The role of the subtle body can also be understood through the doctrine of transmigration. The Gita tells us that at the moment of death, the soul enters a new body carrying “mind and senses” along with it—just as wind carries fragrance from its source. In other words, while the gross body remains behind, it is the subtle configuration comprising the inner organ, senses, and vital forces that bears the impressions and transmigrates from one birth to another.
However, the subtle body is not consciousness itself—it is merely an instrument; consciousness is its witness. The Kena Upanishad directly states that which “is not grasped by the mind, but by which the mind knows”—that is Brahman; similarly, “that which does not breathe in the vital force, but by which the vital force moves”—that consciousness illumines all senses, vital forces, and mental functions. One who realizes that consciousness within every perception through knowledge attains immortality—this is what this Upanishad teaches.
The Mundaka Upanishad (2.2.7) identifies the Atman as the protagonist and controller of this entire arrangement of mind-vital force-body—”mind-centered, leader of vital force and body, established in the heart”—meaning that mind, vital force, and body depend upon the Atman; the Atman is not limited by them. Thus we understand the subtle body as the vehicle of experience, and the Atman as the self-luminous light of that experience.
In this way, each component of the subtle body—the inner organ, the senses, and the five vital forces—functions differently in the three states of waking, dream, and deep sleep; but consciousness remains the witness of all functions. Therefore, though the dream world is mentally constructed, the experience feels real; though impressions flow through births, the bearer is actually the subtle configuration moving in the reflection of consciousness; and the one who remains forever unchanging is the Atman.
The causal body or causal sheath is the subtlest and deepest layer of ignorance that veils the Atman. This is that stratum where all experiences, thoughts, and knowledge remain in a dissolved state—just as a tree remains invisibly stored in a seed. The causal body is called the root form of ignorance, which conceals the Atman’s true nature but has no independent existence of its own.
We experience this state daily in deep sleep. When someone awakens and says—”I knew nothing, but I was well”—this “blissful ignorance” is the manifestation of the causal body. Here there is no knowledge, but also no conflict; sorrow, suffering, joy, thought—all are absent. Hence this is not liberation, but a dense layer of ignorance.
The Brihadaranyaka Upanishad (4.3.19) states—”In deep sleep all consciousness becomes unified; then one desires nothing, experiences nothing.” That is, in deep sleep the mind, senses, and subtle body remain dissolved, but the Atman remains the witness even of that sleep. In this state the individual forgets their own true nature, because the veil of ignorance is densest.
The Mandukya Upanishad (5) explains this state of deep sleep as ‘Prajña,’ where the Atman resides in deep sleep. In this condition, the Atman is the ‘presiding deity of deep sleep,’ meaning the controller of sleep, and ‘inner consciousness’—the inner awareness that exists even in the depths of sleep. The Upanishad further states that in this state of Prajña, the Atman is ‘enjoyer of bliss’ and ‘repository of knowledge.’ This means that in this state the Atman experiences a kind of profound peace or bliss that is not affected by any external stimulus or suffering. Simultaneously, it is the root source of knowledge, though that knowledge remains dormant.
However, Shankaracharya has explained this bliss in detail in his commentary. He has cautioned that this bliss is not the supreme bliss of liberation, which is attained through union with Brahman. Rather, it is a kind of ‘peace of ignorance.’ Here ‘ignorance’ means a state of unknowing—where the Atman is not conscious of its true nature or its connection with the Supreme Self. This peace is merely the result of having no external disturbance, but it indicates the absence of self-realization.
According to Shankaracharya, this bliss is not the bliss of liberation, because in this state ‘the Atman does not experience its own radiance.’ The Atman’s true radiance is self-knowledge, where the Atman remains fully conscious of its eternal, pure, and infinite being. In the state of deep sleep the Atman ‘sleeps under the veil of ignorance.’ That is, a covering of ignorance shrouds the Atman, preventing it from being aware of its true glory and power. This is merely a state of rest where all mental activities cease, but it is not a state of complete union with Brahman. For this reason, though the bliss of Prajña is a kind of preliminary or temporary peace, it is not the ultimate goal of moksha. It is merely a step toward higher spiritual realization, where the possibility remains for the Atman to awaken and attain true knowledge.
This causal body is the primary veil of ignorance. It keeps the Atman separate from its self-knowledge—just as dense clouds completely block the sun’s light, though the light is not destroyed. When the sun of knowledge rises, this veil of ignorance disappears, and the Atman shines forth in its true nature. Then one realizes—the causal body was never real; it was merely the dense shadow of ignorance that dissolves with the dawn of knowledge.
Through a metaphor in Brihadaranyaka Upanishad 4.3.19, the infinite journey of the Atman, that infinite being, is described. Just as a falcon or hawk grows weary from flapping its wings and returns to its nest, so this infinite being journeys toward its destination. This verse provides a poetic description of the nature of infinite being and its endless journey.
Based on the Mandukya Upanishad and Gaudapada’s Karika, I am explaining the comparative analysis of waking and dream states and the nature of the non-dual doctrine of Turiya.
Analysis of the Four Quarters of Atman and Consciousness: The Mandukya Upanishad is considered an essential foundation of the Advaita Vedanta branch of Vedic philosophy. Though it is the shortest among the Upanishads, through merely twelve verses it captures the essence of all Upanishads. This scripture has two main subjects: the sacred syllable Om (AUM) as the symbol of Brahman, and the four states of Atman (Catuṣpāt Ātman). The first verse declares that the visible universe, bound by past, present, and future, is all Om. Even that which is beyond these three times is also Om. This Om is the symbol of Brahman, which is both effect and cause.
The second verse declares that the entire universe is Brahman, and this individual soul is non-different from Brahman. Apparently, this Atman has four states or quarters. These four quarters are waking, dream, deep sleep, and Turiya. According to the method of Advaita Vedanta, these four quarters are used as a framework for understanding the nature of consciousness. Its primary goal is to identify the first three quarters (tripada) as superimpositions (Adhyaropa) of limiting adjuncts upon the Atman, and then establish the fourth quarter as the ultimate truth while negating (Apavada) those limiting adjuncts. This analytical method proves that the first three states are fundamentally creations of ignorance or delusions (Avidyā-kṛta).
Gaudapada’s Karika—Methodological Foundation of Advaita: The Gaudapada Karika, composed on the twelve verses of the Mandukya Upanishad, establishes the methodological foundation of Advaita doctrine. Gaudapada, who was Adi Shankaracharya’s grand-teacher, systematized the analysis of these three states of consciousness through philosophical reasoning in his Karika. This Karika is divided into four chapters; among these, the second chapter, known as ‘Vaitathya Prakarana,’ is extremely important for establishing the falsity of waking and dream states with logical arguments. In this chapter, Gaudapada presents an analysis through the minutest examination of experience that is similar to Western philosophy and phenomenology, but in many ways more subtle.
Vaitathya Prakarana (Chapter on Falsity) is an important part of Advaita Vedanta philosophy. It is essentially the second of the four main chapters of the famous work ‘Mandukya Karika’ composed by Acharya Gaudapada. The other chapters of the work are—Agama Prakarana (first), Advaita Prakarana (third), and Alatasanti Prakarana (fourth). The contents of the four prakaranas of Gaudapada’s Mandukya Karika are as follows:
Agama Prakarana (First Chapter) is the commentary on the twelve mantras of the Mandukya Upanishad. This chapter provides a detailed analysis of the four states of Atman following the scriptural teachings. These four states are—first, Vishwa or the Atman’s waking state, where the Atman enjoys the external gross world; second, Taijasa or the Atman’s dream state, where the Atman enjoys the subtle world; third, Prajña or the Atman’s state of deep sleep, where all experience becomes unified and only bliss remains. Finally, above these three states, the fourth state is Turiya, which is the only supreme truth or non-dual Brahman. It is beginningless, unmanifest, peaceful, and free from all duality. These four states are connected with the sacred sound ‘Om’ (A+U+M + anamatra).
In Vaitathya Prakarana (Second Chapter), the falsity or unreality of the world is proven. (‘Vaitathya’ means falsity or unreality) This chapter demonstrates through logic and examples that the dual world we consider real in the waking state is false or merely an illusion compared to the ultimate reality of Brahman. Just as objects seen in dream state prove to be false, similarly the visible world seen in the waking state is also unreal from the perspective of ultimate truth. Through this, the fundamental principle of Advaita Vedanta—Brahman alone is real, the world is false—is given its preliminary foundation.
Advaita Prakarana (Third Chapter) establishes the unity of individual soul (jiva) and Brahman (Supreme Self) and firmly establishes non-dualism through scriptural evidence and logical reasoning. Since the dual world has been proven false in the second chapter, it is claimed here that only the one and non-dual Atman is real. There is no difference between individual being or jiva and Brahman. This chapter begins the first discussion of ‘Ajativada,’ which denies the concept of creation or origination, arguing that Brahman eternally exists in its own form, so there is no separate creation of world or individual souls. Those who consider Brahman as creator or object of worship are criticized here as having weak understanding.
Alatasanti Prakarana (Fourth Chapter) is the most philosophical and complex. Here ‘Ajativada’ is more firmly established through the example of ‘alata’ or burning meteor. Just as rotating a burning stick rapidly creates the illusion of a circle of fire, but no circle is actually created, similarly due to maya the world appears real. This chapter refutes all cause-effect relationships through logic and completely denies the concept of origination of world or objects. Through this chapter, that supreme knowledge is established where all imagination of the mind or consciousness ceases (cessation of thought) and the delusion of duality is removed, attaining the state of eternal peaceful untouchable yoga.