Srimad Bhagavatam — Ekadasha Skandha, Shloka 20
Nondual Vision Beyond Praise and Blame
Dvandva-nivṛtti and Ātma-viveka
विज्ञानमेतत्त्रियवस्थमङ्ग गुणत्रयं कारणकार्यकर्तृ । समन्वयेन व्यतिरेकतश्च येनैव तुर्येण तदेव सत्यम् ॥ २० ॥
vijñānam etat triy-avastham aṅga guṇa-trayaṁ kāraṇa-kārya-kartṛ samanvayena vyatirekataś ca yenaiva turyeṇa tad eva satyam
हे प्रिय! हे विज्ञान सांगते की मन चेतनेच्या तीन अवस्थांत—जागृती, स्वप्न आणि सुषुप्ती—प्रकट होते; या अवस्था प्रकृतीच्या त्रिगुणांपासून उत्पन्न आहेत. तेच मन द्रष्टा, दृश्य आणि दर्शन-नियंता अशा तीन भूमिकांतही दिसते; समन्वय व व्यतिरेकाने ते त्रिविध प्रकारे जाणवते. पण या सर्वांपासून वेगळे असलेले चौथे तत्त्व (तुरीय) हेच परम सत्य आहे.
As stated in Kaṭha Upaniṣad (2.2.15), tam eva bhāntam anubhāti sarvaṁ/ tasya bhāsā sarvam idaṁ vibhāti: “Everything radiates its illumination in pursuance of His original illumination; His light illuminates everything in this universe.” As thus described, the entire range of perception, cognition and sensitivity is an insignificant expansion of the perception, cognition and sensitivity of the Personality of Godhead.
FAQs
This verse says that beyond the three guṇas—seen as cause, effect, and doer—there is the turīya, the transcendental reality recognized through true realized knowledge; that turīya alone is the ultimate Truth.
In the Uddhava-gītā teachings, Kṛṣṇa guides Uddhava to discriminate the workings of the guṇas in all experience so that Uddhava can transcend them and become situated in the Fourth, the spiritual reality beyond material conditioning.
Observe how moods and actions shift as “modes” (sattva/rajas/tamas) and avoid identifying as the doer; cultivate steady remembrance and discernment so awareness rests in the witness beyond changing causes and effects.