The Shiva Sutras

7 versions

Los Shiva Sutras

Vasugupta

~800-850 A.D.

Pradipaka Version, English

Esta página en español: 3-shiva-sutras-pradipaka-espanol.htm

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First Section: Śāmbhavopāya

The means using the Śiva's viewpoint

1. Consciousness which is omniscient and omnipotent (caitanyam) (is) the Self or true nature of Reality (ātmā).
2. The (limited or contracted) knowledge (jñānam) (is) bondage.
3. The source (and her) progeny, (along with) that whose form is activity (kalā) (are also bondage).
4. The basis of the (limited and contracted) knowledge (jñāna) (is) the un-understood Mother (mātṛkā).
5. Bhairava – Supreme Being – is a sudden flash or elevation of divine Consciousness.
6. Through union with the collective group of powers (śakti), (there is) the disappearance (saṁhāraḥ) of the universe.
7. (Even) during such different (states of consciousness) as waking, dreaming and profound sleep, there is the delight and enjoyment (ābhoga) of the Fourth State (turya).
8. Knowledge (jñānam) (is) the waking state of consciousness.
9. The dream state of consciousness (is) thoughts and ideations (vikalpāḥ).
10. Non-discernment or lack of awareness (avivekaḥ) (is) the profound sleep of Māyā – delusion.
11. He is a master of (his) senses (vīra) ^[a] who is an enjoyer (of the aforesaid ābhoga or divine delight) in the triad (of waking, dreaming and deep sleep) (tritaya).

[a. Even though "vīra" literally means "hero", it is to be understood here as "sense".]
12. The stages of Yoga (are) a fascinating wonder.
13. The Will (icchā) power (śaktiḥ) (of the enlightened Yogī is) the "Splendor of Śiva" (that is) Kumārī. [virgin goddess]
14. All phenomena (outer or inner are) the body (of the enlightened Yogī).
15. Through the union of the mind (citta) on the core of Consciousness (hṛdaye), there is appearance of (all) phenomena (outer or inner and even) the void (as they are in their essential reality).
16. Or by union with the Pure Principle (tattva), (the Yogī becomes like one in whom) the (binding) power (existing in) a limited and conditioned being is absent.
17. Firm and unwavering awareness (vitarkaḥ) (that I am Śiva is) the knowledge (jñānam) of Self (ātma).
18. The Bliss (that the Yogī feels in abiding as the Knower or Perceiver) of the world (–consisting of subjects and objects–) (is his) delight of Samādhi.
19. On being united with the Power (of Will) (śakti) (there is) production or creation of bodies (according to the Yogī's desire).
20. (The other supernormal powers of the enlightened Yogī are: the power of) putting together (sandhāna) existent entities; (the power of) separating (pṛthaktva) them all – i.e. the existent entities – (and the power of) assembling (saṅghaṭṭa) everything (what has been separated by space and time).
21. Full acquisition of mastery over the collective group of powers (is achieved by the Yogī) through the emergence of Śuddhavidyā. ^[b] [pure wisdom]

[b. The fifth of the five successive phases that occur during the unity of Śiva and Śakti, I-ness and This-ness.]
22. By uniting with the Great (mahā) Lake (hrada), (the Yogī has) the experience of the generative source – virility or potency (vīrya) – of (all) mantras.

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Second Section: Śāktopāya

The means using the Śakti's viewpoint

1. The mind (of someone who constantly ponders over the Highest Reality) (cittam) (is) the Mantra.
2. (Zealous and spontaneous) effort (is) effective in fulfillment.
3. The (luminous) Existence or Being (of the Perfect I-consciousness (sattā), which consists of multitude of words) whose essence is the knowledge (of the highest non-dualism (vidyā), (is) the secret of the Mantra.
4. Mental (citta) satisfaction (vikāsaḥ) in (limited) mayic powers (is) a (mere) dream (based upon) inferior knowledge.
5. On the spontaneous emergence of the (Highest) Knowledge (vidyā), (occurs) a movement in the unlimited space of Consciousness, (khecarī) [ether] (which is known as) the state of Śiva.
6. The Guru is the means (upāyaḥ).
7. (From a pleased Guru accrues) enlightenment (sambodhaḥ) regarding the group of letters (mātṛkā).
8. The body (of a person into whom the aforesaid enlightenment was poured becomes) an oblation [offering].
9. The (limited) knowledge (jñānam) (is) the food.
10. On the submergence (saṁhāre) of the (Pure) Knowledge (vidyā), there is appearance of mental modifications (like in a dream) arising because of it, (that is, "arising because of the previous submergence of the Pure Knowledge").

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Third Section: Āṇavopāya

The means using the Aṇu's viewpoint – an Aṇu is a "limited being"

1. The individual Self (ātmā) (is) mind (cittam).
2. (Mind-born) knowledge (jñānam) (is) bondage.
3. Non-discrimination [lack of awareness] (avivekaḥ) of (such) principles as Kalā [time], etc., (is) Māyā.
4. The dissolution [or disappearance] (saṁhāraḥ) of the parts –of the tattvas or principles of manifestation– in the body –physical, subtle and causal– (should be accomplished by Bhāvanā or creative contemplation).
5. (The Yogī should bring about) dissolution (saṁhāra) (of the vital energy) in the subtle channels, conquest of the gross elements, withdrawal (of his mind) (kaivalya) from the gross elements (and) separation (pṛthaktva) from the gross elements (by means of Bhāvanā or creative contemplation too).
6. Supernatural power (siddhiḥ) (occurs) because of a veil (drawn by) Māyā or Ignorance
7. (The Yogī acquires) mastery of the Natural (sahaja) Knowledge (vidyā) through an all-pervasive conquest of Māyā or Ignorance.
8. (The Yogī who has attained to Sahajavidyā or the Natural Knowledge is) awake and watchful (jāgrat), (while) the second one, (i.e. "the world", appears) as (his) effulgence of light.
9. (This very Yogī is) a Self (ātmā) (that is merely) a dancing actor (nartaka).
10. The stage (for that Nartaka or dancing actor to play is his) inner (antar) soul (ātmā) (which consists of causal and subtle bodies).
11. The senses (of that Nartaka or dancing actor are) the spectators (of his playing).
12. By means of the superior spiritual intelligence (dhī), (there is) the realization (siddhiḥ) of the flashing, subtle and inner vibration of the perfect I-consciousness (sattva).
13. The state of being Independent and Free (svatantra) is achieved.
14. As there, so elsewhere (that is, "just as that independent Yogī can exhibit Freedom in his own body, he is able to do so in any other place too"; this is the sense).
15. (That Yogī should give full) attention to the Seed (bīja). (In other words, "to the Highest Śakti or the perfect I-consciousness that is the source of the entire manifestation").
16. Established in the power of the Supreme Śakti (or the perfect I-consciousness, which is as a "seat" (āsana) for him, the enlightened Yogī) easily plunges into the Lake (of the divine and immortal Consciousness).
17. (That very liberated Yogī can) produce (any forms according to) the measure or aspect of the creative Consciousness (svamātrā) (which is his "āsana" or "seat").
18. As long as Sahajavidyā or Śuddhavidyā, (the Natural or Pure Knowledge) (vidyā), does not disappear, (the possibility of another) birth (does) disappear (for that sublime Yogī).
19. Māheśvarī [Parvati] and other goddesses (who have their sphere of influence) in "ka" group, etc., [the world of letters and words] (and are) the mothers (mātaraḥ) of the limited beings (become his presiding deities).
20. The fourth state of consciousness, (which is a Witness), should be poured like (a continuous flow of) oil into (the other) three, (that is, in waking, dreaming and deep sleep).
21. One should enter (that fourth state of consciousness) by being immersed (into it) with one's own mind (which must be devoid of any thought, obviously).
22. When a slow but firm spreading out of the (Yogī's) vital energy (prāṇa) (occurs), there is equable vision, (that is, the Yogī realizes the unity underlying all).
23. In the intervening stage (madhye), (that is, neither at the initial nor at the final stage of waking, dreaming and dream sleep), there is generation of inferior (mental states) (avara).
24. When there is union between the real I-consciousness and the objects, (there is also) reappearance (of the Bliss of that fourth state of consciousness which had) disappeared (due to the arising of the aforesaid inferior states of mind).
25. (That superb Yogī who has attained to the fourth state) becomes equal to Śiva.
26. Remaining in the body (is his) vow, (that is to say, he retains a physical form on account of his enormous compassion to humankind; it is really a pious act on his part).
27. (His) conversation (is) the muttering (of a Mantra or prayer) (japaḥ).
28. Knowledge (jñānam) of Self (ātma) is (his) gift (for us all).
29. He who is established (in the group of powers or Śakticakra is) indeed a means of wisdom.
30. The universe (is) the expansion or unfoldment of his own Power (śakti).
31. Both the maintenance (of the universe and its) reabsorption (are also the unfoldment of his Power).
32. Even though there may be occurrence of those (three previous processes, viz. manifestation, maintenance and reabsorption of the universe), there is no break (in the inner state of the great Yogī) because of (his) condition as the (Supreme) Knower (saṁvettṛ).
33. (This sublime Yogī) considers pleasure and pain as something external.
34. (As the noble Yogī is) completely free from that –pleasure and pain–, (he is) alone (kevalī) then. (In short, he has attained to his own Self who is both an "only" Knower and an "only" Mass of pure Consciousness.)
35. However, one who is a compact mass of delusion (moha) (is merely) involved in actions (karma).
36. When the difference disappears, the capacity to perform another Creation (appears in the enlightened Yogī).
37. (Anyone can realize his) creative (karaṇa) power (śaktiḥ) from his own experience.
38. (There should be) enlivening of the three states –manifestation, maintenance and reabsorption– by the main one. (In sum, "by the fourth state of consciousness which is a Witness to the other three ones and is full of transcendental Bliss".)
39. As (in the case) of the mental states (citta), (so also regarding) the body, organs of sense and external objects –bāhya–, (there should be an "enlivening or vivification" by infusing them with the Bliss of the fourth state of consciousness).
40. Because of the desire based on a feeling of want, there is extroversion of the limited being (who is thus subject to the wheel of Saṁsāra or Transmigration from a form of existence to another).
41. (Nevertheless,) in the case of (the great Yogī) whose awareness is established in That –in the fourth state or Turya–, with the removal (saṅkṣayaḥ) of that (desire), (there is also) complete removal of (the condition of) limited being (jīva).
42. Then, (when the desire finally disappears, that Yogī uses the body which is composed of) gross elements as covering; (and being) completely liberated (vimuktaḥ), (since he is) pre-eminently equal to Lord (Śiva, he is) perfect and full.
43. The link or association of the vital energy (prāṇa) (with the body is) natural.
44. (There is vital energy –prāṇaśakti or prāṇa–) in the left subtle channel –Iḍā–, in the right subtle channel –Piṅgalā– (and) in Suṣumnā –the middle one–.

By the intense and constant awareness (saṁyamāt) of the center –that is, the perfect I-consciousness– of the inner aspect of (the aforesaid) prāṇaśakti, (the Yogī abides in the constant awareness of the supreme and perfect I-consciousness forever).

What else (could one say) in this respect?
45. (Regarding the enlightened Yogī), there is over and over again the awareness of the Supreme Self both internally and externally.

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