Objects of understanding

Brihaspati.

Ahankara

Objects of Egoism

Rudra.

Chitta

Objects retained in thought

Kshetrajna.

Tamas or Ajnana.

The various forms of darkness

Isvara.

Visva and His unity with the Viraj

6. The cognising by external and internal organs of sensation,--helped by the co-operation of the several Intelligences (Devatas),--of their respective objects is said to be the jagrat state. The Atman identifying Himself with this jagrat state, and with the physical body, which is the seat of the sense organs, is called Vis'va. One should regard Vis'va in the form of the Viraj, for the cessation of difference.

Taijasa and His unity with the Hiranyagarbha

7. The Sukshina-Sarira or subtle body of the Pratyagatman, which is but illusory, comprises the following:--

(1) The five organs of sensation, namely, the organs of hearing, touch, sight, smell and taste.

(2) The five organs of activity, namely, the organ of speech, hands, feet, the anus and the organ of generation.

(3) The fourfold internal organ as made up of Manas, composed of formative thoughts: Buddhi, which is of the nature

of determination; Ahankara, the Egoism making up the personality; and Chitta, the faculty of reflection.

(4) The five functions of prana or vital force; namely, prana, apana, vyana, udana, and samana.

(5) The puryashtaka or the eight regions, comprising the five subtle elements such as akasa (ether), vayu (air), fire, water, earth; as well as avidya, kama, and karma. They say that this puryashtaka is called Linga-sarira.

The consciousness which, during the quiescence of the sense-organs, arises in the form of the percipient and objects of perception manifested in virtue of the samskaras or latent impressions of the jagrata state, is called svapna. The entity who indentifies himself with these, i.e., with the subtle body and the svapna state, is termed Taijasa. The wise man should think of the Taijasa as one with the Hiranyagarbha.

Prajna and His unity with I's'vara

8. The ignorance or nescience of Atman blended with a semblance of consciousness, is the cause of the two bodies (Sthula, and Sukshma); and it is called Avyakta the Unmanifested, and Avyakrita, the Undifferentiated. It is neither existent, nor non-existent, nor both existent and non-existent. It is neither distinct (from Brahman) nor non-distinct, nor both (distinct and non-distinct). It is neither made of parts, nor partless, nor both