In the Māṇḍūkya material, jāgaritasthāna designates the Self insofar as it has the waking state as its place/abode—the first pāda, identified with vaiśvānara, characterized as outward-cognizing (bahiḥprajña), seven-limbed, nineteen-mouthed, and an enjoyer of the gross (sthūlabhuj) (M 3). In the syllabic correlation it is matched with the sound a, the first mātrā of OM, on the ground of being first/initial (āpti, ādimattva) (M 9). In Gauḍapāda's Kārikā the waking locus is paired with the dream locus (svapnajāgaritasthāne) and said by the wise to be one, on the ground that the distinctions in both are equally well-established (K 2.5). The compound is analyzed as "having the waking [state] as its sthāna (place/abode)."
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/aspect (vaiśvānara, the first pāda) that has the waking state as its place; outwa…settledadded v1
The Self/aspect (vaiśvānara, the first pāda) that has the waking state as its place; outward-cognizing, enjoyer of the gross, seven-limbed and nineteen-mouthed.
upaniṣadic
mandukya.upanisad:3mandukya.sankarabhasya:3
2 · The waking-state locus correlated with the sound a, the first mātrā of OM, on account of i…settledadded v1
The waking-state locus correlated with the sound a, the first mātrā of OM, on account of its being first/initial (āpti, ādimattva).
upaniṣadic
mandukya.upanisad:9mandukya.sankarabhasya:9
3 · The waking locus considered together with the dream locus (svapnajāgaritasthāna), held by …settledadded v1
The waking locus considered together with the dream locus (svapnajāgaritasthāna), held by the wise to be one because the distinctions in both rest on the same established ground.
advaita-vedānta
mandukya.karika:2.5mandukya.agamasastrabhasya:2.5
Commentary positions
Gauḍapāda: Couples the waking and dream loci (svapnajāgaritasthāne) and states that the wise call them one, by the established reasoning of the equivalence (samatva) of the distinctions found in both. mandukya.karika:2.5
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 — +3 loci 3 sense(s) drafted from 3 loci.
v2Śaṅkara bhāṣya — +3 loci · 3 routed to existing All three new attestations match existing senses cleanly. (1) sankarabhasya:3 glosses jāgaritasthāna as having the waking state as its abode and describes the first pāda (vaiśvānara, seven-limbed, outward-cognizing) — matches s1. (2) sankarabhasya:9 explicitly correlates jāgaritasthāna/vaiśvānara with the sound a, the first mātrā of OM, with the āpti rationale — matches s2. (3) agamasastrabhasya:2.5 uses svapnajāgaritasthānayor ekatvam, the wise holding waking and dream loci to be one on the same established ground (grāhyagrāhaka) — matches s3. No new sense needed.
Caveats
The entire admissible corpus here is Māṇḍūkya-tradition material (mūla plus Gauḍapāda's Kārikā); no Śaṅkara locus is supplied, so no position is attributed to him.
The pairing of waking with dream and the claim of their unity (K 2.5) is Gauḍapāda's argumentative move, not an explicit statement of the mūla; the mūla loci treat the waking locus in its own right (M 3) and in the syllabic correlation (M 9).
The compound analysis 'having the waking state as its place' rests on the suggested grounded gloss; the supplied attestations use the term but do not themselves spell out the dissolution of the compound.