LalithA SahasranAma [625] kaivalyapadadAyini

[Guest guest]

kaivalyapadadAyini : bestower of the solitary abode.

 

Kaivalya, the state of singleness without attributes. That is the

fifth state [ of consciousness]

 

or kaivalya, the five, pada the states, dAyini, the bestower.

 

The Yoga-SUtra [iV. 33] says, "Kaivalya is the establishment in its

own nature of the energy of consciousness" BhojarAja, the commentator,

explains that state of energy in which modification are extinct and

when it remains alone with its own nature is kaivalya.

 

Pada means the four kinds of salvation, namely sAlokya, etc [ sArUpya,

SAmipya and sAyujya]; because they are of the nature of fixed abodes.

This is to be known here. The SAlokya [lit remaining with the god in

the same world] state is to be attained by the worship of idol etc.

 

SArUpya [ receiving the same form with the god] is the worship,

without using images, of deities regarded as different from oneself

and as endowed with dominion and of the nature of equality between the

deity and the worshipper. Some call this [state] sArstitA ie equality

of dominion.

 

SAyujya [lit becoming one with the deity] worshipping as himself the

deity with attributes and he becomes one with the deity.

 

SAmipya [lit remaining near the deity] is attained by those cellibates

who perform the duties as ordained to their states in life. The Tai

Sruti [MAha NAr. Up. XII. 3] is the authority for the first three

kings of salvation. "Among these deities one obtains sAyujya, sArstitA

[sArUpya] and sAlokya"

The authority for the fourth is the Mund. Up [i. 2. II]: "those who

are peaceful, learned, who live on alms, in the forest performing

penance and having faith, without passion, proced through the sun to

the place where is the immortal person, the eternal self" Hence

through the sun, the path or arcis [fire, etc. Vide ChA. Up. IV/ 15.4.

Bh. Gita, VIII. 24]; they go to satyaloka where BrahmA, the person is.

These four kinds of salvation are the result of action, transitory,

and conditioned. Hence these are described by the words pada [abode].

the Kaivalya salvation which is the result of knowledge and is

unconditioned, permanent. The Tai. Sruti says, "He who knows thus and

dies, when the sun is in the northern solstice, by obtaining the glory

of the Devas attains the sAyujya of the sun. Next when one dies when

the sun is in the southern solstice obtaining the glory of the pitrs

attains the sAyujya of the moon. These are the glory of the sun and of

the moon. The learned man who is in Brahman, rejects these two, hence

he attains the glory of Brahman"

 

Here those who perform action alone, attain the world of the moon; one

who observes the three modes of worship, images, etc attain sAlokya

and other states. Those who know Brahman, recognizing the worlds of

the sun and the moon resulting from action and worship as imperfect,

reject them and attain the glory of Brahman, the unconditioned bliss

transcending both. The Saktirahasya gives this by a short verse. "A

mortal who worships by ceremonies, by images, by mind, by

identification, by knowing the Self, attains kaivalya"

 

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry

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She confers on Her devotees the pure, undifferentiated state of

Kaivalya. BhAskararAya references YogasUtra 4, Ch. 33, describing

Kaivalya as the establishment, in its own nature, of the Power of

Consciousness. Those devotees of KAmakalA who find no distinction

between the object of worship (the DevatA) and the individual Self

attain the state of Kaivalya-Pada, or the state of Brahman.

 

- Dr. C. Suryanarayana Murthy, Commentary on the Sri Lalita

Sahasranama, 1962.

 

 

 

, "NMadasamy" <nmadasamy@s...>

wrote:

>

>

> kaivalyapadadAyini : bestower of the solitary abode.

>

> Kaivalya, the state of singleness without attributes. That is the

> fifth state [ of consciousness]

>

> or kaivalya, the five, pada the states, dAyini, the bestower.

>

> The Yoga-SUtra [iV. 33] says, "Kaivalya is the establishment in its

> own nature of the energy of consciousness" BhojarAja, the

commentator,

> explains that state of energy in which modification are extinct and

> when it remains alone with its own nature is kaivalya.

>

> Pada means the four kinds of salvation, namely sAlokya, etc [

sArUpya,

> SAmipya and sAyujya]; because they are of the nature of fixed

abodes.

> This is to be known here. The SAlokya [lit remaining with the god

in

> the same world] state is to be attained by the worship of idol etc.

>

> SArUpya [ receiving the same form with the god] is the worship,

> without using images, of deities regarded as different from oneself

> and as endowed with dominion and of the nature of equality between

the

> deity and the worshipper. Some call this [state] sArstitA ie

equality

> of dominion.

>

> SAyujya [lit becoming one with the deity] worshipping as himself

the

> deity with attributes and he becomes one with the deity.

>

> SAmipya [lit remaining near the deity] is attained by those

cellibates

> who perform the duties as ordained to their states in life. The Tai

> Sruti [MAha NAr. Up. XII. 3] is the authority for the first three

> kings of salvation. "Among these deities one obtains sAyujya,

sArstitA

> [sArUpya] and sAlokya"

> The authority for the fourth is the Mund. Up [i. 2. II]: "those who

> are peaceful, learned, who live on alms, in the forest performing

> penance and having faith, without passion, proced through the sun

to

> the place where is the immortal person, the eternal self" Hence

> through the sun, the path or arcis [fire, etc. Vide ChA. Up. IV/

15.4.

> Bh. Gita, VIII. 24]; they go to satyaloka where BrahmA, the person

is.

> These four kinds of salvation are the result of action, transitory,

> and conditioned. Hence these are described by the words pada

[abode].

> the Kaivalya salvation which is the result of knowledge and is

> unconditioned, permanent. The Tai. Sruti says, "He who knows thus

and

> dies, when the sun is in the northern solstice, by obtaining the

glory

> of the Devas attains the sAyujya of the sun. Next when one dies

when

> the sun is in the southern solstice obtaining the glory of the

pitrs

> attains the sAyujya of the moon. These are the glory of the sun and

of

> the moon. The learned man who is in Brahman, rejects these two,

hence

> he attains the glory of Brahman"

>

> Here those who perform action alone, attain the world of the moon;

one

> who observes the three modes of worship, images, etc attain sAlokya

> and other states. Those who know Brahman, recognizing the worlds of

> the sun and the moon resulting from action and worship as

imperfect,

> reject them and attain the glory of Brahman, the unconditioned

bliss

> transcending both. The Saktirahasya gives this by a short verse. "A

> mortal who worships by ceremonies, by images, by mind, by

> identification, by knowing the Self, attains kaivalya"

>

>

>

> BhAskararAya's Commentary

> Translated into English by R. Ananthakrishna Sastry

>