Chapter II – Vaitathya Prakarana (On Unreality)
Shankaracharya introduces the chapter as follows:
“In consonance with such Vedic texts as, ‘One only, without a second’ (Ch. VI. ii. 1), it has been said that duality ceases to exist after realization (Karika I.18). That is, however, only a scriptural assertion. But this falsity can be confirmed even through reasoning. This is why the second chapter (of the Karika) commences.”
(Translation by Swami Gambhirananda, Eight Upanishads, Advaita Ashrama)
K1 A dreamer experiences the dream world, which is a projection of the mind. The objects of experience are located within the mind. On waking, the dream world disappears; therefore, it is not real. Nor is it absolutely unreal, because it is experienced, unlike the horn of a man. Thus, it is neither real nor unreal; it is mithya.
K2 Like dream objects, dream events are also unreal. A dream lasts only for a short time. A person may dream that he is sitting on a distant hill which would take much longer to reach in the waking state. Yet, on waking, he finds himself lying in bed. Thus, the dream differs from the waking state with respect to both space and time.
K3 The Upanishadic statement, “There are no chariots, nor animals to be yoked to them” (Br. Up. 4.3.10), is supported by reasoning.
K4–5 Gaudapada now takes a crucial leap. Although the dream is experienced, it is not real. Similarly, the waking state, though experienced, is also not real. The obvious difference is that the dream exists only for a short time. However, the important point is that whatever is experienced is not ultimately real. This is a profound revelation. Since both states are unreal, the wise regard them as similar.
The waking state possesses experience (E), transactionality (T), and utility (U). The dream state also possesses E, T, and U. Dreams are experienced. They are transactional because the dreamer performs various actions, just as a person does in the waking state. Dream objects may not be useful in the waking state, but they are useful within the dream. Likewise, waking objects are of no use in the dream. Dream water alone quenches dream thirst; waking water cannot.
The waking world is mithya for a well-known reason. Shankaracharya explains that an object of experience is mithya because it cannot exist independently of the observer. If an object can never be experienced by anyone at any time, its existence is not accepted, as in the case of the son of a barren woman. Otherwise, one could arbitrarily imagine the existence of anything, which is absurd. Thus, every object borrows its existence from the subject.
K6 That which does not exist in the beginning and does not exist at the end does not truly exist in the middle, even though it is experienced and appears real. Water is cold at time A and again at time B. It is felt to be hot at time C, which lies between A and B. The hotness is borrowed from fire; it is not intrinsic to water.
Shankaracharya comments:
“This is the ascertained truth in the world. So also, these different things seen in the waking state are indeed unreal, they being similar to unreal things like the mirage, on account of their non-existence in the beginning and at the end. Yet they are perceived as though real by the ignorant who do not know the Self.”
(Translation by Swami Gambhirananda, Eight Upanishads, Advaita Ashrama)
K7 Gaudapada disposes of a possible objection that waking objects have practical utility—for example, food satisfies hunger, whereas dream food does not satisfy waking hunger. The objection is unfounded because waking food does not satisfy hunger experienced in a dream. Thus, the utility of waking objects is contradicted in the dream. If utility is judged only within the respective state, both states stand on the same footing. Therefore, utility is not a criterion of reality.
K8 The opponent argues that the waking and dream states cannot be similar because dreams contain unique objects that are not seen in the waking state. Gaudapada clarifies that uniqueness of experience is not a distinguishing factor because experience depends upon the experiencer. Celestial beings have experiences unavailable to humans. A blind person experiences the world differently from a deaf person. Different animals possess different sensory faculties and have experiences unique to them.
K9–10 The opponent advances another argument. Dreams are internal, occurring within the mind, and are therefore mithya, whereas the waking world is external and therefore real. Gaudapada points out that this distinction is made only from the standpoint of the waker. A dreamer also distinguishes between internal and external from his own standpoint. Thus, both states stand on the same footing and are mithya. The key is to understand the dream from the dreamer’s perspective.
To maintain the continuity of the discussion, Karikas 14 and 15 are considered next.
K14 The opponent argues that the waking world is continuous. The same world exists before and after a dream; therefore, it must also exist during the dream. Dreams, however, lack such continuity. No two dreams are alike. Once again, the opponent evaluates continuity solely from the standpoint of the waking state. Fairness demands that the referee remain neutral between the two contestants. Moreover, the waking world appears continuous only because its changes are gradual. Therefore, the objection does not hold.
K15 Another objection is that the waking state is clear, whereas the dream state is vague. This objection is also invalid because, for the dreamer, the dream is just as clear and real as the waking world is to the waker. Moreover, even a blind person can see in dreams.
K11–13 The opponent now asks: if both the waking and dream states are mithya, who is their creator and support? The answer is that the Self, which is of the nature of pure Consciousness, is both the creator and the support. During the dream, the mind, supported by the Self, projects the dream world out of vasanas. The Self remains its support as long as the dream lasts. Likewise, the waking world is projected by the maya power of Brahman. Maya is the cosmic causal body It is the unmanifest world, while the empirical universe is the manifest maya.
K16–18 By Its maya power, the Self projects the jivas and the world in accordance with the law of karma. The jivas carry impressions from previous births. The waking world is a superimposition upon the Self. Consequently, the Self appears as the waking universe, just as a rope appears as a snake in dim light. Just as the rope is recognized in the light, the Self is discriminated and realized through knowledge.
Shankaracharya comments:
“Firm conviction about the Self, namely, ‘The Self indeed is all this’ (Ch. VII. xxv. 2), ‘without anterior or posterior, without interior or exterior’ (Br. II. v. 19), ‘since He is coextensive with all that is external and internal and since He is birthless’ (Mu. II. i. 2), ‘undecaying, immortal, undying, fearless’ (Br. IV. iv. 25), and ‘One only, without a second’ (Ch. VI. ii. 1).”
(Translation by Swami Gambhirananda, Eight Upanishads, Advaita Ashrama)
K19 The Bhagavad Gita (7.14) says that maya is extremely powerful and difficult to overcome. Its power deludes everyone. Because of maya, people identify the vital forces with the Self. Ignorance gives rise to this misconception.
K20–30 In a series of verses, Gaudapada lists the various misconceptions held by different schools of thought. They, according to their individual school, identify the Self differently, namely, with the mind, intellect, prana, sense objects, ideas, the twenty-five principles, the four elements, the three states of experience, various gods, the Vedas, sacrifices, time, different worlds, creation, sustenance, dissolution, and so on.
Shankaracharya says that all these descriptions are merely imaginations superimposed upon the Self. Therefore, the guidance of a competent teacher is indispensable. Such a teacher alone can impart Self-knowledge according to the methodology prescribed by the scriptures, such as the method of superimposition (adhyaropa) and subsequent negation (apavada). Thereupon, a qualified student grasps the teaching.
K 31 The Upanishads consistently declare that the empirical world is unreal, like the magic of a magician or a city in the sky.
“The Lord, on account of Maya, is perceived as manifold” (Br. II. v. 19); “This was but the Self in the beginning—the only entity” (Br. I. iv. 17)
“This universe is viewed by the wise as unreal, like a rope mistaken for a crack on the ground in darkness, or like bubbles formed by rain, devoid of bliss and ceasing to exist after dissolution.”
(Translation by Swami Gambhirananda, Eight Upanishads, Advaita Ashrama)
K 32 This verse summarizes the teaching of the chapter. The dream is unreal from the standpoint of the waker. Likewise, from the standpoint of the Self, all empirical objects are unreal, although they are experienced. The Self alone is real. Since the world is unreal, there is ultimately no creation, no sustenance, and no dissolution. There is no individual jiva, no one in bondage, no seeker of liberation, and no liberation. This is ajativada, the highest truth.
K 33–34 The Self is the substratum from the standpoint of perceived duality because It lends existence to the world. Yet, from Its own standpoint, the Self is non-dual. Because of the non-dual Self, duality appears. In this sense, non-duality is auspicious. There is no fear in non-duality. Although the Self is physically inseparable from the world, It remains unaffected by the events occurring in the transactional realm. Differences are experienced among phenomenal objects, but these differences are not ultimately real because they have no existence apart from the non-dual Self, their substratum. Knowers of the Self understand this truth.
K 35 Only a qualified seeker possessing a pure mind, free from anger, lust, and other impurities, can realize the Self.
Shankaracharya comments:
“The supreme Self is realizable only by men of renunciation who are free from blemishes, who are learned, and who are devoted to the purport of the Upanishads, but not by logicians and others whose hearts are tainted by attachment and whose philosophies are prejudiced by their own outlooks.”
(Translation by Swami Gambhirananda, Eight Upanishads, Advaita Ashrama)
K 36–38 A jnani should live in the world without advertising his realization or proclaiming, “I am such and such.” The unchanging Self is his permanent support. The changing world serves only as a provisional support for bodily life, such as providing food and other necessities. Remaining established in the Self, he continues to transact in the world only as required by circumstances, while inwardly rejoicing in the Self.
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