When the self-cause Jñāna is in its Self-bliss like the banyan tree in its seed, though associated with these four sheaths caused by Ajñāna, then it is called Ānanḍamaya sheath. Āṭmā which is associated with the Upāḍhi [vehicle] of these sheaths is figuratively called Kośa.

7. What is meant by Karṭā (actor), Jīva, Pañchavarga [the five groups], Ksheṭrajña (the lord of the place), Sākshi [the witness], Kūtasṭha and Anṭaryāmin (the latent guide)?

Karṭā (the actor) is the one who possesses the body and the internal organs through their respective desires proceeding from the idea of pleasure and pain. The idea of pleasure is that modification of the mind known as love. The idea of pain is

that modification of the mind known as hate. The cause of pleasure and pain are sound, touch, form, taste and odour.

Jīva is that Aḍhyāsi [deluded one] that thinks that this body, which is obtained through the effects of good and bad Karmas, is one not so obtained.

Pañchavarga (the five groups) are (1) Manas, viz., Manas, Buḍḍhi, Chiṭṭa and Ahaṅkāra (creating uncertainty, certitude, flitting thought and egoism), (2) Prāṇa, i.e., Prāṇa, Apāna, Vyāna Samāna and Uḍāna, (3) Saṭṭwa, i.e., Saṭṭwa, Rajas, and Ṭamas. (4) the [five] elements: earth, water, fire, Vāyu and Ākāś and (5) Ḍharma and its opposite Aḍharma.

The original Aviḍyā which has the characteristics of the above 5 groups, which does not perish without Āṭmā-Jñāna, which appears eternal through the presence of Āṭmā and which is the vehicle for [the manifestation of] Āṭmā, is the seed of the Liṅga [subtle] body. It is also called Hṛḍaya-granṭhi [the heart-knot].

The Chaiṭanya [consciousness] which is reflected and shines in it is Ksheṭrajña.

Sākshi [the witness] is that conscious one that is aware of the appearance and disappearance [of the three states] of the knower, the knowledge and the known, who is himself without [or not affected by] this appearance and disappearance, and who is self-radiant.

Kūtasṭha is he who is found without exception in the Buḍḍhi of all creatures from Brahma down to ants, and who is shining as Āṭmā and dwells as witness to the Buḍḍhi of all creatures.

Anṭaryāmin is the Āṭmā that shines as the ordainer, being within all bodies like the thread [on which] beads [are strung] and serving to know the cause of the several differences of Kūtasṭha and others associated with him.

8. Who is Praṭyagāṭmā?

He is of the nature of truth, wisdom, eternity and bliss. He has no vehicles of body. He is abstract wisdom itself, like a mass of pure gold that is devoid of the changes of bracelet, crown, etc. He is of the nature of mere consciousness. He is that which shines as Chaiṭanya and Brahman. When He is

subject to the vehicle of Aviḍyā and is the meaning of the word "Ṭwam" ('Thou' in "Ṭaṭṭwamasi"), then He is Praṭyagāṭmā.

9. Who is Paramāṭmā?