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[The following are the Seven perceivers]鈥�

1. Sakala 笔谤补尘腻迟腻 [笔谤补尘腻迟峁�],
2. 笔谤补濒补测腻办补濒补 笔谤补尘腻迟腻,
3. Vij帽膩nakala 笔谤补尘腻迟腻,
4. Mantra 笔谤补尘腻迟腻,
5. 惭补苍迟谤别艣惫补谤补 笔谤补尘腻迟腻,
6. 惭补苍迟谤补尘补丑别艣惫补谤补 笔谤补尘腻迟腻, and
7. 艢颈惫补 笔谤补尘腻迟腻.

[These seven perceivers] adorn the ladder of achieving the path of tracing back to the origin of manifestation. The lowest rung is Sakala 笔谤补尘腻迟峁� and the highest is 艢颈惫补 笔谤补尘腻迟峁� on the subjective level^[1].

1) Sakala 笔谤补尘腻迟腻 [笔谤补尘腻迟峁沒

The first state for the Sakala 笔谤补尘腻迟峁� (perceiver) is the state of Prameya, the state of the object of perception. The perception takes place in the objective world and not in the subjective world. This state is realized by its Sakala 笔谤补尘腻迟峁�,where the observer dwells in the field of objectivity and its world. All the three malas, 膧峁嘺惫补, M膩y墨ya, and 碍腻谤尘补峁嘺 mala, are active in him.

2) 笔谤补濒补测腻办补濒补 笔谤补尘腻迟腻

Second state, 笔谤补濒补测腻办补濒补 is the state of negation, where the whole world is negated. 笔谤补濒补测腻办补濒补 笔谤补尘腻迟峁� of this state who resides in this world of negation has no experience of the state of this voidness because this state is actually the state of unawareness. 惭奴谤肠肠丑补, Coma etc., represent this state which is like unnatural and heavy sleep, like deep sleep which is void of dreams. 笔谤补濒补测腻办补濒补 笔谤补尘腻迟峁�, resides in that void unawareness. Only two malas 膧峁嘺惫补 mala and M膩y墨ya mala remain, in this state which are concerned with thought rather than action as against 碍腻谤尘补峁嘺 mala that is concerned with action.

The twin states mentioned above are states of worldly people not spiritualists as they function in the state of individuality not in the state of one鈥檚 real nature.

3) Vij帽膩nakala 笔谤补尘腻迟腻

Vij帽膩nakala 笔谤补尘腻迟峁�, the third state is attained by one pursuing on the path of yoga. At times awareness is experienced by the yogi but the same is not active. At other times his awareness is active but he is not aware of that active awareness. 鈥�膧峁嘺惫补 mala is two fold. It is the cause of ignorance of free will and it is also the cause of the loss of free will.Thus it carries one away from their own Real Self.鈥� Sometimes it is full of action (厂惫腻迟补苍迟谤测补 -full of absolute independence) without awareness and sometimes it is full of awareness without actions. Being full of awareness is 闯帽腻苍补辫奴谤峁嘺, full of knowledge^[2]. Only 膧峁嘺惫补 mala, remains while the other two malas are removed.

4) Mantra 笔谤补尘腻迟腻

The observer of the fourth state, 艢耻诲诲丑补惫颈诲测腻, is called Mantra pram膩t峁� in whom all malas are removed. He observes only the state of his own Self, his own Real nature, full of consciousness, full of bliss, full of independent will, full of knowledge, and full of action. This state, though not a stable state, is the real state of 艢颈惫补. The mantra for this state is 鈥�aham aham, idam idam鈥�. The meaning of the first section of this mantra, 鈥渁ham, aham鈥�, is that in this state he experiences that he is the reality, the Real nature of Self, the Truth of this whole universe. On the other hand the meaning of the second section of this mantra, 鈥渋dam, idam鈥�, tells us that he also experiences that this universe is false, unreal. He feels that the universe is false, that he is the truth of this reality. Due to instablity of this state, the yogi does not always remain in this state. The experience of this state comes and goes. Sometimes he experiences this state and sometimes he does not experience this state. Sometimes he experiences only 鈥�aham aham鈥�. Sometimes, when his consciousness is a little damaged, he experienced only 鈥�idam idam鈥�. Therefore, his reality of Self remains unstable and uncertain.

5) 惭补苍迟谤别艣惫补谤补 笔谤补尘腻迟腻

莫艣惫补谤补 笔谤补尘腻迟峁� is the fifth state and the observer is 惭补苍迟谤别艣惫补谤补 which means the one who has sovereignity on mantra (aham鈥斺�業鈥�). Just like the state of Mantra 笔谤补尘腻迟峁� this state is full of consciousness, full of bliss, full of will, full of knowledge, and full of action but this state is a more stable. The mantra for this state is 鈥�idam aham鈥�, meaning that the aspirant in this state of 尘补苍迟谤别艣惫补谤补 feels that this whole universe is not false, on the contrary, he feels that this whole universe is the expansion of his own nature. He unites the state of the universe with the state of his own consciousness. This is actually the unification of 箩墨惫补, the individual, with 艢颈惫补, the universal. In this state of 尘补苍迟谤别艣惫补谤补 he finds the universe in his Self.

6) 惭补苍迟谤补尘补丑别艣惫补谤补 笔谤补尘腻迟腻

厂补诲补艣颈惫补 is the sixth state, the observer of which is 惭补苍迟谤补尘补丑别艣惫补谤补 who finds himself to be absolutely one with the Universal Transcendental Being. He experiences this state to be more valid, more solid, and deserving of confidence. Entry into this state ensures no falling from it at all. This is the established state of his Self, his own Real nature. The mantra of this state is 鈥�aham idam鈥�. The meaning of this mantra is, I am this universe. Here, he realizes his Self in the universe. In the former state he realized the universe in his Self.

6) 艢颈惫补 笔谤补尘腻迟腻

艢颈惫补 is the seventh^[3] and last state where 艢颈惫补 himself is the observer. In this final state, the state is 艢颈惫补 and the observer is also 艢颈惫补. There is nothing outside 艢颈惫补. The mantra in this state is 鈥渁ham鈥�, universal I. This state is completely full with consciousness, bliss, will, knowledge, and action.

In the former six states, the state is one thing and the observer is something else. However in the final seventh state Thisness is gone, melted in His Iness.

Energies of the seven 笔谤补尘腻迟腻 [笔谤补尘腻迟峁�]

In these seven states of seven 笔谤补尘腻迟峁泂 there are seven 笔谤补尘腻迟峁� 艢补办迟颈蝉.

They are the energies of the seven 笔谤补尘腻迟峁泂.

Sakala 笔谤补尘腻迟峁� 艢补办迟颈 the first energy makes one capable of residing in all the three malas and thereby remaining in the state of Sakala.

笔谤补濒补测腻办补濒补 笔谤补尘腻迟峁� 艢补办迟颈 the second energy enables one to be in unawareness, in void (艢奴苍测补).

Vij帽膩nakala 笔谤补尘腻迟峁� 艢补办迟颈, the third energy enables one to be seated in the state of 惫颈箩帽腻苍补办补濒补, where only 膧峁嘺惫补 mala is active. Mantra 笔谤补尘腻迟峁� 艢补办迟颈, the fourth energy enables one to reside in the state of 鈥�aham aham, idam idam鈥� in the state of Mantra 笔谤补尘腻迟峁�, which is the state of 艢耻诲诲丑补惫颈诲测腻. All three malas have vanished completely^[4].

惭补苍迟谤别艣惫补谤补 笔谤补尘腻迟峁� 艢补办迟颈, the fifth energy is that energy which carries one in the state of 尘补苍迟谤别艣惫补谤补 and is found in the state of 莫艣惫补谤补 as perception 鈥�idam aham鈥�^[5].

惭补苍迟谤补尘补丑别艣惫补谤补 艢补办迟颈 the sixth energy guides the yogi to the state of 厂补诲腻艣颈惫补, the state of mantra 尘补丑别艣惫补谤补 and it carries the aspirant in the perception of 鈥�aham idam鈥� where he finds his I-ness in the universe^[6].

The seventh energy is the state of energy of 艢颈惫补. This energy strengthens His state which is already established in the state of Supreme Iness, the state of the universal and transcendental 鈥淚鈥�. This energy is called 艢颈惫补 笔谤补尘腻迟峁� 艢补办迟颈^[7].

笔补帽肠补诲补艣补惫颈诲丑颈 (the mode of fifteen-fold thoughts):

In the M V T purpose of these seven states is fully described for the benefit of the aspirant termed 笔补帽肠补诲补艣补惫颈诲丑颈, the mode of fifteen-fold thoughts for ascending and descending. The theory of the seven 笔谤补尘腻迟峁泂 and their seven energies is meant not only for rising but also for descending. The aspirant must be capable of both rising and descending. The one who rises and can not descend is incomplete. It is that aspirant who can rise and also descend simultaneously who is considered to be complete and full^[8].

Supremacy of The state of 艢颈惫补

The state of 艢颈惫补^[9] is actually that state where 艢颈惫补 can rise and descend, and after descending He can again rise. On the other hand the state of individuality is that state where 艢颈惫补 descends from the state of 艢颈惫补 to the state of individuality and then having descended cannot rise again. This is the difference between the reality of 艢颈惫补 and the reality of individual.

Footnotes and references:

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[1]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 4.

[2]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 25.

[3]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 53.

[4]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 59.

[5]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 58.

[6]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 57.

[7]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 5.

[8]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 23.

[9]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 56.