LalithA SahasranAma [263] sarvAvasthAvivarjita

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sarvAvasthAvivarjita : Transcending all the states.

 

There is a fifth state of jivas but as it has no special name and as

it is beyond the turiya state, it is simply called, "beyond

turiya';

this name indicates the fifth state; all the states, ie those

described above. Because when a man transcends the fourth state, he

necessarily transcends the other three. VivarjitA transcending : Vi,

entirely, that is one does not return to the other states. This

state also has two aspects, the individual and the collective. This

fifth state arises from firmness in the fourth one [turiya]. For it

is said, "The supreme state which is beyond the turiya is only to

be attained through a firm hold on the turiya." VaradarAja, the

comm. also states, "The aspirant, by much familiarity with the

fourth state attains the state which transcends the fourth one, and

becomes equal to Siva who is the soul of the universe and who is

pure absolute bliss." There are three sUtras [in the Siva-sutras,

III. 27, 28 and 29] : describing the nature of the man who has

attained the fifth state. "His physical life is a religioous

observance; his conversation is japa; his giving is knowledge of

Self."

 

His physical life is religious and not worldly [lit. trifling]

because it is the meamns of worshipping Siva by searching into his

own soul. So Bhattotpala desires physical life in these words

:"Let me have this body invigorated by the nectar of pure Sakti

manifested in me, for the sake of worshipping thee." His random

conversation is japa, because his mind has grasped the truth. It

is explained by two sUtras [ Yoga Sutra, I. 47 and 48]. "In the

purity of the non-deliberative condition his soul becomes pleased.

In that condition knowledge becomes truth-supporting [rtambharA]."

As the Sruti says, "Whatever one thinks in his mind, that alone he

speaks"; all his words are in the form of mantras because his

thoughts are pure.

 

The YogavAsistha says, "The wise should always be approached

whether they instruct or not; because their ordinary conversation

becomes instruction" Gift –or giving]:KrsnadAsa says, "The direct

experience of Atman described above as consciousness [caitanya]

itself, is the knowledge which is his gift and which, with

promptness, he freely gives." AcArya, [sau. La., v 27] considering

that these three sutras are to be explained as above, says "The

random talk is japa, his bodily actions are the mudrAs, etc.."

 

The vArttika explains,"Thus one performing the vow herein described,

and repeating mantras, [and maintaining] his physical existence

equal to Siva, always being in his own Atman, devoted to the

adoration of Siva, alone [he] is called the great Yogin devoted to

the practice of mighty mantas, and he imparts real knowledge to his

disciples."

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.