Significance of State of waking
The State of waking encompasses various interpretations across different philosophical and spiritual traditions. In Tibetan Buddhism, it involves recognizing the illusion of reality and engaging in practices that enhance consciousness. Vaishnavism describes it as the Lord's conscious activities, while the Purana emphasizes awareness and detachment from pleasures. Throughout other teachings, this state is recognized as an active engagement with the external world, contrasting with dreams and deep sleep. Overall, the State of waking represents a conscious awareness of both reality and internal experiences.
Synonyms: Alertness, Consciousness, Awareness, Wakefulness, Vigilance, Lucidity, Attentiveness, Awake, Arousal
In Dutch: Toestand van waken; In Finnish: Valveillaolotila; In Spanish: Estado de vigilia; In German: Wachzustand
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'State of waking'
In Buddhism, the State of waking involves practicing prana gathering, contemplating emptiness, perceiving reality as a dream, and maintaining awareness during Light Yoga to transcend ordinary experiences and achieve deeper consciousness.
From: Tattvasangraha [with commentary]
(1) The waking state is contrasted with the dream-state, with cognitions during the waking state considered valid due to their potential conformity with the real state of things.[1]
From: The Six Yogas of Naropa
(1) The waking state is when one should practice the gathering of the pranas into the Central Channel and the entering, remaining, and dissolving exercises, and contemplate the Four Emptinesses.[2] (2) The yogi should think that all manifestations he beholds and all that cross his way in this condition are actually in the dream state, reminding himself, "This is a dream."[3] (3) The state of awareness and consciousness during which the practice of Light Yoga is engaged in while awake.[4]
From: Shurangama Sutra (with commentary) (English)
(1) The text mentions that if you are enlightened, then night is the same as day, and sleeping and dreams are the same as your waking state, implying a state of continuous awareness.[5]
Hindu concept of 'State of waking'
In Hinduism, the State of waking entails active consciousness where the mind engages with life’s passions, perceives reality, and distinguishes itself from dream and deep sleep, reflecting duality while also seeking fulfillment and awareness in the physical world.
From: Thirty minor Upanishads
(1) The state of consciousness characterized by sensory perception and interaction with the external world.[6] (2) It is one of the three states in which Atma should be contemplated upon as One, along with the dreaming and dreamless sleep states.[7] (3) It arises in the filament of the lotus, representing a state of consciousness associated with external awareness.[8] (4) The waking state, or jagrata, involves the activity of the fourteen organs, including the sense organs, action organs, and internal organs, representing active consciousness.[9] (5) The state of full awareness and engagement with the external world, occurring during the day.[10]
From: Vivekachudamani
(1) The waking state is the condition wherein the individual soul, identifying itself with its form, enjoys gross objects through external organs, allowing the body its fullest play.[11] (2) Waking state is compared to a dream, suggesting that the world experienced in the waking state is also an effect of ignorance and therefore unreal.[12] (3) The waking state is a condition from which desires originate, influencing the mind's actions and experiences within the dream state.[13] (4) One of the states of awareness described in relation to the knowledge sheath.[14] (5) The state of being awake and aware of one's surroundings and mental functions.[15]
From: Brihadaranyaka Upanishad
(1) The waking state is contrasted with the dream state, with achievements in the waking state not being contradicted in that state, unlike the achievements in the dream state, which are false.[16] (2) This is the period when the light, the self, is mixed with the body and organs, making it hard to separate, so the dream state is used to illustrate it.[17]
From: Brahma Sutras (Shankaracharya)
(1) The waking state is contrasted with the dream state, as the creation in dreams is questioned whether it is as real as the creation seen in the waking state, and the text analyzes the nature of reality in these different states of consciousness.[18] (2) The waking state is the state that refutes the dream's creations, such as chariots and horses, proving that they do not have real existence and are merely illusions.[19] (3) This refers to a state of consciousness where the soul's connection with the buddhi is actually manifest, according to the text provided.[20] (4) The waking state is presented in the text, as the passage aims at representing the embodied soul in different states, including the waking state, as well as other states.[21] (5) A state of consciousness in which the soul is engaged with the external world and subjective experiences, contrasting with the state of deep sleep.[22]
From: Mandukya Upanishad (Madhva commentary)
(1) Bothness refers to the integrity and want of hiatus of knowledge of the waking and dream states, attained through meditation.[23] (2) In this state, men have the false notion of ‘I,’ ‘Mine,’ etc. and that they have free will, etc. That state is, therefore, also a dream metaphorically.[24] (3) In the waking state, the Lord as Vishva produces double bondage in the Jiva, the universal bondage of avidya and the bondage of the effect.[25] (4) The active state of consciousness where one perceives and interacts with the external world.[26] (5) A state of consciousness where a person is aware and alert, referred to as Vaishvanara in the text.[27]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) This includes dream and is ordinarily so called, as in both the states there is a wrong apprehension of Reality.[28] (2) By seeing the manifestation in this one naturally infers that the preceding state, that is Sushupti, is the cause of both the waking and dream experiences.[29] (3) This refers to the first quarter, Vishva, which is the state of being awake and experiencing the external world, as per the text.[30] (4) The waking state can be understood by analyzing dream experiences, and it is not rationally proven that an idea can produce a corresponding effect in the world.[31] (5) The experiences in the waking states are identical to those in the dream states because both are characterized by the same condition, specifically the characteristic of being perceived, which leads to the unreality of both.[32]
From: Taittiriya Upanishad Bhashya Vartika
(1) This is one of the three states that Advaita investigates, with Vishva representing the individual form of Brahman-Atman during this state, while Vaishvanara is the gross form.[33] (2) The condition in which an individual is conscious and aware of their surroundings and experiences.[34] (3) The state of consciousness in which a person is alert and aware, associated with the perception of duality.[35] (4) One of the conditions of human experience where cognitive activity is engaged, allowing for the perception of objects present in immediate awareness.[36] (5) The state of consciousness in which the physical universe is experienced as perceptible.[37]
From: Taittiriya Upanishad
(1) The conscious state of being awake, characterized by interaction with the physical world and normal cognitive functions.[38]
From: Mandukya Upanishad
(1) The condition of being awake and conscious, where one typically does not retain memories of dreams or dream objects.[39] (2) The state of consciousness that occurs when one is awake, also considered a delusional state similar to dreaming.[40] (3) The condition in which individuals perceive reality or true existence, but Gaudapada asserts that it may be based on illusions generated by the mind.[41] (4) A state of consciousness characterized by awareness and perception of reality, opposing the dream state.[42] (5) The state of consciousness where an individual is awake and perceiving the dual aspects of reality, despite the underlying nondual nature.[43]
From: Brahma Sutras (Shankara Bhashya)
(1) The state of being fully conscious and aware of one's surroundings, distinct from dream, deep sleep, and swoon.[44] (2) The condition of being awake, in which the body exists and the soul experiences the fulfillment of desires.[45] (3) The conscious state of the soul, which has been fully described in the last section.[46]
From: Laghu-yoga-vasistha
(1) Beasts in their dreams reflect objects cognized through sight or hearing during this state of consciousness.[47] (2) The waking state is described as being one with the dreaming and dreamless states and of the nature of delusion, as are all things that are and are not.[48] (3) Refers to Jagrad-avastha, which includes the first three stages of spiritual development.[49]
From: Yoga Vasistha [English], Volume 1-4
(1) The condition of being conscious and aware of the physical surroundings is contrasted with the more ethereal nature of dreams.[50] (2) A person with moderate desires remains in this condition as if asleep, unaffected by worldly pains.[51] (3) The sights perceived in the waking state are seen similarly to how they are beheld in dreams during sleep, both being reflections of the intellect.[52] (4) Even when awake, the mind can wander to the kingdom of heaven, showing how thoughts and imagination can transport one beyond the physical realm, even in the waking state.[53] (5) It is the state of being awake during the day, where objects are perceived, and these perceptions are compared to those experienced during sleep.[54]
From: Bhagavad-gita-rahasya (or Karma-yoga Shastra)
(1) The realized state cannot be called a waking-state because all the activities based on duality, which are typically carried on in the waking-state, are completely stopped for the realized person.[55]
From: Yoga-sutras (with Bhoja’s Rajamartanda)
(1) The first condition of the thinking principle characterized by restlessness and mischievous ignorance.[56] (2) The ordinary state of consciousness where the enhanced faculties can still be exercised by the Yogi.[57] (3) Identified as vyutthana, it encompasses the conditions of agitation, bewilderment, and voluptuousness.[58] (4) The state of consciousness associated with everyday life, which can lead to distractions during meditation.[59] (5) A state of consciousness where cognitive functions such as evidence, misconception, and fancy operate.[60]
From: Yoga-sutras (Vedanta Commentaries)
(1) A phase of consciousness in which the three sheaths (physical, subtle, causal) obscure the Atman.[61]
From: Brihad Bhagavatamrita (commentary)
(1) The condition in which the Lord performs activities consciously, such as calling out the names of the cows, similar to his actions in a dreaming state.[62]
From: Padarthadharmasamgraha and Nyayakandali
(1) The state of consciousness in which the mind actively perceives and engages with the external world.[63]
From: International Research Journal of Ayurveda and Yoga
(1) The lower curve represents the waking state (A), the middle curve signifies the dream state (U).[64]
From: Manusmriti with the Commentary of Medhatithi
(1) Describes the condition of being awake and aware, during which actions are invariably linked to desires.[65]
The concept of State of waking in local and regional sources
The "State of waking" pertains to the phase when a person becomes aware post-dreaming. It's characterized by the retrieval of dream memories, often allowing individuals to recall and reflect on their dream experiences.
From: Triveni Journal
(1) This world is only a concomitant of this state and there is no world apart from it.[66]
From: The Complete Works of Swami Vivekananda
(1) This is when the memory of a dream is called memory.[67]
The concept of State of waking in scientific sources
State of waking, according to regional sources, is described by Ksemaraja using the model of dreaming, not dreamlessness, to explain life.
From: Religions Journal (MDPI)
(1) Waking states are considered stages that share a fluctual relationship with dreaming states, implying that the distinction between them dissolves because the process of dreaming is structural.[68] (2) This is what Ksemaraja is clearly referring to when he uses the model of dreaming rather than dreamlessness to describe life.[69]