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Vaisvanara, as the etymological derivation of the word 147 indicates, is what we have called 'universal man' regarded however more especially in the complete development of his states of manifestation and under the particular aspect of the development. The vaisvanara is also identified with viraj; that is to say with the cosmic intelligence in so far as it governs and unifies in its integrity the whole of the corporeal world. Finally from another point of viewed which however corroborates the preceding one, 'vaisvanara' also means that which is common to all men; in that case it is the human species, understood as specific nature or more exactly what may be called 'the genius of the species'. 148 After that has just been said it will be easy for us to explain the significance of the seven members mentioned in the [Mandukya-upanisad] and which forms the seven principal part of the macrocosmic body of vaisvanara. Taking them in order. 95

i. ii. The assemblage of the higher luminous spheres, that is to say the higher states of being, is compared with the part of the head containing the brain and the brain with the mental functions. The sun and the moon or more exactly the principles represented in the sensible world by these two luminaries are the two eyes. 149 iii. The igneous principle is the mouth. iv. The directions of space (disa) are the ears. V. vi. The atmosphere is to the lungs. The intermediate region (Antariksa), extending between the earth and the luminous sphere or the heavens and considered as the region where forms (relation to the gross state) are elaborated, corresponds to the stomach. 150 vii. Finally the earth which is taken here as the emblem of the whole lower portion of the body. The relationship of these various members is the relationship between the corresponding parts of the human organism. 96

Now we describing jiva, as vaisvanara become conscious of the world of sensible manifestation. There are nineteen organs are related to this particular domain i.e. the five sense organs, five organs of action, the five vital breath, the manas, the buddhi, citta (thought) and finally individual consciousness (ahamkara). Each organ and each faculty of every individual belonging to the domain proceeds from its corresponding organ or faculty in vaisvanara; of this organs and faculty it is in a certain sense one of the constituent elements, in the same way that the individual to which it belong is as element of the cosmic whole. In this state all the organs are in waking state.