Upanishads give a mindful comprehension of dreams according to ancient Indian scholars. Mandukya, Taitriya, and different Upanishads have the accompanying to say in regards to dreams, attentiveness and dream analysis. The principal period of the Atman, like the waking cognizance, has been clarified. Inside to the waking awareness, and invading the waking cognizance, there is a subtler capacity of this extremely same awareness, which is subjectively known as the dream-cognizance, or Taijasa, and all-around known as Hiranyagarbha, or the Cosmic Subtle Consciousness. This is the topic of the portrayal in the following Mantra of the Mandukya Upanishad, starting with ‘Svapnasthanah’, and so on.

That which has a dream as its habitation Svapnasthana. That which knows just of the inward and not of the outer is Antah-prajna. That which has seven appendages is Saptanga. That which has nineteen mouths is Ekonavimsatimukha. That which assimilates just the inconspicuous into its being is Praviviktabhuk. This is Taijasa, the second stage, the second foot of the Atman.

“Jagaritasthano Bahisprajna: Spatanga: Ekovimsatimukha: Sthulabhugvaisvanara : Prathama:Pada:”

Vaisvanara is said as the perceiver of the outside world and owns with seven limbs, nineteen mouths and enjoys the gross objects. The word vaisvanara implies normal consciousness. The waking state is the combination of conscious and subconscious layers of the mind. The waking state of mind is called ‘Virat’ is the universal or the macrocosmic aspect of Isvara and visva is an individual or microcosmic aspect. 

The second state is svapna or dream state which constitutes a different level of human consciousness. The consciousness in this state is described as ‘taijasa’ in manduky Upanishad. The word ‘Taijasa’ means intelligence. Presently we are in the dream awareness, the universe of inconspicuous observation. We respect, for the most part, dreams to be outcomes of waking discernment, and it is held that the articles found in the dream are mental instead of physical.

We interact with genuine protests in the waking state, however, we contact just envisioned things in the dream state. While there are genuine fulfillment, real joy and real torment in the waking scene, there is an envisioned delight, envisioned fulfillment and envisioned agony in the dream world. While the objects of the waking scene are not our creation, the objects of the dream world are our own mental creation. This is the standard conclusion that we have about the dream world in connection to the waking scene.  

The Mandukya Upanishad goes into an analysis of dream and holds a determination which is somewhat not the same as the standard supposition that we have about the connection between the two states. We view the dream as unbelievable and waking as genuine. Be that as it may, it ought to be clear this is not every bit of relevant information. While we say that the dream world is nonexistent in contradistinction with the waking scene, we are not expressing all sides of the matter. The dream world has all the earmarks of being incredible in correlation with the waking scene.