Shiva-Sutra of Vasugupta

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Shiva-S & #251;tra of Vasugupta

 

Translated by Georg Feuerstein

 

According to the Shaiva tradition of Kashmir, the Shiva-S & #251;tra was

discovered by Vasugupta, who probably lived in the latter half of the

eighth century A.D. There are different accounts of how the secrets of

this S & #251;tra were revealed to Vasugupta, but they all mention that he

was instructed in a dream. We know from Patanjali's Yoga-S & #251;tra (1.38)

that yogins take their dreams seriously. The Shiva-S & #251;tra is the

fountainhead of the sacred literature of Kashmiri Shaivism.

 

 

Book I

 

The Self (âtman) is [pure] Consciousness (caitanya). (1.1)

 

[Finite] knowledge is bondage. (1.2)

 

The source [of the manifest world together with its] collocation [of

manifest effects] is embodied in [limited] activity (kalâ). (1.3)

 

Comments: Kalâ (to be carefully distinguished from the word kâla or

& #8220;time & #8221;) is finite or conditional activity, which is one of the five

& #8220;coverings & #8221; or & #8220;jackets & #8221; (kancuka) of mâyâ, the power of

world

illusion. The others are vidyâ (limited knowledge), râga (attachment),

kâla (time), and niyati (causality). By contrast to finite activity,

the creativity of the Self is absolute and incomprehensible to the

unenlightened mind.

 

The matrix [of sound] is the foundation of [conditional] knowledge. (1.4)

 

Comments: The Sanskrit word mâtrikâ ( & #8220;matrix & #8221; or & #8220;little

mother & #8221;)

refers to the Sanskrit alphabet with its fifty letters, which are

thought to be primal sounds.

 

The [spontaneous] flashing-forth (udyama) [of the transcendental

Consciousness] is Bhairava. (1.5)

 

Comments: Bhairava is God Shiva, here in the sense of the absolute

Reality underlying phenomenal or conditional existence.

 

Upon [ecstatic] union with the & #8220;wheel & #8221; (cakra) of powers, [there

comes

about] the abolition of the universe [as a distinct object of

consciousness]. (1.6)

 

[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]. (1.7)

 

The waking state (jâgrat) [consists in conditional or finite]

knowledge (jnâna). (1.8)

 

Dream sleep (svapna) [consists in] imagination (vikalpa). (1.9)

 

Deep sleep (saushupta) [corresponding to] illusion (mâyâ) [consists in

complete] unawareness (aviveka). (1.10)

 

The heroic lord [i.e., the enlightened being] is the [conscious]

enjoyer of the triad [of waking, dream sleep, and deep sleep]. (1.11)

 

Comments: The Sanskrit commentaries explain the word vîra, here

translated as & #8220;heroic, & #8221; as referring to the senses, so that the

vîresha (vîra-îsha) is metaphorically the lord over the senses.

Indeed, the enlightened being, who identifies with supreme

Consciousness, is the master of the senses and the mind. This

spiritual attainment is referred to as svacchanda-yoga or & #8220;union with

the self-dependent [Reality]. & #8221;

 

The stages of Yoga are a wonder (vismaya). (1.12)

 

The power of will (icchâ-shakti) [of the enlightened being] is Umâ

[or] Kumârî. (1.13)

 

Comments: Umâ is the divine Consort, or transcendental Power, of the

Absolute, Shiva. Kumârî, the & #8220;Virgin, & #8221; is the same Power in its

playful aspect as the creatrix or destroyer of the universe. The

meaning of this aphorism is that the enlightened adept's will

coincides with the divine Will, wherefore he is capable of all kinds

of extraordinary feats.

 

[in the state of ecstatic union] the world (drishya) [becomes the

adept & #8217;s] body. (1.14)

 

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]. (1.15)

 

Comments: The word svâpa, or & #8220;sleep, & #8221; stands here for the absence of

all objects. Even this void becomes transcendentally illumined or

& #8220;animated & #8221; by the enlightened adept, as is made clear in aphorism

3.38.

 

Or through [conscious] union with the pure Principle (tattva), [the

enlightened adept becomes] free from the power [that restricts] the

& #8220;beast & #8221; (pashu) [i.e., the fettered personality]. (1.16)

 

Self-knowledge [consists in] awareness (vitarka). (1.17)

 

Comments: Here the term vitarka is a technical expression denoting the

adept & #8217;s transconceptual awareness. The word has a different meaning in

Patanjali & #8217;s Yoga-S & #251;tra.

 

[For the enlightened adept] worldly bliss is the delight of ecstasy

(samâdhi). (1.18)

 

Upon [ecstatic] union with the [transcendental] Power [as explained in

aphorism 1.13, the enlightened adept obtains the capacity for] the

creation of [any kind of] body. (1.19)

 

[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]. (1.20)

 

Through the emergence of pure wisdom, [the adept acquires] the power

of lordship over the & #8220;wheel & #8221; [of all other powers]. (1.21)

 

Through [ecstatic] union with the & #8220;great lake & #8221; [i.e., the

transcendental Reality, the adept gains] the experience of the potency

(vîrya) of mantras. (1.22)

 

Book II

 

 

The mind [of the adept] is a mantra. (2.1)

 

Comments: The adept & #8217;s mind is continuously potentized and polarized

relative to the transcendental Reality, Shiva. Therefore it can be

said to be analogous to a mantra, which esoterically is explained as

& #8220;that which protects (tra) the mind (man). & #8221;

 

[spontaneous] application is efficacious. (2.2)

 

Comments: Constant abidance in and as the Real is the means of

realization, or enlightenment, just as the constant repetition of a

mantra leads to success.

 

The secret [hidden in all] mantras is the Being (sattâ) embodied in

wisdom. (2.3)

 

Expanding the mind relative to the & #8220;womb & #8221; (garbha) [i.e., the finite

world, amounts to no more than] a dream lacking differentiated

knowledge. (2.4)

 

Upon the [spontaneous] emergence of wisdom, [there occurs a great

& #8220;seal & #8221; (mudrâ) known as] khecârî, [which is] the state of Shiva.

(2.5)

 

Comments: The term khecârî means literally & #8220;she who moves in the space

[of supreme Consciousness]. & #8221;

 

The teacher (guru) is the means [of ultimate realization]. (2.6)

 

Insight into the & #8220;wheel & #8221; [i.e., spectrum] of matrices [of sound is

obtained through the teacher & #8217;s instruction]. (2.7)

 

[The adept & #8217;s] body is an oblation [poured into the fire of the

transcendental Reality]. (2.8)

 

[Finite] knowledge is [merely] food. (2.9)

 

Comments: The meaning of this aphorism is that finite knowledge is

instrumental on the phenomenal plane but of no ultimate usefulness.

Wisdom, however, guides adepts to enlightenment and they use their

finite being & #8212;the body-mind & #8212;as an oblation that is offered up in a

final gesture of self-transcendence.

 

Upon the recession of wisdom [in the case of an aspirant], the vision

[of the world is like] a dream arising from that [wisdom]. (2.10)

 

Comments: Even after wisdom recedes, there is an afterglow that

continues to inform the yogin & #8217;s vision or experience of the world.

 

Book III

 

The [phenomenal] self (âtman) is the mind (citta). (3.1)

 

[Finite] knowledge is bondage. (3.2)

 

Comments: This aphorism reiterates aphorism 1.2.

 

Mâyâ is nondifferentiation (aviveka) about the principles [of

existence (tattva)], such as [limited] activity (kalâ). (3.3)

 

Dissolution of the parts (kalâ) [should be achieved] in the body. (3.4)

 

Comments: According to Kshemarâja & #8217;s commentary, the kalâs in question

are the various ontological principles or categories (tattvas), such

as the elements, the subtle elements, and the mind.

 

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]. (3.5)

 

[Paranormal] power (siddhi) [results] from a veil of delusion (moha).

(3.6)

 

Through the conquest of delusion, through infinite enjoyment (âbhoga)

[of the Real, there comes about] the conquest of spontaneous wisdom. (3.7)

 

[The enlightened adept is always] awake; [for him] the second one

[i.e., the world of duality] is a ray-of-light. (3.8)

 

Comments: The world is a & #8220;ray-of-light & #8221; (kara) because the

enlightened

adept experiences it as identical with the divine Reality.

 

The self (âtman) [of the enlightened adept is like] a dancer. (3.9)

 

Comments: The meaning of this obscure aphorism is that enlightened

adepts, though they may engage in all kinds of activities, are only

play-acting so to speak. They are not really involved in their

actions, because they have ceased to identify with the limited

body-mind and its functions.

 

The inner self (antar-âtman) [of the enlightened adept is like] a

stage. (3.10)

 

Comments: This aphorism, which continues with the dramatic metaphor of

s & #251;tra 3.8, emphasizes that the enlightened adept is pure witness. He

is constantly and continuously aware of the contents of his own mind,

which no longer has the power to delude him.

 

The senses are [like] spectators. (3.11)

 

Through the force of [transcendental] insight (dhî), power over sattva

[is obtained]. (3.12)

 

Comments: The term sattva, or & #8220;realness, & #8221; stands for the luminous

aspect of Nature. It is one of the three primary constituents of

phenomenal existence. The compound sattva-siddhi also can be

understood in the sense of & #8220;perfection of luminosity. & #8221; Both senses

are

applicable.

 

[Thus] the condition of independence (sva-tantra) [or liberation] is

accomplished. (3.13)

 

As [the adept accomplishes transcendental independence, or liberation]

in [regard to] this [body], so [does he accomplish perfect

independence in regard to] all else. (3.14)

 

Attentiveness (avadhâna) to the & #8220;seed & #8221; (bîja) [i.e., the Source of

the

world, should be cultivated]. (3.15)

 

He who is established in the seat (âsana) [of the transcendental

Consciousness] easily plunges into the & #8220;lake & #8221; [i.e., the ultimate

Reality]. (3.16)

 

He effects creation by his own measure. (3.17)

 

Comments: Since the enlightened adept is one with the divine Reality,

he or she also is the absolute creator of everything.

 

While wisdom prevails, the elimination of [future] birth [is certain].

(3.18)

 

Maheshvarî and so forth, [residing] in the classes [of letters of the

alphabet] beginning with ka, are the mothers of & #8220;beasts & #8221; (pashu)

[i.e., fettered beings, but they have no power over the enlightened

adept in whom wisdom blossoms.] (3.19)

 

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]. (3.20)

 

He should enter [into the Fourth] by immersing himself with his mind

(citta). (3.21)

 

Upon the equalization of the life force (prâna), [there comes about]

the vision of sameness. (3.22)

 

Comments: When the breath is no longer erratic and the body & #8217;s energies

are harmonized, the mind too is balanced. Then everything reveals

itself as the same One.

 

In the interim, [there occurs] the generation of inferior [states of

consciousness]. (3.23)

 

Comments: The yogin, who has not yet fully and stably realized the

ultimate Reality, experiences intermittently lower states of

consciousness, which lack full awareness of the fundamental sameness

of all things.

 

Upon [ecstatic] union between the self-concept (sva-pratyaya) and

objects (mâtra), [the yogin brings about] the reemergence of the

vanished [vision of sameness]. (3.24)

 

He becomes like Shiva. (3.25)

 

[Retaining] the functioning of the body [for the sake of others is his

only] vow. (3.26)

 

[His] conversation is recitation. (3.27)

 

Self-knowledge is [his] gift [to others]. (3.28)

 

And he who is established in Avipa is a cause of [higher] knowledge

(jna). (3.29)

 

Comments: In Kshemarâja & #8217;s tenth-century commentary, the difficult

compound avipa-stha is explained as & #8220;established in the protector (pa)

of animals (avi), & #8221; that is, & #8220;established in those who protect the

finite beings. & #8221; Thus, it is taken to refer to the Goddesses that

preside over the letters of the Sanskrit alphabet.

 

For him the universe is an extension of his [innate] power. (3.30)

 

The maintenance and absorption [of the universe are likewise an

extension of his innate power]. (3.31)

 

Despite such activity [as the maintenance and absorption of the

universe, there is] no discontinuity owing to [the enlightened

adept & #8217;s] condition as witness. (3.32)

 

[The adept] considers pleasure and pain as external. (3.33)

 

Free from these, he is indeed alone (kevalin). (3.34)

 

However, the dynamic [or karmic] self [i.e., the unenlightened

personality] is afflicted by delusion. (3.35)

 

Upon the eclipse of differentiation [based on the unenlightened mind,

the adept acquires] the capacity for [bringing forth] other creations.

(3.36)

 

The power of creation [is well established] on account of one & #8217;s own

experience [in dreams and meditation, etc.]. (3.37)

 

[There should be] animation of the three states [of unenlightened

consciousness] by the principal [state, which is Reality itself]. (3.38)

 

As with the [various] states of consciousness, [there should also be

animation by the ultimate Reality] in regard to body, senses, and

external [objects]. (3.39)

 

For the & #8220;confluent & #8221; (samvâhya) [unenlightened individual, there is

constant] extroversion (bahir-gati) because of desire. (3.40)

 

Comments: Driven by desire, the consciousness of the unenlightened

person habitually flows out toward the external world. This

externalizing flux of attention is captured well in the rare word

samvâhya, denoting the individual who & #8220;flows together & #8221; with objects.

 

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]. (3.41)

 

Then, he who has the elements for his covering is released, mighty,

supreme, and the same as the Lord [i.e., Shiva]. (3.42)

 

The connection with the life force (prâna) is natural. (3.43)

 

Comments: The meaning of this aphorism appears to be that even though

finite life depends on the connection of the life force with a

particular consciousness, in the case of the enlightened adept, this

is not an intrinsic limitation. In fact, prâna is a manifestation of

the ultimate Reality. Ultimately, prâna is the universal Life itself.

 

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]? (3.44)

 

Comments: This is another obscure aphorism carrying a wealth of

esoteric information. The innermost center (antar-madhya) of the nose

(nâsikâ) is really the core of the life force or consciousness. By

practicing successively concentration, meditation, and ecstasy

relative to that subtle central point, the adept is able to abide as

the ultimate Reality, regardless of whether the life force flows

through the left channel, the right channel, or the central channel.

In Tantrism and Hatha-Yoga, these channels through which the life

force circulates are respectively known as idâ-nâdî, pingalâ-nâdî, and

sushumnâ-nâdî. The Shiva-S & #251;tra uses the word saushumna for the last,

which is the most important, since it is the conduit for the awakened

kundalinî-shakti, the psychospiritual power that brings about a total

alchemical transmutation of the human body-mind.

 

[in the case of the yogin] let there be repeatedly the

opening-and-closing [of the vision of sameness]. (3.45)

 

Comments: The phrase pratimîlana is a technical expression of Kashmiri

Shaivism. Here rendered as & #8220;opening-and-closing, & #8221; it literally means

& #8220;counter-closing. & #8221; It refers to the high yogic art of seeing the

ultimate Reality, Shiva, both within oneself and in the outer world.

This practice comprises both subjective ecstasy (as epitomized in the

closing of the eyes, or nimîlana) and objective ecstasy (as epitomized

in the opening of the eyes, or unmîlana). This condition is otherwise

known as spontaneous ecstasy, or sahaja-samâdhi.

 

End of Shiva-Sutra

 

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