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Thread: Siva Sutras

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    Re: Siva Sutras

    hari oṁ
    ~~~~~

    Namaste,

    ātman आत्मन् - from an अन् to breathe; at अत् to move ; vā वा to blow ; We know this ātman as the soul, jiva, the essence of SELF. Some know and see this as parātman - the natural extension of Brahman.


    What I find most interesting and rewarding to consider is the first sūtra in chapter 1 and chapter 3 of the Śiva sūtra-s use this ātman to define the condition of the individual:
    Chapter 1.1
    caitanyamātmā

    Chapter 3.1
    ātmā cittam

    The intent of Chapt 1 and Chapter 3 are quite different¹. Without the help of the wise a casual user would not be abe to break the code if you will on this notion. In 2 cases this ātman is used, but transmits different knowledge for one to consider.


    In the first sūtra ātmā is used to convey the reality (the essence) of everything i.e. Supreme consciousness, as the Truth of one's status and the essence of all creation.

    Yet when we view this ātman in Chapter 3 it seemingly looks different. This ātman at its root can be viewed as ātan. This ātan आतन् is defined as that which extends, stretches over. It applies nicely in both tra-s.

    For the 1st chapter , 1st sūtra, this stretching and covering suggests Supreme Consciousness extends to all , in all directions, in all beings and non-beings. A nice fit.

    But what of sūtra 1 in Chapt 3? Svāmī Lakṣman-jū suggests this word ātan means sātatya¹ gamane ¹ - or who comes and goes, always in movement. How does this apply ? it is the ātman that goes (gama) uninterrupted (sātatya) from birth-to-birth.


    In both cases the SELF is there but in two conditions - one as completely independent, svātantrya, full, without boundaries, the other is 'shrunk on all sides' ( Svāmī Lakṣman-jū's words) and goes from birth-to-birth.


    But why does this occur? The Spanda kārikā-s ( 17th and 18th kārikā) tell us , in part, that when the reality of your nature is ignored or not realized i.e. the SELF, then the individual becomes dependent on enjoyment ( of the outside world of things) which cannot be refused as we finding them gratifying for a short period. They brig us some level of joy, yet the SELF is still overshadowed by these possessions of things. We then become attached and entangled in these things that can bring pleasure ( sukha), pain (duḥkha), or just more blemishes of moha , which is delusion.

    But what delusion do we speak of? Of who we really are. Not this constrained SELF that is bound by length, width, height, time and space, but we are this SELF that is unbounded and exists for all time outside the veils ( wake , dream, sleep) of ordinary existence.

    When all agitations (aśuddi or impurity, blemish, perturbations of the mind) end, then the Supreme state ( God Consciousness) is revealed.
    Spanda kārikā, 9th sūtra, Chapter 1.

    pranams

    words
    • sātatya सातत्य - consistency, uninterruptedness
    • gamane or gama गम - going, marching, flightiness, going away from
    • 3 chapter's intent - see HDF post http://www.hindudharmaforums.com/showpost.php?p=17379&postcount=28
    • svātantrya स्वातन्त्र्य- independence; one's own will, of one's own free choice
    Last edited by yajvan; 29 November 2008 at 06:55 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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