Ignorance-Knowledge: 22

The Core Subject of the Vaitathya Chapter: The primary purpose of this chapter is to establish the illusory nature of the world through logic and evidence. Here it is posited that the dualistic world we consider real in our waking state is, compared to the ultimate reality of Brahman, unreal or false (an illusion). In explaining the similarities between dream and waking states, the Vaitathya chapter demonstrates the correspondence between the dream state and the waking state. The argument is made that—just as objects seen in the dream state remain within the body and prove false upon awakening, in exactly the same way, the visible world seen in the waking state is also false from the perspective of the ultimate truth, Brahman. Since both waking and dream states are impermanent at their beginning and end, they have no real existence in the middle (present) either.

By proving this illusory nature of the world, the chapter helps establish the fundamental doctrine of Advaita Vedanta—that Brahman alone is real, and the world is false. The Vaitathya chapter essentially reveals the maya-nature of this visible world based on evidence and points toward the ultimate truth (Brahman).

Classification of States of Consciousness—Essence and Limiting Adjuncts: According to Vedanta, all experiences of the individual fall under three states: Jagrat (Waking), Svapna (Dream), and Sushupti (Deep Sleep). These states indicate the influence of three different limiting adjuncts or bodies (gross, subtle, causal) upon the soul. When Brahman's reflection falls into the small lake of ignorance (avidya), the individual soul (Jiva) is created. This individual soul is conditioned by three bodies: the Gross Body (Sthula Sharira), the Subtle Body (Sukshma Sharira), and the Causal Body (Karana Sharira). Through these limiting adjuncts, the individual experiences different states, which are discussed in detail below in the context of waking and dream states.

The Waking State (Vaishvanara)—Limiting Adjunct of the Gross World: In the third verse of the Mandukya Upanishad, the waking state is identified as the first quarter of the Self, named Vaishvanara. This quarter is comparable to the first measure 'A' of Omkara. Vaishvanara is the form of the individual (vyashti) soul identified with the gross body, which is conceived as identical with the collective Virat Purusha. In the waking state, the individual interacts with the external world through the five sense organs (eye, ear, nose, tongue, skin) and five action organs (hand, foot, speech, excretory, reproductive). In this state, the mind along with intellect and ego experiences external objects and becomes identified with them. Vaishvanara's experience is real and dualistic. In this state, the world of name and form appears to be real. This is the first and most fundamental level of worldly existence, where the scope of consciousness is external and object-centered. This state forms the foundation of all our daily worldly activities and perceptions.

External Consciousness and Gross Enjoyment (Bahishprajñah Sthulabhuk): The waking state, according to Advaita Vedanta, is the first and most immediate level of experience. In this state, the Self or individual is conscious of the external world (Bahishprajñah). This is that state of our daily life when we perceive the external world through our five sense organs—eye, ear, nose, tongue, and skin—and action organs, and interact with it. At this level, the individual enjoys gross objects (Sthulabhuk). 'Gross enjoyment' does not merely mean experiencing physical or sensory pleasures and pains, but perceiving the world as an objective reality and remaining connected to it. Everything we see, hear, touch, taste, and smell—all of this is part of this gross enjoyment.

This experiential reality exists at the level of 'practical truth' (Vyavaharika Satya) in Advaita Vedanta. This means that this world appears real to our senses and mind, and its functionality in daily life is undeniable. As long as Brahman-knowledge is not attained—that is, as long as the realization of ultimate truth does not occur that Brahman alone is real and the world is false—and as long as causality remains operative, this world appears relatively real. This is a level where our worldly activities, morality, and processes of knowledge-acquisition are meaningful. Though practical truth is lower than ultimate truth (Paramarthika Satya), it is an undeniable reality that affects our karma and existence.

This state is called 'Virat' in the context of the world as a whole and 'Vaishvanara' in the case of the individual being. The word 'Vaishvanara' also refers to the universal or cosmic fire that is present in all living beings and illuminates the external world. This is that collective consciousness which perceives the entire world in the waking state. On the other hand, 'Virat' is the manifestation of the gross universe, where all material reality exists. In this state, the individual considers himself identified with body, mind, and senses and feels a separate existence from the external world. This Vaishvanara or Virat state forms the foundation of our terrestrial experience, where we immerse ourselves in the duality of happiness, sorrow, gain, loss, birth, and death. From this level gradually begins the journey toward higher spiritual realization, when the individual begins to feel the limitations of practical truth and becomes devoted to seeking ultimate truth.

Significance of Seven Limbs and Nineteen Mouths: The Mandukya Upanishad describes Vaishvanara as possessing 'seven limbs' (saptanga) and 'nineteen mouths/instruments' (ekonavimshati-mukha) to convey the completeness of his experience.

Seven Limbs: These seven limbs unite Vaishvanara with the cosmic Virat Purusha, as described in the Chandogya Upanishad. These limbs are: heaven or celestial realm (head), sun (eye), wind (life-breath), space (body), water (bladder/stomach), earth (feet), and fire of invocation (mouth/heart). This description indicates that the waking state is not merely an individual's experience, but the collective experience of the universal person or all souls together.

Nineteen Mouths: These are the nineteen means of enjoyment or experience in the waking state, which help in knowing and using gross objects. These are: ten senses (five sense organs—ear, skin, eye, tongue, nose and five action organs—hand, foot, speech, excretory, reproductive), five life-breaths (Prana, Apana, Vyana, Udana, Samana), and the four-fold inner instrument (mind, intellect, ego, and memory).

In the waking state, the Self assumes the gross body as a limiting adjunct (constraint or external covering). This gross body, which is the fundamental basis of our worldly experiences, is subject to six essential transformations. In Indian philosophy, these six transformations are called 'Shad Bhava-Vikaras' and they indicate the transient nature of all finite beings.

First, asti (existence): This is the primary state of being, when the existence of something is first perceived. This is merely the beginning of existence, the state before assuming any form or qualities.

Second, jayate (birth): In this stage, being is born or manifested in a specific form. This is the beginning of novelty, where an existence comes into the manifest world from a previously unmanifest state.

Third, vardhate (growth): After birth, being increases in size, capacity, or complexity. This is the developing stage, where through internal and external processes, being progresses toward its fulfillment.

Fourth, viparinamate (change): After growth, being undergoes various types of changes. These changes can be qualitative or quantitative and bring variety to the form and nature of being over time. This is not a static state, but a process of continuous adaptation and transformation.

Fifth, apakshiyate (decay): At some point, after growth and change, deterioration or decay of being begins. This is the stage of aging or decline, where the energy, effectiveness, or components of being begin to decrease.

And sixth, vinashyati (death): Finally, the ultimate consequence of decay is destruction or death. This is the dissolution of being, where its current worldly form ceases and it merges into some other state of existence or completely loses its functionality.

These six transformations symbolize the impermanence and transience of the gross body. Though the Self assumes this body in the waking state, it is not the true nature of the Self, but a temporary vessel. This philosophical concept provides deep insight into the reality and cyclical nature of human existence, where birth, growth, change, decay, and death function as an integral process.

The Dream State (Taijasa)—Limiting Adjunct of the Subtle Body: The second quarter of the Self is the dream state, known as Taijasa and comparable to the second measure 'U' of Omkara. The word Taijasa means 'light-like', signifying that in this state, the mind illuminates the inner world through its own desires and impressions. The limiting adjunct of this state is the Subtle Body (Sukshma Sharira) or Linga-sharira, which is composed of mind, intellect, life-breath, and various subtle elements including sense and action organs.

Internal Consciousness and Subtle Enjoyment (Antahprajñah Praviviktabhuk): In the Taijasa state, the individual knows the consciousness in the form of internal mental desires or impressions (Antahprajñah). Taijasa enjoys Praviviktabhuk—that is, subtle objects or mere desires—instead of gross objects. Dreams are merely the result of mental activity arising from desires and previous experiences accumulated in the waking state, having no connection with the external world. This matter is also mentioned in the Brihadaranyaka Upanishad.

Repetition of Seven Limbs and Nineteen Mouths: It is extremely significant that Taijasa is also described as possessing seven limbs and nineteen mouths like Vaishvanara. This repetition proves that though both waking and dream states are conditioned by gross or subtle limiting adjuncts, the reflection of the same Self-principle exists at the root of both. Taijasa enjoys through these nineteen mouths, but not of gross objects—only of subtle desires created by the mind. This shows that the subtle body, which operates through the gross body in waking, independently gives birth to mental experiences in dreams.

The realization of the Self's true nature is a central subject of Advaita Vedanta, and in the Mandukya Upanishad, the four quarters or states of the Self are explained in detail. Among these quarters, the first two—namely the waking (Vaishvanara) and dream (Taijasa) states—though part of human daily experience, have deep significance from a philosophical perspective. Analysis of these two states reveals clear differences in terms of the sphere of enjoyment, nature of knowledge, nature of enjoyment, bodily limiting adjuncts, and levels of reality, which opens the path to gradual realization of the Self's true nature.

The waking state (Vaishvanara) is our daily state of consciousness about the external world, where external objects are directly perceived through the senses.

Sphere of Enjoyment: The sphere of enjoyment in the waking state is the worldly or external world. In this state, we interact with the external world through the five sense organs (eye, ear, nose, tongue, skin) and five action organs (speech, hand, foot, excretory, reproductive).