Ignorance-Knowledge: 6

This Self lies beyond all analogies, symbols, concepts, and the bounds of language. It cannot be "known" like any object; rather, it is the root consciousness of all knowing. Thus we may say—the turiya Self is the pure center of experience, where knower, knowing, and known lose all distinction, where only undivided consciousness abides.

In the seventh mantra of the Mandukya Upanishad, describing the fourth state of the Self, "ekatmapratyayasaram" means—where only the awareness of unity exists. There is no duality, no division between "I and other." The Self simply perceives its own existence—"I am"—this pure consciousness alone is truth there. In this state all phenomena—names, forms, creation, and divisions—completely dissolve; this is called "prapanchopashama"—the cessation of all manifestation—where every appearance becomes still.

According to the mantra, this consciousness is "shantam"—because there are no waves or desires; "shivam"—because it is supreme good and bliss; "advaitam"—because no second reality exists there, all merged in one undivided consciousness. This state itself the Upanishad calls "sa esha turiyah"—this is the fourth, but in truth it is the foundation of all states, for waking, dreaming, and sleep all arise in this turiya consciousness and dissolve back into it.

In the turiya state, the distinction between knowledge, knower, and known completely vanishes. In ordinary states we think someone is knowing (knower), something is being known (known), and the process of knowing (knowledge) is separate. But in the turiya state this trinity merges into one—there no longer exists knowing and object of knowing; only pure consciousness remains, which transcends all knowing.

Here the Self is no longer witness to anything, for to be a witness also requires "another" to exist. In turiya there is no otherness. The Self then rests in its own nature—as the sun is self-luminous in its own light, so the Self shines forth in its own radiance.

This state belongs to no experience, for experience implies duality—experiencer and object of experience. The turiya state transcends even that duality. It is a state of being—where the Self is complete within its own existence, needing no further proof.

Here consciousness manifests in its supreme pure form—eternally peaceful, for there are no waves or changes; eternally auspicious, for there is no conflict or suffering; non-dual, for nothing second exists there.

In this very state the Self realizes its true nature—knows that it is nothing other than Brahman. This realization is the living reflection of that great statement "aham brahmasmi"—I am Brahman.

Among the four states of the Self, the first three—vaishvanara, taijasa, and prajna—fall within the realm of maya, for there consciousness is experiencing something or other, meaning duality exists. But upon reaching the turiya state all experience and duality dissolve, and the Self blazes forth in its own nature—which is the ultimate realization of Brahman-knowledge.

A person dreams in the second state of the Self, namely the taijasa state—which is called the dream state (svapnavastha). The Mandukya Upanishad describes this state—"svapnasthano'ntahprajnah saptanga ekonavimshatimukhah suksmabhuk taijaso dvitiyah padah." (Mandukya Upanishad, Mantra 4) Meaning—"The second state is dream, where the Self is inward-knowing (antahprajna), experiencing subtle objects, and its name is taijasa."

In this state the external senses remain inactive, the gross body stays still, but the mind itself becomes active. The mind creates a complete world from its accumulated impressions, desires, and memories—this is dream. Therefore, the scenes, sounds, touches, emotions seen in dreams are all products of the mind's subtle creation, not external reality.

In vaishvanara or waking state the Self experiences the world through the gross body and senses, in taijasa or dream state the Self experiences the inner world of mind through the subtle body, in prajna or deep sleep state the Self withdraws from all experience, and in turiya state it remains witness to all three states. Dreams occur in the taijasa state—where the external world is silent, but consciousness is full of light in its inner manifestation, hence this state is named "taijasa"—meaning "luminous consciousness."

Though the word 'witness' is used in Vedanta, it does not literally mean some "other observing entity"—it is merely a way within language's limitations to indicate the Self's consciousness-nature as changeless presence.

When it is said "in turiya state the Self is witness to the other three states," this does not mean some separate entity sits there observing waking, dreaming, and deep sleep. Rather it means—these three states are reflected in consciousness, while consciousness itself is not part of any change.

Shankaracharya says in Atmabodha—"drashta shuddho nabhisamvaddhah drashyaih svapadavibramah." (Atmabodha, Verse 19) Meaning—"The seer (Self) is pure and unattached; it has no connection with the delusions of the visible world." Here 'seer' means such consciousness that performs no act of seeing or observing, but in whose presence seeing becomes possible.

The basis of this concept is clearly stated in Brihadaranyaka Upanishad (4.3.23)—"na drashtrivapashyam asti drashta." Meaning—"The seer can never become an object to be seen, for it transcends the act of seeing." Here it is explained that the Self is not part of any action; it is neither cause of action, it is simply pure presence.

Similarly the Katha Upanishad (2.2.9) says—"na tatra suryo bhati, na chandratarkam, na ima vidyuto bhanti, kuto'yamagnih. tameva bhantam-anubhati sarvam, tasya bhasa sarvam-idam vibhati." Meaning—"There neither sun, moon, stars, nor fire gives light; by its light alone all is illuminated." Here 'shining' or being 'manifest' means—the Self sees nothing, but by its self-luminosity all things are seen.

Therefore, the word 'witness' is not a relational observer, but the name for unchanging consciousness—which itself sees nothing, but in whose presence seeing, knowing, and thinking become possible. As the sun sees nothing itself, but by its light all is seen; so the Self performs no action, yet in its presence all actions occur.

In this sense the Mandukya Upanishad (7) says—"adrishyam, avyavaharym, agrahyam, alakshnam, achintyam, avyapadeshyam, ekatmapratyayasaram, prapanchopashamam, shantam, shivam, advaitam—sa esha turiyah." Meaning—turiya Self is such consciousness that is connected with no process of knowing, seeing, or thinking; it is itself knowledge, knower, and known transcending all, the eternally pure consciousness.

'Witness' is spoken only as indication; in true sense the Self is no longer "witness" there—for in turiya state both witness and witnessed merge into one ever-manifest, indivisible, non-dual consciousness.

In Vedanta "prajna" is the third state of the Self—the form of consciousness manifested in sushupti (deep sleep) state. In this state a person is neither awake nor dreaming; rather all knowledge, senses, mind, intellect become still.

The Mandukya Upanishad (Mantra 5) states—"yatra supto na kanchan kamam kamayate, na kanchan svapnam pashyati, tat suptam." Meaning, the state where one desires nothing, sees no dreams either—that is sushupti. In this state the Self is known as "prajna"—consciousness then is withdrawn, but not completely dissolved; for despite the absence of experience, consciousness continues to exist, as one says upon waking—"I slept well, I knew nothing." Consciousness never sleeps, is never absent, always present as witness—if it weren't there, it could never know that the gross body had been sleeping.

In sushupti or prajna state consciousness is withdrawn but not completely dissolved—this means the Self then refrains from manifesting knowledge, but continues in existence. This state is exactly like sleep, where all actions of waking and thoughts of dreaming become still. A person wakes up saying—"I knew nothing, but slept very well." This very statement proves that in sushupti consciousness did not extinguish, only its manifestation was suspended.

"I knew nothing"—this shows that ignorance or avidya was there, because knowledge did not manifest; but "I slept well"—this shows consciousness was there, because the unconscious cannot retain memory of happiness. That is, the Self was present then, but was not manifested in action.

About the sushupti state the Upanishad says—"yatra supto na kanchan kamam kamayate, na kanchan svapnam pashyati, tat suptam." (Brihadaranyaka Upanishad, 4.3.19). Here two words—"na pashyati" and "supto"—are extremely important for understanding consciousness's nature. "Na pashyati" means, in sleeping state nothing is seen, meaning knowledge is not manifested. Here "seeing" means not just seeing with eyes, but all kinds of knowledge manifestation—thinking, feeling, willing, learning—all are meant. In sushupti mind, senses, and intellect become inactive, so consciousness "knows" nothing. This shows that the Self's power of knowledge is then unmanifested—no knowledge, but the basis of knowledge exists.

On the other hand the word "supto" indicates that a sleeping "being" still exists. If consciousness had completely dissolved, then upon waking from sleep no one could say—"I slept well" or "I knew nothing." This memory after awakening itself proves that even in sleeping state the Self was there—it had even witnessed ignorance, but no manifestation occurred.

In Vedanta this Self is called "sakshi chaitanya"—who remains present in all states, but is not connected with any state. As when the sun is covered by clouds its light cannot be seen, but the sun goes nowhere, so in sushupti avidya conceals the Self's radiance, yet the Self remains unchanged and immutable.

"Na pashyati" means—no manifestation of knowledge; "supto" means—being or Self exists. Consciousness is then withdrawn, meaning motionless in action, but not dissolved, meaning imperishable in existence. As when waves subside the ocean remains, so when the waves of knowledge subside consciousness remains in waveless peace. Sushupti is thus the state of sleeping consciousness—where knowledge is unmanifested, but the Self exists unchangingly.

Shankaracharya says—"avidya-upadhi-nimita ekibhutabhasah prajnah" (Mandukya-Bhashya, Mantra 5). Meaning, prajna is that Self who appears unified under the covering of avidya. Its consciousness is waveless, hidden under avidya's veil, but not erased.

To explain this state scripture often gives the example of sun and clouds. As clouds conceal the sun's light, but the sun goes nowhere—so in sushupti avidya covers the Self's radiance, yet the Self remains, immutable and pure.

The meaning of "consciousness is then withdrawn, but not completely dissolved" is—in sushupti the Self is practically unmanifested, but immortal in existence. Its knowledge is not manifested, but its being is eternal. When the veil of avidya is removed in turiya state, this withdrawn consciousness again awakens to its full radiance—then the Self knows, "aham brahmasmi"—I am that ever-manifest Brahman.

The word 'prajna' comes from "pra + jna"—where "jna" means knowledge, and "pra" means fullness or complete state. So 'prajna' means "one who is full of knowledge." But this fullness is not like the conscious knowledge of waking; rather it is avidya-covered, motionless, potential consciousness—where all seeds of knowledge lie in dormant state.