Введение
Индуистский философский термин для осознания себя как атмана, сознания.
Hindu philosophical term for the perceiving self as atman
consciousness
consciousness
В индуистской философии, турия (санскрит: तुरीय, что означает "четвертый"), также называемая чатурия или чатурта, является истинным Я (атман), выходящим за пределы трех обычных состояний сознания – бодрствования, сновидения и глубокого сна без сновидений. Это положение постулируется в ряде Упанишад и подробно разъясняется в «Мандукья Карике» Гаудапады.
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.
Гаудапада
Гаудапада (ок. VII века), ранний гуру в Адвайта Веданте, был автором или составителем «Мандукья Карики», комментария к «Мандукья Упанишаде», также известной как «Гаудапада Карика» и как «Агама Шастра». Гаудапада испытывал влияние буддизма, хотя он был ведантином, а не буддистом. В «Мандукья Карике» Гаудапада рассматривает вопросы восприятия, идеализма, причинности, истины и реальности. Комментарий Гаудапады к 7-й шлоке «Мандукья Упанишады»:
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."
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."
10 Турия, неизменный Правитель, способен уничтожить все страдания. Поскольку все остальные сущности нереальны, лишь недвойственная Турия известна как сияющая и всепроникающая. Вишва и Тайджаса обусловлены причиной и следствием. Праджня обусловлена одной лишь причиной. В Турии ни причины, ни следствия не существует.
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."
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."
11 Праджня ничего не знает ни о себе, ни о не-себе, ни об истине, ни о ложности. Но Турия всегда существует и все видит.
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."
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."
12 Непознание дуальности общо как для Праджни, так и для Турии. Однако Праджня связана со сном в форме причины, и этого сна в Турии нет.
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."
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."
13 Первые два, Вишва и Тайджаса, связаны со сновидениями и сном соответственно; Праджня – со сном, лишенным сновидений. Знающие Брахман не видят ни сна, ни сновидений в Турии.
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."
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."
14 Сновидения – это ложное познание, а сон – непознание Реальности. Когда ошибочное знание в этих двух состояниях уничтожено, Турия постигается.
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."
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."
15 Когда джива, спящая под влиянием изначальной майи, пробуждается, она осознает рожденную без рождения, не знающую сна и сновидений Недвойственность.
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."
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."
16 Если бы феноменальная Вселенная была реальной, она, несомненно, исчезла бы. Вселенная двойственности, которая познается, есть лишь иллюзия (майя); лишь Недвойственность является Высшей Реальностью.
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."
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."
17 Если кто-либо воображает иллюзорные понятия, такие как учитель, ученик и Писания, то они исчезнут. Эти понятия предназначены для наставления. Дуальность перестает существовать, когда Реальность познана.
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."
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."
18 Четвертое состояние (тури́я авастха́) соответствует тишине, подобно тому, как остальные три соответствуют AUM. Оно является субстратом остальных трех состояний. Как отмечает Накамура, это атянта шуньята (абсолютная пустота). Для Гаудапады, турия – это «истинное состояние опыта», в котором бесконечное (ананта) и неразличие (адвайта/абхеда) постигаются. Исаева отмечает, что «Мандукья Упанишада» утверждает, что «мир отдельных душ и внешних объектов является лишь проекцией единого неделимого сознания (читта)», которое «тождественно вечному и неизменному атману Упанишад, в отличие от мимолетной виджнаны, преподаваемой буддийскими школами».
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."
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."