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Aphorisms (Section III of the Śivasūtra-s)
First of all, here you are 45 aphorisms, which form the third Section of the Śivasūtra-s (the primordial scripture in Non-dual Shaivism of Kashmir). You will be able to listen to Sanskrit language directly. Try to repeat the aphorism along with me. Besides, you will find a complete translation of the aphorism. So, this relevant document will help you to write and pronounce Sanskrit properly. Additionally, if you wish, you will start learning a celebrated scripture belonging to Trika system. But remember that the meaning of these abstruse aphorisms is not given here. Only their translation is shown. If you are not interested in Trika or even in Indian philosophy, just use the aphorisms to practice Sanskrit.
There is a measure unit called 'mātrā' or "time gap needed to pronounce a short vowel (like 'a')". Short vowels (a, i, u, ṛ, ḷ) last 1 mātrā, while long vowels (ā, ī, ū, ṝ) and diphthongs (e, ai, o, au) last 2 mātrā-s. In turn, Anusvāra ('ṁ') and Visarga ('ḥ') last 1/2 mātrā.
To download the sounds, click on the respective icon placed below each of the aphorisms and then select the adequate choice. If you have the Quick Time plugin installed, it is possible that you cannot download the sound directly. To work this problem around, right-click on the icon and select "Save link as..." or something like that (the statements vary according to the different browsers). That is it! Obviously, you can alternately uninstall the Quick Time plugin, but maybe you might need it for some other things. So, it is your choice, not mine.
The sound files are "properly" named, of course, so that you can create, say, three folders (one for every section of this scripture), and quickly find the right sound you need to hear.
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 hyphen (--...--) constitutes clarifying further information also added by me.
(the means using the Aṇu's viewpoint --an Aṇu is a "limited being"--)
The individual Self (ātmā) (is) mind (cittam)||1||
(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||
(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||
Supernatural power (siddhiḥ) (occurs) because of a veil (āvaraṇāt) (drawn by) Māyā or Ignorance (moha)||6||
(The Yogī acquires) mastery (jayaḥ) of the Natural (sahaja) Knowledge (vidyā) through an all-pervasive conquest (jayāt anantābhogāt) of Māyā or Ignorance (moha)||7||
(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||
(This very Yogī is) a Self (ātmā) (that is merely) a dancing actor (nartakaḥ)||9||
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||
The senses (of that Nartaka or dancing actor) (indriyāṇi) (are) the spectators (of his playing) (prekṣakāṇi)||11||
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||
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||
(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||
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||
(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||
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||
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||
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||
(That superb Yogī who has attained to the fourth state) becomes (jāyate) equal (tulyaḥ) to Śiva (śiva)||25||
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||
(His) conversation (kathā) (is) the muttering (of a Mantra or prayer) (japaḥ)||27||
Knowledge (jñānam) of the Self (ātma) (is his) gift (dānam) (for us all)||28||
He who (yaḥ) (is) established (in the group of powers or Śakticakra) (avipasthaḥ) (is) indeed (ca) a means (hetuḥ) of wisdom (jñā)||29||
The universe (viśvam) (is) the expansion or unfoldment (pracayaḥ) of his own (sva... asya) Power (śakti)||30||
Both the maintenance (of the universe) (sthiti) (and its) reabsorption (layau) (are also the unfoldment of his Power)||31||
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||
(This sublime Yogī) considers (mananam) pleasure and pain (sukhaduḥkhayoḥ) as something external (bahis)||33||
(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||
However (tu), one who is a compact mass (pratisaṁhataḥ) of delusion (moha) (is merely) involved (ātmā) in actions (karma)||35||
When the difference (bheda) disappears (tiraskāre), the capacity to perform (karmatvam) another (antara) Creation (sarga) (appears in the enlightened Yogī)||36||
(Anyone can realize his) creative (karaṇa) power (śaktiḥ) from his own (svataḥ) experience (anubhavāt)||37||
(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||
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||
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||
(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 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||
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), 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||
(Regarding the enlightened Yogī), there is (syāt) over and over again (bhūyas) the awareness of the Supreme Self both internally and externally (pratimīlanam)||45||
A third document full of Śaiva aphorisms in Sanskrit. Use it to keep learning Sanskrit language. Listen to the aphorisms over and over again, and then repeat them along with me. This practice will make sure that you are pronouncing Sanskrit in a proper way.
This is the third and "last" document of the series dedicated to the Śivasūtra-s. Best wishes to you and be happy.
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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