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..Shiva-Sūtra
of Vasugupta Translated by Georg Feuerstein
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| According
to the Shaiva tradition of Kashmir,
the Shiva-Sūtra was discovered by Vasugupta,
who probably lived in the latter half
of the eighth century A.D. |
| There
are different accounts of how the secrets
of this Sūtra were revealed to Vasugupta,
but they all mention that he was instructed
in a dream. |
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...
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We know from Patanjali's Yoga-Sūtra
(1.38) that yogins take their dreams
seriously.
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| The
Shiva-Sūtra is the fountainhead of the
sacred literature of Kashmiri Shaivism. |
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Bhairava
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..Book
I
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| The
Self (ātman) is [pure] Consciousness (caitanya). (1.1) |
| [Finite]
knowledge is bondage. (1.2) |
| The
source [of the manifest world together with its] collocation
[of manifest effects] is embodied in [limited] activity (kalā).
(1.3) |
| Comments:
Kalā (to be carefully distinguished from the word kāla or
³time²) is finite or conditional activity, which is one of
the five ³coverings² or ³jackets² (kancuka) of māyā, the power
of world illusion. The others are vidyā (limited knowledge),
rāga (attachment), kāla (time), and niyati (causality). By
contrast to finite activity, the creativity of the Self is
absolute and incomprehensible to the unenlightened mind. The
matrix [of sound] is the foundation of [conditional] knowledge.
(1.4) |
| ... |
| Comments:
The Sanskrit word mātrikā (³matrix² or ³little mother²) refers
to the Sanskrit alphabet with its fifty letters, which are
thought to be primal sounds. The [spontaneous] flashing-forth
(udyama) [of the transcendental Consciousness] is Bhairava.
(1.5) |
| Comments:
Bhairava is God Shiva, here in the sense of the absolute Reality
underlying phenomenal or conditional existence. Upon [ecstatic]
union with the ³wheel² (cakra) of powers, [there comes about]
the abolition of the universe [as a distinct object of consciousness].
(1.6) |
| [Even]
during the differentiation [of consciousness into the three
modes of] waking, dream sleep, and deep sleep, [there is continuous]
emergence of enjoyment of the Fourth [i.e., absolute Reality].
(1.7) |
| The
waking state (jāgrat) [consists in conditional or finite]
knowledge (jnāna). (1.8) |
| Dream
sleep (svapna) [consists in] imagination (vikalpa). (1.9)
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| Deep
sleep (saushupta) [corresponding to] illusion (māyā) [consists
in complete] unawareness (aviveka). (1.10) |
| The
heroic lord [i.e., the enlightened being] is the [conscious]
enjoyer of the triad [of waking, dream sleep, and deep sleep].
(1.11) |
| Comments:
The Sanskrit commentaries explain the word vīra, here translated
as ³heroic,² as referring to the senses, so that the vīresha
(vīra-īsha) is metaphorically the lord over the senses. Indeed,
the enlightened being, who identifies with supreme Consciousness,
is the master of the senses and the mind. This spiritual attainment
is referred to as svacchanda-yoga or ³union with the self-dependent
[Reality].² The stages of Yoga are a wonder (vismaya). (1.12) |
| The
power of will (icchā-shakti) [of the enlightened being] is
Umā [or] Kumārī. (1.13) |
| Comments:
Umā is the divine Consort, or transcendental Power, of the
Absolute, Shiva. Kumārī, the ³Virgin,² is the same Power in
its playful aspect as the creatrix or destroyer of the universe.
The meaning of this aphorism is that the enlightened adept's
will coincides with the divine Will, wherefore he is capable
of all kinds of extraordinary feats. [In the state of ecstatic
union] the world (drishya) [becomes the adept¹s] body. (1.14)
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| Through
the confinement (samghāta) of the mind (citta) in the heart,
[there comes about the transcendental] vision of the world
[and its] sleep [i.e., the void]. (1.15) |
| Comments:
The word svāpa, or ³sleep,² stands here for the absence of
all objects. Even this void becomes transcendentally illumined
or ³animated² by the enlightened adept, as is made clear in
aphorism 3.38. Or through [conscious] union with the pure
Principle (tattva), [the enlightened adept becomes] free from
the power [that restricts] the ³beast² (pashu) [i.e., the
fettered personality]. (1.16) |
| Self-knowledge
[consists in] awareness (vitarka). (1.17) |
| Comments:
Here the term vitarka is a technical expression denoting the
adept¹s transconceptual awareness. The word has a different
meaning in Patanjali¹s Yoga-Sūtra. [For the enlightened adept]
worldly bliss is the delight of ecstasy (samādhi). (1.18) |
| Upon
[ecstatic] union with the [transcendental] Power [as explained
in aphorism 1.13, the enlightened adept obtains the capacity
for] the creation of [any kind of] body. (1.19) |
| Other
paranormal abilities that may spontaneously appear in the
enlightened adept are:] combining the elements or separating
the elements, and compacting the universe [as a whole]. (1.20) |
| Through
the emergence of pure wisdom, [the adept acquires] the power
of lordship over the ³wheel² [of all other powers]. (1.21) |
| [Through
[ecstatic] union with the ³great lake² [i.e., the transcendental
Reality, the adept gains] the experience of the potency (vīrya)
of mantras. (1.22) |
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..Book
II |
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The mind [of the adept] is a mantra. (2.1) |
| Comments:
The adept¹s mind is continuously potentized and polarized
relative to the transcendental Reality, Shiva. Therefore it
can be said to be analogous to a mantra, which esoterically
is explained as ³that which protects (tra) the mind (man).²
[Spontaneous] application is efficacious. (2.2) |
| Comments:
Constant abidance in and as the Real is the means of realization,
or enlightenment, just as the constant repetition of a mantra
leads to success. The secret [hidden in all] mantras is the
Being (sattā) embodied in wisdom. (2.3) |
| Expanding
the mind relative to the ³womb² (garbha) [i.e., the finite
world, amounts to no more than] a dream lacking differentiated
knowledge. (2.4) |
| Upon
the [spontaneous] emergence of wisdom, [there occurs a great
³seal² (mudrā) known as] khecārī, [which is] the state of
Shiva. (2.5) |
| Comments:
The term khecārī means literally ³she who moves in the space
[of supreme Consciousness].² The teacher (guru) is the means
[of ultimate realization]. (2.6) |
| Insight
into the ³wheel² [i.e., spectrum] of matrices [of sound is
obtained through the teacher¹s instruction]. (2.7) |
| The
adept¹s] body is an oblation [poured into the fire of the
transcendental Reality]. (2.8) |
| [
[Finite] knowledge is [merely] food. (2.9) |
| Comments:
The meaning of this aphorism is that finite knowledge is instrumental
on the phenomenal plane but of no ultimate usefulness. Wisdom,
however, guides adepts to enlightenment and they use their
finite beingthe body-mindas an oblation that is offered
up in a final gesture of self-transcendence. Upon the recession
of wisdom [in the case of an aspirant], the vision [of the
world is like] a dream arising from that [wisdom]. (2.10) |
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Comments: Even after wisdom recedes, there is an afterglow
that continues to inform the yogin¹s vision or experience
of the world. |
| .. |
| .. |
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..Book
III
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| The
[phenomenal] self (ātman) is the mind (citta). (3.1) |
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| Finite]
knowledge is bondage. (3.2) |
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| [Comments:
This aphorism reiterates aphorism 1.2. Māyā is nondifferentiation
(aviveka) about the principles [of existence (tattva)], such
as [limited] activity (kalā). (3.3) |
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| Dissolution
of the parts (kalā) [should be achieved] in the body. (3.4) |
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| Comments:
According to Kshemarāja¹s commentary, the kalās in question
are the various ontological principles or categories (tattvas),
such as the elements, the subtle elements, and the mind. Dissolution
of the currents (nādī) [of the life force], conquest of the
elements, isolation from the elements, and separation from
the elements [are accomplished through yogic contemplation].
(3.5) |
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| [Paranormal]
power (siddhi) [results] from a veil of delusion (moha). (3.6)
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| Through
the conquest of delusion, through infinite enjoyment (ābhoga)
[of the Real, there comes about] the conquest of spontaneous
wisdom. (3.7) |
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| The
enlightened adept is always] awake; [for him] the second one
[i.e., the world of duality] is a ray-of-light. (3.8) |
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| [Comments:
The world is a ³ray-of-light² (kara) because the enlightened
adept experiences it as identical with the divine Reality.
The self (ātman) [of the enlightened adept is like] a dancer.
(3.9) |
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| Comments:
The meaning of this obscure aphorism is that enlightened adepts,
though they may engage in all kinds of activities, are only
play-acting so to speak. They are not really involved in their
actions, because they have ceased to identify with the limited
body-mind and its functions. The inner self (antar-ātman)
[of the enlightened adept is like] a stage. (3.10) |
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| Comments:
This aphorism, which continues with the dramatic metaphor
of sūtra 3.8, emphasizes that the enlightened adept is pure
witness. He is constantly and continuously aware of the contents
of his own mind, which no longer has the power to delude him.
The senses are [like] spectators. (3.11) |
| Through
the force of [transcendental] insight (dhī), power over sattva
[is obtained]. (3.12) |
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| Comments:
The term sattva, or ³realness,² stands for the luminous aspect
of Nature. It is one of the three primary constituents of
phenomenal existence. The compound sattva-siddhi also can
be understood in the sense of ³perfection of luminosity.²
Both senses are applicable. [Thus] the condition of independence
(sva-tantra) [or liberation] is accomplished. (3.13) |
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| As
[the adept accomplishes transcendental independence, or liberation]
in [regard to] this [body], so [does he accomplish perfect
independence in regard to] all else. (3.14) |
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| Attentiveness
(avadhāna) to the ³seed² (bīja) [i.e., the Source of the world,
should be cultivated]. (3.15) |
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| He
who is established in the seat (āsana) [of the transcendental
Consciousness] easily plunges into the ³lake² [i.e., the ultimate
Reality]. (3.16) |
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| He
effects creation by his own measure. (3.17) |
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Comments: Since the enlightened adept is one with the divine
Reality, he or she also is the absolute creator of everything.
While wisdom prevails, the elimination of [future] birth
[is certain]. (3.18)
Maheshvarī
and so forth, [residing] in the classes [of letters of the
alphabet] beginning with ka, are the mothers of ³beasts²
(pashu) [i.e., fettered beings, but they have no power over
the enlightened adept in whom wisdom blossoms.] (3.19)
The Fourth [i.e., the ultimate Reality] should be poured
like oil into the three [conditional modes of consciousness,
namely waking, dream sleep, and deep sleep]. (3.20)
He should enter [into the Fourth] by immersing himself with
his mind (citta). (3.21)
Upon
the equalization of the life force (prāna), [there comes
about] the vision of sameness. (3.22)
Comments:
When the breath is no longer erratic and the body¹s energies
are harmonized, the mind too is balanced. Then everything
reveals itself as the same One. In the interim, [there occurs]
the generation of inferior [states of consciousness]. (3.23)
Comments:
The yogin, who has not yet fully and stably realized the
ultimate Reality, experiences intermittently lower states
of consciousness, which lack full awareness of the fundamental
sameness of all things. Upon [ecstatic] union between the
self-concept (sva-pratyaya) and objects (mātra), [the yogin
brings about] the reemergence of the vanished [vision of
sameness]. (3.24)
He
becomes like Shiva. (3.25)
[Retaining]
the functioning of the body [for the sake of others is his
only] vow. (3.26)
[His]
conversation is recitation. (3.27) Self-knowledge is [his]
gift [to others]. (3.28)
And
he who is established in Avipa is a cause of [higher] knowledge
(jna).(3.29)
Comments:
In Kshemarāja¹s tenth-century commentary, the difficult
compound avipa-stha is explained as ³established in the
protector (pa) of animals (avi),² that is, ³established
in those who protect the finite beings.² Thus, it is taken
to refer to the Goddesses that preside over the letters
of the Sanskrit alphabet. For him the universe is an extension
of his [innate] power. (3.30)
The
maintenance and absorption [of the universe are likewise
an extension of his innate power]. (3.31)
Despite
such activity [as the maintenance and absorption of the
universe, there is] no discontinuity owing to [the enlightened
adept¹s] condition as witness. (3.32)
[The adept] considers pleasure and pain as external. (3.33)
Free
from these, he is indeed alone (kevalin). (3.34) However,
the dynamic [or karmic] self [i.e., the unenlightened personality]
is afflicted by delusion. (3.35)
Upon
the eclipse of differentiation [based on the unenlightened
mind, the adept acquires] the capacity for [bringing forth]
other creations. (3.36)
The
power of creation [is well established] on account of one¹s
own experience [in dreams and meditation, etc.]. (3.37)
[There
should be] animation of the three states [of unenlightened
consciousness] by the principal [State, which is Reality
itself]. (3.38)
As
with the [various] states of consciousness, [there should
also be animation by the ultimate Reality] in regard to
body, senses, and external [objects]. (3.39)
For
the ³confluent² (samvāhya) [unenlightened individual, there
is constant] extroversion (bahir-gati) because of desire.
(3.40)
Comments:
Driven by desire, the consciousness of the unenlightened
person habitually flows out toward the external world. This
externalizing flux of attention is captured well in the
rare word samvāhya, denoting the individual who ³flows together²
with objects. For him who is in the condition of being rooted
in that [Fourth, or ultimate Reality, there results] termination
of individuality (jīva) owing to the ending of that [desire
for contact with objects]. (3.41)
Then,
he who has the elements for his covering is released, mighty,
supreme, and the same as the Lord [i.e., Shiva]. (3.42)
The
connection with the life force (prāna) is natural. (3.43)
Comments:
The meaning of this aphorism appears to be that even though
finite life depends on the connection of the life force
with a particular consciousness, in the case of the enlightened
adept, this is not an intrinsic limitation. In fact, prāna
is a manifestation of the ultimate Reality. Ultimately,
prāna is the universal Life itself. Through constraint (samyama)
[i.e., through ecstatic identification with] the innermost
center of the nose, how [can the ultimate Reality not be
realized] in the left, the right, and the central [channels
of the life force]? (3.44)
Comments:
This is another obscure aphorism carrying a wealth of esoteric
information. The innermost center (antar-madhya) of the
nose (nāsikā) is really the core of the life force or consciousness.
By practicing successively concentration, meditation, and
ecstasy relative to that subtle central point, the adept
is able to abide as the ultimate Reality, regardless of
whether the life force flows through the left channel, the
right channel, or the central channel. In Tantrism and Hatha-Yoga,
these channels through which the life force circulates are
respectively known as idā-nādī, pingalā-nādī, and sushumnā-nādī.
The Shiva-Sūtra uses the word saushumna for the last, which
is the most important, since it is the conduit for the awakened
kundalinī-shakti, the psychospiritual power that brings
about a total alchemical transmutation of the human body-mind.
[In the case of the yogin] let there be repeatedly the opening-and-closing
[of the vision of sameness]. (3.45)
Comments:
The phrase pratimīlana is a technical expression of Kashmiri
Shaivism. Here rendered as ³opening-and-closing,² it literally
means ³counter-closing.² It refers to the high yogic art
of seeing the ultimate Reality, Shiva, both within oneself
and in the outer world. This practice comprises both subjective
ecstasy (as epitomized in the closing of the eyes, or nimīlana)
and objective ecstasy (as epitomized in the opening of the
eyes, or unmīlana). This condition is otherwise known as
spontaneous ecstasy, or sahaja-samādhi.
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End
of Shiva-Sutra
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© Copyright 2004 by Georg Feuerstein |
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