God could be way better explained using Samkhya, because Vedanta doesnot divide Turiya into two parts but Samkhya does it.
Even Krishna says Kapila, progenitor of Samkhya is the most perfected being
asvatthah sarva-vrksanam devarsinam ca naradah gandharvanam
citrarathah siddhanam kapilo munih
Of all trees I am the holy fig tree, and amongst sages and demigods I
am Narada. Of the singers of the gods [Gandharvas] I am Citraratha,
and among perfected beings I am the sage Kapila.
Normally it cant be explained because Ishwara Prakṛti is the first cause of the manifest material universe—of everything except the puruṣa. Prakṛti accounts for whatever is physical, both mind and matter-cum-energy or force. Since it is the first principle (tattva) of the universe, it is called the pradhāna, but, as it is the unconscious and unintelligent principle, it is also called the jaDa.
Samkhya is strongly dualist. Sāmkhya philosophy regards the universe
as consisting of two realities, puruṣa (consciousness) and prakṛti
(matter). Jiva (a living being) is that state in which puruṣa is
bonded to prakṛti in some form. This fusion, state the Samkhya
scholars, led to the emergence of buddhi ("intellect") and ahaṅkāra
(ego consciousness). The universe is described by this school as one
created by purusa-prakṛti entities infused with various permutations
and combinations of variously enumerated elements, senses, feelings,
activity and mind. During the state of imbalance, one of more
constituents overwhelm the others, creating a form of bondage,
particularly of the mind. The end of this imbalance, bondage is called
liberation, or kaivalya, by the Samkhya school
Kaivalya Moksha is explained here and is permanent unlike other Salokya, Sameepya etc.,
What is Kaivalya Moksha?
This difference in explained clearly in Upanishads here:-
Higher than the senses, stand the objects of senses. Higher than
objects of senses, stands mind. Higher than mind, stands intellect.
Higher than intellect, stands the great self. Higher than the great
self, stands Avyaktam. Higher than Avyaktam, stands Purusha. Higher
than this, there is nothing. He is the final goal and the highest
point. In all beings, dwells this Purusha, as Atman (soul), invisible,
concealed. He is only seen by the keenest thought, by the sublest of
those thinkers who see into the subtle. —Katha Upanishad 3.10-13
1) Avyaktam - Prakriti/Sagun Brahman
Sagun Brahman is explained here as Avyaktam or Prakriti, Avyaktam means inexpressible
2) Purusha- Nirgun Brahman/Aham (not to be confused with Ahamkaar)
When one identifies himself with Purusha, from there comes:
स्वतः पूर्णः परात्माऽत्र ब्रह्मशब्देन वर्णितः | अस्मीत्यैक्य-परामर्शः
तेन ब्रह्म भवाम्यहम् || "Infinite by nature, the Supreme Self is
described here by the word Brahman (lit. ever expanding; the ultimate
reality); the word asmi denotes the identity of aham and Brahman.
Therefore, (the meaning of the expression is) "Aham Brahmasmi/I am Brahman." This
realization is gained through true enquiry.
Samkhya is known for its theory of guṇas (qualities, innate
tendencies). Guṇa, it states, are of three types: sattva being
goodness, compassion, illumination, and positivity; rajas being
activity, chaos, passion, and impulsivity, potentially good or bad;
and tamas being the quality of darkness, ignorance, destruction,
lethargy, negativity. All matter (prakṛti), states Samkhya, has these
three guṇas, but in different proportions. The interplay of these
guṇas defines the character of someone or something, of nature and
determines the progress of life
But one can never identify himself with Prakriti/Avayktam both as per Vedanta and Samkhya as Prakriti is unconscious and Jada
Prakriti is basically Shakti or sarvabhuteshu(prapanch etc.,)
while Purush is Shiva or bhutnaath
This is explained in Bhagwat Geeta as Kshetra(Prakriti) and Kshetragya(Purush)
Self is Purush or Kshetragya or Nirguna Brahmana while Saguna Ishwara is Prakriti or Kshetra
Later in the evening, another person came and asked, "Does
God exist?". Buddha did not answer and kept silence. Then he closed
his eyes. On seeing this, the man also became silent and closed his
God is inexpressible(Avyaktam) and hence Buddha remained silent and is manifestation of Prakriti.
But the real self Nirguna Brahman is even higher than Prakriti and is called Sat Chida Ananda
Aatmastakam - Chidananda Roopah Shivoham Shivoham
Mano Budhyahankaar Chitani Naaham, Na Cha Shrotra Jihve Na Cha Ghraana
netre Na Cha Vyoma Bhumir Na Tejo Na Vayuh, Chidananda Rupah Shivoham
Na Cha Praana Sanjno Na Vai Pancha Vaayuhu, Na Vaa Sapta Dhaatur Na Va
Pancha Koshah Na Vaak Paani Paadau Na Chopasthapaayuh, Chidaananda
Rupah Shivoham Shivoham
I am not mind, nor intellect, nor ego, nor the reflections of inner
self (chitta). [more] I am not the five senses.I am beyond that. I am
not the ether, nor the earth, nor the fire, nor the wind.I am indeed,
That eternal knowing and bliss, Shiva, love and pure consciousness.
What is the source of Sat Chit Ananda mantra?
In course of time other laws had to be made. These in turn will have
to go, and other Smritis will come. This is one fact we have to learn
that the Vedas being eternal will be one and the same throughout all
ages, but the Smritis/Puranas will have an end.
Smritis will have end in future and so does idol worship and superstitions
Ekam evadvitiyam" "He is One only without a second. Non-dual"
[Chandogya Upanishad 6:2:1]1
"Na casya kascij janita na cadhipah." "Of Him there are neither
parents nor lord. That is He is self-born" [Svetasvatara Upanishad
"Na tasya pratima asti" "There is no image of Him." [Svetasvatara