register any sense impression, it is then only that one is united with Siva. Be such a person awake or asleep, he is always enlightened about himself. Liberation and peace are achieved by such a person i. e., he who has realised the identity of the world with himself. Moreover, the Paramatma is manifest in every human soul. This is how the knowledge of the body is gained.
Note : The nine chakras are also mentioned in the Yoga-Visaya, which is given later on. In this we find the mention of gollata and not kollata.
Summary of Upadesa IV.
The fourth chapter treats of the support of the body which is Sakti. Thus Sakti is called pindadhara and is all pervading. The different aspects of Sakti are described. Sakti is both kula and akula. Kula is the revealed form, and akula, the unrevealed. Thus kula is the karya and the akula is the karana or nimitta. When Sakti is unruffled and quiet, it is same as Siva or akula. In her revealed form Sakti is fivefold, para, bhasa, satta, ahanta and kala.
Akula is unique in the sense that it assumes kula, thence descends into vyavahara i.e., service (4.12). But Siva without Sakti is incapable of creation (4.13) . This couplet is quoted from Vamakesvara Tantra, as mentioned in the Jodhpur copy, from Siva we have Sakti, who manifests herself in various forms and then again 'Sakti rests in Siva (4.12).
Additional note : In the Kaula-jnana-nirnaya by Matsyendranath in Chap. II we find that at the time of destruction the Sakti merges into Siva, who Himself is then merged into the Kriyasakti. The two aspects of Sakti, which are Kriya and Iccha merge into Jnana Sakti. In this state it is the ultimate Siva or परःशिव who alone remains. The world then ceases to exist. We may note here that this is the reverse of Creation, which has been described in our text Siddha-Siddhanta Paddhati Upadesa I.
What is then the Parampada and who is Siva? The Parampada which we have described as anama before has no karana bhava in it, but Siva who is akula has the karana