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Śivasūtra-s (Shiva Sutras) - Non-dual Shaivism of Kashmir
The primordial Trika scripture which was revealed by Śiva Himself
Introduction to the Śivasūtra-s
Hi, Gabriel Pradīpaka --wrongly-written Pradipaka-- again. This is the first document of, I hope, a very long series of documents dedicated to sacred scriptures in Sanskrit. In Pronunciation 3, 4 and 5, I taught you how to pronounce the 77 aphorisms of the Śivasūtra-s --wrongly-written Shiva Sutras-- (a primordial scripture in Trika or Non-dual Shaivism of Kashmir). However, I divided the original scripture in into its three sections there. I am giving the entire Śivasūtra-s to you now in a uninterrupted way. No sounds at all, of course, just the translation. If you want to hear the aphorisms, go to Pronunciation 3 - Pronunciation 4 and Pronunciation 5. So, read the Śivasūtra-s and be happy.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphens (--...--) constitutes clarifying further information also added by me.
First Section: Śāmbhavopāya
(the means using the Śiva's viewpoint)
चैतन्यमात्मा॥१॥
Caitanyamātmā||1||
Consciousness which is omniscient and omnipotent (caitanyam) (is) the Self or true nature of Reality (ātmā)||1||
ज्ञानं बन्धः॥२॥
Jñānaṁ bandhaḥ||2||
The (limited or contracted) knowledge (jñānam) (is) bondage (bandhaḥ)||2||
योनिवर्गः कलाशरीरम्॥३॥
Yonivargaḥ kalāśarīram||3||
The source (yoni) (and her) progeny (vargaḥ), (along with) that whose form (śarīram) is activity (kalā) (are also bondage)||3||
ज्ञानाधिष्ठानं मातृका॥४॥
Jñānādhiṣṭhānaṁ mātṛkā||4||
The basis (adhiṣṭhānam) of the (limited and contracted) knowledge (jñāna) (is) the un-understood Mother (mātṛkā)||4||
उद्यमो भैरवः॥५॥
Udyamo bhairavaḥ||5||
Bhairava --Supreme Being-- (bhairavaḥ) (is) a sudden flash or elevation of divine Consciousness (udyamaḥ)||5||
शक्तिचक्रसन्धाने विश्वसंहारः॥६॥
Śakticakrasandhāne viśvasaṁhāraḥ||6||
Through union (sandhāne) with the collective group (cakra) of powers (śakti), (there is) the disappearance (saṁhāraḥ) of the universe (viśva)||6||
जाग्रत्स्वप्नसुषुप्तभेदे तुर्याभोगसम्भवः॥७॥
Jāgratsvapnasuṣuptabhede turyābhogasambhavaḥ||7||
(Even) during such different (states of consciousness) (bhede) as waking (jāgrat), dreaming (svapna) and profound sleep (suṣupta), there is (sambhavaḥ) the delight and enjoyment (ābhoga) of the Fourth State (turya)||7||
ज्ञानं जाग्रत्॥८॥
Jñānaṁ jāgrat||8||
Knowledge (jñānam) (is) the waking state of consciousness (jāgrat)||8||
स्वप्नो विकल्पाः॥९॥
Svapno vikalpāḥ||9||
The dream state of consciousness (svapnaḥ) (is) thoughts and ideations (vikalpāḥ)||9||
अविवेको मायासौषुप्तम्॥१०॥
Aviveko māyāsauṣuptam||10||
Non-discernment or lack of awareness (avivekaḥ) (is) the profound sleep (sauṣuptam) of Māyā --delusion-- (māyā)||10||
त्रितयभोक्ता वीरेशः॥११॥
Tritayabhoktā vīreśaḥ||11||
He is a master (īśaḥ) of (his) senses (vīra)1 who is an enjoyer (of the aforesaid "ābhoga"2 or divine delight) (bhoktā) in the triad (of waking, dreaming and deep sleep) (tritaya)||11||
1 Even though "vīra" literally means "hero", it is to be understood here as "sense". I will explain this to you later on, within the "Śivasūtra-s" page.
2 See Aphorism 7.
विस्मयो योगभूमिकाः॥१२॥
Vismayo yogabhūmikāḥ||12||
The stages (bhūmikāḥ) of Yoga (yoga) (are) a fascinating wonder (vismayaḥ)||12||
इच्छाशक्तिरुमा कुमारी॥१३॥
Icchāśaktirumā kumārī||13||
The Will (icchā) power (śaktiḥ) (of the enlightened Yogī is) the "Splendor of Śiva" (umā) (that is) Kumārī (kumārī)||13||
दृश्यं शरीरम्॥१४॥
Dṛśyaṁ śarīram||14||
All phenomena (outer or inner) (dṛśyam) (are) the body (śarīram) (of the enlightened Yogī)||14||
हृदये चित्तसङ्घट्टाद्दृश्यस्वापदर्शनम्॥१५॥
Hṛdaye cittasaṅghaṭṭāddṛśyasvāpadarśanam||15||
Through the union (saṅghaṭṭāt) of the mind (citta) on the core of Consciousness (hṛdaye), there is appearance (darśanam) of (all) phenomena (outer or inner) (dṛśya) (and even) the void (svāpa) (as they are in their essential reality)||15||
शुद्धतत्त्वसन्धानाद्वापशुशक्तिः॥१६॥
Śuddhatattvasandhānādvāpaśuśaktiḥ||16||
Or (vā) by union (sandhānāt) with the Pure (śuddha) Principle (tattva), (the Yogī becomes like one in whom) the (binding) power (śaktiḥ) (existing in) a limited and conditioned being (paśu) is absent (a)||16||
वितर्क आत्मज्ञानम्॥१७॥
Vitarka ātmajñānam||17||
Firm and unwavering awareness (vitarkaḥ) (that I am Śiva is) knowledge (jñānam) of the Self (ātma)||17||
लोकानन्दः समाधिसुखम्॥१८॥
Lokānandaḥ samādhisukham||18||
The Bliss (that the Yogī feels in abiding as the Knower or Perceiver) (ānandaḥ) of the world (—consisting of subjects and objects—) (loka) (is his) delight (sukham) of Samādhi (samādhi)||18||
शक्तिसन्धाने शरीरोत्पत्तिः॥१९॥
Śaktisandhāne śarīrotpattiḥ||19||
On being united (sandhāne) with the Power (of Will) (śakti) (there is) production or creation (utpattiḥ) of bodies (śarīra) (according to the Yogī's desire)||19||
भूतसन्धानभूतपृथक्त्वविश्वसङ्घट्टाः॥२०॥
Bhūtasandhānabhūtapṛthaktvaviśvasaṅghaṭṭāḥ||20||
(The other supernormal powers of the enlightened Yogī are: the power of) putting together (sandhāna) existent entities (bhūta); (the power of) separating (pṛthaktva) them all --i.e. the existent entities-- (bhūta) (and the power of) assembling --saṅghaṭṭa-- (saṅghaṭṭāḥ) everything (viśva) (what has been separated by space and time)||20||
शुद्धविद्योदयाच्चक्रेशत्वसिद्धिः॥२१॥
Śuddhavidyodayāccakreśatvasiddhiḥ||21||
Full acquisition (siddhiḥ) of mastery (īśatva) over the collective group of powers (cakra) (is achieved by the Yogī) through the emergence (udayāt) of Śuddhavidyā (śuddhavidyā)||21||
महाह्रदानुसन्धानान्मन्त्रवीर्यानुभवः॥२२॥
Mahāhradānusandhānānmantravīryānubhavaḥ||22||
By uniting (anusandhānāt) with the Great (mahā) Lake (hrada), (the Yogī has) the experience (anubhavaḥ) of the generative source --virility or potency-- (vīrya) of (all) mantra-s (mantra)||22||
Second Section: Śāktopāya
(the means using the Śakti's viewpoint)
चित्तं मन्त्रः॥१॥
Cittaṁ mantraḥ||1||
The mind (of someone who constantly ponders over the Highest Reality) (cittam) (is) the Mantra (mantraḥ)||1||
प्रयत्नः साधकः॥२॥
Prayatnaḥ sādhakaḥ||2||
(Zealous and spontaneous) effort (prayatnaḥ) (is) effective in fulfillment (sādhakaḥ)||2||
विद्याशरीरसत्ता मन्त्ररहस्यम्॥३॥
Vidyāśarīrasattā mantrarahasyam||3||
The (luminous) Existence or Being (of the Perfect I-consciousness) (sattā), (which consists of multitude of words) whose essence (śarīra) (is) knowledge (of the highest non-dualism) (vidyā), (is) the secret (rahasyam) of the Mantra (mantra)||3||
गर्भे चित्तविकासोऽविशिष्टविद्यास्वप्नः॥४॥
Garbhe cittavikāso'viśiṣṭavidyāsvapnaḥ||4||
Mental (citta) satisfaction (vikāsaḥ) in (limited) mayic powers (garbhe) (is) a (mere) dream (svapnaḥ) (based upon) inferior (aviśiṣṭa) knowledge (vidyā)||4||
विद्यासमुत्थाने स्वाभाविके खेचरी शिवावस्था॥५॥
Vidyāsamutthāne svābhāvike khecarī śivāvasthā||5||
On the spontaneous (svābhāvike) emergence (samutthāne) of the (Highest) Knowledge (vidyā), (occurs) a movement in the unlimited space of Consciousness (khecarī), (which is known as) the state (avasthā) of Śiva (śiva)||5||
गुरुरुपायः॥६॥
Gururupāyaḥ||6||
The Guru (guruḥ) (is) the means (upāyaḥ)||6||
मातृकाचक्रसम्बोधः॥७॥
Mātṛkācakrasambodhaḥ||7||
(From a pleased Guru accrues) enlightenment (sambodhaḥ) regarding the group (cakra) of letters (mātṛkā)||7||
शरीरं हविः॥८॥
Śarīraṁ haviḥ||8||
The body (of a person into whom the aforesaid enlightenment was poured) (śarīram) (becomes) an oblation (haviḥ)||8||
ज्ञानमन्नम्॥९॥
Jñānamannam||9||
The (limited) knowledge (jñānam) (is) the food (annam)||9||
विद्यासंहारे तदुत्थस्वप्नदर्शनम्॥१०॥
Vidyāsaṁhāre tadutthasvapnadarśanam||10||
On the submergence (saṁhāre) of the (Pure) Knowledge (vidyā), there is appearance (darśanam) of mental modifications (like in a dream) (svapna) arising (uttha) because of it (tad), (that is, "arising because of the previous submergence of the Pure Knowledge")||10||
Third Section: Āṇavopāya
(the means using the Aṇu's viewpoint --an Aṇu is a "limited being"--)
आत्मा चित्तम्॥१॥
Ātmā cittam||1||
The individual Self (ātmā) (is) mind (cittam)||1||
ज्ञानं बन्धः॥२॥
Jñānaṁ bandhaḥ||2||
(Mind-born) knowledge (jñānam) (is) bondage (bandhaḥ)||2||
कलादीनां तत्त्वानामविवेको माया॥३॥
Kalādīnāṁ tattvānāmaviveko māyā||3||
Non-discrimination (avivekaḥ) of (such) principles (tattvānām) as Kalā (kalā), etc. (ādīnām), (is) Māyā (māyā)||3||
शरीरे संहारः कलानाम्॥४॥
Śarīre saṁhāraḥ kalānām||4||
The dissolution (saṁhāraḥ) of the parts (kalānām) --of the tattva-s or principles of manifestation-- in the body --physical, subtle and causal-- (śarīre) (should be accomplished by Bhāvanā or creative contemplation)||4||
नाडीसंहारभूतजयभूतकैवल्यभूतपृथक्त्वानि॥५॥
Nāḍīsaṁhārabhūtajayabhūtakaivalyabhūtapṛthaktvāni||5||
(The Yogī should bring about) dissolution (of the vital energy) (saṁhāra) in the subtle channels (nāḍī), conquest (jaya) of the gross elements (bhūta), withdrawal (of his mind) (kaivalya) from the gross elements (bhūta) (and) separation --pṛthaktva-- (pṛthaktvāni) from the gross elements (bhūta) (by means of Bhāvanā or creative contemplation too)||5||
मोहावरणात्सिद्धिः॥६॥
Mohāvaraṇātsiddhiḥ||6||
Supernatural power (siddhiḥ) (occurs) because of a veil (āvaraṇāt) (drawn by) Māyā or Ignorance (moha)||6||
मोहजयादनन्ताभोगात्सहजविद्याजयः॥७॥
Mohajayādanantābhogātsahajavidyājayaḥ||7||
(The Yogī acquires) mastery (jayaḥ) of the Natural (sahaja) Knowledge (vidyā) through an all-pervasive conquest (jayāt anantābhogāt) of Māyā or Ignorance (moha)||7||
जाग्रद्द्वितीयकरः॥८॥
Jāgraddvitīyakaraḥ||8||
(The Yogī who has attained to Sahajavidyā or Natural Knowledge is) awake and watchful (jāgrat), (while) the second one, (i.e. "the world") (dvitīya), (appears) as (his) effulgence of light (karaḥ)||8||
नर्तक आत्मा॥९॥
Nartaka ātmā||9||
(This very Yogī is) a Self (ātmā) (that is merely) a dancing actor (nartakaḥ)||9||
रङ्गोऽन्तरात्मा॥१०॥
Raṅgo'ntarātmā||10||
The stage (for that Nartaka or dancing actor to play --see 9th aphorism--) (raṅgaḥ) (is his) inner (antar) soul (ātmā) (which consists of the causal and subtle bodies)||10||
प्रेक्षकाणीन्द्रियाणि॥११॥
Prekṣakāṇīndriyāṇi||11||
The senses (of that Nartaka or dancing actor) (indriyāṇi) (are) the spectators (of his playing) (prekṣakāṇi)||11||
धीवशात्सत्त्वसिद्धिः॥१२॥
Dhīvaśātsattvasiddhiḥ||12||
By means of (vaśāt) the superior spiritual intelligence (dhī), (there is) the realization (siddhiḥ) of the flashing, subtle and inner vibration of the perfect I-consciousness (sattva)||12||
सिद्धः स्वतन्त्रभावः॥१३॥
Siddhaḥ svatantrabhāvaḥ||13||
The state (bhāvaḥ) of being Independent and Free (svatantra) (is) achieved (siddhaḥ)||13||
यथा तत्र तथान्यत्र॥१४॥
Yathā tatra tathānyatra||14||
As (yathā) there (tatra), so (tathā) elsewhere (anyatra), (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)||14||
बीजावधानम्॥१५॥
Bījāvadhānam||15||
(That Yogī should give full) attention (avadhānam) to the Seed, (in other words, "to the Highest Śakti or the perfect I-consciousness that is the source of the entire manifestation") (bīja)||15||
आसनस्थः सुखं ह्रदे निमज्जति॥१६॥
Āsanasthaḥ sukhaṁ hrade nimajjati||16||
Established (sthaḥ) in the power of the Supreme Śakti (or the perfect I-consciousness, which is as a "seat" for him) (āsana), (the enlightened Yogī) easily (sukham) plunges (nimajjati) into the Lake (of the divine and immortal Consciousness) (hrade)||16||
स्वमात्रानिर्माणमापादयति॥१७॥
Svamātrānirmāṇamāpādayati||17||
(That very liberated Yogī can) produce (nirmāṇam āpādayati) (any forms according to) the measure or aspect of the creative Consciousness (which is his "āsana" or "seat" --see 16th aphorism--) (svamātrā)||17||
विद्याविनाशे जन्मविनाशः॥१८॥
Vidyāvināśe janmavināśaḥ||18||
As long as Sahajavidyā or Śuddhavidyā, (the Natural or Pure Knowledge) (vidyā), does not disappear (avināśe), (the possibility of another) birth (janma) (does) disappear (for that sublime Yogī) (vināśaḥ)||18||
कवर्गादिषु माहेश्वर्याद्याः पशुमातरः॥१९॥
Kavargādiṣu māheśvaryādyāḥ paśumātaraḥ||19||
Māheśvarī (māheśvarī) and other goddesses (ādyāḥ) (who have their sphere of influence) in "ka" (ka) group (varga), etc. (ādiṣu), (and are) the mothers (mātaraḥ) of the limited beings (paśu), (become his presiding deities)||19||
त्रिषु चतुर्थं तैलवदासेच्यम्॥२०॥
Triṣu caturthaṁ tailavadāsecyam||20||
The fourth state of consciousness, (which is a Witness) (caturtham), should be poured (āsecyam) like (vat) (a continuous flow of) oil (taila) into (the other) three (triṣu), (that is, in waking, dreaming and deep sleep)||20||
मग्नः स्वचित्तेन प्रविशेत्॥२१॥
Magnaḥ svacittena praviśet||21||
One should enter (that fourth state of consciousness --see aphorism 20--) (praviśet) by being immersed (into it) (magnaḥ) with one's own (sva) mind (cittena) (which must be devoid of any thought, obviously)||21||
प्राणसमाचारे समदर्शनम्॥२२॥
Prāṇasamācāre samadarśanam||22||
When a slow but firm spreading out (samācāre) of the (Yogī's) vital energy (prāṇa) (occurs), there is equable (sama) vision (darśanam), (that is, the Yogī realizes unity underlying all)||22||
मध्येऽवरप्रसवः॥२३॥
Madhye'varaprasavaḥ||23||
In the intervening stage, (that is, neither at the initial nor at the final stage of waking, dreaming and dream sleep) (madhye), there is generation (prasavaḥ) of inferior (mental states) (avara)||23||
मात्रास्वप्रत्ययसन्धाने नष्टस्य पुनरुत्थानम्॥२४॥
Mātrāsvapratyayasandhāne naṣṭasya punarutthānam||24||
When there is union (sandhāne) between the real I-consciousness (svapratyaya) and the objects (mātrā), (there is also) reappearance (punar utthānam) (of the Bliss of that fourth state of consciousness which had) disappeared (naṣṭasya) (due to the arising of the aforesaid inferior states of mind --see aphorism 23--)||24||
शिवतुल्यो जायते॥२५॥
Śivatulyo jāyate||25||
(That superb Yogī who has attained to the fourth state) becomes (jāyate) equal (tulyaḥ) to Śiva (śiva)||25||
शरीरवृत्तिर्व्रतम्॥२६॥
Śarīravṛttirvratam||26||
Remaining (vṛttiḥ) in the body (śarīra) (is his) vow (vratam), (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)||26||
कथा जपः॥२७॥
Kathā japaḥ||27||
(His) conversation (kathā) (is) the muttering (of a Mantra or prayer) (japaḥ)||27||
दानमात्मज्ञानम्॥२८॥
Dānamātmajñānam||28||
Knowledge (jñānam) of the Self (ātma) (is his) gift (dānam) (for us all)||28||
योऽविपस्थो ज्ञाहेतुश्च॥२९॥
Yo'vipastho jñāhetuśca||29||
He who (yaḥ) (is) established (in the group of powers or Śakticakra) (avipasthaḥ) (is) indeed (ca) a means (hetuḥ) of wisdom (jñā)||29||
स्वशक्तिप्रचयोऽस्य विश्वम्॥३०॥
Svaśaktipracayo'sya viśvam||30||
The universe (viśvam) (is) the expansion or unfoldment (pracayaḥ) of his own (sva... asya) Power (śakti)||30||
स्थितिलयौ॥३१॥
Sthitilayau||31||
Both the maintenance (of the universe) (sthiti) (and its) reabsorption (layau) (are also the unfoldment of his Power)||31||
तत्प्रवृत्तावप्यनिरासः संवेत्तृभावात्॥३२॥
Tatpravṛttāvapyanirāsaḥ saṁvettṛbhāvāt||32||
Even though (api) there may be occurrence (pravṛttau) of those (three previous processes, viz. manifestation, maintenance and reabsorption of the universe) (tad), there is no break (anirāsaḥ) (in the inner state of the great Yogī) because of (his) condition (bhāvāt) as the (Supreme) Knower (saṁvettṛ)||32||
सुखदुःखयोर्बहिर्मननम्॥३३॥
Sukhaduḥkhayorbahirmananam||33||
(This sublime Yogī) considers (mananam) pleasure and pain (sukhaduḥkhayoḥ) as something external (bahis)||33||
तद्विमुक्तस्तु केवली॥३४॥
Tadvimuktastu kevalī||34||
(As the noble Yogī) is completely free (vimuktaḥ) from that --pleasure and pain-- (tad), (he is) alone (kevalī) then (tu), (in short, he has attained to his own Self who is both an "only" Knower and an "only" Mass of pure Consciousness)||34||
मोहप्रतिसंहतस्तु कर्मात्मा॥३५॥
Mohapratisaṁhatastu karmātmā||35||
However (tu), one who is a compact mass (pratisaṁhataḥ) of delusion (moha) (is merely) involved (ātmā) in actions (karma)||35||
भेदतिरस्कारे सर्गान्तरकर्मत्वम्॥३६॥
Bhedatiraskāre sargāntarakarmatvam||36||
When the difference (bheda) disappears (tiraskāre), the capacity to perform (karmatvam) another (antara) Creation (sarga) (appears in the enlightened Yogī)||36||
करणशक्तिः स्वतोऽनुभवात्॥३७॥
Karaṇaśaktiḥ svato'nubhavāt||37||
(Anyone can realize his) creative (karaṇa) power (śaktiḥ) from his own (svataḥ) experience (anubhavāt)||37||
त्रिपदाद्यनुप्राणनम्॥३८॥
Tripadādyanuprāṇanam||38||
(There should be) enlivening (anuprāṇanam) of the three states --manifestation, maintenance and reabsorption-- (tri-pada) by the main one (ādi) (in sum, "by the fourth state of consciousness which is a Witness to the other three ones and is full of transcendental Bliss")||38||
चित्तस्थितिवच्छरीरकरणबाह्येषु॥३९॥
Cittasthitivaccharīrakaraṇabāhyeṣu||39||
As (in the case) (vat) of the mental (citta) states (sthiti), (so also regarding) the body (śarīra), organs of sense (karaṇa) and external objects --bāhya-- (bāhyeṣu), (there should be an "enlivening or vivification" by infusing them with the Bliss of the fourth state of consciousness)||39||
अभिलाषाद्बहिर्गतिः संवाह्यस्य॥४०॥
Abhilāṣādbahirgatiḥ saṁvāhyasya||40||
Because of the desire based on a feeling of want (abhilāṣāt), there is extroversion (bahirgatiḥ) of the limited being (saṁvāhyasya) (who is thus subject to the wheel of Saṁsāra or Transmigration from a form of existence to another)||40||
तदारूढप्रमितेस्तत्क्षयाज्जीवसङ्क्षयः॥४१॥
Tadārūḍhapramitestatkṣayājjīvasaṅkṣayaḥ||41||
(Nevertheless,) in the case of (the great Yogī) whose awareness (pramiteḥ) (is) established (ārūḍha) in That --in the fourth state or Turya-- (tad), with the removal (kṣayāt) of that (desire) --see aphorism 40-- (tad) (there is also) complete removal (saṅkṣayaḥ) of (the condition of) limited being (jīva)||41||
भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः॥४२॥
Bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ||42||
Then, (when the desire finally disappears) (tadā), (that Yogī uses the body which is composed of) gross elements (bhūta) as covering (kañcukī); (and being) completely liberated (vimuktaḥ), (since he is) pre-eminently (bhūyas) equal (samaḥ) to Lord (Śiva) (pati), (he is) perfect and full (paraḥ)||42||
नैसर्गिकः प्राणसम्बन्धः॥४३॥
Naisargikaḥ prāṇasambandhaḥ||43||
The link or association (sambandhaḥ) of the vital energy (prāṇa) (with the body is) natural (naisargikaḥ)||43||
नासिकान्तर्मध्यसंयमात् किमत्र सव्यापसव्यसौषुम्नेषु॥४४॥
Nāsikāntarmadhyasaṁyamāt kimatra savyāpasavyasauṣumneṣu||44||
(There is vital energy --prāṇaśakti or prāṇa--) in the left subtle channel --Iḍā-- (apasavya), in the right subtle channel --Piṅgalā-- (savya) (and) in Suṣumnā --the middle one-- (sauṣumneṣu).
By the intense and constant awareness (saṁyamāt) of the center --that is, the perfect I-consciousness-- (madhya) of the inner aspect (antar) of (the aforesaid) prāṇaśakti (nāsikā), (the Yogī abides in the constant awareness of the supreme and perfect I-consciousness forever).
What else (could one say) (kim) in this respect (atra)?||44||
भूयः स्यात्प्रतिमीलनम्॥४५॥
Bhūyaḥ syātpratimīlanam||45||
(Regarding the enlightened Yogī), there is (syāt) over and over again (bhūyas) the awareness of the Supreme Self both internally and externally (pratimīlanam)||45||
Concluding Remarks
This has been a good and uplifting document really. The practice of studying sacred scriptures such as the Śivasūtra-s is known as Svādhyāya. It is a very important practice because all your senses and mind are involved in it. You read the aphorisms attentively while sitting in a yogic posture. This will make your mind quiet and peaceful. Svādhyāya is a Yoga in itself. I hope that you will be happy with this document.
Further Information
This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
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