कालान्तरविसार्य् अन्तस् सकृद् दृष्टं दधन् मनः । विस्मृत्य तिष्ठति जडं बर्ह्यण्डरसपिण्डवत्
The mind, having once perceived something, spreads it within for a long time, and then, forgetting it, remains inert, like the yolk inside an egg.
विना ज्ञानाग्निदाहेन न कदाचिन् निवर्तते । चित्तात् सकृद्गृहीतो ऽर्थो नीलीराग इवाम्बरात्
Unless it is burned by the fire of knowledge, what has once been grasped by the mind never departs, just as indigo dye does not leave a cloth.
न चास्त्य् अवासनं चित्तम् अकार्ष्ण्यम् इव कज्जलम् । जगत्पदार्थसार्थात्मा वासनौघो मनोऽभिधः
There is no mind without impressions, just as there is no ink without blackness; the multitude of impressions, whose essence is the objects of the world, is what is called the mind.
न चास्य लभ्यते सत्ता चेतसẖ काचिद् ईक्षिता । तिमिरस्येव दीपेन तदसत्तैव शिष्यते
No real existence of this mind is ever found when examined by consciousness; like darkness dispelled by a lamp, only its non-existence remains.
नातश् चित्तं न चैत्तादि विद्म इत्येवमात्रकम् । विद्धि ज्ञानम् अनेनैषा शाम्येद् भवविषूचिका
Beyond this, there is only the understanding: 'We do not know the mind or its modifications.' Know this as knowledge, by which the fever of worldly existence subsides.
ख एवाहन्त्वम् उदितं शून्यत्वम् इव तन् मनः । नोदितं तद् इति ज्ञप्तेर् मनश्शान्त्योपशाम्यति
The sense of 'I' arises in space, and the mind is like emptiness; when it is known that it does not arise, the mind's agitation comes to rest.
मनḫप्रशमनोपायो योग इत्य् अभिधीयते । सप्तभूमिस् तु स प्रोक्तस् तत्र भूमिक्रमं शृणु
The method for calming the mind is called yoga; it is said to have seven stages. Now listen to the order of these stages.
भूमिकानां त्रयं प्रोक्तं तव राम यथाक्रमम् । भूमिकात्रितयस्था ये ते महापुरुषास् स्मृताः
Three stages have been described to you in order, O Rama; those who abide in these three stages are regarded as great beings.
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर् विमुक्तास् सुखदुẖखसारैर् भवन्ति भूमित्रयम् अभ्युपेताः
Free from pride and delusion, having conquered attachment and faults, always devoted to the Self, with desires ceased, liberated from the pairs of opposites such as pleasure and pain, those who attain the three stages of realization become established.
भूमिकात्रितयाभ्यासाद् अज्ञाने क्षयम् आगते । सम्यग्ज्ञानोदये चित्ते पूर्णचन्द्रोदयोपमे
Through practice of the three stages, when ignorance is destroyed, and true knowledge arises in the mind, it is like the full moon rising.
निर्विभागम् अनाद्यन्तं योगिनो युक्तचेतसः । समं सर्वं प्रपश्यन्ति चतुर्थीं भूमिकाम् इताः
The yogis, whose minds are united, perceive everything equally, as undivided, without beginning or end, having reached the fourth stage.
अद्वैते स्थैर्यम् आयाते द्वैते च प्रशमं गते । पश्यन्ति स्वप्नवल् लोकं चतुर्थीं भूमिकाम् इताः
When stability in non-duality is attained and duality has subsided, those who have reached the fourth stage see the world as if it were a dream.
भेदे त्व् अप्रसृतप्रज्ञा अभेदे शान्तबुद्धयः । ईषच्छेषविदो भान्ति चतुर्थीं भूमिकाम् इताः
In distinction, their wisdom does not spread; in non-distinction, their intellect is peaceful. Those who know the slight residue shine forth, having reached the fourth stage.
ईषच्छेषातिविलया अर्धसुप्ताभसंविदः । बालका इव चेष्टन्ते चतुर्थीं भूमिकाम् इताः
With the complete dissolution of even the slight residue, their awareness is like half-asleep; they act like children, having reached the fourth stage.
भूभृताम् इव काठिन्यम् अर्करश्मिघनोपमम् । पश्यन्ति कल्पनांशात्म चतुर्थीं भूमिकाम् इताः
They see the hardness of the earth, like the density of sun rays, as mere imagination, having reached the fourth stage.
ईप्सितानीप्सितानर्थैर् जगद् दुẖखे निमज्जति । तन् मनाग् अपि नोपैति चतुर्थीं भूमिकाम् इतः
While the world is immersed in suffering through desirable and undesirable things, their mind does not approach it at all, having reached the fourth stage.
भूमिकात्रितयं यावत् तावज् जाग्रद् इति स्थितम् । चतुर्थीं भूमिकां प्राप्य स्वप्नाभं दृश्यते जगत्
As long as the three stages remain, that is called waking; upon reaching the fourth stage, the world appears as if in a dream.
उत्तमप्रतिबिम्बाभम् अव्यवस्थिति भङ्गुरम् । दृश्यं द्रष्टा न जानाति चतुर्थीं भूमिकाम् इतः
The fourth stage is like a supreme reflection—unstable, lacking fixedness; the seer does not know the seen in this fourth stage.
जाग्रत्स्वप्नसुषुप्तानां यथावद् ब्रूहि लक्षणम् । तुर्यस्य तुर्यातीतस्य मुने यदि न खिद्यसे
Describe accurately the characteristics of waking, dreaming, and deep sleep, O sage, and also of the fourth and beyond the fourth, if you are not troubled.
अपरामृष्टतत्त्वस्य यत् पदार्थैकभावनम् । अम्लानं तद् भवेज् जाग्रद् असद् अस्तु सद् अस्तु वा
When one is not touched by the essence of truth, and contemplates only objects, that is waking—whether false or true, it remains unfading.
भाविन्या क्षणविध्वंसधियानुत्फुल्लरूपया । असत्यप्रत्ययतया युक्तं गर्भनिषण्णया
With a mind that is destined to be destroyed in a moment, not fully blossomed, and joined with unreal notions, it is associated with the state of being in the womb.
जाग्रद् एवानुभूतं यद् असत्यं सत्यम् एव वा । म्लानम् आबिलबुद्धित्वात् स्वप्नम् आहुस् तम् उत्तमाः
Whatever is experienced in waking, whether false or true, if it is faded due to a clouded intellect, the wise call that dream.
जाग्रत्स्वप्नानुभवयोर् अवश्यम्भाविनोḫ पुनः । कम् अप्य् अस्तमयẖ कालं यस् तम् आहुः सुषुप्तकम्
After the inevitable experiences of waking and dreaming, there comes a certain period of disappearance, which they call deep sleep.
बुद्धत्वाच् छान्तभेदं यद् अजाग्रत्स्वप्नम् अक्षयम् । असुषुप्तं स्थितं स्वच्छं तत् तुर्यम् इति कथ्यते
Because of awareness, where differences are quieted, which is neither waking nor dreaming and is imperishable, clear and stable, that is called the fourth (turya) state.
यत् परामृष्टतत्त्वानाम् अपदार्थविभावनम् । अवस्थात्रयनिर्मुक्तं तत् तुरीयम् इति स्थितम्
That which, for those who have realized the highest truth, is the perception of the absence of all objects, and which is free from the three states, is established as the fourth (turīya).
एतद्दशात्रयं पूर्वं सर्वेणैवानुभूयते । जीवन्मुक्ताद् ऋते त्व् एषा तुर्यावस्था न लभ्यते
These three states are first experienced by everyone; but except for the liberated while living, this fourth state is not attained.
सम्यग्ज्ञानवतैवान्तर् अवस्थात्रितयक्षये । चिदाकाशात्मनाच्छेन तुर्यावस्थानुभूयते
Only in one who possesses true knowledge, when the three states have ceased within, is the fourth state experienced, by the pure consciousness-space itself.
विदेहमुक्तैर् यावस्था तुर्यातीतानुभूयते । तुर्यस्थितिचिराभ्यासैर् न वाग्गोचरम् एति सा
The state that is experienced by those liberated without a body is beyond the fourth; even by long practice of the fourth state, it does not come within the range of speech.
न जीवन्मुक्तविषया तुर्यातीतदशा यतः । ततो ऽस्याẖ कथनं नास्ति ब्रह्मत्वाद् इतरत् क्वचित्
The state beyond the fourth does not pertain to the liberated while living; therefore, there is no description of it, for it is pure Brahman and nothing else anywhere.
न स्वप्नसुप्तताजाग्रत्कारणं कार्यकोविद । जाग्रत्स्वप्नसुषुप्तानां परम् एव हि तिष्ठति
There is no cause for waking, dreaming, or deep sleep, O wise one; for the supreme alone stands beyond waking, dreaming, and deep sleep.