In the previous episode, we discussed the three states of consciousness described by our ancient Indian philosophers. We based our discussion on one of the Upanishads—the Mandukya Upanishad.
This Upanishad speaks about the three states of consciousness: the waking state, the dream state, and the deep sleep state. These are the three states that we observe every day in all living beings. It then goes on to speak about a fourth state called Turiya.
What is this state of Turiya?
This Upanishad speaks about the three states of consciousness: the waking state, the dream state, and the deep sleep state. These are the three states that we observe every day in all living beings. It then goes on to speak about a fourth state called Turiya.
What is this state of Turiya?
Whenever you introduce a new concept, it is natural to compare it with other things that are already familiar, or to distinguish it from them. This Upanishad does exactly that at the outset.
The Upanishad says that the state of Turiya is not like the waking state. In the waking state, our consciousness engages with the external world. But in the state of Turiya, there is no such external engagement.
The Upanishad also says that this consciousness does not create any dreams. This means that it is different from the dream state as well.
Could this Turiya be a state that is half dream and half wakefulness? The Upanishad rejects that possibility too.
In that case, the only remaining alternative would seem to be that Turiya is a completely dormant state of consciousness like deep sleep. That is what we observe in deep sleep. But the Upanishad rejects that possibility as well.
At the same time, the Upanishad says that Turiya is neither a state of blank unconsciousness nor a state of awareness of any particular object.
The Upanishad summarizes all these observations in the following words:
Then what exactly is Turiya?
To describe something by saying "it is like this," it must be something that can be perceived by the senses. But the Upanishad says that Turiya is not an object that can be perceived by the senses.
Sometimes, something can be described by explaining what it can be used for. But according to the Upanishad, Turiya is not something that can be used to perform any function.
It also says that it has no characteristics of its own. Therefore, we cannot even think about it. Then can it at least be communicated through words? According to the Upanishad, that too is impossible, because Turiya is beyond words.
This is how the Upanishad expresses it:
The Upanishad says that the state of Turiya is not like the waking state. In the waking state, our consciousness engages with the external world. But in the state of Turiya, there is no such external engagement.
The Upanishad also says that this consciousness does not create any dreams. This means that it is different from the dream state as well.
Could this Turiya be a state that is half dream and half wakefulness? The Upanishad rejects that possibility too.
In that case, the only remaining alternative would seem to be that Turiya is a completely dormant state of consciousness like deep sleep. That is what we observe in deep sleep. But the Upanishad rejects that possibility as well.
At the same time, the Upanishad says that Turiya is neither a state of blank unconsciousness nor a state of awareness of any particular object.
The Upanishad summarizes all these observations in the following words:
"Na antaḥ-prajñam, na bahiḥ-prajñam, na ubhayataḥ-prajñam, na prajñānaghanam, na prajñam, na aprajñam."
Then what exactly is Turiya?
To describe something by saying "it is like this," it must be something that can be perceived by the senses. But the Upanishad says that Turiya is not an object that can be perceived by the senses.
Sometimes, something can be described by explaining what it can be used for. But according to the Upanishad, Turiya is not something that can be used to perform any function.
It also says that it has no characteristics of its own. Therefore, we cannot even think about it. Then can it at least be communicated through words? According to the Upanishad, that too is impossible, because Turiya is beyond words.
This is how the Upanishad expresses it:
"Adṛśyam, avyavahāryam, agrāhyam, alakṣaṇam, acintyam, avyapadeśyam."
If you observe carefully, you will notice that instead of telling us what the state of Turiya is, the Upanishad tells us what it is not. In philosophy, this is known as defining something through negation.
When something cannot be defined within a direct conceptual framework, it is often defined by saying, "It is not this." This excludes everything that is not the state of Turiya. After excluding everything else, what finally remains is Turiya. Even so, we cannot point to it and say, "This is it."
The Upanishads speak about this limitation of human-language on many occasions. Our language can describe only something that possesses characteristics, or something that can be compared with another thing that we already know, or something that can be explained based on its use.
For example, we can describe a cow as an animal with four legs, two horns, and a loose fold of skin hanging below its neck. But Turiya possesses none of the characteristics familiar to our worldly experience. Therefore, we have no way of describing it using adjectives.
Turiya is unique in its own way. There is nothing else that is comparable to it. Therefore, we cannot compare it with any other concept or phenomenon and say, "It is like that."
A spoon can be described as an instrument used for eating. But Turiya has no worldly use whatsoever. Therefore, you cannot describe it as being like some kind of tool.
Then how can we be certain that such a state really exists?
The Upanishad says that it is the state experienced in deep meditation. That experience itself is the proof of its existence.
Is there any benefit in experiencing such a state of consciousness?
The Upanishad says, "Yes." It says that by experiencing that state, you become free from all worldly suffering. It is the remedy for all the misery that arises from your involvement with this world. It is the most peaceful state. It is the most auspicious state. Instead of seeing a fragmented world centered only around yourself, it enables you to perceive a single, unified reality.
Above all, the Upanishad declares that this is your true nature. Therefore, it says that you must realize it.
This is what the Upanishad says about the Turiya state of consciousness, and why we should realize it:
While saying all this, I should mention one thing. In explaining these verses of the Upanishad, I have been careful not to do anything that would compromise the integrity of the original text. I have not imposed my own philosophical viewpoint upon it.
Those who strictly follow the Advaita philosophy may feel that my explanation does not fully agree with the well-known interpretation of Advaita philosophers such as Shankaracharya.
Advaitins hold a somewhat different perspective. They do not regard Turiya as merely the fourth state of consciousness. We shall discuss exactly how they understand this state of consciousness in the next episode.
When something cannot be defined within a direct conceptual framework, it is often defined by saying, "It is not this." This excludes everything that is not the state of Turiya. After excluding everything else, what finally remains is Turiya. Even so, we cannot point to it and say, "This is it."
The Upanishads speak about this limitation of human-language on many occasions. Our language can describe only something that possesses characteristics, or something that can be compared with another thing that we already know, or something that can be explained based on its use.
For example, we can describe a cow as an animal with four legs, two horns, and a loose fold of skin hanging below its neck. But Turiya possesses none of the characteristics familiar to our worldly experience. Therefore, we have no way of describing it using adjectives.
Turiya is unique in its own way. There is nothing else that is comparable to it. Therefore, we cannot compare it with any other concept or phenomenon and say, "It is like that."
A spoon can be described as an instrument used for eating. But Turiya has no worldly use whatsoever. Therefore, you cannot describe it as being like some kind of tool.
Then how can we be certain that such a state really exists?
The Upanishad says that it is the state experienced in deep meditation. That experience itself is the proof of its existence.
Is there any benefit in experiencing such a state of consciousness?
The Upanishad says, "Yes." It says that by experiencing that state, you become free from all worldly suffering. It is the remedy for all the misery that arises from your involvement with this world. It is the most peaceful state. It is the most auspicious state. Instead of seeing a fragmented world centered only around yourself, it enables you to perceive a single, unified reality.
Above all, the Upanishad declares that this is your true nature. Therefore, it says that you must realize it.
This is what the Upanishad says about the Turiya state of consciousness, and why we should realize it:
"Ekātma-pratyaya-sāram, prapañcopaśamam, śāntam, śivam, advaitam, caturtham, sa ātmā, sa vijñeyaḥ."
While saying all this, I should mention one thing. In explaining these verses of the Upanishad, I have been careful not to do anything that would compromise the integrity of the original text. I have not imposed my own philosophical viewpoint upon it.
Those who strictly follow the Advaita philosophy may feel that my explanation does not fully agree with the well-known interpretation of Advaita philosophers such as Shankaracharya.
Advaitins hold a somewhat different perspective. They do not regard Turiya as merely the fourth state of consciousness. We shall discuss exactly how they understand this state of consciousness in the next episode.
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