SHIVA SUTRA III.23

Madhye'varaprasavaḥ मध्येऽवरप्रसवः॥ (sūtra III.23)

 

madhye – in the intervening state; avara - inferior; prasavaḥ - set in motion, generating.

 

As the aspirant now stays connected with turya stage, henceforth, the aspirant shall be referred as yogi. When the yogi, unable to transcend turya state and continues to dwell in turyarasa (the nectar of turya) due to lack of further refinement in his consciousness, he will experience inferior thought processes during the intervening stages. Liberation has to take place only in the arena of mind. If the mind is not thoroughly purified, there are bound to be obstacles in the process of liberation. Even though the yogi is able to reach the penultimate stage of the highest level of consciousness (turyātīta and then kaivalya), he may retreat if he is not eternally alert. At the current stage, he is connected to God consciousness only at the beginning and at the end of three normal stages of consciousness, as he continues to experience normal consciousness in the middle stage like any other ordinary person. It is only in the middle stage there exists a possibility of his fall from the turya state.

 

This sūtra cautions the yogi about the possible retreat due to the generation of inferior thought processes.

 

{Further reading: Till complete absorption, the yogi has to be extremely careful about his thought processes, as there could be temptations that are difficult to resist. This is because his mind is not totally purified with impressions remaining in bits and pieces. When the impressions continue to remain in the mind, it may produce one thought after another; one thought fades away another thought unfolds. But, when the mind is totally purified, entire impressions are eradicated.

 

Spiritual progression has to be on a gradual and steady note. Normally, the initial spiritual knowledge is attained by reading scriptures, participating in lectures, etc. The next stage is the commencement of internal exploration or self exploration. There has to be a definite direction in the spiritual path. Sporadic commencement of spiritual journey never yields desired results. Understanding one’s own conscience is very important while commencing spiritual journey. Conscience becomes an effective tool in directing spiritual aspirations.

 

Surface layer of self-consciousness is another deterrent factor while pursing spiritual path. The usage of I, Me and Mine should be avoided. Everything is given by God, and the spiritual path is nothing but to understand this inherent quality of the Nature. Ego continues to destroy a person’s spiritual aspirations. The central theme of spirituality revolves around the saying mahāprajñāpāramitā, the term that refers to profound insight which frees one from all suffering caused by selfish, egocentric concerns. This lays the strong foundation for the right kind of spiritual aspiration, as spiritual aspirations of many are only sporadic.}

SHIVA SUTRA III.22

Prāṇasamācāre samadarśanam प्राणसमाचारे समदर्शनम् (sūtra III.22)

 

Prāṇa – the vital breath; samācāre – slow spreading; sama – equal; darśanam – awareness or perception.

 

For that aspirant who enters turya state with his awareness on his inner Self as detailed in the previous aphorism, his prāṇa slowly spreads outwardly. His consciousness that was focussed internally now begins to flow externally making him to become one with universal consciousness. When prāṇa moves through the central canal of the spinal cord or suṣumna after comfortably crossing through the three granthi-s by reaching higher cakra-s, he moves beyond all dyads and all limitations and identifies himself with God’s entire creation. The one, who has realized the Self within, begins to realise external world as well. For him everyone is the same and literally speaking he truly exhibits universal brotherhood. His internal vibrations permeate through his body radiating his spiritual luminousness establishing him in higher frequencies.

SHIVA SUTRA III.21

Magnaḥ svacittena praviśet मग्नः स्वचित्तेन प्रविशेत् (sūtra III.21)

 

magnaḥ - immersed; sva – own (one’s own); cittena – mind; praviśet – to enter into or be absorbed.

 

This sūtra explains how to endow turya stage into the three lower levels of consciousness, as discussed in the previous sūtra. One should immerse into the fourth state of consciousness (turya) with his mind fixed on his essential Self (sva). 

 

When one enters turya stage, he leaves behind the tools of realisation, such as prāṇāyāma, meditation, etc. Turya also happens in the arena of mind. Mind at this stage remains purified, devoid of any mental synthesis. If the mind remains impure, turya stage cannot be reached. The point underlined in this sūtra is that one should get absorbed into his own Self, the God consciousness, which gets proliferated in all the states of consciousness. If this is practiced, the aspirant begins to realise the illumination within and transcending mundane existence becomes possible. It is ultimately in the seat of the faculty of reasoning, where God is realised and not otherwise. When the aspirant proceeds further, he leaves behind his psychological state also and stays attuned with Him forever.

SHIVA SUTRA III.20

Triṣu caturthaṁ tailavadāsecyam त्रिषु चतुर्थं तैलवदासेच्यम्॥ (sūtra III.20)

 

triṣu – in all the three states of consciousness – active state, dream state and deep sleep state; caturthaṁ - the fourth state of consciousness; taila – oil; vat – like; āsecyam – pouring into.

 

The fourth state of consciousness should be expanded into the three lower level of consciousness without interruption. By using tailavadāsecyam, it is meant that the expansion of the fourth state into the three lower states should be continuous, like oil being poured into a vessel. When oil is transferred from one vessel to another, it can be observed that the flow will be continuous.

 

This aphorism attains significance after having discussed about the consequences of having intermittent connectivity with the highest level of consciousness in the previous two aphorisms. The fourth state is turya, which is full of suddhavidyā (pure knowledge) leading to the purest form of consciousness. By empowering the lower levels of consciousness with the higher level of consciousness, the lower levels of consciousness lose their individual identities and become part of turya. In other words, the higher level consciousness continues to prevail over the lower levels of consciousness by making them incapacitated. This subtle internal transformation makes the aspirant to always exist in the state of bliss, derived out of suddhavidyā. The fourth state of consciousness, turya, does not undergo changes as is the case with the previous three states.

 

This sūtra says that the aspirant should continue to stay in the state of turya even when he carries on to exist in other three states. Generally, turya state is attained only in the deeper states of meditation. If turya is reached only in meditative states, it implies that the aspirant is not continuously connected with the highest level of consciousness. If one’s awareness is withdrawn from the higher levels of consciousness even momentarily, sensory influences pull him down further.

SHIVA SUTRA III.19

Kavargādiṣu māheśvaryādyāḥ paśumātaraḥ

 कवर्गादिषु माहेश्वर्याद्याः पशुमातरः (sūtra III.19)

 

Kavarga – literally it means alphabets belonging to ‘ka’ group. Here it refers to groups of letters; ādiṣu- etc. Not only ‘ka’ group, but other groups as well; māheśvarī – the goddess Māheśvarī; ādyāḥ - and other goddesses; paśu – limited beings; mātaraḥ - the mothers.

 

Māheśvarī and other goddesses (aṣṭa māta-s) who are mothers of empirical selves, take hold of him. This sūtra is in continuation of the previous sūtra. If the aspirant has lost his continued connectivity as discussed in the previous aphorism, he is taken care of by Māheśvarī and others. They are said to the mothers of ignorant men or paśu-s. The eight mothers represent five tanmātra-s (śabda, sparśa, rūpa, rasa and gandha), mind, buddhi or intellect and ego. They are known as puryaṣṭaka. When it is said that they are taken care of by eight mothers mean that they are now afflicted with puryaṣṭaka. The aspirant with great difficulty has once crossed puryaṣṭaka, now remains afflicted with puryaṣṭaka just because he is not able to sustain his high level of consciousness. In reality, he is not falling; as he is affected by puryaṣṭaka, he feels that he is falling from the highest level. He is now not carrying out his activities, with perpetual God consciousness. Previously, all tastes, all smells, etc were the same for him. Now he says this is delicious, this fragrance is awesome, etc. In other words he now possesses differentiated knowledge.

 

Supreme energy of Śiva is known as Parameśvarī who controls the universe with will, knowledge and action that manifests one after the other, ultimately breaking down to mundane manifestations. If the aspirant is not careful, he is bound to fall from his highest level of consciousness, as a result of which he becomes a paśu from the stage of a yogi.

Please read the detailed interpretation of this sūtra by Gabriel Pradiipaka.

SHIVA SUTRA III.18

Vidyāvināśe janmavināśaḥ विद्याविनाशे जन्मविनाशः॥ (sūtra III.18)

 

Vidyā – the pure knowledge of the aspirant as discussed in the previous aphorism; avināśe – imperishable; janma – birth (process of transmigration); vināśaḥ - annihilation.

 

When an aspirant has attained pure knowledge and abides in that incessantly, there is a possibility of cessation of further transmigration. Now, the emphasis is being laid for the continued connectivity with the highest level of consciousness. He is not prohibited from carrying out his normal duties as a person, but, he should continue to be immersed in God consciousness. God consciousness is not something new that he had accomplished. It was with him all the time, unexplored. He has, by tenacious practice and perseverance, realised the hitherto unnoticed God consciousness within. Now that he has realised his true inherent nature, he has to stay with that pure knowledge all the time. If the perpetual connection is lost momentarily, he has to begin the tedious process all over again.

 

The result of perpetual realisation of the highest level of consciousness within is astonishing. The aphorism says that if the aspirant continues to be submerged in the unpolluted consciousness within, there exists every possibility for the cessation of his transmigration. But the cessation of transmigration is not certain at the present stage of the aspirant.

SHIVA SUTRA III.17

Svamātrānirmāṇam āpādayati स्वमात्रानिर्माणमापादयति (sūtra III.17)

Svamātrā – according to the measure of his own (creative) consciousness; nirmāṇam – creation; āpādayati – produces

The aspirant whose consciousness is firmly set on the svātantryaśakti, by transcending time and space is rewarded to create depending upon the degree of his transformation. The power of creation is attained by the aspirant as an expression of his Will. The purest form of consciousness is highly potent and if this is properly transported, all the limitations are transcended. Limitation is caused only by the cozened mind. When the mind is completely purified, it is empowered with pure knowledge or śuddha vidyā, which takes care of the aspirant’s further spiritual progress.

Gabriel Pradiipaka has given a detailed explanation on sva. "His own (svasya) (creative) Consciousness (caitanyasya)”, but this is a way to explain what literally means “one’s own Self”. Obviously, each of us can create according to the measure or aspect of his own recognition of the Self. But in the case of a great Yogī, being a suprabuddha or perfectly awakened, the measure of his creative Consciousness is his own Self fully. In other words, Svá can be translated here as “his own Self” because the great Yogī has realized Him completely. So, his creative Consciousness amounts to his Self as a whole, while in the rest of the aspirants “svá” amounts to the proportion of their recognition of the Self. This proportion varies according to the level of the aspirant, but in a suprabuddha the proportion is 100%." 

 

This sūtra says that the aspirant who has reached this stage is capable of subjective creation. Universal manifestation is different from individual manifestation. The aspirant at this stage does not have ability or capacity for universal manifestation. He has to further move up the spiritual path for complete transformation or to become one with Śiva.

SHIVA SUTRA III.16

Āsanasthaḥ sukhaṁ hrade nimajjati आसनस्थः सुखं ह्रदे निमज्जति॥ (sūtra III.16)

 

Āsana – the power of Śakti, manifestation of I consciousness; sthaḥ - established; sukhaṁ- ease; hrade – pool or lake; nimajjati – plunging.

 

Āsana in this sūtra means the highest level of consciousness, svātantryaśakti discussed in earlier aphorisms. Generally, āsana means seat. In this aphorism, it does not mean the physical seat, but the seat of the mind, the power of Supreme Śakti, the seat on which his mind is placed. The word āsana is used here to emphasize the continued connectivity of his individual consciousness with svātantryaśakt, the independent autonomy of Śiva, held by Śaktī. Such an aspirant, by continuing to be seated (āsana) on the highest level of his consciousness, establishes himself with ease in that state. In other words, he stands united with the highest level of consciousness without any yogic postures or breath control, meditative practices or any type of external stimulations. This is because he is perpetually associated with the highest level of consciousness. He ensures that there is no disconnectedness from God consciousness. He does all the acts of a normal human being without withdrawing his consciousness from the Ultimate.

 

Plunging into the lake is very significant statement. It refers to the continued transformation of his mental state. Lake refers to the lake of bliss. When he plunges into the lake of divine nectar, he dissolves the remains of his puryaṣṭaka (discussed in III.10). He perpetually remains connected with the highest level of consciousness, Parāśakti, the cause of the expansion of the continued worldly process.

 

The aspirant at this stage is not a completely transformed person, but making very significant spiritual progress.

SHIVA SUTRA III.15

Bījāvadhānam बीजावधानम् (sūtra III.15)

Bīja – the seed; avadhānam – attentiveness.

Bīja, the seed of the universe, the independent energy of Śiva also known as svātantryaśakti is realised in the deep meditative stage known as samādi. Only in deeper stages of samādi the communication between the seeker and the Sought happens. Deeper stage of samādi is attained only if there is no discontinuity of consciousness with the Supreme. Such an aspirant cannot remain passive even for a moment, as he is about to perform the functions of the Lord. This sūtra emphasizes the importance of continued connectivity with the Lord.

SHIVA SUTRA III.14

Yathā tatra tathānyatra यथा तत्र तथान्यत्र॥ (sūtra III.14)

 

yathā – as, because; tatra – there, in that place; tathā – so; anyatra – elsewhere.

 

The aspirant, who has attained the freedom discussed in the previous aphorism, is able to exercise his freedom outside his body consciousness. As he is able to make his free will devoid of any extraneous influences (as he is always endowed with God consciousness alone), resulting in realization of the oneness of the universe, he is able to exercise his freedom beyond time and space.

 

When he dwells in the realms of deeper meditation or while carrying out other mundane activities, his consciousness is not detached from the Supreme. Irrespective of where he stays or what he does, he continues stay absorbed in ultimate bliss.

 

This aphorism elucidates benefits arising out his realization of his inherent svātantrya bhāva that is capable of controlling every aspect of the universe. Transcending time and space is the exclusive quality of the Lord and this sūtra conveys that the aspirant is about to be the Lord Himself.

SHIVA SUTRA III.13

Siddhaḥ svatantrabhāvaḥ सिद्धः स्वतन्त्रभावः॥ (sūtra III.13)

 

siddhaḥ - attainment; svatantra – independence; bhāvaḥ - the state of being.

 

This sūtra says that such an aspirant, who has crossed previous aphorisms, attains complete independence. Complete independence refers to the freedom from limited consciousness. When the aspirant is able to dissolve his limited consciousness into universal consciousness, he attains independence of his state of being. In this context his state of being refers to his inner self and not his physical self, as the aspirant has already ceased to attach importance to his gross self or gross body. The aspirant has already attained spiritual intuition as discussed in the previous sūtra-s.

 

When the aspirant has achieved such an independence, he automatically realizes his inherent svātantryaśakti that is capable of controlling every aspect of the universe.  All along, he was afflicted with delusionary perceptions, as a result of which his svātantryaśakti remained hidden.  Now, after having got free of his limited consciousness by thoroughly cleaning his mind, he is able to realize his inherent and potential svātantryaśakti.

 

It is important to note that according to Triká philosophy that a spiritual aspirant must behold God while performing his duties. The aspirant continues to contemplate God all the time.

SHIVA SUTRA III.12

Dhīvaśātsattvasiddhiḥ धीवशात्सत्त्वसिद्धिः॥ (sūtra III.12)

 

Dhī – the highest level of spiritual thought process; vaśāt – by means of; sattva – realization of the illuminating Self within; siddhiḥ - complete attainment.

 

When the aspirant develops qualities hitherto described, he acquires the highest level of spiritual intellect and by means of which he realizes Self illuminating Śiva within. Sattva in this aphorism does not refer to one of the three guṇa-s. It is a single world used to refer realization of the Self within. Because of the aspirant having developed all those qualities discussed earlier leading to the highest knowledge of spiritual intellect by cleansing his mind, which becomes devoid of dualities due to sealing of his sensory inputs, he is able to reach the stage of complete attainment by realizing the Self-illuminating Śiva within. Dhi, the highest level of spiritual thought process leads to spiritual intuition, which unfolds in his mind, as his mind is now totally sublimated.

 

Developing spiritual intuitive power is important, as Divine commandments are passed on to the aspirant through intuitive thought process. When an aspirant reaches irreversible stage of spiritual progression, he is guided to the highest stage only through the commandments received in his mind. Normally, great sages and saints are directed to guide such an aspirant to the level of Śaktī who finally takes him to Śiva for final emancipation.

 

This aphorism says that Self-realization is possible, only if one is able to develop the highest level of spiritual intellect. In other words, when his mind is totally cleansed from sensory addictions, he is able to reach logical spiritual goal of complete attainment, where he realizes Śiva in His true nature of Self-illumination.

SHIVA SUTRA III.11

Prekṣakāṇīndriyāṇi प्रेक्षकाणीन्द्रियाणि॥ (sūtra III.11)

 

Prekṣakāṇi – audience; indriyāṇi – senses (includes jñānendriyāṇi and karmendriyāṇi)

 

The senses of such an aspirant merely act as spectators. Audience do not partake in the action that unfolds in a stage. In the same way, an advanced spiritual practitioner merely acts as a witness to his own actions, not mentally partaking in the actions that unfold through his senses. If one is attached to his senses, he becomes bound by desires and attachments causing pleasures and pains. This is known as saṁsāra, the cause for repeated cycles of birth and death.

 

This is explained in Katha Upaniṣad (II.i.1). It says, “The Self-created Lord has created the sense organs with the inherent defect that are by nature outgoing. This is why beings see things outside and cannot see the Self within. Rarely is there found a wise man seeking immortality (becomes devoid of transmigration), who can withdraw his sense organs from external objects and see Self within.

 

Aphorisms III - 9, 10 and 11 convey the same concept in different stages. III.9 said that an aspirant, who has entered the stage of unmanā, carries out his actions, as if a dancer performing yet another show. III.10 said that the empirical soul is nothing but the manifestation of Śiva and realizing this truth is called Self realization. The present sūtra says that such a Self-realised person remains as a witness to his own acts, performed through his senses. This sūtra says that the aspirant though performs his duties, remains unattached to the end results of such actions.

SHIVA SUTRA III.10

Raṅgo'ntarātmā रङ्गोऽन्तरात्मा॥ (sūtra III.10)

 

raṅgaḥ - stage of a theatre ; antar – within; ātmā – soul.

 

Last aphorism said that an aspirant who is able to attain unmanā stage considers himself as an actor, not divulging his true nature. This sūtra further elucidates this concept. Antarātmā is the soul that is embedded in subtle bodies, as soul is invisible yet highly potent. The subtle soul is activated by entry of Self when the worldly drama begins to unfold. The soul as such is not affected by karmic qualities. However, the karmic embedment in the soul is the foundational cause for the types of activities that its body performs. The empirical soul is nothing but the manifestation of Śiva and realizing this truth is called Self realization. The activation of the soul happens by the infusion of puryaṣṭaka (five tanmātra-s – śabda, sparśa, rūpa, rasa and gandha with subtlest elements of antaḥkaraṇa viz. mind, intellect and ego). The quality of the puryaṣṭaka is not the same in everyone. It differs from person to person depending upon the quality of one’s karmic account. Karma unfolds through a body, still the Self within does not get involved with the unfoldment act. This reality is compared to an actor assuming different roles without affecting his own individual nature. This is further explained in the next sūtra.

SHIVA SUTRA III.9

Nartaka ātmā नर्तक आत्मा॥ (sūtra III.9)

 

Nartakaḥ - dancer; ātmā – self.

 

Such an aspirant, who has entered the stage of unmanā, carries out his actions, as if a dancer performing yet another show. Dancing in this aphorism refers to action. Such a realised soul performs his routine as if he is acting. An actor is not the character that he depicts. In the same way, an advanced spiritual practitioner discharges his prescribed duties as if he is acting on a stage. He expresses happiness or sadness, he undergoes pleasures and pains, but he does not get attached to these emotions. His expressions and emotions are like an actor exhibiting his skills. An actor assumes many roles and he cannot become the characters that he assumes only on the stage. Thus, he conceals his real nature from the audience. Similarly, a practitioner who has attained unmanā stage carries out his routine actions devoid of emotional involvement. He knows that except Self, everything else is delusory.

 

This can be explained in yet another way. Śiva is the actor. His real nature is concealed by Śaktī through Her spell of māyā. Śiva exhibits His actions through Śaktī, thereby concealing His True Self. Śiva’s True Self is to perpetually remain in the purest form of consciousness, from which everything evolves and into which everything dissolves. In exhibiting His Self in the form of universe, he assumes the role of an actor.

 

This aphorism says that a spiritually advanced person also postulates himself in normal human activities. He does not proclaim himself as a realised soul as he has already dissolved his ego. There is no necessity for him to proclaim himself to the world, as he feels more comfortable in His Company. He remains in perpetual bliss.

SHIVA SUTRA III.8

Jāgratdvitīyakaraḥ जाग्रद्द्वितीयकरः॥ (sūtra III.8)

 

Jāgrat – the state of awakening, the normal active state; dvitīya – second; karaḥ - ray of light.

 

When the aspirant is able to make significant spiritual progress by initiating the process of purification and achieved the desired level of consciousness, the universe appears to him as another radiance of light. The concept of “I” and “This” or “aham” and “idam” is discussed in this sūtra. When the purification process is complete, that stage is called unmanā, which is also known as sahaja vidyā. Unmanā is the stage where mind is stilled without any thought processes. This is the stage where “even the traces of enlightenment are wiped out”.

 

I or aham means the individual self and this or idam means objects that prevail in the universe. In other words, aham is the seer and idam is seen. The point of realization is where both aham and idam merge. The point of realization is achieved only by dissolving I, me and mine. When this dissolution is complete, it is called unmanā. When unmanā stage is achieved, the aspirant considers every other object of the universe as reflection of God. Hence, there is no question of aham and idam. He has completely dissolved duality. When the aspirant reaches this stage, whether he is awake or in trance does not matter, as he sees only God everywhere. He truly understands the principle of omnipresence nature of God.

 

The fact is that the whole universe is filled with the consciousness of Divine. It is due to differentiated perception caused by māyā, objects appear as different from the Self. When unmanā stage is achieved, māyā wanes away, paving way for the revelation of the Supreme.

SHIVA SUTRA III.7

Mohajayādanantābhogātsahajavidyājayaḥ (sūtra III.7)

 

मोहजयादनन्ताभोगात्सहजविद्याजयः॥

 

Moha – illusion; jayād– victory; ananta – infinite; ābhogāt- expansion or fullness; sahaja – inherent; vidyā – knowledge; jayaḥ - mastery.

T

hat aspirant, who routes his prāṇa through his spinal cord, is able to establish his victory over māyā (mohajayād). As a result of this, he is able to understand his inherent knowledge of the fullness of the Infinite.

 

True knowledge is always inherent in that aspirant (as is the case with everyone). This knowledge is fully endowed with the full glory of Lord. The aspirant is not able to realize the full potential of his inherent knowledge, as he is bound by māyā. When the aspirant is able to go past the influence of māyā, he is able to understand that his true knowledge is nothing but the expansion of the Infinite. Moha is this aphorism means any strains of differentiated knowledge still remaining in the mind as impressions. Impressions are caused by experience. When one is able to isolate his bodily consciousnesses, impressions caused by experience gradually get reduced and ultimately leaving no impressions at all. When the mind becomes devoid of impressions, it is getting into the process of purification.

 

This aphorism says that inherent knowledge is endowed with full glory of the Self. It is only due to illusionary perceptions, the glory of Infinite remains encased. When he is able to activate his suṣumna, not only his gross body is purified, but also his mental arena begins the process of self purification. When the process of purification of the mind begins, he is able to make significant spiritual progress, provided he chooses to ignore siddhi-s.

SHIVA SUTRA III.6

Mohāvaraṇāt siddhiḥ मोहावरणात्सिद्धिः॥ (sūtra III.6)

 

Moha – illusion; āvaraṇāt – concealment or obstruction; siddhiḥ - superhuman powers.

 

When one is able to route his prāṇa through his suṣumna nādi, he attains superhuman powers known as siddhiḥ. Attainment of superhuman powers or supernatural powers does not mean that the practitioner is absolved from the effects of māyā. Superhuman powers are attained as a result of perfect visualization of activating suṣumna, as activating suṣumna implies the commencement of purification process as discussed in the previous aphorism. Attainment of superhuman powers does not mean Realization. In fact, such powers are conferred on the aspirant to test his eligibility for final liberation. These powers are only and indication of the spiritual progress of the aspirant. The Self is concealed or obstructed by such siddhiḥ-s. Siddhiḥ-s are highly addictive in nature and if one continues to indulge in such siddhiḥ-s, he continues to be deluded by the influence of māyā, resulting in further transmigrations. Siddhiḥ-s are one among the many such obstructions that segregate Self and self.

 

This sūtra says that such superhuman powers attained as a result of purification process are to be ignored to realize the Supreme Self.

SHIVA SUTRA III.5

Nāḍī-saṁhāra-bhūta-jaya-bhūta-kaivalya-bhūta-pṛthaktvāni (sūtra III.5)

नाडी-संहार-भूत-जय-भूत-कैवल्य-भूत-पृथक्त्वानि

 

Nāḍī – bodily channels through which prāṇa flows; saṁhāra – withdraw; bhūta – gross elements; jaya – subjugation; kaivalya – isolation; pṛthaktvāni (pṛthaktva) – detachment.

 

Further guidance is given to control the mind in this sūtra. Nāḍīsaṁhāra means withdrawing the flow of prāṇa from other channels and making it to flow through suṣumna. If this is practiced, it leads to bhūtajaya, subjugation of gross elements and subsequent isolation of mind (bhūta-kaivalya) from gross elements. This detachment (bhūta-pṛthaktva) is to be contemplated through thought process.

 

By practicing breath control, one is able to activate his spinal cord, also known as suṣumna. Apart from practicing certain yogic exercises and breath control, while activating suṣumna, one’s visualisation is important. One has to seriously contemplate that he is subjugating all other nerve channels by activating suṣumna. When activation of suṣumna is properly visualized or one is able to mentally affirm that his suṣumna is activated, he is able to isolate his consciousness from the influence of gross elements that are responsible for sensory influence. When this happens, an aspirant is able to detach his consciousness from his gross body, leading to non-realisation of bodily miseries. Misery plays havoc both on physical body and mind. Bodily miseries are realised only when one is aware of his body. If he is able to detach bodily sensations from this though process, the sufferings of the body are not realised. When bodily sufferings are not realised by the mind, it undergoes the first purification process. When suṣumna is properly activated, rest of the process of realisation automatically unfolds for a true aspirant.

SHIVA SUTRA III.4

Śarīre saṁhāraḥ kalānām शरीरे संहारः कलानाम्॥ (sūtra III.4)

 

Śarīre – body (gross, subtle and casual); saṁhāraḥ - destruction; kalānām – principles that have been discussed in the previous aphorism.

 

This sūtra elucidates the means to get rid of the bondage caused by mind, as discussed in the previous sūtra. The ultimate aim of any spiritual aspirant to merge into Śiva, who can be reached only after transcending Kalā, Suddhavidyā, Īśvara, Sadāśiva and Śaktī. When Śaktī is satisfied, She takes the aspirant to Śiva. The said five principles are in the form coverings around Śiva, who is the central point or bindu. If one is desirous of reaching Śiva, he has to cross over these five coverings and during this transgression, the mind of the aspirant undergoes refinement. One cannot move on to the next stage, unless his mind undergoes significant purification process.

 

Body refers to all the three types of bodies. Gross body is the physical body where all the five great elements are embedded. Subtle body consists of five tanmātra-s (śabda, sparśa, rūpa, rasa and gandha or sound, touch, form, taste and smell) in conjunction with antaḥkaraṇa. Antaḥkaraṇa is very subtle in nature and consists of mind, intellect and ego. The subtlest amongst the three types of bodies is the casual body and consists of prāṇa, the subtlest and important of all. The mind has to transcend all the three types of body to realise Śiva. Saṁhāraḥ in this sūtra means annihilation of gross body into subtle body; and subtle body into casual body and ultimately leaving nothing to be annihilated. This process can be compared to the three stages of consciousness – awake, dream and deep sleep. When one enters the stage of deep sleep, each stage is dissolved into the next higher.

 

This sūtra says that this process of stage by stage annihilation should be contemplated in the arena of mind where ultimately nothing is left for contemplation and dissolution. He now enters the state of void and this is the point where Śiva is realised.

SHIVA SUTRA III.3

Kalādīnāṁ tattvānāmaviveko māyā कलादीनां तत्त्वानामविवेको माया॥ (sūtra III.3)

 

Kalā – the principle of kalā; ādīnāṁ - and so forth; tattvānām – thirty six tattva-s or principles; aviveko (avivekaḥ) – undifferentiated knowledge; māyā – illusion.

 

Kalā is the seventh tattva from Śiva tattva, which is the highest. The order is Śiva, Śaktī, Sadāśiva, Īśvara, Suddhavidyā, and Kalā. Beginning from kalā, till pṛthivī tattva, there are thirty one tattva-s. These thirty one tattva-s or principles are nothing but expansion of māyā. Till one crosses principle of kalā, one is bound by the influence of māyā. Bondage begins to cast its spell from kalā tattva downwards. One can experience the higher levels of spirituality, only if he is able to transcend the principle of kalā. The beginning stage of universal consciousness or realizing the omnipresent nature of the Brahman happens at kalā. Kalā acts like a border. When one is able to transcend kalā and moves forward, He will ultimately realize the Brahman. It is also possible that a realized person can slip back and fall further down, if he crosses kalā in a downward movement. Once kalā is transcended, the next five principles are pure, where the level of undifferentiated knowledge gets reduced to almost to nothingness. The soul now gets ready to finally attain Śiva, when the level of consciousness of the practitioner gradually gets purified in each of the next higher stages. The purity of consciousness begins to happen immediately after crossing kalā tattva and by the time it crosses Śaktī tattva, it stands totally purified. This is the reason for saying that Śaktī alone can lead to Śiva. Śiva is the purest form and Śaktī will never permit any one to go past Her even with an atom of impurity. Further Śaktī also controls all the other tattva-s except Śiva.

 

Māyā has five components and each of them function independently in concealing the Reality of Śiva. The components are also known as kañcuka-s or coverings. These kañcuka-s form five types of sheaths that prevent a person to realize his own real nature. First one is kalā that reduces one’s capacity to understand his own reality. The second one is vidyā that reduces one’s ability to acquire the right kind of spiritual knowledge. The third one is rāga, which causes desire and attachment. The fourth one is kāla that makes a person bound by time, the past, the present and the future. The fifth and the last one is niyati that brings about limitation in respect of cause, space and form. Most of the spiritual aspirants get struck at kalā as they are unable to proceed further by shredding the effects of māyā. The first stage of realization happens immediately after crossing kalā, where Reality just begins to unfold.

 

This aphorism says that one needs to transcend Kalā tattva to go past the influence of māyā to realize the Ultimate Reality. This is one of the important steps in spiritual progression. Māyā is the cause for differentiated knowledge and when one goes past māyā, differentiated knowledge is totally shred and undifferentiated knowledge begins to dawn on him, paving the way for Self-realization.

SHIVA SUTRA III.2

Jñānaṁ bandhaḥ ज्ञानं बन्धः॥ (sūtra III.2)

 

Jñānaṁ - knowledge; bandhaḥ - bondage.

 

(The second sūtra of the first section also says, Jñānaṁ bandhaḥ and its brief interpretation provided therein is as follows: 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.)

 

The previous sūtra (III.1) said that a normal mind works on three constituents - mind, intellect and ego. In the present section, knowledge means the knowledge arising out of the mind influenced by the said three constituents. Knowledge acquired through sensory perceptions are said to be limited because of the influence of māya or illusion. Illusionary influence on the mind binds an individual becomes the cause to get involved in actions without surrendering the effects of such actions to God. Unless one makes considerable spiritual progression by getting rid of ego, the concept surrender does not imbibe. Ultimately, it is only the afflicted mind that is responsible for transmigration of soul. It is unable to differentiate between what is real and unreal and gets addicted to pleasures of life. On the contrary, a purified mind is the one where the sensory influence is at the minimal level. A purified mind is tamed in such a way that it is able to differentiate between what is permanent and what is impermanent.

 

This sūtra says that it is only the knowledge that differentiates between permanency (God) and impermanency (material objects) causes bondage. This differentiation is caused by māya or illusion. The Reality is that the Lord alone is permanent and everything else is impermanent. If this fact is understood, the mind gets released from the clutches of bondage.

 

Kṛṣṇa says in Bhagavad Gīta (V.21 and 22), “He whose mind remains unattached to sense objects, derives through mediation the joy that dwells in the mind; then that yogi, having completely identified himself though mediation with Brahman, enjoys eternal bliss. The pleasures which are born of sense-contact are verily a source of suffering only. They have a beginning and an end. It is for this reason a wise man does not indulge in them.”

SHIVA SUTRA III.1

As already discussed, Śiva Sūtra-s consists of three sections. The first section deals with sāmbhavopāya, second section deals with śāktaopāya and the third section deals with āṇavopāya. Upāya means the path that is being pursued. All the three paths have been discussed under introduction to Śiva Sūtra. The third and final section deals with āṇavopāya, which talks about actions and is considered as the lowest amongst the three. Spiritual progression begins with āṇavopāya, moves up to śāktaopāya and culminates at sāmbhavopāya. Āṇava has originated from the word āṇa, which means minute, which refers to self. An individual self begins his spiritual practice from āṇavopāya. There are forty five aphorisms in this section.

 

Ātmā cittam आत्मा चित्तम्॥ (sūtra – III.1)

 

Ātmā – the individual self; cittam – mind along with intellect and ego. This can be explained as the gross form of the mind. Subtle mind is the one that is not influenced by ego and intellect.

 

Ātmā refers to an individual. An individual’s behavioural pattern is largely based on the quality of his mind. When the mind is devoid of sensory afflictions, it is lesser prone to impressions. Impressions (meaning effect) get embedded in the mind causing desires and addictions. Deep impressions are caused in the mind due to ego and intellect. Intellect is the cause for ego as it makes the ego to take credit of what is understood by the mind. Therefore, mind, intellect and ego work in tandem in an individual being and make him bound by illusion and bondage. A mind that is least prone to sensory impressions become ready for a gradual transformation to God consciousness. An afflicted mind is endowed with more of rajo and tamo guṇa-s than sattva guṇa. Purification of mind is possible only when it is endowed with sattvic nature. A mind that is fully afflicted by the influence of ego is subjected to repeated transmigrations. The process of transmigration ceases only when Self is realised within.

 

A mind can be purified and made ready to realize Śiva by developing compassion and care by leading an altruistic life. This attitude makes the mind to evolve without desires and attachments. The mind transforms by beginning with discrimination and proceeding to detachment, concentration, meditation and finally emancipation. This sūtra says that one’s mind has to be pure to pursue the right spiritual path for the ultimate Realization.

SHIVA SUTRA II.10

Vidyāsaṁhāre tadutthasvapnadarśanam|| विद्यासंहारे तदुत्थस्वप्नदर्शनम्॥ (sūtra II.10)

 

Vidyā – pure form of knowledge (not purest), known as suddha vidyā; saṁhāre – absorption; tád – because; uttha – coming forth; svapna – dream state; darśanam – emerging.

 

When the mind is associated with both I (aham­) and this (idam), the dual consciousness is known as suddha vidyā. At the time of absorption of this knowledge leading to the next stage of consciousness emerges, the previous stage (dual consciousness) passes off as a dream.

 

This aphorism talks about the importance of consciousness. The highest level of consciousness is beyond the three levels of consciousness that one undergoes daily, awake, dream and deep sleep. When one is able to transcend these stages in quick succession when he is awake, he enters the stage of samādhi. Even in samādhi one has to keep his consciousness pure as afflicted thought processes are bound to affect the state of samādhi, which distorts the level of awareness. Because of the distortion, he could either slip into the dream state or even lower, the wakening stage. Technically speaking, unfulfilled desires during the active state emerge during dream state. Ultimately it is only the consciousness that manifests as God. The lowest level of consciousness means, the thought process associated with material life. The highest level of consciousness means the thought process that is not associated with anything at all, where it remains all alone. This can be compared to a lonely person in a desert. For miles and miles he sees only sand dunes. His mind gradually gets accustomed to this nothingness.

 

The stage of samādhi can be reached either from the awakened stage directly or through the successive stages of awake, dream, deep sleep and turya. When one develops by persistent meditative techniques, the skill of entering samādhi from the awakened state, the level of consciousness or awareness is in its purest form where Realization takes place with ease. When the gap between Self and self is progressively reduced, finally it leads to the merger of both when one confidentially affirms I am That of I am Śiva. This ultimate union is firmly established, only when the practitioner progresses in stages.

 

Awareness can be purified, first by dissociating the mind from pleasurable objects, next by reducing needs and finally beginning to develop focusing one’s attention on a point. Spiritual progression should happen in stages for a firm union with Śiva. Only in the advanced and well established stages spirituality, Realization happens like a flash of light.

 

The Second Chapter of Śiva Sūtra is concluded with the words of a living master about his realization.

 

“He is elusive, but I am tenacious! Today I got the key to catch Him finally (once and for all)! Of course, He had to reveal that to me after months of frustrating attempts to recover His Freedom. The perfectly awakened has constant Self-realization throughout the three states of consciousness. The partially awakened only has Self-realization at the beginning and at the end of those states. Because I have Self-realization during the states too, but not constantly. Believe or not, the key is to remember the state of Absolute Freedom I experienced before. When one remember that State, he acquires that quality. Well, I am surprised due to the simplicity of the method. I was waiting for His revelation, as taught, but He asked me to grab Him that way. The effect is immediate, i.e. He reveals Himself as the Perceiver immediately!”

SHIVA SUTRA II. 9

Jñānam annam ज्ञानमन्नम्॥ (sūtra II.9)

 

Jñānam – food; annam – food.

 

Śiva sūtra I.2 said Jñānam bandhaḥ, which was explained as 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 sūtra. Hence knowledge acquired through sensory perceptions are said to be limited because of the influence of māyā or illusion.

 

This sūtra says that such a type of knowledge becomes the food of a yogi. This sūtra can be explained this way. The food is consumed and offered as oblation into the ever persisting digestive fire within. What is needed is assimilated (it can also be interpreted as digested. But assimilation is used because this happens in the area of mind) and what is not needed is excreted. Deluded knowledge attaches more importance to physical body, as it is derived through senses. Deluded knowledge also includes the cessation of the existence of the physical body, a natural process called death. If one thinks about his physical body, he naturally fears for death. Any thought process associated with experiences of the body is to be offered as oblations into the internal fire. What remains after the completion of the oblations is the thought of oneness with Śiva, as other thoughts are now burnt. Such repeated affirmations leading to effectual thought process of oneness with the Supreme is the assimilated knowledge discussed above.

 

This aphorism is also interpreted to mean that knowledge of one’s own self is his food. It is important to understand that none can continue to exist without sensory perceptions. At the same time sensory perceptions should not afflict spiritual pursuits as spirituality blossoms forth only in the mental arena. The conjugation of self and Self takes place only in the spiritual arena. Mind is the playground of Śiva and Śaktī, hence It has to remain eternally pure.

 

Patañjali says, “the forms of concentration that bring extraordinary sense perception cause perseverance of the mind (I.35). The mind stuff that is free from all attachments to sense-perceptions (I.37) lead to True Nature.” The quality of one’s awareness is highly significant. Constant awareness leads to addiction, the abnormal craving. If one fixes his awareness on Śiva, he metamorphoses into Śiva Himself.

 

The entire spirituality is confined to the quality of mind and its cognitive operation. If one repeatedly affirms that he is God, he becomes God by acquiring the attributes of God who is nourished by Jñāna annam alone.

SHIVA SUTRA II.8

Śarīraṁ haviḥ शरीरं हविः॥ (sūtra II.8)

 

Śarīraṁ - body; haviḥ - oblation.

 

In this sūtra, body means the body of a yogi whose qualities have been discussed in the previous aphorisms. Yogi is a person who is able to unite his individual consciousness with universal consciousness. A person totally devoid of ego is a yogi. All human beings have three types of bodies, gross, subtle and subtlest. Gross is the physical body, subtle body can be explained as the body conceived in the arena of mind and the subtlest of the three is the soul within. This can be compared to a tyre (tier) of an automobile. The exterior part made of rubber is the gross body. The inner tube that holds air within is the subtler body and the air that is invisible, but is the most important of the three, on which not only the other two depend upon, but also the automobile itself and its passengers also depend for mobility is the subtlest of all. There is no use of an automobile without the subtlest air. Same is the case with the human body and the subtlest of human body is the soul. It also signifies that the subtlest has more potency than the gross. God is the subtlest of all, hence He is omnipotent.

 

As far as the human body is concerned, the other two bodies form as coverings for the inner and invisible soul. This aphorism says that I consciousness is to be removed from all the three bodies. This becomes possible only through thought process and continuous affirmation saying that I am That or ahaṁ brahmāsmi. One cannot become Brahman just by verbal affirmation. In the same way no mantra will be effective, unless effulgence of mantra is realised through thought process.

 

Ego is reflected through I consciousness that percolates into all three types of bodies and if this percolation is allowed to happen for long, destroying this I consciousness becomes difficult. In the early stage of spiritual path, if I consciousness in all the three levels of a body are offered as oblations into the fire of God consciousness or Śiva consciousness, ego is burnt into ashes not to rear again. It is not just enough to offer these oblations but repeatedly affirm that evils of ego have been reduced to ashes and what exists now is that of Śiva or belong to Śiva. Such a transformed yogi will not repeat namaśivāya, the great mantra of Śiva, but he will turn into Śiva himself and affirm confidently śivohaṁ, meaning I am Śiva.

 

Kṛṣṇa says in Bhagavad Gīta (IV.25 - 27), “Some yogis offer oblations to gods alone, while others offer oblations as sacrifice by the Self in the fire of Brahman. Yet others offer senses as oblations in the fires of restraint. Some others sacrifice all the functions of the senses in the fire of yoga by self-restraint, kindled by knowledge.”

SHIVA SUTR. II.7 – PART III

Mātṛkācakrasambodhaḥ मातृकाचक्रसम्बोधः (sūtra II.7 – part 3.)

 

Apart from vowels and consonants, some letters are known as semi-vowels. Ya, ra, la and va (य र ल व) fall under this category. These four letters give rise to six coverings that surround Śiva, blocking His inherent splendour to be perceived by nescient souls. The six coverings are kalā, vidyā, rāga, kāla, niyati and māyā. They are also known as kañuca. Kāla refers to time, a measurement of past, gives enjoyment of the present and contains what is in store for the future. Niyati is responsible in fixing the order and sequence of karma. While kalā induces action, vidyā is responsible for intelligence. Rāga is responsible for sensory perceptions and māyā is responsible for inducing doubt, ignorance and illusion. In the process of creation, these coverings play significant roles in limiting the splendour of Śiva in the ignorant souls. When a spiritual aspirant moves beyond the illusionary influences of the six kañuca-s, he progresses to the next stage of real existence known as unmeṣa, commencement of the unfolding of the highest level of consciousness. This is the sprouting stage of spiritual consciousness. This stage is represented by the last four letters śa, ṣa, sa and ha (श ष स ह). In the stage of unmeṣa, ūṣman begins to happen. Ūṣman (heat and glow) is the beginning stage of realising the internal heat and glow. Only Śiva alone is Self-illuminating. This Self-illumination is the source of cause and effect of the universe.

 

In the stage of unmeṣa the resultant ūṣman unfold because of the successive stages of suddhavidyā. Suddhavidyā consists of suddhavidyā, which is responsible for acquiring spiritual knowledge than indulging in rituals. The second component is Īsvara, which makes a person to act on the basis of spiritual knowledge attained. The third component of suddhavidyā is Sadāśiva, wherein both knowledge and action are in equal proportion. The last one is the most significant part of the whole creation, Śaktī. Śaktī manifests as a prelude to Realisation. This is the penultimate stage of realising Śiva. Śiva is pure elucidation, which is the cause of Light. A person’s knowledge is generally radiated through his body and the same principle applies to Śiva. Because of His knowledge, He becomes grandeur. His splendour is of incomparable magnitude. At this point of discussion, all the sixteen vowels, twenty five consonants and eight semi-vowels, totalling to forty nine letters have been dealt with. The positioning of these letters is known as mātṛkā cakra, the wheel of the Mother, who not only owns but also nourishes all the alphabets.

 

Thus, the creation having been made is to be infused with consciousness that is capable of making one realise that he is the universe. This makes the aspirant to say aham idam, which means I am this, where this means the universe. A spiritual seeker attains this stage because of the manifestation of Śaktī, the will of Śiva. This discussion also goes to prove that Śiva and Śaktī, though appear to be independent, in reality They are single entity. In a true spiritual aspirant, all these manifestations happen through his kuṇḍalinī energy, which leads him to the logical conclusion of affirming I am Śiva.

 

This concludes the discussions on sūtra II.7.

SHIVA SUTRA. II.7 – PART II

Mātṛkācakrasambodhaḥ मातृकाचक्रसम्बोधः (sūtra II.7 – part 2.)
 
Śiva at this stage is said to be in the eunuch state as He has the imbibed feeling that due to His apprehended thought that His capacity to create may be lessened. But on the contrary, Śiva is full of knowledge and bliss and His splendour can never be lessened. His splendour can neither increase nor decrease. He is beyond changes and modifications. He now begins to feel that if He does not create now, he would be discredited. In order to establish His Supreme authority, He makes His eleventh movement. This movement of Śiva is more powerful than His previous movements. He now mixes His power of creation with His will to create thereby making His free energy to act. This movement of Śiva is represented by four letters e, ai, o, au (ए ऐ ओ औ), the highest intensity being au. These four letters mean the levels of His kriyā śakti. At this stage Śiva has all the three śakti-s, icchā, jñāna and kriyā. These three śakti-s form a triangle. Now, He chooses to energise this triangle with His first moves anuttara and ānanda and as a result of which, the triangle transforms into a hexagon. The triangle containing anuttara and ānanda unites with the triangle of three śakti-s and the hexagon is formed. This hexagon is known as ṣaṭkoṇa. From this ṣaṭkoṇa manifestation begins to unfold. The process up to this stage was represented by the first fourteen vowels, leaving only the two vowels, aṁ and aḥ (अं and अः). These two vowels are known as anusvāra (after sound, the nasal sound which is marked by a dot above the line, and which always belongs to a preceding vowel) and visarga (letting go factor, marked by a : after letter).
 
Anusvāra typically means a bindu or a dot. This bindu represents the true glory of Śiva, expanded in the form of the universe. The entire creation originates from this bindu and dissolves into this bindu. Bindu is nothing but the expanded nature of Self. This expansion appears as if something exists. Whatever that exist is nothing but the expanded splendour of Śiva, expressed as interactive force of both internal and external energies. Internal creative force is realised by mind and external creative force is revealed through senses. This aspect of Śiva is represented by visarga, which is nothing but the summing up of both creative and limitative dynamism. This is where the entire manifestation is let loose. The visarga is the culmination point of five energies of Śiva discussed so far. They are cit śakti, ānanda śakti, icchā śakti, jñāna śakti and kriyā śakti. In each of these energies, the other four also co-exist. These śakti-s are so called because of the predominant nature of a particular śakti. The subtlest of these five energies is cit śakti, from which the five gross elements ether, air, fire, water and earth are created. Śiva always moves from subtle to gross and gross to subtle. Therefore, at the end of all the sixteen vowels, perception begins to happen.
 
Perception is of two types. One is internal or subtle and another is external or gross. The internal perception arises purely from His cit śakti and external perception happens when cit śakti conjoins ānanda śakti, as a result of which five gross elements, tanmātra-s (smell, taste, form, touch and sound), karmendriya-s (organs of action), jñānendriya-s and five psychic apparatus viz. mind, intellect, ego, prakṛti (Nature) and puruṣa (the soul) arise. Thus, there are twenty five elements that originate, each representing one consonant.
 
Up to this point, sixteen vowels and twenty five consonants have been discussed, leading to the origination of twenty five principles. Deliberations on this sūtra will be concluded in the next posting.
 
(to be concluded)

SHIVA SUTRA II.7 – PART I

Mātṛkācakrasambodhaḥ मातृकाचक्रसम्बोधः (sūtra II.7 – part 1.)
 
Mātṛkā – letters; cakra – group; sambodha – perfect understanding.
 
The group of letters known as mātṛkā gives perfect understanding. On the face of it, one may feel that the aphorism appears to be incomplete. But, Śiva chooses to convey certain messages in a subtle way. The aphorism says that a group of letters provide perfect understanding. Generally, group of letters mean a mantra. But it is already seen that the ultimate mantra is “I am That” or the affirmation “I am the Brahman”. Therefore the group of letters, known as Supreme mantra is the affirmation “I am That”.
 
The next question arises as to what is meant by perfect understanding. This is an extension of the previous sūtra, which highlighted the importance of a guru in one’s enlightenment. With the help of the guru discussed in the previous sūtra, the disciple perfectly understands the significance of the affirmation “I am That”. Mere affirmation is of no use as this affirmation is to happen in the mental arena of the aspirant and one’s guru plays a significant role to make this happen.
 
There are thirty six tattva-s or principles in place that make the universe sustain. Thirty sixth is the principle of Śiva and the penultimate being the principle of Śaktī, who is nothing but the energy of Śiva. The entire spectrum of thirty six tattva-s is controlled only by Her, who holds an exclusive authority from Śiva. Śiva is the source of consciousness, bliss, energy of will, knowledge and action. They are respectively known as cit, ānanda, icchā śakti, jñāna śakti, and kriyā śakti. But, Upaniṣads point out that the Brahman has only three qualities sat-cit- ānanda. Therefore, Upaniṣads address the Brahman as saccidānanda.
 
Śiva has the will to create and this is known as the Absolute Will of the Divine. If this Will is not present, unfoldment of the universe cannot happen. Therefore the Absolute Will of Śiva is the single predominant factor in Creation. With His Absolute Will, Śiva makes only a preliminary movement, the first step of creation. This first movement of Śiva is incomparable as none can experience it. Unless one has experience of something, he cannot share his experience with others and also cannot fine tune his experience to perfection. When one frequently undergoes the same experience, he himself gets transformed as the subject of that experience. This is how Self Realisation happens, by experience and experience alone. But the preliminary move of Śiva cannot be experienced as there is none to witness His first move. This first move of Śiva gives rise to consciousness. This is where consciousness begins and during its further journey, it gets transformed into bliss. This transformation happens within Śiva Himself. At the end of His internal transformation, manifestation of the universe does not happen. His highest level of consciousness is represented by the first letter of Sanskrit alphabet a (अ) and the state of bliss that is the end result of His highest level of consciousness is represented by ā (आ). This unparalleled level of his consciousness is also known as anuttara, which culminates in ānanda.
 
Now, Śiva makes two significant moves. These two moves happen at the end of His blissful state. The first of these two moves is His subtle will or the icchā. But, Śiva does not desire for anything at this stage, as He is beyond qualities. At the end of this movement Śiva realises His own icchā śakti and this state of Śiva is meant by vowel i (इ), the third letter of Sanskrit alphabet. Next He makes the fourth movement. Third movement was subtle in nature and this fourth movement is gross in nature. All the movements that were happening till this movement were within His own Self, now gets transformed externally. The fourth movement is His desire to continuously posses His icchā śakti. Thus, the externalisation of His icchā śakti is known as īśana, which represented by the fourth letter ī (ई).
 
After having desired to continuously posses His icchā śakti, He makes His fifth movement known as jñāna or knowledge. This is His first moment of knowledge and is represented by fifth vowel u (उ). This stage is also known as unmeṣa. Unmeṣa is the first stage of externalisation of His icchā śakti, where the creation is all set to happen. Because of having unveiled knowledge, He wants to test His level of knowledge, as He now understands that the universe begins to exist at the mercy of His consciousness and bliss. He now apprehends that the highest levels of His consciousness and bliss may begin to belittle. It is only apprehension and not a reality. His unfounded apprehension is known as ūnatā represented by the next letter ū (ऊ). Ūnatā means too little. Ūnatā is His sixth movement. As a result of this unfounded apprehension and in order to recoup His consciousness and bliss, He begins to concentrate within. This happens through four more movements. First, He develops intention to concentrate within and in the next stage this intention transforms into affirmation of intention. These two stages are represented by letters ṛ (ऋ) and ṝ (ॠ). The next two stages are intention to internalise His consciousness and the movement after that is an affirmation of this intention. The first stage is intention and the second stage is implementation. These two stages are represented by letters ḷṛi (ऌ + ऋ) and ḹṝī (ॡ + ॠ).
 
The last four stages that have been discussed above also happen within every human being. So far, Śiva has made ten movements, as a result of which ten vowels have been revealed. The internalisation of His consciousness means that the entire universe is being identified with His highest levels of consciousness and bliss. At the end of these stages, the creation as such does not unfold.
 
This aphorism has a very lengthy explanation. The above interpretation completes the first part and rest of the parts will follow.
 
(to be continued)

SHIVA SUTRA II.6

Gururupāyaḥ गुरुरुपायः (sūtra II.6)
 
Guru – the spiritual teacher; upāyaḥ - expedient.
 
Only a spiritual master can lead to spiritual enlightenment. Understanding the concept of guru is very important. Guru is the one, who leads his disciple to Self-realization. The only criterion for a guru is that he should be a Self-realised person. A person with only theoretical knowledge cannot be a guru. A true guru will have the following qualities assimilated in him; self-control, austerity, purity, forbearance, uprightness, knowledge, wisdom and faith. Mere theory alone does not help in spirituality. Theoretical aspects form the foundations that are deliberated exhaustively in Upaniṣads. Spiritual progression happens in different stages. First, it begins with theoretical study and understanding them. By doing so, one acquires knowledge. The next stage is the implementation of acquired theoretical knowledge that leads to experience. From experience one derives wisdom. With the attained wisdom, one begins to explore the Brahman and at one point of time he understands that God is his own self. When this understanding transforms into affirmation, he is considered as a Self-realised person.
 
The whole process is highly complicated and sometimes, theories cannot explain certain processes. If the basics are not understood properly, it leads the aspirant nowhere. He gets struck at the same level and unable to proceed further. Because of the lack of progression he becomes frustrated and decides to deviate from spiritual path, thereby losing a great opportunity to attain liberation. That is why the need of a guru is emphasised. If the guru is a Self-realised person, he will take his disciple through the correct path to realise the Ultimate Reality. It can also be said that Śaktī, through whose grace Śiva is realised, manifests in the form of a guru. This interpretation confirms two things. When Śaktī, the independent energy of Śiva, manifests in the form of a guru, it is implied that the said guru has divine grace. From another perspective, it is only through Śaktī, Śiva can be realised and She is the embodiment of all the necessary wisdom to realise Śiva.
 
This aphorism highlights the importance of a right guru for true spiritual progression. Spiritual progression can be self ascertained by the level of bliss, the level of happiness without any reasoning.