Siva Sutras

[yajvan]

Hari Om
~~~~~

Lokanandah Samadhisukham
18. His being in the ecstatic state of Samadhi bestows bliss and happiness to the whole humanity or the totality of enjoyment in the universe constitutes (or comprises) his ecstatic state of Samadhi.

Saktisandhane sarirotpattih
l9. By putting (concentrating) one's mind on Universal Energy, body internal or external, is formed by his mere will. (Such power is attainable by him in two other states also viz. dream and deep sleep).

Bhutasandhana-bhutaprthaktva-visvasamghattah
20. Such a Yogi is capable of
helping humanity unbounded by space and time
casting off his body for specified time periods, and
manifesting his body at various places simultaneously, by remaining in God consciousness.


Note the potential for the muni: To assist humanity. But why so? Humanity-society is an extention of him-her SELF. There is nothing that is not Him. And one does Univeral Dharma, Univeral actions in this state. He/She is completely supported by all the laws of nature, all the devata.
Yet one asks to assist humanity to do what? to realize their true nature Brahma-rasa. And for samanvaya, harmony in them, the individual, and in the family of man.
Now, my teacher says, since the muni is completely free, s/he can do what ever one likes... for some they may withdraw, for others they may engage in society... The Jivanmukti is at liberty to choose.
Aumnamasivaya

We Continue ...
Suddhavidyodayaccakresatvasiddhih
21. When such a yogi abstains from such powers, he attains lordship over the wheel of Universal Energies through the rise of Pure knowledge.


Mahahradanusandhanan mantraviryanubhavah
22. By contemplating on Supreme Ocean, Self experience of the Universal occurs.


Sutra 22 completes the 1st section called the First Awakening
some call this Section I- Universal consciousness

The next section, The Second Awaking or Section II The Emergence Of Iinnate Knowledge, has 10 sutras. This will start with the next post.

[Arjuna]

My point here was that Swami Lakshman Joo is a respected Guru in the tradition. There is no doubt that Acharya Abhinavagupta was the greatest Guru in the tradition.

Namaste Agnideva,

There is no doubt in that Swami Lakshmanji was famous and respected. However it isn't an established fact that he was a Siddha (and thus could be an authority in full sense, as Sadguru).

Swami Lakshman studied sanskrit with late B. N. Pandit, a great scholar of Kashmiri Shaivism. And in Pandit's words, Lakshman was "very shanta", but not someone really outstanding (in fact, he considered Sharika to be really powerfull among three).
(My view on Swami Lakshman is similar to Pandit's, that's why i refer his words.)

[yajvan]

हरिॐ
Hari Om
~~~~~

We Continue ...
Suddhavidyodayaccakresatvasiddhih
21. When such a yogi abstains from such powers, he attains lordship over the wheel of Universal Energies through the rise of Pure knowledge.


Mahahradanusandhanan mantraviryanubhavah
22. By contemplating on Supreme Ocean, Self experience of the Universal occurs.


Sutra 22 completes the 1st section called the First Awakening
some call this Section I- Universal consciousness.

The next section, The Second Awaking or Section II The Emergence Of Iinnate Knowledge, has 10 sutras.

Cittam mantra
1. Here (in Saktopaya) by intensive awareness the mind of a yogi becomes Mantra.

Prayatnan Sadhakah
2. The cause of attaining this Mantra is one's own effort.

Vidyasarira-satta mantrarahasyam
3. The state of totality of knowledge is the secret of Mantra

This notion is in Saktopaya, meditating in the heart area. This is not the physical heart; it is ones center. The sadhu/yogi sees mantra arising from the depths of Consciousness itself. A place where all the nadi's come together and are distributed throghout the body.

The effort expended is ones own intent, ones will. this is the effort discussed in sutra number 2.


Om Nama Sivaya


pranams,

[yajvan]

हरि ॐ
Hari Om
~~~~~

The next section, The Second Awaking or Section II The Emergence Of Iinnate Knowledge, has 10 sutras.

Cittam mantra
1. Here (in Saktopaya) by intensive awareness the mind of a yogi becomes Mantra.

Prayatnan Sadhakah
2. The cause of attaining this Mantra is one's own effort.

Vidyasarira­satta mantrarahasyam
3. The state of totality of knowledge is the secret of Mantra

This notion is in Saktopaya, meditating in the heart area. This is not the physical heart; it is ones center. The sadhu/yogi sees mantra arising from the depths of Consciousness itself. A place where all the nadi's come together and are distributed throghout the body.

The effort expended is ones own intent, ones will. this is the effort discussed in sutra number 2.

pranams,

We continue...

Grabhe cittavikaso visistavidyasvapnah
4. When a yogi's mind remains satisfied in cosmic powers, his Samadhi is as good as ordinary dreaming state.

Vidyasamutthane svabhavike khecari sivavastha
5. At the rise of natural (pure) Supreme Knowledge, the State of Shiva, residing in the Ether(akasha) of God­ Consciousness, is attained.

Gururupayah
6. For such attainment, the means is the Master, the Guru.


Om Nama Sivaya



pranams

[yajvan]

हरि ॐ
Hari Om
~~~~~

Grabhe cittavikaso visistavidyasvapnah
4. When a yogi's mind remains satisfied in cosmic powers, his Samadhi is as good as ordinary dreaming state.

Vidyasamutthane svabhavike khecari sivavastha
5. At the rise of natural (pure) Supreme Knowledge, the State of Shiva, residing in the Ether(akasha) of God­ Consciousness, is attained.

Gururupayah
6. For such attainment, the means is the Master, the Guru.

We continue...

Matrkacakrasambodhah
7. When the master is pleased, the disciple attains the knowledge of the wheel of Universal Mother.

Sariram havih
8. For such attainment a yogi has to offer all his three bodies of wakefulness, dreaming and dreamlessness as oblations into the fire of Universal GodConsciousness.

Jnanam aunam
9. For him the differentiated knowledge is the food he assimilates into undifferentiated knowledge or the undifferentiated knowledge constitutes his food yielding him fullness and peace in his own nature.

Vidyasamhare tadutthasvapna-darsanam
10. By stepping out of his own nature of true knowledge, at the time of entering into God consciousness, i.e. Turya, he ill-fatally
enters into dreaming state.



Paramahamsa Nithyananda muni nicely frames the Siva Sutras for our consideration....its worth watching.
http://www.youtube.com/watch?v=hiRdTAam-7s
10 min Discussion on Siva Sutras



Om Nama Sivaya

[yajvan]

हरि ॐ
Hari Om
~~~~~

Matrkacakrasambodhah
7. When the master is pleased, the disciple attains the knowledge of the wheel of Universal Mother.

Sariram havih
8. For such attainment a yogi has to offer all his three bodies of wakefulness, dreaming and dreamlessness as oblations into the fire of Universal GodConsciousness.

Jnanam aunam
9. For him the differentiated knowledge is the food he assimilates into undifferentiated knowledge or the undifferentiated knowledge constitutes his food yielding him fullness and peace in his own nature.

Vidyasamhare tadutthasvapna-darsanam
10. By stepping out of his own nature of true knowledge, at the time of entering into God consciousness, i.e. Turya, he ill-fatally
enters into dreaming state

This begins the 3rd and final section, Called the Third Awakening , composed of 45 sutras.

Atma cittam
1. Here (in Anavaopaya) mind is the nature of individual being.

Jnanambandhah
2. Differentiated knowledge of pain and pleasure is bondage.

Kaladinam tattvanam avivekomaya
3. Ignorance of the essence of Universal Action and Universal Knowledge is illusion-the Maya.


In sutra 1 , anavaopaya is 'atomic means'. If we take apart the work
we get anava or impurity of minuteness, a stain. That is the SELF is
as if it is limited and veiled into constraits , withholding its true nature.
And opaya is upaya - a technique, a path. So it anava+upaya is the path of SELF limitation.

Sutra 3 is of interest. We have discussed maya on other posts... Here the notion is straight forward. Not knowing the truth of satyam and how actions are performed is the illusion. Who really acts? And what of this knowledge? Not book knowledge. Pure knowledge or the SELF, of Being, Bhuma and the wholeness, undifferentiated consciousness.



Om Nama Sivaya

[yajvan]

हरि ॐ
Hari Om
~~~~~

Atma cittam
1. Here (in Anavaopaya) mind is the nature of individual being.

Jnanambandhah
2. Differentiated knowledge of pain and pleasure is bondage.

Kaladinam tattvanam avivekomaya
3. Ignorance of the essence of Universal Action and Universal Knowledge is illusion-the Maya.

we continue....

Sarire samharah kalanam
4. So one has to absorb the individuality of principles (Tattvas) in one's own body successively, i.e., absorb the five elements into five tanmatras, those in turn into the five organs and finally integrate them in the Supreme God­Consciousness.

Nadi samharabhutagaya bhutakaivalya bhutaprthaktvani
5. A yogi must develop the power of absorbing prana and apana into Susumna-the middle path of Lordship over five elements, of isolating one's own self from the five elements and residing in the field beyond the five elements.

Mohavarnat Siddhih
6. Such powers appear only when the veil of ignorance falls in the way of entering into Pure God­Consciousness.




Om Nama Sivaya


pranams,

[yajvan]

हरि ॐ
Hari Om
~~~~~

This begins the 3rd and final section, Called the Third Awakening , composed of 45 sutras.

Let me as me a question! yajvan, why are there 3 sections ( triad), why not just one? or 5 or 9 ?

According to this wonderful knowledge of Kasmir Saivism, it's recognized there are 3 upayas (techniques or skillful means; in jyotish we call a upayae a remedy).

According to Ksemaraja, who comments on Siva Sutra Vimarsini, from which Swami Lakshman joo takes his work, these 3 parts are reflected in the 3 sections. That is....

According to Ksemaraja, the main sisya of the muni Abjinavagupata, the great Kasmir Saivaite saint of the 10 century, the 3 sections of the Siva Sutras align to unfolding/traveling from individual consciousness to Unity/Universal Consciousness.

Well that is not so interesting ( or is it? ). These 3 upayas are sambhavopaya, saktopaya and anavopaya. In the Sutra's layout, the highest level comes first, followed by 2nd and 3rd levels.

The great sage Abjinavagupata defines sambhavopaya as the upaya wherein the sadhu-native achieves entry [ some call this samavesa ] into the Supreme Consciousness, just by the Grace of the Guru, and since the Guru is Siva's extension, one can say by the Grace of Lord Siva. This is pure Grace, without having to adopt any processes, practices (dhyana, etc).

Next is saktopaya, and the upaya gains samavesa [ attaining Divine Union, attaining the Original position, this Unity Consciousness ]through contemplation of mental objects that cannot be spoken of or recited.

Last is anavopaya and the upaya where the entry or samavesa , occurs through various techniques, meditations, recitations, breath techniques and various mantra.

According to my studies Abjinavagupata-ji derived this wisdom from Malinvijaya Tantra. He says the aspirient, depending his ability should always try for the highest first.

Like that, the Siva Sutras are laid out with the highest first, being offered first. Followed by 2nd and 3rd methodologies.

It makes perfect sense that the first sutra then is caitanyamatma. The reality of everything is Supreme Consciousness. Note it starts at the highest level of Reality one could consider... no maya, or gunas, or birth-to-rebirth, and all that... just the pure fact that all THIS is THAT.


more on these 3 upayas at HDF post: http://www.hindudharmaforums.com/sho...39&postcount=4

Om Nama Sivaya

pranams,

[yajvan]

हरि ॐ
Hari Om
~~~~~

Sarire samharah kalanam
4. So one has to absorb the individuality of principles (Tattvas) in one's own body successively, i.e., absorb the five elements into five tanmatras, those in turn into the five organs and finally integrate them in the Supreme God­Consciousness.

Nadi samharabhutagaya bhutakaivalya bhutaprthaktvani
5. A yogi must develop the power of absorbing prana and apana into Susumna-the middle path of Lordship over five elements, of isolating one's own self from the five elements and residing in the field beyond the five elements.

Mohavarnat Siddhih
6. Such powers appear only when the veil of ignorance falls in the way of entering into Pure God­Consciousness.

pranams,

we continue...

Mohajayad anantabhogat sahajavidyajayah
7. By obtaining victory over such an illusion of cosmic powers and by enjoying the state of limitless being, the Pure and Supreme Knowledge manifests.

Jagrat dvittya karah
8. For him the state of wakefulness (Jagrat) is secondary (beam) of God-Consciousness.

Nartaka alma
9. For him, the actor, who plays in the drama of Universe, is his own self.


Rangontaratma
10. Movement attributed in this totality of Cosmic Dance, is nothing other than the Supreme Being.



Om Nama Sivaya

pranams,

[yajvan]

हरि ॐ
Hari Om
~~~~~

Mohajayad anantabhogat sahajavidyajayah
7. By obtaining victory over such an illusion of cosmic powers and by enjoying the state of limitless being, the Pure and Supreme Knowledge manifests.

Jagrat dvittya karah
8. For him the state of wakefulness (Jagrat) is secondary (beam) of God-Consciousness.

Nartaka alma
9. For him, the actor, who plays in the drama of Universe, is his own self.


Rangontaratma
10. Movement attributed in this totality of Cosmic Dance, is nothing other than the Supreme Being.

we continue....


Preksakani indriyani
11. The spectators in this Cosmic Dance, are one's own cognitive and active organs.

Dhivasat Sattvasiddhih
12. Purity and completion of this dance is accomplished by establishing the Supreme Subtle Awareness of intelligence.

Siddhah Svatantrabhavah
13. For him the state of utter freedom exists spontaneously.



Om Nama Sivaya