Namaste
Please forgive any errors
This is a simple attempt and far from perfect to present something from Bhagavad Gita and Mahabharata to help find the universal context of Shastra, dharma does not in anyway contradict itself. yukta method and all dharmas are revealed in sushupti by Turiya and ways to bring it into the normal world to direct the individual into universal understanding of Dharma, which leads to Turiya and is maintained by Turiya and brings balance both to the outside world and inside world. I am seeing far more ways how 3 avasthas and turiya are included in the texts and as part of ones sadhana, which includes sloka reflections. Behind all the words is the simplicity to find and live in the awareness of Turiya, which purifies oneself and outside world simultaneously and spontaneously without any limitations of the Mind getting in the way.
Four Vaks and 3 avasthas per Bhagavad Gita
Four Vaks
Para-Vak is the highest form of sound. It issues forth from the Supernal Ether (paramam vyomam) where all the sound vibrations that build the various lokas pre-exist in an undifferentiated state~pradhana.
Pashyanti is the sound vibration heard in the Causal lokas. Pashyanti in Sanskrit means “seeing speech”. A sage whose consciousness is concentrated in the causal body is able to “glimpse” a Truth in a vision or a revelation. Knowledge is acquired in the inner mind by sight without the use of the reasoning faculty or sensory data.
Madhyama (Middle)is the sound as perceived in the subtle or the Pranic world. A good example of this would be the thought-forms held in our mind. Rupa
Vaikhari is the lowest form of sound and it signifies outward expression. This is the spoken word emerging from the our throat.
Para Vak~ Turiya~Veda
Pasyanti~ Sushupti~ speech through pure awareness
Madhyam~ Svapna~ speech through the mind
Vaikhari ~ jagrat~ speech through the senses
Vak is sound, Vak makes vad or dharma siddhanta in sushupti state, directly from Turiya. vak and Vad are non different to Turiya, in 3 levels, higher manas ~Svapna, Pure consciousness~Sushupti, and Turiya ~ Transcendence. There is no speaking of krsna in sense consciousness jagrat, kali yuga. If mind is elevated out of the senses one goes into Higher loka where we start to communicate with Krsna directly
The Rig Veda 1.164.45 says “catvari vak parimita padani tani vidur brahmana ye minishinah, guha trini nihita neengayanti turiyam vaco manushya vadanti” (i.e. The cognoscenti know of the Vak that exists in four forms . Three are hidden and the fourth is what men speak) .
At the start of the Bhagavad Gita, Arjuna is facing the battle.
According to the four Yugas and lokas, also known as Avastha states and how Krsna slowly brings Arjuna back to Godhead Turiya, transcendence.
Kali Yuga is Jagrat sense consciousness
Svapna~ Dwarpa Yuga Mind consciousness
Krsna does NOT leave Dwarpa Yuga, His lila starts and ends in Dwarpa which purifies the senses, and will have different impacts on the world and srronding, mainly to align the dharma for evolution of all sentient beings, Kali yuga starts when Dwarpa ends , Krsna ends his Lila in Dwarpa, Dwarpa Yuga starts when we turn our minds inwards and turns towards the Supreme, but there is still agitation. This is why the materialist like duroydhana and others did not see Krsna, even though he was always there right in front of them, they work against Krsna because they didn’t see him as Supreme, maybe some historic person or great person but not as Supreme. Arjuna did. We can see the Deity, read the books, but may not be able to see Krsna or known him as Turiya, transcendent, this is due to Kali Yuga, sense consciousness, Jagrat. Dwarpa seems to represent the inward mind or rupa Jhana, one can be awake and conscious in Svapna state in the rupa Jhanas/dhyanas, but its not yet sushupti, they are absorption's of the mind going inwards. These things are not easy to try and describe in short, at least to present it public. I think for now my best understanding is the descriptions of the 4 rupa Jhanas of mind going inward and how its still in svapna state on the ascent of the jiva. How turiya comes back through svapna is something different.
Jagrat and Svapna are always joined. On the OM sign which is the syllable for Absolute perfection there are 4 defining shapes to its full identity.
Seed-syllable OMThe Number 3 looking part is Jagrat
The tail that comes off the om syllable is Svapna, Jagrat and Svapna are always together, they represent the psycho physical dynamic relationship between Mind and the senses, Svapna has two parts which gets further defined in Vedanta as chitta going outwards towards the senses and inward moving Chitta that turns towards the Atma. Arjuna is never in Kali Yuga, but he is affected but it and he turns his mind and senses towards Krsna in Bhagavad Gita. Duroyodhana and his desire for the whole empire is Kali Yuga, his mind and senses are turned towards Earth element and wants to control and own, which causes a disturbance.
The Study of OM,the 3 avastha and Turiya A-U-M represent the Avasthas and when fully in union is Turiya is very applicable to all sadhanas. Sushupti and Turiya are separate, not touching or effected by mind and sense consciousness.
Arjuna's grief took his mind to Krsna, his senses dried up as he contemplated the enemies on the Battlefield, and fell fatigued and helpless, this indicates the limitation of the outward going mind and the sense. Mind has two sides, Arjuna was now in Dwarpa turning his mind inwards towards the Supreme, senses had already dried up, sense of sight, sense of taste, sense of touch and sense of feeling through the senses, Mind in Kali or jagrat only sense desire causes both disturbance for oneself and others, consciousness starts in Sattva. Sattva is Sushupti, Krsna slowly brings Arjunas inner seeking in Dwarpa, or Mind directing itself towards the Supreme Krsna the all attractive Turiya, in this way Krsna first appears to Arjuna guides him to Treta, sushupti, where Ishvara has his unique transcendent abodes to purify and empower Gudakesh Arjuna on the battlefield of mind and sense consciousness.
At the start of the second Chapter first thing that krsna is saying to Arjuna is to wake up out of his ignorance , he wakes him by reminded immediately of the Atma, he takes him or is taking him out of normal outgoing perception due to Arjuna inwardly seeking a solution for his outgoing mind and sense consciousness, inwardly turning towards the Supreme.
In Mahabharat, when the pandavas where exiled, 5 pandavas also represent the Indiryas , but they were of Devic Nature, and have aligned devatas as their Dharma. In their exile for 15 years, which can also be considered as sadhana period, in Mahabharat the 5 pandava's did for yoga and became siddha's in this period, thats why Krsna told Arjuna 2.11 so strongly and directly due to his previous sadhana, there is a place in Odhisha where the Pandavas did their tapas, and yogis still go there to this day.
Krsna in Sankhya yoga is waking up Arjuna and teaching him balance, of natural outward feeling forces, he is calming him down, he is teaching him how to deal with duality of the material energy. Krsna is always situated in Turiya, he never leaves Turiya, he is never disturbed and always smiling, to hear him he created the lokas in sushupti to transmit divya jnana or transcend knowledge. He begins His teaching in dwarpa, where one see’s Krsna as the inner deity and ruler of the mind, krsna then balances arjuna's distress and guides him, reealving him of his outward mind and sense distress, to sthitha Prajna, through ways of equanimity, for samadhi~union with Turiya.
Arjuna by the end of 2nd chapter has transcended jagrat and svapna and has entered Sushupti, or gudakesha, he is awake, the awakened state, and krsna then starts to descend and empower Arjuna by first teaching Arjuna that he is never the doer of transcendence, it is not Arjuna, who is considered as the individual Jiva that purifies the Lokas, and acts through Mind and senses once purified, this key point, essential.
Then Krsna guides Arjuna through sushupti and teaches him all the dharmas in samadhi, or ways to understanding him and purify his cosmology, this is profound state, but not the end, its only profound compared to ordinary mind and sense consicousness. Middle part of Gita is Arjuna in sushupti or intermediate state. Bhagavad Gita is about sri krsa fully empowering him to deal with the enemies in jagrat and svapna, conditioned mind and sense consciousnes. Sri Krsna becomes the chariot driver of the Mind,Arjuna is empowered and fought to establish dharma's discovered in sushupti, under the direction and guidance of Turiya, Krsna the all Attractive Atma.
End of Gita Krsna talks about Brahma Vidya this concludes Bhagavad Gita, Arjuna was woken up, but not fully, Sri Krsna had to conclude Gita with Arjuna in Anu Gita in Dwarka, but everything is in Gita because Krsna spoke to Arjuna in in sushupti so hear can hear directly without the distraction of the mind and senses Krsna~Turiya also known as the 4th. There are more things contained and a lot of details. I hope im not confusing anything.
Sushupti is where we learn dharmas, sushupti is where Avadhuta Sukadeva Goswami is teaching about universal laws and the structure of cosmology according to Vedanta. Its seen only in sushupti, in the same way that Krsna is Revealing his vibhuti to Arjuna in Chapter 11. , Krsna is showing Arjuna his own individual cosmology, that’s why he says nobody before has seen this, we all have unique cosmology Turiya will reveal Himself in his own unique way to each Jiva.
Dharma is not easy to understand. Its not well covered in the translated texts with only basic references to four varnas, even these four varnas can be inwardly seen to be existing with each and every individual being at varying powers.
Jai Guru Datta
( krsna reveals Dattreya to Uddhava) Guru Datta is param~guru of all Vaishnavas. He heads all sampradayas, all samapradayas are unified by Guru Datta.
I typed it earlier as an email for someone else and have redited as some of the contexts may not apply.
Its also part of practice.
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