SHIVA SUTRAS 14

Dṛśyaṁ śarīram दृश्यं शरीरम् (sūtrā 14)

 

Dṛśyaṁ means a visible object and in this context, it refers to the perceived objective world and śarīram means the gross body. There are two interpretations possible for this sūtrā that is opposite to each other. The first interpretation based on dṛśyaṁ śarīram means that the world, comprehended through his (yogi) senses (dṛṣṭi – faculty of seeing) is his own self. The second interpretation is based on śarīram dṛśyaṁ. This means that he considers his own body just like any other object.

 

Level of perception is the significant factor here. In the first explanation, he uses his sensory organs (eyes) to comprehend the world and uses his mind to perceive that there is no differentiation between the objective world and his inner Self. He understands that microcosm is not different from macrocosm. He is not bound by duality. For him, the objective world and his own self in not different objects.

 

The second interpretation is a little more intricate. He considers his very body as on object. Generally, someone identifies objects as my body, my car, my home, etc. Hence body becomes the subject, but a yogi considers his own body as yet another object. When there is no subject the question of individual self or “I” does not arise. His individual consciousness transforms into universal consciousness. As long as ‘my and mine’ are used, spiritual progression is not feasible. It is only the illusion that arises out of ignorance is the reason for such differentiation. Illusion is possible only in the normal stages of consciousness. If one is able to transcend the lower levels, he begins to feel omnipresence of the Divine.

 

The yogi transcends all the three normal level of consciousness and by doing so, he begins to recognize Shiva, the universal consciousness within, resulting in bliss. He feels the whole universe as a single entity, Shiva. For him there is no other state other than Shiva. His individual experience is not distinct from Shiva, like the heat is not different from fire. Individual identification is the cause for pains and miseries. Individual identification unfolds only due to mistaken identity caused by māya. Reality is sarvaṃ īsvara mayaṃ (सर्वं ईस्वर मयं)

 

For detailed interpretations on Śiva Sūtrās, please visit ŚIVASŪTRAVIMARŚINĪ, where each aphorism is analyzed in detail.

SHIVA SUTRAS 13

Icchā śaktir umā kumārī इच्छाशक्तिरुमा कुमारी (sūtrā 13)

 

Shiva has five faces that represent five aspects of the divine. They are Īśāna, Tatpuruṣa, Sadyojāta, Vāmadeva and Aghora. In Īśāna, cit śaktī (consciousness) is predominant; in Tatpuruṣa, ānanda śaktī (bliss); in Sadyojāta, īcchā śaktī (will); in Vāmadeva, jñāna śaktī knowledge); and in Aghora, kriyā śaktī (activity) are predominant.

 

In this aphorism īcchā śaktī means the will power. Umā means brilliance and kumārī literally means a maiden. But the words used in this aphorism are to be understood beyond their gross meanings.

 

This aphorism is interpreted from the stand point of a yogi. Icchā is the will power of a yogi. A yogi always has inherent will power to attain Shiva. Shiva is the energy Absolute. Yogi gradually enters into the brilliant and unstained energy centre of Shiva. Umā here means the independent energy or authority of Shiva which is known as His svātantrya śaktī (the power of autonomy). Therefore, Umā should not be construed as His consort. Though in a way, His svātantrya śaktī refers to Śaktī (His consort), as She holds His power of attorney to use His svātantrya śaktī. The will of the yogi is called here as kumārī. Kumārī here refers to the energy that destroys differentiated perception arising out of māyā. The word kumārī is chosen, not without a proper reasoning. Just like a maiden, the yogi’s consciousness has to be pure to remain with Shiva.

 

The will power of the yogi (his īcchā śaktī ) has to be focused on Shiva alone (like Umā who did penance to attain Shiva, with single pointed focus), without any afflicted thoughts (like kumārī). The consciousness of the yogi at all times remains in turya state, as turya state also encompasses the three lower levels of consciousness. No man can exist without the three normal level of consciousness, awake, dream and deep sleep. A true yogi is different from an ordinary man as yogi always fixes his consciousness with Shiva (perpetual meditation) even during his normal human activities. The will power of the yogi could enter into the luminous and brilliant cosmic energy centre of the universe, known as Shiva with absolute one-pointedness and devoid of any distractions and impurities and ultimately becomes Shiva Himself (meaning the merger of empirical self with the Supreme Self). A nara (here, meaning a yogi) can reach Shiva only through his pure consciousness (Śaktī), which is the nut shell of Trika philosophy.

 

For detailed interpretations on Śiva Sūtrās, please visit ŚIVASŪTRAVIMARŚINĪ, where each aphorism is analyzed in detail.

SHIVA SUTRA 12

Vismayo yogabhūmikāḥ विस्मयो योगभूमिकाः (sūtrā 12)

 

Vismayaḥ means filled with astonishment and yogabhūmikā means the various stages of yoga. This aphorism refers to different stages of yogic development, the development of consciousness of a yogi. The reference is made to a yogi, because a yogi attempts to unite his individual consciousness with that of cosmic consciousness or Shiva consciousness.

 

When a yogi transcends normal stages of consciousness and moves towards turya, he begins to feel the bliss and becomes bewildered by its effect. This can be compared to a person from a hot terrain making his journey to a hill resort. When he moves towards the hill, he could feel the change in weather conditions from hot to cold. When a person progresses spiritually, he has to make a beginning to transcend the three known level of consciousness to the next higher level of consciousness, the turya stage. He can realize Shiva only in the highest level of consciousness, which means that his concentration should be totally focused on Shiva and Shiva alone. If any other thoughts impregnate his mind, he will not be able to realize the Absolute. When he makes significant progress, the level of bliss that he enjoys also becomes strong and pulls him further towards Shiva. When he begins to taste the bliss, he gets engrossed in the stage of supreme happiness or ānandā that is full of surprises. He is surprised because, he has not experienced that kind of ānandā earlier.

 

The ānandā here does not mean the bliss that arises in kuṇḍalini meditation. The experience of kuṇḍalini is different from the direct experience of Shiva. Chakras associated kuṇḍalini are known as psychic centers. Here, the level consciousness is not totally purified. Thought is not with Shiva, but with the psychic centers only. To realize Shiva, mind should be in total purity without any external stimulation.

 

This aphorism says that a yogi does not get satisfied with the intriguing bliss hence, he progresses further and further to know the One who causes this bliss. Bliss is nothing but the entry point into Shiva’s expanded cosmic energy.

SHIVA SUTRAS 11

Tritayabhoktā vīreśaḥ त्रितयभोक्ता वीरेशः (sūtrā 11)

 

Tritaya – triads (the three stages of normal consciousness, awake, dream and deep sleep as discussed in sūtrās 8, 9 and 10.) bhoktā – the enjoyer (enjoying bliss). vīreśaḥ - the one who has conquered his senses, but yet to be liberated.

 

This sūtrā can be called as an extension of sūtrā 7. The one, who could dissolve duality during the three mundane level of consciousness, attains bliss by entering the fourth level of consciousness, the turya stage. Turya stage has traces of the first three stages of consciousness. During spiritual evolution, the traces of previous experience continue to exist for some time, and get dissolved during further practice and progression. When he is able to merge all the three mundane levels of consciousness in turya stage, he begins to enjoy the bliss. Spiritual advancement can be measured by one’s ability to concentrate on an object devoid any other thoughts.

 

The one who is simultaneously aware of both subject and object of experience in the first three levels of consciousness is not affected by them, as he has already conquered his senses. The subjective and objective experiences do not affect him as he experiences both at the same time. For example, one admires the beauty of a mountain. Here, mountain is the object and the act admiration is the subject. A normal person is able to enjoy the beauty of the mountain that causes impressions in his mind. In other words, the admiration arises because of the impressions caused in his mind through his senses, in this case, his eyes. He is associated only with the object of admiration, but fails to understand the experiencer within. But a yogi, the one who has conquered his senses establishes a link between the subject and the object during his experience, thereby knowing both the object and the subject simultaneously. An enlightened yogi continues to know the experiencer in the three lower levels of consciousness. For him, the link between the object and the subject is established by circumventing the mind, as the mind causes impressions.

 

This aphorism says that one should continue his activities on behalf of the Brahman within, and should not take credit for whatever he does as he is not the doer. He is made to act by the Self within.

 

For detailed interpretations on Śiva Sūtrās, please visit ŚIVASŪTRAVIMARŚINĪ, , where each aphorism is analyzed in detail.

SHIVA SUTRAS 8, 9, 10.

Jñānaṁ jāgrat ज्ञानं जाग्रत् (sūtrā 8)

Svapno vikalpāḥ स्वप्नो विकल्पाः (sūtrā 9)

Aviveko māyāsauṣuptam अविवेको मायासौषुप्तम् (sūtrā 10)
 

Jñānaṁ means knowledge. Jāgrat refers to the state of wakefulness or the normal active stage with alert stage of consciousness (8).

 

Svapna means dream. Vikalpāḥ refers to internal perception. External perception happens through senses and internal perception happens through mind (9).

 

Viveka means discrimination. A-viveka means absence of discrimination. Māyā means illusion. Sauṣupta means deep sleep. Indiscrimination happens naturally in the deep sleep state or māyā (10).

 

These three aphorisms are considered together because they refer to the successive stages of mundane level of consciousness. Every person undergoes through these three successive levels of consciousness almost daily. The first stage refers to the normal active stage of awareness, without which no action can take place. Here sensory perceptions play the lead role. Second stage is the stage where one enters the dream state, a prelude to the next stage of deep sleep. Here, mentation plays a significant role, as dreams unfold only through mind. The last of stage of normal consciousness level is deep sleep, where even the mind ceases to function.

 

During the first stage, the mind responds to the sensory inputs (8^th aphorism). Mind is extremely active during this period as it has to act on multitude of sensory stimulations it receives when a person is in active or alert cognitive state. During this state, mind and senses are interdependent. Communication between senses and mind happens in tremendous swiftness. The sensory perceptions leave lasting impressions in the mind known as thoughts that manifest as dreams in the second stage of consciousness, the dream state, as conveyed through 9^th aphorism. The third state of consciousness is a sort of delusion, as during the stage of deep sleep one forgets his own inherent nature. Both his senses and mind are completely rested. The 10^th aphorism compares this stage to māyā, the deceptive state. It is only due to the veil of māyā, one forgets his inherent nature. It is only māyā that makes a person slide down into fathomless bondage and desire. According Trika philosophy, māyā also is the will of Shiva, which Advaita also endorses. All the three states co-exist at all the time, but only one state is predominant. This is like three types of gunās. All the three gunās prevail at the same time, but only one among them is predominant. This is also the case with five basic elements, ether, air, etc. But there is a significant percept in the tenth aphorism. It says that absence of higher level of consciousness is equivalent to the state of deep sleep. To put it other way, it says that ignorance (avidyā) is nothing but the state of deep sleep, where neither mental activity nor physical activity takes place. What is being discussed in these three aphorisms is only the mundane level of consciousness. There are higher levels of consciousness turya and turyātīta that will be discussed later in this series.

 

What is discussed above pertains to normal human beings. But, yogis are exceptions. Their level of consciousness is totally different from the consciousness level of ordinary humans. Yogis are those who are able to connect microcosm with macrocosm and remain in that position perpetually. Yogin means yoking. His concentration is always focused. Even in active state (Jāgrat), he remains connected with Shiva, the Ultimate Reality. His sensory perceptions are limited to merely maintain his gross body that merely acts a cover for Shiva within. None of the gross matters is of any interest to him. In the absence of extraneous impressions in his mind, in his dream state also, he remains united with Shiva. His internal perceptions do not undergo any significant changes to cause a dream other than Shiva. His sensory perceptions would have almost lost their intended utilities and therefore do not cause any significant impressions to dream about something else other than his own Shiva. Without any modifications, his consciousness enters the stage of samādi, in his deep sleep state. He enters the state of samādi at his own will and in fact most of the times he remains in the stage of samādi. Samādi is attained by constant practice of cessation of all mental activities, in which the mind retains only the unmanifested impressions. The difference in perceptions happens only if any alternate object is available for consideration. But he does not have an alternate matter to consider. He considers everything as Shiva. He has realised that he is not different from his own Shiva. For him the knowing, the knower and the object of knowing are not different. He has developed unbroken flow of concentration in Shiva. He enters the higher tiers of consciousness turya and turyātīta at his own will and for him the transition from one level of consciousness to another level of consciousness happens with ease. To attain this stage, his free-will would have played a preponderant role.

TRIKA AND ADVAITA PHILOSOPHIES

Brahman, the Supreme Lord, brings about five fold acts – sṛṣṭi, sthiti, saṁhāra, tirodhāna and anugraha. These acts are generally known as creation, sustenance, absorption, concealment and grace. The last two, concealment and grace are with reference to the essential nature. The first three refer to the physical plane in form of birth, growth and death. This is the natural cycle that is undergone by all the souls, however with a very few exceptions. The fourth one is tirodhāna, which literally means disappearance or concealment. This is the stage when annihilation takes place by means of deluge. At the time of annihilation, Shiva performs His dreadful cosmic dance witnessed by Śaktī. This has been discussed in Lalithā Sahasranāmam nāmās 232 and 571. This act of Shiva is also known as vilaya or pidhāna or laya. This is the state where the entire universe merges with Shiva and the universe as an independent entity no longer exists. At this stage, Shiva and Śaktī alone exist. Out of compassion for the beings, they again recreate the universe and this act of Shiva is anugraha. Śaktī casts Her more powerful tool known as māyā on the innate souls, thereby causing bondage, attachment, ego, etc. Advaita philosophy says that one should come out of the clutches of māyā to realise Shiva, the Ultimate and that one needs to develop enough knowledge about the Brahman, so that one can realise that both the individual self and the Supreme Self are one and the same. Advaita Vedanta attaches significant importance to māyā and says that māyā should be dispelled. There are three important aspects in spirituality. One is the Brahman, another is soul and the third is cosmos. Dvaita philosophy considers all the three entities as independent, with interconnection between the three. But Advaita School negates dualism. It affirms that everything that exists in this universe is nothing but Brahman, the infinite. Ramakrishna once said, “Brahman alone is real, and the world is illusory.”

 

There is yet another philosophy known as Trika philosophy, declared by Kashmiri saivism. Śiva sūtrās, Spanda Kārikās, Pratyabhijñāhṛdayam and Vijñāna Bhairava fall under this philosophy. Trika means three fold reality of Shiva, Śaktī and nara (jīvā or soul). Though advaita and trika philosophies say that the Ultimate is the Brahman or Shiva, the proclaimed paths are different. In Trika philosophy, the Supreme Shiva transcends everything and abides in transcendental eminence, because He simply wants to remain there. This transcendental eminence is known as Śaktī. Practically speaking, there is no difference between Shiva and Śaktī. While Shiva is called Supreme or anuttara, His unsurpassable divine energy is His Śaktī. She is known as anugrahātmika, the Grace incarnate. She is present in all conditions as the divine consciousness. The divine “I” consciousness is eternally present and hence Shiva is immanent in all the actions of the universe. Therefore, Shiva becomes the Ultimate Reality. Without Shiva, the universe cannot exist as He alone is Self-illuminating. This Self-illuminating light is prakāśa, without which no activity can happen in the universe. This light alone cannot cause activities in the universe. The light can be realised if there are objects as otherwise, the luminance of prakāśa becomes unknown. Shiva can know His unsurpassable power only through vimarśa. Therefore, vimarśa (Śaktī) becomes the reasoning factor of prakāśa, without which, prakāśa will remain obscure. In other words, without Śaktī, Shiva becomes inert. It is not that Śaktī is more potent than Shiva. Factually speaking, Śaktī would not have originated as an independent energy, but for the will of Shiva. Shiva has given His power of authority or svātantrya to Śaktī, without which She cannot carry out the universal process. Because of this Supreme power or svātantrya, Śaktī manifests as ‘This’, whereas, Shiva continues to remain the Supreme “I” consciousness. It is due to the will of Shiva, Śaktī creates nara or souls who get bound by Her illusionary power known as māyā. One can realise Shiva only in the fourth state of consciousness known as turya. In Trika philosophy, everything originates and dissolves into Shiva and Shiva alone, with whom Śaktī always stays united. Shiva has multifarious energy levels out of which four energies are important. They are energies of consciousness, bliss, will and knowledge.

 

The difference between Advaita philosophy and Trika philosophy  appears to be thin. At the same time, this subtle difference is very significant. For example Bhagavad Gita elaborately discusses the teachings of Advaita philosophy. On the other hand, Śiva sūtrās deal with Trika philosophy. Trika philosophy says that everything originates and dissolves into Shiva and at all the time, Shiva continues to exert His creative energy. Śaktī merely represents the power of authority of Shiva and exercises control on nara or the souls. In Advaita philosophy, cause and effect play a dominant role. Advaita states that kārya (effect) is non-different from kāraṇa (cause). However kāraṇa is different from kārya. This principle is called Kārya-kāraṇa ananyatva (the non-difference of the effect from the cause). Trika philosophy is explained through the triad of parā the highest, concerned with identity. parā-parā identity in difference and a-parā, difference and sense of difference.

 

In the words of Gabriel Pradiipaka “Advaitavedaanta is similar to Triká in many points, but there are some similarities in the "summit", i.e. in the concept of God and the way He manifests the universe. Attempting to make a synthesis of Triká and Advaitavedaanta is very difficult.”

SHIVA SUTRA 7

Jāgratsvapnasuṣuptabhede turyābhogasambhavaḥ.

जाग्रत्स्वप्नसुषुप्तभेदे तुर्याभोगसम्भवः (sūtrā I.7)

 

There are three stages of consciousness, jāgrat, (normal active stage, or stage of awakening) svapna (dream stage) and suṣupti (deep sleep stage). These three stages are the normal level consciousness of a man. Bheda means difference. Beyond these three levels of normal consciousness, there are two more levels of consciousness. Out of these two, this sūtrā discusses about the fourth level of consciousness known as turya. Ābhoga (आभोग) means ecstatic stage (abhoga अभोग means non-enjoyment). Sambhavaḥ means existing.

 

This sūtrā says that even during the first three stages of consciousness, the fourth stage of consciousness, the ecstatic turya exists. When spiritual transformation happens in a person, there is a meeting point between the material awareness and the spiritual awareness. Beginning from that point, when the upward movement in the spiritual path really begins, one’s ego begins to dissolve. When ego begins to fade away, it leads to universal attitude of the soul, when the knowledge of the omnipresent nature of the Brahman begins to unfold. This is what is to be precisely practiced in meditation. The fourth stage of consciousness continues to prevail in the other three mundane stages of consciousness, as one is bound by ajñānā (ignorance) and consequent eogtism. When ego begins to get dissolved, the spell of ajñānā also begins to fade away, paving the way for the realisation of the Self. This transformation happens in the stage of turya.

 

Turya state is un-inferable, inconceivable and indefinable where manifold sensory perceptions paves way for the realisation of the Shiva. Mandukya Upanishad (7) says, “Turiya is not conscious what is happening within. It is also not conscious of what is happening externally. It is not conscious of anything in between. It is also not a mass of consciousness. It is not conscious of all objects simultaneously; it is not unconscious either. It is invisible, not susceptible to any kind of usage, not within the reach of any organ of action or perception or thought. In it there is only consciousness of the Self and there is a total cessation of materialism as such. It is the embodiment of peace and all that is good. It is one without a second. “

 

The fourth state of consciousness is always present in all the men as a witness in all the three mundane levels of consciousness. This is in contrast to the first three level of consciousness that prevails one at a time. When one is awake, he cannot sleep, when one is dreaming he cannot be awake and when one is in the state of deep sleep, he can neither be awake nor dream. But, turya is present in the first three states of consciousness, sheathed by māyā, thereby making it unrealizable. This can be realised only in the advanced stages of meditation. Preliminary stages of meditation merely formulate groundwork and lay proper foundation for the realisation of Shiva. If the foundational consciousness is weak, the most powerful Shiva cannot manifest. When proper preparatory work is completed, turya takes over the consciousness, and the emancipation happens thereafter. It does not mean that his body ceases to exist (death), but his consciousness is purified by his preparatory work, making it easier for turya to take complete control of his consciousness. He still experiences the first three stages of consciousness, the exception being that the quality of his consciousness has undergone complete transformation, moving closer and closer to Shiva, awaiting the final realisation of Shiva at anytime.

SHIVA SUTRA 6

Śakticakrasandhāne viśvasaṁhāraḥ (शक्तिचक्रसन्धाने विश्वसंहारः) (sūtrā 6)

 

Śakti means energy. The word cakra is slightly complicated. The krama system accepts five powers of the Ultimate. They are creation, sustenance, annihilation, assumption of the indefinable state (anākhya) and freedom (bhāsā, the light, luster, brightness and impression made on the mind.). Krama system and bhāsā have been discussed in sūtrā 5 (Krama system says that purification of definitive idea is the means to the realization of the Ultimate. It is the nature of indetermination where purification happens through successive stages from nothingness to perfect clarity). Out of the five mentioned above the first four are known as cakras. Sandhāna (derived from the word sandhiḥ (संधिः) means union, conjunction, connection, etc. Viśva means the universe and saṁhāraḥ means destruction.

 

This aphorism says that the combination of energies dissolve the differentiated universe. Due to the lack of the highest level of consciousness (refer sūtrā 2), universe is considered as a separate entity. The consciousness can be purified only through the process of looking within which is known as internalization of awareness. If awareness is externalized, one is bound to use sensory organs that cause impure impressions in the mind activating one’s unfounded ego. Combined potency or Śakti cakra sandhānā refers to svātantrya śakti of Shiva, which is known as the autonomy of Shiva in the form of will. In other words, it is Shiva’s power of autonomy. This power of autonomy is not directly used by Shiva. Śaktī (here it means Shiva’s consort), holds the power attorney of Shiva to use His power of autonomy in whatever manner She deems fit. Shiva having given this power of attorney remains as mute spectator to the actions executed using His power of attorney. He does not get Himself involved in any of the acts either directly or indirectly. He sits majestically with imperceptible smile on His face. He smiles on observing the ignorance of men, wrongfully claiming ownership of various acts that were in fact executed through them by Śaktī.

 

Śaktī is the sole authority for administering the universe. She executes Her authority by delegating Her powers and each such power is known as śakti. For example, creation, sustenance, destruction, etc are administered by different śaktis or powers. As in the case of Shiva, Śaktī also does not associate Herself in any of these activities, though She is in full command of all the activities that unfold in the universe. When there is a union (sandhāna) of all these śaktis, the universe appears as dissolved (saṁhāraḥ). When the union of different types of consciousness takes place, there emerges a single consciousness, which is called Bhairava. When a yogi meditates this way, he is able to transcend time and space and become one with Bhairava. This is the consciousness where all the thirty six tattvas are incinerated in the fire of supreme consciousness that burns within.

SHIVA SUTRA 5

Udyamo bhairavaḥ. उद्यमो भैरव: (sūtrā 5)

 

Udayama + Bhairava is udyamo bhairavaḥ. Literally udyamo means pinnacle of consciousness, the reward for one’s spiritual perseverance. One cannot reach a highest point without dedication and perseverance. In this context, perseverance means the cognitive process of the mind. The highest level of spirituality cannot be attained by physical exertion. Spirituality has nothing to do with physical exertion, as Shiva can be realized only through mental attunement. Therefore, udyamo means the sudden realization of Shiva that takes place in a fraction of a second in the midst purest form of consciousness. It is like a reservoir. When a reservoir is full, it begins to overflow. When spiritual knowledge is total, it begins to outpour leading to bliss and consequent realization. Udyamo refers to this situation. Bhairavaḥ means Shiva. This aphorism says that Shiva is realized just like a flash of light in the arena of serene consciousness.

 

This flash is called pratibhā. Pratibhā means, to appear to the mind, flash upon the thoughts, become clear or manifest. The krama system (Kashmiri Saivism has three distinct systems. They are krama, pratybhijñā and kula systems. Krama system says that purification of definitive idea is the means to the realization of the Ultimate. It is the nature of indetermination where purification happens through successive stages from nothingness to perfect clarity) recognizes five powers, the power of creation, the power of sustenance, the power of annihilation, indescribable and bhāsā. Out of the five, bhāsā is said to be the important one. This bhāsā is known as pratibhā. Bhāsā is explained as light, luster, brightness and impression made on the mind. Realization always takes place in the arena of mind when one is in the stage of blissfulness.

 

The pratibhā happens only if mind is focused on Bhairva. If another thought originates, apart from the thought of Bhairava, pratibhā never unfolds. The unfoldment of pratibhā is called unmeṣa. Unmeṣa refers to the emergence of the highest level of consciousness, where Shiva is revealed. It is the focused internalization of thought process, at the end of which Shiva is revealed, in a fraction of a second. From the next second onwards, he does not remain as the same person, as he was earlier. Now he understands the omnipresence of Shiva.

 

This sūtrā says that Self-realization can be happen, only through the process of meditation, for which one has to look within. If one happens to look externally, he gets associated with senses that in turn make the mind deluded and making it impossible to focus within. When internalized focus does not materialize, the consciousness cannot attain the state of perfect clarity.

SHIVA SUTRAS 4

Jñānādhiṣṭhānaṁ mātṛkā (ज्ञानाधिष्ठानं मातृका) (sūtrā 4)

Jñāna means knowledge discussed in sūtrā 2, the limited knowledge, adhiṣṭhānaṁ means resting upon and mātṛkā means the Supreme Mother (Lalithā Sahasranāmam nāmā 577 mātṛka varṇa rūpinī. A brief interpretation of this nāmā: She is in the form of 51 alphabets of Sanskrit called mātṛka. These fifty one alphabets are split into six groups and worshipped in the six chakras from mūlādhārā to ājñā. These alphabets have different colors and is said to be closely related to cosmological studies. A comparative narration is drawn between Shiva and Śaktī and vowels and consonants. Vowels are always active and dynamic in nature and therefore vowels are compared to Śaktī; consonants are compared to Shiva. Without Shiva-Shakthi combine, the universe cannot exist, as they are two different aspects of the Brahman. In the same way, sound cannot exist without vowels-consonants combine. The sound originates from Śabda Brahman, whereas the universe originates from the Brahman. She is the Śabda Brahman.) In view of this interpretation, mātṛkā also means letters.

This aphorism means that Śaktī in the form of Śabda Brahman is the source for limited knowledge, the cause of limitation being the three malas, (ānava mala, māyīya mala, and kārma mala) discussed in the third aphorism.

To understand this sūtrā better, understanding Mātṛkā is essential. Mātṛkā can be split into mātṛ + ka. Mātṛ means mother and ka means un-comprehended (ka also means the Brahman). Mātṛkā means that the Divine mother, who is not fully comprehended. She is not fully comprehended because of the malas referred above. Shiva is the Brahman and only Śaktī can lead one to Shiva to attain the final liberation. It becomes essential that Śaktī should be first understood to attain liberation. Lalithā Sahasranāmam nāmā 727 śiva jnāna pradāyinī says, that Śaktī alone can lead to knowledge about Shiva for final liberation. Shiva is static and witnessing as opposed to the kinetic nature of Śaktī, who is the universal dynamic energy. Mostly She is not comprehended properly due to the illusionary effect of māyā. As Mātṛkā, She controls both vācakā and vācyā. Vācakā refers to the letters and vācyā refers to the objects referred by vācakā. For example ‘a door’ comprising of alphabets to form the world table, is vācakā and the same table as an object is known as vācyā. The cause of vācyā is vācakā. Since She originates sound, or becomes the cause of the sound, She is called Śabda Brahman. She is the source of alphabets and their sound (pronounciation) through which objects are known. Hence Śaktī is called as the Creator of the universe. While creating the objective world, She also created illusionary world (māyā), causing deception making Her unaffordable to be comprehend fully. This leads to ignorance as discussed in sūtrā 2.

Because of this innate ignorance, one develops the ability of differentiation to draw comparisons. When the Brahman is omnipresent, all the objects that exist in this universe are merely His reflections. But due to the inborn ignorance, one notices different shapes and forms by different names. Again, the cause of this ignorance is only Śaktī, who casts Her veil of māyā, by sitting on brahmanrandhra (the orifice at the top of the head, through which individual consciousness and cosmic consciousness are interconnected). She is addressed here as citi Mātṛkā. (citi means the power of consciousness that brings about world process. Citi is different from cit, which is the foundational consciousness or the Brahman, discussed in the first sūtrā.). By sitting there, She allows the sensory organs and the components of anthakkaranam (mind, intellect and ego) to play around with the nescient being. They make the nescient being to get involved in worldly matters and bound him with bondage, desire and all that, which are the impediments to realizing the Self. The situation can be visualized as if a terrible form is sitting on a throne, ordering to create mayhem (bondage, desire, etc) in his domain (mind). She is now known as Pīṭheśvarī, whose form is dreadful as She orders mayhem through four of Her primary śaktīs, Ambā, Jeṣṭhā, Raudrī and Vāmā. These four become powerful at different times. If Ambā is powerful one’s fall is imminent. If Jeṣṭhā is powerful, she leads to liberation. Raudrī makes a person confused and also destroys the evil doers. Vāmā is the cause for fruits of world process. These four śaktīs bound a soul with saṃsārā thereby making him to look externally through his sensory organs and preclude him to look within to attain the final liberation. This the effect of malas discussed in earlier sūtrā.

Spanda Kārikā (III.13) says that an individual succumbs to to the powers of these śaktīs. Again, (III.15) says, that these śaktīs are ever ready to conceal the real nature of the soul.

Shiva Sutra 3

Yonivargaḥ kalāśarīram (योनिवर्गः कलाशरीरम्) (sūtrā 3)

Yoni is the typical symbol of divine procreative energy (Lalithā Sahasranāmam nāmā 895 ‘yoni nilayā’). Brahma sūtrā (I.iv.27) also says “yoni ca hi gīyathe” (योनि च हि गीयथे). Therefore, the source of the divine procreative energy is the Brahman. Mundaka Upanishad (III.i.3) confirms the above statements by saying “brahma yonim”. This procreative energy is māyā as discussed in sūtrā 2. Vargaḥ means the tattvās, known as the principles of creation, comprising of different modifications of five basic elements and products of mind. Māyā is the outcome of tattvās which is the source for the materialistic world. First sūtrā stressed the importance of purity of consciousness and the second sūtrā emphasised the importance of purity of knowledge. This sūtrā discusses about the source of ignorance. Kalā means process and śarīram means body. Therefore, kalāśarīram means the process through which materialistic life is carried out. Materialistic life itself is bondage and the source for this bondage is māyā or illusion.

Brahman can be realised only in pure consciousness and bondage is the cause for the affliction of pure consciousness. This sūtrā proceeds to analyse the reasons for bondage. In the previous sūtrā, it was discussed that mala (natural impurities) is the cause for bondage. Spanda Kārikā (I.9) explains natural impurity or mala thus, “The afflicted mental state of an empirical individual is disabled by his own impurity causing attachment to actions (vargaḥ). When this disappears, then the highest state appears.” This means, when ignorance is removed, the Brahman is realised. The mala is again divided into two types. The first one is kārma mala (karmā is different from kārma) and the second one is māyīya mala. Kārma mala refers to both mental and physical actions. It is essentially a desire, responsible for infinite association of the self with other creations of māyā (attachment to relationships and materialistic needs). If one is not associated with māyīya mala then it means that he is not a mundane existence, but a super human existence or a jñānī. It is only the māyā that is solely responsible for ignorance and consequent bondage. It is only the māyā that causes roadblocks in the spiritual path. Having said that, it is to be remembered that māyā is also responsible for materialistic existence of the universe, replicating the theory of cause and effect. The effect of Kārma mala largely depends upon the level of inborn ignorance. The level of inborn ignorance again depends upon one’s karmic account. When the soul decides to pursue the path of liberation, it moves forward to liberation gradually in its every transmigratory existence.

Māyīya mala is the cause for limitation. Limitation is the reason for not realising the Brahman who is omnipresent. Though the Brahman is limitless, due to the influence of māyīya mala, one’s consciousness is bound by māyā, making the Brahman appear as the limited One. The reality is that the every form that is seen is nothing but the form of the Brahman. But, due to the influence of māyā, one is compelled to differentiate the form of the Brahman as different shapes and forms. This is māyīya mala. Kārma mala and māyīya mala together act as a deterrent factor in realising the Brahman. Kārma mala arises because of the impressions of the previous births and māyīya mala prevents the soul to realise the Brahman, by causing the effect of limitations.

This sūtrā further explains the cause for ignorance discussed in the previous sūtrā. The soul eagerly awaits its final liberation, as it continues to suffer from the pains and miseries of repeated births and deaths. Śiva sūtrās progresses gradually, first outlining the terminologies and later paving the way for realisation.

SHIVA SUTRA 2

Jñānam bandhaḥ (जानं बन्धः) (sūtrā 2)

Jñānaṁ means knowledge and bandhaḥ means bondage. Knowledge here means the knowledge derived through sensory organs, the knowledge acquired through experience. This knowledge is different from supreme knowledge. Supreme knowledge is the experience of the mind and not derived through sensory experience. Knowledge conceived, nurtured and manifested by the mind remains uncontaminated with temporal matters such as bondage. This is where pure consciousness is consecrated that is referred in the previous sūtrā. Hence knowledge acquired through sensory perceptions are said to be limited because of the influence of māyā or illusion.

Knowledge acquired through sensory experience does not lead to liberation. The Supreme Self cannot be realised through the knowledge acquired through sensory experience, as the experience gained is not real. It is illusionary in nature caused by māyā. This is known as a-jñānaṁ or ignorance in spiritual parlance. Shiva Sūtrās call ajñānaṁ as mala. The correct interpretation of mala would be natural impurity. It is natural because, a person is born with natural impurity. In the process of his growth, either he gains supreme knowledge which is also called undifferentiated knowledge or differentiated knowledge which is also known as ignorance. It is ignorance about the Creator or the Brahman. Materialistic knowledge is totally different from spiritualistic knowledge. Any amount of materialistic knowledge gained cannot contribute to the spiritual knowledge. Spiritual knowledge is to be pursued through thought process alone. Desire for spiritual quest leads to search within. The basic inputs for spiritual quests are provided by Upanishads. Study of Upanishads is different from the study of scriptures. Upanishads are not narrative. They are crisp and to the point. They help the readers by affirmations and negations and make the divine revelation easier and simpler, leaving the process of emancipation to the readers by way exploration within. To pursue the path of realisation, this sūtrā says that one should have pure knowledge.

Mala is the cause for bondage. Ajñānaṁ is inborn and inherent quality. This mala can be removed only by pursuing the path of spirituality. Religious path is different from spiritual path. Spiritual path does not advocate any forms for the Brahman. Brahman is Self-illuminating, shining from within. To attain spiritual knowledge, nothing will help except searching and enquiring within.

The previous sūtrā said that pure consciousness is the Brahman. This sūtrā says that ignorance about the Absolute is the cause for bondage that makes one indulge in saṁsārā. Saṁsārā should not be misconstrued as family life. Saṃsārā means transmigratory existence, passing through succession of states, circuit of mundane existence etc.