I am the witness

The only subject who knows the entire objectified world is consciousness me. However,  sometimes I am the knower of the waking world which is different from the knower of the dream world, and may also not be present in the deep sleep. Which one is the real me? To clarify that, the next mantra presents the innermost ātmā as the witness for three states of experience which is my reality alone.

svapnāntam jāgaritāntam cobhau yenānupaśyati |

mahāntam vibhumātmānam matvā dhīro na śocati ||2.1.4||

By this (ātmā alone) one perceives both the objects of dream and the objects of waking. Having known the great, all-pervading ātmā, the discriminative one does not grieve.

svapnāntam jāgaritāntam cobhau yenānupaśyati - by which (innermost self), one perceives both the objects of waking and the objects of dream; witnessing the three states of experience, including deep sleep state. I experience the external world through the mind in the waking state. In the dream state, I experience the internal world recorded and projected by the mind. In deep sleep, the same consciousness witnesses the absence of both the external and internal worlds. The blankness in the deep sleep doesn’t mean I am not there. I know the emptiness in sleep because of I the consciousness is there. Just like knowing whether the hall is full or empty, light is required. Without the light, you cannot know that the hall is empty. Whether the objects are there or not, light is always present. When thoughts are there or not, consciousness is always there.

These three states are distinct from each other (in terms of time, space and objects) and the knower of each state is not present in another state. The terrified you, who was chased by a tiger, is not available when you wake up from your dream. The only common factor among them is the witness consciousness, which is invariable, witnessing each state and the changes between states. I am that witness consciousness which is always present in and through three states of experience, yet distinct from them.

mahāntam vibhumātmānam matvā dhīro na śocati - having understood this ātmā, which is great and all pervasive as oneself, the discriminative person is free from sorrow in life. Being all pervasive means everything is my manifestation alone. What is there that is different from me would be required to make me happy? What is there would cause sorrow for me? Because everything is me alone, pūrnaḥ aham - fulfilled I am.