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Four States Of Consciousness In Hindu Thought

Avastha Catushtaya is the four states of consciousness in Hindu thought. These four states are jagrat, Svapna, sushupti and Turiya (states of wakefulness, dream, sleep and identity with Brahman respectively). The first three states of consciousness are readily observable. In addition to these three, Advaita recognizes the fourth state of consciousness. That fourth state is said to be transcendent and non-dual. These four states are discussed in detail by Gaudapada and Adi Shankaracharya in their commentaries on Mandukya Upanishad. Gaudapada’s Mandukyakarika and Adi Shankara’s commentary on Gaudapada’s work are both considered indispensable reading. Adi Shankaracharya has briefly described them also in his Panchikarma.

Turiya is the same as the highest self or Brahman. It is the transcendent, non-dual, omnipresent, omniscient, eternal, immutable, self-effulgent, quiescent and inexpressible, absolute and ontological reality, Brahman has maya as its shakti (power). Maya is an inscrutable enigma of Brahman, yet the two capacities of maya are discernible, viz., avarana shakti (the power of epistemic obstruction) and vikshepa shakti (epistemic projection). With the help of its shaktis, maya epistemically obstructs self-awareness of Brahman and then epistemically projects the phenomenal world of duality. The entire phenomenal world is characterized by subject-object duality. The intentional, object-oriented nature of consciousness is the hallmark of the realm of duality. However, all these varied dualistic appearances are ontologically grounded in Brahman alone.

Turiya has been described as lying beyond the three bodies and the five sheaths, i.e., karana sharira (the causal body) and anandamaya kosha (the blissful sheath). It is identical with the silent, amatra pada (measureless quarter) of Aum. It is free from subject-object duality. Thus, it is the non-dual state of consciousness, free from all phenomenal projections.

The first sphere of the epistemically projected duality corresponds to the sushupti (deep sleep state of consciousness). This is the level of anadi avidya (beginningless ignorance) of the nature of Brahman. This basic ignorance is the source of all future epistemic projections of duality. This ignorance, as cognized by sushupti, Is not in the form of distinct individual objects; it is undifferentiated. Therefore, through sushupti, one experiences an absence of all positive particular cognitions. There is an awareness of not knowing anything, i.e., any object.  However, there is also an experience of inner bliss and peace which does not depend on any particular object. Such an experience takes place on account of the proximity of this state to the transcendent bliss of Brahman, Turiya. Despite the undifferentiated nature of cognition in this state, the cognitive polarity of subject and object is very much there.

In this sphere of epistemically projected duality, the individual subjective consciousness is known as prajna. The object corresponding to prajna’s intentional consciousness is avidya (beginningless ignorance). This basic ignorance constitutes karana sharira and anandamaya kosha of jiva. It contains all the samskaras (karmic impressions) of jiva in a latent form. The universal subjective consciousness characterizing this sphere is called Ishwara and the corresponding object is the cosmic maya. However, the obstructive power of maya does not affect Ishwara. This level of phenomenal duality bears identity with the third quarter (pada) of Aum, namely ‘m’. It represents karana jagat and its corresponding consciousness.

The next sphere of epistemically projected duality corresponds to Svapna (dreamful state of consciousness). It represents subjects and objects of Sukshma jagat (subtle world). This sphere bears identity with the second quarter (pada) of Aum namely ‘u’. The individual subjective consciousness belonging to the subtle sphere is called taijasa. Taijasa is identified with suksha sharira of jiva, which consists of seventeen parts – pancha pranas (the five vital energies), pancha jnanendriyas (five sense organs), pancha karmendriyas (five organs of action), manas (the mind) and buddhi (the intellect). Taijasa experiences and enjoys the subtle world of five unquintuplicated elemental essences. The subtle body of taijasa consists of pranamaya kosha (vital energy sheath), manomaya kosha (mind sheath) and vijnanamaya kosha (intellect sheath). The universal subjective consciousness of the subtle sphere is Hiranyagarbha and the corresponding object is the entire subtle world of unquintuplicated tanmatras (elemental essences).

The last epistemically projected sphere of duality is jagrat (wakeful state of consciousness). It represents subjects and objects of sthula jagat (the gross world). This sphere bears identity with the first quarter (pada) of Aum, namely ‘a’. The individual subjective consciousness belonging to the gross sphere is Vishwa, which is identified with sthula sharira (gross material body) of jiva. Vishwa experiences and enjoys the gross world of panchikrita mahabhutas (five quintuplicated elements). The gross body of Vishwa consists of annamaya kosha (food sheath). The universal subjective consciousness of the gross sphere is called virata, and its corresponding object is the entire gross world of quintuplicated elements and their compounds.

With reference to these four states of consciousness, Upanishads prescribe the gradual elevation of one’s level of consciousness through meditation, and realization of Vishwa, the basic identity of one’s gross and wakeful consciousness, with the first quarter of Aum and also with virat. The perfection of this meditation is to be followed by meditative realization of basic identity of taijasa one’s subtle and dream consciousness, with the second quarter of Aum and also with Hiranyagarbha. The perfection of this meditation is to be followed by meditatively realizing the identity of prajna, one’s causal or deep sleep consciousness with the third quarter of Aum and also with Ishwara. The perfection of this meditation is to be succeeded by the practice of meditatively realizing the identity of Turiya, one’s transcendent non-dual consciousness, with Brahman. The perfection of this practice results in the highest samadhi and gives perfect realization of Brahman.