Siva Sutras - The Supreme Awakening

[s1va]

Sutra 1.13

 

13. iccha sakttiruma kumari //

 

His will is the energy of Lord Siva and it is called uma and it is called

kumari.

or,

For such a yogi, his will is one with the energy of Lord

Siva, unobstructable, completely independent, always given to play.

 

"His will is the energy (sakti) of Lord Siva. And, his will is not only energy it is also called uma and kumari. The author has provided these three names for the will of such a yogi.

 

The will of the yogi, who has attained complete entry into the state of Bhairava and become one with supreme Bhairava, is the energy of Lord Siva. It is one with uma. Here, in this sutra, the word uma does not refer to the wife of Lord Siva. Here the word uma refers to the independent energy of the supreme Lord (svatantrya).

 

The will of this yogi is also called kumari. The Sanskrit word kumari can be translated and understood in a number of ways. It could be that kumari refers to that energy that plays in the universe, creating, protecting, and destroying it. But why use this definition? Because in Sanskrit grammar, the word kumara is contained in the meaning of krida, which means "to play." Kumari, therefore, means that energy that is always given to play.

 

There is another meaning of Kumari. Kumari can be understood as kum marayati. Here kum means the differentiated perception in this world and marayati is the energy that destroys differentiated perception and directs it into one's own nature."

 

Whatever such yogi desires, he/she gets it because his/her will is one with the supreme energy of Shiva

 

"Everyone wants to have this kind of will so that whatever he desires, he gets. In the Netra Tantra, the same thing is explained:

'Oh Parvati! His will is one with my will, my supreme energy. It is one with myself and rises from my own nature.'

 

The energy of the will of this yogi has become the cause of the entire universe because the energy of this yogi is one with the energy of Lord Siva, just as heat is one with fire and rays are one with the sun. In the same way, his energy is one with the self of Siva."

[s1va]

Sutra 1.14

 

14. drisyam sariram //

This entire perceived world is his own self.

or

His own body is just like an object to him.

 

""These are two ways this sutra is to be translated. One, this whole objective world is his own self and two, his own body is an object. In the first way of translating this sutra, emphasis is on the reality that because he is one with every being, he perceives the perceived world of objects, the objective world, as his own self.

 

In the second way of translating this sutra, the yogi's perception of his body as an object is stressed. But here the perception of his body as an object is not perceiving his body in a subjective way, as we do. Our perception of our body is suggested in such statements as, "I am strong, I am very weak." But who is weak? The self is not weak. Because the body is weak, you say I am weak. You perceive your body as one with your own I consciousness. But this yogi does not. He perceives his own body, and not only this body, but the gross body of wakefulness, the body of the dreaming state, the body of sound sleep and body of voidness, as an external object."

 

Such yogi perceives all objects of the external & internal world as limbs of his own body:

"Because of the thought (aham idam) "I am this whole universe," whatever object he perceives in the objective world, whether it is existing internally or externally, he perceives as one with the limbs of his own body of I conscious being. So, by this great achievement of supreme I consciousness, just like sadasiva, he experiences this whole universe, in an undifferentiated way, as the limbs of his own body of I consciousness. Hence, whether in his body or in the external world, such a yogi has the perception of oneness everywhere."

 

Universe manifests from I consciousness which is Bhairava:

"Just as waves are not separate from water, just as the flames are not separate from fire, just as rays are not separate from the sun, in the same way, all the currents and flows of the universe have come into manifestation from Me, that I consciousness which is Bhairava" (Vijnana Bhairava 110)

 

Objective world is one with subjective world:

"Subjective energy is established in objective energy. Objective energy is no other than subjective energy. This objective world is one with the subjective world. Therefore, this is the kingdom of the subjective world, not the objective world. (Spanda Karika 2.4)"

[s1va]

Sutra 1.15

 

15. hridaye cittasamghattad drisyasvapadarsanam //

 

When his thoughts are diverted to the center of God consciousness, then he feels the existence of God consciousness in oneness in the objective world and in the world of negation.

 

"The literal reading is "When all one's thoughts are diverted to the heart." Here the word heart (hridaye) does not mean our own physical heart. Rather, here the word "heart" means the light of consciousness (cit prakasa) which is the background, the basis, of the existence of the whole universe. On that basis, everything in this universe is moving, being born, dying, suffering, enjoying, smiling, laughing, marrying, etc. Everything has that center of God consciousness as its basis.

 

This yogi experiences the oneness of the existence of God consciousness in the objective world and in the world of negation. When does the experience of the negation of the objective world occur? The experience of the negation of the objective world takes place at the time of death and at the time of deep sleep. And, in these states also, the yogi effortlessly experiences the existence of God consciousness."

 

Between the 'I' and 'this (objective and subjective):

"O Parvati!, the one who, with one-pointedness, directs all his organs including his mind in the voidness of that heart, which is the light of consciousness, and remains in between the two lotuses of this-ness and I-ness, becomes glorified with God consciousness. (Vijnana Bhairava 49)"

 

Such yogi is one with the universe:

"Such a yogi, situated as one with this whole universe, pervades it. Because he pervades everything which exists, all classes of beings in elements, in the organic world, in animate and inanimate objects, his consciousness is not called God consciousness but rather his God consciousness is transformed into Universal consciousness. (Svacchanda Tantra 4.310)"

[s1va]

Sutra 1.16

 

16. suddha-tattva-samdhanadva'pasusaktih //

 

Or by aiming at the pure element of Siva, he possesses Siva's unlimited energy.

 

(Refer to this thread for the basics of 36 tattvas or principles in KS and to read about the Siva tattva & Suddha (vidya) tattva.)

 

"In the sutra, "the pure element" (suddha tattva) refers only to supreme Siva. Now, what do we have to do with that? We have to make this universal objectivity enter in that supreme consciousness of pure Siva. You must see that this universe is residing in that pure element. There you will never find any impure object. Everything will appear to you as divine.

 

When you target, which means "aim at," and then perceive that this whole universe is existing in the pure state of Siva, in this way you will discard and be separated from the entangling energy that binds you with the wheel of differentiated perception. Instantly, you will become one with this universal state that is just like the pure element of Siva (sadasiva) and you will become master of the universe."

 

Rise of the supreme God consciousness

"With one-pointed attention, you must feel and perceive that this universe and your body are simultaneously one with God consciousness. Then the rise of that supreme God consciousness takes place. (Vijnana bhairava 36)"

 

World is a playground for such a yogi

"For such a yogi who has this kind of perception, this world is a playground. Always filled with joy, he is never sad. Doubtlessly, he is liberated while living (jivan mukta). (Spanda Karika 2.5)"

[s1va]

Sutra 1.17

 

17. vitarka atmajnanam //

 

Any inference of such a yogi is knowledge of his own real self.

 

"Whatever this yogi thinks, whatever he confirms, is one with the knowledge of his own self. It is his constant perception, "I am Lord Siva, one with the universe." This kind of perception is his personal knowledge"

 

Becoming one with Shiva - the real one-pointedness of thought

"The supreme Lord (Paramesvara) is all knowing, all doing and all pervading. The yogi thinks, "My self is one with the Lord because the aspects of Siva are my aspects." By attentive meditation on this, one becomes one with Siva. (Vijnana Bhairava 102)"

 

"... this is said to be the real one-pointedness of thought, (Spanda Karika 2.7)"

[s1va]

Sutra 1.18

 

18. lokanandah samadhisukham //

 

The joy of his samadhi is bliss for the whole universe.

 

"Whatever joy he feels while he is in samadhi is said to be the insertion of bliss for the whole universe. This yogi doesn't have to do anything. He only ha s to remain in samadhi and he will carry the whole universe into that supreme bliss."

 

Bliss of such a yogi penetrates the nature of observer

"When you see a cobra and it bites you, you will be filled with the poison of that cobra. In the same way, when you observe a yogi who is established in the joy of samadhi and you understand that he is experiencing the joy of this samadhi, you will at once also relish the joy of this samadhi. This reveals how this bliss is bestowed on the whole world. But how does this observer enter in that state?

 

The bliss of that yogi penetrates the nature of that observer who sees and feels that he is in bliss. Then he also abruptly becomes one with that bliss."

[s1va]

Sutra 1.19

 

19. saktisandhane sarirotpattih //

 

By infusing his energy of will, the embodiment of that which is willed occurs at once.

 

"He does not have to pray to Lord Siva to bestow a boon on his devotees or on those who have come to take his refuge. He just has to infuse his energy of will thinking, "let this man achieve this," and it becomes true . That is the meaning of sakti sandhana. Here, with his supreme energy of will, he aims at the object that is desired by his devotee and the manifestation of that object takes place immediately without any encumbrance. This has already been explained in the sutra of the First Awakening,

 

For such a yogi, his will is one with the energy of Lord Siva, unobstructable, completely independent, always given to play.

 

Whenever he aims the energy of will completely, not as an afterthought or superfluously but willing from the core of his heart, then what he wills must happen. Because of that force of will, whatever is desired comes true."

 

The will of such a Yogi is the energy of all Gods and Goddesses

"The energy of will of such a yogi is said to be the energies of all gods and goddesses. Whenever he wills wholeheartedly, his will is unstoppable. This is the cause of everything with lire because it works abruptly and moon because it shines in supreme peace. Everything exists in the will of this yogi. (Netra Tantra 7.36-40}"

 

Vedanta vs. KS - What controls the dreaming state?

"This is not exactly like the concept of maya for Saivities or prakriti for the Vedantins. For Vedantins, prakriti controls the dreaming state and for Saivaites, maya is the controller of this state. Such a yogi, however, can dream any dream he wishes. He is not concerned with the consciousness of maya or prakriti. So also in the dreaming state, he can dream whatever he wishes to dream. This is called the independent world of the dreaming state (svapnasvatantrya). So, this yogi's waking state is not the only independent state. For this kind of yogi, both the waking state and the dreaming state are independent."

[s1va]

Sutra 1.20

 

20. bhutasamdhana-bhutaprithaktvavisvasamghattah //

 

By the greatness of this achievement of the energy of will, the yogi can focus his awareness and heal the sick and suffering, separate elements from his body and be free from the limitations of space and time.

 

"By the greatness of this achievement of the energy of will (iccha sakti), this yogi can concentrate on some particular person who is sick, who is suffering from pain or from sadness, and cause this sadness and suffering to leave him. That is the meaning of bhuta samdhana. This is one power that this yogi attains.

 

When it is destined that this yogi has to suffer constantly for three years in his bed, he can temporarily separate that affliction from his body and keep it separately locked away. Once he separates this trouble from his body, he can continue with his daily routine without any hindrance. He has separated his trouble and kept it locked away. Let his body be painful, his consciousness is never painful. And whenever he returns from his daily routine and sleeps, he opens this box of trouble and that trouble enters his body again, causing him suffering. This is the meaning of bhuta prthaktva. This is the second power this yogi attains."

 

Free from the limitations of time and space

"There is also a third power this yogi achieves. This power gives him the ability to be free from the limitations of time and space. With this power, he can enter a past or future world and see what has happened or what is to come. This power is called visva samghatta.

 

The Sanskrit word bhuta means "that which exists." So, the body is bhuta, breath is bhuta, objects are bhuta. Simply by focusing on some object with his energy of will, this yogi's desired results are obtained. Whenever this yogi focuses his will on a person to cause that person, who can be either living or dead, to recover either here or in heaven or hell, that person will recover. He can lift that person from sadness in all the three worlds. Or to get rid of the pain in his own body, he can separate that pain from his body, enabling him to continue to do his work. Or he can enter that world and that universe which is far away in time and space. He can focus his mind on a distant city and see its past, present or future."

 

[s1va]

Sutra 1.21

 

21. suddhavidyodyaccakresatva-siddhih //

 

. . . pure knowledge rises and by that knowledge he becomes the master of the universal wheel.

 

"For this yogi, pure knowledge rises and by that pure knowledge, he becomes (cakresvara) lord of the universal wheel. This was just like Lord Krisna. Lord Krisna utilized his powers in a universal way, not a limited way. For example, Lord Krisna appeared in his universal form. That was the greatest yogic power. And furthermore, because he was master of the universal wheel, he displayed many additional powers. His powers were not limited. On the other hand, some yogis will tell you that when you take your school examination, you will achieve a good grade, or they will tell you that you will be successful tomorrow in your business dealings. These powers are called limited powers."

 

Universal power

"If, however, you want rainfall to come and rainfall comes, the power that caused that rainfall is an unlimited power, a universal power. If you want an earthquake to happen, that is universal power. If you want the destruction of the whole universe, that is universal power. If you want the rise of happiness for the universe, that is universal power. When in the background there is no individuality, that is universal power. That is becoming master of the wheel of energies, sakticakra. By the rise of pure knowledge (suddha vidya), the yogi exhibits universal power and becomes the master of Sakticakra, the universal wheel."

 

When the supreme light is revealed, the yogi becomes one with Lord Siva

"The knowledge that he attains is unequaled supreme knowledge because he simultaneously attains the supreme glories of all knowledge and all action. (Svacchanda Tantra)

 

When the eternal aspect of Lord Siva, the energy of svatantrya, is known, and supreme I consciousness is also in his knowledge, then the absence of supreme consciousness is kept away. This is why it is called pure knowledge, Suddhavidya. (Svacchanda Tantra 6.396)

 

You should be established in that supreme knowledge and reveal in your own nature the supreme light of supreme being. When that supreme light is revealed, you become one with Lord Siva. (Svacchanda Tantra 6.397)"

 

[s1va]

On 4/11/2019 at 11:35 AM, Jonesboy said:

This part to me seems like it is missing something. Once you get to Universal Mind one needs to learn to differentiate again.  

 

The Buddhist Avatamsaka Sutra helps with this.

 

"

They are able to shake infinite worlds in the ten directions by spiritual powers; their minds are 

broad, being equal to the cosmos. They know various explanations of truth, they know how 

many sentient beings there are, they know the differences among sentient beings, they know 

the birth of suffering, they know the extinction of suffering; while knowing all acts are like reflected 

images, they carry out the deeds of bodhisattvas"

 

By knowing how many sentient beings there are, the differences among them one is able to differentiate again. Yet, this time at the Universal Mind level.

 

 

We discussed the universal mind and the abilities that comes with the expansion.  The part of the Avatamsaka sutra that you quoted above seems to have similarities with the universal power and the saktichakra mentioned in the Sutras 1.20 & 1.21.  The avatamsaka sutra states Bodhisattva can shake infinite worlds in ten directions by spiritual powers.  Becoming master of the wheel of the energies (saktichakra) is described in a similar fashion in KS.

 

"If, however, you want rainfall to come and rainfall comes, the power that caused that rainfall is an unlimited power, a universal power. If you want an earthquake to happen, that is universal power. If you want the destruction of the whole universe, that is universal power. If you want the rise of happiness for the universe, that is universal power. When in the background there is no individuality, that is universal power. That is becoming master of the wheel of energies, sakticakra. 

[s1va]

Sutra 1.22 

 

22. mahahridanusamdhanan mantraviryanubhavah //

 

By the attentive continuity of meditation on the great ocean of consciousness, the power of supreme I is attained.

 

"When he meditates on that supreme God consciousness by diverting all the flows of his organs to the introverted, not the extroverted, state, he obtains the state of supreme I (mantra virya) because the state of mantra virya is the power of all the letters of the Sanskrit alphabet beginning from the letter a and ending with the letter ksa. Why? Because all sounds rise from those letters. That sound is called sabdarasi, the collective appearance of all letters. And the power and the essence of all those sounds is one sound, the soundless sound, the sound of Ibeing, aham, the supreme I and that is mantra virya. The yogi attains mantra virya not in an objective way but in a subjective way. Thinking and saying "this is mantra virya" is realizing it in an objective way. "I am mantra virya" is realizing it in a subjective way. This is said in the Malinivijaya Tantra:

 

That supreme (svatantrya) independent energy of Lord Siva is said to be one with Lord Siva. (Malinivijaya Tantra 3.5)"

 

Energy of independence (svatantrya sakti) of Lord Siva creates universal energies

"In the Malinivijaya Tantra, the author has begun from this point where "the supreme independent energy of Lord Siva is said to be one with Lord Siva." From svatantrya sakti arise the energy of will, the energy of knowledge, and the energy of action. And then all universal energies flow outward. The center, therefore, from which all these energies flow, is svatantrya sakti.

 

So the author has explained that this energy of independence (svatantrya sakti) of Lord Siva creates universal energies. It not only creates will, knowledge and action, but all universal energies are created by that one energy of Lord Siva."

 

A brief summary of the First Awakening

"Thus, in this first awakening of Siva Sutras, the first sutra is caitanyam atma, "God consciousness is your self."

 

So first, he has accepted the fact that this self is, in its real sense, consciousness. Consciousness is the self, not the body, not the mind, not the organs. What is the self? Consciousness is the self and when the state of consciousness is absent, or lessened, or becomes weakened, then you must know that the rise of (malas) impurities has begun. These impurities are three and they are explained in the second and following sutras of the first awakening - jnanam bandha, yonivargah kala sariram, and so on. And that bondage is subsided by udyamo Bhairava, 'the Bhairava which is the supreme flow of super effort." And then this entire universe is filled with divinity and all yogic powers, limited yogic powers, unlimited yogic powers or the internal residence of your own nature, are bestowed by that being."

 

 (This is the end of the First Awakening - sambhavopaya .)

[s1va]

Second Awakening

(Saktopaya)

In the second awakening of the Siva Sutras, the author explains the second means of awakening, called saktopaya. The energy with which saktopaya is concerned is not ordinary energy. This energy is the expansion, the commentary, of mantra virya, the commentary of I-consciousness.

 

Sutra 2.1

1. cittam mantrah //

Mind is mantra.

 

"The author now explains this sutra in these two ways. The word "mind" does not mean what we ordinarily understand by the word "mind." Here, the word mind means "that by which you become aware of supreme consciousness." So this mind is said to be that by which your self is exposed in its fullness. It is vimarsa - I consciousness - thought in two ways: in prasada mantra and in pranava mantra. Prasada mantra is "the mantra of external flow." Pranava mantra is "the mantra of external and internal flow." It is the internal flow in the external world and the external flow in the internal world."

 

Collection of sacred words are not mantras

"Collections of sacred words are not mantras, but just a waste of time for the aspirant."

 

"Those mantras which are recited with the lips and with the mind are not really mantras. Devatas and Gandharvas, all these great - souls, have deluded themselves in thinking that these are actually mantras. And additionally, they are filled with tremendous pride thinking that they are verbally reciting the name of God. (Sarvajnanottara 16-17)

 

Mantra is divinity in the mind of the yogi

Those so-called mantra s are not actually mantras. Mantra is divinity in the mind of the yogi or the flow of subjective God consciousness towards objective God consciousness or the simultaneous flow of subjective God consciousness towards objective God consciousness, and the flow of objective God consciousness towards subjective God consciousness."

 

"The life of all mantras is solely the energy of God consciousness. When that energy is absent, all those collections of words are useless just like a mass of clouds in the rainless autumn sky. (Tantra Sadbhava)"

 

"The one who recites mantra for the sake of realizing God will never attain the reality of God consciousness. There is only one thing that a yogi must maintain and that is awareness, awareness of the union of objective God consciousness with subjective God consciousness and, in one driving push, the flow of objective and subjective God consciousness."

 

 

[s1va]

Sutra 2.2

2. prayatnah sadhakah //

 

(For such a yogi) pauseless effort brings about his attainment of God consciousness.

 

"This yogi's attainment of God consciousness is realized by his continued effort. His effort must be pauseless effort (prayatna). That is sadhaka, the means for attaining God consciousness."

 

Union of worshipper and worshipped

"The mantra and its application, which was explained in the First Awakening of this scripture and which is carried out at the very start of any movement, gives rise to the union of the worshiped and the worshiper. Here, just begin with some movement, any movement, and stop. Hold the beginning point of that movement with awareness. In Sanskrit, this state is called anusamdhitsa. By holding the very beginning of that movement, the goal of uniting the seeker of God consciousness with the God consciousness he seeks, the spiritual aspirant with that to which he aspires, the one who recites mantra with mantra devata, that Lord for whom the mantra is recited, is achieved."

 

Effort must be natural, originating from the center of the heart

"The explanation of this sutra is that your effort must not be artificial (akrita). It must be absolutely natural, filled with intense desire and fervent longing, and originating from the center of your heart. By that force, this great yogi directs his mind to that point of supreme God consciousness."

 

Active effort is God consciousness

"The yogi must first possess such a determined longing that it will lead to the resolution, "I will sit until I attain the state of God consciousness or 1 will leave my body." The effort must be filled with such determination. It must not be passive effort, it must be active effort. That active effort itself is God consciousness. (Spanda Karika 2.6)"

[s1va]

Sutra 2.3

 

3. vidyasarirasatta mantrarahasyam //

 

The secret essence of mantra is establishment in the body of the knowledge of oneness.

 

"Here, knowledge means the supreme knowledge of oneness. It is, in the real sense, the supreme God who is the formation of the collection of all sounds. It is from this point that all sounds are created and stored. So, in another sense, it is the state of God consciousness that is one with the universe and filled with supreme I consciousness.

 

This is the essence of all mantras. By the words "essence of all mantras" is not meant the mantras such as om namah sivaya, om namo bhagavate vasudevaya, etc. These mantras are not mantras in the real sense. Mantra, in the real sense, is that supreme I consciousness. This is the secret about mantras."

 

Guru/Master is one with Lord Shiva

"Oh Parvati, there are those who are not maintaining the discipline as taught in the scriptures who do not believe that our master is one with Lord Siva. They are crooked, attached to worldly pleasures and are not doing any spiritual practice. Because of these misdeeds I have extracted the splendor from their mantras. When that splendor is removed, these mantras become useless. For him who would wield these mantras, they are as good as letters. They have no value. You must have faith that the master is one with Lord Siva." (Tantrasadbhava Sastra)

 

Divine Mother is called Kundalini - The whole universe is found in her

"That Divine Mother, who is filled with supreme light, has pervaded the whole universe up to brahmaloka. Oh devi, just as all letters are found in the first letter, the letter "a," in the same way, the whole universe is found in that Divine Mother.

 

Now I will explain to you some very essential characteristics of this Divine Mother. She is supreme, subtle, not limited to any particular school of philosophy or religion.  This Divine Mother, called Kundalini, is placed in the center of the heart. There you will find that Divine Mother, just like a serpent in the sleeping state. Oh Parvati, there she rests in deep sleep, not perceiving anything other than her own self in a place called muladhara by our masters." (Tantrasadbhava Sastra)

 

Awakening the Goddess (Kundalini)

"This goddess cannot be awakened with force. She can only be awakened by (nada) supreme consciousness filled with supreme awareness. To awaken her, the yogi has to churn his point of one-pointedness in the heart, without break, again and again."

 

"Then, the body of energy, which is established in the body of the Divine Mother, kundalini, is churned by this awareness. Because of this churning, this yogi will initially experience very intense lights seeming to come from all sides. Because of these lights and that (nada) supreme I consciousness filled with supreme awareness, this kundalini rises. In the body of that kundalini, the yogi finds bindu."

 

 

[s1va]

Sutra 2.4

 

4. garbhe cittavikaso'visista vidyasvapnah

 

When a yogi's mind is satisfied with the expansive body of illusion, then he falls in the world of differentiated perceptions and his knowledge of being is just like that of ordinary living beings.

 

This sutra is cautioning not to get carried away with the mystical powers or attainments a yogi can come across in the path.  If they do get attached to such powers or attainments, they get caught up in the body of illusion and become ordinary living beings instead of yogis who are on the path to liberation.

 

The divine light, the divine sound, etc. are just distractions 

"As soon as spanda is meditated upon, the yogi perceives some divine light emanating between the eyebrows, he hears divine sound resonating in the heart, divine form appears in his sight and divine taste is experienced on his tongue. These are all just a disturbance in the state of real being and are to be avoided by those yogis who wish to become fortunate. (Spanda Karika 3.10)"

[s1va]

Sutra 2.5

 

5. vidyasamutthane svabhavike khecari sivavastha //

 

The pure knowledge of God consciousness effortlessly rises and this state of Siva is realized as one with the state of khecari.

 

"When this pure knowledge (suddha vidya), which has been explained in previous sutras, effortlessly comes into existence and when, by the supreme independent will of Lord Siva, these limited powers subside and that real state of Lord Siva comes into being, then this yogi flies in the ether of supreme knowledge. This is the state of khecari mudra that comes into existence for him. The state of khecari is the state of Lord Siva, who is the supreme embodiment of consciousness. Here the aspirant (sadhaka) becomes one with Siva. This is the rise of one's own blissful state."

 

What is real khecari mudra?

"When you are treading the way of totality (kulamargena), you must see the totality in a piece of the totality. Take one part of the universe and see the whole universe existing there. That is the way of totality. So, just as its said in the Tantrasadbhava, this khecari mudra is becoming one with supreme consciousness."

 

"You must, when treading the way of totality, feel the voidness of differentiated perceptions in each and every being. This, in the real sense, is khecari. It is this khecari mudra that is to be practiced.

 

So, the reality of this khecari mudra is just as it is explained in the Tantrasadbhava, "becoming one with supreme consciousness." And when the agitation of that differentiated illusion of Lord Siva fades into nothingness, then the power of all mantras and all mudras (states) appears and is experienced by such a yogi."

[s1va]

Sutra 2.6

 

6. gururupayah //

 

The master (guru) is the means.

 

"These two powers can be attained only through the master (guru), no one else. But who is the master?

 

The one who demands that his disciples donate money to him or who requires his disciples to provide service to him, all in the guise of attaining enlightenment, is not the guru. Then who is the guru? The guru is that person who puts before you the reality of God consciousness. It is said that the guru is the means here because only he can make you realize the fullness of these two awarenesses, mudra and mantra.

 

Lord Siva tells Parvati, "That master who is the cause of your attaining the creative energy of Lord Siva and who then establishes you in that state is as good as me." (Malinivijaya Tantra 2.10)"

 

Guru/Master is one with Lord Siva

"In other words, that master is one with Lord Siva. In Spanda Karika, this point about the master is not discussed; however, in the last verse there is this reference.

 

I bow to that supreme and wonderful world of the master that gives rise to manifold ways of supreme thought that carry the disciple across the ocean of all doubts. (Spanda Karika 4.1)"

[s1va]

Sutra 2.7

 

7. matrikacakrasambodhah //

 

(The disciple attains) the knowledge of the wheel of the hidden mother (Matrikacakra)

 

When I first read the approximately 20 pages of commentary for this sutra in the text, I was completely blown away.  I am going to quote the brief description of the sutra from the text below.  It is beyond the scope of this thread to go into the details of this sutra unless someone wants to discuss about it.  After elaborately explaining the sutra, the relation to the sanskrit alphabets/sounds, the arising of entire universe or the wheel explained in relation to the Sanskrit alphabets and sounds of the Maheshwara Sukta which came directly from Shiva.

 

Those with some knowledge of Sanskrit grammar & alphabets, studied Panini's Ashtadhyayi or Patanjali's bashya for Ashtadhyayi, familiar with siddhanta kaumudi or laghu siddhanta kaumudi, may be able to appreciate the details of this sutra and marvel at how structured and meaningful the Sanskrit alphabets (From Masheshwara Sukta) and sounds are and how these sounds represent the origin and sustenance of the entire universe.  After explaining the sutra in what I thought as great detail for about 20 pages, the author Swami Lakshmanjoo states, he has given a brief overview of the Sutra and anyone that wants the details should read Abhinavagupta's commentary about Matrika Chakra from Tantraloka and Paratrimsika.  So, those that want to completely dive in into the details of this sutra, should look at Tantraloka and Paratrimsika.

 

 

"The disciple attains the knowledge of Matrikacakra only by the grace of the master, and not in any other way. What is matrikacakra? Matrika is the mother who is unknown to the universe.17 She is the creative cause of all mantras and all knowledge. The word "cakra" means "wheel." So matrikacakra literally means the wheel of the hidden mother.

 

Matrikacakra is concerned with the theory of the Sanskrit alphabet from the letter "a" to the letter "ksa." There are fifty letters. The fifty letters represent the existence of the whole universe. The universe is composed of thirty-six elements and the thirty-six elements are represented by the fifty letters. The universe begins from Siva tattva, the element of Siva, and ends in prithvi tattva, the element of earth."

[s1va]

(placeholder for any further elaboration or discussions from Sutra 2.7.)

[s1va]

Sutra 2.8

 

8. sariram havih //

 

The establishment of I consciousness on the body becomes an offering in the fire of God consciousness.

 

"When I consciousness (pramatri bhava) is established on the bodv the experiencer perceives, "I am this gross body in the waking state, I am this subtle body in the dreaming state and I am this subtlest body in the state of deep sleep." All worldly people have inaugurated (abhisikta) their I consciousness by inserting their I-ness in these three bodies. When I consciousness is established in these three bodies, they are called the three veils the three coverings. You must remove I consciousness from these three bodily states, gross, subtle and subtlest, because when I consciousness is established in these bodies, then vou perceive that you are these bodies.

 

I consciousness on these three bodies is called sarira. For such a vogi. all these three bodies, including I consciousness, become offerings (havih) in the fire of God consciousness. By these offerings, all these three states of I consciousness become one with God consciousness."

 

When all agitations end, the God consciousness is revealed

"When all agitations end, then the supreme state of God consciousness is revealed. (Spanda Karika 1.9)

 

In this verse, the word "agitation" refers to that state which exists when you put your I consciousness on these threefold bodies. When I consciousness on these threefold bodies is removed and inserted in God consciousness, then agitation ends. There is no further agitation."

 

[s1va]

Sutra 2.9

 

9. jnanamannam //

 

(For such a yogi)

differentiated perception is his food

or

knowledge of his own nature is his food.

 

"This yogi eats and digests differentiated perception in his own supreme nature of consciousness.

 

Previously in the second sutra of the First Awakening of the Siva Sutra, we are told jnanariibandhah, "bondage is differentiated perception." And when that differentiated perception is carried in God consciousness by great Saiva yogis, it does not live, it expires. Then, there is no residue of that differentiated perception. This is why he has said in the present sutra, "differentiated perception is his food," because he takes it in and digests it in his own nature of God consciousness."

 

Knowledge of real nature gives complete satisfaction

"The other way to explain the word jnana is that jnana is the real knowledge of your own nature. This is his food and he is satisfied with this food. Being always satisfied with this food means he doesn't crave for physical food. Of course he eats, he does not starve himself, but he is not attached to food. He is always intoxicated in his own self because the knowledge of his real nature gives him complete satisfaction."

 

"Always maintain awareness in all your activities. (Spanda Karika 3.12)

If you lose awareness, then you are gone. You have destroyed the reality of life. You must, therefore, be aware. If you are fully aware of your thoughts, then you will not see any thoughts there. You can't be partially aware while thinking; this won't accomplish anything. Be fully aware of what you are thinking and you won't think anything. If you are aware of what is happening next, nothing will happen. If you are aware that you are dying, you won't die. If you are aware that you are going from wakefulness to the dreaming state, you won't go. On the contrary, by establishing this awareness, you will get entry into God consciousness. This is the greatness of awareness, that if you are always aware in continuation, always one-pointed and residing in the one-pointed state of God consciousness, you won't think anything. If, on the other hand, you are unaware, you will miss the reality of your life."

[s1va]

Sutra 2.10

 

10. vidyasamhare tadutthasvapnadarsanam //

 

Although he is established in God consciousness in samadhi, yet not being able to maintain awareness, after a short time he enters into the dreaming state.

 

"This is the meaning of this sutra. When you have completely entered in samadhi and while in samadhi, you do not maintain your awareness wholeheartedly with great effort, then after a while you enter into the dreaming state. This happens to all yogis. This losing awareness is the great crisis in the yogic world. All yogis generally experience this state of losing awareness. And when they do, they go to the dreaming state because that state is subtler than the waking state.

 

In the world of experience and awareness, the grossest state is the waking state. A more subtle state is the dreaming state. More subtle still is soundless sleep. And the most subtle state is samadhi. So it is very difficult to maintain awareness in samadhi. There is only one way you can maintain awareness in samadhi and that is when your master is exceedingly pleased with you. When he is pleased with you, you will be able to maintain awareness; otherwise, it is impossible."

 

Dreaming state is more subtle than the waking state

"The dreaming state is more subtle than the waking state because the awareness existing in the waking state, which is more full, is awareness of the differentiated state. In fact, the awareness existing in the waking state, or in the dreaming state or in the dreamless state, is awareness of differentiated perceptions. In these three states, undifferentiated perception does not exist. This is the nature of these three states."

 

The gap, the junction of the states of waking and dreaming

"When, through meditating in continuity, your thought becomes ever more subtle, you will feel that you are about to go to sleep. Sleep comes for those who can not maintain awareness. Those who can maintain awareness do not fall asleep. They enter the gap, the junction of these two states of waking and dreaming. That junction is turya, the real state of being."

 

A yogi must maintain awareness in continuity

"Do not become attached to yogic powers, be detached from them. (Malini Vijaya Tantra)".

"The one who is always completely aware to apprehend the essence of spanda in each and every movement of life quickly gains entry in God consciousness in the very state of wakefulness. (Spanda Karika 1.21)".

"That means (upaya), wherein one, by meditating only with thought, gains entry in God consciousness, through maintaining awareness on an object of perception which can not be uttered, is called saktopaya. (Malini Vijaya Tantra 2.22)"

 

(This is the end of the Second Awakening - saktopaya .)