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While I was seeking answers to some unformed questions, I stumbled across a great treatise on Yoga (Union). A world view that synthesizes orthogonal.
It's a pleasure to share #Shivasutra, propounded by Shiva himself, translation of Vimarshini of Kshemraj by Shri Jaidev Singh.
It's a pleasure to share #Shivasutra, propounded by Shiva himself, translation of Vimarshini of Kshemraj by Shri Jaidev Singh.
This thread is a result of journey which contains a mixture of various learning, experiences, sutras, shlokas & stories from various sources around #shivasutra.
So sit down, relax, you are already there, where you always wanted to reach. Let wonder be your guide.
So sit down, relax, you are already there, where you always wanted to reach. Let wonder be your guide.
#Shivasutras
(शिवसूत्र) are treatise on Yoga. It becomes easy to understand this yoga with the help of following basic precepts :
1. Ultimate Reality
2. Manifestation or World Process
3. Bondage
4. Liberation
#KashmirShaivism
(शिवसूत्र) are treatise on Yoga. It becomes easy to understand this yoga with the help of following basic precepts :
1. Ultimate Reality
2. Manifestation or World Process
3. Bondage
4. Liberation
#KashmirShaivism
1. Ultimate Reality :
Ultimate Reality is cit (चित) or Parasamvit (परम्संवित). It is non-relational consciousness. It is the changeless principle of all changes. In it, there is no distinction of subject and object, of I and This. It is the Supreme Self surveying Itself.
Ultimate Reality is cit (चित) or Parasamvit (परम्संवित). It is non-relational consciousness. It is the changeless principle of all changes. In it, there is no distinction of subject and object, of I and This. It is the Supreme Self surveying Itself.
It is prakasa-vimarsamaya (प्रकाश विमर्शमय). प्रकाश is the Eternal Light without which nothing can appear. It is शिव. विमर्श is शक्ति, the स्वभाव of शिव. It is, so to speak, the mirror in which Shiva realizes His own grandeur, power and beauty.
Just prakash (प्रकाश) cannot be the nature of Reality. Even diamond has prakasa, but the diamond does not know itself as prakasa. Vimarsa is that aspect of prakasa by which it knows itself. That self-knowledge is an activity. Vimarsa betokens that activity.
2. Manifestation or the World Process:
It is the svabhava (स्वभाव) or very nature of Ultimate Reality to manifest. Creativity is of the very essence of Divinity. If Ultimate Reality did not manifest, it would not be Self or consciousness, but not-Self, something like a jar.
It is the svabhava (स्वभाव) or very nature of Ultimate Reality to manifest. Creativity is of the very essence of Divinity. If Ultimate Reality did not manifest, it would not be Self or consciousness, but not-Self, something like a jar.
Ultimate Reality or परमशिव is प्रकाशविमर्शमय. In that state, the 'I' and the 'This' are in an undivided unity. The 'I' is the प्रकाश aspect. 'This' or its consciousness of itself is the विमर्श aspect. This विमर्श is स्वातंत्र्य or unimpeded sovereign power or शक्ति.
This Vimarsa is not contentless. It holds all the manifestation at once.
"As the great banyan tree lies only in the form of potency in the seed, even so the entire universe with all the mobile and immobile beings lies as a potency in the heart of the Supreme."
"As the great banyan tree lies only in the form of potency in the seed, even so the entire universe with all the mobile and immobile beings lies as a potency in the heart of the Supreme."
3. Bondage :
The bondage of the individual is due to innate ignorance or anava mala (आणव मल). It is this primary limiting condition which reduces the universal consciousness to an anu (अणु) or a limited creature.
The bondage of the individual is due to innate ignorance or anava mala (आणव मल). It is this primary limiting condition which reduces the universal consciousness to an anu (अणु) or a limited creature.
Maya draws a veil (avarana) on the Self owing to which he forgets his real nature, and thus Maya generates a sense of difference. The products of Maya are the five Kancukas or coverings. Kala(कला) ,Vidya (विद्या), Raga (राग), Kaala (काल), Niyati (नियति), in that order.
The respective veils behave as:
Kala (कला)
This reduces the sarvakartratva (सर्वकर्तृत्व) (universal authorship) of the universal Consciousness and brings about limitation in respect of authorship or efficacy.
Kala (कला)
This reduces the sarvakartratva (सर्वकर्तृत्व) (universal authorship) of the universal Consciousness and brings about limitation in respect of authorship or efficacy.
Vidya (विद्या)
This reduces the omniscience (sarvajnatva) (सर्वज्ञानत्व) of the Universal Consciousness and brings about limitation in respect of knowledge.
This reduces the omniscience (sarvajnatva) (सर्वज्ञानत्व) of the Universal Consciousness and brings about limitation in respect of knowledge.
Raga (राग)
This reduces the all-satisfaction (purnatva) (पूर्णत्व) of the Universal Consciousness and brings about desire for particular things.
This reduces the all-satisfaction (purnatva) (पूर्णत्व) of the Universal Consciousness and brings about desire for particular things.
Kaala (काल)
This reduces the eternity (nityatva) (नित्यत्व)of the Universal Consciousness and brings about limitation in respect of time i.e. division of past, present and future.
This reduces the eternity (nityatva) (नित्यत्व)of the Universal Consciousness and brings about limitation in respect of time i.e. division of past, present and future.
Niyati (नियति)
This reduces the freedom and pervasiveness (svatantrata and vyapakatva) (स्वतंत्रता एवं व्यापकत्व) of the Universal consciousness and brings about limitation in respect of cause, space, and form.
This reduces the freedom and pervasiveness (svatantrata and vyapakatva) (स्वतंत्रता एवं व्यापकत्व) of the Universal consciousness and brings about limitation in respect of cause, space, and form.
4. Liberation
Liberation means the recognition (pratyabhijna) (प्रत्यभिज्ञा) of one's true nature which is akrtrima-ahamvimarsa (अकृत्रिम अहम्विमर्श) - the original, innate, pure I-consciousness. The normal psychological I-consciousness is relational.
Part -1 -Ends
Liberation means the recognition (pratyabhijna) (प्रत्यभिज्ञा) of one's true nature which is akrtrima-ahamvimarsa (अकृत्रिम अहम्विमर्श) - the original, innate, pure I-consciousness. The normal psychological I-consciousness is relational.
Part -1 -Ends
Want to have a glimpse of Shiva ?
Shiva is constantly doing these five activities :
1. Creation
2. Sustenance
3. Destruction
4. Shows Himself (Anugrah)
5. Hides Himself (Tirodhan)
#Shivasutra
For example : If you are reading a book and somebody entered the room.
Shiva is constantly doing these five activities :
1. Creation
2. Sustenance
3. Destruction
4. Shows Himself (Anugrah)
5. Hides Himself (Tirodhan)
#Shivasutra
For example : If you are reading a book and somebody entered the room.
The moment you look at them, you destroyed the book and created them in your consciousness, you sustained them. In these cycles of creation, sustenance and destruction, you identified something because Shiva in you identified himself in that object.
You see them different from your own self is because Shiva in you & them hid himself. 5 activities repeatedly every moment. Watch it happening around you. You are the creator of your own world.
The Universe is simply an opening out (उन्मेष) of the Supreme as Shakti. Shiva takes a course of journey from subtlest to grossest passing through 36 elements (तत्त्व - literally means Thatness). Each state has a very specific "I" (अहम्) and "This" (इदम्).
We will take that journey through words. The idea is to see the glimpses of these states in our daily life. A sense of completeness while the water touches the thirsty throat (though it's limited to first few drops and a moment only, Shiva reveals himself in full glory).
A journey from Param Shiv through 36 elements to grossest of existence -Earth (as element), the following appear in the course of manifestation.
The Order of Pure.
THE TATTVAS OF THE UNIVERSAL EXPERIENCE. (1-5)
The Order of Pure.
THE TATTVAS OF THE UNIVERSAL EXPERIENCE. (1-5)
1. Shiva Tattva :
is the initial creative movement (प्रथम स्पन्द) of Parama Shiva.
is the initial creative movement (प्रथम स्पन्द) of Parama Shiva.
2. Shakti Tattva :
is the Energy of Shiva. She polarizes Consciousness into अहम् & इदं (I and This) - Subject and object. Shakti, however, is nothing separate from Shiva. Shiva in his creative aspect is known as Shakti.
is the Energy of Shiva. She polarizes Consciousness into अहम् & इदं (I and This) - Subject and object. Shakti, however, is nothing separate from Shiva. Shiva in his creative aspect is known as Shakti.
Just as an artist cannot contain his delight within himself, but pours it out into a song, or a poem, even so Parama Shiva pours out the delightful wonder of His splendour into manifestation. Shiva and Shakti tattvas can never be separated. Anand (आनंद) is predominant.
3. Sadashiva Tattva:
The will (इच्छा) is predominant which affirm the 'This' (इदम्) side of the Universal Experience. The experience of this stage is 'I am this (अहमिदम)', but the 'this' is only a hazy (अस्फुट) experience.
The will (इच्छा) is predominant which affirm the 'This' (इदम्) side of the Universal Experience. The experience of this stage is 'I am this (अहमिदम)', but the 'this' is only a hazy (अस्फुट) experience.
The predominant side is still 'I'(अहम्). The Universe is experienced as an indistinct something in the depth of consciousness.This tattva is the first manifestation (आभास). Consciousness in this aspect becomes perceptible to Itself; hence consciousness is subject & object both.
4. Ishvara Tattva
At this stage I (इदम्) & This (इदम्) side of the total experience becomes a little more defined (स्फुट). It is distinct blossoming(उन्मेष) of the Universe. Knowledge (ज्ञान शक्ति) is predominant.The experience of Ishvara is : 'This am I.'(इदमहम्)
At this stage I (इदम्) & This (इदम्) side of the total experience becomes a little more defined (स्फुट). It is distinct blossoming(उन्मेष) of the Universe. Knowledge (ज्ञान शक्ति) is predominant.The experience of Ishvara is : 'This am I.'(इदमहम्)
5. Suddhavidya Tattva
The 'I' (अहम्) and the 'This'(इदम्) side of experience are equally balanced like the two pans of an evenly held balance. At this stage, kriya (्क्रिया शक्ति) is predominant.
The 'I' (अहम्) and the 'This'(इदम्) side of experience are equally balanced like the two pans of an evenly held balance. At this stage, kriya (्क्रिया शक्ति) is predominant.
The 'I' (अहम्) and 'This' (इदम्) are recognized in this state with such equal clarity that while both 'I' and 'This' are still identified, they can be clearly distinguished in thought.
The experience of this stage may be called diversity-in-unity i.e. while the 'This' is clearly distinguished from 'I', it is still felt to be a part of the 'I' or Self. What is 'I' is This', what is 'This' is 'I' . The experience at this state is : अहम् अहम् इदं इदं
Maya is derived from the root 'ma', to measure out. That which makes experience measurable i.e. limited, and severs the 'This' from 'I' and 'I' from 'This' and excludes things from one another is Maya.
Check out its parallelism with Quantum physics in Holography and Universal Manifestation. #KashmirShaivism
Beginning with a list of some question that arose out of wonder, probably they are as old as we are. What is a question ? Where does the answer exist if not in the question ? Does a new question really open a new dimension for whole humankind ?
What is an experience ? What is a cause? What is an effect? Where does all this come from ? What does existence means ? Is there anything also known as non-existence? Why do most of the animals have two eyes, two ears or two nostrils?
Why does most of the world exist in form of pairs? What gives birth to a pair? Or are there actually a pair or two sides of same coin ? Who knows ? Who doesn't know ? If every knowing is uncovering what actually exist, what is it that remains to be known ?
Or is there any point of knowing ? There are perspective though :
I know that I know nothing - Plato
No knowing that you know is the best. - Lao Tzu.
I know that I know nothing - Plato
No knowing that you know is the best. - Lao Tzu.
What causes knowing? What is cognition ? What is recognition ? Is there any difference ? What causes it ? What clouds it? What is form and what is matter? Where does the time appear? In this context, what does birth or death of the universe means? What is universe ?
Is it two or is it one? Swimming through some of the primordial question asked out of wonder, #KashmirShaivism presents a coherent view, which is talked by various enlightened beings of various cultures.
All our experiences are delimited by Kaal (काल) and Niyati (नियति). The very word Maya (माया) means that power by which experience is measured in a particular way (मीयते अन्य इति माया).
A real experience consists of synthetic judgements which are characterized by necessity and universality. Necessity and Universality are not products of experience. They are a priori i.e. prior to experience.
Senses only provide the data of experience, but Understanding imposes its own laws on the data of experience to transform them into synthetic, harmonious whole of knowledge. These are inherent in the very constitution of mind.
There are three functions of Niyati (नियति)- limitation in space, causality and the measure of a form of things. The functions quantity, quality and modality come under the Kancuka Vidya (विद्या). The other two Kala (कला) and Raag (राग) are connected with activity.
Man is not only a bundle of knowledge. He is also an active being. Kala (कला) denotes limitation in respect of action. No man is all-powerful like Shiva. Raaga (राग) denotes his valuation, his craving for various things, the primordial sense of incompleteness.
Just as Kala (कला) expresses loss of full sovereignty in the case of the maya-pramata (माया प्रमाता), the empirical individual, even so Raaga (राग) expresses loss of perfection. Both matter and form are provided by Maya (माया).
World-views like #Nyaya & #Vaisheshika deals with form and matter rather in a different way. While Motion (वेग) is important guna (गुण) with resides in matter (द्रव्य) & is instrumental for it's identification. Form(परिमाण) is yet another guna out of 24 gunas of Matter (द्रव्य)
In #kashmirShaivism view of world, Form is provided by Vidya (विद्या), Kaal (काल) & Niyati(नियति).Matter is provided by Kala (कला).Maya gives rise to Prakrti (प्रकृति) by her power of Kala (कला).From Prakrti (प्रकृति) are derived buddhi (बुद्धि), ahahmkara (अहंकार) & manas (मन).
From ahamkara (अहंकार) arise five sense-organs, and five organs of action and the five tanmatras (तन्मात्रा), and from the five tanmatras arise the five gross elements (पञ्च महाभूत).
So both matter and form of knowledge arise from Maya and Maya arises from Shiva-Shakti. Thus there is unmitigated non-dualism. The causality of the existence stays with the Joy within Shiva, like one that is found in heart of poet before the poem.
Pratyabhijna (प्रतिभिज्ञा) maintains that Maya & the phenomena built by her are in asuddha adhva (अशुद्ध अध्वा - अध्वा -- पथ).The knowledge derived in asuddha adhva (अशुद्ध अध्वा) is through vikalpas (विकल्प) or distinction-making mental constructs,
whereas knowledge of the cosmos,Self & God is nirvikalpa (निर्विकल्प) - non-distinctive, non discursive.
The experience of the empirical individual is constituted by Maya together with her Kancukas.
https://twitter.com/jaambvant/status/1215222703017230336?s=20
अर्ध तत्त्व माया Ends.
The Realm of Maya Ensues
The experience of the empirical individual is constituted by Maya together with her Kancukas.
https://twitter.com/jaambvant/status/1215222703017230336?s=20
अर्ध तत्त्व माया Ends.
The Realm of Maya Ensues
Some scents take you back to your childhood, what exactly happened there ? The sense of scent is in present, but the mind is lit in some dark corner taking you to the past. It is not just mind that gets clouded, but also the sense organs. We become what we consume.
They become less sensitive with every repeated cognition. You can see that in your daily experience.The pleasure that we seek has become a habit, and it's repetition,it's ever increasing doses,lesser sensitivity, has caused some very subtle effects in our lives; almost invisible.
The lesser the sensitivity of sense organs,the shallower is the experience of life.The shallow experiences in turn provoke us to consume even more to get to the depth of that experience.Every piece of pleasure, pain takes away a small piece of sensitivity, a piece of life away.
The oxygen that we breathe is the poison that kills us, how beautifully sad !
The sense organs also have their own memories, and the mind it's own. Eyes at the end of day are just muscles.
The sense organs also have their own memories, and the mind it's own. Eyes at the end of day are just muscles.
It's fascinating how people in sleep walk can sometime drive a car,or play a musical instrument. The body including eyes, and muscles has it's own memory. It still remembers the broken knees from childhood or nose of a relative, or walking style of grandfather.
In context of today's life it's interesting to ponder over this very fascinating question. In this world of information, our mind works as a sense organ. We have never seen an atom or galaxy which are far beyond our sensory organs to fathom,
but we have seen abstracted/reconstructed version in form of images and equations.Still when we utter those words,there is a certain image that flashes into the mind. These images are transient, ever changing, however they still gives our mind a sense, a form, or an illusion.
So an observation about the popular art videos. By presenting the end results it gives us a sense that we know how to do it, taking away all the pain, pleasure of the process of actually creating one. This results in a subtle boredom, of knowing everything that is to be known.
For those who understand, & have delved deeper beyond words.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।।3.40।।
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।भागवतम 3.42।। https://twitter.com/jaambvant/status/1227901218313265157?s=19
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।।3.40।।
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।भागवतम 3.42।। https://twitter.com/jaambvant/status/1227901218313265157?s=19
The five colors'll blind a man's sight.
The five sounds'll deafen a man's hearing.
The five tastes'll spoil a man's palate.
Chasing & hunting'll drive a man wild.
Things hard to get'll do harm to a man's conduct.
Therefore the sage makes provisions for the stomach & not for eyes.
The five sounds'll deafen a man's hearing.
The five tastes'll spoil a man's palate.
Chasing & hunting'll drive a man wild.
Things hard to get'll do harm to a man's conduct.
Therefore the sage makes provisions for the stomach & not for eyes.
THE TATTVAS OF THE LIMITED INDIVIDUAL EXPERIENCE ranging 6-11 were Maya and the Five Kancukas.
https://twitter.com/jaambvant/status/1215222703017230336?s=20
https://twitter.com/jaambvant/status/1215222703017230336?s=20
After Shiva gets veiled by shakti in form of Maya, a new set of tattvas follow:
THE TATTVAS OF THE LIMITED INDIVIDUAL
12. Purusa (पुरुष)
13. Prakriti (प्रकृति)
THE TATTVAS OF THE LIMITED INDIVIDUAL
12. Purusa (पुरुष)
13. Prakriti (प्रकृति)
12. Purusa (पुरुष)
Shiva through Maya shakti which limits His universal knowledge & power becomes Purusa or the individual subject, which means every sentient being. Purusa is also known as anu (अणु) (the sense of limitation of the divine perfection) in this system.
Shiva through Maya shakti which limits His universal knowledge & power becomes Purusa or the individual subject, which means every sentient being. Purusa is also known as anu (अणु) (the sense of limitation of the divine perfection) in this system.
13. Prakriti
While Purusa is the subjective manifestation of Siva, Prakrti is the objective manifestation. There is a difference between the Sankhya conception of Prakrti and that of Trika.
While Purusa is the subjective manifestation of Siva, Prakrti is the objective manifestation. There is a difference between the Sankhya conception of Prakrti and that of Trika.
Sankhya believes that Prakrti is one and universal for all the Purusas. Trika believes that each Purusa has a different Prakrti. Prakrti is the matrix of all Objectivity.
PRAKRITI & THREE GUNAS:
Prakrti has three gunas or genetic constituents, viz., sattva, rajas and tamas. In her unmanifested state Prakrti holds these gunas in perfect equipoise.
Prakrti has three gunas or genetic constituents, viz., sattva, rajas and tamas. In her unmanifested state Prakrti holds these gunas in perfect equipoise.
सत्व
In the order of being, sattva is characterized by brightness and lightness, in the psychological order, it is characterized by transparency, joy and peace; in the ethical order, it is the principle of goodness.
In the order of being, sattva is characterized by brightness and lightness, in the psychological order, it is characterized by transparency, joy and peace; in the ethical order, it is the principle of goodness.
तमस
In the order of being, tamas is the principle of darkness, inertness; in the psychological order, it is characterized by dullness, delusion and dejection, and in the ethical order, it is the principle of degradation, debasement.
In the order of being, tamas is the principle of darkness, inertness; in the psychological order, it is characterized by dullness, delusion and dejection, and in the ethical order, it is the principle of degradation, debasement.
रजस
In the order of being, rajas is characterized by activity; in the psychological order, it is characterized by craving and passion; in the ethical order, it is the principle of ambition and avarice.
In the order of being, rajas is characterized by activity; in the psychological order, it is characterized by craving and passion; in the ethical order, it is the principle of ambition and avarice.
Prakrti is Shakti of Shiva, & the gunas (sattva, rajas & tamas) are only the polarization of His shaktis(jnana, iccha & kriya respectively). (ज्ञान, इच्छा एवं क्रिया)
Purusa is experient (भोक्ता) & Prakrti is experienced (भोग्या). #kashmirshaivism
Realm of Maya continues :
Purusa is experient (भोक्ता) & Prakrti is experienced (भोग्या). #kashmirshaivism
Realm of Maya continues :
from subtlest to grossest, each higher tattva permeates and pervades the succeeding ones, with the highest and most subtle pervading and permeating all tattvas.
each successive lower tattva exists in and draws its sustenance from the successive higher tattvas which are also its material cause. #causation
The inert could have no power to bring the non-existent into being, therefore the relation of cause and effect is really that of agent and agency.
Like all grammatical cases (kārakas) in an action(kriyā)-oriented sentence have their substratum in a conscious agent;similarly,it is recognitive synthesis (anusaṃdhāna) of Śiva itself that serves as substratum of #cause & #effect relationship & all components involved in there.
The heart of #KashmirShaivism of #language lies in VAK. In the form of karya (effect) & kriya(activity), it is the substratum as well as substance for the srusti. Everything is identical with TATTVAS. https://twitter.com/jaambvant/status/1215222676584726529?s=20
Parama Shiva & para vak are also identical in essence. She is the essential nature of Para Shiva.
Para Shiva is the karya & kriya, who looks in closely the substance & supports externality while she is prominently internal as vimarsa.
Para Shiva is the karya & kriya, who looks in closely the substance & supports externality while she is prominently internal as vimarsa.
She is the epistemology & ontology as tattva. She is undergoing transformation & evolving into the created universe through a series of intermediate stages. She creates the world while herself assuming the various forms of sounds Matraka & Malini.
These sounds are manifold variations of inner vibration which is inherent to Para Shiva; at the same time She is presumed to be actually existing in the form of definitely shaped and fixed stages in gradual creation of externality.
Iccha shakti, Gyan shakti, & Kriya shakti to some extent can be identified with vak that desires, cognizes and set forth the world. She is not just a representation, she is the act of radiant bliss, similar to inner agreement. https://twitter.com/jaambvant/status/1215222681575907330?s=20
She gives life to these sounds, and the language, on the level of maya since she is the foundation of all representations. She is the reflection of prakasa which expands itself into the forms of vikalpas. Prakasa by it's nature is self reflective. https://twitter.com/jaambvant/status/1211663546213269504?s=20
The reflecting object is continuously aware of it's existence known as self consciousness. She speaks of the object by superimposing herself on the object though superimposition, this is this. Being spontaneous, it is her very nature to appear in the diverse forms of existence.
Her state of being independent is the cause for her perfection. She is the all and yet different from all forms and figures. She is aham in both ways, as Shiva & Sakti, both as consciousness and her expression as energy.
The aham itself as matrka, is the very essential nature of earth etc. in the highest sense, its fluid form is said to be vowel (bija) & solid form of consonant (yoni), the very nature of Shiva & Sakti.
