Waking, dream and deep sleep are the 3 states. Due to its need for these 3, the self (witness) is called the fourth or tureeya. But since it is also the substratum for the 3, it is not a completely distinct fourth element, otherwise it will be considered infinite regression (anavasthaa). It is the fourth because it is unlike the 3.
We know that at this moment we are awake. We see objects through the senses. Who is seeing? I alone am seeing. Here, by accepting the external adjuncts of the senses, my own name has become "vishva". Leaving the external senses aside, I alone see a dream. There, I the witness am called "taijasa". He is called taijasa because even if there are no tangible objects in a dream, he illuminates (teja) all objects of that realm. After that, deep sleep arrives where there are neither external sense organs nor internal sense organs. We see that deep sleep also. There, I the witness am called "praajnya". We would never know of a state different from waking and dream if we did not see that deep sleep state. These three states can be compared to a white, red and black shirt worn by the same person. There are three shirts, but the wearer is the same one. In the same manner, the self is distinct from all three states. The self is different from, and a witness of these three states. This is ascertained.
There is not even a recollection of the waking state in the dream state. During that time, the vishva is completely resolved into the taijasa. In deep sleep, there is no recollection either of waking state or dream state. During that time, both vishva and taijasa are dissolved in praajnya. What does this mean? That which has become the seer of the waking state due to the adjunct of the external organ, upon waking, that very same entity identifies with the same organs and says : "I did not see at that time, but now I see".
In reality, the seer never sleeps. "I am presently asleep" - such an experience does not come to anyone. If it does, then actually, you are awake. What happens is as follows. The mind-intellect-senses sleep. We superimpose their sleeping upon the self and say "I slept" or "I woke up".
No matter what kinds of experiences occur in the waking state, I am different than them, because I remain even when they do not. Similarly, I am different than the experiences of the dream state. I am also different from the experience of ignorance and happiness in deep sleep because I remain their witness. No matter which experienced object comes in waking, dream or deep sleep, it is "not me and not mine" because I leave it where it is and wake up.
When there is nothing in the world which is I or mine, then the arrogation (abhimaana) in the happiness or sorrow of its contact and separation, is absolutely false. In that, the arrogation of doership as "I created this and I destroyed this", is absolutely false. There is neither doership nor enjoyership in the witness.
Our mind has created the expanse of the waking state. It also has created the expanse of the dream state. Even deep sleep is a mental state. The experience of these three worlds, all fourteen realms, infinite millions of galaxies, that which has never happened to anyone, is happening to anyone or will happen, all are the imaginations of our mind. We are the witness of the mind and its entire appearance or lack of appearance of the world.
The imagination of fourth-ness (tureeyataa) in the self is by maayaa. If waking, dream and deep sleep, these three do not happen, then there would be no imagination of the fourth in the self. To differentiate from these three, the self has been called the fourth. People have mistaken that there is a fourth state called tureeya. They think that tureeya happens when a fourth state called samaadhi is achieved. But the Vedanta theory is not on these lines. We are tureeya in waking, dreaming and deep sleep also (Bhaagavatam 11.25.20). There is no change in our tureeya-ness. In other words, even when the waking, dream and deep sleep states remain, we never had or will have any connection with them. Even if they change, I do not. There is no dream or deep sleep in waking, waking and dream do not remain in deep sleep. Therefore, all these three states are illusory. They are illusory which means that they are being perceived (in the witness) where they are not. When there is absolute non-existence [disappearance] of an object in its substratum, then the perception of that object is illusory.
Where are these states being perceived? In the infinite light, the infinite substratum in which the space of the waking state is also superimposed. That infinite light and infinite substratum is the one brahman alone. That which exists alone is called the substratum from the viewpoint of infinite reality. And it is called the light or witness from the viewpoint of infinite knowledge. In that infinite brahman, all these three states are illusory.
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