Shiva sutras - And the relative approach...

[Jeff]

I thought it might be interesting to discuss the Shiva sutras and what they state and imply relative to approach and what is possible.  The sutras are sort of naturally broken into three sections and paths relative to one's "potential".  I thought we might start with the "highest" one and see what everyone thought...

 

3.1. ātmā cittam

Individual being is the mind entangled in the wheel of repeated birth and death.

3.2. jñānaṁ bandhaḥ

(For this limited individual), all knowledge is bondage.

3.3. kalādīnāṁ tattvānāmaviveko māyā

Being unable to possess the undifferentiated knowledge of the thirty-one elements, you live in those elements, from kalā to pṛithvī (earth), which are the expansion of the energy of illusion (māyā śakti).

3.4. śarīre saṁhāraḥ kalānām

You must make all the circles (kalās) in your body enter one into the other from gross to subtle.

3.5. nāḍīsaṁhāra-bhūtajaya-bhūtakaivalya-
 bhūtapṛithaktvāni

The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath, and removing your consciousness from the grip of the elementary field, …

3.6. mohāvaraṇātsiddhih

… these powers are brought into existence when a yogi’s consciousness is covered by the energy of illusion (māyā).

3.7. mohajayād anantābhogāt sahajavidyājayaḥ

After conquering the field of illusion (māyā) by destroying its many impressions, one attains the victory of the pure knowledge of consciousness.

3.8. jāgratdvitīyakarah

The waking state is another formation of his real nature of consciousness.

3.9. nartaka ātmā

The dancer in this field of universal dance is his self of universal consciousness.

3.10. raṅgo’ntarātmā

The player is the internal soul.

3.11. prekṣakāṇīndriyāṇi

His own organs are spectators.

3.12. dhīvaśātsattvasiddhiḥ

By means of a supreme intellect filled with awareness of the self, this yogī experiences that he is actually acting.

3.13. siddhaḥ svatantrabhāvaḥ

The state of absolute independence is already achieved.

3.14. yathā tatra tathānyatra

This (absolute independence) is the same in the external world as it was in samādhi.

3.15. bījāvadhānam

Maintain breakless awareness on that supreme energy which is the seed of the universe.

3.16. āsanasthaḥ sukhaṁ hrade nimajjati

Seated in that real posture, he effortlessly dives in the ocean of nectar.

3.17. svamātrānirmāṇamāpādayati

Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires.

3.18. vidyā ‘vināśe janmavināśaḥ

When his knowledge of the Self is permanently established, then birth (and death) are gone forever.

3.19. kavargādiṣu māheśvaryādyāḥ paśumātaraḥ

In the world of letters, words and sentences, the eight energies of the Lord, who are the mothers of beasts (take control and hold him).

3.20. triṣu caturthaṁ tailavadāsecyam

The fourth state (turya) must be expanded like oil so that it pervades the other three: waking, dreaming and deep sleep.

3.21. magnaḥ svacittena praviśet

The yogī who is merged in his self must enter completely with his mind filled with great awareness.

3.22. prāṇasamācāre samadarśanam

When his breath begins to slowly move out toward the external state, then he also experiences the pervasion of God consciousness there.

3.23. madhye ‘varaprasavaḥ

He does not experience the state of God consciousness in the center of these three states.

3.24. mātrāsvapratyayasaṁdhāne naṣṭasya punarutthānam

When a yogī, in coming out from samādhi, also attempts to maintain awareness of God consciousness in the objective world, then, even though his real nature of self is destroyed by the inferior generation of self-consciousness, he again rises in that supreme nature of the self.

3.25. śivatulyo jāyate

He becomes just like Śiva.

3.26. śarīravṛittirvratam

His virtuous behavior is the maintenance of his body.

3.27. kathā japaḥ

Ordinary talk of life is the recitation of mantra.

3.28. dānamātmajñānam

His only purpose for remaining in his body is to impart knowledge to others.

3.29. yo’vipastho jñāhetuśca

The one who rules the wheel of energies becomes the cause of inserting knowledge in others.

3.30. śvaśaktipracayo’sya viśvam

For him, this universe is the embodiment of his collective energies.

3.31. sthitilayau

This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions.

3.32. tatpravṛittāvapyanirāsaḥ saṁvettṛibhāvāt

Although he is determined in creating, protecting and destroying the universe, even then he is not separated from the real state of his subjectivity.

3.33. sukhaduḥkhayorbahirmananam

He experiences his joy and his sadness just like an object, with “this-consciousness” separate from his being.

3.34. tadvimuktastu kevalī

Separated from pleasure and pain, he is established in real seclusion.

3.35. mohapratisaṁhatastu karmātmā

The yogī whose God consciousness is destroyed by this state of illusion is dependent on his action.

3.36. bhedatiraskāre sargāntarakarmatvam

He drives away the field of differentiated perceptions and enters into a new world of God consciousness.

3.37. karaṇa śaktiḥ svato’nubhavāt

The power of creation is the experience of every individual.

3.38. tripadādyanuprāṇanam

Emerging from turya, insert the absolute bliss of that state into the waking, dreaming and deep sleep states and they will become one with that state of turya.

3.39. citta sthitivaccharīra karaṇabāhyeṣu

This awareness of God consciousness should not only be infused in that state where one’s mind is established in one-pointedness but it should also be infused in the establishment of his body, in his organic actions and in the external objective world.

3.40. abhilāṣādbahirgatiḥ saṁvāhyasya

Due to the insatiable and insistent desire to fill the gap (in his nature), his flow and movement are toward the objective world, not subjective consciousness, and so he is carried from one birth to another.

3.41. tadārūḍhapramitestatkṣayājjīva saṁkṣayaḥ

All desire vanishes in that fortunate person whose consciousness is established in his own real nature. For him the state of being a limited individual has ended.

3.42. bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ

For him, the five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Śiva.

 

The text raises many interesting thoughts and ramifications.  Implying in 3.29 that one can "insert knowledge" in others.  And things like the universe is his energies in 3.31.  Also, he becomes just like God/Siva in 3.25.

 

Any thoughts?

 

 

[Apech]

That's a very flowery and wordy translation if I may say so (based on my limited Sanskrit).

[gatito]

Apech is correct and I noticed that he was similarly correct in highlighting another extremely poor translation to the OP here in September 2011...

 

Edit to add:

 

*** Thread Split ***

 

Thread split to Vasagupta's Shiva Sutras for a decent translation as well as in the interests of informed, educated (and perhaps even intelligent) discussion.

 

Edited December 12, 2016 by gatito

[Apech]

Apech is correct and I noticed that he was similarly correct in highlighting another extremely poor translation to the OP here in September 2011...

 

 

I'm touched that you are following and remembering all my posts.

[Jeff]

That's a very flowery and wordy translation if I may say so (based on my limited Sanskrit).

 

The translation is from Swami Lakshmanjoo, a Kashmir Shaivism lineage master.  Would you like to suggest a different translation? Or know of someone else more qualified?

[Kubba]

 

I thought it might be interesting to discuss the Shiva sutras and what they state and imply relative to approach and what is possible.  The sutras are sort of naturally broken into three sections and paths relative to one's "potential".  I thought we might start with the "highest" one and see what everyone thought...

 

3.1. ātmā cittam

Individual being is the mind entangled in the wheel of repeated birth and death.

3.2. jñānaṁ bandhaḥ

(For this limited individual), all knowledge is bondage.

3.3. kalādīnāṁ tattvānāmaviveko māyā

Being unable to possess the undifferentiated knowledge of the thirty-one elements, you live in those elements, from kalā to pṛithvī (earth), which are the expansion of the energy of illusion (māyā śakti).

3.4. śarīre saṁhāraḥ kalānām

You must make all the circles (kalās) in your body enter one into the other from gross to subtle.

3.5. nāḍīsaṁhāra-bhūtajaya-bhūtakaivalya-
 bhūtapṛithaktvāni

The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath, and removing your consciousness from the grip of the elementary field, …

3.6. mohāvaraṇātsiddhih

… these powers are brought into existence when a yogi’s consciousness is covered by the energy of illusion (māyā).

3.7. mohajayād anantābhogāt sahajavidyājayaḥ

After conquering the field of illusion (māyā) by destroying its many impressions, one attains the victory of the pure knowledge of consciousness.

3.8. jāgratdvitīyakarah

The waking state is another formation of his real nature of consciousness.

3.9. nartaka ātmā

The dancer in this field of universal dance is his self of universal consciousness.

3.10. raṅgo’ntarātmā

The player is the internal soul.

3.11. prekṣakāṇīndriyāṇi

His own organs are spectators.

3.12. dhīvaśātsattvasiddhiḥ

By means of a supreme intellect filled with awareness of the self, this yogī experiences that he is actually acting.

3.13. siddhaḥ svatantrabhāvaḥ

The state of absolute independence is already achieved.

3.14. yathā tatra tathānyatra

This (absolute independence) is the same in the external world as it was in samādhi.

3.15. bījāvadhānam

Maintain breakless awareness on that supreme energy which is the seed of the universe.

3.16. āsanasthaḥ sukhaṁ hrade nimajjati

Seated in that real posture, he effortlessly dives in the ocean of nectar.

3.17. svamātrānirmāṇamāpādayati

Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires.

3.18. vidyā ‘vināśe janmavināśaḥ

When his knowledge of the Self is permanently established, then birth (and death) are gone forever.

3.19. kavargādiṣu māheśvaryādyāḥ paśumātaraḥ

In the world of letters, words and sentences, the eight energies of the Lord, who are the mothers of beasts (take control and hold him).

3.20. triṣu caturthaṁ tailavadāsecyam

The fourth state (turya) must be expanded like oil so that it pervades the other three: waking, dreaming and deep sleep.

3.21. magnaḥ svacittena praviśet

The yogī who is merged in his self must enter completely with his mind filled with great awareness.

3.22. prāṇasamācāre samadarśanam

When his breath begins to slowly move out toward the external state, then he also experiences the pervasion of God consciousness there.

3.23. madhye ‘varaprasavaḥ

He does not experience the state of God consciousness in the center of these three states.

3.24. mātrāsvapratyayasaṁdhāne naṣṭasya punarutthānam

When a yogī, in coming out from samādhi, also attempts to maintain awareness of God consciousness in the objective world, then, even though his real nature of self is destroyed by the inferior generation of self-consciousness, he again rises in that supreme nature of the self.

3.25. śivatulyo jāyate

He becomes just like Śiva.

3.26. śarīravṛittirvratam

His virtuous behavior is the maintenance of his body.

3.27. kathā japaḥ

Ordinary talk of life is the recitation of mantra.

3.28. dānamātmajñānam

His only purpose for remaining in his body is to impart knowledge to others.

3.29. yo’vipastho jñāhetuśca

The one who rules the wheel of energies becomes the cause of inserting knowledge in others.

3.30. śvaśaktipracayo’sya viśvam

For him, this universe is the embodiment of his collective energies.

3.31. sthitilayau

This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions.

3.32. tatpravṛittāvapyanirāsaḥ saṁvettṛibhāvāt

Although he is determined in creating, protecting and destroying the universe, even then he is not separated from the real state of his subjectivity.

3.33. sukhaduḥkhayorbahirmananam

He experiences his joy and his sadness just like an object, with “this-consciousness” separate from his being.

3.34. tadvimuktastu kevalī

Separated from pleasure and pain, he is established in real seclusion.

3.35. mohapratisaṁhatastu karmātmā

The yogī whose God consciousness is destroyed by this state of illusion is dependent on his action.

3.36. bhedatiraskāre sargāntarakarmatvam

He drives away the field of differentiated perceptions and enters into a new world of God consciousness.

3.37. karaṇa śaktiḥ svato’nubhavāt

The power of creation is the experience of every individual.

3.38. tripadādyanuprāṇanam

Emerging from turya, insert the absolute bliss of that state into the waking, dreaming and deep sleep states and they will become one with that state of turya.

3.39. citta sthitivaccharīra karaṇabāhyeṣu

This awareness of God consciousness should not only be infused in that state where one’s mind is established in one-pointedness but it should also be infused in the establishment of his body, in his organic actions and in the external objective world.

3.40. abhilāṣādbahirgatiḥ saṁvāhyasya

Due to the insatiable and insistent desire to fill the gap (in his nature), his flow and movement are toward the objective world, not subjective consciousness, and so he is carried from one birth to another.

3.41. tadārūḍhapramitestatkṣayājjīva saṁkṣayaḥ

All desire vanishes in that fortunate person whose consciousness is established in his own real nature. For him the state of being a limited individual has ended.

3.42. bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ

For him, the five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Śiva.

 

The text raises many interesting thoughts and ramifications.  Implying in 3.29 that one can "insert knowledge" in others.  And things like the universe is his energies in 3.31.  Also, he becomes just like God/Siva in 3.25.

 

Any thoughts?

 

I just needed it

[Apech]

The translation is from Swami Lakshmanjoo, a Kashmir Shaivism lineage master.  Would you like to suggest a different translation? Or know of someone else more qualified?

 

 

Is he an English speaker?  If not someone is translating his interpretation and not the original words.  I would ask gatito this is his territory, if you want an alternative translation. 

[dwai]

 

I thought it might be interesting to discuss the Shiva sutras and what they state and imply relative to approach and what is possible.  The sutras are sort of naturally broken into three sections and paths relative to one's "potential".  I thought we might start with the "highest" one and see what everyone thought...

 

3.1. ātmā cittam

Individual being is the mind entangled in the wheel of repeated birth and death.

3.2. jñānaṁ bandhaḥ

(For this limited individual), all knowledge is bondage.

3.3. kalādīnāṁ tattvānāmaviveko māyā

Being unable to possess the undifferentiated knowledge of the thirty-one elements, you live in those elements, from kalā to pṛithvī (earth), which are the expansion of the energy of illusion (māyā śakti).

3.4. śarīre saṁhāraḥ kalānām

You must make all the circles (kalās) in your body enter one into the other from gross to subtle.

3.5. nāḍīsaṁhāra-bhūtajaya-bhūtakaivalya-
 bhūtapṛithaktvāni

The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath, and removing your consciousness from the grip of the elementary field, …

3.6. mohāvaraṇātsiddhih

… these powers are brought into existence when a yogi’s consciousness is covered by the energy of illusion (māyā).

3.7. mohajayād anantābhogāt sahajavidyājayaḥ

After conquering the field of illusion (māyā) by destroying its many impressions, one attains the victory of the pure knowledge of consciousness.

3.8. jāgratdvitīyakarah

The waking state is another formation of his real nature of consciousness.

3.9. nartaka ātmā

The dancer in this field of universal dance is his self of universal consciousness.

3.10. raṅgo’ntarātmā

The player is the internal soul.

3.11. prekṣakāṇīndriyāṇi

His own organs are spectators.

3.12. dhīvaśātsattvasiddhiḥ

By means of a supreme intellect filled with awareness of the self, this yogī experiences that he is actually acting.

3.13. siddhaḥ svatantrabhāvaḥ

The state of absolute independence is already achieved.

3.14. yathā tatra tathānyatra

This (absolute independence) is the same in the external world as it was in samādhi.

3.15. bījāvadhānam

Maintain breakless awareness on that supreme energy which is the seed of the universe.

3.16. āsanasthaḥ sukhaṁ hrade nimajjati

Seated in that real posture, he effortlessly dives in the ocean of nectar.

3.17. svamātrānirmāṇamāpādayati

Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires.

3.18. vidyā ‘vināśe janmavināśaḥ

When his knowledge of the Self is permanently established, then birth (and death) are gone forever.

3.19. kavargādiṣu māheśvaryādyāḥ paśumātaraḥ

In the world of letters, words and sentences, the eight energies of the Lord, who are the mothers of beasts (take control and hold him).

3.20. triṣu caturthaṁ tailavadāsecyam

The fourth state (turya) must be expanded like oil so that it pervades the other three: waking, dreaming and deep sleep.

3.21. magnaḥ svacittena praviśet

The yogī who is merged in his self must enter completely with his mind filled with great awareness.

3.22. prāṇasamācāre samadarśanam

When his breath begins to slowly move out toward the external state, then he also experiences the pervasion of God consciousness there.

3.23. madhye ‘varaprasavaḥ

He does not experience the state of God consciousness in the center of these three states.

3.24. mātrāsvapratyayasaṁdhāne naṣṭasya punarutthānam

When a yogī, in coming out from samādhi, also attempts to maintain awareness of God consciousness in the objective world, then, even though his real nature of self is destroyed by the inferior generation of self-consciousness, he again rises in that supreme nature of the self.

3.25. śivatulyo jāyate

He becomes just like Śiva.

3.26. śarīravṛittirvratam

His virtuous behavior is the maintenance of his body.

3.27. kathā japaḥ

Ordinary talk of life is the recitation of mantra.

3.28. dānamātmajñānam

His only purpose for remaining in his body is to impart knowledge to others.

3.29. yo’vipastho jñāhetuśca

The one who rules the wheel of energies becomes the cause of inserting knowledge in others.

3.30. śvaśaktipracayo’sya viśvam

For him, this universe is the embodiment of his collective energies.

3.31. sthitilayau

This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions.

3.32. tatpravṛittāvapyanirāsaḥ saṁvettṛibhāvāt

Although he is determined in creating, protecting and destroying the universe, even then he is not separated from the real state of his subjectivity.

3.33. sukhaduḥkhayorbahirmananam

He experiences his joy and his sadness just like an object, with “this-consciousness” separate from his being.

3.34. tadvimuktastu kevalī

Separated from pleasure and pain, he is established in real seclusion.

3.35. mohapratisaṁhatastu karmātmā

The yogī whose God consciousness is destroyed by this state of illusion is dependent on his action.

3.36. bhedatiraskāre sargāntarakarmatvam

He drives away the field of differentiated perceptions and enters into a new world of God consciousness.

3.37. karaṇa śaktiḥ svato’nubhavāt

The power of creation is the experience of every individual.

3.38. tripadādyanuprāṇanam

Emerging from turya, insert the absolute bliss of that state into the waking, dreaming and deep sleep states and they will become one with that state of turya.

3.39. citta sthitivaccharīra karaṇabāhyeṣu

This awareness of God consciousness should not only be infused in that state where one’s mind is established in one-pointedness but it should also be infused in the establishment of his body, in his organic actions and in the external objective world.

3.40. abhilāṣādbahirgatiḥ saṁvāhyasya

Due to the insatiable and insistent desire to fill the gap (in his nature), his flow and movement are toward the objective world, not subjective consciousness, and so he is carried from one birth to another.

3.41. tadārūḍhapramitestatkṣayājjīva saṁkṣayaḥ

All desire vanishes in that fortunate person whose consciousness is established in his own real nature. For him the state of being a limited individual has ended.

3.42. bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ

For him, the five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Śiva.

 

The text raises many interesting thoughts and ramifications.  Implying in 3.29 that one can "insert knowledge" in others.  And things like the universe is his energies in 3.31.  Also, he becomes just like God/Siva in 3.25.

 

Any thoughts?

Well,  that particular could  be interpreted as being Shiva himself. As who else rules the wheel of energy but God himself?

Another way to look at it is, an Yogi who has mastered the flow of energy within themselves, activated Kundalini shakti, can induce it in others. But putting it into context, considering the previous sutras, it becomes clear that it is indeed referring to a realized Yogi.

 

But that said, based on practical experiences, it seems that, if in mundane life, we change teachers as our level of knowledge grows, why can't that  model be applicable in spiritual pursuits as well?

 

Often, people start hatha yoga practice for physical and health reasons. After some period of serious practice, they might move on to teachers who can teach the spiritual aspects. This is often also the case wrt all the classical darshanas.

 

Thanks

 

Dwai

Edited January 22, 2016 by dwai

[Jeff]

Is he an English speaker?  If not someone is translating his interpretation and not the original words.  I would ask gatito this is his territory, if you want an alternative translation. 

 

Yes, he was an english speaker with over twenty years of setting up an international english speaking organization in addition to his work in india.  Your can read about it here, including his lineage history.  He is pretty much universally accepted as the Kasmir Shaivism guy...  

 

http://www.universalshaivafellowship.org

[Jeff]

Well,  that particular could  be interpreted as being Shiva himself. As who else rules the wheel of energy but God himself?

Another way to look at it is, an Yogi who has mastered the flow of energy within themselves, activated Kundalini shakti, can induce it in others. But putting it into context, considering the previous sutras, it becomes clear that it is indeed referring to a realized Yogi.

 

But that said, based on practical experiences, it seems that, if in mundane life, we change teachers as our level of knowledge grows, why can't that  model be applicable in spiritual pursuits as well?

 

Often, people start hatha yoga practice for physical and health reasons. After some period of serious practice, they might move on to teachers who can teach the spiritual aspects. This is often also the case wrt all the classical darshanas.

 

Thanks

 

Dwai

 

I think you raise some good points, but I think it is also interesting because the text says that one "becomes like" Siva.  Hence sort of implying that you become kind of another one, rather than just sort ceasing into Siva as other Hindu traditions tend to imply.

[dwai]

I think you raise some good points, but I think it is also interesting because the text says that one "becomes like" Siva.  Hence sort of implying that you become kind of another one, rather than just sort ceasing into Siva as other Hindu traditions tend to imply.

Well depending on which tradition you are approaching it from, the interpretations vary. Advaita is not the ONLY approach

 

Also it accepted (at least in India itself) that there walk many immortals, sthita-prajna among us in the world. They very well are living embodiment of the Gods themselves.  So, I wouldn't find that possibility untoward. I know it will make some people react very negatively...but we all accept things as our experiences guide us.

 

I am far more open-minded (imho) about things, given my experiences in India (where I was born and raised, and lived till I was 25) as well as in the West.

Edited January 22, 2016 by dwai

[Apech]

Yes, he was an english speaker with over twenty years of setting up an international english speaking organization in addition to his work in india.  Your can read about it here, including his lineage history.  He is pretty much universally accepted as the Kasmir Shaivism guy...

 

http://www.universalshaivafellowship.org

 

 

Oh well I don't question his authority as a Shaivit but I don't like his translation - it's more like a commentary.  But that's just from the point of view of textual exegesis and nothing more.  For instance the first line doesn't say anything about the wheel of birth and death.

[Jeff]

Oh well I don't question his authority as a Shaivit but I don't like his translation - it's more like a commentary.  But that's just from the point of view of textual exegesis and nothing more.  For instance the first line doesn't say anything about the wheel of birth and death.

 

Here is another version from Jaideva Singh...

 

Third section

1. The being is consciousness. 

2. Knowledge the fetters. 

3. From the kalas, the thing called in non discrimination, Maya. 

4. In the body the dissolution of the kalas. 

5. The nadi dissolution is the victory over the elements, freedom from the elements, separation of the elements. 

6. Siddhi from the appearance of delusion. 

7. The victory over delusion is the victory of spontaneous knowledge, which is of endless extent. 

8. From the waking state, the world is a ray. 

9. The essence is the dancer. 

10. The inner essence is the theatre stage. 

11. The sense organs are the audience. 

12. Insight from will is the pure siddhi. 

13. Accomplishment means transformation into independence. 

14. As there, so elsewhere. 

15. Attention is the bija. 

16. Asana is the happiness of immersion in Shakti. 

17. One's own measure is the measure suitable for measuring, giving guidance. 

18. Imperishable knowledge means destruction of births. 

19. In the Ka-series are Maheshvari and so forth, the beast-mothers. 

20. Pour the fourth in the three like oil diffusing in water. 

21. One should enter, immersed, by one's own consciousness. 

22. Equally the practice of breath produces a similar sight. 

23. In the centre, emanating the lower. 

24. In the measure of one's own trust in the abode is this prevented again from appearing. 

25. One knows equality with Shiva. 

26. The existence of the body becomes a religious vow. 

27. Conversation is mantra recitation. 

28. The act of offering is being-wisdom. 

29. Whosoever is in this state is the means of knowledge. 

30. The universe becomes an aggregate of his Shaktis. 

31. Both maintenance and dissolution. 

32. Though subject to the cyclic law, one is not excluded from self experience. 

33. Happiness and sadness become external. 

34. Set free from that, one is complete. 

35. The being of action is a heap of delusion. 

36. Sundering the internal stream proceeding from action. 

37. The creative Shakti from one's own spirit-perception-feeling. 

38. The primordial animating one with three parts. 

39. Observation remaining, the body creates action externally. 

40. From wanting external actions arises the collective being. 

41. When really reaching that, through its destruction, the embodied being is destroyed. 

42. When the element-sheaths are released, at that time one becomes supreme and equal to the lord. 

43. The inherent union of breath. 

44. What is meant by restraint in the centre of the brow? The left and right in the central channel. 

45. Again and again comes all encompassing awareness.

 

[Jeff]

Here is another translation by Georg Feuerstein 

 

Book III

The [phenomenal] self (âtman) is the mind (citta). (3.1)

[Finite] knowledge is bondage. (3.2)

Mâyâ is nondifferentiation (aviveka) about the principles [of existence (tattva)], such as [limited] activity (kalâ). (3.3)

Dissolution of the parts (kalâ) [should be achieved] in the body. (3.4)

Comments: According to Kshemarâja’s commentary, the kalâs in question are the various ontological principles or categories (tattvas), such as the elements, the subtle elements, and the mind.

Dissolution of the currents (nâdî) [of the life force], conquest of the elements, isolation from the elements, and separation from the elements [are accomplished through yogic contemplation]. (3.5)

[Paranormal] power (siddhi) [results] from a veil of delusion (moha). (3.6)

Through the conquest of delusion, through infinite enjoyment (âbhoga) [of the Real, there comes about] the conquest of spontaneous wisdom. (3.7)

[The enlightened adept is always] awake; [for him] the second one [i.e., the world of duality] is a ray-of-light. (3.8)

Comments: The world is a “ray-of-light” (kara) because the enlightened adept experiences it as identical with the divine Reality.

The self (âtman) [of the enlightened adept is like] a dancer. (3.9)

Comments: The meaning of this obscure aphorism is that enlightened adepts, though they may engage in all kinds of activities, are only play- acting so to speak. They are not really involved in their actions, because they have ceased to identify with the limited body-mind and its functions.

The inner self (antar-âtman) [of the enlightened adept is like] a stage. (3.10)

Comments: This aphorism, which continues with the dramatic metaphor of sûtra 3.8, emphasizes that the enlightened adept is pure witness. He is constantly and continuously aware of the contents of his own mind, which no longer has the power to delude him.

The senses are [like] spectators. (3.11)

Through the force of [transcendental] insight (dhî), power over sattva [is obtained]. (3.12)

Comments: The term sattva, or “realness,” stands for the luminous aspect of Nature. It is one of the three primary constituents of phenomenal existence. The compound sattva-siddhi also can be understood in the sense of “perfection of luminosity.” Both senses are applicable.

[Thus] the condition of independence (sva-tantra) [or liberation] is accomplished. (3.13)

As [the adept accomplishes transcendental independence, or liberation] in [regard to] this [body], so [does he accomplish perfect independence in regard to] all else. (3.14)

Attentiveness (avadhâna) to the “seed” (bîja) [i.e., the Source of the world, should be cultivated]. (3.15)

He who is established in the seat (âsana) [of the transcendental Consciousness] easily plunges into the “lake” [i.e., the ultimate Reality]. (3.16)

He effects creation by his own measure. (3.17)

Comments: Since the enlightened adept is one with the divine Reality, he or she also is the absolute creator of everything.

While wisdom prevails, the elimination of [future] birth [is certain]. (3.18)

Maheshvarî and so forth, [residing] in the classes [of letters of the alphabet] beginning with ka, are the mothers of “beasts” (pashu) [i.e., fettered beings, but they have no power over the enlightened adept in whom wisdom blossoms.] (3.19)

The Fourth [i.e., the ultimate Reality] should be poured like oil into the three [conditional modes of consciousness, namely waking, dream sleep, and deep sleep]. (3.20)

He should enter [into the Fourth] by immersing himself with his mind (citta). (3.21)

Upon the equalization of the life force (prâna), [there comes about] the vision of sameness. (3.22)

Comments: When the breath is no longer erratic and the body’s energies are harmonized, the mind too is balanced. Then everything reveals itself as the same One.

In the interim, [there occurs] the generation of inferior [states of consciousness]. (3.23)

Comments: The yogin, who has not yet fully and stably realized the ultimate Reality, experiences intermittently lower states of consciousness, which lack full awareness of the fundamental sameness of all things.

Upon [ecstatic] union between the self-concept (sva-pratyaya) and objects (mâtra), [the yogin brings about] the reemergence of the vanished [vision of sameness]. (3.24)

He becomes like Shiva. (3.25)

[Retaining] the functioning of the body [for the sake of others is his only] vow. (3.26)

[His] conversation is recitation. (3.27) Self-knowledge is [his] gift [to others]. (3.28)

And he who is established in Avipa is a cause of [higher] knowledge (jna). (3.29)

Comments: In Kshemarâja’s tenth-century commentary, the difficult compound avipa-stha is explained as “established in the protector (pa) of animals (avi),” that is, “established in those who protect the finite beings.” Thus, it is taken to refer to the Goddesses that preside over the letters of the Sanskrit alphabet.

For him the universe is an extension of his [innate] power. (3.30)

The maintenance and absorption [of the universe are likewise an extension of his innate power]. (3.31)

Despite such activity [as the maintenance and absorption of the universe, there is] no discontinuity owing to [the enlightened adept’s] condition as witness. (3.32)

[The adept] considers pleasure and pain as external. (3.33) Free from these, he is indeed alone (kevalin). (3.34)

However, the dynamic [or karmic] self [i.e., the unenlightened personality] is afflicted by delusion. (3.35)

Upon the eclipse of differentiation [based on the unenlightened mind, the adept acquires] the capacity for [bringing forth] other creations. (3.36)

The power of creation [is well established] on account of one’s own experience [in dreams and meditation, etc.]. (3.37)

[There should be] animation of the three states [of unenlightened consciousness] by the principal [state, which is Reality itself]. (3.38)

As with the [various] states of consciousness, [there should also be animation by the ultimate Reality] in regard to body, senses, and external [objects]. (3.39)

For the “confluent” (samvâhya) [unenlightened individual, there is constant] extroversion (bahir-gati) because of desire. (3.40)

Comments: Driven by desire, the consciousness of the unenlightened person habitually flows out toward the external world. This externalizing flux of attention is captured well in the rare word samvâhya, denoting the individual who “flows together” with objects.

For him who is in the condition of being rooted in that [Fourth, or ultimate Reality, there results] termination of individuality (jîva) owing to the ending of that [desire for contact with objects]. (3.41)

Then, he who has the elements for his covering is released, mighty, supreme, and the same as the Lord [i.e., Shiva]. (3.42)

The connection with the life force (prâna) is natural. (3.43)

Comments: The meaning of this aphorism appears to be that even though finite life depends on the connection of the life force with a particular consciousness, in the case of the enlightened adept, this is not an intrinsic limitation. In fact, prâna is a manifestation of the ultimate Reality. Ultimately, prâna is the universal Life itself.

Through constraint (samyama) [i.e., through ecstatic identification with] the innermost center of the nose, how [can the ultimate Reality not be realized] in the left, the right, and the central [channels of the life force]? (3.44)

Comments: This is another obscure aphorism carrying a wealth of esoteric information. The innermost center (antar-madhya) of the nose (nâsikâ) is really the core of the life force or consciousness. By practicing successively concentration, meditation, and ecstasy relative to that subtle central point, the adept is able to abide as the ultimate Reality, regardless of whether the life force flows through the left channel, the right channel, or the central channel. In Tantrism and Hatha-Yoga, these channels through which the life force circulates are respectively known as idâ-nâdî, pingalâ-nâdî, and sushumnâ-nâdî. The Shiva-Sûtra uses the word saushumna for the last, which is the most important, since it is the conduit for the awakened kundalinî-shakti, the psychospiritual power that brings about a total alchemical transmutation of the human body-mind.

[in the case of the yogin] let there be repeatedly the opening-and- closing [of the vision of sameness]. (3.45)

Comments: The phrase pratimîlana is a technical expression of Kashmiri Shaivism. Here rendered as “opening-and-closing,” it literally means “counter-closing.” It refers to the high yogic art of seeing the ultimate Reality, Shiva, both within oneself and in the outer world. This practice comprises both subjective ecstasy (as epitomized in the closing of the

eyes, or nimîlana) and objective ecstasy (as epitomized in the opening of the eyes, or unmîlana). This condition is otherwise known as spontaneous ecstasy, or sahaja-samâdhi. 

[3bob]

Btw, there are six major schools of Saivism with their variations ....and God only knows how many smaller branches from there?

[Wells]

.

Edited May 10, 2016 by Wells

[Kubba]

Well, that particular could be interpreted as being Shiva himself. As who else rules the wheel of energy but God himself?

Another way to look at it is, an Yogi who has mastered the flow of energy within themselves, activated Kundalini shakti, can induce it in others. But putting it into context, considering the previous sutras, it becomes clear that it is indeed referring to a realized Yogi.

 

But that said, based on practical experiences, it seems that, if in mundane life, we change teachers as our level of knowledge grows, why can't that model be applicable in spiritual pursuits as well?

 

Often, people start hatha yoga practice for physical and health reasons. After some period of serious practice, they might move on to teachers who can teach the spiritual aspects. This is often also the case wrt all the classical darshanas.

 

Thanks

 

Dwai

I think that it reffers also to what they call Guru principle, just ussing different terminology. Putting knowledge into others. In Muktananda's "the secret of siddhas" I saw somewhere that reaching real yogihood happends only through grace of Guru or through intensive awakening.

So probably real yogi as manifestation of grace emanates his realisation to other peoples bodies, unfolding this way knowledge and transformation in them.

[Jeff]

Jeff,

first of all thank you very much to bringing this treasure to our awareness.

I was completely ignorant before that this text existed!

A very interesting text indeed.

 

Glad you like it. There are many such gems in Kashmir Shaivism. Also, what I have quoted is just the third and mos "advanced" of the three approaches. The other two also have very powerful insights.

[dwai]

I think that it reffers also to what they call Guru principle, just ussing different terminology. Putting knowledge into others. In Muktananda's "the secret of siddhas" I saw somewhere that reaching real yogihood happends only through grace of Guru or through intensive awakening.

So probably real yogi as manifestation of grace emanates his realisation to other peoples bodies, unfolding this way knowledge and transformation in them.

Based on my experiences with my teacher, we are charged up and cleansed of junk in our system just by being in the presence of a master.

 

Yes they can transmit knowledge in a completely non-verbal way. My teacher teaches tai chi and Daoist cultivation but is a follower And devotee of Shri satya Sai baba. It might seem strange to many, but he says at high levels of development it's all just a flow of energy and emptiness.

Edited January 23, 2016 by dwai

[Jeff]

I think that it reffers also to what they call Guru principle, just ussing different terminology. Putting knowledge into others. In Muktananda's "the secret of siddhas" I saw somewhere that reaching real yogihood happends only through grace of Guru or through intensive awakening.

So probably real yogi as manifestation of grace emanates his realisation to other peoples bodies, unfolding this way knowledge and transformation in them.

 

Very good point.

 

Abhinavagupta (the brilliant 9th century KS mystic) explains it here...

 

"The tantric practitioner who has penetrated into the heart whose essence is pure existence and potency, who because of the particular efficacy of the practice of the ritual adoration is capable of remembering perfectly the "mantra" thus attains to a very high degree the potency of the "mantra" which is the reality known as the Heart. by the particular efficacy of the ritual of adoration he crosses over completely, either by himself or as the result of the clear and pristine lotus-word of the teacher, and obtains the power of the "mantra", whose essential characteristic is the Heart, and in this way he attains liberation in this very life."

-The Triadic Heart of Siva

 

The "ritual of adoration" is the sharing presence/transmission. The "heart" in KS is somewhat like the modern concept of consciousness. The "mantra" is the primordial vibration or energy.

 

[3bob]

Note: When it comes to this or that master or school and their teachings we should say, 'I' think this is what they are saying or mean -- or 'I' feel that their material may correlate to my experience in this or that way --- for then we are not co-opting teachings to prove how smart we are.   There are very few of us here who are directed to teach by a lineage holder or give direct interpretations of their school and it's teachings.  (and if you happen to be then you need to make that very clear) So it is even more dubious and or nuts when we the start to argue about who is the smartest when it comes to degrees of or forms of interpretation of such material's.

Edited January 23, 2016 by 3bob

[Jeff]

More interesting stuff from Abhinavagupta...

 

 

"The question is thus appropriate because contentment (enlightenment) is not possible without a conscious realization. Contentment is of two kinds. The first is effected by means of absorption (samavesa) and consists of magical powers. The second is attained by reaching a condition of conscious heart-felt realization, and it is the state of being liberated while still alive."

 

The concept that enlightenment consists of "magical powers" also seems to lead to greater understanding of the meaning of 3.25. śivatulyo jāyate - He becomes just like Śiva.

Edited January 23, 2016 by Jeff

[Apech]

More interesting stuff from Abhinavagupta...

 

 

"The question is thus appropriate because contentment (enlightenment) is not possible without a conscious realization. Contentment is of two kinds. The first is effected by means of absorption (samavesa) and consists of magical powers. The second is attained by reaching a condition of conscious heart-felt realization, and it is the state of being liberated while still alive."

 

The concept that enlightenment consists of "magical powers" also seems to lead to greater understanding of the meaning of 3.25. śivatulyo jāyate - He becomes just like Śiva.

 

Where is that quote from please.?

[Jeff]

Where is that quote from please.?

 

Same as earlier...The Triadic Heart of Siva

[Jonesboy]

Is the sutra really talking about introducing new knowledge to a person or removing the obstructions that hide the knowledge that was always there through the use of transmission or abilities?