Introduction

At the heart of Kashmir Shaivism lies a profound text - the Śiva Sūtras. These aren't mere philosophical musings, but rather, they're understood as direct transmissions from Śiva, the embodiment of supreme consciousness.

Kṣemarāja, a disciple of the renowned Abhinavagupta, offers us a window into these teachings through his commentary. He begins with a verse that's both an invocation and a declaration of the fundamental nature of reality:

"This universe, in all its multifaceted glory, is nothing but the dance of Śiva's consciousness. It is the source and the resting place of all manifestation, from the cosmic forces (Rudras) to individual consciousness (Ksetrajnas)."

This isn't just poetic language. It's a radical reframing of our existential situation. The first sutra cuts to the chase: "Caitanyamātmā" - consciousness is the self, the essence of everything.

Now, this might sound similar to other non-dual teachings, but there's a crucial nuance here. This consciousness isn't some distant, transcendent realm. It's not something to be achieved or reached. Instead, it's the very fabric of our moment-to-moment experience, the aliveness that permeates every sensation, thought, and perception.

This perspective challenges our habitual way of carving up the world into "me" and "not-me," "conscious" and "unconscious." Even what we typically consider unconscious or inanimate is, from this view, simply consciousness in a different mode of expression.

The implications are profound. If consciousness is truly all-pervasive, where does bondage come from? This is where the second sutra comes into play, suggesting that our sense of limitation arises from a particular kind of knowledge or perception.

But here's the beautiful paradox: even this apparent bondage is nothing other than consciousness playing at being bound. It's a cosmic game of hide-and-seek, where consciousness veils itself only to rediscover its true nature.

This isn't just abstract philosophy. The Śiva Sūtras and the broader tradition of Kashmir Shaivism offer practical methods for recognizing this ever-present consciousness. These aren't about achieving some altered state, but rather about clearly seeing what's already here.

Meditation, in this context, isn't about forcing the mind into silence. It's an exploration of the very nature of awareness itself. Even our most mundane experiences - the sensation of breathing, the play of thoughts, the vividness of emotions - can become gateways to recognizing this fundamental consciousness.

The beauty of this approach is that it doesn't reject or negate any aspect of human experience. Joy, sorrow, pleasure, pain - all are embraced as expressions of this singular consciousness. This doesn't mean we become passive in the face of suffering, but rather that we engage with life from a place of deeper understanding and freedom.

Overview

The Shiva Sutras consist of 77 aphorisms divided into three sections: Shambhavopaya, Shaktopaya, and Anavopaya. Each section outlines a different approach to self-realization and spiritual practice, leading the practitioner from the gross to the subtle levels of consciousness.

Shambhavopaya focuses on recognizing the inherent unity of individual consciousness with universal consciousness. It emphasizes the power of awareness and the direct experience of reality beyond concepts and dualities.

Shaktopaya explores the nature of energy and the manifestation of the divine in the world. It emphasizes the role of energy in spiritual practice and the transformation of consciousness through various techniques and practices.

Anavopaya addresses the limitations of the individual self and the process of transcending egoic identification. It emphasizes the dissolution of the ego and the realization of the true nature of consciousness.

Key Concepts

The Shiva Sutras introduce several key concepts that are central to Kashmir Shaivism and the path of self-realization. Some of the most important concepts include:

Caitanyam Atma: "Consciousness is self." This sutra highlights the fundamental nature of consciousness and its identity with the self. It emphasizes the unity of individual consciousness with universal consciousness.

Jnanam Bandhah: "Knowledge is bondage." This sutra points to the limitations of conceptual knowledge and the role of attachment in creating bondage. It emphasizes the need to go beyond intellectual understanding and directly experience reality.

Citi Matrika: The Universal Mother. This concept represents the essence of consciousness and the source of all manifestation. It symbolizes the creative power of consciousness and its role in the unfolding of reality.

Pithesvaris: The organs of knowledge, action, mind, intellect, and ego. These energies play a crucial role in shaping our experience and perception of reality. They are seen as both binding forces and gateways to self-realization.

Malas: The threefold impurities of anavamala (egoic impurity), mayiyamala (illusion), and karma mala (karmic impurity). These impurities cloud our perception of reality and create the illusion of separation from the divine.

Common Misunderstandings and Nuanced Interpretations and Clarifications

A common misunderstanding of the Śiva Sūtras lies in the notion that "individual consciousness is separate from universal consciousness." This interpretation is, at best, incomplete and, at worst, detrimental to our understanding of the nature of reality. The first sutra, "caitanyam atma," simply states "consciousness is self." It acknowledges the fundamental nature of reality, rather than making a dualistic statement about individual and universal being.

A more complete and nuanced interpretation of our situation is: "The apparent separation between individual and universal consciousness creates tension." This encompasses the common notion of a divided reality, where the self is seen as distinct from the divine. Even the fundamental act of self-reflection—taking a mental snapshot of our experience and projecting it as separate from the whole—creates subtle tension. Even the most realized beings experience this!

This tension isn't "bad." There would be no "manifestation" or "experience" without it. The path of the Śiva Sūtras is about recognizing the underlying unity—identifying the causes of perceived separation that pool tension in certain parts of our awareness and lead to the illusion of bondage—rather than condemning individuality, thought, or existence altogether.

The truth is, there is no real separation to overcome. As Kṣemarāja explains, the supreme state of God consciousness is the form of everything—existing and non-existing, conceivable and inconceivable. It's not that individual consciousness needs to unite with universal consciousness; they were never truly apart. The path is one of recognition, not attainment.

Even our attempts to realize this truth through specific practices or means are themselves expressions of the divine. Whether we choose pranayama, meditation, or any other method, these too are filled with God consciousness. They're not merely paths to the goal, but expressions of the goal itself.

The Śiva Sūtras invite us to see beyond the apparent duality, to recognize that even our perception of bondage arises within and as the supreme consciousness. This isn't about condemning our individual experience, but about expanding our awareness to include the totality of existence. In doing so, we may find that the tension of perceived separation naturally dissolves, revealing the inherent freedom that was always present.

A second common misunderstanding in spiritual circles is the notion that "knowledge is bondage." This interpretation, while containing a kernel of truth, is overly simplistic and potentially misleading. A more nuanced view recognizes that it's not knowledge itself, but our relationship to it, that can create tension.

The original Sanskrit phrase "jnanam bandhah" points to a profound paradox in our experience. It's not that all knowledge inherently binds us, but rather that our tendency to grasp at conceptual understanding can create subtle forms of constriction in our awareness. Even the act of self-reflective cognition—taking a mental snapshot of our experience and labeling it—introduces a kind of tension.

This tension isn't "bad." There would be no coherent experience or functioning in the world without some degree of conceptual knowledge. The spiritual path isn't about condemning knowledge altogether, but about recognizing how our attachment to fixed ideas and mental constructs can limit our perception of reality.

A more complete interpretation might be: "Clinging to knowledge as ultimate truth creates bondage." This encompasses both the common notion of being trapped by rigid beliefs and the subtler ways our conceptual mind can obscure direct experience. Even highly realized beings engage with knowledge—the key is doing so with fluidity and non-attachment.

The goal isn't to eradicate knowledge, but to hold it lightly. By recognizing the relative nature of conceptual understanding, we can reduce unnecessary tension and allow for a more open, responsive engagement with reality. This approach doesn't negate the value of learning or understanding, but invites us to dance with knowledge rather than be imprisoned by it.

A third common misunderstanding of the Universal Mother (citi matrika) is that she's solely a binding force. In reality, she's the very essence of consciousness, residing in the brahmarandhra - a subtle opening at the top of the skull where individual consciousness meets universal consciousness.

The tension in our experience isn't just about the Universal Mother, but also about the pithesvaris - the organs of knowledge, action, mind, intellect, and ego. These become "fearful" (mahaghora) and create illusion, striving to bind us. But this binding isn't absolute or inherently "bad" - it's part of the play of consciousness.

The key distinction lies in whether one is "played with" or becomes a "player." This isn't about escaping the play, but about consciously participating in it. The "player" isn't deluded by the words they hear or the experiences they have. They don't conflate the subjective world of names (vacaka) with the objective world of objects (vacya).

Consider the phrase "your father has died." The "player" doesn't automatically associate these words with their actual father. They see it as just a collection of letters. This separation prevents unnecessary suffering.

The Universal Mother's interaction with the fourfold energies - amba, jyestha, raudri, and vama - creates different effects. These range from stagnation to samsara, from indecision to self-realization. Again, these aren't inherently "good" or "bad," but part of the intricate dance of consciousness.

The threefold malas (anavamala, mayiyamala, karma mala) can bind us, but they're not insurmountable obstacles. They're part of the play that can lead us away from our true nature, as the Spanda Karika verses suggest.

The path isn't about eliminating these energies or escaping the play of the Universal Mother. It's about recognizing our role in this play, understanding the nature of our experiences, and learning to rest in our true state of consciousness amidst it all.

This nuanced view invites us to engage with our experiences differently, not as victims of pleasure and pain, but as conscious participants in the unfolding of consciousness itself.

A nuanced understanding of "jnanadhisthanam matrika" reveals it's not simply about bondage, but about the intricate dance of consciousness and manifestation. The Universal Mother (matrika) isn't inherently limiting—she's the very power of our own consciousness, capable of both binding and liberating.

This concept encompasses:

1. The threefold mala: Feeling incomplete (anavamala), differentiated knowledge (mayiyamala), and impressions of pleasure and pain (karmamala).

2. Matrika's dual nature: As ajnata mata (misunderstood energy) and svatantrya sakti (correctly understood energy).

3. The pervasiveness of matrika: In both the world of letters (vacaka) and objects (vacya).

4. The role of brahmarandhra: Where matrika resides, surrounded by organs of knowledge, action, mind, intellect, and ego (pithesvaris).

5. The four energies: Amba, jyestha, raudri, and vama, each producing distinct effects when "kissed" by matrika.

6. The power of words and association: How connecting words to objects can create bondage.

7. The nature of tension: Not inherently negative, but a fundamental aspect of manifestation.

The path isn't about eliminating matrika, but recognizing our own svatantrya (free will) in how we engage with her. It's about discerning between necessary tension that allows for existence and unnecessary tension that leads to suffering.

This more complete view shows that "jnanadhisthanam matrika" isn't a condemnation of our existence, but an invitation to understand the intricate play of consciousness that we're engaged in. It's not about escaping the Universal Mother, but dancing with her consciously.

Udyamo bhairavah—that flash of active awareness, that instantaneous illumination of universal consciousness, is Bhairava itself.

We're dealing with two flavors of effort here: passive and active. Our focus is on the active variety, the kind that elevates and expands our consciousness. This active effort, when it flows outward in vibrant awareness, causes our inherent universal consciousness to shine forth in an instant. It's called "bhairava" because it propels us into the state of Bhairava—ultimate reality.

This active effort catapults us, in one fell swoop, into our true nature. It ignites pratibha—the supreme knowledge of being—to radiate outward. It's "bhairava" because all individual energies are dissolved and digested into one primordial energy: svatantrya sakti, the power of absolute freedom. In this state, the entire universe is perceived as pulsating with svatantrya, and all differentiated perception comes to an end.

We call this active effort "bhairava" because it becomes the vehicle carrying us towards the state of Bhairava. You'll find this kind of effort in genuine devotees whose awareness is constantly turned inward, basking in the light of God-consciousness.

The Malinivijaya Tantra echoes this idea: "That penetrating, inescapable state of samadhi, which absorbs your individual being, is called sambhava samavesa. Through the elevating infusion of power from the guru, one who can clear away all thoughts and impressions experiences this sambhava samavesa."

Our lineage explains it thus: When you're ready, your guru will uplift you. If you're not prepared, even their efforts won't bear fruit. You must be capable of absorbing this heightened awareness.

The Svacchanda Tantra adds: "O Parvati, all mantras become potent for the one who contemplates their own self as one with Bhairava, for they constantly dwell in that awareness of consciousness (samavesa)."

Here, "contemplates" refers to meditating on the introverted, active state of elevating consciousness. The Spanda Karika elaborates: "Focus on a single thought with unwavering concentration. When another movement arises in your mind from that initial thought, that's spanda—the primordial vibration—and that's unmesa, the 'opening of the eyes.' Observe this yourself, and you'll grasp the essence of spanda."

This passage illuminates how, by instantly grasping supreme consciousness, one becomes established in Bhairava, destroying the threefold bondage of ignorance. It's crucial to note: if supreme consciousness isn't seized in an instant, it won't be seized at all.

Unmesa, or "opening the eyes," signifies revealing one's true nature, while "closing the eyes" represents concealing it. The next sutra will delve into how, through the intensity of meditation (paramarsa), the external state of dualistic consciousness is absorbed into non-dual awareness.

Now, let's delve into the concept of sakticakrasamdhane visvasamharah—the establishment and meditation on the wheel of energies, leading to the dissolution of the differentiated universe.

Bhairava, as previously elucidated, propels you to the zenith of active consciousness, intertwined with svatantrya sakti. How does one perceive this unity? By maintaining your sensory organs in action while simultaneously establishing yourself within, observing the internal dynamics. This is the essence of Bhairava mudra.

The supreme energy of Bhairava encompasses both the sequential and non-sequential movements of the collective energies. Yet, paradoxically, there exists neither a successive nor a non-successive method of meditation here. Why? Because both approaches necessitate an object of meditation, and in this state, there is nothing to meditate upon.

In the realm of svatantrya sakti, meditation as we commonly understand it ceases to exist. It transcends the conventional means (upaya) of sambhava, sakta, or anava. It is simultaneously beyond anupaya and encompassing it. This supreme energy both excludes and includes sambhava, sakta, and anava upayas. It's a state that negates everything while simultaneously embracing all.

The interplay of creation, preservation, and dissolution is the recreation of svatantrya sakti within the ground of its own nature (svarupa), spanning from the element earth (prithvi) to the state of the supreme perceiver (para pramatri).

When the adept yogi engages in uninterrupted contemplation on this collective wheel of Śiva's energies (Sakti cakra), unified in svatantrya sakti, he dissolves the dualistic universe from kalagni rudra to santatita kala. However, it's crucial to understand that this "destruction" isn't annihilation. Rather, the yogi perceives the entire universe as one with the fire of supreme consciousness.

This secret teaching, preserved in special tantras, has been transmitted orally from master to disciple. Various texts, including the Bhargasikha Sastra, Viravala Sastra, and Malini Vijaya Tantra, echo these profound insights.

The commentary's author, Kshemaraja, refrains from further elucidation, emphasizing that deeper understanding emerges through service to a master. This wisdom resonates with the Spanda Karikas, which speak of the universe's creation and destruction in the twinkling of an eye, and the attainment of supreme consciousness through unwavering focus.

Ultimately, the distinction between mystical trance (samadhi) and the world of action (vyutthana) dissolves when dualistic perception is fully integrated into one's consciousness. This is the essence of non-dual awareness, where the apparent dichotomy between meditation and everyday life dissolves into a seamless continuum of awakened being.

A common misunderstanding of yogic states lies in the notion that they're distinct and separate. A related misconception is that "turya" is somehow divorced from our everyday experience. These interpretations are, at best, incomplete and, at worst, detrimental to our individual path of expanding consciousness.

The original sutra simply states "jagratsvapnasusuptabhede turyabhogasambhava." It acknowledges the phenomenon of turya occurring within the differentiated states, rather than making an ultimate statement about their separation.

A more complete and nuanced interpretation of our situation is: "The heroic yogi experiences turya within waking, dreaming, and deep sleep." This encompasses the common notion of distinct states of consciousness, while revealing their underlying unity.

Even the fundamental act of differentiating between states creates subtle tension. Even the most highly realized beings experience this! This tension isn't "bad." There would be no "existence" without some form of differentiation.

The yogic path is about recognizing the underlying unity—identifying the causes of apparent separation that pool awareness in certain parts of our experience and lead to limited perception—rather than condemning waking, dreaming, or deep sleep altogether.

For the advanced yogi, external organic knowledge constitutes the waking state. Internal perceptions compose the dreaming state, even when experienced while awake. Forgetfulness and negation of awareness characterize the dreamless state.

Yet, for the heroic practitioner who has cultivated active, one-pointed awareness, these states blend seamlessly. They experience wakefulness in waking (abuddha), wakefulness in dreaming (buddha), wakefulness in deep sleep (prabuddha), and ultimately, wakefulness in turya itself (suprabuddha).

This path doesn't lead to nothingness or passive dissolution. Instead, it reveals the vibrant, all-encompassing nature of consciousness itself. The yogi who embraces this understanding ascends to turyatita—beyond even the fourth state—where the apparent boundaries between states dissolve into the limitless expanse of awareness.

The yogi who experiences the three states - waking, dreaming, and deep sleep - as one unified awareness becomes the master of all vital energies.

Through deep meditation on the wheel of energies, this yogi perceives the three states as free from duality, filled with blissful nectar, and merged with the fourth state of pure consciousness. By truly savoring these states as one, the yogi gains mastery over all active life forces.

This heroic practitioner simultaneously recognizes the objective and subjective aspects within the three states, yet remains untainted by them. They enjoy the unrivaled realm of universal selfhood, brimming with supreme bliss.

Such a yogi is said to embody Manthana Bhairava - the aspect of divine consciousness that churns all of existence into undifferentiated oneness. Ancient texts tell us this yogi becomes one with the supreme state of being.

In contrast, the ordinary person is tossed about by the three states like a beast. Even a yogi who hasn't reached this exalted level of awareness lacks true mastery over vital energies.

Sacred scriptures affirm that the accomplished yogi moves with total independence, entering a liberated state of being. Their understanding of the underlying vibrational essence of reality remains constant across all states of consciousness.

The most striking sign of such an enlightened being is their sense of joyous wonder. Just as we might be amazed by something truly remarkable, this yogi experiences a unique, intense, and ever-fresh wonder upon realizing their own nature as pure consciousness. All their faculties bloom with a focused, radiant joy.

This state of yoga represents the pinnacle of union with the supreme reality. The yogi finds themselves perpetually bathed in amazement, never satiated by the boundless bliss they experience.

Lesser experiences, like perceiving energetic sensations in the body or seeing inner lights, pale in comparison. The one unmistakable mark of the enlightened yogi is their state of wonder overflowing with joy.

For such a yogi, their will becomes one with the divine creative power. This willpower is completely unobstructed, independent, and playful. It is the virgin force of creation, wholly focused on manifesting from its own nature.

The enlightened yogi perceives the entire universe as their own self, while simultaneously seeing their individual body as just another object. They experience the whole world as extensions of their own body of pure awareness, just as the colorful feathers of a peacock emerge from a single-hued egg.

By centering all thoughts in the heart of consciousness, the basis of all existence, the yogi effortlessly perceives the oneness of being in both the manifest world and its dissolution. This direct experience transcends the usual flickering of the mind.

Alternatively, by firmly aiming one's awareness at the pure element of ultimate reality, the yogi gains unlimited divine power. This means seeing that the entire universe exists within the pristine state of supreme consciousness.

For such a realized being, any thought or inference becomes knowledge of their true self. Their constant perception is "I am the supreme reality, one with the universe."

The bliss of their meditative absorption becomes bliss for the entire cosmos. Simply by existing in a state of self-realization, they uplift all of creation.

Through the focused application of their willpower, whatever they intend manifests instantly. There's no need for prayer or supplication - their will alone makes it so.

This mastery extends to healing the sick and suffering, manipulating the elements of their own body, and transcending the limitations of space and time. They can perceive distant places and times at will.

Ultimately, as pure knowledge dawns within them, they become masters of the universal wheel of energies. This represents unlimited cosmic power, rather than limited individual abilities.

The enlightened yogi recognizes, "I am the whole universe, not just this body." In doing so, they attain the full glory of divinity, simultaneously knowing and acting with supreme wisdom.

When one realizes the eternal aspect of ultimate reality and one's own true nature as pure awareness, all ignorance falls away. This is the pinnacle of knowledge, where explanation becomes unnecessary as the yogi directly experiences their oneness with all that is.

The One Who Masters the Three States

The yogi who enjoys the unity of awareness across waking, dreaming, and deep sleep becomes the master of all organic energies. When through meditating on the wheel of energies (sakticakra), the yogi sees these three states as free from dualistic thoughts, filled with bliss (ananda rasa), and mixed with the state of turya, he truly experiences these states in oneness. This yogi, aware of both objectivity and subjectivity in these states, remains unstained by them. This mastery over active organic energies, not just the organs themselves, is unique to yogis, making them 'heroes' (viras) in their awareness and control.

Unlike ordinary individuals who are tossed around by these three states, the yogi who has reached this supreme state is master of his energies, experiencing supreme bliss and becoming one with universal consciousness, as explained in rare Tantras. Those who haven't reached this state are compared to beasts, as mentioned in sacred texts like the Svacchanda Tantra and the Spanda Karika.

Sign of a Yogi: Joy-Filled Amazement

A yogi in the supreme state is filled with joy and amazement (vismaya). This amazement is akin to seeing something wonderful, but here it’s the continuous joy of self-awareness. This state of joy and wonder indicates that a yogi has become one with the supreme Lord, Śiva. Ordinary signs like perceiving light between the eyebrows do not mark this yogi. Instead, his joy-filled amazement, as described in texts like the Kulayukta Sastra and Spanda Karika, is the true sign of his union with the divine.

The Yogi's Will: Uma and Kumari

The will of a yogi in this state is one with the energy of Lord Śiva, described as uma (independent energy) and kumari (playful and transformative energy). This will is not about desires of the mundane world but is aligned with the supreme, unchanging nature of Śiva. It is independent and not tainted by external influences, as explained in the Svacchanda Tantra and the Netra Tantra.

Perception of the Yogi: Oneness with the Universe

For such a yogi, the entire perceived world is his own self. His own body is just an object, perceived without ego. This dual perspective allows the yogi to see the universe as an extension of his own being, maintaining a unified perception without falling into the error of individual identification. This is explained with examples from texts like the Vijnana Bhairava and Spanda Karika.

God Consciousness in All States

When a yogi’s thoughts are centered on God consciousness, he perceives the oneness of this consciousness in both the objective world and the negation of it, like during deep sleep or death. This awareness, cultivated through focused meditation, reveals the universal body in all states, as described in the Vijnana Bhairava and Svacchanda Tantra.

Aiming at Pure Consciousness

By aiming at the pure element of Śiva, the yogi aligns with the supreme consciousness, seeing the universe as divine. This practice of samdhana (aiming) leads to an unbroken perception of the universe as part of the pure state of Śiva, as mentioned in the Vijnana Bhairava and Spanda Karika.

Knowledge of the Self

For such a yogi, any inference is knowledge of his own real self. His perception is constantly aligned with the understanding that he is one with Śiva. This supreme knowledge transforms his individual awareness into universal consciousness, as explained in texts like the Vijnana Bhairava and Spanda Karika.

Bliss of Samadhi

The joy of a yogi’s samadhi (mystical rapture) brings bliss to the whole universe. This state, where the subjective and objective worlds merge, spreads joy universally. Observers who witness a yogi in samadhi can also experience this bliss, highlighting the transformative power of true samadhi, as described in the Vijnana Bhairava and Spanda Karika.

Power of Will

By infusing his energy of will, the yogi manifests his desires instantly. This power, arising from his unity with Śiva’s energy, enables him to create and transform with mere intention. This supreme will is unstoppable and capable of manifesting universal changes, as explained in the Netra Tantra and Spanda Karika.

Healing and Beyond

A yogi can heal the sick, separate elements from his body, and transcend limitations of time and space through focused will. This ability to manipulate the fabric of existence highlights the yogi’s mastery over reality, as described in various Tantras and the Spanda Karika.

Master of the Universal Wheel

With pure knowledge, a yogi becomes the master of the universal wheel (cakresatva). This knowledge, akin to that of Lord Krishna, transcends limited powers, allowing the yogi to wield universal influence. This mastery is rooted in the realization of oneness with the universe, transforming the yogi into a cosmic being, as described in the Svacchanda Tantra and Spanda Karika.

Meditation on the Great Ocean of Consciousness

By continuous, attentive meditation on the great ocean of consciousness, the yogi attains the power of the supreme I (mantra virya). This universe is created from this supreme energy of consciousness, which flows from the energy of will to the energy of action. Universal consciousness is like a great ocean, with currents of sound, touch, smell, and more, all rising from its pure, transparent depths.

When the yogi meditates on this supreme God consciousness by focusing all his senses inward, he attains the state of supreme I (mantra virya). This state encompasses the essence of all sounds and letters in the Sanskrit alphabet, from 'a' to 'ksa'. The essence of these sounds is the sound of I-being, 'aham', which is the core of mantra virya. The realization of "I am mantra virya" is subjective, unlike the objective realization of "this is mantra virya". This is supported by the Malinivijaya Tantra, which states that the supreme independent energy of Lord Śiva (svatantrya sakti) is one with Śiva. From this energy arise the energies of will, knowledge, and action, and all universal energies.

This supreme I is universally held by yogis as the first person "I" in "I", "you", and "him". It represents the universal person rather than an individual one. This svatantrya sakti, the supreme energy of Lord Śiva, is like the supreme ocean of consciousness. When the yogi concentrates on this energy, he attains and experiences mantra virya in the worlds of matrikacakra (creative I consciousness) and malini cakra (destructive I consciousness).

Matrikacakra symbolizes the creative way of I consciousness (aham), while malini symbolizes the destructive way (mahaa). The yogi experiences I consciousness both creatively and destructively. The Spanda Karika states that all mantras derive life from the mantra of I consciousness.

The first sutra of Śiva Sūtras is "caitanyam atma", meaning "God consciousness is your self". This establishes that true self is consciousness, not the body, mind, or senses. When consciousness is diminished, impurities (malas) arise, as explained in subsequent sutras. These impurities are overcome by "udyamo Bhairava", the supreme flow of super effort. This realization fills the universe with divinity and bestows both limited and unlimited yogic powers.

The first awakening of Śiva Sūtras, associated with sambhavopaya, is thus explained. While hints of saktopaya are present, they serve to distinguish between saktopaya and sambhavopaya, guiding one towards the latter.

Saktopaya

Saktopaya focuses on a special kind of energy, not ordinary, but the expansion of mantra virya, or I-consciousness. Mantra virya was introduced at the end of the first awakening and is further illuminated here.

Understanding Saktopaya

Saktopaya (means related to energy) is contrasted with Sambhavopaya (related to Śiva) and Anavopaya (related to individual beings). The first sutra of the second awakening explains that:

1. cittam mantrah (Mind is mantra): This sutra offers two divine understandings of the mind. The first is that the mind is the thought of a sacred word. The second is that the mind is the thought of a sacred aspirant on the spiritual path. The word 'citta' means 'thought of a sacred word,' which is the exposition of mantra. Therefore, 'mantra' means 'sacred word.' This sacred thought in the aspirant’s mind is also mantra.

The term 'mind' here means 'that by which one becomes aware of supreme consciousness,' exposing the self in its fullness. It is vimarsa (I-consciousness) expressed in two ways: prasada mantra (external flow) and pranava mantra (internal and external flow). When aham (I) arises, it moves from supreme to objective God consciousness. Conversely, ma-ha-a rises from objective to subjective God consciousness, representing the states of pranava.

The Secret of Mantra

Prasada mantra ("sauh") is an external rise from inside to outside, while pranava mantra involves moving between internal and external worlds. Mantra is secret, living in a hidden world, recited not with lips but with consciousness. The understanding of this sacred word makes the universe an expansion of oneself.

Mantra consists of 'man' (causing residence in God consciousness) and 'tra' (protecting from worldly evils). True mantra is divine thought in the purified mind of a yogi, not just collections of sacred words recited verbally.

Deeper Interpretations

According to the Sarvajnanottara and Tantra Sadbhava, verbal recitations aren't true mantras. True mantra is the flow of God consciousness, and the energy of God consciousness gives life to all mantras. The Srikanthisamhita Sastra states that true realization of God consciousness requires awareness of the union of subjective and objective God consciousness.

In Spanda Karika, it is explained that divine thoughts and actions are one with divine God consciousness, emphasizing pauseless effort (prayatna) in attaining God consciousness.

Practical Application

1. Prayatnah Sadhakah (Pausesless Effort): Continuous effort is essential for a yogi to attain God consciousness, aligning the seeker with the divine.

2. Vidyasarirasatta Mantrarahasyam (The Secret Essence of Mantra): True knowledge is the supreme knowledge of oneness, embodying God consciousness. This supreme I-consciousness is the real essence of all mantras.

3. Garbhesh Cittavikaso'visista Vidyasvapnah (Expansive Mind and Illusion): Satisfied with illusory powers, a yogi falls into differentiated perceptions, similar to ordinary beings, obstructing true knowledge.

4. Vidyasamutthane Svabhavike Khecari Śivavastha (Effortless Rise of Pure Knowledge): When pure knowledge arises effortlessly, the yogi attains the state of Śiva, becoming one with supreme consciousness.

This concise interpretation of the Śiva Sūtras’ second awakening focuses on the essence of saktopaya, emphasizing the importance of divine awareness, continuous effort, and the true nature of mantras in achieving supreme God consciousness.

Making All Circles Enter One Another: A Path to Unity with Śiva

To progress from the gross to the subtle and ultimately to unity with Śiva, one must make the circles (kalas) within the body enter one another. These five circles, from prithvi (earth) to Śiva, need to be merged by placing the effect into its cause and continuing this process until only Śiva remains. This leads to a state where the observer and the observed become one.

Understanding the Five Circles (Kalas): Each kala is linked to specific elements and states

• Nivritti kala: Linked to the earth element (prithvi).
• Pratistha kala: Encompasses the elements from water (jala) to prakriti.
• Vidya kala: Contains six elements: kala, vidya, raga, kala, niyati, and maya.
• Santa kala: Found in pure being, from suddha vidya to sakti.
• Santatita kala: Exists in Śiva, the first and subtlest element.

The practice involves meditative visualization, imagining each gross state entering a more subtle one until reaching the state of Śiva. This method is said to alleviate the entanglements of limitation by merging the gross body with the subtle and subtlest bodies. This process can also involve imagining the body consumed by flames and reduced to ashes, symbolizing a release from physical limitations and a movement towards the state of pure consciousness.

Meditation Process:

• Merging Kalas: Meditate by visualizing the gross circle (nivritti kala) entering the subtler pratistha kala, then into vidya kala, followed by santa kala, and finally into santatita kala. Achieving this places you in the state of Śiva, reducing the grip of maya and ending limitations.
• Body Integration: Integrate the gross body into the subtle body, and further into the subtlest body. This process involves moving from waking state awareness to a dream state, and then into a dreamless state, leading towards samadhi.
• Fire Meditation: Visualize your body pervading the universe and being consumed by flames, turning to ashes. This enhances concentration and detachment.

Three-Fold Movement of Entries:

• Bhuvanadhva (gross), Tattvadhva (subtle), and Kaladhva (subtlest): Each level of representation needs to be absorbed into the next, achieving unity with the ultimate.

The meditation continues with focusing on the breath and controlling the elements through awareness:

• Nadisamhara: Merging the breath movements in the central vein (susumna).
• Bhutajaya: Gaining control over the five elements.
• Bhutakaivalya: Redirecting the mind from sensory objects to the breath's center.
• Bhutaprithaktvani: Freeing consciousness from the grip of the elements.

Meditation Process:

1. Breathing (Nadisamhara): Merge breath movements by maintaining awareness of inhaling and exhaling, directing them to the central vein (susumna nadi).
2. Control of Elements (Bhutajaya): Focus on specific body points to control bodily elements through contemplation.
3. Freeing Consciousness (Bhutakaivalya): Withdraw the mind from sensory objects, concentrating it on the breath’s center.
4. Separation from Elements (Bhutaprithaktva): Achieve non-influence by the elementary field.

These practices, associated with anavopaya, lead to the attainment of yogic powers and mastery over the elements, moving towards the higher states of saktopaya and sambhavopaya. The yogi's breath and mind become tools for achieving higher states of consciousness, leading to a realization of one's nature as Śiva.

The ultimate goal is to achieve a state where all actions, whether breathing, thinking, or acting, are done in the awareness of one's unity with Śiva. This leads to a realization where the yogi sees no difference between the waking state, dreaming, and deep sleep—all are infused with the same divine consciousness. The process involves continuous awareness and meditative absorption, moving towards a state where even mundane actions are performed with divine consciousness.

By achieving this state, the yogi transcends the limitations of the body and mind, experiencing pure knowledge and liberation (moksha). This state is characterized by an unwavering awareness that pervades all aspects of life, merging the individual self with universal consciousness. This path is not about abandoning the world but transforming one's perception of it, seeing all as expressions of divine energy.

Yogic Practices Explained:

• Pranayama: Involves internal breath retention.
• Pratyahara: Divert consciousness from senses toward the self.
• Dhyana and Dharana: True meditation and concentration focus on Lord Śiva continuously without break.
• Samadhi: Experience the universal consciousness of Śiva in all aspects of life.

The Power of Imagination in Meditation:

• Use imagination to transform and absorb gross realities into subtler ones, achieving states like supreme peace and the end of ignorance.

Ultimate Knowledge and Śiva Consciousness:

• Achieve pure knowledge by overcoming the impressions of maya. Recognize the universal consciousness pervading all experiences and transcend the illusions of individuality and limitations.

By following these steps, one can align with the ultimate reality of Śiva, experiencing unity and the dissolution of individual consciousness into universal consciousness.

Fire Meditation

One significant unconventional practice involves the visualization of the gross body being consumed by flames. This method starts with imagining the body pervading the entire universe, from the grossest element (Kalagni Rudra) to the subtlest point (Santatita Kala). The practitioner then focuses on the big toe of the left foot, visualizing Kalagni Rudra's vigorous fire rising and consuming the body until only ashes remain. This meditation uses the power of imagination to burn away the physical form, symbolizing the release of attachment to the gross body and facilitating a deeper state of awareness.

Moving from Gross to Subtle

Another unconventional technique involves absorbing thoughts from the gross (sthula) to the subtle (suksma) and then to the subtlest (para) state. This process is called laya cintana or laya bhavana, which means absorption of thought. The practitioner imagines the grossest circle (bhuvanadhva) entering a more subtle circle (tattvadhva) and then into the subtlest circle (kaladhva). This threefold movement of entries helps dissolve the boundaries of differentiated consciousness, leading to a unified state with Śiva.

Supreme Breath Retention

In pranayama, advanced practitioners move beyond ordinary breath retention (kumbhaka). Instead of focusing on exhalation and inhalation, they push their breath to the navel center without letting it out, creating an internal push-and-pull mechanism. This subtle practice enhances the yogi’s control over their prana, allowing them to reach a state where breathing becomes almost imperceptible. This supreme pranayama leads to a subtle throbbing (spandana) in the awareness, which is a sign of reaching the suksmatita state, beyond the subtle.

Bhutakaivalya

The process of bhutakaivalya involves withdrawing the mind from sensory objects and directing it towards the center of the breath. This detachment from sensory pleasures is crucial for maintaining awareness of the breath’s movement within the central vein (susumna nadi). By focusing on the breath’s internal path, the practitioner frees their consciousness from the grip of the elementary field, reducing the influence of the five gross elements.

Savikalpa and Nirvikalpa

Unconventional meditation also involves viewing the world through savikalpa (with thought) and nirvikalpa (without thought) perspectives. In the savikalpa way, one engages with the world’s objects and experiences, while in the nirvikalpa way, one sees these objects and experiences as mere expressions of consciousness. For example, hearing distressing news in a nirvikalpa manner means recognizing the words as mere sounds without attaching meaning to them. This practice helps transcend the emotional impact of sensory information, leading to a state of detachment and deeper understanding.

Supreme Peace

Lastly, achieving supreme peace involves internalizing the awareness of one's true nature. By meditating on the internal flame consuming the body or by focusing on the central vein of breath, the practitioner moves towards an internal awareness that transcends ordinary experiences. This inner focus leads to a state of samadhi where external and internal worlds merge, and the practitioner experiences unity with Śiva.

In essence, the practice is about internalizing the divine presence, where every action becomes an expression of Śiva, and the yogi becomes a living embodiment of divine consciousness. This transformation is continuous, requiring the yogi to maintain awareness and practice throughout life, integrating spiritual awareness with everyday activities.

Svacchanda Tantra

This universe is the manifestation of God's energy in various states: creation, impressions, and dissolution. Creation (sristi dasa) occurs when the universe is vividly experienced through our senses. Impressions (sthiti dasa) remain in our mind even after the initial experience fades. Dissolution (layadasa) happens when these impressions merge into a void, such as during deep sleep or unconsciousness. In each of these states, God's consciousness is ever-present and never absent.

When we initially perceive the universe, it's through the energy of action. This perception leaves an impression on our consciousness (sthiti). Eventually, this impression also fades away, leading to a state of void (laya). This void is also held within consciousness. For a realized soul, these states are merely different expressions of God's energies, and nothing else. Whether the universe is actively perceived, remembered, or dissolved, it is always an expansion of divine consciousness.

Consider the continuity of awareness: if God consciousness didn't exist throughout all states of dreaming, deep sleep, and waking, we wouldn't retain memories or experience seamless transitions between these states. This illustrates that divine consciousness persists through all changes.

This concept is exemplified in the Kalikakrama Sastra, which states that the differentiation between existence and nonexistence is maintained by God consciousness. This pure, self-aware universe remains unchanging and supportive, leading to liberation when realized.

The yogi, who understands that the universe's creation, protection, and destruction are all expressions of divine consciousness, remains unchangeable. His self remains the same across all these states, experiencing the bliss of turya, the fourth state beyond waking, dreaming, and deep sleep. Despite engaging in these actions, the reality of the self, the knower, remains intact, supporting all experiences.

Even in the face of pleasure and pain, a yogi experiences these as external objects, separate from his true self. This consciousness—experiencing "this is joy" or "this is sadness"—is detached from personal identification with these states. The yogi perceives joy and sadness as mere objects, maintaining an internal state of constant self-awareness and bliss.

The Kalikakrama Sastra also explains that differentiating between pleasure and pain is an illusion of duality. Destroying this illusion leads to the true fruit of yoga: experiencing supreme beatitude beyond ordinary bliss. For such a yogi, external states don't touch his inner tranquility, and he remains established in seclusion (kevali), where only the I-consciousness prevails.

Conversely, a yogi trapped by illusion and dependent on action becomes the plaything of karma. Ignorance covers his God consciousness, and he perceives the world in dualistic terms, leading to suffering and a cycle of birth and rebirth.

However, the grace of Lord Śiva can liberate him from this state. By driving away differentiated perceptions and entering a new world of God consciousness, he attains his true glory. This transition is marked by a profound shift in awareness, leading to the realization of supreme independence and the ability to create and destroy at will, akin to the kalpataru tree that fulfills all desires.

To sustain this elevated state, a yogi must insert the bliss of turya into waking, dreaming, and deep sleep states, merging them into a unified experience. This involves infusing consciousness into every aspect of life, maintaining awareness in all actions, whether internal or external.

The yogi who feels a gap in his nature, due to insatiable desire, directs his attention outward, leading to a cycle of births governed by past actions. In contrast, one established in true nature eliminates desire and transcends individual consciousness, experiencing liberation.

Despite maintaining a physical body, the yogi's consciousness is liberated, perceiving the body as a mere covering (bhutakancuki) and remaining unbound by its limitations. This state of constant awareness, even during breath, signifies the yogi's exceptional nature, transcending ordinary states.

Ultimately, such a yogi experiences the universe's emergence and dissolution repeatedly, recognizing that both states are expressions of divine consciousness. This repeated realization strengthens the awareness of one's true nature, leading to constant God-consciousness and liberation.

This universe expands through His energy, manifesting as impressions in our minds (sthiti) and dissolving into voidness (laya). This cycle of creation (sristi), sustenance (sthiti), and dissolution (laya) reveals God consciousness in every state.

When this world appears vividly in our senses, it’s creation (sristi dasa). The impressions left in our minds (sthitidasa) or the void state where these impressions dissolve (layadasa) both hold God consciousness. Even in deep sleep, unconsciousness, or death, this divine consciousness prevails. Life's experiences—whether they are vivid or merely impressions—are all expressions of this same divine energy.

For a yogi, whether the universe is actively perceived or just remains as impressions, it’s always a manifestation of divine consciousness. This continuity of awareness, even through transitions like waking, dreaming, and deep sleep, is underpinned by this constant divine presence.

Despite creating, sustaining, and destroying the universe, a yogi's essential self remains unchanged. This constancy is due to the bliss of turya (the fourth state), where the yogi remains the knower, unaffected by these processes.

Advanced yogis experience pleasure (sukha) and pain (duhkha) with detachment, perceiving them as external objects. They don't internalize these states with "I-consciousness" but instead view them with "this-consciousness," maintaining a state of equanimity and recognizing their own universal nature.

True seclusion (kevali) is achieved when a yogi transcends pleasure and pain, experiencing pure "I-consciousness" where "this-consciousness" is absent. This state, devoid of duality, is the real seclusion, reflecting the yogi's unity with God consciousness.

A yogi under the illusion of duality is controlled by their actions (karma), perceiving pleasure and pain through their ego. This illusion binds them to the cycle of birth and rebirth, unlike the liberated yogi who experiences supreme bliss beyond duality.

By overcoming the illusion of duality, a yogi enters a new state of God consciousness. Ignoring previous states of limited individual consciousness, they attain the glory of divine consciousness, where their desires manifest effortlessly.

The power of creation (karanasakti) is an inherent experience. Every individual, in dreams or imagination, has the capacity to create and dissolve worlds. This yogic power extends beyond dreaming, enabling the manifestation of desires in the waking state as well.

Upon emerging from samadhi, a yogi should integrate the bliss of turya into waking, dreaming, and deep sleep states. This practice eventually merges all states into one unified state of consciousness.

Awareness of God consciousness should permeate every aspect of life—mind, body, actions, and the external world. This consistent awareness brings the state of turya into every experience, aligning all actions with divine consciousness.

A yogi feeling incomplete seeks fulfillment in the external world, driven by insatiable desire. This pursuit perpetuates the cycle of birth and rebirth, as they are carried by the energies of God (sakticakra) through various states and experiences.

When a yogi's consciousness is fully aware of their divine nature, desires vanish, ending their individuality (jiva). They transcend the ego-bound state, recognizing the universe as a manifestation of their own consciousness.

Even while embodied, the yogi realizes that the five elements (bhutas) are mere coverings. In this realization, they attain liberation (vimuktah) and become supreme, like Śiva, free from the cycle of birth and death.

Breathing in and out is the first change of God consciousness. As long as a yogi breathes, their body, created from divine energy, continues to exist, reflecting the natural connection to breath and life.

When the yogi's consciousness firmly resides within the Sushumna Nadi, the central energy channel that carries the vital life force (Prana), their state remains constant and unwavering. This state transcends the fluctuations experienced when consciousness identifies with the movement of Prana through the various Nadis.

Whether the flow of Prana is ascending (Prana Vayu), descending (Apana Vayu), or traversing the central channel (Sushumna Nadi), it becomes inconsequential to the yogi established in this elevated state. The identification is with the source of Prana itself, the Kundalini Shakti, rather than its fluctuating expressions.

The yogi remains unaffected by the activities of the body and breath, symbolized by the journey through the three primary Nadis: Ida (left channel), Pingala (right channel), and Sushumna (central channel). These three Nadis are considered the principal pathways within the subtle body, influencing the flow of Prana throughout the network of 72,000 Nadis.

The yogi repeatedly experiences the universe emerging and dissolving within their consciousness. This continuous play of creation and dissolution reaffirms their state of God consciousness, which remains unaffected by external changes.

The genesis of manifestation within the framework of prana, the vital life force, finds its first expression as cit (consciousness). This initial emergence is followed by spanda (vibration), culminating in the manifestation of prana itself. When this dynamic flux of prana (prana vritti) permeates the gross materiality of the body, it navigates a complex network of subtle channels. While traditionally enumerated as 72,000 principal nadis, these represent only the gross manifestation of a far more intricate system.

The Svacchanda Tantra employs the analogy of veins within a Chinar leaf to illustrate the pervasiveness of these nadis. Just as the cessation of life in a leaf renders its structure rigid, so too does the departure of pranaśakti (life force) from the body result in the loss of flexibility and vitality.

However, for the one whose consciousness merges with the core of antari samvit (inner consciousness) and madhyam prana (central breath), the experience transcends the limitations of the individual. This central breath, ubiquitous in every being, represents the supreme energy - the Lord of Lords - unified with supreme cognition. This energy is not individual but universal; it is pure awareness, omniscient, omnipotent, and infinitely glorious (Kalikakrama).

By aligning consciousness with this universal awareness (tat samyamat), a state of supreme samadhi is attained. The duality of subject-object perception (vyutthanah) dissolves. This state is articulated in the Vijnanabhairava:

"Subjective knowledge and objective knowledge are the same for all living beings, except there is one difference for yogis. In both kinds of knowing, yogis always remain aware." (Vijnanabhairava 106)

This persistent awareness distinguishes the yogi from the ordinary individual. Within the framework of prana, a singular central channel acts as the source from which countless secondary channels emerge. Mirroring the intricate venation of a Palasa leaf, these subtle channels permeate the entire body.

The culmination of this yogic path leads to the realization described in the final sutra of the Śiva Sūtras:

bhuyah syatpratimilanam

"This yogi simultaneously and repeatedly experiences the revealing state and the concealing state of the objective world."

As the universe arises from the ground of cosmic consciousness, the yogi witnesses the dissolution of all differentiated impressions. The world, in its entirety, merges into their own being, undergoing nimllana (eclipse) as it journeys back towards the source consciousness. This cycle of emergence and dissolution, arising from and returning to God consciousness, is experienced repeatedly by the established yogi.

The Svacchanda Tantra echoes this understanding:

"O Goddess, there is one state which is beyond the state of unmana, into which one should direct his consciousness. And when one's self is absolutely directed into that state, he becomes one with that state." (Svacchanda Tantra 6.332)

Just as fire, once extinguished, does not return to the wood from which it arose, the atman, upon liberation from the limitations of differentiated perception, does not re-enter the confines of duality:

"In the same way, when the self (atma) has separated itself from the differentiated perception of the universe, it does not again get entry into that differentiated universe." (Svacchanda Tantra 10.371)

Having transcended the impurities of anavamala, mayiyamala, and karmamala, the yogi, though inhabiting the world of mala (impurity), remains unattached:

"Having destroyed the impurities (mala) anavamala, mayiyamala and karmamala, and become absolutely pure (nirmala), then, even though he lives in the world of impurity (mala), he does not become attached to it." (Svacchanda Tantra 10.372)

The word bhuyah (repeatedly) emphasizes the cyclical nature of this experience. The world manifests and dissolves within the consciousness of the yogi, not just once, but in a continuous flow. This highlights the inherent nature of the yogi's state - it is not a newly attained state but rather the rediscovery of their true, eternal nature as Śiva.

It is the veiling power of maya, creating mental fragmentation, that gives rise to the illusion of separation and differentiated perception. This obscures the innate ability to hold the totality of universal consciousness. The practice of repeatedly experiencing the emergence and dissolution of the world within oneself serves as a means to pierce through this veil and realize one's true nature as pure, undifferentiated consciousness.

TL;DR

• The universe manifests through divine energy, including impressions (sthiti) and their absorption into voidness (laya).
• God consciousness persists through waking, dreaming, and deep sleep states, ensuring the continuity of memory and awareness.
• Transitions between states (waking, dreaming, deep sleep) highlight the presence of God consciousness in the gap between these states.
• Despite engaging in creation, protection, and destruction, the yogi remains anchored in the true state of self, experiencing the bliss of turya (the fourth state beyond waking, dreaming, and deep sleep).
• Advanced yogis experience pleasure and pain objectively, not personally, maintaining inner equanimity.
• Achieving real seclusion (kevali bhava) means being free from pleasure and pain, where I-consciousness (self-awareness) excludes this-consciousness (awareness of external objects).
• A yogi trapped in illusion (moha) is governed by their actions (karma), experiencing the duality of pain and pleasure.
• Transcending duality, a yogi enters a new realm of God consciousness, where desires manifest instantly, illustrating mastery over reality.
• The power of creation (karanasakti) is an inherent experience, allowing the yogi to create and dissolve worlds in dreams and the waking state.
• Infusing the bliss of turya into waking, dreaming, and deep sleep states, making these states unified and indistinguishable.
• The awareness of God consciousness should permeate not just the mind but also the body, actions, and external world, ensuring the yogi remains centered in divine consciousness.
• An insatiable desire to fill an inner gap directs a yogi's attention to the external world, leading to a cycle of births and deaths, influenced by the energies of God (sakticakra) and the six coverings (kancuka).
• When a yogi's consciousness is established in their true nature, desires vanish, and the state of individuality (jiva) ends, leading to oneness with God consciousness.
• The yogi perceives the five elements as mere coverings and maintains awareness of the supreme state, achieving liberation (vimuktah) and becoming like Śiva.
• The connection to breath is natural, marking the initial step of consciousness manifesting in the physical world, sustaining the body through the energy of absolute independence (svatantrya sakti).
• If the yogi’s consciousness is established in the central vein (susumna), they remain the same regardless of the flow through the right (pingala) or left (ida) veins, maintaining balance and awareness of the divine.
• The yogi experiences the revealing and concealing states of the universe repeatedly, illustrating the cyclical nature of creation and dissolution within God consciousness. This practice ensures continuous awareness of the divine, transcending ordinary perception.

O fortunate ones, may you immediately cross this ocean of samsara and be established and rooted in the supreme state of God consciousness, which is filled with the nectar of eternal light (prakasa).

This Śiva Sutra, which has come from the mouth of Lord Śiva and which is shining with the real secret of his being, will, by the trick of your Master, cause you to quickly overcome differentiated universal perception.

Core Concepts

"By whose twinkling of the eyes, in their opening and closing, this whole universe is created and destroyed..."
(Spanda Karika 1.1)

"When one is unflinchingly focused to one-pointedness, then he enters in his supreme consciousness..."
(Spanda Karika 3.19)

There is no difference between:

• A mystical trance (samadhi)
• The world of action (vyutthana)

When the world of dualistic perception is completely digested in one's own consciousness.

Universal Oneness

• All individual beings are filled with consciousness
• Therefore, there can be no difference in these beings
• All individual beings are one universal being

Manifestations of Life Energy

1. Cit (consciousness)
2. Spanda (vibration)
3. Prana (breath/life force)

When prana enters the body:

• It moves through 72,000 principal veins (gross)
• Actually, there are more than 72,000 veins

The Svacchanda Tantra compares these veins to those in a Chinar leaf:

• Innumerable subtle channels pervade the body
• When you die, the body becomes rigid
• Flexibility is lost because pranasakti (life force) has left

Supreme Consciousness

For one whose consciousness is established in:

• The center of internal consciousness (antari samvit)
• The center of central breath (madhyam prana)

Their supreme energy becomes:

• All-knowing
• All-acting
• Completely glorious

This is described in the Kalikakrama.

Awareness in All States

"Subjective knowledge and objective knowledge are the same for all living beings, except there is one difference for yogis. In both kinds of knowing, yogis always remain aware." (Vijnanabhairava 106)

This is the key difference between yogis and ordinary people.

States of Consciousness

Three states of ordinary consciousness:

1. Waking (dehapramatri) - Experiencer attached to physical body
2. Dreaming (puryastakpramatri) - Eightfold experiencer
3. Deep sleep (pranapramatri) - Limited being

Yogic Mastery

Yogis are masters of:

• Organic energies (not organic organs)

Two classes of organs:

1. Organic organs (indriya vrittis): Found in all beings
2. Organic energies (indriya saktis): Found only in yogis

Yogis who master active organic energies are called heroes (viras).

Universal Perception

For the realized yogi:

• The whole universe is perceived as one with cidananda (consciousness-bliss)
• No difference between beings
• The universe is seen as one liquid of consciousness and bliss

The Mind as Mantra

"The mind is mantra" (cittam mantrah)

In this state:

• The mind is so purified it becomes the embodiment of all mantras
• This embodiment is aham, supreme I-consciousness

Liberation

When knowledge of the Self is permanently established:

• Birth and death are gone forever
• One becomes liberated while living (jivanmukta)

"When, through the successive teachings of the masters, one is established in one's own consciousness, which is supreme and pure, then one becomes liberated (muktah) and never again comes into this universe." (Svacchanda Tantra)

Practice and Realization

1. Merge in self-awareness

   • Set aside gross means (breath-holding, concentration)
   • Maintain one-pointed thought merged in the self (svacitta)

2. Enter with mind fully aware

   • Gain entry through introverted knowledge (antarmukha samvedanena)
   • Experience the ecstasy (camatkara) of internal awareness (vimarsa)

3. Experience God Consciousness in all states

   • Waking
   • Dreaming
   • Deep sleep

4. Infuse turya (fourth state) into all aspects of life

   • Body
   • Organic actions
   • External objective world

"It is only the player of tricks who is always without any covering. There is nothing that can conceal his God consciousness. He is always present." (Spanda Karika 1.25)

Advanced Practices

Breath Awareness

If consciousness is established in the central vein:

• One remains always the same
• No difference in traveling through prana, apana, or susumna

Continuous Awareness

"When you experience casting aside the bondage of the bound individual (pasah) and put your consciousness in your own self, that is God consciousness. Then, after that, God consciousness is also to be abandoned and you must unite your consciousness in the pure knowledge of consciousness. There, because the mind (manah) is only the collection of differentiated knowledge (samkalpa), you will find that state where the mind (manas) is not existing at all (unmana)." (Svacchanda Tantra 5.393)

Levels of Consciousness

1. Individual consciousness: State of mind (manah)
2. God consciousness: State of self (atma)
3. Universal God consciousness: State beyond mind (unmana)

True Knowledge (Vidya)

Three aspects:

1. Knowing (vedana)
2. Infusing consciousness (bodhana)
3. Disposal of alien materials (varjana)

Practical Application

"If, in those moments when you are completely overcome with rage, overwhelmed with happiness, filled with indecision, or wracked with fear caused by being pursued by a fierce lion, you adopt the trick of awareness, you will, in those very moments, attain entry into God consciousness." (Spanda Karika 1.22)

Final Realization

The yogi realizes:

• The universe is not separate from them
• It is their own expansion
• These are merely sparks of their own being

"In this universe, there are only two aspects found - energy and the energy holder. Of these two, it is energy that is held in each and every part of the universe because this universe is, in fact, the existence of energy. And the energy holder is Mahesvarah himself alone." (Sarvamangala Sastra)

The realized yogi:

• Experiences the world as a universal drama
• Sees the self as the sole actor playing all parts
• Is not overwhelmed by worldly experiences
• Knows that everything in this world is just play

Differences in the Shiva Sutra

The Shiva Sutra and its commentaries highlight various differences and distinctions that are crucial for understanding the path to higher consciousness. Here, we explore these differences in detail, referencing the relevant verses.

Difference between Samadhi and Vyutthana

One of the fundamental distinctions made in the text is between samadhi (mystical trance) and vyutthana (world of action). However, for the advanced practitioner, this difference dissolves:

"There is no difference between a mystical trance (samadhi) and the world of action (vyutthana) when the world of dualistic perception is completely digested in one's own consciousness."

This understanding is crucial for realizing the non-dual nature of reality, where the inner state of meditation and the outer state of worldly activity are seen as one.

Difference between Beings

The text challenges our conventional understanding of individual beings:

"Now, if all individual beings are filled with consciousness, then where is the difference in these beings? There can be no difference. So, all individual beings are one universal being."

This profound realization collapses the perceived differences between individuals, pointing to the underlying unity of consciousness.

Difference between Organic Organs and Organic Energies

The Shiva Sutra makes a crucial distinction between two types of faculties:

1. Organic organs (indriya vrittis): Found in all individual beings.
2. Organic energies (indriya saktis): Found only in yogis.

"Yogis are masters of organic energies, not organic organs."

This difference highlights the yogic ability to master the subtle energies behind sensory experiences, rather than just the physical organs themselves.

Difference between Yogis and Ordinary People

A key distinction is made between realized yogis and ordinary individuals:

"Subjective knowledge and objective knowledge are the same for all living beings, except there is one difference for yogis. In both kinds of knowing, yogis always remain aware." (Vijnanabhairava 106)

This constant awareness in all states of experience sets yogis apart from those who lose consciousness in different states.

Difference in States of Consciousness

The text outlines three states of ordinary consciousness, each associated with a different experiencer:

1. Waking (dehapramatri): The experiencer attached to the physical body.
2. Dreaming (puryastakpramatri): The eightfold experiencer.
3. Deep Sleep (pranapramatri): The limited being.

For the realized yogi, however, a fourth state (turya) pervades all these:

"The waking state is another form of his real nature of consciousness." (Shiva Sutra 3.8)

Difference in Perception of the Universe

The text describes a profound difference in how realized yogis perceive the universe:

"For a yogi, the observers of this drama are his own organs. It is a yogi who discovers that this world, as universal movement, is actually a universal drama taking place. Here the actor in this drama is only one, the interior self (antaratma), taking the part of so many beings, including even rocks."

This perception stands in stark contrast to the ordinary dualistic view of the world.

Difference in Types of Acting (Abhinaya)

The text describes three types of acting or experiencing the world:

1. Sattvika abhinaya: True acting, experiencing oneself as actually acting in the world.
2. Rajas abhinaya: Feeling like one is acting on the sidelines.
3. Tamas abhinaya: Only imagining that one is acting.

"This yogi possessing sattvika abhinaya is certain that he is truly acting as each and every person in this world."

Difference between Samadhi and External State for the Realized

For the highly realized yogi, another difference dissolves:

"This [absolute independence] is the same in the external world as it was in samadhi." (Shiva Sutra 3.14)

There is no distinction between the state of deep meditation and the state of worldly activity for such a being.

Difference in the Cause of Birth and Liberation

The text points out a crucial difference in what causes rebirth versus liberation:

"Action attached with ignorance is the cause of birth... When this pure knowledge of consciousness is established in continuity, then birth (janma) is gone forever."

This highlights the transformative power of continuous awareness and knowledge of the Self.

Difference in Experience of the Three States

For the ordinary person, the states of waking, dreaming, and deep sleep are distinct. For the realized yogi:

"He does not experience any difference between the waking state and turya or the dreaming state and turya or between the state of deep sleep and turya. For him, these three states are filled with the state of turya."

Difference in Approaching God Consciousness and Objective Consciousness

The text cautions against a common misunderstanding:

"If you think that in practicing yoga, God consciousness is to be possessed and that which is other than God consciousness is to be discarded, that is not the proper understanding. The correct understanding is that you must unite these two together."

This points to a non-dual approach that doesn't reject the world but sees it as a manifestation of consciousness.

Difference between Knowledge and the Known

In the highest state, another duality collapses:

"When you simultaneously possess this kind of knowledge, then knowledge and the known will be not separated. Known will become knowledge and knowledge will become known." (Krama Strotra)

This represents a complete unification of subject and object in consciousness.

Deep Dive

By whose twinkling of the eyes, in their opening and closing, this whole universe is created and destroyed… (Spanda Karika 1.1)

When one is unflinchingly focused to one-pointedness, then he enters in his supreme consciousness… (Spanda Karika 3.19)

There is no difference between a mystical trance (samadhi) and the world of action (vyutthana) when the world of dualistic perception is completely digested in one's own consciousness.

Now, if all individual beings are filled with consciousness, then where is the difference in these beings? There can be no difference. So, all individual beings are one universal being.

The Manifestation of Prana

The first manifestation of pranana, the vibrating breath of life, is cit (consciousness). The second is spanda (vibration). The third is prana. When that movement (flux) of prana (prana vritti) enters the grossness of a body, it moves through the many subtle channels within. There are 72,000 principal veins, and these are gross. Actually, there are more than 72,000 veins.

The Svacchanda Tantra compares these 72,000 veins to those in a Chinar leaf. Just like the veins pervading that leaf, so too do innumerable subtle channels pervade your body. When you die and leave this physical frame, your body becomes rigid. The flexibility it once had no longer exists. The arms and legs can no longer be easily moved. This is because the life force (pranasakti) has left the body.

The Supreme Energy of Awareness

But for he whose consciousness is established in the center of that internal consciousness (antari samvit), and in the center of that central breath (madhyam prana) – which is predominant in the whole body of each and every being – the supreme energy of that being, who is Lord of Lords and one with supreme cognition, is only the energy of awareness. It is all-knowing, all-acting, and completely glorious. (Kalikakrama)

When one puts their consciousness into the formation of that awareness (tat samyamat) by being aware in the continuity of their being, then what can we say about them? This person is established in, and glorified by, that supreme samadhi where there is no external state of dualistic consciousness (vyutthanah).

This is also said in Vijnanabhairava:

Subjective knowledge and objective knowledge are the same for all living beings, except there is one difference for yogis. In both kinds of knowing, yogis always remain aware. (Vijnanabhairava 106)

This is the difference between yogis and ordinary people. In the body of prana, there is only one central vein, from which thousands of smaller secondary channels are projected. As the threadlike veins in a Palasa leaf completely pervade that leaf, so do those innumerable subtle channels completely pervade (vyaptam) this body.

Three States of Ordinary Consciousness

40. These three states of ordinary consciousness – waking, dreaming, and deep sleep – are defined as being the states (bhava) of dehapramatri, puryastakpramatri, and pranapramatri.

• The state of dehapramatri (the experiencer attached to the physical body) is found in wakefulness.
• The state of puryastakpramatri (the eightfold experiencer) is found in the dreaming state.
• The state of pranapramatri is the limited being found when absorbed in sound sleep.

Organic Organs vs. Organic Energies

A yogi is a master of organic energies, not organic organs. Why is this distinction made? Because there are two classes of organs:

1. Organic organs (indriya vrittis): Found everywhere in every individual being.
2. Organic energies (indriya saktis): Found only in yogis because they are always aware – when they see, touch, smell, hear, taste, produce sounds, and talk.

Yogis who are masters of the active organic energies are called heroes (viras).

The Yogi and the Worldly Person

33. For example, you see an object, such as a chair. When you see this object, the chair is the object, but in this experience, there is a subject, an experiencer who experiences, who sees this chair. The one who experiences is the universal self. This yogi is filled with supreme bliss and becomes master of heroes (viras) who are dedicated to digesting the sense of difference in the universe. He is said to be one with Manthana Bhairava – the Bhairava who churns everything (all objectivity, all cognition, and all subjectivity) into one consciousness, producing a supreme, undifferentiated mixture of universal consciousness. This is how it is explained in very rare Tantras.

On the other hand:

• The ordinary worldly person, who is not like this heroic yogi, is played by the three states: waking, dreaming, and deep sleep. They are just like a beast.
• The yogi who has not attained this supreme state of consciousness is also not the master of all active organic energies. They, too, are just like a beast.

This is well explained in sacred texts like the Svacchanda Tantra:

The yogi who has adopted independent yoga and because of that independent yoga is moving in an independent way and is situated in an independent state, gains entry into an independent being. (Svacchanda Tantra 7.260)

Whether in their body or in the external world, such a yogi has the perception of oneness everywhere. They perceive the whole universe in oneness, just like the yolk of a peacock's egg. For just as the yolk of that egg has only one color yet gives rise to the peacock with its many colors, so too does the yogi perceive that this whole universe is made of that liquid of consciousness and bliss (cidananda). For them, there is no difference between one being and another. They perceive the whole universe as one with that ananda.

Voidness and Death

36. Voidness comes at death because it is the link between this birth and the next. The deceased enters voidness for some time, and then entry takes place into another birth. According to Vedic tradition, that voidness remains for ten days after death. However, there is no birth and no death for the one who has entered that supreme I-consciousness.

Waves, Flames, and Rays

50. (Śiva Sutra 1.14) It is also said in Vijnanabhairava:

Just as waves are not separate from water, just as flames are not separate from fire, just as rays are not separate from the sun, in the same way, all the currents and flows of the universe have come into manifestation from Me, that I-consciousness which is Bhairava. (Vijnanabhairava 110)

This is concluded in a verse from Spanda Karika:

Subjective energy is established in objective energy. Objective energy is no other than subjective energy. This objective world is one with the subjective world. Therefore, this is the kingdom of the subjective world, not the objective world. (Spanda Karika 2.4)

The Yogi's Perception

51. It has already been explained that such a yogi perceives that this whole objective world is their own self and their personal body is just like an object. This achievement is not difficult for such a yogi because:

When their thoughts are diverted to the center of God consciousness, then they feel the existence of God consciousness in oneness in the objective world and in the world of negation.

In the Spanda Karikas, mudra virya is incorporated into the explanation of mantra virya, so there is no real difference between them. Mantra virya exists only at the beginning of creative energy, and establishment in that creative energy is mudra virya.

When all these agitations end, then the state of Lord Śiva comes into being. (Spanda Karika 1.9)

The Vivid Existence of Lord Śiva

When creative power is infused, it is not infused in will, as it was in the first movement. It is infused in trikona. This infusion gives rise to the more vivid state of the energy of action called satkona¹⁹. This state is represented by the letter o. Satkona is the state where the whole universe is found in Lord Śiva, and Lord Śiva is found in the universe. In this state, you won't find any difference between them. You may call it "created universe" or "Lord Śiva"; it doesn't matter. If you want to see Lord Śiva, see him in blades of grass – he is there, vividly existing.

Therefore:

• In the letter e, he was not vividly existing.
• In the letter ai, he is vividly existing.
• In the letter o, he is more vividly existing.
• In the letter au, Lord Śiva is most vividly existing.

The final state of the energy of action, represented by au, is found only in the universal state. That state is called sulabija, where the triple state of the three energies – will, knowledge, and action – is consumed in one universal point. This is why in this fourth state of the energy of action, all three energies of Lord Śiva are most vividly found. They are not found as vividly in the first (e), second (ai), or third (o) states of the energy of action. They are found most vividly existing in the fourth (au). It is in au that you will find Lord Śiva most vividly existing in the universe.

So, if you want to perceive the true state of Lord Śiva, you must enjoy this universe. You won't find the real state of Lord Śiva in samadhi. In samadhi, you will find his non-vivid formation. You will find the exact state of Lord Śiva in the universe.

Maintaining Awareness

Up to this point, all of Lord Śiva's energies – consciousness, bliss, will…

Now, there is no difference between this yogi and the common person. So, no matter what happens, a yogi must maintain awareness continuously. This is what we are being taught here.

This is said in Malini Vijaya Tantra:

Do not become attached to yogic powers; be detached from them. (Malini Vijaya Tantra)

In Spanda, it is also said:

The one who is always completely aware to apprehend the essence of spanda in each and every movement of life quickly gains entry into God consciousness in the very state of wakefulness. (Spanda Karika 1.21)

So, beginning from the first sutra of this chapter, cittam mantrah ("the yogi's mind is mantra"), Saktopaya is explained, which is filled with mantra virya and mudra virya²⁴.

That means (upaya), wherein one, by meditating only with thought, gains entry into God consciousness, through maintaining awareness on an object of perception that cannot be uttered, is called saktopaya. (Malini Vijaya Tantra 2.22)

In saktopaya, the object of meditation is not differentiated perception; it is an object of your own nature, which you meditate on with thought. This meditation is not accomplished through mantra recitation. It is only accomplished with thought. You must maintain awareness of that object. This is the way of Saktopaya.

The Three Awakenings

• In the First Awakening, Sambhavopaya is explained.
• In the Second Awakening, saktopaya is explained.
• In the Third Awakening, anavopaya will be explained.

The Reality of the Self

• In the first sutra of the First Awakening, the definition of your own self is given.
• In the first sutra of the Second Awakening, Kṣemarāja again defines the reality of the self.
• In the first sutra of the Third Awakening, he also explains the reality of the self.

But there is a difference in these three explanations.

The explanation in the first sutra of the First Awakening is for the self situated in its real way of being in sambhavopaya. So, in that verse (Caitanyamātmā), it says, "Independent God consciousness is the reality of the self."

In the first sutra of the Second Awakening, it says (cittam mantrah) "the mind is mantra." In this sutra, the author has descended slightly from the "real way of being" of the first sutra of the First Awakening to the "experience of the impressions of thoughts." In this sutra, the self resides in the mind, not in its real nature. But here, the mind is so purified that it has become the embodiment of all mantras. And that embodiment of all mantras is aham, supreme I-consciousness.

The Individual Being

127. Now, in the first sutra of the Third Awakening, the formation of the self is explained again. Here, though, the self is defined as being absolutely one with the limited state of thought, which is the mind.

While explaining the Third Awakening of the Śiva Sūtras, which is concerned with anavopayah (the means of the individual limited being), the formation of the individual being will be elucidated.

The word atma comes from the verbal root ata.

In grammar, the meaning of ata is satatya gamane – "who comes and goes, who is always in movement, moving in repeated births and deaths, being born and dying again and again." So, atma is the one who is always entangled in the wheel of repeated births and deaths. And that mind is atma.

Why does the atma move in repeated births and deaths? This happens when it neglects the knowledge of its own real nature.

This individual being moves in various wombs, possessing at different times either a (sattvika) pure state of thought, a (rajasika) active state of thought, or a (tamasika) dull state of thought.

• When situated in the sattvika state at death, the being moves to a higher life.
• When situated in a rajasika disposition at death, the being enters into lives filled with luxuries.
• When situated in a tamasika mood at death, the being enters into beasts, trees, or other states of deadened consciousness.

This is the nature of atma, the substance of individual being.

On the other hand, the mind that has become one with God consciousness does not remain this way. It moves in its own real nature. This is why the first sutra of the First Awakening is caitanyam atma, "independent God consciousness is the reality of the self." So, in this sutra, the word atma in caitanyam atma was explained in such a way that you will understand that atma is no other than God consciousness. However, here, in the present sutra, atma is defined as a truly inferior being. This is the state of individuality. It exists when the supreme being possesses the state of individuality. Possessing this state and being shrunk from all sides, he becomes an individual being. You should not think, therefore, that the author has explained atma in different ways. The explanation given for atma in the first sutra of the First Awakening is correct in that state of being, and the explanation given for atma in the present sutra is correct in the present state of being, described above as "who comes and goes." First Awakening is to be understood as jnanam bandhah and ajnanam bandhah, "Knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage." But here, in the present sutra, whatever knowledge he possesses in the state of limited individuality is differentiated knowledge. In this state, there is no possibility of possessing undifferentiated knowledge.

Three Intellectual Organs

Depending on the three intellectual organs—intellect, mind, and ego—the knowledge found here functions in three ways. The three intellectual organs first understand what is to be enjoyed, then establish that understanding, and finally attach ego to that understanding. These three intellectual acts are one with (sukha) pleasure, (duhkha) pain, and (moha) illusion. Sukha is connected with the sattvika state of life, duhkha is connected with the rajasika state of life, and moha is connected with the tamasika state of life. These three states of life are controlled by this limited knowledge of the individual being. Therefore, this kind of knowledge causes you to possess only differentiated knowledge, not undifferentiated knowledge. When he is entangled by these three kinds of differentiated knowledge, he travels in the world of repeated births and deaths in various ways, and that, in reality, is bondage.

It is said in Tantrasadbhava Sastra:

Sometimes he is situated in the state of sattva guna. At other times, he is situated in the state of rajas guna. And, at other times he is situated in the tamas guna state of being. In brief words, he is only residing in the perceptions of the gunas, not beyond them. This is why, being disconnected with the previous state of life and united with the next state of life, he moves in various births and deaths.

This is told in Spanda in these one-and-a-half verses:

When the five tanmatras give rise to the three intellectual organs, intellect, mind, and ego, then collectively there are eight organs. These eight organs are said to be puryastaka and they function in our dreaming state. This puryastaka prevents you from getting through to the reality of your self. When the reality of your nature is ignored, then you are dependent on enjoyment which cannot be refused. Because of this, you are played and entangled by the wheel of repeated births and deaths.

Now you will be told how to end this wheel of repeated births and deaths. (Spanda Karika 3.17-18)

1. The five tanmatras are gandha, rasa, rupa, sabda, and sparsa. These five tanmatras correspond to the five great elements (mahabhutas). Gandha tanmatra arises from the element of earth (prithvi mahabhuta). Gandha tanmatra is the home of smell. Rasa tanmatra has come out from the element of water (jala mahabhuta). Rasa tanmatra is the residence of the impression of taste (rasa). From the element of fire (tejas mahabhuta) issues forth rupa tanmatra. Rupa tanmatra is the residence of form, where the impression of form resides. From the element of air (vayu mahabhuta) rises sparsa tanmatra, which is the sensation of touch. And finally, rising from the element of ether (akasa mahabhuta) is sabda tanmatra, the tanmatra of sound.

Knowledge and the Knower

In the scriptures, it is established that knowledge is enlightening and atma is also enlightening. It is said the atma and knowledge are in reality one. This is explained in the Sri Vijnanabhairava Tantra:

Knowledge is filled with enlightenment and the knower is also filled with enlightenment. Therefore, you can be enlightened completely by either knowledge or the knower. This is because in knowledge you will find the residence of the knower and in the knower you will find the residence of knowledge. These are not two different aspects of being, they are one aspect of being. Knowledge and the knower (atma) are, in the real sense, one. (Vijnanabhairava 137)

So, it is said, there you will find that knowledge is also filled with enlightenment. Knowledge, therefore, can only enlighten you, not deprive you of enlightenment. So, the question must be answered, how is it that in this sutra you have explained that all knowledge is bondage?

The author answers by stating that he accepts as correct the theory that knowledge and the knower are one with one condition. It is only correct when, by the grace of the Lord, you know this whole universe is filled with knowledge and knower, that knowledge and knower are one, that "this" and "I" are one being. If you know it, then it is not bondage; if you don't know it, then it is bondage. These two types of meditation are explained in these two verses of the Vijnanabhairava.

You have to meditate that the grossest orbit of the world, bhuvanadhava, has entered into the more subtle orbit of the world tattvadhva. And then this subtle representation of orbit has entered into its subtlest representation of kaladhva. Gross has entered into subtle and subtle has entered into subtlest. And when, in the end, your mind becomes unminded, then you are one with God. There is no difference between your being and God. (Vijnanabhairava 56)

The words nadisamhara-bhutajaya-bhutakaivalya-bhutaprithaktvani found in the present sutra give you the same sense as the words bhutasamdhana bhutapiithaktva visvasamghattah found in the twentieth verse of the First Awakening of Śiva Sūtras, which is concerned with sambhavopaya. So why has he repeated this sutra again here in the awakening concerned with anavopaya?

There is a difference. The difference is when one is established in the trance of sambhavopaya, these powers come automatically, without effort, but for the practitioner (sadhaka) of anavopaya, these powers are attained only after applying effort to achieve them. Purification of the elementary field (bhutasuddhi), purification of the breath (pranayama), the diversion from objective pleasures to your own consciousness (pratyahara), one-pointed concentration (dharana), meditation (dhyana) and samadhi, powers are attained and one attains mastery of the elementary field.

This kind of temporary power is achieved by yogis because they are covered by illusion and are not, in the real sense, directed towards the universal consciousness of self. If you actually know your real nature, you will not care about these powers. That is the pervasion of universal God consciousness, sivavyapti.

As it has been said in Svacchanda Tantra:

When you experience casting aside the bondage of the bound individual (pasah) and put your consciousness in your own self, that is God consciousness. Then, after that, God consciousness is also to be abandoned and you must unite your consciousness in the pure knowledge of consciousness. There, because the mind (manah) is only the collection of differentiated knowledge (samkalpa), you will find that state where the mind (manas) is not existing at all (unmana). (Svacchanda Tantra 5.393)

So,

When you progress beyond the idea (samkalpa) of good and bad, of pure and impure, then actually, when you think deeply about it, there is no difference between individual consciousness and God consciousness. This is that supreme knowledge where you find universal God consciousness, the pervasion of Śiva (sivavyapti). There is no greater knowledge (vidya) than this. (Svacchanda Tantra 5.394)

God consciousness is the same as the individual consciousness in which we are living. Our life is filled with individual consciousness. A yogi's life is filled with God consciousness. And a supreme yogi's life is filled with universal God consciousness.

Individual God consciousness is the state of the mind (manah). God consciousness is the state of self (atma), and that self too is to be abandoned. Universal God consciousness is the state beyond mind (unmana).

The mind (manah) is only the collection of differentiated knowledge (samkalpa). It does not matter whether it is pure knowledge or impure knowledge. Both of these exist in limitation, in the cycle of the mind in bondage. Now vidya (knowledge) is defined. There are three aspects found in vidya: knowing (vedana), infusing your consciousness (bodhana) and the disposal of materials that are alien to yourself (varjana).

When knowledge (vedana) of the eternal aspects of Śiva - universal knowledge, universal will, and universal action - is held and the knowledge of supreme God consciousness is also achieved (bodhana), and when the negation of universal God consciousness is abandoned and universal God consciousness is possessed (varjana) that, in reality, is called knowledge (vidya). You must establish yourself there and then the supreme light of universal God consciousness, which is the only cause of entering into your real nature, will appear. (Svaccbanda Tantra 5.395-96)

Now, for that yogi who has achieved this kind of pure knowledge of universal God consciousness,

8. jagratdvitiyakarah //

The waking state is another form of his real nature of consciousness.

Wakefulness is not other than his own nature, his real nature of consciousness. It is another formation of his universal consciousness. In speaking of the waking state, the dreaming state, and the state of sound sleep are also included. So for such a yogi, these three states, which are experienced in daily life, are not other than universal God consciousness. So, this yogi realizes that the state of wakefulness is just another ray of his universal consciousness. For him, this whole universe is not separate from him. It is his own expansion. It is only the sparks of his own being.

It is said also in Vijnanabhairava Tantra:

The universal consciousness of God is experienced in each and every way in this field of organic action (aksamarga), whether it be hearing, touching, seeing, tasting, or smelling. So, when the aspects of universal God consciousness are always present and when that universal God consciousness is the main aspect of that yogi, his universal God consciousness is filled everywhere.

It is never absent for in absence it is also not absent. (Vijnanabhairava Tantra 117) It is also said in Sarvamangala Sastra:

In this universe, there are only two aspects found - energy and the energy holder. Of these two, it is energy that is held in each and every part of the universe because this universe is, in fact, the existence of energy. And the energy holder is Mahesvarah13 himself alone. (Sarvamangala Sastra) Thus, for a yogi, the observers of this drama are his own organs. It is a yogi who discovers that this world, as universal movement, is actually a universal drama taking place. Here the actor in this drama is only one, the interior self (antaratma), taking the part of so many beings, including even rocks.

This is experienced only by yogis, not by worldly people.

Worldly people are overwhelmed by sadness, by pleasure, by pain, etc. Yogis are not overwhelmed in this way because they are absolutely aware of what they are doing in this world. The yogi knows that he is playing, and that this universe is just a drama, a play, filled with life, with death, with sorrow, with sadness, with joy, with happiness; filled with rising and with falling.

He knows whatever happens in this world, it is just play.

Thus the cognitive organs of a yogi perceive the real nature of universal being in an internal, not external, way. And when that reality of the self is revealed by these organs, then inherent difference (vibhagam) is totally destroyed and vanishes. His organs become filled with universal joy and absolute independence (svatantrya).

This has already been said in Vedanta:

There are very few heroes who experience the reality of their own nature in an internal rather than external way. These heroes are always established in their internal being. There the external way has vanished. (Katha Upanisad. 2.4, 2.1) And for such a yogi:

12. dhivasatsattvasiddhih //

By means of a supreme intellect filled with the awareness of the self, this yogi experiences that he is actually acting.

In this verse, the word sattva means sattvika abhinaya (true acting). It is the real essence of acting. Through the attainment of the reality of his supreme intellect, this yogi achieves the state of sattvika abhinaya, where he feels and experiences that he is actually acting in this world. This differs from those yogis who are acting in this world in the state of rajas abhinaya. In rajas abhinaya, yogis feel they are acting in this universal drama on the sidelines. And there are some other yogis in this world possessing tamas abhinayah. In this state, they feel they are only acting in this universal drama through imagination. Yogis possessing tamas abhinaya don't feel they are actually acting.

But this yogi possessing sattvika abhinaya is certain that he is truly acting as each and every person in this world. This state of sattvika abhinaya occurs for only that yogi who possesses that supreme intellect filled with the awareness of self. This is the intellect that is absolutely pure and skillful in perceiving its real nature. By directing that kind of supreme pure intellect, the reality of self takes place in an internal manner. In the external world of drama, true acting (sattvika abhinaya) also exists but it is not performed by ordinary actors. This kind of acting is only performed by great heroes who possess the reality of intellect. This true acting is the imitation of the fourfold conditions, which are angika, vacika, aharya, and sattvika. 14. yatha tatra tathanyatra //

This [absolute independence] is the same in the external world as it was in samadhi.

For this yogi, there is no difference between the independence experienced in samadhi and the independence experienced in the external state (vyutthana). He may reside in samadhi or he may be given to the activity of the world; his reality of independence is the same.

Wherever this yogi has experienced the reality of self in samadhi, that awareness is experienced by him in each and every aspect of external life. There is no difference for him in these two. Whether he remains in samadhi or outside samadhi in the external world, he is the same and his experience, his realization of the truth, also remains the same.

This is said in the Svachandra Tantra:

He is always independent. He is independent here, he is independent there, he is independent everywhere. (Svacchanda Tantra 7.260)

And in Spanda, it is also said:

That reality of the self, where unartificial¹⁷ universal independence will shine, should be sought with great reverence. (Spanda Karika 1.7) Although he has utterly achieved the reality of independence, which is absolute freedom, he still must remain active for the whole of his life. This is a great task for such a yogi because for the remainder of his life, he has to remain absolutely active to realize the truth of reality again and again, again and again, so that in the end, he becomes one with Śiva. In Tantra, it is also said:

O dear Parvati, the one who, by the grace of the master, realizes what reality lies in water and its solidified formation snow, nothing remains undone in this world. This is his last birth. Liberated while living (jivanmukta), he won't again enter into the wheel of repeated births and deaths.

There is a difference between water and snow. It is the formation of these two that is different - snow is snow and water is water. The substance of these two, however, is one. For the one who realizes this, nothing remains undone in this world.

The Spanda Karika expresses this same point of view in this verse:

For the one who observes that there is no difference between the universe and its creator, the creator having become the universe and the universe having become the creator, this universe is not defective, but a playful amusement. Realizing this, he is always attached to his own reality of self-consciousness. There is no doubt he is liberated in this very life (jivanmukta). (Spanda Karika 2.5) This yogi has created, by his own svatantrya Sakti, a gross elementary body and a subtle body of emotions.¹⁹ For him, there is no longer any bondage of birth and death. This is explained in the next sutra.

18. vidya 'vinase janmavinasah //

When his knowledge of the Self is permanently established, then birth (and death) are gone forever. When this pure knowledge of consciousness is established in continuity, then birth (janma) is gone forever. For him, there is no more birth and there is also no more death. What is the cause of birth (janma)? Action attached with ignorance is the cause of birth. That action creates the organs, the body, and all its limbs. Therefore, when that action which is the cause ends, then the effect, being created and being born, also ceases to exist.

About this, the Sri Kanthi Sastra says:

For the one who has abandoned the world along with its diversity, including the perception of right and wrong, and who realizes that the blades of grass, leaves, rocks, both animate and inanimate from Śiva to the element earth (prithvi), all existent objects and nonexistent objects²⁰ are one with Lord Śiva. He is never born again in this world.

In Svacchanda Tantra, it is also said:

When, through the successive teachings of the masters, one is established in one's own consciousness, which is supreme and pure, then one becomes liberated (muktah) and never again comes into this universe. (Svacchanda Tantra)

About this, the Netra Tantra says:

If, by adopting the divine path of yoga which is beyond the threefold states of being, that supreme eternal stable state of being is experienced, then he does not again come into this world. (Netra Tantra 8.26-27) Existent objects are what we feel. Nonexistent objects are what we imagine.

But when, however, this pure knowledge of his real being subsides, then, In the present sutra of the Third Awakening, however, we are told that the three states - jagrat, svapna, and susupti, along with turya - are like a sword and its sheath. Here, the three states are said to be found in the sheath of turya. And although the three states are separated from turya, as a sword is separated from its sheath, they are united with each other. In the same manner, the yogi must be aware that jagrat, svapna, and susupti are found as one with turya. This is the difference between these three sutras. So these sutras are not a repetition. Now he indicates the means for attaining this end:

21. magnah svacittena praviset //

The yogi who is merged in his self must enter completely with his mind filled with great awareness.

When he establishes and resides in the awareness of his God consciousness in the waking state (jagrat), the dreaming state (svapna), and in the state of deep sleep (susupti), then the gross movement of his breath enters into the subtle movement of breath and the subtle movement of breath enters into that which is supreme, where he experiences the supreme motion (spanda) in his own nature. (Netra Tantra 8.12)

1. Introduction to Non-Dualistic Kashmir Shaivism

Non-dualistic Kashmir Shaivism is a philosophical and spiritual tradition emphasizing the ultimate unity of all existence. It posits that the entire universe is a manifestation of divine consciousness, known as Shiva or Paramashiva.

2. Key Concepts

• Spanda (Divine Vibration): Spanda refers to the primordial throb or vibration of divine consciousness. It is the dynamic aspect of the absolute, through which the universe comes into being.
• Pratyabhijna (Recognition): Pratyabhijna is the recognition of one's true nature as identical with divine consciousness. A key concept in Kashmir Shaivism, it emphasizes direct realization rather than intellectual understanding.
• Svatantrya (Absolute Freedom): Svatantrya refers to the absolute freedom or independence of divine consciousness. It is the power through which Shiva manifests the universe as a play (lila) of his own consciousness.

3. Levels of Consciousness

• Turya (Fourth State): Turya is the transcendental fourth state of consciousness, beyond waking, dreaming, and deep sleep. It is the state of pure awareness, free from subject-object duality.
• Three States of Ordinary Consciousness:
  • Jagrat (Waking State)
  • Svapna (Dreaming State)
  • Sushupti (Deep Sleep State)

4. The Nature of Reality

• Cit (Consciousness): Cit is pure, undifferentiated consciousness, which is the ultimate reality according to Kashmir Shaivism.
• Citta (Individual Mind): Citta refers to the individual mind, a limited manifestation of universal consciousness.
• Atma (Self): Atma is the true self, identical with universal consciousness.

5. Spiritual Practice

• Upaya (Means of Realization): Kashmir Shaivism outlines three primary means of spiritual realization:
  • Shambhavopaya (Supreme Means): The direct recognition of one's identity with Shiva, without any mental effort.
  • Shaktopaya (Energy Means): The use of concentrated awareness and subtle energy practices to realize one's true nature.
  • Anavopaya (Individual Means): Practices involving the body, breath, and mind to purify and elevate consciousness.
• Pranayama and Meditation: Practices involving breath control and meditation are used to awaken and channel kundalini energy through the central channel (sushumna).
• Mantra and Mudra: The use of sacred sounds (mantras) and gestures (mudras) to align individual consciousness with universal consciousness.

6. Stages of Spiritual Evolution

• Pasu (Bound Individual): The state of ordinary consciousness, bound by limitations and ignorance.
• Vira (Hero): The stage where the practitioner begins to overcome limitations and recognize their true nature.
• Divya (Divine): The fully realized state, where one's identity with Shiva is firmly established.

7. Key Texts and Teachings

• Shiva Sutras: A foundational text of Kashmir Shaivism, revealing the nature of reality and the path to realization.
• Spanda Karika: A text elaborating on the doctrine of Spanda, or divine vibration.
• Pratyabhijna-hrdayam: A concise exposition of the philosophy of Recognition (Pratyabhijna).
• Vijnana Bhairava Tantra: A text describing 112 meditation techniques for realizing non-dual awareness.

8. The Goal: Jivanmukti (Liberation While Living)

The ultimate aim of Kashmir Shaivism is to attain liberation (moksha) while still embodied, recognizing one's true nature as Shiva and experiencing the entire universe as a manifestation of divine consciousness.

Verses and Key Points:

Kṣemarāja's Commentary:

• "...then you should enter with your mind fully aware of your God consciousness."
• "Set aside the gross means such as the holding of breath, concentration and contemplation, and by means of the thoughtless process, maintain one-pointed thought merged in the self (svacitta)."
• "And when his mind is merged in his own nature, then one must gain entry by that introverted knowledge (antarmukha samvedanena) where he finds the ecstasy (camatkara) of internal awareness (vimarsa). This means one must be absorbed in and become one with that."
• "But how is this achieved? ... by becoming merged in his being."
• "What is the meaning of 'being merged'? When you have developed I-ness on the body of wakefulness, on the body of dreaming and on the body of deep sleep, which means you have developed I-ness on the gross body, I-ness on prana, and I-ness on puryastaka, then that I-ness is to be merged in the nectar of the ecstasy of consciousness (citta camatkara). This is the meaning of 'becoming merged in that'."

Svacchanda Tantra (4.437):

• "Keeping the activity of the mind apart, one must unite that activity in God consciousness. Then this bound limited being (pasu) will realize the state of Śiva and be liberated (muktah). Thereupon, he is beyond the ocean of repeated births and deaths."

Vijnanabhairava (138):

• "When mind (manasam), individual consciousness (cetana), the energy of breathing (saktih), and ego (atma), disappear, then that formation of Bhairava is found existing there."

Jnanagarbha Stotra:

• "O Mother, 'when, in ordinary daily life one repels the actions of the mind and shatters dependence on the senses, by which one is enslaved, causing one to follow them according to their every wish, and instead diverts his senses towards God consciousness, then by your grace he instantly achieves that supreme state of God consciousness, which floods him with the unparalleled nectar of bliss (ananda).'"

• "For the one who is established in that supreme state of God consciousness, there is no mind, no breath, no thoughts, no senses. For him, nothing else exists, only God consciousness pervades everywhere."

Sutra 22:

• "pranasamacare samadarsanam"

• "When his breath begins to slowly move out toward the external state, then he also experiences the pervasion of God consciousness there."

• "When his breath slowly begins to move out to external samadhi, then he experiences that God Consciousness is also existing there, in the external world. He does not experience any difference between the waking state and turya or the dreaming state and turya or between the state of deep sleep and turya. For him, these three states are filled with the state of turya."

• "Filled with the fragrance of the supreme glittering (sphurana) of God consciousness, that yogi, slowly coming out from samadhi, feels his breath is filled with a supreme fragrance. And although his breath is moving out, he feels his breath is not moving out. He feels his breath is established in his Supreme Being. Then after exhaling very slowly, he experiences that the three states of waking, dreaming, and deep sleep are filled with the dense nectar of God consciousness, and he comes out in the waking state with this fragrance. He is a king of yogis. He never loses the fragrance of God consciousness. This means that his God consciousness endures in each and every state of his life, whether it be waking, dreaming, or deep sleep."

Ananda Bhairava Sastra:

• "When he has brought the daily active routine of his life to an end and holds the monistic state which bestows final liberation, then he is one with each and every deity. All castes (varna) and positions in life (asrama), whether it be brahmana, ksatriya, vaisya or sudra, are equal to him. He does not discern any difference between what is to be eaten and what is not to be eaten, or what is forbidden and what is accepted. He is liberated (muktah), totally freed from all the various kinds of bondage of daily life."

Pratyabhijna (Utpaladeva):

• "Although these great yogis come out in the waking, dreaming, and deep sleep states, working and performing all actions, they do not have any limitation of owning and disowning, pure and impure, good and bad. These limitations have ended for them."

• "These yogis attain that supreme universal God consciousness. But on the contrary, the yogi who cannot hold the nectar of turya in the waking, dreaming, and deep sleep states, as explained in the previous sutra, remains and becomes satisfied in that nectar of turya (turyarasa), which he experiences only during entry and exit of any of the three states. And even though he experiences this nectar while entering and exiting these three states, he does not experience it in the midst of wakefulness, dreaming, or dreamless deep sleep. For the one who is like that, If you think that in practicing yoga, God consciousness is to be possessed and that which is other than God consciousness is to be discarded, that is not the proper understanding. The correct understanding is that you must unite these two together."

• "God consciousness must be united with objective consciousness and objective consciousness must be united with God consciousness. This reality of knowledge, this reality of God consciousness, is established in the objective world because through meditation all these objects are found as one with God consciousness."

• "As long as you meditate upon and are aware that this objective world is not separate from God consciousness, it will be just like God consciousness. And so, you will not find any difference between God consciousness and objective consciousness."

• "When you simultaneously possess this kind of knowledge, then knowledge and the known will be not separated. Known will become knowledge and knowledge will become known." (Krama Strotra)

• "Not only is this universe the expansion of his energies in the created sphere of the world, but it is also the expansion of his energies in impressions and in the void state (laya)."

Spanda Karika (1.22):

• "If, in those moments when you are completely overcome with rage, overwhelmed with happiness, filled with indecision, or wracked with fear caused by being pursued by a fierce lion, you adopt the trick of awareness, you will, in those very moments, attain entry into God consciousness."

Spanda Karika (1.25):

• "It is only the player of tricks who is always without any covering. There is nothing that can conceal his God consciousness. He is always present."

Third Awakening (Verse 20):

• "The fourth state (turya) must be expanded so that it pervades the other three - waking (jagrat), dreaming (svapna), and deep sleep (susupti)" - just as oil falling on a sheet expands and spreads.

Sutra 38:

• Differs from Sutra 20 in that it emphasizes infusing turya into every act of daily life, not just the three states of consciousness.

Sutra 39:

• "citta sthitivaccharira karanabahyesu"

• "The awareness of God consciousness should not only be infused in that state where one's mind is established in one-pointedness, but it should also be infused in the establishment of his body, in his organic actions, and in the external objective world."

• "You must infuse turya - which gives life to the three states, waking, dreaming, and deep sleep - in each and every action of the universe. When one is introverted and his mind is established in one-pointedness, that is the state of turya. In the same way, when his consciousness is directed toward the objective world, when he is extroverted and not introverted, then in the action of the body, in the action of the organs, and in the action of the external objective world, he should hold the awareness of internal consciousness. Then in time, he should also infuse the life of turya into that state."

Vijnana Bhairava (65):

• "You must infuse your consciousness with the awareness that this whole universe or your own body has been simultaneously filled with your own state of bliss. Through this bliss, you will become melted in supreme bliss."

• "Infuse consciousness in the beginning and also in the center of these three states and you will become one with that blissful state. There will be no difference between you and that blissful state."

• "In this way, in each and every state of life, the energy of absolute independence (svatantrya sakti), which is filled with supreme bliss, gives you whatever you desire If his consciousness is established in the central vein in that force, which is the energy of life (pranan), then he remains always the same."

• "For him, there is no difference in traveling in prana, apana, or sushumna."

• "If his consciousness is attached to the life force (force of kundalini), then it does not matter to him how he journeys in this world. He may travel in any of the three veins, yet he always remains the same. He may travel in ordinary breathing in the right vein (daksina nadi) or in the left vein (vamanadi), or he may travel in pranana sakti the central vein (madhyanadi). These three veins Ida, pingala, and susuma are predominant in all seventy-two thousand veins."

• "When he puts his consciousness into the formation of that awareness (tat samyamat) by being aware in the continuity of his being, then what can we say about him? This person is established in, and glorified by, that supreme samadhi where, for him, there is no external state of dualistic consciousness (vyutthanah)."

Vijnana Bhairava (106):

• "Subjective knowledge and objective knowledge is the same for all living beings, except there is one difference for yogis. In both kinds of knowing, yogis always remain aware."

Table of Differences:

1. Ordinary People vs. Yogis:

• Ordinary people: Primarily operate with objective knowledge (external world).
• Yogis: Maintain awareness in both subjective (internal) and objective realms.

2. Shambhavopaya vs. Anavopaya:

• Shambhavopaya: Powers manifest spontaneously as part of the path.
• Anavopaya: Powers require effort and practice to develop.

3. Water vs. Snow:

• Represent different forms of the same fundamental substance.

4. Samadhi vs. External State (vyutthana):

• For realized yogis: No distinction exists between the deep meditative state (Samadhi) and the active external state.

5. Individual Consciousness vs. God Consciousness:

• In the highest realization: Individual consciousness merges with universal consciousness (God consciousness), erasing any separation.

6. Turya vs. Three States (jagrat, svapna, sushupti):

• Turya: The fourth state of consciousness, transcends and permeates the other three states: waking (jagrat), dreaming (svapna), and deep sleep (sushupti).

7. Pasu (Bound Individual) vs. Mukta (Liberated Being):

• Pasu: Bound by limitations, karma, and the cycle of birth and death.
• Mukta: Liberated from limitations, experiences true freedom.

8. Manah (Mind) vs. Unmana (Beyond Mind):

• Manah: Limited, individual mind.
• Unmana: Represents the expansive, universal consciousness beyond the limitations of the individual mind.

9. Rajas Abhinaya vs. Sattva Abhinaya (In Acting):

• Rajas Abhinaya: Acting with detachment, remaining on the periphery of the character.
• Sattva Abhinaya: Complete immersion in the role, embodying the character fully.

10. Knowledge with Awareness vs. Knowledge Without Awareness:

• Knowledge with awareness: Leads to liberation, understanding the true nature of self and reality.
• Knowledge without awareness: Contributes to bondage, remaining trapped in illusion.

The Universal and the Individual in the Shiva Sutras

Now we explore the concept of consciousness and its relationship to the individual and the universal, drawing from the philosophy of the Shiva Sutras.

The Binding Problem and Matrika

According to the Shiva Sutras, individual knowledge arises from associations. Our phenomenal knowledge is thus limited to the associations of the external world. However, these associations need something to bind them together, a problem known in neuroscience as the binding problem. This binding energy, according to the Shiva Sutras, is called matrika. Matrika allows us to understand language and symbols, a capability that computers lack.

Shiva and the Phenomenal World

Universal consciousness, a unity, is termed Shiva or Bhairava. Shiva provides meaning to the material associations of the physical world. The union of Shiva and the phenomenal world is both puzzling and astonishing. This is similar to a metaphor from the Rigveda, which portrays the mind as two birds perched on a tree. One bird eats the sweet fruit (representing individual consciousness), while the other observes (representing universal consciousness). However, the paradox lies in the fact that there is only one bird, and the other is just its image energized by the fruit. This unresolved paradox highlights the complexity of consciousness.

The Power of Will and Innate Knowledge

The ability of consciousness to reflect on itself is called vimarsa. Another metaphor used to explain this is the sun of consciousness illuminating the associations in the mind. This illumination is facilitated by the "power of the will."

Innate knowledge is said to emerge from the mind, which is equated with mantra, not as a formula, but as the inherent capacity to reflect. Mantra leads to the knowledge of reality beyond material associations.

The Crack Between Universal and Individual

The example of sound illustrates how meaning arises from associations between strings of sounds and words. However, what about the "meaning" of elementary sounds? This is where the "crack" between the universal and the individual opens. The individual is then transformed into a state where knowledge becomes their food. Detachment from one's own associations is key to understanding the self – the universal being. This requires seeing oneself as an outsider, separating the senses from the source of consciousness.

The Shiva Sutras: A New Translation

This text presents a new English translation of the Shiva Sutras. It is important to note that different translations exist, with varying numbers of sutras. This translation aims to clarify the meaning and provide a deeper understanding of this ancient text.

1- Universal Consciousness

1-1 Consciousness is the self. 1-2 (Ordinary) knowledge consists of associations. 1-3 Sets of axioms generate structures. 1-4 The ground of knowledge is matrika. 1-5 The upsurge (of consciousness) is Bhairava. 1-6 By union with the energy centers one withdraws from the universe. 1-7 Even during waking, sleep, and deep sleep, one can experience the fourth state (transcending consciousness). 1-8 (Sensory) knowledge is obtained in the waking state. 1-9 Dreaming is the free-ranging of thoughts. 1-10 Deep sleep is maya, the irrational. 1-11 The experiencer of the three states is the lord of the senses. 1-12 The domain of the union is an astonishment. 1-13 The power of the will is the playful Uma. 1-14 The observed has a structure. 1-15 By fixing the mind on its core, one can comprehend the perceivable and emptiness. 1-16 Or by contemplating the pure principle, one is free of the power that binds (to associations). 1-17 Right discernment is the knowledge of the self. 1-18 The bliss of the sight is the joy of samadhi. 1-19 The body emerges when the energies unite. 1-20 Elements unite, elements separate, and the universe is gathered. 1-21 Pure knowledge leads to a mastery of the wheel (of energies). 1-22 The great lake (of space-time) is experienced through the power of mantra.

2- The Emergence of Innate Knowledge

2-1 The mind is mantra. 2-2 Effort leads to attainment. 2-3 The secret of mantra is the being of the body of knowledge. 2-4 The emergence of the mind in the womb is the forgetting of common knowledge. 2-5 When the knowledge of one's self arises, one moves in the sky of consciousness – Shiva's state. 2-6 The guru is the means. 2-7 The awakening of the wheel of matrika (the elemental energies). 2-8 The body is the oblation. 2-9 The food is knowledge. 2-10 With the extinction of knowledge emerges the vision of emptiness.

3- The Transformations of the Individual

3-1 The mind is the self. 3-2 (Material) knowledge is bondage (association). 3-3 Maya is the lack of discernment of the principles of transformation. 3-4 The transformation is stopped in the body. 3-5 The quieting of the vital channels, the mastery of the elements, the withdrawal from the elements, and the separation of the elements. 3-6 Perfection is through the veil of delusion. 3-7 Overcoming delusion and by boundless extension, innate knowledge is achieved.

Final Thoughts

The misunderstanding of ancient wisdom lies in the notion that knowledge acquisition is a passive, linear process. A related misconception is that spiritual growth happens automatically through association with a guru. These interpretations are, at best, incomplete and, at worst, detrimental to our individual path of expanding consciousness and allowing wisdom to naturally emerge.

The original Sanskrit texts describe three stages of knowledge gathering: Shravana (listening), Manana (contemplating), and Nidhidhyasa (experiential integration). This acknowledges the multifaceted nature of learning, rather than making an ultimate statement about spiritual progress—essentially, "It's a journey!"

A more complete and nuanced interpretation of our situation is: "Engagement with knowledge creates transformation." This encompasses the common notions of listening, reflection, and practice. Even the fundamental act of self-reflective awareness—taking a mental snapshot of our understanding and projecting it into action—creates subtle shifts in consciousness. Even the most highly realized beings experience this!

This transformative tension isn't "bad." There would be no "growth" or "evolution" without it. The path of wisdom is about reducing unnecessary ignorance—identifying the causes of mental disequilibrium that pool confusion in certain parts of ourselves and lead to stagnation and suffering—rather than condemning effort, practice, the self, or life altogether.

The idea that spiritual progress is solely dependent on divine will ("It will happen if God wishes") creates a false dichotomy between human agency and cosmic influence. A more holistic view recognizes that inspiration and action are intertwined. The Sanskrit saying "udyoginah purusasimha mupaitim lakshmih" points to this truth: prosperity flows to those who engage fully with life.

Our bodies are not separate from our spiritual journey. The chakra system, with its seven main energy centers, offers a map for understanding the subtle interplay between our physical, emotional, and spiritual experiences. By bringing attention to these centers, we can dissolve the artificial boundaries between mind and body, between the mundane and the transcendent.

The path of wisdom isn't about escaping the world or our embodied experience. It's about fully inhabiting our humanity, with all its complexities and contradictions. Through practices like satsang (spiritual community), sadhana (personal practice), and seva (selfless service), we cultivate a more integrated understanding of ourselves and our place in the cosmos.

On the Nature of Reality & Consciousness:

"There is no difference between a mystical trance (samadhi) and the world of action (vyutthana) when the world of dualistic perception is completely digested in one's own consciousness."

"Now, if all individual beings are filled with consciousness, then where is the difference in these beings? There can be no difference. So, all individual beings are one universal being."

"Subjective knowledge and objective knowledge are the same for all living beings, except there is one difference for yogis. In both kinds of knowing, yogis always remain aware." (Vijnanabhairava 106)

"The waking state is another form of his real nature of consciousness." (Shiva Sutra 3.8)

• "Consciousness is the Self." (Caitanyam Atma) This is the foundational principle. Your true nature is pure awareness.

• "The mind is mantra." (Cittam Mantrah) The mind, when purified, becomes a vehicle for realizing the Self.

• "By union with the energy centers one withdraws from the universe." Inner practices lead to liberation from external limitations.

• "This universe, in all its multifaceted glory, is nothing but the dance of Śiva's consciousness."

• "Consciousness is the self, the essence of everything." - Caitanyamātmā

• "Even our apparent bondage is nothing other than consciousness playing at being bound."

• "The apparent separation between individual and universal consciousness creates tension... There would be no 'manifestation' or 'experience' without it."

On Yogic Mastery and Liberation:

"Yogis are masters of organic energies, not organic organs."

"When his knowledge of the Self is permanently established, then birth (and death) are gone forever."

"He does not experience any difference between the waking state and turya or the dreaming state and turya or between the state of deep sleep and turya. For him, these three states are filled with the state of turya."

"This [absolute independence] is the same in the external world as it was in samadhi." (Shiva Sutra 3.14)

• "The waking state is another form of his real nature of consciousness." The realized yogi experiences all states as expressions of the Divine.
• "This [absolute independence] is the same in the external world as it was in samadhi." Freedom and liberation are ever-present, not limited to specific practices.
• "It is only the player of tricks who is always without any covering. There is nothing that can conceal his God consciousness. He is always present." (Spanda Karika 1.25) Remember your true nature, even amidst challenges.

On Practice and Realization:

"If you think that in practicing yoga, God consciousness is to be possessed and that which is other than God consciousness is to be discarded, that is not the proper understanding. The correct understanding is that you must unite these two together."

"When you simultaneously possess this kind of knowledge, then knowledge and the known will be not separated. Known will become knowledge and knowledge will become known." (Krama Strotra)

"It is only the player of tricks who is always without any covering. There is nothing that can conceal his God consciousness. He is always present." (Spanda Karika 1.25)

• "Effort leads to attainment." (Prayatnah Sadhakah) Consistent practice is essential for spiritual progress.
• "The guru is the means." A qualified teacher can guide you on the path.
• "The food is knowledge." Nourish yourself with wisdom and understanding.

On Knowledge and Bondage:

• "It's not knowledge itself, but our relationship to it, that can create tension."
• "Clinging to knowledge as ultimate truth creates bondage."
• "The goal isn't to eradicate knowledge, but to hold it lightly."

On the Universal Mother (Citi Matrika):

• "The Universal Mother (matrika) isn't inherently limiting—she's the very power of our own consciousness, capable of both binding and liberating."
• "The path isn't about eliminating matrika, but recognizing our own svatantrya (free will) in how we engage with her."

On Effort and Realization:

• "Udyamo bhairavah—that flash of active awareness, that instantaneous illumination of universal consciousness, is Bhairava itself."
• "If supreme consciousness isn't seized in an instant, it won't be seized at all."
• "The distinction between mystical trance (samadhi) and the world of action (vyutthana) dissolves when dualistic perception is fully integrated into one's consciousness."

On the Three States of Consciousness:

• "The heroic yogi experiences turya within waking, dreaming, and deep sleep."
• "The yogi who enjoys the unity of awareness across waking, dreaming, and deep sleep becomes the master of all organic energies."

On the Power of the Yogi:

• "The one unmistakable mark of the enlightened yogi is their state of wonder overflowing with joy."
• "The enlightened yogi recognizes, 'I am the whole universe, not just this body.'"

From the Svacchanda Tantra:

• "This universe is the manifestation of God's energy in various states: creation, impressions, and dissolution."
• "Whether the universe is actively perceived, remembered, or dissolved, it is always an expansion of divine consciousness."
• "When you experience casting aside the bondage of the bound individual (pasah) and put your consciousness in your own self, that is God consciousness."

On the Nature of Reality (Spanda Karika):

• "By whose twinkling of the eyes, in their opening and closing, this whole universe is created and destroyed..."
• "When one is unflinchingly focused to one-pointedness, then he enters in his supreme consciousness..."
• "It is only the player of tricks who is always without any covering. There is nothing that can conceal his God consciousness. He is always present."

Must-Remember

"This universe, in all its multifaceted glory, is nothing but the dance of Śiva's consciousness."

"Caitanyamātmā" - consciousness is the self

"jnanam bandhah" - clinging to knowledge as ultimate truth creates bondage.

"Udyamo bhairavah" - that flash of active awareness, that instantaneous illumination of universal consciousness, is Bhairava itself.

"By whose twinkling of the eyes, in their opening and closing, this whole universe is created and destroyed..."

"When one is unflinchingly focused to one-pointedness, then he enters in his supreme consciousness..."

"Subjective knowledge and objective knowledge are the same for all living beings, except there is one difference for yogis. In both kinds of knowing, yogis always remain aware."

"When you experience casting aside the bondage of the bound individual (pasah) and put your consciousness in your own self, that is God consciousness. Then, after that, God consciousness is also to be abandoned and you must unite your consciousness in the pure knowledge of consciousness. There, because the mind (manah) is only the collection of differentiated knowledge (samkalpa), you will find that state where the mind (manas) is not existing at all (unmana)."

"It is only the player of tricks who is always without any covering. There is nothing that can conceal his God consciousness. He is always present."

"If, in those moments when you are completely overcome with rage, overwhelmed with happiness, filled with indecision, or wracked with fear caused by being pursued by a fierce lion, you adopt the trick of awareness, you will, in those very moments, attain entry into God consciousness."

"In this universe, there are only two aspects found - energy and the energy holder. Of these two, it is energy that is held in each and every part of the universe because this universe is, in fact, the existence of energy. And the energy holder is Mahesvarah himself alone."

"O fortunate ones, may you immediately cross this ocean of samsara and be established and rooted in the supreme state of God consciousness, which is filled with the nectar of eternal light (prakasa).

This Śiva Sutra, which has come from the mouth of Lord Śiva and which is shining with the real secret of his being, will, by the trick of your Master, cause you to quickly overcome differentiated universal perception."

A Quick Recall Guide for Speaking on the Shiva Sutras

The key is to emphasize the dynamic interplay of consciousness:

• We are not separate: "If all beings are filled with consciousness, where is the difference?" All beings are expressions of one universal being.
• Recognition, not attainment: Caitanyam atma - Consciousness IS the self. The journey is about removing the veils of ignorance, not becoming something we're not.
• Embrace the paradox: Jnanam bandhah - Clinging to fixed knowledge binds, yet knowledge itself is the tool for liberation. Encourage holding wisdom lightly, like a dance.
• States are fluid, not separate: The yogi experiences turya (the fourth state) within waking, dreaming, deep sleep. Our practice is to infuse this awareness into every aspect of life.
• Action arises from stillness: Udyamo bhairavah - Right effort, aligned with the Self, is what sparks the flash of recognition. It's not about doing, but aligning our being.
• Breath is the bridge: The yogi established in the central channel (susumna) is unmoved by the fluctuations of prana and apana. Breath awareness becomes a gateway to stillness amidst activity.
• Death is not the end: Just as the universe emerges and dissolves within the ocean of consciousness, so too does the individual. Realize the cyclical nature, the play of maya concealing and revealing the truth.

The Fabric of Reality:

• The universe is a vibrant dance of Shiva's consciousness – Caitanyamātmā – pervading every atom, every thought, every experience. There is no "me" and "not-me," only the seamless flow of cit (consciousness).
• This cit expresses itself through spanda (vibration), giving rise to prana (life force) that animates our very being. We are not separate from this cosmic dance, but rather, we are the dance itself.

The Play of Maya:

• Our perception of separation arises from jnanam bandhah – clinging to limited knowledge and the illusion of duality. This is the veil of maya, obscuring our true nature.
• But even maya is Shiva's play – lila – an invitation to awaken from the dream of separation. We are not victims of illusion, but conscious participants in this cosmic dance.

The Path of Recognition:

• The Shiva Sutras offer us upaya (means) to recognize our inherent freedom – svatantrya. Through practices like meditation, pranayama, and mantra, we can dissolve the illusion of separation and merge with the infinite ocean of Shiva's being.
• Remember, the path is not about attaining something we lack, but rather, recognizing what we already are. We are not becoming Shiva; we are unveiling our Shiva nature.

Beyond the Three States:

• We experience the world through the three states of waking (jagrat), dreaming (svapna), and deep sleep (susupti). Yet, the Shiva Sutras point us towards turya – the fourth state, the underlying awareness that transcends these limitations.
• By infusing turya into every aspect of our being – our bodies, our actions, our very perception – we begin to live from a place of awakened awareness.

The Yogi's Journey:

• As we deepen our practice, we may encounter siddhis (powers) and extraordinary experiences. Yet, true mastery lies in remaining detached, recognizing these as fleeting expressions of Shiva's infinite creativity.
• The hallmark of an awakened being is not supernatural abilities, but rather, an unshakeable joy (ananda) and a deep sense of wonder (vismaya) that permeates every moment.

Living Wisdom:

• The Shiva Sutras are not a set of rules, but a guiding light on the path of self-discovery. As we journey inwards, may we approach these teachings with an open heart, a discerning mind, and a spirit of joyful exploration.

Let us remember, the truth is not found outside ourselves, but within the depths of our own being. The journey is the destination. The practice is the realization.

Om Namah Shivaya.

Recall for the Awakened One

You, who have tasted the nectar of Self-knowledge, who have glimpsed the radiant reality beyond the veil of illusion, this is for you. As you tread the path of awakening, questions may arise, doubts may linger. Let these words, echoing the ancient wisdom of the Shiva Sutras, serve as a mirror to your awakened heart.

Are You Truly a Player?

The play of consciousness unfolds through sristi (creation), sthiti (sustenance), and laya (dissolution). Do you witness this dance as a passive observer, buffeted by the winds of change, or do you stand as the unwavering Self, the silent witness to this cosmic drama? (Recall the essence of the Svacchanda Tantra)

As you move through the realms of jagrat (waking), svapna (dreaming), and susupti (deep sleep), is there a continuity of awareness, a thread of pure consciousness that persists through these changing states? (Svacchanda Tantra offers guidance here.)

When the waves of sukha (pleasure) and duhkha (pain) arise within you, do you identify with these passing sensations, or do you rest in the unchanging awareness of turya, the fourth state beyond the limitations of the three? (Reflect on the nature of kevali bhava.)

The Mind as Mantra, the Body as Temple

Your mind, purified through the fire of self-inquiry, becomes mantra – not mere words, but the very vibration of aham, the supreme I-consciousness. (Recall the essence of cittam mantrah.)

Your body, no longer a prison of flesh and bone, transforms into a temple of divine energy, its 72,000 subtle channels pulsating with the flow of prana (pranasakti). (The analogy of the Chinar leaf illuminates this truth.)

From Limitation to Liberation

The veil of ignorance (moha) may lift in glimpses, revealing the radiant truth of sivavyapti – the pervasive presence of universal God consciousness. Yet, the echoes of past conditioning (karma) may linger, prompting you to seek solace in extraordinary powers (siddhis) rather than the ultimate freedom of Self-realization.

Remember, true knowledge (vidya) lies not in accumulating information, but in the direct experience of your own divine nature. (Contemplate the threefold nature of vidya – vedana, bodhana, and varjana.)

The Path of Continuous Awareness

The path unfolds not through grand pronouncements of enlightenment, but through the humble practice of bringing awareness to every thought, every breath, every action. (Recall the teachings of the Vijnanabhairava and Spanda Karika.)

As you navigate the world, remember the words of the Krama Strotra: "When you simultaneously possess this kind of knowledge, then knowledge and the known will be not separated. Known will become knowledge and knowledge will become known."

This is the ultimate union, the final dissolution of duality, where you, the individual, merge seamlessly with the infinite ocean of pure consciousness – Shiva.

Recall for the Awakened One: A Mirror of Recognition

The Shiva Sutras, echoing the Spanda's heartbeat of creation and dissolution – "By whose twinkling of the eyes, in their opening and closing, this whole universe is created and destroyed..." (Spanda Karika 1.1) – offer not a checklist, but a reflection for the one who claims awakening.

If your eyes have truly opened (unmesa), how do you experience these truths?

The Illusion of Separation Dissolved:

• Do you perceive any difference between samadhi (mystical trance) and vyutthana (world of action)? Has the "world of dualistic perception" been "completely digested" within your own consciousness?

• Is there even a flicker of differentiation between yourself and other beings, knowing "all individual beings are filled with consciousness"? Do you abide in the unshakeable knowing that "all individual beings are one universal being"?

Mastery Beyond the Body:

• Are you a master of organic energies (indriya saktis) or merely limited by organic organs (indriya vrittis)? Do you operate from the seat of the hero (vira) who experiences the universe as "one with cidananda (consciousness-bliss)"?

The Mind as Mantra:

• Is your mind truly mantra (cittam mantrah), so purified that it embodies the supreme I-consciousness (aham)?

The Dance of States:

• Do you move through waking (jagrat), dreaming (svapna), and deep sleep (susupti) infused with the ever-presence of turya? Or do these states still hold you in their sway?

Freedom from Bondage:

• Have you cast off the shackles of limited knowledge (jnanam bandhah) and ignorance (ajnanam bandhah)? Are you liberated while living (jivanmukta), no longer entangled in the cycle of birth and death?

• Does your knowledge (vidya) encompass knowing (vedana), infusing consciousness (bodhana), and dispelling the inessential (varjana)?

The Play of Shiva's Energy:

• Do you experience the external world as your own expansion, a play of Shiva's energy (Saktopaya)?

• When faced with life's turmoil – "overcome with rage... overwhelmed with happiness... filled with indecision... wracked with fear..." – does the "trick of awareness" instantly catapult you back to the ground of God consciousness? (Spanda Karika 1.22)

The Unveiling:

If, upon reflection, even the slightest doubt lingers, the journey continues. Remember the words:

"When one is unflinchingly focused to one-pointedness, then he enters in his supreme consciousness..." (Spanda Karika 3.19)

For it is only in that state of unwavering awareness that the veils fully fall away, revealing the truth that was always present:

"It is only the player of tricks who is always without any covering. There is nothing that can conceal his God consciousness. He is always present." (Spanda Karika 1.25)

The Unchanging Witness:

• Does the play of sṛṣṭi (creation), sthiti (sustenance), and laya (dissolution) arise and dissolve within you, like waves upon the infinite ocean of your being?

• Are you the unchanging witness (sākṣī), abiding in the bliss of turya, untouched by the fluctuations of the three states?

The Taste of Oneness:

• Do you savor the world with "this-consciousness," recognizing pleasure (sukha) and pain (duḥkha) as mere flavors, distinct from the "I-consciousness" that remains eternally free?

• Has the "this-consciousness" itself dissolved, leaving only the pristine awareness of "I am" (kevala bhava), devoid of even the subtlest duality?

Liberation in Every Breath:

• Do you experience the pulsation of prāṇa (life force) as the dance of your own being, whether flowing through ida, pingalā, or the central channel of suṣumṇā?

• Is there any difference for you in the rhythm of inhalation and exhalation, knowing that the body itself is a temporary garment woven from the fabric of consciousness?

The Effortless Manifestation:

• Does the universe emerge and withdraw within your awareness with each blink of the cosmic eye, a testament to the effortless power of your own svātantrya śakti (absolute freedom)?

• Have desires themselves dissolved, or do they manifest spontaneously, perfectly aligned with the cosmic dance, free from any trace of egoic clinging?

Beyond Knowledge, Beyond Knowing:

• Have even the scriptures become mere reflections in the mirror of your own being, pointers that have dissolved back into their source?

• Do you reside in the state beyond knowledge, beyond knowing, where even the distinction between Shiva and śakti (energy) merges into the unified field of pure awareness?

Categories in Vedanta

By Swami Śivananda

Introduction

The Prakriyas or the different categories in the philosophy of Vedanta are the fundamental rudimentary principles with which its ethics and metaphysics are built. They encompass both the Unmanifest and the Manifest, including Brahman, Maya, Ishvara, Jiva, and the universe. The nature of Reality, the characteristics of phenomenal appearance, and the constitution of individual selves are the primary topics of Vedantic discussion.

Sri Sankaracharya emphasizes that one must possess the fourfold qualification of Sadhana before delving into the study of Tattva-Bodha, or the Knowledge of the Vedantic Categories and the Nature of the Atman. Sincere aspirants with an ardent aspiration, faith, perseverance, and purity of conscience will find a path to self-transformation through this Knowledge. A thorough understanding of these categories is crucial before beginning to study the actual philosophy of Advaita Vedanta, which is rich with rigorous logic and sharp reasoning over the eternal truths of existence.

Categories in Vedanta

1. Tattvas (Principles of Mula Prakriti): There are twenty-four principles, beginning with the five Tanmatras or elemental rudiments: Sabda (sound), Sparsa (touch), Rupa (form or color), Rasa (taste), Gandha (smell).

2. Jnana-Indriyas (Organs of Perception): Srotra (ear), Tvak (skin), Chakshus (eye), Jihva (tongue), Ghrana (nose).

3. Karma-Indriyas (Organs of Action): Vak (speech), Pani (hand), Pada (foot), Upastha (genital), Payu (anus).

4. Pranas (Vital Forces): Prana, Apana, Vyana, Udana, Samana.

5. Antahkarana (Internal Organs): Manas (mind), Buddhi (intellect), Chitta (memory or subconscious), Ahamkara (egoism).

6. Sariras (Bodies): Sthula-Sarira (gross physical body), Sukshma or Linga-Sarira (subtle body), Karana-Sarira (causal body).

7. Kosas (Sheaths covering the Jiva): Annamaya (food sheath), Pranamaya (vital sheath), Manomaya (mental sheath), Vijnanamaya (intellectual sheath), Anandamaya (bliss sheath).

8. Bhava-Vikaras (Modifications of the Body): Asti (existence), Jayate (birth), Vardhate (growth), Viparinamate (change), Apakshiyate (decay), Vinasyati (death).

9. Gross Elements: Earth, Water, Fire, Air, Ether (sky).

10. Upa-pranas (Subsidiary Vital Airs): Naga, Kurma, Krikara, Devadatta, Dhananjaya.

11. Urmis (Waves of the Ocean of Samsara): Soka (grief), Moha (delusion), Kshut (hunger), Pipasa (thirst), Jara (old age), Mrityu (death).

12. Vairies (Enemies): Kama (passion), Krodha (anger), Lobha (greed), Moha (delusion), Mada (pride), Matsarya (jealousy).

13. Maya (Illusion): Twofold as Vidya (knowledge) and Avidya (ignorance).

14. Vidya (Knowledge): Twofold as Para (higher) and Apara (lower).

15. Avasthas (States of Consciousness): Jagrat (waking), Svapna (dreaming), Sushupti (deep sleep).

16. Saktis (Powers): Avarana (veil), Vikshepa (distraction).

17. Jnana-Bhumikas (Degrees of Knowledge): Seven stages from Subhechha to Turiya.

18. Ajnana-Bhumikas (Degrees of Ignorance): Seven stages including Aija-Jagrat and Sushupti.

19. Sadhana (Spiritual Practice): Fourfold including Viveka (discrimination) and Vairagya (dispassion).

20. Shat-Sampad (Six Virtues): Sama (tranquility), Dama (self-restraint), Uparati (cessation), Titiksha (endurance), Sraddha (faith), Samadhana

(concentration).

21. Atman/Brahman Nature: Sat (Existence), Chit (Consciousness), Ananda (Bliss).

22. Granthis (Knots of the Heart): Avidya (ignorance), Kama (desire), Karma (action).

23. Vrittis (Modes of the Mind): Vishayakara-Vritti (objective), Brahmakara-Vritti (infinite).

24. Gunas (Qualities of Prakriti): Sattva (purity), Rajas (passion), Tamas (inertia).

25. Karmas: Sanchita, Prarabdha, Agami.

26. Nature of Things: Asti (is), Bhati (shines), Priya (lovable), Nama (name), Rupa (form).

27. Lakshanas (Definitions of Brahman): Svarupalakshana, Tatasthalakshana.

28. Dhatus (Body Constituents): Rasa, Asra, Mamsa, Medas, Asthi, Majja, Sukla.

29. Anubandhas (Vedantic Discussion Themes): Adhikari, Vishaya, Sambandha, Prayojana.

30. Lingas (Signs of a Perfect Text): Upakrama-Upasamhara-Ekavakyata, Abhyasa, Apurvata, Phala, Arthavada, Upapatti. Some say Yukti is the seventh sign.

31. Malas (Impurities of the Mind): Thirteen including Raga (attachment) and Dvesha (aversion).

32. Klesas (Worldly Afflictions): Five including Avidya (ignorance) and Raga (desire).

33. Taapas (Sufferings): Adhidaivika, Adhibhautika, Adhyatmika.

34. Pramanas (Proofs of Knowledge): Six including Pratyaksha (perception) and Anumana (inference).

35. Minds: Asuddha (impure), Suddha (pure).

36. Meditations: Saguna (with attributes), Nirguna (without attributes).

37. Muktas (Liberated Beings): Jivanmukta, Videhamukta.

38. Muktis (Liberation Types): Krama-Mukti, Sadyo-Mukti.

39. Samadhis: Savikalpa, Nirvikalpa.

40. Jnana (Knowledge): Paroksha (indirect), Aparoksha (direct).

41. Prakriti (Nature): Para (higher), Apara (lower).

42. Prasthanas (Regulated Texts): Upanishads, Brahmasutras, Bhagavad-Gita.

43. Eshanas (Desires): Desire for a spouse, child, wealth.

44. Species of Beings: Jarayuja (mammal), Andaja (egg-born), Svedaja (sweat-born), Udbhijja (earth-born).

45. Sentinels to Salvation: Santi (peace), Santosha (contentment), Vichara (enquiry), Satsanga (company of the wise).

46. States of the Mind: Kshipta, Mudha, Vikshipta, Ekagra, Niruddha.

47. Gates of the Body: Ears, eyes, mouth, nose, navel, genitals, anus.

48. Avarana-Sakti (Veiling Power): Asattva-Avarana, Abhana-Avarana.

49. Vikshepa-Sakti (Projecting Power): Kriyasakti, Ichhasakti, Jnanasakti.

50. Satta (Existence Types): Paramarthika, Vyavaharika, Pratibhasika.

51. Knowledge Types: Svarupajnana, Vrittijnana.

52. Obstacles to Samadhi: Laya, Vikshepa, Kashaya, Rasavada.

53. Cosmic Nature: Virat, Hiranyagarbha, Isvara.

54. Individual Nature: Visva, Taijasa, Prajna.

55. Cognition Factors: Vritti-Vyapti, Phala-Vyapti.

56. Meaning of 'Tat Tvam Asi': Vachyartha (literal), Lakshyartha (indicative).

57. Vedantic Enquiry Methods: Anvaya-Vyatireka, Atadvy

avritti, Neti-neti, Adhyaropa-Apavada, Nyayas.

58. Vedantic Dictum Considerations: Jahadajahallakshana, Bhagatyagalakshana, Samanadhikaranya, Viseshana-viseshyabhava, Lakshyalakshanasambandha.

59. Vadas in Vedanta: Vivartavada, Parinamavada, Ajatavada, Drishti-Srishtivada, Avachhedavada, Ekajivavada, Anekajivavada, Abhasavada, Satkaryavada.

60. Vedantic Contemplation: Sravana, Manana, Nididhyasana, Sakshatkara.

Om Shanti Shanti Shantih!