Śivasūtrāṇi
Aphorisms of Śiva
Chapter I.
चैतन्यमात्मा ॥१/१॥
Universal Consciousness
(caitanyam) is
(one’s own) Self
--i.e. Supreme Reality-- (ātmā) || 1/1 ||
ज्ञानं बन्धः ॥१/२॥
Knowledge (jñānam) (of duality) is bondage (bandhaḥ) || 1/2 ||
योनिवर्गः कलाशरीरम् ॥१/३॥
Yonivargaḥ kalāśarīram || 1/3 ||
The multitude of ‘things’ (manifested in) the Source (yoni-vargaḥ) (of them constitutes) the body of parts (kalā-śarīram) || 1/3 ||
ज्ञानाधिष्ठानं मातृका ॥१/४॥
Jñānādhiṣṭhānaṃ mātṛkā || 1/4 ||
Mātṛkā or the power
of letters (mātṛkā) is the basis of
the knowledge (of duality) (jñāna-adhiṣṭhānam) || 1/4 ||
उद्यमो भैरवः ॥१/५॥
Bhairava (bhairavaḥ) is spontaneous emergence (of Supreme Consciousness) (udyamaḥ) || 1/5 ||
शक्तिचक्रसन्धाने विश्वसंहारः ॥१/६॥
Śakticakrasandhāne viśvasaṃhāraḥ || 1/6 ||
The dissolution of the universe (into its oneness with its Source takes place) (viśva-saṃhāraḥ) through the union of (all) the Wheels of Śakti (śakti-cakra-sandhāne) || 1/6 ||
जाग्रत्स्वप्नसुषुप्तभेदे तुर्याभोगसम्भवः ॥१/७॥
Jāgratsvapnasuṣuptabhede turyābhogasambhavaḥ || 1/7 ||
(Then,) the production of the enjoyment of Turya (shines) (turya-ābhoga-sambhavaḥ) in the different states of wakefulness, dreaming and deep-sleep (jāgrat-svapna-suṣupta-bhede) || 1/7 ||
ज्ञानं जाग्रत् ॥१/८॥
Sensory perception (jñānam) is wakefulness (jāgrat) || 1/8 ||
स्वप्नो विकल्पः ॥१/९॥
Thought (vikalpaḥ) is dreaming (svapnaḥ) || 1/9 ||
अविवेको मायासौषुप्तम् ॥१/१०॥
Aviveko māyāsauṣuptam || 1/10 ||
Ignorance or absence of right judgement (about duality) (avivekaḥ) is deep sleep or unconsciousness of Māyā (that is) spiritual illusion (māyā-sauṣuptam) || 1/10 ||
त्रितयभोक्ता वीरेशः ॥१/११॥
Tritayabhoktā vīreśaḥ || 1/11 ||
The Enjoyer or Experiencer of (these) three states of consciousness (tritaya-bhoktā) is the Lord of (one’s own) senses (vīra-īśaḥ) || 1/11 ||
विस्मयो योगभूमिकाः ॥१/१२॥
Vismayo yogabhūmikāḥ || 1/12 ||
The stages of union (yoga-bhūmikāḥ) are intoxicated amazements (vismayaḥ) || 1/12 ||
इच्छाशक्तिरुमा कुमारी ॥१/१३॥
Icchāśaktirumā kumārī || 1/13 ||
Umā, the Splendour (of Śiva) (umā), is the Virgin (kumārī),
the Supreme Power of Will (icchā-śaktiḥ (tamā) || 1/13 ||
दृश्यं शरीरम् ॥१/१४॥
Perceptible (manifestation) (dṛśyam) becomes (His) body (śarīram) || 1/14 ||
हृदये चित्तसङ्घट्टाद्दृश्यस्वापदर्शनम् ॥१/१५॥
Hṛdaye cittasaṅghaṭṭāddṛśyasvāpadarśanam || 1/15 ||
In the Heart (of Universal Consciousness) (hṛdaye), through union with individual mind (citta-saṅghaṭṭāt), recognition (of the reality of inner and outer) perceptible (objects) along with ignorance (as being one’s body takes place) (dṛśya-svāpa-darśanam) || 1/15 ||
शुद्धतत्त्वसन्धानाद्वापशुशक्तिः ॥१/१६॥
Śuddhatattvasandhānādvāpaśuśaktiḥ || 1/16 ||
Or (vā), due to union with the Pure Principle (of Universal Consciousness) (śuddha-tattva-sandhānāt), the limiting power (of individuality) disappears (apaśu-śaktiḥ) || 1/16 ||
वितर्क आत्मज्ञानम् ॥१/१७॥
Right reasoning (vitarkaḥ) is the Knowledge of the Self (ātmājñānam) || 1/17 ||
लोकानन्दः समाधिसुखम् ॥१/१८॥
Lokānandaḥ samādhisukham || 1/18 ||
The Bliss of (being non-different from) the world (loka-ānandaḥ) is the Joy of Samādhi or the receptacle of oneness (samādhi-sukham) || 1/18 ||
शक्तिसन्धाने शरीरोत्पत्तिः ॥१/१९॥
Śaktisandhāne śarīrotpattiḥ || 1/19 ||
When (there is) union with (one’s own) Power (of Consciousness) (śakti-sandhāne), (the yogī) embodies (what he wants) (śarīra‑utpattiḥ) || 1/19 ||
भूतसन्धानभूतपृथक्त्वविश्वसङ्घट्टाः ॥१/२०॥
Bhūtasandhānabhūtapṛthaktvaviśvasaṅghaṭṭāḥ || 1/20 ||
(There is) union with the elements, separating elements and putting together the universe (bhūta‑sandhāna‑bhūta‑pṛthaktva‑viśva‑saṅghaṭṭāḥ) || 1/20 ||
शुद्धविद्योदयाच्चक्रेशत्वसिद्धिः ॥१/२१॥
Śuddhavidyodayāccakreśatvasiddhiḥ || 1/21 ||
Attainment of the State of the Lord of the Wheel --i.e. Śiva-- (takes place) (cakra-īśa-tva-siddhiḥ) because of the rising of Pure Knowledge (śuddha-vidyā-udayāt) || 1/21 ||
महाह्रदानुसन्धानान्मन्त्रवीर्यानुभवः ॥१/२२॥
Mahāhradānusandhānānmantravīryānubhavaḥ || 1/22 ||
The Experience of the Potency of Mantra --i.e. ‘Aham’ or ‘I Am’-- (takes place) (mantra-vīrya-anubhavaḥ) due to the investigation of the Great Lake (mahā-hrada-anusandhānāt) || 1/22 ||
Chapter II.
चित्तं मन्त्रः ॥२/१॥
Mind (cittam) is Mantra (mantra) || 2/1 ||
प्रयत्नः साधकः ॥२/२॥
Continuous endeavour (prayatnaḥ) is effective (sādhakaḥ) || 2/2 ||
विद्याशरीरसत्ता मन्त्ररहस्यम् ॥२/३॥
Vidyāśarīrasattā mantrarahasyam || 2/3 ||
The Power of Existence (, Which) embodies Wisdom (vidyā‑śarīra‑sattā), is the Secret of Mantra --i.e. ‘Aham’ or ‘I am’-- (mantra‑rahasyam) || 2/3 ||
गर्भे चित्तविकासो विशिष्टविद्या स्वप्नः ॥२/४॥
Garbhe cittavikāso viśiṣṭavidyā svapnaḥ || 2/4 ||
The expansion of mind (citta-vikāsaḥ) in Garbha or the Womb
(of Consciousness) (garbhe) is differentiated knowledge (of parts) (viśiṣṭa-vidyā) (and) is (merely) dreaming (svapnaḥ) || 2/4 ||
विद्यासमुत्थाने स्वाभाविके खेचरी शिवावस्था ॥२/५॥
Vidyāsamutthāne svābhāvike khecarī śivāvasthā || 2/5 ||
In the spontaneous (svābhāvike) rising of (such) a Wisdom (vidyā‑samutthāne), existence in the Unlimited Sky of Consciousness (khecarī) (takes place, and that is) the State of Śiva (śiva-avasthā) || 2/5 ||
गुरुरुपायः ॥२/६॥
(To achieve this,) Guru (guruḥ) is the means (upāyaḥ) || 2/6 ||
मातृकाचक्रसम्बोधः ॥२/७॥
Mātṛkācakrasambodhaḥ || 2/7 ||
(From the Guru,) perfect understanding of the Wheel of Mātṛkā (takes place) (mātṛkā-cakra-sambodhaḥ) || 2/7 ||
शरीरं हविः ॥२/८॥
(Then,) the body --i.e. gross and subtle-- (śarīram) (becomes) an oblation (in the awakened Fire of Consciousness) (haviḥ) || 2/8 ||
ज्ञानमन्नम् ॥२/९॥
(Then,) knowledge
(of one’s own Self) (jñānam)
(becomes the yogin’s) food (annam) || 2/9 ||
विद्यासंहारे तदुत्थस्वप्नदर्शनम् ॥२/१०॥
Vidyāsaṃhāre tadutthasvapnadarśanam || 2/10 ||
When (such) a Wisdom disappears (due to the lack of the yogin’s capacity to maintain It) (vidyā-saṃhāre), dreaming appears (again in the form of thoughts and ideas, which) rises from the disappearance of that --i.e. Wisdom-- (tat-uttha-svapna-darśanam). || 2/10 ||
Chapter III.
आत्मा चित्तम् ॥३/१॥
The limited self (ātmā) is the mind (cittam) || 3/1 ||
ज्ञानं बन्धः ॥३/२॥
Sensory knowledge (jñānam) is bondage (bandhaḥ) || 3/2 ||
कलादीनां तत्त्वानामविवेको माया ॥३/३॥
Kalādīnāṃ tattvānāmaviveko māyā || 3/3 ||
Lack of right judgement (avivekaḥ) about the tattva-s (tattvānām) beginning with ‘Kalā’ or ‘limited power to act’ (kalā-dīnām) is Māyā or spiritual illusion (of duality) (māyā) || 3/3 ||
शरीरे संहारः कलानाम् ॥३/४॥
Śarīre saṃhāraḥ kalānām || 3/4 ||
Dissolution (saṃhāraḥ) of (all the) parts (kalānām) (takes place) in (one’s) body (śarīre) || 3/4 ||
नाडीसंहारभूतजयभूतकैवल्यभूतपृथक्त्वानि ॥३/५॥
Nāḍīsaṃhārabhūtajayabhūtakaivalyabhūtapṛthaktvāni || 3/5 ||
(This consists of) the dissolution of prāṇic channels (nāḍī-saṃhāra), victory over the elements (bhūta-jaya), isolation from the elements (bhūta-kaivalya) (, then) separation from the elements (during the yogin’s meditative process of development) (bhūta-pṛthaktvāni) || 3/5 ||
मोहावरणात्सिद्धिः ॥३/६॥
Siddhi-s or limited yogic powers (siddhiḥ) (rise) because of the concealing activity of illusion (moha-āvaraṇāt) || 3/6 ||
मोहजयादनन्ताभोगात्सहजविद्याजयः ॥३/७॥
Mohajayādanantābhogātsahajavidyājayaḥ || 3/7 ||
(So,) by conquering (such an) illusion (moha-jayāt) due to the completion or enjoyment of infinite (Consciousness instead of the enjoyment of limited powers,) (ananta-ābhogāt) Victory of Natural Wisdom (takes place) (sahaja-vidyā-jayaḥ) || 3/7 ||
जाग्रद्द्वितीयकरः ॥३/८॥
The second Ray (of Consciousness) (dvitīya-karaḥ) is wakefulness (jāgrat) || 3/8 ||
नर्तक आत्मा ॥३/९॥
The Self (ātmā) is the actor (nartakaḥ) || 3/9 ||
रङ्गोऽन्तरात्मा ॥३/१०॥
The inner self or
subtle body (antar-ātmā) is the stage
(of the Self’s play) (raṅgaḥ) || 3/10 ||
प्रेक्षकाणीन्द्रियाणि ॥३/११॥
The senses (indriyāṇi) are the audience (prekṣakāṇi) || 3/11 ||
धीवशात्सत्त्वसिद्धिः ॥३/१२॥
Dhīvaśātsattvasiddhiḥ || 3/12 ||
Realization of the True Essence of Existence (takes place) (sattva‑siddhiḥ) because of the power of (awakened) intellect (dhī‑vaśāt) || 3/12 ||
सिद्धः स्वतन्त्रभावः ॥३/१३॥
Siddhaḥ svatantrabhāvaḥ || 3/13 ||
(Then,) the State of Freedom (svatantra-bhāvaḥ) is acquired (siddhaḥ) || 3/13 ||
यथा तत्र तथान्यत्र ॥३/१४॥
Yathā tatra tathānyatra || 3/14 ||
Just as (yathā) there --i.e. in such a Great Yogin-- (tatra),
elsewhere --i.e. in the world-- (anyatra) also (tathā) || 3/14 ||
विसर्गस्वाभाव्यादबहिः स्थितेस्तत्स्थितिः ॥३/१५॥
Visargasvābhāvyādabahiḥ sthitestatsthitiḥ || 3/15 ||
(This means:) because of the naturalness of the emission (of the world) (visarga-svābhāvyāt), its appearance (tat-sthitiḥ) does not rest outside (Consciousness) (abahiḥ…sthiteḥ) || 3/15 ||
बीजावधानम् ॥३/१६॥
(There must be) Attention (avadhānam) to the Seed (that is Self‑awareness) (bījā) || 3/16 ||
आसनस्थः सुखं ह्रदे निमज्जति ॥३/१७॥
Āsanasthaḥ sukhaṃ hrade nimajjati || 3/17 ||
(The one who is) resting on his āsana (of Self-awareness) (āsana-sthaḥ), easily (sukham) dives (nimajjati) into the (Great) Lake (of Consciousness) (hrade) || 3/17 ||
स्वमात्रानिर्माणमापादयति ॥३/१८॥
Svamātrānirmāṇamāpādayati || 3/18 ||
(He) produces (āpādayati) measuring --i.e. creation of diversity--
according to (His) own measure --i.e. from Himself-- (sva‑mātrā‑nirmāṇam) || 3/18 ||
विद्याविनाशे जन्मविनाशः ॥३/१९॥
Vidyāvināśe janmavināśaḥ || 3/19 ||
The (chance of the) destruction (of another) birth (takes place) (janma-vināśaḥ) in the non-destruction --i.e. maintenance-- of Wisdom (vidyā-avināśe) || 3/19 ||
कवर्गादिषु माहेश्वर्याद्याः पशुमातरः ॥३/२०॥
Kavargādiṣu māheśvaryādyāḥ paśumātaraḥ || 3/20 ||
Māheśvarī and other (mistresses) (māhā-īśvarī-ādyāḥ) are the mothers of the limited being (paśu-mātaraḥ), (as they reside) in the groups of letters beginning with ‘ka’ (to which the limited being is devoted) (ka-varga-ādiṣu) || 3/20 ||
त्रिषु चतुर्थं तैलवदासेच्यम् ॥३/२१॥
Triṣu caturthaṃ tailavadāsecyam || 3/21 ||
The Fourth (State of Consciousness that is ‘to be a Witness’) (caturtham) is to be poured (āsecyam) into the (other) three --i.e. into sensory perception, mentation and also where these two are absent-- (triṣu) like a continous flow of oil (tailavat) || 3/21 ||
मग्नः स्वचित्तेन प्रविशेत् ॥३/२२॥
Magnaḥ svacittena praviśet || 3/22 ||
(The Yogin who is) immersed (into the three while being their Witness) (magnaḥ) should enter (Consciousness with) (praviśet) his (thoughtless) mind (sva-cittena) || 3/22 ||
प्राणसमाचारे समदर्शनम् ॥३/२३॥
Prāṇasamācāre samadarśanam || 3/23 ||
When (there is proper) way of exhalation --i.e. expansion while maintaining Awareness of the Source--, (prāṇa-samācāre) perception of Oneness (of inner and outer takes place) (sama-darśanam) || 3/23 ||
मध्येऽ वरप्रसवः ॥३/२४॥
Madhye' varaprasavaḥ || 3/24 ||
(But,) in the middle --i.e. during the maintenance of a state of consciousness-- (madhye), inferior conditions are generated (when Awareness is not held) (avara-prasavaḥ) || 3/24 ||
मात्रास्वप्रत्ययसन्धाने नष्टस्य पुनरुत्थानम् ॥३/२५॥
Mātrāsvapratyayasandhāne naṣṭasya punarutthānam || 3/25 ||
(Therefore,) when (the Yogin) holds only his conviction (of the Oneness of inner and outer, there is) (mātrā-sva-pratyaya-sandhāne) re-emergence (punaḥ…utthānam) of (that which previously) has disappeared --i.e. his Awareness of the Witness-- (naṣṭasya) || 3/25 ||
शिवतुल्यो जायते ॥३/२६॥
(So, he) becomes (jāyate) just like Śiva (śiva-tulyaḥ) || 3/26 ||
शरीरवृत्तिर्व्रतम् ॥३/२७॥
Maintaining (His) body (śarīra-vṛttiḥ) is (His) service (vratam) || 3/27 ||
कथा जपः ॥३/२८॥
(His) Speech (kathā) is muttering of prayers (japaḥ) || 3/28 ||
दानमात्मज्ञानम् ॥३/२९॥
(His) Knowledge of the Self (ātmā-jñānam) is (His) Gift (dānam) || 3/29 ||
योऽविपस्थो ज्ञाहेतुश्च ॥३/३०॥
Yo'vipastho jñāhetuśca || 3/30 ||
Who (yaḥ) is established (in His role as being) the Lord or Protector of the helpless (avi-pa-sthaḥ) is also (ca) the Source of Knowledge (for the helpless) (jñā-hetuḥ) || 3/30 ||
स्वशक्तिप्रचयोऽस्य विश्वम् ॥३/३१॥
Svaśaktipracayo'sya viśvam || 3/31 ||
For Him (asya), the assemblage or expansion of His own Śakti (-s) or Power (s) (sva-śakti-pracayaḥ) (constitutes) the universe (viśvam) || 3/31 ||
स्थितिलयौ ॥३/३२॥
(Its) maintenance and dissolution (also) (sthiti-layau) || 3/32 ||
तत्प्रवृत्तावप्यनिरासः संवेत्तृभावात् ॥३/३३॥
Tatpravṛttāvapyanirāsaḥ saṃvettṛbhāvāt || 3/33 ||
Due to the continuance of (His Self as being) the Subject (saṃvettṛ‑bhāvāt), (His Awareness) does not disappear (anirāsaḥ) even (api) during the appearance of it --i.e. of the universe-- (tat‑pravṛttau) || 3/33 ||
सुखदुःखयोर्बहिर्मननम् ॥३/३४॥
Sukhaduḥkhayorbahirmananam || 3/34 ||
(He) understands (mananam) pleasure and pain (sukha-duḥkhayoḥ) as (something) external (to Him) (bahis) || 3/34 ||
तद्विमुक्तस्तु केवली ॥३/३५॥
Tadvimuktastu kevalī || 3/35 ||
(He) is truly (tu) freed from them --i.e. from pleasure and pain-- (tat-vimuktaḥ); (hence, He is) a ‘Kevalin’ or ‘ (someone who exists) Alone’ (kevalī) || 3/35 ||
मोहप्रतिसंहतस्तु कर्मात्मा ॥३/३६॥
Mohapratisaṃhatastu karmātmā || 3/36 ||
Though (tu) (he who) is characterized by ‘actions’ (karma-ātmā) is an embodiment of illusion (moha-prati-saṃhataḥ) || 3/36 ||
भेदतिरस्कारे सर्गान्तरकर्मत्वम् ॥३/३७॥
Bhedatiraskāre sargāntarakarmatvam || 3/37 ||
When duality is suppressed (bheda-tiras-kāre), (He) becomes the agent of another (non-dual) creation (sarga-antara-karma-tvam) || 3/37 ||
करणशक्तिः स्वतोऽनुभवात् ॥३/३८॥
Karaṇaśaktiḥ svato'nubhavāt || 3/38 ||
(Such) Power of the senses (karaṇa-śaktiḥ) is proved by Herself (svataḥ) in (the yogin’s) experience --i.e. perception-- (anubhavāt) || 3/38 ||
त्रिपदाद्यनुप्राणनम् ॥३/३९॥
Tripadādyanuprāṇanam || 3/39 ||
(Then, there is) vivification of the three phases (of every perception) with the main one --i.e. with Awareness of one’s Self that is called the Fourth or Turya-- (tri-pada-ādi-anu-prāṇanam) || 3/39 ||
चित्तस्थितिवच्छरीरकरणबाह्येषु ॥३/४०॥
Cittasthitivaccharīrakaraṇabāhyeṣu || 3/40 ||
(Then,) like in the states of mind (citta-sthiti-vat) (, vivification appears also) in the body, in the senses (and) in external plane (of Reality) (śarīra‑karaṇa‑bāhyeṣu) || 3/40 ||
अभिलाषाद्बहिर्गतिः संवाह्यस्य ॥३/४१॥
Abhilāṣādbahirgatiḥ saṃvāhyasya || 3/41 ||
Because of the desire (for something objective) (abhilāṣāt), extroversion (takes place) (bahiḥ-gatiḥ) for (someone who is) to be carried (away) --i.e. for the limited one-- (saṃvāhyasya) || 3/41 ||
तदारूढप्रमितेस्तत्क्षयाज्जीवसङ्क्षयः ॥३/४२॥
Tadārūḍhapramitestatkṣayājjīvasaṅkṣayaḥ || 3/42 ||
Being established in transcending that (desire, then) (tat‑ārūḍha‑pramiteḥ) due to the destruction of that (desire,) (tat‑kṣayāt) complete dissolution of individuality (takes place) (jīva‑saṅkṣayaḥ) || 3/42 ||
भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः ॥३/४३॥
Bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ || 3/43 ||
Then (tadā), (despite He is)
covered with the elements
--i.e. He is embodied-- (bhūta-kañcukī), (He) is Liberated (vimuktaḥ) (because of the disappearance of such desire, and He) is still more (bhūyas) like the Lord (patisamaḥ), (as He) is Supreme (and) Perfect (paraḥ). || 3/43 ||
नैसर्गिकः प्राणसम्बन्धः ॥३/४४॥
Naisargikaḥ prāṇasambandhaḥ || 3/44 ||
Connection with individual life-force (prāṇa-sambandhaḥ) is natural (naisargikaḥ) || 3/44 ||
नासिकान्तर्मध्यसंयमात्किमत्र सव्यापसव्यसौषुम्नेषु ॥३/४५॥
Nāsikāntarmadhyasaṃyamātkimatra savyāpasavyasauṣumneṣu || 3/45 ||
When there is continuous awareness of the inner Center of prāṇa or life-force (nāsika-antar-madhya-saṃyamāt) in the left, right and in the middle channels (savya-apasavya-sauṣumneṣu), what else one might say about (all this) (kim…atra)? || 3/45 ||
भूयः स्यात्प्रतिमीलनम् ॥३/४६॥
Bhūyaḥ syātpratimīlanam || 3/46 ||
(For such a Yogin), there is (syāt) (Awareness of His Essential Nature) over and over (bhūyaḥ) again inside (as well as) outside (prati‑mīlanam) || 3/46 ||
|| Iti śivam ||
