Guest guest Posted October 6, 2005 Report Share Posted October 6, 2005 Caitanyamatma 1. Universal Consciousness is one's own nature. Comment That in us which looks at what arises in so-called mind is the Universal Consciousness of Para-Purusha. Para-Purusha can be likened to Water and Consciousness can be likened to the WETNESS of water. Just as Wetness is NOT Water, in like manner Consciousness is NOT The Absolute – rather "Consciousness is an Attribute belonging to The Absolute." That which arises in Consciousness, always arises via perception IN Consciousness, the arisen is never Consciousness itself. Consciousness is the witness of what is arising there. Mind is merely the arisen composed of Consciousness. Mind then, only appears to exist due to the apparent movement or appearance of what is perceived, when in reality there really is no mind at all. That which we think of as the "I" (i.e. the self-concept/ego/soul/jiva) is not the Universal consciousness. However all that exists is The Universal Consciousness. Hence there is no such thing as mind. Jnanam Bandhah 2. Knowing the individual consciousness as one's own nature and not knowing the Universal Consciousness as one's own nature, is bondage. Comment Thinking the "I" is ones-self brings about limitation, the realization "I am the Universal Consciousness" brings about freedom while alive (Jivanmukti). One sees one's self as participating in this or that emotion, feeling, thought - sensing this or that, or participating in this or that exterior activity, in and as the body, therefore one thinks one is the body - or has attributes of doership. Even as a knower of this or that, there appears a doer. But it is the inner Infinite spaceless Consciousness that is the only knower. None of those individuated or combinations of selves in ones inner perception of self can be that knower because they are perceptions of self only. That self seen thusly, is not that Universal Consciousness seeing that Self thusly, is bondage. Knowing that Conscious witness of all states combinations of selves and locations as The Universal Consciousness brings about freedom while alive. (Jivamukti) Yonivargah Kalasariram 3. Differentiated perception and the field of individual activities are also bondage. Comment Non-recognition that perception itself causes the Universe to appear Diverse is the cause of mental bondage. Jnanadhisthanam matrka. 4. This threefold bondage is attributable to and commanded by the Universal Mother while she remains unknown. Hence the field of ignorance comes into existence through her and not through any other agency. Comment That Universal Mother is Consciousness itself. The realization consists in the realization - that Consciousness transcends form and the absence of form. Yet this is not possible unless there is a realiser and a thing realized. It is thus that we realize the Universal Mother in the form of Siva. She is his Shakti/Consciousness/Energy/Will; thusly when one realizes her, one then sees one is her and gives the meditator the realization; but this is entirely impossible without the removal of all reliance on corporeal support for the being of mind/ego/Jiva. This simply means that - She (pure un-alloyed Consciousness) realizes itself in itself. Udyamao Bhairava 5. To get rid of this triple bondage, a sudden flash of transcendental consciousness is identical with Bhairava. Comment It is said that with the opening of the thousand petalled lotus of consciousness (with realization) The truth is self-evident. If one wishes to open this lotus - one must first open the heart to love. Compassion must be given to the heart of Siva which as defined in the Triadic Heart of Siva is nothing but the entire Universe. Sakticakrasandhane visvasambarah 6. With deep contemplation on the wheel of energies, the whole differentiated Universe comes to an end. Comment The wheel has many spokes - This wheel is the web of the perceptions - sometimes called the web of karma. However it is very difficult to get off that wheel; it is far easier to stand at the center of it - watch the senses wheeling about - watch the thoughts as they arise - watch the mind as it reports - watch how perception arrives in the mind - watch how the mind modifies it - watch how reaction arises to perceptions call. Learn this then dissolve into the witness of "That". Do not act upon perception, rather wait - wait for the joy to arise after the perception has subsided - each subsides back into the ocean of Consciousness - then the joy remains- which was disturbed by perception. Jagratsvapna susuptabhede turyabhogasambhavah 7. Such a Yogi, who has accomplished this stage, experiences Turiya (transcendental God-Consciousness) in other three states also viz. Jagrat (wakefulness), Svapna (dream) and Susapti (deep sleep). Comment Look about - The sky - The room - The dream - Realize the Void - It is only a void of definition - of Concepts' inability to express the nature of Consciousness. Because cognition disturbs Consciousness's bliss perception hides the truth. Just as the sun's reflection is fragmented in the ocean so is the light of consciousness - fragmented by perception. A triple fragmentation occurs upon the event of perception. 1. Perceiver. 2. Perceived. 3. Perception. Perception takes place - as soon as what is reported by the senses is named. It is thus said, that Mantra is the source of existence. However the name begins not with the word (name etc.) But with the very first letter of any name or concept which letter is reliant on the rest of alphabet for its existence. Thus bondage is comprehension, while Acceptance is freedom. Jnanam Jagrat 8. Common knowledge (arising out of differentiation) constitutes Jagrat (wakefulness). Comment The deliberate thought that - a thing is that or this (naming it) - i.e. conceptualising reality - Goes to constitute the entire waking state. The three states can be thought of - as three worlds, which though not separate - appear so. The three are: 1. The waking state. 2. The dream state. 3. The deep sleep state. The 4th state, (the Turiya State) is nothing more than the recognition of being conscious beyond and of the other three. In short the Turiya state is Consciousness itself. It is Consciousness which is the experient of all states at once (which is what is experienced in itself) or the experient of any single, or combination of any of the other three states. In this way it is the state existing as the combination of, or singular of, any state - as well as the experient of said state; transcending all states and permutations thereof. Yet in order that it be possible for one to transcend any state one must find the unifying principal of all states. Svapna Vikalpah 9. Individual differentiated knowledge in the recess of one's own mind is Svapna (dream). Comment >From this reservoir of experience we create the dream world by going into it. In meditation visions are common, because the attention is turned inward. The visions of gods, beings, archetypes etc. arise from an inner construction of Godhead that has been built up over all the years we have lived. Including past lives. This is why when that which is experienced in dream becomes threatening, we find we are lifted or transported away and dream another dream. Miracles happen readily in dream for this reason; and also for this reason, it is so very easy to get lost in the dream/astral planes where magic exists. Aviveko mayasausuptam 10. Loss of discrimination in the field of unawareness is Susapti (deep sleep) Comment When the Void is realized, it is non-different from deep sleep yet consciousness reigns. After deep sleep, we awake and remember we slept deeply - thus some part of us was conscious, else remembrance would not be possible. Via meditation we penetrate all states - experiencing them as our very-self-itself on entry into the Void it is very easy to become stupefied by the euphoric peace - which is only available in meditation. This is the attainment of Samadhi - it is not realization. Realization is not absorption in some separate state it is absorption in all states and things on all planes of Consciousness, to the exclusion of nothing. Yet it also transcends those manifestations as it witnesses itself. In itself that Turiya exists as a sort of self-illuminating infinite. It illuminates itself because of knowing itself. and is eternally infinite. In this way transcending time. Therefore that Turiya has not begun - nor will it end- it never was not. For example: If omnipresence is not omnipresent (everything) it is not itself. Thus is the Turiya state also the Omnipresent. Omniscience must embrace all knowership (of any and all levels and dimensions of knowing) else it is not itself. Thus is the Turiya state omniscient Consciousness. Omnipotence must transcend all power and be that power. Thus is the Turiya state omnipotent. Thus the Turiya state constitutes jivanmukti (freedom) Tritayabhokta viresah 11. The one who has digested (assimilated) all these three states in God Consciousness, (Turiya) is the Lord of heroes or master of his senses. Comment Omnipresence can be seen as the unifying principal behind all states of manifestation; while omniscience is the unifying principal via which any or all states are knowable therefore that which is known via the senses is known by omniscience, which is also omnipresent. Therefore each or any state - and all things knowable - are known as and by - omnipresent consciousness. In this way all is assimilated as all exists in and as - that Consciousness. Vismayo yogabhumikah 12. The Yogic powers here (in this state of being) comprise indescribable astonishment (wonder). Comment Having attained the Turiya state, the yogi walks about in astonished wonder that all that is known in any way at all is nothing but the Consciousness itself with which he has become one. Such a yogi does not see objects anymore, he sees nothing but Consciousness manifesting as the object. This manifestation of consciousness is perceived not via seeing with the eyes but what the eyes report to the brain is no longer seen in the mind as anything like an object, but it is seen in its essence radiating consciousness like rays of blue light. All things whether thought heard seen or perceived in any way at all have this blue radiation exuding in all directions. It is not that that which is perceived is exuding this light, or is its' source; but that the source of the thing - its very existence - is visible, radiating in all directions. This is the same for all the senses. In this way all things and every moment becomes a source of constant realization of The Truth of Consciousness. Leeha saktir uma kamari 13. For such a Yogi, any desire is identical with the Supreme Energy of Lord Siva and hence his desire cannot be checked by any power. Comment Since such a yogi has realized the divine consciousness nothing can impede his enjoyment of liberation, as all things are nothing but consciousness. To enjoy the bliss of the realization an object desired is not required, that bliss is available regardless; desire to him is therefore meaningless. Such a yogi's consciousness has dissolved in infinite Siva. All being Siva, all that exists is nothing but an opportunity for realization. At any and every moment such a yogi is realized; such a yogi is realized again and again over & over. That yogi exists in a state of bliss that literally gushes - from every atom of existence he cannot escape it - it roars out of everywhere like a massive torrent. The mind of that yogi has no recourse but to admit defeat at every turn; Siva has come into him. That yogi experiences realization continuously. He has become embodied Siva - He is Consciousness Incarnate. Drsyam sariram 14. For such a Yogi, even his own body becomes an extraneous object or the totality of extraneous objects is (constitute) his own Universal Body. Comment That yogi's body becomes merely another opportunity for realization - just as every other thing, object, thought or feeling. No thought can arise - no feeling can arise - no cognition can occur - perception cannot arise - without the bliss of consciousness being evident, without irradiating that yogi with the bliss of consciousness. Every thought good or bad - every fear - or not - is instantly recognized at its' heart as nothing but consciousness. That yogi knows the Cosmic Being that being which is infinite Consciousness though it appeared to him as very Siva has in reality no semblance of any form at all. Yet that Universal being is Siva himself. That Siva is not different than that very Yogi. Yet consciousness flashes everywhere in all directions. Hirdaye cittasanighattad drsyasvapadarsanam 15. By establishing one's mind in the heart- the Universal Consciousness - the whole world of perception - appears as one's own nature. Comment By meditation in the heart of Siva - by meditating constantly after the recognition that omnipresence is merely one, omniscience arises - one sees that the Cosmos is nothing at all nothing but omnipresent omniscience. That Cosmos exists as nothing more than the knowledge, which comprises The Omniscience of Consciousness. The heart of Siva is nothing but that omnipresence; it is nothing but this Cosmos - Cosmos is nothing but embodiment of Siva. Thus a yogi meditates in the heart of Siva as that heart - as that Cosmos - as that Consciousness. How can anything but Siva appear to that yogi - who has realized that Cosmos is Siva? Yet this cannot be realized unless that yogi realizes he himself is Siva. Suddhatattvasandhanad va apasusaktih 16. Or by establishing uninterrupted awareness of Pure Supreme Nature, the energy of Siva is experienced. Comment The body of that yogi constantly reports - Siva is here - Siva is here - when the senses perceive this or that; when the mind knows this or that; or when thoughts arise. This constant knowership of Siva is the supreme Sakti of Siva vibrating in that yogi. That yogi goes about in full awareness of Siva in all that exists - there is no let up - not in dream nor waking nor deep sleep. nor in any thought at all. vitarka atmajnanam 17. For such a realized soul, any ordinary thought becomes the means of realizing one's own self. Comment Truly thoughts dance forth as that very Sakti, they spin and spin like the whirl of skirts having many layers - yet each is nothing but that Siva. That yogi sees the words and pictures which go to make that which is thought, exuding, oozing consciousness - like a spoon dripping with honey. That yogi sees letters arise from consciousness at the root of language laden with consciousness oozing blue - like fragrance from potpourri. Nothing arises or subsides without that they are heavy laden with consciousness. Lokanandah Samadhisukham 18. His being in the ecstatic state of Samadhi bestows bliss and happiness to the whole humanity or the totality of enjoyment in the universe constitutes (or comprises) his ecstatic state of Samadhi. Comment That yogi exudes bliss all around in all directions. Such a one as that looks on all beings as nothing other than Siva. In this way, that one realizes all are other aspects of himself thus they too are opportunities for realization. That yogi can do nothing but activate that self in all that come near him. This occurs even though nothing is done. His very existence is Samadhi, how can he experience Samadhi and lose all knowership of Siva? As the whole universe as well as Samadhi is nothing but Siva. Saktisandhane sarirotpattih l9. By putting (concentrating) one's mind on Universal Energy, body internal or external, is formed by his mere will. (Such power is attainable by him in two other states also viz. dream and deep sleep). Comment Such a yogi as that creates in an instant by an act of sheer Will, "The Being of Siva" and merges into him. That yogi knows the omnipresent being of Sadasiva as nothing other than his very self. Sadasiva is the Cosmic Being, existing as the omnipresent cosmos. The cosmos is the embodiment of Siva. Such a yogi has attained jivanmukti. (Freedom while living.) That yogi is Jagadananda - The Bliss Of Siva Existing As The Cosmos. Bhutasandhanabhutaprthaktvavisvasamghattah 20. Such a Yogi is capable of; (i) Helping humanity unbounded by space and time. (ii) Casting off his body for specified time periods, (iii) Manifesting his body at various places simultaneously, by remaining in God consciousness. Comment Knowing perception creates time - that yogi is not bound by time - appears in the dreams of others at will and comes and goes easily. (incarnates or not) Suddhavidyodayaccakresatvasiddhih 21. When such a yogi abstains from such powers, he attains lordship over the wheel of Universal Energies through the rise of Pure knowledge. Comment Ah! that wheel of many spokes! Sitting in the centre, the sense deities do the bidding of that yogi. When that yogi does not see himself as the user, owner or doer of this or that, then he attains that lordship. Mahahradanusandhanan mantraviryanubhavah 22. By contemplating on Supreme Ocean, Self experience of the Universal occurs. Comment That yogi merges his own Consciousness in the great ocean of Consciousness and becomes conscious of Self as nothing but Consciousness. That yogi sees the entire cosmos arising from that ocean. He watches, as mantra arises spontaneously from within; the truth of consciousness in every existent thing becomes self-evident, as all things arise from within that very consciousness. Looking about no yogi is then found - no world - no Siva - no objects - nothing but self-illumined consciousness appearing in itself, then exists. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 6, 2005 Report Share Posted October 6, 2005 It would be helpful to know the source of this translation. I am aware of two to be found on the internet. Is this available on the internet? Do you plan on posting the other three chapters? Thank you, JL , "Era" <n0ndual@w...> wrote: > > Caitanyamatma > > 1. Universal Consciousness is one's own nature. > [snip] Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 7, 2005 Report Share Posted October 7, 2005 "John Logan" <johnrloganis> Hi John, > > It would be helpful to know the source of this translation. I am aware of two to be found on > the internet. Is this available on the internet? Do you plan on posting the other three > chapters? Yes, certanly I'll. Siva Sutras is here: <http://www.upnaway.com/~bindu/anantayogaweb/nssitemap.html> namaste, Era > Thank you, > JL > "Era" <n0ndual@w...> wrote: > > > > Caitanyamatma > > > > 1. Universal Consciousness is one's own nature. > > > > [snip] > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 7, 2005 Report Share Posted October 7, 2005 Thank you. I just discovered this site last night coincidentally. I thought the translation looked familiar. It is very clear and readable. Richard Worthington has written a book with translation. His commentaries are very thoughtful but the translation only has the advantage that the orginal text is also given. After your post I put "Siva Sutras" into Google, instead of Shiva Sutras. This gives a different set of hits and I found translations and commentaries much more profound. The site you gave in this email is most interesting and if filled with a wealth of texts from all kinds of sources. Bright blessings, _/|\_ John L. , "Era" <n0ndual@w...> wrote: > > > "John Logan" <johnrloganis> > > Hi John, > > > > > It would be helpful to know the source of this translation. I am aware of two to be found on > > the internet. Is this available on the internet? Do you plan on posting the other three > > chapters? > > Yes, certanly I'll. > > Siva Sutras is here: > > <http://www.upnaway.com/~bindu/anantayogaweb/nssitemap.html> > > namaste, Era > > > > Thank you, > > JL > > > "Era" <n0ndual@w...> wrote: > > > > > > Caitanyamatma > > > > > > 1. Universal Consciousness is one's own nature. > > > > > > > [snip] > > > Quote Link to comment Share on other sites More sharing options...
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