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Sanskrit text, Unicode transliteration and English translation of verse 17:

啶呧え啷嵿い啶班�權�嵿�椸�曕ぐ啶｀ぞ啶ㄠ�嵿く啷� 啶夃お啶距ぇ啶�啶� 啶膏�嵿さ啶�啷嵿ぐ啶曕ぞ啶多え啶�啶膏�嬥そ啶む�嵿�� 啶膏�權�嵿�曕�嵿ぐ啶�啶距い啷� 啷�
啶�啷�啶犩き啶距さ啶�啷� 啶夃お啶�啶距え啷嵿い啶� 啶むぞ啶ㄠた 啶むえ啷嵿え啷嵿く啶距じ啶曕ぐ啷嵿ぎ 啶�啶班ぇ啶距ぎ啷嵿え啶� 啶灌�冟げ啷嵿げ啶�啶� 啷� 啷оキ 啷�

antara峁単akara峁嚹乶y up膩dhaya岣� svaprak膩艣anabhaso'tra sa峁卥ram膩t |
辫墨峁环补bh膩vam upay膩nti t膩ni tan苍测腻蝉补karma paradh膩mni h峁沴laya岣� || 17 ||

The [four] centers of the yogic body are the limiting factors of the sky of self-luminous awareness. They transform into the [four] power sites (辫墨峁环补) located [in the body] in that order. The rite of installing those [four inner power sites] is dissolving the Heart into supreme radiance.

Notes:

Kaula tantra developed a number of important contributions to Indic religious and tantric traditions, including a highly specialized conceptual vocabulary capable of intimately describing various states of awareness and practice. Despite the generally poor reception that Kaula tantra received over the last centuries as a debaucherous pseudo-religion that indulges in intoxication, and other socially unacceptable practices, in truth, the advanced 箩帽腻苍补 taught in many Kaula texts rivals even the most elevated teachings from the 鲍辫补苍颈峁�a诲蝉 and other profound sources of knowledge of the Self.

One of Kaula tantra's specialties is a particularly detailed understanding of 办耻峁囜笉补濒颈苍墨 艣补办迟颈, the subtle creative life-force energy of 艢颈惫补 that manifests reality and is embodied in a latent "seed" form within the human body. 碍耻峁囜笉补濒颈苍墨 travels through various centers known as cakras (wheels) and 腻诲丑腻谤补蝉 (locations) both within and around the body and are variously described in tantric and yogic traditions. Central to Kaula teachings on tantric yoga and 办耻峁囜笉补濒颈苍墨 are four immersions, or inner Kaula yogic states of consciousness known as: 辫颈峁囜笉补蝉迟丑补, padastha, 谤奴辫补蝉迟丑补, and 谤奴辫腻迟墨迟补. This fourfold classification is taught in a number of texts including the 碍耻濒补辫补帽肠腻艣颈办腻, 惭腻濒颈苍墨惫颈箩补测辞迟迟补谤补迟补苍迟谤补, 惭补苍迟丑腻苍补产丑补颈谤补惫补迟补苍迟谤补, Kaula箩帽腻苍补nir峁嘺ya, 艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补, and 驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补, among others. The specificities of what these four terms mean varies significantly through time, and between the texts and traditions that teach them, but are generally related to levels of immersion in consciousness, states of awareness, and aspects of 办耻峁囜笉补濒颈苍墨 practice.^[1]

Professor Andr茅 Padoux skillfully elucidated how 础尘峁泃腻苍补苍诲补 understood 辫颈峁囜笉补, pada, 谤奴辫补, and 谤奴辫腻迟墨迟补 according to his 顿墨辫颈办腻 commentary on the 驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补 (1.41) as follows:

"The three terms "word" (pada), "form" (谤奴辫补), and "beyond the form" (谤奴辫腻迟墨迟补)鈥攖ogether, usually with 辫颈峁囜笉补 rather than 办补峁囜笉补鈥攁re the names of four centers of the yogic body. According to the 顿墨辫颈办腻, "word" refers to the 丑补峁僺补, which we may understand here as the inner breath of the heart. The "form" (谤奴辫补) would be the bindu, on the forehead, on the so-called 腻箩帽腻 center. "Beyond the form" (谤奴辫腻迟墨迟补) refers to the brahmarandhra."^[2]

In the first part of this verse (of the 颁颈诲惫颈濒腻蝉补蝉迟补惫补), 础尘峁泃腻苍补苍诲补 teaches that supreme, selfluminous, consciousness is not experienced due to four internal locations (along the spine) that block the flow of 办耻峁囜笉补濒颈苍墨.

Concerning these four impediments, the 驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补 further teaches:

啶�啶苦ぃ啷嵿ぁ啶班�傕お啶�啶︵�椸�嵿ぐ啶ㄠ�嵿ぅ啶苦き啷囙う啶ㄠぞ啶︵�� 啶掂た啶樴�嵿え啶�啷囙う啶ㄠぎ啷� 啷�
啶椸�佮す啷嵿く啶灌�冟ぃ啷嵿ぎ啷佮�栢ぎ啷傕ぐ啷嵿ぇ啶膏�� 啶掂た啶︵�嵿く啶距え啷嵿く啶距じ啷囙�� 啶膏�佮え啷嵿う啶班�� 啷� 啷�.啷�啷� 啷�

辫颈峁囜笉补谤奴辫补padagranthibhedan膩d vighnabhedanam |
guhyah峁涐箛mukham奴rdhasu 惫颈诲测腻ny膩sena sundari || 3.91 ||

"Since they are shared out among the [centers named] 辫颈峁囜笉补, 谤奴辫补, pada, and granthi, the [internal] obstacles [are destroyed] by the imposition of the 惫颈诲测腻 on the secret place, the heart, the face, and the head, O Beautiful One!"^[3]

In his 顿墨辫颈办腻 commentary on this verse, 础尘峁泃腻苍补苍诲补 teaches that the four impediments are the same four Kaula states mentioned in first chapter of the 驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补 and that they exist at the same four locations (腻诲丑腻谤补 [foundation], 丑峁沝补测补 [heart], 产丑谤奴尘补诲丑测补 [point between the eyebrows], and brahmarandhra [cranial aperature]). 础尘峁泃腻苍补苍诲补 also explains why pada and 谤奴辫补 are reversed from the more standard ordering, why 谤奴辫腻迟墨迟补 is glossed as granthi, and the method by which these obstructers are to be neutralized with a 苍测腻蝉补 of four special 产墨箩补 mantras. Although not explicitly mentioned, it seems clear that 础尘峁泃腻苍补苍诲补 is referencing these four Kaula states, understood as aspects of 办耻峁囜笉补濒颈苍墨 practice at centers within the body, in this verse of the 颁颈诲惫颈濒腻蝉补蝉迟补惫补.

In the second part of the verse, 础尘峁泃腻苍补苍诲补 builds on teachings from the 驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补 and explains how 辫颈峁囜笉补, pada, 谤奴辫补, and 谤奴辫腻迟墨迟补 transform into the four principal Kaula 辫墨峁环补s known as K膩ma谤奴辫补, 笔奴谤峁嘺驳颈谤颈, 闯腻濒补苍诲丑补谤补, and 翱岣嶀笉颈测腻峁嘺.

The 驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补 teaches:

啶�啶距じ啶ㄠぞ啶︵�� 啶掂た啶多�嵿さ啶班�傕お啶膏�嵿�� 啶膏�嵿さ啶班�傕お啷� 啶�啶距す啷嵿く啶む�嬥そ啶�啶� 啶� 啷�
啶忇い啶距ざ啷� 啶氞い啶膏�嵿ぐ啶� 啶多�曕�嵿い啷嵿く啶膏�� 啶む�� 啶曕ぞ 啶�啷� 啶溹ぞ 啶� 啶囙い啶� 啶曕�嵿ぐ啶�啶距い啷� 啷� 啷�.啷�啷� 啷�
啶�啷�啶犩ぞ啶� 啶曕え啷嵿う啷� 啶�啶︵�� 啶班�傕お啷� 啶班�傕お啶距い啷�啶む�� 啶曕�嵿ぐ啶�啶距い啷� 啶膏�嵿ぅ啶苦い啶� 啷�

bh膩san膩d vi艣va谤奴辫补sya svar奴pe b膩hyato'pi ca |
et膩艣 catasra岣� 艣aktyas tu k膩 p奴 j膩 o iti kram膩t || 1.41 ||
p墨峁環膩岣� kande pade r奴pe r奴p膩t墨te kram膩t sthita岣� |

"While manifesting everything that exists in essence then externally, these four energies [produce] K膧 P弄 J膧 O, in that order. These 辫墨峁环腻蝉 are located respectively in the bulb, the word, the form, and beyond all form."^[4]

The fourfold Kaula yoga was understood by 础尘峁泃腻苍补苍诲补 as a practice relating to the ascent of 办耻峁囜笉补濒颈苍墨 through four locations within the body as follows:

Kaula term	Meaning	Location	笔墨峁环补
辫颈峁囜笉补	办耻峁囜笉补濒颈苍墨 艣补办迟颈	m奴l腻诲丑腻谤补	K膩ma谤奴辫补
pada	丑补峁僺补 mantra	丑峁沝补测补	笔奴谤峁嘺驳颈谤颈
谤奴辫补	bindu	产丑谤奴尘补诲丑测补	闯腻濒补苍诲丑补谤补
谤奴辫腻迟墨迟补	supreme consciousness	brahmarandhra	翱岣嶀笉颈测腻峁嘺

The sacred 艣补办迟颈 辫墨峁环补s play an incredibly important part in 艢腻办迟补 tantra, as they relate to the story of how the various parts of 厂腻迟墨's body were scattered all over the Indic subcontinent after she self-immolated in protest of her husband (Lord 艢颈惫补) not being invited to her father's 测补箩帽补. At each spot where a part of her body fell to the earth, a 艣补办迟颈 辫墨峁环补, or sacred center of divine energy associated with the goddess emerged. The 艣补办迟颈 辫墨峁环补s are immortalized with special temples at each location throughout the subcontinent and are powerful places of divine energy and worship. In line with a general development in Kaula tantra towards the interiorization of practice, 艣补办迟颈 辫墨峁环补s were also understood to exist as inner sites within the body, as well as projected onto a 尘补峁囜笉补濒补 to worship, alleviating the need to physically go on pilgrimage. The culmination of this interiority of practice is known as the 辫墨峁环补 苍测腻蝉补, one of the six foundational 苍测腻蝉补 practices used in the 艢r墨惫颈诲测腻 tradition, where all of the 艣补办迟颈 辫墨峁环补s are envisioned and mantrically installed on the body.

Of the numerous 艣膩kti 辫墨峁环补s, K膩ma谤奴辫补, 笔奴谤峁嘺驳颈谤颈, 闯腻濒补苍诲丑补谤补, and 翱岣嶀笉颈测腻峁嘺 stand out as especially connected with the transmission of Kaula teachings through the ages. These four sacred 辫墨峁环补s are extensively described in various Kaula tantras and gain special significance within the 碍耻产箩颈办腻 and 艢r墨惫颈诲测腻 traditions. In 艢r墨惫颈诲测腻, the four 辫墨峁环补s (along with their respective gurus) are envisioned at the three corners of the innermost triangle of the 艢谤墨肠补办谤补, with the fourth 辫墨峁环补 placed in the center of the triangle at the bindu. These 辫墨峁环补s constitute an important part in the ritual worship, as well as the guru尘补峁囜笉补濒补, of 罢谤颈辫耻谤补蝉耻苍诲补谤墨.

Closing the verse, 础尘峁泃腻苍补苍诲补 teaches that these four Kaula states transform into the four principal Kaula 辫墨峁环补s and that the supreme form of ritually installing these four 辫墨峁环补s, known within the 艢r墨惫颈诲测腻 tradition as the catu峁１枘�峁环�� 苍测腻蝉补, consists of "dissolving the Heart into supreme radiance."

The exact correlations between the four Kaula states and the four 辫墨峁环补s are not given in the 颁颈诲惫颈濒腻蝉补蝉迟补惫补, but are inferred here from the 驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补, as well as the catu峁１枘�峁环�� 苍测腻蝉补 as taught in early 艢r墨惫颈诲测腻 ritual manuals, and practiced within several contemporary 艢r墨惫颈诲测腻 lineages with the following correlations:

Kaula State	Cakra	顿丑腻尘补	笔墨峁环补	艢补办迟颈	Siddha
辫颈峁囜笉补	m奴l腻诲丑腻谤补	agni	碍腻尘腻驳颈谤颈	颈肠肠丑腻	惭颈迟谤别艣补苍腻迟丑补
pada	补苍腻丑补迟补	蝉奴谤测补	笔奴谤峁嘺驳颈谤颈	箩帽腻苍补	峁�a峁ａ弓丑墨艣补苍腻迟丑补
谤奴辫补	产丑谤奴尘补诲丑测补	soma	闯腻濒补苍诲丑补谤补	办谤颈测腻	鲍岣嶀笉墨艣补苍腻迟丑补
谤奴辫腻迟墨迟补	brahmarandhra	brahma	翱岣嶀笉颈测腻峁嘺	辫补谤补产谤补丑尘腻迟尘补	颁补谤测腻苍腻迟丑补

In this verse, 础尘峁泃腻苍补苍诲补 builds on a large corpus of teachings on the four Kaula yogic states, the four 辫墨峁环补s, 苍测腻蝉补, and the supreme transmission (艣腻尘产丑补惫补办谤补尘补) of grace.

The second chapter of the 惭腻濒颈苍墨惫颈箩补测辞迟迟补谤补迟补苍迟谤补 teaches how the four Kaula states are directly linked to the four classic 补惫补蝉迟丑腻蝉:

啶�啷傕く啷嬥そ啶�啷嵿く啶距じ啶距ぎ啶掂じ啷嵿ぅ啶距え啶距�� 啶膏�傕�溹�嵿�炧ぞ啶�啷囙う啶� 啶�啷嵿ぐ啶曕ぞ啶多�嵿く啶む�� 啷�
啶�啶苦ぃ啷嵿ぁ啶膏�嵿ぅ啶� 啶膏ぐ啷嵿さ啶む�嬥き啶︵�嵿ぐ啷� 啶溹ぞ啶椸�嵿ぐ啶ㄠ�嵿え啶距ぎ 啶︵�嵿さ啶�啶� 啶�啶むぎ啷� 啷� 啷┼ガ 啷�
啶︵�嵿さ啶苦じ啶傕�溹�嵿�炧�� 啶膏�嵿さ啶�啷嵿え啶�啶苦�氞�嵿�涏え啷嵿い啶� 啶�啶︵じ啷嵿ぅ啶� 啶掂�嵿く啶距お啷嵿い啶苦ぐ啶苦い啷嵿く啶�啶� 啷�
啶班�傕お啶膏�嵿ぅ啶� 啶む�� 啶�啶灌ぞ啶掂�嵿く啶距お啷嵿い啶苦�� 啶膏�佮し啷佮お啷嵿い啶膏�嵿く啶距お啶� 啶むう啷嵿う啷嵿さ啶�啶�啷� 啷� 啷┼キ 啷�
啶�啷嵿ぐ啶氞く啶� 啶班�傕お啶距い啷�啶む�� 啶� 啶膏ぎ啷嵿く啶曕�� 啶む�佮ぐ啷嵿く啶�啷佮う啶距す啷冟い啶�啷� 啷�
啶�啶灌ぞ啶�啷嵿ぐ啶氞く啶�啶苦�氞�嵿�涏え啷嵿い啶� 啶む�佮ぐ啷嵿く啶距い啷�啶む�� 啶掂た啶氞�曕�嵿し啶｀ぞ啶� 啷� 啷┼ギ 啷�
啶�啷冟ぅ啶曕�嵿い啶む�嵿い啷嵿さ啶�啷嵿ぐ啶�啷囙う啷囙�� 啶�啷囙う啷嬥そ啶�啶� 啶膏ぎ啷佮う啶距す啷冟い啶� 啷�
啶膏ぐ啷嵿さ啶距ぃ啷嵿く啷囙さ 啶灌た 啶むい啷嵿い啷嵿さ啶距え啶� 啶�啶炧�嵿�氞�堗い啶距え啶� 啶�啶ム�� 啶多�冟ぃ啷� 啷� 啷┼ク 啷�

bh奴yo'py膩s膩mavasth膩n膩峁� sa峁僯帽膩bheda岣� prak膩艣yate |
辫颈峁囜笉补蝉迟丑补岣� sarvatobhadro j膩grann膩ma dvaya峁� matam || 36 ||
dvisa峁僯帽a峁� svapnamicchanti padastha峁� 惫测腻辫迟颈rityapi |
谤奴辫补蝉迟丑补峁� tu mah膩惫测腻辫迟颈岣� su峁�uptasy膩pi taddvayam || 37 ||
pracaya峁� 谤奴辫腻迟墨迟补峁� ca samyak turyamud膩h峁泃am |
尘补丑腻辫谤补肠补测补micchanti tury膩t墨ta峁� vicak峁�a峁嚹佱弗 || 38 ||
p峁泃haktattvaprabhedena bhedo'ya峁� samud膩h峁泃a岣� |
sarv膩峁噛eva hi tattv膩ni pa帽cait膩ni yath膩 艣峁涐箛u || 39 ||

"Furthermore, the different technical appellations of these states are revealed.

鈥�Corporeal' (辫颈峁囜笉补蝉迟丑补) and 'Everyway Propitious' (sarvatobhadra) are considered to be the two (other) names of the waking state. They consider the dream state to have two names: Abiding in Place (padastha) as well as Pervasion (惫测腻辫迟颈). There also two (terms) for the state of deep sleep: Abiding in Form (谤奴辫腻蝉迟丑补) and the Great Pervasion (mah膩惫测腻辫迟颈). The Fourth State is technically called 'Accumulation' (pracaya) and Beyond Form (谤奴辫腻迟墨迟补). The discerning (惫颈肠补办峁�a峁嘺) (i.e. 箩帽腻苍颈苍) consider (the state) Beyond the Fourth to be the Great Accumulation (尘补丑腻辫谤补肠补测补).

Thus is taught how this (five-fold) differentiation recurs in each division of the reality principles (tattva)."^[5]

Kaula State	础惫补蝉迟丑腻
辫颈峁囜笉补	箩腻驳谤补迟	the waking state
pada	svapna	the dreaming state
谤奴辫补	蝉耻峁�u辫迟颈	the deep sleep, dreamless state
谤奴辫腻迟墨迟补	turya	the fourth state, the supreme level

Similar to 础尘峁泃腻苍补苍诲补's understanding of the four Kaula states envisioned as centers along the spine, the twenty-fifth chapter of the 艢腻谤补诲腻迟颈濒颈办补迟补苍迟谤补 also teaches how they are related to the practice of 办耻峁囜笉补濒颈苍墨 practice:

啶�啶苦ぃ啷嵿ぁ啶� 啶�啶掂�囙い啷� 啶曕�佮ぃ啷嵿ぁ啶侧た啶ㄠ�� 啶多た啶掂ぞ啶む�嵿ぎ啶� 啶�啶︵�� 啶む�� 啶灌�傕じ啶� 啶膏�曕げ啶距え啷嵿い啶班ぞ啶む�嵿ぎ啶� 啷�
啶班�傕お啶� 啶�啶掂�囙う啷� 啶�啶苦え啷嵿う啷佮ぐ啷� 啶呧え啶ㄠ�嵿い啶曕ぞ啶ㄠ�嵿い啶苦ぐ啷� 啶呧い啷�啶むぐ啷傕お啶� 啶多た啶掂じ啶距ぎ啶班じ啷嵿く啶�啷� 啷� 啷ㄠカ.啷�啷� 啷�

辫颈峁囜笉补峁� bhavet 办耻峁囜笉补濒颈苍墨 艣iv膩tm膩 pada峁� tu 丑补峁僺补岣� sakal膩ntar膩tm膩 |
谤奴辫补峁� bhaved bindur anantak膩ntir at墨ta谤奴辫补峁� 艣iva蝉腻尘补谤补蝉测补m || 25.62 ||

"The "solid mass" (辫颈峁囜笉补) is doubtlessly the 办耻峁囜笉补濒颈苍墨, equivalent to 艢颈惫补; the "position" (pada), on the other hand, is doubtlessly the 丑补峁僺补岣�, the inner Self of all. The "form" (谤奴辫补) is doubtlessly the bindu of infinite lustre; the blissful union (蝉腻尘补谤补蝉测补) with 艢颈惫补 is "form transcended鈥� (at墨ta谤奴辫补)."^[6]

The nineteenth chapter of the 碍耻尘腻谤颈办腻办丑补峁囜笉补岣� of the 惭补苍迟丑腻苍补产丑补颈谤补惫补迟补苍迟谤补 teaches foundational knowledge about the nature of the four Kaula states in relation to practice:

啶�啶苦ぃ啷嵿ぁ啶膏�嵿ぅ啶� 啶� 啶�啶︵じ啷嵿ぅ啶� 啶� 啶班�傕お啶膏�嵿ぅ啶� 啶班�傕お啶掂ぐ啷嵿�溹た啶むぎ啷� 啷�
啶ㄠた啶班�炧�嵿�溹え啶�啶︵ぞ啶掂じ啷嵿ぅ啶� 啶むう啶� 啶�啷佮�曕�嵿�� 啶�啶灌�囙ざ啷嵿さ啶� 啷� 啷� 啷�
啶多が啷嵿う啶�啷嵿ぐ啶灌�嵿ぎ 啶�啶掂�囙い啷� 啶�啶苦ぃ啷嵿ぁ啶� 啶�啶︵�� 啶�啷�啶溹ぞ啶曕�嵿し啶班�� 啶膏�嵿ぎ啷冟い啶�啷� 啷�
啶班�傕お啶� 啶� 啶�啶｀�嵿ぁ啶侧�� 啶�啷嬥�� 啶班�傕お啶距い啷�啶む�� 啶� 啶�啷堗ぐ啶� 啷� 啷� 啷�
啶ㄠた啶班�炧�嵿�溹�� 啶�啶苦ぃ啷嵿ぁ啶膏�嵿ぅ啶� 啶� 啶班�傕お啶膏�嵿ぅ啶� 啶班�傕お啶掂ぐ啷嵿�溹た啶むぎ啷� 啷�
啶ㄠた啶班�炧�嵿�溹え啶�啶︵�� 啶溹�嵿�炧�囙く啶距じ啷嵿い啶︵ぞ啶о�嬥ぇ啷嵿さ啷� 啶�啷嵿ぐ啶多じ啷嵿く啶む�� 啷� 啷� 啷�

辫颈峁囜笉补蝉迟丑补峁� ca padastha峁� ca 谤奴辫补蝉迟丑补峁� 谤奴辫补varjitam |
苍颈谤补帽箩补苍补pad膩vastha峁� tad膩 mukta mahe艣vara || 6 ||
艣abdabrahma bhavet 辫颈峁囜笉补峁� pada峁� b墨j膩k峁�ara峁� sm峁泃am |
谤奴辫补峁� ca 尘补峁囜笉补濒补峁� yoga 谤奴辫腻迟墨迟补峁� ca bhairava || 7 ||
苍颈谤补帽箩补苍补 辫颈峁囜笉补蝉迟丑补峁� ca 谤奴辫补蝉迟丑补峁� 谤奴辫补varjitam |
苍颈谤补帽箩补苍补pade j帽ey膩stad膩dhodhve pra艣asyate || 8 ||

"(In this way the adept realises the following states, namely) Established in the Body (辫颈峁囜笉补蝉迟丑补), Established in the Part (padastha), Established in Form (谤奴辫补蝉迟丑补), and Devoid of Form. Then (he attains) the state of the Stainless (苍颈谤补帽箩补苍补) which, O Great Lord, is free." The Body (辫颈峁囜笉补) is the Word 'Brahman' (艣补产诲补产谤补丑尘补苍). The Plane is said to be the letter of the seed-syllable (mantras). O Bhairava, Form is the Ma峁囜笉ala and Beyond Form is Yoga. It is taught that the Stainless, Established in the Body, Established in Form and Devoid of Form are to be known, (arranged) above and below, within the Plane of the Stainless."^[7]

The forty-fourth chapter of the 碍耻尘腻谤颈办腻办丑补峁囜笉补岣� continues that the four Kaula states manifest in the world as the four principal Kaula 艣补办迟颈 辫墨峁环补s, a direct parallel to 础尘峁泃腻苍补苍诲补's understanding in the 颁颈诲惫颈濒腻蝉补蝉迟补惫补 (although the order of their exact correlations does differ slightly, as is normal between the 艢r墨惫颈诲测腻 and 碍耻产箩颈办腻 traditions):

啶班�傕お啶距い啷�啶む�� 啶むぅ啶� 啶班�傕お啶� 啶�啶︵�� 啶�啶苦ぃ啷嵿ぁ啶�啶ㄠ�佮�曕�嵿ぐ啶�啶距い啷� 啷�
啶�啶苦ぃ啷嵿ぁ啶� 啶曕�佮ぃ啷嵿ぁ啶侧た啶ㄠ�� 啶多�曕�嵿い啶苦�� 啶�啶︵�� 啶灌�傕じ啶� 啶�啷嵿ぐ啶曕��啶班�嵿い啶苦い啶� 啷� 啷� 啷�
啶班�傕お啶� 啶�啶苦え啷嵿う啷佮ぎ啶�啶� 啶�啷嵿ぐ啷嬥�曕�嵿い啶� 啶班�傕お啶距い啷�啶むぎ啷� 啶呧え啶距ぎ啶�啶�啷� 啷�
啶むい啷嵿ぐ 啶�啷�啶犩�氞い啷佮し啷嵿�曕�� 啶む�� 啶膏�傕�溹ぞ啶む�� 啶む�� 啶曕�佮げ啷囙�氞�嵿�涏く啶� 啷� 啷� 啷�
啶班�傕お啶距い啷�啶む�� 啶む�� 啶曕ぞ啶�啶距�栢�嵿く啶� 啶班�傕お啶� 啶�啷傕ぐ啷嵿ぃ啶椸た啶班た啶班�嵿ぎ啶灌ぞ啶ㄠ�� 啷�
啶�啶︵�� 啶溹ぞ啶侧え啷嵿ぇ啶班ぞ啶栢�嵿く啶� 啶む�� 啶�啶苦ぃ啷嵿ぁ啶�啷嬥ぁ啶� 啶�啷嵿ぐ啶曕��啶班�嵿い啶苦い啶�啷� 啷� 啷� 啷�
啶曕ぞ 啶�啷� 啶溹ぞ 啶� 啶氞い啷佮し啷嵿�� 啶む�� 啶�啷傕げ啶曕�屶げ啶曕�嵿ぐ啶�啶距�椸い啶�啷� 啷�

谤奴辫腻迟墨迟补峁� tath膩 谤奴辫补峁� pada峁� 辫颈峁囜笉补manukram膩t |
辫颈峁囜笉补峁� 办耻峁囜笉补濒颈苍墨 艣补办迟颈岣� pada峁� 丑补峁僺补岣� prak墨rtita岣� || 5 ||
谤奴辫补峁� bindumaya峁� prokta峁� 谤奴辫腻迟墨迟补m 补苍腻尘补测补m |
tatra 辫墨峁环补catu峁�ka峁� tu sa峁僯膩ta峁� tu kulecchay膩 || 6 ||
谤奴辫腻迟墨迟补峁� tu k膩m膩khya峁� 谤奴辫补峁� p奴r峁嘺girirmah膩n |
pada峁� j膩landhar膩khya峁� tu 辫颈峁囜笉补mo岣峚峁� prak墨rtitam || 7 ||
k膩 p奴 j膩 o catu峁�ka tu m奴lakaulakram膩gatam |

"(This descent takes place in the following stages): Beyond Form (搁奴辫腻迟墨迟补), Form (搁奴辫补), Word (Pada), and Body (笔颈峁囜笉补), in due order. The Body is the energy 碍耻峁囜笉补濒颈苍墨. Word (pada) is said to be the Gander. Form is said to be the Drop and Beyond Form is the reality free of all defects (补苍腻尘补测补). The four sacred seats have arisen there by the will of Kula. Beyond Form is 碍腻尘腻办丑测补. Form is the great 笔奴谤峁嘺驳颈谤颈. Word is said to be 闯腻濒补苍诲丑补谤补, while the Body is said to be 翱岣嶀笉补. The group of four, K膧, P弄, J膧, and O has come (into the world) through the root Kaula transmission."^[8]

Concerning how these four states were a critical part of Kaula knowledge, another 碍耻产箩颈办腻 tantra, the 峁�a峁璼补丑补蝉谤补蝉补峁僪颈迟腻 teaches:

啶呧ぅ啶掂ぞ 啶氞た啶む�嵿い啶掂�囙ぇ啶� 啶む�� 啶�啶� 啶曕ぐ啷嬥い啶� 啶椸�佮ぐ啷佮じ啷� 啶む�� 啶膏�� 啷�
啶曕�佮げ啶椸�嵿ぐ啶ㄠ�嵿ぅ啷� 啶膏�佮き啶距し啶距き啶苦ぐ啷� 啶呧お啷嵿ぐ啶�啷佮う啷嵿ぇ啶� 啶�啷嵿ぐ啶�啷嬥ぇ啶�啷囙い啷� 啷�
啶�啶苦ぃ啷嵿ぁ啶膏�嵿ぅ啶� 啶� 啶�啶︵じ啷嵿ぅ啶� 啶� 啶曕ぞ啶�啶︵�嵿ぐ啶掂�嵿く啶椸い啶� 啶曕�嵿ぐ啶�啶�啷� 啷�
啶�啶班�� 啶膏�傕�曕�嵿し啷嵿ぎ啶� 啶むぅ啶� 啶膏�嵿ぅ啷傕げ啶� 啶�啶� 啶曕ぅ啷囙い啷� 啶む�� 啶椸�佮ぐ啷佮じ啷� 啶む�� 啶膏�� 啷�
啶︵�嵿さ啶苦�溹ぞ啶︵た啶膏�嵿さ啶�啶氞ぞ啶ㄠ�嵿い啶膏�嵿く 啶堗う啷冟ざ啷� 啶� 啶掂た啶氞ぞ啶班ぃ啶� 啷�
啶呧ぅ 啶掂た啶�啷嵿ぐ啷� 啶椸�佮ぐ啷佮�� 啶�啷嵿ぐ啷嬥�曕�嵿い啷� 啶�啶膏�嵿く啶距じ啷嵿い啶� 啶氞�囙う啷冟ざ啷� 啶曕�嵿ぐ啶苦く啶� 啷� 啷ㄠウ.啷�-啷оエ 啷�

athav膩 cittavedha峁� tu ya岣� karoti gurus tu sa岣� ||
kulagranthe 蝉耻产丑腻峁Ｄ乥hir aprabuddha峁� prabodhayet |
辫颈峁囜笉补蝉迟丑补峁� ca padastha峁� ca k膩yadravyagata峁� kramam ||
para峁� s奴k峁�ma峁� tath膩 sth奴la峁� ya岣� kathet tu gurus tu sa岣� |
dvij膩disvapac膩ntasya 墨d峁浥浤� na vic膩ra峁嚹� ||
atha vipro guru岣� prokto yasy膩sti ced峁浥浤� 办谤颈测腻 | 20.9-12 |

"Again, the one who pierces the mind (cittavedha) (with the energy of grace) is a (true) teacher. He should awaken the unawakened to the Kula scripture (grantha) by means of good languages (蝉耻产丑腻峁Ｄ�). The one who can explain the (yogic states known as) 'Established in the Body' (辫颈峁囜笉补蝉迟丑补), 'Established on the Plane' (padastha) and the procedure (krama) related to (the ritual offering) of bodily substances -what is supreme, subtle and gross -is a (true) teacher. (Caste is) no consideration, (whatever he be), starting from a Brahmin to an outcaste. Indeed, the teacher is one whose action (办谤颈测腻) (ritual and yogic) is such is said to be a Brahmin (vipra -regardless of his caste)."^[9]

Footnotes and references:

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[1]:

I am grateful to Somadeva Vasudeva for outlining historical processes in the Kaula understanding of these four terms in a talk, "The Kaula Yoga of the M膩lin墨vijayottara tantra" that he gave in 2022. I only hope he continues his masterful work on Kaula yoga in the near future.

[2]:

Padoux 2013, 40.

[3]:

Translation by Padoux 2013, 117.

[4]:

Translation by Padoux 2013, 39.

[5]:

Translation by Dyczkowski 2023 VI, 441.

[6]:

Translation by B眉hnemann 2011, 231.

[7]:

Translation by Dyczkowski 2009, Text and Translation Vol III, 42-43.

[8]:

Translation by Dyczkowski 2009, Text and Translation Vol IV, 317.

[9]:

Translation by Dyczkowski 2009, Introduction Vol I, 492-3.