Māndukya 2.05
dvaitasyāgrahaṇaṃ tulyamubhayoḥ prājñaturyayoḥ। bījanidrāyutaḥ prājñaḥ sā ca turye na vidyate ॥5॥
In both the 'Prājña' and 'Turya' i.e. the fourth state, there is an equal non-acceptance of duality. The 'Prājña' is associated with the state of seed-sleep, but this deep-sleep does not exist in the fourth state.
Bhāshya 2.05
The state of deep-sleep and the fourth are contrasted by one having seed-sleep and the other being all-seeing, though both experience the effect of not perceiving the duality. The contrast is because, seed of grasping duality is present in the deep sleep of the 'Prajna' state.
nidrāyutāstu viśvādyāstadadhīnā yato hi sā। yathā bhṛtyayutaḥ svāmī na hyajñānaṃ parātmanaḥ॥
"All beings are subject to sleep and are dependent on her, for just as a master is not afflicted by his servants, there is no ignorance of the Supreme Ātmān."
iti ca।
- stated thus as well.
"abhedam api tad brahma bahurūpaṃ viśeṣataḥ। karoti na karotīti vyavahāryaṃ svaśaktitaḥ॥"
"Even though Brahman is inherently undivided, it manifests in multiple forms, acting and not acting, pragmatically through its own power."
iti ca।
- stated thus as well.
na saṁvedayatīti asvīkāre। "turyaṁ tat sarvadṛk sadā dvaitasyāgrahaṇaṁ tulyamubhayoḥ prājñaturyayoḥ" iti ca viruddham। dvaitagrahaṇākāraṇatvaṁ tulyamityarthaḥ।
The term 'na saṁvedayatī' i.e 'Not perceiving', indicates not-acceptance, (of the duality in a deep state without seeing). The statement "The fourth state, which is all-seeing, always involves non-acceptance of duality" is in contrast (as this state is all-seeing). The effect of not accepting duality is considered similar (in both the states).
"dvaitaṁ na grāhayet turyo na ca prājñaḥ kathañcana। dvaitagrahaṇabījaṁ tu nidrā prājñaṁ samāśritā॥"
"In both the deep-sleep and the fourth state, one is made not to understand duality. However, the seed of grasping duality is present in the wise one's deep sleep."
iti prakaṭaśrutiḥ।
- stated thus is the Vedic testimonial, named Prakaṭa.
