The Shiva Sutras

7 versions

Los Shiva Sutras

Vasugupta

~800-850 A.D.

Feuerstein Version

Source: (9 page pdf, also containing commentary) at www.thenewyoga.org

On this page, terms in [brackets] are provided by the translator.

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Book I

1. The Self (âtman) is [pure] Consciousness (caitanya).
2. [Finite] knowledge is bondage.
3. The source [of the manifest world together with its] collocation [of manifest effects] is embodied in [limited] activity (kalâ).
4. The matrix [of sound] is the foundation of [conditional] knowledge.
5. The [spontaneous] flashing-forth (udyama) [of the transcendental Consciousness] is Bhairava.
6. Upon [ecstatic] union with the "wheel" (cakra) of powers, [there comes about] the abolition of the universe [as a distinct object of consciousness].
7. [Even] during the differentiation [of consciousness into the three modes of] waking, dream sleep, and deep sleep, [there is continuous] emergence of enjoyment of the Fourth [i.e., absolute Reality].
8. The waking state (jâgrat) [consists in conditional or finite] knowledge (jnâna).
9. Dream sleep (svapna) [consists in] imagination (vikalpa).
10. Deep sleep (saushupta) [corresponding to] illusion (mâyâ) [consists in complete] unawareness (aviveka).
11. The heroic lord [i.e., the enlightened being] is the [conscious] enjoyer of the triad [of waking, dream sleep, and deep sleep].
12. The stages of Yoga are a wonder (vismaya).
13. The power of will (icchâ-shakti) [of the enlightened being] is Umâ [or] Kumârî [the Virgin].
14. [In the state of ecstatic union] the world (drishya) [becomes the adept's] body.
15. Through the confinement (samghâta) of the mind (citta) in the heart, [there comes about the transcendental] vision of the world [and its] sleep [i.e., the void].
16. Or through [conscious] union with the pure Principle (tattva), [the enlightened adept becomes] free from the power [that restricts] the "beast" (pashu) [i.e., the fettered personality].
17. Self-knowledge [consists in] awareness (vitarka).
18. [For the enlightened adept] worldly bliss is the delight of ecstasy (samâdhi).
19. Upon [ecstatic] union with the [transcendental] Power [the enlightened adept obtains the capacity for] the creation of [any kind of] body.
20. [Other paranormal abilities that may spontaneously appear in the enlightened adept are:] combining the elements or separating the elements, and compacting the universe [as a whole].
21. Through the emergence of pure wisdom, [the adept acquires] the power of lordship over the "wheel" [of all other powers].
22. Through [ecstatic] union with the "great lake" [i.e., the transcendental Reality, the adept gains] the experience of the potency (vîrya) of mantras.

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Book II

1. The mind [of the adept] is a mantra.
2. [Spontaneous] application is efficacious.
3. The secret [hidden in all] mantras is the Being (sattâ) embodied in wisdom.
4. Expanding the mind relative to the "womb" (garbha) [i.e., the finite world, amounts to no more than] a dream lacking differentiated knowledge.
5. Upon the [spontaneous] emergence of wisdom, [there occurs a great "seal" (mudrâ) known as] khecârî, [which is] the state of Shiva.
6. The teacher (guru) is the means [of ultimate realization].
7. Insight into the "wheel" [i.e., spectrum] of matrices [of sound is obtained through the teacher’s instruction].
8. [The adept's] body is an oblation [poured into the fire of the transcendental Reality].
9. [Finite] knowledge is [merely] food.
10. Upon the recession of wisdom [in the case of an aspirant], the vision [of the world is like] a dream arising from that [wisdom].

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Book III

1. The [phenomenal] self (âtman) is the mind (citta).
2. [Finite] knowledge is bondage.
3. Mâyâ is nondifferentiation (aviveka) about the principles [of existence (tattva)], such as [limited] activity (kalâ). [time].
4. Dissolution of the parts (kalâ) [should be achieved] in the body.
5. Dissolution of the currents (nâdî) [of the life force], conquest of the elements, isolation from the elements, and separation from the elements [are accomplished through yogic contemplation].
6. [Paranormal] power (siddhi) [results] from a veil of delusion (moha).
7. Through the conquest of delusion, through infinite enjoyment (âbhoga) [of the Real, there comes about] the conquest of spontaneous wisdom.
8. [The enlightened adept is always] awake; [for him] the second one [i.e., the world of duality] is a ray-of-light.
9. The self (âtman) [of the enlightened adept is like] a dancer.
10. The inner self (antar-âtman) [of the enlightened adept is like] a stage.
11. The senses are [like] spectators.
12. Through the force of [transcendental] insight (dhî), power over sattva [is obtained].
13. [Thus] the condition of independence (sva-tantra) [or liberation] is accomplished.
14. As [the adept accomplishes transcendental independence, or liberation] in [regard to] this [body], so [does he accomplish perfect independence in regard to] all else.
15. Attentiveness (avadhâna) to the "seed" (bîja) [i.e., the Source of the world, should be cultivated].
[Note: numbering here as compared with some other versions is different by 1 or 2 digits.]
16. He who is established in the seat (âsana) [of the transcendental Consciousness] easily plunges into the "lake" [i.e., the ultimate Reality].
17. He effects creation by his own measure.
18. While wisdom prevails, the elimination of [future] birth [is certain].
19. Maheshvari ^[c] and so forth, [residing] in the classes [of letters of the alphabet] beginning with ka, are the mothers of "beasts" (pashu) [i.e., fettered beings, but they have no power over the enlightened adept in whom wisdom blossoms.]
[c. Goddess Maheshwari (Parvati), the wife of lord Shiva. Wikipedia: Parvati ]
20. The Fourth [i.e., the ultimate Reality] should be poured like oil into the three [conditional modes of consciousness, namely waking, dream sleep, and deep sleep].
21. He should enter [into the Fourth] by immersing himself with his mind (citta).
22. Upon the equalization of the life force (prâna), [there comes about] the vision of sameness.
23. In the interim, [there occurs] the generation of inferior [states of consciousness].
24. Upon [ecstatic] union between the self-concept (sva-pratyaya) and objects (mâtra), [the yogin brings about] the reemergence of the vanished [vision of sameness].
25. He becomes like Shiva.
26. [Retaining] the functioning of the body [for the sake of others is his only] vow.
27. [His] conversation is recitation.
28. Self-knowledge is [his] gift [to others].
29. And he who is established in Avipa is a cause of [higher] knowledge (jna).
30. For him the universe is an extension of his [innate] power. (3.30)
31. The maintenance and absorption [of the universe are likewise an extension of his innate power].
32. Despite such activity [as the maintenance and absorption of the universe, there is] no discontinuity owing to [the enlightened adept’s] condition as witness.
33. [The adept] considers pleasure and pain as external.
34. Free from these, he is indeed alone (kevalin).
35. However, the dynamic [or karmic] self [i.e., the unenlightened personality] is afflicted by delusion.
36. Upon the eclipse of differentiation [based on the unenlightened mind, the adept acquires] the capacity for [bringing forth] other creations.
37. The power of creation [is well established] on account of one’s own experience [in dreams and meditation, etc.].
38. [There should be] animation of the three states [of unenlightened consciousness] by the principal [State, which is Reality itself].
39. As with the [various] states of consciousness, [there should also be animation by the ultimate Reality] in regard to body, senses, and external [objects].
40. For the "confluent" (samvâhya) [unenlightened individual, there is constant] extroversion (bahir-gati) because of desire.
41. For him who is in the condition of being rooted in that [Fourth, or ultimate Reality, there results] termination of individuality (jîva) owing to the ending of that [desire for contact with objects].
42. Then, he who has the elements for his covering is released, mighty, supreme, and the same as the Lord [i.e., Shiva].
43. The connection with the life force (prâna) is natural.
44. Through constraint (samyama) [i.e., through ecstatic identification with] the innermost center of the nose, how [can the ultimate Reality not be realized] in the left, the right, and the central [channels of the life force]?
45. [In the case of the yogin] let there be repeatedly the opening-and-closing [of the vision of sameness].

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