जीवस्य यद् अनाशं तु रूपं राघव तद् भवान् । तत्रैवाचलवद् बद्धपदम् आस्स्व रमस्व च
O Raghava, the imperishable form of the living being is what you truly are; abide firmly in that, unmoving like a mountain, and rejoice there.
जीवस्य यानि भगवंस् त्रीणि रूपाणि तानि मे । यथावत् कथयानाशं रूपं वेद्मि यथास्य तत्
O venerable one, please explain to me properly these three forms of the living being, so that I may know which is the imperishable form.
पाणिपादमयो यो ऽयं देहो भोगाय वल्गति । भोगार्थम् एतज् जीवस्य रूपं स्थूलम् इह स्थितम्
This body, composed of hands and feet, moves about for the sake of enjoyment; know this as the gross form of the living being, existing here for experience.
स्वसङ्कल्पचिदाकारं यावत् संसारभावि यत् । चित्तं तद् विद्धि जीवस्य रूपं रामातिवाहिकम्
That which, shaped by its own thought and consciousness, continues as long as worldly existence lasts—know that mind as the subtle, transmigrating form of the living being, O Rama.
सति चासति देहे ऽस्मिन् प्राणवातरथस्थितम् । एतद् अस्य मनोरूपं जगद् भ्राम्यत्य् अवारितम्
Even when this body, real or unreal, exists, the mind, established on the chariot of breath and life-force, is the mental form of the living being, which wanders unrestrained in the world.
आमोदḫ पवनारूढḫ पुष्पं त्यक्त्वा यथाम्बरे । भवत्य् एवं शरीरेषु नष्टेषु प्राणगं मनः
Just as fragrance, carried by the wind, remains in the air after leaving the flower, so too, when bodies are destroyed, the mind accompanied by life-force persists.
यथा रक्षार्थसूत्रस्य ग्रन्थयो विविधास् स्थिताः । यथा वेणुलतायाश् च पर्वाण्य् अङ्गे स्थितानि वा
Just as various knots are placed for the sake of protection in a thread, and as joints are present in the body of a bamboo vine,
चित्ततन्तौ सुदीर्घे ऽस्मिञ् शरीराणि तथानघ । उत्पत्योत्पत्य नाशीनि सरिद्रयतरङ्गवत्
So, O sinless one, on this long thread of consciousness, bodies arise again and again, perishing like waves on a river.
आद्यन्तरहितं सत्यं चिन्मात्रं निर्विकल्पकम् । यत् तद् विद्धि परं रूपं जीवस्याद्यं तृतीयकम्
Know that the true essence, which is pure consciousness, free from beginning and end and devoid of distinctions, is the supreme form—the third and original state of the soul.
जगत् प्रजायते तस्मात् तस्मिन्न् एव प्रलीयते । मनाक् स्फुरित्वा तद्रूपम् ऊर्मिजालम् इवार्णवे
From that, the world arises and into that it dissolves; after briefly manifesting, it returns to its own nature, like a network of waves in the ocean.
जाग्रत्स्वप्नसुषुप्तानां भवनाशोद्भवस्थितेः । एतत् तुर्यपदं शुद्धम् अत्र बद्धपदो भव
Of the arising and ceasing of waking, dreaming, and deep sleep, this is the pure fourth state; here, you should be established, O seeker.
ब्रह्मन् येयं विना निद्रां ग्राह्यग्राहकसङ्गदृक् । सा लोला जाग्रदास्थेति जानाम्य् एव न संशयः
O Brahman, that awareness which, without sleep, perceives the connection of subject and object, is restless and belongs to the waking state—I know this without doubt.
जाग्रद्वत् स्वप्नकाले या निद्रायां स्फुरति भ्रमे । ग्राह्यग्राहकसंवित्तिस् सा स्वप्नाख्येति वेद्म्य् अहम्
That awareness which, like waking, manifests during the dream state and in the confusion of sleep, perceiving subject and object, is known by me as the dream state.
भाविजाग्रत्स्वप्नदशा या दृषद्वद् विमूढता । सा सुषुप्तदशेत्य् एव जानाम्य् एव मुनीश्वर
That dullness, like a stone, which arises in the waking and dream states, is indeed known by me as the state of deep sleep, O great sage.
जाग्रत्स्वप्नसुषुप्तेषु स्थितं त्रिष्व् अप्य् अलक्षितम् । तुर्यं तूर्याद् अतीतं च तद् विप्रेन्द्र किम् उच्यते
That which abides in waking, dream, and deep sleep, yet remains unnoticed in all three—what, O best of Brahmins, is to be said of that which is beyond even the fourth state?
अहम्भावानहम्भावौ त्यक्त्वा सदसती तथा । यद् असक्तं समं स्वच्छं स्थितं तत् तुर्यम् उच्यते
That which, having abandoned both the sense of 'I' and 'not-I', as well as existence and non-existence, remains unattached, even, and pure—this is called the fourth state.
या स्वस्था समता शान्ता जीवन्मुक्तव्यवस्थितिः । साक्ष्यवस्था व्यवहृतौ सा तुर्यकलनोच्यते
That equanimity which is self-settled, peaceful, and the state of the liberated while living, that witnessing state in the midst of activity, is said to be the contemplation of the fourth.
रागद्वेषवियुक्तैस् तु विषयान् इन्द्रियैश् चरन् । आत्मवश्यैर् विधेयात्मा तुर्यताम् उपगच्छति
He who, with senses under self-control, moves among objects free from attachment and aversion, and whose mind is disciplined, attains the state of the fourth.
समता स्वच्छता चान्तर् एकता निर्विकल्पता । शुन्यता भाविता येन तुर्यावस्थाम् असौ गतः
He by whom inner equanimity, purity, unity, non-conceptuality, and the realization of emptiness are cultivated—he has reached the state of the fourth.
सर्व एव महान्तो ऽपि ब्रह्मविष्णुहरादयः । नराश् च केचिज् जीवन्तो मुक्तास् तुर्ये व्यवस्थिताः
All the great ones, even Brahma, Vishnu, Shiva, and others, and some humans too, while living, are liberated and established in the fourth state.
नैतज् जाग्रन् न च स्वप्नस् सङ्कल्पानाम् असम्भवात् । सुषुप्तभावो नाप्य् एतद् अभावाज् जडतान्तयोः
This is neither waking nor dream, since there is no possibility of mental constructions; nor is it the state of deep sleep, because of the absence of non-existence and dullness.
रज्जुसर्पभ्रमनिभं नात्र चित्तं विवल्गति । सत्तासामान्यम् एकात्म सत्त्वम् अत्र समं स्थितम्
Here, the mind does not wander like the illusion of a snake in a rope; the one essence of being, the unity of existence, remains equally established here.
आत्मारामामलानन्दा संशान्तसकलैषणा । जीवन्मुक्तदशा राम तुर्यशब्देन कथ्यते
O Rama, the state in which one delights in the Self, is stainless bliss, and all desires have completely subsided—this state of liberation while living is called 'the fourth' (turya).
यथा स्वप्ने जगद्भानम् इदं चित्कचनं त्व् इति । बोधाद् द्वेषभयोन्मुक्तं शान्तम् अप्रतिघं भवेत्
Just as, in a dream, the perception of this world is but a play of consciousness, so too, upon awakening, it becomes peaceful, free from aversion and attachment, and without obstruction.
अत्यन्तासम्भवाद् दृश्यदृशां ब्रह्मात्मतोदयात् । तथा रागादिनिर्मुक्तम् आसितं तुर्यम् उच्यते
Because of the utter impossibility of perceiving duality, and through the realization of the unity of Brahman and the Self, that state which is free from passion and the like is called 'the fourth' (turya).
शान्तं सम्यक्प्रबुद्धानां यथास्थितम् इदं जगत् । विलीनं तुर्यम् इत्य् आहुर् अबुद्धानां स्थिरं स्थितम्
For those who are fully awakened, this world appears as it truly is—peaceful and dissolved; but for the unawakened, it seems firmly established. This is what is called 'the fourth' (turya).
जीवन्मुक्तपदाद् ऊर्ध्वं वचसां यन् न गोचरे । शान्तं विदेहमुक्तत्वं तुर्यातीतं तद् उच्यते
That which is beyond the state of liberation while living, which is not accessible to words, is called the peaceful state of disembodied liberation—'the transcending of the fourth' (turyatita).
जीवन्मुक्तपदे तुर्ये कञ्चित् कालं यदृच्छया । स्थित्वा विदेहमुक्तत्वं याहि तुर्योत्तरं पदम्
Having remained for some time, by chance, in the state of liberation while living, in the fourth state, proceed to the state beyond the fourth, which is disembodied liberation.
तुर्ये बद्धपदो भूत्वा परमां समतां गतः । माकर्ता मा च कर्ता त्वं भव प्रकृतकर्मणि
Having attained supreme equanimity in the fourth state, being established in liberation, do not act as the doer nor as the non-doer; remain engaged in your natural activities.
अहङ्कारकलात्यागे शान्ततैवानुभूयताम् । विशरारौ क्षते चित्ते तुर्यावस्थोपतिष्ठते
When the fragment of ego is abandoned, only peace is experienced; when the mind is free from agitation and wounds, the state of the fourth (turya) is attained.