In the Māṇḍūkya corpus, taijasa designates the dream-state (svapnasthāna) self: the second pāda of ātman, whose cognition is inward-turned (antaḥprajña) and who experiences the "subtle/secluded" (pravivikta). In Gauḍapāda's kārikās taijasa is the second member of the triad viśva–taijasa–prājña, located in the manas, eating the pravivikta, and (with viśva) bound by both effect and cause. In the phonemic correlation of oṃkāra, taijasa is identified with the second mātrā 'u', situated between viśva ('a') and prājña ('m'). The supplied loci ground the term primarily by its position in these triads and correlations; the gloss "luminous knower / made of light" is not explicitly stated in the attestations.
Senses
The reading surface. A later ingestion attaches a locus to a settled sense, or proposes a new one (dashed) for human triage — it never rewrites settled prose.
1 · The dream-state self (svapnasthāna): the second pāda of ātman, inward-turned in awareness …settledadded v1
The dream-state self (svapnasthāna): the second pāda of ātman, inward-turned in awareness (antaḥprajña), seven-limbed and nineteen-mouthed, experiencer of the secluded/subtle (praviviktabhuk).
2 · Second member of the cognitive triad viśva–taijasa–prājña: the inward-cognizing self (anta…settledadded v1
Second member of the cognitive triad viśva–taijasa–prājña: the inward-cognizing self (antaḥprajña), located in the manas, who experiences/feeds on the pravivikta (as opposed to viśva's gross and prājña's bliss).
3 · As a conditioned self: taijasa (with viśva) is bound by both effect and cause (kāryakāraṇa…settledadded v1
As a conditioned self: taijasa (with viśva) is bound by both effect and cause (kāryakāraṇabaddha), and neither it nor the other two are established in turīya.
4 · In the oṃkāra correlation: taijasa is identified with the second mātrā 'u' (ukāra), placed…settledadded v1
In the oṃkāra correlation: taijasa is identified with the second mātrā 'u' (ukāra), placed between viśva (akāra) and prājña (makāra); the equation carries the senses of 'elevation/excellence' (utkarṣa) and 'being intermediate/both' (ubhayatva).
5 · Within the triad viśva–taijasa–prājña as objects of cosmogonic/illusory manifestation: tai…proposedadded v2
Within the triad viśva–taijasa–prājña as objects of cosmogonic/illusory manifestation: taijasa (with viśva and prājña) is one of the differentiated forms (bheda) that arise/originate (prabhava) through avidyā-wrought name-and-form māyā, not in reality.
Śaṅkara (bhāṣya)
Why a new sense: These treat taijasa as a māyā-produced differentiation that 'arises' (sṛṣṭi/prabhava), a creation/manifestation sense distinct from the cognitive-triad member (s2), the conditioned-self (s3), or oṃkāra (s4).
Gauḍapāda: Places the three selves in the body: viśva in the right eye, taijasa within the manas, prājña in the space of the heart. mandukya.karika:1.2
Gauḍapāda: Assigns objects of experience: viśva enjoys the gross, taijasa the secluded/subtle (pravivikta), prājña bliss; correspondingly the gross satisfies viśva, the pravivikta taijasa, bliss prājña. mandukya.karika:1.3mandukya.karika:1.4
Gauḍapāda: Holds that viśva and taijasa are bound by both effect and cause, while prājña is bound by cause alone; none of the three is established in turīya. mandukya.karika:1.11
Gauḍapāda: Correlates taijasa with the phoneme 'u' (ukāra), reading the equation through utkarṣa ('elevation') and ubhayatva ('intermediacy/both'), and through 'u' leads/resolves taijasa within praṇava. mandukya.karika:1.20mandukya.karika:1.23
Attestation concordance — tier 2, every locus
Append-only. Grows by locus as texts arrive; stays one collapsed table so the senses remain the reading surface.
v1Māṇḍūkya mūla + Gauḍapāda kārikā — +9 loci 4 sense(s) drafted from 9 loci.
v2Śaṅkara bhāṣya — +14 loci · 12 routed to existing · 1 new sense(s) proposed s1 takes the explicit dream-state (svapnasthāna) attestations including the pratiṣedha of antaḥprajña (bhasya:7). s2 covers the inward-cognizing member of the triad as experiencer/draṣṭṛ of bhojya (agama 1.2 indho/draṣṭṛ; 1.5 bhoktṛ of pravivikta). s3 collects the kāryakāraṇabaddha / not-established-in-turīya material (1.10, 1.11, 1.12, 1.14, 1.15). s4 takes the oṃkāra-mātrā correlations with utkarṣa/ubhayatva (10, 11, 20). The new proposed sense (snew1) covers the cosmogonic/māyā-manifestation framing in 1.6–1.7 where taijasa is a differentiated form that arises through avidyā, not represented by existing senses. (+1 bhāṣya loci beyond cap not routed)
Caveats
The corpus is single-tradition: only the Māṇḍūkya mūla and Gauḍapāda's kārikās are supplied. No Śaṅkara commentary loci were provided, so no positions are attributed to Śaṅkara.
The etymological gloss of taijasa as 'luminous' / 'made of light' / objectless cognition as pure light is given in the indexing leads but is NOT explicitly stated in any supplied locus; it is therefore not asserted as a grounded sense.
The terms saptāṅga, ekonaviṃśatimukha (Up. 4), pravivikta, utkarṣa, and ubhayatva are used but not defined within the supplied loci; their fuller sense would require commentary not present here.
All commentary positions are drawn from Gauḍapāda's kārikā verses themselves; no separate gloss-commentary on those kārikās is among the attestations.