Түрийя: Адамның нақты Өзі және сананың төртінші күйі

Hindu philosophical term for the perceiving self as atman
consciousness

In Hindu philosophy, turiya (Sanskrit: तुरीय, meaning "the fourth"), also referred to as chaturiya or chaturtha, is the true self (atman) beyond the three common states of consciousness (waking, dreaming, and dreamless deep sleep). It is postulated in several Upanishads and explicated in Gaudapada's Mandukya Karika.

Gaudapada (ca. 7th century), an early guru in Advaita Vedanta, was the author or compiler of the Māṇḍukya Kārikā, a commentary on the Māṇḍukya Upanishad, also known as the Gauḍapāda Kārikā and as the Āgama Śāstra. Gaudapada was influenced by Buddhism, though he was a Vedantin and not a Buddhist. In the Māṇḍukya Kārikā, Gaudapada deals with perception, idealism, causality, truth, and reality. Gaudapada's commentary on verse 7 of the Mandukya Upanishad:
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. 11 Visva and Taijasa are conditioned by cause and effect. Prajna is conditioned by cause alone. Neither cause nor effect exists in Turiya. 12 Prajna does not know anything of self or non—self, of truth or untruth. But Turiya is ever existent and all—seeing. 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. 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. 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. 16 When the jiva, asleep under the influence of beginningless maya, is awakened, it then realizes birthless, sleepless and dreamless Non—duality. 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. 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 known. The fourth state, (turīya avasthā), corresponds to silence, as the other three correspond to AUM. It is the substratum of the other three states. It is, states Nakamura, atyanta shunyata (absolute emptiness). For Gaudapada, turiya is the "true 'state' of experience," in which the infinite (ananta) and non different (advaita/abheda) are apprehended. Isaeva notes that the Mandukya Upanishad asserts that "the world of individual souls and external objects is just a projection of one indivisible consciousness (citta)," which is "identical with the eternal and immutable atman of the Upanisads [ ] in contrast to momentary
vijnana taught by the Buddhist schools."

Gaudapada (ca. 7th century), an early guru in Advaita Vedanta, was the author or compiler of the Māṇḍukya Kārikā, a commentary on the Māṇḍukya Upanishad, also known as the Gauḍapāda Kārikā and as the Āgama Śāstra. Gaudapada was influenced by Buddhism, though he was a Vedantin and not a Buddhist. In the Māṇḍukya Kārikā, Gaudapada deals with perception, idealism, causality, truth, and reality. Gaudapada's commentary on verse 7 of the Mandukya Upanishad:
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. 11 Visva and Taijasa are conditioned by cause and effect. Prajna is conditioned by cause alone. Neither cause nor effect exists in Turiya. 12 Prajna does not know anything of self or non—self, of truth or untruth. But Turiya is ever existent and all—seeing. 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. 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. 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. 16 When the jiva, asleep under the influence of beginningless maya, is awakened, it then realizes birthless, sleepless and dreamless Non—duality. 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. 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 known. The fourth state, (turīya avasthā), corresponds to silence, as the other three correspond to AUM. It is the substratum of the other three states. It is, states Nakamura, atyanta shunyata (absolute emptiness). For Gaudapada, turiya is the "true 'state' of experience," in which the infinite (ananta) and non different (advaita/abheda) are apprehended. Isaeva notes that the Mandukya Upanishad asserts that "the world of individual souls and external objects is just a projection of one indivisible consciousness (citta)," which is "identical with the eternal and immutable atman of the Upanisads [ ] in contrast to momentary
vijnana taught by the Buddhist schools."