 The main attempt of the second chapter of the Mandukya Upanishad is to compare the experiences of the waking state and the dream state of living beings. The Upanishad has concluded that there is no real difference between the two states. It had said that if the waking state is real then the dream state is also equally real. Similarly if individuals consider the dream state to be illusory then certainly the waking state is also illusionary in spite of all its experiences. In this section the Master had actually wanted to prove the delusory nature of the world of plurality with the help of his logic.
The Master had said that both in the dream state and in the waking state the experiences of objects are based on the subject-object relationship. He had claimed that the world of objects has no independent existence it is only a super-imposition on the Atman. It is only the Atman which is Eternal and is the All-pervading Reality. According to the Master those who have realised the Self are in a position to realise the illusionary nature of the objects in the waking state. In fact he has concluded saying that the waking state in fact is a long dream experienced by individuals. In the opinion of the Guru in the Mandukya Upanishad, in the dream state an individual has a world of objects and a world of thoughts and as long as the dream lasts, the dreamer believes that the those objects and thoughts experienced by him are real. Similarly in the waking state also there is a world of objects which is cognized outwardly which has been formed with the help of our sense organs and there is also a world of emotions and thoughts with which individuals attribute their values to the outside world. Thus it can be said that both the world of thoughts in the waking state and the world of objects in the dream state are equally unreal from the perspective of Absolute Reality. The Guru had said that it is Atman alone or the principle of Pure Consciousness who is knower of all the delusions that exist within individuals. It has been said in the Upanishad that the basis of the entire process of delusion and the delusory experiences is nothing but the Pure Consciousness or the Atman. The second chapter of the Upanishad had said that as both the world of waking and the world of dream are projections of the mind both of them can be termed as delusions. It has been said in this section that all emotions including joy, sorrow, hatred, jealousy, anger and all others are mere superimpositions on the Atman. None of these qualities belong to the Atman and it is a misconception which has made individuals believes that the objects of the waking state are Real. When an individual realises the true nature of the All-pervading entity he easily is able to understand that all objects both in the waking state and in the dream state are delusions. When an individual gradually comes to realise the Self all kind of super impositions from the Atman are eradicated and the True Knowledge illuminates the mind of the individual. Rather it can be said that once the Divine Principle is realised by the individual his mind gets emancipated from all kinds of delusions and realises that the Eternal Truth is the Atman. The Guru had said to his pupil that an individual will be able to realise the Reality more closely when he detaches himself from the material world. It can be said that Self is cognized when one is able to transcend the mind and the intellect. Realisation of the Self is such a state when the entities of the pluralistic do not have any existence. The realisation in fact can be said a process to understand the riddle of the universe. The Upanishad at this juncture has declared a Reality which is timeless, non-dual and eternal. It can be said that in the Mandukya Upanishad the Guru has showed all his disciples the Truth and at the same time has also directed them towards the path that will lead towards Truth. The Guru had said in the Upanishad that one who has raised himself to the level of super consciousness there is no birth, no bondage and no dissolution. In fact all aspirations and all seeking for that particular individual ends. To such an individual all the delusions of the pluralistic world come to an end. All demands of his physical, psychological and mental capacities get eradicated. Rather it can be said that on realising the Self he becomes the Self which is the All-pervading divine Reality. The Mandukya Upanishad has ended saying that an individual who has recognised the Self has attained Perfection. Such an individual dwells within an immovable self. Such an individual reaches a stage where he surrenders his perishable, body, mind and intellect in the protection of the Atman. All his desires come to an end. Rather it can be said such an individual divorces his mind from all kind of delusions of the pluralistic world. Hence it can be concluded saying that the state of waking and the state of dream are delusions and are equally unreal and only an individual who has realised the Self and in turn has recognised the Brahman is in a position to understand that both the worlds are equally illusionary. |
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Home > Reference > Indian Philosophy > Upanishads > Eleven Principal Upanishads > Mandukya Upanishad > Vaitathya Prakarana
Vaitathya Prakarana
| The central theme of Vaitathya Prakarana is to discuss the illusory nature of the pluralistic world. |
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