58 Notes on Gaudapada-Karika In the dream state, the विभु is called तैजस, because the perception is there due to the soul's own light, without the intervention of the sense-organs. He is अन्त:प्रज्ञ, because he perceives everything then within the body itself ( इन्द्रियापेक्षयाऽन्तःस्थत्वान्मनस्तद्वासनारूपा च स्वप्ने प्रज्ञा यस्येत्यन्तःप्रज्ञः विषय शून्यायां प्रज्ञायां केवलप्रकाशस्वरूपायों विषयित्वेन भवतीति तैजसः 1 Sankara) In the state of deep sleep, the soul is धनप्रज्ञ ( same as the mana of the Mandukya; प्रज्ञानघन इत्यस्य धनप्रज्ञान इति विपरीतसमासो ध्येय: Kura- nārāyana ), because there being no object of knowledge, the soul is just massed consciousness or purely self-conscious. He is called प्राज्ञ, because he is capable of knowing everything, being consciousness and nothing else ( भूतभविष्यज्ज्ञातृत्वं सर्वविषयज्ञातृत्वमस्यैवेति प्राज्ञः ... अथवा प्रज्ञप्तिमात्रमस्यैवासाधारण रूपमिति प्राज्ञः । Sankara). Kuranārāyana explains प्राज्ञ as one not throwing light on बाह्य or स्वाप्न things(प्रकर्षेण ज्ञापयतीति प्राज्ञः । जीवस्वरूपकालाज्ञानातिरिक्त बाह्यं स्वाप्नं वा किमपि न ज्ञापयतीति प्राज्ञनामक इत्यर्थः । ). स्मृतः is explained by Kuranārāyana as मन्त्रदृष्टा ब्रह्मणा भगवद्रूपाणामेतेषामेकत्वं स्मृतमित्यर्थः । He regards the Karikās as Mantras, and so brings in Brahman to account for the स्मरण! (2) The location of the three विश्व, तेजस and प्राज्ञ in the body is given here. As the eye is the most important organ of perception, the विश्व is located there (cf. रूपोपलब्धिसाधनमिन्द्रियं चक्षु: कृष्णतारीग्रवर्ति 1 Tarkabhāṣā). Sankara refers here to the श्रुति, इन्धो ह वै नामेष योऽयं दक्षिणेऽक्षन्पुरुषः ( Brhadaranyakopanisad II. I. I7). But that passage mentions the name as इन्ध: and इन्ध apparently means the reflection of a man in the eye of the person sitting opposite to him. This is surely not meant here. Other Upanişadic passages referring to the Puruşa in the eye, likewise are irrelevant here. Gaudapāda is only interested in giving a local habitation to each of the three, विश्व etc. The तैजस resides in the mind which alone is active in dream. प्राज्ञ resides in the ह्रार्दाकाश or the दहराकाश which is so often referred to in the Upanişads. Sankara remarks दक्षिणाक्षिणतो रूपं दृष्ट्वा निमीलिताक्षस्तदेव स्मरन्मनस्यन्तः स्वप्न इव तदेव वासनारूपा- भिव्यक्तं पश्यति । यथाऽत्र तथा स्वप्ने । अतो मनस्यन्तस्तु तैजसोऽपि विश्व एव । Sankara thus says that तैजस is विश्व himself. This also does not appear to be the view of Gaudapăda. It is one thing to say that विश्व, तैजस and प्राज्ञ are the three forms of विभु, and another that तैजस and विश्व should be regarded as one, when they are deliberately described as different.
