What is Turiya? Meaning of Turiya in Vedanta

Short Answer

Turiya in Vedanta means “the Fourth” – the state of pure consciousness that is the witness of the three ordinary states of consciousness: waking (jagrat), dreaming (swapna), and deep sleep (sushupti). It is not a fourth state alongside the other three, but the ground and substratum of all states. Turiya is the Self (Atman), pure awareness (Cit), Brahman itself. Unlike waking, dreaming, and deep sleep, Turiya is not an experience that comes and goes. It is the eternal, ever-present reality in which all experiences arise and subside. The Mandukya Upanishad (verses 1-7) is the primary source for Turiya, analyzing the three states to reveal the fourth. Turiya is described as “not conscious of the internal world, nor conscious of the external world, nor conscious of both, nor a mass of consciousness, nor consciousness, nor unconsciousness. It is unseen, beyond empirical dealings, ungraspable, uninferable, unthinkable, indescribable. It is the essence of the negation of all phenomena. It is the one without a second. It is the Self. It is to be known.” Turiya is what you are when you are not identified with waking, dreaming, or deep sleep. It is the witness of the witness, the seer of the seer, the awareness that remains when all objects – including the ego, the mind, and the body – are seen through. To realize Turiya is liberation (moksha).

In one line: Turiya is the Fourth – pure consciousness, the witness of waking, dreaming, and deep sleep, and the true Self (Atman).

Key points:

• Turiya means “the Fourth” – the state beyond waking, dreaming, and deep sleep
• It is not a fourth state alongside the three; it is the ground and witness of all states
• The Mandukya Upanishad (verses 1-7) is the primary source for Turiya
• Turiya is described negatively (neti, neti) because it cannot be objectified
• It is the Self (Atman), pure consciousness (Cit), Brahman itself
• Turiya is ever-present, not something to be attained; it is what you already are
• Realizing Turiya is liberation (moksha) – the end of the illusion of being a separate self
• The three states (waking, dreaming, deep sleep) appear in Turiya; Turiya does not appear in them

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Part 1: The Literal Meaning and Etymology of Turiya

The word “Turiya” comes from the Sanskrit root “turiya” meaning “the fourth” (from “catur” – four). It is the ordinal number “fourth.” In the context of the Mandukya Upanishad, it refers to the fourth quarter (pada) of the Self, beyond the three quarters corresponding to waking, dreaming, and deep sleep.

Sanskrit Term	Literal Meaning	Philosophical Meaning	Significance
Turiya	The fourth	The fourth quarter (pada) of the Self, beyond the three states of consciousness (waking, dreaming, deep sleep). Not a state, but the ground of all states.	The Self is not any of the three states. The Self is the witness of the three states. That witness is called Turiya.
Catur	Four	The number four. Turiya is the fourth, implying three others (waking, dreaming, deep sleep).	The three states are experienced by the Jiva. Turiya is the experiencer of the three states.
Pada	Quarter, foot, state	In the Mandukya Upanishad, the Self has four quarters (padas): Vaisvanara (waking), Taijasa (dreaming), Prajna (deep sleep), and Turiya (the fourth).	The first three quarters are states. The fourth is not a state. It is what you are.
Caturtha	Fourth (alternative term)	Another term for Turiya, emphasizing the ordinal position.	Turiya is not a separate state; it is the reality that is always present, whether you are awake, dreaming, or asleep.

“The word ‘Turiya’ simply means ‘the fourth.’ It does not tell you what it is. It tells you what it is not. It is not the first (waking). It is not the second (dreaming). It is not the third (deep sleep). It is the fourth. But it is not a fourth state. It is the witness of the three states. The Mandukya Upanishad does not give you a positive description of Turiya because Turiya cannot be described. Any description would turn it into an object. Turiya is the subject. It is the one who is reading these words. It is the one who is aware of waking, dreaming, and deep sleep. You cannot describe the describer. You cannot objectify the subject. You cannot see the seer. You can only be the seer. Turiya is what you are. Not a state. Not an experience. Not a concept. You. Be Turiya. Be free.”

The term “Turiya” emphasizes that the Self is not any of the three states that are commonly experienced. The seeker must move beyond identification with waking, dreaming, and deep sleep to recognize the ever-present witness. That witness is Turiya.

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Part 2: The Three States – The Context for Turiya (Mandukya Upanishad)

The Mandukya Upanishad (verses 1-7) analyzes the three states of consciousness to reveal the fourth, Turiya. Without understanding the three states, Turiya cannot be understood.

State	Sanskrit	Quarter (Pada)	Experience	Identification	What Proves It Is Not the Self
Waking	Jagrat	Vaisvanara (the universal waking self)	The Jiva experiences the external world through the five senses. The gross body (annamaya kosha) is active. The mind (manas) thinks, the intellect (buddhi) decides, the ego (ahamkara) identifies, the pranas function. There is full awareness of objects, time, space, and causation.	The Jiva identifies with the gross body. “I am this body. I am awake. This world is real.”	The waking state comes and goes. You are not always awake. You fall asleep. The witness of the waking state is not the waking state. Therefore, you are not the waking state.
Dreaming	Swapna	Taijasa (the universal dreaming self)	The Jiva experiences an internal world created entirely by the mind. Dream objects, dream emotions, dream actions. There is no physical body, no external objects. The subtle body (pranamaya, manomaya, vijnanamaya) is active. The dream ego identifies with the dream body.	The Jiva identifies with the subtle body and the dream ego. “I am the dream body. I am running. I am afraid. I am flying.”	The dreaming state comes and goes. You do not always dream. You enter deep sleep. The witness of the dreaming state is not the dreaming state. Therefore, you are not the dreaming state.
Deep Sleep	Sushupti	Prajna (the universal deep sleep self, also called “conscious of bliss” – anandamaya)	The Jiva experiences no world, no body, no mind, no intellect, no ego. Only peace, stillness, and absence. No desires, no fears, no thoughts. The causal body (karana sharira, anandamaya kosha) is active as ignorance (avidya) and the seed of all vrittis.	The Jiva is not identified with anything. The ego is absent. But ignorance remains. Upon waking, the Jiva says “I slept well. I knew nothing.”	The deep sleep state comes and goes. You do not always sleep. You wake up. The witness of deep sleep is not deep sleep. You know “I slept well.” That knower is not the deep sleep. Therefore, you are not the deep sleep state.

“The Mandukya Upanishad (verses 1-7) analyzes the three states. Verse 1: ‘Om is this whole world. Its explanation is: what has become, what is becoming, what will become – all is Om. And what is beyond the three times is also Om.’ Verse 2: ‘Everything is Brahman. The Self is Brahman. This Self has four quarters.’ Verse 3: ‘The first quarter is Vaisvanara, whose sphere is the waking state, who is conscious of external objects.’ Verse 4: ‘The second quarter is Taijasa, whose sphere is the dreaming state, who is conscious of internal objects.’ Verse 5: ‘The third quarter is Prajna, whose sphere is deep sleep, who is conscious of bliss.’ Verse 6: ‘This (Prajna) is the lord of all, the knower of all, the inner controller, the source of all, the beginning and end of all beings.’ Then verse 7: ‘They consider Turiya to be that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both, nor a mass of consciousness, nor consciousness, nor unconsciousness.’ The first three quarters are states. The fourth is not a state. The fourth is what you are.”

The analysis of the three states is not theoretical. It is experiential. You can verify it in your own experience. In waking, you are aware. In dreaming, you are aware. In deep sleep, you are not aware of objects, but you are present. Upon waking, you know “I slept well.” That knowing “I” is the same throughout all three states. That “I” is Turiya. That “I” is what you are.

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Part 3: Turiya as Described in the Mandukya Upanishad – Neti, Neti

The Mandukya Upanishad (verse 7) describes Turiya through negation (neti, neti) because Turiya cannot be described positively. Any positive description would turn Turiya into an object. Turiya is the subject.

Phrase from Mandukya Upanishad 7	Meaning	What It Negates	What It Reveals
“Not conscious of the internal world”	Turiya is not aware of dreams, thoughts, or internal mental objects. It does not depend on the mind.	The dreaming state (swapna) and the mental sheath (manomaya kosha).	Turiya is beyond the mind. It is the witness of the mind, not the mind itself.
“Not conscious of the external world”	Turiya is not aware of physical objects, the body, or the external world through the senses.	The waking state (jagrat) and the gross body (annamaya kosha).	Turiya is beyond the senses. It is the witness of the senses, not the senses themselves.
“Not conscious of both”	Turiya is not a mixture of internal and external awareness. It is not the combination of waking and dreaming.	Any state that has objects (waking and dreaming).	Turiya is objectless awareness. It is aware of itself, not of objects.
“Not a mass of consciousness”	Turiya is not a collection or aggregation of conscious experiences. It is not the sum of all vrittis.	The idea that consciousness is a composite of parts.	Turiya is indivisible, non-dual, one without a second.
“Not consciousness”	Turiya is not consciousness as an object. It is not “a consciousness” (limited, individual).	The reflected consciousness (Chidabhasa, the Jiva).	Turiya is the original, not the reflection. It is not “a consciousness.” It is Consciousness itself.
“Not unconsciousness”	Turiya is not the absence of consciousness. It is not the state of deep sleep ignorance.	The deep sleep state (sushupti) and the causal body (anandamaya kosha).	Turiya is the witness of deep sleep. It is not the sleep itself. It is not the ignorance.
“Unseen, beyond empirical dealings, ungraspable, uninferable, unthinkable, indescribable”	Turiya cannot be perceived by the senses, cannot be inferred by logic, cannot be grasped by the mind, cannot be thought, cannot be described in words.	All means of knowledge (pramanas) and all objects of knowledge.	Turiya is the Self. It is self-luminous. It can only be known by being it.
“The essence of the negation of all phenomena”	Turiya is what remains when all phenomena (the three states, the five sheaths, the three bodies) are negated.	All phenomena (everything that appears and changes).	Turiya is the unchanging reality. It is the substratum. It is what you are.
“The one without a second”	Turiya is non-dual (advaita). There is nothing other than Turiya.	Duality (subject-object, knower-known, seer-seen).	Turiya is the only reality. Everything else is an appearance in Turiya.
“It is the Self. It is to be known.”	Turiya is the Atman. It is not something to be achieved or attained. It is to be known (recognized).	The idea that the Self is far away or hard to attain.	Turiya is what you are. You only need to recognize it.

“The Mandukya Upanishad (verse 7) describes Turiya by negation. ‘Not this, not this’ – neti, neti. Not the internal world. Not the external world. Not both. Not a mass of consciousness. Not consciousness (as an object). Not unconsciousness. Unseen. Ungraspable. Unthinkable. Indescribable. Why so many negations? Because the mind cannot grasp Turiya. The mind can only grasp objects. Turiya is not an object. It is the subject. The eye can see everything except itself. The mind can think everything except itself. Turiya is the seer. It cannot be seen as an object. Turiya is the thinker. It cannot be thought as an object. Turiya is what you are. You cannot stand outside yourself and look at yourself. You can only BE yourself. Stop looking for Turiya as an object. Be Turiya. That is the teaching of the Mandukya. That is the teaching of the Upanishads. Be free.”

The description of Turiya in the Mandukya Upanishad is apophatic (via negativa). It tells you what Turiya is not, because what Turiya is cannot be captured in words. The silence after the negations is the teaching.

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Part 4: Turiya Is Not a State – It Is the Witness of All States

A critical point in understanding Turiya is that it is not a fourth state alongside waking, dreaming, and deep sleep. Turiya is the witness of the three states. It is ever-present, while the three states come and go.

Misunderstanding	Correct Understanding	Why It Matters
“Turiya is a fourth state, like waking, dreaming, and deep sleep, but more subtle.”	Turiya is not a state. A state is something that comes and goes (you wake up, you dream, you sleep). Turiya never comes and goes. It is always present. It is the witness of states.	If Turiya were a state, you could enter it and leave it. Liberation would be temporary. But Turiya is your true nature. You are always Turiya. You only forget. Realization is remembering, not entering a new state.
“Turiya is experienced in deep meditation (samadhi).”	Turiya is not an experience. Experiences come and go. Turiya is the witness of all experiences, including the experience of samadhi. Even in deep meditation, you are aware. That awareness is Turiya.	If Turiya were an experience, you could lose it. Liberation would be conditional. But Turiya is what you are. It is not dependent on any experience.
“Turiya is the same as deep sleep.”	Deep sleep (sushupti) is a state where there are no objects, but ignorance (avidya) remains. Turiya is the witness of deep sleep. You know “I slept well.” That knower is Turiya, not the sleep itself.	Deep sleep is temporary. Turiya is eternal. Mistaking deep sleep for Turiya leads to the false belief that liberation is unconsciousness. Turiya is conscious, not unconscious.
“Turiya is the same as the blankness between thoughts.”	The blankness between thoughts is a state (a temporary absence). Turiya is the witness of that blankness. You know the blankness. That knowing is Turiya.	The blankness comes and goes. Turiya remains. Do not mistake the absence of thoughts for the Self. The Self is the knower of the absence.

“Some teachers say ‘Turiya is the fourth state.’ But this is a concession to language. Strictly speaking, Turiya is not a state. A state has a beginning and an end. You enter waking. You leave waking. You enter dreaming. You leave dreaming. You enter deep sleep. You leave deep sleep. Turiya is never entered. It is never left. It is always here. It is what you are. Waking appears in Turiya. Dreaming appears in Turiya. Deep sleep appears in Turiya. The three states are like waves on the ocean. Turiya is the ocean. The waves rise and fall. The ocean remains. You are not the wave (waking). You are not the wave (dreaming). You are not the wave (deep sleep). You are the ocean. You are Turiya. Be the ocean. Be free.”

If Turiya were a state, you could say “I was in Turiya” or “I will go to Turiya.” But you cannot say that. You cannot go to what you already are. You cannot leave what you already are. You are Turiya. The only problem is that you do not know it. The solution is not to enter a new state. The solution is to recognize what has always been true.

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Part 5: Turiya and the Three States – The Analogies

Vedanta uses several analogies to explain the relationship between Turiya (the witness) and the three states (waking, dreaming, deep sleep).

Analogy	Elements	What It Reveals About Turiya
The screen and the movie	Screen = Turiya. Movie = waking, dreaming, deep sleep (the three states as scenes in the movie).	The screen does not change when the movie changes. A fire scene does not burn the screen. A water scene does not wet the screen. Turiya is not affected by the experiences in the three states. The screen is the support of the movie. Turiya is the support of the three states.
The ocean and the waves	Ocean = Turiya. Waves = waking, dreaming, deep sleep.	The waves rise and fall. The ocean remains. The waves are not separate from the ocean. The ocean is not affected by the waves. Turiya is the ocean. The three states are waves. You are not the wave. You are the ocean.
The lamp and the objects it illuminates	Lamp = Turiya. Objects = waking, dreaming, deep sleep (the objects are the content of these states).	The lamp illuminates a pot, then a chair, then a table, then nothing (deep sleep). The lamp does not change. Turiya illuminates the waking state, then the dreaming state, then the deep sleep state. Turiya does not change. The objects (states) come and go. The lamp remains.
The space in the pot and the universal space	Universal space = Turiya. Pot space = the states (the pot space seems limited but is not different from universal space).	The pot space seems to be limited by the pot. When the pot breaks, the pot space merges into universal space. Turiya seems to be limited by the body-mind (the Jiva appears). When ignorance breaks, the Jiva is seen as Turiya.
The witness and the witnessed	Witness = Turiya. Witnessed = the three states (as objects witnessed).	The witness is never the witnessed. You cannot witness the witness (as an object). You can only be the witness. Turiya is the witness of the three states. You cannot see Turiya as an object. You can only be Turiya.

“The Mandukya Upanishad does not give analogies, but later Advaita texts do. The screen (Turiya) and the movie (three states). The ocean (Turiya) and the waves (three states). The lamp (Turiya) and the objects (three states). The universal space (Turiya) and the pot space (Jiva experiencing the three states). All analogies point to the same truth: Turiya is not a state. Turiya is the unchanging witness of changing states. Turiya is the reality. The states are appearances. The screen is real. The movie is an appearance. The ocean is real. The waves are appearances. The lamp is real. The objects are appearances (they depend on the lamp). Turiya is what you are. The three states are appearances in you. You are not the waking state. You are not the dreaming state. You are not the deep sleep state. You are the witness of all three. Be the witness. Be Turiya. Be free.”

The analogies are not perfect. The screen is inert; Turiya is conscious. The ocean is unconscious; Turiya is conscious. The lamp is inert; Turiya is self-luminous. The analogies only point. Do not cling to the literal meaning. Look beyond the analogy to the truth it points to.

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Part 6: Turiya and Om (A-U-M) – The Syllable of Brahman

The Mandukya Upanishad (verse 1-2) connects the four quarters of the Self (Vaisvanara, Taijasa, Prajna, Turiya) to the three letters of Om (A, U, M) and the silence beyond Om. Om is a symbol of Brahman. The three letters correspond to the three states. The silence after Om corresponds to Turiya.

Element of Om	Sound	Corresponding Quarter (Pada)	State	Symbolism
A (A-kara)	The first sound, from the throat	Vaisvanara (waking)	Waking (jagrat)	A is the beginning of all sounds. The waking state is the beginning of experience. A is uttered with open mouth (receptivity). Waking is open to the external world.
U (U-kara)	The middle sound, between A and M, from the palate and lips	Taijasa (dreaming)	Dreaming (swapna)	U is the middle between A and M. Dreaming is between waking (external) and deep sleep (internal). U is uttered with the mouth partially closed. Dreaming is the internal world.
M (M-kara)	The final sound, with lips closed, humming	Prajna (deep sleep)	Deep sleep (sushupti)	M is the end of the utterance. Deep sleep is the dissolution of external and internal experiences. M is uttered with closed mouth. Deep sleep is the absence of objects.
Silence after M	No sound, no utterance, no vibration	Turiya (the fourth)	Not a state – the witness of all states	Silence is the background of all sounds. The silence is ever-present, even when sounds are uttered. Turiya is the background of all states, ever-present, even when the three states are active. Silence is not a fourth sound. It is the condition for all sounds. Turiya is not a fourth state. It is the condition for all states.

“The Mandukya Upanishad (verse 8-12) connects Om to the four quarters. ‘A is Vaisvanara… U is Taijasa… M is Prajna… The fourth is soundless, beyond utterance, the silence after Om. That is Turiya. That is the Self. That is to be known.’ Meditate on A. Feel the waking state. Meditate on U. Feel the dreaming state. Meditate on M. Feel the deep sleep state. Then, after M, rest in the silence. Do not utter anything. Do not think anything. Just rest. That silence is not the absence of sound. It is the presence of the Self. That silence is Turiya. That silence is what you are. Om is the bow. The Self is the arrow. Brahman is the target. Shoot the arrow. Hit the target. Be free.”

Chanting Om with understanding is a powerful meditation. As you chant A, you are aware of the waking state. As you chant U, you are aware of the dreaming state. As you chant M, you are aware of the deep sleep state (as the seed). As you rest in the silence after M, you rest as Turiya. The silence is not the absence of sound. It is the presence of the Self. Rest in that silence. Be Turiya.

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Part 7: Turiya and the Path to Realization – Knowing the Fourth

Turiya is not something to be attained. It is what you already are. The path is not a path of becoming, but a path of recognition. You already are Turiya. You only need to know it.

Stage	Identification	Experience	Practice
Ignorance (Avidya)	You identify with the three states. You think “I am the waking body. I am the dreaming mind. I am the deep sleep peace (when you value sleep as the highest).”	Suffering, fear, desire, attachment, seeking. The Jiva experiences the cycle of samsara.	None yet. You are lost in the three states. You do not know the witness.
Inquiry (Sadhana)	You learn that you are not the waking body, not the dreaming mind, not the deep sleep ignorance. You begin to discriminate (viveka).	The three states are seen as objects. The witness begins to be recognized.	Shravana (hearing the teaching of the Mandukya Upanishad), Manana (reflecting on the three states and Turiya), Nididhyasana (meditating on Turiya as the witness).
Recognition (Jnana)	You recognize that you are Turiya – the witness of all three states. You are not any state.	The three states continue to appear. But you are not identified. You are free.	Rest as the witness. Do not claim “I am the witness” as an ego identity. Simply be the witness.
Stabilization (Jivanmukti)	The recognition is permanent and irreversible. Even in waking, dreaming, and deep sleep, you know “I am Turiya. I am the Self.”	The three states are seen as appearances in Turiya. The body continues but does not bind.	No effort. The recognition is natural.

“The Mandukya Upanishad (verse 7) ends with ‘It is the Self. It is to be known.’ Not achieved. Not attained. Not reached. Known. You already are Turiya. You only need to know it. How do you know it? Not by going somewhere. Not by doing something. Not by becoming something new. By turning attention inward. By asking ‘Who am I?’ By tracing the ‘I’ thought back to its source. By witnessing the three states. The witness is Turiya. The witness is what you are. Do not look for Turiya as an object. You will never find it. Turiya is the seeker. Turiya is the one looking. You are Turiya. Stop looking. Be. Be Turiya. Be free.”

The path to Turiya is the path of self-inquiry (atma vichara). Ask “Who am I?” When you are awake, ask “Who is awake?” The answer is not the body. When you dream, ask “Who is dreaming?” The answer is not the dream character. When you sleep, ask “Who sleeps?” The answer is not the sleep. The answer is the witness. The witness is Turiya. The witness is what you are.

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Part 8: Common Questions

1. Is Turiya the same as the Self (Atman)?

Yes. In the Mandukya Upanishad, Turiya is the fourth quarter (pada) of the Self. Turiya is the Self. The first three quarters (Vaisvanara, Taijasa, Prajna) are not the Self (they are states). Only Turiya is the Self.

2. Is Turiya the same as Brahman?

Yes. The Mandukya Upanishad (verse 2) says “Everything is Brahman. The Self is Brahman.” Turiya is the Self. Therefore, Turiya is Brahman. Turiya is the ultimate reality.

3. Is Turiya experienced in deep meditation (samadhi)?

Turiya is not an experience. Experiences come and go. Turiya is the witness of all experiences, including the experience of samadhi. In deep meditation, you are aware. That awareness is Turiya. But Turiya is also present when you are not in deep meditation. Turiya is always present. You only need to recognize it.

4. Can Turiya be described positively? Why does the Mandukya describe it so negatively?

Turiya cannot be described positively because any positive description would turn it into an object. “Turiya is bliss” – that would be a quality. Turiya has no qualities (nirguna). “Turiya is consciousness” – that would be a characteristic. Turiya is consciousness itself, not a characteristic of something else. The only way to point to Turiya is to negate what it is not (neti, neti). The silence after the negations is the teaching.

5. What is the difference between Turiya and the deep sleep state (sushupti)?

Deep sleep is a state. It comes and goes. In deep sleep, there are no objects, no mind, no ego, but ignorance (avidya) remains. Upon waking, you still do not know the Self. Turiya is not a state. It is the witness of deep sleep. You know “I slept well.” That knower is Turiya. Turiya is ever-present, even when deep sleep is not present. Deep sleep is temporary. Turiya is eternal.

6. Does a Jivanmukta (liberated while living) experience Turiya as separate from the three states?

The Jivanmukta does not experience Turiya as separate. The Jivanmukta knows that Turiya is the reality, and the three states are appearances in Turiya. The Jivanmukta does not say “Now I am in Turiya” because Turiya is not a state. The Jivanmukta says “I am Turiya. Waking is an appearance in me. Dreaming is an appearance in me. Deep sleep is an appearance in me.” The three states continue, but they are seen as not separate.

7. Can I realize Turiya without studying the Mandukya Upanishad?

Yes. The truth does not depend on any book. Many have realized the Self without reading the Mandukya Upanishad. However, the Mandukya Upanishad is a clear and direct pointer. It is said to be sufficient for liberation. Studying it with a qualified teacher (or authentic books) can accelerate your recognition.

8. Which of Dr. Surabhi Solanki’s books should I read to understand Turiya?

Start with Divine Truth Unveiled: Hidden Secrets of Gaudapada’s Mandukya Karika. This book is a complete retelling of the Mandukya Upanishad and Gaudapada’s Karika (commentary). Gaudapada (the grand-teacher of Shankara) is the most important commentator on the Mandukya. His Karika is one of the most profound texts in Advaita Vedanta. Dr. Solanki’s Divine Truth Unveiled makes this advanced text accessible. For a broader overview of the Mandukya within the context of all principal Upanishads, read Awakening Through Vedanta. For the relationship between Turiya and the three states in daily meditation practice, read Find Inner Peace Now. For the synthesis of Turiya with the other Upanishadic teachings, read How to Attain Moksha in Hinduism.

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Summary

Turiya in Vedanta means “the Fourth” – the state of pure consciousness that is the witness of the three ordinary states of consciousness: waking (jagrat), dreaming (swapna), and deep sleep (sushupti). The Mandukya Upanishad (verses 1-7) is the primary source, analyzing the three states to reveal the fourth. Turiya is not a fourth state alongside the three; it is the ground and witness of all states. It is described through negation (neti, neti): “not conscious of the internal world, nor conscious of the external world, nor conscious of both, nor a mass of consciousness, nor consciousness, nor unconsciousness. It is unseen, beyond empirical dealings, ungraspable, uninferable, unthinkable, indescribable. It is the essence of the negation of all phenomena. It is the one without a second. It is the Self. It is to be known.” Turiya is the Self (Atman), pure consciousness (Cit), Brahman itself. The Mandukya Upanishad also connects Turiya to the syllable Om: A (waking), U (dreaming), M (deep sleep), and the silence after M (Turiya). Turiya is not something to be attained. It is what you already are. The path is not a path of becoming. It is the path of recognition. You are Turiya. You only need to know it. The witness is not the witnessed. The seer is not the seen. You are the witness. You are the seer. You are Turiya. Be Turiya. Be free.

Om Shanti Shanti Shanti.