1

Equally present within and without,

in constant bee-like agitation,

object-consciousness is of two kinds,

the generic and the specific.

2

The basis of object-consciousness is four-fold,

consisting of: The material, the non-material,

the causal, and the fourth kind.

These names are also applicable

to the appropriate states of consciousness.

3

"I am the body. This is the pot."

What arises in awareness based on material objects

is known as STHULA, or concrete.

4

Here, the consciousness of "body" and "pot" is the specific.

The consciousness of "I" and "This" is the generic.

5

What arises in awareness based on

the senses, mind, intellect, sense-objects

and the five vital processes,

is known as SUKSMA, or subtle,

because of dependence on non-material objects.

6

"I am ignorant." This consciousness is

called KARANA, or causal (pertaining to itself.)

"I am" is the generic, "ignorant" is the specific.

7

"I am the Absolute." This is praised as TURIYA,

or consciousness of the fourth kind.

"I am" is the generic, "Absolute" the specific attribute.

8

Where there is this awareness,

there is an object-of-consciousness.

Where there is no such awareness,

there is no object-of-consciousness.

Thus, by agreement and difference, certitude arises.

9

As the eye cannot see itself, the Self cannot perceive itself.

The Self is not an object-of-consciousness.

What the Self perceives is an object-of-consciousness.

10

Whatever is an object-of-consciousness is conditional.

Whatever is not conditional

is not an object-of-consciousness.

What is conditional is un-Real.

But what is utterly unconditional, that is the Real.

AUM TAT SAT