Translated by Swami
Lakshman Joo Maharaj
Contributed by Virendra Qazi
Shiva Sutras -
Aphorisms of Lord Shiva
are believed to be a Rahasyagama Sastrasangraha
or Sivopanisat Sangraha a compendium containing
secret doctrine revealed by Lord Shiva. It is
stated that once Srikanthanatha, an incarnation of
Lord Shiva, appeared before sage Vasugupta in a
dream and directed him that the secret doctrines
inscribed on a particular rock on the Mahadeva
mountain, about 18 kms., away from Srinagar,
behind the famous Harvan garden, be studied and
taught to those who deserved such a favor. On
awakening sage Vasugupta visited the desired spot
and the particular stone turned upside down by his
mere touch. He found the Sutras engraved on the
big rock which is still known as 'samkaropala'.
Sage Vasugupta the
discoverer of Shiva Sutras was the guru of Kallata.
He is believed to have flourished in the beginning
of the 9th century A. D. A prolific writer and
learned disciple of Acharya Abhinavagupta, Sh.
Ksemaraja, must have written a lucid and detailed
exposition of each Sutras known as Vimarsini, in
the 10th century AD The Sutras are divided in
three awakenings dealing with the three means of
liberation viz. Sambhava, Sakta and Anava upayas
respectively. Thus these ShivaSutras throw a flood
of light on the entire system of Shivayogasupreme
identity of the individual self with the divine.
It is pertinent to
mention here that our beloved master Shri Ishwara
Swarupa Swami Lakshmanjoo Maharaja explained these
Siva Sutras (without Ksemaraja's commentary) in
four of his Sunday lectures in simple English some
twenty years (Approximately Mid 1970's) ago at his
Ishwara Ashram situated in the vicinity of the
famous Mughal garden, Nishat, Srinagar, Kashmir.
Ishwar Ashram Trust feels
honored by publishing the English rendering of
Shiva Sutras in this issue of Malini, in exactly
the same way as has been explained by Swami Ji
Maharaj. The readers will find the English
rendering of these famous sutras highly rewarding
and classically brief as is typical of sutra type
Aphorisms of Lord
Shiva By Swami Lakshmanjoo
1. Universal Consciousness is one's own nature.
2. Knowing the individual consciousness as one's
own nature and not knowing the Universal
Consciousness as one's own nature, is bondage.
3. Differentiated perception and the field of
individual activities are also bondage.
4. This threefold bondage is attributable to and
commanded by the Universal Mother while she
remains unknown. Hence the field of ignorance
existence through her and not through any other
5. To get rid of this triple bondage, a sudden
flash of transcendental consciousness is identical
6. With deep contemplation on the wheel of
energies, the whole differentiated Universe comes
to an end.
7. Such a Yogi, who has accomplished this stage,
experiences Turya (transcendental GodConsciousness)
in other three states also viz. Jagrat
(wakefulness), Svapna (dream) and Susapti (deep
8. Common knowledge (arising out of
differentiation) constitutes Jagrat (wakefulness).
9. Individual differentiated knowledge in the
recess of one's own mind is Svapna (dream).
10. Loss of discrimination in the field of
unawareness is Susapti (deep sleep)
11. The one who has digested (assimilated) all
these three states in God Consciousness, (Turya)
is the Lord of heroes or master of his senses.
12. The Yogic powers here (in this state of being)
comprise indescribable astonishment (wonder).
Ieeha saktir uma kamari
13. For such a Yogi, any desire is identical with
the Supreme Energy of Lord Shiva and hence his
desire cannot be checked by any power.
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.
15. By establishing one's mind in the heart-the
Universal Consciousness-the whole world of
perception appears as one's own nature.
16. Or by establishing uninterrupted awareness of
Pure Supreme Nature, the energy of Shiva is
17. For such a realized soul, any ordinary thought
becomes the means of realizing one's own self.
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
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).
20. Such a Yogi is capable of (i) helping humanity
unbounded by space and time (ii) casting off his
body for specified timeperiods, and (iii)
manifesting his body at various places
simultaneously, by remaining in God consciousness.
21. When such a yogi abstains from such powers, he
attains lordship over the wheel of Universal
Energies through the rise of Pure knowledge.
22. By contemplating on Supreme Ocean, Self
experience of the UniversalI occurs.
The end of First
1. Here (i.e. in Saktopaya) by intensive awareness
the mind of a yogi becomes Mantra.
2. The cause of attaining this Mantra is one's own
3. The state of totality of knowledge is the
secret of Mantra
4. When a yogi's mind remains satisfied in cosmic
powers, his Samadhi is as good as ordinary
svabhavike khecari sivavastha
5. At the rise of natural (pure) Supreme
Knowledge, the State of Shiva, residing in the
Eather of God Consciousness, is attained.
6. For such attainment, the means is the Master,
7. When the master is pleased, the disciple
attains the knowledge of the wheel of Universal
8. For such attainment a yogi has to offer all his
three bodies of wakefulness, dreaming and
dreamlessness as oblations into the fire of
Universal God Consciousness.
9. For him the differentiated knowledge is the
food he assimilates into undifferentiated
knowledge or the undifferentiated knowledge
constitutes his food yielding him fullness and
peace in his own nature.
10. By out stepping his own nature of true
knowledge, at the time of entering into
Godconsciousness, i.e. Turya, he ill-fatally
enters into dreaming state.
The end of Second
1. Here (in Anavaopaya) mind is the nature of
2. Differentiated knowledge of pain and pleasure
3. Ignorance of the essence of Universal Action
and Universal Knowledge is illusion-the Maya.
Sarire samharah kalanam
4. So one has to absorb the individuality of
principles (Tattvas) in one's own body
successively, i.e., absorb the five elements into
five tanmatras, those in turn into the five organs
and finally integrate them in the Supreme
5. A yogi must develop the power of absorbing
prana and apana into Susumna-the middle path of
Lordship over five elements, of isolating one's
own self from the five
elements and residing in the field beyond the five
6. Such powers appear only when the veil of
ignorance falls in the way of entering into Pure
7. By obtaining victory over such an illusion of
cosmic powers and by enjoying the state of
limitless being, the Pure and Supreme Knowledge
8. For him the state of wakefulness (Jagrat) is
secondary (beam) of God-Consciousness.
9. For him, the actor, who plays in the drama of
Universe, is his own self.
10. Movement attributed in this totality of Cosmic
Dance, is nothing other than the Supreme Being.
11. The spectators in this Cosmic Dance, are one's
own cognitive and active organs.
12. Purity and completion of this dance is
accomplished by establishing the Supreme Subtle
Awareness of intelligence.
13. For him the state of utter freedom exists
Yatha tatra tatha anyatra
14. This kind of freedom obtains for him within
15. Even after such achievement one has to remain
aware in contemplating on the seed of Universal
Asanasthah sukham hrade
16. So by being established in such state one
sinks into the ocean of God
17. Such a yogi can create or destroy anything by
his Supreme Will.
18. When the Supreme Knowledge is well established
in an uninterrupted way, the pangs of recurring
births and deaths are avoided for good.
19. When the awareness of GodConsciousness
slackens a bit, the Universal Energy disintegrates
into innumerable individual Energies to carry one
away from the Kingdom of Universality.
20. So the fourth state of Universal Being, i.e.,
Turya, must be made to permeate the three other
states viz. wakefulness, dreaming and
21. By developing the awareness of one's own
nature, he enters and is lost into the Universal
22. After being well established in that state he
breathes out that state into the Universal
activities. Hence the differentiation between the
self and the Universe is not recognized.
23. If one proves a failure in infusing the state
of self in the Universe, he illfatally remains
satisfied in his own internal nature.
24. When a yogi, after developing awareness of
GodConsciousness, Transcend the state of Turya, he
enters into Transcendental God-Consciousness.
25. Such a yogi becomes one with Shiva.
26. For him the austerity is nothing else than the
normal routine of physical life.
27. And for such a yogi the daily routine talk
becomes the recitation of real Mantra.
28. Such a yogi gives as alms to humanity his own
knowledge of the self.
29. The yogi, who commands the entire wheel of
cognitive and active organs, is the only means of
attaining knowledge of Transcendental God-Conscieness.
30. For him the whole Universe is the totality of
his own energies.
31. Living in this world of ignorance or remaining
in the Transcendental God-Consciousness is the
totality of one's own energies of Consciousness.
Tatpravrttau api anirasah
32. Such a yogi, though apparently engrossed in
the daily routine of life, is in no way separated
33. Because such a yogi perceives the states of
pain and pleasure only superficially, they, in no
case, affect his state of Supreme-BeingConsciousness.
34. Hence he is liberated from the states of pain
and pleasure and is uniquely established in his
35. On the contrary, the one who feels the absence
of God-Consciousness in the states of pain and
pleasure, is an individual soul and a victim of
recurring births and
36. The one who stands, aloof from
differentiatedness becomes the creator and
destroyer of the entire Universe.
37. The energy of creating and destroying the
whole Universe comes within the experience of such
a yogi just as an ordinary soul possesses the
power to create and
destroy during his dreaming state.
38. The state of Turya God-Consciousness, that
comes into experience in the beginning and at the
end of the other three states (viz. Jagrat,
Svapana and Susupti), should be infused and
transmitted into these three states by firmly
establishing one's own awareness during these
intervals viz. beginning and end thereof.
39. And by developing such process, a yogi must
transmit the God Consciousness not only into the
three states of individuality but into the entire
40. By the slight appearance of individual desire,
one is carried far away from the state of
tatksayaj ]iivasam Ksayah
41. By firmly establishing one's own self in the
state of Turya, all desires disappear and
individuality lost into Universality.
vimukto bhuyah patisamah parah
42. Such a yogi is Liberated-in-Life and as his
body still exists, he is called Bhuta-Kancuki,
i.e. having his physical body as a mere covering
just like an ordinary blanket. Hence he is supreme
and one with the Universal Self.
43. After remaining in this state of Universal
Transcendental God Consciousness, the functions of
inhalation and exhalation automatically take place
with the object, that this whole Universe of
action and cognition is united in
samyamat kimatra savyapasavya sausumnesu
44. When one contemplates on the center of
Universal consciousness, what else remains there
to be sought in the practice of prana, apana and
Bhuyah Syat pratimilanam
45. When a Saiva-yogi is completely established in
God-Consciousness, he experiences this state
spontaneously within and without or both.