The Mandukya Upanishad, one of the foundational texts in Advaita Vedanta, explores the nature of reality by examining our waking, dream, and deep-sleep states. It uses the dream state as a lens to question what constitutes reality and challenges the assumption that the waking world holds a unique claim to truth.
In the waking state, we perceive objects through our senses, attributing solidity, permanence, and shared experience to them. However, in the dream state, we similarly see, touch, hear, and interact with objects and people who feel as real as those in waking life. This world of dreams may have its own people, landscapes, and even logical structures. For example, in a dream, we might feel hunger, search for food, and experience satisfaction upon eating. Upon awakening, however, we recognise that the entire dream scenario, from hunger to food to satisfaction, was illusory.
The Mandukya Upanishad questions whether the waking world’s claims to reality are any stronger than the claims of the dream world. Each state, whether waking or dreaming, provides its own internal sense of reality and causality. For instance, a dream mountain can be climbed, and the dreamer may feel genuine relief upon reaching the top. Similarly, a waking mountain presents physical challenges, but only within the rules and context of the waking state. Each world is real and self-contained while it lasts, yet each fades away upon entering another state.
1. Waking and Dreaming as Equally Real
In dreams, the mind creates a world that feels entirely immersive. Events, people, and experiences seem as authentic and convincing in a dream as they do in waking life. This sense of "reality" in both states suggests that the authenticity we attribute to experiences may be inherently tied to our perception. Perception is the process through which we interpret and make sense of sensory information to construct an experience of the world around us. It involves a combination of external stimuli (such as light, sound, and touch) and internal processes (like memory, attention, and interpretation).
Both the perception of a rose and the smell of it occur entirely within the mind. The sensory input detected by our eyes and nose is transformed into electrical signals, processed by the brain, and interpreted as the experience of a rose or its fragrance. This interpretation happens entirely within our consciousness, not "outside" us.
In the context of waking vs. dreaming states, this realisation complicates the question of what is "real." If both waking and dreaming rely on internal mental constructs, the distinction between "external" waking reality and the internally generated dream world becomes blurred. In waking life, we often assume reality because of consistent sensory feedback and shared experiences with others. However, as Vedanta suggests, both waking and dreaming are experienced within the mind and are equally real—or equally unreal—from the perspective of pure consciousness.
The key question then becomes: how do we determine reality if all experiences—whether waking or dreaming—are mediated by the mind? Vedanta encourages exploring the observer, the unchanging awareness behind both states, as the only constant amidst these varying experiences.
2. Subjectivity vs. Objectivity
We often think of dreams as subjective because we believe they arise solely from our mind, with no external reality, whereas we view waking life as objective since it appears independent of us. However, Vedanta challenges this belief by asserting that both states are filtered through perception and shaped by consciousness. If all experiences arise within consciousness, then both “internal” and “external” realities are processed the same way. This means that our so-called objective world may not be as separate from the mind as we assume—it could simply be a perception, thus blurring the boundary between subjective and objective.
During dreaming, the brain generates neural signals that mimic those produced by sensory organs. This internal activity creates the illusion of sight, sound, and other senses. This highlights that the act of perceiving—whether in waking or dreaming—is not tied to external reality but is a mental construction and is completely subjective. In the context of Vedanta and philosophy, perception raises deeper questions about the nature of reality itself. If our understanding of the world is filtered through subjective processes, how can we be certain that what we perceive is objectively "real"?
In both waking and dreaming, perception occurs not "outside" the mind but as a holistic experience within it. The dream world underscores this principle by showing how the mind can create a self-contained reality where the boundaries between subject and object dissolve, highlighting the illusory nature of perceived duality. Philosophical traditions like Advaita Vedanta suggest that reality, as perceived, may be an illusion (maya), shaped entirely by the mind and consciousness, and that true reality (Brahman) lies beyond the limits of sensory and cognitive perception. This Vedantic perspective suggests that both waking and dream states are constructs of the same consciousness, raising profound questions about the ultimate nature of reality.
3. Private and Public Experiences
In dreams, everything seems private; yet, in those dreams, we encounter others and engage in social interactions that feel shared. Vedanta uses this to suggest that the “public” nature of waking life—where we believe we share experiences with others—may be a feature of our waking state consciousness, rather than a marker of actual shared reality. Just as in dreams, the seeming reality of social interactions in the waking state may depend on how our consciousness is framing those interactions. This challenges our certainty that waking life’s social reality has an objective foundation, inviting us to consider the role consciousness plays in creating the sense of shared experience.
4. Time Relativity
In dreams, time feels elastic—a few seconds of real time can contain hours, even lifetimes, of dream events. Waking life, by contrast, feels like it follows a steady, linear flow. Vedanta points out that in both states, we perceive time in ways that are internally coherent, suggesting that time is less of an external measure and more a function of consciousness itself. This fluid nature of time perception implies that time may not be an absolute construct but rather a product of our state-bound awareness.
Time in waking life feels linear and objective, divided into past, present, and future. Yet, when closely analysed, this framework collapses. For example, the present moment is elusive—part of it is already past, and part is yet to come. Thus, time reduces to two tenses, past and future, with the "present" as an illusory boundary. Without a tangible present, past and future also lose coherence, erasing the very concept of time.
This reasoning aligns with Vedantic inquiry, which views the waking world as a temporal construct. In dreams, time feels fluid—a whole lifetime might pass in moments—further emphasising time’s subjective nature. Just as the trajectory of a falling fruit divides into what has fallen and what is yet to fall, leaving no absolute “now,” time in dreams and waking life emerges as a mental construct rather than an absolute reality.
Vedanta concludes that time's transient and contradictory nature highlights the illusory quality of both waking and dream states. These states operate within frameworks we perceive as "real" only within their respective boundaries, pointing toward the deeper reality of timeless, changeless awareness—the foundation underlying all experience.
5. Pragmatic Utility
In dreams, we follow the rules of that world without question—dream money can buy dream items, and dream relationships carry meaning and value. Similarly, in the waking state, we use currency, build relationships, and create systems that seem pragmatic and meaningful within that state. However, these "truths" lose relevance when crossing states, as waking utility fades in dreams and vice versa. Vedanta uses this to highlight that what we consider practical or “real” might simply be state-bound, lacking universal truth.
6. Absurdity of Dream Perceptions
Dreams often contain bizarre events or impossible scenarios that feel entirely normal while we’re experiencing them. For example, we might fly effortlessly or speak with people who are no longer alive, yet feel no disbelief until we wake up. Similarly, waking life has its own set of assumptions that we rarely question, such as gravity, time, and causality. Vedanta suggests that “normalcy” itself might be a product of perception. Each state creates its own logic, and this state-dependent perception may limit our understanding of true reality.
7. Self-Reflection in States
When we wake up, we can critically assess dreams, labelling them as illusions or fabrications. But during a dream, we don’t question or reflect on our waking experiences. Each state seems to validate itself, creating a self-contained reality where everything appears true within its boundaries. Vedanta suggests this self-referential validation keeps us unaware of the greater truth that lies beyond either state.
Image Credit: Neil Burbage
8. Object Continuity
The waking world’s continuity offers a stable framework: we see the same people, visit familiar places, and rely on consistent routines. Dreams lack this reliable repetition, often presenting random, disjointed images and interactions. Vedanta proposes that this perceived continuity in the waking state may not confer greater reality but could simply reflect a pattern we assume is “true,” reinforcing a sense of solidity that might be an internal construct.
9. Reality of Relationships
In dreams, relationships feel as real and emotionally powerful as those in waking life. We experience genuine connection, concern, or affection for dream figures, just as we do in our waking state relationships. Vedanta interprets this as an indication that relationships reflect a state-specific identity—the “self” we believe in within each state. This implies that the essence of relational dynamics might reside within self-perception rather than in any lasting, external truth.
10. Idea vs. Reality
In both waking and dreaming states, our understanding of reality can be deeply influenced by perception, which may distort or misrepresent the actual nature of things. For example, people with schizophrenia or those under the influence of compounds like psilocybin may experience vivid hallucinations or altered perceptions that feel real to them but are not shared by others. These experiences highlight how the mind can create alternate realities, independent of a shared objective world.
Vedanta suggests that whether in dreams, hallucinations, or everyday waking life, all perceptions are shaped by the mind. The “reality” we encounter is not absolute but a construct influenced by mental and sensory processes. This insight challenges the assumption that waking life is inherently more real than dreams or altered states of consciousness. Instead, it invites deeper questioning of what constitutes true reality beyond the mind’s projections.
These ten points collectively challenge our assumptions about waking life’s supremacy over dreams, illustrating that both states share qualities of perception, continuity, and apparent reality. By examining these parallels, Vedanta points toward an awareness that underlies both waking and dreaming—a reality beyond the relativity of states.
Conclusion: Beyond Waking and Dreaming
The exploration of waking and dreaming states brings us to the profound mystery of deep sleep. Unlike waking or dreaming, where objects and ideas dominate consciousness, deep sleep is characterised by the absence of all such perceptions, including the ego, the "I." Ultimately, the Mandukya Upanishad points toward a fourth state—Turiya, or pure consciousness—beyond the duality of waking and dreaming. This transcendental state, untouched by mental projections, represents a truth beyond perception. Vedanta posits that this state does not imply non-existence but reveals the foundational reality—pure consciousness or Prajna.
In deep sleep, ideas and objects dissolve, much like the illusory snake disappears when its basis, the rope, is recognised. This dissolution points to the transient and illusory nature of both waking and dreaming experiences. However, their reappearance upon waking demands a source beyond non-existence. Vedanta identifies this source as the eternal substratum of existence and awareness, unchanging and ever-present, even when unperceived.
Thus, the deep sleep state highlights the limitations of appearances, whether in waking, dreaming, or otherwise. It points to an unbroken, luminous consciousness that persists beyond the shifting realms of subjective experience. By understanding this, we come closer to the Vedantic truth: the world is a play of names and forms upon the ultimate reality of Brahman, ever-shining, ever-aware, and ever-real.
This foundational state allows us to question the solidity of all perceived experience and points to a unified awareness beyond conventional reality—inviting us to realise that reality may be as fluid and fleeting as a dream. In essence, what we consider real in waking life might be just another layer of illusion, like the fleeting images of a dream. The path offered by the Mandukya Upanishad is one of transcending these limited states to reach a deeper, more unchanging truth that lies beyond the dream of life itself.
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