In the supplied attestations vaiśvānara designates the Self (ātman) in its waking-state aspect, identified as the first quarter (prathamaḥ pādaḥ) of ātman. Māṇḍūkya 3 characterizes it as situated in the waking state (jāgaritasthāna), outward-cognizing (bahiḥprajña), seven-limbed, nineteen-mouthed, and an enjoyer of the gross (sthūlabhuk). Māṇḍūkya 9 correlates this same waking-state vaiśvānara with the first mātrā 'a' (akāra) of oṃkāra, the correspondence motivated by 'a' being first/pervading (āpti- / ādimattva), with the fruit that one who knows it obtains all desires and becomes first. The two loci thus present vaiśvānara along two axes: the fourfold analysis of ātman (cosmic/waking quarter) and the analysis of oṃkāra into mātrās.
Senses
The reading surface. A later ingestion attaches a locus to a settled sense, or proposes a new one (dashed) for human triage — it never rewrites settled prose.
1 · The Self in the waking state (jāgaritasthāna): outward-cognizing, seven-limbed, nineteen-m…settledadded v1
The Self in the waking state (jāgaritasthāna): outward-cognizing, seven-limbed, nineteen-mouthed, enjoyer of the gross — identified as the first quarter (pāda) of ātman.
upaniṣadic
mandukya.upanisad:3mandukya.sankarabhasya:3
2 · The waking-state vaiśvānara correlated with the first mātrā 'a' (akāra) of oṃkāra, the cor…settledadded v1
The waking-state vaiśvānara correlated with the first mātrā 'a' (akāra) of oṃkāra, the correspondence grounded in pervasion/firstness (āpti- or ādimattva); knowledge of it yields attainment of all desires and becoming first.
3 · Vaiśvānara as the perceiving subject located in the right eye (dakṣiṇe 'kṣan), identified …proposedadded v2
Vaiśvānara as the perceiving subject located in the right eye (dakṣiṇe 'kṣan), identified with indha (the luminous/light-qualitied one) and with the Vairāja Self residing within the sun, the single seer in the eye who experiences gross objects.
Śaṅkara (bhāṣya)
Why a new sense: This attestation locates vaiśvānara specifically as the puruṣa in the right eye (indha) and the sun-dwelling Vairāja seer — a microcosmic ocular/solar identification not captured by the general waking-state quarter (s1) or the oṃkāra-mātrā correspondence (s2).
mandukya.agamasastrabhasya:1.2
4 · Vaiśvānara as the digestive fire within the bodies of living beings: having become it, the…proposedadded v3
Vaiśvānara as the digestive fire within the bodies of living beings: having become it, the Lord, joined with prāṇa and apāna, cooks/digests the four kinds of food.
Bhagavad Gītā (mūla)
Why a new sense: The attestation identifies vaiśvānara with the bodily digestive fire (pacāmy annam), a sense absent from the waking-Self/oṃkāra/eye-seer senses.
bhagavadgita:15.14
Attestation concordance — tier 2, every locus
Append-only. Grows by locus as texts arrive; stays one collapsed table so the senses remain the reading surface.
v1Māṇḍūkya mūla + Gauḍapāda kārikā — +2 loci 2 sense(s) drafted from 2 loci.
v2Śaṅkara bhāṣya — +4 loci · 3 routed to existing · 1 new sense(s) proposed sankarabhasya:3 gives the etymology and virāṭ identification of the waking-state first pāda — squarely s1. sankarabhasya:9 explicitly equates jāgaritasthāna vaiśvānara with the first mātrā 'a' grounded in āpti/pervasion — squarely s2. agamasastrabhasya:1.23 ('akāro nayate viśvaṃ ... akārālambanam oṃkāraṃ vidvān vaiśvānaro bhavati') again ties vaiśvānara to the akāra of oṃkāra and the resulting attainment — matches s2. agamasastrabhasya:1.2 introduces a distinct identification: the seer in the right eye (indha) and the solar Vairāja Self, which neither existing sense represents, hence a new proposed sense."
v3Bhagavad Gītā (mūla) — +1 loci · 1 new sense(s) proposed The Gītā verse uses vaiśvānara in its sense of the gastric/digestive fire residing in living bodies, distinct from the upaniṣadic waking-Self (s1), the oṃkāra 'a'-correspondence (s2), and Śaṅkara's seer-in-the-eye (s3). None of the existing senses captures the digestive-fire meaning, so a new sense is proposed. · gathered via aliases [vaiśvānar]
Caveats
The supplied evidence consists solely of two mūla verses of the Māṇḍūkya Upaniṣad; no commentary loci (Gauḍapāda or Śaṅkara) are among the attestations, so no commentarial positions can be attributed.
The 'grounded glosses' supplied as leads (etymology viśveṣāṃ narāṇām anekadhā nayanāt, identification with virāṭ, the sun as head citing Chāndogya, and the all-pervading-principle gloss) are NOT supported by the two supplied attestations and have therefore been excluded from the senses.
Māṇḍūkya 9 offers two alternatives for the 'a'/vaiśvānara correspondence (āpti- 'pervasion/attainment' or ādimattva 'being first'), presented as parallel motivations (vā) rather than as a disputed split.
Scope: this corpus is a single tradition/text (Māṇḍūkya Upaniṣad mūla only); no cross-text parallels are available within the admissible evidence.