UPANISHAD MANDUKYA : Chapter-1. Agama Prakarana ( The Scriptural Treatise ) Sri Gaudapada's glossary begins : Karika Slokam-s 1 to 9. Slokam-1. Discussion-3.

28/04/2018
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Mandukya Upanishad :

Chapter-1. Agama Prakarana ( The Scriptural Treatise )

Sri Gaudapada's glossary begins :

Karika Slokam-s 1 to 9.
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Slokam-1.

Bahis-prajno vibhur-visvo hyantah-prajnastu taijasah,

ghana-prajnas-tatha prajna eka eva tridha smrtah.
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bahih prajno = who is conscious of the external;

vibhuh = all pervasive;

visvah = visva;

hi = whereas;

antah prajnah = who is conscious of the internal;

tu = but;

taijasah = is taijasa;

ghana prajnah = (is) mass of consciousness;

tatha = and;

prajnah = is prakma;

ekah eva = sama entity only;

tridha = (in) three different ways;

smrtah = (is) thought of.
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SUM of Mantram :
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Visva, the first quarter ( pada ) is he, who is All-pervading and who experiences the external, the gross objects ( the Waker ).

Taijasa, the second quarter ( pada ), is he, who cognates the internal, the subtle bodies ( the Dreamer ).

Prajna is he, who is a mass of consciousness.

He is one alone who is thus known as three, in the three different planes of consciousness.
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Discussion-3.
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By considering only one facet of a jewel, no no jeweller will evaluate or purchase a great and precious stone.
He will have to view the same at all facets, under all conditions, and in different lights.

Similarly the philosopher, who evaluates life in complete detachment must try to observe it from all angles so as to understand life as a WHOLE.
He will have to reckon with all its implications so as to understand life as a WHOLE.
He will have to reckon with all the fields of experiences and all the states of consciousness through which a man lives during each day of his life.

The Mandukya Upanishad is probably the very first scriptural literature in the world, where life has been considered in its totality and after exhaustive observations, the RISHI-s, 
the Masters had come to their conclusions.
The grosser is trying to give us the significant conclusions of the great RISHI-s.

In the scripture, we are given so far the total description of the various egos.
The ego that functions in us in the waking-state, is distinctively different from the egos that function in our dream-state and in our deep-sleep-state.
The 'waker' in us is distinctly different from the 'Dreamer' and the 'Deep-sleeper'.
Here, in this stanza, the glossier is trying to give us the significance of such observation which great RISHI  has  so laboriously crystallized for us.

The emphasis is in the conclusions of the stanza, that "It is One alone who is thus known in three states."

To be continued ...