1. Shiva Sutras Yoga of Supreme Identity Jaidev Singh MLBD

Siva Sutras The yoga of Supreme Identity

JAIDEVA SINGH

By the same author:

SPANDA-KARIKAS

The Divine Creative Pulsation

This work elaborates the dynamic side of consciousness and serves as a commentary on the Siva Sutras. According to Saivagama, the Divine Consciousness is not simply cold, inert intellection. It is rather spanda, active, dynamic, throbbing with life, creative pulsation.

PRATYABHIJNAHRDAYAM

The Secret of Self-recognition

This work is a digest of the Pratyabhijna system of Kashmir Saiva philosophy prepared by Ksemaraja, avoiding all polemics. Pratyabhijna means recognition. Jiva is Siva; by identifying himself with his body, Jiva has forgotten his real nature. This teaching is meant to enable Jiva to recognise his own real self, i.e. Siva and to attain 'at-one-ment' with SIVA.

VIJNANABHAIRAVA

OR

Divine Consciousness

A classical treatise ofyoga practices and philosophy according to the Kashmir tradition of Saivism. Vijnanabhairava is a very ancient book on Yoga. It studiously eschews mechanical worship, external rites and ceremonies and goes directly to the heart of the problem of the union of human consciousness with the Divine. It describes 112 types of yoga. For this purpose, it makes full use of all the aspects of human life - prana, manas, imagination and intuition.

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Siva Sutras are considered to be a revealed book of the Yoga: supreme identity of the individual self with the Divine. Dr. Jaideva Singh has studied the book with the help of his guru Swami Laksmana Joo, the sole surviving exponent of this system in Kashmir and has provided an English translation of the Sutras together with the commentary of Ksemaraja. The subject matter is arranged as under: Each Sutra is given in Devanagari as well as in Roman Script. Then the mean- ing of every word of the Sutra is given in English, followed by a translation of the whole Sutra. This is followed by the Vimarsini Commentary in Sanskrit and its English translation, copious notes on important and technical words and a running exposition of the main ideas of the Sutra. A long introduction, together with an abstract of each Sutra, throws a flood of light on the entire system of Saiva Yoga. A glossary of technical terms and index are appended for the convenience of the reader.

Jaideva Singh (1893-1986) was a great scholar in musicology, philosophy and Sanskrit. A former principal of YD. College, Lakhimpur- Kheri, he served as Chief Producer in All- India Radio and among other posts acted as Chairman of U.P. Sangit Natak Academi. He was awarded Padma Bhushan by the Government of India in 1974. After his retirement he settled in Varanasi to study with M.M. Gopinath Kaviraj. He dedi- cated the later part of his life to the study with Kashmir Saivism. He published sev- eral books in Hindi and English transla- tions of Kashmir Saiva texts, such as Siva- Sutras, Spanda-Karika, Pratyabhijnahrdayam, Vijnanabhairava.

Select Reviews

The Siva Sutras are perhaps the most authoritative text of Kashmir Saivism and certainly it is an outstanding treatise on a definite system of philosophy. The experience of Sadasiva is 'I am this' and that of Iswara is 'This am I' and Sadvidya or Suddhavidya Tattva, where 'T' and 'This' side of experience are equally balanced. It is pertinendy pointed out that this philosophy is unique in merging the sadhaka to a state of bliss (ananda) com- pletely into the non-dualistic Siva.

KS. Ramakrishna Rao The Hindu (Madras), 3 July 1979

Siva Sutra Vimarsini is an important trea- tise of Saivism. The Sutras reveal the Yoga of supreme Identity of the individual self with the Divine. The translater has done singular ser- vice by making the treatise accessible to those who are interested in the subject.

Assam Tribune

Siva Sutras

The Yoga of Supreme Identity

Text of the Sutras and the Commentary Vimarsini of Ksemaraja Translated into English with Introduction, Notes, Running Exposition, Glossary and Index by

JAIDEVA SINGH

MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED . DELHI

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DEDICATED

with profound respects to MM. Dr. Gopinath Kaviraj who was a source of inspiration in life And remains a Beacon-light in death.

BLESSING

The SIVASUIRAM is a highly respected treatise of Kashmir Saivism. It contains the highest truth as expounded by Lord Siva. One can attain the truth by just understanding the mean- ing of the sutras. Sri Jaideva Singh has done a great service to seekers by translating Sivasutra Vimarsinl into English. Now this great work will be available to people outside India too. May its truth spread in the world.

SWAMI MUKTANANDA

Sadguru Swami Muktananda

PREFACE

A year before his death, my revered Guru MM. Gopinath Kaviraja called me and said, "Recently one translation of Siva-Sutras into Hindi and another into English have been brought to my notice. I have been both pained and shocked by the flagrant errors committed by these translators. It is my earnest wish that you prepare another translation of this great book into English." My Guru's wish was more than a command to me. I looked into the translations referred to. A new interpretation should always be welcome, but when it goes against the very spirit and tradition of the system, it becomes a pernicious procedure. To cite one instance, the 5th sutra of the first section is worded as 'udyamo Bhairavah'. The word udyama has been translated as 'exertion'. The first section deals with Sambliava-upaya, Even the veriest tyro of Saivagarna knows that Sambhava upaya has nothing to do with exertion, and so 'udyama' does not and cannot mean exertion in this context. Even the struc- ture and grammar of the Sanskrit language have been twisted and tortured to yield certain pre-conceived meanings. Such preposterous translation is, to say the least, a literary crime. I had made a promise to carry out the commands of my Guru, but when I tried to understand the text, I found myself at sea. I was afraid of setting pen to paper lest I should do injustice to this great scripture. Kaviraja ji was too ill to teach. So I studied the text word by word with the help of Acarya Rameshvara Jha who is a great Sanskrit scholar and fully conversant with Saivagarna. I am very grateful to him for his help. I felt, however, that I should study it further with the help of one who has been brought up in the Saivagarna tradition. So I approached my old Guru, Svami Laksrnana Joo of Kashmir who, in spite of his old age and a heavy schedule of engagements with a number of scholars who had gathered round him, kindly agreed to help. He taught me the sutras together with the commentary of Ksemaraja and gave luminous exposition of

( viii ) some very knotty problems, I am deeply beholden to him for unravelling the meaning of this difficult text. Ksemaraja, in the introductory portion of his commentary, says that since many incongruous expositions had been given by the commentaries extant in his time, he undertook to write a new commentary in due conformity with the old tradition. I have, therefore, translated the sutras along with the Vimarsini commentary of Ksemaraja. The style of Ksemaraja is some- what involved, and so it has been an uphill task to translate his commentary into English. I have tried my best to make the translation as clear and readable as possible. Four commentaries on Siva-sutras are available at present, the Vimarsinl commentary of Ksemaraja in prose, the Siva- sutra-vrtti by some anonymous author in prose, the Siva-sutra- varttikam by Bhaskara in verse, and the Siva-sutra-varttikam by Varadaraja in verse. The Siva-sutra-vrtti is so close to Vimarsinl that it appears to be either a preliminary draft or a later abstract of the Vimarsinl. There is a strong presumption that the author of the Vrtti was Ksemaraja himself. The Varttikam by Varadaraja is only a rehash of the Vimarsinl in Verse. The Varttikam by Bhaskara is an independent commentary. He differs at places from Ksemaraja. I have indicated this in my notes or exposition wherever necessary. Ksemaraja's commentary is so detailed and scholarly that it has practically elbowed every other commen- tary out of existence. I have, therefore, duly followed Ksemaraja in my exposition. I have adopted the following plan in the book. Each sutra is given both in Devanagari and Roman script. Then the meaning of every word of the sutra is given in English followed by a translation of the whole sutra. This is followed by the Vimarsini commentary in Sanskrit. The commentary is then, translated into English. After this, copious notes are added on important and technical words. Finally, I have given a running exposition of the main ideas of the sutra in my own words. A long Introduction has been given in the beginning. This is followed by an abstract of each sutra. At the end of the book,

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a glossary of all the technical terms and Index have been appended. For me, this work has been a labour of love, without any financial and secretarial assistance whatsoever. My great Guru, MM. Gopinath Kaviraja passed away before the work could be completed. I can now only console myself by dedicating it to his revered memory.

Varanasi. JAIDEVA SINGH 1-1-1979

TABLE OF CONTENTS

DEDICATED V BLESSING vi PREFACE vii

INTRODUCTION

The Main Sources of the Non-dualistic Saiva System of Philosophy and Yoga. XV The Philosophical Background of the Siva-Sutras- Ultimate Reality. X1X Manifestation. XX1 Bondage. XXiX Liberation. XXX Upayas for Liberation- (i) Sambhavopaya. XXX1 (ii) Saktopaya. xxxix (iii) Anavopaya. xlviii Summary of Contents of the Sutras- I Section-Sambhavopaya. lviii II Section-Saktopaya. 1x III Section-Anavopaya. lxii

SIVA-SUTRAS - TEXT AND COMMENTARY.

Ksemaraja's Introduction to the Sutras. 1-5

SECTION i - SAMBHAVOPAYA.

Sutra 1 together with the Vimarsini Commentary. 6-15 Sutra 2 15-21 Sutra 3 21-24 Sutra 4 24-29 Sutra 5 29-32 Sutra 6 32-36 Sutra 7 36-40 Sutra 8 9 & 10 41-47 Sutra 11 47-50 Sutra 12 51-52 Sutra 13 53-56 Sutra 14 56-58

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Sutra 15 together with the Vimarsini Commentary. 58-61 Sutra 16 61-63 Sutra 17 63-65 Sutra 18 65-68 Sutra 19 68-72 Sutra 20 72-75 Sutra 21 75-77 Sutra 22 77-81

SECTION II SAKTOPAYA Sutra 1 together with the Vimarsini Commentary. 82-86 Sutra 2 86-88 Sutra 3 88-96 Sutra 4 97-98 Sutra 5 99-102 Sutra 6 102-103 Sutra 7 "104-118 Sutra 8 118-120 Sutra 9 120-122 Sutra 10 122-125

SECTION III ANAVOPAYA

Sutra 1 together with the Vimarsini Commentary. 126-128 Sutra 2 128-132 Sutra 3 132-134 Sutra 4 134-138 Sutra 5 138-142 Sutra 6 142-146 Sutra 7 146-150 Sutra 8 150-152 Sutra 9 152-154 Sutra 1 154-156 Sutra 11 156-157 Sutra 12 157-158 Sutra 13 158-160 Sutra 14 160-161 Sutra 15 161-162 Sutra 16 162-165 Sutra 17 165-168

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Sutra 18 together with the Vimarsini Commentary. 168-170 Sutra 19 170-174 Sutra 20 174-176 Sutra 2! 176-179 Sutra 22 179-182 Sutra 23 182-183 Sutra 24 183-185 Sutra 25 185-186 Sutra 26 186-189 Sutra 27 189-191 Sutra 28 191-193 Sutra 29 193-195 Sutra 30 195-198 Sutra 31 198-199 Sutra 32 199-202 E

Sutra 33 202-204 Sutra 34 205-206 Sutra 35 206-207 Sutra 36 207-209 Sutra 37 209-211 Sutra 38 211-215 Sutra 39 215-217 Sutra 40 217-218 Sutra 41 219-221 Sutra 42 221-223 Sutra 43 223-227 Sutra 44 227-229 Sutra 45 229-230 Conclusion. 231-234 Glossary of Technical Terms. 235-263 Subject Index. 265-266 Index to important Sanskrit Words. 267-275 Alphabetical Index to the Sutras. 276-278

INTRODUCTION

THE MAIN SOURCES OF THE NON-DUALISTIC SAIVA SYSTEM OF PHILOSOPHY AND YOGA

The Saiva system of Philosophy and Yoga is generally known as Agama. The word Agama means a traditional doctrine or system which commands faith. The Saiva system,, in general, is known as Siva-sasana or Sivagama, The non-dualistic Saiva system of Kashmir is known as Trika-Sasana or Trika-sastra or Rahasya-sarnpradaya. The words sasana and sastra are very significant. Both contain the root sasa which means discipline. Sasana or Sastra means teaching containing rules for discipline. A Sastra or Sasana in India never meant merely an intellectual exposition of a particular system. It certainly expounded the fundamental principles of reality but at the same time laid down on the basis of the principles certain rules, certain norms of conduct which had to be observed by those who studied the particular Sastra. A Sastra was not simply a way of thought but also a way of life. The Saiva philosophy of Kashmir is generally called 'Trika Sastra, because it is philosophy of the triad - (1) Siva (2) Sakti (3) Nara - the bound soul or (1) para - the highest (2) parapara - identity in difference and (3) apara - difference. The literature of the Trika system of Kashmir falls into three categories, viz., (1) the Agama Sastra, (2) the Spanda .Sastra and (3) the Pratyabhijna Sastra.

Agama Sastra:

Agama Sastra is considered to be revelation by Siva. It lays down both the principles and practices of the system. Among the works belonging to the Agama category may be mentioned the following Tantras. Malinivijaya or Malinivijayottara, Svacchanda, Vijnana Bhairava, Mrgendra, Netra, Rudra-Yamala, Siva-Sutras, etc. Most of these taught generally the dualistic doctrine. The most important Agama of the Trika system was known as the Siva-Sutras.

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Siva-Sutras:

The importance of this work consists in the fact that it was revealed to counter the effects of dualism.1 It is generally known as Sivopanisat-sangraha - a compendium containing the secret doctrine revealed by Siva. This was revealed to Vasugupta. There are three theories regarding the revelation of the Siva- Sntras to Vasugupta. 1. Kallata in the Spanda-vrtti says that Siva taught the Siva- Sntras in a dream to Vasugupta who was living on Mahadeva mountain in the valley of the Harvan stream behind the Shalimar garden near Srinagara. 2. Bhaskara says in his Varttika on the Siva-Sutras that they were revealed to Vasugupta in a dream by a Siddha - a perfected semi-divine being. 3. Ksemaraja, in his commentary Vimarsini, maintains that Siva appeared to Vasugupta in a dream and said, "On the Mahadeva mountain, the secret doctrines are inscribed on a piece of stone. Collecting the doctrines from there, teach them to those who deserve grace." On waking up, Vasugupta went to the place and by a mere touch the particular stone turned up and he found the Siva-Sutras inscribed on it. The particular rock is still called Samkaropala, and it is said that the Sutras were inscribed on it. (See the plate No. 1). The rock is there, but there is no trace of the sutras. The following are the common points in all the theories regarding the discovery of the Siva-Sutras. 1. There was no human author of the Sutras. They origi- nated from Siva. 2. They were revealed to Vasugupta. Whether they were revealed to him by Siva in a dream or by a Siddha or they were found on a rock at the instance of Siva are matters which are irrelevant to the main issue of the revela- tion.

S.S.V.P.5.

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Date of the Discovery of the Sutras: We know from Rajatarangini that Kallata flourished in the reign of king Avanti-Varman of Kashmir, Avanti-Varman reigned in the 9th Century A.D. Vasugupta who had discovered the Siva-Sutras was the guru (teacher) of Kallata. He must have flourished either in the last part of the 8th Century or the beginning of the 9th Century A.D. This must have been therefore, the date of the discovery of the Sutras.

Commentaries on the Siva-Sutras: Ksemaraja says in his commentary Vimarsini that he noticed discrepancies in the various commentaries prevalent in his time. Therefore, he undertook to write a new commentary. He has not named the commentaries in which he noticed discrepancies. Only four commentaries have survived. 1. The Vrtti. 2. The Varttika by Bhaskara. 3. The Vimarsini by Ksemaraja. 4. The Siva-Sutra-varttikam by Varadaraja alias Krsnadasa. The author of the Vrtti is not known. The commentary vrtti tallies with Vimarsini not only in interpretation but also mostly in words. It appears that either the Vrtti was written at first and was used by Ksemaraja as a framework for elaboration or that Vimarsini was written at first and either Ksemaraja himself or some one else prepared an abstract of it in the Vrtti. Bhaskara says in the introductory portion of his Varttika that Vasugupta taught the Siva-Sutras to Kallata who taught them to Pradyumnabhatta, the son of his maternal uncle. Pradyumnabhatta taught them to his son Prajnarjuna. Prajnar- juna taught them to a pupil, Mahadevabhatta who in turn taught them to his son, Srikanthabhatta. Bhaskara himself learned the sutras from Srikanthabhatta. Bhaskara flourished in the 11th century A.D. So his Varttika was written during that period. The Vrtti gives the main ideas of the Sutras in a very succinct form in prose. Bhaskara in his Varttika interprets each sutra in verse. The Vimarsini commentary of Ksemaraja gives a lucid and detailed exposition of each sutra in prose. He substantiates his

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interpretation by giving parallel and valuable quotations from other books some of which are now completely lost to us. It is well-known that Ksemaraja was a pupil of Abhinavagupta who flourished in the 10th Century. The Vimarsini Commen- tary must have been written by Ksemaraja in the 10th Century. Ksemaraja was a prolific writer. He wrote the following works: Pratyabhijnahrdayam, Spandasandoha, Spandanirnaya, Svac- chandoddyota, Netroddyota, Vijnanabhairavoddyota, Siva- sutra-vimarsini, Stavacintamanitika, Parapravesika, Tattvasan- doha, Utpala's Stotravalitika. The fourth commentary on the Siva-Sutras is the Siva-Sutra- varttikam by Varadaraja alias Krsnadasa. The Varttika of Varadaraja is only a rehash of the Vimarsini in Verse. Varada- raja has no interpretation of his own to give. He lived towards the end of the 15th Century A.D. Of all the commentaries that have survived, Vimarsini by Ksemaraja is the oldest and the most learned.

2. Spanda Sastra This elaborates the principles laid down in the Siva-Sutras. It works out the details of the Siva-Sutras mainly from the point of view of Sakti. The main work of this Sastra is the Spanda-sutras or Spanda Karika as generally known. On this, there are the following commentaries: Pradipa by Utpala Vaisnava, Vivrti by Ramakantha, Spanda- sandoha and Spandanirnaya by Ksemaraja. Spandasandoha contains a commentary only on the first Karika. Ksemaraja thinks that the Spanda-Sutras were written by Vasugupta. Others maintain that they were written by Kallata, the pupil of Vasugupta.

3. The Pratyabhijha Sastra: This contains the philosophy proper of the system. It ex- pounds the Trika philosophy by arguments and discussions. The first philosophical work was Siva-drsti composed by Somananda. He was the pupil of Vasugupta. He flourished in the 9th Century A.D. Siva-drsti is a very important philo- sophical work. Unfortunately the full text is not yet available.

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Somananda composed a vrtti on Siva-drsti, but it has not been traced as yet. The most important available work of this Sastra is the Pratyabhijna-sutras or Isvara-pratyabhijna by Utpala who was a pupil of Somananda. The Pratyabhijna-sutras acquired so much importance that the whole philosophy of Kashmir is generally known as Pratyabhijna-darsana. There are the follow- ing commentaries on the Pratyabhijna-sutras. 1. The Vrtti by Utpala himself available only in an incomplete form. 2. The Pratyabhijnavimarsini by Abhinavagupta. 3. The Pratyabhijna-vivrti-vimarsini by Abhinavagupta. This is a commentary on the lost tika known as Vivrti by Utpala himself. Besides the above, there is the great work known as Tantraloka by Abhinavagupta. It is in 12 volumes and contains the Saiva philosophy and practice in all their aspects. There is also the digest of the twelve volumes known as Tantrasara. Jayaratha has written the commentary Viveka on Tantraloka.

The Philosophical Background of the Siva-Sutras: Siva-sutras are a treatise on Yoga, but this Yoga is based on a definite system of Philosophy. It will not be possible to understand this yoga unless there is a clear grasp of the philo- sophy on which it is based. We may consider the philosophical background of this Yoga under the following heads: 1. Ultimate Reality. 2. Manifesta- tion or the world-process. 3. Bondage. 4. Liberation.

1. Ultimate Reality: Ultimate Reality is cit or Parasamvit. It is non-relational consciousness. It is the changeless principle of all changes. In it, there is no distinction of subject and object, of I and This. It is the Supreme Self surveying Itself. In the words of Pratya- bhijna Sastra, it is prakasa-vimarsamaya. Prakasa is the Eternal Light without which nothing can appear. It is Siva. Vimarsa is Sakti, the svabhava of Siva. It is, so to speak, the mirror in which Siva realizes His own grandeur, power and beauty. Vimarsa is the Kartrtva Sakti (the power of doership) of Siva.

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Mere Prakasa cannot be the nature of Reality. Even diamond is prakasa, but the diamond does not know itself as prakasa. Vimarsa is that aspect of prakasa by which it knows itself. That self-knowledge is an activity. Vimarsa betokens that activity. As Ksemaraja says in his Parapravesika (p. 2), Vimarsa is "akrtrimaham iti visphuranarn." It is the non-relational, immediate awareness of I. Ksemaraja rightly says, "Yadi nirvimarsah syat anisvaro jadasca prasajyeta" (Parapravesika, p. 2) i.e. "If Ultimate Reality were merely prakasa and not also vimarsa, it would be entirely powerless and inert." It is this I-consciousness of Ultimate Reality that is responsible for the manifestation, maintenance, and re- absorption of the universe. Cit is conscious of itself as Cidrupini sakti. This conscious- ness of itself as Cidrupini sakti is Vimarsa. Vimarsa has been named variously as parasakti, svatantrya, aisvarya, Kartrtva, sphuratta, sara, hrdaya, spanda. (Parapravesika, p. 2). It is because Sankara Vedanta considers Brahman to be only prakasa or jnana (light or illumination) without any vimarsa or activity that it has to invoke the help of Maya for the manifesta- tion of the universe. Brahman is devoid of any activity; it is, therefore, impotent to create. It is, only Isvara or mayopahita caitanya that can manifest the universe. But whence does this Maya drop in? If it is some power extraneous to Brahman or Isvara, then Sankara Vedanta is reduced to dualism. If Maya is only an expression of the power of Brahman, then Brahman cannot be divested of activity. Both Sankhya and Vedanta consider the Purusa or Atma to be niskriya or inactive, because they take the word 'activity' in a very crude sense. Surely, Brahman or Atma does not work like a potter or watch-maker. The very Vimarsa, the very Iccha (will) of the Divine is spiritual energy of incalculable force that can proliferate into any form from the subtlest to the grossest. Svatantrya or unimpeded Sovereignty is the characteristic par excellence of Siva. It expresses itself into Ichha (will) which immediately translates itself into jnana (knowledge) and kriya (action). Ultimate Reality is not only Universal Consciousness but also Supreme spiritual energy or Power. This All-inclusive

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Universal Consciousness is also called Anuttara, the Highest Reality, the Absolute. It is both transcendental (visvottirna) and immanent (visvamaya).

2. Manifestation or the World Process:

It is the svabhava or very nature of Ultimate Reality to mani- fest. Creativity is of the very essence of Divinity. If Ultimate Reality did not manifest, it would not be Self or consciousness, but not-Self, something like a jar. As Abhinavagupta puts it: "अस्थास्यवेकरूपेण वपुषा चेन्महेश्वर: । महेश्वरत्वं संवित्यं तदत्यक्षद घटाविवत्।" Tantraloka, III, 100. "If the Highest Reality did not manifest in infinite variety, but remained cooped up within its solid, singleness, it would neither be the Highest Power nor Consciousness, but something like a jar." Ultimate Reality or Parama Siva is prakasavimarsamaya. In that state, the 'I' and the 'This' are in an undivided unity. The 'T' is the prakasa aspect. 'This' or its consciousness of itself is the vimarsa aspect. This Vimarsa is svatantrya or unimpeded sovereign power or Sakti. This Vimarsa is not contentless. It contains all that is to be. "यथा न्यग्रोधबीजस्थः शक्तिरुपो महाुमः । तथा हृदयबीजस्थं विश्वमेतच्चराचरम्। Paratnmsika, 34. "As the great banyan tree lies only in the form of potency in the seed, even so the entire universe with all the mobile and immobile beings lies as a potency in the heart of the Supreme." The Sakti of the Supreme is called Citi or parasakti or paravak. We shall see in the sequel what part parasakti or paravak plays in the manifestation of word and its object. Parama Siva has infinite powers, but the following may be considered to be the main ones: 1. Cit - the power of Self-revelation, the changeless prin- ciple of all changes. In this aspect, the Supreme is known as Siva.

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2. Ananda or Absolute bliss. This is also called svatantrya, In this aspect, the Supreme is known as Sakti. Cit and ananda are the very svarupa or nature of Pararna Siva. The rest may be considered to be His Saktis. 3. Iccha or Will. In this aspect, He is known as Sadasiva or Sadakhya. 4. Jnana or knowledge. In this aspect, He is known as Isvara. 5. Kriya - the power of assuming any and every form. In this aspect, He is known as Sadvidya or Suddha Vidya. The Universe is simply an opening out (unmesa) or expansion (prasara) of the Supreme as Sakti. The following appear in the course of manifestation.

I. THE TATTVAS OF THE UNIVERSAL EXPERIENCE 1-5

As has already been said Parama Siva has two aspects, viz., transcendental (visvottirna) and immanent or creative. This creative aspect of Parama Siva is known as Siva tattva. 1. Siva tattva is the initial creative movement (prathama spanda) of Parama Siva. 2. Sakti tattva is the Energy of Siva. She polarizes Con- sciousness into Aham and ldam (I and This) - Subject and object. Sakti, however, is nothing separate from Siva. Siva in his creative aspect is known as Sakti. She is His ahamvimarsa (I-consciousness), His unmukhata or intentness to create. Just as an artist cannot contain his delight within himself, but pours it out into a song, or a poem, even so Parama Siva pours out the delightful wonder of His splendour into manifestation. In .Sakti tattva, ananda aspect of the Supreme is predominant. Siva and .Sakti tattvas can never be separated.

3. Sadasiva or Sadakhya Tattva: The will (Iccha) to affirm the 'This' side of the Universal Experience is known as sadasiva or Sadakhya tattva. In Sadasiva, Iccha (Will) is predominant. The experience of this stage is 'I am this', but the 'this' is only a hazy (asphuta) experience. The predominant side is still 'T'. The Ideal Universe is experienced as an indistinct something in the depth of consciousness.

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Sadasiva tattva is the first manifestation (abhasa). In this Uni- versal Experience, both the subject and object are consciousness. Consciousness in this aspect becomes perceptible to Itself; hence a subject and an object.

4. Isvara or Aisvarya Tattva The next stage of the Divine experience is that where Idam or the This side of the total experience becomes a little more defined (sphuta). This is known as Isvara tattva. It is unmesa or dis- tinct blossoming of the Universe. At this stage, jnana or knowledge is predominant. The experience of Sadasiva is 'I am this'. The experience of Isvara is: 'This am I.'

5. Sadvidya or Suddhavidya Tattva: In the Sadvidya tattva, the 'I' and the 'This' side of experience are equally balanced like the two pans of an evenly held balance (samadhrtatulaputanyayena). At this stage, kriya sakti is pre- dominant. The 'I' and 'This' are recognized in this state with such equal clarity that while both 'I' and 'This' are still identified, they can be clearly distinguished in thought. The experience of this stage may be called diversity-in-unity (bhedabheda-vimarsa- natma) i.e. while the 'This' is clearly distinguished from 'T, it is still felt to be a part of the 'I' or Self. What is 'T' is This', what is 'This' is 'T' i.e. they have samanadhikarana. The experience of this stage is known as parapara dasa. It is intermediate between the para or higher and apara or the lower. Upto this stage, all experience is ideal i.e. in the form of an idea. Hence it is called the perfect or pure order (Suddhddhva) i.e. a manifestation in which the svarupa or the real nature of the Divine is not yet veiled.

II. THE TATTVAS (PRINCIPLES) OF THE LIMITED INDIVIDUAL EXPERIENCE 6-11 Maya and the Five Kancukas

Now begins the play of Maya tattva. From this stage onward, there is Asuddhddhva or impure order in which the higher, ideal nature of the Divine is veiled. All this happens because of

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Maya and her kancukas, Maya is derived from the root 'ma', to measure out. That which makes experience measurable i.e. limited, and severs the 'This' from 'I' and 'I' from 'This' and excludes things from one another is Maya. Upto Sadvidya, the experience is universal; the 'This means 'all this', the total universe. Under the operation of Maya, 'this' means merely 'this', different from every thing else. From now on starts sahkoca or contraction, limitation. Maya draws a veil (avarana) on the Self owing to which he forgets his real nature, and thus Maya generates a sense of difference. The products of Maya are the five Kancukas or coverings. Their functions are given below: (i) Kala. This reduces the sarvakartratva (universal author- ship) of the universal Consciousness and brings about limitation in respect of authorship or efficacy. (ii) Vidya. This reduces the omniscience (sarvajnatva) of the Universal Consciousness and brings about limitation in respect of knowledge. (iii) Raga. This reduces the all-satisfaction (purnatva) of the Universal Consciousness and brings about desire for parti- cular things. (iv) Kala. This reduces the eternity (nityatva) of the Uni- versal Consciousness and brings about limitation in respect of time i.e. division of past, present and future. (v) Niyati. This reduces the freedom and pervasiveness (svatantrata and vyapakatva) of the Universal consciousness and brings about limitation in respect of cause, space, and form. It is interesting to note that the Trika Philosophy of Kashmir had anticipated the German philosopher Kant a thousand years before in the analysis of experience. Hume had reduced experience to a passing phantasmagoria of ideas among which there was no binding principle whatsoever. Kant brought about a Copernican revolution in Philosophy by proving that real experience consists of synthetic judgements which are characterized by necessity and universality. Neces- sity and Universality are not products of experience. They are a priori i.e. prior to experience. Senses only provide the data of experience, but Understanding imposes its own laws on the data of experience to transform them into synthetic, harmonious

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whole of knowledge. Kant called these laws categories. These are inherent in the very constitution of mind. Trika or Pratyabhijna philosophy maintains that the expe- rience of the empirical individual is constituted by Maya together with her Kancukas of Kala, vidya, raga, kala and niyati. Kant takes time and space to be forms of intuition. All our experiences are delimited by space and time - Pratyabhijna philosophy also teaches that all our experiences are delimited by Kala and Niyati. Kant believes that man's experience occurs only in a spatio-temporal frame. Pratyabhijna philosophy also believes that man is so constituted by Maya that his experiences are bound to be circumscribed by Kala and Niyati. The very word Maya means that power by which experience is measured in a particular way (miyate anaya iti Maya. In Pratyabhijna philosophy, maya-pramata, citta-pramata, sakala, anu and jiva are all synonyms for the empirical individual. There are three functions of Niyati in Pratyabhijna - limita- tion in space, causality and the measure of a form of things. The first two are covered by Kant's idea of space and the category of causality. There is nothing in Kant's philosophy similar to the third function of Niyati. Kant's category of relation is included in Niyati. His categories of quantity, quality and moda- lity come under the Kancuka Vidya. Kant's theory is confined only to episternology. Kant has formulated his theory only with reference to knowledge. Pratya- bhijna has formulated its theory both with referene to knowledge and activity. In Pratyabhijna philosophy, there are two Kancukas, viz., Kala and Raga which have no parallel in Kant's system. Both of these are connected with activity. Man is not only a bundle of knowledge. He is also an active being. Kala denotes limitation in respect of action. No man is all-powerful like Siva. Raga denotes his valuation, his crav- ing for various things. Just as Kala expresses loss of full sove- reignty in the case of the maya-pramata, the empirical individual, even so Raga expresses loss of perfection. Kant maintained that there are two sources of knowledge - matter and form. Matter is provided by Nature and form is imposed on it by mind. Thus there is dualism in Kant's philosophy. According to Pratyabhijna philosophy, both

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matter and form are provided by Maya. Form is provided by Vidya, Kala and Niyati and matter is provided by Kala. Maya gives rise to Pradhana or Prakrti by her power of Kala .* From Prakrti are derived buddhi, ahathkara and manas. From aham- kdra arise five sense-organs, and five organs of action and the five tanmatras, and from the five tanmatras arise the five gross elements. So both matter and form of knowledge arise from Maya and Maya arises from Siva-Sakti. Thus there is unmitigated non-dualism in Pratyabhijna. Kant says that we cannot know the world, Self, and God by the understanding and the categories. Pratyabhijna philosophy also maintains that Maya and the phenomena built by her are in asuddha adhva and the knowledge derived in asuddha adhva is through vikalpas or distinction-making mental constructs whereas knowledge of the cosmos, Self and God is nirvikalpa - non-distinctive, non-discursive. Kant maintains that the knowledge of the cosmos, self and God can be obtained only through moral and spiritual discipline. Pratyabhijna philosophy also maintains that the knowledge of the highest Reality can be obtained only through sadhana (spiri- tual praxis) - through anava, sakta and sambhava upaya.

III. THE TATTVAS OF THE LIMITED INDIVIDUAL

12 Purusa

Siva through Mayasakti which limits His universal knowledge and power becomes Purusa or the individual subject. Purusa in this context means every sentient being. Purusa is also known as anu in this system. The word anu is used in the sense of limitation of the divine perfection.

13 Prakrti

While Purusa is the subjective manifestation of Siva, Prakrti is the objective manifestation. There is a difference between the Sankhya conception of Prakrti and that of Trika. Sankhya believes that Prakrti is

*"वेद्यमात्नं स्फुटं भिन्नं प्रधानं सूयते कला" (Tantraloka, 2)

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one and universal for all the Purusas. Trika believes that each Purusa has a different Prakrti. Prakrti is the matrix of all Objectivity. Prakrti has three gunas or genetic constituents, viz., sattva, rajas and tamas. In her unmanifested state Prakrti holds these gunas in perfect equipoise. In the order of being, sattva is characterized by brightness and lightness, in the psychological order, it is characterized by transparency, joy and peace; in the ethical order, it is the principle of goodness. In the order of being, tamas is the principle of darkness, inertness; in the psy- chological order, it is characterized by dullness, delusion and dejection, and in the ethical order, it is the principle of degrada- tion, debasement. In the order of being, rajas is characterized by activity; in the psychological order, it is characterized by craving and passion; in the ethical order, it is the principle of ambition and avarice. According to Pratyabhijna, Prakrti is the Santa Sakti of Siva, and the gunas sattva, rajas and tamas are only the polarization of His saktis of jnana, iccha and kriya respectively. Thus in the Pratyabhijna system, there is perfect non-dualism, not dualism of Prakrti and Purusa, as in Sankhya. Purusa is the experient (bhokta) and Prakrti is the experienced (bhogya).

IV. THE TATTVAS OF MENTAL OPERATION 14-16 Buddhi, Ahamkara, and Manas

Prakrti differentiates into antahkarana (the psychic apparatus), indriyas (senses) and bhutas (matter). Antahkarana means the inner instrument, the psychic appa- ratus of the individual. It consists of the tattvas - buddhi, ahamkara, and manas. 1. Buddhi is the ascertaining intelligence (vyavasayatmika). The objects that are reflected in buddhi are of two kinds - (a) external, e.g., a jar which is perceived through the eye, (b) internal - the images built out of the samskaras (the impres- sions left behind on the mind). 2. Ahamkara. This is the product of buddhi. It is the I-making principle and the power of self-appropriation.

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3. Manas. It is the product of aharhkara. It co-operates with the senses in building up perceptions, and by itself, it builds images and concepts.

V-VII. THE TATTVAS OF SENSIBLE EXPERIENCE 17-31

1. The five powers of sense-perception. Jnanendriyas or Buddhindriyas which are products of aharhkara are the tattvas of sensible experience. The five powers are those of (i) smelling (ghranendriya), (ii) tasting (rasanendriya), (iii) seeing (caksur- indriya), (iv) feeling by touch (sparsendriya), (v) hearing (sravanen- driya). 2. The five Karmendriyas or powers of action. These are also products of ahamkara. These are powers of (i) speaking (vagindriya), (ii) handling (hastendriya), (iii) locomotion (paden- driya), (iv) excreting (payvindriya), (v) sexual action and restful- ness (upasthendriya). The indriyas are not sense-organs but powers which operate through the sense-organs. 3. The five tanmatras or primary elements of perception. These are also products of ahamkara. Literally tanmatra means 'that only'. These are the general elements of the par- ticulars of sense-perception. They are: (i) sound-as-such (sabda-tanmatra) (ii) touch-as-such (sparsa- tanmatra), (iii) colour-as-such (rupa-tanmatra), (iv) flavour-as- such (rasa-tanmatra), (v) odour-as-such (gandha-tanmatra).

VIII. THE TATTVAS OF MATERIALITY 32-36 The Five Bhutas

The five gross elements or the panca-mahabhutas are the products of the five tanmatras. (i) Akasa is produced from sabda-tanmatra. (ii) Vayu is produced from sparsa-tanmatra. (iii) Teja (Agni) is produced from rupa-tanmatra. (iv) Apas is produced from rasatanmatra. (v) Prthivi is produced from gandnatanmatra.

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The Individual Self or Jiva Caitanya or Siva forms the very core of the being of every individual. It is his real Self. The physical aspect of the individual Self consists of the panca mahabhutas, the five gross elements highly organized, known as sthula sarira or the physical body. There is also prana sakti working in him. It is by this prana sakti - that he is sustained and maintained. His psychic apparatus is known as antahkarana (the inner apparatus) consisting of manas, buddhi and ahamkara. These three together with the five tanmatras form a group of eight known as puryastaka. This, according to Trika, forms the subtle body (suksma-sarira) in which the soul leaves the body at the time of death. In each individual, there is Kundalini which is a form of Sakti and lies dormant at the base of the spine. Each individual has normally an experience of three states of consciousness waking, dream and deep sleep. There is, however, a fourth state of consciousness, known as turiya. This is the consciousness of the central Self or Siva in each individual, This is a witnessing consciousness of which the individual is normally not aware. The turiya is pure cidaananda-conscious- ness and bliss. The individual's mind is conditioned by habit energy (Vasana) of previous lives. When by yogic practices, his mind becomes deconditioned, then he attains the turiya cons- ciousness, and becomes a jivan-mukta i.e. liberated while still alive.

3. Bondage The bondage of the individual is due to innate ignorance or anava mala. It is this primary limiting condition which reduces the universal consciousness to an anu or a limited creature. It comes about by the limitation of the lccha Sakti of the Supreme. It is owing to this that the jiva considers himself to be a separate entity cut off from the universal stream of consciousness. It is consciousness of self-limitation and imperfection. Coming in association with asuddhaadhva, he becomes further limited by mayiya mala and karma mala. Mayiya mala is the limited condition brought about by maya. It is bhinna vedya

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pratha - that which brings about the consciousness of difference owing to the differing limiting adjuncts of the body etc. This comes about by the limitation of the jnana sakti of the Supreme. Karma mala is the limiting condition brought about by the vasanas or residual traces of actions done under the influence of desire. It is the force of these vasanas that carries the jiva from one life to another.

4. Liberation:

Liberation, according to the system, means the recognition (pratyabhijna) of one's true nature which means akrtrima-aham- vimarsa - the original, innate, pure I-consciousness. The normal psychological I-consciousness is relational i.e. the Self-consciousness is in contrast with the not-Self. The pure I-consciousness is immediate awareness. When one has this consciousness, one knows one's real nature. This is what is meant by liberation. As Abhinavagupta puts it: "मोक्षो हि नाम नवान्यः स्वखयप्रथनं हि तत्" Tantra I, p. 192. Moksa or liberation is nothing else but the awareness of one's true nature. The highest attainment, however, is that of Siva-consciousness in which the entire universe appears as I or Siva and this comes by Saktipata - the descent of Divine Sakti or anugraha (Divine grace).

Upayas:

In order to earn grace, one has to undergo spiritual discipline. This is known as upaya or yoga. The upayas are divided under four broad heads, viz., (1) Anupaya, (2) Sambhavopaya (3) Saktopaya and (4) Anavopaya. The prefix 'an' in anupaya in this context means 'little'. When through extreme Saktipata, only by once hearing a word from the guru (the spiritual director), the aspirant realizes the real Self and gets absorbed in the divine consciousness without any particular effort, one is said to have attained Self-realization through anupaya.

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Siva-sutra is a text on Yoga. It leaves anupaya, for it refers to a stage in which Self-realization is achieved without any speci- fic Yoga. It has been rightly said by Abhinavagupta: उपायजालं न शिवं प्रकाशयेद् घटेन किं भाति सहस्रदीधिति: ।

स्वयंत्रकाशं शिवमाविशेत्क्णात् ।। "Even innumerable means cannot reveal Siva. Can a jar reveal the Sun? Pondering thus, one with a lofty vision gets absorbed immediately in Siva who is Self-luminous." Since this stage transcends all yogic activity, no description of it can be given. The book has three sections - In the first Section, it gives a description of Sarnbhavopaya, in the second of Saktopaya, and in the third of Anavopaya. We shall now consider these upayas in detail in the following pages.

Siva-Siitras:

FIRST SECTION

The first sutra of this section gives the philosophical back- ground of this system as well as the experience of Sambhava Yoga. It says that caitanya or consciousness is Self or nature of reality. Caitanya in this system does not mean merely con- sciousness. It means consciousness which has the absolute free- dom of will, knowledge and action. Its essential nature is cit (consciousness) and ananda (bliss). It expresses itself in iccha (will), jnana (knowledge) and kriya (action). The question arises 'If the essential nature of jiva and jagat, of all experients and the world is Siva, how is it then that all beings in the world do not enjoy the bliss of Siva, but experience bondage - limitation in respect of willing, knowledge, and action? The answer is that the bondage of the empirical individual is due to anava, mayiya, and karma malas or limiting conditions. Anava mala is an innate, limiting condition which is the primal ignorance of our essential nature as Siva. Mayiya mala is due to

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Maya which gives to the soul its gross and subtle body, and brings about sense of difference and karma Mala is due to vasanas or impressions left behind on the mind due to karma or motivated action. The primal ignorance which brings about anava mala is described in sutra 2, and the mayiya and karma mala have been described in sutra 3.

Sutra 1 says that the bondage of the jiva or the empirical indi- vidual is due to sankucita jnana or limited knowledge. Ajnana or primal ignorance does not mean total absence of knowledge but limited and vitiated knowledge.

Siva has svatantrya sakti, unimpeded power of bringing into being the cosmic drama. Through this, he brings into play His Mahamaya-sakti by means of which he veils his essential nature (sva-svatantrya-saktyabhasita-svarupa-gopana-rupaya mahamaya- saktya) and assumes limited knowledge and limited forms. Thus begins the world drama. The first stage is svarupa-nimesa or svarupa-gopana or veiling of His essential nature. This is the stage of the involution of the Divine into inconscient gross matter. This is the arc of descent. After that starts the slow and gradual process of svarupa-unmesa or svarupa prakasana or gradual revelation of His essential nature. This is the arc of ascent. Now begins the process of evolution, of the play of life and mind. It is only at the stage of man that the question of recognizing one's essential Divine nature arises. And it is for this recogni- tion (pratyabhijna) that there is provision for yoga or spiritual praxis.

Ajnana or anava mala is only vitiated knowledge by which one considers the vehicles - gross, subtle bodies etc. as the Self. The three kinds of malas or limited, vitiated knowledge are rooted in words which have a tremendous influence on our lives. These are formed of letters which are known as Matrka. The Matrka becomes the basis of all limited knowledge. This is explained in Sutra 4. Matrka means unknown, unrealized mother. So long as the mystery of Matrka is not realized, she is a source of bondage or limitation. When her mystery is realized, she becomes the source of liberation.

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Sambhava Yoga: Sutra 5. Udyamo Bhairavah gives in a nut-shell the des- cription of Sambhava yoga. Udyamah in this context does not mean exertion. There can be no question of exertion in Sambhava Yoga. It is known as icchopaya or iccha-yoga. It occurs by a mere orientation of the Will. It is also known as abhedopaya, a yoga in which there is complete identification of 'I' and Siva, in which the idea of the so-called 'T' which is only a psycho-physical complex, a mere nama-rupa disappears and Siva alone is experienced as the real I, as the real Self. It is also known as avikalpaka or nirvikalpaka yoga or upaya, for this experience occurs when there is complete cessation of all thought-constructs. This is a yoga in which there is no active process either of body or prana or manas or buddhi. Obviously udyama cannot mean exertion or discipline in this context. Ksemaraja rightly inter- prets udyama here as unmajjanarupah - as a form of emergence of Siva-consciousness. Sambhava Yoga is that (1) in which there is a sudden flash of the I-consciousness of Siva (2) in which all ideation ceases completely (sakala-kalpanakulalankavalana) (3) which occurs to those whose entire consciousness is absorbed in the inner Bhairava principle (antarmukha-etat-tattvavadhana- dhananam jayate). Malinivijaya puts Sambhava upaya in the following words: आिसिन्चिन्तकस्यंव गुरुणा प्रतिबोधतः । जायते यः समावेशः शाम्भवोऽसायुवाहृतः ।। "That is said to be Sambhava-samavesa (absorption in Siva- consciousness) which occurs to one who has freed himself of all ideation by an awakening imparted by the guru (the spiritual director) or by an intensive awakening (of his own)." When there is identification with Siva without any mentation or thought-process, merely by an intensive orientation of Will power (iccha Sakti) towards the inner Reality, then is there Sambhava-Yoga or Sambhava Samavesa. In the jiva or empirical individual, Reality or Siva or the Divine transcendental Self is Light - Bliss that is ever shining within in its glory but is hidden from our gaze on account of our thought-constructs. Reality is an Eternal Presence within

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ourselves. It is Siddha, an everpresent Fact, not sadhya, not something to be brought into being by our efforts. It cannot be caught by our vikalpa-jala, by the net of our thought constructs, however cleverly we may cast it. The more we try to catch it, the more we try to grasp it, the more does it recede from us. We are prisoners of our own mind. Thought has to commit suicide in order to know our real Self, the Siva within ourselves. Vikalpa, the dichotomizing activity of our mind has to cease, the wheel of imagination has to stop. The ghost of our discur- sive intellect has to be laid to rest, before we are allowed to rea- lize our essential Self. Vikalpa 'like a dome of coloured class stains the white radiance of eternity'. When vikalpa ceases, the transcendental Self within us shines of itself. It is an Ex- perience in which the distinction of seer, seen and sight is com- pletely annulled. That is why it is called abhedopaya, a yoga in which the above distinction has disappeared.

Thus when the mind neither accepts nor rejectes any idea, its activity ceases and one abides in one's essential Reality. As Abhinavagupta puts it beautifully: मा किञ्चित त्यज, या गृहाण, विरम स्वस्थो यथावस्थितः । (Anuttarastika, 2) "Neither reject anything, nor accept, abide in your essential Self which is an Eternal presence." Mr. J. Krishnamurti, a modern Yogi uses these very words (neither accept, nor reject) and calls it choiceless awareness, an awareness which is not of thought. Awareness is not thought. Awareness is not discipline, not habit. It cannot be practised. It is alertness from moment to moment. There is an inner dimension of Reality in which we are always living but which we do not know. Sambhava Yoga exhorts us to rediscover and realize it. This comes about, not by seeking, not by choice, not by discipline, but spontaneously when the mind has ceased cogitating and surrenders itself completely to the effulgence of the Divine Presence within. We find parallel attitudes to Sambhava Yoga in 'wu-wei (non- interference) of Taoism, 'let-go' of Zen, and choiceless awareness of Krishnamurti.

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In the third section of his Tantrasara, Abhinavagupta says that in Sambhavopaya, iccha sakti may be re-infoced by jnanasakti, by realizing that the entire universe of objective and subjective entities abides in the essential Self as its reflection. My own Saktis (powers) being reflected within me appear as the thirty-six tattvas. The saktis appear as Matrka, i.e. group of letter-sounds from 'ka' to 'ha' whose reflection appears in the form of the tattvas (constitutive principles) from Siva to earth. (For details, see the exposition of the 7th Sutra of the 2nd section). Ksemaraja adds at the end of his commentary on the 5th sutra of the first section that Sambhavopaya may be helped by the following Saktopdva: "एकचिन्ताप्रसक्तस्य यतः स्यावपरोदयः । उन्मेषः स त विज्ञेय: स्वयं समुपलक्षयेत्"।। (III, 9) "While one is engaged in one thought, and another arises, the junction-point between the two is the unmesa, i.e. revelation of the true nature of the Self which is the background of both the two thoughts. This may be experienced by every one for oneself." Krishnamurti, a modern mystic who has not read any Sanskrit book speaks of this experience in almost these very words on page 211 of his book, "The First and Last Freedom." He calls unmesa the creative moment. It is not thought, but a flash of Understanding. Unmesa literally means opening of the eye-lid i.e. uncovering, Self-revelation. The sixth sutra says that when the experience of the essential Self, of Siva-consciousness continues in the normal course of life, then the entire universe appears only as an expansion of the collection of the Saktis (powers) of the Self and by an intensive awareness of this collective whole of saktis, the universe as some- thing separate from Siva or the divine Self disappears. There is complete unity-consciousness. Sutra 7 says that the experience of the inner Divine Self is the experience of the fourth (turiya) or transcendental consciousness and its bliss continues even when there is appearance of difference in the three states of waking, dream and deep sleep conscious- ness. Sutras 8, 9 and 10 tell us that from the spiritual point of view, he alone should be called awake who has realized Self. He who

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is subject to all kinds of uncontrolled fancies and thoughts is really in the state of dream although apparently he may be wide awake. He who has not obtained the discerning insight into Reality is in the state of deep sleep. The activities of those who have not awakened to the transcendental consciousness within are like those of a somnambulist, a sleep-walker. Sutra 11 tells us that he who retains the experience of the 4th or transcendental consciousness even in the other three states of deep sleep, dream and waking is alone the real bhokta or enjoyer and is the perfect master of his senses. Sutra 12 says in a general way that the Yogi who realizes his essential Self develops wonderful supernormal powers. Sutra 13 says that he develops Iccha sakti, the divine Will power and through this, he can bring about many marvellous changes. Sutras 14 and 15 maintain that to such a yogi, every objective observable phenomenon, whether external or internal appears as a form of his own consciousness. Sutra 16 says that he is now able to trace the origin of everything to Parama Siva and is completely absolved of all limiting conditions. Sutra 17 says that he is now fully convinced that his Self is none else but Siva, the Self of the universe. Sutra 18 tells us that the awareness of the Yogi that he is the subject of every expe- rience continues unabated. Sutra 19 says that by being united with Iccha sakti, the yogi can create any sort of body according to his desire. Sutra 20 tells us that such a yogi develops the power of joining the elements of all existence, the power of separating elements and the power of bringing together every- thing removed by space and time. Sutra 21 says that such a yogi, however, does not desire limited Through the appearance of Suddha Vidya i.e. Unmana sakti in this context, he acquires cosmic consciousness and lord- powers.

ship over all the saktis. His highest experience is not simply self-realization (atmavyapti) but sivatva-yojana complete identi- fication with Siva (Siva-vyapti) - a state in which the universe is experienced as the Self-expression of Siva. Sutra 22 says that such a yogi being united with the infinite reservoir of Divine Power (mahahrada) has the experience of the Supreme I-consciousness which is the generative source of all the mantras.

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Concluding Remarks: We have seen that Sambhava upaya does not advocate any particular effort or discipline for Self-realization. When we neither accept, nor reject, when there is simple awareness freed of all ideation, then there is a sudden, sponta- neous flash of experience of our essential Self: This is Sambhava Samavesa. This is direct, immediate realization. Anava and Sakta upayas are only paramparika i.e. leading to realization through successive stages - anava upaya leading to Sakta and Sakta leading to Sambhava upaya. The ultimate goal is Sambhava Samavesa - a spontaneous flash of Under- standing. Anava and Sakta upayas are only intermediate means to Sambhava Yoga. As has already been said, help in Sambhava Yoga may be taken from a proper understanding of Matrka. We shall discuss in detail about the proper application of Matrka in connection with Sakta upaya. Sambhava upaya is a special feature of Saivagama. There is no such yoga either in Vedanta or Patanjala yoga. The jnana-yoga of Vedanta corresponds somewhat to Sakta upaya and Patanjala yoga corresponds to a part of anava-upaya. Sambhava yoga is unknown to these systems. Anupaya is, really speaking, Sambhava yoga itself in its highest maturity स (शाम्भवोपायः) एव परां काण्ठां प्राप्तश्चानुपाय इत्युच्यते। (Ta.K1-142)." The Sambhava upaya itself, in its highest maturity is known as anupaya. "Later on, the word Sahasa was employed by Vatulanatha of Kashmir to express the idea of Sambhava yoga and anupaya. The word Sahasa means sudden, unexpected happening. It beautifully expresses the idea of sudden sponta- neous flash of the Experience of the Divine Self. The ultimate aim of both Samkhya-yoga and Vedanta is mukti (liberation). By mukti, both of them understand Kai- valya, perfect isolation or Soleness, the only difference being that Samkhya-yoga aims at isolation from Prakrti while Vedanta aims at isolation from Maya. There is, however, one difference between the two in the concept of Self. According to Samkhya- Yoga, Self or Purusa is saccit (existence-consciousness) and there is nothing higher than Purusa. According to Vedanta, Self or Atma is Saccidananda (existence-consciousness-bliss) and is identical with Brahman.

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The ultimate aim of Saivagama is not simply mukti or Self- realization but Sivatva-yojana acquiring the status of Siva. In the words of Saivagama, the ultimate ideal is not merely Atma- vyapti but Siva-vyapti. In Atma-vyapti, there is Self-realization, but the concept of Self-realization in Saivagama is different from that of Vedanta. In Vedanta, Self is merely jnana devoid of any activity whatsoever. In Saivagama, Self is characterized by both jnana and kriya. But Atma-vyapti in Saivagama is a lower ideal. The highest ideal is Siva-vyapti. In Siva-vyapti, there is Siva-Sakti-samarasya, fusion and union of Siva-sakti. In Atma-vyapti, there is limited jnana-kriya (knowledge and activity); in Siva-vyapti, there is universal, all-pervasive jnana- kriyd. This Siva-vyapti is the status of Parama Siva who is simultaneously transcendent to and immanent in the universe. This comes about only when unmana sakti is developed. In Vedantic liberation, Maya disappears and along with it goes the wretched universe which was only a fiction conjured up by her. In Siva-vyapti, the universe appears as a magnificent expression of Siva's - one's own - Sakti. The liberated Self in Samkhya-yoga is only Saccit (existence- consciousness). The Self or Purusa is freed of all pain and suffer- ing, but he has no positive bliss. In Vedanta, the characteristic of Self is saccidananda (existence-consciousness-bliss). There is positive bliss in liberation. But it is only atmananda, the delight of Self. In Siva-vyapti, the entire universe gleams as the won- drous delight of I-consciousness. Both in Samkhya-Yoga and Vedanta, the citta or mind reverts to its causal matrix, the Prakrti at the time of liberation. Patan- jala yoga has a special word for this reversion, viz; pratiprasava which means reabsorption, remergence (into Prakrti). The defiling buddhi or citta has to withdraw into its primal cause. It is only then that Purusa can shine in his pristine, inherent glory. The citta can never be allowed to enter the sacred pre- cincts of Purusa. It is an alien and has to be repatriated to its original home. Saivagama which is undiluted advaita (non-dualism) has, however, a word of cheer even for the poor citta. According to it, the citta of the self-realized person becomes regenerated, transformed, transfigured into Cit (the Universal Divine

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Consciousness). Sutra 13 of Pratyabhijnahrdayam announces the reassuring tidings of its higher destiny in unmistakable terms: "तत्परिज्ञाने चित्तमेव अन्तर्मखीभावेन चेतनपदाध्यारोहात् चितिः"। On the realization of the five-fold act of the Self citta (the in- dividual consciousness), by inward movement becomes citi (universal consciousness) by rising to the status of cetana (the knowing subject). The following lucid commentary of Ksemaraja on this sutra deserves to be carefully pondered over: "चित्तं संकोचिनीं बहिर्मुखतां जहत् अन्तर्मुखीभावेन चेतनपदाध्यारोहात् ग्राहुकभूमिकाक्रमणक्रमेण संकोचकलाया अपि विगलनेन स्वरूपापतत्या चितिर् भवति-स्वां चिन्मयों परां भूमिमाविशति इत्यर्थः।" "The citta giving up the limiting tendency of extroversion, becoming introverted, rises to the status of cetana i.e. to the status of the knowing subject, when by the dissolution of the aspect of limitation and attaining its real nature, it becomes citi. That is to say, it now enters its highest stage of cit." Citta is not an alien in this system. Sutra 5 of Pratyabhi- jnahrdayam says clearly: "चितिरेव चेतनपवादवरूढा चेत्यसंकोचिनी चित्तम"। "Citi (universal consciousness) itself, descending from the stage of Cetana (knower) becomes citta (individual conscious- ness), inasmuch as it becomes contracted in conformity with the objects of consciousness." In involution (avaroha, nimesa) citi becomes citta; in the highest stage of evolution (adhyaroha, unmesa) citta attains its real nature and becomes citi again.

Section II.

In section I, Sambhava upaya has been explained. It has been pointed out that the essential Self within is the Divine Self or Siva, but mind whose main characteristic is vikalpa (thought-construct) acts as a barrier and does not allow us to have a view of the Reality shining within ourselves. It is only when there is laya or dissolution of vikalpa that the screen that hides the essential Reality, the essential Divine Self from our- selves is removed and we have a view of that Reality which has

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always been scintillating within in all its glory. That Reality is not something to be achieved, but uncovered. But the crux of the problem is how to make the vikalpaful mind retire. Abhinava- gupta says, "When there is vikalpa, neither accept, nor reject, it will retire of itself and you will find yourself to be what you are." This is an artless art. It is effortless, spontaneous. This Sambhava upaya is, in one sense, the simplest, in another, the most difficult. It is simplest, because no particular effort or discipline is needed for it. It is most difficult, because vikalpa- making is the habit, the very life of citta or mind. In attempting to be vikalpa-free, the mind begins to make all kinds of Vikalpa. To try to become vikalpa-or thought-free is like trying to jump out of our own skin. It is given to very few mortals to be vikalpa-free. The second section, therefore, recommends another upaya, viz., Saktopaya. The last i.e. the 22nd sutra of the first section serves as a propaedeutic to the second section. It has three important words, viz., mahahrada, anusandhana and mantravir- yanubhavah. Mahahrada denotes mahasakti, anusandhana means close (mental) examination with a view to union, mantraviryanubhavah. means experience of the virility of mantra. One has to resort to mahasakti mentally in order to have an experience of the potency of mantra that will prove to be his saviour. In Sambhava upaya, one has to resort to Siva or Sambhu as prakasa. That is why it is called Sambhavopaya. In Saktopaya, one has to resort to cit-iakti or Vimarsa-sakti (the Divine I-consciousness) for realization. Therefore, this is called Saktopaya. Saktopaya is also known as Sakta yoga, jnanopaya, jnanayoga, bhavanopaya, mantroadya. It is not possible for most people to become vikalpafree. Is there no way out for them? There is, says Saktopaya. Catch hold of one suddha vikalpa. That will prove to be a veritable boat by which we can cross the turbulent waters of phenomenal existence and safely land on the certain ground of our noumenal Reality. In the following passages, Abhinavagupta clearly explains the nature of asuddha and suddha vikalpa. Regarding asuddha vikalpa, he says:

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"विकल्पबलात् एव जन्तवो बवम् आत्मानम् अभिमन्यनते। स अभिमानः संसारप्रतिबन्धहेतुः। अतः प्रतिद्वन्द्विरूपो विकल्प उदितः संसारहेतुं विकल्पं दल- यति इति अभ्युदयहेतुः" ।। (Tantrasara, p. 21) "People consider themselves bound on account of (asuddha) vikalpa. This wrong conception of theirs about themselves becomes the cause of their being bound in transmigratory existence. Therefore when an opposite vikalpa arises, it dispels the vikalpa that is the cause of transmigratory existence and thus becomes the cause of their elevation." Asuddha (vitiated, wrong) vikalpas are those ideas and beliefs on account of which one considers his psycho-physical organism, his mind-body complex to be the Self. "I am thin, weak, ignorant etc." are examples of asuddha vikalpas. Asuddha vikalpa means the idea about the usual, psychological, empirical self. What then is suddha vikalpa (correct mental attitude and belief)? This is what Abhinavagupta has to say about it. "स च एवंरूपः समस्तेभ्यः परिच्छित्-स्वभावेभ्यः शिवान्तेभ्यः तत्त्वेभ्योयत् उती- णम् अपररिच्छिन्न-संविन्मात्रूपं तवेव घ परमार्थ: तदेव व अहम्। अतो विश्वो- तीर्णों विश्वात्मा च अहम् इति ।" (Tantrasara, p. 21) "That which is unlimited consciousness transcending all limited expressions of Reality from earth right up to Siva, that alone is the highest Reality; that am I. Therefore I am both trans- cendent to and immanent in the universe." The suddha vikalpa is the idea and belief that I am the met-empirical, transcendental Self; that the universe is an expression of my power, etc. The practice of this suddha vikalpa is Saktopaya, A question that arises here is "Can the highest Reality or parama Siva be ever brought within the range of vikalpa? If one enters it (the highest Reality) by means of vikalpa, however well-refined and purified, that would mean that the highest Reality can be brought within the province of thought. If not, what is the utility of even this suddha vikalpa? With regard to the first question, Saiva philosophy says cate- gorically that the highest Reality cannot be brought within the province of vikalpa. Says Abhinavagupta:

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"परं तत्वं तु सर्वत्र सर्वरूपतया प्रकाशमेव इति न तत्र विकल्पः कस्यचित् उप- क्रियायँ खण्डनायँ वा"। (Tantrasara, p. 23) "The highest reality is everywhere and in every way Self- luminous. Vikalpa can neither help nor hinder it." In fact the highest reality cannot be brought under any practice or dis- cipline. "अभ्यासश्ा परे तत्वे शिवात्मनि स्वस्वभावे न संभवत्येव । ... संविद्रपे तु न किचित् आदातव्यं न अपसरणीयम इति कथम अभ्यासः।" (Tantrasara, p. 24) "No discipline or practice can be possible with regard to the highest Realuy or Siva that is also one's essential nature. Nothing can be added to or removed from the highest Reality; of what avail can practice be here' .? " What then is the utility even of suddha vikalpa? The utility of suddha vikalpa is in removing the sense of duality. What is this sense of duality? Abhinavagupta says, द्वताधिवासो नाम नकश्चन पृथक् वस्तुभूतः अपितु स्वरूपास्यातिमात्रं तत्। अतो दवैतापासनं विकल्पेन क्रियते । (Tantrasara p. 24)" The sense of duality is nothing else. It is only the ignorance of one's essential nature. Therefore, this sense of duality is annulled by suddha vikalpa. This is the nega- tive function of suddha vikalpa. There is also a positiye function of Suddha vikalpa. It works in three ways (1) by mantra-sakti (2) by sat-tarka leading to bhavana and finally by (3) suddha vidya. These are distinct but not different. All these are inter-connected. We may consider each of these separately for the convenience of expo- sition.

1. Mantra-Sakti:

As has already been said the last sutra of the first section leads to Saktopaya. In the introductory portion to the first sutra of the second section, Ksemaraja says: "aa vfm: मंत्रवोयस्फाररूपा. .. इति मंतरस्वरूपं तावत् निरूपयत" Sakti signifies the expansion of the potency of mantra. Therefore the nature of mantra is being examined first." So the first sutra of Saktopaya is Cittam mantrah. Cittam in this sutra does not mean any and every mind. In this context, cittam

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means the mind that is seriously bent on reflecting over and finding out the highest reality. वेत्यते विमृश्यते अनेन परं तत्वम इति farH That which ponders over the highest Reality is cittam. And what is mantra? The word mantra consists of two syllables - man and tra. The syllable man means to reflect, to be aware; the syllable tra means that which saves. "eat- स्मकमननधर्मात्मता, भेदमयसंसार-प्रशमात्मकत्राणधर्मता च अस्य निरुच्यते"। "Mantra means that mental awareness by which one feels one's identity with the highest Reality enshrined in a mantra and thus saves oneself from a sense of separateness and difference charac- teristic of the world."

It has already been said that saktopaya is that in which consciousness as sakti or power is the guiding principle. Sakti assumes the form of mantra or mystic syllable or syllables. The mind of the aspirant is so intensely identified with the deity of the mantra that it becomes that mantra itself. Citta in this context means the condensed aspect of Self as consciousness. In the first sutra of the first section Self was described as pure universal consciousness having svatantrya sakti and jnana and kriya as its characteristics. Here citta is that condensed aspect of Self in which mantra is realized.

Every mantra consists of certain syllables. Muttering of the syllables mechanically is of no avail. The aspirant must identify himself with the deity invoked in the mantra. Purnahanta or the full I-consciousness of Siva which is His Vimarsa sakti - the creative pulsation of the Divine is the source of all the mantras. Every mantra leads back to that divine I-consciousness which is the creative sakti of the Supreme. That I-consciousness is no speech, but the source of all speech and thought and objectivity. Suddha vikalpa means pondering over that full, divine I-cons- ciousness as our real Self. Since that I-consciousness is the Sakti of Siva, pondering over that sakti is saktopaya which brings about the absorption of the individual self in the divine Self of Siva. This is why Malimvijaya gives the following definition of Saktopaya. उच्चाररहितं वस्तु चेतसंव विचिन्तयन् । वं समावेशमाप्नोति शाक्त: सोडनाभिधीयते (II,22)

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"When an aspirant with one-pointedness of mind, apprehends that Reality which is not within the range of utterance (gross or subtle), and thus obtains samavesa (absorption in divine cons- ciousness), then that samavesa is known as sakta. (i.e. obtained through sakti)." What is that uccara-rahitam vastu, the Reality Which is not within the range of utterance? It is paravak also known as parasakti, parahanta, vimarsa-sakti, purnaham-vimarsatmika- samvit-sakti, matrka etc. It is the I-consciousness of the Divine which is above all thought and speech, which is the primal crea- tive pulsation that brings the universe into being, the origin of all words and objects and yet above words. In the order of manifestation the next stage after paravak is that of pasyantl. At this stage, word and object are an undivided, indistinguish- able whole. The next stage is that of madhyama. Though the division between word and object has started, at this stage it is not pronounced yet. It is implicit. The division is only at the level of thought. This is an intermediate stage between pas- yanti and vaikhari. There is a sort of subtle speech only at this level. It has not taken shape into words yet. At the Vaikhari stage, there is gross speech, The word and the object are completely divided. The word vikhara means body. So vaikhari is the stage when the bodily organs are employed in utterance. Thus there are three stages in the manifestation of the universe para, suksma and sthula, higher, subtle, and gross. The paravak or the I-consciousness of the Supreme is the raison d'etre of all the mantras. As Tantrasadbhava puts it: "मंत्राणां जीवभूता तु या स्मुता शक्तिरूपया। तथा हीना वरारोहे निष्फला: शरदभ्रवत्"। She who is considered to be imperishable sakti is the soul of all the mantras. Without her, O fair one, all the mantras are as useless as autumnal clouds." This imperishable Sakti is the sakti of the supreme I-consciousness. This idea is further re-inforced by the third sutra of this section. विद्याशरीरसत्ता मंत्ररहस्यम-which means "the luminous being of the perfect I-consciousness inherent in the multitude of words whose essence consists in the knowledge of the highest non-dualism is the secret of the mantras".

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Mantras consist of letters. These letters are not meaningless jargon. They are symbols of the creative saktis of the Divine. These saktis inherent in the letters are collectively known as Matrka. This Matrka is the secret of all the mantras. As has been said in Tantrasadbhava: "सर्वे वर्णात्मका मंत्रास्ते व शक्त्यात्मकाः प्रिये। शक्तिस्तु मातृका ज्ञेया सा च जञेया शिवात्मिका"। "O dear one, mantras consist of letters. These are a form of sakti. Sakti as such should be known as Matrka and Matrka should be known as the nature of Siva". The same book says further on: "या सा तु मातुका देवि परतेज :- समन्विता। तया व्याप्तमिदं विश्वं सब्रह्मभुवनान्तकम्"। "O goddess, the universe right from Brahma down to earth is pervaded by Matrka who is full of the lustre of parahanta - the I-consciousness of the Supreme". This parahanta or I-conscious- ness is the creative power of Parama Siva. Parahanta is also known as parasakti or paravak or para or mahamatrka or simply matrka. In order to acquire mantra-sakti, one has to approach a guru or spiritual director who imparts a mantra with his grace and instils caitanya sakti or power of consciousness into it, and teaches him the mystery of Matrka. As has already been said Matrka means the collective whole of all letters and also the I-consciousness which is the fons et origo of all letters and thus of the entire universe of subjects and objects. The word for 'T' in Sanskrit is 'mg' (aham). 'A' () and 'ha' () between themselves include all the letters of the Sanskrit language. As each one of these letters is symbolic of the creation of either an objective or subjective element, this means that aham or consciousness of Parama Siva is creative of the entire universe of subjects and objects. Sutra seven of this section says that the disciple gets enlightenment from the guru regarding Matrka. The translation of this sutra together with the detailed note on it should be carefully read in order to understand the creativity of Matrka. The I-consciousness of the Supreme holds within itself the entire universe in an ideal state. As Ksemaraja puts it in Pratyabhijnahrdayam:

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"अत एव अनुत्तराकुलस्वरूपात् अकारात् आरभ्य शक्तिस्फाररूपहकलापर्यन्तं यत् विश्व प्रसुतं ... तत् अकारहकाराभ्यामेव संपुटीकारयुक्तया प्रत्याहारन्यायेन अन्तःस्वीकृतं सत् अविभागवेदनात्मकबिन्दुरूपतया स्कुरितम् अनुत्तर एव विश्रा- म्यति-इति शब्दराशिस्वरूप एव अयम् अकृतको विमर्शः" (pp. 108-190) Therefore the extended universe beginning with the letter 'a' (w) which is of the nature of the body of anuttara or the highest Reality and upto the letter 'ha' (#) indicative of the expansion of Sakti, flashing forth by virtue of the combination of 'a' and 'ha' and being accepted inwardly in the manner of pratyahara rests in the Highest Reality in the form of bindu indicative of the consciousness of non-differentiation. Thus this natural vimarsa or I-consciousness is of the nature of the congregation of words." 'A' (s) represents prakasa or Siva; 'haʼ represents

vimarsa or Sakti; the bindu or dot on 'ha' represents the fact that though Siva is manifested right up to the earth through Sakti, he is not divided thereby; he remains integrally the same. Matrka when unknown or unrealized leads to all kinds of worldly experience. When she is realized, she leads to libera- tion. When the aspirant through suddha vikalpa reflects over a mantra and feels his identity with Siva, the Matrka which is the mantra-sakti inherent in the mantra transforms the citta or mind of the aspirant; his suddha vikalpa which was only an ideation is dissolved; his citta is transformed into citi (divine consciousness); he now feels the throb of the true I-consciousness of the Supreme, and he realizes that the entire universe is only a proliferation of Matrka sakti or the divine I-consciousness. This aspect of I-consciousness which reveals the universe as only an expression ofthe Self is brought about finally by unmana or unmani sakti which is the highest development of the mantra sakti inherent in Matrka. Unmana is also known as para vidya, the highest gnosis. Ksemaraja refers to it in sutra 21 of the first section where it has been called suddha vidya and sutra 5 of the second section where it has been called khecari Sivavastha. 2. Sat-tarka helps the aspirant in his onward march. The aspirant learns from a great guru or from the agama (the tradi- tional text-book of the system) that his essential Self is Siva

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and not the physico-bio. psychical complex. Abhinvagupta says: आगमस्य समुचितयिकल्पोदये व्यापार: (Tantrasara p. 3) "The function of the agama is to awaken in the mind suddha vikalpa i.e. pure and correct thought about Self." Regarding sat-tarka, he says, तथाविधविकल्पप्रबन्ध एव ससर्क इति उक्त: (ibid, p. 23) "Sat-tarka is the reflection that re-inforces continuity of ideas similar to the suddha vikalpa. This leads to bhavana. Bhavana is a word well-nigh untranslatable in English. 'Creative contemplation' is the best word for bhavana."' It is a power of spiritual attention. Abhinavagupta defines bhavana in the following words "अस्फुटत्वात् भूतमिव अर्थम् अभूतमिय स्फुटत्वापादनेन भाव्यते यया"। (ibjd, p.23) "Bhavana is that contemplation by which a thing which though real and existent appeared as non-existent and unreal previously owing to obscurity reappears as manifest reality by sheer clarity". Constructive imagination plays an important role in bhavana. It is a sort of auto-suggestion which sinks into the unconscious and fishes out surprizing reality from its mysterious depth. It leads to (3) Suddha vidya which slowly and gradually makes manifest the light of I-consciousness. Through the influence of suddha vidya, jneya, the knowable appears as a form of jnana or knowledge. Then the jnana terminates in the jnata, the knower. Finally this is displaced by the transcendental I-consciousness in which the distinction between the jnata, jnana and jneya totally disappears. There is another saktopaya by spanda principle. By means of this, vikalpas or thoughts can be liquidated if one can develop the art of grasping mentally the spanda or dynamic reality which reveals itself in the interval of two thoughts. This revelation is known as unmesa. The total life of the aspirant who has received full enlighten- ment about matrka-cakra is changed. He is oriented God- ward. His whole life becomes yoga. His formal rituals are changed into spiritual practices. Sutra 8 of this section says that instead of pouring oblation of clarified butter, barley etc. into fire, he pours his thought of the gross and subtle bodies as the self into the fires of cit. (universal consciousness) by means of bhavana.

Sutra 9 says that instead of rice, wheat etc. being his food,

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his thought of the essential Self becomes the food that nourishes and satisfies him. Abhinavagupta adds a few more examples of this kind. "All objects actually abide in God" - with this purifying thought such an aspirant offers everything unto God by bhavana. This is his yaga or sacrifice. "The perfect, infinite God is my real Self" - constant repetition of this idea is his japa. Viewing objects like the body, jar etc. as simply an aspect of God is his vrata (vowed observance). The quest of the Divine that is not an object of thought is his yoga. The main Sakta-upaya, however, consists in mantra sakti which is inherent in Matrka and arises out of the contemplation of the Divine I-consciousness. A door gently swings open; a force arises from within which embraces our so-called 'T' to death. The limited 'T' dies to live in the universal 'T'.

SECTION III Anavopaya

The third section of the Siva-sutras deals with anavopaya. The word upaya connotes 'means of approach'. In Sambha- vopaya, the means of approach to the Divine is, if it can be called means at all, alert passivity or choiceless awareness. In this, there is no object or support on which the citta is to be steadied or fixed. Rather, the citta has to withdraw, to cease playing an active role. Therefore, this is also known as nira- lamba yoga (supportless yoga). In Saktopaya, citta is the means of approach to the Divine. Here again the citta is not fixed or steadied on any object; there is no concentration or meditation on any thing. In this, the citta is used for seeking the source of its being, for seriously thinking out what exactly is meant by 'I' or Self. It is used to understand the deeper significance of mantra and the supreme I-consciousness which is the source of all mantras. By constantly dwelling on the significance of the real 'I', the citta gets sancti- fied and is ultimately transformed by the Sakti of the mantra and the aspirant has thus pratibha jnana or intuitive realization of the real divine Self. The Citta is lifted up by bhavana and suddha vidya, and as pointed out above, is ultimately trans-

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formed. It should be borne in mind that Saktopaya is also not possible for every individual. It is meant for those whose citta is already oriented spiritually. As Ksemaraja says in his com- mentary on the first sutra of the second section cetyate vimrs- yate anena param tattvam iti cittam - Citta (in this context) is that which earnestly seeks to apprehend the highest Reality. Sakta-yoga is a process of self-inquiry. Of modern yogis, Ramana Maharsi may be said to have set the best example of Sakta yoga. The alambana or support of the citta in Sakta yoga is the essential Self. In anavopaya, the case is different. Here anu, the limited, conditioned individual takes up same limited aspect as buddhi, prana, body, some object in space from which he starts his yogic practice. In Sambhavopaya, the first sutra is caitanyam atma. It is the universal consciousness characterized by absolute freedom, jnana (knowledge) and kriya (activity) which is the Self. In Saktopaya, the first sutra is cittam mantrah. It is the spiri- tually oriented citta which by mantra sakti realizes the essential divine Self. In anavopaya, the first sutra is cittam atma. In this, it is the citta (the complex of buddhi, ahatmkara and manas) that moves about from one form of existence to another which is the atma (atati-sawcarati iti atma - that which moves about is atma). Here the word atma is used in the sense of the psy- chological complex that is mostly considered to be the Self. This psychological or empirical self is known as anu. It is be- cause this yoga starts from the standpoint of anu or the limited psychological, empirical self that it is called anava yoga. In this, the citta has to fix itself on something different from the essential Self. Therefore, it is called bhedopaya i.e. a technique of approach by means of something different from the essential Self. In Saktopaya, it is jnana which is most predominant. In anavopaya, it is kriya (activity) which is most predominant. Even meditation which this technique uses is also kriya (manasi kriya). It also uses kriya (activity) in a grosser form, e.g. repetition of a mantra, worship of a chosen deity, an idol etc. Therefore, this is called Kriyopaya. It should be carefully borne in mind that the three upayas are not water-tight compartments. Anavopaya has to lead

to saktopaya and finally to sambhavopaya. The realization of sambhavopaya is the highest, and that is the goal of all the upayas. One upaya passes into another. Even when something different from Self is worshipped as an aspect or expression of the divine, it finally terminates into Saktopaya. The practice of saktopaya in which I-consciousness is considered to be the fons et origo of everything terminates in sambhavopaya in which the I-consciousness is not simply an expression of Siva but is also inclusive of the. universe, which is simply an expansion of His Sakti. That is why the Siva-Sutras in describing each upaya or technique do not confine themselves solely to that upaya but also refer to other upayas as aids.

Special Features of Anavopaya: Malinivijaya thus describes anavopaya: उच्चारकरणध्यानवर्णस्थानप्रकल्पनः । यो भवेत्तु समावेशः सम्यगाणव उच्यते।।" (II, 21). "A perfect absorption into the essential divine Self that is achieved through uccara, karana, dhyana, varna, and sthana- kalpana is known as anava." As said above, the support of the citta of the aspirant following anavopaya is something different from his essential divine Self. Either it is his (1) buddhi (2) gross prana (3) subtle prana known as varna (4) the body and the disposition of its organs in parti- cular ways, known as karana (5) some external object known as sthana-kalpana. Malinivijaya has summed these up in the above verse. We shall now take these up in detail. 1: Dhyana:

Abhinavagupta says in his Tantrasara (p. 36) that in this, the aspirant should meditate on the pramata (knower or subject), pramana (knowledge) and prameya (known or object) in a unified way (devoid of these distinctions). In consequence, the fire of the deeper, inner consciousness will be sharply lit up. Then grasping all external objects through the collective whole of the powers (saktis) moving out through his sense-organs, he should, by bhavana, pour them into the fire of inner consciousness that has already been lit up. Then the difference between the inner and outer, between consciousness and its object will disappear

and there will be unity-consciousness. Thus one will have anava samavesa in the divine. Another way of dhyana (meditation) has been described in Sutra 4 of the third section of Siva-Sutras. The tattvas from earth right up to Siva should be considered by bhavana to be dissolved in the gross, then in the subtle, and finally in the causal body by the aspirant. This is known as layabhavana. Or one should think that Kalagni Rudra is arising from the toe of the right foot and burning the whole body. This is known as dahabhavana. This is really a kind of Sakta technique. By these means, the citta (mind) of the aspirant acquires samavesa or absorption into the divine consciousness. The exposition of the 4th sutra should be read for details.

2. Uccara: Uccara is connected with prana which means life-energy or bioplasma. Its main characteristic is uccara which means 'rising upward and appearing as sound'. The word prana is used in two senses - general or subtle and specific. In general sense, it is simply known as pranana. In the specific sense it acquires different names as prana, apana, samana, udana, vyana according to the various functions of the prana sakti. The characteristic of the specific pranas is uccara. The subtle prana is characterized as varna which will be considered separately. The technique of uccara is concerned with prana-dharana or fixing the attention on the various aspects of prana in the specific sense. Various kinds of ananda or delight are experienced by fixing the attention on the various pranas. When the mind rests only on the pramata or the subject of experience, then the ananda expe- rienced is known as (1) nijananda. When the mind contemplates over the absence of all objects of experience, then the delight experienced is known as (2) nirananda. When there is contem- plation on prana and apana jointly, then the delight experienced is known as (3) parananda. When the mind rests on samana which unifies the various objects of experience, then the delight experienced is known as (4) brahmananda. When the mind of the aspirant rests on udana after dissolving all knowledge and objects of knowledge in the Self, then the delight experienced is

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known as (5) mahananda. When the mind rests on vyana, then the ananda experienced is known as (6) cidananda. After the experience of these six kinds of ananda, when the as- pirant realizes his prana-sakti in its fulness, he has the experience of (7) jagadananda in which there is no division or limitation, for it flashes forth all round, in which it is consciousness alone which expresses itself as knower, means of knowledge or known, which expands by the nectar of divine joy of absolute sovereignty, in which there is no need for contemplation. This entire practice is briefly known as uccara yoga or prana yoga. When it is fully developed, the following characteristics appear as a consequence: (1) Experience of delight (2) Udbhava - a kind of inner leap (3) Kampa or tremour (4) Nidra in which the aspirant is asleep to all outward objects (5) Ghurni or reeling with delight. It will be seen that this prana yoga is entirely different from pranayama which is only an exercise of breath control.

3. Varna: It has already been mentioned that the word prana is used in two senses, viz., (1) general or subtle (2) specific. We have seen that uccara is the natural characteristic ofprana. We have also seen how anava yoga is practised by fixing the mind on the various specific pranas. We have now to see what anava yoga is to be practised in connexion with the uccara of the general prana. Abhinavagupta says: उक्तो य एष उच्चार- स्तत्र वो5 सौ स्फुरन् स्थितः । अव्यक्तानुकृतिप्रायो ध्वनिर्वर्णः स कथ्यते ।। (Tantraloka V. 131) From the uccara of this general prana, there vibrates an imperceptible, inarticulate sound which is known as varna." This goes on naturally and continuously in every living creature. Svacchanda Tantra says: नास्योन्चारयिता कश्चित्प्रतिहन्ता न विद्यते। स्वयम्न्चरते देव: प्राणिनामुरसि स्थितः ॥ "No one sounds it voluntarily, nor can any one prevent its

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being sounded. The deity abiding in the heart of living creatures sounds it himself." Abhinavagupta says about it : "ए को नादात्मको वर्णः सर्ववर्णविभागवान्। सोनस्तमितरूपत्वादनाहत होदितः ।।" (Tan. 61216) "There is one varna in the form of nada in which lie all the varnas (letters) latently in an undivided form. As it is ceaseless, it is called anahata, i.e. unstruck, natural, uncaused. Jayaratha's commentary on this runs as follows: योऽसावना हृत रूपरे नाद: स वर्णोत्पत्िनिमित्तत्वाद्वर्ण उच्यते वर्णशव्दाभिधेयो भवेदित्यर्थः" "In this imperceptible, inarticulate anahata nada, all the varnas (letters) lie latently in an undivided way. As all the varnas (letters) originate from this nada, therefore, is it called varna proleptically." The anusandhana or intensive awareness of this nada is called varna yoga or dhvani yoga. It is a very ancient form of yoga. Sankaracarya in his yoga-taravall calls it nadanusandhana. It goes by this name in some of the tantras and in the yoga tradition of Gorakhanatha. Among the mediaeval saints of north India, such as Kabir and others, it is called surati-sabda yoga. In Radhasvaml sect also, it is known as surati-sabda yoga. How are we to know about this nadatmaka varna? Abhi- navagupta points out in the following verse how we can form an idea of it. "सृष्टिसंहारबोज च तस्य मुख्यं वपुविदुः" (Tantr. V, 132) The srsti bija and the samhara bija are its main forms. Jayaratha explains the main forms in the following words. 'प्रधानमभिव्यक्तिस्थानमित्यर्थः' The srsti bija and samhara bija are the main spots of its revelation. What is meant by srsti bija and samhara bija? Sa is srsti bija or the mystic letter denoting expiration and ha is samhara bija or the mystic letter denoting inspiration. In the following verse, quoted by Ksemaraja in his com- mentary on the 27th sutra of the third section is given the process by which this nada expresses itself in the breath of every living creature:

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"सकारेण बहिर्याति हकारेण विशेत्पुनः । हंसहंसेत्यतो मंत्रं जीवो जपति नित्यसः । षट्शतानि दिवारावौ सहस्त्राण्येकविशतिः । जपो देव्या विनिदिष्टः सुलभो, दुर्लभो जडैः।। "The breath is exhaled with the sound sa and inhaled with the sound ha. Therefore the empirical individual always repeats the mantra hamsah. Throughout the day and night, he repeats this mantra 21,600 times, Such a japa (repetition of the mantra) of the goddess (Gayatri) has been prescribed which is quite easy for the wise, and difficult for the ignorant." The mantra hamsah is repeated by every jiva (living being) automatically in every round of expiration-inspiration. Normally it is repeated 21,600 times a day. Since the outgoing and in- coming breaths repeat this naturally, automatically without any effort on any body's part, it is known as ajapa-japa i.e. a repeti- tion of the mantra that is going on naturally without any body's repeating it. Since the sounds of expiration and inspiration resemble ham and sah, therefore it is called hamsa mantra. It is also known as ajapa gayatri. By anusandhana or mental observation or awareness of this automatic process, prana (exhalation) and apana (inhalation) become equilibrated and then the dormant kundalini that lies in three and a half folds at the base of the spine rises upwards. At that time, a number of pleasant sounds is heard. But the aspirant should not dwell on these sounds. He should neglect these and dwell on the para nada which is anahata nada in the strictest sense of the word. By dwelling on this nada, the citia gets dissolved and then one can have the experience of visuddha caitanya - the highest aspect of consciousness.

The awakened Kundalini pierces the brahmagranthi. Then she pierces the muladhara cakra. Rising further, she pierces the svadhisthana and manipura cakras. Then she pierces the visnugranthi and the anahata and visuddha cakras. Now she pierces the rudragranthi and then ajnacakra, and finally enters the sahasrara. The aspirant can now experience the ambrosia raining down from sahasrara. (Vide plates 2 and 3). The nadis and cakras are not physical constituents. They are in the pranamaya kosa, the vital sheath in the subtle body.

KUNDALINI

Plate 2

CAKRAS

BRAHMA RANDHRA BRAIN REGION

AJÑA CAKRA FRONTAL NERVE CENTRE RUDRA GRANTHI

V/SNU GRANTN/

VIŚUDDHĀKHYA CAKRA PHARYNGEAL PLERUS

ANAHATA CAKRA CARDIAC PLEXUS

MAŅIPŪRA CAKRA . SOLAR PLEXUS SVĀDHISTHĀNA CAKRA SACRAL PLEXUS MŪLÁDHARA CAKRA BASAL PLEXUS

Plate 3

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Only their impact is felt through the nerves and the ganglia. The cakras are the seats of vital energy. They are called cakras because they are like a wheel in appearance, They absorb and distribute prana to the pranamaya kosa and through it to the physical body. The nada is subtle in madhyama stage and finally when it rea- ches the pasyanti stage, it is no longer audible. The aspirant has now an experience of jyoti (light). All the vikalpas are now calmed and one can have the experience of purndhanta or the supreme I-consciousness. Harhsah is that manifestation of nada which is symbolic of life. The anahata nada in its inner significance is symbolic of pranava (Ova). By the intensive awareness of this pranava there arise nine stages of yoga which are subtle forms of nada, known as nine nadas. The first stage is (1) bindu which is known as ardha matra. The next stage is (2) ardha candra which is subtler than the previous. Each succeeding stage goes on getting subtler than the preceding (3) rodhini (4) nada (5) nadanta (6) sakti (7) vyapini (8) samana and (9) unmana or unmani are the other stages that follow. Unmana is the highest aspect of consciousness. Upto samana, there can be only atma-vyapti, realization of the essential Self. It is only at the stage of unmana that there can be Siva-vyapti which includes not only the realization of the metaphysical Self but also the realization of the world as an aspect of the Self. In sutra seven of the third section of the Siva-Sutras Ksemaraja refers to unmana. He says that upto samana, there is the play of maya. It is only at the stage of unmana that maya ceases completely. Another name of unmana is sahaja vidya. Ksemaraja makes the following remark: "आत्मथ्याप्त्यन्तस्य मोहस्य जयात् उन्मनाशिवव्याप्त्यात्मनः सहजविद्यायाः प्राप्तिरुक्ता"

Svacchanda Tantra speaks of the achievement of Sahaja vidya which is unmana enabling one to gain Siva-consciousness after the conquest of moha (maya) which lasts till the realization of the essential Self. Ksemaraja adds that though the process of reaching the unmana stage is saktopaya, yet it has been included in anavopaya,

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because the anavopaya has to lead to saktopaya. Of this section. the sutras 15, 21, 26, 44 and 45 also refer to saktopaya.

4. Karana:

We have seen how anavopaya utilizes (1) buddhi, (2) gross prana and (3) subtle prana (varna). Karana is the technique which utilizes the body (deha). By body is here meant all the bodies - gross, subtle and causal. In Karana, mudras (dis- positions of certain parts of the body in particular ways) are also utilized. There are seven varieties of karana technique, viz. (1) grahya (2) grahaka (3) cit or samvitti (4) nivesa or sannivesa (5) vyapti (6) tyaga and (7) aksepa. (Tantr. V, 129). Jayaratha in his commentary gives the main purpose of these karanas in the following words: "इह ग्राह्यादिभिः सप्तभिः प्रकारभिन्नं करणं नाम बोधपूर्वकमभ्यासं प्राह्कः बोध्यन्यगभावेन स्वात्मकतानतामापन्नं बोध्यमेव कथितवन्तः" "Here the seven varieties of karana, viz. grahya etc. are meant to subordinate and ultimately assimilate all objective phenomena to the consciousness of the essential Self". The first four varieties come purely under anavopaya. Assi- milating the entire world of objects first into the empirical self and then all these into samvitti or cit, the highest consciousness, and finally establishing them into the essential divine conscious- ness constitute the first four karanas. The first practice consists of assimilating grahya or all objects of perception into grahaka or the sense organs; the next practice consists of assimilating all these into cit or samvitti; the third practice consists of being completely established in cit or samvitti. Being completely established in samvitti is known as sannivesa. In sannivesa, there is no trace of the object as something extraneous. When the aspirant pervades every object with universal cons- ciousness, he is said to have achieved vyapti, Vyapti is achieved by means of bhavana. Tyaga is the stage where all effort is abandoned. The universal consciousness now abides sponta- neously. Vyapti and tyaga reach the stage of saktopaya. Aksepa means projection of the universal consciousness in the entire universe. This is the stage of sambhava yoga.

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The sutras 16 and 25 also of this section refer to sambhava yoga.

Sthana-kalpana: For those who cannot fix their citta even on buddhi, the inner prana or nada, there are other anavopayas which deal with the fixing of the mind on externals. These are known as sthana- kalpana. As Abhinavagupta puts it : "अथ बाह्यविधिः स एव स्थानप्रकल्पनशव्देन उक्तः। तत्र व्रिधा स्थानं प्राणवायूः, शरीरं, वाह्यं च । (Tantrasara, p. 45) The external process (of anava upaya) is known as sthana- prakalpana. There are three sthanas or places on which mind can be fixed, viz., pranavayu, body, and something outside the body. The pranavayu in this context is used in a sense different from that in which it is used in connexion with uccara. In uccara, one has to fix the mind on prana, apana, samana, udana and vyana which are internal aspects of prana sakti. In sthana kalpana, one has to fix the mind on prana in the sense of exhalation and inhalation through the nose. From the centre of the body prana (exhalation) covers a distance of twelve fingers in the outer space and again from that point apana (inhalation) covers the same distance up to the centre. These two points or places are known as external dvadasanta and internal dvadasanta. By the practice of fixing the mind on these two points, the vikalpas of the mind begin to dissolve, and finally one has anava samavesa, or absorption in the essential Self through the anava technique. By body in this context is meant the gross body. The things external to the body include idol, picture etc. Those who are unable to fix the mind even on prana may fix it on these external things. As has been said above, the ultimate goal is the attainment of Siva-consciousness which includes the world as its aspect. Anava yoga has to lead to sakta yoga and sakta yoga has to lead finally to sambhava yoga.

A SUMMARY OF THE CONTENTS OF THE SUTRAS

I SECTION:

SAMBHAVOPAYA

Sutras

1. Characteristic of Atman; Atma is foundational conscious- ness characterized by absolute freedom of knowledge and action.

2. The bondage of the empirical individual is due to an innate limiting condition, known as anavamala which, in fact, is the ignorance of our essential nature.

3. There are two other limiting conditions, viz., Mayiya and karma mala which contribute to the bondage of the indivi- dual.

4. The three limiting conditions are a kind of limited, vitiated knowledge rooted in words which have a tremendous in- fluence on our lives. These words are formed of letters known as Matrka. The Matrka, therefore, forms the basis of all limited knowledge.

5. Sambhava-upaya or emergence of the Bhairava or transcen- dental consciousness shatters the shackles of ignorance and sets the individual free. 6. When Bhairava-consciousness arises, the entire universe appears as an expression of Siva's Sakti and when the mind of the aspirant is united with that Sakti with intensive aware- ness, the world as something separate from consciousness disappears. The sixth sutra shows both the effect of Sambhava consciousness and a re-inforcement of that consciousness by Saktopaya.

6. When through grace there is the emergence of Bhairava- consciousness and through Sakti-Sandhana, it is re-inforced then the rapturous delight of the fourth or transcendental consciousness becomes a constant feature even of the three states of waking, dream and profound sleep. It is not only in meditation but also in the usual, normal course of

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life that one experiences the delight of the transcendental consciousness. 8. Waking state consists of knowledge gained by the external senses and common to all subjects. 9. The dream state consists of experience generated only by the mind in the form of fancies and reveries which are con- fined only to the dreamer. 10. Deep sleep is a state of complete unawareness. It is a state of delusion brought about by Maya. All the above three states may be considered both from the point of view of the common man and the yogi. 11. One who experiences the delight of Supreme I-consciousness in all the states of consciousness becomes the master of his senses. 12. Such a yogi, in his ascent to the Highest Reality passes through many stations of experience which are full of pleasant surprises. 13. The Iccha or Will of a Yogi who has realized Bhairava- consciousness is Svatantrya-Sakti (Absolute Will power of Siva) that can manifest and withdraw the world. 14. To such a Yogi, all that is observed as an object - whether externally or internally, is an expression of consciousness. 15. Such experience is possible by the absorption of the indi- vidual mind into the Universal Consciousness which is the centre and foundation of all reality. 16. When one is mentally united with the pure Siva-principle, he becomes, like Sadasiva, completely free from the limita- tions of the empirical individual. 17. Full conviction of one's identity with Siva is what is meant by knowledge of Self. 18. In every bit of knowledge, the Yogi feels the delight of I-consciousness. There is the transmission of this delight among those who come in contact with him. 19. Being united with Iccha-Sakti (the Divine Will power) the Yogi can create any kind of body that he desires. 20. By uniting his consciousness with Sakti, the yogi can acquire the power of joining together components in a whole or separating components or joining together events, etc. far removed in space and time.

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21. Being united with Iccha Sakti, when the Yogi desires to acquire universal consciousness, he gets established in Suddha vidya, i.e. unmana sakti, and feels as if he is the lord of the whole universe. 22. The Highest Sakti (Para Sakti) is, on account of its depth, transparency etc, like a lake. When an aspirant is united with it, i.e., when he is constantly aware of his identity with it, he has an experience of the potency of the great mantra. Having an experience of it means the feeling of the throb of the supreme I-consciousness as his own inmost Self. This I-consciousness is the generative source of all the mantras i.e., all mantras derive their power from it.

II SECTION

SAKTOPAYA

Sutras

1. When the mind broods constantly over the mantra of the Highest Reality i.e., over the Supreme-I consciousness, it gets identified with it. Thus the mind itself becomes the mantra. There is no longer any difference between the practiser of the mantra and the mantra itself. Saktopaya is the technique of jnana. By constant awareness of the .jnana of the real I-consciousness, the mind (Cittam) of the aspirant is transformed into that Supreme I-consciousness itself. Thus he has full realization. 2. It is zealous, spontaneous effort on the part of the aspirant that brings about the communion of his mind with the deity inherent in the mantra. 3. Vidyasarlra is a compound word, meaning sabda-rasi - a mul- titude of words or mantra. The satta or luminous being of the multitude of words consists in supreme I-consciousness which is non-different from the world. So the secret of all mantras is the communion of the individual mind with the Supreme divine I-consciousness that includes within itself the universe. If the aspirant's mind is satisfied with mayic limited powers, he has fallen from the high ideal of mantra, for these mayic limited powers are only a form

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of common inferior knowledge and are illusory like a dream. The ideal of mantra and therefore of Saktopaya is not the acquisition of inferior power, but rather of the Supreme I-consciousness of Siva - a consciousness which includes the universe within itself.

5. On the emergence of spontaneous Supreme knowledge, the aspirant acquires Khecari Mudra which is the state of Siva. 6. Guru is a help in attaining the potency of mudra and mantra, for he expounds the means to the goal. Or the divine grace acts as a guru in affording a favourable opportunity (in acquiring the potency of mantra). 7. All words (vdcaka) and objects (vacya) are the outcome of words which consist of letters (matrka). The collective whole of Matrka ( r ) arises in the last analysis from the Supreme I-consciousness of Siva. This is the secret of Mdtrka-cakra. Knowing that this Supreme I-consciousness is our real Self, one is liberated.

6. All the bodies, gross, subtle etc. which were previously identified with faked I-consciousness are now thrown into the fire of real I-consciousness as oblation.

7. If jnana is interpreted as limited knowledge, then the sutra would mean 'limited knowledge is annam i.e. is devoured by the Yogi.'

If jnana is interpreted as svarupa-jnana or knowledge of Self, then annam would mean food that gives satisfaction, and the whole sutra would mean "Self-realization becomes his food i.e. fills him with the highest satisfaction." Bhaskara also gives the above interpretation in his varttikas.

10. On the submergence of suddha vidya, all kinds of vikalpas (thought-constructs) full of a sense of difference arise in the mind.

According to Bhaskara, this sutra means to say that when the knowledge common to the ordinary folk of the world dissolves on the realization of one's real Self, the previously apprehended delusive knowledge of the objects of the world is remembered only like a dream.

III SECTION

ANAVOPAYA

Sutras

1. That which is deeply affected with desire for objects of sense is citta. The constituents of citta are buddhi, ahamkara and manas. In the context of the individuals, it is this citta or the conditioned mind that is knower or atma. The citta is called atma, because by means of sattva, rajas and tamas, it moves on from one form of existence to another. (Atati iti atma, that which moves on is atma). 2. The knowledge of this anu or limited individual self is con- fined to the modes of his psychic apparatus, and his desires are associated with the pleasure of sense objects. Under their influence, he wanders about from one form of existence to another. 3. Man's bondage is due mainly to maya. Maya, in this con- text, means non-discrimination between the real Self and the pseudo-self constituted by the kancukas like kala (limited efficiency), Vidya (limited knowledge), raga (egoistic desires) etc. and subtle and gross body. 4. One should meditate on the dissolution of all the tattvas successively in their preceding source right up to Siva, i.e. of the gross body into the subtle, and of the subtle into the causal and thus realize the highest tattva, Viz., Siva. 5. By means of pranayama, pratyahara, dharana etc. one can acquire the power of dissolving prana and apana in susumna. control over the elements like earth, water etc. withdrawal of the mind from the elements, and isolation from the elements. 6. By pranayama, dharana etc. one acquires Supernormal powers over the elements, but such powers are the outcome of moha (delusion about the essential nature of the self) which draws a veil over the Highest Reality. By these means, one cannot realize the Highest Reality. 7. When there is complete conquest of maya, there is acquisition of Sahaja Vidya which makes for complete identification with Siva.

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8. In one who is at-onement with unmana, the world appears only as a ray of his light. Dualism has completely dis- appeared in his case. 9. The essential Self is like an actor on the world-stage. He is unaffected by the parts he plays. 10. The inner self i.e. the subtle body, constitutes the stage of the actor of the world-drama. 11. The senses of the yogi are introverted and thus behold the drama of the inmost Self who delights in exhibiting the world drama. 12. Just as an actor can act out the sattva - the inner mental state only through great talent, even so the yogi can give expression to sattva (inner Light) only through the higher spiritual intelligence. 13. Such a yogi attains full freedom to know and control the whole universe. 14. As the Yogi can manifest Freedom in his own body, so can he manifest it elsewhere also. 15. The Yogi should constantly direct his attention to para sakti (the primal power of the Divine) which is the source of the universe. 16. If the Yogi is firmly established in parasakti, he will be easily steeped in the highest bliss of Self without any practice of concentration, meditation, etc. 17. Being established in Suddha vidya, the Yogi can create forms in accordance with the measure of the creative power of his consciousness. 18. SO long as Suddha vidya is emergent, there is no further birth of the yogi. 19. The yogi who has attained Sahaja Vidya (Suddha Vidya) should not become heedless. If he is not on the alert, he may be deluded by the deities presiding over letters like other ordinary folk. 20. The Yogi should take care that the fourth state permeates the three states of waking, dream and deep sleep and not only at their initial and even final stage even as oil permeates its receptacle completely. 21. Rejecting the notion of body, etc. as the Self, one should plunge into the fourth state without any thought-construct.

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22. When the prana of the yogi who is united with the fourth, i.e. the transcendental consciousness, spreads outside, i.e. when he is actively aware of external objects, he (the yogi) experiences everything as identical with cidananda, with the bliss of Siva-consciousness. 23. In the case of the Yogi experiencing the delight of the fourth state at the initial and final stages of waking, etc. inferior states of mind may arise in the intervening stage. He should, therefore, be on guard and see to it that the interven- ing stages are also permeated by the transcendental cons- ciousness. 24. When the Yogi joins his real I-consciousness to everything, i.e. when everything appears to him as the expression of Siva, then the transcendental consciousness which had been obscured is revived. 25. When by the continuous practice of the turya state (the fourth state) the Yogi attains the turyatlta state, he becomes similar to Siva. 26. Remaining in the body till the prarabdha karma is exhausted is all the pious act (vrata) that such a yogi observes. 27. Since the I-consciousness of the Yogi is the awareness of the pure, spiritual I, every speech of the yogi amounts to a japa of the divine I. 28. He disseminates knowledge of Self all round. This is his danam or gift. 29. Such a Yogi acquiring mastery over the sakti-cakra that controls the limited empirical individuals is alone competent to enlighten others regarding Reality. 30. Because this Yogi is similar to Siva, so the universe is the unfoldment of his consciousness-power just as it is the expression of the Sakti of Siva. 31. The maintenance and reabsorption of the universe are also an unfoldment of his consciousness-power. 32. Even when there is change in the objective appearance, there is no change in the subject of experiences, for even the experience of change requires an experient. 33. Such a yogi considers pleasure and pain as something ex- ternal like blue jar, etc., not as an aspect of his I-conscious- ness. So he is not affected by them.

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34. The Yogi that is untouched by any trace of pleasure and pain is known as Kevaii i.e. one who is a knower only as pure consciousness. 35. When, however, an aspirant is under the influence of primal ignorance and does not know his real Self, he is subject to karma and is thus bound to samsara. 36. When the Yogi discards all difference due to the identifica- tion of Self with body, prana etc. and there emerges in him the realization of Self as pure consciousness, he can create another form of world according to his desire. 37. The Yogi's power of creativity can be inferred from one's own experience of imaginative creation in dream, etc. 38. In all the three states of waking, dreaming, and deep sleep, one should enliven oneself with the creative bliss of the transcendental consciousness which is the primal condition of all the three states. 39. Just as the internal mental states should be vitalized with the bliss of the fourth or transcendental consciousness, even so the external objects also should be vitalized with the bliss of the transcendental consciousness. 40. Those ordinary empirical individuals whose Self is not iden- tified with the fourth or transcendental consciousness but is rather identified with the subtle and gross bodies, are, on account of anavamala, prompted by desire for various objects. They are extroverted and carried from one form of existence to another. 41. Of the yogi, however, who is established in the fourth or transcendental consciousness, all egoistic desires disappear and then ends his state of a limited empirical individual tied down to the subtle and gross bodies and he now becomes a citpramata, a knower as pure consciousness. 42. With the disappearance of desire, his life of a limited, empi- rical individual identified with his subtle body comes to an end. He retains the gross body only as an outer covering with which he is not identified in the least. Being completely possessed of the divine I-consciousness he is now like Siva. 43. Even after Self-realization, the yogi has to retain his gross body, because the body is linked with prana, the universal Life Force which is generated from Svatantrya Sakti - the

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Absolute Free Will of the Divine. So long as this natural link of prana with the body lasts, the Yogi cannot dispense with the body. 44. Nasika or prana-sakti flows in the right, (pingala), left (ida) and middle (susumna) nadis. The internal aspect of prana sakti is samvid (or consciousness), the madhya or the central aspect of this consciousness is the awareness of the divine, transcendental T. By constant mindfulness of this I-cons- ciousness, there is nirvyutthana samadhi in all conditions. 45. The soul that had forgotten its essential nature now recog- nizes its divine nature again. The Yogi who has realized his essential, divine nature, shedding all sense of difference, inwardly feels the universe as dissolved in Siva and out- wardly experiences it only as an expression of I-conscious- ness which is identified with Siva.

FIRST SECTION

The first verse

Prayer to Samkara, the Supreme Awareness.

TEXT

रुद्रक्षेत्रज्ञवर्गः समुदयति यतो मत्र विश्रान्तिमच्छेद यत्तत्त्वं यस्य विश्वं स्फुरितमयमियद्यन्मयं विश्वमेतत्।

चंतन्यं शाङ्कूरं तज्जयतति यदखिलं द्वैतभासाद्वयात्म।।

TRANSLATION

That consciousness of samkara is (ever) victorious2 which in its wholeness is non-dual in reality though having an appearance of duality, from which the class of Rudra and ksetrajna3 springs and in which it comes to rest, which is the fundamental Reality (yat tattvam), from which bursts forth into view the universe, whose form is this universe, from whose unimpeded Free Will ever leaps forth his divine power which is a mass of bliss, bring- ing about the unsurpassed, immortal spanda4 principle (the primal creative pulsation).

NOTES

1. Samkaram caitanyam: Sam (the bliss of the revelation of the supreme non-dualism) Karoti (brings about) iti Samkarah, i.e., Samkara is one who brings about the bliss of the revelation of the supreme non-dualism. Caitanya is the svatantrya-svabhava (unimpeded Free Will and knowledge and action). Samkara = of Samkara. Samkaram Caitanyam, therefore, means Samkara's autonomous, unimpeded Free Will in Knowledge and action (jnana and kriya). 2. Tajjayati: Lit., that is (ever) victorious. The idea is 'that surpasses every thing', that, in spite of its varied manifestation as subject, object etc. ever abides in its autonomy and bliss. 3. Ksetrajna: is the soul in bondage, known as pasu, full of

2 Siva Sutram

anava mala (inherent limitation) from Brahma down to the tiniest creature. Rudras are the free souls whose anava mala has completely vanished. They are in the category of pati. They bring about Srsti (emergence) Sthiti (maintenance) and Samhara (withdrawal) of the world system according to the karmas of individuals. Siva is directly concerned only with vilaya (veiling of the essen- tial nature of the soul) and anugraha (grace or unveiling of the essential nature). Ananta Bhattaraka, Aghoresa and Rudra are synonyms. Rudra corresponds to Isvara of Samkara Vedanta. 4. Anuttara Spanda tattva: The svatantrya or svacchandya (unimpeded Free Will) of Parama Siva appears in its prima! cosmic creative pulsation (spanda) as Siva. Siva is the highest (anuttara) Spanda (cosmic creative pulsation) of Parama Siva. This comes into being on account of ananda (supernal creative joy) that wells up (ucchalat) from Parama Siva or the Absolute. The word 'spanda' which literally means 'throb' or 'vibration' is difficult to translate, since it has a technical meaning in this system. It is the cosmic creative pulsation of the Absolute, throbbing with life, quickening to manifest.

EXPOSITION

This verse is a prayer to the foundational Divine Conscious- ness. It also indicates the subject-matter of the sutras which is the non-dual Reality, from which arises every thing, and to which every thing is withdrawn. This is also a mangala-sloka or an auspicious verse written with the idea that the book may end successfully, without any difficulty or impediment. This also brings out the main powers of Siva. Rudra-Ksetra- jiia-vargah samudayati yato indicates kriya (activity) and iccha (will), Siva's innate nature of creativity, yat tattvam hints at His power of jnana (knowledge), yasya visvam sphuritamayam-iyat indicates his ananda (bliss); caitanyam indicates His power of Cit (consciousness). The five fundamental characteristics, viz., cit, ananda, iccha, jnana, and kriya of the Highest Reality are hinted at in this verse.

Introductory 3

The Reason for Writing his Commentary

TEXT

आसमञ्जस्यमालोच्य वृत्तीनामिह तत्वतः। शिवसूत्रं व्याकरोमि गुर्वाम्नस्यविगानतः ॥

TRANSLATION

Having noticed confusion in the Siva-sutra-wttis owing to inconsistency with the sacred tradition (amnaya) of the teachers, I am expounding the siva-sutras according to their real meaning.

EXPOSITION

Ksemaraja says that he noticed confusion in the Siva-sutra vrttis. That is why he is writing his vimarsini commentary. Vimarsini means a commentary based -on sound investigation and critical examination. It is not clear which Siva sutra vrttis Ksemaraja is referring to. In his introductory verse, Ksemaraja says that the interpre- tation of the sutras given by the prevalent vrttis is, at places, in- consistent inasmuch as it is opposed to the traditional teaching of the great teachers of the system (gurvamnaya- viganatah); hence he is writing a commentary on the sutras in order to dispel the wrong notion caused by the vrttis written on the Siva-sutras.

Ksemaraja belonged to the tradition of Abhinavagupta who was his teacher. There is a double entendre in the word viganatah. The prefix vi in the word may mean virodhena (virodhena ganatah) i.e., as opposed to the original meaning of the sutras or it may mean visesena (visesena ganatah) i.e., with a definite, clear under- standing of the sutras. In the former case, the prose order will be vrttinam gurvamnaya-viganatah asmanjasyam alokya i.e .; noticing inconsistency in the interpretation of the sutras as given by the vrttis inasmuch as it is opposed to the sacred tradition of the ancient teachers; in the latter case, the prose order will be, siva-sutram gurvamnaya-viganatah vyakaromi i.e., I am expounding the Siva-sutras in accordance with the particular interpretation given by my guru, an interpretation which is wholly consistent with the ancient sacred tradition.

4 Siva Sutram

COMMENTARY

TEXT

इह कश्चित् शक्तिपातवशोन्मिषन्माहेश्वरभकत्यतिशयात् अन्ीकृताधर- वर्शनस्थ-नाग-बोध्यादि-सिद्धावेशनः शिवाराधनपरः पारमेश्वर-नानायोगिनी- सिद्धसत्संप्रदाय-पविव्नितहृदय: श्रीमहादेवगिरौ महामाहेश्वरः श्रीमान् वसु- गुप्तनामा गुरुरभवत्।

TRANSLATION

In this world, there was on the mountain, Mahadeva one Guru (a Self-realized teacher) by the name Vasugupta who was a great personage' and a devotee of Mahesvara (great Lord, the Supreme Divine), who, owing to excess of devotion to Mahesvara, which (devotion) blossomed forth by divine grace (Sakti-patonmisat), did not accept the teaching of Nagabodhi- and other Siddhas3 obtaining in the inferior philosophical systems, who was given to the devotion to Siva, and whose heart had become pure by the correct and noble traditional teaching (sat-sampradaya-pavi- trita-hrdayah) of the various Yoginis4 and siddhas' pertaining to the supreme Lord.

NOTES

1. A great personage - Vasugupta has been called mahan or a great personage, because he had realized his identity with the Lord. 2. Nagabodhi: He was a Buddhist teacher. He has written "Sri Guhyasamaja-mandalopayikavimsavidhi" which is based on 'Guhya-sarnaja' - a Buddhist Tantra. According to Alex Wayman, 'Guhyasamaja' was written in about the 4th century A.D. Nagabodhi may have utilized this book in about 500-700 A.D. 3. Other Siddhas: refers to other accomplished Buddhist Yogis. 4. Yoginis: Self-realized female Yogis - representations of Sakti. 5. Siddhas here refers to the perfect male yogis who had realized the non-dualistic Truth as taught by the Saiva Agamas.

Introductory 5

Discovery of the Siva-Sutras

TEXT

कदाचिच्च असौ 'द्वतदर्शनाधिवासितप्राये जीवलोके रहस्यसंप्रदायो मा विच्छेदि' इत्याशयतः अनुजिघृक्षापरेण परमशिवेन रवप्ने अनुगृह्य उन्मिषित- प्रतिभ: कृतः यथा "अन्र महीभृति महति शिलातले रहस्यम् अस्ति तत् अधिगम्य अनुग्रहयोग्येषु प्रकाशय" इति। प्रबुद्धश्च असौ अन्विष्यन् तां महतीं शिलां करस्पर्शनमात्रपरिवर्तनतः संवाधकृतस्वप्नां प्रत्यक्षीकृत्य, इमानि शिवोपनिषत्संग्रहरूपाणि शिवसूवाणि ततः समाससाद। एतानि च सम्यक अधिगम्य भट्टश्रीकल्लटाद्ेषु सच्छिष्येषु प्रकाशितवान् स्पन्वकारिकामिश्च संगृहीतवान्। तत्पारम्पर्य-प्राप्तानि स्पन्दसूवाणि अस्माभिः स्पन्दनिर्णये सम्यक निर्णीतानि। शिवसूवाणि तु निर्णीयन्ते।। तत्र प्रथमं नरेश्वरभेदवादि-प्रातिपक्ष्येण चंतन्यपरमार्थतः शिव एव विश्वस्य आत्मा इति आदिशति-

TRANSLATION

Once upon a time his (Vasugupta's) genius was graciously infolded in dream by the great Siva disposed to impart grace, who with the intention that the esoteric traditional teaching may not be lost in the world of the living which was mostly influenced with dualistic philosophical view, imparted the following message. "On the yonder mountain, there is the esoteric doctrine under a big stone-piece. Having obtained it, reveal it to those who are fit for grace." Having awakened, while searching about, he saw that big stone-piece, which turning round by a mere touch of the hand, confirmed his dream. He thus obtained the Siva-sutras which are a compendium of the secret doctrine of Siva. Having fully understood these, he revealed them to his excel- lent pupils like venerable Sri Kallata and others, collected and expounded them in the Spandakarikas. The exact meaning of those Spandasutras received by way of tradition has been fully explained by me in Spandanirnaya. The Siva-sutras are now being expounded in their exact sig- nificance. In this book, it (the sutra) at first teaches, in opposition to those who hold that there is a difference between man (nara i.e ..

6 Siva Sutram

the human self) and Isvara (the Supreme Lord), that Conscious- ness of Siva alone is, in the highest sense, the Self of the entire manifestation. NOTES

1. Naresvara-bheda-vadi. This may also refer to a book 'Naresvara-parlksa' by Sadyojyoti, which teaches bheda (difference) between nara or the human self and Isvara.

Sutra - 1

Caitanyamatma चैतव्यम -: Awareness which has absolute freedom of know- ledge and activity. भा मा-Self or nature of Reality. Awareness which has absolute freedom of all knowledge and activity is the Self or nature of Reality.

COMMENTARY TEXT इह अचेतितस्य कस्यापि सत्त्वाभावात्, चितिक्रिया सर्वसामात्यरूपा इति, वेतयते इति चेतनः सर्वज्ञानक्रियास्वतन्त्रः, तस्य भावः चंतन्यं सर्वज्ञानकरयासंबन्धमयं परिपूर्ण स्वातन्त्यम् उच्यते। तच्च परमशिवस्येव भगवतः अस्ति; अनाश्ितान्तानां तत्परतन्त्रवृतित्वात्। स व यद्यपि नित्यत्व-व्यापकत्वामूर्तत्वाद्यनन्तधर्मात्मा, तथापि नित्यत्वादीनाम् अन्यत्रापि संभाव्यत्वात्, अन्यासंभविनः स्वातन्त्रयस्यँव उदरीकारप्रदर्शनमिदम्। इत्थं धर्मान्तरप्रतिक्षेपतश्च, चंतन्यमिति भावप्रत्ययेन दशितम्। तवेत्षत् आत्मा, न पुनरन्यः कोपि भेदवाद्यभ्युपगतो भिन्नभिन्नस्वभावः । तस्य अचंतन्ये जडतया अनात्मत्वात्। चिदात्मत्वे भेदानुपपत्तेः; चितो देशकालाकारः चिद्धघतिरेकात् अचेत्यमानत्वेन अस्भि: चेत्यमानत्वेन तु चिद्रात्मभिः, भेदस्य आधातुम् अशक्यत्वात्; चिन्मात्नत्वे तु आत्मनां स्वभावभेदस्य अघटनात्; वक्ष्यमाण- नोत्या अव्यतिरिक्तमलसंबन्धयोगेनापि भेदस्य अनुपपत्तेः; प्राक्् मलस्य सत्त्वे- जपि मुक्तिदशायां सदुपशमनात् नानात्मवादस्य वक्तुम् अशक्यत्वात्, मलसंस्कार- संभव वा, अनाविशिवात् कथंचित् अपकर्षे वा, मुक्तशिवाः संसारिण एव स्मुरिति। यथोक्तम् 'चंतन्यमेक एवार्मा' इति नानात्मवादस्य अनुपपत्तिः सूचिता। TRANSLATION In this world, nothing exists which is outside the range of

1.1. 7

consciousness (acetitasya3). The activity of consciousness is universal throughout. A conscious being (cetana) is one who conscires (i.e. thinks), who is absolutely free in all knowledge and activity. Caitanya or consciousness is the state of one who is cetana or conscious. (The syan-suffix in) caitanya shows rela- tionship. Caitanya4, therefore, connotes absolute freedom in respect of all knowledge and activity (paripumam svatantryam).5 The great Lord, Highest Siva alone has that (absolute freedom). Others (i.e., from the sakalas or individual souls) up to anasrita- siva6 depending as they do on Highest Siva (tat paratantravrttitvat), do not have this absolute freedom. Though Highest Siva has infinite number of other attributes, such as eternity, all-pervasiveness, formlessness etc., yet because eternity etc. are possible elsewhere also, here it is intended to show the predominance of absolute freedom which is not possible in any other being. Thus his (highest Siva's) characteristic has been indicated in the form of an abstract noun, viz., caitanya (the state of being conscious) by excluding other attributes (inasmuch as an abstract noun excludes all other attributes). Therefore this (i.e., caitanya or consciousness which is Absolute Freedom) is Atma or Self, not anything else of varied nature as assumed by pluralists (those who propound the doctrine of bheda or difference among Selves) (Are these different Selves conscious beings or non-conscious beings?) If Atma or varied nature is assumed to be non-conscious, then it would be incons- cient matter and thus not Self. If it be considered to be of the very essence of consciousness, then there can be no valid reason for considering one atman or Self as different from another Self. Difference in the case of cit or consciousness cannot be estab- lished either by means of space or time or form, for if these (space, time and form) are different from cit or consciousness, then being deprived of the light of consciousness, they cannot appear at all and thus are unreal; if they appear, then they are consciousness itself (for it is only consciousness that can appear). Thus it is not possible to attribute difference to consciousness (i.e., Self) on the basis of difference in space, time and form. As it is now clear that Selves are only consciousness (and nothing else), then difference8 in the nature of the various selves cannot be established (since consciousness is the only nature of all

8 Siva Sutram

Selves, therefore they are the same); nor can difference be main- tained on account of their contact with ma/a9 or limiting condi- tion, since the limiting condition is not something outside cons- ciousness as will be explained in the sequel. Even though mala-or limiting condition may exist before (liberation), (it will be ad- mitted on all hands that) it ceases to exist in the state of libera- tions. It is, therefore, impossible to maintain the theory of the plurality of Self. If it be maintained (that even in the state of liberation), there is a possibility of the residual traces of the limiting condition remaining behind or one is even then far below the beginningless Siva, (anadi Siva)10 then those (so-called) liberated souls would still be in the state of transmigratory exist- ence (and not really liberated). As has been said, "Conscious- ness (as consciousness) is only one Self". Thus is indicated the invalidity of the theory of plurality of Self. NOTES 1. Sutra: Lit., 'thread', hence, it has come to mean that which like a thread holds together certain ideas, a rule, a for- mula, Cf. Latin, sutura, English suture. A sutra must contain the fewest possible words, must be free from ambiguity, must be meaningful and comprehensive, must not contain useless words and pauses and must be faultless. 2. The word 'atma' in the sutra means both Self and svabhava or nature of Reality. Hence the sutra is interpreted in two ways - (1) Being-Awareness (Sat-cit) is Self. (2) Being-Awareness is the nature of Reality i.e., Reality is nothing but Awareness. There is no word for caitanya in English. The word 'cons- ciousness' has a relational colour, (of subject-object duality), but caitanya is non-relational. Perhaps the word awareness or Being-Awareness may be better. With this caution, the word 'consciousness' may be used. Our discursive mind, inse- parable from the conditioned, relational state cannot conceive of mere caitanya - a self, without a predicate relation between it and its attribute or nature, but all the major systems of Indian Philosophy maintain that the Self is pure awareness, non-rela- tional (i.e. without subject-object relation) and without a predi- cate relation in its essential form. 3. Acctitasya: means aprakasitasya (not appearing by the light which is consciousness). Prakasa in Indian Philosophy

1.1. 9

is a most significant word which is not translatable into English, The word prakasa 'means 'light', but it is not in the sense of physical light in which this word is used in Indian Philosophy. Prakasa is the light of consciousness by which even physical light is visible. Hence wherever there is any appearance, there is prakasa or presence of consciousness. Without prakasa or light of consciousness, nothing can appear, just as without phy- sical light, nothing is visible. Every appearance is nothing but expression of consciousness. Cf. Katha Upanisad, II 2, 15. "Consciousness is the supreme light. No physical light such as the sun, moon or stars or lightning shines there, to say nothing of fire. Consciousness is its own light. It shining, everything else shines in its wake. It is by its light alone that every thing else appears." Every appearance bespeaks consciousness.

4. Caitanya: This is grammatically formed from cetana (conscious being) by the taddhita affix 'syan' which indicates sambandha or relationship. Caitanya, therefore, means the state of consciousness and being formed by a taddhita affix points out its relationship to one who has absolute freedom of all knowledge and activity. That is why Ksemaraja qualifies caitanyam with the expression sarvajnanakriyasambandha- mayam, and adds paripurnam - svatantryam ucyate i.e., caitanya indicates absolute freedom of all knowledge and activity. 5. Svatantrya: This word literally means self-dependence. It is a technical word of this system. It includes three impor- tant ideas - (1) absolute freedom to create, complete autonomy of Will, not depending on any external material or means for its activity, absolute sovereignty or lordship (aisvarya), (2) Vimarsa or ever present Self-consciousness, a Self which is all- inclusive (knower, known and means of knowing) (3) Jnana and kriya. The absolute freedom to create includes jnana and kriya (knowledge and activity). Siva in this system is not like the inactive Brahman of Samkara Vedanta. He has svatantrya, unimpeded Will, absolute know- ledge, absolute power of creativity, and absolute Self-consciousness. 6. Anasrita Siva: This is a state below Sakti tattva and above Sadasiva tattva. This is only an avastha or state, not a tattva. This refers to that phase of reality where Sakti begins

10 Siva Sutrant

temporarily to veil the Self and thus to isolate the universe from itself, producing akhyati or ignorance of its real nature. 7. Eternity, all-pervasiveness etc. are possible in the case of akasa (ether), paramanus (atoms) also according to certain schools, but svatantrya or absolute freedom is possible only in the case of Parama Siva or Absolute Reality whose nature is Caitanya (consciousness). 8. Consciousness qua consciousness is one and the same. So there cannot be difference in its essential state. Since all Selves are only consciousness, there cannot be any difference among them. 9. Mala: This literally means dross, taint or impurity. Mala is what covers and conceals the pure gold of divine consciousness. It is a limiting condition which hampers the free expression of the spirit. It is of three forms, anava mala, mayiya mala and karma mala. Anava mala: It is the primal limiting condition which reduces the universal consciousness to that of an empirical being. It is a cosmic limiting condition over which the individual has no control. It is owing to this that the jiva or individual soul considers itself apurna or imperfect, a separate entity cut off from the universal consciousness. The greatness of Siva in this condition is concealed, and the individual forgets his real nature. The anava mala is brought about in two ways. There may be bodha or knowledge, but the perfect I-consciousness whose nature is freedom of all cognition and activity may be missing (as in Vijnanakala) or there may be I-consciousness with abodha or ignorance (as in common folk). Mayiya mala is the limiting condition brought about by Maya that gives to the soul its gross and subtle body. It is also cosmic. It is bhinna-vedya-pratha - that which brings about the conscious- ness of difference owing to the differing limiting adjuncts of the bodies. Karma mala. It is the vasanas or impressions of actions done by the jnanendriyas and Karmendriyas under the influence of antah-karana. It is a limiting condition brought about by the individual by his karma and its vasanas. 10. Anadisiva: Some theorists hold that there are two kinds of Siva - one, Anadisiva who never assumes mala and thus never

1.1 11

descends into bondage; the other kind of Siva assumes mala and descends into bondage. Hence, Sivas when liberated are after all inferior to Anadisiva. Ksemaraja controverts this view and says that such so-called liberated Sivas are no better than transmigratory souls, as is the case of the empirical self who considers the body etc. (not-Self) to be the Self.

TEXT

अथ च 'आत्मा क' इति जिज्ञासून् उपदेश्यान् प्रति बोधयितुं, न शरीर-

आत्मा; अपि तु यथोक्तं चंतन्यमेव। तस्यैव शरीरादि-कल्पितप्रमातृपदेऽपि अकल्पिताहंविमर्शमय-सत्यप्रमातृत्वेन स्फुरणात्। तदुक्तं श्रीमृत्युजिद्दद्वारके 'परमात्मस्वरूपं तु सर्वोपाधिविवजितम् । चंतन्यमात्मनो रूपं सर्वशास्त्रेषु पठचते ।' इति। श्रीविज्ञानभैरवेऽपि 'चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचत् । अतश्च तन्मयं सर्वं भावयन् भवजिज्जनः ।' इति। एतदेव यतः करणवर्गोऽयं इति कारिकाद्वयेन संगृह्य उपवेश्यान् प्रति साभिज्ञानं गुरुणा उपबिष्टं श्रीस्पन्दे । TRANSLATION

And so in order to explain to the inquisitive disciples 'what is Self, the author says, "It is not the body, as maintained by the common folk and the materialists (Carvaka), not the vital principle (prana) as maintained by the followers of the Vedas, not the ascertaining power of the mind as maintained by the Yogacara Buddhists, nor the Void as maintained by the Madhya- mika Buddhists, but as has already been said, it is the foundational consciousness (absolute Will characterized by knowledge and activity). Even in the case of those subjects who imagine the body etc. to be the Self, the caitanya (foundational, pure cons- ciousness) shines forth as the true subject or Self characterized by natural original I-consciousness. As has been said in Mrtyunjit.1 Consciousness is the nature of Self which verily is the Divine Self freed of all limiting conditions. This is what

12 Siva Sutram

has been described in all the Sastras (Sacred Texts)" (VIII, 28). It has been said in Vijnana-bhairava also "The same Self characterized by consciousness is present in all the bodies; there is no difference in it anywhere. Therefore, a person contemplat- ing on every thing as full of that (consciousness) can conquer transmigratory existence." (Verse 100). The same idea has been summarized in the following two Karikas in the Spandakarikas and explained to the disciples with an illustration by the great teacher (Vasugupta).2 "The principle (i.e. the divine autonomy) of that source should be investigated with persevering effort, zeal and faith from which the group of outer senses together with the inner Karanesvari cakra,3 though apparently inconscient, acting like a conscious being, acquires the power to move forward towards an object (pravrtti), to take pleasure in maintaining it after having obtained it (sthiti), and to withdraw within the peace of oneself (Samhrti).4 The absolute freedom of that source is natural and spontaneous5 in all beings and conditions". (sp. k.I. 6,7).

NOTES

1. Mrtyunjit: This is only another name of Netra Tantra which has been published in the Kashmir Saiva Text Series. 2. Vasugupta was the teacher who for the first time expounded the Saiva philosophy in a systematic form. He lived towards the end of the 8th or beginning of the 9th century A.D. 3. The senses are the five organs of sense, and the five organs of action. The Karanesvari Cakra is the group of divine powers functioning in the various senses. 4. The powers of pravrtti, sthiti, and samhrti of the empirical selves are derived from those of the absolute Self or Siva. 5. The Freedom of the Absolute Self to do any thing and everything is spontaneous i.e., it does not depend on any extraneous material or instrumental cause. TEXT किंच सदेतत् चतन्यम् उक्तं स एव आत्मा, स्वभावः, विशेषाचोदनात् भावाभावलपस्य विश्वस्य जगतः। नहि अचेत्यमानः कोऽपि कस्यापि कदा- चिदपि स्वभावो भवति। चेत्यमानस्तु स्वप्रकाशचिवेकीभूतत्वात् चंतन्यात्मंव। तबुक्तं श्रीमबुच्छष्मभैरवे

1.1. 13

'यावन् वेदका एते तावदेखा: कयं प्रिये। वेबकं वेधमेकं तु तत्त्वं नास्त्यशुचिस्ततः ॥' इति। एतदेव 'यस्मात्सर्वमयो जीवः .... इति कारिकाद्वयेन संगृहीतम् । यतः चैतन्यं विश्वस्य स्वभावः तत एव सत्साधनाथ प्रमानादि वराकम् अनुपयुक्तम; तस्यापि स्वप्नकाशचंतन्याधीनसिद्धिकत्वात्, वंतन्यस्य च प्रोक्तयुक्त्या केनापि आवरीतुम् अशक्यस्वात् सदा प्रकाशमानत्वात्। यदुक्तं श्रीविकहृदये 'स्वपदा स्वशिरश्छायां यद्ठल्स्गितुमीहते पावोद्देशे शिरो न स्यात्तयेयं वैन्ववी कला ।।' इति। यो लङ्गितुम् ईहते तस्य यथा पादोद्देशे शिरो न स्यात् तथा इयमिति अत्र संबन्धः । अनेनेव आशयेन स्पन्दे 'यत्र स्थितम् इत्यादि उपकम्य 'तर्दस्ति परमार्थतः ।' इत्यन्तेन महता प्रन्थेन शङ्करात्मक-स्पन्द-तत्त्वरूपं चंतन्यं सर्वदा स्वप्रकाशं परमार्थसत् अस्ति इति प्रमाणीकृतम् ॥। १॥

TRANSLATION

Moreover the aforesaid consciousness is the atma or nature of the entire universe consisting of both existent objects (like 'jar' or cloth) or non-existent but imagined objects (like sky- flower). This interpretation is possible, because there is no mention in the sutra of the self of any particular being. Every appearance owes its existence to the light of conscious- ness. Nothing can ever have its own being without the light of consciousness. Being experienced, it is of the nature of cons- ciousness itself, because of its being identical with that light. The same idea has been expressed in Ucchusmabhairava in the following way. "Oh dear one, so long as there are no knowers, how can there be anything known. The knower and the known are really the same principle. Therefore, there is nothing which is inherently impure."

14 Siva Sutram

The same idea has been expressed succinctly in the following two verses in Spandakarika. "The Self is the whole of reality, because all existents derive their existence from the Self, and because in the process of knowing, the known gets identified with the Self."29 Hence whether in the world or object or mental apprehension of it, there is no state which is not Siva. It is only the experient who always and everywhere exists in the form of the experienced." (11, 3,4). Since consciousness is the nature of the universe, therefore in order to prove it, the means of right knowledge etc. (pramanas) are inadequate, for these means of right knowledge are themselves dependent for their proof on the Self-luminous consciousness, and consciousness being ever luminous, it is impossible for anything whatever to veil it, as it is ever luminously present. AS has been said in Sri Trikahrdaya "Just as (when) one tries to jump over the shadow of one's head with one's own feet, the head will never be at the place of one's feet, so also is it with Baindavi kala." Just as the head is never at the place of the feet of one who attempts to jump over (the shadow of one's head), so is this (viz. baimdavi Kala), this is the syntactical con- nexion here. With this intent, it has been authoritatively proved by a great many verses (in the Spandakarika) that caitanya or consciousness is Divine (Samkaratmaka) and the principle of spanda (the creative pulsation of delight) and that caitanya is ever self-luminous and the highest reality in the verse beginning with, "That from which everything arises, because it is already existing in it (and arising still exists in it), can never be veiled by anything, there is no check to it anywhere'' (1, 2) and ending with, "That in which there is neither pain nor pleasure, nor object, nor subject (empirical subject), nor is it insensible (i.e. incapable of experiencing any thing), that indeed abides as Absolute Reality." NOTES Baindavi or Vaindavi Kala Baindavi Kala: means the sakti of para-pramata or highest knower. Vetti iti vinduh. The Highest Self or consciousness

1.2. 15

which is the knower is known as Vindu or Bindu. Bindoriyam iti baindavi. Baindavi means pertaining to Bindu. Kala means sakti. Baindavi Kala, therefore, means 'the power of knowership of the Highest Self or consciousness'. Here it means the power of the Self by which it is always the knower and never the known.

EXPOSITION

The most important point to note in the first Sutra is that caitanyam in this system does not mean merely consciousness. Since it is the abstract noun derived from cetana i.e. one who conscires, one who cognizes, it connotes the idea of both know- ledge and activity. Caitanyam, therefore, in this system means Sarvajnanakriyamayam paripurnam svatantryam, the perfect, absolute freedom of cognizing and doing everything. The next important point to note is that atma may mean not simply Self but also svabhava (nature). From this point of view, the sutra means that caitanya or consciousness is the nature of Reality. The knower, knowledge, and known are all various forms of consciousness. The third important point to note is that caitanya is not simply prakasa but is also imbued with Universal I-consciousness which is the source of all manifestation. The fourth important point is that caitanya cannot be proved by any logical means, for all means of proof owe their existence to it, and so cannot prove their own source. Lastly this system is against the theory of the plurality of Self. The nature of all Selves is consciousness. Consciousness qua consciousness is the same in all Selves. Therefore the theory of the plurality of Self is not satisfactory.

INTRODUCTION TO THE 2nd SUTRA

TEXT

यदि जीवजडात्मनो विश्वस्य परमशिवरूपं चैतन्यमेव स्वभावः तत कथम् अयं बन्ध इत्याशङ्ाशान्तये संहितया इतरथा व अकारप्रश्लेषाप्रश्लेष- पाठतः सूत्रम् आह- TRANSLATION If the nature of the entire universe consisting of empirical

16 Siva Sutram

selves and inert matter is only consciousness or in other words Parama Siva (Highest Siva), then how is this (apparent) bondage to be explained. In order to remove this doubt, the second sutra has been formulated. Ksemaraja cautions - that this sutra is to be read in two ways (1) according to the rules of Sandhi (euphonic coalescence of the final and initial letters) with the coalescence of the final and initial letters in which case this sutra combined with the previous one would stand thus: चैतन्यमात्माज्ञानं बन्ध: (Caitanyamatmajnanam bandhah) i.e. the form of the sutra would be caitanyamatma + ajhanam bandhah, (2) without the coalescence of the final letter of the previous sutra and the initial letter of the second sutra in which case the second sutra would stand separately simply as jnanam bandhah. Sutra-2

ज्ञानं बन्ध: ॥ २ । Jnanam Bandhah. ज्ञानम् vitiated or limited knowledge; ra: bondage; Sutra - Ajnana or ignorance of one's real nature which is a kind of shrunken or limited knowledge is the cause of bondage (of the empirical Self).

COMMENTARY TEXT

इह उत्तयुक्त्या चित्प्रकाशव्यतिरिक्तं न किञ्चिव् उपपद्यत इति मलस्यापि का सत्ता कीवृग वा तत्निरोधकत्वं स्याविति भेववादोक्तप्रक्रियापरिहारेण 'मलमज्ञानमिच्छन्ति संसाराङकुरकारणम् ।' इति। 'अज्ञानाद्बध्यते लोकस्ततः सृष्टिश्च संहृतिः ॥' इति श्रीमालिनीविजय-श्रीसर्वाचारोक्तस्थित्या य: परमेश्वरेण स्वस्वातन्तरयशवत्या- भासितस्वरूप-गोपनारूपया महामायाशकत्या स्वात्मन्याकाशकल्पेऽनाश्रितात्प्र- भृति मायाप्रमावन्तं संकोचोऽवभासित: स एव शियाभेदाख्यात्यात्मका-

TRANSLATION By the argument advanced before, it has been established that there can be nothing which can be proved to be separate from the light of consciousness.

1.2 17

The dualists maintain that there are two separate realities,, viz. Siva and mala. (Since it has already been proved that there is nothing separate from consciousness), how can there be separate existence of mala and how can this mala veil consciousness of a Self? Therefore, Malinivijaya by rejecting the way of the dualists says. "Mala, it is said, is nothing but ajnana or ignorance of one's real nature. This ajnana is the anava mala' which is the cause of samsara or mayiya mala which again serves as the cause of Karmamala". According to Sarvacara also - "People are bound by ajnana and on account of this (ajnana) they undergo birth and death." A limitation is made to appear by the Highest Lord in His own being which is pure like the sky in the form of anasrita siva etc. down to mayapramata.2 This limitation is due to His power of Mahamaya3 which is simply a form of Self-veiling brought about by His power of absolute freedom. That limitation alone is bondage which is (1) of the nature of ajnana (ignorance) i.e. non-awareness of one's non-difference from Siva and (2) of the nature of limited knowledge in the form of anavamala which makes one consider oneself as thoroughly reduced in respect of knowledge and action and thus imperfect. NOTES 1. Anava mala is of two kinds - (1) Paurusa - ignorance innate in the very being of the individual Self, and bauddha - ignorance inherent in the buddhi. Here the ajnana referred to is the paurusa ajnana i.e. ignorance of his real nature innate in the individual. 2. Mayapramata is the self under the influence of maya. This includes the pralayakalas and the sakalas. 3. Mahamaya. There are two states of mahamaya - apara and para. Apara is that which flourishes below Suddhavidya and above maya. In this are stationed the Vijinanakalas. It also denotes that mentality of the experients by which they have suddha prakasa or clear knowledge but are devoid of pure, full I-consciousness. Para mahamaya is that lower level of Suddha Vidya in which are stationed the Vidyesvaras who, though they consider them-

18 Siva Sutram

selves to be pure consciousness, still consider the objects to be different from themselves. TEXT यथा च व्यतिरिक्तस्य मलस्यानुपपत्नत्वं तथा अस्माभिः श्रीस्वच्छन्दोहुधोते पञ्चमपटलान्ते दीक्षाविचारे वितत्य वशितम्। एष च सूत्रार्थः 'निजाशुद्धचासमर्थस्य इति कारिकाभागेन संगुहीतः । एवमात्मनि अनात्मताभिमानरूपाख्याति- लक्षणाज्ञानात्मकं ज्ञानं न केवलं बन्धो यावद् अनात्मनि शरीरादौ आत्मता भिमानात्मकम् अज्ञानमूलं ज्ञानमपि बन्ध एवं। एतच्च 'परामृतरसापाय इति कारिकया संगृहीतम्। TRANSLATION I have shown at great length while discussing diksa (initiation) in my commentary Udyota on Svacchanda Tantra at the end of the 5th patala that mala as something separate from conscious- ness cannot be proved logically. The same purport of the above sutra has been epitomised in the following verse (in Spandakarika). "The empirical self is reduced to inefficiency on account of his innate impure limiting conditions (anava, mayiya and karma mala) He is driven to desire various objects, but owing to his inefficiency is never fully satisfied. When the restless condition of his mind brought about by his identification of himself with his conditioned selfhood fully ceases, then he experiences the highest state" (sp. k. 1.9) Thus it is not only the limited knowledge due to that ignorance on account of which the conditioned self considers his real Self as not-Self which is the cause of bondage but also the limited knowledge due to that ignorance on account of which the condi- tioned self considers the not-Self i.e., the body etc. to be his Self. This idea has been expressed in the following verse of Span- dakarika: "The pasu (conditioned individual) has all his knowledge born of sense and ideation. It is because of this sense and ideation- born knowledge that he loses the enjoyment of the ambrosia of the Highest Self and his innate freedom, Such sense and

1.2 19

ideation-born knowledge is confined to the sphere of the tanma- tras i.e. sound, colour and form, taste, touch, and odour and the pleasures derived from them". (Sp. K. HI, 14)

NOTES

1. Ajnana or primal ignorance appears in two forms - (1) atmani anatmabhimana i.e. considering the real Self as not Self (not knowing the real Self as Self), and (2) anatmani atmabhimana i.e. considering the not-Self i.e. body etc. as the Self. Ajnana in this system does not mean complete absence of knowledge, but sankucitajnana. i.e. imperfect knowledge, limited knowledge, incomplete knowledge, not knowledge in its whole- ness. TEXT एवं चैतन्यशब्देनोक्तं यत्किञिचित् स्वातन्व्र्यात्मकं रूपं; तत्र चिदात्मन्यपि स्वातन्त्याप्रथात्मविज्ञानाकलवद् अपूर्णम्मन्यतामात्रात्मना रपेण; स्वातन्त्र्ये- जपि वेहादौ अबोधरूपेण अनात्मन्यात्मताभिमानात्मना रूपेण; द्विप्रकार- माणवमलम् अनेन सूत्रेण सूवितम्। तदुक्तं श्रीप्रत्यभिज्ञायाम्। 'स्वातन्व्र्यहानिर्बोधस्य स्वातन्व्र्यस्याप्यबोधता। द्विधाणवं मलमिदं स्वस्वरूपापहानितः ।' इति॥२॥ TRANSLATION It has been indicated in the previous sutra i.e. the first sutra that the word caitanya connotes svatantrya i.e. absolute freedom to know everything and absolute freedom to do everything (jnana-kriya-svatantrya). Now in respect of this (double-faced) svatantrya, even if there be only prakasa or jnana (cidatmani api), but without kartrtva-svatantrya, in other words, without I-consciousness, which leads one to consider onself incomplete or deficient as in the case of Vijtianakala1, there is anava mala; or even if there is svatantrya in the form of kartrtva (doership indicating I-consciousness) but full of abodha or ignorance lead- ing to consider the not-Self like the body etc. as the Self (as in the case of sakala), then again there is anava mala. Thus this sutra points out that there is anava mala in two ways. As has been said in Isvara-pratyabhijna. There may be bodha or jnana

20 Siva Sutnun

without the sense of doership or I-consciousness (which is the loss of kartrtva-svatantrya); or there maybe the sense of doer- ship without bodha or jnana (which is the loss of jnana-svatantrya). So there is anava mala in two ways both of which are due to one's loss of the grip of one's essential nature"2 (III, 2,4)

NOTES

1. Vijnanakala: the experient below suddhavidya but above Maya. He has pure awareness but no agency. He is free of karma and mayiya mala, but is not yet free of anava mala. 2. Essential nature: The essential nature of Self consists in full freedom of both jnana and kriya.

EXPOSITION

The first Sutra says that Self is pure consciousness. The question arises that if Self is pure consciousness, how is it that it is in bondage? The second Sutra provides the answer to this question. It says that the bondage of the individual is due to his so-called jnana (limited knowledge) which really speaking is ajnana or ignorance. Ignorance or ajnana is not negative; it is positive, a kind of positive jnana, a shrunken, vitiated knowledge. It is this shrunken, vitiated jnana which is responsible for the indivi- dual's bondage. But this kind ofjnana or knowledge is, truly speaking, ajnana or ignorance. This ignorance is of two forms (1) not knowing the real Self to be Self at all, completely with- drawn from one's real Self and (2) knowing the not-Self i.e. the body etc. to be the Self. This ajnana is known as anava mala, a limitation innate in the individual. What is this anava mala due to? It is due to a wonderful power of Siva (the Supreme). A person may conceal everything, but he cannot conceal his own nature. But Siva has this wonder- ful power of veiling his real nature. This Self-veiling power of Siva is known as Mahamaya. In the anu, (the limited individual), that Self-veiling works as mala. This Self-veiling is His technique or stratagem for the play of life in varied, multiple forms. Man is bound to transmigratory existence, to sense-life, to the life of his own vehicles or bodies only so long as heallows himself to

1.3 21

be confined to the limited knowledge of his senses and mentation. When he recognises his real nature, he is free.

INTRODUCTION TO THE 3rd SUTRA

TEXT

किम् ईदृगाणवमलात्मैव बन्धः ? न इत्याह-

TRANSLATION

Is anavamala as described the only cause of bondage? The next sutra says, No. (There are other causes also, viz. mayiya and karma mala).

Sutra - 3 योनिवर्ग: कलाश्ञरीरम् ॥ ३॥ Yonivargah kalasariram योनि = the source (of the objective world) i.e. maya. i := class of tattvas (principles and elements). Yonivargah, therefore,; means maya and her brood i.e. the class of elements to which she gives rise and which thus constitute the source of this world हला=activity; रीरम =form कलाशरीरम = whose form is activity i.e. activity through which worldly life is carried out. So yonivargah is mayiya mala and kalasariram is karma mala. The word bandhah (bondage) is understood in this sutra also. Therefore the sutra means "Mayiya mala and karma mala are also the cause of bondage." This sutra has been slightly differently interpreted by Bhaskara in Siva-sutra-varitikam. According to him Yoni means the four Saktis of Amba, Jyestha, Raudrl and Varna. Kala means letters from 'a' to 'ksa' which bring about words. The above saktis through the influence of words bring about thought- constructs owing to which the Self is reduced to an empirical being and thus surfers bondage. Ksemaraja's interpretation is better. COMMENTARY TEXT

बन्ध इत्यनुवर्तते, घोष्यं वोनेविश्टकारणस्व मायाया: संब्रन्धी वर्गः साक्षात्

22 Siva Sutram

पारम्पर्येण च; तज्रेतुको देहभुवनाद्यारम्भी किञ्वित्कत् ताद्यात्मककलादिक्षि- त्यन्तस्तत्वसम्हः; तद्रूपं मायीयम, तथा कलयति स्वस्वरूपावेशेन तत्तद् वस्तु परिच्छिनतीति कला व्यापार :; शरीरं स्वरूपं यस्य तत् कलाशरीरं काम- मलमपि बन्ध इत्यर्थ: । एतदपि

TRANSLATION

The word bandhah or bondage follows from the previous sutra. (The meaning of yonivargah is the following). Yoni means the source of this world i.e. Maya. Vargah means (tattva-samuhah) the class of elements associated with Maya directly or through successive stages. This brings about body, worlds, kala (limited agency) etc.1 down upto earth. So Yoni- vargah means Mayiya mala. Kala is that which divides the world of entities into separate things as this or that by mental impenetration, in other words, 'activity'. Sarira means form. Kalasariram, therefore, means 'that whose form is activity', that is to say, Karma mala.1 (Like the Mayiya mala), this karma mala is also the cause of bondage. This is the meaning. NOTES 1. Etc indicates the other four kancukas or coverings of maya, viz., Vidya, Raga, Kala and Niyati. (1) Kala brings about limitation in respect of agency or efficacy. (2) Vidya brings about limitation in respect of knowledge. (3) Raga brings about desire for this or that. (4) Kala brings about limitation in respect of time, viz., past, present, future etc. (5) Niyati brings about limitation in respect of cause, space and form. 2. Mayiyamala is the mala or limitation due to maya which gives to the soul its gross and subtle body and brings about sense of difference. Karma mala is mala due to vasanas or impressions left behind on the mind due to karma or action. TEXT

निजाशुद्चासमर्थस्य कर्तव्येष्वभिलाषिणः ।' इत्यनेनंव संगुहतम् । यथा चतत् तथा अस्मदीयात् स्पन्दनिर्णयादवबरोद्ध-

1.3 23

व्पम्। एषां च कलादीनां किज्चित्कर्तु त्वादिलक्षणं स्वरूपमाणवमलमितिलग्नं पुंसामावरकतया मलत्वेन सिद्धमेव। यद्दुक्तं श्रीमत्स्वच्छन्वे 'मलप्रध्वस्तचंतन्वं कलाविद्यासमाश्रितम् । रागेण रञ्जितात्मानं कालेन कलितं तथा।। नियत्या यमितं भूयः पुंभावेनोपमृहितम् । प्रधानाशयसंपन्नं गुणत्रयसमन्वितम् ।।

मनसा बुद्धिकर्माक्षस्तन्मातः स्थूलभूतकः ।' हति। कार्ममलस्याप्पावरकत्वं श्रीमालिनीविजये प्रदशितम् 'धर्माधर्मात्मकं कर्म सुखदुःखादिलक्षणम् ।' इति। तदेतत् मायीयं कार्म व मलम् 'भिन्नवेद्यप्रथावँव माधाडयं जन्मभोगदम् । कर्तर्यबोधे कार्म च मायाशक्त्यव तत्त्रयम् इति श्रीप्रत्यभिज्ञायाम् आणवमलभित्तिकं संकुचितवशिष्टज्ञानतयैवोक्तम् ॥। ३।।

TRANSLATION The same idea has been expressed in the following verse (in Spandakarika) "The empirical self is reduced to inefficiency on account of his innate impure limiting conditions (anava, mayiya, and karma malas). He is driven to desire various objects, but owing to his inefficiency is never fully satisfied. When this restless condition of his mind brought about by his identification of himself with his conditioned selfhood fully ceases, then he experiences the highest state." (1,9) That this is so may be understood from my (Ksemaraja's) commentary Spandnirnaya on Spandakarika. These kala etc. whose characteristic is limited agency etc. are attached to anava mala as their base and veil the essential nature of jivas (empirical selves). Thus it is fully established that they are malas or limiting conditions. As has been said in Svacchanda. "Caitanya (Freedom of the Self to know and do every thing) is suppressed by mala (i.e., anava ma/a) and provided with kala and vidya, is tainted by raga, limited in respect of kala (time), restrained by niyati. magnified by the sense of being a Purusa (an empirical self), furnished with the disposition of Prakrti, endowed with the three gunas (rajas, tamas and sattva), buddhi, ahamkara, and manas, jnanendriyas (organs of sense) and kar-

24 Siva Sutram

mendriyas (organs of action), tanmatras, and the gross elements."1 (II, 39-41). Malini-vijaya shows in the following line that Karma mala also veils the essential nature of the empirical self. "He (the jiva) does good and bad deeds which bring about pleasure and pain.2 (I, 24). In Isvara-pratyabhijna also, it has been said in the following verse that Mayiya and karma mala are particular kinds of limited knowledge with anava mala as their base. "When there is ignorance of real Self, then Anava mala being present, there arise mayiya mala bringing about a sense of difference in respect of every object, and karma mala which brings about birth and experience of pleasure and pain (bhoga). All the three malas are brought about by the Maya Sakti of Siva." (III.2.5) NOTES

1. This gives the details of mayiya mala. 2. This indicates karma mala 3. Maya Sakti is the inherent power of Siva by which He appears in different forms. Maya Sakti is different from Maya tattva (the material origin of the various objects in the universe).

EXPOSITION

The second sutra says that an individual is in a state of bondage, because of his innate anava mala. The third sutra says that it is not only the anava mala which is responsible for the individual's bondage. Attached to anava mala as a base, there are two more malas, mayiya and karma. They also bring about the bondage of the individual. Mayiya mala provides the individual with the physical and psychic vehicles in which he is 'cabined, caged and confined', and Karma mala makes him commit motivated actions. These and their residual traces are not airy nothing. They are karmika forces that drag the individual to earth-life again and again. INTRODUCTION TO THE 4th SUTRA TEXT

अथ कथमस्याज्ञानात्मकज्ञान-योनिवर्ग-कलाशरीररपस्य त्रिविधस्य मलस्य बन्धकत्वमित्याह-

1.4 25

TRANSLATION

Now how is it that the three kinds of mala, viz. ajnana appearing as limited knowledge (anavamala), maya and its coverings (mayiya mala) and karma mala become the cause of bondage (of the jiva)? In answer to this question, the next sutra says:

Sutra-4

ज्ञानाधिष्ठानं मातृका ।। ४ ॥ Jnanadhisthanam matrka

TA (limited knowledge), अधिष्ठान basis, seat. ज्ञानाधिष्ठान - the basis of these limited kinds of knowledge (anava, mayiya, and karma) HTTT=(unknown, ununderstood) Mother or Power of Sound corresponding to the letters of the alphabet. This Power is called Mother, because it produces the entire universe- It is the un-understood Mother or Power of Sound inherent in the alphabet that is the basis of the limited knowledge (in the form of anava, mayiya and Karma mala).

COMMENTARY

TEXT

यदेतत् विविधमलस्वरूपम् नात्मक विविधं ज्ञानरूपमुक्तम, तस्य आदिक्षान्तरूपा अज्ञाता माता मातका विश्वजननी

TRANSLATION

A threefold form of limited knowledge in the form of threefold mala has been described above. Of this threefold limited know- ledge, that which makes oneself consider himself as incomplete and imperfect is the anava mala; that which brings a sense of difference in every thing is maylya mala; that which makes one perform good or bad deeds is karma mala. Of this threefold limited knowledge, matrka,' or alphabet from a to ksa the mother of the entire universe is the presiding deity. She is called matrka, because she is unknown, ununderstood.

26 Siva Sutram

NOTES

1. Matrka: The 'ka' suffix in Samskrta denotes the idea that the thing to which this suffix is added is unknown or un-understood. Hence Matrka means the mother who is not properly known or understood. Matrka is the subtle form of gross speech. The letters and their ultimate essential nature are known as Matrka. When unknown, the Matrka impels people towards all kinds of worldly activities and feelings. When the Matrka is known i.e. when her saving power is realized, she leads one to liberation.

TEXT

तत्तत्संकुचितवैद्याभासात्मनो ज्ञानस्य 'अपूर्णोडस्मि, क्षाम: स्थलो वास्मि, अग्निष्टोमयाज्यस्मि, इत्यादितसदविकल्पकसविकल्पकावभासपरा- मशमधस्य तत्तहवाचकशव्वानुवेधद्वारेण शोक-स्मय-हर्ष-रागादिरूपतामादधाना

TRANSLATION

She (Matrka) brings about knowledge in a limited form, e.g. "I am imperfect" (anavama/a) "I am thin or fat." (mayiya mala), "I am a performer of agnistoma sacrifice" (karma mala). Such knowledge is subtle or in a concretely expressed form (avikalpakasavikalpaka - paramaria - mayasya), and by the pene- tration of different communicative words in the minds of the listener brings about a feeling of sorrow, pride, joy, and passion.

TEXT

'करन्धचितिमध्यस्था ब्रह्मपाशावलम्बिकाः । पोठेश्वर्या महाघोरा मोहयन्ति मुहुर्मुहुः ॥' इति श्रीतिमिरोद्घाटप्रोक्नीत्या वर्ग-कलाद्यधिष्ठातृब्राह, म्यादिशक्तिश्रेणी- अम्बा-ज्येष्ठा-

TRANSLATION

Matrka is the presiding Power in the form of various deities (Saktir adhisthatri), as, for instance, is described by Timirod- ghata in the following verse: "The Mahaghora' Saktis who are the deities of the pithas.2

1.4 27

who hover about the consciousness in Karandhra3 i.e. Brahmaran- dhra with a terrible noose delude people constantly". She (Matrka) shines in the line of Saktis presiding over varga (classes of letters)4, kald5 (the subtlest aspect of the objective world) etc.6 in the form of Brahmi and other Saktis; she rouses people to ail kinds of activity and feeling by means of the arrange- ment of a succession of letters of a script - a fact which is very well made clear in the Sarvavira and other agamas; she is closely united with the group of Saktis known as Arnba, Jyestlia, Raudri and Varna.

NOTES

1. There are three Saktis, Ghora, Ghoratari or Mahaghora and Aghori. The Ghora (terrible) are the innumerable Saktis (powers) who provide worldly pleasures to men and put obstacles in their path of spiritual progress. The Ghoratari or Mahaghora are those innumerable saktis who delude the worldly-minded people and drive them more and more towards worldliness. The Aghora are those saktis who inspire the jivas (empirical selves) towards the path of liberation. 2. Pithas - Seats i.e. the sense-organs which are the seats of these Saktis. 3. 'Ka' in the context means Brahman. Karandhra, there- fore, means Brahmarandhra. This is a psychic centre above the head. 4. The presiding deities over the various classes of letters are the following:

Class of letters. Presiding deities.

1. A varga; (the class of vowels) Yogisvari or Mahalaksmi. 2. Ka varga (ka, kha, ga, gha. na) Brahmi. 3. Cavarga (Ca, cha, ja, jha, na) Mahesvari. 4. Tavarga (ta, tha, da, dha, na) Kaurnari. 5. Tavarga (ta, tha, da, dha, na) Vaisnavi. 6. Pavarga (pa, pha, ba, bha, ma) Varahi. 7. Yavarga (ya, ra, la, va) Aindri or Indrani. 8. Savarga (sa, sa, sa, ha, ksa) Camunda. 5. Kalas are the specific modes of Sakti. They are the subt- lest aspects of the objective world. There are five kalas, viz.

28 Siva Sutram

Nivrtti, Pratistha, Vidya, Santi, Santyatita. Nivrtti kala is so called because here the manifesting energy is stopped and is turned upwards. It is the essential working force in Prthivi tattva (solidity). There are 16 bhuvanas in this. Pratistha Kala is the subtle force of the tattvas from ap (fluidity) to Prakrti (in all 23 tattvas). It has 56 bhuvanas. Vidya is the kala working in the tattvas from Purusa upto Maya. It contains seven tattvas and 28 bhuvanas. The Santi or Santa kala is domi- nant in the tattvas Sadvidya, Isvara and Sada Siva and contains 18 bhuvanas. The Santyatita kala is the characteristic of Sakti and Siva tattvas. It has no bhuvana. 6. Etc. includes Sadadhva (Varna, pada, mantra, kala, tattva and bhuvana). 7. Arnba, Jyestha, Raudri and Vama: Amba is the Sakti that puts obstacles in all the actions. Jyestha is Sivamayi the Sakti who leads to liberation. Varna is the Sakti who is active in the manifestation of the world. Raudri is the Sakti who brings about obstacles for the wicked and destroys them for elevated souls. TEXT तर्दधिष्ठानादेव हि अन्तरभेदानुसंधिवन्ध्यत्वात् क्षणमपि अलब्धविश्रान्तीनि बहिर्मुखान्येय ज्ञानानि, इति युक्तव एषां बन्धकत्वोक्तिः । एतच्च 'शब्दराशिसमुत्यस्य .. इति कारिकया, 'स्वरूपावरणे चास्य शक्तयः सततोत्यिता: ।' इति च कारिकया संगृहीतम् ।।४।। TRANSLATION Because that (Matrka) is the basis (of all limited knowledge), therefore, one is deprived of the investigation of the inner non- difference (from the fullest I-consciousness of Siva) and all one's knowledge is outward - turned without ceasing for a moment. Therefore, it is rightly maintained that all such knowledge is the cause of bondage. This idea is also expressed in the following verses in Spanda- karika: "He (the limited, empirical self) being deprived of the know- ledge of his essential Self by the Kaliis i.e. the letters 'ka' etc. falls a victim to the group of Saktis like Brahmi etc. arising from

1.5 29

a multitude of words. Therefore he is known as pasu." (HI, 13) "His Saktis (inherent in letters described before) are always in readiness in veiling his essential real Self, because all his ideas cannot arise without the use of words." (III,15)

EXPOSITION

The basis of all the three males is word-bound ideas. The words are a reflex of the letters and their sound known as Matrka, so, ultimately it is Matrka which is responsible for the limited knowledge i.e., the three malas. Words have a tremendous in- fluence in shaping our ideas which do not allow us to realize the splendour of Siva-consciousness imprisoned within ourselves.

INTRODUCTION TO THE 5th SUTRA

TEXT

TRANSLATION

Now the next sutra teaches that the quintessence of the means for the cessation of the bondage brought about by the limited knowledge consists in resting in .Bhairara-consciousness.

Sutra-5

उद्यमो भैरव: ॥ ५ ॥

Udyamao Bliairavah. TUA: in this context means, as Ksemaraja rightly suggests, req: sudden emergence of (divine) consciousness; it is an opening out, an efflorescence of consciousness. Udyamah in this sutra does not mean exertion or effort. The word is formed from ut + yam. Ut means 'up', 'upwards' and yam means to raise, to hold, (vide Monier-Williarn's Sans-English Dy.) Udyamah, therefore, means 'raising up','elevation of cons- ciousness'. Since this sutra teaches Sambhavopaya, udyamah can never mean exertion in this context.

30 Siva Sutram

The Sutra, therefore, means that a sudden flash or opening out of transcendental consciousness is Bhairava or Siva. That is, since this sudden flash is the means to Bhairava-consciousness, it may be called Bhairava.

COMMENTARY

TEXT

योडयं प्रसरद्रपाया विमर्शमय्याः संविदो अगिति उच्छलनात्मकपरप्रति- भोन्मज्जनरूप उद्यम: स एव संरवर्शक्तसामरस्येन अशेषविश्वभरितत्वात् सकलकल्पनाकुलालंकवलनमयत्वाच्च मेरवो भंरवात्मकस्वस्वरूपाभिव्यक्तिहे- तुत्वात् भक्तिभाजाम् अन्तमुखतसत्त्वावधानधनानां जायते, इत्युपदिष्टं भर्वात ।

TRANSLATION

That is udyama which is an emergence of an awareness in the form of highest pratibha' which is a sudden springing up (i.e. which is a sudden flash) of that I-consciousness of Siva which expands in the form of the entire universe. That udyama in itself is Bhairava inasmuch as Bhairava holds within Himself the entire universe by reducing all the saktis to sameness with Himself and inasmuch as He completely devours within Himself the entire mass of ideation (which is responsible for sense of difference). That udyama may in itself be called Bhairava inasmuch as it is the means for revealing Bhairava who is one's own essential Self. That udyama appears in those who are devoted to Him because of their whole attention being concentrated on that inner Bhairava principle. This is what has been taught in this sutra.

TEXT

उक्तं व श्रीमालिनीविजये 'अरकिचिच्चिन्तकस्यँव गुरुणा प्रतिबोधतः । जायते यः समावेश: शाम्भवोऽसावुवीरितः ।।' इति। अव्र हि 'गुरुणा प्रतिबोधतः' इत्यत्र गुरुतः स्वस्मात् प्रतिबोधतः इत्यस्यार्थो गुरुभिराविष्टः । श्रीस्वच्छन्देःपि उत्तम् । 'आत्मनो भरवं रूपं भावयेद्यस्तु पूरुषः । तस्य मन्त्रा: प्रसिद्धचन्ति नित्ययुक्तस्य सुन्दरि ॥' इति। भावनं हि अत्र अन्तर्मुखोद्यन्तृतापदविमरशनमेव। एतच्च

1.5 31

'एकचिन्ताप्रसत्तस्य यतः स्यादपरोदयः । उन्मेषः स तु विज्ञेय: स्वयं तमुपलक्षय्रेत् ।।' इस्यनेन संगृहीतम् ॥। ५ ॥ TRANSLATION It has also been said in Malinivijaya Tantra: "Absorption of the individual consciousness in the divine (samavesa) results from an awakening (pratibodhatah) imparted by the guru (spiri- tual director) in one who has freed his mind of all ideation". (II, 23). This samavesa is called Sambhava. Another meaning of guruna pratibodhatah has also been taught by the great teachers, viz. (guru = great; pratibodha = awakening) i.e. 'by one"s own great awakening'. In Svacchanda Tantra also, it has been said, 'Oh beautiful one (i.e. Parvati, consort of Siva), of the man who realizes his Bhairava nature by an apprehension of an inner emergent divine nature and is thus united with the Eternal, all the mantras become effective, being charged with power." The word bhavana occurring in the above verse means 'an apprehension of an inner emergent divine consciousness' (not meditation or contemplation). This idea has also been expressed in the following verse of Spandakarika. 'While one is engaged in one thought, and another arises, the junction-point between the two is the unmesa'-a. revelation of the true nature of the Self which is the background of both the two thoughts. This may be experienced by every one for one- self." (111, 9) NOTES 1. Pratibha is a technical term of this system. It means the Paravaka, the absolutely free creative divine consciousness (vide Paratrimsika, p. 102). 2. Bhairava is an anacrostic word. The letter bha of this word indicates bharana or maintenance of the world, ra indi- cates ravana or withdrawal of the world, and va indicates vamana projection of the world. Thus Bhairava is one who brings about the srsti, sthiti and samhara of the universe. 3. Uninesa means opening out, emergence, revelation of the true nature of Self.

32 Siva Sutram

EXPOSITION

This sutra gives in a nutshell Sambhavopaya - the Sambhava Yoga. This immersion in divine consciousness occurs to one who is a very advanced aspirant. It is a sudden flash of divine consciousness by an orientation of the will towards the inner creative consciousness which is always present within oneself. It requires no discipline of meditation, japa etc.

INTRODUCTION TO THE 6th SUTRA

TEXT

एवं झगिति परप्रतिभोन्मेषावष्टम्भोपायिकां भैरवसमापत्तिम् अज्ञान- बन्धप्रशम कहेतु प्रदर्श्य, एतत्परामर्शप्रकर्षाद् व्युत्थानमयि प्रशान्तभेदावभास भवतीत्याह-

TRANSLATION

Thus after showing that Bhairava-consciousness comes about by taking hold of the emergence of the highest pratibha (sudden flash of the divine I-consciousness) which is the one sure means of putting a stop to bondage that arises on account of spiritual ignorance, the sutrakara (the formulator of the surras) now says that when this Siva-consciousness is completely established, there continues the awareness of the cessation of all difference even in the usual normal course of life (when one's attention is not neces- sarily turned inward).

Sutra-6

शक्तिचक्रसंधाने विश्वसंहारः ॥ ६॥

Sakticakrasatidhane visvasamharah.

शक्तिचऋरसंध ने - By union with the collective whole of saktis through intensive and fixed awareness. fagaT₹: = disappear- ance of the universe (as something separate from consciousness). By union with the collective whole of saktis through intensive and fixed awareness, there is the disappearance of the universe as something separate from consciousness.

1.6. 33

COMMENTARY

TEXT

योडयं परप्रतिभोन्मज्जनारमोद्यन्तृतास्वभावो भैरव उत्त: अस्यँव अन्तर्लक्ष्य-

रिक्तारिक्ततवुभयात्मतयापि अभिधोयमानापि अनेतदरूषा अनुत्तरा परा स्वात- न्व्यशक्ति: काप्यस्ति यया स्वभितौ महाल्लासात् प्रभृति परप्रमात्विश्रा- न्त्यन्तं श्रीमत्सृष्टचाविशक्तिचऋ्रस्फारणात्मा कोडेयमाद्शिता। तस्वंतदा- भासितस्य शक्तिचऋ्रस्य रहस्याम्नायाम्नातनीत्या यत्संधानं यथोचितक्रम- विमर्शनं तस्मिन् सति कालाग्न्यादेश्चरमकलान्तस्य विश्वस्य संहारो देहात्मतया बाह्यतया च अवस्थितस्यापि सतः परसंविदग्तिसाद्द्वावो भवतीत्यर्थः।

TRANSLATION

Bhairava who has been described (in the previous sutra) as of the nature of an emergence of awareness which is simply a sudden flash of highest pratibha (i.e. the full I-consciousness of Siva) has the highest svatantrya sakti (i.e., the full freedom of knowing and doing any and every thing). This Sakti though fully aware of its inner nature is outwardly engaged in activity and thus seizing the entire host of its S~aktis appears in the form of succession (krama), non-succession (i.e. simultaneity) (akrama)1, in the transcendence of both succession and simultaneity, in the form of being greatly empty (atirikta or krsa, greatly emaciated), of being not empty at all (arikta or purna - always full) or in the form of both empty and non-empty.2 Though she (Sakti) is described in the various detailed forms as above, she is not any of these forms. It is this Svatantrya Sakti that on her own screen (i.e. in herself) displays this play of manifestation in the form of expansion of the Sakti of emanation etc. from the earth up to rest in the highest Experient (i.e. up to the stage of being established in one"s highest nature). When sandhana (i e. union by awareness) of this group of Saktis which has been made manifest is established according to the appropriate manner as described in the secret sastras, then occurs the disappearance of the universe from Kalagni3 up to the ultimate kala4; that is to

34 Siva Sutram

say, though external existence may continue in the form of the body and other external objects, it is reduced to sameness with the fire of the highest consciousness (i.e. it appears only as a form of consciousness).

NOTES

1. Krama (succession) and akrama (simultaneity) are concepts used with reference to time. It is only our human way of speak- ing; the divine Sakti is above the dichotomization of the intellect. 2. This exhausts all the four alternatives, viz., (1) empty (2) non-empty (3) both empty and non-empty (4) neither empty nor non-empty. The idea is that though the divine creative Sakti goes on projecting things out of herself (which shows that she is perfectly full and rich), and reabsorbing them into herself (which shows that she is depleted and must take back things to make up her loss), yet in herself she transcends all these alternatives. 3. Kalagni. This is the lowest plane of Nivrtti Kola. 4. Carama (ultimate) kala i.e., Santatita kala.

TEXT

उकतं च श्रीभर्गशिखायाम् 'मृत्यं व कालं च कलाकलापं विकारजालं प्रतिपत्तिसात्म्यम्। ऐकात्म्यनानात्म्यविकल्पजातं तदा स सर्व कवलीकरोति ।।' इति । श्रीमट्वीरावलावपि 'यत्र सर्वे लयं यान्ति दह्यन्तें तत्त्वसंचयाः । तां चिति पश्य कायस्थां कालानलसमत्विवम् ।'

'उच्चाररहितं वस्तु चेतसैव विचिन्तयन् । यं समावेशमाप्नोति शाक्त: सोप्नाभिधीपते ।।' इत्युक्त्या एतदेव भङ्गचा निरूपितम्। एतच्च सद्गुरुचरणोपासनया अभिव्यक्तिमायातीति नाधिकमुन्मीलितम् । एतदेव

इति, 'यदा त्वेकत्र संरूढ: इति व प्रथमचरमश्लोकाभ्यां संगृहीतम् ॥ ६ ।।

1.6. 35

TRANSLATION

It has also been said in Bhargasikha: "Then (on the occasion of visvasamhara), he (the aspirant) devours every thing (i.e. reduces to sameness with consciousness), whether it is death, or kala, the presiding Spirit of death, or the multitude of activity, network of all changes, identification with the knowledge of objects, and the multitude of thought- constructs whether it is a thought-construct of identity with the Highest or thought-construct of varied things." In Viravali also it is said: "Observe that divine consciousness present in the body which has the glow like that of kalagni Rudra and in which all things are dissolved and the multitude of the elements is burned." In Malinivijaya Tantra also, it is said: "When an aspirant with one-pointedness of mind apprehends that Reality which is not within the range of uiterance (gross or subtle), he obtains samavesa (absorption in divine consciousness); then that samavesa is known as Sakta (i.e. obtained by means of Saktopaya)" (II, 22). So, the same technique of union with Sakti by full awareness has been ascertained by another Sastric procedure. This comes into experience only by devotion to the lotus feet of a genuine guru (spiritual director). So, nothing further has been described. The same idea has been described by means of the first and the last verses in Spandakarika: "We bow to that Samkara from whose expansion and contrac- tion of Sakti, the world arises and dissolves and who is the source of all the glorious might of the multitude of Saktis." (1, 1.). "When one is rooted in the one place i.e., in the spanda-tattva consisting of the perfect I-consciousness, then controlling the rise and disappearance of it (i.e., the subtle body), one acquires the status of a real enjoyer, and then becomes the master of the group of Saktis." (111, 19)

EXPOSITION

This sutra describes a Saktopaya (a discipline based on Sakti) as an aid to Sambhavopaya. In this, the entire manifestation

36 Siva Sutram

of Sakti has to be realized by one-pointedness of mind as only a display of the Svatantrya Sakti of Siva. Then the entire uni- verse appears as a form of consciousness. It is no longer a mere material object, completely separate from consciousness, but only an expression of consciousness in a particular form. Then there is visvasamhara i.e. disappearance of the universe as some- thing external to consciousness. Visvasamhara in this context does not mean pralaya or final dissolution of the universe but the disappearance of the universe as some thing separate from consciousness and its reduction to sameness with consciousness, its assimilation to consciousness itself. After this the mind of the aspirant is prepared for the reception of a sudden aware- ness of the full I-consciousness of Siva (Sambhava upaya).

INTRODUCTION TO THE 7TH SUTRA

TEXT

एवमुपसंतृतविश्वस्य न समाधिव्युत्थानभेदः कोऽपि इत वाह

TRANSLATION

Thus to the individual in whom the universe has been assimi- lated to the inner Siva-consciousness, there is no difference between Samadhi and vyutthana. (Samadhi means collectedness of mind in meditation and vyutthana means rising up from medi- tation. It is not only during samadhi that one has unity-cons- ciousness, but also in the usual course of life).

Sutra-7

जाग्रत्स्वप्नसुषुप्तभेदे तुर्याभोगसंभवः ।।७॥।

Jagratsvapnasusuptabhede turyabhogasambhavah

NOTES

Tua = the waking state of consciousness. FaH= the dream state of consciousness. gofea= the state of consciousness in profound sleep in which there are no ideas. = difference.

1.7. 37

gu = the fourth i.e. the fourth state of consciousness which is the witness of the other three states. आभोग=rapturous experience: सम्भय: Lit. production, coming into existence; but abiding, remaining in this context. "Even during the three different states of consciousness in wak- ing, dreaming and profound sleep, the rapturous experience of I-consciousness of the fourth state abides."

COMMENTARY

TEXT

समनन्तरनिरूप्यिष्यमाणानां जाग्रत्स्वप्नसुषुप्तानां भेदे नानारूपे पथक्वावभासे 'उद्यमो भैरवः' (१-५) इति लक्षितस्य स्फुरत्तात्मनः सर्वदशानुस्यूतस्य तुर्यस्य य आभोगश्चमरकारः तस्य संभवो निस्यमेव तुयंचमत्कारमयत्वं प्रोक्तमहायोगयुक्तस्य भवतीत्यर्थः। केचित् संभव इत्पत्न संविदिति स्पष्टार्थ पठन्ति।

TRANSLATION

Even when there is bheda i.e. even when there is appearance of difference in the states of consciousness in waking, dreaming, and profound sleep which are to be expounded soon after, the rap- turous experience of I-consciousness1 of the fourth state2 indi- cated in the sutra 'udyamo bhairavah', which is a glow of the inner light and which runs uninterruptedly in all the states abides permanently in the experient who is united with the Siva-cons- ciousness by the great Yoga already described (i.e. by Sambhava Yoga or upaya). Some adopt the reading Samvid in place of sambhava, the meaning of which is perfectly clear (i.e. in that case the meaning would be, there abides the experience (samvid) of the rapture of I-consciousness of the fourth state).

NOTES

1. Abhoga is camatkara i.e. the joyous, rapturous 1-cons- ciousness of Siva which is present in every body in the fourth state. 2. Turya = the fourth state of consciousness. It holds together the consciousness of the other three states of waking, dreaming

38 Siva Sutram

and profound sleep. It is the everpresent consciousness without which even the other three cannot be known as states. It is integral awareness.

TEXT

एतच्च 'यथेन्दु: पुष्पसंकाशः समन्तादवभासते । आह्लादनसमूहेन जगवाह्ादयेत्क्षणात् ।। तद्टद्देवि महायोगी यदा पर्यटते महीम् । ज्ञानेन्दुकिरणः सर्वेजगच्चितं समस्तकम् ।।

इत्यादिना श्रीचन्द्रज्ञाने जागरादौ तुर्याभोगमयत्वं महायोगिनो दशितम् । स्पन्दे तु जागरादिविभेदेऽपि इति कारिकया संगृहीतम् ॥।७।।

TRANSLATION

In Candrajnana also it has been shown in the following verse that the rapturous experience of I-consciousness of the fourth state is present in the case of the great Yogi in waking state etc. "As the moon pure like a flower shines all round and by the assemblage of its gladdening rays gladdens the world in a trice, even so, oh goddess, (addressed to Parvati), a great Yogi, when he moves about in the world, gladdens all round with the rays of his moon-like spiritual awareness the entire variegated world from avici (a particular hell) upto Siva. In Spandakarika also, the same idea has been expressed in the following verse. "Even during the occurrence of different states of conscious- ness like waking etc. (i.e. waking, dreaming, profound sleep), that (i.e. the consciousness of the fourth state which is Siva- consciousness) continuing to be the same (tadabhinne), one never departs from one's natural state of being the knower or the ex- perient (in all the states)."

1.7. 39

EXPOSITION

In the 5th sutra, it has been shown that by Sambhava Yoga, there is sudden emergence of a deeper consciousness which is Bhairava-consciousness, which is the I-consciousness of Siva. In this sutra, the attention of the aspirant has been drawn to five important points. (1) The fourth state of consciousness is the everpresent witnessing consciousness of all the three. Even the three states of waking, dreaming, and profound sleep could not be experienced as three different states without a consciousness, a knower that knows all the three. That fourth state is, then, our real Self. It is the everpresent, immortal atman, the death- less, ceaseless consciousness that witnesses all that we feel, think, and do. It is the changeless permanent I that witnesses all our changing I's. (2) Our states of waking, dream, and profound sleep are interrupted. When we are in the waking state, there is no dream state; when we are in the dream state, there is no aware- ness in that state of our waking, and when we are in the state of profound sleep, there is no awareness in that state of our waking and dreaming state. Further, each state is due to certain conditions which are not present in the other state. In the waking state, the body, prana, senses, and manas are active. In the dream state, the eye, ear, touch etc. do not work. In one word, the function of the senses stops. Their function is taken up by the mind, by imagination. In dream, we see, hear, run, eat etc. - all mentally In it only prana and manas are active. In profound sleep, even the function of manas stops; only prana functions. So, that is also a separate state altogether. Is there then nothing that remains the same in all these differ- ing states? There is, declares the Saiva philosophy. It is the fourth state (turya or turiya) of consciousness which is not involved in all the three states, which stands as witnessing consciousness to all the three. It should be borne in mind that it is called the fourth with reference to the other three. The word fourth is applied to it relatively owing to the limitation of language. In reality,

40 Siva Sutram

any numerical term cannot be applied to it. It is ever present reality.

(3) Turya consciousness always remains as the background of all we feel, think, and do, but we are unaware of it in our normal consciousness. It is always there. It is siddha i.e. eter- nally present, not sadhya i.e. it is not reality that can be produced by our effort, by any Yogic discipline or technique. If it were to be produced, it would no longer be eternal. It cannot be ordered about. Then why all this pother about gaining the turya consciousness? What is the value of the upayas or Yogic disciplines mentioned in the Siva-Sutras?

The answer is that though it remains as the background of all we are and do, we are unaware ofit. It is not a feature of our normal consciousness. The upayas are mentioned so that we may prepare ourselves for its reception.

The Sambhavopaya is for very advanced souls whose mind is already prepared for its reception. In them, there is ut+yama (udyama). In this context udyama does not mean exertion as some have unfortunately interpreted it, but as Ksemaraja points out, it means unmajjana, udyantrta - emergence. When we are prepared by righteous living and by deconditioning our habitual consciousness, the turya emerges from its cryptic cell, so to speak, takes possession of our normal consciousness and becomes its active feature.

(4) In the words of Kathopanisad, it is a prabhava or in the words of Siva-Sutra (7), it is a sambhava, the birth of a new awareness for ourselves. In that condition, even though states of waking, dream, and deep sleep differ, it abides as a constant active awareness in all of them. It brings about a transformation of our normal consciousness. In all the differing states, there is an integral awareness. We then live sub specie aeterniiatis.

(5) Turya consciousness in Saiva philosophy is not merely prakasa, not merely Saksi caitanya, witnessing consciousness as in Samkara Vedanta, but it is also vimarsa, full of turyabhoga, i.e. of rapturous experience of the perfect consciousness of Siva.

1.8-10. 41

INTRODUCTION TO THE 8th, 9th AND 10th SUTRAS

एतज्जाग्रदावित्यं सूत्रत्रयेण लक्षयति-

TRANSLATION

The sutrakara defines the waking state etc. by means of the next three sutras.

ज्ञानं जाग्रत् ॥।८ ।। स्त्रप्नो विकल्पाः ।। ६।। प्रविधेको मायासोषप्तम् ॥ १० ॥ 8. Jnanam Jagrat. 9. Svapno vikalpah. 10. Aviveko mayasausuptam. 8. ज्ञानम् - knowledge; जाग्रत् = waking state of consciousness. "All knowledge obtained by direct contact with the external world is included (in a wide sense) in the category of the waking state of consciousness (when the subject is in contact with the objective world around him on any plane)." 9. ₹ := dream state of consciousness. विकल्प = all idea- tion; all knowledge obtained by the independent activity of the mind when one is not in direct contact with the external world. "All knowledge obtained by independent activity of the mind when the Subject is not in direct contact with the external world (around him on any plane) is included in the category of svapna or dreaming state of consciousness (in a wide sense)." 10 taas := the word aviveka has been used here in the sense of non-discernment, lack of awareness. Hratatys4 The word maya has been used here in the sense of mohamayam (of the form of delusion). So the sutra means "Lack of awareness on any plane is the profound sleep of delusion."

COMMENTARY

TEXT

सर्वसाधारणार्थविषयं बाहयन्द्रियजं ज्ञानं लोकस्य जाप्रत् जागरावस्था । ये तु मनोमाव्जन्या असाधारणार्थविषया विकल्पाः स एव स्वप्नः स्वप्ना-

42 Siva Sutram

वस्था; तस्य एवंविधविकल्पप्रधानत्यात्। यस्तु अधिवेको विवेचनाभावोऽख्या- तिः, एतदेव मायारूपं मोहमयं सौषुप्तम्। सौषुप्तं लक्षयता प्रसभ्गात् उच्छे- धाया मायाया अपि स्वरूपमुक्तम्।

TRANSLATION

(Ksemaraja at first gives the usual, conventional sense of the three states of consciousness, viz., waking, dreaming, and dreamless sleep). The waking state of consciousness is that in which knowledge of objects is produced in people by means of the external senses and the objects have a common connotation for all. The dream state of consciousness is that in which knowledge is produced only by the mind (without contact with the external world), which is merely a thought-construct (vikalpah) and which has an uncommon object (i.e. which is a particular kind of know- ledge for each individual). It is called dream because it is charac- terized by such uncommon ideation. That which is a state of aviveka i.e. complete lack of awareness is delusive deep sleep. While defining susupta state, the sutra incidentally describes also the nature of Maya which is to be eliminated.

TEXT

इत्थमपि व ईदुशेनाप्यनेन लक्षणेन तिसृष्वपि जागरादिदशासु वैरुप्य- मस्तीति दशितम्। तथा चाव यद्यत् स्वप्नदशोचितं प्रथममविकल्पकं ज्ञानं सा जागरा। ये तु तत्र विकल्पाः स स्वप्नः । तत्त्वाविवेचनं सौषुप्तम् । सौषुप्ते यद्यपि विकल्पा न संवेत्यन्ते, तथापि तत्प्रविविक्षायां तथोचितजाग्र- ज्ज्रानमिव तवनन्तरं संस्कारकल्पविकल्परूपस्तवुचितः स्वप्नोऽप्यस्त्येव।

(Now Ksemaraja interprets these states of consciousness in a wider, philosophical sense) Thus by this kind of definition, the threefold character (of these states) has been indicated in all of the three states of wak- ing etc. (i.e. waking, dreaming, and dreamless sleep). (To take for illustration the dreaming state of consciousness), the initial undifferentiated state of knowledge characteristic of

1.8-10. 43

the dream state is the waking state; the reveries that follow constitute the dreaming state; the unawareness of any reality constitutes the state of dreamless sleep. In deep sleep, though there is no mental activity as such, yet just when one is about to enter the state of deep sleep, there is a slightly vague awareness characteristic of the state of deep sleep which may be likened to the awareness of waking state. After that there is dreaming state also inasmuch as there are vikalpas (reveries) in the form of their residual traces. (Ksemaraja now describes the three states with reference to the Yogi).

TEXT

कि च योग्यभिप्रायेण प्रथमं तसद्धारणारुपं ज्ञानं जाग्रत्, ततः तत्प्रत्यय- प्रवाहरूपा विकल्पाः स्वप्नः, ग्राह्यग्राहकभेदासंचेतनरूपश्च समाधिः सौषुप्तम्, इत्यप्यनया वचोयुक्त्या वशितम्। अत एव श्रीपूर्वशास्त्रे जागरादीनां परस्परा- नुषेधकृतो योग्यभिप्रायेणापि .... अबुद्धं बुद्धमेव च। प्रबुद्धं सुप्रबुद्धं च ... इत्यादिना भेदो निरूपितः ।। ८ । ६ । १० ॥

TRANSLATION

With reference to the Yogi, at first his knowledge in the form of dharana or fixing the mind on particular object is his waking state, then his vikalpas (reverie) in the form of a continuous flow of the idea of that object of his concentration is his dream state; (finally) Samadhi in the form of absence of difference bet- ween the thinker and the thought is his state of deep sleep. This has been shown by an appropriate application of words. Therefore in Purvasasira (i.e. Malinivijaya tantra) the varieties of waking state etc. (i.e. dreaming and deep sleep) have been expounded by means of the transmission of one state into the other with reference to yogi in the following verse:

चतुर्षिध तु पिण्डस्थमबुद्ध बुद्धमेव च । प्रमुद्धं सुप्रवुद्धं व पदस्थं तच्चतुविध्यम् ॥ (Malini Vijaya, II, 43).

44 Siva Sutram

The experience of one staying in the objective consciousness is of four kinds, viz; abuddha i e. unawakened, buddha i.e. awakened, prabuddha i.e. well awakened, and suprabuddha i.e. perfectly well-awakened. So also there are four kinds of ex- perience of those who are staying in pada, (and also of those who are staying in rupa).

EXPOSITION

The wider sense of dreaming, deep sleep as given in the text is quite clear, But Malinivijaya quoted by Ksemaraja gives certain other details which require clarification. According to Malinivijaya, the various states of waking, dream etc. are to be ascertained with reference to the pramata, the knower or the subject. Whenever an object is known only as an external object, (prameya) i.e. when it is the objective side that is mostly prominent, we have the state of waking consciousness. It may be called jagrat-jagrat state, since it is a waking condition in an actual waking state. From the stand-point of the Yogi, it is an abuddha or unawakened state. When in the waking state, it is not so much the external object but the knowledge (pramana) of the object which is prominent in consciousness, it is the jagrat-svapna state i.e. it is a kind of dream during the waking state. From the stand-point of the Yogi, it is the buddha or awakened state. When in the waking state, it is the pramata. the knower or the subject who is prominent in consciousness, then it is a state of jagrat-susupti i.e. the knower is awake with regard to the subject, but asleep with regard to the object. From the yogic stand- point, it is prabuddha or well-awakened state. When in the waking state, there is predominance only of consciousness as such (pramiti) it is known as the jagrat-turya state. From the yogic standpoint, it is called suprabuddha state i.e. perfectly awakened state. From the standpoint of the common man, all these pertain to jagrat-avastha. The Yogis call all these states as pindastha, i.e. states referring to the objective side. The jnanis (those who have complete Siva -consciousness) call this state sarvatobhadra, because according to them, the entire objective world is full of

1.8-10. 45

the glory of divine existence; the entire manifestation is an expression of Siva, a play of samvid or consciousness. Now let us take up the four states in svapna (dream). The common characteristics of the dream state are that (1) it is a plane of vikalpas i.e. ideas, fancies, reveries and that (2) it is abahya i.e. independent of the external world, confined only to the dreamer. When the dream world fabricated by the vikalpas (ideation) appears in dream as very clear, precise and stationary, it is the state of svapna-jagrat (waking condition in dream). Malinivijaya calls it gatagata, because in this state the movement of prana and apana is very prominent on account of which the dream- world appears to be very clear. When in the dream state, the entire dream-phenomena appear to be hazy, vague, and disorderly, then it is known as svapna- svapna i.e. a dreamy condition within the dream state. Malini- vijaya calls this state suviksipta. because the dream-phenomena are in this state chaotic, disorderly. When in the dream state, the dreamer is able to establish a clear connexion between one dream object and another, then it is called svapna-susupti, because the dreamer enjoys full, peaceful sleep without feeling any incongruity among his dream-objects. The jnanins call this state samgata, because the dreamer feels in this kind of dream a congruity or consistency among his dream- objects. When during the entire phantasmagoria of his dream state, the dreamer does not lose hold of his self-consciousness, when he is fully aware of himself and knows that he is only dreaming, then this state is known as svapna-turya. This is also called susamahita state, because in this state the dreamer is a fully integrated individual. To the common man, the dream state is just a svapna or dream state in which he views the various vikalpas of his dream without any contact with the external world. The Yogi includes all these four states in one blanket term, called padastha, because by means of yoga, he abides in the pada or state of his own Self in all these conditions. Gatagata, suviksipta, samgata and susamahita are only phases of the padastha state.

46 Siva Sutram

As already said, from the point of view of the Yogis, this is a padastha state. From the point of view of the jnani, this is a state of vyapti or pervasion, for the jnani experiences the perva- sion of his own being in all these phases of the dream state. Let us now take up the susupti state, the state of profound sleep. There are four phases of this also. First of all, there is the susupti-jdgrat, waking in deep sleep. This is also called udita (risen), because in this there is the residual impression of the entire objective world in a latent form. The Susupti-svapna state is known as vipula in the tantras. The word vipula means thick, increased. This state is called vipula, because in this state the residual traces of the experience of the objective world are fostered so that they become stronger. The susupti-susupti of this state is known as santa in the tantras, because the residual traces of objective experience become sub- dued and tranquil. The susupti-turya state is known as suprasanna in the tantras, because in this state the yogi enters the full I-consciousness of Siva and is full of peace and joy. So there are four phases of the rupastha state of the Yogi, viz; udita, vipula, santa, and suprasanna. Briefly it may be said that the waking state is that in which the aspect of the known or the objective experience is prominent, the dream state is that in which knowledge or mentation is pro- minent, and susupti or dreamless state is that in which the knower or the subject aspect is prominent. In the turya state, there are only three phases, viz. turya-jagratt turya-svapna and turya-susupti. The turya-jagrat is that state in which mind as we know it retires completely. Its function ceases and the Super-mind becomes active. This is called manonmana. In this state, the activity of the normal mind stops, and unmand or Super-mind supervenes. Turya-svapna is that state in which the Yogi crosses the boun- dary of limitation (of knowledge) and enters the region of un- lirnitedness (of knowledge). Hence in the tantras, it is called ananta, i.e. unlimited.

1.11. 47

Turya-susupti is known as sarvartha in the tantras, because in this state every thing appears as a form of divine Sakti. There is no such phase as turya-turya. In turya state, the aspirant is identified with Siva-conscious- ness. The common man simply calls it the turya or fourth state, because it is beyond the three known states of waking, dream, and deep sleep. He has no experience of the turya state. The yogi calls it rupattta, because in this state, the common form of both the object and the subject is transcended. The jnani calls it pracaya which means collectivity, because in this condi- tion, the jnani sees everything steeped in the sap of divine delight. Turyatita is that state which is full of uninterrupted divine rapture of I-consciousness. There is no question of phases of this state. It is the state of fullest realization. There is no need of any Yogic practice now. The jnani calls this state maha- pracaya. In it even the distinction between the transcendent and the immanent disappears. To one who has entered this state, everything is Siva.

INTRODUCTION TO THE 11th SUTRA

TEXT

एवं लोकयोग्यनुसारेण व्याख्याते जागरादित्रये शक्तितऋसंधानाद्विश्- संहारेण यस्य तुर्याभोगमयत्वमभेदव्याप्त्यात्मकं स्फुरति स तद्धाराधिरोहेण तुर्यातीतं पूर्वोक्तं चैतन्यमाविशन् --

TRANSLATION

Thus the Yogi in whom the rapturous experience of I-cons- ciousness which is full of the consciousness of non-difference shines through the cancellation of the universe (as something separate from consciousness) by the process of uniting with the group of Saktis through constant awareness in all the three states of waking, dream, and deep sleep which have been ex- plained both from the point of view of the common folk and the yogi, enters the turyatita state (i.e. the state beyond the turya) which has been previously described as caitanya by following up the stream (of that rapturous experience of I-consciousness) (He is then).

48 Siva Sutram

Sutra - 11 त्रितयभोक्ता वीरेशः ॥ ११ ॥ Tritayabhokta viresah वितय = triad; भोक्ता= enjoyer; वीरेंशः=master of the senses. Being an enjoyer of the rapture of I-consciousness in the triad (of waking, dreaming and deep sleep), he is verily the master of his senses. COMMENTARY

एतज्जागरादितयं शक्तिचकानुसंधानयुक्त्या तुर्यानन्वाच्कुरितं यः तत्परा- पश्यतत स वितयस्यास्थ भोक्ता चमत्कर्ता। तत एव 'वरिषु धामसु यद्ङोग्यं भोक्ता यश्च प्रकीतितः । वेदैतदुभयं यस्तु स भुञ्जानो न लिप्यते ।I' इति नीत्या निःसपत्नस्वात्मसान्नराज्योऽयं परमानन्वपरिपुर्णो भवभवग्रसन- प्रवणानां वीराणामिन्द्रियाणामीश्वरः स्वामी; श्रीमन्थानभेरवसत्तानुप्रविष्टो महाम्नरयेषच्यते। यस्तु एवंविधो न भ्वत स जागराद्यवस्थाभिर्भुंज्यमानो लौकिक: पशुरेव । योग्यपि इमां धारामनधिरूढो न वीरेश्वरः; अपि तु मूढ एवेत्युक्तं भर्वल। TRANSLATION Whoever observes this triad of waking etc. as steeped in the delight of the fourth state by means of the awareness of his union with the multitude of saktis, as full of the flow of the ex- perience of delight, as that in which all the residual traces of difference have been dissolved by the intensity of the joyous experience of the fourth state, he becomes the enjoyer of the rapture of the divine I-consciousness in all the three states. Therefore, "He who (as witnessing consciousness) knows both what is said to be the object of experience and the subject of experience in all the three states is not tainted (with the condition of these) even while he is aware of both the subject and the object." In this way, he enjoys unrivalled Self-sovereignty, is full of the highest bliss, and becomes the master of his senses1 (viranarn) that are (now) intent upon dissolving all worldly differences.

1.11. 49

In the mahamnayas (great scriptures), he is said to have entered the being of Manthana Bhairava.3 One who is not of this sort becomes an object of enjoyment of the forces of the waking and other states, and remains simply the usual empirical subject. Even a yogi who has not risen up along this stream cannot be the master of his senses; he will remain only a confounded being. This is what is meant to be said.

NOTES

1. Viranam: of the senses. When the senses function ordinarily in common life, they are merely vrttis i.e. modes of acquiring objective (in the case of the outer senses) and sub- jective (in the case of the manas) experience. When, however, the subject consciously acquires the experience of the fourth state, then his senses become saktis i.e. divine powers intent on abolishing all sense of difference. They are not merely indriyas, but viras now. The experient now becomes their master. He uses them for the higher purpose of life, and is no longer used by them. 2. Mahamnayas: Saiva Philosophy has been expounded from three standpoints viz. (1) from the predominantly abheda or non-difference point of view. The sastras of this stand-point are known as Bhairava sastras. These are also called maham- nayas (great scriptures). These are 4 in number; (2) from the predominantly bhedabheda point of view (from the standpoint of identity in difference). The sastras of this standpoint are known as Rudra Sastras. They are 18 in number; (3) from the predominantly bheda (difference) point of view. The sastras of this standpoint are known as Siva Sastras. They are 10 in number. 3. Manthana Bhairava - one who churns the objective ex- perience, withdraws it in himself and then again brings it forth, one who has svatantrya-absolute freedom of knowing and doing everything. TEXT

एतन्व 'योगो स्वच्छन्दयोगेन स्वच्छन्वगतिचारिणा स स्वच्छन्दपदे युक्त: स्वच्छन्दसमतां व्रजेत्।'

50 Siva Sutram

इत्यादिना श्रीस्वच्छन्द्रादिशास्त्रेष वितत्य वशितम्। स्पन्वेऽि 'तस्योपलन्धि: सततं विपदाव्यभिचारिणी ।' इति कारिकया संगृहीतमेतत् ॥। ११ ॥

TRANSLATION

This point has been explained in detail in Svacchanda Sastra etc.2 in the following and other verses: "The Yogi3 functioning freely by means of svacchanda yoga is united with the status of Svacchanda4 and acquires equality with Svacchanda." (VII, 260) The same idea has been expressed in the following verse in Spandakarika: "The consciousness of the Highest Self abides in the Supra- buddha (perfectly well-awakened person) in all the three states of waking, dream, and deep sleep without any interruption." (1,17).

NOTES

1. Svachanda sastra is known as Svacchanda Tantra. 2. Etc. includes Vijnanabhairava, Spandakarika. 3. Svacchanda Yoga. This means union with Svatantrya, the Divine I-consciousness which is the quintessential nature of Siva. 4. Svacchanda - the absolute Free Will of Bhairava.

EXPOSITION

Those who are united with the turya consciousness enjoy the rapturous I-consciousness of Siva in all the states of waking, dreaming, and deep sleep, and acquire full control over their senses. Even a Yogi, if he has not realized the turya-consciousness, will find himself identified with the three states of consciousnes, and will not be able to acquire full control over his senses. Bhaskara in his Varttika interprets tritaya as the three gunas, but as tritaya comes immediately after jagrat, svapna and susupti, it is better to interpret it as three states of consciousness as Ksemaraja has done.

1.12. 51

INTRODUCTION TO THE 12th SUTRA. TEXT

किमस्य महायोगिनः काश्चित् तत्त्वाधिरोहप्रत्यासन्ना भूमिकाः सग्ति ? याभिस्तत्त्वोर्ध्ववर्ततिनी भूमिलक्ष्यते। सन्ति, इस्याह-

TRANSLATION

In the experience of that great yogi, are there certain stations closely connected with his ascent to Reality through which a high position in the tattvas (i.e. the 36 creative principles) may be marked. There are, says the present sutra

Sutra-12

विस्मयो योगभूमिकाः ॥१२॥

Vismayo Yogabhumikah. विस्मयः= fascinating wonder. योगभूमिका := the stations and stages of yoga. The stations and stages of yoga constitute a fascinating wonder.

COMMENTARY TEXT

यथा सातिशयवस्तुदर्शने कस्यचित् विस्मयो भवति तथा अस्य महा- योगिनो नित्यं तत्तद्वद्यावभासामर्शाभोगेवु निःसामान्यातिशयनवनवच्मत्कार- चिद्धनस्वात्मावेशवशात् स्मेरस्मेरस्तिमितविकसितसमस्तकरमचकस्य यो विस्मयोऽनर्वच्छिन्नानन्दे स्वात्मनि अपरितृप्तत्वेन मुहर्मुंदुराश्चर्यायमाणता; सा एव योगस्य परतत्वंक्यस्य संबन्धिन्यो भूमिका :; तदध्यारोहविश्रान्ति- सूचिका: परिमिता भूमयो, न तु कन्दबिन्द्वाद्यनुभववृत्तयः। तबुक्तं श्री- कुलयुक्तौ 'आस्मा चंदात्मना जञातो यदा भवति साधकः। तदा विस्मयमात्मा वे आत्मन्येव प्रपश्यति ।।' इति। एतच्च 'समधिष्ठातृभावेन स्वभावमवलोकयन्। स्मयमान इवास्ते यस्तस्येयं कुसृति: कुतः ।। इति कारिकया संगृहीतम् ।।१२ ।।

52 Siva Sutram

TRANSLATION

As a person is struck with wonder by seeing something extra- ordinary, even so there is a pleasant surprise for the great yogi who notices in mute wonder an expansion (in the power) of his entire complex of senses, as they come fully under the influence of the inner Self which is a mass of consciousness and full of unique, pre-eminent and ever-new delight of I-conscious- ness which blossoms forth in the experience of the various objects of perception. The yogi has this experience in himself that is full of uninterrupted joy - a joy with which he never feels satiated. This facinating wonder betokens the various stations and stages of yoga which means communion with the Highest Reality. These are definite stations indicative of the repose of the yogi in the higher consciousness during the powers of his ascent to the Highest Reality, not experiences which one may notice in muladhara or the psychic centre2 between the eye- brows. The same idea has been expressed in Kulayukti (in the following verse): "When aspirants realize the Self by themselves, then the Self experiences a pleasant surprise within itself." The same idea has also been expressed in the following verse in Spandakarika: "How can there be the wretched transmigratory existence for him who observing his Self as the presiding power over every thing abides (in that consciousness) full of pleasant surprise." (1,11)

NOTES

1. Muladhara: This is a psychic centre at the root of the spinal column below the genitals. This has been called Kanda in the text. 2. Psychic centre between the eye-brows refers to Ajna Cakra. This has been called vindu in the text. The author means to say that the experience in these centres is inferior to the experience of the full-blown I-consciousness of Siva.

1.13. 53

INTRODUCTION TO THE 13th SUTRA

TEXT

TRANSLATION

Of the yogi who has reached the station of this kind.

Sutra-13

इच्छा शक्तिरुमा कुमारी।। १३।।

Iccha saktir uma kumari.

इच्छाशक्ति := Will power उमा=Light or splendour of Siva. (श्रो: शिवस्य मा लक्ष्मीरिव-ma, meaning Laksmi and 'u' meaning Siva i.e. splendour of Siva). HI71-unwedded maiden; virgin. The Will-power of the yogi who is in communion with Siva is Uma (splendour of Siva) who is Kumari.

COMMENTARY

(Ksernaraja interprets this sutra from three standpoints - (1) abheda i.e. non-difference or identity (2) bhedabheda i.e. identity in difference (3) bheda i.e. difference or dualistic standpoint). TEXT योगिनः परभैरवतां समापलनस्य या इच्छा सा शक्तिरुमा; परंव पार- मेश्वरी स्वातन्त्र्यरूपा, सा च कुमारी विश्वसर्गसंहारकीडापरा 'कुमार कीडायाम्' इति पाठात् । TRANSLATION (This interpretation is from the abheda or nondualistic stand- point. It is in accordance with Sambhavopaya). The will-power of the Yogi who has reached the status of the Highest Bhairava is Uma i.e. the highest svatantrya sakti1 of the Lord. This Sakti is Kumari i.e. intent on the play of manifest- ing the universe and (finally) withdrawing it (within Herself). This interpretation is based on the root 'kumara' (of the unadi class, Kurnarayati), meaning to play.

54 Siva Sutram

NOTES

1. Svatantrya Sakti is ever present I-consciousness of Siva which is absolutely free in knowing and doing every thing.

TEXT

अथ व कुं भदोत्थापिकां मायाभूमि मारयति अनुद्धित्नप्रसरां करोति तच्छीला। कुमारी च परानुपभोग्या भोक्त्रंकात्म्येन स्फुरन्ती।

TRANSLATION

(Now Ksemaraja interprets the sutra from the bhedabheda point of view. It is in accordance with Saktopaya). Or Ku may mean the state of Maya which brings about a sense of diffe- rence, and mari may mean one who destroys i.e. one who does not allow the power of Maya to spread. So Kumari is one whose nature is of this sort. Kumari (virgin) is one who remains always in the state of bhoktri or enjoyer (bhoktraikatmyenasphuranti), never a bhogya i.e. never to be enjoyed by others (parairanupa- bhogya). TEXT

अथवा यथा उमा कुमारी परिहृतसवसङ्गा महेश्वरंकात्म्यसाधना- राधनाय नित्योशुक्ता तर्यव अस्येच्छा, इत्यस्मद्गुरुभिरित्थमेव पाठो दृष्टो व्याख्यातरय । TRANSLATION

(Now Ksemaraja interprets the sutra from the stand point of bheda or difference. This is in accordance with anavopaya). Or as virgin Uma abandoning all attachment was always engaged in her devotion which may bring about her union with lord Siva, even so is the will of this yogi. My revered teacher found this reading also and interpreted it in this way also. This reading would be (Yoginah) Iccha Kumari Umasaktih.

TEXT

अर््यस्तु 'शक्तितमा' इति पठित्वर ज्ञानक्रियापेक्षोऽस्याः प्रकर्षो व्याख्यातः। एवं न लौकिकवत् अस्य योगिन: स्थूलेच्छा, अपि तु परा शक्तिरूपैव सर्वताप्रतिहता। तदुक्तं श्रीमत्स्वच्छन्दे

1.13. 55

'सा देवी सर्वदेवीनां नामरूपैश्च तिष्ठति। योगमायाप्रतिच्छन्ना कुमारी लोकभाविनी ।'

'सा ममेच्छा परा शक्तिरवियुक्ता स्वभावजा । वह्नेरुष्मेद विशञेया रश्मिरूपा रवेरिव ।। सर्वस्य जगतो वापि सा शक्ति: कारणात्मका॥। इति। तवेत्षत् 'नहीच्छानोदनस्यायं प्रेरकत्वेन वर्तते। अपि त्वात्मबलस्पर्शात्युरुषस्तत्समो भवेत् ।' इति कारिकया भभ्गघा प्रतिपावितम् ।। १३ ॥।

TRANSLATION

Others adopt the reading (Iccha Saktitama Kumari)' and thus interpret the sutra as pointing out the superiority of Will over cognition and conation. Thus the desire of such a yogi is not coarse like that of the common folk, but it is like parasakti itself, unimpeded everywhere. The same idea has been express- ed in the following verse in Svacchanda Tantra also: "That highest Divine Sakti abides in all the goddesses in different names and forms, remains concealed by the yogamaya', is a virgin, and fulfils the desire of all people (X, Verse 727). In Mrtyunjaya3 also, it has been said, "That Highest Sakti is only my Will power, inseparable from me. She should be considered as natural to me. She is to be known (in the same relation to me), as heat to the fire and rays to the sun. That Sakti is the cause of the entire world." (I, 25-26) The same idea has been expressed in another way in the fol- lowing verse of Spandakarika. "A person cannot become the impeller of the goad of desire by himself. It is only by contact with the power residing in the Self that he can be like that Self." (I, 8)

NOTES

1. Bhaskara adopts this reading in his Varttika. 2. Yogamdya means maya that has the power of veiling the

56 Siva Sutram

essential nature. This maya-sakti arises by Yoga. i.e. by identification with the Highest Reality. 3. Mrtyunjaya is another name for Netratantra.

EXPOSITION

Ksemaraja interprets this Sutra from three standpoints. From the standpoint of (1) abheda (non-difference) he interprets Iccha (of the great Yogi) as identical (abhinna) with the svatantrya sakti of Siva, and Kumari as that svatantrya sakti engaged in the play of bringing about the manifestation and withdrawal of the universe. This explanation is in accordance with Sambhavopaya. From the standpoint of (2) bhedabheda, he shows that the Iccha is designated as Kumari, because the consciousness of difference (bheda) brought about by Maya (ku) is destroyed by her (man). So this shows the abheda of Iccha with Siva in the midst of the difference brought about by Maya. This explanation is in accordance with Saktopaya. From the standpoint of bheda, he shows that just as Kumari Uma was always intent on being united with Siva, so the Iccha of the Yogi is always intent on being united with Siva. This explanation is in accordance with anavopaya. In the concluding portion of his commentary on this sutra, Ksemaraja shows his preference for its interpretation from the abheda standpoint.

INTRODUCTION TO THE 14th SUTRA

TEXT

ईदृशस्य महेच्छस्य-

TRANSLATION

Of such a kind of Yogi who has developed the great Will power.

Sutra - 14th

वृश्यं जञरीरम्॥ १४॥

Drsyam Sariram.

44-all phenomena outer or inner.

1.14. 57

शरीरम-[are like his own) body. All objective phenomena outer or inner are like his own body. COMMENTARY

TEXT

यद्चद् वृश्यं वाह्यमाभ्यन्तरं वा, तत्तत् सवम् 'अहमिदम्' इति-सवाशिव- वन्महासमापत्या स्वाङ्कल्पमस्य स्फुरति; न भेदेन । शरोरं च देहधीप्राणशून्यखपं नीलादिवद् वृश्यं; न तु पशुवद्व्रष्टृतया भाति । एवं देहूं ब्ाह्म च सर्वव्रास्य मयुराण्डरसवदविभक्तव प्रतिपत्तिभंवति। वधोकतं श्रीविज्ञानभंरवे 'जलस्येवोर्मयो वह्नेर्ज्वालाभङ्षषः प्रभा रवेः। ममंव भरवस्यंता विश्वभङ्गयो विनिर्गताः ।।' इति। एतच्च 'भोक्तंव भोग्यथावेन सदा सर्वत्र संस्थितः ।' इत्यनेन संगृहीतम् ॥ १४ ॥

TRANSLATION

(Ksemaraja interprets this sutra in two ways. The first interpretation is based on drsyam sariram). "Whatever is perceptible whether inwardly or outwardly, all that appears to this Yogi like his own body, i.e. identical with himself and not as something different from him. This is so because of his great accomplishment (of identity with the Uni- versal consciousness). His feeling is 'I am this', just as the feeling of Sadasiva with regard to the entire universe is 'I am this'. (Now Ksemaraja's interpretation of this sutra is based on Sariram drsyam). To the Yogi, the body appears as an objective perceptible phenomenon like blue etc, and not like a perceiver as in the case of the ignorant empirical beings, whether that body is in the form of delta or the physical body (as in waking consciousness), or in the form of dhi or the mind (as in dream) or prana (as in deep sleep) or as sunya ox mere void (as in the case of the sunya- pramdta).

58 Siva Sutram

So, in the body and in everything external, his awareness is one of undifferentiated consciousness as the plasma of the peacock's egg is undifferentiated plasma. As has been said in Vijnanabhairava: "Just as waves are modes of water, sparks of fire, light of the sun, even so the various modes of the universe have gone out of me, viz., Bhairava." (Verse 110) The same idea has been expressed in the following line of Spandakarika; "The experient himself continues in the form of the object of experience always and everywhere." (H,4)

INTRODUCTION TO THE 15th SUTRA

TEXT

यच्चेवं सर्वस्य दृश्यस्य शरीरतया, शून्यान्तस्य वा दृश्यतया, एकरूपं प्रकाशनमुयतं नंतत् दुर्घटम् ; अपि तु-

TRANSLATION

It has been said that all perceptible phenomena right up to the void appears to the Yogi uniformly like his own body. This is not impossible, Rather,

Sutra -- 15

Hrdaye cittasamghattad drsyasvapadarsanam.

हृदये-on the core of consciousness; चित्तसंघट्टात् 'by meeting or union of the mind; 4a1 #7 there is the appearance of an observable phenomena and even a state of void as a form of consciousness. "When the mind is united to the core of consciousness, every observable phenomenon and even the void appear as a form of consciousness".

1.15. 59

COMMENTARY

TEXT

विश्वप्रतिष्ठास्थानत्वात् चित्प्रकाशो हृदयं; तत्रसंघट्टात् चलत- श्चलतः तवेकाग्रभावनात् दुश्यस्य, जीलदेहप्राणबुद्धघ्यात्मनः; स्वापस्य च, एतदभावरूपस्य शन्यस्य; दर्शनं, त्यक्तप्राह्मप्राहकविभेदेन यथावस्तु स्वास् कल्पतया प्रकाशन भवति। चित्प्रकाशतामभिनिविशमानं हि चितं तदा- ऋछरितमेव विश्वं पश्यति। तदुक्तं श्रीविज्ञानभैरवे 'हुद्याकाश निीनाक्ष: पद्मसंपुटमध्यगः। अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात्' । इति। परं हि अब्र सौभाग्यं विश्वेशरतापत्तिः। तस्ववृत्तिसमापत्ञं महायोगिन- मुद्दिश्य श्रीमत्स्वच्छन्वेऽपप 'स व भूतेधु सर्वेव भावतत्वेन्द्रियेषु च। स्थावरं अभ्गमं चैव चेतनाचेतनं स्थितम् ।। अध्वानं व्याप्य सर्वं तु सामरस्येन संस्थितः ।' इति। स्पन्दे तु 'तथा स्वात्मन्यधिष्ठानातसर्वतैवं भविष्यति । ३६ (कारिका) इत्यनेनैव एतत्संगृहीतम् ॥१५॥

TRANSLATION

Hrdaya (in this context) means the light of consciousness inasmuch as it is the foundation of the entire universe. Cittasamghattat means the concentration of the fickle mind on that (foundational consciousness), Drsyasya means 'of all objective phenomena like blue, body, prana and mind.' Svapasya' means of the void i.e. of the absence of every objective phenomenon. Darsanam means the appearance of everything as it is in its essential reality devoid of the distinction between subject and object like a component of oneself.2 (The sum and substance of the whole sutra is): - The individual mind intently entering into the universal light of foundational consciousness sees the entire universe as satu- rated with that consciousness. The same thing has been said in Vijnanabhairava:

60 Siva Sutram

"He whose mind together with the other senses is merged in the ether of the heart, who has entered mentally into the centre of the two bowls of the heart-lotus3, who has excluded everything else from consciousness acquires the highest fortune, O beautiful one." (Verse 49) Here the highest fortune refers to the acquisition of the lord- ship of the universe. Svacchanda Tantra also referring to the great Yogi who has attained to the state of highest Reality says: "He who has realized his identity with the Highest Reality pervading the two aspects (adhva) (of Varna, pada, and mantra, and kala, tattva and bhuvana) manifest in the unconscious enti- ties like the unmoving ones and conscious beings like the moving ones abides as identical with Bhairava in all beings, objects, tattvas like earth etc. and the senses." (IV, verse 310). The same idea has been expressed in the following verse in Spandakarika: "As when the Spanda principle pervades the body then all knowledge and action appropriate to that condition are possible, even so if he abides in his Real Self, his omniscience and omnipotence can function everywhere." (Ill, 7). NOTES 1. Ksemaraja has taken the word svapa in the sense of the void. Svapa, according to him, is complete absence of objectivity. 2. Ksemaraja has interpreted the word darsanam in the sense of abhedadarsanam i.e. by concentrating on Central Reality one sees all phenomena as non-different from the Universal cons- ciousness. 3. Padmasamputamadhyagah: In his commentary on Vijnana- bhairava, Sivopadhyaya says that one bowl of the heart lotus is pramana (knowledge), the other bowl is prameya (objects), madhya or centre of this heart lotus is pramata (the knower i.e. the Self). It is in this centre i.e. the Self into which one has to plunge mentally. 'This is Saktopaya.' EXPOSITION The 14th Sutra says that to the Yogi in whom Icchasakti (Will Power) has been developed, the entire objective world including the body appears as a form of consciousness.

1.16. 61

The 15th Sutra says that the above is not merely a metaphy- sical chimera. If the individual mind is united with the Central, foundational consciousness, if the citta (the individual mind) is brought into communion with Cit (the Universal conscious- ness) which is the core of Reality, one can find for oneself that the objective world is only an expression of that Consciousness Then the consciousness of the individual is steeped in the universal consciousness and the sense of difference disappears. This describes a Saktopaya for being established in the Universal Consciousness. Just as in the plasma of the peacock's egg, there is one uniform liquid without any differentiation, even so for the realization of universal Consciousness, the differentiation between subject and object, object and object disappears.

INTRODUCTION TO THE 16th SUTRA

TEXT

अन्नंब उपायान्तरमाह-

TRANSLATION

Another means for acquiring Siva-Consciousness is described below: -

Sutra - 16

Suddha-tattva-sandhanad va apasusaktih.

वा= or. शुद्धतत्त्व = the Pure Principle i.e. the Highest Siva. संधानात् = by constant awareness. TTeT#TIr5: = be becomes like one in whom the binding power existing in the limited self is absent. Or by constant awarenes of the Pure Principle, he becomes like one in whom the binding power existing in the limited self is absent.

62 Siva Sutram

COMMENTARY

TEXT

शुद्धं तत्त्वं परमशिवास्यं, तत्र यदा विश्वमनुसंधत्त 'तन्मयमेव एतत्' इति, तदा अविद्यमाना पश्वाख्या बन्धशक्तिर्यस्य तादृगयं तदाशिववत् विश्वस्य जगतः पतिर्भवति। तबुक्तं श्रीमल्लक्ष्मीकौला्णवे 'दीक्षासिद्धौ तु ये प्रोक्ताः प्रत्ययाः स्तोभपूर्वकाः । संधानस्यव ते देवि कलां नार्हन्ति षोडशीम् ।।' इति : श्रीविज्ञानभंरये तु सर्व देहं चिन्मयं हि जगद्वा परिभावयेत्। युगपन्निविकल्पेन मनसा, परमोडव: ।।' इति । सवेतत् इति वा यस्य संविति: क्रडात्वेनाखिलं जगत्। स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ।' इति कारिकया संगृहीतम् ॥१६।।

TRANSLATION

Suddha tattva means Parama Siva or the Highest Siva, the Absolute Principle, when in that (i.e. Pure Principle of Siva or Absolute Consciousness), he (i.e. the aspirant) becomes aware of the universe as that itself i.e. as Siva, then he becomes the lord of the world like Sadasiva, and like him becomes a-pasusakti i.e. one in whom the binding power designated by pasu (pasvakhya bandhasakti) is absent (avidyamana). The same idea has been expressed in Laksmikaularnava in the following verse: "O goddess, all the religious disciplines together with joyful exclamations of praise which are prescribed for the success of initiation are not worth even the sixteenth part of that awareness which is centred on you." In Vijnana-bhairava also, it is said: "One should consider the entire body or the entire world simultaneously without thought-construct as a form of cons-

1.16. 63

ciousness, then he will experience the emergence of the highest consciousness." (Verse 63). (This is Saktopaya). The same idea has also been expressed in the following verse in Spandakarika: "He who knows thus (i.e. it is the experient himself who appears in the form of the object of experience), and regards the whole world as play (ofthe Divine), being ever united (with the universal consciousness) is, without doubt, liberated even while alive." (II, 5). (This again is Saktopaya).

NOTES

The Varttika of Bhaskara splits this sutra into two different ones, viz., Suddha-tattva-sandhanat va (16) and svapada-saktih (17). The first means "By intensive awareness of the pure principle i.e. Siva, one acquires Siva-consciousness." The second means "Svapada=Siva; his Sakti is jnana and kriya". The first refers to Siva-caitanya; the second refers to Sakti- caitanya. There is no special point in splitting the 16th sutra into two different ones.

INTRODUCTION TO THE 17th SUTRA

TEXT

ईद्ग्ज्ञानरूपस्य अस्य योगिन :-

TRANSLATION

Of the yogi who has realized that the universe is only a form of Siva.

Sūtra -- 17

वितर्क आत्मज्ञानम्॥१७॥

Vitarka atmajnanam.

वितर्क= unwavering awareness. आत्मज्ञानम्=knowledge of Self.

64 Siva Sutram

Note: Vitarka in this context does not mean deliberation which is merely thought-construct, but unwavering awareness, an awareness with full conviction "unwavering awareness (that I am Siva) constitutes the knowledge of Self."

COMMENTARY

TEXT

'विश्वात्मा शिव एवास्मि' इति यो वितर्को विचास:, एतदेब अस्य आत्म- आानम्। तदुक्तं श्रीविज्ञानभैरवे 'सर्वश्ञः सर्वकर्ता च व्यापक: परमेश्वर : । स एवाहं शैवधर्मा इति दाढर्घाच्छिवो भवेत् ।।' इति । स्पन्देऽपि ... अयमेवात्मनो ग्रहः ।' इत्यनेन एतदुक्तम्। तत्र हि आत्मनो ग्रहणं ग्रहो ज्ञानम् एतदेव, यदिश्वसत्मक- शिवाभिन्नत्वम् ; एषोऽपि अर्थो विवक्षितः ।१७ ॥

TRANSLATION

Of this Yogi, the unwavering awareness that I am Siva, the Self of the universe constitutes the knowledge of Self. (This is Saktopaya). The same idea has been expressed in Vijnana- bhairava in the following Verse: "The Highest Lord is omniscient, omnipotent and omnipresent. As I have the characteristic of Siva, I am that very Siva. With this strong conviction, one becomes Siva Himself." (Verse, 102) (This is also Saktopaya). The same thing has also been said in the following verse in Spandakarika; The realization of oneself as Siva is the acquisition of ambrosia. This is verily the veritable seizure of the Self. This constitutes the diksa for Nirvana and this confers on one self the realization of one's identity with Siva." (11, 7). In this verse 'the seizure of Self means 'the knowledge of Self By this phrase it is also intended to express the idea that oneself is non-different from Siva, the Self of the universe.

1.18. 65

NOTES

1. Diksa: svarupasambodhadanatmako bhedamayabandha-ksa- panalaksanasca sarhskaravisesah (Ramakantha) i.e. diksa is a particular consecration ceremony for initiation into the higher life, conferring on the initiate the gift of knowing oneself, and casting away the impurity due to the sense of difference that binds oneself. 2. Nirvana: nirvanam nirvrtir-dvaitapratyayalaksanaksobha- pariksayad atyantiki prasantih samvidah svasvabhavavyavasthitih (Ramakantha) i.e. Nirvana is beatitude which means absolute peace resulting from the destruciton of the mental disturbance caused by harbouring belief in dualism; it is the establishment of consciousness in its natural state.

EXPOSITION

The 16th sutra exhorts the aspirant to trace back the universe to its ultimate source, viz., Siva and regard it as His epiphany, nay, as Siva Himself. The present sutra now calls upon the aspirant to regard his Self as that very Siva. The 16th Sutra teaches that the objective world is in essence Siva; the 17th teaches that the Subject is also Siva. This is to be realized not by tarka or logical reasoning, not by vikalpa or thought-construct, but by vitarka or an awareness in which all tarka has disappeared by an indomitable, irresistible conviction of the Self being Siva.

INTRODUCTION TO THE 18th SUTRA

TEXT

कि च अस्य-

TRANSLATION

However of this Yog .. Sutra - -18 लोकानन्दः समाधिसुखम् ॥१८॥ Lokanandah samadhisukham.

66 Siva Sutram

MF means both whatever is observed and the observer, both the subject and the object. AIFE := the delight that the Yogi feels in abiding in his nature of a knower in respect of both. समाधिसुखम् = [his) delight of continuously maintaining the awareness of knowership. The delight that the yogi feels in abiding in his nature as the knower in respect of both the subject and object in the world, is his delight of samadhi". Note: - The word samadhi in this context does not mean absorption or trance. It means maintaining continuous aware- ness of knowership.

COMMENTARY

TEXT

लोक्यते इति लोको, वस्तुग्रामः ; लोकयति इति च लोको ग्राहकवर्गः ; तस्मिन्स्फुरति सति 'प्राह्यप्राहकसंवित्ति: सामान्या सर्वदेहिनाम् । योगिनां तु विशेषोऽयं संबन्धे सावधानता ।।' इति श्रीविज्ञानभट्टारकनिरुपितनीत्या प्रमातृ पदविश्रान्त्यवधानतश्चमत्कार- मयो य आनन्द एतदेव अस्य समाधिसुखम्। तदुक्तं तब्रैव 'सर्व जगत्स्वदेहं वा स्वानन्वभरितं स्मरेत्। युगपत्स्यामतेनैव परानन्दमयो भवेतु ।।' इति । एतर्च 'इयमेवामृतप्राप्तिः . ।' ३२ (कारिका) इत्यनेन संगृहीतम् । अथ च यत् अस्य स्वात्मारामस्य समाधिसुख, तदेव तलादृशम् अवलो- कयतां लोकानाम् आनन्दसंक्रमणयुकत्या स्वानन्दामिव्यत्तिपर्यवसायि भवति। एतवषि श्रीचन्द्रज्ञानप्रन्थेन प्रागुक्तेन (२३ पृ० सृ० ७) सुसंबादम् ॥ १८॥

TRANSLATION

"The word loka has to be construed in two senses: (1) that which is perceived i.e. the multitude of objects, (2) he who per- ceives i.e. the class of subjects. Though this distinction of sub-

1.18. 67

ject and object is evident in the world, the yogi experiences a unique delight of I-consciousness which results from his mind- fulness of his repose in the state of a knower in every case. This is his samadhi-sukha1 i.e. this is his delight of continuous awareness of knowership. This has been referred to in the following verse in Vijnanabhattaraka:2 "The consciousness of object and subject is common to all the embodied ones. The Yogis have, however, this distinction that they are mindful of this relation."3 (verse 106). In the same book, it has also been said "One should regard the whole world or his own body as full of the delight inherent in his Self. Simultaneously (with this world-view), he will find himself full of the highest delight which is simply due to the ambrosia (i.e. the spiritual delight) welling up in his Self." (Verse 65)4 The same idea has been brought out in the following verse in Spandakarika. "This is the acquisition of ambrosia (i.e. immortality). This is the veritable seizure of the Self. This constitutes the diksa for Nirvana, and this confers on oneself the realization of one's identity with Siva." (ii, 7) (Now Ksemaraja gives a further interpretation of the sutra by arranging it as Samadhisukham lokanandah i.e. the continuous delight of knowership of the yogi infuses delight into the people also). "Moreover, the delight of knowership which the yogi expe- riences by continuous repose and delight within himself ends in making his delight manifest among those people also who carefully observe him in that state (tat tadrsam). This happens by the process of transmission of delight. This is quite in agree- ment with the quotation given before from Candrajnana.5

NOTES

1. Samadhisukham=The delight resulting from continuous mindfulness of knowership. The word samadhi in this context does not mean absorption or trance, but mindfulness of the Self as being the subject of every knowledge.

68 Siva Sutram

2. Vijnanabhattaraka is the same as Vijnanabhairava. The word bhattaraka is a term of respect. 3. The verse means to say that for all embodied beings, there is always subject-object relationship in every bit of knowledge, but the common man is only mindful of the object, not of the subject. The yogi, however, is always mindful of the relation of the object to the subject without which relation the object could not be known at all. 4. The Self is not only cit (consciousness), but cidananda (consciousness-bliss). The surface-view of things denotes distress, disharmony, but there is wonderful harmony at the heart of the universe. That harmony, delight, bliss is the charac- teristic of consciousness which forms the warp and woof of the universe. The yogi who can penetrate beneath the surface and realize the underlying bliss will always be full of the highest delight, for his own Self is nothing but that blissful consciousness. 5. The quotation referred to is given in Sutra. 7.

EXPOSITION

The present sutra says that it is not necessary for the aspirant to lock himself up in a room and plunge into trance in order to realize the delight of Self. He can find this delight in the ordinary, normal course of life if he is mindful of the subject-object relation which is involved in every bit of knowledge. When a person knows a thing, he is extroverted, wholly involved in the external environment but if on the occasion of every bit of knowledge, he looks within, he will have a feel of the Self which alone makes that knowledge possible. In that feel of the Self, he will expe- rience the perennial joy of I-consciousness. This is the ever- present joy of samadhi. Further, this delight is not confined to the Yogi. He radiates it all round among the people who care to observe him in that state. His delight is infectious.

INTRODUCTION TO THE 19th SUTRA

TEXT

अथ ईदृशस्य अस्य योगिनो विभूतियोगं दर्शयति-

1.19. 69

TRANSLATION

Now the next sutra shows the supernormal powers of this Yogi.

Sutra - 19

शर्तिसन्धाने श्ञरीरोत्पत्तिः ॥१६।

Saktisandhane Sarirotpattih

शक्तिसन्धाने= On being united with (Iccha) Sakti with one- pointedness. शरीरो पत्ति := (there can be) creation of body. (According to the Yogi's desire). When with one-pointedness the yogi is fully united with Iccha Sakti, then he can acquire the power of creating any kind of body according to his desire." COMMENTARY TEXT

'इच्छा शक्तिरुमा कुमारी' (१-१३) इति सूतेण या अस्य शक्त- इक्ता, तामेव यदा अनुसंधसे, दाढघेन तन्मयीभवति, तदा तद्वशेन अस्य यथाभिमतं शरीरमुत्पद्यते। तदुक्तं श्रीमृत्युञ्जयभट्टारके 'ततः प्रवर्तते शक्तिलंक्ष्यहीना निरामया।। इच्छा सा तु विनिविष्टा शानरूपा क्रियात्मिका ।।' इत्युपकरम्य 'सा योनि: सर्वदेवानां शक्तीना चाम्यनेकधा । अग्नीषोभात्मिका योनिस्तस्यां सर्वं प्रवर्तते ।।' इति। शक्तिसंधानमाहात्म्यं लक्ष्मीकौला्णंवे 'न संधानं विना दीक्षा न सिद्धोनां च साधनम् । न मन्त्रो मन्त्रयुक्तिश्च न योगाकर्षणं तथा ।।' इत्यादिना प्रतिपादितम्। एतच्च 'यथेच्छाभ्ययितो धाता जाग्रतोजर्यान्हृदि स्थितान् । सोमसूर्योवयं कृत्वा संपादयति बेहिनः ।।' इत्यनेन संगृहीतम्। देहिन: अत्यक्तदेहवासनस्य योगिनो हृवि स्थितान् अर्थान् तत्तदपूर्वनिर्माणादिरूपान् धाता महेश्वरः प्रकाशानन्दात्मतया सोमसूयंरूप-

70 Siva Sutram

वाहोन्मीलनेन सोमसूर्यसामरस्यात्मनशच शक्तेरुदयं कृत्वा बहिर्मुखवाहित्वेन तामासाद्य संपादयति; इति हि अस्यार्थ:

दृष्टरन्ते योजितः, इति स्पन्द- निर्णये मयब दशितम् ॥१६॥

TRANSLATION

When the Yogi is united with the Will Power indicated in the 13th Sutra i.e. when he is firmly and completely at-one-ment with that (dardhyena tanmayibhavati), then through it, he can bring into being (any kind of) body according to his desire. The same fact has been indicated in Mrtyunjaya bhattaraka (i.e. Netra Tantra) in the verse, beginning with "Thence proceeds that Power which has been indicated, as Iccha which is beyond purview and beyond the province of Maya (lit. beyond any disease, or distemper) and which expresses itself in the form of knowledge and activity" and ending with. "She (i.e. Para sakti) is the source (yoni) of all the gods, and of all the Saktis. She is of the nature of agni and soma'. Every thing proceeds from her." (VII, Verse 36-40)* The greatness and power of the intensity and fixedness of awareness of Sakti (Sakti-sandhana) has been described in Laksmikaularnava in the following and other verses. "Without sandhana (union with intensity and fixedness of awareness), no initiation ceremony is effective, nor can there be successful completion of supernormal powers, nor can mantra, nor any stratagem of mantra succeed nor application of yoga."* The same point has also been made out in the following verse in Spandakarika: "As the supporter of the universe (i.e. Siva) when eagerly entreated with desire accomplishes all the desires existing in the heart of the embodied yogi who is awake after causing the rise of the moon and the sun.2 (III.1)

• The above translation is according to the interpretation of Ksemaraja. Svami Laksmana joo interprets Yoni in the sense of indispensable means. Through her the devas (gods) realize their non-difference from Siva (Sambhavopaya). Through her the Saktis acquire spiritual realization by means of Saktopaya, and it is through her that empirical beings realize their spiritual goal by anavopaya.

1.19. 71

The meaning of this verse is that the supporter of the universe or the great lord (Siva) accomplishes (i.e. brings into existence) outwardly the desires (e.g. the desires of various kinds of unique creation etc.) existing in the heart of the yogi who has not yet abandoned the desire of remaining in the body. He does this by inducing in him (the yogi) the feeling of prakasa and ananda, by opening out the flow of the apana (soma i.e. moon) and prana (surya i.e. sun) currents and by arousing the sakti (i.e. samana sakti) which brings about equilibrium between apana (soma) and prana (surya). As has been shown by me in spandanirnaya, the matter ex- plained in the above verse has been used as an example to show the yogi's freedom in dream also, (as will be clear from the follow- ing verse of Spandakarika). "So also in dream, Siva, by appearing in the central nadi (madhya) always clearly reveals the desired objects to the yogi in accordance with his entreaty." (111.2)

NOTES

1. Agni and Soma - literally fire and moon do not mean the obvious fire and moon that we see every day. Agni and soma are symbolic terms. Agni symbolizes the prana sakti and soma symbolizes the apana sakti. The prana and apana saktis are associated with the prana and apana breaths. Prana is the breath of expiration and apana is the breath of inspiration. 2. Soma-surya (moon and sun): Here again these are symbolic words. Moon or soma symbolizes the apana sakti and sun or surya symbolizes the prana sakti. This is so in connexion with anavopaya. In connexion with Saktopaya, soma or moon symbolizes jhana sakti (knowledge) and surya or sun symbolizes Kriyasakti (activity). In connexion with Sambhavopaya, soma symbolizes Vimarsa and surya symbolizes prakasa. 3. Madhya or Central nadi (channel, nerve) is the susumna in the spinal column.

EXPOSITION

This sutra says that the yogi who is united with Iccha Sakti can develop certain vibhutis or supernormal powers. He can,

72 Siva Sutram

for instance, create any kind of body that he desires. It should be borne in mind that he can do so only by being in contact with the Divine Will Power (Iccha or Para Sakti). Quoting a verse from Spandakarika, Ksemaraja describes how he can do so. In his waking condition, he has to pray to the Divine for the accomplishment of a certain desired object. Afterwards when he goes into samadhi (complete mental absorption), his prana and apana functions stop, but when he rises from the Samadhi and is in the waking condition again, the functions of his prana and apana are re-established, and he finds that his desired object has been fulfilled by the Divine Power to which he prayed and with which he was united. If the Yogi wants to experience certain supernormal objects in dream, that again is fulfilled by the Divine Power with which he is in contact.

INTRODUCTION TO THE 20th SUTRA

TEXT

अन्या अपि अस्य यथामिलषिताः सिद्धय एतन्माहातम्येनेव घटन्ते इत्याह- TRANSLATION

Through the pre-eminence of the union with this Icchasakti other supernormal powers as desired (by him) accrue to the Yogi. This is what the next sutra says.

Sutra - 20

भूतसंधानभूतपृथकृत्वविश्वसंघट्टाः ।। २०।

Bhutasandhana-bhutaprthaktva- visvasamghattah.

a= existent entities; iam= putting together or joining; wal=putting together or joining the components of existents; a=Disjoining or separating the components of existents; HE = assembling, collecting, joining, uniting; 1ava= everything; all; farariag: = the power of uniting, bringing together every thing (removed by space and time). The other supernormal powers of the yogi are: (1) The power of joining or putting together elements or parts in all existents

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i.e. synthetical power; (2) the power of separating elements of existents i.e. analytical power and (3) the power of bringing together everything (removed by space and time).

COMMENTARY

TEXT

भूतानि शरोरप्राणभावाद्यात्मकानि; तेषां व्वचत् आप्यायनादौ संधानं, परिपोषणं; व्याध्यादयुपशमावौ पृथवत्वं, शरीरादेविश्लेषणं; देशकालादि- विप्रकृष्टस्य च विश्वस्य संघट्टो, ज्ञानविषयीकार्यतवादिक :; अस्य पुर्वोक्त- शक्तिसंधाने सति जायते । एतच्च सर्वागमेषु साधनाधिकारेतु अस्ति । तदेव स्पन्दे। 'वुर्बलोऽपि तदाक्म्य यतः कार्ये प्रवर्तते। आच्छादयेद्नुमुक्षां च तथा योऽतिबुभुक्षितः ।' इति। .ग्लानिरविलुष्ठिका वेहे तस्याश्चाज्ञानतः सुतिः। तदुन्मेषविलुप्तं चेत्कुतः सा स्यादहेतुका ।।' इति। 'यथा हर्थोऽस्फुटो दृष्टः सावधानेऽपि चेतसि। भूय: स्फुटतरो भाति स्वबलोदोगभावित: ।। तथा यत्परमार्थेन येन यत्र यथा स्थितम्। तत्तथा बलमाक्रम्य न चिरात्संप्रवर्तते ।।' इत्यादिना विभूतिस्पन्दे सोपपतिकं वशितम् ॥ २० ॥

TRANSLATION

Bhuta means all existents like body, prana, objects etc. Sandhana means their addition or putting together for promoting growth etc. So bhutasamdhana means the power of joining elements of existence for augmentation or promotion of growth in some cases. Bhutaprthaktva means the power of separating of elements from body etc. for curing physical ailments, etc. Visvasanghattdh means the power of bringing together all (visva) things removed by space and time, etc. by making them objects of his own knowledge. All these powers accrue to him when he is able to unite his consciousness with Iccha Sakti as said before. This has been given in all the agamas in the chapter on Sadhana (the means of accomplishing, mastering, overpowering).

74 Siva Sutram

In the Spandakarika such powers have been described in a well- reasoned manner in the chapter dealing with supernormal powers (vibhuti), e.g., "Just as even a weak person proceeds to do his work by taking hold of that power (of spanda)', so even he who is exceedingly hungry can subdue his hunger .. , (111, 6). "Just as a thief carries away the valuables of the house, even so depression saps away the vitality of the body. This depres- sion proceeds from ignorance. If that ignorance disappears by unmesa3, how can that depression last in the absence of its cause.4 (111, 8) "As a thing which was dimly perceived at first in spite of the attentiveness of mind becomes clearer when observed again with all the exertion of the Will, even so that thing which existed in reality (yat paramarthena) in whichever form (yena), in which- ever place or time (yatra), in whichever way (yatha) becomes manifest immediately again (in the same form, place or time and way) to one who takes resort to the power of spanda."5 (111, 4 and 5).

NOTES

1.1. Spanda=the Divine creative pulsation; the creative power inherent in I-consciousness. 2. The yogi acquires control over hunger, thirst etc. by spandasakti. This describes the power of controlling physical instincts. 3. Unmesa - In Saiva Yoga, unmesa means the unfoldment of spiritual consciousness by concentrating on the inner conscious- ness which is the background of all thought-process. 4. This verse describes the power of controlling all emotions. 5. This describes the power of bringing back to consciousness all past objects and events which are unknown.

EXPOSITION

The 19th Sutra says that the Yogi who can unite his conscious- ness with the Divine Icchasakti can acquire the power of creating any kind of body according to his desire. The present sutra describes further supernormal powers of the yogi, e.g. power

1.21. 75

of joining together certain elements in a body for growth and nourishment (synthetical power), the power of separating elements from a body or object (analytical power), and the power of bring- ing back to consciousness all objects and events far removed in space and time (the occult power of reading past events and knowing objects far away in space).

INTRODUCTION TO THE 21st SUTRA

TEXT

यदा तु मितसिद्धीरनमिलव्यन विश्वात्मप्रयामिच्छति तदा अस्प-

TRANSLATION

When, however, he does not desire simply limited powers, but wants to acquire the form of universal Consciousness, there accrues to him.

Sutra - 21

शुद्धविद्योदयाच्चक्र शत्वसिद्धिः॥२१॥

Suddhavidyodayaccakresatva-siddhih.

शुद्धविद्योदयात् = through the appearance of Suddhavidya; चक्रशतवसिि :- full acquisition of mastery over the collective whole of the Saktis. "Full acquisition of mastery over the collective whole of the Saktis through the appearance of Suddhavidya."

COMMENTARY

TEXT

वैश्वास्म्यप्रयावाञक्या यदा शत्ति संवतं तवा 'अहमेव सर्वम्' इति शुद्धविद्याया उदयात् विश्वात्मकस्वशक्तिचक्रेशत्वरूपं माहेश्वर्यमस्य सिद्धर्घत। तबुक्तं स्वच्छन्दे 'तस्मात्सा तु परा विद्या यस्मावन्या न विद्यते। विन्वते ह्यान्र युगपत्सार्वज्ञ्यादिगुणान्परान्।।

76 Siva Sutram

बेवनानाविधर्मस्य परमात्मत्वयोधना । वर्जनापरमात्मत्वे तस्माद्विद्येति सोच्यते ।। तवस्थो व्यञ्जयत्तेज: परं परमकारणम्। पर्रस्मिस्तेजसि व्यक्ते तत्स्थः शिवतां बजेत् ।' इति। तवेतत् 'विदृक्षयेय सर्वार्धान्यदा व्याप्यावतिष्ठते। तवा कि बहुनोक्तेन स्वयमेवावभोत्स्यते ।।' इत्यनेनैव संगृहीतम् ॥ २१ ।

TRANSLATION

When he (the yogi) unites his consciousness with Sakti through intensive awareness with a desire to gain universal conscious- ness, then through the appearance of Suddhavidya, he succeeds in acquiring the supreme power of Siva in the form of complete mastery over His universal collective whole of saktis. The same has been said in Svacchanda Tantra in the following verses: "Therefore, as there is no other Vidya (power of supreme knowledge) like her, she is the highest vidya. In this (i.e. on the appearance of this vidya) the yogi acquires the greatest qualities like omniscience, etc. all at once. She is designated Vidya, because she brings about investiga- tion of the beginningless characteristic of Siva, viz; Svatantrya Sakti, because she brings about the knowledge of the Highest Self and because she dispels all that is not that Highest Self. Established in that (i.e. the Unmana state), one can manifest the highest light3, the highest cause. If one is established in that manifest highest Light, he can attain to the state of Siva." (IV, verses 396, 397). The same idea has been expressed in the following verse in Spandakarika: "When the Yogi desirous of seeing stands fixed (in concentra- tion) covering all objects with the light of his consciousness, (then he will experience the entire objective world in one sweep in himself), then what is the use of talking much, he will have the experience (of universal knowership) for himself." (111,11)

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NOTES

1. Suddhavidya - This Suddha vidya is not the Suddha Vidya tattva which is above the Maya tattva. Suddha vidya in this- context means that supreme consciousness in which every thing appears as Self. It is the unmana avastha. 2. Vidya - This word is derived from the root vid - which means both 'to deliberate' and 'to know'. The meaning of deliberation is brought out in वदनानादिधमेस्य and the meaning of knowledge is brought out in cater I 3. This light is the light of the primal cit. 4. The highest light is also the highest cause, i.e. Siva.

EXPOSITION

14th to 20th sutras describe limited supernormal powers acquired by the yogi who is united with Ichha Sakti. The 21st sutra describes the power of universal consciousness or cosmic consciousness acquired by the Yogi. After acquiring this power, the Yogi realizes the entire universe as his Self in one sweep, not in bits. In sutra 14, it has been shown that the Yogi feels his identity with every object. His consciousness is of the form 'Ahmidam' or 'I am this' with regard to every object separately. The 21st Sutra says that when the Yogi acquires universal consciousness, his consciousness is of the form Ahameva Sarvam i.e. 'I myself am all.'

INTRODUCTION TO THE 22nd SUTRA

TEXT

यदा तु स्वात्मारामतामेव इच्छति तवा अस्य-

TRANSLATION

When, however, he desires only the delight of repose within himself (and not any supernormal power), then he has:

Sutra - -22

Mahahradanusandhananmantraviryanubhavah.

78 Siva Sutram

महाह्रद=the great lake, the infinite reservoir of Divine Power. अनुसधानात् - by mental union मन्त्रवीर्यानुभवः= experience of the Supreme I-consciousness which is the generative source virya) of all mantras. "By uniting with the great lake (the infinite reservoir of Divine Power), (he has) the experience of the Supreme I-consciousness which is the generative source (virya) of all mantras."

COMMENTARY

TEXT

परा भट्टारिका संवित् इच्छाशक्तिप्रमुख स्थूलमेयपर्यन्तं विश्वं वमन्ती,

सस्यानुसंधानात्, अन्तर्मुखतया अनारतं तत्तादात्म्यविमर्शंनात्; वक्ष्यमाणस्य शब्दराशिस्फारात्मकपराहन्ताविमशमयस्य मन्त्रावीर्यस्यानुभव:, स्वात्मरूपतया स्फुरणं भवति । अत एव श्रीमासिनीविजये 'या सा शक्तिजंगद्धातु: इत्युपकम्य इच्छादिप्रमुखपञचाशं्ड्गेवरूपतया मात्का-मालिनीरूपताम् अशेष- विश्वमयीं शक्ते: प्रदर्श्य, तत एव मन्त्रोद्धारो द्शितः ; इति परव शक्ति मंहाहयः; ततः तदनुसंधानात् मातृका-मालिनीसतत्त्वमन्त्रवीर्यानुभव इति युक्तमुक्तम्।

एसदेव

'तदाक्रम्य बलं मन्त्राः इत्याद्युक्त्या भङ्ग्या प्रतिपादितम्।

TRANSLATION

The most venerable supreme Consciousness (para-samvit)1 positing Ichha Sakti as the primary Sakti, projecting the universe (from the most subtle) upto gross objects, is a great lake. It is so-called, because it sets in motion the entire group of khecari2 and other currents, because it is limpid (inasmuch as it reflects the entire universe in it), because it is not shrouded (i.e. though it reflects the universe, the universe is unable to cast a pall over it), because it is deep (inasmuch as it is not easily understandable).

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It is because of its association with such and other characteristics that it is rightly called the great lake. By being mentally united with it (anusandhanat) i.e. by being inwardly aware of ceaseless identity with it, there is the expe- rience of the mantra of the supreme I-consciousness which is the generative source of all other mantras and which expands in the form of a multitude of words to be described in the sequel. This experience gleams forth as a form of one's own Self. Therefore Malinivijaya beginning with: "She is the Sakti of the creator of the world and is said to be in constant and intimate union with Him, and becomes, O goddess, Iccha (desire) of that lord desirous to create" (III, 5) And after showing that this Sakti appears as the entire uni- verse in the form of Matrka and Malini with a variety of fifty letters with Ichha Sakti (Divine Will Power) taking the leading part, it has described the emergence of the mantra of I-conscious- ness through that Sakti (tata eva). Thus the highest Sakti herself is the great lake. Therefore, it has been rightly said that by uniting the mind with her, the Yogi has the experience of the potency of the mantra of the nature of Matrka and Malini. This very point has been explained in another way in the following verse in Spandakarika; "The mantras resorting to that power of Spanda (by identify- ing themselves with that power) proceed to perform their res- pective functions even as the senses of the embodied ones do."3 (II, 1)

NOTES

1. Para samvit, parasakti, parahanta, paravak, and svatantrya are synonymous terms denoting the Supreme I-consciousness of Siva. 2. Khecari cakra and other currents - The group of power- currents referred to here are - Khecari, gocari, dikcari and bhucari. Khecari is connected with the pramata, the experient; gocari is connected with his antahkarana or the inner psychic apparatus; dikcari is connected with the bahiskarana i.e. the outer senses; bhucari is connected with the bhavas, existents or the outer objects.

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The sakti cakras indicate the processes of the objectificatioii of the universal consciousness. By Khecarl Cakra, one is reduced from the position of an all-knowing consciousness to that of a limited experient; by gocari cakra, he becomes endowed with an inner psychic apparatus; by dikcari cakra, he is endowed with outer senses; by bhucarl cakra, be becomes confined to bhavas or external objects. Khecarl is one that moves in kha or akasa. Kha or akasa is here a symbol of consciousness. This Sakti is called Khecari, because her sphere is kha or consciousness. Gocari is so-called, because her sphere is the inner psychic apparatus. The Sams- krta word 'go' indicates movement. The antahkarana is the seat of the senses, and sets them in motion; it is the dynamic apparatus of the spirit par excellence. Hence it is said to be the sphere of gocari. Dikcarl is the Sakti that moves in dik or space. The outer senses are concerned with space; hence they are said to be the sphere of Dikcarl. The word bhu in Bhucarl means existence. Hence existent objects are the sphere of bhucari Sakti.

3. Matrka-Malini: Matrka connotes the fifty letters of the Samskrta alphabet in the regular order. Matrka means the un- known mother i.e. the mother whose mystery is not realized. The etymology of Malini is "malate, visvam antah dhatte" i.e. Malini is one who holds the universe within herself. Malini connotes the fifty letters of the Samskrta alphabet in an irregular order as given below:

न ऋ ऋ ल ल थ च ै उ ऊब कख गध ङ इ अ व भ य उ ढ़ ठु झ ञ ज र ट प छ ल आ स अः ह् ष क्ष म श अ्र त ए ऐ ओ औ द फ

Conclusion of the First Section COMMENTARY TEXT तदेवं 'चंतन्यमात्मा' (१-१) इत्युपक्रम्प तत्स्वातन्त्र्यावभासिततव- ख्यातिमयं सर्वमेव बन्धं यथोक्तोद्यमातमकभैरवसमापति: प्रशमयन्ती, विश्वं स्वानन्वामृतमयं करोति, सर्वाश्च सिद्धीः मन्त्रवीर्यानुप्रवेशान्ता दवाति।

1.22. 81

इति शाम्भवोपायप्रथनात्मा अयं प्रथम उन्मेष उक्त । अन्न तु मध्ये शक्ति- स्वरूपमुक्तं, तत् शाम्भवरूपस्य शक्तिमत्ताप्रदर्शनाभिप्रायेण इति शिवम् ॥२२॥

इति विरचितायां शियसूत्रविमशशन्यां शाम्भवोपायप्रकाशनं नाम प्रथम उन्मेषः ।!

TRANSLATION

This first section has been designated as the display of Sam- bhavopaya1, for the acquisition of Bhairava-consciousness which, as has been already described (in Sutra 5), is sudden emergence of the Supreme I-consciousness, which sets at naught all bondage (anava, mayiya and karma) which is of the nature of ignorance brought about by the absolute freedom of conscious- ness (the characteristic of atma expounded in Sutra 1) which makes the universe full of ambrosia through its own bliss, and which secures all the supernormal powers right up to one's establishment into that mantra of Supreme I-consciousness which is the generative source of all other mantras. In between, the nature of Sakti has also been described. That is with purpose of showing the power of Sambhava conscious- ness. May there be prosperity for all. Here ends the first Section of the Vimarsini Commentary on the Siva Sutras pertaining to Sambhavopaya by K$emaraja dependent on the lotus feet of the glorious Abhinavagupta, the best among the venerable great Saiva teachers.

NOTES

1. Sambhavopaya: upaya = means of spiritual realization. Sambhavopaya connotes the means of spiritual realization of which the source is Sambhu (Siva) Himself and which hasbeen handed down by Him. For further details, see the Introduction. 2. Mantra - See Note No. 4 under the first Sutra of the Second Section. EXPOSITION

This sutra says that by uniting his mind with parasakti, the aspirant realizes the Supreme I-consciousness of Siva. This is not power so much as the highest Spiritual experience. This 1-consciousness is the source of all the mantras.

SECOND SECTION

INTRODUCTION TO THE 1st SUTRA

TEXT

इदानीं शाक्तोपायः प्रदर्श्यते। तत्र शक्ति: मन्त्रवीर्यस्फाररूपा इसि प्रथमो-

निरूपयति-

TRANSLATION

Now Saktopaya is being described. In the last sutra of the first section, it was pointed out that Sakti signifies the expansion of the potency of mantra. The second section starting with an examination of mantra first ascertains its essential characteristic.

SUTRA - 1

चित्तं मन्न्ः॥१॥

Cittam mantrah.

fanrq-in this context means that by which the Highest Reality is cognised. *f :- a formula consisting of a word or a set of words address- ed to a deity. In this context, mantra means that mental awareness by which one feels one's identity with the Highest Reality enshrined in a mantra and thus saves oneself from a sense of separateness and difference. "By intensive awareness of one's identity with the Highest Reality enshrined in a mantra and thus becoming identical with that Reality the mind itself becomes mantra."

COMMENTARY

TEXT

चेत्यते विमृश्यते अनेन परं तत्त्वम् इति चित्तं, पूर्णस्फुरत्तासतत््वप्रासाद- प्रणवादिविभर्शरूपं संवेदनमः तवेव मन्त्यते गुप्तम्, अन्तर् अभेदेन विमृश्यते

11.1. 83

परमेश्वररूपम् अनेन, इति कृत्वा मन्त्रः । अत एव च परस्फुरत्तात्मकमनन- धर्मात्मता, भेदमयसंसारप्रशमनात्मक-त्राणधर्मता व अस्य निरुच्यते। अथ च मन्त्रदेवताविमर्शपरत्वेन प्राप्ततत्सामरस्यम् आराधकचिततमेव मन्त्रः, न तु विचित्रवर्णसंघट्टनामान्नकम्। यदुक्तं श्रीमत्सवंज्ञानोत्तरे 'उच्चार्यमाणा ये मन्त्रा न मन्त्रांश्चापि तान्विदुः । मोहिता देवगन्धर्वा मिथ्याज्ञानेन गविताः ।।'

'मन्ताणां जीवभूता तु या स्मृता शक्तिरव्यया। तया होना वरारोहे निष्फलाः शरबभ्रवत् ।' इति। श्रीश्रीकण्डीयसंहितायां तु 'पृथङ्मन्त्र: पृथङ्गमन्त्रो न सिद्धत कदाचन । ज्ञानमूलमिदं सर्वमन्यथा नैव सिद्धघति ।' इत्युक्त्तम्। एतच्च स्पन्दे 'सहाराधकचितेन तेनते शिवधर्मिणः ।।' इति भङ्गषा प्रतिपादितम् ॥ १।

TRANSLATION

Citta is that which ponders over the Highest Reality. In other words, it is consciousness that ponders over prasada,2 pranava3 and other mantras which constitute the essential characteristic of the perfect I-consciousness. That by which one deliberates secretly i.e. ponders inwardly as being non-different from the Highest Lord is Mantra.4 Thus that citta itself (tadeva) is mantra. The etymological interpre- tation of mantra points to its characteristic of manana i.e. ponder- ing over the highest light of I-consciousness and the other charac- teristic of trana i.e. protection by terminating the transrnigratory existence full of difference. The mind of the devotee intent on intensive awareness of the deity inherent in the mantra acquires identity with that deity and thus becomes that mantra itself. It is this mind itself which is mantra, not a mere conglomeration of various letters. It has been rightly said in Sarvajnanottara -

84 Siva Sutram

"Those are not really mantras which are only a matter of enun- ciation. Elated with the pride of false knowledge, even devas and Gandharvas are deluded in this matter." (Verse 16-17). In Tantrasadbhava also, it has been said, "She who is considered to be the imperishable Sakti (Saktira- vyaya)5 is the soul of all mantras. O fair one, without her, (i.e. the sakti), they (mantras) are useless like autumnal clouds." In Srikanthi-Samhita, it has been said: 'If the practiser of the mantra is different from the mantra, then his mantra will never be successful. Knowledge (of the divine I-consciousness) alone is the root of all this. Without it, a mantra will never be successful".6 In Spandakarika also the same idea has been explained in the following verse in another way: "Not knowable as objective existents (niranjanah)7 and full of peace (santarupah)8 they (i.e. the mantras) together with the mind of their devoted practisers get absorbed in that very Spanda.9 Therefore, mantras have the characteristic of Siva10 (Sivadharminah)" (II. 2).

NOTES

1. Citta in this context is not used in the usual sense of mind, but in the sense of aspiring mind, mind aspiring for communion with the Supreme I-consciousness of Siva. 2. Prasada is a technical word of this system which will not be found in any dictionary. It is the name of the mantra sauh (#T:). It contains within itself the entire panorama of mani- festation. The mantra is formed by (+at + :. The first letter represents # or existence from the earth upto maya (the 31 tattvas of Saiva philosophy). 4 is formed from the root are + the suffix ra. According to the rule of Sanskrit Grammar, the अ of अस is dropped and स्+अत् i.e. सत् is formed which means 'existence.' In order to form the mantra al: the of this:# is dropped. As said before, this H represents the 31 tattvas from earth upto maya. Now to the letter is added t. 'at' represents Suddha vidya, Isvara and Sadasiva who are full of jnana and kriya. Now remains visarga i.e .: The upper dot of the visarga represents

11.1. 85

Siva and the lower dot represents Sakti. Thus #: represents all the 36 tattvas. It refers to Parama Siva who is the fons et origo of the entire world-process. This mantra is known as hrdaya- bija the heart-seed of Siva. He who can enter into the spirit of this mantra will be identified with the Supreme I-consciousness and will be liberated. 3. Pranava is the mystic sacred syllable. According to Saivagama, there are four kinds of pranava, (1) the Saiva Pranava which is ₹, (2) the Sakta pranava which is o1, (3) the maya pranava which is at and (4) the Vedic pranava which is stst. The pranava referred to in this sutra is the Saiva-pranava. 4. Mantra - This word is formed from the roots V man + trai - man means to ponder over, to ruminate mentally, and trai means to protect. Mananat trayate iti mantra h i.e. mantra is that which by pondering over the Supreme I-consciousness protects or saves one from transmigratory existence. 5. This saktiravyaya or imperishable Sakti is the Sakti of Supreme I-consciousness. 6. The meaning is that the performer of the mantra should identify himself with the deity invoked in the mantra, if it is to succeed. 7. Niranjanah - According to Abhinavagupta, this means na anjyante prakatikriyante (prameya-rupena) iti niranjanah - those which can never be known as objects are niranjanah. The mantras are full of I-consciousness; therefore they are always subjects and can never be reduced to the category of objects. 8. Santarupah here means 'which remain only as pure cons- ciousness, which have negated all difference.' 9. The Spanda referred to is the power of the Supreme I- consciousness.

10. Siva-dharminah or have the characteristic of Siva means that the mantras are endowed with the qualities of Siva like omniscience, etc.

EXPOSITION

The main technique of Saktopaya is mantra, but mantra in this context does not mean incantation or muttering of some sacred formula. The word, Mantra is used here in its etymolo-

86 Siva Sutram

gical signification. That which saves one by pondering over the light of Supreme I-consciousness is mantra. The divine Supreme I-consciousness is the dynamo of all the mantras. What is that which ponders over the central significance of every mantra? It is Citta. But it is not any and every China. It is the Citta (the individual mind) that is oriented towards the Divine, that is intent on seeking its own source. This citta itself is mantra. The key of Saktopaya is jnana. Therefore it is also called jnanopaya.

INTRODUCTION TO THE SUTRA 2.

TEXT

अस्य च-

TRANSLATION

Of this mantra.

SUTRA - 2

प्रयत्न: साधकः ॥ २॥

Prayatnah Sadhakah.

y4T :- zealous and spontaneous close application. T& :- effective in fulfilment. "Zealous and spontaneous close application is effective in fulfilment.

COMMENTARY

यथोक्तरपस्य मन्त्रस्य अनु संधित्साप्रथमोन्मेषावष्टम्भप्रयतनात्मा अकृतको यः प्रयत्नः स एव साधको, मन्त्रविसुर्मन्त्रदेवतातादात्म्यप्रदः । तदुक्तं श्रीतन्त्रसद्ध्ावे 'आमिषं तु यथा खस्थः संपश्यञशकुनिःप्रिये। क्षिप्रमाकर्षयेद्यद्वद्वेगेन सहजेन तु।। तद्वबेव हि योगीन्द्रो मनो बिन्दु विकर्षयेत्। यथा शरो धनुःसंस्थो यत्नेनाताडघ धावति।। तथा बिन्दुर्वरारोहे उच्चारेणंव धार्वतत ।।'

11.2. 87

इति । अन्यवापि 'तद्ग्रहो मन्त्रसड्गावः .. इति। अन्न हि तद्वत् इति, अकृतकनिजोद्योगबलेन योगीन्द्रो मनः (कर्म), बिन्दू विकर्षपेत् परप्रकाशात्मतां प्रापयेत इति। तथा बिन्दुः परप्रकाशः अकृतकोद्यन्तृतात्मना उच्वारेण धावति, प्रसरति इत्यर्थः। एतच्व स्प्दे 'अयमेवोदयस्तस्य व्येयस्य ध्यायिचेतसि । तदात्मतासमापतिरिच्छतः साधकस्य या ।।' इत्यनेनोक्तम् ।। २।।

TRANSLATION

Prayatna means the natural or spontaneous close application in firmly taking hold of the initial emergence of the desire for quest of the spirit of the mantra. It is this close application which becomes effective in fulfilment i.e. in bringing about identity of the conternplator of the mantra with the deity inherent in it. The same point has been made out in the following verses in Tantrasadbhava: "As a kite in the sky seeing a piece of meat, flying back with a spring draws it immediately towards itself with natural onset, O dear one, even so the great yogi should draw forth his mind to the light of the Self. As an arrow placed on a bow runs after its target, if the bow is stretched with intensive effort, even so, O fair one, the know- ledge of the Self expands through intensive awareness." Elsewhere also it has been said. "Apprehension of the Self constitutes the real being of the mantra." In the above verse, the word manah should be treated as an objective case, and the expression tadvat (even so) means to say that the great yogi, by means of spontaneous effort, draws the mind to bindu. i.e. should make the mind attain to the highest light (the light of Supreme I-consciousness). The meaning of the last line of the verse is, "Even so, bindu i.e. the highest light (of Self) runs i.e. expands by uccara (maintenance of full awareness) resulting from spontaneous emergence of quest. The same idea has been expressed in the following verse in Spandakarika:

88 Siva Sutram

"The appearance, in the mind of the contemplator of the deity contemplated on (really) means this - that the aspirant realizes his identity with the nature of the deity contemplated on in the mantra with intence desire (icchatah)2 (i.e. with a mind free of thought-construct)" (11,6).

NOTES

1. Uccara in this context does not mean utterance or pronun- ciation. Uccara literally means ut +cara, moving up, rising. It is in this etymological sense that the word has been used here. It means the movement of the mind upwards i.e. towards the light of the supreme I-consciousness. 2. Icchatah is an adjective of sadhakasya - of an aspirant who is full of intense desire for union with the deity.

INTRODUCTION TO THE 3rd SUTRA

TEXT

ईदुशसाधकसाध्यस्य मन्त्रस्य पूर्वोपक्षिप्तं वीयं लक्षयति-

TRANSLATION

The next sutra points to the previously referred to potency of the mantra which is to be accomplished with the above kind of spontaneous effort by the aspirant.

SUTRA - 3

विद्याशरीरसत्ता मन्त्ररहस्यम् ।।३॥

Vidyasarira-satta mantrarahasyam.

विद्या = the knowledge of the highest non-dualism. शरीर = svarupa or essence. सत्ता = being i.e. the luminous being of the perfect I-consciousness which is non-different from the world. मन्त्र-रहस्यम् the secret of mantra. "The luminous being of the perfect I-consciousness inherent in the multitude of words whose essence consists in the knowledge of the highest non-dualism is the secret of mantra."

11.3. 89

COMMENTARY

TEXT

विद्या पराद्वयप्रथा, शरीरं स्वरूपं, यस्य स विद्याशरीरी भगवान् शब्दराशि: तस्य या सत्ता, अशेषविश्वाभेदमयपूर्णाहंविमर्शनात्मा स्फुरत्ता, सा मन्त्राणां रहस्यम्, उपनिषत्। यटुक्तं श्रीतन्व्रस्भ्गावे 'सर्वे वर्णात्मका मन्न्ास्ते व शक्त्यात्मकाः प्रिये। शक्तिस्तु मातृका ज्ञेया सा च ज्ञेया शिवास्मिका ।।' इति। TRANSLATION

Vidya means knowledge of the highest non-dualism, 'Sarira' means svanipa i.e. own form, essence. Vidya-sarira means that multitude of words whose essence consists in vidya i.e. the knowledge of highest non-dualism: Satta means being i.e. the luminous being of the perfect I-consciousness which is non- different from the entire cosmos. Vidya-sarira-satta therefore, means the luminous being of the perfect I-consciousness which is non-different from the entire cosmos and which is inherent in the multitude of words whose essence consists in the knowledge of the highest non-dualism. Mantrarahasyam means the secret of mantra. The whole sutra, therefore, means - "The luminous being of the perfect I-consciousness which is non-different from the entire cosmos and which is inherent in the multitude of words whose essence consists in the knowledge of the highest nondualism is the secret of mantra." As has been said in Tantrasadbhava: "O dear one, all mantras consist of letters. The letters are a form of sakti. That sakti should be known as matrka. Matrka should be known as the very form of Siva."

COMMENTARY

TEXT ततनैव च अयमर्थः अतिरहस्योऽपि वितत्य स्फुटीकृतः। तथा 'न जानन्ति गरुं देवं शास्त्रोक्तान्समयांस्तथा। दम्भकौटिल्यनिरता लौल्यार्था: क्रिययोग्भिताः ॥

90 Siva Sutram

अस्मात्तु कारणाद्देवि मया वीर्य प्रगोपितम्। तेन गुप्तेन ते गुप्ता: शेषा वर्णास्तु केवला: ।' इति-पीठिकाबन्धं कृत्वा 'या सा तु मातृका देवि परतेजःसमन्विता। तया व्याप्तमिवं विश्वं सब्रह्यभुवनान्तकम् ॥ तव्स्थं च सदा देवि व्यापितं च सुराचिते। अवर्णस्थो वथा वर्णः स्थितः सर्वगतः प्रिये॥ तंथाहं कथयिष्यामि निर्णयार्थ स्फुट तव ।' इत्युपकम्य 'या सा शक्ति: परा सूक्ष्मा निराचारेति कोतिता ॥। हृद्विन्दुं वेष्टयित्वान्तः सुषुप्तभुजगाकृतिः । तव्र सुप्ता महाभागे न किञ्चित्मन्यते उमे।। चन्द्राग्निरविनक्षत्रैर्भुवनानि चतुर्दश। क्षिप्त्वोवरे तु या देवी विषमूढेव सा गता ।। प्रबुद्धा सा निनादेन परेण ज्ञानरूपिणा । मयिता चोदरस्थेन बिन्दुना वरवणिनि ।। तावह्वँ भ्रमवेगेन मथनं शक्तिविग्रहे। बंधातु प्रथमोत्पन्ना विन्दवस्तेऽतिवर्चसः ॥ उत्थिता तु यदा तेन कला सूक्ष्मा तु कुण्डली। चतुष्कलमयो बिन्दुः शवतेरुवरगः प्रभुः ॥ मथ्यमन्धनयोगेन ऋजुत्वं जायते प्रिये। ज्येष्ठाशक्ति: स्मृता सा तु विन्दुद्वयसुमध्यगा।। बिन्दुना ्षोभमायाता रेखँवामृतकुण्डली । रेखिणी नाम सा जेया उभौ बिन्दू यदन्तगौ।। विनया सा समाख्याता रौद्री नाम्ना तु गीयते रोधिनी सा समुदिष्टा मोक्षमागनिरोधनात्।। शशाङ्कूशकलाकारा अम्बिका चार्धचन्द्रिका। एकवेत्थं परा शक्तिस्त्रिधा सा तु प्रजायते ॥ आभ्यो युक्तवियुक्ताम्यः संजालो नववर्गकः । नवधा च स्मृता सा तु नववर्गोपलक्षिता ।। पञ्चमन्त्रगता देवि सघ आदिरतुक्रमात्। तेन पञ्चविधा प्रोक्ता ज्ञातव्या सुरनायिके । स्वरद्वादशया वेवि द्वादशस्था उदाहृता।

11.3. 91

अकारादिक्षकारान्ता स्थिता पञ्वशता भिदा।। हृत्स्था एकाणवा प्रोक्ता कण्ठे प्रोक्ता द्वितीयका। त्रिराणवा तु ज्ञातव्या जिह्वामूले सदा स्थिता ।। जिह्वाग्रे वर्णनिष्पत्तिर्भवत्यत्न न संशयः । एवं शब्दस्य निष्पत्ति: शब्दव्याप्तं चराचरम् ।' इत्यादिना ग्रन्थेन परभरवीयपरावावशकत्यात्मकमातृका, अत एव ज्येष्ठा- रौद्री-अम्बाख्यशक्तिप्रसर संभेववैचित्येण सर्ववर्णोदयस्य उत्तत्वात्, वर्णसंघट्ट- नाशरीराणां मन्न्राणां सैव भगवती व्याल्पातरूपा विद्याशरीरसता रहस्यम् -इति प्रदर्शितम्। प्रत्यागमं च मातुकामालिनीप्रस्तारपूर्वकं मन्त्रोद्धार- कथनस्य अयमेव आशयः। रहस्यागमसारसंग्रहरूपत्वात् शिवसूत्राणाम् आगम- संवादे भरः अस्माभि: कृत इति नास्मभ्यम् असूथितव्यम्। एवमपि संवादिते आगमे यवि रहस्यार्थो न बुद्धघते, तस्मात् सद्गुरुसपर्या कार्या। एष घ सूत्ार्थ: तदाकम्य बलं मन्त्रा: इत्यनेन कारिकादयेन स्पन्वे दशितः ।। ३ ॥

TRANSLATION

In that very book (i.e. Tantrasadbhava), the following matter though very occult, has been elucidated in detail. With the following introductory remarks - "People do not know their spiritual director as full of divine power nor the established practices described in the scriptures. They are intent upon hypocrisy and crookedness, indulge in sense-pleasure and are devoid of practical performance. On account of this, O goddess, the potency (of the mantras) has been concealed by me. On account of this concealment, they are concealed. What remain consist only of letters", the book starts (the exposition of the mystery) in the following way: "O goddess, the universe from Brahma upto the last bhuvana (gross physical world) is pervaded by Matrka who is full of the highest lustre (of the Supreme I-consciousness); O goddess, venerated by all the gods that lustre always resides in Matrka who is filled with it, I shall tell you clearly for your complete ascertainment how the letter 'a' () pervades the entire alphabet.1 That Sakti who is described as supreme and subtle, and beyond the pale of religious practices (like worship, meditation etc.);

92 Siva Sutram

enclosing within herself the central vindu sleeps coiled up in the form of a snake. O illustrious Uma; sleeping there, she is thoroughly incognizant.3 Having cast within her womb the moon, fire, the sun, the stars and the fourteen worlds4 she appears as if senseless owing to poison. Then, O fair one, she gets awakened with the throb (ninadena)5 of the highest knowledge, being churned by the vindu (Siva's virile drop of light) present in her womb. The churning goes on with whirling force in the body of the Sakti till with the penetration of Siva's Vindu there appear at first many light-drops of great splendour. When the subtle circular Sakti (kala) is aroused by that creative throb of knowledge, then O dear one, the powerful four-phased6 vindu existing in the womb of Sakti assumes a straight position by the union of the churner (Siva) and that which is churned (Sakti). The Sakti that passes into the middle of the two vindus (viz. of Siva and Sakti) is known as Jyestha. Being agitated by that vindu, the straight line is known as amrta kundali. She is known as rekhini' (one of straight line) at the ends of which are the two vindus. She is known as Tripathao (having three tracks) and is named Raudri. She is also known as Rodhini,9 because she stands as a bar to the path to liberation. Ambika who is of the shape of a part of moon is like half moon. Thus Para-sakti10 which is only one appears in three ways. Through these Saktis" by various sorts of conjunction and dis- junction, all the nine classes of letters are produced. She (Para sakti or Paravak) characterized by nine classes12 of letters is known in nine ways. O goddess, she pervades the five mantras13 like Sadyojata etc. successively. Therefore, O leadress of all the gods, she is described in five ways. She appears in the twelve vowels14, therefore is she said to be existing in twelve. From 'a' to 'ksa', she exists in fifty varieties.15 In the heart, she is said to be of one atom. In throat, she is of two atoms; always, situated in the root of the tongue, she is to be known as having three atoms.16 In the front of the tongue, there is successful production of letters. There is no doubt about this. In this way is the produc- tion of words. All existents moving and unmoving, are per- vaded by words."

11.3. 93

By all these statements the particular chapter in Tantrasad- bhava intends to show that Matrka is a manifestation of Paravak who is only a sakti of the highest Bhairava. Therefore as it has been said that all letters come into being because of the varieties brought about by the conjunction of the extension of Jyestha, Raudri and Amba saktis, it is the Supreme I-conscious- ness (vidyasarira-satta), as already explained, which is the secret of all the mantras which are embodied in the conjunction of letters. In every Agama, this is the intention of the statement that mantras arise by means of the extension of Matrka and Malini. As the Siva-sutras are a sort of compendium of the essentials of the occult Agamas, therefore have I undertaken all this labour to show their agreement with the Agamas. So none need criticise me (for being prolix). If even in spite of all the agree- ment with the Agamas that I have shown, the occult meaning is not understood, one should betake oneself to the reverential service of a good spiritual director. This purport of the Sutra has been shown in the following two verses of Spandakarika. "Resorting to the power of Spanda, mantras become endued with the power of omniscience and perform their functions just as the senses of the embodied ones do. Not knowable as objective existents (niranjandh) and full of peace, they together with the mind of their devoted performers get absorbed in that very spanda. Therefore, they have the characteristic of Siva. (II, 1 and 2).

NOTES

1. The letter 'a' (T) representing anuttara, the highest Sakti. That is the origin of all letters. 2. Vindu - This is the integral virile creative drop of light of consciousness. 3. This sleep refers to the cosmic sleep (before a new creation) in which all the objective phenomena are withdrawn. 4. 'The moon fourteen worlds': besides indicating the entire objective phenomena of the universe also symbolize the following:

94 Siva Sutram

Chandra or moon symbolizes prameya i.e. objects. agni or fire symbolizes pramata i.e. Knower or subject. ravi or sun pramana i.e. knowledge. naksatra or stars „ samkalpa-vikalpa. i.e. thought cons- tructs. Caturdasa bhuvanani symbolizes the fourteen vowels from भ to श (a to au). 5. Ninada is not sound in this context, but the throb of cons- ciousness, the germinal emergence of the universe to be mani- fested.

6. The four-phased or Catuskala vindu consists of (1) iccha (2) jnana (3) kriya pertaining to Sakti and (4) svatantrya, pertain- ing to Siva. 7. The vindus or points of iccha, jnana and kriya now form a straight line. This is known as Rekhini (one having a rekha or straight line). There are two vindus or points, one below and one at the top of this straight line. The lower vindu is that of Sakti, the higher one is that of Siva. 8. Raudri is a line of iccha, jnana, and kriya and is, therefore, known as tripatha. 9. Rodhini is the dividing line between phenomena and nou- mena. On the lower side of this dividing line is asuddhadhva, the empirical manifestation; on the other or higher side of that line is the Suddhddhva, the metempirical manifestation. Rodhini acts as a bar between the two. Only those who are completely purified are allowed to cross the bar.

7. Parasakti appears in three ways i.e. (1) Anuttara or the letter 3T (a) (2) iccha or the letter § (i) and (3) unmesa (jnana) or the letter ₹ (u). 11. Through these Saktis i.e. through Jyestha, Raudrl and Ambika saktis.

8. Nine classes of letters are the following. (1) a which includes all the vowels of the Sanskrit alphabet. (2) क वगं which includes क, ख, ग, घ, ङ

11.3. 95

(3) च वर्ग च, छ, ज, झ, न् = (4) ट वर्ग (5) त वर्ग ₹, 5, 3, 6, 0 त, थ, द, ध, न, = (6) प वर्ग प, फ, व, भ, म (7) य वर्ग य, र, ल, व, (8) श वर्ग श ब स हूं (9) क्ष वर्ग only the letter & 17 Some include & ET a According to them, there are only eight classes of letters. 13. The five mantras are (1) Sadyojata (2) Tatpurusa (3) Isana (4) Vamadeva (5) Aghora. IA. The twelve vowels are all the vowels of Sanskrit alphabet with the exception of and 15. The Sanskrit alphabet from 3T & consists of fifty letters. 16. Parasakti or Paravak is Kundalini Sakti. She is the central creative power of the entire Matrka of all the subjective and objective phenomena. Broadly, she expresses herself in three ways, Pasyanti, Madhyama and Vaikhari. Pasyanti is that where the word and the object are identical. The division bet- ween word and object has not yet arisen. In this, there is only the light of consciousness. Therefore, this is the stage of vision, and that is why this sakti is known as pasyanti. She consists of one anu. She is said to be existing in the heart. In the Madhyama stage, though the division between the word and object has started, it is not fully pronounced yet. Madhyama occupies an intermediate stage between Pasyanti and Vaikhari. That is why she is called Madhyama. She is of two anus and resides in the throat. In the Vaikhari stage, the object is com- pletely separated from the word. The word Vikhara means body. The body is the seat of gross speech. Therefore, gross speech is known as Vaikhari. She is said to exist in the root of the tongue and consists of three anus.

EXPOSITION

Saktopaya is described in the second Section. In a general way, it has been said that mantra is the chief Saktopaya for self- realization.

96 Siva Sutram

The first Sutra tells us what mantra really means. "That by which one recognises one's identity with Siva" is what is meant by mantra. It is not the letters which constitute mantra, but the realization of oneself as identical with the deity invoked in the mantra and finally with the supreme I-consciousness which is the core of all mantras. The purpose of mantra is to make the mind God-oriented. Indeed such a mind itself is mantra. The third sutra corroborates the main idea of the first sutra with an amazing wealth of details. It begins by saying that Vidyasarirasatta constitutes the secret of mantra. This vidyasarirasatta is the awareness of that supreme I-consciousness of Siva which is identical with the universe. The origin of all mantras is this divine I-consciousness and it is to this divine I-consciousness that all mantras have to be directed. The mantras consist of letters. Reproducing a long quotation from Tantrasadbhava, the commentary on this sutra goes on to say that the supreme I-consciousness in its creative aspect is known as Parasakti or Paravak. This Para-sakti is the sakti-kundalini which goes into cosmic sleep after the dissolution of the manifested world. Then there is churning process between Siva and Sakti; in consequence the first letter 'a' () comes into being. This' a' (3f) is the origin of all the lettters. So the letters of the mantra are not merely dead symbols, they point to the I-consciousness of Siva which is their origin. It is, therefore to this I-consciousness that the mind should be directed in each mantra.

INTRODUCTION TO THE 4th SUTRA

TEXT

येषां तु एवंविधमेतन्मन्त्रवीयं प्रोक्तमहाह्लवानुसंधानौपयिकमपि परमे- श्वरेच्छात एव न हृक्यङ्गमी भर्वति; अपि तु आनुर्षाङ्गकमार्तवन्दुनादा-) दिकलाजनितासु मितसिद्धिषु चितं रोहति, तेषाम् --

TRANSLATION

Those to whom the potency of this kind of mantra which is a means to the mental union with the afore-said great lake does not appeal through God's will, but rather whose heart is set on

11.4. 97

unimportant secondary limited powers like vindu or light nada or sound etc. which are produced by sakti, to them then accrues.

SUTRA -4

गभ चित्तविका सोऽविशिष्टविद्यास्वप्नः ।।४।।

Garbhe Cittavikaso 'visistavidyasvapnah

गभ= in the mayic powers; चित्त-विकास: satisfaction of mind; अ्रविशिष्टविद्यास्वप्न: common, inferior knowledge confusing like a dream "(To them accrues) Mental satisfaction in mayic, limited powers which are only a form of common inferior knowledge confusing like a dream."

COMMENTARY

TEXT

गर्भ: अख्यातिर्महामाया; तत्र तदान्मके मितमन्त्रसिद्धिप्रपञ्चे यश्चितस्य विकास:, तायन्मावे प्रपर्चे संतोष :; असावेव अविशिष्टा, सर्वजनसाधारण- रूपा; विद्या, किञन्चिज्शत्वरूपा अशुद्धविद्या; संव स्वप्नो, भेवनिष्ठो विचित्रो विकल्पात्मा भ्रमः । तदुक्तं पातञ्जले 'ते समाधावुपसर्गा व्युत्याने सिद्धयः ।' (३-३७) इति। तदेतत् 'अतो विन्वुरतो नावो रूयमस्मावतो रसः। प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन वेहिनः ।।' इस्यनेन दशितम् क ४ ।।

TRANSLATION

Garbhah means primal ignorance, mahamaya. In that i.e. in mayic limited powers. Cittasya vikasah means satisfaction in the limited phenomenal powers. This is merely common kind of knowledge i.e. limited inferior, impure knowledge. This is mere dream i.e. confusion full of strange fancies based on a sense of difference.

98 Siva Sutram

In Patanjali's Yogasutra also, it has been said, "They (i.e. the supernormal powers) are obstacles in Samadhi (contemplative absorption); on coming back to the normal consciousness, they are powers." (111,37).

This point has also been made out in the following verse in Spandakarika:

"From this (i.e. unmesa) there appears in a short time vindu i.e. light (between the eye-brows), nada i.e. unstruck sound of various kinds, rupa, i.e. different kinds of forms even in darkness, rasa, i.e. pleasant taste in the mouth even in the absence of any thing edible. To the Yogi whose sense of identification with the body has not yet disappeared, these (supernormal experiences) act at once only as disturbance (in his progress of Yoga)" (111,10).

EXPOSITION

Bhaskara has given this sutra differently in his Varttika. He reads it thus -गरभे चित्तविकासो विशिष्टोऽविद्यास्बप्नः । He inter- prets it thus - Garbhe i.e. in the bliss of the light of Supreme consciousness. When the mind is turned towards this light, then there is the highest development of the mind i.e. the mind is full of bliss. This being so, there is disappearance (svapnah i.e. disappearance like a dream) of avidya or primal ignorance.

INTRODUCTION TO THE 5th SUTRA

TEXT

यदा तु आगतामपि मितसिद्धिं खिलोकृत्य परामेव स्थितिमवष्टभ्नाति योगी तदा :-

TRANSLATION

When, however, the yogi, rejecting even the accrued limited powers as useless, sticks firmly to the highest state, then.

11.5. 99

SUTRA - 5.

विद्यासमुत्थाने स्वाभाविके खेचरी शिवावस्था॥ ५॥

Vidyasamutthane Svabhavike Khecari Sivavastha.

विद्यासमुत्थाने-on the emergence of Supreme knowledge; स्वाभाविक natural, spontaneous; खचरा moving in the vast expanse of consciousness; शिवाबस्था-Siva's state. "On the emergence of spontaneous supreme knowledge, occurs that state of movement in the vast unlimited expanse of consciousness which is Siva's state i.e. the Supreme State of Reality."

COMMENTARY

TEXT

प्राङनिदिष्टसतत्वाया विद्याया: स्वाभाविके समुस्थाने, परमेशेच्छामाव्र- घटिते मितसिद्धिन्याभाविनि सहजे समुन्मजजने; खे बोधगगने चरत इति खेबरी मुद्रा अभिव्यज्यते। कीदुशी खेचरी, शिवस्य चिश्नाथस्य अवस्थातु: संबन्धिनी अवस्था, स्वानन्दोच्छलत्तारूपा। न तु 'बड्वा पश्मासनं योगी नाभावक्षेश्वरं न्यसेत् । दण्डाकारं तु तावत्तत्रमेद्यावत्कखवयम् ।। निगृह्य तत ततूर्ण प्रेरषेत् सत्रयेण तु। एतां बढ्वा महायोगी खे गति प्रतिपद्यते ।।' इत्येवं संस्थानविशेषानुसरणरूपा; अपि तु पराम् गतिमेत्यर्थभावेन कुलमार्गेण नित्यशः ।। चरते सर्वजन्तूनां खेचरी नाम सा स्मुता ।' इति-श्रीतन्व्रसद्भ्ावनिरूपितपर संवित्तिस्वरूपा। एवमिह भेवात्मकमायोय- समस्तक्षोभप्रशानत्या चिदात्मकस्वरूपोन्मज्जनकरूपं मन्त्रवीर्य मुद्रावीर्य च आदिष्टम्। तदुक्तं कुलचूडामणौ 'एक सृष्टिमयं बीजमेका मुद्रा च खेचरी। द्वावेतो यस्थ जायेते सोतिशान्तपवे स्थितः ।।'

100 Siva Sutram

इति। स्पन्दे तु मन्त्रवीर्यस्वरूपनिरूपणेनैव मुद्रावीयं संगृहोतम्। 'यदा क्षोभः प्रलीवेत तदा स्थात्परमं पदम् ।' इत्यर्धेन अन्यपरेणापि चूडामण्युक्तं खेचरीस्वरूपं भङ्गया सूचितम् ॥ ५ ॥

TRANSLATION

On the appearance of the previously defined Vidya (Supreme knowledge of non-dualism) i.e. on the spontaneous emergence of Vidya which occurs merely by the wish of God and which rejects all limited power as worthless, Khecari mudra, meaning movement in the vast, unlimited expanse of consciousness, is manifested. What kind of Khecari? It is a state of Siva who as the pos- sessor of that state is the lord of consciousness. It is Self's delight welling up from within. This Khecari is not of the usual sort which is merely a disposition of certain parts of the body in a particular form as described in the following verse: "A Yogi should be seated in a Padmasana posture erect like a stick and should then fix his mind (lit. the chief of the senses) on the navel and should lead the mind upto khatraya or the three saktis situated in the space in the head. Holding the mind in that state, he should move it forward immediately with the above. Disposed in this psycho-physical posture the great Yogi acquires the supernormal power of moving (flying) in the sky. Khecari is rather as described in the following verse: .he (the yogi) reaches the highest state in actuality always by the Sakta process (by following the occult process of Matrka from 'a' to 'ksa'). Only when his consciousness moves in all beings, only then is it genuine Khecari.'" Thus Khecari as defined in Tantrasadbhava is the highest form of consciousness. Accordingly in this Yoga, it is only the emer- gence of the essential nature of the divine consciousness by sett- ing at naught all disturbances caused by maya that has the nature of creating difference. It is this alone which constitutes the potency of mantras and the potency of mudra. The same thing has been said in Kulacudamani in the follow- ing verse: "There is only one seed-mantra (of Supreme I-consciousness) which pervades the entire manifestation; there is only one

11.5. 101

mudra, viz, Khecari which pertains to highest Bhairava. He in whom these two appear is established in that state which transcends the merely immobile condition (i.e. he is established in Spanda which is the creative pulsation"). In Spandakarika the potency of mudra has been hinted at only in the exposition of the nature of the potency of mantra. In the following half verse, however, Spandakarika indirectly indicates the nature of Khecari mudra described in Cudamani, though there it has been described from another point of view. "When his agitation ceases then will accrue to him the highest state." (1,9)

NOTES

1. Khecari: This literally means that which moves in the sky or empty space. Kha or empty space is a symbol of conscious- ness. One of the meanings of Khecara is Siva. Khecari mudra, therefore, means a mudra pertaining to Siva or Sivavastha as the above sutra puts it. Mudra: Lit, means a seal, a token of divine attribute impress- ed on the body; intertwining of the fingers in a particular way; a disposition of certain parts of the body in a particular shape. Khecari Mudra is that particular disposition of the psycho- physical posture which enables the experient to move freely in the expanse of consciousness. Khecari mudra is of various sorts. Saiva agama does not set any store by mudra in the sense of disposition of certain parts of the physical body. It interprets mudra in a higher sense in three ways, viz. (1) mudam (harsam) rati (dadati) - that which gives muda or joy, (2) mum dravayati - that which dissolves mu or bondage (3) mudrayati iti - that which seals up (the universe into turiya). The ideal of mudra is expressed in the following verse by Abhinavagupta: मुदं स्वरूपलाभारयं देहद्वारेण चात्मना। रात्यर्पयति यत्तेन मुद्रा शास्त्रेष वणिता ।। (Tantraloka-32nd ahnika) That which enables living beings to acquire Self-realization in all the states of the embodied ones is Mudra. By dehadvarena

102 Siva Sutram

is meant all the bodily states - waking (physical body) dreaming (subtle body) deep sleep (paradeha or the causal body). So Khecari mudra in Saiva agama means a state of universal consciousness which is the state of Siva. 2. Khatrayam - Lit, it means the triad of space or void. The triad referred to is Sakti, Vyapini, and Samana, extending from the middle of the eyebrows up to Brahmarandhra.

EXPOSITION

This sutra says that the potency of mantra or of mudra con- sists in enabling the aspirant to aquire Khecarl which is Siva - consciousness. This is possible only when one realizes the secret of mantra which is the Supreme I-consciousness of Siva, the I-conscious- ness that is also the world-consciousness.

INTRODUCTION TO THE 6th SUTRA

TEXT

तदन मुद्रामन्तवीर्यासाइनेपि-

TRANSLATION

Now in acquiring the potency of mudra and mantra.

SUTRA - 6

गुरुरुपायः ॥ ६ ।। Gururupayah. TF the spiritual director उपाय :- means. "The Guru who has attained Self-realization can alone help the aspirant in acquiring it."

COMMENTARY

TEXT

11.6. 103

'स गुरुर्मत्सम: प्रोक्तो मन्त्रवीर्यप्रकाशकः ।' इति। स्पन्दे तु एवमादिप्रसिद्धत्वात् न संगृहीतम् । 'अगाधसंशयाम्भोधिसमुत्तरणतारिणीम् । वन्दे विचित्रार्थपवां चित्रां तां गुरुभरतीम् ।। हति-पार्यन्तिकोवत्या व एतदषि संगृहीतमेव ।

गुरुर्धा पारमेश्वरी अनुग्राहिका शक्तिः। यथोक्तं श्रीमालिनीविजये 'शक्तिचकं तदेवोक्तं गुरुवक्त्रं तदुच्यते।'

'गुरोर्गुस्तरा शक्िर्गुरुववत्रगता भवेत्।' इति। सैव अवकाशं ददती उपायः ॥। ६ ।।

TRANSLATION

Guru is one who teaches the essential Truth. So he is the means for leading one to the attainment of the potency of mantra and mudra. In Malinivijaya, it has been said (Siva addressing Parvat says) "One, who knows all the principles in their essentials, being able to throw light on the virility or efficiency of mantras, is a guru like myself." (11,10). In Spandakarika, such matters being well known have not been treated. But in a way this matter has also been treated there in the last verse which is as follows: "I offer my homage to that wonderful teaching of my guru, serving as a boat in crossing the fathomless ocean of doubts and full of such words as express wonderful, uncommon ideas." (IV 1). Or guru may be said to be the power of divine grace. As has been said in Malinivijaya "That (the power of grace) has been said to be the collective whole of saktis, that has been said to be the mouth of the guru, i.e. the guru's power of grace." In Mantrisirobhairava also, the same idea has been expressed in the following way. "Guru's power of grace inherent in the mouth of the guru is greater than the guru himself." That power of grace affording a favourable opportunity to the aspirant is the means (to the unravelling of the secret of the mantra).

104 Siva Sutram

INTRODUCTION TO THE 7th SUTRA

TEXT

तस्माद्गुरो: प्रसन्नात-

TRANSLATION

Therefore, from a pleased guru.

SUTRA - 7

मातृकाचक्रसम्बोधः ।। ७ ।।

Matrkacakrasambodhah.

मातकाचक= the group of letters; सम्बोध: enlightenment." "(From a pleased guru) accrues enlightenment regarding the group of letters."

COMMENTARY

TEXT

शिष्यस्य भव्रतीति शेषः । श्रीपरात्रिशकादिनिर्दिष्टनीत्या अहंविमर्शप्रथम- कला अनुत्तराकुलस्वरूपा, प्रसरन्ती आनन्दस्वरूपा सती, इच्छेशनभूमिका- भासनपुरःसरं, ज्ञानात्मिकामुन्मेषदशां ज्ञेयाभासासृत्नेणाधिक्येन च ऊनता प्रदर्श्य, इच्छामेव द्विरूपां विद्युद्विद्योतनकल्पतेजोमात्ररूपेण, स्थैर्यात्मना च एषणोयेन रञ्जितत्वात् र-लश्रुत्या आरूषितेन, अत एव स्वप्रकाशात्मीकृत- मेयाभासत्वतः अमृतरूपेण, मेयाभासारूषणमात्रतश्च ब्रीजान्तरप्रसवासमर्थ- तया, षण्डाख्यबोजचतुष्टयात्मना रूपेण प्रपञ्च्य, प्रोक्तानुत्तरानन्देच्छासंघट्ट्न त्रिकोणबीजम्, अनुत्तरानव्दोन्मेषयोजनया व क्रियाशवत्युपगमरूपमोकार, प्रोक्ततव्वीजद्वयसंघट्टन षट्कोणं शूलबीजं च, इच्छाज्ञानशक्तिव्याप्तपूर्णक्रिया- शक्तिप्रधानत्वात् शक्तित्रयसंघट्टनमयं प्रदर्श्य, इयत्पर्यन्तविश्वैकवेदनरूपं बिन्दु- मुन्मील्य, युगपदन्तबंहिविसर्जनमयबिन्दुद्वयात्मानं विसर्गभूमिमुरद्दशितवती, अत एव अन्तविमर्शनेन अनुत्तरे एव एतद्विश्वं विश्रान्तं दर्शयति, बहिरविमर्शेन तु कादि-मान्तं पञ्चक-पञ्चकम् अ-ह-उ-ऋ-लृशक्तिभ्यः पुरुषान्तं समस्तं प्रपञ्च- यति। एककस्याश्च शवते: पञ््च शक्तित्वमस्ति, इत्येकंकतः पञ्चकोदयः । आभ्य एव शक्तिभ्यः शिक्षोक्तसंज्ञानुसारेण अन्तः-पुंभूमौ नियत्याविकञ्चुकत्वेन अवस्थानात् अन्तःस्थायान्प्रभातृभूमिधारणेन विश्वधारणात् धारणाशब्देन

II.7 105

आानायेष उक्तान्, तटुपरि भेदविगलनेन अभेदापत्त्या उन्मिषितत्वात् ऊष्मा- भिधानान् चतुरो वर्गानाभासितवती। श्रत्न च अन्ते सर्वसृष्टिपर्यन्तर्वत परिपूर्णममृतवर्ण प्रदर्श्य, तदन्ते प्राणबीजप्रदर्शनं कृतम् ; तत् अनुत्तर- शक्त्याप्यायितानाहतमयम्, इयद्वाच्यवाचकरूपं षडध्वस्फारमयं विश्वम् इति प्रत्यभिज्ञापयितुम्। अतएव प्रत्याहारयुक्त्या अनुत्तरानाहताभ्यामेव शिवशक्तिभ्यां गर्भोकृतम् एतदात्मकमेव विश्वम्; इति महामन्त्रवीर्यात्मनोऽहंविमर्शस्य

'प्रकाशस्यात्मविश्रान्तिरहंभावो हि कीतितः । उक्ता संव च विश्रान्ति: सर्वापेक्षानिरोधतः ।। स्वातन्त्र्यमथ कर्तृ त्वं मुख्यमीश्वरतापि च।' इति। तदियत्पर्यन्तं यन्मातृकायास्तत्त्वं तदेव ककार-सकारप्रत्याहारेज अनुत्तर- विसर्गसंघट्टसारेण कूटबीजेन प्रदशितमन्ते; इत्यलं रहस्यप्रकटनेन। एवं- विधाया: 4. वविद्या मातृकापरा ।' इत्याम्नायसूचितप्रभावाया मातृकाया: संबन्धिनश्च कस्य प्रोक्तानुत्तरानन्देच्छा- दिश्तिसम् हस्य चिदानन्वघनस्वस्वरूपसमावेशमयः सम्यक् बोधो भवति। एतच्चेह दिङ्गमातेणोद्टृङ्ितम् । विततं तु अस्मत्प्रभुपादः श्रीपरात्रिशकाविवरण-तन्त्रा- लोकादौ प्रकाशितम् । उक्त च श्रीसिद्धामृते 'सात् कुण्डलिनी बीजजीवभूता चिदात्मका। तज्जं ध्रुवेच्छोन्मेषाख्यं त्रिकं वर्णास्ततः पुनः॥ आ इत्यवर्णादित्यादि यावद्वसगिकी कला। ककारादिसकारान्ता विसर्गात्पञ्चधा स च ॥ बहिश्चान्तश्च हृदये नावेऽथ परमे पदे। बिन्वुरात्मनि मूर्धान्ते हृदयाद्व्यापको हि सः । आदिमान्त्यविहीनास्तु मन्त्रा: स्पु: शरदस्रवत्। गुरोलंक्षणमेतावदादिमान्त्यं च वेवयेत्।। पूज्य: सोऽहमिव ज्ञानी भैरवो देवतात्मकः । श्लोकगाथादि यत्कि्चिदादिमान्त्ययुतं यतः ॥ तस्माद्विदंस्तथा सर्व मन्त्रत्वेनैव पश्यति ।' इति। एतच्च स्पन्दे 'सेयं क्रियात्मिका शक्तिः शिवस्य पशुवतिनी। बन्धयित्री स्वमार्गस्था ज्ञाता सिद्धधुपपादिका ।I' इत्यनेनंव भङ्गया सूचितम् ।।७।

106 Siva Sutram

TRANSLATION

'Accrues to the disciple' - this is the remaining part of the sutra. According to the process described in Paratrimsaka etc. the first aspect (spanda) of anuttarasakti is the Supreme I-Cons- ciousness which assumes the form of akula i.e. that of which the body (kula) is 'a' (the letter «). (This 'a' is the expression of Cit-sakti of Siva). As there is further expansion of the world- manifesting-power of aham or I-consciousness, ananda sakti (bliss) comes into play which assumes the form of the letter 'a' (ur), then bringing forward iccha sakti (will power), that I- consciousness displays 'i(s) in the aksubdha' state of iccha and i (€) in its ksubdha state which is an expression of isana or isitri (the power of mastery); then with jhana sakti in its aksubdha state, she displays unmesa (knowledge) which is represented by the letter 'u' i()i and in the ksubdha state of jnana sakti displays unata (deficiency in jnana as mere jnana) which becomes the cause of objective appearance. This is represented by the letter 'u' (3).

(After this there is a slight reverse movement in the progressive manifestation of the universe).

Just as in the flash of lightning there is at first merely a faint glimmer, and then there is more bright light, so 'i' of aksubdha icchasakti combining with 'r' becomes (r); and 'i' of Ksubdha iccha combining more firmly with 'r' becomes ; 'r' is the seed letter of 'fire'. So also 'i' of aksubdha iccha sakti combining with '(#f) becomes 'l' (a) and 'i' of ksubdha iccha sakti combining more firmly with 'l(tr(becomes (Dr' is the seed letter of 'earth' (fixity, steadiness). The letters 'r' and 'l' are only implicitly heard sounds (they are not actually produced letters). Inasmuch as they i.e. 'r' and 'l', the seed letters of fire and earth are mere subtle objects of iccha sakti and are imposed on it merely by the sound3 of 'r' and 'l' and inasmuch as these four letters () are assimilated to their own light (i.e. they rest only in themselves), they are said to be amrta (imperishable) letters (i.e. they are not subject to any change; they do not give rise to other letters). As they are coloured merely by semblance of objectivity,

11.7. 107

so they are unable to produce any other letter. These four arc therefore, designated eunuch vowels4.

The previously mentioned anuttara i.e. the letter 'a' (s) and ananda i.e. the letter 'a' ("T) combining with 'i' of iccha form the triangular6 e (₹) vowel.

With the combination of anuttara (i.e. the letter ) ananda (i.e. the letter T) and unmesa (i.e. the letter ₹) there is the for- mation of the letter 'o' (ut) which denotes the inclusion of kriya sakti.

With the combination of the previously mentioned two letters (i.e. with " or ar + «) there is the formation ofthe hexagonal letter6 -(@) and with the combination of 'a' or 'a' and'o' there is the formation of the trident7 'au' (st) In the formation of the letter at, there is the union of all the three saktis viz, iccha, jnana and kriya with the predominance of kriya in its clearest form.

Then the Supreme I-consciousness expresses the undivided knowledge of the universe in the form of a dot (yindu) in the letter 'am' (w)8. It shows further the visarga stage in the form of two (perpendicular) dots indicating simultaneously inner and outer manifestation.9

Thus the creative I in its inner awareness shows the entire panorama of manifestation only as resting within the anuttara state and from the standpoint of outer awareness exhibits the expansion of a group of five tattvas in each group of five letters, through a, i, u, r, 1, i(,,,,4)l Saktis. Each group of five letters from ka to ma expresses tattvav from prthivi upto purusa.10

Each of these (a, i, etc.) has five Saktis.1 Therefore from each of these there arises a group of five (letters). With these very saktis together with the niyati and other coverings of maya which are located within the Purusa or the limited experient, the I-consciousness displays those letters which are known as antahstha.12 (i.e. ya, ra, la, va) in Siksa.13 Their names as antahstha (i.e. located within) are justified because they are the products of the mayic forces located within man (pumbhumau)

108 Siva Sutram

They are known as dharana in the agama scriptures (amnayesu), because they hold the universe by seizing the consciousness of the subjects (knowers). Above Maya (tadupari) with the disappearance of difference and the appearance of non-difference with her essential nature, the I-consciousness (with the zealous heat of this identity-cons- ciousness) displays the four usma letters (viz., Sa, Sa, Sa, and ha)14 [The word usma means heat, passion, eagerness]. In these usma letters she (I-consciousness) shows perfect amrta letter15 (sa) occurring as the penultimate one of the entire manifestation of letters and after that at the end she displays the prana bija (ha letter) in order to make one realize the fact that this universe consisting of words (vacaka) and their objects (vacya) and of the form of expansion of sadadhva16 is brought to its completion in the letter ha (andhata-maya17) by the anuttara sakti. Therefore the essence of the supreme virility of the great mantra in the form of the Supreme I-consciousness consists in showing by means of pratydhdra1 that the universe lies in the womb of 'a' and 'ha' (aham or I) which are symbolic of anuttara (a) and anahata (ha) or in other words of Siva and Sakti19. As has been said by Utpaladeva, our great grand teacher. "The I-concept connotes resting of the light of consciousness within itself. Inasmuch as it excludes all (external) expectancy, it is known as Repose (within itself) or Composure. It is also absolute freedom, main doership and sovereign power." (Ajada- pramatr-siddhi, 22-23). Thus so far what has been described as the essence of Matrka that very thing has been shown at the end by the Kutabija20 (ksa letter) which is a combination of ka and sa and which results by the combination of the essence of anuttara (i.e. 'ka'21) and the essence of visarga (i.e. sa). So enough of expressing the mysterious. Thus sarnbodha means full enlightenment consisting of communion with one's Self which is of the nature of conscious- ness-bliss. Matrka-cakra means the collective whole (cakra) of the previously described anuttara, ananda, iccha and other saktis connected with the Matrka the efficacy of which has been described in the scriptures in the following words "There is no knowledge higher than that of Matrka."

11.7. 109

This matter has been dealt with here merely by way of brief indication. It has been expressed in detail by my teacher (Abhinavagupta) in his commentary on Paratrinisaka, Tantraloka etc. It has been said in Siddhamrta also: "That divine consciousness in its form as creative energy is known as Kundalinl. She is the seed and life of all (aafrawar). From her is produced the group of three letters, viz; dhruva i.e. anuttara indicating 'a' iccha (indicating 'i') and unmesa, (indicat- ing 'u'). From this triad are produced the various letters, e.g. a' (#r) from 'a' (#), 'I' from 'i', u from 'u' etc. right up-to the visarga aspect (i.e. #:). The letters from Ka (5) to sa («) are produced by the crea- tive energy (visarga)23 of Siva. That visarga is manifested in five ways, one outside (in the form of the expansion of the uni- verse), and four inside (1) in the heart (2) in nada i.e. in the throat (3) in the great stage (parame pade) i.e. between the two eye- brows and (4) in Brahrnarandhra Thus it pervades from the heart up to the top of the skull. Mantras devoid of the initial letter 'a' and the final letter 'ma' (i.e. na (aham) or I) are like autumnal clouds (i.e. just as autumnal clouds do not rain and so are useless, even so such mantras are useless). The essential characteristic of a real spiritual director is that he should explain (to his disciples) the mantra beginning with 'a' and ending with 'ma' (aham). That sage, Bhairava-like, god- like guru deserves worship like myself (this is addressed to Parvati by Siva). As he (the guru) feels even a hymn of praise (sloka) or a laudatory song (gatha) or any thing else as connected with the Supreme I-consciousness, therefore, knowing everything in that way (i.e. as connected with I-consciousness), he perceives everything as a mantra. The same idea has been expressed in another way in Spanda karika:

"That operative energy of Siva (i.e. the divine spanda) existing in the limited experient (i.e. the empirical individual) binds the individual (when unrealized). When, however, it is realized as

110 Siva Sutram

forming a path to Siva who is one's own Self, it secures supreme power." (111,16).

NOTES

1. Akula: Kula is the state in which Siva and Sakti remain in indistinguishable unity. Akula is a state different from it i.e. it is a state of Siva. This is one meaning of akula, Secon- dly, kula means body. . Akula means that of which the body is the letter 'al(which is the expression of Cit-Sakti). So there is a double entendre in the word akula. It is impossible to bring this out in the translation. 2. Aksubdha and Ksubdha: Aksubdha (lit, unagitated) is the state in which Iccha Sakti has simply decided to manifest exter- nally, but is still unaffected by objectivity. Ksubdha (i.e. agitated) is the state when Iccha Sakti is coloured by objectivity. The same holds true of the aksubdha and ksubdha states of unmesa. 3 .-: merely by the sound of V, ')'. These letters are only heard as sound, they are not actually produced. 4. They are said to be Sandha or eunuch, because they are neither purely vowels nor purely consonants; they have a sem- blance of both, just as a eunuch has the semlance of both male and female. Secondly they are called eunuch because they are unable to produce any other letter. 5. This is called triangular vowel (fairay) because firstly the letter 'e' («) is written in Sarada Script as N (indicating three angles) and secondly because all the three Saktis cit', ananda and iccha operate in its formation. 6. 'ai' () is called arr or hexagonal, because as written in Sarada script, it forms six angles. 7. श is called भूलबीजं or व्रिशूलबीजं i.e. trident, because all the three Saktis, iccha, jhana and kriya are present in this in the clearest form. 8. The idea is that the dot or vindu indicates that in spite of all these projections or emanations in the form of a, a, i. i, etc. the anuttarasakti remains the highest knower or subject. The Sanskrit word vindu means both 'dot' and knower. Vetti iti vinduh i.e. Vindu means one who knows. In spite of all

11.7. 111

objectivity issuing from anuttara sakti or the Supreme I-cons- ciousness, this (i.e. I-consciousness) remains the changeless eternal Subject. In spite of all objectivity, there is no deviation from its position of a changeless subject. 9. The two dots of visarga (:) indicate the truth that from the point of view of Sakti symbolized by the lower dot there is an expansion of an outer world, but at the same time from the point of view of Siva symbolized by the upper dot, the entire universe rests in the 1-Consciousness of Siva. 10. Each group of five letters as vacaka (i.e. names) has a corresponding group of tattvas as vacya (i.e. objects of those names). This will be clear from the following table:

S1. Name of Names of the Name of the correspond- No. the Sakti letters. ing tattvas. from which each class of letters is produced.

1. अ क, ख, ग, घ, ङ् पृथिवी, जल, अग्नि, वायु, आकाश

च, छ, ज, झ, ञ - 5 gross elements 2. शब्द, रस, रूप, स्पश, गंध

3. ट, ठ, ड, न, ण - 5 Tanmatras. उपस्थ, पायु, पाद, पाणि, वाक् - 5 organs of action 4. लू त, थ, द, ध, न प्राण, रसना, चक्षुष्, त्वक्, श्रोत - 5 organs of sense. 5. प, फ, ब, भ, म, मन, अहकार, बुद्द्धि, प्रकृतति, पुरुष - the psychic apparatus the primal matter, and the limited experient.

4. A doubt may arise as to how from each Sakti, say from only one 'a' of anuttara, there arises a group of five letters, viz, ka, kha, ga, gha, ha, similarly how from 'i' of iccha, there arises a group of five letters, viz, ca, cha, ja, jha, na and so on. To remove this doubt, Ksemaraja says that each of these i.e. 'a' of

112 Siva Sutram

anuttara, 'i' of iccha etc. has all the five Saktis, e.g., the 'a' of anuttara has all the five saktis of cit, ananda, iccha, jnana, and kriya; similarly 'i' of iccha has iccha, cit, ananda, jnana and kriya and so on. Inasmuch as each of these has the power of five saktis, therefore from each of these, there arises a group of five letters as vacaka (indicator) and a corresponding group of five tattvas asvacya (indicated or objects). 12. Antahstha varnas are ya, ra, la, va. Ksemaraja thinks that they are known as antahstha because they are determined by maya and her Kancukas (coverings) which operate from within the mind of man. Thus 'ya' is determined by niyati; 'ra' is determined by kala, 'la' by raga and viaya, and 'va' by Maya and Kala. Abhinavagupta, however, says in Tantraloka 3rd Ahnika, (verses 154 to 156) that when ksubdha and aksubdha Iccha sakti is oriented towards anuttara (which is cit), then it produces 'ya'. When which is identified with Iccha sakti is oriented towards anuttara, then ra appears, and when which is identified with Iccha Sakti is oriented towards anuttara then la appears. Simi- larly when unmesa is oriented towards anuttara, va appears. In the same Ahnika in verse 158 Abhinavagupta says that since the formation of these antahstha letters (ya, ra, la, va) is due to iccha and unmesa saktis, and since these are inner (antah) forces and are identified with the pramata (the subject), the letters ya, ra, la, va are rightly called antahstha. The Siksa works, however, call them antahstha, because they lie in between vowel and consonant i.e. they are neither purely vowel nor purely consonant. 13. Siksa - the science of phonetics. 14. Abhinavagupta says that Iccha Sakti appears in three forms, viz., 'i', V and '}' and these inspired by the inner light of Self appear outwardly as sa, sa, and sa. 'Ha' is only a gross form of visarga. Sa, sa, sa, represent Suddha vidya, Isvara, and Sadd-siva respectively. 15. Sa (स) is called परिपूर्ण अमृत वर्ण or perfect amrta letter, because it includes within itself the manifestation of the universe. According to Saiva Philosophy, the manifestation of the universe by Siva is not a derognation from His essential

11.7. 113

nature, but a fulfilment of it. The four letters are called simply amrta without any adjective, because they only rest within themselves and do not produce anything. Besides 'sa' represents the state of Sadasiva. Hence its importance. 16. Sadadhva: The universe may be said summarily to consist of varna, mantra and paaa on the vacaka or the subjective side and (1) kala (2) tattva (3) and bhuvana on the vacya or objective side. Sat means six and adhva means course or path. 17. 'Ha' is a form of Siva's visarga sakti. So 'ha' ( @) in its subtle form is constantly being sounded inside each creature without any effort on its part. It is called avyakıa hakalātmah by Abhinavagupta (T. III .. verse 146). Jayaratha comments on this as follows:

अव्यक्ता नादमात्ररूपत्वादनुद्भिन्नवर्णप्रविभागा येयं हकलाहकाराधार्धभाग: तदात्मकोय विसर्ग: (pp. 142-148)

This visarga pertaining to ₹ is only a vibration inside, not uttered in the form of a distinct letter. Again on p. 149. Jayaratha quotes the following verse:

नास्योच्चारयिता कश्चित् प्रतिहन्ता न विद्यते। स्वयम्च्चरन देवः प्राणिनामुरसि स्थितः ।

No one (deliberately) pronounces it, nor can any body prevent its being sounded (as an inner vibration). This is self -sounded in the breast of beings. It is spontaneous, ceaseless sound going on inside without utterance, without effort on the part of any one. Hence it is called anahatamaya i.e. not struck or uttered by the vocal organs. 'Ha' indicates sakti. As such, it is the source of all prana (प्राणबीज). 18. Pratyahara: This word has been used here in the technical sense of Sanskrit Grammar. It means the 'comprehension of several letters or affixes into one syllable, effected by combining the first letter of a sutra with the final indicatory letter'. The pratyahara of 'a' the first letter and 'ha' the final letter is 'aha' which suggests 'aham', meaning 'T' or Self. 'Aha' includes all

114 Siva Sutram

the letters of the Sanskrit alphabet, and since each letter is in- dicative of an object, 'aha' suggests the sum total of all objects i.e. the universe. The Philosophical truth that is pointed out is that the entire universe lies in Siva or Highest Reality in an undifferentiated state. The full word for I in Sanskrit is 'aham' written as with a vindu or dot on the letter 'ha'. This vindu or dot is full of high philosophical significance. In the definite calm of anuttara or Highest Reality, there arises a metaphysical Point of Stress. This is known as vindu. In this, the universe to be is gathered up into a Point. This vindu is ghanibhuta sakti, the creative force compacted into a Point. It is as yet undifferentiated into subjects and objects. It is the cidghana or massive consciousness in which lie potentially in an undifferentiated mass all the worlds and beings to be manifested. The dot or vindu on 'ha' joins 'a' and 'ha' into oneness and shows that all manifestation though appearing emanated and different is actually resting in siva and is not different from Him. 'A' represents Siva and 'ha' represents Sakti, the vindu on 'ha' represents the fact that though Siva is manifested right up to the earth through Sakti he is not divided thereby, he remains undivided whole. Vindu means that which knows. It is derived from the root 'vid' which means 'to know'. Vetti iti vinduh. Vindu is that which knows. That is why Abhina- vagupta calls it avibhagah prakaso yah. Avibhagah prakaso yah sa vinduh paramo hi nah (1. Ill A, verse III). "That which is undivided light, that which in spite of all differentiation does not change, remains unaffected and does not deviate from its inherent oneness is for us Vindu."

19. of TE represents Siva and 'ha' of this word represents Sakti. 20. Kutabija - The word kuta means highest, most excellent, mysterious. Kutabija is a mystical name of the letter ksa (=) .. Kuta is a technical name for a letter which results from the combination of two halanta letters. Here the two halanta letters are 'k' () and 's(#). Their combination results in ksa (T) Therefore 'ksa' is called a Kuta letter. 21. Anuttara is said to be the essence of ka class of tetters,

11.7. 115

because as described before, 'ka' is formed by the vowel 'a' (u) which is the symbol of anuttara. 22. In the unmanifest state, Kundalini is bija i.e. the seed of all manifestation; in the manifest state she is jiva i.e. the life of all. The word Kundalini means the divine creative Energy - Visarga- Sakti of Siva's I-consciousness. It is coiled in three and a half folds. One fold represents the objective aspect (prameya) of the Supreme I-Consciousness, another fold represents the pramana or knowledge aspect, the third fold represents the pramata or the subjective aspect; the remaining half represents prama aspect which contains within itself both the subjective and the objective aspect in indistinguishable unity. When the para-sakti (the Highest creative Sakti of Siva) though creative, is not yet functioning but lies like a sleeping serpent coiled in three and a half folds, she is known as Sakti Kundalini. When she is oriented externally to manifest life, she is known as Prana Kundalini. At this stage, Samvit or consciousness is trans- ferred into prana or life. This Prana Kundalini is present in every living being. In the reverse movement back from life to consciousness when she assumes her original form of conscious- ness, she is known as Para Kundalini. At this stage, there is the delightful unity-consciousness of I and the world, of Self and not-Self. Everything appears as a form of T. In the long verse quoted from Siddhamrta, the author shows how the creative Sakti-Kundalini passes into the stage of Prana- Kundalini by manifesting both vacaka (words) and Vacya (their objects) and how her Visarga Sakti (creative energy) manifests itself in human life, and finally exhorts all aspirants to recapture their original divine I-consciousness from which alone the visarga sakti in the form of Kundalini started the play of life. Thus it gives all the three aspects of Kundalini - (1) Sakti, (2) Prana and (3) Para Kundalini. 23. Visarga: It literally means emanation, manifestation, projection. The verse says: ककारादि सकारान्ता विसमें इति (जाता) In this context visarga means visarga sakti, the projecting mani- festing, creative energy of the Divine, the supreme Creative energy of anuttara (the Highest Reality).

116 Siva Sutram

There are three aspects of this visarga. (1) qxfarerf (para- visarga) is (a) (प्रानन्द). It is known as anandavisarga, It is sambhava visarga showing abheda or non-difference. (2) qraxfaan (parapara-visarga) is « : It is sakta visarga showing bhedabheda i.e. identity in the midst of difference. The lower dot of #: denotes the expansion of the creative energy into the universe, indicating a difference from Siva; the upper dot points to the identity of the universe with Siva. Hence it is parapara. The pharse afararare signifies this parapara aspect of visarga. (3) अपर विसरग (apara visarga) is (ha). This is also known as hc bheda visarga, showing bheda or difference. It is also known as anava visarga. It only refers to the manifestation of the uni- verse without making any reference to its source. EXPOSITION

Manifestation consists of vacaka and vacya or nama and rupa, words and objects. At the highest level of Reality they are one. In manifestation, they bifurcate into vacaka and vacya. In manifestation, the vacaka is the subjective side and the vacya is the objective side. All human activities are carried on through vacaka or words. Vacaka consists of Matrka. Matrka means letters or lettered sound. It is through matrka, therefore, that all human activi- ties are carried on. So long as the mystery of the matrka is not understood, we are only involved in the 'fret and fever' of life. "We nod and hurry and pass by, and do not for once possess our soul." If a man wants to understand the mystery of life, if he wants to turn to the source of his being, he will have to understand the mystery of Matrka. Matrka not properly understood only confines us to the feverish activities of life, and thus becomes a source of bondage. If properly understood, she becomes our saviour. The realization of the mysteries of Matrka is most important for the aspirant who is in quest of the source of his being. The Saktopaya deals primarily with mantra. Mantra consists of words or letters, in other words, Matrka. It is, therefore, of utmost importance for the aspirant to understand Matrka and her host of saktis.

11.7. 117

This sutra, therefore, exhorts the aspirant to have sambodha - full realization, perfect enlightenment of Matrka Cakra, of the occult meaning of lettered sound which is the warp and woof of mantra. The Sutra tells us that all letters are only an expression of Paravak or Parasakti or Parahanta or Anuttara sakti - the Cosmic Creative Stress, the Spanda or pulsation of Supreme Creative Consciousness known as Siva, This Creative Power of Siva in its cosmic aspect is also known as Sakti Kundalini. There are five main Saktis of Siva, viz., Cit or ANUTTARA Sakti, Ananda, Iccha, Jnana and Kriya. The anuttara sakti expresses itself in the vowel 'a' (); the ananda sakti expresses itself in the vowel 'a' (uI). Iccha Sakti expresses itself in two ways, viz. 'i' and 'i' (t f) and , *, 7, and 7. the jnana Sakti expresses itself in V and 'u' (#, #) and with the permutation and combination of 'a', 'i', 'u' in various ways, the Kriya Sakti expresses itself in V,'ai','o','au' i(ए, हे, ओ, श). The dot (ब्रिन्दु) expresses the unification of all manifestation into one conscious- ness of Siva and the visarga (two dots one above the other) points to Siva's inner rest and the external expansion of His Sakti in the form of the universe. These vowels represent the inner life of Siva. Of all the vowels, a (s) the representative of anuttara sakti is the most important. As Jayaratha puts it in his commentary on Tantraloka (Ahnika III, p. 120) 'अकारः सर्ववर्णानामन्तर्यामितया स्थितः "A (#) resides in all the letters as their inner controller." The vowels u, $, 3, , give rise to the various consonants which symbolize the various tattvas from earth to Sadasiva. It is Siva, therefore, who dwells in the heart of all the letters and all the creatures and expresses all manifestation as identical with Himself. Niskala or Parama Siva is the transcendent Siva, above all manifestation: Siva is His first creative pulsation in whom arises I-Consciousness-(aham). This aham or I-consciousness known as vimarsa is like a mirror of rays of light which contains all the varnas or letters (vacakas) and vacya (objects) in a latent, incipient form just as the plasma of a peacock's egg contains the variegated plumage of the peacock in a latent form.

118 Siva Sutram

The 'a' (#) of aham symbolizes anuttara (the Highest Reality) and the ha of this 'aham' symbolizes Visarga Sakti. Thus 'aham' is the matrix of fifty letters from 'a' to 'h'. This 'aham' is the para matrka sakti which contains within itself iccha, jnana and kriya. From this arise icchatmaka pasyanti matrka, jnanatmaka madhyama matrka and kriyatmaka vaikhari matrka. This 'aham' contains the entire vacaka and vacya universe in a latent form. A knowledge of the Matrka cakra shows how all letters and all tattvas from earth upto Sadasiva have evolved simultaneously from aham. The collective whole of saktis (cakra) of Matrka pertains to iccha, jnana and kriya saktis of Siva which evolve the world of words and objects. The sambodha or clear realization of the significance of Matrka cakra leads the aspirant to realize that his real I is the blissful I-consciousness of Siva. This real I-consciousness is the secret of mantra. It liberates the aspirant from his pseudo I-consciousness, from his psycho-somatic self, and he now knows himself as identical both with Siva and His manifestation in the form of the universe.

INTRODUCTION TO THE 8th SUTRA

TEXT

ईदुशस्य अस्थ मातृकाचकतंबोधवत :-

TRANSLATION

Of such a person who has fully realized the significance of the collective whole of Matrka.

SUTRA - 8

शरीरं हषिः ॥८ ॥

Sariram havih शरीरं-body; हवि :- oblation. "(Of such a person) the body becomes an oblation (to be poured into the fire of the highest consciousness).

11.8. 119

COMMENTARY

सवर्यत्प्रमातृत्वेन अभिषिकतं स्थूलमूक्ष्मादिस्वरपं शरीरं तत् महायोगिन: परस्मिन् चिवग्नौ हूयमानं हृषिः; शरीरप्रमातृताप्रशमनेन सदेव चिन्मात्- साभिनिविष्टत्यात्। यदुक्तं श्रीविज्ञानभैरवे 'महाशून्यालये वह्नौ भूताक्षविषयाविकम् । हयते मनसा साफं स होम: स्त्ुव्च चेतना ।।' इति। श्रीतिमिरोद्घाटेड्पि 'यः प्रियो यः सुहुबन्धुर्यो बाता योऽतिवल्लभः । तदङ्गभक्षणाद्देवि हयत्पतेद्गगनाङ्गना ।।' इति। अत हि वेहप्रमातृताप्रशमनमेव पिण्डार्थः । श्रीम्गवद्गीतास्वपि 'सर्वाणोन्व्रियकर्माणि प्राणकर्माणि चापरे। आत्मसंयमयोगाग्नौ जुद्धति ज्ञानवीपिते ।।' इति। स्पन्दे तु। 'यदा क्षोमः प्रलीयेत तदा स्यात्परमं पदम्।' इत्यनेनंव संगृहोतम्। क्षोभो बेहाद्हंप्रत्ययरूपः, इति हि तद्वलौ भटटश्रीकल्लटः।।८॥

TRANSLATION

Of that great Yogi, all this gross, subtle and causal body which is affected with the idea of knower or I becomes an obla- tion to be offered to the highest consciousness-fire. Because of the annulment of the idea of the body being the Self, he is constantly steeped in the idea of pure consciousness only being his Self. As has been said in Vijnana-bhairava, "One should pour into the fire of the Highest Consciousness all the elements, senses, and the objects of sense together with mind (that creates all these divisions). This is real homa (obla- tion). The (Self-inquiring) consciousness is the ladle (with which this oblation is to be performed)." (Verse 149). In Timirodghata also it is said, "By the extinction of attachment in one who is dear, who is a friend, who is a relation, a donor, or who is greatly beloved, the Sakti of cidakasa rises higher." Here the main purport is the extinction of the sense of the body as the Self. In the Bhagavadgita also, it has been said,

120 Siva Sutram

"In the deep fire of yoga pertaining to self-control lighted with clear perception of reality do the yogis offer as oblation all the activities of the senses, and prana." (IV, 27). (Apara in this verse has been explained as agadha (deep) by Abhinavagupta). in the Spandakarika also the same idea has been expressed in the following verse: "When the disturbed condition of his mind in considering the Self as not-self and the not-Self as Self disappears, then will accrue to him the highest state (i.e. the realization of the Spanda principle". (1, 9) Here Ksobha means the idea of the body etc as the Self. This is how Bhatta Kallata has explained it in his commentary.

INTRODUCTION TO THE 9th SUTRA

TEXT

अस्य च-

TRANSLATION

And of such a yogi,

SUTRA - 9

ज्ञानमन्नम ॥ ६।।

Jnanam annam. 4-limited knowledge which is the cause of bondage; T- food to be devoured. "The limited, vitiated knowledge which is the cause of bondage is the food to be devoured."

COMMENTARY

TEXT

यत्पूर्व 'ज्ञानं बन्धः' (१-२) इत्युक्तं तत् अद्यमानत्वात्, प्रस्यमानत्वात योगिनामन्नम् । यत्संवारितं प्राक्

11.9. 121

'मृत्युं च कालं च कलाकलापं विकारजातं प्रतिपत्तिसात्म्यम् ।

तदा स सर्वं कवलीकरोति ।।' इति। अथ च यत्स्वरूपविमर्शात्मकं ज्ञानं तत् अस्य अन्नं, पूर्णपरितृप्तिकारितया स्वात्मविश्रान्तिहेतुः । तदुक्तं श्रीविज्ञानभैरवे 'अवकतमयुक्तिस्थे योत्पद्येत दिनाद्दिनम् । भरिताकारिता साव तुप्तिरत्यन्तपूर्णता ।' इति। युक्तिहिं तत्र द्वादशोत्तरशतभूमिकाज्ञान-रुपवर । एतच्च स्पन्दे 'प्रुद्धः सवंदा तिष्ठेत् · ... इत्यनया कारिकया संगृहीतम् ।।६।।

TRANSLATION

"Limited knowledge is the cause of bondage" which has been mentioned previously (under 1,2) becomes his food, because such limited knowledge is devoured by the Yogi. This is in full conformity with what has been adduced earlier as testimony in the following verse of Bhargasikha. "When he (the yogi) realizes his real Self, then he devours death, (death of the gross body), kala - the presiding Spirit of death, the multitude of activities, all changes for the worse, identification with the knowledge of objects, all thought-cons- tructs of non-difference, and difference." (The Sutra may be explained in another way) or his knowledge of the realization of Self is food inasmuch as by affording full satisfaction it becomes the means of rest in one's own Self. It has been said in Vijnanabliairava: "By adopting any one of the means for Self-realization, the sense of fulfilment that occurs from day to day is, in this matter, a satisfaction denoting highest perfection." (Verse 148). The word yukti or means indicates here the knowledge of hundred and twelve kinds of yoga. The same idea has been expressed in the following verse of Spandakarika:

122 Siva Sutram

"One should always remain awake .e. should not lose sight of the fact that everything is Siva) by observing the whole universe of objectivity with the knowledge (that everything is Siva). He should consider everything as non-different from Siva. Then he will not be afflicted with anything." (Ill, 12).

EXPOSITION

Ksemaraja interprets this sutra in two ways. In the first interpretation, he takes jnana in the sense of 'limited knowledge', and annam in the sense of 'being devoured' and says that all limited knowledge should be devoured by the yogi i.e. all limited knowledge should be reduced to sameness with the Self. In the second interpretation, he takes jnanam in the sense of svarupa-jnana (knowledge of Self), and annam in the sense of 'food that gives satisfaction' and interprets the sutra as saying that Self-knowledge is the food that gives highest satisfaction. Bhaskara in his Varttika interprets jnana as svarupa-jnana (knowledge of Self), and so his interpretation of this satra agrees with the second interpretation given above.

INTRODUCTION TO THE 10th SUTRA

TEXT

यदा तु एवं सततत्वहितो न भवत, तदा ज्ञानवतोऽि अस्य अवधानाव- लेपात्- TRANSLATION

When the yogi is not always on the alert, then even in the case of one who has acquired knowledge of the Self, there is, on the flagging of attention. SUTRA - 10.

TEXT

विद्यासंहारे तदुत्थस्वप्नदर्शनम् ॥।१०।।

Vidyasamhare taduttha-svapna-darsanam. विद्यासंहारे-on the submergence of Suddha vidya तदुत्यस्वप्नदर्शनम् - there is appearance of thought-construct arising from it.

11.10. 123

On the submergence of Suddha Vidya (pure overmental knowledge), (there is) appearance of all kinds of thought-cons- tructs arising from it, (i.e. from the submergence of Suddha Vidya). Bhaskara, in his Varttika, interprets this sutra differently. According to Ksemaraja, Vidya here means suddha vidya, but according to Bhaskara, vidya here means knowledge, common to the ordinary folk of the world. So Bhaskara interprets the sutra thus: "When the knowledge common to the ordinary folk of the world dissolves (on the realization of one's true Self) then the previously apprehended delusive knowledge of the objects of the world is remembered only like a dream."

COMMENTARY

TEXT

प्रोक्तजानस्फाररूपायाः शुद्धविद्याया: संहारे, निमज्जने, तबुत्थस्य कमा- स्कमन्यवकृतविद्यासंस्कारस्य स्वप्नस्य, भेदमयस्थ विकल्पप्रपञ्चरूपस्य दर्शनं स्फुटम् उन्मज्जनं भवति। तदुक्तं श्रीमालिनीविजये 'न स्रतवप्रसन्नेन शङ्करेणोपदिश्यते । कथञ्चिदुपदिष्टेडपि वासना नंव जायते ।।' इत्युपकम्य 'वासनामाव्रलामेऽपि योऽप्रमसतो न जायते । तमनित्येषु भोगेषु योजयन्ति विनायका: ।I' इति। तदेतत् 'अन्यथा तु स्वतन्त्रा स्यातसृष्टिस्तद्वर्मकत्वतः । सततं लौकिकस्येव जाग्रत्स्वप्नपदद्वये ।।' इत्यनेन स्पन्दे संगुहीतम्। अतश्व नित्यं शुद्धविद्याविमर्शनपरेगंव योगिना भाव्यम् इत्युपदिष्टं भवति। यथोक्तम् 'तस्मान्न तेषु संसकत्ति कुर्वीतोत्तमवाञ्छया ।' इति-श्रीपूर्वे । श्रीस्पन्देपि 'अतः सततमुद्युक्तः स्पन्दतस्वविविक्तये। जाग्रदेव निजं भावमचिरेणाधिगच्छति ।।' इति

124 Siva Sutram

TRANSLATION

On the samhara i.e. on the submergence of the previously mentioned Suddha Vidya which cannotes expansion of spiritual wisdom there is appearance of all kinds of pluralistic thought- constructs which arise from the gradual disappearance of the impressions of Suddha-Vidya. Darsanam means 'there occurs clear emergence (of such thought-constructs). It has been said in Malini-vijaya: "This is instructed by Sankara (in the form of a guru) when he is fully pleased. But even when somehow the instruction is imparted, the impression of such knowledge does not remain." Beginning with the above, Malinivijaya says further, "Even when one has obtained merely limited powers (vasanamatra labhe-pi) but is not mindful, tempters who put obstacles in the progress of yoga egg him on to transient pleasures." The same idea has been well set forth in Spandakarika in the following verse; "Otherwise (i.e. if he is not established in his real nature), Nature as is characteristic of her is quite free in presenting objects to him both in waking and dreaming states in the same way as she does in the case of ordinary worldly persons (i.e. like ordinary worldly people, he will be the plaything of the ordinary course of Nature)" (III, 3). Therefore it is taught that the yogi should always be intent on the awareness of Suddha Vidya. In Malini-vijaya, it has been said, "Therefore, one who desires to realize the higher Self should not be attached to objects of pleasure." In Spandakarika also, it has been said "Hence one who is always intent on having a clear vision of the spanda principle realizes very soon his real nature even in the waking state." (I, 21)

CONCLUSION OF THE SECOND SECTION

TEXT

एवं 'चित्तं मन्त्रः' (२-१) इत्यतः प्रभृति मन्त्रवीयं-मुद्राबीर्यानु- संधिप्रधानम्

11.10. 125

'उच्चाररहितं वस्तु चेतसंव विचिन्तयन् यं समावेशमाप्नोति शाक्त: सोऽत्राभिधीयते ।' इत्याम्नातं शाक्तोपायं विविच्य, अवधानावलिप्तं प्रति 'विद्यासंहारे तदुत्थ- स्वप्नदर्शनम्' (२-१०) इति सूवेण एतदनुष्रेंण आणवोपायप्रतिपादनस्य अवकाशो बत्तः । इति शिवम् ॥ १० ॥

TRANSLATION

Thus the second section beginning with the sutra: Cittam mantrah, and showing that in Saktopaya, the main emphasis is on the intensive awareness of the transforming power of mantra and mudra, gives a clear conception of saktopaya, accord- ing to the agama scriptures in the following verse of Malini- vijaya. "That communion (with Siva) which is obtained only by mental reflection on the reality which is beyond the process of enuncia- tion is designated in this tradition as Sakta." (II, 22). Further by the Sutra Vidyasamhare tadutthasvapnadarsanam directed towards the aspirant who is unable to maintain conti- nuous attention, this section provides in this connexion an occasion for expounding anavopaya (in the next section). May there be prosperity for all!

THIRD SECTION

INTRODUCTION TO THE 1st SUTRA

TEXT

इदानीमाणवोपायं प्रतिपिपादयिषः, अणोः तावत्स्वरूपं दर्शयति-

TRANSLATION

Now desirous of expounding anavopaya, the Sutrakara first, of all describes the nature of anu.

SUTRA - 1.

आत्मा चित्तम् ॥१॥

Atma Ciltam.

भात्मा-the individual Self. चित्तम् =mind "The individual Self is mind (constituted by buddhi, aham, and manas)."

COMMENTARY

TEXT

यवेतत् विषयवासनाच्छुरितत्वात् नित्यं, तदध्यवसायादिव्यापारबुद्धध- हङ कन्मनोरूपं चितं, तदेव अतति, चिवात्मकस्वस्वरूपाख्यात्या सत्त्वादिवृत्त्य- वलम्बनेन योनी: संचरति, इति आत्मा अणुरित्यर्थः । न तु चिदेकरूपस्य अस्य अतनमस्ति। अत एव 'वँतन्यमात्मा' (१-१) इति स्वभावभूततात्वि- कंतत्स्वरूपप्रतिपादनाशयेन पुर्वमात्मा लक्षितः। इदानीं तु एतबीयसंकोचाव- भासप्रधानाणवदशौचित्येन, इति न पूर्वापरवंषभ्यम् ॥।१ ।।

TRANSLATION

Citta or mind is that which coloured with the desire for sense- objects is always engaged in the activity of their ascertainment,

111.1. 127

appropriation to self and thought-construct. These activities are carried on respectively by buddhi, ahamkara and manas. It is these that constitute citta It is this citta which is the individual atma or anu. It is called atma, because the word atman is derived from the root at which means to move constantly'. Atati iti atmd - that which moves on constantly is atma. Owing to primal ignorance of its real nature which is pure foundational consciousness, it moves on to various forms of existence by clinging to sattva, rajas and tamas.' That is why it is known as atma or anu. Really speaking, there is no wandering of atma which is purely consciousness. Therefore in the first Sutra of the first section, viz., 'Caitanyam Atma' i.e. atma is consciousness', atma has been, at first, so defined with the intention of expounding its inherent, essential nature. Now, however, the definition is being given mainly from the standpoint of its appearance in limitation. This definition is suitable to its condition of limita- tion (anava dasa). Therefore, there is no inconsistency between the previous and the later definition.

NOTES

1. Sattva: is prakasa, visibility or manifestation. This is predominantly the attribute of buddhi; rajas is cancalya - un- steadiness. This is predominantly the attribute of manas; tamas is avarana covering, concealing. This is the attribute of ahamkara inasmuch as it conceals the nature of the real Self. Therefore the statement that atma dings to sattva, rajas and tamas signifies the fact that it uses buddhi, manas and ahamkara for its expression in the lower planes. 2. Anu: minute, atomic, a mere point, The universal cons- ciousness limits itself to a Point. Hence the individual self is known as anu.

EXPOSITION

Anavopaya or Anava Yoga is concerned with anu - a mere Point or the empirical self. The first sutra, therefore, defines the nature of anu.

128 Siva Sutram

Cit or universal consciousness during the course of manifesta- tion becomes reduced to Citta which consists of buddhi, manas, and ahamkara. The citta becomes conditioned by its desire for the pleasure of the objects of sense. The constituent of buddhi is primarily sattva. that of manas is rajas and that of aharhkara is tamas. It is this citta which is anu. This citta or anu is called atma in this context. Using buddhi, manas and aharhkara it moves about (atati) from one form of existence to another. Citta is anu or atrna i.e. the individual self in this context. Therefore, anavopaya is concerned with buddhi, manas and ahamkara. Bhaskara gives a different interpretation of this Sutra. According to him, citta and manas are synonymous, when manas is extroverted, then mentation is called samkalpa; when manas is introverted and it reflects on the Self, its reflection is known as mantra. When manas is turned inward, it can grasp the real nature of Self. This interpretation does not seem to be borne out by the wordings of the Sutra.

INTRODUCTION TO THE 2nd SUTRA

TEXT

अस्य चितस्वरूपस्य अण्वात्मन :-

TRANSLATION

Of this limited self whose nature is citta.

SUTRA - 2

ज्ञान बन्ध: ॥२॥ Jnanam bandhah. =knowledge which is the product of citta; Ta .-- source of bondage. "(Of this limited, empirical self) mind-born knowledge is a source of bondage." ARY COMMENTARY TEXT

जानं, तत्बन्धः । सत्पाशितत्वादेव हि अयं संसरति। तदुक्त धीतन्त्नसद्धावे

111.2. 129

'सत्वस्थो राजसस्थश्व तमस्यो गुनवेदकः। एवं पर्यटते वेही स्थानात्स्थानान्तरं वजन् ।'

इति। एतदेव

'तन्मावोदयरपेण मनो्हंबुद्धिव्तिना । पुर्यष्टकेन संरुद्धस्तदुत्थं प्रत्ययोन्ड्वम् ।। भुङकते परवशो भोगं तङ्गावात्संसरेत् ···. इत्यनेनानुदितम् ।

···· ' अतः । संसुतिप्रलयस्यास्य कारणं संप्रचक्ष्महे।।' इत्यतत्प्रतिविधानाय स्पन्दशास्त्रे ।। २ ।।

TRANSLATION

Modes of buddhi and ahamkara which are full of pleasure, pain, and stupefaction and appearance of difference pertinent to the above modes are what constitute knowledge (jnana) of the empirical self (anu). This (limited) knowledge is the source of bondage. Being bound by such knowledge, this empirical self (anu) leads a transmigratory existence. It has been said in Tantrasadbhava. "Confined to sattva, rajas, and tamas and knowing only what the senses can inform, the embodied one wanders about in exis- tence, moving from one station to another." The same idea has been repeated in the following verses of Spandakarika. "Being bound up by the Puryastaka that arises from tanmatras and by the modes of mind, the I-making principle and the deter- minative faculty, the empirical self experiences as a subservient creature pleasure and pain that result from the ideas which origi- nate from the puryastaka and so he becomes subject to transmi- gratory existence because of the existence of that puryastaka. I shall, therefore, clearly explain what brings about the dissolu- tion of the transmigratory existence of such an individual." (Il1, 17-18). The Spandasastra proposes the means for the annulment of this transmigratory existence.

130 Siva Sutram

NOTES

1. Puryastaka: Lit., the city of the group of eight i.e. the five tanmatras - five subtle forms of matter, viz., sabdatanmatra- sound-in-itself, sparsa tanmatra - touch-in-itself, rupa-tan-matra - form in-itself, rasa-tanmotra - taste-in-itself, gandha-tanmatra- Smell-in-itself, and three psychic factors, viz., buddhi, manas, and ahamkdra. It is a synonym for suksma-sarira or subtle body. 2. Pratyaya means idea, but it is used in a technical sense here, verse No. 14. of Nisyanda III in Spandakarika defines 'pratyayah' in the following words: स च तन्मात्रमोचर: Tanmatra-gocarah has been explained as शन्दादिविषयविषय: It has been further defined as श्रोव्रादिट्वारेण विषयदर्शने ज्ञानोत्पत्तिः । Gathering up the various ideas, pratyaya may be defined as sense-born and word-governed ideas which lead a man towards enjoying objects of the external world. The word pratyaya also means vikalpa - thought-construct, fancy. It is impossible to find one word in English which can do justice to such a rich connotation.

EXPOSITION

The second sulra says that the lower, limited knowledge of the embodied individual becomes the cause of his bondage. This lower, limited knowledge becomes the cause of the indi- vidual's bondage in many ways. Firstly, in practical life we have to do with particulars. There- fore, the empirical individual thinks that particulars are the sole truth of life. He is confined to differences and distinctions and is unable to grasp the Universal of which the particulars are only a limited expression. He misses the wood for the trees. He is unable to see 'the life that vibrates in every atom, the light that shines in every creature, the love that embraces all in oneness.' He is 'cabined, caged and confined' within his parti- cular self and its needs and desires. Because he is unable to flow with the current of life, he remains bound, chained to transient pleasures.

111.2. 131

Secondly, all the ideas of the individual are derived from sensori-motor perceptions, their images, and thought-constructs, imagination, and fancies of the mind and Sabda-rasi - the stock of words that he has gathered by experience and study. He becomes a play-thing of the Matrka-cakra. He is unable to believe that there can be any supersensuous reality. So he builds a prison for himself in which he takes the utmost delight to live. Thirdly he considers his mind-body complex, his psycho- physical organism to be his Self. He does not care to know that these are only instruments for the life of the Atma - his real Self on the material plane. So he indulges in gross physical pleasures. The desire for them becomes so strong that he becomes their victim. He does not enjoy them; they enjoy him. As Bhagavadgita puts it;

ये हि सस्पर्शंजा भोगा दुःखगोनय एव ते। आ्द्यन्तवन्तः कोन्तेय न तेषु रमते बुधः ॥ (v, २२)

"Pleasures born of contact are only sources of pain. O son of Kunti, they have a beginning and an end (i.e. they are transient). The wise man does not indulge in them." He does not realize that the residual traces (vasanis) of all his strong desires and cravings are deposited in his puryastaka, his subtle body and by the law of forces of desire they drag him down again in the next life to a body in which those desires and cravings can be satisfied. As Ksemaraja puts it in his commentary on the 1st verse of the 3rd Nisyanda in Spandakarika:

तस्यरुर्यष्टकस्य भावादेव पुनः पुनरद्बोधितविचित्र-वासनः संसरेत तस्तद्भोगोचितभोगायतनानि शरीराण्यर्जयित्वा गृह णाति।

"The various desires of such a person are awakened by the force of his subtle body, and he wanders from life to life by acquiring suitable bodies in which these desires can be suitably satisfied." So the lower, limited knowledge of the individuals becomes a source of bondage in many ways.

132 Siva Sutram

INTRODUCTION TO THE 3rd SUTRA

TEXT नन च 'ज्ञानं प्रकाशकं लोके आत्मा चँव प्रकाशकः । अनयोरपथग्भावाउज्ञाने ज्ञानी प्रकाशते ।।' इति-श्रीविज्ञानमंरवोक्तदृष्टया ज्ञानमपि प्रकाशमयमेव, इति कथमस्य बन्ध रूपत्वम्। सत्यमेतत्, यदि परमेश्वरप्रसादादेवं प्रत्यभिज्ञायेत, यदा तु तन्माया- शक्तितो नैवं विमर्शस्तवा-

TRANSLATION

A doubt may arise regarding jnana. In Vijndna-bhairava, it is said: "In the world, knowledge is light that reveals, and Atrna is the universal light that reveals. As both jnana (knowledge) and Atrna are light and there is no difference between them, it is the knower himself that is revealed in knowledge." In view of this statement of Vijnanabhairava, even limited knowledge is light itself, then how can limited knowledge be said to be the cause of bondage. This is true if through God's grace one could really realize its significance, but if through God's maya sakti there is no realization like this, then:

SUTRA - 3

कलादीनां तत्वानामविवेको माया।। ३ ॥

Kaladlnam tattvanam aviveko maya. कलादीनाम्=of kala etc; तत्वानाम् भवियक: non-discrimination I of constitutive principles;

The non-discrimination of the tattvas like kala etc. is maya.

COMMENTARY

TEXT

किश्चित्कर्त तादिरूपकलादिक्षित्यन्तानां तत्त्वानां कन् क-पुर्यष्टक-स्थूलवेहत्वेन अवस्थितानां योऽयमविवेक:, पृथवत्वाभिमतानामेव अपृथगात्मत्वेन प्रतिपत्तिः, सा माया तत्त्व्राख्यातिमय: प्रपत्वः। तदुकतं श्रीतन्व्रसद्ड्ावे

111.3. 133

'कलोह्वलितचंतन्यो विद्यादशितगोचरः । रागेण रज्जितात्मासौ बुद्ध्यादिकरणर्युतः ।। एवं मायात्मको बन्धः प्रोक्तस्तस्य दरात्मक: । तवाश्रयगुणो धर्मोऽधर्मश्चंव समासतः ।। तव्ासौ संस्थितः पाश्यः पाशितस्तंस्तु तिष्ठति।' इसि। स्पन्दे तु 'अप्रमुद्धधियस्त्येते स्वस्थितिस्थगनोद्यताः।' इत्यनेन एतत् भङ्गया उत्त्म् ॥३।

TRANSLATION

Maya is non-discrimination (qviveka) i.e. taking as identical those which are considered to be separate. 'Those' refers to the tattvas (constitutive principles) from kala which brings about limited doership or efficacy upto the earth, which are arranged in the form of Kancukas (coverings of Maya) and subtle and gross bodies. In other words, Maya is only an extension of the primal ignorance of Reality. The same thing has been said in Tantrasadbhava: -

"The consciousness of the empirical individual is reduced to limited efficacy by kala (limited doership), the objects of sense are exhibited to him in attractive light by vidya (limited knowledge), he is emotionally affected by raga (desire for parti- cular things); he is endowed with organs of sense-perception and organs of action. Thus arises bondage due to Maya. This bondage is terrible for him (daratmakah). In brief, the gunas (sattva, rajas and tamas) depend on it (maya) and also the righteous and evil activities depend on it. Imbued with them, he is subject to bondage, and remains bound by these." In Spandakanka also, the same idea has been expressed in another way in the following verse.

"These (the particular spandas), always intent on concealing the experient's real nature, push down people of unawakened (unenlightened) mind into the terrible ocean of worldly existence which is hard to cross." (I, 20)

134 Siva Sutram

EXPOSITION

The second sutra says that limited knowledge is the cause of bondage. The third sutra elaborates the idea contained in the second. Limited knowledge is due to Maya. The word Maya is used in three senses in this system - Maya sakti, Maya tattva and Maya granthi. Maya sakti is an aspect of Siva's Svatantrya (absolute freedom); it is His power of manifestation in different ways. Maya tattva is the constitutive principle which gives rise to limited objective experience. It is the material cause of Prakrti and insentiency. Maya-granthi is the knot of insentiency and sentiency into oneness brought about by Maya. Due to this, the constitutive elements of the psycho-physical organism are taken to be the Self; the kala, vidya, raga etc. the kancukas of Maya, the puryas- taka (the subtle body), and the physical body which are prthak - separate from the Self are considered to be aprthak i.e. identical with the Self. It is in the sense of Maya-granthi that the word Maya has been used in this Sutra. The knowledge (jnana) brought about by Maya granthi is the cause of bondage and mayagranthi means taking kala etc. which are not-self as Self.

INTRODUCTION TO THE 4th SUTRA

TEXT

अतर्च एतत्प्रशमाय-

TRANSLATION

Therefore in order to put an end to the bondage brought about by Maya -

SUTRA - 4

शरीरे संहारः कलानाम् ॥४ ॥

Sartre Samharah Kalanam.

कलानाम= of the various parts; सैहार - dissolution शरीरे in the body.

111.4. 135

Dissolution of the various parts of the tattvas in the body (gross, subtle, and causal) should be practised by bhavana.

COMMENTARY

TEXT

महाभूतास्मक, पुर्यष्टकरूपं, समनान्तं यत् स्थूलं, सूक्ष्मं, परं शरीरं, तत्र या: पयिव्यादिशिवान्ततत्वरूपा: कला भागा:, तासां संहारः, स्वकारणे लयभावनया दाहाविचिन्तनयुक्त्या वा ध्यातव्यः, इति शेष:। बदुक्तं श्रीविज्ञान-मैरवे 'भुवनाध्वादिर्पेण विन्तयेत्क्रमशोऽखिलम् । स्थूलसूक्ष्मपरस्थितया यावदन्ते मनोलयः ।।' इति। तथा 'कालाग्निना कालपदादुस्थितेन स्वकं पुरम्। प्लुष्टं विचिन्तयेदन्ते शान्तामास: प्रजायते ।' इति। एवमावि च सर्वागमेष्वस्ति। अत एव

यो भवेत्स समावेशः सम्यगाणव उच्छते ।' इति-श्रीपूर्वशास्त्रे ध्यानादि एव आणवत्वेन उत्तम्। एतच्त स्थूलत्वात् शाक्तोपायप्रकाशात्मनि स्पन्दशास्त्रे न संगुहीतम् । यतु अन्न पर्यवसानभङ्गया शाक्तादि अस्ति, तत् अस्माभि: अवापि स्पन्दप्रन्यात् संवादितं; संवादयिष्यते न किचिस् ।।४।।

TRANSLATION

By sarira (body) is meant the gross body consisting of the five gross elements, the subtle body (consisting of the five tanmatras, manas, buddhi and ahamkara) and the highest or the causal body consisting of prana and subtle manas upto samand.1 In this body (i.e. in the physical, subtle, and causal body) dissolution has to be contemplated upon (dhyatavyah) of all the constitutive parts from the earth upto Siva into the preceding causes by bhavana2 or by the device of burning etc. This should be taken as the remaining part of the satra. As has been said in Vijnanabhairava: "One should contemplate successively by means of Bhuvana adhva etc. from gross to subtle and subtle to para or causal till at last the mind is completely dissolved."3 (Verse 56)

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Also: "One should think of one's body being burnt by kalagni4 arising from the toe of the right foot. At last there is the realiza- tion of light which is santa, i.e. in which there is not the slightest trace of difference.5 (Verse 52) In this way, there is the description of dissolution in all the agamas. Therefore: "The full samdvesa which occurs by means of uccara6 karana1 dhyana8 varna', and sthana-kalpana10 is known as anava samavesa". (Malini-Vijaya II, 21). Thus dhyana (meditation) etc. has been described in Malini- vijaya as anava upaya. This upaya being gross has not been adopted in Spanda-sastra because it deals mainly with Saktopaya. Whatever of Saklopaya has been used here as a concluding means has been supported by me by quoting parallel ideas from Spanda-sastra and shall be supported further also.

NOTES

1. Samana: When the unmana sakti of Siva displays herself in the form of the universe from sunya upto the earth as thought, she is known as Samana. 2. Bhavana: directing one's thought in a particular way, imagining oneself to be in a particular mode 3. Dissolution of the mind is known as layibhavana - the technique of dissolution which is a kind of Sakta technique. 4. Kalagni Rudra is the deity full of tejas i.e. burning light. In the human body, his place is supposed to be the toe of the right foot. One has to meditate that Kalagni is arising from that place and burning the entire body. 5. This is daha-bhdvand which is again a kind of Sakta technique. 6. Uccara: holding the mind at rest on prana. 7. Karana: This is a technical practice of this yoga. The word Karana does not mean sense in this context. It has been used in an abstract sense. Krtih iti karanam-bhavarthe. Karanam here means doing, operation. It has been used here in the sense of 'Yogic or mystic operation or practice.' In anavopaya, this

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practice is used in a technical sense. It is the body which is made the object of the meditative practice. The aspirant ima- gines the body as the representative of the entire universe, then admires the glory of the divine in this universe, and finally con- siders it all as the divine Self within. The word 'body' in this context has to be taken in the sense of the physical gross body, the subtle and also the causal body. Mudra which means cer- tain postures of the body indicative of certain inward states is also used in karana-yoga. 8. Dhyana - meditation, what has to be meditated on is the foundational divine light of consciousness inherent in all the tattvas or constitutive principles. This dhyana is the same as defined by Patanjali, viz. pratyaikatanata dhydnam i.e. the continuous uninterrupted flow of the mental mode. 9. Varna - The word varna literally means letter or sound of a letter. Here it is the unification or assimilation of all the sounds which is known as nada. In the subtle prana inside the body, there is always an unstruck vibration (anahata nada) which is the seed of creativity and dissolution (Srsti-samhara bija). Concentration on the nada is another variety of anava yoga. This kind of yoga is also known as nadanusandhana in other systems of yoga.

Abhinavagupta says: एको नादात्मको वर्ण: सर्ववर्णाविभागवान। सोऽनस्तमिनरूपरवाद् अनाहत इहोदितः॥ "There is one varna in the form of nada which pervades all the varnas. It never ceases i.e. is eternal and is called anahata i.e. unstruck, natural, uncaused. The aim in varna prakalpana is to concentrate finally on this inner nada. 10. Sthana-Kalpana. The word sthana means station, i.e. place of concentration in this context, The stations of concen- tration are mainly three, viz; (1) the body (2) the prana-vayu (the breath) and (3) anything external i.e. outside the body. 1. The following are the stations or the places in the body on which concentration is to be made. (1) Trikona or mula- dhara (ii) navel (iii) the heart (iv) throat (v) the central place between the two eye-brows. This is what is called dharana in a limited sense in Patanjali's yoga.

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Desabandhas-cittasya dharana - fixing of the mind on a parti- cular spot is dharana. 2. Pranavayu - sthana-kalpana. This refers to concentration on prana i.e. on the expiration and inspiration of breath from the centre of the body up to a distance of twelve fingrs in the external space. The mind has to be concentrated on the starting point of the breath from the centre and the ending point at a distance of twelve fingers from the centre which is known as (the end of dvadasanta the distance of twelve fingers). The external distance is known as bahya dvadasanta, and the internal (the starting point) is known as antar dvadasanta. One has to concen- trate on the points where the expiring and inspiring breaths stop for a split second. 3. Anything external, i.e. image of a deity etc.

INTRODUCTION TO THE FIFTH SUTRA

TEXT

एवं ध्यानाख्यमाणवमुपायं प्रदर्श्य, तदेकयोगक्षेमान् प्राजायाम-धारणा- प्रत्याहार-समाधीन् प्रदर्शयति-

TRANSLATION

Thus after describing the dhyana aspect of anavopaya the formulation of the sutras now describes pranayama, dharana, pratydhara, and samadhi which serve as means for the acquisition and maintenance of dhyana (meditation).

SUTRA - 5

नाडीसंहार-मूतजय-भूतकंवल्य-भृतपृथवत्वानि । ५॥

Nadi-samhara-bhutajaya-bhutakaivalya-bhutaprthaktvani.

rer aaT7-dissolution of the prana flowing in the channel; भूतजय-conquest i.e. control of the elements भत कवल्य-'with- drawal of the mind from the elements; g-separation from the elements. "Dissolution of the flow of prana in the nerve channels into the susumna, control over the elements, withdrawal of the mind

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from the elements and separation from the elements (are to be brought about by the yogi by means of ' havana).

COMMENTARY

TEXT योगिना भावनीयानि इति शेषः। नाडीना प्राणापानाविवाहिनीनां सुषीगां संहार:, प्राणापानयुकत्या एकत्र उदानवह्नघात्मनि मध्यनाऊयां विलोनतापादनम्। यबुक्त श्रीमत्स्वच्छन्दे 'अपसव्येन रेच्येत सव्येनेव तु परयेत्। नाडीनां शोधनं होतन्मोक्षमार्गपथस्य च।।

सामान्या बहिरेते तु पुनश्चाभ्पन्तरे तयः ॥ आभ्यन्तरेण रेष्येत पूयताभ्यन्तरेण सु। निःस्पन्दं कुम्भकं कृत्वा कार्याश्चाभ्यन्तरास्त्य: ।।' इति। भूतानां पुथिष्पादीनां जयो धारणाभिवशीकारः । यथोंक्त तत्रैब 'वाय शे धारणाङगष्ठे आग्नेयी नाभिमध्यतः। माहेयी कष्देशे तु वारुणी घष्टिकाश्रिता।। आकाशधारणा मूिनि सर्वसिद्धिकरी स्मृता ।' इति। भूतेभ्यः कवल्यं, चिसस्य ततः प्रत्याहरणम्। यदुक्तं तनैब

प्राणायामश्चतुर्थस्तु सुप्रशान्त इति स्मृतः ॥' इति। हृवयान्नाभौ प्राणस्य, विषयेभ्यो मनसरच तव्ैव संचारणावित्यर्यः। भूतेष्यः पृथवस्तुं, तदनुपरक्तस्वच्छन्दनिवात्मता । यदुंक तत्रैद 'भित्त्वा कमेण सर्वाणि उन्मनान्तानि यानि घ। पूर्योक्तलक्षणैर्देवि त्यकत्वा स्वच्छन्दता बञेत् ।।' इति। 'भूतसंधानभूतपृथकत्वविश्वसंघट्टा:' (१-२०) इति यत् पूर्वमुक्तम्, तत शाम्भवोपायसमाविष्टस्य अयत्नतो भवति। इदं तु आणवोपायप्रयत्नसाध्यमिति विशेष: ।।५।। Should be brought about by the yogi by contemplation - this has been left to be supplied. Nadinam means the channels which carry prana, apana etc. Samharah' means bringing about their dissolution into the middle nadi which is of the form of udana fire2 by the device of pranapana i.e. by stopping their outer and inner flow in order to bring them together in the middle or susumna nadi. As has been said in Svacchanda.

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"One should breathe in through the left (nose) and breathe out through the right.3 This brings about cleansing of the nadis (channels) and of the middle nadi which is the path to liberation. By breathing out, by breathing in, and by restraining or stopping the breath, there are said to be three types of pranayama.4 They are all common and external. There are also three types of internal pranayama. By the internal one has to perform the recaka, by the internal one has to perform the puraka and by the internal one has to perform tremorless kumbhaka. Thus the three internal pranayamas should be performed." (VII, Verse 294-296) The conquest of the elements like earth, etc. means control over them by means of dharana' As has been said in the same book: "Concentration on air at the place of the toe of the left foot, on fire in the middle of the navel, on earth in the throat, on water in the uvula, on akasa (ether) on the top of the head brings about all supernormal powers" (VII 299-300) Bhuta-kaivalya means pratyahara or the withdrawal of the mind from the elements.6 As has been said in the same book: "The transition of prana from the heart to the navel, and checking it there, the withdrawal of the mind from sense-objects and its transition to the navel (by the device of pratyahara) this is the fourth pranayama" known as the calm or tranquil one" (suprasanta)" (VII, 297) The meaning of the verse is that there should be transition of prana from the heart to the navel, and withdrawal of the mind from objects and its transition also to the navel. Bhutaprthakatva means detachment of the mind from the elements and thus its assuming the nature of pure and free Self. As has been said there itself (i.e. Svacchanda Tantra itself) "O goddess having pierced through all the knots, such as the heart, the throat etc. right up to unmana by the aforesaid means, and abandoning them altogether, one can attain to the state of the highest freedom of spirit, i.e. Bhairava aspect" (VII, 327) Bhuta-sandhana-bhuta-prhaktva-visva-samghattah which has been mentioned before (in I, 20) happens effortlessly as it has been included in sambhavopaya. This coming under anavopaya has to be acquired with effort. This is the difference.

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1. Nadi-samhara or dissolution of the prana and apana into susumna is brought about by Pranayama. 2. Udana-fire - Uddna is also a kind of prana. It is called fire figuratively, because prana and apana are dissolved in it. 3. Usually apasavya means right and savya means left, but when apasavya is used as an indeclinable i.e. as apasavyam or apasavyena, it means 'to or on the left', and so also savyam or savyena means 'to or on the right'. This is how Ksemardja interprets it in his commentary on Svacchanda Tantra. सव्येन दक्षनासापथेन अपसव्येन वामेन। This interpretation is confirm- ed by Svami Laksamana Joo also 4. Pranayama means breath control. Puraka means inhaling the breath, recaka means exhaling it, and kwnbhaka means retaining it 5. The word dharana has been used here in the same sense in which it is used in Patanjali's yoga, viz., Desabandhascittasya dharana i.e. fixing of the mind on a particular spot is known as dharana. Bhuta-jaya or control over the elements is brought about by dharana. 6. Bhuta-kaivalya is brought about by pratyahara which means both withdrawal of the mind from its object and with- drawal of the senses from their objects. 7. This is how Ksemaraja has interpreted the verse आभ्यन्तरेण मध्यपथेन रेचनं द्वादशान्ते, पूरणं हृदि, निष्कम्पं कुम्भकमिति निरायासं प्रशान्तकम्भकमित्यर्थः । "By the internal means 'through the middle nadi' i.e. susumna, the recana (exhalation) has to be done up to dvadasanta (a dis- tance of 12 fingers) and the inhalation has to be done towards the heart i.e. the centre of the body. Niskampa means effortless or calm, free from agitation." This is a pratyahara pranayama. This is called the fourth pranayama in relation to the earlier one which has three aspects, viz., puraka, recaka, and kumbhaka. 8. Unmana-अनृत्तरपरमशिवः प्विचलप्रकाशात्मा यदा स्वेच्छया प्रसरति सा शक्तिः उन्मना शिवादभिन्नेव इत्युच्यते। When the supreme Siva who is of the nature of changeless light moves forth by His Will, such Sakti, inseparable from Him, is called Unmana, Literally the word means above the mind.

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It is a supramental power. How the various granthis have to be crossed through has been described under Pranavadhikdra in Svacchanda Tantra. Svacchanda Tantra saya that after unmana sakti has been acquired, one develops the power of entering another body. संक्रामेत्परदेहेषु क्षत्तृष्णाभ्या न बाध्यते। (VII, 329)

EXPOSITION

Pranayama, Dharana, Pratyahara and Samadhi come, accord- ing to this system, under anavopaya. This sutra says how by using these techniques of anavopaya certain, supernormal powers (siddhis) are obtained. By pranayama, there can be dissolution of prana and apana in Susumna. By dharana, the yogi can acquire control over the elements; by pratyahara, he can withdraw his mind from the elements. Cases have been known of yogis undergoing opera- tion of certain parts of the body without chloroform. They withdraw their consciousness from the particular part and hence do not feel any pain. By perfection in Samadhi, the yogi can detach himself completely from his body and enter another body if he so desires.

INTRODUCTION TO THE 6th SUTRA

TEXT

एवं देहशुद्धि-भूतशुद्धि-प्राणायाम-प्रत्याहा र-धारणा-ध्यान-समाविनिर्या तत- तस्वरूपा सिद्धिरभति सा मोहावरणात्, न तु तत्वजञानादित्याह-

TRANSLATION

Thus the various supernormal powers accrue to the yogi by means of purification of the body, purification of the elements, pranayama, pratyahara, dharana, dhyana and samadhi. All such powers are due to a veil drawn by ignorance, and not to the highest knowledge of reality. Therefoe, the next sutra says:

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SUTRA - 6

मोहावररात्सिद्धिः ॥६।।

Mohavaranat siddhih

मोहावरणात्-due to a veil of ignorance; सिद्धि: supernormal power. "Supernormal power is due to a veil drawn by ignornce."

COMMENTARY

TEXT

मोहयति इति मोहो, माया, तस्कृतादावरगात् प्रोर्तधारणाविक्रमसमासादिता तत्तत्तत्त्वभोगरूपा सिव्धिर्भवति। न तु परतश्वप्रकाशः । यतुत्त श्रीमल्लक्ष्मी- कोलार्जवे 'स्वयम्भूर्भगवान्देवो जन्मसंस्कारवजितः । निविकल्पं परं धाम अनादिनिधनं शिवम्।। प्रत्यक्षं सर्वजन्तूनां न च पश्यति मोहितः ।' इति। बिगलितमोहस्य तु 'भध्यमं प्राजमाभित्य प्राणापानपथान्तरम्। आलम्म्य ज्ञानशत्ति च तत्स्थ ववासनं लभेत्॥ प्राणादिस्थूलभावं तु त्यक्त्वा सूक्ष्ममथान्तरम् । सूक्ष्मातीतं तु परमं स्पन्वनं लभ्यते यतः ॥। प्राजायाम: स निर्दिष्टो यस्मान्न व्यवते पुनः। शब्दादिगुभवृत्तिर्या वेतसा हानुभूयते। त्यकस्वा तां परमं धाम प्रविशेतत्स्वयेतसा। प्रत्याहार इति प्रोक्तो भवपाशनिकृन्तनः ।। धोगुणान्समतिक्रम्य निर्ध्येयं परमं विभुम् । ध्यात्वा व्येयं स्वसंबेदं ध्यानं तर्च विद्ुर्युधाः।। धारणा परमात्मत्वं धार्यते येन सर्वदा। धारणा सा विनिर्विष्टा भवपाशनिवारिणी॥ स्वपरस्थेष भूतेषु जगत्यस्मिन्समानघीः । शियोऽहमद्वितीयोऽहं समाधि: स पर: स्मृतः ॥' इति श्रीमन्मृत्युजिद्द्ट्वारकनिरूपितनीत्या धारणादिभिरषि परतत्वसमावेशा एव भवति, न तु मितसिद्धिः ।६।।

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TRANSLATION That which deludes is moha; in other words it is Maya. There occurs supernormal power in the form of control and enjoyment of the various things brought about by dharana, etc - in succession which have been mentioned above owing to the veil drawn by maya. This power does not denote the manifestation of the highest reality. As has been said in Laksmi-Kaularnava: "The Lord, the divine who is self-existent, and without the residual effect of any previous life, being deluded (by His own Maya sakti) does not perceive Siva who is beyond all thought- constructs, who is the highest abode (of all), who is without beginning and without end and who is obvious to all beings (as their innermost Self) What follows applies to the person whose delusion has melted away: "One should resort to the middle prana (udana in susumna) in between the passages of prana and apana, and resorting to jnanasakti,2 and having established himself there (i.e. in jnana- sakti), he should take his asana (seat) there. Inasmuch as the highest pulsation (of consciousness) is obtain- ed beyond the subtle pranayama after abandoning the gross pranayama (consisting of puraka, recaka, kumbhaka), and also the subtle one that is carried on inside the susumna, therefore this is the pranayama prescribed as the best from which there is no fall of the aspirant any more.3 Leaving aside even subtle supernormal sound etc which are modes of sensation caused by the gunas of Prakrti and are ex- perienced by the mind, one should enter the highest state with full I-consciousness (without any thought-construct). This is said to be (real) pratyahara.4 This cuts away the noose of transmigratory existence. The highest Reality is all-pervasive and cannot be meditated on5 in any objective form. Transcending the attributes of the mind, one should meditate on the universal consciousness as the Light experienced within oneself as the pramata or knower. This is what the wise know as meditation. When the Highest Self is always held in consciousness by the aspirant, that is denned as the dharana which sets at naught the fetter of transmigratory existence.

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In this world, whether in oneself or in other creatures, if one maintains the idea of sameness i.e. if one experiences in every- thing the same secondless Siva as I, that is known as Samadhi."6 (VIII, 11-18) Therefore as defined by Mrtyujit (Netratantra), there can be samavesa in the highest Reality, also by Dharana, etc., in a higher sense, not merely the attian- ment of limited supernormal powers.

NOTES

1. The word 'Maya' has been used here in the sense of illusory or deceptive power. 2. The prana in the middle path (susumna) is udana. Udana- sakti, developed at its highest turns into jnana-sakti, or error- less prajna or knowledge. Ksemaraja in his commentary on this verse says. मध्यनाड्यां भवं चिदव्याप्तिमुन्मज्जनात् ज्ञानशक्तिमुन्मिषत् स्फुरत्तारूपां संविदमालम्ब्य i.e. when prana and apana are submerged in the middle channel i.e. susumna, then udana begins to function within it. With the submergence of the function of prana and the emergence of cit, the function of jnanasakti emerges which is the manifestation of higher consciousness, the yogi should then resort to this jnana-sakti. Therefore, the word jnana-sakti has been used here. 3. 'There is no fall' means that he no more loses the sense of being the Cit-pramdtd i.e. the central consciousness being the subject in him. 4. Pratyahara is prati+ahara. Prati means pratipa i.e. in a reverse direction, ahara = taking away. So pratyahara is taking away the senses or the mind in a reverse (inverted) direction. In the present context, it is taking the individual mind in a reverse direction. Ksemaraja rightly says in his commentary fera: प्रसृतस्य चित्तस्य तत्प्रतीप प्रापणात्मा प्रत्याहार i.e. Pratyahara is turning back the individual mind to the universal consciousness from which it has wandered away. 5. Unmeditable or nirdhyeyam (not an object of meditation) has been used for the highest Reality, because what any one meditates on is an object, but the highest Reality can never be reduced to the position of an object. It is the eternal subject, and it is present in every body as the metaphysical subject apart

146 Siva Sutram

from the psychological subject. Therefore, the next line adds ध्येय स्वसंवेद्यम् i.e. what one should meditate on can be experienced within oneself (as the ever-present Subject). 6. The verse says that real समाधि is समानधी: i.e. the idea of sameness in all, the idea that everything is Siva or I. It is impossible to bring out this significant play on the word efr: in the translation.

EXPOSITION

The fifth sutra says that pranayama, dharana, pratyahara and samadhi are all anavopaya, all kriya-yoga, disciplinary practices which the anu or the individual can adopt and by means of these disciplinary practices certain supernormal powers are obtained. The sixth sutra warns that the individual should not aim at the attainment of such limited, inferior powers. His aim should be genuine Self-realization which is ,Siva-realization It then points out that asana, pranayama, dharana, dhyana and samadhi which are the usual techniques of yoga can all be taken in a higher mystic sense and not simply in the usual sense of mechanical, disciplinary practices which they are at the level of anavopaya. The higher senses of these practices pertain to Saktopaya and the sutra hints that anavopaya should lead to Saktopaya. Bhaskara in his Varttika interprets this sutra differently. He says that moha etc. only veil the essential nature of Self, it is only by concentrating on the Highest that one acquires Supernormal powers like omniscience and omnipotence. In this interpreta- tion, there does not seem to be any connexion between moha- varanat and siddhih. Ksemaraja's interpretation appears to be better.

INTRODUCTION TO THE 7th SUTRA

TEXT

सदाह- TRANSLATION The sutrakara says this (i.e. what happens by conquering moha):

111.7. 147

SUTRA - 7

Mohajayad anantabhogat sahajavidyajayah.

मोह-delusive Maya; मोहजयात्-conquest of delusive Maya; ग्रनन्त- boundless, infinite; प्राभोग अरनन्ताभोगात whose extension is boundless i.e. which pervades to an expansion, extension

unlimited extent; सहजविद्या-natural inherent knowledge;हतविद्याजय: -= mastery of natural, inherent knowledge. By an all pervasive conquest of delusive Maya is there mastery of the natural, inherent knowledge of Reality."

COMMENTARY

TEXT

मोहस्य, अख्थात्यात्मकसमनान्तपाशात्मनो मायाया जयाद्, अभिभवात् । कीदृशात् ? अनन्तः, संस्कारप्रशमपर्यन्तः आभोगो विस्तारो यस्य तादृशात् 'वेदनानाविधर्मस्य ··... इत्यादिना निरूपितरूपायाः सहजविद्याया जयो लाभो भवति। आणवोपायस्यापि शाक्तोपायपर्यवसानादित्युक्तत्वात्। तथा च श्रीस्वच्छन्दे 'समनान्तं वरारोहे पाशजालमनन्तकम् ।' इत्युपऋरम्य 'पाशावलोकनं त्यक्त्वा स्वरूपालोकनं हि यत्। आत्मव्याप्तिर्भवत्येषा शिवष्याप्तिस्ततोऽ्यथा।। सार्वज्ञादिगुणा येजर्था व्यापकान्भावयेद्यदा। शिवव्याप्तिभंवत्येषा चँतन्ये हेतुरूपिणी ।' इति-ग्रन्थेन आत्मव्याप्त्यन्तस्य मोहस्य जयात् उन्मनाशिवव्याप्त्यारमन: सजह- विद्याया: प्राप्तिरुक्ता यदुक्तं सत्रैव आत्मतत्त्वं ततस्त्यवत्वा विद्यातत्त्वे नियोजयेत्। जन्मना सा तु विज्ञेया मनः संकल्प उच्यते। संकल्पात्कमतो ज्ञानमुन्मनं युगपत्स्थितम्। तस्मात्सा च परा विद्या यस्मावन्या न विद्यते।।

148 Siva Sutram

न्दतेविहया व युगपत् सार्वज्ञादि गुणान्परान्। वेवनानादिधर्मस्य परमात्मत्वबोधना।। व्जनापरमात्मत्वे तस्माद्विख्ेति चोच्यते। सवस्थो व्यञ्जयत्तेज: परं परमकारणम् ।।' इति॥७॥ TRANSLATION By conquest means by subjugation of moha (delusion) i.e. of Maya which is a bond extending up to samana, a bond of the nature of primal ignorance. By what kind of conquest? Of that kind of conquest which is boundless i.e. which extends up to the annulment of even the residual traces of ignorance. By such conquest is there mastery i.e. acquisition of inherent knowledge defined in the verse "Because she brings about the investigation of the beginningless characteristic of Siva etc." The mastery of sahaja Vidya or inherent knowledge has been spoken of in the context of anavopaya because even anavopaya must terminate in Saktopaya. So in Svacchanda Tantra, beginning with 'O fair one, there is an endless network of bonds stretching up to samana' and ending with the following verses, the acquisition of sahaja vidya has been spoken of - sahajavidya which is of the nature of unmana inhering in Siva and which comes about by the conquest of delusion that extends up to the final inherence in Self. "Abandoning identification of Self with bonds existing up to samana one views the essential nature of oneself as pure con- sciousness. This, however, only amounts to inherence in Self (atmavyapti).1 Inherence in Siva2 (Siva-vyapti) is different from this. When desired objects like omniscience etc. are contemplated upon within oneself as pervading everything, there is inherence in Siva. This becomes an effective means for the deve- lopment of caitanya or consciousness as Svatantrya (absolute freedom)" (IV, 434-435). As has been said in Svacchanda itself, "Therefore abandoning merely pure consciousness or merely inherence in Self (atma-vyapti) (as the aim), one should attach oneself to vidya tattva. This vidya tattva should be known as unmana. Manas is only a notion in the heart. Such

111.7. 149

a kind of knowledge is only gradual, proceeding step by step, by degrees while unmana is knowledge in one sweep and perennial. Because there is no other vidya (knowledge) like this, therefore is it the highest vidya3. By this knowledge one attains the highest qualities like omniscience, etc. simultaneously. It is called Vidya, because it brings about the investigation of the beginning- less characteristic of Siva, viz., Svatantrya-Sakti, because it brings about the knowledge of the Highest Self and because it dispels all that is not the Highest Self. Established in that (unmana), one can manifest the highest light (light of conscious- ness-cit-jyoti) the highestcause (i.e. Highest Siva the source of all manifestation) (IV, 393-397).

NOTES

1. Pervasion of inherence in Self or atma-vyapti (also called atma-tattva in this context) is a technical term. When atma (Self) is established in itself as pure consciousness, this state of being confined only to its being pure consciousness is termed atma-vyapti. This is considered to be an inferior state of realization in this system, because in this realization the Self is isolated from everything else and because the Self is considered to be only consciousness without Kriya-sakti (the power of acti- vity). When atma enters the state of Siva, then only is it considered to be the highest realization, because there is no sense of bheda or difference now inasmuch as those things from which the Self was isolated are also now known as Siva and because there is svatantrya sakti in Siva. 2. Pervasion or inherence in Siva or Siva-vyapti is another technical term. As Ksemaraja puts it अस्वय आत्मन उन्मनापदारोहेण चिदानन्दघनपरतत्त्वव्याप्तिरूपा शिवव्याप्ति: (Svacchanda Tantra IV, p. 246) When atma by rising to unmana enters the state of the highest consciousness-bliss of Siva, that state is known as Siva- Vyapti . 3. Ksemaraja in his commentary on this vidya in Svacchanda Tantra warns that this vidya tattva should not be confused with the vidya tattva which includes the experients from Vijnanakala, upto Mantramahesvara. This vidya tattva is different. It is unmana identified with Siva-consciousness.

150 Siva Sutram

EXPOSITION

The seventh sutra says that moha has to be conquered to such an extent that even its residual traces (samskara) are completely annulled. It is only then that one acquires Sahaja vidya - knowledge inherent in Reality. Sahaja vidya is only another name of unmana. There are many stages between anu (the limited empirical individual) and Siva. Upto Samana, there is the reign of manas or mind. By conquering moha upto samana, one may be able to acquire atma-vyapti, the stage of pure consciousness. But this is the aim of Sdmkhya and Veddnta. According to Saiva philosophy, one should not rest content with atma-vyapti. The aim of this system is not only atma-vyapti, but Siva-vyapti or Sivatva-yojand. This is possible only when the aspirant crosses the boundary of Samana. Samana is the highest expres- sion of mind, but upto samana, there is still the reign of mind, of samkalpa-vikalpa, of thought-construct and desire. The as- pirant has to mount to the stage of Sahaja vidya or unmana where mental consciousness ceases and pure divine consciousness begins. It is only at this stage that one can experience cidananda ghana massive consciousness bliss, and svatantrya sakti and thus Sivavyapti or Siva's inherent state of being. Such a high state of realization is not possible by anavopaya. It is possible only by Saktopaya. But anavopaya is only a stepp- ing stone to Saktopaya. It is not an end in itself. It has to end in Saktopaya.

INTRODUCTION TO THE 8th SUTRA

TEXT

एवमयमासादितसहजविद्य :-

TRANSLATION

Thus this one who has attained to Sahaja vidya.

SUTRA-8

Jagrat-dvitiya-karah.

111.8. 151

जाग्रत - awake, watchful; द्वितीय the second one i.e. the world; : an effulgence of light. "(He is) one who is always awake i.e. who is always at-one- ment with unmana and in whom the world appears as his efful- gence of light.

COMMENTATY

TEXT

लक्ध्वापि शुद्धविद्यां तर्दकथ्यव्याप्तौ जागरके:, पूर्णविमर्शात्मकस्वाहन्तापेक्षया यत् द्वितीयमिदन्तावमृश्यं वैद्यावभासात्मर्क जगत्, तत् करो रश्मिर्यस्य तथाविधो भर्वत। विश्वमस्य स्ववीधितिकल्पं स्फुरति इत्यर्थः । छथोंक श्रीविज्ञानभेरवे 'यत् यत्राक्षमार्गेण चैतन्यं व्यज्यते विभोः । सस्य तन्मातधमत्वाच्चिल्लया ्ध्धरितारमता ।।'

'शारतिश्व शक्तिमांश्चैय पदार्थद्वयमुख्यते। शक्तपोऽस्य जगत्कृत्स्नं शरिमांस्तु महेश्वरः #' इति ॥८ ॥

TRANSLATION

Having obtained the pure vidya (unmana), and having obtained perfect identification with it, he is ever awake1 (jagrat). In relation to his full consciousness of I, that which appears as the second i.e. that which is considered as this, viz., the world appear- ing as an object is his effulgence of light. Such is he. The sense is that the world appears like his own light.2 As has been said in 'Vijnanabhairava' "In whichever thing the consciousness of the universal Being is manifested through the senses, conscious- ness alone is the substratum of that appearance. Realizing this, one is dissolved in cit or consciousness (which is the substratum of the universe) and thus, experiences the entire fulness of being i.e. there is full aspect of bhairava in him". (Verse 117). In Sarvamangala also, it is said: "There are only two entities, Sakti (energy, power) and the possessor of that sakti. The possessor of the Sakti is the great Lord, and His sakti constitutes the whole world."

152 Siva Sutram

NOTES

1. Jagrat=One who is awake: This has been used here figu- ratively. It means that having attained the unmana state, he always lives in that condition. He has become a divinized man. 2. It is not only the I-consciousness which is divine. The world in his case is not a mere this - something separate from him, but a ray of his inward light. Dualism in his case has disappeared .- Bhaskara interprets this sutra differently. According to him, jagrat here means jnana-sakti - the power of knowledge. By kara he means 'hand'. jnana-Sakti is that which grasps the entire world as non-different from jhana.

INTRODUCTION TO THE 9th SUTRA

TEXT

ईदशशचायं सर्वदा स्वस्वरूपविमर्शाविष्टः-

TRANSLATION

Such a one is always immersed in the consciousness of his essential nature.

SUTRA - 9

नतंक श्रात्मा।। ६।।

Nartaka atma.

= dancer on the world-stage, actor, 4FH = self. "Such a one who has realized his essential spiritual nature is a Self that is only an actor (on the world stage)."

COMMENTARY

TEXT

नृत्यति, अन्तवगूहितस्वस्वरूपावष्टम्भमूलं तत्तज्जागरादिनानाभूमिका- प्रपञचं स्वपरिस्पन्दलीलयव स्वभित्तौ प्रकटर्यात इति नर्तक आत्मा। तदुक्तं श्रीनैश्वासदेवीमहेश्वरनर्तकास्ये सप्तमपटले देवीकृतस्तवे 'त्वमेकांशेनान्तरात्मा नर्तक: कोशरक्षिता ।।'

111.9. 153

इति। भट्टृश्रीनारायणेनापि 'विसृ ष्टाशेषसद्रीजगर्भ त्रैलोक्यनाटकम्। प्रस्ताव्य हर संहृतुं त्वत्तः कोऽन्यः कविः क्षमः ॥' इति । सर्वागमोपनिषदि श्रीप्रत्यभिज्ञायाम् 'संसारनाटयप्रवर्तयिता सुप्ते जगत जागरूक एक एव परमेश्वर: ।।' इति ॥ ६॥

TRANSLATION

Dances i.e. he exhibits in himself by his playful movements varied roles of his waking etc which are based on his essential nature that is concealed within. Hence his atma is (like) a dancer or actor. As has been said in the laudatory verse uttered by the goddess in the seventh section of Naisvasyatantra entitled 'Goddess and God as dancer': "In one aspect you are the inner Self, a dancer, (in another aspect) you are preserver of your essential nature as the Highest Self."2 Bhatta Srinarayana also says in his Stavacintamani: "O Siva, you have produced a three-world drama which has in its interior Maya as the source of all the existents. You have presented the introductory portion of the drama. Where is the creative artist other than yourself who can bring about its con- clusion"3 (Verse 59). In Isvara-pratyabhijna also which contains the secret of all agamas, it has been said, "When the whole world is asleep only the highest Lord, the producer of the world-drama is awake."

NOTES

1. The nartaka in the Sanskrit drama is both a dancer and actor. 2. In one aspect, viz, as the individual self with its inner subtle and causal body, you play different roles in the world in repeated births i.e. in one aspect, you are immanent in the world. In another aspect, you abide nlways in your essential nature as the Divine and are not identified with the psychological individual

154 Siva Sutram

who plays different roles in the world drama. You are both in the world drama and above it. 3. This verse is full of double entendre. It is not possible to bring out all its implications in the translation. Bija in the case of a drama is the source of the plot; bija in the case of the world- drama is Maya. In the drama, the source of the plot is the seed out of which all the events in the drama grow. In the world- drama, it is Maya that is the origin of all the events of the world. A drama has its prologue or introductory portion known as Prastava and its concluding portion known as samhara. The poec says "You have presented the prastava or prologue of the drama, who else excepting yourself can bring about its samhara i.e. who else can bring about the liberation of the characters that are involved in it. Again there is a play on the word kah which means both 'who' and 'prajapati', the creator of beings. The poet says "Where is the Prajapati other than yourself who can bring about the conclusion i.e. the dissolution of the plot of the drama?"

EXPOSITION

One who has attained to sahaja vidya and has risen to the iinmana level does not retire to a forest or a cave, but accepts his role in the cosmic drama and carries on the duties of life. Just as an actor in a drama plays the part of a certain character but is neither affected nor deluded by the assumption of a par- ticular role, so the Self on the world-stage is not affected by the events in which he participates in life. Inwardly, he is always detached.

INTRODUCTION TO THE 10th SUTRA

TEXT

एवंविधस्य अस्प जगश्नाटघनतकस्य भूमिकाग्रहृण-पदबन्धस्थानरभ्- माह-

TRANSLATION

The next sutra now speaks about the stage on which this actor in the world drama plants his feet and plays his part.

111.10. 155

SUTRA - 10

इन्तरास्मा॥१०॥

Rango'ntaratma.

#RTHT-the inner self i.e. the subtle and causal aspects which contain the inner life of the individual; : - the stage. The inner soul constitutes the stage (of the Self that is the actor).

COMMENTARY

TEXT

रज्यतेऽ्रस्मिन् जगश्राटधक्रीडाप्रदर्शनाशयेनात्मना इति रङ्ग:, तरद्भूमिका- ग्रहणस्थानम् ; अन्तरात्मा, संकोचावभाससतत्त्वः शून्यप्रधानः प्राणप्रधानो वा पुर्यष्टकरूपो वेहापेक्षया अन्तरो जीवः। तत् हि अयं कृतपदः स्वकरणपरि- स्पन्वकमण जगन्नाटयमामासर्या। उक्तं च श्रीस्वच्छन्वे

अन्तरात्मा स विशेय:

इति ॥ १०॥

TRANSLATION

The place where the Self takes delight with the intention of exhibiting the world drama is the rahga or the stage i.e. the place where the Self adopts the various roles. Antaratma is the inner soul of the subtle form (puryastaka rupa) that has a contracted manifestation with the main consti- tuent being either the void or prana. The word inner i.e. jiva is used relatively to the external body. Having planted his feet on that stage of the inner soul, this actor (Self) displays the world drama by means of the active movements of his inner sense1" (Karana). It has been said in Svacchanda Tantra also "Entering into the puryastaka and moving about in all forms of existence2, he (the self) is to be known as antaratma (the inner soul), bound by the residual traces of good and evil deeds" (XI, 85)

156 Siva Sutram

NOTES

1. Here again there is double entendre in the word karana. It means both sense and dance pose with particular position of the fingers. In the context of life, Karana means sense; in the context of dance, it means a pose. 2. The vasanas (impressions) of the karmas (good or evil deeds) are deposited in the puryastaka and they determine the course of future life. So the individual moves from one form of exis- tence to another.

INTRODUCTION TO THE 11th SUTRA

TEXT

इत्थमन्तरात्मरङ्ग नृत्यतोऽस्य-

TRANSLATION

In this way, of this one acting on the stage of the inner soul.

SUTRA - 11

Preksakani indriyani. प्रेक्षकाणि-spectators; इन्द्रि्या the senses. The senses (of the yogi) are the spectators (of his acting).

COMMENTARY

TEXT

योगिनश्चक्षुरादीनि इन्द्रिरयाणि हि संसारनाटयप्रकटनप्रमोदनिर्भरं स्व- स्वरूपम् अन्तर्मुखतया साक्षात्कुर्वन्ति, तत्प्रयोगप्रसढचा विगलितविभागां चमत्काररससंपूर्णतामापादयन्ति। यच्छ तिः 'कश्चिद्धीर: प्रत्यगात्मानमैक्षद् आवृत्तचक्षुरमृतत्वमश्नन् ।' (कठोपनिषदि अ० २। व० ४ । मं० १) । इति ॥ ११ ॥

111.11. 157

TRANSLATION

The senses like eyes etc of the yogi witness inwardly their inmost Self full of the delight in exhibiting the world drama. By the development of the performance of the drama, they provide to the yogi fulness of aesthetic rapture in which the sense of difference has disappeared. As the Upanisad says: "Some wise man, wishing to taste immortality with reverted eyes (i.e. introspectively) beholds the immanent Self" (Katha II, 4, 1).

EXPOSITION

The senses of the ordinary person are extroverted and drag down the person towards the pleasures of worldly objects. The senses of the accomplished yogi who has attained unmana do not lead him to worldly pleasures; they become introverted, and present to the yogi only the glory, the beauty and the delight of the cosmic actor. The senses of the yogi only reveal the inmost actor and no longer conceal Him as they do in the case of the ordinary folk.

INTRODUCTION TO THE 12th SUTRA

TEXT

अस्य च-

TRANSLATION

And of such a yogi.

SUTRA - 12

धोवशात्सत्वसिद्धिः ॥१२।।

Dhivasat Sattva-siddhih.

धोवशात्-through the higher, spiritual intelligence; सत्वसिद्धि: - realization of the inner Light of the Self. "Through the higher spiritual intelligence, there is the realiza- tion of the Light of the Self."

158 Siva Sutram

COMMENTARY

TEXT

धीः, तात्विकस्वरूपव्िमर्शनविशारदा [विशवा] ध्रिषणा तद्वशात् सत्वस्य स्फुरत्ताश्मनः सूक्ष्मस्य आन्तरपरिस्पन्दस्य सिद्धिरभिव्यक्तिर्भवति। नाटये व

TRANSLATION

Dhi means the intelligence proficient in the awareness of the essential nature. Through it, there is the realization of the sattva which means the subtle, inner throb of the Light of the Self. In drama also the acting of the inner mental condition is achieved through talent.

EXPOSITION

In the commentary on this sutra also, there is double entendre in Sattva and dhi. Sattva in this context does not refer to the constituent of Prakrti, but the throb of the perfect I-cons- ciousness and dhi does not mean mere intelligence but rtambhara prajha, inward awakening laden with truth. The Yogi realizes the Sattva (the light of the essential nature of Self) through dhi (the spiritual intuition), just as the actor can act out the sattva (mental state) only through dhi (talent).

INTRODUCTION TO THE 13th SUTRA

TEXT

एवं स्फुरत्तात्मकसत्त्वासादनादेव अस्थ योगिन :--

TRANSLATION

Thus through the realization of the subtle inner throb of the Light of the Self, in the case of the Yogi.

SUTRA - 13

सिद्धः स्वतन्त्रभावः॥। १३।।

Siddhah svatantrabhavah.

111.13. 159

faa: -is achieved; Tadawra: - the state of being Free; Freedom. Freedom is achieved

COMMENTARY

TEXT सिद्धः संपन्नः ; स्वतन्त्रभावः, सहजज्ञत्व-कतृ त्वात्मकम् अशेषविश्ववशोकारि स्वातन्त्यम्। । यदुक्तं श्रीश्रीनाथपार्दः 'श्रयेत्स्वातन्व्र्यशक्ति' स्वां सा श्रीकाली परा कला।' इति । श्रीस्वच्छन्देऽपि 'सर्वतत्त्यानि भूतानि मन्त्रवर्णाश्च ये स्मृताः । नित्यं तस्य वशास्ते वे शिवभावनया सदा ।।' इति ॥१३ ॥ TRANSLATION

Siddhak means 'is achieved'; svatantrabhavah means 'Free- dom which is of the form of inherent knowledge and activity and can bring the entire universe under its control'. As has been said by Sri Nathapada (Sri Avatarakanatha): "One should resort to one's Svatantrya Sakti (the power of Absolute Freedom). She (Svatantrya Sakti) is Kali, the para. kala.1 In svacchanda Tantra also, it has been said, "All the tattvas, all the living beings,2 all the mantras and letters that are known are always under the control of one who has realized himself as non-different from Siva." (VII, 245).

NOTES

1. Para is derived from the root of the 9th conjugation which means 'to nourish' and 'to fill'. Because Kali nourishes and fills the universe both internally a-nd externally, therefore, she is called para. She is called Kala because she projects the universe (the root 'kala' means 'to project' - kala ksepe), because she knows the universe in its different aspects, ('Kala' also means 'to know', kala Samkhyane), because she makes a reckoning of the world ('kala', means also 'to count, kala, ganane) because, she knows the universe as herself (paramrsati, kala sabde).

160 Siva Sutram

2. Bhutani - Living beings are of 14 kinds - eight kinds of devas or gods, 5 kinds of animals and 1 kind of man. (8+ 5+1 =14).

EXPOSITION

This Yogi acquires Svatantrya - full freedom of knowledge and action and acquires control over everything in the universe.

INTRODUCTION TO THE 14th SUTRA.

TEXT

एव स्वतन्त्रभावोऽस्य-

TRANSLATION

His state of being Free i.e. his freedom.

SUTRA - 14

यथा तत्र तथान्यत्र ॥ १४।

Yatha tatra tatha anyatra.

यथा -as; तत् there, in the body; तथा so; अन्यत् elsewhere. As he (the Yogi) can manifest Freedom in his own body, so can he elsewhere.

COMMENTARY

TEXT

यत्र देहे योगिनः स्वाभिव्यक्तिर्जाता तत यथा, तथा अन्यत्र सवंत्र सदावहितस्य सा भवति। यथोक्त श्रीस्वच्छन्दे 'स्वच्छन्दश्चव स्वच्छन्दः स्वच्छन्दो विचरेत्सदा।' इति। श्रीस्पन्वेऽपि 'लभते, तत्प्रवत्नेन परीक्ष्यं ततत्वमादरात्। यतः स्वतन्त्रता तस्य सर्वन्रेयमकृत्रिमा ।।' इति ॥ १४ ॥

TRANSLATION

As the Yogi can manifest himself in his own body, so this

111.15 161

power of manifestation of the ever vigilant Yogi can prevail elsewhere also. As is said in Svacchanda: "He (Yogi) rambles about free of will in the beginning, free of will in the middle, free of will towards the end."1 (VII, 260). In Spandakarika also, it is said, "That divine Spanda principle should be carefully and faithfully examined (by which this class of senses alongwith its inner group, though inconscient acts as conscious and acquires the power of going forth towards an object, maintaining it in per- ception and withdrawing). This freedom of the Spanda principle is natural and prevalent everywhere."2 (1, 6-7).

NOTES

1. He had freedom of will in the past, has into the present and future, i.e. constantly. 2. Through the power of Spanda, even senses which are believed to be unconscious can operate as conscious entities. So if one develops Svatantrya Sakti, one can acquire many powers including the power of entering another body.

INTRODUCTION TO THE 15th SUTRA

TEXT

न ववमप उदासीनेन अनेन भाव्यम् अपि तु-

TRANSLATION

He (the Yogi) should not (by acquiring the above powers) become indifferent but rather

SUTRA - 15

वोजावधानम् ॥ १५॥

Bijavadhanam

-seed, the source of the world, प्रवधानम् -attentiveness.

162 Siva Sutram

"He should give full attention to the active Light of cons- ciousness, the source of the world."

COMMENTARY

TEXT

कर्तव्यमिति शेषः। बीजं विश्वकारणं स्फुरत्तात्मा परा शक्ति:। यटुक्सं

'सां योनि: सर्वदेवरनां शक्तीनां चाप्यनेकधा। अग्नीषोमात्मिका योनिस्ततः सर्व प्रवर्तते ।।' इत्यादि। तन्न परशक्त्यात्मनि बीजे, अवधानं भूयो भूयश्चसनिवेशनं कार्यम । १५।।

TRANSLATION

Kartavyam - 'should be paid' which has been left out should be supplied (i.e. attention should be paid). Bijam means the source of the universe - the active Light of consciousness, the highest Sakti. As has been said in Mrtyujit (Netra Tantra) "She (the Para Sakti) is the source of all the gods, and of the various Saktis in many ways. This Source is of the nature of fire and moon. From it proceeds everything." (VII, 40V The Yogi should direct his attention again and again to para sakti which is the source of the universe.

NOTES

1. Para Sakti and para vak are the same. 2. Fire and moon - agni-somatmika. This symbolism applies to pramana-prameya, prakasa-vimarsa, jnana-kriya, etc.

INTRODUCTION TO THE 16th SUTRA

TEXT

एवं हि सति असौ योगी-

TRANSLATION

This being so, this Yogi

111.16 163

SUTRA - 16

प्रासनस्थ: सुखं हदे निमज्जति॥१६॥ Asanasthah sukham hrade nimajjati.

श्रासनस्थ ::- established in the highest power of Sakti; सुखं - - easily; a lit, in the lake, here - in the ocean of immortality: निमज्जाति - is steeped in, is plunged. "Established in the highest power of divine Sakti, he is, with ease, steeped in the ocean of immortality."

COMMENTARY

TEXT

आस्यते, नित्यमकात्म्येन स्थीयते अस्मिन् इति आसनं, परं शावतं बलम्; यस्तत्र तिष्ठति, परिहृतपरापरध्यानधारणादिसर्वक्रियाप्रयासो नित्यमन्तमंख- तया तदेव परामुशति यः, स सुखमनायासतया, हदे, विश्वप्रवाहप्रसरहेतौ स्व- ्ोच्छलत्तादियोगिनि परामृतसमुद्रे निमज्जति, वेहादिसंकोचसंस्कारब्रोडनेन तन्मयोभवति। यदुक्तं श्रीमृत्युजिद्धद्वारके एव 'नोध्बें ध्यानं प्रयुञ्जीत नाधस्तान्न च मध्यतः । नाग्रतः पृष्ठतः किञ्चिन्न पारश्वे नोभयोरपि॥ नान्त: शरीरसंस्थं तु न बाह्य भावयत्कवचित्। नइकाशे बन्धयेल्लक्ष्यं नाधो दृष्टि निवेशयेत्।। न चक्षुर्मोलनं किञ्चिन्न किंचिद्दुष्टिबन्धनम्। अवलम्बं निरालम्यं सालम्बं नैव भावयेत् ॥ नेन्व्रियाणि न भूतानि शब्दस्पर्शरसादयः । एवं त्यवत्या समाधिस्थ: केवलं तन्मयोभवेत्।। सावस्था परमा प्रोक्ता शिवस्य परमात्मनः । निराभास पवं तत्तु तत्प्राप्य विनिवर्तते ।' इति ॥ १६ ॥

TRANSLATION

That on which he (the yogi) sits with a sense of full identifica- tion (with the Divine) is asana or seat.1 The 'seat' in this con-

164 Siva Sutram

text is the power of the highest Sakti. 'He sits there' means 'leaving all kinds of higher and lower practices involving effort like meditation, concentration etc., he is always mindful of that Power in an introverted way'. Such a one is with ease (sukham) steeped (nimajjati) (i.e. is identified with the ocean of immortality) by drowning all im- pressions of the limitation of the body etc. in the most exquisite limpid ocean of immortality (hrade) which has the characteristic of springing up (ucchalatta yogini) and is the source of the expansion of the world-process. As has been said in Mrtyujit (Netra Tantra). "Neither meditate on something above2, nor on the middle., nor on something down below, neither in front, nor at the back, nor at both the sides, neither on something within the body, nor should one meditate on something outside. Neither one should fix one's gaze on the sky, nor on something down below. Neither one should close one's eyes nor should one keep the eyes open without blinking. Neither one should meditate on something as a support (avalambam) (like image, picture etc.) nor on a negation of support [niralambam) nor on a support over and over again (salambam)' nor on the senses, nor beings, nor on sense-perceptions like sound, touch, taste etc. Thus leaving aside every support, established in samadhi,4one should only abide identified with the Highest. That has been said to be the highest state of Siva, that verily is the seat of the Highest Atrna which is without any external appearance. If one attains this state, he does not return any more (i.e. he is freed of transmi- gratory existence)." (VIII, 41-45).

NOTES

1. Asana here is not physical seat, but mental. So asana- sthah means 'one who is mentally established in parasakti, one who is always mindful of her'. 2. High and lower (parapara dhyana) refers to Sakta and anava practices. 3. Avalambam is a support like an image, an idol, a portrait etc. Niralambam - negation of support. When the mind thinks of negation of support, the idea of support crops up within it. The difference between avalamba and salamba is that in avalamba,

111.17. 165

the mind lays hold of a support to start with and it continues, in salamba, the support slips and the mind has to seize it over and over again. 4. Samadhi in this context has been thus interpreted by Ksemaraja in his commentary - Udyota: "प िन्चिच्चिन्तकत्वेन स्वस्वरूपविमर्शनप्रवणस्तन्मयः" i.e. not thinking of any thing, only being mindful of one's essen- tial nature and thus being identified with it.

EXPOSITION

The 15th Sutra says that the Yogi should constantly maintain awareness of Para Sakti, the primal cause and source of the world process. The 16th Sutra says that if he is fully established in the awareness of para Sakti, then he need not go through any formal process of concentration or meditation anymore. By completely setting aside all notion of the body etc. being identified with the Self, he will be steeped in the bliss of immor- tality.

INTRODUCTION TO THE 17th SUTRA

TEXT

शाक्तवलासादनप्रकर्षाद् आत्मीकृतपरामृतह्वदात्मकशाम्भवपदो योगी-

TRANSLATION

There comes about the conquest of delusion by means of anava technique such as dissolution of the flow of prana (in the susunma) etc. Through that emerges the power of Sakti in the form of Suddha Vidya. When this power reaches a high degree of excellence, the Yogi acquires the Sambhava state of being immersed in the most exquisite ocean of immortality. Such a Yogi - SUTRA - 17

स्वमात्रानिर्मासमापादर्यत ।।१७।।

Svamdtrdnirmanam apadayati.

166 Siva Sutram

qtal-The measure of Consciousness i.e. that aspect of Consciousness which coagulates. Frafuj-production, creation, fabrication, formation. Mi4a-effects, brings about, produces. He can bring about forms in accordance with that measure or aspect of consciousness which is creative and in which he is established."

COMMENTARY

TEXT

स्वस्य चैतन्यस्य संबन्धिनी मात्रा चिद्रसाश्यानतात्मा श्रंशः, तद्रूपं यथेष्ट- वेद्यवेदकावभासात्मकं निर्माणमापादर्यत, निर्मितत्वेन दर्शयति। यदुक्तं श्रीस्वच्छन्दे 'तदेव भर्वतत स्थूलं स्थूलोपाधिवशात्प्रिये । स्थूलसूक्ष्मविभेदेन तदेकं संव्यवस्थितम् ।' इति : प्रत्यभिज्ञायामपि 'आत्मानमत एवायं जञेयीकुर्यात्पृथकुस्थिति । शेयं न तु इति। आगमेऽषि 'जलं हिम च यो वेद गुरुवक्त्ागमात्प्रिये। नास्त्येव तस्य कर्तव्यं तस्यापश्चिमजन्मता ।।' इति अनेनैव आशयेन उक्तम्। एतदेव इति वा यस्य संवित्ति: क्रीडात्वेनाखिलं जगत्। स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ।।' इति-अनेन स्पन्दे प्रतिपादितम् ॥ १७ ।।

TRANSLATION

Svamatra means the measure pertaining to his consciousness i.e. the aspect of the essence of consciousness that coagulates i.e. that creates. In accordance with that measure of the creativity of Cons- ciousness, he produces forms of objects or beings as desired by him i.e. he brings them to view by producing them. As has been said in Svacchanda -

111.17. 167

"That alone exists as gross, O dear one, owing to its desire to appear as gross. That alone gets settled differently as gross or subtle" (IV, 295). In Isvara-pratyabhijna also, it has been said - "Because of the power of creative thought (vimarsa sakti), He (the foundational Self) makes Himself as the object of know- ledge. The object has no separate existence of its own. If He were to depend upon an object2 (something outside Himself) for creation, His absolute freedom would be violated." (I, 5, 15). In the agama also, the following has been said with the same purport in view: "O dear one, one who knows from the mouth of his spiritual director that water and ice are (essentially) the same (is liberated). He has no further obligation to discharge. He will have no further birth." The same point of view has been expounded in the following verse of Spandakarika - "He who knows thus (viz., that there is nothing which is not Siva), regarding the whole world as the play (of the Divine), is ever united (with the universal consciousness), and is, without doubt, liberated even while alive." (II, 5).

NOTES

1. 'That' refers to prakasa or Caitanya - the Light of Cons- ciousness having absolute freedom. 2. Objects are determined by Consciousness, not vice versa. If consciousness were to be determined by the objects, the absolute freedom of the Lord cannot be maintained. There would be a break in His absoluteness of freedom so far as objects are concerned.

EXPOSITION

When the Yogi acquires the power of Suddha Vidya, he is established in Creative Consciousness, and in accordance with the measure of that Consciousness, he can create creatures and objects (vedaka and vedya). The doubt that an object is entirely different from the subject, then how can the Yogi create an object is unfounded, for the Supreme Consciousness itself appears as both subject and object.

168 Siva Sutram

When the power of Para Sakti is attained, there can be no difficulty in appearing either as Subject or object, for conscious- ness is both.

INTRODUCTION TO THE 18th SUTRA

TEXT

न चैवं स्वशक्तिनिमितभूतभावशरीरवतोऽस्य जन्मादिबन्धः कश्घिदि- स्याह- TRANSLATION

It cannot be said that there is the possibility of the bondage of birth etc. for the Yogi who has created a gross body consisting of the five elements and a mental body consisting of perceptions, emotions etc. In order to emphasize this point, the next sutra says: (He cannot undergo rebirth, because he does not create accord- ing to the Law of Karma, but purely out of Iccha Sakti. Rebirth is associated with Karma).

SUTRA - 18.

TEXT

विद्याडविनाशे जन्मविनाश:।। १८।।

Vidya-avinase janma-vinasah.

विद्या-Sahaja Vidya; अविनाशे-So lone as the vidya does not disappear; -nfamw :- there is disappearance (of the possibility) of another birth. "So long as Suddha vidya does not disappear, the possibility of another birth for him vanishes completely."

COMMENTARY

TEXT

प्रोक्ताया: सहजविद्याया अविनाशे सततोन्मरनतया स्फुरण, जन्मनः अज्ञान- सहकारिकर्महेतुकस्थ दुःखमयस्य वेहेन्द्रियाविसमुदायस्य, नाशो विध्वंस: संपन्न एव । यदुक्तं श्रीकण्ठयाम्

111. 18. 169

'सप्रपऊचं परित्यज्य हेयोपावेयलक्षणम् । तृणादिकं तथा पर्ण पाषाणं सचराचरम् ।। शिवाच्चवनिपर्यन्तं भावाभावोपबृहितम् । सर्व शिवमयं ध्यात्वा भूयो जन्म न प्राप्नुयात् ।' इति। श्रीस्वच्छन्दे 'स्वनिर्वार्ण परं शुद्धं गुरुपारम्परागतम् । तद्विदित्वा विमुच्येत गत्वा भूयो न जायते ।।' इति। श्रीमृत्युजित्यपि

'तत्त्वव्यविनिरमुक्तं शाश्वतं त्वचसं श्रुवम्। दिव्येन योगमार्गेण दृष्ट्वा भूयो न जायते ।।' इति ॥ १८ ॥

TRANSLATION

So long as the sahaja or suddha vidya does not disappear i.e. in the event of its constant appearance as an emergent reality, the cessation of (another) birth consisting of the multitude of the body, the senses etc. full of misery, and brought about by one's deeds (karma) together with the co-operation of ignorance (in the form of anava and mayiya mala) is fully accomplished. It has been said in Sri-Kanthi, "If leaving the world with its expanse of phenomena accept- able or rejectable, straw, leaf, stone, together with the mobile and immobile existents, right from Siva' down to earth ac- companied by positive and negative entities, one meditates over all as Siva, one will not have to undergo birth again." In Svacchanda also, it has been said, "One's liberation acquired through a tradition of spiritual teachers is excellent and pure. Having realized it, one becomes liberated while alive, and after passing away from the world is not born again." In Mrtyujit Tantra also, it is said, "If one realizes what is free of the three tattvas2 what is eternal, changeless.and permanent by means of divine Yoga,3 one is never born again." (VIII, 26-27).

170 Siva Sutram

NOTES

1. Taking Siva as an object is also ignorance. This mentality has also to be given up. Siva is the eternal Subject and should not be considered to be an object. 2. The three tattvas are nam, Sakti, and Siva. Nara tattva is bhedapradhana, predominantly associated with difference. It is objective. Sakti tattva is bhedabhedapradhdna. It posits abheda or identity in difference. It is cognitive. Siva tattva is abheda-pradhana, predominantly concerned with non-difference. These tattvas are only aspects of temporal manifestation; they do not belong to eternity. 3. The divine Yoga is avikalpa vimarsa i.e. awareness without thought-construct. Bhaskara adopts the reading vidya vinase instead of ,'vidya- avinase'. He interprets vidya as lower, impure vidya pertaining to objects, and says that with the disappearance of this vidya, there is no further birth.

INTRODUCTION TO THE 19th SUTRA

TEXT

TRANSLATION

When the Suddha vidya of this Yogi sinks down, then -

SUTRA - 19

कवर्गाविषु माहेश्वर्याद्या: पशुमातरः।१६॥

Kavargadisu mahesvaryadyah pasu-matarah.

माहेश्वर्याद्या :- Mahesvari and other deities कवर्गादिषु - in the 'ka' group and other groups of letters 4aht :-- who are the mothers of the limited, empirical beings. Mahesvari and others who have their field of operation in 'ka' group and other groups of letters and are the mothers of limited beings (become their governing deities).

111.19. 171

COMMENTARY

TEXT

अधिष्ठात्यो भवन्ति इति शेषः। 'या सा शक्िजंगद्धातुः कथिता समवायिती। इच्छात्वं तस्य सा वेवि सिसृक्षो: प्रतिपद्यते । सकापि सत्यनेकत्वं यथा गच्छति तच्छणु।। एवमेतविति ज्ञेर्थ नान्यथेति सुनिश्चितम् । ज्ञापयन्ती जगत्यत्न ज्ञानशक्तिनिगद्यते।। एवं-भूतमिदं वस्तु भवत्विति यदा पुनः । जाता तदैव तततद्वत्कुवत्यत्र क्रियोग्यते। एवं सैवा द्विरूपापि पुनर्भेदेरनन्तताम् । अर्थोपाधिवशास्प्राप्ता चिन्तामणिरियेश्वरी ।। तन्न तावत्समापन्नमातृभावा विभिद्यते। द्विधा च नवधा चैव पञचाशद्वा च मालिती।। वीजयोन्यात्मकाड्रेदाव् द्विधा बीजं स्वरा मताः । काविभिश्च स्मृता योनिर्नवधा वर्गभेवतः ।। बीजमत्र शिव: शक्तिर्योनिरित्यमिधीयते। वर्गाष्टकविभेवेन माहेश्वर्यादि चाष्टकम्। प्रतिवर्णविभेदेन शतार्धकरणोज्जवसा । द्वाणां वाचकत्वेन सत्संखयानां निवेशिता ।।' इति-श्रीमालिनीविजयनिरूपितनीत्या पारमेखवरी परावाक प्रसरन्ती, इच्छा- ज्ञान-क्रियारूपतां श्रित्वा, बीजयोनि-वर्ग-वर्ग्यादिरूपा शिव-शक्ति-माहेश्वर्षादि वाचक-आदि-क्षान्तरूपां मातृकात्मतां शरित्वा, सर्वप्रमातृष अविकल्पक-सवि- कल्पक-तत्तस्संवेदनवशासु, अन्तःपरामर्शात्मना स्थूलसूक्ष्मशव्वानुबेधनं विद- धाना, वर्ग-वर्ग्यादिदेव ताधिष्ठानाविद्वारेण स्मय-हर्ष-भय-राग-द्वेषाविप्रपञव प्रपञ्चयन्ती, असंकुचितस्वतन्त्रचिव्घनस्वस्वरूपमावृण्वाना संकुचितपरतन्त्र- देहाविमयत्वमापादयति। तदुक्तं श्रीतिमिरोद्घारटेपि 'करनधचितिमध्यस्था ब्रह्मपाशावलम्बिकाः । पीठेश्वर्यो महाघोरा मोहयन्त्यो मुहुर्मुहुः ॥' इति पूर्वभषि संवादितम् । 'ज्ञानाधिष्ठानं मातृका' (9-४-) इति सांमान्येन उत्तम्, इदं तु प्राप्ततत्त्वोऽपि प्रमाद्यन् माहेश्याविभि: पशुजनाधि षठातृभूताभिरपि शम्दानुवेधद्वारेण मोहाते इत्याशयेन इति विशेषः ॥१६॥

172 Siva Sutram

TRANSLATION

"Become their governing deities" is to be supplied - "That Sakti (in the form of I-consciousness) of the Creator of the world who is said to be constantly co-inhering in Him - becomes Iccha (will power) when He wants to create. Listen, how She, though one, becomes many. 'This object is like this, not otherwise' - announcing this positively, she is said to be jnana sakti (the power of knowledge) in this world. When Iccha Sakti appears in the form 'well, let this thing now become' and then making that thing like that (i.e. according to the deci- sion), she is said to be kriya-Sakti (the Power of execution). Thus being of two kinds, she undergoes innumerable changes according to the desired objects. This goddess becomes like Cintamani' (a thought-gem). Then when she assumes the aspect of mother2, she is divided in two ways, nine ways, and becomes a wearer of a garland of fifty letters. With the division of bija and yoni, she is of two kinds. The vowels are considered to be the bija (seed). With ka and other letters she is said to be yoni (consonants). According to the divi- sion of the groups of the consonants, she is of nine kinds. In this context bija (the vowel) is called Siva and yoni (the consonant) is called Sakti. According to the division of eight groups of letters, there is a group of eight deities', such as Mahesvari and others. According to letter by letter division, she shines with the rays of fifty (letters), Being the indicator of Rudras, she is established in the same number as Rudras (i.e. fifty) (Malini-Vijaya III, 5-13). Thus as ascertained in Malini-vijaya, the Divine Paravak expands, having recourse to the forms of iccha (will) jnana (knowledge) and kriya (action); assuming the forms of vowel and consonant, group and the letters pertaining to the groups, Siva, Sakti, Mahesi and other deities, she becomes matrka in the form of letters from 'a' to 'ksa'. In all the experients, she brings about, on the occasion of knowledge with thought-cons- tructs and knowledge without thought-constructs, the application of gross and subtle words by means of inner awareness. By means of the deities presiding over the groups and the letters denoted by those groups, she exhibits in various ways wonder,

111.19. 173

joy, fear, attraction, aversion etc., and by concealing the un- limited independent nature of consciousness, she brings about limited, dependent embodiment. It is said in Timirodghata also. "The Mahdghord Saktis who hover about the consciousness in Brahmarandhra' with a terrible noose of Brahma, and who are the deities of the pithas6, delude people constantly." This has been quoted previously also in support of a similar statement. Matrka has been spoken of in a general way in Sutra 4 under the first section. Here matrka has been mentioned with the intention of showing that even if a person has realized the truth, he is, if he happens to be heedless, deluded by Mahesi and other deities governing the limited individuals by means of the application of words that influence his mind. This is the difference between the two.

NOTES

1. Cintamani or thought-gem is a fabulous gem supposed to yield its possessor all desires. 2. Mother - She is called mata (mother) because she brings about the world consisting of words and objects (vacaka-vacya jagat). 3. Vide note No. 4 under the sutra 4 in the 1st Section. 4. Vide note No. 1 under the Sutra 4 in the 1st Section. 5. Brahmarandhra is the psychic centre above the head. 6. Ptthas - Vide note No. 2 under the sutra four in the 1st Section. EXPOSITION

Sutra 18 says that if the Sahaja Vidya that has appeared in the Yogi continues unabated, he is freed of rebirth. Sutra 19 says that the Yogi should not become heedless after he has acquired Sahaj Vidya. Until all the residual traces of his life are completely wiped out, there is always a possibility of fall from the high pedestal he has risen to. There are always attractions of the ordinary course of life couched in words. If he comes under their influence, he is bound to be ruined spiri- tually. There are certain dark forces in the world carrying out their designs through words which have a tremendous influence

174 Siva Sutram

on the minds of people. The Yogi should, therefore, be always on the alert and should not fall a victim to the solicitation of sense-pleasure.

INTRODUCTION TO THE 20th SUTRA

TEXT

यत एवम् अतः यभा न नश्यति, तथा सवदशास योगिना सावधानेन भवितिव्यम् इत्याह-

TRANSLATION

As this is so (i.e. as there is always likelihood of a fall), there- fore the Yogi should be careful under all circumstances that the Suddha Vidya that he has acquired by the aforesaid means should not be lost. Therefore, the next sutra says:

SUTRA - 20.

त्रिषु चतुर्थं तेलवदासेच्यम्॥ २०॥

Trisu caturtham tailavad asecyam.

aguy-the fourth one (the Atrnic state of consciousness) fay -in all the three states of consciousness viz., waking, dream- ing, and deep sleep; aaan-Like (uninterrupted flow of) oil; प्रासेच्यम् -should be poured into. The fourth state of Atmic consciousness should be poured like (uninterrupted flow of) oil in the three states (of waking, dreaming and deep sleep).

COMMENTARY

TEXT

विष आगरादिष् पदेषु, चतुर्थं शुद्धविद्याप्रकाशरूपं तुर्यानन्दरसात्मकं धाम, तैलवदिति, यधा तैलं क्रमेण अधिकनधिकं प्रसरव् आश्रय व्याप्नोति तथा आसे-

111.20. 175

व्यम । विष्वपि पदेष उन्मेषोपशान्त्यात्मकाद्यन्तकोटघोः परिस्फुरता तुर्यरसेन मध्यदशामपि अवष्टम्भयुवत्या व्याप्नुयात्, येन तन्मयीभावमाप्नुयात् । 'जाप्रत्स्वप्नसुषुप्तेषु तुर्याभोगसंभवः' (१-७) इत्यनेन उद्यम-शक्तिचकानु- संध्यवष्टम्भभाजः स्वरसप्रसरज्जागरादिपदेषु सत्तामात्रं तुर्यस्योक्तम्। 'व्रितय- भोक्ता बीरेशः' (१-११) इति शाम्भवोपायानुगुणहठपाकयुक्त्या जाग- रादिसंहारो वशितः । अनेन तु सूत्रेण आणवोचितावष्टम्भयुक्त्या बलकल्पं जागरादिवयं तुर्यरसासिक्तं कार्यम् इत्युक्तम; इति विशेषः ।।

TRANSLATION

Trisu means the three states of waking, etc. Caturtham means the fourth state of bliss which consists of the light of suddha vidya. Tailavat means 'as oil gradually spreading more and more pervades its receptacle, so should the fourth one be poured so that the lustrous elixir of the fourth state which appears at the initial and the final point may pervade the intervening state also by the device of firm grip so that the triad of the waking, dreaming and deep sleep state may acquire the condition of complete identification with it. In the seventh Sutra under the first Section, only the existence of the fourth state was stated whose elixir spreads in the waking condition etc. in the case of those in whom it occurs either as spontaneous emergence or by a firm grip of the awareness of the collective whole of Saktis. In sutra 11 under the 1st section, the dissolution of the waking and other states was shown by the device of hathapaka' in accordance with Sambhava technique. By means of the present sutra, it has been stated that by the technique of firm hold appropriate to anava yoga, the three states of waking etc. should become like the sheath of a sword which may be saturated with the elixir of turya.9 This is the difference between these sutras.

NOTES

1. Hathapaka means assimilation of an experience to the consciousness of the experient by a single obstinate, forcible grip.

176 Siva Sutram

2. Just as a sheath is different from the sword but can hold it completely within itself so the three states are different from the fourth, but can be completely saturated with its elixir.

EXPOSITION

This Sutra says that the fourth state which is the natural state of atmic consciousness should be maintained in all the three states of waking, dreaming and deep sleep. What usually happens in the case of the acquisition of the fourth state by anava means is that the awareness of the fourth state occurs only at the initial and final stages of waking, dreaming and deep sleep, but is missed in the intervening condition. The present satra exhorts the Yogi to be on the alert and not lose his hold on the 4th state so that it may permeate the three states in all the stages - initial, intervening and final.

INTRODUCTION TO THE 21st SUTRA

TEXT

अन्रोपायमाह-

TRANSLATION

In the matter of saturating the waking states, etc. with the fourth, the next sutra describes the means.

SUTRA - 21

मग्नः स्वचित न प्रविशेत ॥२१।

Magnah svacittena praviset.

मग्न: -plunged; स्वचित्त न-with the mind ofthe inner I without any thought-construct; sfana should enter. "One should enter it by being plunged into it with an, awareness of the inner I without a thought-construct". Bhaskara reads svacitte instead of svacittena and interprets svacitte as svatmani - in one's essential Self. According to him, the sutra means one should (mentally) plunge into one's essential self.'

111.21. 177

COMMENTARY

TEXT

'प्राणादिस्थूलभावं तु त्यक्त्वा सूक्ष्ममथान्तरम् । सूक्ष्मातीतं तु परमं स्पन्वनं लभ्यते यतः ॥' इत्युपकम्य .. +. प्रविशेत्तत्स्वचेतसा ।।' इति श्रीमृत्युजिद्दट्वारकनिरूपितनीत्या प्राणायाम-ध्यान-धारणादिस्थूलोपयान् परित्यज्य, स्वचितेन, अविकल्पकरूपेण अन्तर्मुखान्तरविमर्शचमत्कारात्मना संवेवनेन, प्रविशेत् समाविशेत्। कीदृक सन् ? मग्न:, शरीरप्राणादिप्रमातुतां तत्नैंव चिच्चमत्काररसे मज्जनेन प्रशमयन्। तदुक्तं श्रीस्वच्छन्दे 'व्यापारं मानसं त्यक्त्वा बोधरूपेण योजयेत्। तदा शिवत्वमभ्योत पशुर्मुक्तो भवार्णवात् ।' इति। श्रीविज्ञानभट्टारकेऽपि 'मानसं वेतना शक्तिरात्मा चेति चतुष्टयम्। यदा प्रिये परिक्षीणं तवा त्ड्रवं वपुः ।' इति। एतदेव ज्ञानगर्भे स्तोतरे 'विहाय सकलाः करिया जननि मानसी: सर्वतो

स्थितस्त्वदनुभावतः सपवि बेद्यते सा परा दशा नृभिरतन्द्रितासमसुखामृतस्यन्दिनी ।' इत्यनेन महागुरुभिनिबद्धम्॥। २१।

TRANSLATION

Mrtyujit says, beginning with "One should give up gross pranayama and even the inner subtle one and thus the highest pulsation of consciousness which is beyond even the subtle pranayama is obtained" and ending with 'enter the highest state with one's mind as a knower" (VIII, 12). In accordance with the process pointed out by Mrtyujit, one should, giving up gross means like Pranayama, meditation, concentration etc, enter it (i.e. get immersed in the fourth

178 Siva Sutram

consciousness) with one's mind i.e. with an awareness without thought-construct, and of the nature of an introverted inner joy of I-consciousness. In what way? By plunging into it i.e. by extinguishing the idea of the body, prana etc. as being the knower in the elixir of the joy of I-consciousness. It has been said in Svacchanda. "Giving up all mental activity, one should be united to Siva only with bodha (i.e. an awareness without any thoughtcon- struct). Then one acquires the status of Siva (i.e. is identified with Siva), and the limited empirical self is liberated from the ocean of transrnigratory form of existence." (IV, 437) In Vijnanabhairava also it has been said, "O dear one, when the manasa2 cetana3 sakti4 and atma5 - these four are dissolved, then one acquires the essential nature of Bhairava". (Verse, 138). The same idea has been emphasized in the following laudatory verse Cf Jnanagarbha: "When, O Mother, men renounce all mental activities and are poised in a pure state, being free from the bondage of the pursuit of sense activities,6 then by thy grace is that supreme state realized at once which rains down the nectar of unlimited and unparalleled happiness. This has been composed by the great teacher.7

NOTES

1. Bodharupena - 'in the form of only bodha, In his commen- tary on Svacchanda, Ksemaraia interprets it thus: "trfaoy संवित्स्पर्शनेनैव" i.e. only 'with a touch of awareness freed of all thought-construct'. Wherever here is vikalpa or thought-construct, there is mental activity. When there is no thought-construct, the mind is reduced to utter silence. It is with such a mind that one can be united to Siva. 2. Manasa - Manasa means the mind full of desire and thought- construct. 3. Cetand here means buddhi, the ascertaining intellect. 4. Sakti here means prana. 5. Atma here means the limited empirical self, conditioned by manas, buddhi and ahamkara.

111.22 179

6. Karana-Kriya means sense-activities. It may also mean the activities of karana - one of the forms of anavopaya. 7. The great teacher referred to is Pradyumnabhattapada, a pupil of Kallata.

EXPOSITION

The 20th sutra mentions an anava upaya of maintaining an awareness of the 4th or the central atmic consciousness by means of dharana, dhyana, etc. The 21st sutra suggests Saktopaya. By means of this, one takes a direct plunge into the 4th State by silencing the mind, by detaching oneself from the body, prana, etc. by the sheer aware- ness of the pure I-consciousness. The aspirant enters the secret chamber of the transcendental consciousness with a sponta- neous immediacy of feeling as the baby slips into its mother's arms.

INTRODUCTION TO THE 22nd SUTRA

TEXT

इत्थं घ परमपदपविष्टस्य अस्य वस्तुस्वाभाव्यात् यदा पुनः प्रसरणं भवति तदा-

TRANSLATION

Thus in the case of this Yogi who has entered the highest state, when there is a spreading out of the consciousness as is its nature, then,

SUTRA - 22

प्रासासमाचारे समदर्शनम् ॥ २२॥

Prana-samacare samadarsanam

T - of the prana (the vital breath); wHiR7-on the occasion of proper and slow spreading out; T4-awareness of all being the same.

180 Siva Sutram

When the prana of the Yogi properly and slowly spreads out (then) he has an awareness of all being the same i.e. he has unity-consciousness. In Bhaskara, there is a difference in the order of the sutras. The 23rd sutra of Ksemaraja is the 22nd sutra of Bhaskara, and the 22nd sutra of Ksemaraja is the 23rd sutra of Bhaskara. Bhaskara thus interprets this sutra. Prana here means the power of omniscience and omnipotence. This manifests itself as the highest nada which enters letters, words, and the empirical individuals and experiences identity with them. This is what is meant by samadarsana.

COMMENTARY

TEXT

परस्फुरत्तातमकशाक्तपरिमलसंस्कृतस्य प्राणस्य, सम्यक इति विकसित- समग्रग्रन्थ्यात्मकान्तरावष्टम्भबलात्, आ ईषत् बहिर्मन्दमन्वं चारे प्रसरणे, समं चिदानन्दघनात्मतया एकरूपं, दशनं संवेदनम्, अर्थात् सर्वदशासु भ्रस्य भवति इत्यर्थः । उक्तं च श्रीमदस्नन्दभैरवे "उत्सृज्य लौकिकाचारमद्वंतं मुक्तिवं श्रयेत्। स समं सर्वदेवानां तथा वर्णाश्रमादिके।। ब्रव्याणां समतादर्शो स मुक्तः सर्वबन्धनैः ।" इति। अत एव श्रीप्रत्यभिश्ञायाम् 'बुद्धिप्राणप्रसरेऽपि बाह्यदेशाद्युपादानानाहितसंकोचाना विश्वात्मस्वरूपलाभ एव ।' इत्युक्तम् ॥ २२ ।

TRANSLATION

Pranasya means 'of the prana' consecrated by the aroma of Sakti which is the radiance of the Highest. Sama in samacara means Samyak i.e. by the force of a firm hold on the inner nature whose all the complexes have become evolved i.e. have been brought fully under control. Acare means on the spread- ing out a little slowly externally. Samadarsanam means 'awareness of every thing uniformly as a mass of the bliss of Cit (the central

111.22. 181

divine consciousness)'. This is what he experiences in all conditions2. It has been said in Anandabhairava: "Giving up customary practices, one should resort to non- dualism which brings about liberation. Then his attitude towards all the gods becomes the same, and also towards all the castes and asramas. He looks upon all things as the same. He is free from all bonds." Therefore, it has been said in the commentary on Isvara- pratyabhijna: "In the case of those who are free from the limitations caused by the assumption of external space, time and form; even when buddhi and prana are active (i.e. in the normal course of life), they have the experience of the entire universe as the Self."3

NOTES

1. When the Yogi is fully plunged in the fourth state, his vital breaths - prana and apana i.e. exhaling and inhaling breaths are dissolved in the middle nadi i.e. the susumna. When he wakes up to the usual, normal consciousness, his prana and apana breaths resume their usual course of breathing out and breathing in. This is what is meant by pranasamacara. 2. The experience of the delight and unity consciousness of the 4th State does not vanish when the Yogi wakes up to normal consciousness. It persists even in the normal consciousness and the Yogi feels that he and everything else in the universe are the expression of the same universal consciousness. 3. They experience jagadananda - the bliss of the Divine made visible in the form of the world.

EXPOSITION

The 21st Sutra suggests that when an aspirant has advanced far enough in Yoga by anavopaya, he is led into saktopaya and enters the transcendental consciousness. The 22nd sutra says that when the aspirant is sufficiently steeped in the fourth state or transcendental consciousness, he rises to Sambhava state; the experience of the transcendental consciousness persists even in the normal course of life; he acquires cosmic conscious-

182 Siva Sutram

ness. To him the whole world is apparelled in celestial light - a visible symbol of the bliss of Divine Consciousness.

INTRODUCTION TO THE 23rd SUTRA

TEXT

यदा सु अन्तर्मुखतुयविध्यानावष्टम्भप्रकर्बलभ्यं तुर्यातीतपदम् एवमयं न समाविशति, अपि तु पूर्वापरकोटिसंवेद्यसुर्यसमत्कारमात्नं एव संतुष्यभ्नास्ते, तवा अस्य- TRANSLATION

When, however, he (the Yogi) does not enter the turyatita state which is attainable by the intensity of the awareness of the inner turya, but is rather content only with the delight of the fourth state experienced at the initial and final point of the waking, dreaming state etc. then his (i.e. in his case)

SUTRA - 23

मध्येऽवरप्रसबः ।२३॥

Madhye'vara-prasavah

मध्ये-in the intervening stage, अवर -- inferior; प्रसव ::- generation or arising (of states). 'In the intervening stage, there arise inferior states of mind.'

COMMENTARY

TEXT

पूर्वापरकोटघोस्तुयंरसमास्वादयतो, मध्ये मध्यदशायाम्, अवरः अश्नेष्ठः प्रसवो व्युत्यानात्मा कुत्सितः सर्गो जायते। न तु 'विद्यासंहारे तदुत्यस्वप्न- दर्शनम्' (२-१०) इत्युक्तसूवार्थनीत्या सदा व्यामुहयाति इत्यर्थः। उक्तं भीमालिनीविजये वासनामात्रलाभेपि योऽप्रमसो न जायते। तमनित्येषु भोगेष योजयन्ति विनायका: । तस्मान्न तेषु संसात्ि कुर्वीतोत्तमवाञ्छया।' इति प्रामपि संवादितम् ॥ २३ ।।

111.23. 183

TRANSLATION

In the case of the Yogi who has enjoyed the delight of the transcendental consciousness at the initial and final stages of waking, dream etc., inferior stages of mind characteristic of the normal course of life arise in the intervening stage. As is the case of the Yogi described in Sutra ten of the 2nd section, he is not permanently deluded: It has been said in Malinivijaya: "Even when one has obtained some impression of the trans- cendental state, if one is not on the alert, then the vinayakas induce him to transient pleasures. Therefore one who desires to obtain the highest state should not have any attachment for these (transient pleasures)." This I have quoted as an authority previously also.

INTRODUCTION TO THE 24th SUTRA

TEXT

TRANSLATION

Even when inferior states arise, if the Yogi sprinkles the inter- vening stage with the elixir of the tightly-gripped fourth state, then:

SUTRA - 24

मात्रास्वप्रत्ययसंधाने नष्टस्य पुनरुत्थानम् ॥ २४।

Matra-svapratyaya-sandhane nastasya punarutthanam.

मात्रा-objects; स्वप्रत्ययसंधाने-on the union of the real I-cons- ciousness; नष्टस्य-of the lost; पुनरुत्थानम्-rising again. "When the real I-consciousness is joined to the objects, the transcendental state of consciousness which had disappeared appears again".

184 SivaSutram

COMMENTARY

TEXT

माव्ासु पदार्थेषु स्वप्रत्ययसंधानम् । 'व्क्षुषा यच्च संधानं वाचा वा वश्च गोचरः । मनश्चिन्तयते यानि बुद्धिश्चैवाध्यवस्यति ।। अहडकृतानि यरन्येव यच्च बेद्यतया स्थितम् । यश्च नास्ति से तवं त्वन्वेष्टव्यः प्रयल्नतः ।।' इति-श्रीस्वच्छन्दनिरूपितनीत्या 'विश्वमिदम् अहम्, इति चिद्धनात्म- रूपतां सर्वत्र अनुसंदधतः, पूर्वोक्तावरप्रसवात् नष्टस्य, अपहारिततुर्यकघन- वमत्कारमयस्वभावस्य, पुनरुत्थानम् उत्मज्जनं तदक्यसंपत्संपूर्णत्वं योगिनो भवति इत्पर्य: । तदुक्तं श्रीस्वच्छन्दे 'प्रसह्य चञ्चलीत्येव थोगिनामपि यन्मनः ।' इत्युपकम्य 'घस्य ज्ञेयमयो भाव: स्थिर: पूर्णः समन्ततः । मनो न चलिते तस्य सर्वावस्थागतस्य तु। यत्र यद्र मनो याति शेयं ततैव चिन्तयेत्। चलित्वा यास्यते कुत्र सर्व शिवमयं यतः ।' इति। 'विषयेषु च सर्वेषु इन्व्रियार्थेष च स्थितः । पत्र तत्र निरूप्येत नाशिवं विद्यते ववचित् ।I' इति च ॥ २४ ॥

TRANSLATION

Matrasu means 'in objects'; joining of the real I-consciousness. "Whatever is perceived through the eye, whatever becomes an object of consciousness through word, whatever the mind thinks of (viz., pleaure, gain etc.), whatever the intellect ascer- tains, whatever is appropriated to the empirical 1-consciousness, whatever exists as an object of consciousness, even what does not exist (and is only a matter of imagination or fancy), the Light of Consciousness or Siva should be assiduously investigated in all these." (XII, 163-164). Thus in accordance with what has been pointed out in Svacchanda-tantra, in the case of the Yogi who over and over

111.25 185

again thinks of his compact consciousness in every case in the form "I am this universe", there is again reappearance or emer- gence of the delight of the fourth state of consciousness which had disappeared on account of the appearance of inferior states of mind mentioned before. In other words the Yogi experiences complete fulfilment in his identification with that fourth state of consciousness. It has been said in Svacchanda-tantra, beginn- ing with, "As the mind even of Yogis forcibly runs (after, objects of enjoyment)" and ending with, "Whose mind is chock-full of the highest reality (that being the sole object of knowledge), steady, fully contented (i.e., without any desire) in all cases, his mind does not deviate (from its fixed aim), even when he passes through all sorts of circums- tances. Wherever his mind moves, he should think of Siva (the object of his knowledge) there itself. As everything is Siva, where else shall his mind go to? In the apprehension of all objects, in all sense-enjoyments - in whichever condition the Yogi may happen to be placed, wher- ever he may investigate, there is no place where Siva does not exist." (IV, 311-314).

INTRODUCTION TO THE 25th SUTRA

TEXT

इस्थमासादितप्रकर्षो योगी-

TRANSLATION

Thus the yogi who has obtained pre-eminence in transcendental consciousness. SUTRA - 25

शिवतुल्यो जायते॥ २५॥

Siva-tulyo jayate शिवतुल्य ::- like Siva; जायते- becomes. (Such a Yogi) becomes like Siva.

186 Siva Sutram

COMMENTARY

TEXT

तुयपरिशोलनप्रकर्षात् प्राप्ततुर्यातीतपदः परिपूर्णस्वच्छस्वच्छन्दचिदानन्द- धनेन शिवेन भगवता तुल्यो, बेहकलाया अविगलनात् तत्समो जायते। तद्विगलने साक्षाच्छिव एव असौ इत्यर्थः । तथा व श्रीकालिकाक्रमें 'तस्मान्नित्यमसंदिग्धं सुद्ध्वा योगं गुरोर्मुखात् अविकल्पेन भावेन भावयेत्तन्मयत्वतः ।। यावत्तत्समतां याति भगवान्भरवोऽब्रवीत्।' इति ॥ २५ ॥

TRANSLATION

With the intensive practice of remaining in the turya state, he obtains the turyatita state and thus becomes like God Siva who is perfectly pure, absolutely free, and a mass of conscious- ness and bliss. So long as the body-aspect does not vanish, he is like Siva. When the body perishes, he is veritable Siva. In Kalika-krama, it has been said similarly: "Therefore, having understood always and without doubt from the mouth of the spiritual director the means of union with Siva, one should contemplate over Him without any thought-construct, with unshakable zeal and with a sense of identification with Him till one becomes identified with Him.2 This is what Lord Bhairava has said.

NOTES

1. So long as he is a jiva, so long as there is the flow of prana and apana in him. 2. The identification with Siva is, to start with, only mental. Finally, it is actual.

INTRODUCTION TO THE 26th SUTRA

TEXT

एवमपि च 'येनेदं तद्धि भोगतः' इत्याद्युक्तरीत्या उपनतभोगातिवाहन- भात्रप्रयोजनात् वेहस्थितिः अस्य न अतिक्मणीया इत्याह-

111.25 187

TRANSLATION

Even thus (i.e. even when he is like Siva), in accordance with the principle laid down in the scriptures viz., 'since there is this body, it should be ended only with full use of the objects of experience determined for the particular life', the purpose of the continuance of the body is to carry on with the objects of ex- perience falling to one's share. Therefore, its continuance should not be neglected. This is what the next sutra says.

SUTRA - 26

शरीरवृत्तिव्रं तम् ॥२६॥

Sariravrttir Vratam

शरीरवृत्ति :- remaining in the body, retaining the body; बतम् - observance of pious act Remaining in the body is all his observance of a pious act (vratam). COMMENTARY

TEXT

प्रोक्तदृशा शिवतुल्यस्य योगिन: शिवाहंभावेन वर्तमानस्य, शरीरे वुति- वर्तनं यतू, तदेव व्रतम्; स्वस्वरूपविमर्शात्मकनित्योदितपरपूजातत्परस्य नियमेन अनुष्ठेयम् अस्य। तथा च श्रीस्वच्छन्दे 'सुप्रदीप्ते यथा वह्लौ शिखा दश्येत चाम्बरे। देहप्राणस्थितोऽप्यात्मा तद्वल्लीयेत तत्पदे ।।' इत्युक्त्या देहप्राणाद्वस्थितस्यंव शिवसमाविष्टत्वमुर्तुम्। न पुनस्तस्य वेह- स्थितिव्यतिरिक्तं व्रतमुपयुक्तम्। यदुक्तं श्रीत्रिकसारे 'देहोत्थिताभिर्मुद्राभियः सदा मुद्रितो बुधः । स तु मुद्राधरः प्रोक्तः शेषा वै अस्थिधारकाः ॥' इति। श्रीकुलपञचाशिकायामपि 'अव्यक्तलिद्गिनं वृष्टवा संभाषन्ते मरोचयः । लिङ्गिनं नोपसर्पन्ति अतिगुप्ततरा यतः ।।' इति॥ २६॥

188 Siva Sutram

TRANSLATION

As described before 'of the Yogi who is like Siva i.e. who exists with the consciousness that I am Siva', remaining in the body is his observance of a pious act. In other words, the regular observance of a pious act in the case of this Yogi consists in his being engaged in the worship of the ever-present Supreme in the form of the awareness of one's essential nature. It has been said in Svacchanda-tantra. "As in a well-kindled fire, the flame is seen in the sky: so like that the Self (atma) though existing in the body and prana is merged in the state of Siva." (IV, 398). In accordance with this, it has been declared that though the Yogi is still existing in the body, prana etc. his self is immersed in the state of Siva. No other observance of a pious act apart from the main- tenance of the body is appropriate for him. As has been said in Trikasara: "The wise man is always marked with higher modes of yogic poses that arise from the body (i.e., while the body is retained). He alone is the (real) holder of yogic poses; the rest who only maintain certain gross poses of hands and the body are only holders of bones." In Kulapancasika also, it has been said - "The (higher) powers2 (lit., rays of light) converse only with those who do not put on any perceptible (religious) mark. They do not come near those who put on visible marks of piety, for they are very occult beings."

NOTES

1. In this verse, deha or body has been compared to wood, mantra has been compared to arani - a piece of wood used for kindling fire by friction; prana has been compared to fire. sikha or flame has been compared to atma (Self); ambara or sky has been compared to Siva. When prana is kindled by means of mantra used as arani, fire in the form of udana arises in susumna, and then just as flame arises out of kindled fire and gets dissolved in the sky, so also

111.27. 189

atma (Self) like a flame having burnt down the fuel of the body, gets absorbed in Siva. 2. When there is realization of Reality, Sakti-cakra (host of powers) according to Saivagama, appears to the Yogi. The verse says that these powers never appear to one who believes only in outward marks of piety but is spiritually bankrupt. They appear only to one who has inward realization and does not believe in a show of piety by putting on an outward mark.

INTRODUCTION TO THE 27th SUTRA

TEXT

एवं-विधस्य अस्य- Translation Of this sort of Yogi.

SUTRA - 27

कथा जप: ॥२७॥

Katha japah.

T-conversation TT: muttering prayer or sacred formula. ('His) conversation constitues muttering of prayer. COMMENTARY

TEXT

'अहमेव परो हंसः शिवः परमकारणम् ।' इति-श्रीस्वच्छन्दनिरूपितनीत्या नित्यमेव पराहंभावनामयत्वात्। 'तस्य देवातिदेवस्य परबोधस्वरूपिणः । विमर्श: परमा शक्ति: सर्वज्ञा ज्ञानशालिनी ।' महामन्त्रात्म काकृतकाहंयिमर्शारढस्य यद्यदालापादि तत्तवस्य स्वात्मदेवताविमर्शानवरतावर्तनात्मा जपो जायते। दुक्तं श्रीविज्ञानभेरवे 'भूयो भूयः परे भावे भावना भाव्यते हि या। जपः सोत् स्वयं नादो मन्वात्मा जप्य ईदुशः ।'

190 Siva Sutram

इति। तथा 'सकारेण बहिर्याति हकारेण विशेत्पुनः । हंस-हंसेत्यमुं भन्त्रं जीवो जपति नित्यशः ॥। षद्शतानि दिवारात्नौ सहल्राण्येकविशतिः । जपो देव्या विनिदिष्टः सुलभो दुर्लभो जडः ।।' इति ॥ २७ ॥

TRANSLATION

As he is always full of the Supreme I-consciousness, as indi- cated in the following verse of Svacchanda-tantra, "I am the highest atma; I am Siva, the highest cause", even an ordinary conversation of his amounts to the muttering of a prayer. As expounded in the following verse of Kalikakrama: "Of that God who is greater than all the gods and who is supreme consciousness itself, the highest Sakti is I-consciousness which is omniscient, full of wisdom." I-consciousness is the highest Sakti of this Yogi. Whatever conversation etc. there may be of the Yogi who has attained to the natural I-conscious- ness which is of the nature of the highest mantra, all that amounts to japa (utterance of a prayer) whose essential characteristic is ceaseless repetition of the awareness of the deity which is one's own Self.1 As has been said in Vijnanabhairava: "That contemplation which is made over and over again on the highest state (i.e. on the Supreme I-consciousness) is in this subtle teaching a japa. Such an inner automatic Sound (of I) which is of the nature of a mantra should be pondered over again and again. This is the kind of subtle japa that the yogi should perform." (Verse 145). Again it has been said: "The breath is exhaled with the sound sa and inhaled again with the sound ha. Therefore, the empirical individual always repeats the mantra Hamsah.2 Throughout the day and night, he repeats this mantra 21,600 times.3 Such a. japa of the goddess (Gayatrl) has been prescribed which is quite easy for the wise, but difficult for the ignorant."

111.27 191

NOTES

1. Awareness of I which is being sounded inwardly automa- tically without anybody's utterance is the occult japa. Since the Yogi never loses his hold on this I-consciousness even while he is chatting with others, therefore even ordinary conversation is a japa on his part. The word japa is here taken as an anacrostic word - 'ja' standing for jani meaning birth, creation, and pa standing for palana meaning protection. Japa, therefore, means that which protects created beings. 2. The mantra hamsah is repeated automatically by the jiva in every round of expiration - inspiration. It is known as hamsa mantra. This is also known as ajapajapa i.e. automatic japa. The ha of this mantra represents Sakti and sah represents Siva. Am in hamsah represents the jiva. The apana or incoming breath represents Sakti and prana, the outgoing breath represents Siva. This is known as trika-mantra also as it includes in itself the three realities of Siva, Sakti and nara (jiva). The aspirant has to concentrate on am which is the junction point of ha and sah. 3. One round of inspiration-expiration takes 4 seconds. So there is automatic japa of hamsah (I am He) 15 times in a minute. In one hour, there would be (15x60) 900 repetitions of this japa. In a full day and night, there would be (900x24) 21,600 repetitions of this japa.

INTRODUCTION TO THE 28th SUTRA

TEXT

ईदूग्जपव्रतवतोऽस्य चर्यामाह-

TRANSLATION

The next sutra describes the daily life and conduct of the Yogi who practices this kind of japa and vrata.

SUTRA - 28

दानमात्मज्ञानम् । २८।I

Danam atmajnanam.

192 Siva Sutram

दानम्-charity; gift; प्रारमज्ञानम-knowledge of Self. 'Knowledge of Self is the gift that he disseminates (all round)'

COMMENTARY

TEXT

प्रोक्तचंतन्यरूपस्य आत्मनो यत् ज्ञानं, साक्षारकार:, तत् अस्य दानम् ; दीयते परिपूर्ण स्वरूपम्, दीयते खण्डचते विश्वभेदः, दायते शोध्यते माया- स्वस्वरूपम्, दीयते रक्ष्यते लब्धः शिवात्मा स्वभावश्च अनेन इति कृत्वा। अथ च दीयते इति दानम् आत्मज्ञानमेव अनेन अन्तेवासिभ्यो दीयते।

तद्डुक्तम्

तारयिष्यन्ति योगीन्द्राः कुलाचारप्रतिष्ठिताः ।' इति ॥ २८॥।

TRANSLATION

As described before, atma is universal consciousness. Its jnana means its realization. Danam' means gift derived from the root da of the 3rd conjugation, the meaning accordingly would be - the perfect essential mature is given as a gift. The word danam can also be derived from the root do of the 2nd conjugation which means 'to cut, to divide'. In this sense, danam indicates that the difference of the universe (from Siva) is cut asunder. The word danam can be derived also from the root 'dai' of the 1st conjugation; meaning 'to purify', to cleanse'. This would indicate that Maya is cleansed, purified by knowledge of the Self. The word danam may also be derived from the root 'di' of the 2nd conjugation which means 'to preserve', suggesting that the Siva-nature acquired by him is well preserved. The main meaning of the Sutra is that Self-knowledge is dis- seminated by him among his pupils. It has been rightly said: "The great Yogis who are well-established in kulacara will enable people to cross the extensive ocean of worldly existence by their sight or touch."

111.29. 193

NOTES

1. The word danam is derived in various ways in Sanskrit. Each derivation suggests a certain aspect of the Yogi's self-rea- lization. 2. Kulacara means trikacara - the unity of nara (jiva) Sakti and Siva.

EXPOSITION

Vrata - observance of a pious act like fasting on a particular sacred day, japa - recitation of a mantra, dana, giving alms in charity may well begin as anavopaya, as kriya-yoga, but the Sutras 26, 27, and 28 say that when the anu or empirical self is advanced in yoga and has realized Self, then vrata, japa, and dana are converted into Saktopaya, then they are lifted from ordinary, routine rituals to the status of mystic practices where they are not merely external routine observances but expres- sions of jnana or Self-realization.

INTRODUCTION TO THE 29th SUTRA

TEXT

यथोक्तनीत्या शिवतुल्यतया नित्यमेवं व्रतजपचर्यानिष्ठत्वात् निजशक्ति- चकारूढ: स एव तत्त्वत उपदेश्यानां प्रतिबोधक इत्याह-

TRANSLATION

In accordance with what has been described, he becomes similar to Siva. As he is always devoted to vrata, japa and religious practice and has acquired mastery over his group of saktis, he alone is competent to enlighten the seekers about Reality. Therefore, the next sutra says:

SUTRA - 29

घोऽविपस्थो ज्ञाहेतुश्च ।।२६॥

Yo'vipastho jnahetusca.

194 Siva Sutram

य :- who; अविपस्थ-is established in Sakti Cakra; माहेतु :- (he) is the means, agency of wisdom; -indeed, surely. He who is established in the group of saktis (who has acquired mastery over the saktis) serves, indeed, as an agency of wisdom."

COMMENTARY

TEXT

अवीन पशून् पाति इति अविषं 'कवर्गादिष माहेश्वर्याद्याः पशुमातरः' (३ -१६) इत्यभिहितवृशा माहेश्वर्यादिशक्तियक्रं, तत्र तिष्ठति विदितस्व- माहात्म्यत्वात् प्रभुत्वेन यः प्रतपति, संज्ञाहेतुः; जानाति इति ज्ञा ज्ञान- शक्ति:, तस्या हेतुः, उपवेश्यान् ज्ञानशक्त्या प्रतिबोधयितुं क्षमः। अन्यस्तु शक्तिघऋ्रपरतन्त्रीकृतत्वात् स्वात्मनि अप्रभविष्णुः कथमन्यान् प्रबोधयेत्। यच्छन्दापेक्षया सूत्रेऽत्र तच्छम्दोऽध्याहार्यः। व शब्दो ह्यथे। योऽ्यमविपस्थः स यस्मात् ज्ञानप्रबोधनहेतुस्तस्माद्युक्तमुर्तम् 'दानमात्मज्ञानम्' (३-२८) इति। अन्ये तु 'अक्षरसारूप्यात् प्रबयात्' इति निरुक्तस्थित्या 'यो' इति योगीन्द्र:, 'वि' इति विज्ञानम्, 'प' इति पदम्, 'स्थ' इति पदस्थः इत्यस्य अन्त्यमक्षरम्। 'ज्ञ' इति ज्ञाता, 'है' इति हेय:, 'तु' इति तुच्छता, विसर्जनीयेन विसर्गशक्तिः, चकारेण अनुक्तसमुच्चयार्थेन कर्ता परामृश्यते इत्याशित्य, यो योगीन्द्रो विमर्श- शक्त्या स्वरूपात्मविज्ञानपदस्थः, स जञाता कर्ता च अवगन्तव्यः तदा च अस्य हेयतां तुच्छतां निःसारतां, न तु उपादेयतामासावयति इति व्याचक्षते। एतच्च न नः प्रतिभाति, पदार्थसङ्गतेर्नातिचारुत्वात्; प्रतिसूत्रं च ईवृशव्याख्याक्मस्य सहस्रशो दर्शयितृं शक्यत्वात् ।। २६।।

TRANSLATION

Avipasthah - (avi - pa - sthah) - Avi means 'animal'; pa means 'protector'; Avipa, therefore, means the protector of animals i.e. those who look after limited individuals i.e. the deities Mahesvari etc. presiding over the group of letters like ka etc., who are pasu-mdtarah as stated in the 19th sutra of the 3rd section, i.e. mothers of empirical individuals Sthah means he is seated there i.e. being aware of his pre-eminence: he shines in all his glory as the lord of those saktis. Jna means jnana- sakti - the power of wisdom. So Jnahetuh means the source

111.30. 195

or agency of wisdom i.e. he is competent to awaken the seekers (from their steep of ignorance) through his jnana-sakti (power of wisdom). How can any body else who is under the sway of sakti-cakra and is thus incompetent to awaken himself enlighten others? With reference to yah (who) in the sutra, sah (he) should be supplied (to complete the sense). The word ca in this sutra has been used in the sense of'indeed'. Since he has acquired control over the group of saktis and is thus an instrument in enligntenment, it has been rightly said in the 28th Sutra that he disseminates knowledge of Self. Others from the point of view of hermenia which maintains that interpretation should be made in accordance with every letter interpret this sutra thus: Yo suggests Yogindra - a yogi par excellence, vi suggests vijnana - special knowledge, pa suggests pada or state. So pa and sthah which is the final word together make up padasthah which means 'establish- ed in the state'. Jna suggests jnata or knower; he suggests heya - reject- able: tu suggests tucchata - worthlessness; the visarga suggests visarga-sakti - creative energy; the word ca which should not be taken in the sense of 'and' refers to the agent (since an agent is needed). So they interpret the whole sutra thus: 'The great Yogi through the power of Self-awareness is estab- lished in the state of the wisdom of his essential nature. He should be considered to be both knower and doer; 'hetu' stands for the rejectibility and worthlessness or unacceptibility of this world. This interpretation does not appeal to us, for it is not very agreeable from the point of view of consistency of the words of the sutra. Such an interpretation of every sutra can be given in a thousand ways.

INTRODUCTION TO THE 30th SUTRA

अस्य च-

TRANSLATION

And of this Yogi.

196 Siva Sutram

SUTRA - 30

स्वशक्तिप्रचयोऽस्य विश्वम् ॥३० ॥

Svasakti-pracayo'sya visvam.

₹a-his; र्शाक्ति-power; प्रचय :- elaboration; विश्वम-the universe. unfoldment;

"The universe is the unfoldment of his power."

COMMENTARY

TEXT

यतोज्यं शिवतुल्य उत्तस्ततो यथा 'शक्तयोऽस्य जगत्कृत्स्नम् इत्याद्याम्नायवृष्ट्या शिवस्य विश्वं स्वशक्तिमयं, तथा अस्यापि स्वस्या: संविदात्मनः शक्ते: प्रचयः क्रियाशक्तिस्फुरणरूपो विकासो, विश्वम्। यदुक्तं श्रीमत्युजिति 'यतो ज्ञानमयो देवो ज्ञानं च बहुधा स्थितम् । नियन्त्रितानां बढधानां त्राणं तश्नेत्रमुच्यते ।।' कालिकाकमेऽपि 'तत्तदूपतया ज्ञानं बहिरन्तः प्रकाशते। ज्ञानादृते नार्थसत्ता ज्ञानरूपं ततो जगत्।। न हि ज्ञानादुते भावा: केनचिद्विषयीकृताः । ज्ञानं तवात्मतां यातमेतस्मादवसीयते।। अस्तिनास्तिविभागेन निषेधविधियोगतः । ज्ञानात्मता शेयनिष्ठा भावानां भावनावलात्।।

इति ॥३0॥

TRANSLATION

From the point of view of the scriptures which maintain that 'the entire world is Siva's sakti', this world is only a form of His sakti. As the Yogi has been described to be like Siva, therefore the universe is pracaya i.e. expansion of Consciousness.

111.30. 197

• power. In other words, it is the unfoldment of his kriya- sakti (creative power). As has been said in Mrtyujit "As the Lord is jnanamaya' or sheer consciousness and His jnana or consciousness-power exists in multitudinous forms,2 and as He saves the restrained (limited) and therefore bound beings, there- fore is He called Netra."3 (IX, 12) In Kalikakrama also it is said, "Consciousness shines in various external and internal forms.4 There is no existence of objects apart from consciousness. Therefore, the world is simply a form of consciousness. Objects are not known by anybody without consciousness. It is cons- ciousness that has assumed the forms of objects. It is through consciousness that objects are ascertained. Through the appli- cation of affirmation and negation, there is division of existents either as positive or negative. The objectivity of existents through the operation of consciousness is only a form of consciousness itself. As knowledge and the known i.e. its objects are apprehended together, therefore are they (knowledge and its object) one and the same."5

NOTES

1. Jnanamaya here means, as Ksemaraja in his commentary on Netratantra says, Cinmatra-paramarthah - sheer conscious- ness as the highest Reality. 2. It exists in multitudinous forms through contraction or compression. 3. Netra in its nairuktic or etymological interpretation means niyantritanam tranam - the saviour of the restrained or limited beings. The letter na (न) of netra (नेत्न) stands for नियंत्रितानां and the letter tra (a) stands tor arH It is impossible to bring this out in translation. Siva is called netra (lit. eye), not because He is the physical eye, but because it is He who through His grace reveais His concealed being to them who turn towards Him. It is He alone who both conceals and reveals Himself. 4. Consciousness appears in the external form as a jar or blue, etc., and in its internal form as pleasure, pain, thought, emotion etc.

198 Siva Sutram

5. The world, according to this philosophy, is only a congealed form of consciousness.

EXPOSITION

The advanced Yogi becomes like Siva. His consciousness is now the consciousness of Siva. As the world is simply a con- gealed form of the consciousness of Siva, and as the Yogi's consciousness is the same as that of Siva, the world in his case also is an unfoldment of his consciousness.

INTRODUCTION TO THE 31st SUTRA

TEXT

न केवलं सृष्टिदशायां निजशक्तिविकासोऽस्य विश्व, यत् तत्पृष्ठपातिनी-

TRANSLATION

Not only is the universe an unfoldment of his power in the state of its creation, but also in the states following it.

SUTRA - 31

स्थितिलयौ॥।३१ ॥

Sthiti-layau

frufa-maintenance (of manifestation); 54: reversion to a potential state. "Maintenance of the manifested state and its reabsorption are also an unfoldment of his power."

COMMENTARY

TEXT

'स्वशत्तिप्रचयः' इत्यनुवर्तते। क्रियाशक्त्या मासितस्य विश्वस्य तत्तत्प्रमात्र- पेक्ष कंचित्कालं बहिर्मुखत्वावभासनरूपा या स्थिति:, चिन्मयप्रमातुविश्रान्त्यात्मा च यो लयः, तायेतौ एतस्य स्वशक्तिप्रचय एव;तत्तद्वव्यं हि आभासमानं विलीय- मानं च निजसविच्छवत्यात्मकमेव, अन्यथा अस्य संवेदनानुपपत्तेः । अत एव श्रीकालिकाक्रकमे

111.32. 199

'अस्तिनास्तिविभागन' इत्यादि स्थितिलयपरत्वेनोक्तम्। तथा 'सर्व शुद्धं निरालम्बं ज्ञानं स्वप्रत्ययात्मकम् । यः पश्यति स मुक्तात्मा जीवन्नेव न संशयः ।।' इति ॥३१॥

TRANSLATION

"Unfoldment of his power" should follow the sutra. Sthiti or maintenance (of the manifested world) means external appear- ance for some time, with reference to the various experients, of the universe which has come into appearance in consequence of kriya-sakti (creative power). Laya means resting in the experient who is sheer consciousness. These two (sthiti and laya) are only an unfoldment of his (yogi's) sakti or creative power. The various knowable objects which appear and finally revert to their potential state are only a form of his (yogi's) consciousness-power, otherwise (i.e. without assuming cons- ciousness-power), the apprehension of the world would be impossible. Therefore in Kalikakrama 'through the division of existence and nonexistence' has been spoken of only with re- ference to sthiti and laya. So "He who experiences that consciousness which is entirely pure, not depending on any support (i.e. object) and is of the same form as one's deeper I-consciousness is liberated while alive; there is no doubt about it."

INTRODUCTION TO THE 32nd SUTRA

TEXT

नन्वेवं सृष्टिस्थितिलयावस्थासु अन्योन्यभेदावभासमयीषु अस्य स्वरूपान्य- थाल्वमायातम्! इस्याशङ्काशान्त्यर्थमाह --

TRANSLATION

A doubt arises here, viz., the awareness of the Yogi which is oriented towards objects would suffer a break in the states of manifestation, maintenance of manifestation and dissolution.

200 Siva Sutram

which differ from one another in the matter of appearance. In order to remove this doubt, the next sutra says:

SUTRA - 32

तत्प्रवृत्तावप्यनिरासः संवेतृभावात्॥ ३२॥।

Tat pravrttau api anirasah Samvetr-bhavat.

तस्प्रवत्तावि-in spite of the occurrence of manifestation etc. आंनरास-no break or shift. संवतभावात्-because of the state of the knower. "In spite of the maintenance and dissolution of the world occurring one after another, there cannot be break in the aware- ness of the Yogi, because of his being the knower or Subject."

COMMENTARY

TEXT

तेषां सृष्टघादीनां प्रय् तावपि उन्मज्जनेऽपि, नास्य योगिन: संवेत्तृभाव्ात् तुर्य- चमत्कारात्मकविमर्शमयात् उपलब्धृत्वात्, निरासश्चलनम्; तन्निरासे कस्यचिदप्यप्रकाशनात्। यदुक्त तत्नंव 'नाशेऽविद्याप्रपण्वस्य स्वभावो न विनश्यति। उत्पत्तिध्वंसविरहात्तस्मान्नाशो न वास्तव: ॥। यतोऽविद्या समुत्पत्तिध्वंसाभ्यामुपचयंते । यत्स्वभावेन नष्ट न तन्नष्टं कथमुच्यते ।।' इति । एसदेव स्पन्दे 'अवस्थायुगलं चाव्र कार्यकर्त त्वशन्कितम्। कार्यता क्षयिणो तत्र कर्तृ त्वं पुनरक्षयम् ।।' तथा। 'कार्योन्मुखः प्रयत्नो यः केवलं सोइत्र लुप्यते। तस्मिंल्लुप्ते विलुप्तोऽस्मीत्यबुधः प्रतिपद्यते।। न तु योन्सर्मुखो भाय: सर्वज्त्वगुणास्पदम्। सस्य लोप: कदाचित्स्यादन्यस्यानुपलम्भनात् ।।' इत्यनेनोक्तम् ॥। ३२।।

111.32 201

TRANSLATION

In spite of the occurrence i.e. emergence of manifestation, etc. there cannot be a break of or shift in the awareness of the Yogi because of his being a knower full of the delightful awareness of the fourth state of consciousness, for if there be a break in knowership, nothing whatsoever can appear. As has been said there itself i.e. in Kalikakrama. "With the disappearance of phenomena brought about by avidya (nescience), the nature of consciousness does not dis- appear. As consciousness or awareness is free of appearance or disappearance, there cannot be a real disappearance of knowership. Since it is avidya itself which is spoken of as appearing or disappearing figuratively, how can that (i.e. samvit or conscious- ness or knowership) be said to disappear which by nature never disappears."2 The same point has been made out in the following verses of Spandakarika: "In the highest reality known as Atma (the transcendental Self), there are two aspects called karta3 (subject) and karya4 (object). Of these two, the object is perishable, the subject is imperishable. Only the effort directed towards an object ceases. On its cessation, only an ignorant chap thinks "I am ruined".5 Because of the disappearance of another (the object) there can never be the disappearance of the inner nature (subject) which is the substratum of omniscience." (I, 14-16).

NOTES

1. With the change in manifestation, there is no change in Consciousness, or the Experient, for even change cannot be experienced without an unchanging principle. 2. There can be appearance or disappearance of avidya - the primal ignorance only, not of foundational Consciousness which is indispensable for an awareness of both appearance and disappearance. With the appearance or disappearance of objects, there cannot be any change in the nature of Reality which is ever present and changeless.

202 Siva Sutram

3. Karta means the Subject, experient, knower, doer, inde- pendent conscious I. 4. Karya means the object, experienced, knowable, incons- cient, dependent on something else. 5. There can be only cessation of the effort directed towards an object, there can never be a cessation of the subject whose effort it is. Even cessation of effort only means resting of the effort in the subject.

EXPOSITION

In spite of changes in the form of appearance and disappea- rance of manifestated objects, there is no change in the nature of Reality which is Experience, Awareness, Eternal Subject. As the Yogi's consciousness is that central Awareness, he abides as the Eternal changeless subject.

INTRODUCTION TO THE 33rd SUTRA

TEXT

अस्य योगिन :-

Of this yogi.

SUTRA - 33

सुखदुःखयोबं हिर्मननम् ॥ ३३॥

Sukha-duhkhayor bahirmananam. सुखदुःखयी :- of pleasure and pain; बहिमननं considering as ex- ternal. 'This yogi considers pleasure and pain as something external'.

COMMENTARY

TEXT

वेखस्पशंजातयो: सुखदुःखयोबंहिरिव नीलादिवत् इदन्ताभासतया मननं संवेदनं, न तु लौकिकवत् अहन्तास्पर्शनेन; अस्म हि 'स्वशकतिप्रचयोऽस्य विश्वम्' (३-३०) इत्युर्तमूव्रार्यनीत्या सर्वम् अहन्ताच्छादितत्वेन स्फुरति, न तु नियतं

111.33. 203

सुखदुःखाद्येय, इत्येयंपरमेतत्। योगी हि प्रशान्तपुर्यष्टकप्रमातृभावः कथं सुख- डुःखाभ्यां स्पृश्यते। तथा च श्रीप्रत्यभिज्ञासूत्रविर्मशन्याम्। 'प्राहृकभूमिकोत्तीर्णानां वास्तवप्रमातृवशाप्रपन्नानां तत्तत्स्वहेतुपस्थापित- सुखदुःखसाक्षात्कारेपपि न तेषां सुखदुःखादि, नोत्पद्यत एव वा सुखादि हेतुवेकल्यात्, सहृजानन्दाविर्भावस्तु तदा स्यात् ।'

इत्युक्तम् । अत एव 'न दुःख न सुख पत्र न ग्राहयं ग्राहको न च। न चास्ति मूढभावोऽपि तदस्ति परमार्थतः।' इति स्पन्दे निरूपितम् ॥३३॥

TRANSLATION

This yogi considers pleasure and pain born of contact with objects as a mere this - as something external to himself like blue etc. not like the common folk as something pertaining to the I. When the sutra 30 under the 3rd section says that the universe is an unfoldrnent of his sakti (creative power), it means that the whole universe appears as pervaded by his I-consciousness. It does not mean that particular experiences like pleasure and pain are identified with his I-consciousness. This is what this sutra means to suggest. How can the yogi, whose identification with the subtle body as the subject has already been annulled, be affected with pleasure and pain? The same has been said in the following commentary of Pratyabhijna-sutra-vimarsini. "Those who have transcended the state of the limited subject- and entered the stage of a real subject3 do not experience plea- sure and pain even when they are presented by their respective causes. Rather pleasure and pain are not produced in their cases, for the causes of pleasure and pain are absent so far as they are concerned.4 They have only the experience of the natural bliss of divine consciousness." This truth has been clearly expounded in the following verse of Spandakarika: "When there is neither pleasure nor pain5, nor object,6 nor (limited) subject, nor state of stupefaction or insentiency8 - that is the state of Absolute Reality." (I, 5).

204 Siva Sutram

NOTES

1. Pleasure and pain are experiences of antahkarana, the inner psychic apparatus. One who is identified with the psychic apparatus is bound to feel pleasure and pain. But the yogi who is completely detached not only from antahkarana but also from the entire subtle mechanism of puryastaka (the five tanmatras, manas, buddhi and ahamkara) has risen to a state of conscious- ness where he cannot be affected by pleasure and pain. He has transcended the stage of the psychological individual.

2. Limited subject or grahaka refers to Maya-pramata, the subject that is under the sway of Maya. 3. The real subject is Siva-pramata - one who has acquired Siva-Consciousness. 4. Pleasure is caused by raga or attraction, personal interest in something; pain is caused by dvesa or repulsion from something. The yogi has risen above raga and dvesa. So the causes of pleasure and pain are absent in his case. 5. Pleasure and pain are internal objects of experience. 6. Nor object refers to external object of experience like a colour, sound, jar etc. 7. Grahaka or limited subject refers to Maya-pramata, not to the meternpirical subject. 8. If there is no pleasure or pain etc. in that Reality, it does not mean that it is devoid of sentiency. It is the Absolute consciousness in itself.

EXPOSITION

The consciousness of the psychological individual is relational i.e. there is always relation of a subject to an object, a grahaka grahya-bhumi - a subject-object duality. The transcendental consciousness is non-relational free from the duality of subject and object. The Yogi who has acquired transcendental cons- ciousness is not affected by the psychological states of relational consciousness.

111.34 205

INTRODUCTION TO THE 34th SUTRA

TEXT

यतश्च उत्तीर्णपुर्यष्टकप्रमातृभावस्य योगिनो नान्त: सुखदुःखसंस्पर्श: अत एवासो-

TRANSLATION

Since the yogi has transcended that stage in which the subject is identified with the subtle body and is unaffected by inner pleasure and pains, therefore he -

SUTRA - 34

तद्विमुक्तस्तु केवली ।। ३४ ।।

Tadvimuktastu kevali afaaa ::- Free from the influence of pleasure and pain; ¢ then, rather; asfr- established in his real Self. "Being completely free from the influence of pleasure and pain, he is rather Alone - fully established in his real Self as sheer consciousness".

COMMENTARY

TEXT

ताभ्यां सुखदुःखाभ्यां विशेषेण मुक्त: संस्कारमात्ेणापि अन्तर असंस्पष्ट:, केवली, केवलं चिन्मानप्रमाततारूपं यस्य । तबुक्त श्रीकालिकाक्रमे 'सुखदुःखादिविज्ञानविकल्पानल्पकल्पितम् । भित्वा द्वैतमहामोहुं योगी योगफलं लभेत् ।।' इति। तु-शब्दो वक्ष्यमाणापेक्षया विशेषद्योतक:, एवमुत्तरसूत्रगतोऽपि एतत्सूत्रा- पेक्षया ॥। ३४ ।।

TRANSLATION

7at of the sutra means (tabhyam) i.e. from pleasure and pain. Vi-muktah means specially freed i.e. inwardly untouched even by the residual traces (of pleasure and pain). Kevali

206 Siva Sutram

means one whose knowership consists in sheer consciousness. The same has been said in Kalikakrama: "The Yogi should obtain the fruit of yoga by shattering the barrier of the delusion of duality fabricated by the plethora of pleasure, pain etc., and the thought-constructs of various sorts of knowables." The word tu (then, rather, but) in the sutra has been used to show distinction with reference to the sutra that is to follow; so also the word tu occurring in the following sutra is used to show distinction with reference to the present one.

INTRODUCTION TO THE 35th SUTRA

TEXT

यदाह- TRANSLATION

So the next sutra says:

SUTRA - 35

मोहप्रतिसंहृतस्तु कर्मात्मा । ३५ ॥।

Mohapratisamhatas tu Karmatma.

मोह -- delusion; प्रतिसहृतः :- closely compacted J-but; HisHf-involved in good and evil deeds. "But one who has become a compact mass of delusion is in- volved in good and evil deeds."

COMMENTARY

TEXT

मोहेन अज्ञानेन, प्रतिसंहतः तवेकधनः, तत एव सुखकुःखाभयो यः, स पुनः कर्मात्मा नित्यं शुभाशुभकलद्धितः। तबुक्त तवब 'यदविद्यावृततया विकल्पविधियोगतः । शिवादीन्नंय झटिति समुङ्धावयतेऽखिलान् । ततः शुभाशृभा भावा लक्ष्यन्ते तद्वशत्वतः । अशुभभ्यरच भावेभ्यः परं दुःखं प्रजायते ।' इति ॥३x॥

111.36. 207

TRANSLATION

Moha is to be interpreted, in the instrumental sense - mohena i.e. with delusion; pratisamhatah means has become a compact mass with it and thus becomes an abode of pleasure and pain, So he is one who is involved in karma (action) i.e. is always stained with good and evil deeds. The same has been said in the same treatise i.e. in Kalikakrama. "When enveloped in avidya (primal ignorance) and owing to the use of various thought-constructs, one does not immediately comprehend all the tattvas (principles) beginning with Siva as his own Self, then good and evil states of mind appear and under the influence of avidya intense misery accrues to him owing to evil deeds."

INTRODUCTION TO THE 36th SUTRA

TEXT

एथमीद्शस्यापि कर्मात्मनो यदा अनर्गलमाहेशशक्तिपातवशोन्मिषितसहज- स्वातन्त्र्ययोगो भर्वात, तवा अस्य-

TRANSLATION

Even of such a one who is involved in Karma, when there is union with natural svatantrya sakti that blossoms forth owing to the unrestrained grace of Mahesa (Lord Siva), there is

SUTRA - 36

भेदतिरस्कारे सर्गान्तरकर्मत्वम् ॥ ३६॥

Bheda-tiraskare sargantara-karmatvam.

भेद-difference: तिरस्कार removal, disappearance सर्ग-kingdom of Nature, variety of life; अन्तर another कमत्वम्-performance, creation. "On the disappearance of difference, there accrues (to the yogi) the capacity to create a different kingdom of Nature and variety of life."

208 Siva Sutram

COMMENTARY

TEXT

तिरस्कारे स्थितस्यापि चिद्धनस्वभावोन्मज्जनाव् अपहस्तने सति, ऋमेण मन्त्र- मन्त्रेश्वर-मन्त्रमहेश्वरात्मकस्वमाहात्म्यावाप्ती, सर्गान्तरकमत्वं वथाभिलषितनि- रमेयनिर्मातृत्वं भ्वति। तथा च श्रीस्वच्छन्दे 'त्रिगुणेन तु जप्तेन स्वच्छन्दसदृशो भवेत्।' इति स्वच्छन्वसादश्येन भेवतिरस्कारमस्य उक्त्वा 'म्ह्यविष्णिवन्द्रदेवानां सिद्धवैत्योरमेशिनाम् ॥। भयवाता च हर्ता च शापानु ग्रहहद्रवेत्। वर्ष हुरति कालस्य पातयेद्भू धरानपि।' इत्युक्तम् ॥।३६।।

TRANSLATION

Bheda connotes different fixed realms of experience appro- priate to sakala, pralayakala etc. whose selves are identified with the body, prana etc Tiraskare means (difference) on being repelled with the emergence of compact consciousness and so on the acquisition gradually of the pre-eminence of Mantra; Man- tresvara and Mantramahesvara", there accrues to him the capacity to create another world according to his desire. So Svacchanda-tantra having declared in the following line his similarity to free-willed Bhairava inasmuch as he has dis- pelled all difference, "With threefold japa,3 the yogi would become similar to svacchanda (Free-Willed Bhairava)", has described further his wonderful power in the following lines: "Of the gods Brahma, Visnu, and Indra, of siddhas, daityas, and kings of serpents, he becomes the creator of fear by his curse, and the dispeller of fear by his grace. He crushes the pride of death, and knocks down even mountains." (VI, 54-55).

NOTES

1. The experients referred to and their fields of experience are given below.

111.37. 209

Experients Tattva Field of Experience

1. Vijnanakala Mahamaya taitva Experience of pure cons- ciousness and all the pra- layakalas and sakalas.

Z. Pralayakala or Maya tattva Mere Void. Pralayakevali or Sunya-pramata. 3. Sakala (from The remaining Full of three rnalas, the Devas upto tattva upto the bound by cause-effect the plants and earth. relation and experiencing minerals). everything as different.

2. (i) Mantra is the experient who has realized Suddha Vidya tattva. (ii) Mantresvara is the experient who has realized Isvara tattva. (iii) Mantra-Mahesvara is the experient who has realized Sada-Siva tattva. 3. Three-fold japa is a technical term. It does not mean three times, but japa in a three-fold way as given below: (1) Sambhava japa - In this, the aspirant has to concentrate on the junction-point of prakasa and vimarsa. The three factors involved in this are - prakasa, vimarsa, and their junction point. (2) Sakta japa - In this, the aspirant has to concentrate on the junction point of pramana and prameya. The three factors here are (i) pramana (2) prameya and (3) the junction point from which pramana and prameya arise. (3) Anava japa - In this, the aspirant has to concentrate on the junction-point of prana and apana. The three factors here are (i) prana (ii) apana and (iii) their meeting point.

INTRODUCTION TO THE 37th SUTRA

TEXT

न च एतदस्य असंभाव्यम्, यत :-

210 Siva Sutram

TRANSLATION

Such creation should not be considered to be impossible for him, because,

SUTRA - 37

करणशक्ति: स्वतोऽनुभवात् ॥३७।।

Karanasaktih svato'nubhavat.

करणशकति :- the power to create. स्वत :- of one's own; अनुभवात् - from experience. "One can realize the capacity of creativity from one's own experience."

COMMENTARY

TEXT

स्वतः स्वस्मादेवानुभवात् संकल्पस्वप्नादी, करणशक्ति: तसवसाधारणार्थ- निर्भातृत्वम् आत्मनः सिद्धमेव। अनेनेव आशयेन श्रीप्रत्यभिज्ञायाम्

ज्ञानक्रिये स्फुटे एव सिद्धे सर्वस्य जीवतः ।।' इस्युक्तम्। तथासंभवात् यदि चंतत् गाढाभिनिवेशेन विमृशति, तवा सर्वसाधारना अभीष्टार्थनिर्मातृतापि भवति । तबुक्त' तत्वगभ

भवद्वृदतरादूरवारिता दाढर्घदीनता। तदा च तेषां संकल्पः कल्पपावपतां ब्रजेतु ।' इति॥३७॥

TRANSLATION

From one's own experience in the matter of imagination and dreams one's capacity to create extraordinary things is well established. With this purport, it has been said in Pratyabhijfia: "Therefore, from the power of conception (avabhasandt)1 and execution (samullekhd2) according to one's desire, i.e. the power

111.38 211

of knowing and doing (jnanakriya) of all living beings is clearly established." (I, VI, 11). Such being the possibility, if he (the Yogi) is oriented towards creation with strong will, he can, according to his wish also create something common to all people. This has been said in Tattvagarbha: "When the Yogis shine forth with manifest power of creativity, their want of firmness for creativity is firmly and imme- diately shattered, and then their Will power becomes a Kalpa- taru".3

NOTES

1. Avabhasana denotes jnanasakti. 2. Samullekha denotes kriyasakti. 3. Kalpataru is a tree of svarga or Indra's paradise fabled to fulfil all desires; the wish-fulfilling tree.

INTRODUCTION TO THE 38th SUTRA

TEXT यतश्व करणर्श्तिशम्दोक्त्या तुर्यात्मा स्वातन्त्र्यशक्तिरेव बोधरूपस्य प्रमातु: पारम्, अती मायाशक्त्यपहस्तिततत्स्वरूपोत्तेंजनाय-

TRANSLATION

Since the use of the word Karana-sakti - the power of creating points to the fact that svatantrya-sakti (absolutic Will power) in the form of turya (the fourth state of consciousness) is the quintessence of the experient who is awareness personified, therefore in order to whet the nature of that turya which is suppressed by mayasakti, the next sutra says:

SUTRA - 38

Tripad ady anuprananam. व्विपद-of the three states; ाf principal, pre-eminent, अनुप्राजनम् - enlivening,

212 Siva Sutram

"Of the three states, there should be enlivening by the main one (which is svatantrya sakti full of creative bliss)".

COMMENTARY

TEXT

त्रयाणां भावौन्मुख्यतदभिष्वङ्गतवन्तरमुखीभावनामयानां सृष्टिस्थितिलय- शब्दोक्तानां पदानामवस्थानां, यद् आदि प्रधानं व्रिचमत्कृतित्वेन आनन्वघनं तुर्यास्यं पदं मायाशकत्याच्छादितमपि तत्तद्विषयोपभोगाद्यवसरेवु विद्युद्वदाभासमानं तेन तत्तदवसरेष क्षणमात्रोदितेनापि, अनुप्राणनम् अन्तर्मुखतद्विमर्शावस्थिति- तारतम्येन अनुगततया प्राणनम्, आत्मनस्तेनॅँव जीवितेनापि जीवितस्य उत्तेजनं कुर्यात्। तदुक्त श्री विज्ञानमेरवे 'अन्तः स्वानुभवानन्दा विकल्पोन्मुक्तगोचरा । यावस्था भरिताकारा भैरवी भैरवात्मनः ।। तद्टपुस्तत्वतो ज्ञेयं विमलं विश्वपूरगम्।' इत्यादयुपककम्य

यत्सुखं ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यमुख्यते ।। लेहनामन्थनाकोटै: स्त्रीसुखस्य भरात्स्मुतेः । शक्स्यभावेऽरपि देवेशि भवेवानन्दसंप्लवः ।। आनन्दे महति प्राप्ते दृष्टे वा बान्धवे चिरात्। आनन्दमुद्गतं ध्यात्वा तन्मयस्तल्लयीभवेत् ।। जग्धिपानकृतोल्लास रसानन्दविजम्भणात्। भावयेद् मरितावस्थां महानन्दस्ततो भवेत् ॥ गीतादिविषयास्वादासमसौख्यकतात्मनः । योगिनस्तन्मयत्वेन मनोरूढेस्तदात्मता ।।' इत्यादिना उपायप्रदर्शनेन प्रपश्वितम्। एतच्च अतिऋद्धः प्रहृष्टो या कि करोमीति वा मृशन्। धावन्वा यत्पदं गच्छेत्तत्र स्पन्दः प्रतिष्ठितः ॥' २२ [कारिका] इत्यादिना ... प्रमुद्ठः स्थादनावृतः ॥' इत्यन्तेन प्रदशितम्। एतत् स्पन्दनिर्णये निराकाक्ष मयँव निर्णीतम्। 'त्रिषु चतु- थंम् .. .. ' (३-२०) इति सूव्रेण जागरादौ तुर्यानुप्राणनमुक्तम्। अमेन

111.38. 213

सर्वदशानुगतादिमध्यान्तेवु सृष्टिस्थितिसंहारनिरुपितया भङ्गघा निरूपितेषु इति विशेष: ॥।३८ ॥।

TRANSLATION

Of the three states of manifestation (srsti) maintenance of manifestation (sthiti) and reabsorption (laya) characterized by orientation towards objects, (bhavaunmukhya) interest in the objects (tadabhisvanga) and inner assimilation of the objects (antarmukhibhavanamaya) that which is adi i.e. the main one viz; turya (the transcendental state) is by infusion of its delight in all the three (viz., waking, dream, deep sleep) compact bliss. This transcendental bliss though veiled by Maya-sakti appears (for an instant) like a flash of lightning on the occasion of the enjoyment of various objects of pleasure. Therefore though that bliss appears only for an instant on the various occasions, one should enliven oneself with it. Anuprananam or enlivening oneself means vitalizing oneself by following more and more the awareness of that bliss which exists within. That is to say one should animate oneself with that vitality. The same has been said in Vijnanabhairava.

"She (parasakti) is bliss that can be experienced within oneself, she can be known only when one is freed of all thought-constructs. She is a state of one's own Self that is Bhairava, hence she is known as Bhairavi, the Sakti of Bhairava. She is one whose essential nature is full of the delight of the unity of the entire universe. She is to be known essentially as the pure form filling (pervading) the entire universe." (Verse 15) and then elaborating with the following verses as a means of approach to her, it is said "At the time of sexual intercourse with a woman, an absorption into her is brought about by excitement, and the final delight that ensues at orgasm betokens the delight of Brahman. This delight is that of one's own Self. (It has not come from anything external. The woman is only an occasion for the manifestation of that delight). O goddess, even in the absence of a woman, there is a flood of delight, simply on account of memory1 in full measure of sexual pleasure in the form of kissing, embracing, pressing etc. On the occasion of a great delight being obtained,

214 Siva Sutram

or on the occasion of delight arising from seeing a friend or relative after a long time, one should meditate on the delight that has arisen and become absorbed in it, and identified with it. When one experiences the expansion of the joy, delight and rapture of savour arising from the pleasure of eating and drinking, one should meditate on the perfect condition of this joy, and then one would become full of great bliss. When a Yogi mentally becomes one with the incomparable joy of song and other objects, then of such a yogi, there is because of the exaltation of his mind identity with that (i.e. with the in- comparable joy), because he becomes one with it."2 (Verses 69-73). The same point has been made out in Spandakarika, beginning with, "The Spanda3 principle is established in that state in which is placed a man who is extremely exasperated or exceedingly delighted or is utterly bewildered, considering 'What am I to do' or runs to and fro (for the safety of his life)"4 (I, 22) and end- ing with "One who is awake is unenveloped (in avidyay (I, 25) This has been conclusively discussed by me in Spandanirnaya beyond the possibility of a doubt. In the sutra Trisu caturtham (III, 20), it has been said that the three viz., waking, dream and deep sleep states should be vitalized with the fourth state; in the present sutra, it has been said that in all conditions in the initial, intervening and the final states, in manifestation, maintenance of manifestation, and dis- solution, there should be a vitalization of awareness with the elixir of the fourth state in the manner described above. This is the special point about this sutra.

NOTES

1. Since the sexual pleasure is obtained only by memory even in the absence of a woman, it is evident that the delight is inherent within. It is this delight apart from any woman that one should meditate on in order to realize the bliss of the trans- cendental consciousness. 2. One can turn even a sensuous joy into a means of Yoga. In the above verses, examples of all sorts of sensuous joy have

111.39 215

been given. Joy of sexual intercourse is an example of sparse (contact); joy at the sight of a friend is an example of pleasure of rupa (visual perception); joy of delicious food is an example of rasa (taste); joy derived from a song is an example of the pleasure of sabda (sound). 3. Spanda=Cosmic pulsation - throb of the divine conscious- ness. 4. Whenever there is intensity of awareness, one should look for the divine principle of activity.

INTRODUCTION TO THE 39th SUTRA

TEXT

विपदादन प्राणनमन्तमुखत्वावष्टम्भस्यदशायामेवासाड न संतुष्पेत्, अपि तु-

TRANSLATION

The yogi should not rest content with the vitalization of the three normal states with the bliss of turya only in the condition of an inward grip of the turya, but also:

SUTRA - 39

Cittasthitivat sarira-karatia-bdhyefU.

वितस्थिति=the state of mind, वत् = like शरीर=body, करण =organs of sense, d= external. As in the case of the states of the mind, so also in the case of the body, organs of sense, and external things, there should be vitalization with the bliss of the transcendental consciousness.

COMMENTARY

TEXT

'वरिपदाशनुपाजनम्' इत्येव । यथा अन्तर्गुखरूपायां चित्तस्थितौ सुयेणान- प्राणनं कुर्यात्, तथा शरीरकरणबाह्माभासास्मिकायां बहिर्मुखतायामपि आन्तर-

218 Siva Sutram

इति श्रीस्वच्छन्दोक्तनीत्या अपूर्णमन्यतात्मकाविद्या्याणवमलरूपाद् अभिलाषा- देतोर्बहिर्गतिः, विषयोन्म खत्वमेव मर्वत; न तु अन्तर्मुखरूपावहितत्वं जातुचित्। यटुक कालिकाकमे 'घर्दविद्यावृततया विकल्पविधियोगतः। शिवादीन्नँव झटिति समुद्ध्ावय्यतेखिखान्।। ततः शुभाशुभा भावा लक्ष्यन्ते तद्वशत्वतः । अशुभेभ्यश्च भावेभ्य: परं दुःखं प्रजायते ॥ अतथ्यां कल्पनां कृत्वा पच्यन्ते नरकादिषु। स्वोत्यंर्वोषेश्व बह्यन्ते वेणवो बह्निना यथा॥ मायामयः सदा भावरविद्यां परिभुञ्जते। मायामयों तन्ं यान्ति ते जना: क्लेशभाजनम् II' इति ॥४०॥ TRANSLATION Samvahya means a bound being involved in Karma who is, together with the coverings of Maya, inner psychic apparatus, outer senses, tanmatras, and the gross elements presided over by the group of saktis, carried forward from one form of exis- tence to another. Of such a being, as described by Svacchanda- tantra in the words, 'in such a case, desire is the limiting, taint- ing condition', there is extroversion on account of anavamala known as avidyd or primal ignorance consisting in the feeling of imperfection. Bahirgatih or extroversion means that in him there is always an inclination towards and interest in exter- nal objects, and never an attentiveness to the inner nature. As has been said in Kalikakrama. "Since one is involved in avidya (primal ignorance) and so owing to the use of thought-constructs does not immediately comprehend all the tattvas beginning with Siva as his own Self, therefore good and evil states of mind appear and under the influence of avidya, intense misery accrues to him owing to evil deeds On account of false ideation, they are tormented in hell; they are burnt by their own vices just as bamboos are burnt by their own fire. Owing to delusive ideas, these people reap the fruit of avidya; they acquire a body which is the product of Maya and suffer misery according to their deserts."

111.41 219

INTRODUCTION TO THE 41st SUTRA

TEXT

यदा तु पारमेशशक्तिपातवशोन्मिषितं स्वं स्वभावमेव विमृशति, तबा अमिलाषाभावाव न अस्य बहिर्गतिः, अपि तु आत्मारामतँव नित्यमिस्याह-

TRANSLATION

When, however, he comprehends his own essential nature which has awakened owing to the grace of the highest Lord then owing to absence of desire, his extroversion ceases; rather he always takes delight in resting within his Self. Therefore the next sutra says:

SUTRA - 41

तदारूढ प्रमितेस्तत्क्षयाज्जीवसंक्षयः ।।४१।। Tadarudhapramites tatksayaj jivasamk sayah.

तदारूढप्रमिते: - of the one whose awareness is fully estab- lished in that (i.e. turya state); eurd = with the ending of that (i.e. desire); tnrada: = the ending of the state of the empirical individual. "Of the Yogi whose awareness is firmly established in the fourth state (turya or transcendental state), there is the ending of the state of the empirical individual with the ending of desire."

COMMENTARY

TEXT

तदिति पूर्वनिर्दिष्टसंयेत्रास्मनि तुर्यपदे, आरढा तद्टिमर्शनपरा, प्रमिति: संवित् यस्य योगिनस्तस्य । तविति अभिलावक्षपात्, जीवस्य संवाह्यात्मनः पुर्य- घ्टकप्रमातृभावस्य, क्षयः प्रशमः; चितामातृतयँव स्फुरति इत्यर्थः । यटुक तत्रव 'यथा स्वच्नानुभूतार्यान्प्रबुद्धो नैव पश्यति । तथा भावनया योगी संसारं नैव पश्यति ।।' इति। तथा 'निरस्य सबसुत्ती: संश्रित्य पदमान्तरम् । विहाय कल्पनाजालमद्वैतेन परापरम्।

220 Siva Sutram

यः स्वात्मनिरतो नित्यं कालग्रासकतत्परः । कंवल्यपदभाग्योगी स निर्वाणपदं लभेत् ।।' इति। कवल्यपदभागिति इन्द्रियतन्माव्ाभिरसंवाह्याः।।४१।।

TRANSLATION

By the word tat is meant 'in the fourth state of the Subject or knower. indicated before.' Arudhapramiteh means the yogi whose mind is intent on the awareness of that (fourth state) Tat-Ksaydt means with the ending of desire. Jiva-samksayah means the ksaya or annulment of the identification with the puryastaka (subtle body) as the subject that is carried forward (from one form of existence to another). That is to say, he shines forth in the form of the foundational consciousness as the subject, It is said there itself (i.e. in Kalika-Krama) "As one who sees certain objects in dream, but does not see them when awake, so the Yogi contemplating over Atma as the sole reality does not see the world (as world)"1 Similarly: "Rejecting mental modes like existents and non-existents,2 by resorting to the middle position between the two, renouncing the fabrications of imagination such as different and non-diffe- rent by means of the ascertainment of non-dualism, he - the yogi who is always devoted to his essential Self and is intent on destroying Death itself, and is devoted to the state of isolation, can acquire the state of Nirvana". Kaivalyapadabhag (devoted to the state of isolation) means One who cannot be carried by his senses and tanmatras."

NOTES

1. After realization, the previous experience of the world appears to the yogi as the experience of a dream. Now he sees the world in a different light - as the glory and splendour of Siva. 2. The concepts of existence and non-existence, different and non-different are the products of the dichotomising activity of the mind, the fabrication of vikalpa.' Freed of this limitation, the yogi sees reality as the background of all mind-made distincts, as lying in the middle of "either-or".

111.42 221

EXPOSITION

The 40th sutra says that if the aspirant is attached to desires, he becomes extroverted and by the force of the residual traces of his desires inhering in his subtle body is carried forward from one form of existence to another. Attachment to objects of pleasure becomes an obstacle in the path of the aspirant who seeks liberation. The 41st sutra says that the aspirant is not doomed to be shuttle-cocked from one life to another. If he renounces desire and is rooted in the awareness of the transcendental state, he rises above the state of the limited empirical individual and becomes entitled to Nirvana. Nirvana in this system means Siva-sakti-samarasya; the undifferentiated state of consciousness in which subject-object duality ceases for ever.

INTRODUCTION TO THE 42nd SUTRA

TEXT

नत्वेवं जीवसंक्षये सति अस्य देहपातः प्राप्तः, न च असौ सुप्रमुदस्यापि बेहिन: सद्य एव दृश्यते, तत्कथमयं तवारूढप्रमितिः ? इत्याशचाह-

TRANSLATION

A doubt arises here. The ending of the state of the empirical individual connotes the dissolution of the body. But this dissolution of the body is not noticed immediately even in the case of the perfectly awakened (enlightened) yogi. Then how can he be said to be rooted in the awareness of the transcendental state? In order to remove this doubt, the next sutra says:

SUTRA - 42

भूतकञ्चुकी तदा विमुकतो भूय: पतिसम: परः ॥४२॥

Bhuta-Kancukl tada vimukto bhuyah patisamah parah

aat-One who uses the body of the gross elements as a mere covering; aef -- then: fars: - liberated: : abun- dantly - pre-eminently; Tfaw" :- like Siva: : - perfect

222 Siva Sutram

"Then i.e. on the ending of desire, he uses the body of gross elements merely as covering and being liberated is pre-eminently like Siva, the perfect reality.

COMMENTARY

TEXT

तर्वेति अभिलाषक्षयात्, जीवसंक्षये पुर्यष्टकप्रमातृताभिमानविगलने सति, अय भूतकणा की, शरीरारम्मीणि भूतानि कथ्मु कमिद व्यतिरिक्त प्रावरणमिव, न तु अहन्तापदस्पर्शोनि यस्य, तथाभूतः सन् विमुक्तो निर्वाणभाक, यतो भूयो बाहुल्येन पतिसम: चिव्घनपारमेश्वरस्वरूपाविष्टः, तत एव पर: पूर्णः, 'शरीर- यृत्तिव्रंतम्' (३-२६) इत्युक्त्तसूवायनीत्या दलकल्पे वेहादौ स्थितोऽपि, न सत्प्रमातृतासंस्कारेणापि स्पृष्टः। तटुक्त श्रीकुलरत्नमालायां 'मदा गुरुवरः सम्यक् कथयेत्तत्र संशयः। मुक्तस्तेनैव कालेन घन्त्रस्तिष्ठति केवलम्।। कि पुनश्चंकतानस्तु परे ब्रह्णि यः सुधीः। क्षणमात्रस्थितो योगी स मुक्तो मोचयेस्रजाः ॥' इति । शीमृत्युजित्यपि 'निमेषोन्मेषमावं तु तत्वं यद्युपलभ्यते। तवद किल मुक्तोऽसो न पुनर्जन्म चाप्न्यात् ।।' इति। कुलसारजप 'अहो तत्वस्य माहात्म्यं ज्ञातमाव्रस्य सुन्दरि। ओोव्ान्तरं तु संप्राप्ते तत्क्षणादेव मुच्यते ।' इति ॥२॥

TRANSLATION

'Tada' i.e. by the ending of desire, Jiva-samksaya means 'on the dissolution of the identification of the subject with the subtle body. Thus bhutakancuki means 'one whose gross elements that go to the formation of the body are like kancuka i.e. like separate covering and do not even touch the state of 'I'. Such a one is liberated, is the enjoyer of Nirvana. Since he is pre-eminently (bhuyah) like Siva (patisamah) i.e. possessed of the compact consciousness of the highest Lord,

111.43 223

therefore is he perfect (purnah). In accordance with the sutra Sarira-vrttirvratam. (111, 26), though hes till exists in the body which is to him like a mere sheath, he is not touched even by a trace of the feeling of the body being the subject. It has been said in Kularatnamala, "When the excellent guru (spiritual director) reveals to the disciple that mystery (of God-Conscious- ness) in its wholeness, then he (the disciple) is undoubtedly liberat- ed at that very moment and afterwards remains in the body only like a machine.2 How much more then the yogi of supreme understanding! If he is established in the highest Brahman with one-pointedness even for a moment, he is liberated himself and liberates other people." In Mrtyujit also it has been said, "If one realizes Reality even for the moment of a blink, he is verily liberated immediately and does not acquire another birth." (VIII, 8). In Kulasara also, the same idea has been expressed in the following verse: "What a glorious eminence of this truth O fair one, if one has even intellectually assimilated it and imparts it to another (lit: to another ear), even that one is liberated instantly."

NOTES

1. Just as the sword is entirely separate from the sheath which is only a cover for it, even so the liberated one is entirely separate from the body. The body is only a physical covering for the spirit to carry on its function on the physical plane. The consciousness of the liberated one is not at all identified with the sensation of the body. 2. He is no more interested in the body. He lives only mechanically in it.

INTRODUCTION TO THE 43rd SUTRA

TEXT

ननु मूतककशु कित्वमपि अस्य कस्मातु तवब न निवर्तते ! इत्याह-

224 Siva Sutram

TRANSLATION

A doubt arises here. Why does not even his covering of the gross body fall away when he (the yogi) is liberated? In answer to this question, the next sutra says:

SUTRA - 43

नेसर्गिक: प्राएसंबन्धः ।।४३॥

Naisargikah pranasambandhah.

नैसगिक := natural; प्राणसम्बन्धः = the link or association of prana - the universal life force, the universal vital principle. "The link of the universal Life force (with the body) is natural".

COMMENTARY

TEXT

निसर्गात् स्वातन्त्र्यात्मनः स्वभावात् आयातो नसगिक:, प्राणसंबन्धः, संवित् किल भगवती विश्ववचित्यम् अवबिभासयितुः संकोचावभासपूर्वकं संकुचदशेष- प्राहृरूपजगदाभासात्मना स्फुरतीति नैसर्गिक:, स्थातन्व्यात् प्रथममदासितोऽस्या: प्राणसंबन्धः। तथा च श्रीवाजसनेयायाम् 'या सा शक्ति: परा सूक्ष्मा व्यापिनी निर्मला शिवा। शक्तिचक्रस्य जननी परानन्दामतात्मिका ।। महाघोरेश्वरी चण्डा सृष्टिसंहारकारिका । व्रियहं विविधं विस्थं बलात्कालं प्रकर्षति ।' इति संविद एव भगवत्या: प्राणक्मेण नाडितयवाहिसोमसूर्षवह्नघारमावस्थिताती-

'प्राणः प्राणमयः प्राणो विसर्गापूरणं प्रति । नित्यमापूरयत्वेष प्राणिनामुरसि स्थितः ।।' इति । प्रागस्य 'हकारस्तु स्मृतः प्राणः स्वप्रवृत्तो हलाकृति: ।'

111.43 225

इत्युर्तनीत्या श्रीस्वम्छमभट्टारकरूपप्राणमयत्वात् विसर्गापूरतया सृष्टिसंहार- कारित्वमभिहितम् इति युर्तमुर्तम् 'नैसगिक: प्राजसंबन्ध:' इति। अत एव श्रीभट्टकल्लटेन प्राणा्यनिमित्तवाढयम् 'प्राक संवित् प्राणे परिजता ।'

TRANSLATION

Naisargika means that which has come from nisarga i.e. from nature, in other words from the power of Absolute Free Will of the Lord (Svatantrya Sakti). (The link of prana with the body is, therefore, unavoidable). The divine consciousness, with a desire to display the variegated panorama of the universe, at first adopts the principle of contraction, assumes the state of limited experients (jivas) who are a form of pranana - the uni- versal life force which brings about the manifestation of the entire universe in a limited form and also appears in the form of the world as grahya or object. This link of prana, therefore, has been initially brought into manifestation by the Absolute, Free Will of the Lord (svatantryat). We find the same idea expressed in Vajasaneya, "That Sakti (Divine Power) who is the highest, subtle, .all- pervading, absolutely pure, auspicious, mother of the collective whole of saktis, the highest bliss of the nature of immortality, mahaghoresvari- Canda3 (terrible) brings about both manifesta- tion and withdrawal (of the world process), and she forcibly makes manifest and finally withdraws (prakarsati) Time that expresses itself in the form of the three breath-channels4, (trivaham) in three forms5, (trividham) and in three aspects6, (tristham). Thus it is of the divine consciousness that the func- tion of external manifestation and internal withdrawal has been described in the form of the flow of breath in the three channels, the states of moon, sun and fire and the past, future, and present aspects of external time. The same has been said in Svacchanda-tantra also; "The life-force appears in the individual as prana and apana with the function of exhalation and inhalation. Always impart- ing life, it exists within one's breast. Since it imparts life, there- fore, is it known as prana." (VII, 25).

226 Siva Sutram

In accordance with what Svacchanda-tamtra says in the follow- ing verse: "Ha is said to be prana which functions by itself (i.e. is automatic) and is of the form of a plough"7 (halakritih) (IV, 257). It is of prana that the function of manifestation (srsti) and withdrawal (samhara) has been described because of its being of the form of the Highest, Absolutely Free Bhairava and because of its out-going and incoming. Therefore, it has been rightly said that the link of prana is natural. So Bhattakallata, in order to confirm the causality of prana has said in Tattvartha-cintamani - "Consciousness is, at first, transformed into prana."

NOTES

1. For manifestation, the divine consciousness at first trans- forms itself into prana. This prana is universal Life-force which brings about both subject (grahaka) and object (grahya). 2. Mahaghoresvari is here only another name of Kalasankar- sini Sakti. 3. Canda is another name of the same sakti, She is called Canda (terrible), because she conceals the essential nature of the experient. 4. Trivaham - 'flow of life-breath in the form of three chan- nels' refers to ida (the breath channel on the left of the spinal column), pingala (the breath channel on the right of the spinal column), susumna (the breath channel in the middle of the spinal column). 5. Trividham refers to soma (moon), surya (sun), and agni (fire) symbolic respectively of prameya (object), pramana (knowledge) and pramata (subject). 6. Tristham - three aspects of time, viz., past, present, future. 7. The letter ha is indicative of visarga sakti (Creative power). In Sarada script, the letter ha is of the form of a polugh the upper part of which symbolizes exhalation and the lower part symbolizes inhalation. It is constantly and automatically being sounded inwardly in everyone in an anacka (vowel-less) and andhata form (i.e. in the form of unstruck sound).

111.44 227

EXPOSITION

It is samvit or consciousness which is transformed into prana. Prana in this context does not mean life-breath. It means the universal Life-force which brings about both subject and object. It is the connecting link between consciousness and the various vehicles (sthula, suksma, etc) of man. This link is natural. It is this link which maintains the body even when a yogi has acquired Self-realization and has constant awareness of the transcendental consciousness. So the question - 'Why the body does not fall away when the yogi is poised in the transcendental consciousness is meaningless. The body cannot perish so long as the link of prana remains. The yogi cannot commit suicide. The universal Life-force assumes mainly two forms in the individual, viz., prana-exhalation, and apana-inhalation. Prana, the outgoing breath is indicative of srsti-manifestation of the world process, and apana is indicative of samhara - withdrawal of objective manifestation. It is prana, the universal life-force that has dual aspect and thus brings about both the manifesta- tion (srsti) of the objective world and its withdrawal (samhara) back to its source.

INTRODUCTION TO THE 44th SUTRA

TEXT

अतस्थ स्थितेऽपि नैसगिके प्राणसंबन्धे वस्तवारूढ आस्तरी कर्ला विमृशन्नास्ते स लोकोत्तर एव इत्याह --

TRANSLATION

So even while the natural association of prana lasts, the yogi who is poised in the fourth i.e. the transcendental consciousness being constantly aware of the inward Supreme I-consciousness abides as a transcendental person (lit., beyond the common). This is what the next sutra says.

228 Siva Sutram

SUTRA - 44

नासिकान्तर्मध्यसंयमात्, किमत्र, सव्यापसव्यसौषुम्नेष॥४४ । Nasika-antarmadhya-samyamat, kimatra, savyapasavya-sau- sumnesu.

नासिका - orana sakti,भन्तर्मंध्य= centre of the inner consciousness; किमव्=what is to be said in this matter: सब्य= left; पपसव्य= right; सौषुम्नेषु the susumna, the middle nadi. "In all the channels left (ida), right (pingala) and susumna - the middle one, there is prana sakti. By the constant practice of the awareness of Reality that is in the centre of the inner state of prana sakti, there abides the awareness of that central Reality viz., the supreme I-consciousness under all circumstances, and in all conditions."

COMMENTARY

TEXT

या नासिका, नसते कौटिल्येन वहृति इति कृत्वा, छुटिलवाहिनी प्राणशक्ति:, तस्या: अन्तरिति आन्तरी संवित, तस्याः अपि मध्यं सर्वान्तरतमतया प्रधानम् । 'तस्य देवातिदेवस्य परबोधस्वरूपिणः । विमर्श: परमा शक्ति: सर्वज्ञा ज्ञानशालिनी।।' इति श्रीकालिकाक्कमोक्तनीत्या धत् विभर्शमयं रूपं तत्संयमात् अन्तनिभालन- प्रकर्षात ; किमत् उच्यते, अयं हि सर्वदशासु देदीप्यमानो निर्व्यत्यानः पर: समाधि:। तदुक्तं श्रीयिज्ञानभैरवे 'प्राह्यप्राहृकसंवित्ति: सामान्या सर्ववेहिनाम् । योगिनां तु विशेषोज्यं संबन्धे सावधानता।।' इति॥४४ ॥

TRANSLATION

In the main ones of all the pranic channels, viz., in left (ida), right (pingala), and the middle one viz., susumna, there flows the

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nasika or prana sakti. The word nasika is derived in the follow- ing way - 'nasale* i.e. that which flows in a zigzag way, that is, prana-sakti. Antar means the inner aspect of this pranasakti i.e. consciousness. Madhya means the centre of this inner consciousness i.e. vimarsa or I-consciousness. Being the inner- most of all, that is the main or central Reality, viz., the Supreme I-consciousness. According to the following verse of Kalika- krama, the central I-consciousness is the highest sakti. "Of that God who is greater than all the gods, and who is supreme consciousness itself i.e prakasa, the highest sakti is vimarsa or I-consciousness, which is omniscient, full of wisdom." By the samyama' or intensity of repeated inward awareness of that supreme I-consciousness, there is (what is to be said in this matter2) in all conditions, radiant, highest nirvyutthana- samadhi3. The same idea has been expressed in the following verse in Vijhana-bhairava: "The consciousness of subject-object relationship is common to all embodied beings. The Yogis have, however, this distinc- tion that they are ever mindful of this relation" (i.e., they are always mindful of the para-pramata, the metaphysical subject without which there can be no such thing as an object", (verse- 106). NOTES

1. Samyama here is not to be taken in the technical sense of Patanjali's Yoga which means the threefold practice of dharana, dhyana and samadhi. Here samyama means the intensity of repeated inward awareness. 2. Kimatra or what is to be said in this matter? This is an exclamation, an expression of delight. 3. Nirvyutthana samadhi means the ever-present absorption of the mind in the Supreme I-consciousness in the ordinary routine of life even when the yogi is not practising formal contemplation.

INTRODUCTION TO THE 45th SUTRA

TEXT

एवमीदृशस्य योगफलं दर्शयन् प्रकरणमुपसंहरति-

230 Siva Sutram

TRANSLATION

The next sutra gives the conclusion of the book by showing the final achievement of the yoga of this kind of yogi.

SUTRA - 45

भूय: स्यास्प्रतिमोलनम् ॥४५।।

Bhuyah syat pratimllanam.

भूय := over and over again; स्यात- there is: प्रतिमीलनम् awareness of the Divine both inwardly and outwardly. In the case of this yogi there is over and over again the awareness of the Divine both inwardly and outwardly".

COMMENTARY

TEXT

चंतन्यात्मन: स्वरूपात् उदितस्य अस्य विश्वस्य भूय: पुनः, विगलितभेव- संस्कारात्मना वाहुल्येन व प्रतिमीलनम्, वंतन्याभिमुख्येन निमीलनं, पुनरपि वंतन्यात्मस्वस्वरूपोन्मोलनरूपं परयोगाभिनिविष्टस्य मोगिनो भवति। तबुर्त श्रीस्वच्छन्दे 'डन्मनापरतो वेवि तव्रात्मानं नियोजयेत् । सस्मिन्युक्तस्ततो ह्यास्मा तन्मयश्च प्रजायते ।।' इति। तया च 'उद्धोधितो यथा वह्िनिर्मलोप्तीव भास्वरः। न भूय: प्रविशेत्काष्ठे तथात्माध्यन उदृतः ॥ मलकर्मकलार्द्यस्तु निर्मलो विगतक्लमः । तव्नस्थोऽपि न अध्येत यतोऽतीय सुनिर्मलः ।' इति । मूय: स्यादित्यभिवधतोञ्यमाशयः, यत् शिवत्वमस्य योगिनो न अपूर्बम्, अपि तु स्वभाव एव, केवलं मायाशवर्युत्थापितस्वविकल्पदौरात्म्यात् भासमानमपि सत् नायं प्रत्यवम्रष्टुं क्षमः, इत्यस्य उक्तोपायप्रदर्शनकमेण तदेव अभिव्यज्यते इति शिवम् ।४५।

111.45 231

'सेयमागमसंवावस्पन्वसंगतिसुन्दरा । बुसिः शंवरहस्यार्थे शिवसृत्रेष दशिता ॥१॥ शिवरहस्यनिदर्शनसंस्वन्- नवनवामृतसाररसोल्वणाम् । सुकतिनो रसयन्तु भवच्छदे स्फटमिमां शिवसूत्रविमशशनीम् ।२। इथमरोचकिनां रुचिवधिनी परिणति तनुते परमां मते: । रसनमात्रत एव सुधीघवन्- मुतिजराजननाविभयापहुत् ॥३।। वेहप्राणसुखादिभि: परिमिताहन्तास्पर्दः संवृत- श्चंतन्यं चिनुते निजं न सुमहन्माहेश्वर स्व जनः। मध्ये बोधसुधाब्धि विश्वममितस्तत्फेनपिण्डोपमं यः पश्येदुपवेशतस्तृ कयितः साक्षास्स एक: शिवः ॥।४॥ तरत तरसा संसारान्धि विधत परे पवे पदमविचलं नित्यालोकप्रमोदसुनि्भरे। विमुशत शिवप्रोक्त सूत्रं रहस्यसमुज्जलं प्रसभविलसत्सधुक्स्यान्तः समुत्प्लववायि तक् ॥। ५।। इति विरचितायां शिवसूत्रविमशशन्यामाणयोपायत्रकाशनं नाम तृतीय उन्मेष: ।। ३ ।। समाप्ता चेयं शिवसूत्रविमशिनी । कृतिः श्रीक्षेमराजस्य क्षेमायास्तु विर्माशनाम् । शिवस्वात्मक्यबोधार्था शिवसूत्रविमशिनी॥

TRANSLATION

The yogi who is deeply absorbed in the Supreme I-conscious- ness (parayogabhinivistasya) has a pratimilana of this universe which has arisen from the essential nature of foundational consciousness. 'Pratimilana' means both inward awareness of the Divine (nimilana), and outward awareness of the Divine (unmtlana). He now sees the universe over and over again with an awareness in which the residual traces of difference have completely vani- shed, (viz. vigalitabhedasamskaratmna). The yogi has an

232 Siva Sutram

experience in which he is inwardly absorbed in the Supreme Divine Consciousness (nimilana); again when he turns towards the universe, he experiences it as the same as his own essential Divine Consciousness (unmilana). The same idea has been expressed in the following verse in Svacchanda-tantra: "O Goddess, beyond the samana', there is the unmana3 stage; one should join one's self to it. The self united with that, com- pletely becomes that very unmana," (IV, 332). Again (in the same Tantra, it has been said), "Just as kindled fire that has risen pure and radiant from the fuel does not enter it again, even so, the Self that has arisen from the Sadadhva4 freed of all anavamala, (mala) karma mala (karma) and maylya mala (kala) is past all the fret and fever of life.5 Even though still remaining in the world, he is not bound by it i.e. is not attracted towards the pleasures of the world because he is now pre-eminently freed of all the malas (limitations) and abides perfectly pure." (X, 371-372). In saying bhuyah syat (is again) the intention of the sutra- kara (composer of the sutras) is this - that the Divinity (Siva- hood) of this yogi is not any thing new. It is the very nature of Reality. Only on account of the perversity of one's own thought- constructs brought about by Maya-sakti, the aspirant was not able to recognize it which was there all the while. It is only manifested now by adopting the various means described in this book. May there be welfare (for all)!

NOTES

1. Pratimilana - Nimilana - unmilana - pratimilana. Nimilana is that samadhi in which the yogi is completely absorbed inwardly in the supreme I-consciousness. When after coming back to normal consciousness, he turns his attention towards the uni- verse, he experiences the universe also only as an expression of the Divine. This is unmilana samadhi. Having both kinds of experience successively is pratimilana. 2. Samana. Upto samana stage in the upward climb towards the Divine, there is the function of mind, not of the ordinary, normal mind but mind developed to its optimum excellence.

111. 45 233

112. Unmana is the stage of consciousness beyond mind. It is entirely divine consciousness. It is a stage where human consciousness has been completely transcended. 4. Sadadhva (lit. the course of six) includes the entire pheno- menal manifestation, three on the subjective side, viz., (i) varna (2) mantra and (3) pada and three on the objective side, viz., (a) kala (2) tattva and (3) bhuvana. 5. The Atma (spirit) has finished its journey in mundane manifestation. It has crossed the border of human limitation and has become completely divinized. Just as the flame of fire that has risen to the sky does not return to the heap of wood from which it has arisen, even so the soul that has reached the unmana level does not return to the earth. The aspirant that has risen to this height is completely freed of all the three malas- anava, maylya, and karma. Thus is finished the third section describing anavopaya. Ksemaraja's Epilogue. This commentary on the Siva-sutras beautified by its harmony with the Saiva agamas, and by its consistency with the Spanda- karika has been written to expound the secret of Saiva yoga.() May the pious ones enjoy fully well, for cutting out the shackles that bind them to worldly existence, the commentary on the Siva Sutras named Vimarsini full of everfresh elixir of immortality trickling down from the teaching about the secret doctrine of Siva. (2). This commentary would stimulate the interest of those who are not interested in the doctrine of Siva, would bring about the most excellent transformation of understanding and remove fear of death, old age, birth etc. like a flood of nectar by mere taste of it. (3) Environed by the body, prana, pleasure etc. due to the limited sense of I-ness, man does not realize the doctrine about one's magnificent divine Self. But he who, owing to this teaching, beholds in the midst of the ocean of (spiritual) awareness the universe as a mass of its foam on all sides is said to be Siva Himself in sooth. (4) May you all cross quickly the ocean of transmigratory existence and be established firmly in the highest state full of eternal light and delight. Ponder deeply over the sutra

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enunciated by Siva, radiant with its mystic truth. Taught by an excellent guru (spiritual director), it shines forth vigorously and joyfully enlightens the inner understanding (5). This is the the third section, viz. anavopaya of Siva-sutra- vimarsini written by Rajanaka Ksemaraja who is dependent (for his intellectual and spiritual life) on the lotus-feet of (his guru) Mahamahesvara Rajanaka Abhinavagupta. This Siva-sutra-vimarsini is finished. This work of Ksemaraja, viz., Siva-sutra-vimarsini is meant for the peace and welfare of those who reflect on life in order that they may understand the identity of their Self with Siva.

GLOSSARY OF TECHNICAL TERMS

A (प्र) A (#) : Symbol of Siva, short form of anuttara (the Supreme); the letter pervading all the other letters of the alphabet. Akala: The experient established in Siva tattva and identified with Siva. Akula: Siva or (प्कारसक्षणं कुलँ शरीरमस्य इति आ्ध्यवर्णः ।) Akrama: Successionless manifestation of the essential nature; Sakta Yoga. Akhyati: Primal Ignorance; Maharnaya. Agni (symbolic): Pramata - knower or subject. Agnisomatmika: The parasakti (highest sakti) that brings about srsti (manifestation) and samhara (withdrawal) of the universe. Agnisomamayam: The universe which is of the nature of pramana (knowledge) and prameya (objects). Ajnanam: The primal limitation (mala); Ajnana in this system does not mean absence of knowledge, but contracted or limited knowledge. Being inherent in Purusa on account of which he considers himself as of limited knowledge and limited activity, it is known as Paurusa-Ajnana. Being inherent in Buddhi, it leads one to form all kinds of asuddha vikalpas (thought-constructs devoid of essential Reality) and is thus known as Bauddha Ajnana. Aghora: The merciful Siva. Aghora Saktis: The Saktis that lead the conditioned experients to the realization of Siva. Aghoresa: An aspect of Isvara below Suddha vidya giving rise to asuddha tattvas like maya; Anantanatha. Adhisthana: Substratum, support. Anu: 'Aniti svasiti iti anuh' - one who breathes i.e. the jiva - the empirical individual; the limited, conditioned experient, conditioned by the body, puryastaka and prana; the cittamaya pramata, the experient whose predominant nature is the empirical mind; the Maya-pramata, the expe- rient dominated by Maya.

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Atisanta padam: The state of Parama Siva beyond the tattvas. Adhva: Adhva literally means course or path. Suddha Adhva is the intrinsic course, the supramundane manifesta- tion. Asuddha adhva. is the course of mundane mani- festation. Anacka: Sounding the consonants without the vowels; esoteric meaning - 'concentrating on any mantra back to the source where it is unuttered'. Anasrita-Siva: The state of Siva in which there is no objective content yet, in which the universe is negated from Him. Anantabhattaraka: The presiding deity of the Mantra expe- rients. Antakoti: The last edge or point; it is dvadasanta a measure of twelve fingers. Antarmukhibhava: Introversion of consciousness. Anupaya: Spontaneous realization of Self without any special effort. Anugraha: Grace. Anuttara: (1) The Highest; the Supreme; Parama Siva; the Absolute (lit. one than whom nothing is higher). (2) The vowel 'a' (). Anusandhana: Lit; investigation; tracking a matter to its source. In Yoga, repeated intensive awareness of the Source or essential Reality. Antaratma: The conditioned inner soul consisting of puryatfaka or subtle body. It is called inner as contrasted with the gross body which is the outer covering of the soul. Antahstha: Lit; standing in between, the letters 4, ₹, , E, are known as antahstha letters. According to Siksa (Phonetics) and Vyakarana (Grammar), they are called antahstha, because they stand between vowels and consonants, they are neither purely vowels, nor purely consonants or they are so called, because they stand bet- ween स्पशं = letters क to म and कष्मन् letters [ श, ष, स, ह) According to Ksemaraja, they are called antahstha because they are determined by Maya and her kahcukas which operate from within the mind of man. Abhinavagupta, however, says that since the formation of the antahstha letters is due to iccha and unmesa saktis

Glossary of Technical Terms 237

which are inner forces and are identified with the pramata (subject), they are rightly called antahstha. Apasusakti: One whose bondage has disappeared and who has become a free being (pati) like Sadasiva. Apana: The vital vayu that goes in downwards towards the anus; the inhaled air. Apavarga: Liberation. Apara: Lower; lowest. Apavedya susupti: Profound sleep in which there is absolutely no awareness of any object whatsoever. Abuddha: What is known as the awakened state for the com- mon man is from the standpoint of the Yogi abuddha or unawakened state i.e. a state of spiritual ignorance. Amrta varna: the letter 'sa'. Amba: The highest Sakti of the Divine. Amaylya: Beyond the scope of Maya. Amaylya Sabda is one which does not depend on convention, in which the word and the object are one. Alamgrasa: 'Alam' in this context means atyartham i.e. to the utmost, and grasa means swallowing, consuming i.e. completely reducing to sameness with Self. Alamgrasa, therefore, means bringing experienced object completely to sameness with the consciousness of the Self when no impression of samsara as separate from consciousness is allowed to remain. Avadhana: Constant attentiveness. Avikalpa (Nirvikalpa) Jnana: Direct realization of Reality without any mental activity. Avikalpa (Nirvikalpa) pratyaksa: Sensuous awareness without any perceptual judgement, unparticularised awareness. Aviveka: Non-awareness of the Real, moha or delusion; igno- rance; non-discernment. Avyakta: Non-manifest. Asuddha vidya: Knowledge of a few particulars; limited know- ledge; empirical knowledge. Asat: Non-being. Ahamkara: I-making principle, I-feeling. Ahanta: I-consciousness.

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A (sT)

Anava upaya: The Yoga whereby the individual utilizes his senses, prana and manas for Self-realization. It consists generally of uccara, karana, dhyana, varna, and sthana- kalpana. It is also known as Anava yoga, Bhedopaya and Kriya-yoga or Kriyopaya. Anava Samavesa: Identification with the Divine by the above means. Anava mala: Mala or limitation pertaining to anu or the empi- rical individual; innate ignorance of the jiva; primal limiting condition which reduces universal consciousness to a jiva, depriving consciousness of sakti and sakti of consciousness and thus bringing about a sense of imper- fection. This limitation works in two ways - (1) while the sense of doership is present, there is loss of bodha or prakasa i.e. considering inconscient things like sunya, buddhi, prana or body as the Self. (2) While there is bodha or prakasa, there is loss of the sense of activity or doership. Atmasatkr: Reducing to sameness with the Self. Atma-visranti: Resting in the Self. Atma-vyapti: Realization of the Self without the realization of the all-inclusive -Siva-nature. Adi koti: The first edge or point i.e. the heart from which the measure of breath is determined. Ananda: Bliss; the nature of Sakti; the essential nature of Parama Siva along with Cit; the letter 'a'. Ananda-upaya: Realization of Siva-nature without any yogic discipline. Also known as Ananda Yoga or Anupaya. Abhoga: Expansion; camatkara or spiritual delight. Asana: Exoteric.meaning - 'A particular posture of the body'. Esoteric meaning - 'Being established in the Self.

I (s)

Ichha: Will, Representing the letter 's' (i) Ichha upaya: Sambhava-upaya, also known as ichhayoga. Ichha-Sakti: The inseparable innate Will Power of Parama Siva intent on manifestation; that inward state of Parama

Glossary of Technical Terms 239

Siva in which jnana and kriya are unified; the predominant aspect of Sadasiva. Idanta: This - consciousness; objective consciousness. Indu: Prameya or object; apana; kriya-sakti.

Isana: Representing the letter 'i'. The first inner Sakti of Siva that acts as the teacher of Saiva Sastra. Isvara-tattva: The fourth tattva, counting from Siva. The consciousness of this tattva is 'This am I'. Jnana is pre- dominant in this tattva. Isvara-bhattaraka: The presiding deity of the Mantresvaras residing in Isvara tattva.

U (3)

Uccara: A particular technique of concentration on Pranasakti under Anava upaya. Various aspects of ananda (bliss) are experienced in this concentration. Ucchalatta: The creative movement of the Divine ananda in waves bringing about manifestation and withdrawal, Udana: The vital vayu that moves upwards. The Sakti that moves up in Susumna at spiritual awakening. Udyama: The sudden spontaneous emergence of the Supreme I-consciousness. Udyantrta: -do- Udyoga: -do- Udvamanti: Lit. vomiting; externalizing; manifesting. Unmesa: Lit. Opening of the eye; (1) The externalizing of Ichha Sakti; the start of the world-process. (2) In Saiva- yoga - unfolding of the spiritual consciousness which comes about by concentrating on the inner consciousness which is the back-ground of the rise of ideas. (3) Representing the letter 'u'. Unmana: The Suprarnental Sakti of Parama Siva in its primal movement towards manifestation, though inseparable from Him is known as unmana or unmani. Literally it means that which transcends manas. This Sakti is amatra, measureless and beyond time.

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Ksemaraja in Udyota commentary on Netratantra (Vol. II, p. 285) says about unmana mana utkramya gata anavacchinnaprakasasphuratta. It is the Sakti that transcends mind and is an uninterrupted Light. Uma: The Iccha Sakti of the Supreme; U -= Siva; ma=Sakti - भो: मा the Sakti of Siva.

U (=)

Unata: Representing the letter U. Usma: The letters Sa, sa, sa, ha.

E (¢) Ekanava: Pasyanti vak.

Au [श्री :

Aunmukhya: Because of His inherent onanda, the intentness of Siva towards manifestation; the rising of Iccha Sakti to- wards creativity.

Ka (क)

Kancuka: The coverings of Maya, throwing a pall over pure consciousness (Suddha Sarhvid) and thus converting Siva into jiva. They are (1) kala, (2) (asuddha) Vidya, (3) Raga (4) Niyati and (5) Kala. Kanda: Muladhara psychic centre. Karana: (1) The means of jnana and kriya - antahkarana and bahiskarana. (2) One of the anava upayas in which the aspirant contemplates over the body and the nervous system as an epitome of the cosmos. Karanesvari: Khecari, gocari, dikcarl and bhucari cakra. Karrnendriya: The five powers and organs of action - speaking (Vak), handling (hasta), locomotion (pada), excreting (payu), sexual action (upastha). Kala: (1) The Sakti of consciousness by which all the thirty- six principles are evolved. (2) Part; particle, aspect (3) Limitation in respect of activity (Kincitkartrtva). (4) The subtlest aspect of objectivity, viz., Santyatita, santa, Vidya, Pratisha, and Nivrtti.

Glossary of Technical Terms 241

Kalacakra: Matrcakra, Sakticakra, Devlcakra; the group of letters from 'a' to 'ksa'. Kalasarira: That of which the essential nature is activity; Karma mala.

Ka (का) Karana: Cause. Karya: Effect. Karma mala: Mala due to vasanas or impressions left behind on the mind by Karma or motivated action. Kalagni: Kalagni-bhuvanesa - a particular Rudra in Nivrtti kala. Kala-adhva: Varna, mantra and pada. Kala pada: The toe of the right foot. Kala tattva: Time - past, present, and future determined by the sense of succession. Kala sakti: the Sakti or power of the Divine that determines succession.

Ku (₹)

Kundali or Kundalini: The creative power of Siva; A distinct sakti that lies folded up in three and a half folds in Mula- dhara. Kumbhaka: Retention of prana. Kumari: One who carries on the play of the world-process or one who brings about an end to the difference-creating Maya. Kula: Sakti manifesting herself in 36 tattvas. Kulamnaya: The Sakta system or doctrine of realizing the Supreme by means of all the letters from a) to (ksa). Kulamarga: The discipline for attaining to the Supreme.

Ku ()

Kuta-bija: The letter # (ksa)

Ke ()

Kevali: One whose sole essence of Self consists in being pure consciousness; One who is established in Self.

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Kra ($)

Krama: Realization of Self by means of Kriya Yoga. Kriya Yoga: Anava upaya, also known as Kriyopaya. Kriya Sakti: The power of assuming any and every form (Sarvakarayogitvam Kriyasaktih).

Ksa (#)

Ksetrajna: The empirical Subject. Ksema: Preservation of what is obtained. Ksobha: Identification of 'I' with the gross or subtle body.

Kha ( )

Kha-traya: Kha-akasa, symbol of consciousness. Kha-traya - The three akasas, viz; Sakti, vyapini, and samana situated in the head from the Vindu between the eye-brows up to Brahmarandhra. Concentrating in the head, one should rise higher by means of the above three khas. Khecari: Sub-species of Vamesvari Sakti, connected with the pramdta, the empirical self; Khecari is one that moves in Kha or the vast expanse of consciousness. Khecari-cakra: The cakra or group of the saktis that move in the expanse of consciousness of the empirical subject. Khecari Mudra: The bliss of the vast expanse of spiritual consciousness, also known as divya mudra or Sivavastha (the state of Siva). Khyati: Jnana; knowledge; wisdom;

Ga ( ग)

Gaganangana: Cit-sakti, consciousness-power. Garbha: Akhyati, primal ignorance; Mahamaya. Guna-traya: Sattva, rajas, tamas. Guru-vaktra: Lit. the mouth of the guru, anugraha sakti; Grace. Gocari: Sub-species of Vamesvari, connected with the antah- karana of the experient. 'Go' means sense; antahkarana is the seat of the senses; hence Gocari is connected with antahkarana.

Glossary of Technical Terms 243

Granthi: Psychic tangle; psychic complex. Grahaka: Knower; Subject; Experient. Grahya: Known; object of experience.

Gha ()

Ghora Saktis: The Saktis or deities that draw the jivas towards worldly pleasures. Ghoratari saktis: The Saktis or deities that push the jivas towards a downward path in samsara.

Ca ()

Cakra: The group or Collective whole of saktis. Cakresvara: The master or lord of the group of saktis. Candra: Prameya or object of knowledge; the apana prana ox nadi (channel or nerve). Camatkara: Bliss of the pure I-consciousness; delight of artistic experience. Caramakala: The highest phase of manifestation known as Santyatita or Santatita Kala. Ci (f)

Cit: The Absolute; foundational consciousness; the conscious- ness that is the unchanging principle of all changes. Citta: The limitation of the Universal Consciousness mani- fested in the individual mind, the mind of the empirical individual. Citi: The consciousness - power of the Absolute that brings about the world-process. Cidananda: (1) The nature of ultimate Reality consisting of consciousness and bliss, (2) The sixth stratum of ananda in uccara yoga of anava upaya.

Ce ( )

Cetana: Parama Siva, Self, Conscious individual. Cetya: Knowable, object of consciousness.

Cai ()

Caitanya: The foundational Consciousness which has absolute freedom of knowing and doing, of jnana and kriya sakti.

244 Siva Sutram

Cha ()

Cheda: Cessation of prana and apana by sounding of anacka (vowel-less) sounds.

Ja ()

Jagat: The world-process. Jagadananda: The bliss of the Self or the Divine appearing as the universe, the bliss of the Divine made visible.

Ja ( )

Jagrat avastha: The waking condition. Jagrat jnana: Objective knowledge common to all people in waking condition. Jagrat: Esoteric meaning - 'Jnanarn Jagrat' - Enlightenment, undeluded awakening of cons- ciousness at all levels.

Ji ( जी )

Jiva: The individual soul; the empirical self whose conscious- ness is conditioned by the samskaras of his experience and who is identified with the limitations of his subtle and gross constitution. Jivanmukta: The liberated individual who while still living in the physical body is not conditioned by the limitation of his subtle and gross constitution and believes the entire universe to be an expression of Siva or his highest Self. Jivanmukti: Experience of liberation while still living in the body.

Jna AT )

Jnana: Spiritual wisdom; limited knowledge (which is the source of bondage). Jnana Yoga: Sakta upaya. Jnana Sakti: The power of knowledge of the Absolute.

Jya () Jyestha: The Sakti of Siva that inspires the jiva for Self-realiza- tion or Siva-Consciousness.

Glossary of Technical Terms 245

Ta (a)

Tattva: Thatness; principle; reality; the very being of a thing; Tattva-traya: The three tattvas, viz; Nara, Sakti and Siva or Atma, Vidya and Siva. Tatpurusa: One of the five aspects of Siva. Tanrnatra: Lit. that only; the primary elements of perception; the general elements of the particulars of sense-perception, viz. sabda, sparsa, rupa, rasa, gandha. Tarnas: One of the constituents of Prakrti - the principle of inertia and delusion. Tarka sastra: Logic and dialectics. Tu

Turtya or Turya: The fourth state of consciousness beyond the states of waking, dreaming and deep sleep and stringing together all the states; the Metaphysical Consciousness distinct from the psychological or empirical self; the Saksi or witnessing consciousness; the transcendental Self. Turyatita: The state of consciousness transcending the turiya, the state in which the distinction of the three, viz; waking, dreaming and deep sleep states is annulled; that pure blissful consciousness in which there is no sense of diffe- rence, in which the entire universe appears as the Self.

Tri ( far )

Trika: The system of philosophy of the triad - Nara, Sakti and Siva or (1) para, the highest, concerned with identity (2) parapara, identity in difference, and (3) apara, difference and sense of difference. Trika (para): Prakasa, Vimarsa and their samarasya. Trika (parapara): Iccha, Jnana and Kriya.

Da (₹)

Darsana: Seeing; system of philosophy.

Di (f)

Dik: Space.

246 Siva Sutram

Dikcari: Sub-species of Vamesvari, connected with bahiskaranas or outer senses.

Divya mudra: Khecarl mudra.

Di ()

Diksa: (1) The gift of spiritual knowledge. (2) The initiation ceremony pertaining to a disciple by which spiritual know- ledge is imparted and the residual traces of his evil deeds are purified.

De (दे)

Desa: Space. Desa adhva: Kala, tattva, and bhuvana.

Dha ( )

Dharana: (1) Meditation (2) The letters 2 7 a Dhruva: (1) Anuttara stage (2) The letter # Dhyana Yoga: The highest dharana of anava upaya in which pramana (knowledge), prameya (object of knowledge) and pramata (knower) are realized as aspects of Samvid or foundational consciousness. Dhvani Yoga: A dharana of anava upaya consisting of con- centration on anahata nada (unstruck sound) arising within through prana sakti. This is also known as Varna Yoga.

Na ()

Navavargaka: Letters pertaining to nine classes (1) ar (vowels) (2) क वर्ग the letters क, ख, ग, घ, ङ (3) च वर्ग the letters चछजक मा (4) ट वर्ग, the letters ट ठ ड ढ ण ,5; स वर्ग, the letters त थ द ध न (6) प वर्ग, the letters प फ ब भ म (7) 4 य वर्ग the letters य रलव (8) श वर्ग, the letters शष स ह and (9) the letter eT

Glossary of Technical Terms 247

Na (r)

Nadi-samhara: Dissolution of prana and apana into susumna. Nada (1) Metaphysical - The first movement of Siva-sakti towards manifestation. (2) In Yoga - The unstruck sound experienced in susumna. (3) When Sakti fills up the whole universe with Nadanta, she is designated as Nada. This is also Sadasiva tattva because of the apposi- tion of I and this is in the same principle. Nasika: Pranasakti flowing in a zigzag way in Prana, Apana and Susumna channels.

Ni (f )

Nigraha krtya: Siva's act of Self-veiling. Nijananda: In anava upaya, the first stage of ananda arising from concentration on prana leading to the resting of the mind on the subject or experient. Nibhalana: Perception; mental practice. Nimesa: Lit; Closing of the eye-lid, (1) dissolution of the world; (2) the inner activity of spanda by which the object is merged into the subject; (3) the dissolution of the Sakticakra in the Self; (4) the involution of Siva in matter. Nimilana Samadhi: The inward meditative condition in which the individual consciousness gets absorbed into the Universal Consciousness. Niyati: Limitation by cause-effect relation; spatial limitation, limitation of what ought to be done and what ought not to be done. Nirananda: The second stage of ananda in anava upaya result- ing from the fixation of prana-sakti on sunya. Nirvana: Dissolution in Sunya; liberation. Nirvikalpa: Devoid of all thought-construct or ideation. Nirvrti: Ananda. Nirvyutthana Samadhi: Samadhi (absorption into the Univer- sal Consciousness) which continues even when one is not engaged in formal meditation. Pa (4) Pancakrtya: The ceaseless five-fold act of Siva, viz. manifesta- tion (srsti), maintenance of manifestation (sthiti), with-

248 Siva Sutram

drawal of manifestation (samhara), veiling of Self (vilaya); Grace (anugraha), or the five-fold act of abhasana, rakti, vimarsana, bijavasthapana, and vilapana. Panca mantra: Isana, Tatpurufa, Sadyojata, Vamadeva, and Aghora. Panca-sakti. The five fundamental saktis (powers) of Siva, viz., Cit, Ananda, Iccha, Jnana, and Kriya. Pati: The experient of Suddha adhva; the liberated individual. Pati-dasa: The state of liberation. Para: The Highest; the 'Absolute. Para pramata: The highest experient; Parama Siva. Parama Siva: The Highest Reality, the Absolute. Parapara: The intermediate stage, both identical and different; unity in diversity. Paramartha: The highest reality; essential truth; the highest goal. Parananda: In anava updya, the joy of the third stage that ensues by the practice of resting on prana and apana in uccara yoga. Paramarsa : Seizing mentally; experience; comprehension; remembrance. Paravak: The vibratory movement of the Divine Mind that brings about manifestation; Logos; Cosmic Ideation. Parasakti: The Highest Sakti of the Divine; Citi; Paravak. Parinama: Transformation. Pasu: The empirical individual bound by avidya or spiritual nescience. Pasu matarah: Mahesvari and other associated saktis active in the various letters, controlling the life of the empirical selves. Pasyanti: The divine view in undifferentiated form; Vak sakti, going forth as seeing, ready to create in which there is no difference between vacya (object) and vacaka (word). Pasa: Bondage. Pidhana Krtya: The act of Self-veiling; same as vilaya. Pumstattva or Purusa tattva: Pasu pramata; jiva, the empirical Self. Puryastaka: Lit., the city of the group of eight i.e. the five

Glossary of Technical Terms 249

tanmatras, buddhi, ahamkara and manas; the suksma- sarira (subtle body). Purnatva: Perfection. Purnahanta: The perfect I-consciousness; non-relational I- Consciousness. Prakasa: Lit. light; the principle of Self-revelation; conscious- ness; the principle by which every thing else is known. Prakrti or Pradhana: The source of objectivity from buddhi down to earth. Prama: Exact knowledge. Pramana: Knowledge; means of knowledge. Pramata: Knower; subject; experient. Prameya: Known; object of knowledge; object. Prath: To expand; unfold; appear; shine. Pratha: The mode of appearance. Pratibha: (1) Ever creative activity of consciousness; (2) The spontaneous Supreme I-consciousness; (3) Para Sakti. Pratimilana: Both nimilana and unmllana i.e. turning of the consciousness both within i.e. into Siva and outside i.e. the Sakti of Siva, experience of divinity both within and outside. Pratyabhijna: Recognition. Pratyahara: (1) Comprehension of several letters into one syllable effected by combining the first letter of a sutra with its final indicatory letter. (2) In yoga, withdrawal of the senses from their objects. Pratyavamarsa: Self-recognition. Prabuddha: One greatly awakened to the higher spiritual cons- ciousness. Pralaya: Dissolution of manifestation. Pralayakala: or Pralayakevali: One resting in Mayatattva, not cognizant of anything; cognizant of sunya or void only. Prasara: Expansion; manifestation of Siva in the form of the universe through His sakti. Prana: Generic name for the vital power; vital energy; life energy; specifically it is the vital vayu in expiration. Prana-pramata: The subject considering prana to be the Self. Prana-bija: The letter 'ha'.

250 Siva Sutram

Pranayama: Breath control. Prasada: The mantra Sauh. Prithivi: The earth tattva. Paurusa ajnana: The innate ignorance of Puru?a regarding his real Self. Paurusa jnana: Knowledge of one's Siva nature after the igno- rance of one's real Self has been eliminated.

Ba (ब)

Bandha (1) Bondage; (2) Limited knowledge (3) Knowledge founded on primal ignorance (4) Yogic practice in which certain organs of the body are contracted and locked. Bala: Cid-bala, power of Universal Consciousness or true Self. Bindu or Vindu: (1) A point, a metaphysical point. (2) Un- divided Light of Consciousness. (3) The compact mass of sakti gathered into an undifferentiated point ready to create (4) Parah pramata, the Highest Self or Conscious- ness. (5) Anusvara or nasal sound (in e) indicated by a dot on the letter g, suggesting the fact that Siva in spite of the manifestation of the universe is undivided. (6) A specific teja or light appearing in the centre of the eye-brows by the intensity of meditation. Bahirmukhata: Externalization, extroversion. Brahma: (In Sankara Vedanta) Pure foundational Conscious- ness without activity; unlimited knowledge devoid of activity. (In Saiva Philosophy) Pure foundational cons- ciousness full of svatantrya sakti i.e. unimpeded power to know and do any and every thing; paratna Siva. Brahrnanadi: Susumna or the central prank channel or nerve. Brahrnanirvana: Resting in pure jnana tattva devoid of activity; the state of Vijnanakala. Brahmarandhra: The Sahasrara Cakra. Brahmavada: Sankara Vedanta. Brahmananda: The fourth stage of ananda (joy) in anavopaya experienced by resting of consciousness on Samana prana resulting from the unified combination of multifarious objects. Bija: (1) Visva Kararam sphurattatma parasaktih i.e., the active

Glossary of Technical Terms 251

light of the highest Sakti which is the root cause of the universe. (2) vowel. (3) The mystical letter forming the essential part of the mantra of a deity. (4) The first syllable of a mantra. Buddha: One awakened to the light of consciousness. Buddhi: The ascertaining intelligence; the intuitive aspect of consciousness by which the essential Self awakens to truth. Buddhindriya : The five powers of sense-perception, viz., smelling, tasting, seeing, feeling by touch, hearing, also known as jnanendriya. Baindavi kala: Baindavi - pertaining to Bindu or the knower, Kala - will power. Baindavi kala is that freedom of Parama Siva by which the knower always remains as the knower and is never reduced to the known, svatantrya sakti. Bauddha ajnana: The ignorance inherent in Buddhi by which one considers his subtle or gross body as the Self on account of asuddha vikalpas. Bauddha jnana: Considering oneself as Siva by means of suddha vikalpas.

Bha (+ )

Bhakti (apara): Devotion; intense feeling and will for being united with Siva. Bhakti (para) The constant feeling of being united with Siva and the supreme bliss of. that consciousness. Bhava: Existence both internal and external; object. Bhavana: The practice of contemplating or viewing mentally oneself and everything else as Siva; jnana yoga; Sakta- upaya; creative contemplation; apprehension of an inner,. emergent divine consciousness. Bhava-sarira: Consideration of sound, etc. as one's Self. Bhuvana: Becoming; place of existence; abode. Bhuvana adhva: The third spatial existence, namely world. There are 108 bhuvanas. Bhuta: Gross physical element. Bhutakaivalya: Withdrawal of the mind from the elements.

252 Siva Sutram

Bhuta-jaya: Control over the elements. Bhuta-prthaktva: Detachment of the essential Self from the elements. Bhuta-sarlra: Consideration of the gross physical body as the Self. Bhucari: Sub-species of Vamesvari, connected with the bhavas or existent objects. Bhumika: Role. Bhairava (apara): Siddhas who have unity-consciousness and consider the whole world as identical with Self. Bhairava (para): Parama Siva; the Highest Reality. This is an anacrostic word, bha, indicating bharana, maintenance of the world, ra, ravana or withdrawal of the world, and va, vamana or projection of the world. Bhairava Agama: Sixty-four Saiva Agamas that teach non- dualism. Bhairava (Teachers): Liberated Sivas who are established in unity-consciousness and teach the sixty-four non-dualistic sastray. Bhairava mudra or Bhairavi mudra: This is a kind of psycho- physical condition brought about by the following practice 'Attention should be turned inwards; the gaze should be turned outwards, without the twinkling of the eyes'. Bhairava Samapatti: Identity with Parama Siva. Bhoga: Experience, some times used in the narrow sense of 'enjoyment'. Bhokta: Experient.

Ma ()

Mathika: The four traditions of Saiva religion. Madhya: (1) The central Consciousness; the pure I-conscious- ness. (2) The Susumna or central pranic nadi. Madhyadhama: The central nadi in the pranamayakosa, also known as brahmanadi or Susumna. Madhyama: Sabda in its subtle form as existing in the antah- karana prior to its gross manifestation. Madhyamaka: Buddhist philosophy that teaches that Reality lies in the middle and not in any of the tetralemma;

Glossary of Technical Terms 253

Madhyasakti: Samvit-Sakti, the central Consciousness-power. Manas: That aspect of mind which co-operates with the senses in building perceptions, and which builds up images and concepts, intention and thought-construct. Mantra: (1) Sacred word or formula to be chanted (2) In Saktopaya that sacred word or formula by which the nature of the Supreme is reflected on as identical with the Self. It is called mantra, because it induces manana or reflection on the Supreme and because it provides trana or protection from the whirlgig of transmigratory life. In Saktopaya, the citta itself assumes the form of mantra. (3) The experient who has realized the Suddha Vidyatattva. Mantra-mahesvara: The experient who has realized Sadasiva tattva Mantra-virya: The perfect and full I-consciousness; Siva- Consciousness, the experience of para-yak. Mantresvara: The experient who has realized Isvara tattva. Manthana Bhairava: Bhairava that churns i.e. dissolves all objects into Self-consciousness; Svacchanda Bhairava. Marici: Sakti. Mala: Dross; limitation; ignorance that hampers the free expression of the spirit. Mahesvara: The highest lord; parama Siva. Mahananda: In anavopaya, the fifth stage of ananda resulting from the resting of consciousness on udana agni that devours all the pramanas and prameyas. Mahartha: The greatest end; the highest value; the pure I- consciousness; the Kaula discipline. Mahamantra: The great mantra of pure consciousness, of Supreme I-consciousness. Mahamaya (apara): The state below Suddha Vidya and above Maya in which resides the vijnanakala. In this state there is only prakasa without vimarsa; Mahamaya (para): The lower stratum of Suddha vidya in which reside the vidyesvaras who, though considering themselves as of the nature of pure consciousness take the world to be different from the Self. Mahabrada: The highest, purest I-consciousness. It is called

254 Siva Sutram

mahahrada or the great lake because of its limpidity and depth. Matrka: (1) The little unknown mother, the letter and word- power which is the basis of all knowledge (2) The paravak sakti that generates the world. Matrka-cakra: The group of Saktis pertaining to Matrka. Madhyamika: The follower of the Buddhist Madhyarnaka philosophy. Maya tattva: The principle that throws a veil over pure cons- ciousness and is the material cause of physical manifesta- tion, the source of the five kancukas. Maya (In Samkara Vedanta): The beginningless cause that brings about the illusion of the world. Maya-sakti: The sakti of Siva that displays difference in iden- tity and gives rise to maya tattva; the finitising power of the Infinite. Maya pramata: The empirical self, governed by Maya. Mayiya mala: The limitation due to Maya which gives to the soul its gross and subtle body, and brings about a sense of difference. Malini: Sakti of letters which holds the entire universe within itself and in which the letters are arranged in an irregular way from 'na' to 'pha'. Mahesvarya: The power of Maheshvara, the supreme lord; Mahesvaryadayah: Mahesvari and other deities presiding over the groups of letters. Mukta-siva: The classes of experients who have acquired Siva- Consciousness Mantra, Mantresvara, Mantramahesvara, and experients known as Siva, Rudra and Bhairava. Mukti: Liberation from bondage; acquisition of Siva-cons- ciousness: Jivan-mukti-Liberation while living i.e. acqui- sition of Siva-consciousness while the physical, biological and psychic life are still going on. Videha-mukti-establish- ment in Siva-consciousness after the mortal body has been dissolved. Mudra: (1) Mud (joy), ra (to give); it is called mudra, because it gives the bliss of spiritual consciousness or because it seals up (mudranai) the universe into the being of turiya-

Glossary of Technical Terms 255

consciousness (2) Yogic control of certain organs as help in concentration. Mudra-krama or Krarna-rnudra: The condition in which the mind by the force of samavesa swings alternately between the internal (Self or Siva) and the external (the world which now appears as the form of Siva). Mudra-virya: The power by which there is emergence of the Supreme I-consciousness; mantra-virya; khecari state. Mnrti: Most manifest Kriya-sakti. Meya (prameya): Object. Moha: Delusion by which one regards the body as the self; Maya. Moksa: Same as mukti.

Ya ( प )

Yoga: (1) Acquisition of what is not yet acquired. (2) Com- munion, Communion of the individual soul with the Supreme; discipline leading to this communion (3) (In Patanjali) Samadhi, cessation of mental fluctuations (yuji samadhau). Yoginyah: The saktis-Khecarl, Gocari, Dikcarl, Bhucari etc. Yoni: (1) womb, source. (2) The nine classes of consonants; in the context of letters, sakti is yoni, and Siva is bija. (3) The four saktis, viz., Amba, Jyestha, Raudri, Varna (4) Maya-sakti. Yonivarga: Maya and its progeny; mayiya mala.

Ra (₹)

Rajas: The principle of motion, activity and disharmony - a constituent of Prakrti. Ravi: Pramana (knowledge); prana. Rasmi: Sakti. Raga: One of the kancukas of Maya on account of which there is limitation by desire; passionate desire. Rudra (kalagni): Rudra residing in the lowest plane of Nivrtti kala; Rudrah: The deities that are responsible for manifestation, maintenance of manifestation, and withdrawal of mani-

256 Siva Sutram

festation of the world-process; the souls that have evolved to the status of pati or selves that have realized Siva- consciousness. Rudra pramata: Mukta Siva. Rudrah (teachers): Exponents of 18 Saivagamas who are mukta Siva. Rekhini: The sakti that forms a straight line in the formation of the letter. Rodhini. The sakti that obstructs the passage to moksa. Raudri: The sakti that induces the pleasure-seeking souls to be confined to their pleasures.

La (स)

Laya: Interiorization of consciousness; dissolution. Loka: Plane of existence.

Va ( व)

Varga: Classes of letters like kavarga, cavarga, etc. Varna: (1) Letter (2) Object of concentration known as dhvani in anavopaya; anahata nada (unstruck sound experienced in susumna). Vacaka: Word; indicator; mantra, varna and pada. Vacya: Object, indicated; kala, tattva, bhuvana. Varna or Vamesvari: The divine Sakti that emits (from vam to emit) or projects the universe out of the Absolute and produces the reverse (vama) consciousness of difference (whereas there is non-difference in the divine). Vasana: Residual traces of actions and impressions retained in the mind; habit energy. Vaha: Flow; channel; the prana flowing in the ida nadi on the left and apana flowing in the pihgala nadi on the right of susumna are together known as vaha. Vikalpa: Difference of perception; distinction; option; an idea as different from another idea; ideation; fancy; imagination, thought-construct. Vikalpa-Ksaya: The dissolution of all vikalpas. Vikalpanam: The differentiation-making activity of the mind; Vikalpa-(suddha): The fixed idea that I am Siva.

Glossary of Technical Terms 257

Vikasa: Unfoldment; development. Vigraha: Individual form or shape; body. Vigrahl: The embodied. Vijnanakala: The experient below Suddha Vidya but above Maya who has pure awareness but no agency. He is free of karma and mayiya mala but not free of anava mala. Vitarka: The thought that I am Siva, the Self of the universe (I, 17). Vidya: (1) Suddha vidya tattva; (2) Unmana sakti, Sahaja vidya (3) Limited knowledge, a kancuka of Maya. Vidyasarfra: Sabdarasi - the group of letters and words (sutra 3, Section II). Vinayakah: Beings who create obstacles in spiritual progress by offering temptations. VimarSa: Self-consciousness or awareness of Parama Siva full of jnana and kriya which brings about the world-process. Vivarta: (In Sankara Vedanta) Appearance of the Real as something different. Visva: The universe; the all. Visvamaya, Visvatmaka: Immanent." Visvottirna: Transcendent. Visarga: Emanation; creation. Visargabhumi: Two dots simultaneously, representing Sakti's external manifestation of the universe and the internal assimilation of the same into Siva. Viresa: The lord or master of the senses that are intent on re- moving all sense of difference inasmuch as the lord of the senses has now experienced the delight of the transcendental consciousness. The senses are called vira, because they are now saktis. Vedaka: Experient. Vedya: Object. Vaikhari: Sakti as gross physical word. Vyana: The pervasive prana. Vyapakatva: All-pervasiveness. Vyamohitata: Delusion. Vyutthana: Lit., rising, coming to normal consciousness after samadhi or meditative absorption.

258 Siva Sutram

Sa (W )

Sakti: (1) The power of Siva to manifest, to maintain the mani- festation and to withdraw it. (2) The spanda or creative pulsation of Siva or foundational consciousness. Sakti-Cakra: The group of the twelve mahakalis; the goddesses responsible for creation, etc; the group of Saktis of the senses; group of mantras; the group of Khecari, etc., the group of the goddess Srsti, etc. (सुष्ट्याि शक्तिचक्र). Sakti tattva: The vimarsa aspect, or the foundational I-conscious- ness of Siva; the intentness of Siva's I-consciousness to manifest in the form of the universe; the second of the 36 tattvas.

Sakti-pancaka: The five foundational saktis of Siva, viz., cit, ananda, iccha, jnana, and kriya. Sakti-pata: Descent of Sakti; Divine grace by which the empi- rical individual turns to and realizes his essential divine nature. Saktiman Mahesvara; Siva. Sabda: sound; word. Sabda-brahma: Ultimate Reality in the form of thought- vibration in which state thought and word are identical. Sabda-rasi: The group of letters from a to ksa. Sakta-upaya: The ever-recurring contemplation of the pure thought-construct of oneself being essentially Siva or the Supreme I-consciousness. Sakta-japa: The constant remembrance of the Supreme I-cons- ciousness. Sakta-sarnavesa: Identification with Supreme Consciousness by means of Sakta-upaya. Sakta-Yoga: Same as Sakta-upaya, jnana-yoga. Sambhava upaya: Sudden emergence of Siva-Consciousness without any thought-construct (vikalpa) by a mere hint that one's essential Self is Siva; also known as Sambhava Yoga or Icchopaya or Iccha-Yoga. Sarnbhava-pramata: One established in Siva-Consciousness, also known as Siva-pramata. Sambhava-samavesa: Identification with Siva without any

Glossary of Technical Terms 259

thought-construct born out of profound insight or sambhava upaya. Siva: The good; the name of the Divine in general; the founda- tional prakasa or divine light. Siva (parama):The Absolute; the transcendent divine principle. Siva Tattva: The first of the 36 tattvas; the primal divine light, the source of all manifestation. Suddha Adhva: The course of extra-mundane manifestation from Siva upto Suddha Vidya. Suddha tattva: Parama Siva. Suddha Vikalpa: The thought of one's self being essentially Siva. Suddha Vidya: The fifth tattva, counting from Siva. In this tattva, the consciousness of both I and This is equally prominent. Though the germinal universe is seen diffe- rently, yet identity runs through it as a thread. There is identity in diversity at this stage. Kriya is predominent in this tattva. The consciousness of this state is 'I am I and also this.' Sunya (Bauddha): A state in which there is no distinct cons- ciousness of knower, knowledge and known; an indefinable state of Reality. Sunya (Saiva): A state in which no object is experienced. Sunya-pramata: The experient who is identified with objectless consciousness; pralayakala. Saiva agama: The ten dualistic sastras, eighteen sastras which teach identity in difference, and sixty-four non-dualistic sastras expounded by Siva. Saiva yoga or Sadhana: Anava upaya, Sakta upaya and Sam- bhava upaya.

Sa (ष)

Sadadhva: The six forms of manifestation - three on the sub- jective side viz., mantra, varna and pada and three on the objective side, viz., Kala, tattva and bhuvana. Sandha-biia: The four letters -which are unable to give rise to any other letter.

260 Siva Sutram

Sastha-vaktra: Lit., the sixth organ or medhra-kanda, near the root of the rectum.

Sa (स)

Sankoca: Contraction, limitation. Sandhana: Lit., joining; union, union of the individual cons- ciousness with the universal Consciousness through fixed, intensive awareness or one-pointedness. Saihghatta: Meeting; mental union; concentration. Samvahya: One who is carried from one form of existence to another: karmatma, pasu. Sambodha: Samyak bodha, full or perfect knowledge of the essential nature of Reality as a mass of consciousness and bliss which is the essential nature of Self. Samvit: Supreme consciousness in which there is complete fusion of prakasa and vimarsa, jnana-sakti; svatantrya- sakti; the supreme I-consciousness. Samvit-devata: From the macrocosmic point of view Samvit- devatas are khecari, gocari, dikcari and bhucari. From the microcosmic point of view, the internal and external senses are said to be samvit-devata. Sarnsara or sarnsrti: Transmigratory existence, the world pro- cess. Samhara krtya: The withdrawal or reabsorption of the Universe into Siva. Samhara: Assimilation to the Highest Consciousness. Sarhsarin: Transmigratory being. Sakala: All limited experients. Sat: Existence which is consciousness. Sattva: (1) The principle of being; light and harmony, a cons- tituent of Prakrti (2) The inner essential Self. (Ill, 12). Satya prarnata: Para Siva. Sadvidya: Suddha Vidya. Sadasiva (Sadakhya tattva): The third tattva, counting from Siva. At this stage, the I-experience is more prominent than this experience - This tattva is also known as Sadakhya inasmuch as sat or being is posited at this stage. Ichha or Will is predominant in this tattva. Samana: When the unmana sakti begins to display herself in

Glossary of Technical Terms 261

the form of the universe beginning with sunya and ending with earth, then descending from the highest state of Pramata (knowing Self), she is known as Samana inasmuch as she has started the mentation of all that is thinkable (asesa-mananamatrarupatvat samana - Udyota, p. 286) Samarasa: One having the same feeling or consciousness. Samadhi: Collectedness of mind in which there is cessation of the fluctuations of the mind. Samadhi-sukha: The bliss that is experienced in being established in prarnatr-pada i.e. in the state of the essential Self or subject. Samana: The vital vayu that helps in the assimilation of food etc., and brings about equilibrium between prana and apana. Samacara: Sam-samyak; d-isat; cara-prasarana - external ex- pansion of the properly evolved prana (III, 22). Samapatti: Sometimes a synonym of samadhi; consummation; attainment of psychic at-onement. Samavesa: Being possessed by the Divine, absorption of the individual consciousness in the Divine. Sarvakartrtva: Omnipotence. Sarvajnatva: Omniscience. Savikalpa jnana: Knowledge which is acquired through the judgement of Buddhi. Sahaja: Innate essenital nature. Sahaja-vidya: Knowledge of the innate essential nature; un- mand; pure divine consciousness in which mental cons- ciousness ceases, pervasion into Siva-consciousness (Siva-vyapti). Samarasya: Unison of Siva and Sakti; identity of Conscious- ness; identical state in which all differentiation has dis- appeared. Sayujya: The state in which the aspirant realizes identity with the Divine in the midst of difference. Sarupya: The state in which the aspirant realizes complete identity with the Divine. Salokya: The state in which the aspirant lives on the same plane with his chosen deity. Saksat upaya: Sambhava upaya. Saksatkara: Direct intuitive experience of the essential Self.

262 Siva Sutram

Sugata: The Buddha. Suprabuddha: One who has awakened to the transcendental state of consciousness and in whom that consciousness is constantly present. Susupti: Sound, dreamless sleep. Susupti (savedya): Sound sleep in which there remains a slight trace of the sense of pleasure, lightness etc. Susupti (apavedya): Very deep sleep in which there is complete absence of all objective consciousness. Susuptata or sausuptam: Delusive condition caused by primal ignorance. Suksrna Sarira: The inner subtle body, puryastaka. Surya (symbolic): Prana, pramana (knowledge), Jnana-sakti. Surya nadi: The Ida nadi carrying prana. Srsti-bija: Mantra-bija, the Supreme I-consciousness which brings about manifestation. Soma (symbolic): Prameya or object, apana. Soma nadi: The Pingala nadi carrying apana. Saugata: Follower of Buddha, a Buddhist. Sausupta Srsti: The srsti in which pralayakalas remain. Sthana-Kalpana: A mode of anava upaya concerned with con- centration of external things. Sthiti Krtya: Maintenance of manifestation. Sthula bhutani: Gross elements - ether, air, fire, water and earth. Sthula Sarira: Gross physical body. Spanda: Apparent motion in the motionless Siva which brings about the manifestation, maintenance and withdrawal of the universe; Svatantrya Sakti, creative pulsation. Sphuratta: Gleam; a throb-like gleam of the absolute Freedom of the Divine bringing about the world-process; spanda; the light of the spirit. Svatantra: The Absolute, of unimpeded Will. Svacchanda: The absolutely Free Being, Siva; Bhairava. Svapna: Dream; dreaming condition; vikalpas ox fancies limited to particular individuals; Svapna srsti: The plane of existence in which the bhuvana, body and objects are subtle like dream. Svarupa: Essential nature. Svarupapatti: Attaining one's essential nature or true Self.

Glossary of Technical Terms 263

Svalaksarva: An object limited in its particular space and time. Svasariivedana: An intuitive apprehension of oneself without the aid of internal and external sense. Svacchandya: Absolute Freedom of the Supreme. Svatantrya: Absolute Freedom of Will; Vimarsa Sakti. Svatma-satkr: To assimilate to oneself; to integrate to oneself. Sveccha: Siva's or Sakti's own Will, synonymous with svatan- trya.

Ha (₹)

Ha: Symbol of Sakti or divine power. Hathapaka: Persistent process of assimilating experience to the central consciousness of the experient. Hrdaya: Lit, heart; the central consciousness; Light of Central Consciousness which is the substratum of all manifestation; citprakasa. Hetu: Cause. Hetumat: Effect. Hrada: Lit., Lake; the Supreme Spiritual awareness; It is called a lake, because it is clear, uncovered by anything, deep, and infinite. Hamsa - the jiva, the soul Hamsajapa: The consciousness of nada-kala

SUBJECT-INDEX

ABSOLUTE: Atma - Caitanya - Parama Siva 6-12, its proof 13; Atma as the individual self 126-128; atma as an actor 152-154; antara-atma as the stage 155; senses as the spectator 156-157. BONDAGE: Mayiya mala, Karma mala, anava mala 16-20; 128-130; 132-133.

LIBERATION: (1) SAMBHAVA UPAYA 29-31; Sakticakra-sandha as help 32- 34. Effect to Sambhava Yoga - the joyous experience of theturiya or the fourth state of consciousness 36-40, 48; the development of Iccha Sakti 53-55; All phenomena like the Yogi's body are the form of his consciousness, 59-60: disap- pearance of the binding power of the limited- self 61-63; delight of samadhi 66-68: the power of creating any kind of body 69-71, acquisition of powers of separating and uniting the elements 71-74; acquisition of suddha vidya or unmana avastha 75-77 experience of the supreme I-consciousness, the generative source of all mantras 78-80. (2) SAKTOPAYA, sakti as mantra, citta becoming mantra 82-84; perfect I-consciousness inherent in words is the secret of mantra 88-93; emergence of Siva-Consciousness from I- consciousness 99-101; Guru, the help in acquiring this con- sciousness 102-104; enlightenment regarding matrka from the Guru 104-110; Effects of this enlightenment 119-122. (3) ANAVOPAYA dissolution of the tattvas in the body 134; uccara karana, dhyana, varna, sthana-kalpana, the chief aspects of anava yoga 135-138; aids for dhyana and powers gained from these aids 139-142; effects of the conquest of moha 147-150 powers arising from the realization of anava yoga 157-170, caution regarding the maintenance of suddha vidya 174-178; condition of the yogi who has attained transcendental consciousness 185-205 207-208; vitalization of the body, the senses and external things with the

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transcendental consciousness 215-216; effects of the trans- cendental cousciousness 219-222; effects of the constant practice of the awareness of central reality 228-230.

MATRKA: 25-28. Mystic definition of waking, dream and deep sleep 41-47.