What scriptures describe the fifth state called Turiyatita?

Question

The term "Shaivite" is overused nowadays. For instance, Iyer Brahmins are often called Shaivites, but they are actually followers of Adi Shankaracharya's Smartha sect (which I discuss here and here), and simply adopt Shiva as their Ishta Devata. True philosophical Shaivism is relatively rare nowadays (in contrast to Vaishnavism which is pretty common). I discussed one genuine Shaivite sect, the Lingayat sect of Basava, in my answer here. But my question is about a more famous sect of Shaivism, known as Shaiva Siddhanta.

Just as the Sri Vaishnava sect is based on the Pancharatra Agamas and the poems of the 12 Alwars, the Shaiva Siddhanta sect is based on the Shaiva Agamas and the poems of the 63 Nayanars. In any case, in this excerpt from his book "The Sivadvaita of Srikantha", S.S. Suryanarayana Sastri says this about the Shaiva Agamas:

Yet a third view of the Agamas is that their purpose is to interpret the Upanishads, that they develop the teaching of the latter and "that they bear the same relation to the Upanishads, as the New Testament of the Christian Holy Bible bears to its Old Testament." According to this view, the Upanishads present the quest, and the Agamas its attainment... Upanishadic knowledge ascends to the four states, of waking, dreaming, sleep and the fourth beyond these three: Agamic knowledge, however, extends to the turiyatita, which is beyond even the fourth.

The four states of consciousness are Mandukya Upanishad, as I discuss in my answer here. They are known as Jagrata or waking, Svapna or dreaming, Susupti or deep sleep, and Turiya or "superconsciousness". At least from an Advaita perspective, Turiya is said to be a state of self-realization.

But I'm interested in the fifth state mentioned, "Turiyatita". My question is, what scriptures discuss the Turiyatita state? Is Sastri right that the Shaiva Agamas describe it? If so, which Shaiva Agamas?

Ramana Maharshi, despite being an Advaitin, was a follower of the Shaiva Agamas. Here is what he says about Turiyatita:

8. Why is the Self described both as the fourth state (turiya) and beyond the fourth state (turiyatita)?

Turiya means that which is the fourth. The experiencers (jivas) of the three states of waking, dreaming and deep sleep, known as visva, taijasa and prajna, who wander successively in these three states, are not the Self. It is with the object of making this clear, namely that the Self is that which is different from them and which is the witness of these states, that it is called the fourth (turiya). When this is known the three experiencers disappear and the idea that the Self is a witness, that it is the fourth, also disappears. That is why the Self is described as beyond the fourth (turiyatita).

And the Nayanar Tirumular discusses Turiyatita in various verses in chapter 8 of the Tirumantiram. Here is one such verse:

2195 Limitations of Experiences in the Five States of Awareness

In Turiyatita State
The Consciousness of the Self is not;
In Turiya State
The Consciousness of the Self
Through spoken word comprehended
Still burns;
In the Sushupti State that is Maya bound,
The Desire-potency to speak afterward exists;
In the Waking State and the Dream State
Experiences in ways diverse.

I think that the idea is that in the state of Turiya the soul have self-realization, but in Turiyatita there is no more soul to even have self-realization because it no longer exists after Moksha; it would be similar to Bhaskara's philosophy of Bhedabheda as I discuss here. In any case, Tirumular, like all the Nayanars, were operating in the tradition of the Shaiva Agamas, so it's all the more indication that the notion of Turiyatita is found in the Shaiva Agamas.

But where in the Shaiva Agamas is Turiyatita described? And is it mentioned in any other scriptures, like the Pancharatra Agamas or the Puranas? So far all I've found is a mention in one minor Upanishad, the Mandalabrahmana Upanishad:

There are five avasṭhās (states), viz.: jāgraṭ (waking), svapna (dreaming), sushupṭi (dreamless sleeping), the ṭurya (fourth) and turyāṭīṭa (that beyond the fourth).

But does anyone know where else in Hindu scripture it's mentioned?

Answer 1

Turiyatita state is mentioned in Malinivijay Tantra chapter 2.

Lord Shiva said:Wise people should know the system of unification (Sarvavesha krama) divided into five states i.e, waking (Jagrat), dreaming sleep (Svapna), dreamless sleep (Sushupti), fourth(turiya) & the state beyond the fourth (turiyatita). 2.2.27

The same chapter describes in details about the respective dwellers of these states which is quite esoteric in nature owing to the concept of Gross- Subtle embodiment relationship.

Also, from the words of Āchārya Abhinavgupta -

Unmillana Samadhi is experienced in turyatita and nilanā samadhi is experienced in turya. This is the difference between turya & turyatita. Nimilanā samādhi means absorption of universal consciousness; when universal consciousness is absorbed in your nature, that is turya. When universal consciousness is expanded everywhere, that is TURYATITA (Unmilanā samādhi). Tantrāloka 10.288

Answer 2

which represents 5 realms/states:

1) Waking state represented by Satyaloka and other 13 realms, realm of Lord Brahma and is the 'A' sound. This is state of Prajapati, lord of sand, the Creator.

2) Dreaming state represented by Vaikuntha, realm of Lord Vishnu who is sleeping on Sheshnaag and is the 'U' sound. This is state of Narayan, lord of water, the maintainer.

3) Deep Sleep/Meditation state represented by Kailash, realm of Lord Mahesh/Shankar meditating there and is the 'M' sound. This is state of Rudra, lord of fire, the destroyer.

4) Turiya State(means two) represented by the dot above, which is a star made of two triangles, which means everything is made up of Prakriti-Purush, and is the state of Adi-Shakti and Maheshwar and is actually this black brahmand/universe or Shivlingam. This is state of Tatpurush and duality associated with him like of Mother-Father, Prakriti-Purush, observer-observation, inhalation-exhalation etc., lord of air, which is base of entire universe.

The dot of Om when magnified, is the star or the Prakriti-Purush as cause of everything and is symbol of Adi Parashakti.

5) Turiyatit State(means one) represented by the realm of Brahman, the Sadashiva, is the pause that comes in between chanting of Om and represents the state of silence as experienced in Brahman, the state beyond everything. This is state of the Advaita, lord of space in which everything resides, both moving and non-moving.

In Vidya Geeta(Tripura Rahasya), narrated by Sage Dattatreya to Parshuram, the subtle difference is mentioned between Turiya and Turiyateet

"My concrete form is the eternal couple - the Supreme Lord and Energy - always in undivided union and abiding as the eternal consciousness pervading the three phenomenal states of waking, dream and sleep, and reclining on the cot whose four legs are Brahma - Waking(the Creator), Vishnu - Dreaming(the Protector), Siva - Sleeping (the Destroyer) and Isvara - Turiya (Disappearance) and whose surface is Sadasiva - Turiyateet (Grace)"

Turiya is also called bindu(as in OM) which is symbol of Adi Shakti/Mahamaya Prakriti/Ishwara who creates, maintains and destroys and whose three sons are Brahma, Vishnu and Mahesh while formless Brahman of Vedas is state called Turiyateet as explained in Devi Bhagwat within conversation between Indra and Uma, little bit of which was also in Kena Upanishad.

Brahma, Vishnu, Rudra, Mahesh and Sadashiva. These are of the nature of earth, water, fire, air, and ether, the five elements and also of the nature of Jâgrat (waking), Svapna (dreaming), Susupti (deep sleep state), Turiyâ (the fourth state) and Atîta Rûpa, the (the fifth state)

Mâyâ is of the nature of Brahmâ in a state of equilibrium. But, during the beginning of the creation, Her form consisting of the several Gunas appears, when Mâyâ is Bahir Mukhî, She becomes Tâmas, in Her Unmanifested state. O Indra! For this reason Her state of abstraction, and becoming introspective, this is Her Antarmukhî state; it is known as Mâyâ and Her looking outward is Her Bahirmukhî state; it is denominated by Tâmas and the other gunas From this comes Sâttva and then Râjas and Brahmâ, Visnu and Mahes’a are of the nature of the three gunas. Brahmâ has the Râjo guna in Him preponderating; in Visnu, the Sâttva guna preponderates and in Mahes’a, the Cause of all Causes, is said to reside the Tâmo guna. Brahmâ is known as of the Gross Body; Visnu is known as of the Subtle Body; and Rudra is known as of the Causal Body and I am known as Turîya, transcending the Gunas.

This Turîya Form of Mine is called the state of equilibrium of the Gunas. It is the Inner Controller of all.

(Turiyateet explained) Beyond this there is another state of Mine which is called the Formless Brahmâ (Brâhman having no Forms). Know, verily, that my Forms are two, as they are with or without attributes (Saguna or Nirguna). That which is beyond Mâyâ and the Mâyic qualities is called Nirguna (without Prâkritic attributes) and that which is within Mâyâ is called Saguna

Nirgun Brahman - Turiyateet

Gunateet Brahman/Ishwar - Turiya

Turiya/Turiyateet as explained in Nath Sampardaya

From the point of view of the enlightened Siddhas, this entire world is nothing else but the cosmic play of Shiva (God) and Shakti (Goddess). In all diversity chaotic realities of the material world, Yogi sees unity and the manifestation of the one Divine Will, and the one Divine Plan. At the certain stage of sadhana, yogi has to realize his ātmatattva (the true nature of the soul, higher self) as Shivatattva, when he experienced himself as Shiva being the master of universe and of his personal Shakti (power). However, this is not the ultimate end of Nathas, because Shiva and Shakti taking care of their creation much better then any human could ever dream to do.

Yogi have to transcendent even this state and to reach the state of Turyātīta, which means ‘Turyā as past’. The highest ideal of Nāthas is to realize themselves not as the Shiva, who is consort of the Goddess, but rather as Goraksha Natha, who known as Parvati putra ‘the son of the Mother Goddess’, in reality probably one of reborning son or son-disciple. Goraksha Natha is also known as bāla ‘a child’, and as Jatī. Jatī is the state of innocent child, who is bellow 10 years age, who does not have any idea about sexuality. As Jatī, he harmoniously unites opposite principles, and being in their midst, does not become affected by their play. Then he is called Shree, Shambhu, Yati (Śrī Śambū Jatī) Guru Gorakṣa Nātha, where Shree is the name of the Goddess of wealth and fortune Lakshmi, Shambhu (Beneficial) is the one of Shiva’s names. In other words, Śrī Śambū Jatī is name for the Great Cosmic Trinity of Mother, Father and Son. Yati is the Holy Man, Godman.

http://www.himavanti.org/en/c/himavanti-1/natha-sampradaya-hatha-yoga-kundalini-and-kriya-yoga

Answer 3

Generally this word is not used in most of the popular texts but some minor texts and agamic literature do give importance to the fifth state of nondual experience. Even puranas linked to agama such as Devi bhagvatam has mentioned it as given in the question itself.

Some of the scripture where it is mentioned is,

II.4. There are five AvasthA-s (states): jAgrat (waking), svapna (dreaming), suShupti (dreamless sleeping), the turIya (fourth) and turyatita (that beyond the fourth)...

II.5. The Yogin is one that has realised Brahman that is all-full beyond turIya. (from "Mandala Brahmana Upanishad", Translated by K. Narayanasvami Aiyar)

and

5. There is nothing other than Brahman of the five padas (i.e. the turyatita)… (from "Para-Brahma Upanishad", Translated by Prof. A. A. Ramanathan)

We can also find explanation of this in the books of Sri Ramana Maharshi

Another reason for five states, rather than four, is due to the stage of establishing oneself in the Witness State and recognizing that 'I am' is not any of the other three states. Perhaps here, the term 'turIya' is used to stand for the fourth state as the Witness State. However, the spiritual aspirant has yet to realize herself as the non-dual Brahman - a fifth 'state' (so called). Hence this latter stage is referred to as turyatita, beyond the fourth (turIya). Sri Ramana says as much when asked, "Why is the Self described both as the fourth state (turIya) and beyond the fourth state (turyatita)?" He replies:

"turIya means that which is the fourth. The experiencers (jIva-s) of the three states of waking, dreaming and deep sleep, known as vishva, taijasa and praj~nA, who wander successively in these three states, are not the Self. It is with the object of making this clear, namely that the Self is that which is different from them and which is the witness of these states, that it is called the fourth (turIya). When this is known, the three experiencers disappear and the idea that the Self is a witness, that it is the fourth, also disappears. That is why the Self is described as beyond the fourth (turyatita)."

(from, "Spiritual Instruction" no. 8.)

There is another so called minor upanishad whose name is derived from the word.

Turiyatita Avadhuta Upanishad Translated by Prof. A. A. Ramanathan Published by The Theosophical Publishing House, Chennai

Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

In Kashmir Shaivism also this concept is present.

In Swami Laxmanjoo lectures

*. . . that state of doership he perceives in all the other three states–in wakefulness, in the dreaming state, and in the dreamless state. In wakefulness, in the dreaming state, and in the dreamless state, he perceives the state of that doership. As he used to perceive that [state] in turya and turīyātitā, in the same way, he perceives that state in these three states also–in jāgrata, in svapna, in suṣupti also–always (nityaṁ syāt suprabuddhasya).

The final state is anupaya, which means “the non-technique.” At this point there’s no effort at all. We simply relax into our inner being continually, resting in our true nature. At this level we enter a superhuman state of consciousness called turiyatita, which means “even beyond turiya.” Abhinavagupta’s descriptions of what this is like sound like science fiction and yet the reality of this condition has been attested to by many advanced yogis. At this level the distinction between us and Shiva dissolves. We feel ourselves pervading all of space; the universe itself becomes our body. We can sense anything that’s happening anywhere. If we sense that anyone is in distress, through the merest flicker of our will we can send comfort and aid. Abhinavagupta says that masters of this caliber can create their own universes if they want to. And indeed the yoga tradition is full of accounts of Buddhas and other great siddhas who actually manifest new heaven worlds which other souls can visit.

Answer 4

I have heard about the mention of the fifth State Turiyatitam in the Saiva Sidhantha Scripture Sivagnanabodham. The fourth State Turiya is like self realization stage where in the yogi experiences that self Athman is the receiver of the divine grace of Siva and enjoys it. And in the fifth state of Turiyatita the yogi realizes the god, and involves in completely love and bakthi that the yogi does not feels difference between God and self. What ever the Athman does is Gods action and decision. It is like the bondage of body of soul. We Cannot differentiate body and soul when we live. And it clearly states that there exists always Athman and it is not like disappearance of vanishing of the Athma into the Brahman. (It is not like When few air is inside the pot and when the pot breaks the air inside the pot had merged with total air). In Tamil, Pathi(God) , Pashu(Athmas), Pasam(The universe) always exists. Even during maha pralaya, there is no universe, everything has merged into Brahman, It does not means all got Mukthi, but it is like a vacation. All the universe and Athmas according to their karmas restarts from what they have remaining karmas.

Answer 5

Not aware of any other references to a '5th state'. It appears to be a minor difference that is really a misinterpretation of the 4th state from the standpoint of the relative world. One might see the distinction from the relative world, but from the standpoint of Brahman there is no difference. It would appear from the scriptural reference given, that the fourth state as defined in the Mandalabrahmana (from the description later in the same Brahmana II. that you reference) is what is called savikalpa samadhi, where one sees Brahman, but still sees oneself different from Brahman - there still is some ego. Later towards the end of the same Brahmana you mention (Brahmana II of Mandalabrahmana U.) it says (translator K. Narayanasvami Aiyar):

The yogin is one that has realized Brahman that is all-full beyond turya. They (the people) extol him as Brahman; and becoming the object of the praise of the whole world, he wanders, over different countries.

This is what is called nirvikalpa samadhi, complete absorption in Brahman, no individual ego left. Brahman is described as the all-full (see opening peace chant to the Brihadaranyaka and Ishavasya U.). This is the state of a jivamukti.

It should also be remembered that the 4th state should not be thought of as a separate state from the other 3 states - it is a transcendental state that pervades all the other three states. It is Pure Consciousness. Swami Sarvananda says in his commentary on the Mandukya U.:

Another common mistake also has to be avoided. The Turiya is often translated and understood as the fourth state. The Turiya, however, is not a state at all. It is identical with existence itself, and it is this that appears as having the three states.

Brahman is Brahman is Brahman - there are no gradients of Brahman. It is only from the lens of the apparent world that these small distinctions may be apparently seen.

Answer 6

There are many places in scriptures where the fifth state is described but the complete definition of turīyatīta I found only in Narada Parivrajaka Upanishad of Atharvaveda. It is a minor Upanishad but the fifth chapter clearly defines this state.

The turīyatīta is one who either may take fruits, eating them with his mouth like cows, or if he is an eater of food, may beg food from three houses. The naked man having the body alone has the bodily actions (quiescent), like the dead body. Such an one is the turīyātita.

Answer 7

"The turīyatīta is one who either may take fruits, eating them with his mouth like cows, or if he is an eater of food, may beg food from three houses. The naked man having the body alone has the bodily actions (quiescent), like the dead body. Such an one is the turīyātita."

Enlightenment is like a dead man walking..a corpse that likes to be.🌅

This sums it up well in my experience.

I use the word experience only in an explanatory sense as it is the de facto end of / beyond all experience and could not really be called an experience in any sense of the word.

After that...

There is no more clinging in the mind even though to an observer you might sometimes appear to be temporarily stuck because you were irked by something.

One no longer gets stuck.

Non-stick Mind.

Like clouds floating by in an otherwise spotless blue sky full of brilliant golden sunshine.

Panta Rhei

Natural State ∆

In fact it's not a state of any kind and in that there is no Self of any kind whatsoever there.

I suspect that this is the reason Buddhist realizers took issue with the concept of Brahman and criticised it as Eternalist.

In fact the term Self is not other than a pointer for the unrealised mind on the path - a didactic concept like the Witness; a finger pointing at the moon, because what it connotes ultimately is no-thing.¶

Sri Ramana described it perfectly when he said on realising Turiyatita, the idea of Self itself disappears altogether.

Up to the 'point of no return' as I call it, the idea of the Self remains as an objective ideal for the seeker, often becoming another semantic trap or a dangling carrot if you will, whereas the Self is in the place prior to the person and can never be known or realised as an object of any kind of search.

Hunting the 'I' or mythical unicorn or even worse still 'annihilating the ego' becomes part of the fruitless search (grace or life does it naturally).🦄

I can also confirm that you have to reach the 'point of no return', which happens outside of your volition (through 'grace') and necessarily means your (ego-) death after considerable practice / enquiry / meditation.

In my case the mind was wiped, the cellular memory was erased; Nirvana literally means 'snuffed out'.

Ramana Maharshi stated that in Turiyatita / Sahaj Samadhi the mind is dead. Correct.

In fact in later life he had a second death experience while out walking around the mountain Arunachala which established him permanently in this most coveted Fifth State of Kaivalya Turīyatīta (Nirvikalpa Sahaj Samadhi).

Like the celluloid of the film reel suddenly catching fire because of the projector overheating, and the audience members each sees the images on the screen suddenly dissolving and melting away, revealing the white blankness of the screen behind lol.§

Until then, in the mind of the one seeking, the goal is akin to Christopher Columbus fretting about reaching America and falling off the edge of the world lol.

I like to joke with people who are still seeking by telling them:

"Sorry, you will never attain Enlightenment / Moksha / Liberation. No refunds, come back next life!" Lol

As one of my teachers, Adi Da said:

You can't get there from here.Lol

If anything described it best it would be that the search burns itself out and Enlightenment / Moksha / Liberation finally reaches you.

The truth is you will 'attain' to it 'get there in the end' as long as that is what you truly desire above all else, and it will hit you unexpectedly like a bolt out of the blue one day, and that day will always be now today, never in the future lol.

Like a moth to a flame you will be drawn towards it and eventually it towards you.

Gods / non-physical entities like Shiva, Shakti, Brahma (Abrahamic JudeoXtian God), Aditi (Barbēlo), Vishnu, Laxmi, Surya, Kubera, Buddha, Jesus, Angels etc. may arise / come and go within that awareness but they in no way define it nor are they able to condition it or change it.

In fact their true nature becomes obvious to the enlightened (no)one..

With often hilarious results.

Best described as a soap opera, mere fascination & narcissism at best.😂

Gods behaving badly/goodly.

I sometimes think it would make a fascinating and great sci fi film.

Hari Om🌅

Without doubt the great sage Ashtavakra described it perfectly in the Ashtavakra Gita which to be perfectly honest you will never completely be able to get till this has 'happened' to 'you' and you pass the 'point of no return'.

Kaivalya

Nisarga

Swarupa Sthithi

Rigpa

Tao

Ein Sof

Aeon Teleos

Udgitha Om🌅

AditiBrahma

Vaisvanara Brahman - Universal Self

The fact is that none of these flowery terms does justice to how incredibly simple it all is.

Krishna says in the B.G. in fact that 'I am the taste of water'.

Ask yourself what is the taste of water the next time you put a glass of water to your lips.

§ One has been emptied as it were of personal storyline and the Inner Content Creator has been permanently evaporated.

Nisargadatta Maharaj compared it to an empty lighter lol

It is unconditioned here and now, so upon realization of one's identity it gives rise to original thought.

Brahma🌀

ocoy.org

Suryadvaita 🌅

Surya Yoga

Surya yogi / surya jnani.

Sunlightenment.org

That being said everyone's path is unique and there is no one size fits all.

¶ I generally prefer Buddhist terminology in it's description of enlightenment.

∆ If you want the 'fast track' watch / listen to UG.

Looking back at some of his words, I remember he said "You would not want this!"

I can confirm he was absolutely right.

Turiyatita

Changeless and permanent unmovable liberation.

In fact the thought that this is indeed the case sometimes gives rise to a feeling of bliss and joy when one realizes that going back to the old life of Samsara and dukh is a physical impossibility.

Like I just felt while writing the edits to this post after returning to it after a month or more.☺️

"And the river bank talks of the Waters of March, it's the end of all strain, It's the joy in your heart."

Waters of March / Aguas de Março - Antonio Carlos Jobim

Answer 8

The best definition of 'Turiatita' that I've seen i.e. going beyond Turiya state is described in a book( there are 5) of Kashmiri Saivism called 'Pratyabhijnahrdayam' translation by Jaideva Singh. In Pg. 146 in listing 127. References to this is also in Pg.150, listing 153. Here is from that text that is Self-explanatory.

"Turyatita means transcending the fourth state. It is a state beyond the Turya.Turya is turiya(fourth) in relation to the three states of waking, dream and deep sleep; but in turyatita the above three states as separate states disappear.Hence, when the three states have disappeared, turya can no longer be called turya. It is called turyatita in which the turya or fourth state has been transcended. It is a state where pure consciousness is like an ocean without any ruffle whatsoever, and is full of bliss. It is the consciousness of Siva himself or one who has reached that stage in which the entire Universe appears as his Self. In turya , manas becomes attenuated; in turyatita it is dissolved in sakti. When the turya state becomes fully developed and reaches perfection, it is transformed into turyatita state. In this state, everything appears to the individual as Siva or Self."

In turyatita, vyana sakthi is active.

"Vyana Sakti Macrocosmically pervades the entire universe and microcosmically it pervades the entire body when the Kundalini becomes awakened, and brings about the Turyatita condition." - Pg 146, listing 126 from the book above...

Answer 9

The 5 states are as follows.:

Mandala Brahmana Upanishad.:

2.4. There are five Avasthas (states): Jagrat (waking), Swapna (dreaming), Sushupti (dreamless sleeping), the Turya (fourth) and Turyatita (that beyond the fourth).

The 5 forms/faces of Bhagawan Maheshwara represents these 5 states and padas.:

Pancha Brahma Upanishad.:

Sage Pippalada asked Lord Ishwara, “Oh, God, Which appeared first?”

For which, the Bhagawan Maheswara replied.:

The Para Brahma took shape in stages of (1) Sathyojatha, (2) Aghora, (3) Vamadeva, (4) Thathpurusha and (5) Ishana. 1.

They represents Brahma, Vishnu, Rudra, Shakti and Shiva respectively. Doing their five respective activities (pañcakṛtya).: creation (sṛṣṭi), preservation (sthithi), destruction (saṃhāra), concealing grace (tirobhāva), and revealing grace (anugraha) in 5 directions as Na-Ma-Si-Va-Ya Panchakshari Mantra and Pranava (A-U-M-Naad/Naama-Bindu).

They are also represents Pancha Bhoota (Elements), Pancha Jnana and Karna Indriyas and their respective functions.

The 4th form represents the Turiya.:

Pancha Brahma Upanishad.:

10-13. Tatpurusha is said to be covered by the sphere of air. It has five fires, protects effects of mantras, personification of the fifty consonants, has the form of Atharva Veda, is the chief of several crores of Ganas, has the shape which is extremely big, red coloured, gives whatever is asked for, medicine for worry and diseases and the root of Srishti (creation), Sthithi (upkeep) and Laya (merging). It is the basis of all strengths. It is the Turiya which is beyond the three common states and is the thing called Brahman. It is worshipped by Brahma, Vishnu, etc. It is the Supreme Father from which all others originate.

Mandukya Upanishad.:

The Fourth (Turiya) is thought of as that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor dense with consciousness, nor simple consciousness, nor unconsciousness, which is unseen, actionless, incomprehensible, un-inferable, unthinkable, indescribable, whose proof consists in the identity of the Self (in all states), in which all phenomena come to a cessation, and which is unchanging fourth (Turiya), peaceful (Shanta), auspicious Shiva, and non-dual. That is the Self; that is to be known. 7.

In Yoga, Vara-Nasi (Kashi)/Ajna-Chakra/Kurukshetra is the abode of the Abhimukeshwara Brahman Rudra as mentioned here who is the Taraka Brahman Pranava himself as mentioned here. Here he gives Ajna (Order/Injunction of OM) to the soul as Guru and sails them across the Samsara River (Manas) to Amanas.

Beyond Ajna Chakra is the Place of Turiya which is the seat of Mata Shambhavi.

Mandala Brahmana Upanishad.:

1.3. Know that Yoga is twofold through its division into the Purva (earlier) and the Uttara (later). The earlier is Taraka and the later is Amanaska (the mindless). Taraka is divided into Murti (with limitation) and Amurti (without limitation). That is Murti Taraka which goes to the end of the senses (or exist till the senses are conquered). That is Amurti Taraka which goes beyond the two eyebrows (above the senses). Both these should be performed through Manas. Antar-Drishti (internal vision) associated with manas comes to aid Taraka. Tejas (spiritual light) appears in the hole between the two eyebrows. This Taraka is the earlier one. The later is Amanaska. The great Jyotis (light) is above the root of the Talu (Sikha/Crown/Palate). By seeing it, one gets the Siddhis Anima, etc. Sambhavi-Mudra occurs when the Lakshya (spiritual vision) is internal while the (physical) eyes are seeing externally without winking. This is the great science which is concealed in all the Tantras. When this is known, one does not stay in Samsara. Its worship (or practice) gives salvation. Antar-Lakshya is of the nature of Jala-Jyotis (or water-Jyotis). It is known by the great Rishis and is invisible both to the internal and external senses. Yoga Kundalini Upanishad.

Dhyana-Bindu Upanishad.:

103-105. When it (Nada) goes to the hole of Akasa, it resembles that of the peacock. In the middle of the cave of the skull/kapala (Forehead ) between the four doors (Turiya state) shines Atman, like the sun in the sky. Here, in between the two kodanda bows (eyebrows) and the Brahma-hole (Brahmarandra/Sahasrara), the Shakti is situated. After absorbing the manas (mind) there and becoming an amanasa, one will see the Purusha as his own Atman (Self) in a place brightening with Gems, Nada and Bindu, which is the seat (param padam) of Maheshvara (The Great Lord). That man who understands this attains Kaivalya. Thus, is the Upanishad.

Yoga-Kundalini Upanishad.:

67-69. Pierces the Brahmagranthi formed of rajas and flashes at once like lightning at the mouth of Susumna. Then it goes up at once through Vishnugranthi to the heart. Then it goes up through Rudragranthi and above it to the middle of the eyebrows; having pierced this place, it goes up to the Mandala (sphere) of the moon.It dries up the moisture (amrita/soma) produced by the moon in the Anahata (Indu) Chakra having sixteen petals.

74. Kundalini assumes the eight forms of Prakriti (matter) and attains Shiva by encircling him and dissolves itself in Shiva (in Sahasrara).

Similarly, the 5th form represents Turiyateeta.:

Pancha Brahma Upanishad.:

14-18a. You should understand that Ishana is the witness for intelligence and is the activator of the brain. It is the aspect of sky and cannot be seen. It is decorated by the sound of “Aum”. All the Devas are its forms. It is peaceful. It is beyond peace (Shantateeta). It is beyond sound. It is Aa and occupies the headship of vowels. It is the form of Pancha Brahma which is everywhere and activates the five actions of creation, upkeep, destruction, disappearance and blessing. It hides the Pancha Brahmas within itself and exists as itself and shines beyond the Pancha Brahmas (Pancha Brahmateeta) by its light. It shines in the beginning, middle and end without any causative reason.

21-24. The knowledge that the Para Brhaman is oneself and the rise of Sathyo Jatam (birth of truth) is Para Brahman. Whoever understand this becomes Para Brahman himself. The existence in five shapes is called Brahma Karya (activity). After understanding Brahma Karya, Ishana is appreciated. After putting the fact all that is originating from Para Brahman in ones soul, the wise man experiences and understands that “It is me” and becomes Brahman as well as deathless. There is no doubt that the one who understands this Brahman becomes freed (emancipated).

Where as, the Sahasrara Kamala Chakra aka Para-Kailasha is the abode of the Turiyateeta Bhagawan Para Shiva.:

Mandala Brahmana Upanishad.:

1.4. Sahasrara (viz., the thousand-petalled lotus of the pineal gland) Jala-Jyotis is the Antar-Lakshya. Some say the form of Purusha in the cave of Buddhi beautiful in all its parts is Antar-Lakshya. Some again say that the all-quiescent Nilakantha accompanied by Uma (his wife) and having five faces and latent in the midst of the sphere in the brain is Antar-Lakshya. Whilst others say that the Purusha of the dimension of a thumb is Antar-Lakshya. A few again say Antar-Lakshya is the One Self made supreme through introvision in the state of a Jivanmukta. All the different statements above made pertain to Atman alone. He alone is a Brahma-Nishtha who sees that the above Lakshya is the pure Atman. The Jiva which is the twenty-fifth Tattva, having abandoned the twenty-four Tattvas, becomes a Jivanmukta through the conviction that the twenty-sixth Tattva (viz.,) Paramatman is ‘I’ alone. Becoming one with Antar-Lakshya (Brahman) in the emancipated state by means of Antar-Lakshya (introvision), Jiva becomes one with the partless sphere of Param-Akasa. Thus ends the first Brahmana.

2.5. The Yogin is one that has realised Brahman that is all-full beyond Turya (Turiyateeta). They (the people) extol him as Brahman; and becoming the object of the praise of the whole world, he wanders over different countries. Placing the Bindu in the Akasa of Paramatman and pursuing the path of the partless bliss produced by the pure, secondless, stainless and innate Yoga sleep of Amanaska, he becomes an emancipated person. Then the Yogin becomes immersed in the ocean of bliss. When compared to it, the bliss of Indra and others is very little. He who gets this bliss is the supreme Yogin. Thus ends the second Brahmana.

Parambraha Upanishad.:

There is nothing other than Brahman of the five padas (i.e. the turyatita)... 5.

Turiyateeta Upanishad.:

Always observing silence and deeply meditating on his Self, taking refuge in the Niralamba (Shiva); forgetting everything (else) in consonance with the absorption in his Self; this Turiyatita sage reaching the state of the Avadhuta ascetic and completely absorbed in non-duality (of the Atman) (finally) gives up his body as he has become one with Om (the Pranava): such an ascetic is an Avadhuta; he has accomplished his life’s purpose. Thus (ends) the Upanishad.

Niralamba Upanishad.:

Obeisance to that auspicious Shiva (ॐ नमः शिवाय), who is the Guru, the idol of Sat-Chit and Ananda. I salute that unpretentious, peaceful, devoid of dependence (refuge), the effulgent Supreme Being. He who takes refuge in Niralamba (the Supreme Self) and renounces (worldly) dependence is a yogi and a renunciate, and he attains the stage of Kaivalya (moksha).

Mandala Brahmana Upanishad.:

3.1. The great sage Yajnavalkya then asked the Purusha in the sphere (of the sun): “O Lord, though the nature of Amanaska has been defined (by you), yet I forget it (or do not understand it clearly). Therefore pray explain it again to me.” Accordingly the Purusha said: “This Amanaska is a great secret. By knowing this, one becomes a person who had done his duty. One should look upon it as Paramatman, associated with Sambhavi-Mudra and should know also all those that can be known through a (thorough) cognition of them. Then seeing Para-Brahman in his own Atman as the Lord of all (Sarvesham), the immeasurable (Aprameya), the birthless (Aja), the auspicious (Shiva), the supreme Akasa (Parama Akasha), the supportless (Niralamba), the secondless (Advaita) the only goal of Brahma, Vishnu and Rudra and the cause of all and assuring himself that he who plays in the cave (of the heart) is such a one, he should raise himself above the dualities of existence and nonexistence; and knowing the experience of the Unmani of his Mans, he then attains the state of Para- Brahman which is motionless as a lamp in a windless place, having reached the ocean of Brahmic bliss by means of the river of Amanaska-Yoga through the destruction of all his senses. Then he resembles a dry tree. Having lost all (idea of) the universe through the disappearance of growth, sleep, disease, expiration and inspiration, his body being always steady, he comes to have a supreme quiescence, being devoid of the movements of his Manas and becomes absorbed in Paramatman. The destruction of mans takes place after the destruction of the collective senses, like the cow’s udder (that shrivels up) after the milk has been drawn. It is this that is Amanaska. By following this, one becomes always pure and becomes one that has done his duty, having been filled with the partless bliss by means of the path of Taraka-Yoga through the initiation into the sacred sentences ‘I am pa’, 'That Thou Art', ‘I am thou alone’, ‘Thou art I alone’, etc.

Maitreya Upanishad.:

III-4. I am devoid of honour and dishonour, I am without attributes (nirguna), I am Shiva, I am beyond duality (dvaita/1st, 2nd, 3rd) and non-duality (advaita/4th), I am free from the pairs (of opposites), I am He.

I hope this clarifies all your queries. Prd..

Answer 10

The Pancharatras scriptures discuss about the Turiyaatiita state.

For example = pancharatra scriptures like Lakshmi Tantra, Parmeshwara Samhita, Jayakhya Samhita etc etc etc... describe the Turiyaatiita state as the united form of bhagvaan-bhagvatii = Sriman LakshmiNarayan ji = which is what constitute the Supreme being = the Param Brahman = which signify the turiyaatiita state

In Lakshmi tantra - ch 24 -

verse no 1 =
परं ब्रह्म परं धाम परं ज्योतिरनूपमम्
लक्ष्मीनारायणं ब्रह्म दोषसून्यं निरञ्जनम्

The form of sriman Lakshmi-Narayan is faultless and purest, and of the incomparable form of Light and is the Supreme abode and the Supreme (Param Brahman).

Then the text further talks about meditating on the taraka mantra OM = AUM using the four vyuhas form of the sri hari bhagvaanji.

A stands for Vishva of the form of Aniruddha vyuh of the khsir-sagar (lord of jagrit or waking state) -> let it dissolved in Pradyumna vyuh, which represents U (the svapn or dreaming state) -> U will be dissolved in the M represented by Sankarshan vyuh which represents the sushupti or deep sleep state -> Then the M be dissolved in the nada represented by the Bindu matra on the OM syllable which is represented by the final Vasudeva vyuh which represents the Turiy state.

Beyond Turiy lies the Turiyaatiita, which is sriman Lakshmi-Narayan ji

verse no 31 =
ज्ञानानन्दमये देवे वासुदेवे विलापयेत्।
तुर्यातीते च तत्तुर्यं लक्ष्मीनारायणात्मनि

Having merged in the Vasudev vyuha of the turiy state, one strives for merging in that turiyaatitta state of the form of the sriman Lakshmi-Narayan.

Also in Parmeshwara Samhita-chapter 25 - for example - Sri Hari Vishnu bhagwaan ji is said to be beyond the fourth turiy state = turiyaatiita

verse no 49 =
निस्तरङ्गे परे व्योम्नि कलनारहिते शुभे।
तुर्यातीते पदे देवः प्रकाशानन्दबृंहितः

References links are followed-

1. Lakshmi Tantra = https://archive.org/details/pancaratra-agamas/Lakshmi%20Tantra%20%5BSkt%5D/page/n143/mode/2up?view=theater
2. Parmeshwar Smahita = https://archive.org/details/in.ernet.dli.2015.486389/page/n427/mode/2up