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BRAHMANISM
buddhi (the determinative faculty), ahankāra (egoity), and citta (the "mind-stuff," of which all the other eighteen mouths are but the various agents). Citla is that “mind-stuff” which it is the function of Yoga to bring to rest.49
4. The second portion (of the Self) is Taijasa, "The Shining One." Its field is the dream state. Its consciousness is inward turned. It is seven limbed and nineteen mouthed. It enjoys subtle objects (pravivikta: "The choice; the exquisite; that which is set apart").
This is the Self when it is dreaming, beholding the luminous, subtle, magically fluid, and strangely cnthralling objects of the world behind the lids of thie eyes. Taijasa secds on the stored-up dream memories, just as Vaišvānara on the gross objects of the world. His “limbs” and “mouths” are the subile counterparts of those of the enjoyer of the field of waking consciousness.
5. But where a sleeper neither desires anything desirable nor beholds any dream, that is deep sleep (suşupta). Prājña, “The Knower," who has become undivided in this field of dreamless sleep, is the third portion of the Self. He is an undifferentiated mass (ghana: “a homogeneous lump') of consciousness, consisting of bliss and feeding on bliss (as the former two fed on the gross and the subtle). His (only) mouth being spirit (cetomukha).
This verse is a climax. In the following the glory of Prājña, "The Knower," the Lord of the field of dreamless sleep, is described.
6. This is the Lord of All (sarveśvara); the Omniscient (sarvajñā); the Indwelling Controller (antaryāmī); the Source (yoni: the Generative Womb) of All. This is the beginning and End of beings.60
But now comes the supreme culmination of the series. The
49 Cf. supra, pp. 284-285.
50 Compare this with the vision of Isvara, the Lord, in the eleventh chapter of the Bhagavad Gita, where, having been addressed by Arjuna, his devotee, the divine incarnation, Krsna, discloses himself in his "uni
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