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The unique feature of the 鲍辫补苍颈峁�a诲蝉 is the recognition that Brahman, is the ultimate reality. The immediate reality of the individual self and the ultimate reality are both characterized by cit or 箩帽腻苍补峁�, intelligence or consciousness. This is expressed in the 罢补颈迟迟颈谤墨测补-耻辫补苍颈峁�a诲 by way of defining Brahman, 蝉补迟测补峁� 箩帽腻苍补尘补苍补苍迟补峁� brahma. Consciousness is not a mere characteristic feature of the individual human being. It is the essence of individual self and the universal self also. The Aitareya-耻辫补苍颈峁�a诲 includes the famous 尘补丑腻惫腻办测补 鈥榩ra箩帽腻苍补峁� brahma鈥� consciousness is brahman. It is everything. It is guided by 辫谤补箩帽腻, consciousness. The whole world is built on 辫谤补箩帽腻, that is 鈥槺璋�补箩帽�� is Brahman鈥�.^[1]

The B峁沨ad膩ra峁噛aka-耻辫补苍颈峁�a诲 presents the three states of consciousness in an interesting way through the conversation between Balaki and Aj膩tha艣atru. Aj膩tha艣atru explains the condition of 蝉耻峁�u辫迟颈 that when a person in deep sleep, the consciousness, together with the function of sense organs, lays in the space within the heart. In deep sleep there is no subjective-objective perception. Wakefulness and deep sleep are the two abodes and the dream state is the junction. The first state is waking and it can differentiate the dictions stored in his memory when the man was engaged in different activities. In dream state, taijasa, one knows and enjoys internal objects and cognizes through the mind. It absorbs the material world. Praj帽膩 in deep sleep does not appear external and internal cognitions. It has reached the very limit of bliss. From these states the person comes back through the same way and goes to the abode of the waking state.^[2] Deep sleep, 迟耻谤墨测补, is considered as the subject-objectless mind.

The Ch膩ndogya-耻辫补苍颈峁�a诲 discusses the wakeful condition called 惫补颈艣惫腻苍补谤补岣� which means that a man becomes aware of the external world. The word 惫补颈艣惫腻苍补谤补岣� means the hero of the whole world; it means that the whole body of the world is represented by 惫补颈艣惫腻苍补谤补岣�.

The seven limbs are the heaven as the head, the sun as the eye, the wind as the vital breath [辫谤腻峁嘺], 腻办腻艣补 as the body, food as water and the bladder as the organ of passing urine and the earth as the feet:

tasya 丑补惫腻 etasy膩tmano vai艣v膩narasyam奴rddheva sutej膩艣cak峁�urvi艣var奴pa岣� 辫谤腻峁嚹佱弗 p峁泃hakvartm膩tm膩 sa峁僤eho bahulo bastireva 谤补测颈岣� p峁泃hivyeva p膩d膩pura eva vidirllom膩ni bahirh峁沝aya峁� g膩rhapatyo mano'苍惫腻丑腻谤测补 pacana 膩syam膩havan墨ya岣� || ^[3]

Footnotes and references:

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[1]:

Aitareya-耻辫补苍颈峁�a诲-3.1

[2]:

惭腻峁囜笉奴办测补办腻谤颈办腻-2.10

[3]:

Ch膩ndogya-耻辫补苍颈峁�a诲-5. 18.2