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VII PRAPATHAKA, 11.
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(4) The mind excites the fire of the body, that fire stirs the breath, and the breath, moving in the chest, produces the low sound.
(5) Brought forth by the touch of the fire, as with a churning-stick, it is at first a. minim, from the minim it becomes in the throat a double minim; on the tip of the tongue know that it is a treble minim, and, when uttered, they call it the alphabet (otoixeia). .
(6) He who sees this, does not see death, nor disease, nor misery, for seeing he sees all (objectively, not as affecting him subjectively); he becomes all everywhere (he becomes Brahman).
(7) There is the person in the eye, there is he who walks as in sleep, he who is sound asleep, and he who is above the sleeper : these are the four conditions (of the Self), and the fourth is greater than all ?
(8) Brahman with one foot moves in the three, and Brahman with three feet is in the last.
1 A comparison of this verse with Khând. Up. VII, 26, shows the great freedom with which the wording of these ancient verses was treated. Instead of -
Na pasyan mrityum pasyati na rogam nota duhkhatâm,
Sarvam hi pasyan pasyati sarvám âpnoti sarvasah, the Khândogya Up. reads:
Na pasyo mrityum pasyati na rogam nota duhkhatam,
Sarvam ha pasyah pasyati sarvam âpnoti sarvasah. ? The conditions here described are sometimes called the Visva (Vaisvânara), Taigasa, Prâgña, and Turîya. In the first state the Self is awake, and enjoys the world; in the second he sees everything as in a dream; in the third the two former states cease, and he is absorbed in sleep; in the fourth he becomes again the pure Self. In the first state the Self has the disguise of a coarse material body; in the second of a subtle material body; in the third its disguise is potential only; in the fourth it has no disguise, either potential or realised.
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