[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/turiya-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/en\/wiki24\/turiya-wikipedia\/","headline":"Turiya – Wikipedia","name":"Turiya – Wikipedia","description":"Hindu philosophical term for pure consciousness In Hindu philosophy, turiya (Sanskrit: \u0924\u0941\u0930\u0940\u092f, meaning “the fourth”) or chaturiya, chaturtha, is pure","datePublished":"2016-09-17","dateModified":"2016-09-17","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/en\/wiki24\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":100,"height":100},"url":"https:\/\/wiki.edu.vn\/en\/wiki24\/turiya-wikipedia\/","wordCount":4538,"articleBody":"Hindu philosophical term for pure consciousnessIn Hindu philosophy, turiya (Sanskrit: \u0924\u0941\u0930\u0940\u092f, meaning “the fourth”) or chaturiya, chaturtha, is pure consciousness. Turiya is the background that underlies and pervades the three common states of consciousness.  The three common states of consciousness are: waking state, dreaming state, and dreamless deep sleep.[web 1][web 2]Table of ContentsMandukya Upanishad[edit]Understanding of Turiya[edit]Advaita Vedanta[edit]Gaudapada[edit]Adi Shankara[edit]Kashmir Shaivism[edit]See also[edit]References[edit]Published references[edit]Web-references[edit]Sources[edit]Mandukya Upanishad[edit]Turiya is discussed in Verse 7 of the Mandukya Upanishad; however, the idea is found in the oldest Upanishads. For example, Chapters 8.7 through 8.12 of Chandogya Upanishad discuss the “four states of consciousness” as awake, dream-filled sleep, deep sleep, and beyond deep sleep.[1][2] Similarly, Brihadaranyaka Upanishad, in chapter 5.14.3 discusses Turiya state, as does Maitri Upanishad in sections 6.19 and 7.11.[3]Verse VII of the Mandukya Upanishad describes Turiya:[4]Not inwardly cognitive, nor outwardly cognitive, not both-wise cognitive,not a cognition-mass, not cognitive, not non-cognitive,unseen, with which there can be no dealing, ungraspable, having no distinctive mark,non-thinkable, that cannot be designated, the essence of assurance,of which is the state of being one with the Selfthe cessation of development, tranquil, benign, without a second,such they think is the fourth. He is the Self (Atman). He should be discerned.\u2014\u2009Mandukya Upanishad 7, [4]The insight during meditation of Turiya is known as am\u0101tra, the ‘immeasurable’ or ‘measureless’ in the Mandukya Upanishad, being synonymous with sam\u0101dhi in Yoga terminology.[5]Understanding of Turiya[edit]Advaita Vedanta[edit]Advaita posits three states of consciousness, namely waking (jagrat), dreaming (svapna), deep sleep (su\u1e63upti), which are empirically experienced by human beings,[6][7] and correspond to the Three Bodies Doctrine:The first state is the waking state, in which we are aware of our daily world.[9] This is the gross body.The second state is the dreaming mind. This is the subtle body.[9]The third state is the state of deep sleep. This is the causal body.[9]Advaita also posits the fourth state of Turiya, which some describe as pure consciousness, the background that underlies and transcends these three common states of consciousness.[web 1][web 2] Turiya is the state of liberation, where according to the Advaita school, one experiences the infinite (ananta) and non-different (advaita\/abheda), that is free from the dualistic experience, the state in which ajativada, non-origination, is apprehended. According to Candradhara Sarma, Turiya state is where the foundational Self is realized, it is measureless, neither cause nor effect, all pervading, without suffering, blissful, changeless, self-luminous, real, immanent in all things and transcendent. Those who have experienced the Turiya stage of self-consciousness have reached the pure awareness of their own non-dual Self as one with everyone and everything, for them the knowledge, the knower, the known becomes one, they are the Jivanmukta.[14]Advaita traces the foundation of this ontological theory in more ancient Sanskrit texts.[15] For example, chapters 8.7 through 8.12 of Chandogya Upanishad discuss the “four states of consciousness” as awake, dream-filled sleep, deep sleep, and beyond deep sleep.[15][2] One of the earliest mentions of Turiya, in the Hindu scriptures, occurs in verse 5.14.3 of the Brihadaranyaka Upanishad.[16] The idea is also discussed in other early Upanishads.Gaudapada[edit]Gaudapada (ca. 7th century) was an early guru in the Advaita Vedanta. Gaudapada is traditionally said to have been the grand-guru of the great teacher, Adi Shankara, one of the most important figures in Hindu philosophy. Gaudapada is believed to be the founder of Shri Gaudapadacharya Math, and the author or compiler of the M\u0101\u1e47\u1e0dukya K\u0101rik\u0101.Gaudapada wrote or compiled the M\u0101\u1e47\u1e0dukya K\u0101rik\u0101, also known as the Gau\u1e0dap\u0101da K\u0101rik\u0101 and as the \u0100gama \u015a\u0101stra.[note 1] In this work, Gaudapada deals with perception, idealism, causality, truth, and reality. The fourth state, (tur\u012bya avasth\u0101), 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).Michael Comans disagrees with Nakamura’s thesis that “the fourth realm (caturtha) was perhaps influenced by the Sunyata of Mahayana Buddhism.”[note 2] According to Comans,It is impossible to see how the unequivocal teaching of a permanent, underlying reality, which is explicitly called the “Self”, could show early Mahayana influence.Comans further refers to Nakamura himself, who notes that later Mahayana sutras such as the La\u1e45k\u0101vat\u0101ra S\u016btra and the concept of Buddha-nature, were influenced by Vedantic thought. Comans concludes that[T]here can be no suggestion that the teaching about the underlying Self as contained in the Mandukya contains shows any trace of Buddhist thought, as this teaching can be traced to the pre-Buddhist Brhadaranyaka Upanishad.Isaeva states that there are differences in the teachings in the texts of Buddhism and the Mandukya Upanishad of Hinduism, because the latter asserts that citta “consciousness” is identical with the eternal and immutable atman “soul, self” of the Upanishads. In other words, Mandukya Upanishad and Gaudapada affirm the soul exists, while Buddhist schools affirm that there is no soul or self.[4][23][24]Adi Shankara[edit]Adi Shankara described, on the basis of the ideas propounded in the Mandukya Upanishad, the three states of consciousness, namely waking (j\u00e5grata), dreaming (svapna), and deepsleep (susupti),[web 3][web 4] which correspond to the three bodies:The first state is that of waking consciousness, in which we are aware of our daily world. “It is described as outward-knowing (bahish-prajnya), gross (sthula) and universal (vaishvanara)”.[web 4] This is the gross body.The second state is that of the dreaming mind. “It is described as inward-knowing (antah-prajnya), subtle (pravivikta), and burning (taijasa)”.[web 4] This is the subtle body.The third state is the state of deep sleep. In this state, the underlying ground of consciousness is undistracted. “[T]he Lord of all (sarv\u2019-eshvara), the knower of all (sarva-jnya), the inner controller (antar-yami), the source of all (yonih sarvasya), the origin and dissolution of created things (prabhav-apyayau hi bhutanam)”.[web 4] This is the causal body.In the waking consciousness, there is a sense of ‘I’ (self-identity) and awareness of thoughts. In the sleep or dream state, there is no or little sense of ‘I’; however, there are thoughts and the awareness of thoughts. Waking and dreaming are not true experiences of Absolute Reality and metaphysical truth, because of their dualistic natures of subject and object, self and not-self, ego, and non-ego.Kashmir Shaivism[edit]Kashmir Shaivism holds the state called turya \u2013 the fourth state. It is neither wakefulness, dreaming, nor deep sleep. In reality, it exists in the junction between any of these three states, i.e. between waking and dreaming, between dreaming and deep sleep, and between deep sleep and waking.[citation needed] In Kashmir Shaivism there exists a fifth state of consciousness called Turiyatita –  the state beyond Turiya. Turiyatita, also called the void or shunyais the state where one attains liberation otherwise known as jivanmukti or moksha.[citation needed]Based on the Tantraloka an extended model of seven consecutive stages of turiya is presented by Swami Lakshman Joo.[citation needed] These stages are called:Nij\u0101nandaNir\u0101nandaPar\u0101nandaBrahm\u0101nandaMah\u0101nandaChid\u0101nandaJagad\u0101nandaWhile turiya stages 1 – 6 are attributed to the “internal subjective sam\u0101dhi” (nim\u012blan\u0101 sam\u0101dhi), once sam\u0101dhi becomes permanently established in the seventh turiya stage it is described to span not only the internal subjective world anymore but beyond that also the whole external objective world (unim\u012blan\u0101 sam\u0101dhi).See also[edit]HinduismBuddhismCross-overTherapy^ Nakamura notes that there are contradictions in doctrine between the four chapters.^ Nakamura, as cited in Comans 2000 p.98.References[edit]Published references[edit]^ PT Raju (1985), Structural Depths of Indian Thought, State University New York Press, ISBN\u00a0978-0887061394, pages 32-33; Quote: “We can see that this story [in Chandogya Upanishad] is an anticipation of the Mandukya doctrine, (…)”^ a b Robert Hume, Chandogya Upanishad – Eighth Prathapaka, Seventh through Twelfth Khanda, Oxford University Press, pages 268-273^ Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, p.\u00a0392 footnote 11^ a b c Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, pp.\u00a0391\u2013393^ Goldberg, Ellen (2002). Ardhanarishvara: The Lord who is Half Woman, p. 85^ Arvind Sharma (2004), Sleep as a State of Consciousness in Advaita Ved\u00e5nta, State University of New York Press, page 3^ William Indich (2000), Consciousness in Advaita Vedanta, Motilal Banarsidass, ISBN\u00a0978-8120812512, pages 57-60^ a b c Arvind Sharma (2004), Sleep as the State of Consciousness in Advaita Ved\u00e5nta, State University of New York Press, pages 15-40, 49-72^ Indich 2000, pp.\u00a0106\u2013108 harvnb error: no target: CITEREFIndich2000 (help);Bruce M. Sullivan (1997). Historical Dictionary of Hinduism. Scarecrow. pp.\u00a059\u201360. ISBN\u00a0978-0-8108-3327-2.;Bina Gupta (1998). The Disinterested Witness: A Fragment of Advaita Ved\u0101nta Phenomenology. Northwestern University Press. pp.\u00a026\u201330. ISBN\u00a0978-0-8101-1565-1.^ a b PT Raju (1985), Structural Depths of Indian Thought, State University New York Press, ISBN\u00a0978-0887061394, pages 32-33^ Patrick Olivelle (1998). Upani\u1e63ads. Oxford University Press. p.\u00a077. ISBN\u00a0978-0-19-283576-5.;Sanskrit (Wikisource): \u092a\u094d\u0930\u093e\u0923\u094b\u093d\u092a\u093e\u0928\u094b \u0935\u094d\u092f\u093e\u0928 \u0907\u0924\u094d\u092f\u0937\u094d\u091f\u093e\u0935\u0915\u094d\u0937\u0930\u093e\u0923\u093f \u0905\u0937\u094d\u091f\u093e\u0915\u094d\u0937\u0930 \u0939 \u0935\u093e \u090f\u0915\u0902 \u0917\u093e\u092f\u0924\u094d\u0930\u094d\u092f\u0948 \u092a\u0926\u092e\u094d \u090f\u0924\u0926\u0941 \u0939\u0948\u0935\u093e\u0938\u094d\u092f\u093e \u090f\u0924\u0924\u094d \u0938 \u092f\u093e\u0935\u0926\u093f\u0926\u0902 \u092a\u094d\u0930\u093e\u0923\u093f \u0924\u093e\u0935\u0926\u094d\u0927 \u091c\u092f\u0924\u093f \u092f\u094b\u093d\u0938\u094d\u092f\u093e \u090f\u0924\u0926\u0947\u0935\u0902 \u092a\u0926\u0902 \u0935\u0947\u0926 \u0905\u0925\u093e\u0938\u094d\u092f\u093e \u090f\u0924\u0926\u0947\u0935 \u0924\u0941\u0930\u0940\u092f\u0902 \u0926\u0930\u094d\u0936\u0924\u0902 \u092a\u0926\u0902 \u092a\u0930\u094b\u0930\u091c\u093e \u092f \u090f\u0937 \u0924\u092a\u0924\u093f \u092f\u0926\u094d\u0935\u0948 \u091a\u0924\u0941\u0930\u094d\u0925\u0902 \u0924\u0924\u094d\u0924\u0941\u0930\u0940\u092f\u092e\u094d \u0926\u0930\u094d\u0936\u0924\u0902 \u092a\u0926\u092e\u093f\u0924\u093f \u0926\u0926\u0943\u0936 \u0907\u0935 \u0939\u094d\u092f\u0947\u0937 \u092a\u0930\u094b\u0930\u091c\u093e \u0907\u0924\u093f \u0938\u0930\u094d\u0935\u092e\u0941 \u0939\u094d\u092f\u0947\u0935\u0948\u0937 \u0930\u091c \u0909\u092a\u0930\u094d\u092f\u0941\u092a\u0930\u093f \u0924\u092a\u0924\u094d\u092f\u094d \u090f\u0935 \u0939\u0948\u0935 \u0936\u094d\u0930\u093f\u092f\u093e \u092f\u0936\u0938\u093e \u0924\u092a\u0924\u093f \u092f\u094b\u093d\u0938\u094d\u092f\u093e \u090f\u0924\u0926\u0947\u0935\u0902 \u092a\u0926\u0902 \u0935\u0947\u0926 \u0965 \u0969 \u0965^ KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN\u00a0978-8120806191, pages 246-249, from note 385 onwards;Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN\u00a0978-0791422175, page 64; Quote: “Central to Buddhist soteriology is the doctrine of not-self (Pali: anatt\u0101, Sanskrit: an\u0101tman, the opposed doctrine of \u0101tman is central to Brahmanical thought). Expressed very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.”;Edward Roer (Translator), Shankara’s Introduction, p. 2, at Google Books, pages 2-4Katie Javanaud (2013), Is The Buddhist ‘No-Self’ Doctrine Compatible With Pursuing Nirvana?, Philosophy Now^ John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN\u00a0978-8120801585, page 63, Quote: “The Buddhist schools reject any \u0100tman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism”.Web-references[edit]Sources[edit]Comans, Michael (2000). “The Method of Early Advaita Ved\u0101nta: A Study of Gau\u1e0dap\u0101da, \u015aa\u1e45kara, Sure\u015bvara, and Padmap\u0101da”. Delhi: Motilal Banarsidass. Isaeva, Natalia (1993). Shankara and Indian Philosophy. Albany: State University of New York Press (SUNY). ISBN\u00a0978-0-7914-1281-7. Some editions spell the author Isayeva.Nakamura, Hajime (2004), A History of Early Vedanta Philosophy. Part Two, Delhi: Motilal Banarsidass Publishers Private LimitedNikhilananda, Swami (1974). Mandukyopanishad with Gaudapada’s Karika and Sankara’s Commentary. Mysore: Shri Ramakrishna Ashrama.Potter, Karl. H. (1981), Encyclopedia of Indian Philosophies: Advaita Ved\u0101nta up to \u015aa\u1e43kara and his pupils, Volume 3, Delhi: Motilal Banarsidass, ISBN\u00a081-208-0310-8Shankarananda, Swami (2006). The Yoga of Kashmir Shaivism: Consciousness Is Everything. Delhi: Motilal Banarsidass Publishers Private Limited.Sharma, C. (1997). A Critical Survey of Indian Philosophy. Delhi: Motilal Banarsidass. ISBN\u00a081-208-0365-5.Wilber, Ken (2000), Integral Psychology, Shambhala PublicationsRaina, Lakshman Joo. (1985). Kashmir Shaivism – The Secret Supreme. USA: Lakshmanjoo Academy. 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