Shiva Sutras

The Shiva · sutras, technically akṣara · samāmnāya, are variously referred to as māheśvarāṇi sūtrāṇi, pratyāhāra · sūtrāṇi, varṇa · samāmnāya, etc., referring to a collection of fourteen aphorisms in the Sankr system of the vernacular azi -Aṣṭādhyāyī.
Pāṇini himself uses the word akṣara · samāmnāya while the common word “Shiva sutra” is a recent development, as Nandikeśvara states in his book Kāśikā, that the god Śiva sounded his drum fourteen times to reveal these sounds to Pāṇini. Named by Pāṇini to accompany his Aṣṭādhyāyī or to precede him.

Our knowledge of the physical world is based on working relationships. These organizations reveal the laws of the physical world. But how do we learn the nature of consciousness? There is no way to see personal awareness because we know about relationships with the wonderful world. The Vedas accurately addressed this fundamental question of the nature of knowledge. The distinguishing feature of the Vedas was emphasized by Dayananda (1824-1883) and Aurobindo (1872-1950). It is evident in the Upanishads. For more information on Vedic culture see the latest book compiled by me (Feuerstein et al, 1995); the book summarizes new information from archeology and the history of science.
It has been less than a century since theories of relativity and quantum physics have brought the viewer center to the forefront of physics. It is not surprising, therefore, that the ideas of the Vedas, with their emphasis on understanding, have been a source of lasting inspiration in modern science. As is well known, the notion that brahman in the Vedas is the antitype of all possibilities, as in the statement praj ~ nana \ dm brahman, inspired the invention of the wave of quantum theory theory defined as the sum of all possibilities. Moore, 1989; Kak, 1995b).

Modern science has been very successful in explaining the nature of the physical universe. But this success did not bring us closer to solving the mystery of knowledge. In the application of quantum theory in the macroworld and in the testing of brain neuropsychology, one can no longer ignore the observer’s question (e.g. Kak, 1995a, 1995b, 1996a, 1996b, 1996c). The idea that the brain is somehow getting out of the communication problem within the brain is too simple to be taken for granted. It’s like Baron M \ unchhausen pulling himself out of a pole with his boot straps! If the mind strays from the story, how does it gain independence? If the world is governed by laws then how can we have the freedom to choose? If our independence (freedom of choice) is an epiphenomenon then are we going through the shadows? Should one consider knowledge to be the essence of truth? If so, what is the connection between knowledge and the physical world?
These are just some of the questions that we often encounter in Indian culture. Is there a lesson here for us?
Shiva Aphorisms (\ ‘Siva Sutras) (SS) repeated late Vedic perceptions of consciousness. According to legend, Vasugupta (c. 800 C.E. in Kashmir) ‘saw’ aphorisms (sutras) in his dream. The Siva Sutras led to the flourishing of the Kashmir (Kashmir Shaivism) school. It is because of the very clear exposition of issues that Kashmir Shaivism has had a profound impact on modern studies.
In this paper we present the translation, as well as the Sanskrit text, of the 78 SS aphorisms. (The number 78 itself is of great importance in the knowledge of the Vedic systof can be seen elsewhere (e.g. Kak 1994, 1995c)). The analysis provided in this paper is not based on the commentary tradition emerging from within Kashmir Shaivism (see e.g. Jaideva Singh, 1979; Dyczkowski, 1992) so as not to burden the reader with the weird terms of the tradition. I present my translation, as well as my analysis, in as modern a word as possible.

Part 1 – Sambhavopaya

1.1 caitanyamātmā

Selfishness is the essence of everything. It is pure consciousness, knowledge, wisdom, awareness, vitality, feeling, full of all existence.

1.2 jñānam bandhah

Worldly knowledge derived from the functions of the mind and senses and embedded in the masses is the source of slavery.

1.3 yonivarga kalāśarīram

The body is made up of tattvas born in the womb such as Kala, Nii, ego, mind, intelligence, senses, etc.

1.4 jñānādhisthāna mātrikā

The letters and forms of letters and sounds in the Sanskrit alphabet are full of knowledge and power in Shakti.

1.5 udyamo bhairavah

In the silence between two thoughts or two successive movements of thought during contemplation, the light of Bhairava (Brahman or Shiva) is visible.

1.6 śakticakrasandhāne viśvasamhārah

Using the power hidden in the Shakti chakras, one has to present the intended world as non-existent or invisible.

1.7 jāgrat-svapna-susupta-bhede turyābhogasambhavah

Enjoying Turya is possible during the transition between jagrat, svapna and susupta, just as you fall asleep or fall into a dream or wake up from a deep sleep.

1.8 jñānam jāgrat

Information from conscious awakening knowledge of jagrat. It is basically the knowledge of understanding, less than both, delusion, self-esteem, separation, separation, and ignorance.

1.9 svapno vikalpāh

Knowledge from a dream (svapna) to know vikalpa, imaginary or dream information. It is also under the influence of maya and deception.

1.10 aviveko māyāsausuptam

The information from deep sleep (susupta) is vague and lacks knowledge and intelligence. It is completely full of maya. Therefore, nothing is known about it.

1.11 tritayabhoktā vīreśah

As the king of mind and senses, Shiva is a fan of all three provinces. He is the one who stays awake, dreams and sleeps in a human body as part of his game, untouched by any of them.

1.12 vismayo yogabhūmikāh

Surprising and exciting is the state of turya, the supernatural, which occasionally occurs during the practice of yoga, which fills a person with wonderful emotions.

1.13 icchā śaktirumā kumārī

If it’s Money your power of will. You are a virgin goddess who should not be used for selfish gratification or desires. If you do, you will be under his wrath, and you will receive karma and sin.

1.14 drśyam śarīram

The body is a visible person. It retains its true, invisible identity. You should not think of your body as your own, just because you see it and cling to it. Know that it is just an outer cover.

1.15 hrdaye cittasamghattād drśyasvāpna darś-anam

When you purify your consciousness, flowing from the nadis, the heart and the chakras, you will understand the truth about the awakened world and dreams and see them as they really are, without being deceived by them.

1.16 śuddhatattvasandhānād vā apaśuśaktih

By meditating on the pure person, you can cleanse your mind and body, suppress the maya shaktis and conquer your animal nature, which is the cause of deception, selfishness, ignorance and enslavement.

1.17 vitarka ātmajñānam

By asking thoughtfully, meditatively and orderlyly for personal perceptions, distinguishing between what you are and what you are not, you will gain personal knowledge.

1.18 lokānandah samādhisukham

The sweetness of the world and the joy of samadhi are the same for the awakened and experienced yogi. Though he enjoys the pleasures of the world, he remains stable in the joy of discovering for himself.

1.19 śaktisandhāne śarīrotpattih

By meditating on shakti, a person gains the ability to create a new creature with a body or to transform an existing body or to appear in different bodies at the same time.

1.20 bhūtasandhāna bhūtaprthaktva viśvasam-ghattāh

Through practice, yogi develops the ability to combine or separate elements and combine various substances to create the earth with them.

1.21 śuddhavidyodayāccakreśatva siddhih

By first seeing the pure person in all things, known as shuddha vidya, one acquires a siddhi or royal power over the energy centers called chakras in the body.

1.22 mahāhradānusandhānānmantravīryānubhavah

Arriving at a large pool of pure consciousness inhabited by the great Parashakti called Maha Hrda, one hears the awakening of shaktis hidden in letters and sacred sounds.

Part 2 – Śāktopāya

2.1 cittah mantrah

The knowledge (chitta) of artificial yogi is as effective and efficient as the mantra, it has the power to persuade and express the shaktis who live in it just as the vocal cords can reveal the shaktis hidden in it.

2.2 prayatnah sādhakah

Through deliberate and direct effort, the yogi succeeds in persuading and becoming the master of the shaktis hidden in his knowledge and in the mantras he meditates on in one direct way.

2.3 vidyāśarīrasattā mantrarahasyam

The secret of the mantra is its knowledgeable body as a moving force. A yogi who illuminates the chitta and its mental body with pure knowledge acquires the same power and gains dominion over the mantra shaktis.

2.4 garbhe cittavikāso’viśistavidyāsvapnah

From the bloom of chitta on the filthy body filled with maya, vague information emerges like a dream with limited energy.

2.5 vidyāsamutthāne svābhāvike khecarī śivāvasthā

With the natural advent of the video, there is a light of knowledge about the curriculum and the acquisition of Shiva status and pure knowledge.

2.6 gururupāyah

The guru is a means of overcoming the pollution of the mind and body, awakening the mantra shaktis living in the trakas and gaining pure personal consciousness.

2.7 mātrkācakrasambodhah

With the help of a guru, the yogi acquires knowledge of the matrka chakra and how to use the mantra shaktis hidden in logical forms of speech to purify and visualize them.

2.8 śarīram havih

The body is a sacrifice to purification in which the mind and body filth is poured out into the fire of knowledge as a contribution to the shaktis who participate in it.

2.9 jñānam annam

In the sacrifice of purification, impure knowledge from the functions of the mind and senses in the state of awakening, dream and deep sleep and which cause ignorance, deception and enslavement should be offered as food in the purification sacrifice.

2.10 vidyāsamhāre taduttha svapna darśanam

When knowledge is thus destroyed in the purification rite, the yogi feels the earth as Shiva’s dream and her body as a formation. You see their folly and are strengthened in pure knowledge.

3- ānavopāya

3.1 ātmā cittam

Naturally, personal content and only knowledge. However, it is limited and dirty due to its association with tattvas on the body and the presence of maya that obscures its light and purity.

3.2 jñānam bandhah

The information from the internal organ (mind, senses, intelligence and ego) is binding because it creates dualism, delusion, selfishness, attachment and enslavement to samsara.

3.3 kalādīnām tattvānām aviveko māyā

Ignorance of various tattvas such as kala, etc., which makes the body subject to suffering and enslavement and confuses them as a real person, this is deceptive.

3.4 śarīre samhārah kalānām

To get rid of impurities in tattvas such as kala and discard them, one must participate in cleansing the body.

3.5 nādī samhāra bhūtajaya bhūtakaivalya bhūta-prithaktvāni

By eliminating pollution from the nadis and removing the barriers in it, man acquires the ability to control, disperse and separate the elements from himself and creation.

3.6 mohāvaranāt siddhih

One can gain supernatural power through the use of nadi samhara, buta jaya, etc., while being deceptively covered, but not the knowledge of pure tattva or self-awareness.

3.7 mohajayād anantābhogāt sahajavidyājayah

With the undoubted victory of the māya, one enters the higher state of Shiva and acquires true knowledge (sahajavidya) which is natural in the individual.

3.8 jāgrad dvitīyakarah

When the yogi is immersed in pure personal knowledge, the awakened world becomes second to him, like a ray or an extension or speculation within it.

3.9 nartaka ātmā

He sees himself as a dance star or an actor on stage set by himself, playing different roles in different ways to entertain himself.

3.10 rango’ntarātmā

The inner man is the stage where he performs a dance drama.

3.11 prekśakānīndriyāni

Emotional organs are spectators in that dance game.

3.12 dhīvaśāt sattvasiddhih

By controlling intelligence (dhi) and understanding, by using the right methods with the right information, purity is achieved.

3.13 siddhah svatantrabhāvah

By associating with Shiva, a state of freedom is found where knowledge arises automatically and man has the freedom to exercise his free will and act independently.

3.14.1 yathā tatra tathānyatra

As in the body so elsewhere the yogi enjoys unrestricted, unrestricted freedom.

3.14.2 visargasvābhāvyād abahih sthitestatsthitih

To the yogi man you see what is as widespread or external as his body or the world is not external, but only internal as his character and his pure consciousness.

3.15 bījāvadhānam

Since his mind is focused on Shiva, the yogi should practice concentrating on the seed or the root of cultivating chastity.

3.16 āsanasthah sukham hrade nimajjati

Staying focused, and his mind focused on the person with the power shakti, he should be immersed in the pool of pure consciousness.

3.17 svamātrā nirmānam āpādayati

With Parashakti now his inseparable part, the man-made yogi reflects nature.

3.18 vidyā avināśe janma vināśah

With the advent of immortal knowledge, there is the destruction of the causes of the cycle of birth and death.

3.19 kavargādisu māheśvaryādyāh paśumātarah

The Mahesvari and others of the “ka” group of shaktis became the mothers of pashus or animal-born creatures, covered with mayas.

3.20 trisu caturtham tailavadāsecyam

In the three regions of awakening, dreaming and deep sleep, the joy of the fourth state of turya should be reduced as fat.

3.21 magnah svacittena praviśet

With the absorption of the mind (chitta magna) by staying in a state of meditation (asana), one has to reach oneself with one’s consciousness (svachitta).

3.22 prāna samācāre samadarśanam

With the slow movement of the prana in the body, it appears to see the same or the same person in everyone.

3.23 madhye’vara prasarah

The cut-off state of happiness and dualism occurs during turya, when attention or control is lost or weakened.

3.24 mātrāsu svapratyaya sandhāne nastasya punarutthānam

By reconnecting with objects and the like and finding yourself in a state of incompatibility, the loss is reimbursed.

3.25 śivatulyo jāyate

In a combined state of enlightened consciousness, the yogi becomes pure and shiny like Shiva.

3.26 śarīravrttirvratam

Although freed from physical and bondage, she performs her bodily functions as penitent or worshipful acts to preserve life.

3.27 kathā japah

The expression of the liberated yogi has purity, holiness and the light of sacred groan.

3.28 dānam ātmajñānam

The doctrine of self-awareness through the release of the yogi is a gift to the world.

3.29 yo’vipastho jñāhetuśca

The one who was established as king in the avipa shaktis who controls avis (creatures in their animal form) is the source of knowledge and is best suited to provide personal information.

3.30 svaśakti pracayo’sya viśvam

Everywhere the exit or extension of his shaktis.

3.31 stithilayau

Preservation and destruction are also full of his shaktis and illuminated only by him.

3.32 tat pravrttāvapyanirāsah samvettrbhāvāt

Even during external activities such as creation and demolition, the pure self-esteem of a clean person remains constant.

3.33 sukha duhkhayorbahirmananam

Her equality and self-esteem prevail because she thinks that two things like pain and pleasure do not happen to her, but are external.

3.34 tadvimuktastu kevalī

Freed from such filth, attached to both, remains in unity like a kevali.

3.35 mohapratisamhatastu karmātmā

The real deceiver is a creature of karma. It is produced by karma, created by karma, directed and bound by karma.

3.36 bheda tiraskāre sargāntara karmatvam\

In both casting and separation, the ability to reflect another creation emerges.

3.37 karanaśaktih svato’nubhavāt

From his experience, the wise yogi recognizes his karanashakti or the power to cause, create or reveal truth at his will.

3.38 tripadādyanuprānanam

He also reinforces the three regions of consciousness (awakening, dreaming and deep sleep) and the three regions of activity (beginning, middle and end) in the first, the joy of turya or its memory.

3.39 cittasthitivat śarīra karana bāhyesu

Just as he fills his mind (chitta) with the fourth form of turya, he must do the same when his mind is connected to his body, senses and external objects.

3.40 abhilāsādbahirgatih samvāhyasya (sambahyasya)

Because of desires, an ignorant and misguided person (samvāhya) goes out and walks among the things of the world.

3.41 tadārūdhapramitestatkśayājjīvasamkśayah

Fixing his consciousness in the fourth state of turya joy and the desires of oppression, the yogi melts the jiva in him and thus the limit and arrogance emanates from it.

3.42 bhūtakañcukī tadā vimukto bhūyah patisamah parah

Then, freed from the influence and control of the evil and hidden bodies, he is free and equal to the supreme king.

3.43 naisargikah prānasambandhah

In the visual sense, although freed from the jiva ends, contact with the prana remains natural, smooth and flowing due to the light of the nadis.

3.44 nāsikāntarmadhya samyamāt kimatra savyāpasavya sausumnesu

After performing samyama or controlling the prana shakti left, right and center nadis, what else should be done?

3.45 bhūyah syāt pratimīlanam

With the enlightenment of the knowledge and the end of humanity, the pure man returns to his original state, pure again.