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.
या कर्मस्व् इह संसृतौ व्यवहृतिस् स स्वप्नजाग्रद्भ्रमो यन् मौर्ख्यं घनम् एव मोहवलितं सासौ सुषुप्तस्थितिः । जीवन्मुक्तपदं विवासनतया यत् तुर्यम् आर्येह तत् तुर्यातीतम् अदेहमोक्ष इह नो वक्तुं गिरा पार्यते
That which is called action in this world of transmigration, and the practical dealings therein, is a delusion of waking and dream states; that dense ignorance, enveloped in delusion, is the state of deep sleep. The state of the liberated while living is the fourth, marked by the fading of impressions; and the state beyond the fourth, bodiless liberation, cannot be described here in words.
अकर्तृकर्मकरणम् असि चित्तत्त्वम् अक्षयम् । जाग्रत्स्वप्नसुषुप्ताख्यो भ्रमस् सङ्कल्पितस् त्व् असन्
You are the essence of consciousness, which acts without doership or instruments, and is imperishable; the delusion known as waking, dream, and deep sleep is merely imagined and unreal.
अत्रेमं शृणु वृत्तान्तं कथ्यमानं मयाधुना । प्रबुद्धो ऽपि यथा बोधम् उपैषि विबुधोपमः
Now listen as I recount this story: how, even when awakened, you may attain knowledge like the wise.
कस्मिंश्चित् कानने काष्ठमौनस्थितम् अरिन्दम । दृष्टद्रुतमृगं कञ्चिन् मुनिं पप्रच्छ लुब्धकः
In a certain forest, O subduer of enemies, a hunter saw a sage who was observing strict silence, seated like a log of wood, and approached him.
पश्चाद् उपगतो बाणभिन्नं मृगम् अभिद्रुतः । क्व प्रयातो मृग इति प्रत्युवाच स तं मुनिः
Having followed and caught up, the hunter, chasing a deer wounded by his arrow, asked the sage, 'Where did the deer go?'
शमशीला वयं साधो मुनयो वनवासिनः । नास्माकम् अस्त्य् अहङ्कारो व्यवहारेषु यẖ क्षमः
The sage replied to him, 'We, O good man, are ascetics dwelling in the forest, devoted to tranquility; we have no sense of ego that would function in such dealings.'
सर्वाणीन्द्रियकर्माणि करोति हि सखे मनः । अहङ्कारमयं तन् मे नूनं प्रगलितं चिरम्
For, friend, it is the mind that performs all actions of the senses; as for me, that ego-sense has certainly long since dissolved.
मणिचन्द्रार्कदहनप्रकाशाẖ कारुकं यथा । औदासीन्येन तिष्ठन्तो योजयन्ति क्रियाक्रमे
Just as jewels, the moon, the sun, and fire shine by their own nature, so too, remaining indifferent, they engage in the sequence of actions.
अहङ्कारो मनोनामा स चेन्द्रियगणं नृणाम् । नियोजयति कार्येषु स्वेषु साक्षिवद् आस्थितः
The sense of 'I', called the mind, assigns the group of senses in people to their respective activities, as if it were a witness established within.
स एवाभ्युपशान्तो नश् शरदीव पयोधरः । कस् तिष्ठत्व् इन्द्रियार्थेषु मृतẖ क इव वल्गति
When that very mind is calmed, it perishes like a raincloud in autumn; who then remains engaged with sense-objects, just as the dead do not move about?