The knower, who is awake in the deep sleep dream less state, in third state of Pragnya, is Turiya himself.

Brihadaranyaka Upanishad

II-i-15: ------- Taking Gargya by the hand he rose. They came to a sleeping man. (Ajatasatru) addressed him by these names, Great, White-robed, radiant, Soma’. The man did not get up. (The King) pushed him with the hand till he awoke. Then he got up.

II-i-16: Ajatasatru said, ‘When this being full of consciousness (identified with the mind) was thus asleep, where was it, and whence did it thus come?’ Gargya did not know that.

II-i-17: Ajatasatru said, ‘When this being full of consciousness is thus asleep, it absorbs at the time the functions of the organs through its own consciousness, and lies in the Akasa (Supreme Self) that is in the heart. When this being absorbs them, it is called Svapiti. Then the nose is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed, and the mind is absorbed’.

II-i-18: When it thus remains in the dream state, these are its achievements: It then becomes an emperor, as it were, or a noble Brahmana, as it were, or attains states high or low, as it were. As an emperor, taking his citizens, moves about as he pleases in his own territory, so does it, thus taking the organs, move about as it pleases in its own body.

II-i-19: Again when it becomes fast asleep – when it does not know anything – it comes back along the seventy-two thousand nerves called Hita, which extend from the heart to the pericardium (the whole body), and remains in the body. As a baby, or an emperor, or a noble Brahmana lives, having attained the acme of bliss, so does it remain.

II-i-20: As a spider moves along the thread (it produces), and as from a fire tiny sparks fly in all directions, so from this Self emanate all organs, all worlds, all gods and all beings. Its secret name (Upanishad) is ‘the Truth of Truth’. The vital force is truth, and It is the Truth of that.
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IV-iii-10: There are no chariots, nor animals to be yoked to them, nor roads there, but he creates the chariots, the animals and the roads. There are no pleasures, joys, or delights there, but he creates the pleasures, joys and delights. There are no pools, tanks, or rivers there, but he creates the pools, tanks and rivers. For he is the agent.

IV-iii-11: Regarding this there are the following pithy verses: ‘The radiant infinite being (Purusha) who moves alone, puts the body aside in the dream state, and remaining awake himself and taking the shining functions of the organs with him, watches those that are asleep. Again he comes to the waking state.

IV-iii-12: ‘The radiant infinite being who is immortal and moves alone, preserves the unclean nest (the body) with the help of the vital force, and roams out of the nest. Himself immortal, he goes wherever he likes.

IV-iii-13: ‘In the dream world, the shining one, attaining higher and lower states, puts forth innumerable forms. He seems to be enjoying himself in the company of women, or laughing, or even seeing frightful things.

IV-iii-14: ‘All see his sport, but none sees him’. They say, ‘Do not wake him up suddenly’. If he does not find the right organ, the body becomes difficult to doctor. Others, however, say that the dream state of a man is nothing but the waking state, because he sees in dream only those things that he sees in the waking state. (This is wrong) In the dream state the man himself becomes the light. ‘I give you a thousand (cows), sir. Please instruct me further about liberation’.

IV-iii-15: After enjoying himself and roaming, and merely seeing (the result of) good and evil (in dream), he (stays) in a state of profound sleep, and comes back in the inverse order to his former condition, the dream state. He is untouched by whatever he sees in that state, for this infinite being is unattached. ‘It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.’

IV-iii-16: After enjoying himself and roaming in the dream state, and merely seeing (the results of) good and evil, he comes back in the inverse order to his former condition, the waking state. He is untouched by whatever he sees in that state, for this infinite being is unattached. ‘It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.’

IV-iii-17: After enjoying himself and roaming in the waking state, and merely seeing (the result of) good and evil, he comes back in the inverse order to his former condition, the dream state (or that of profound sleep).

IV-iii-18: As a great fish swims alternately to both the banks (of a river), eastern and western, so does this infinite being move to both these states, the dream and waking states.

IV-iii-19: As a hawk or a falcon flying in the sky becomes tired, and stretching its wings, is bound for its nest, so does this infinite being run for this state, where, falling asleep, he craves no desire and sees no dream.

IV-iii-20: In him are those nerves called Hita, which are as fine as a hair split into a thousand parts, and filled with white, blue, brown, green and red (serums). (They are the seat of the subtle body, in which impressions are stored). Now when (he feels) as if he were being killed or overpowered, or being pursued by an elephant, or falling into a pit, (in short) conjures up at the time through ignorance whatever terrible things he has experienced in the waking state, (that is the dream state). And when (he becomes) a god, as it were, or a king, as it were, thinks, ‘This (universe) is myself, who am all’, that is his highest state.

IV-iii-21: That is his form – beyond desires, free from evils and fearless. As a man, fully embraced by his beloved wife, does not know anything at all, either external or internal, so does this infinite being (self), fully embraced by the Supreme Self, not know anything at all, either external or internal. That is his form – in which all objects of desire have been attained and are but the self, and which is free from desire and devoid of grief.

IV-iii-22: In this state a father is no father, a mother no mother, worlds no worlds, the gods no gods, the Vedas no Vedas. In this state a thief is no thief, the killer of a noble Brahmana no killer, a Chandala no Chandala, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit. (This form of his) is untouched by good work and untouched by evil work, for he is then beyond all the woes of his heart (intellect).

IV-iii-23: That it does not see in that state is because, though seeing then, it does not see; for the vision of the witness can never be lost, because it is imperishable. But there is not that second thing separate from it which it can see.

IV-iii-24: That it does not smell in that state is because, though smelling then, it does not smell; for the smeller’s function of smelling can never be lost, because it is imperishable. But there is not that second thing separate from it which it can smell.

IV-iii-25: That it does not taste in that state is because, though tasting then, it does not taste; for the taster’s function of tasting can never be lost, because it is imperishable. But there is not that second thing separate from it which it can taste.

IV-iii-26: That it does not speak in that state is because, though speaking then, it does not speak; for the speaker’s function of speaking can never be lost, because it is imperishable. But there is not that second thing separate from it which it can speak.

IV-iii-27: That it does not hear in that state is because, though hearing then, it does not hear; for the listener’s function of hearing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can hear.

IV-iii-28: That it does not think in that state is because, though thinking then, it does not think; for the thinker’s function of thinking can never be lost, because it is imperishable. But there is not that second thing separate from it which it can think.

IV-iii-29: That it does not touch in that state is because, though touching then, it does not touch; for the toucher’s function of touching can never be lost, because it is imperishable. But there is not that second thing separate from it which it can touch.

IV-iii-30: That it does not know in that state is because, though knowing then, it does not know; for the knower’s function of knowing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can know.

IV-iii-31: When there is something else, as it were, then one can see something, one can smell something, one can taste something, one can speak something, one can hear something, one can think something, one can touch something, or one can know something.

IV-iii-32: It becomes (transparent) like water, one, the witness, and without a second. This is the sphere ) (state) of Brahman, O Emperor. Thus did Yajnavalkya instruct Janaka: This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.