Māndukya 2.01

नान्तःप्रज्ञं न बहिःप्रज्ञं नोभयतः प्रज्ञं न प्रज्ञानघनं नप्रज्ञं नाप्रज्ञमदृष्टं अव्यवहार्यं अलक्षणं अचिन्त्यं अव्यपदेश्यं ऐकात्म्यप्रत्ययसारं प्रपञ्चोपशमं शिवमद्वैतं चतुर्थं मन्यन्ते।

It is considered the fourth state, which is not inward or outward consciousness, nor both; not a heavy consciousness, i.e. the individual being, nor deep-sleep-consciousness, nor non-consciousness. It is unseen, incomprehensible, without characteristics, inconceivable, indescribable, the essence of the conviction in one universal Ātmān (aikātmya-pratyaya-sāraṃ), the cessation of phenomena, and auspicious non-defective understanding (śivamadvaitaṃ).

स आत्मा स विज्ञेयः ॥१॥

That Ātmān is what should be known.

Bhāshya 2.01

'Śiva' - a state of happiness devoid of sorrow; 'dvitva', i.e. duality is the knowledge that perceives reality different from its AS-IS state. The fourth state is said to be unseen, beyond the reach of perception and other senses. The fourth state is the sole giver of all knowledge to the liberated. The fourth state, known as Turiya, dissolves the world's attachment to the body, leading to the cessation of worldly existence. The Ātmān, the Lord Vishnu, embodying the essence of the universe's origin, is to be realized by seekers of liberation. The Lord, though inherently undifferentiated, is expressed in fourfold ways.

"विष्णुस्तुरीयरूपेण द्वादशान्ते व्यवस्थितः। मुक्तानां प्राप्यरूपोऽसौ व्यवहारे न दृश्यते॥

"Lord Vishnu, in the fourth form, resides at the end of the twelfth stage (centre of the head). This form, attainable by the liberated, is not perceived in worldly dealings.

सम्यक् समाहितानां तु प्राप्तानां षोडशीं कलाम्। अपरोक्षदृशां क्वापि तुरीयं दृश्यते पदम्॥

For those who are perfectly concentrated and have attained the sixteenth part, the fourth state is perceived sometimes by those with direct vision.

अन्तर्बहिश्च सौप्तं च समाधिज्ञानमेव च। बहिः शब्दादिकं जानन् पश्यन् स्वप्नं तथैव च॥ यदा भवति साऽवस्था ह्युभयज्ञानशब्दिता। एतत् सर्वं तुरीयेण रूपेण न करोत्यजः। सर्वज्ञानप्रदश्चापि मुक्तस्यैव तुरीयकः॥"

Whether inside or outside, in sleep or wakefulness, perceives external sounds and dreams alike. In that state, the knowledge of meditation is indeed termed as the knowledge of both. The unborn does not perform all this in the form of the fourth. The fourth state is also the sole giver of all knowledge to the liberated."

इति ब्रह्माण्डे।

- stated thus in the Brahmāṇḍa Purana.

"अमुक्तस्य त्वदृश्यत्वात् षोडशीं वा कलामृते। तुरीयोऽदृष्ट इत्युक्तो ग्रहणादेरगोचरः॥

"The unliberated, due to their invisibility, are described as the sixteenth or without a part. The fourth state is said to be unseen, beyond the reach of perception and other senses.

विना मुक्तिं ततस्तेनाव्यवहार्य इतीरितः। जाग्रदादिप्रवृत्तिस्तु लक्षणं ह्यनुमापकम्॥

Without liberation, it is said to be untransactable. However, the activities such as waking are indeed characteristics that can be inferred.

अलक्षणस्तद्राहित्यादचिन्त्यस्तत एव च। तत एव ह्यनिर्देश्यश्चिदानन्दैकलक्षणः॥

It is without characteristics due to the absence of attributes, inconceivable and indescribable, characterized by consciousness and bliss as one.

मुक्तस्य सर्वव्यापारहेतुरेव तुरीयकः। एकः प्रधान उद्दिष्ट आत्मा पूर्णत्वतः श्रुतः॥

The fourth state is indeed the cause of all activities of the liberated. The Ātmān, designated as the one chief, is understood from completeness.

तदेवास्य स्वरूपं यद् ईकात्म्यं तेन कीर्तितः। प्रत्ययो ज्ञानरूपत्वात् सार आनन्दरूपतः॥

Its true nature is the oneness that is praised. Conviction arises from the nature of knowledge, and its essence is the nature of bliss.

प्रपञ्चो विस्तृतेर्विष्णुः शम आनन्दरूपतः। उत्कृष्टानन्दरूपत्वादुपशब्दः प्रकीर्तितः॥

The universe is an expansion of Lord Viṣṇu, embodying peace and bliss. Because of its excellent blissful nature, the term 'upa' is celebrated.

प्रपञ्चं देहबन्धाख्यं तुरीयः शमयेद्यतः। प्रपञ्चोपशमस्तेनाप्युक्तः स भगवान् प्रभुः॥

The fourth state, known as Turiya, dissolves the world's attachment to the body, leading to the cessation of worldly existence. Hence, he is referred to as the Lord, the master.

निर्दुःखसुखरूपत्वाच्छिवशब्दः श्रुतौ श्रुतः। अन्यथाप्रत्ययो द्वैतं शमयेत् तं यतो हरिः॥ अद्वैतस्तेन चोद्दिष्टस्तुरीयः पुरुषोत्तमः॥"

The term 'Śiva' is understood in the scriptures as representing a state of happiness devoid of sorrow. If perceived otherwise, the belief in duality can disrupt the understanding of Lord Hari, who is described as non-dual, transcendent, and the supreme being."

इति माहात्म्ये॥

- stated thus in the ancient testimonial named 'Māhātmye'.

"अपेक्ष्य वस्तुयाथार्थ्यं द्वित्वमन्यस्वरूपता। इण् गताविति धातोश्च तज्ज्ञानं द्वैतमुच्यते॥"

"The knowledge that is different from the AS-IS reality of the object is called 'dvitva' i.e. duality. The word 'ita' in 'dvitva' is formed by the combination of the 'iṇ' root with 'tau'. It is indicative of knowledge."

इति सङ्कल्पे।

- stated thus, in the ancient testimonial 'Saṅkalpa'.

"स आत्मा स विज्ञेयः" इति "सोऽयमात्मा चतुष्पादि" इति चतुर्धा विभक्त उच्यते उपसंहारार्थम्। "सोऽयमात्माऽध्यक्षरम्" इति पृथगारम्भात्।

It was previously stated - "This Ātmān is to be known", and "this Ātmān is four-footed". The same Ātmān, his fourth form for the purpose of conclusion, is described here. The phrase "This Ātmān is imperishable" is stated separately, indicating a new (chapter) beginning.

"विश्वादिरूपो यस्त्वात्मा स विज्ञेयो मुमुक्षुभिः। निर्विशेषोऽपि भगवांश्चतुर्धा समुदीरितः॥"

"The Ātmān, embodying the essence of the universe's origin, is to be realized by seekers of liberation. The Lord, though inherently undifferentiated, is expressed in fourfold ways."

इति प्रत्यये।

- stated thus, in the ancient testimonial 'Pratyaya'.