490:– the fourth state. It is neither wakefulness, dreaming, nor deep sleep. In reality, it exists in the junction between any of these three states, i.e. between waking and dreaming, between dreaming and deep sleep, and between deep sleep and waking. In Kashmir Shaivism there exists a fifth state of consciousness called Turiyatita -
204:
They consider the fourth quarter as perceiving neither what is inside nor what is outside, nor even both together; not as a mass of perception, neither as perceiving nor as not perceiving; as unseen; as beyond the reach of ordinary transaction; as ungraspable; as without distinguishing marks; as
162:
6.19. Now, it has elsewhere been said: 'Verily, when a knower has restrained his mind from the external, and the breathing spirit (prāṇa) has put to rest objects of sense, there-upon let him continue void of conceptions. Since the living individual
167:) who is named "breathing spirit" has arisen here from what is not breathing spirit, therefore, verily, let the breathing spirit restrain his breathing spirit in what is called the fourth condition (tiwya)' For thus has it been said:-
551:
becomes permanently established in the seventh turiya stage it is described to span not only the internal subjective world anymore but beyond that also the whole external objective world (unimīlanā samādhi).
346:
18 If anyone imagines illusory ideas such as the teacher, the taught and the scriptures, then they will disappear. These ideas are for the purpose of instruction. Duality ceases to exist when
Reality is
725:, p. 98) According to Comans, "It is impossible to see how the unequivocal teaching of a permanent, underlying reality, which is explicitly called the "Self", could show early Mahayana influence."
151:, Prajapati declares in verse 12 to Indra that the mortal body is the abode of the "immortal and non-bodily self," which is the perceiver, the one who perceives due to the faculties of the senses.
205:
unthinkable; as indescribable; as one whose essence is the perception of itself alone; as the cessation of the visible world; as tranquil; as auspicious; as without a second. That is the self (
336:
14 The first two, Visva and
Taijasa, are associated with dreaming and sleep respectively; Prajna, with Sleep bereft of dreams. Knowers of Brahman see neither sleep nor dreams in Turiya.
342:
17 If the phenomenal universe were real, then certainly it would disappear. The universe of duality which is cognized is mere illusion (maya); Non—duality alone is the
Supreme Reality.
695:दर्शतं पदं परोरजा य एष तपति यद्वै चतुर्थं तत्तुरीयम् दर्शतं पदमिति ददृश इव ह्येष परोरजा इति सर्वमु ह्येवैष रज उपर्युपरि तपत्य् एव हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद ॥ ३ ॥
147:, the immortal perceiver, and Prajapati, their teacher. After rejecting the physical body, the dream self, and the dreamless sleep (in which there is no perception of "I am") as
326:
10 Turiya, the changeless Ruler, is capable of destroying all miseries. All other entities being unreal, the non—dual Turiya alone is known as effulgent and all—pervading.
127:). 'Vivid foot'- for the sunblazes beyond the entire expanse of the sky. A man who knows this foot of the Gayatri in this way will likewise blaze with splendour and fame.
770:, page 63: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".
74:) beyond the three common states of consciousness (waking, dreaming, and dreamless deep sleep). It is postulated in several Upanishads and explicated in Gaudapada's
334:
13 Non—cognition of duality is common to both Prajna and Turiya. But Prajna is associated with sleep in the form of cause and this sleep does not exist in Turiya.
370:
Isaeva notes that the
Mandukya Upanishad asserts that "the world of individual souls and external objects is just a projection of one indivisible consciousness (
691:): प्राणोऽपानो व्यान इत्यष्टावक्षराणि अष्टाक्षर ह वा एकं गायत्र्यै पदम् एतदु हैवास्या एतत् स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेद अथास्या एतदेव
338:
15 Dreaming is the wrong cognition and sleep the non—cognition, of
Reality. When the erroneous knowledge in these two is destroyed, Turiya is realized.
1045:
Comans, Michael (2000). "The Method of Early
Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda". Delhi: Motilal Banarsidass.
759:
is central to
Brahmanical thought). Expressed very briefly, this is the doctrine that human beings have no soul, no self, no unchanging essence."
374:)," which is "identical with the eternal and immutable atman of the Upanisads in contrast to momentary vijnana taught by the Buddhist schools."
340:
16 When the jiva, asleep under the influence of beginningless maya, is awakened, it then realizes birthless, sleepless and dreamless Non—duality.
1399:
1320:
1292:
1199:
1177:
1127:
1090:
330:
11 Visva and
Taijasa are conditioned by cause and effect. Prajna is conditioned by cause alone. Neither cause nor effect exists in Turiya.
355:), corresponds to silence, as the other three correspond to AUM. It is the substratum of the other three states. It is, states Nakamura,
1356:
1236:
767:
752:
235:
According to Ellen
Goldberg, this fourth quarter describes a state of meditation; the insight during meditation of Turiya is known as
1271:
1218:
668:
755:, page 64: "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of
402:
The first state is that of waking consciousness, in which we are aware of our daily world. "It is described as outward-knowing (
221:
of
Mahayana Buddhism," stating that "here can be no suggestion that the teaching about the underlying Self as contained in the
200:), or "the fourth quarter," the first, second and third quarter being situated in the waking, dreaming and dreamless state:
747:
Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press,
332:
12 Prajna does not know anything of self or non—self, of truth or untruth. But Turiya is ever existent and all—seeing.
472:
Turiya is liberation, the autonomous realization of the non-causal Brahman beyond and underlying these three states.
1414:
226:
102:
97:
as 'the fourth' is referred to in a number of principal Upanishads. One of the earliest mentions of the phrase
1247:
The Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta and Kashmira Shaivism
1050:
762:
John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass,
359:(absolute emptiness). For Gaudapada, turiya is the "true 'state' of experience," in which the infinite (
143:. These verses of the Chandogya Upanishad set out a dialogue between Indra and Virocana, in search of
1404:
646:
1409:
756:
708:, pp. 32–33): "We can see that this story is an anticipation of the Mandukya doctrine, (...)"
634:
132:
604:
383:
225:
contains shows any trace of Buddhist thought, as this teaching can be traced to the pre-Buddhist
193:
119:) vivid foot of the Gayatri, which is none other than the sun blazing beyond the sky. The term
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1288:
1267:
1232:
1214:
1195:
1173:
1123:
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763:
748:
59:
1282:
1080:
1187:
1165:
481:
296:. Gaudapada was influenced by Buddhism, though he was a Vedantin and not a Buddhist. In the
155:
49:
1211:
Encyclopedia of Indian Philosophies: Advaita Vedānta up to Śaṃkara and his pupils, Volume 3
495:
213:
Michael Comans disagrees with Nakamura's suggestion that "the concept of the fourth realm (
1063:
663:
572:
444:. In this state, the underlying ground of consciousness is undistracted. "he Lord of all (
277:
273:
252:
76:
1378:
1344:
658:
567:
239:, the 'immeasurable' or 'measureless' in the Mandukya Upanishad, being synonymous with
107:
42:
1393:
629:
587:
734:
Nakamura notes that there are contradictions in doctrine between the four chapters.
514:
1140:
Early Advaita Vedanta and Buddhism: The Mahayana Context of the Gaudapadiya-Karika
1381:‘Om’ – three states and one reality (An interpretation of the Mandukya Upanishad)
609:
599:
465:
434:
387:
582:
548:
544:
510:
499:
441:
303:
158:(late 1st millennium BCE) in sections 6.19 (in the context of yoga) and 7.11:
89:
34:
614:
577:
311:
263:
38:
297:
291:
285:
278:
111:, the first, second and third foot being the 24 syllables of this mantra:
619:
307:
513:
an extended model of seven consecutive stages of turiya is presented by
624:
430:
319:
240:
1082:
The Disinterested Witness: A Fragment of Advaita Vedānta Phenomenology
17:
543:
While turiya stages 1 - 6 are attributed to the "internal subjective
503:
180:
7.11: He who sees with the eye, and he who moves in dreams,
382:
Adi Shankara described, on the basis of the ideas propounded in the
721:, Delhi: Motilal Banarsidass, 1983, p.34, note 37, referred to in (
418:
315:
171:
That which is non-thought, which stands in the midst of thought,
1158:
Mandukyopanishad with Gaudapada's Karika and Sankara's Commentary
33:
This article is about consciousness. For the old chess game, see
322:. Gaudapada's commentary on verse 7 of the Mandukya Upanishad:
269:
688:
182:
He who is deep asleep, and he who is beyond the deep sleeper —
498:
is the state where one attains liberation otherwise known as
284:, a commentary on the Māṇḍukya Upanishad, also known as the
139:, 'anticipate' the Mandukya Upanishad and it's treatment of
105:(7th-6th century BCE), referring to a 'fourth foot' of the
935:
933:
905:
903:
1255:
The Yoga of Kashmir Shaivism: Consciousness Is Everything
861:
859:
1257:. Delhi: Motilal Banarsidass Publishers Private Limited.
920:
918:
1151:, Delhi: Motilal Banarsidass Publishers Private Limited
878:
876:
874:
1122:. Albany: State University of New York Press (SUNY).
1359:
Sleep as a State of Consciousness in Advaita Vedånta
62:: तुरीय, meaning "the fourth"), also referred to as
27:
Hindu philosophical term for the perceiving self as
177:And the subtle body (linga), too, without support.
131:According to Raju, chapter 8.7 through 8.12 of the
460:), the origin and dissolution of created things (
1149:A History of Early Vedanta Philosophy. Part Two
324:
202:
160:
113:
184:These are a person's four distinct conditions.
135:(7th-6th century BCE) , though not mentioning
196:(1st-2nd century CE) refers to "the fourth" (
8:
386:, the three states of consciousness, namely
1073:Ardhanarishvara: The Lord who is Half Woman
1345:Mandukya Upanishad with Gaudapada's Karika
209:), and is that which should be perceived.
1011:
939:
909:
894:
865:
814:
802:
486:Kashmir Shaivism holds the state called
188:Of these the fourth (turya) is greater .
1337:
1134:Some editions spell the author Isayeva.
999:
790:
783:
680:
175:Thereon let one concentrate his thought
1264:A Critical Survey of Indian Philosophy
1059:
1048:
987:
963:
924:
882:
722:
421:. "It is described as inward-knowing (
268:Gaudapada (ca. 7th century), an early
101:, "fourth," is in verse 5.14.3 of the
1374:
1372:
1370:
1368:
1313:Kashmir Shaivism - The Secret Supreme
1023:
975:
719:A History of Early Vedanta Philosophy
7:
1361:. State University of New York Press
951:
850:
838:
826:
705:
494:Turiyatita, also called the void or
276:, was the author or compiler of the
173:The unthinkable, supreme mystery! —
154:The phrase "turiya" also appears in
1231:, State University New York Press,
1229:Structural Depths of Indian Thought
1160:. Mysore: Shri Ramakrishna Ashrama.
1347:, translated by Swami Nikhilananda
25:
1284:Historical Dictionary of Hinduism
1102:The Thirteen Principal Upanishads
1085:. Northwestern University Press.
669:Acceptance and commitment therapy
123:means the same thing as 'fourth'(
1113:, Motilal Banarsidass Publishers
1111:Consciousness in Advaita Vedānta
1109:Indisch, William Martin (2000),
440:The third state is the state of
417:The second state is that of the
217:) was perhaps influenced by the
41:. For the river in Ukraine, see
37:. For the four-player game, see
990:, pp. 128–131, 5–8, 30–37.
1266:. Delhi: Motilal Banarsidass.
1213:, Delhi: Motilal Banarsidass,
1120:Shankara and Indian Philosophy
1:
1311:Raina, Lakshman Joo. (1985).
1253:Shankarananda, Swami (2006).
1400:Hindu philosophical concepts
1315:. USA: Lakshmanjoo Academy.
1156:Nikhilananda, Swami (1974).
1100:Hume, Robert Ernest (1921),
1281:Sullivan, Bruce M. (1997).
1245:Sarma, Chandradhar (1996),
1194:. Oxford University Press.
1172:. Oxford University Press.
547:" (nimīlanā samādhi), once
517:. These stages are called:
462:prabhav-apyayau hi bhutanam
414:)". This is the gross body.
298:
292:
286:
279:
115:Then there is that fourth (
1431:
853:, p. 392 footnote 11.
793:, pp. 58–67, 106–108.
479:
261:
250:
87:
32:
1209:Potter, Karl. H. (1981),
1147:Nakamura, Hajime (2004),
1104:, Oxford University Press
452:), the inner controller (
1306:, Shambhala Publications
1118:Isaeva, Natalia (1993).
1071:Goldberg, Ellen (2002),
492:the state beyond Turiya.
103:Brihadaranyaka Upanishad
954:, p. 300 note 140.
302:, Gaudapada deals with
1138:King, Richard (1995),
1058:Cite journal requires
456:), the source of all (
448:), the knower of all (
349:
211:
190:
129:
363:) and non-different (
243:in Yoga terminology.
1302:Wilber, Ken (2000),
1079:Gupta, Bina (1998).
978:, pp. 126, 146.
647:Choiceless awareness
70:, is the true self (
1304:Integral Psychology
1262:Sharma, C. (1997).
1227:Raju, P.T. (1985),
1002:, pp. 106–108.
817:, pp. 171–175.
635:Two truths doctrine
394:), and deep sleep (
367:) are apprehended.
351:The fourth state, (
133:Chandogya Upanishad
605:Dhyana in Buddhism
515:Swami Lakshman Joo
384:Mandukya Upanishad
194:Mandukya Upanishad
1322:978-0-9837833-3-6
1294:978-0-8108-3327-2
1201:978-0-19-954025-9
1188:Olivelle, Patrick
1179:978-0-19-283576-5
1166:Olivelle, Patrick
1129:978-0-7914-1281-7
1092:978-0-8101-1565-1
1026:, pp. 26–30.
1014:, pp. 59–60.
410:) and universal (
16:(Redirected from
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476:Kashmir Shaivism
464:)". This is the
433:)". This is the
429:), and burning (
388:waking (jågrata)
357:atyanta-shunyata
301:
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156:Maitri Upanishad
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912:, p. 308.
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458:yonih sarvasya
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404:bahish-prajnya
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365:advaita/abheda
353:turīya avasthā
262:Main article:
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108:Gayatri Mantra
88:Main article:
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43:Turiya (river)
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851:Hume (1921)
839:Hume (1921)
827:Hume (1921)
723:Comans 2000
610:Shikan-taza
600:Mindfulness
539:Jagadānanda
530:Brahmānanda
466:causal body
435:subtle body
425:), subtle (
412:vaishvanara
290:and as the
1410:Nonduality
1394:Categories
976:Sarma 1996
779:References
689:Wikisource
687:Sanskrit (
641:Cross-over
536:Chidānanda
511:Tantraloka
500:jivanmukti
454:antar-yami
450:sarva-jnya
442:deep sleep
427:pravivikta
406:), gross (
304:perception
90:Upanishads
84:Upanishads
35:chaturanga
1192:Upaniṣads
1170:Upaniṣads
952:King 1995
743:See also:
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615:Mahamudra
578:Rasa lila
533:Mahānanda
527:Parānanda
524:Nirānanda
521:Nijānanda
312:causality
264:Gaudapada
258:Gaudapada
230:Upanishad
68:chaturtha
64:chaturiya
39:chaturaji
1190:(2008).
1168:(1998).
620:Dzogchen
594:Buddhism
562:Hinduism
556:See also
308:idealism
223:Mandukya
215:caturtha
198:caturtha
125:caturtha
60:Sanskrit
1033:Sources
653:Therapy
625:Sunyata
583:Samādhi
549:samādhi
545:samādhi
431:taijasa
396:susupti
320:reality
241:samādhi
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237:amātra
141:turiya
137:turiya
121:turiya
117:turiya
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95:Turiya
55:turiya
18:Jagrat
757:ātman
676:Notes
488:turya
372:citta
316:truth
207:atman
149:atman
145:atman
72:atman
29:atman
1317:ISBN
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