Lakshman Joo Maharaj
Contributed by Virendra
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'.
Vasugupta the discoverer of ShivaSutras 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.
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.
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 compositions.
of Lord Shiva By Swami Lakshmanjoo
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.
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 comes into
existence through her
and not through any other agency.
5. To get rid of this
triple bondage, a sudden flash of transcendental
consciousness is identical with Bhairava.
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 sleep).
8. Common knowledge
(arising out of differentiation) constitutes
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).
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 Samadhi.
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
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
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
end of First Awakening.
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 effort.
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 dreaming state.
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, the Guru.
7. When the master is
pleased, the disciple attains the knowledge of the
wheel of Universal Mother.
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
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.
end of Second Awakening.
1. Here (in
Anavaopaya) mind is the nature of individual
knowledge of pain and pleasure is bondage.
3. Ignorance of the
essence of Universal Action and Universal
Knowledge is illusion-the Maya.
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 GodConsciousness.
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
elements and residing
in the field beyond the five elements.
6. Such powers appear
only when the veil of ignorance falls in the way
of entering into Pure GodConsciousness.
7. By obtaining
victory over such an illusion of cosmic powers and
by enjoying the state of limitless being, the Pure
and Supreme Knowledge manifests.
8. For him the state
of wakefulness (Jagrat) is secondary (beam) of
9. For him, the
actor, who plays in the drama of Universe, is his
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
12. Purity and
completion of this dance is accomplished by
establishing the Supreme Subtle Awareness of
13. For him the state
of utter freedom exists spontaneously.
tatra tatha anyatra
14. This kind of
freedom obtains for him within and without.
15. Even after such
achievement one has to remain aware in
contemplating on the seed of Universal Being.
sukham hrade nimajjati
16. So by being
established in such state one sinks into the ocean
of God Consciousness-joyously.
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 dreamlessness.
21. By developing the
awareness of one's own nature, he enters and is
lost into the Universal God Consciousness.
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
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.
api anirasah samvetr-bhavat
32. Such a yogi,
though apparently engrossed in the daily routine
of life, is in no way separated from
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 own nature.
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
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
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 Universe.
40. By the slight
appearance of individual desire, one is carried
far away from the state of God-Consciousness.
tatksayaj ]iivasam Ksayah
41. By firmly
establishing one's own self in the state of Turya,
all desires disappear and individuality lost into
tada 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
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 God-Consciousness.
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 susumna
45. When a Saiva-yogi
is completely established in God-Consciousness, he
experiences this state spontaneously within and
without or both.