eSha – This (i.e. the universal deep-sleep state) sarvaIshvara – (is) the Lord of everything; eSha – This sarvaj~na – (is) omniscient, antaryAmin – the ‘inner controller’. eSha – This yoniHsarvasya – (is) the source of everything; hi – (is) assuredly prabhava apayayau – the place of the arising and dissolution bhUtAnAm – of all beings.
The macrocosmic deep-sleep state is the Lord of everything, omniscient; Ishvara, the source of everything; indeed the source and final resting place of all beings.
yatra supto na ka~nchana kAmaM kAmayate na ka~nchana svapnaM pashyati tat suShuptam | suShuptasthAna ekibhUtaH praj~nAnaghana evAnandamayo hyAnandabhuk chetomukhaH prAj~nastRRitIyaH pAdaH || 5 ||
tat suShuptam – That (is called) the deep-sleep state yatra supto – in which the sleeper kAmyatena ka~nchana kAmaM – desires nothing (not any desired objects) napashyatika~nchana svapnaM – nor sees any dreams. tRRiitIyaH pAdaH – The third aspect prAj~naH – (is called) ‘the one who knows or understands’, suShuptasthAna – the state of deep sleep. ekibhUtaH – (In this state), everything is undifferentiated (literally ‘one element’), praj~nAnaghana eva – just a homogenous mass of Consciousness AnandamayaH – full of bliss, hi Ananda bhuk – indeed the ‘enjoyer’ of bliss. chetomukhaH – (Literally) it is the one whose mouth is intelligence.
The third aspect of the Self is prAj~na. This is the deep-sleep state in which one neither desires anything nor sees any dream. Everything is undifferentiated; simply blissful Consciousness alone, gateway to the other two cognitive states.
Q. How can we inquire into our true self, if the one inquiring (mind) is not actually the self?
A: You are not the mind – it is an instrument if you like. You are the Consciousness that ‘reflects’ in the mind.
Q: By saying that the mind is an instrument, are you suggesting that the mind can refer to our true self (pure consciousness) during contemplation?
A: I am not clear what you are asking here. By ‘mind is an instrument’, I mean that who-you-really-are is not the mind; you are using the mind to interact with the world. (Indeed the ‘mind enlivened by Consciousness’ effectively ‘creates’ the world by separating out forms and giving them names.) The mind is itself inert and cannot do anything without Consciousness (your ‘true self’).
Q: If thought has some form of awareness, as demonstrated by introspection, and its ability to refer to contents of the mind, would it be out of the realm of possibility to assume that it is the one responsible for direct experience of mental objects? How can we be certain that awareness is an independent entity when it is something that seems to also be possessed by thought in some instances?