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.
जाग्रत् स्वप्नत्वम् आयाति बुद्धिश्यामलतावशात् । स्वप्नश् च जाग्रद् भवति बुद्धिनिर्मलतोदयात्
Waking turns into dreaming due to the dullness of the intellect; and dreaming becomes waking when the intellect is purified and clear.
घनमोहतया जाग्रद् अपि याति सुषुप्तताम् । स्वप्नश् चापि तथैवैष स्वभावो राम संसृतेः
Through dense delusion, even waking becomes deep sleep; and likewise, dream also does so—such is the nature of worldly existence, O Rāma.
निद्रालोर् अप्य् अनिद्रालो राघवैतद् दशात्रयम् । भवत्य् आ तुर्यसम्प्राप्तेẖ क्रमान् नो तुल्यकालतः
O Raghava, these three states—of sleepiness, wakefulness, and the intermediate—arise one after another until the attainment of the fourth state; they do not occur simultaneously.
तुर्यावस्थस्य चाभ्यासाद् अवस्थात्रितयं शनैः । शाम्यति प्रौढरूपायां शरदीव घनभ्रमः
Through practice of the fourth state, the three preceding states gradually subside, just as the illusion of clouds fades away in the fullness of autumn.
तुर्यावस्थास्थितो भूयो नावस्थात्रयम् एति हि । जीवन्न् अपि चिरं भृष्टं बीजम् अङ्कुरताम् इव
One established in the fourth state does not return to the three states; even while living long, he does not sprout them again, like a roasted seed.
भासुराकारम् अस्कन्धस्तम्भशाखादलादिकम् । छायावृक्षं जगद् वेत्ति चतुर्थीं भूमिकाम् इतः
He perceives the world, with its radiant forms, trunks, branches, leaves, and so on, as a shadow-tree—thus he knows the fourth plane of reality.
अर्थशून्यसमारम्भं दृश्यमानम् असन्मयम् । बालेनेव कृतं पङ्काज् ज्ञḫ पश्यति जगत्त्रयम्
He sees the three worlds, appearing as if real but devoid of substance and purpose, as a wise person sees a mud creation made by a child.
नानेवैताम् अनानात्तां तरङ्गरचनाम् इव । निर्वासनां स्पन्दमयीं ज्ञḫ पश्यति जगत्स्थितिम्
He does not see multiplicity in the world’s existence, which is like a pattern of waves—devoid of latent impressions, consisting only of vibration.
अदृष्टम् इतराचारं श्रुतं दूरे क्षणक्षयम् । अज्ञो देशम् इवापूर्वं तज्ज्ञस् सर्वं प्रपश्यति
What is unseen, what is not practiced by others, what is heard of as remote or fleeting—while the ignorant see it as an unknown land, the knower perceives it all.
अजिह्वस्वप्नकथनं भावनानुभवोपमम् । भ्रमाभ्रमात्रं विभ्रान्तं ज्ञḫ पश्यति जगत्त्रयम्
He sees the three worlds as if they were the speech of a tongueless person in a dream, like an imagined experience, a mere confusion between illusion and reality.