just, for instance, as the sense of ego is latent at the time of sushupti or sleep. It is often described in our books as sachchidanandam, and by this epithet you must understand that it is sat, and that it is chit and anandam.
It has consciousness and an individuality of its own. I may as well say that it is the only personal God, perhaps, that exists in the cosmos. But, not to cause any misunderstanding, I must also state such centres of energy are the almost innumerable in the bosom of Parabrahmam. It must not be supposed that this Logos is but a single centre of energy which is manifested by Parabrahmam. There are innumerable others. Their number is almost infinite. Perhaps even in this centre of energy called the Logos there may be differences; that is to say, Parabrahmam can manifest itself as a Logos not only in one particular, definite, form, but in various forms. At any rate, whatever may be the variations of form that may exists, it is unnecessary to go minutely into that subject for the purpose of understanding the Bhagavad-Gita. The Logos is here considered the Logos in the abstract, and not as any particular Logos, in giving all those instructions to Arjuna which are of a general application. The other aspects of the Logos will be better understood if I point out to you the nature of the other principles that start into existence subsequent to the existence of this Logos or Verbum.