Thus in the waking state the Ātman of the universe acts clearly in everything.

Sphuṭam: clearly, brightly, evidently. The action in the waking state is so clear, so convincing, that it appears to be satya. The Ātman “acts” —ācarate— but not as a choosing agent. It acts as prakṛti acts in Sāṃkhya: automatically, according to its guṇa-s. In Advaita, prakṛti is māyā, and māyā is cit-śakti, the power of consciousness. The action is sphuṭa because māyā is mohaṅgī, potent in deceiving. This is not a deliberate deception; it is the very nature of appearance to be convincing.

A convincing mirage is no less a mirage; a convincing waking state is no less a svapna. The sādhaka who meditates on this develops a viveka that does not depend on apparent clarity. He does not say, “this seems real, therefore it is real”; he says, “this seems real, therefore māyā is functioning.” The clarity is a symptom of māyā, not proof of satya.

Sphuṭam: clearly, brightly, evidently. Action in the waking state is so clear, so convincing, that it appears to be satya (the real). The Ātman “acts” —ācarate— but not as a choosing agent. It acts as prakṛti acts in Sāṃkhya: automatically, according to its guṇa. In Advaita, prakṛti is māyā, and māyā is cit-śakti, the power of consciousness. Action is sphuṭa because māyā is mohaṅgī, potent in its capacity to deceive. This is not a deliberate deception; it is the very nature of appearance to be convincing. A convincing mirage is no less a mirage; a convincing waking state is no less a svapna (dream). The sādhaka who meditates on this develops a viveka (discernment) that does not depend on apparent clarity. He does not say, “this seems real, therefore it is real”; he says, “this seems real, therefore māyā is functioning.” The clarity is a symptom of māyā, not proof of satya.