"Virāt, under the orders of Īśvara having entered this microcosmic body, and having buḍḍhi as his vehicle, reaches the state of Viśva. Then he goes by the several names of Viñjānāṭma, Chiḍābhāsa, Viśva, Vyāvahārika, the one presiding over the waking gross body and the one generated by karma. Sūṭrāṭmā, under the orders of Īśvara, having entered the microcosmic subtle body, and having manas as his vehicle, reaches the Ṭaijasa state. Then he goes by the names of ṭaijasa, prāṭibhāsika and svapnakalpiṭa (the one bred out of dream). Then under the orders of Īśvara, he who is coupled with avyakṭa, the vehicle of Māyā having entered the microcosmic kāraṇa body, reaches the state of prajñā. He goes then by the names of prajñā, avichchinna, and pāramārṭhika and sushupṭhi-abhimāni (the presider over sushupṭi). Such sacred sentences, as Ṭaṭṭvamasi (That art thou) and others, speak of the identity with the Brahman of the Pāramārṭhika-Jīva enveloped by ajñāna, which is but a small particle of avyakṭa; but not vyāvahārika and prāṭibhāsika (Jīvas). It is only that chaiṭanya which is reflected in antaḥkaraṇa that attains the three states. When it assumes the three states of jāgraṭ, swapna, and sushupṭi, it is like a water-lift as if grieved, born and dead. There are five avasṭhās—jāgraṭ, swapna, sushupṭi, mūrchchhā (trance), and death. Jāgraṭ avasṭhā is that in which there is the perception of objects, of sound, etc., through the grace of the ḍevaṭā presiding over each of them. In it, the Jīva, being in the middle of the eyebrows and pervading the body from head to foot, becomes the agent of actions, such as doing, hearing and others. He becomes also the enjoyer of the