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XXXV] Anubhava-sūtra of Māyi-deva
(4) When this by the icchā-sakti manifests itself as the ego, we have what is called Siva-linga.
(5) When it by its own knowledge and power and omnipotence assumes the role of an instructor for taking all beings beyond the range of all pleasures, it is called guru-linga.
(6) The aspect in which by its action it upholds the universe and holds them all in the mind, is called the ācāra-linga.
There are further divisions and sub-divisions of these sthalas, anga-sthala.
'Am' means Brahma and 'ga' means that which goes. Angasthala is of three kinds as yogānga, bhogānga and tyāgānga. In the first, one attains the bliss of union with Siva. In the second, bhogānga, one enjoys with Siva, and in tyāgānga one leaves aside the illusion or the false notion of the cycle of births and rebirths. Yogānga is the original cause, the bhogānga is the subtle cause and tyāgānga is the gross one. Yogānga is the dreamless state, bhogānga is the ordinary state of sleep, and tyāgānga is the waking state. Yogānga is the state of prajñā, bhogānga is taijas and tyāgānga is viśva. Yogānga is called the unity with Siva and sarana-sthala. Bhogānga is twofold, prāņa-lingi and prasādi. The gross is twofold, bhakta-sthala and māheśvara sthala. Again prājña is aikya-sthala and sarana-sthala. The taijas is prāņa-lingi and prasādi. Visva again is twofold as māheśvara and bhakta-sthala. The unity, the śarana, the prāņa-lingi, the prasādi, the māheśvara and the bhakta may be regarded as the successive of the six sthalas.
Again omnipotence, contentment, and beginningless consciousness, independence, unobstructedness of power and infinite power --these are the parts of God, which being in șaț-sthala are regarded as six types of bhakti depending on various conditions. The bhakti manifests itself in diverse forms, just as water manifests in various tastes in various fruits. The bhakti is of the nature of Siva. Then it is of the nature of ānanda or bliss. Then it is of the nature of anubhava or realisation. Then it is of the nature of adoration (naişthikī) and the sixth is of the nature of bhakti among good men. It is further said that all those classifications are meaningless. The truth is the identity of myself and everything, all else is false—this is aikya-sthala. By the self-illumination of knowledge, the body and senses appear as having no form, being united with God; when everything appears as pure, that is called the śaraña-sthala.
