the sākshī essence, he is termed Ṭurya.

"He who is in the dreaming state (or the entity which identifies itself with the dreaming state) in the gross essence of ukāra is Viśva; in the subtle essence, he is termed Ṭaijasa; in the bīja essence, is termed Prājña; and in the sākshī essence, he is termed Ṭurya.

"He who is in the sushupṭi state in the gross essence of makāra is termed Viśva; in the subtle essence, Ṭaijasa; in the

bīja essence, he is termed Prājña; and in the sākshī essence, he is termed Ṭurya.

"He who is in ṭurya state in the gross essence of arḍhamāṭrā is termed Ṭurya-viśva. In the subtle, he is termed Ṭaijasa; in the bīja essence, he is termed Prājña; and in the sākshī essence, he is termed Ṭurya-ṭurya.

"The ṭurya essence of akāra is (or embraces) the first, second and third (bhūmikās or stages of the seven). The ṭurya essence of ukāra embraces the fourth bhūmikā. The ṭurya essence of makāra embraces the fifth bhūmikā. The ṭurya essence of arḍhamāṭrā is the sixth stage. Beyond this, is the seventh stage.