Thread by @sanjabh

Siva Sutra 1.3 Yonivargah kalasariram
"The universe is the product of the energy of illusion & its classes, direct/indirect- responsible for the rise of one's body & own individual world".
That is to say, when one is limited in action/knowledge-that is called yonivarga. (1/4)

Kalasarira is the embodiment of actions. Every action impacts your knowledge, mind & thoughts leaving an impression. Kala means being bound to a particular time, space and form.

Earlier We concluded that the word Caitanya means the complete freedom of universal consciousness...

Because of the impurity (anavamala), which is limited action/knowledge, Caitanya is lost & absorbed in attachments of objects. This along w the limited ego unites with sense organs & 3 Gunas (tendencies-sattva/rajas/tamas), results in 'Universal I' perceived as 'individual I'...

Ones the doer acts as an 'individual I', that gives rise to repeated births & deaths, enjoyment & sadness.
(End-1.3)
How does this threefold bondage become the cause of bondage? Sutra 1.4 answers that.

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Sutra-1.4 Jnanadhisthanam Matrika
“Matrika, the mother of sound is pervading all existence. She is misunderstood due to the limited nature of language. When thoughts become words, that knowledge is limited. Thus further distancing from our actual state of true being". (1/4)...

Matrika consists of 3 impurities (malas). They are the foundations of samsara: the endless cycle of birth/death, & they disguise the One as many:

1. Feeling of incompleteness
2. Ignorance of believing in apparent differences
3. The impression of pain & pleasure on memory.

Soon we become victims of our thoughts & sound as words tricked by Matrika, pushes us deeper into the illusion of separateness(Maya).
Once we become conscious of the mechanics of our self-created delusions, better sense allows us to cultivate the detachment-unlocking the freedom

...& we realise that one is not the Doer. The feeling that one is, only due to 5 senses operating on their objects.

As we grow in awareness, we recall our real nature as Oneness. We learn to detach our consciousness from the ‘play’ in Cycles of Time & are ready to return Home..

Once the consciousness is focused inwards, Matrika becomes subtle & blissful..revealing of our own unity, omnipotence, perfection & all-pervasiveness.

Matrika that concealed & deluded, will now reveal and help lights our way home!
(End-1.4/22)

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Sutra 1.5-Udyamao Bliairavah
"A sudden flash or opening out of transcendental consciousness by one-pointedness of the mind".

Udyamah means rising or the sudden emergence of (divine) consciousness.
In Kashmir Shaivism, “Bhairava” indicates Oneness, the Absolute Reality(1/6)..

“Bhairava” denotes 3 combined forces constituting for universe's: “Bha-” maintenance; “-ra-” withdrawal; “-va projection.

Details-
Concealed within each of us is the claim to Oneness; right to return to Oneness, our origin, the Bhairava state. For some, there is the wondrous..

..possibility of instant enlightenment. Great souls who, by active intensity of singular focus, can instantly expand their consciousness in a ‘flashing forth’ of Universal Consciousness. This Bhairava state destroys the bondage of ignorance, ending all differentiated perception.

Seeker must be capable of “absorbing this kind of awareness.”

Immersion into the Bhairava state carries one to the highest state of consciousness, with absolute Free Will, the Svantantrya Shakti. Here there is “nothing to meditate on, nowhere to go, one has arrived!
<End-1.5>

Sutra 1.6- Sakticakrasatidhane visvasamharah

"By establishing & meditating on the wheel of energies, the differentiated universe comes to an end"

By union with the collective whole through intensive/fixed awareness, seeker merges the dualistic universe w supreme consciousness

This is the highest summit of active consciousness and is found together with svatantrya sakti. This state continues during the normal course of daily life, where one's attention is not always turned inward. So, no meditation needed separately.
<End 1.6>

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Sutra 1.7-Jagratsvapnasusuptabhede turyabhogasambhavah

"Even during the 3 different states of consciousness in waking, dreaming & deep sleep, the rapturous experience of I-consciousness of the 4th state (Turiya) abides."

The 4th state of consciousness holds together...
(1/5)

..the other 3 states of consciousness.
Turiya is the ever-present consciousness. Without it, not even the other 3 can be known as states. It is an integral awareness where one never departs from the natural state of the ever-present knower. Turiya is the background of all life.

..& isn't a part of standard consciousness.
Righteous living & deconditioning habitual consciousness can bring Turiya from the background to daily consciousness.

This state is full of the uninterrupted divine rapture of I-consciousness, identified with Siva.
<End1.7>

Three states of consciousness, waking, dreaming, and deep sleep are in next 3 sutras.

Sutra-1.8 Jnanam Jagrat- waking consciousness.
"All knowledge obtained by direct contact with the external world"

Sutra-1.9 Svapno vikalpah-Dream consciousness
"All knowledge obtained by..

..the mind's activity, no direct contact with external world"

Sutra-1.10 Aviveko mayasausuptam- Deep sleep state.
"Lack of awareness on any plane is the sleep of delusion."
the word aviveka is lack of awareness, Maya a sense of delusion
<End-1.10>

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Briefly, it may be said that in-
1. The waking state the aspect of the objective experience is prominent
2. The dream state is the knowledge or mentation is prominent
3. The dreamless state the knower or the subject aspect is prominent.
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Sutra 1.11- Tritayabhokta viresah

"The one who enjoys in the oneness of awareness of the 3 states of waking/dreaming/deep sleep, becomes the master of all organic energies."

Through meditating on the wheel of energies (sakticakra), this yogi apprehends the triad as...
(1/5)

..absolute freedom from dualistic thoughts & thus taste the bliss. By enjoying the oneness of awareness in Turiya’s 3 states, he becomes Viresah: master of all active organic energies.
The sage as witnessing consciousness, knows about object/subject duality in all 3 states...

.. but still, experiences the unicity & enjoy full of the highest bliss, becoming master of his senses (viranarn).
<End 1.11>

What are signs of a sage established in supreme Siva state?
Sutra 1.12- Vismayo yogabhumikah
"The sign of such a yogi is joy-filled amazement, bliss"

The word vismaya means 'amazement completely filled with joy'. This yogi is fully wonderstruck who, in the objective world of senses, experiences entry in his own self filled with consciousness. Which is unique, intense, ever fresh & charming filled with one-pointed joy...

After seeing his own nature through subjective perception, he perceives his oneness with this reality. For him, being wonderstruck & filled with wonderful joy, there is no possibility of travelling the path of repeated births/deaths.

<End1.12>

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Sutra 1.13 - Iccha sakttiruma kumari

For such a yogi, his will is one with the energy of Lord Siva, unobstructed, completely independent, always playful"

The will power of sage, as identical with the absolute will power of Siva & Kumari as that free energy..

#shivratri2020

..engaged in the play of bringing about manifestation and withdrawal of the universe.

Just as Kumari Uma (feminine energy) was always intent on being united with Siva, so is the will power of sage is craves being united with Siva.
<End1.13>
#shivratri

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Sutra 1.13- Drisyam sariram
"For a sage, this entire perceived world is his own self. or His own body is just like an object to him".
Drisyam-perceived objective world, sariram-Body

Whatever object he perceives in objective world, whether it is existing internally...
#SHIVA
1/4

...or externally, he perceives as one with his own body of I conscious being. By achieving the supreme I consciousness, he experiences this whole universe, like parts of his own body. He perceives this whole universe in oneness is made of that consciousness and bliss (cidananda).

For him, there is no difference between one & another being.
"Just as waves are not separate from water, flames from the fire, rays from the sun..same way, all the currents & flows of the universe have come into manifestation from that I consciousness, Me." (Vijnana Bhairava)

"The subjective energy is established in objective energy. Objective energy is the subjective. This objective world is one with the subjective world. Therefore, this is the kingdom of subjective world, not the objective world"(Spanda Karika).
<End-1.14>

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Sutra 1.15- Hridaye cittasamghattad drisyasvapadarsanam

"When the mind is united to the core of consciousness, every observable phenomenon and even the void appear as a form of consciousness".

"When all one's thoughts are diverted to the heart (..not a physical heart)..
(1/5)

...rather it means the light of consciousness which is the background of the existence of the whole universe.

Sage experiences the oneness of the existence of God-consciousness in the objective world states also, by collecting his mind and putting it on that point.
#shivratri

He discards the objectivity & subjectivity and perceives the objective world as one , which consists not only of external objects but also his body with the 3 states.
His mind enters into the light of consciousness & feels the whole universe as one with that universal being..

Such a sage, situated as one with this whole universe, pervades everything which exists, all classes of beings in the organic world & all objects, his God-consciousness is transformed into Universal consciousness.
If the individual mind (citta) is united with..
#shivratri2020

...the Universal consciousness(Cit) which is the core of Reality, one can see the objective world is only an expression of that Consciousness & the sense of difference disappears between subject & object or with object & object.
<End-1.15>

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Sutra 1.16- Suddha-tattva-samdhanadva'pasusaktih

"By constant awareness of the Pure Principle, he becomes like one in whom the binding power existing in the limited self is absent".
"He who appears in the form of the object of experience & regards the whole world as play..
(1/2)

..of Divine, being ever united with the universal consciousness is liberated even while alive.

With one-pointed attention, one must feel and perceive this universe & body as one, to experience the rise of that supreme God-consciousness.
<End-1.16>

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Sutra-1.17 Vitarka atmajnanam
"Of the yogi who’s realized that everything is a form of Siva."

The Highest Lord is omniscient, omnipotent and omnipresent. As I have the characteristic of Siva, I am that very Siva. With this strong conviction, one becomes Siva Himself.
(1/3)

The 16th sutra exhorts the aspirant to trace the universe back to its source (Siva) and regard it as Siva Himself. The 17th sutra now calls the aspirant to see his Self as that very Siva.
This is to be realized not by logical reasoning, not with mental constructs...

....but through awareness in which all reasoning has disappeared by an indomitable, irresistible conviction of the Self-as-Siva.
<End-1.17>

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Sutra 1.18- Lokanandah samadhisukham.

"The delight that the yogi feels in abiding in his nature as the knower in respect of both the subject & object in the world, is his delight of samadhi. The joy of his samadhi is bliss for the whole universe"

The word 'loka' is used..
(1/3)

..for both the perceiver and the perceived.

All beings perceive the objective/subjective world separately. Unlike them, these sages, the objective & subjective world is not different in their consciousness because their subjective God-consciousness is held everywhere.
#Shiv

The bliss of that sage, (who is one with the universal consciousness), is not only confined to themselves but penetrates the nature of the observer also who can see & feels that bliss in himself, becoming one with that bliss.
<End-1.18>

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Sutra1.19- Saktisandhane sarirotpattih
"By infusing his energy of will, the embodiment of that which is willed occurs at once".

Whenever sage intentionally aims his will’s energy, not as an afterthought/superfluously, but from the core of his heart/purpose/passion/role..
(1/4)

..then what he wills must happen. Whatever is willed comes true. The very moment he has willed something, the power of that will begins to move for its accomplishment. The will of this sage is faultless & beyond imagination. And it is not only will.. also in knowledge & action.

Such a yogi’s intention is said to be the energies of all gods. Whenever he wills wholeheartedly, his will is unstoppable.

A sage attached to the world attains the objects of his desire, which are necessarily manifest by the Universal Lord, just by inhaling/exhaling along with..

..focusing his will.

Elevated sages (wo attachments) are only focused on the experience of God-consciousness. They don't care for powers/matters of the world &can even dream whatever he wishes. They maintain a lucid awareness in both states.
<End-1.19>

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Sutra 1.20-bhutasamdhana bhutaprithaktvavisvasamghattah

"By the greatness of this achievement of the energy of will, the yogi can focus his awareness & heal the sick/suffering, or separate self from body &be free from the limitations of space &time".
(1/3)

When it is destined that yogi has to suffer, his body can be painful but not his consciousness.
Simply by focusing on some object with his will, this sage's desires are obtained, including recovery of another person anywhere.
He can have supernormal powers, so he can join..

..certain elements in a body, or separating elements from a body or object. Or the power of bringing back to consciousness all objects and events far removed in space & time..occult power of reading past events and knowing objects far away.
<End-1.20>

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Sutra 1.21- suddhavidyodyaccakresatva-siddhih

"Being one with Siva-pure knowledge rises & by that, he becomes the master of the universal wheel"

This was like Lord Krisna, who appeared in his universal form, being the master of the universal wheel & displayed many powers
(1/5)

If one wants the rise of happiness for the universe, when in the background there is no individuality, that is universal power.
By the rise of pure knowledge, the sage exhibits this power and becomes the master of Sakticakra, the universal wheel. This sage realizes...
#Shiva

.."I am the whole universe. I am not only my body, but I am also one with the universe."
When the eternal aspect of Lord Siva, the energy of svatantrya, is known, and supreme I consciousness is also in his knowledge, it is called pure knowledge.
14th to 20th sutras describe...

...limited supernormal powers acquired by the sage who is united with Ichha Sakti. The 21st sutra describes the power of universal consciousness or cosmic consciousness acquired by the Yogi and he realizes the entire universe as his Self in one sweep, not in bits.
In sutra 14..

...Yogi feels his identity w every object. His consciousness is of the form 'I am this' with every object separately. The 21st Sutra says that when the Yogi acquires universal consciousness, his consciousness is of the form 'I myself am all.'
<End-1.21>
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Sutra1.22-Mahahridanusamdhanan mantraviryanubhavah

“Sage attains the power of universal I by the attentive continuity of meditation on the great ocean of consciousness.”
The supreme energy of consciousness, from his internal energy of will & action, creates this universe..
(1/4)

All these currents rise from Consciousness, itself absolutely pure and transparent. None can stop the flow of Consciousness because of its infinite depth.

When he meditates on universal consciousness by diverting all the energy of his currents within himself, not outside...

..he enters the state of supreme I. Lord Siva’s energy of independence (svatantrya sakti) creates all universal energies, not only will, knowledge and action.

So, Siva’s energy is said to be just like the supreme ocean of consciousness. When the yogi concentrates on that..

..supreme energy, he experiences the state of mantra virya in the world of matrikacakra & malini cakra. Matrikacakra is the successive, creative way of I consciousness, while malini is the successive, destructive way of I consciousness.
<End-1.22>
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End of part 1 Direct path (Sambhavopaya)

Summary- The 1st awakening of Siva Sutras
The first sutra is caitanyam atma, "God-consciousness is your self." So first, author accepts the fact that this self is, in its real sense, consciousness, which is not the body/mind or the senses

Consciousness is the self, and when the state of consciousness is absent, lessened, or weakened, then the impurities (malas) have arisen.

There are impurities, and they’re explained in the second and following sutras of the first awakening. And that bondage is lessened by..

...udyamo Bhairava, "which is the supreme flow of super effort." And then this entire universe is filled with divinity and all yogic powers, or the internal residence of your own nature, are bestowed by that being.

Start of Part II- The 2nd Awakening (Saktopaya)

In the 2nd part of the Siva Sutras, the author explains the 2nd means of awakening. The energy with which saktopaya is concerned is the expansion, the commentary of I-consciousness (mantra virya).

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Sutra 2.1- Cittam mantrah
"Mind is mantra"
In this sutra, there are 2 understandings of the mind, and both are divine
-The mind is the thought of a sacred word
-The mind is the thought of a sacred aspirant treading on sacred path
The Sanskrit word citta means "expressing..
(1/4)

..the sacred word” while “mantra" means “sacred word, so it’s said to be the exposition of mantra. Practising mantra gives rise to wordless understanding in aspirant’s inner mind. The purified aspirant and the sacred word, are both mantras. Here, the word “mind” means...
#Shiva

.."the instrument of awareness of supreme consciousness." So this mind is said to expose the self in its fullness.
Mantra is divinity in the mind of the sage or the flow of subjective God-consciousness towards an objective. Or, the simultaneous flow of subjective and objective..

...God-consciousness towards each other.
Reciting mantra for the sake of realizing God will never attain reality. There is only one thing that a yogi must maintain & that is awareness of union of objective subjective God-consciousness.
<End-2.1>

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Sutra 2.2- Prayatnah sadhakah
"For such a sage, pauseless effort brings about his attainment of God-consciousness."

This sage's attainment is realized by his continues effort, the means of attaining God-consciousness.
The mantra and its application, which was explained...
(1/3)

..in 1st Awakening (1.1) & which is carried out at very start of any movement, gives rise to the union of the worshipped & worshiper.

By holding the very beginning, the goal of uniting the seeker with the God-consciousness, the Lord for whom the mantra is recited is achieved..

Just as when a vulture, flying in the sky observes a floating piece of meat & catches it with spontaneous effort, the elevated yogi directs his mind to that point of light of God-consciousness.

<End-2.2>

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Sutra 2.3 Vidyasarirasatta mantrarahasyam
"The essence of mantra is establishment in the body of the knowledge of oneness."
The luminous being of the perfect I-consciousness, which is no different from the entire cosmos, and which is inherent in the multitude of words...
(1/5)

..whose essence consists in the knowledge of the highest non-dualism, is the secret of mantra.
The 1st Sutra tells us what mantra really means: "That by which one recognises one's identity with Siva.” It’s not letters which constitute mantra, but the realization of oneself...

The 3rd sutra corroborates the 1st sutra’s main idea with Vidyasarirasatta, which constitutes the secret of mantra which is the awareness of Siva-consciousness (the universe). Divine I-consciousness is the origin of all mantras, and it’s the point to which all mantras must be..

..directed consisting of letters.
The creative aspect of supreme I-consciousness is known as Parasakti or Paravak. Para-sakti is the sakti-kundalini which goes into cosmic sleep after the dissolution of the manifest world. Then there’s churning between Siva & Sakti, resulting..

..in the birth of the first letter “a;” which is the origin of all letters. So, mantra letters points to the I-consciousness of Siva which is their origin. It is, this I-consciousness that the mind should be directed to in each mantra.
<End-2.2>

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Sutra 2.4-Garbhe cittavikaso'visista vidyasvapnah

When a yogi's mind is satisfied with the expansive body of illusion, he then falls into the world of differentiated perceptions and his knowledge of being is just like that of ordinary living beings.
Here, the Sanskrit word (1/4)

..'garbhe' refers to the expansive body of illusory energy, the great illusiveness of Lord Siva. The body of illusion referred to are limited powers like walking on water, etc. All these powers exist in the sphere of maya.

When the yogi exhibits the world of limited powers..

..satisfying his ego, then his being is like the world of dreams. His knowledge is identical like ordinarily worldly people. So, like them, he falls & lands in the world of various thoughts and perceptions.
Meditating on 'divine vibration', he falsely perceives..

...a divine light emanating from his brow, hears a divine sound, in the heart, see a divine form, and the divine taste is experienced. These are all distractions from the state of real being, and are to be avoided by the sage.

<End-2.4>

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Sutra 2.5- Vidyasamutthane Svabhavike Khecari Sivavastha
"On the emergence of spontaneous supreme knowledge, that state of movement occurs in the vast unlimited expanse of consciousness of Siva's state, the Supreme State."
When pure knowledge (suddha vidya), as explained..
(1/4)

..in previous sutras, effortlessly comes into existence. and when by the supreme independent will of Lord Siva, these limited powers subside the real state of Lord Siva appears, & sage enters into the supreme knowledge. This state is called khecari mudra, state of Lord Siva..

..the supreme embodiment of consciousness. Here, the aspirant (sadhaka) becomes one with Siva. This is the emergence of one's blissful state.
The way a grain of rice has the power of producing billions of plants. So, a fragment of the world is itself the complete world..

Hence khecari mudra is "becoming one with supreme consciousness." When the agitation of Lord Siva’s differentiated illusion fades into nothingness, then the power of all mantras and all mudras (states) is experienced by such a sage.
<End-2.5>

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Sutra 2.6 Gururupayah.
"The Guru who has attained Self-realization can alone help the aspirant in acquiring the power of creative energy (mantra virya) & the power of establishment in that.

Guru is one who teaches the essential Truth. So he is the means for..
(1/6)

..leading one to the attainment of the potency of both powers. "Guru's power of grace inherent in the mouth of the guru is greater than the guru himself."
<End-2.6>

2.7 Matrkacakrasambodhah.
"(From a pleased guru) accrues enlightenment regarding the group of letters."

The Theory of Letters that Expand the Universe & Quantum Reality-
a. It is said that enlightenment will dawn on those who understand 'Matrikacakra'. Therefore let's see powers of the Sanskrit letters, which produce the splendid sacred waveforms that create our universe...

b. Matrikacakra theory explains how the Sanskrit alphabet as root-vibration brings about the expansion of entire universe, the temporal illusory hologram. Matrika is the hidden mother, the creative energy that generates the external world from subtle to gross. She is ‘hidden'..

..because she remains unknown to us when we are lost in our worldly desires, forgetting our true self.

“Matrika Shakti is the power of sound that is the matrix of the cosmos, and manifests as the letters of the alphabet. Matrika is the subtle force behind thought and speech.

2.7.c Matrikacakra theory is profoundly elaborate, encompassing the entire process of manifestation - and in reverse, the dissolution of the external holographic universe & need a trusted teacher to learn it..
<To be cont-2.7d>

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Sutra 2.7 Matrkacakrasambodhah (cont)
The Theory of Letters that Expand the Universe & Quantum Reality
2.7d- The existence of the entire universe is encoded within the 50 letters of the Sanskrit alphabet.
The universe is made up of 36 elements known as TATTVAS in Sanskrit.
(1/6)

The universe begins with the Shiva tattva. The fact that Shiva is here identified as an element, that contains all the other elements. The 50 letters in Sanskrit represent these 36 elements.
“The first movement of supreme I-consciousness is unparalleled undifferentiated totality.

And when it moves forward with the intention of creating His glory in the external world, it takes the formation of Bliss (ananda).”
Tattva means ‘thatness’ or principle, reality; it is the very being of a thing. Shiva represents the Oneness, the element that contains all the..

..other elements within. There is only the One.

2.7e Within the Shiva tattva are said to be 5 energies, which are encoded within the vowels of the Sanskrit alphabet. The first energy of the highest (anuttara) consciousness is represented by the vowel equivalent of ‘a’ in English

The long ‘â’ represents the 2nd energy, which is the blissful state.

2.7f- In the 3rd energy, the subtle state of will (iccha) is represented by the letter ‘i’(subtle) while the gross state of will is represented by the long ‘î’. The letter ‘u’ is the energy of knowledge...

..& the long ‘û’ refers to the appearance of a lessening. As Shiva expands and moves out into manifestation, it is said that there is “the apprehension of the lessening of that supreme consciousness/bliss that is His own nature ”
<2.7g to be cont>

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Sutra 2.7 Matrkacakrasambodhah (cont)-The Theory of Letters/Quantum Reality

2.7g. This apprehension of a lessening is only ‘apparent’ as the state of Shiva, the Oneness, is in fact never altered, diminished, or lessened. The totality of God-consciousness remains eternal,..
(1/5)

..imperishable & immutable.
“This whole universe..is no universe, it is the expansion of your own nature, nothing else. In reality, nothing is created at all.”
The 5th energy of the Shiva tattva is the energy of action and is represented by the 4 letters: e, ai, o, and au.

They indicate degrees of vividness..beyond the realms of the subtle. Lord Shiva exists vividly in the external manifestations of this universe. “If you want to see him in blades of grass, he is there existing vividly…if you want to perceive the state of Shiva as it ought to be..

..perceived, you must enjoy this universe.

2.7h. In Kashmir Shaivism, Shiva is always moving & the embodiment of movement. This movement is described by the word SPANDA (pulsating).
For “the Supreme transcends all notions of space & time. Spanda, therefore, is the throbbing..

..ecstasy of Divine I-consciousness,” which even though appears to be moving, does not change at all & is “spiritual dynamism without any movement in itself” but serves as the ultimate cause of all movements.
<2.7i to be cont>

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Sutra 2.7 Matrkacakrasambodhah (cont)-The Theory of Letters/Quantum Reality
2.7i- Pulsation(Spanda) is only a throb, a heaving of spiritual rapture in the essential nature of the Divine which excludes all succession.” Interesting that Spanda is described as dynamic rapture.
(1/6)

..which reflects the idea of the ecstatic creative potency of God’s Being.
Spanda’s non-movement/movement is said to expand & then contract. It is centrifugal as it moves out from the center, & then centripetal as it once again seeks that center. These alternating currents..

..of rhythmical expansion and contraction, openings and closings are the pulsations of the universe. The matrix emits the throb of pulsating waveforms, endless fractals, manifesting innumerable apparent multiplicities - as you and me and the entire universe.

Muller describes in his classic-The Triadic Heart of Shiva: “The Ultimate is Spanda it vibrates/expands and contracts; it manifests and reabsorbs; it is full of waves and waveless; it is full of bliss and yet suffering occurs; it plays a game of hide-and-seek with itself ..

..in which ignorance alternates with knowledge, in which enjoyment & liberation can coincide.”
The metaphysical concepts expressed long ago in Kashmir Shaivism have correlations in quantum physics. Niels Bohr’s states, “There is no deep reality. The world we see around us..

..is real enough, but floats on a world that is not as real.”
Another quantum reality is: Consciousness creates reality. This theorem was supported by mathematician John Neumann.
Kashmir Shaivism says: Our hologram is entirely based on our consciousness what we believe

..think, including our subconscious & the words we speak. "Consciousness shines in various external/internal forms. There is no existence of objects apart from consciousness. Therefore the world is simply a form of consciousness!
<2.7j to be cont>
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Sutra 2.7 Matrkacakrasambodhah (cont)-The Theory of Letters/Quantum Reality
2.7j. Physicist W Heisenberg said..there is no deep reality & that (subtle) unmeasured world “forms a world of potentialities or possibilities. These tendencies are continually on the move, growing
(1/4)

..merging, & dying according to exact laws of motion. But despite all this activity nothing ever actually happens.”
In these #quantum theorems, science approaches the soul of the seers of Kashmir Shaivism and eternal metaphysics. The non-moving movements of the..
#physics

...Shiva tattva as Spanda are continually expanding & contracting, coming into being/dissolving back into non-existence. While in truth, nothing was ever created.

The state of Shiva, the Oneness, is in fact never altered, or lessened. The totality of God-consciousness remains..

...eternal, imperishable, and immutable. “This whole universe, is no universe at all but it is the expansion of your own nature, nothing else. In reality, nothing is created at all!

<End-2.7>
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#SHIVA

Sutra 2.8 Sariram havih
"The establishment of I consciousness on the body becomes an offering in the fire of God-consciousness."

When I consciousness is established on the body the experiencer perceives his gross body in the waking state, subtle body in the dream state..
(1/5)

..& subtlest body in the state of deep sleep.
I consciousness on these 3 bodies is called sarira. For such a sage all these 3 bodies, including I consciousness, become offerings (havih) in the fire of God-consciousness becoming one with it.
Because this great yogi offers these...

..3 flows of consciousness to be digested in the fire of God-consciousness, no other consciousness remains This sage finds the kingdom of God-consciousness everywhere, in gross/subtle/subtlest body. So in this way, he subsides I consciousness & gains entry in God-consciousness.

One should pour into the fire of the Highest Consciousness all elements/senses/objects of sense together with mind (that creates all these divisions). This is real offering where the (Self-inquiring) consciousness is the ladle (with which this offering is to be performed)..

When the disturbed condition of his mind in considering the Self as not-self and the not-Self as Self disappears, then will accrue to him the highest state ( the realization of the Spanda principle".)
#SHIVA
<End-2.8>

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Sutra 2.9 Jnanam annam
"The limited knowledge which is the cause of bondage is the food to be devoured(digested)."

"Limited knowledge is the cause of bondage" which has been mentioned previously becomes food for the sage.

In that state of digesting the bondage not only..
(1/5)

..are differentiated perceptions (limited knowledge) digested but along with death, time, actions good/bad, all changes/all perceptions/monism or dualism are also digested in that supreme oneness of God-consciousness.

The other way to explain the word jnana is that jnana is..

..the real knowledge of own nature. This is his food and he is satisfied with this food. He is always intoxicated in his own self because of the knowledge of his real nature gives him complete satisfaction.

In other words, always maintain awareness of all your activities.

If you are fully aware of your thoughts, then you will not see any thoughts. Be fully aware of what you are thinking & 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. On the contrary..

..by establishing this awareness, you will get entry into God-consciousness. Always maintain one-pointed and residing awareness in the state of God-consciousness.

On the contrary,If unaware, you will miss the reality of whole life.
#SHIVA
<End-2.9>

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Sutra-2.10 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 losing awareness is a great crisis in the yogic world.
(1/6)
#SHIVA

All yogis 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 awareness, the grossest state is the waking state, followed by dream & subtler is deep sleep. The most...

...subtle state is samadhi. So it is very difficult to maintain awareness in samadhi. Only one way, you can maintain the same is through the grace of the master.

The dream state is more subtle than the waking because the awareness existing in the waking state, which is more full

..is awareness of differentiated perceptions. In these 3 states, undifferentiated perception does not exist. This is the nature of these 3 states.
When through meditating thought becomes ever more subtle, one can feel sleepy. Sleep comes to those who can not maintain awareness..

Those who CAN, enter the gap or junction of these 2 states of waking/dream. That junction is turya, the real state of being.

When you cannot maintain awareness the energies, which hold us in the illusory hologram, will ‘play’ with us. They will bring all enticements & direct..

..focus back to illusory ephemeral desires. This is their job. The Creator is so powerful that It must create endless ways to ‘trick’ us back to the holographic universe, created for Its own ‘play’ of concealing and revealing.
<End-2.10>
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#KashmiriPandits

Start of the 3rd awakening-
When this yogi's state of pure knowledge (suddha vidya) is destroyed by a lack of awareness, he enters the dreaming state, which is of no use. So to help, the author will explain the way anavopaya whereby he can learn how he will be able to..
(1/6)

..maintain awareness and thereby reach and secure entry into Saktopaya & later gain entry into sambhavopaya. This is the end of the 2nd Awakening.
In the 1st Awakening, the explanation of Sambhavopaya is given. In the 2nd saktopaya is explained. Now, in the 3rd..
#SHIVA

..Awakening the explanation of anavopaya will be given.

In the 1st sutra of the 1st Awakening, the definition of own self is given. In the 1st sutra of the 2nd Awakening, author has again defined the reality of the self in the 1st sutra of 3rd Awakening & also explains the..

reality of the self. But there is a difference in these 3 explanations. In the 1st sutra of the 1st Awakening is for the self situated in his real way of being in sambhavopaya. So in that verse (caitanyamatma) he says, "Independent God-consciousness is the reality of the self.

In the 1st sutra of the 2nd Awakening he says (cittam mantrah)-the mind is mantra. In this sutra, the author descended slightly from "the real way of being" of the 1st sutra of the 1st Awakening to the "experience of the impressions of thoughts." In this sutra he is residing..

..in the world of the mind, not in the world of his real nature. But here his mind is so purified that it has become the embodiment of all mantras. And that embodiment of all mantras is aham, supreme I-consciousness.
<Start-Sutra 3>
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Sutra 3.1- Atma Ciltam.
"The individual Self is mind (constituted by buddhi, aham, and manas)."
Here, individual being has been transformed into the nature of mind, which is eternally saturated with the impressions of sensual pleasures. This individual is falsely..
(1/5)

..attached to...3 intellectual organs- mind, intellect & ego, having the functions ;
-what is to be done is accomplished by the intellect
-thought of how to do it is accomplished by the mind
-ego is attached when we say, "this is done by me."
These 3 movements are the functions..

..of the mind of that individual being. It is this mind of the individual being which is Atma. Here the Sanskrit word Atma meaning, "who comes and goes, who is always moving in repeated births and deaths.
This happens when he neglects the knowledge of his own..

..real nature. This individual moving in various wombs, by possessing at different times- either a (sattvika- pure) state, or a (rajasika-active) state, or a (tamasika-dull) state of thought.
On the other hand, the mind that has united with God-consciousness moves with his own..

...real nature. In 1st sutra Atma is defined as 'caitanyam atma', "independent God-consciousness is the reality of the self." But in the present sutra, atma is defined as a truly inferior being,a state of individuality.
#SHIVA
<End 3.1>

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Sutra 3.2- Jnanam bandhah. "(Of this limited, empirical self) mind-born knowledge is a source of bondage."

"Confined to sattva, rajas, and tamas and knowing only what the senses can inform, the embodied one wanders about in existence, moving from one station to another."
(1/6)

This lower, limited knowledge becomes the cause of the individual's bondage in many ways.

1stly, the individual thinks that particulars(objects) are the sole truth of life. He is confined to differences/distinctions & unable to grasp the Universal of which the particulars are..

only a limited expression.
He misses the wood for the trees...unable to see 'the life vibrating in every atom, the light shining in every creature, the love that embraces all in oneness.' He is 'cabined, caged and confined' within his particular self and its needs/desires.

Because he is unable to flow with the current of life, he remains bound to transient pleasures.

2ndly, all ideas of the individual are derived from sensori-motor perceptions, their images, and thought-constructs, imagination/fancies of mind & Sabda-rasi, the stock of words...

..that he has gathered by experience &study. By becoming a play-thing of the Matrka-cakra, he is unable to believe about any supersensuous reality. So he builds a prison for himself in which he takes the utmost delight to live.

3rdly he considers his mind-body complex,
#SHIVA

..his psychophysical organism to be his Self, wo realising these are only instruments of Atma..his real Self on the material plane.
So he indulges in physical pleasures, eventually becoming its victim. He does not enjoy them; they enjoy him.
<End 3.1>

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Sutra 3.3- Kaladlnam tattvanam aviveko maya.
"The non-discrimination of the tattvas like kala is maya"

Maya is only an extension of the primal ignorance of Reality. "The consciousness of empirical individual is reduced to limited efficacy by kala (limited doership)..
(1/6)

..the objects of sense are exhibited to him in attractive light by limited knowledge, he is emotionally affected by raga (desire for particular things); he is endowed with organs of sense-perception and organs of action. Thus arises bondage due to Maya, causing many troubles...

In brief, the gunas-sattva/rajas/tamas, depend on maya & also the righteous/evil activities. So a person remains bound by these."

Resulting in concealing the experient's real nature & unawakened mind into the terrible ocean of worldly existence, which is hard to cross.

In the world of enlightenment, there are 5 elements (tattvas) which are pure. The 31 elements that comprise samsara & filled with ignorance, are impure. When you are not aware that everything is filled with divinity with knower & the knowledge, then you live in these 31 elements.

By possessing unicity knowledge, when you are aware that the knower & the knowledge are one, then these 31 elements are recognized as one with 5 pure elements and they are known to be divine.
The 2nd sutra says that limited knowledge is the cause of bondage. The 3rd elaborates..

..the idea contained in the 2nd & identify that limited knowledge is due to Maya.
For those who are fully aware of God-consciousness, all the organs of cognition/action & intellect lead them to that supreme state of God-consciousness.
#SHIVA
<End 3.3>
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Sutra 3.4 Sartre Samharah Kalanam
"Dissolution of the various parts of the tattvas in the body (gross/subtle/causal) should be practised."

From the element earth to siva tattva, there are 5 circles or enclosures that form the boundaries for all the 36 tattvas.
#ShivaSays
(1/7)

You have to make these 5 circles (kalas) enter into each other in your body, which is comprised of 3 states - waking, dreaming & deep sleep. You have to think that the grossest circle has entered in its nearest, more subtle circle & so forth. And, in the end, you will find...

.. only Siva existing everywhere & you are one with Siva. Therefore observer n the observed become one.
To do this, you must meditate & imagine the gross body enter into the subtle, & subtle body enter into the subtlest. Practising this way will subdue the differentiated state..

..along with the grip of maya.
Example- imagine this gross world is only the invention of your mind (dream state). Although you are actually awake. Now let this dream state enter into the dreamless state by becoming thoughtless, one-pointed samadhi state. You must practice this..

..way to abolish the power of ignorance.
Gross entering into subtle and subtle into subtlest. And when, in the end, your mind becomes unminded, then you are one with God.
Next meditation also uses imagination. The state of kalagni rudra resides in the big toe of your left foot..

Using your imagination, generate fire from that kalagni and then, using that fire, completely destroy your body, by imagining whole body turning as ashes & merging with God-consciousness.

#SHIVA
<End 3.4>
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Sutra 3.5 Nadi samhara-bhutajaya-bhutakaivalya-bhutaprthaktvani.
"Dissolution of the flow of prana in the nerve channels into the susumna, control over the elements, withdrawal of mind from the elements and separation from the elements"

In this sutra, the other means..
(1/4)

..of meditation which are interconnected with this process of meditation, pranayama, dharana, pratyahara & samadhi - are explained.
Pranayama, Dharana, Pratyahara and Samadhi come, according to this system, under anavopaya. This sutra says how by using these techniques...

..of anavopaya certain, supernormal powers are obtained. By pranayama, there can be dissolution of prana& apana in Susumna. By dharana, a sage can acquire control over the elements; by pratyahara, he can withdraw his mind from elements. Cases are there of yogis undergoing..

..operation of certain parts without chloroform. They withdraw their consciousness from body part and hence do not feel any pain. In Samadhi, the yogi can detach himself completely from his body and enter another body if he so desires.
#SHIVA
<End 3.5>
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Sutra 3.6- Mohavaranatsiddhih
These powers come forth when a yogi's consciousness is covered by the energy of illusion (maya).

Maya carries consciousness away from the reality of the self. It's the energy of illusion. Its action brings about the achievement of the powers..
(1/7)

..from the previous sutra, but the supreme #consciousness of Lord Siva does NOT appear from these powers.

On other hand, when maya subsides from the yogi who practices these same yogic exercises (asana, dhyana, dharana & samadhi) is no longer gripped by limited yogic powers.

For him, these yogic exercises are unique & uncommon.
1st, he explains the uncommon meaning of asana. Ordinarily, asana means to sit in a posture.

For the advanced yogi, asana is to direct his consciousness between 2 breaths, exhaling/inhaling. After putting his consciousness..

..between 2 breaths, he must hold his awareness at the centre, where he must establish his power of awareness without any diversion & this is his real posture (asana).

After this yogi practice unique pranayama. Initially, he experiences the..
#KashmiriHindu

..inhaling/exhaling & through the continuity of fixing #awareness , his breath (prana) becomes so subtle (suksma vritti) that even he can't distinguish in/out-breath, but experiences roaring sounds in his mind. Once this pranayama is maintained, sage remains in the reality of..

..the consciousness.
He must not mind the sounds he experiences & by remaining fully aware, he gains entry to supreme #consciousness. This process is called pratyahara.

Dhyana is when the sounds subside and he goes beyond the experience of them by holding the consciousness of..

..Lord Siva eternally, he attains that ultimate, ineffable state of ecstasy.

Real #samadhi is when such sage experiences the state of Lord Siva’s universal consciousness, for both in his consciousness but in active life also.
#SHIVA
<End 3.6>
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Sutra 3.7 Mohajayad anantabhogat sahajavidyajayah

"After dispelling the illusion (maya) by destroying its many impressions, victorious, one attains the pure knowledge of consciousness."

Maya persists until all faintest impressions (samskarah) are destroyed. Until then...
(1/5)

..one remains attached to the illusion (moha). The illusion is because of the impression of differentiation. Victory is to overcome this & obtain the pure, eternal knowledge of consciousness.

Differentiation is experiencing objects as separate from God-consciousness, thinking..

..worldly consciousness as impure which is bondage.

Focusing mind towards God-consciousness and experiencing it as yourself rids the self of bondage.

This is different from the pervasion of Siva, which is experiencing the experience of Lord Siva-that each & every object of..

..the universe is completely filled with all knowledge/action & will. This is the only way to direct oneself towards the kingdom of consciousness (caitanya),
the state of ultimate freedom.
When one progress beyond idea of good/bad of pure /impure, then realises that individual..

...& God-consciousness is the same...which is supreme knowledge.

A yogi's life is filled with God-consciousness. God-consciousness is the state of self (atma), Universal God-consciousness is the state beyond mind.
#SHIVA
<End 3.6>
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Sutra 3.8 Jagrat-dvitiya-karah
"One who is always awake & in whom the world appears as his effulgence of light.”

For such a sage, 3 states experienced in daily life (waking/dreaming/deep sleep) are like universal God-consciousness. Then, on entering the state of pure..
(1/5)

knowledge, this yogi pervades supreme with oneness. He is always aware of his universal consciousness. For him, the waking state is the 2nd form of his establishment of being.
Having obtained the pure vidya (unmana), and having obtained perfect identification with it, he is ever

awake (jagrat) relative to his full I-consciousness & the world appears as his own light.
As mentioned in Vijnanabhairava: "In whichever thing the consciousness of the universal Being is manifested through the senses, consciousness alone is the substratum of that appearance.

Realizing this, one dissolves into cit or consciousness (substratum of the universe) and thus, experiences the entire fullness of being.”

In other words, everything in this universe exists in & as universal consciousness. So, there’s nothing to eliminate, or to separate from..

..your own consciousness to enter unmana (natural state).

“There are two aspects to this universe: energy & its holder. Energy is in each/every part of the universe & its holder is Lord Siva himself” (Sarvamangala Sastra).
#SHIVA
<End 3.8>
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Sutra 3.9 Nartaka atma

"Such is one who has realized his essential spiritual nature is a Self that is only an actor on worldly stage."

This Self is aware of his performance in this universal drama. Those who are not aware are not actors, but characters. They experience...
(1/6)

sadness/pleasure & joy/depression. But those who are aware are always elevated to real players in this drama.

So it is with your own Self who is the actor. The actor is the one who conceals his real nature; that is the definition of acting!
So, Lord #Shiva is the real actor.

“O Lord, in this world which is absolutely unaware of what is existing, only you are aware. You are the creator of the drama of this universe. You are unique and the one who is actually awake in this dreaming state” (Pratyabhijna Karika).
And although his nature of universal..

...consciousness is concealed, he knows that he is that reality. Being filled with that awareness of universal God-consciousness, he sometimes appears in the waking/dreaming or dreamless state. However, it’s all his play. It’s not his real action.

His real action is being universal God-consciousness in each/every moment while revealing his differentiated non-dual forms.
So, this entire universe actually is a result of colossal universal drama & the part of the hero is played by internal soul, a universal soul in disguise!

Stavacintamani- “O Lord Siva you are present in the germ of universal existence from which this universe has expanded. It is from this seed that you create dramas of 3 worlds state of waking/dreaming/deep sleep. This is only the course of your action of awareness.

Who else can act in this way to create this drama and then withdraw it again?”

In his theatrical costume, he steps into the play, which is this drama of the universe.

The next sutra explains his method of acting.
#SHIVA
<End 3.9>
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Sutra 3.10 Rango'ntaratma
"The inner soul constitutes the stage (for the performing Self)"

Here in this universal drama, the actor is the internal soul. He is acting just to reveal that this universe is actually a drama, where the internal soul is the stage where he plays
(1/5)

..parts of various characters. Still having only one actor from the universal point of view. So, because the internal self shrinks from the expansion of universality, it is the same self the soul resides in during the states of dreaming, deep sleep & void state. Realize that this

..the internal self is not the external soul- which resides in the body in the waking state.
There, in that drama, the internal self steps in & begin his dance. In it, he reveals the drama of the world by embodying it in the movement of his organs. Sometimes he is sad/weeping,

sometimes he is happy/laughing, & all of this is his play. In actual fact, he is neither laughing nor dreaming nor sad nor joyous- he is one, just as he has always been.

Having planted his feet on that stage of the inner soul, this actor (Self) displays the world drama by

..actively exercising his inner sense.

“By entering into the subtle body found in the dreaming state (puryastaka), he journeys in each and every womb in this universe. He is known as the interior self (antaratma)” (Svacchanda Tantra)
#SHIVA
<End 3.10>
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Sutra 3.11 Preksakanlndriyani
"His own organs are spectators."

Thus, for a sage, the observers of this drama are his own organs. Here the actor in this drama is only the interior self (antaratma), taking part of so many beings including even rocks. This is experienced..
(1/6)

only by yogis, not by worldly people, who are overwhelmed by sadness/pleasure/pain, etc. Yogis are absolutely aware of what they are doing in this world. The yogi knows that he is playing & this universe is just a drama/play, filled with life/death/sorrow/sadness, etc.

Thus the cognitive organs of a yogi perceive the real nature of universal being in an internal, not external way.
And when that reality of the self is revealed by these organs, then inherent difference is totally destroyed & vanishes. His organs become filled with universal joy

..and absolute independence (svatantrya).

There are very few heroes who experience the reality of their own nature in an internal rather than external way. These heroes are always established in their internal being. There the external way has vanished. (Katha Upanisad)

The senses of the ordinary person are extroverted & drag the person towards the pleasures of worldly objects. The senses of the accomplished yogi who has attained unmana do not lead him to worldly pleasures; they become introverted & present to the yogi only the glory,

..the beauty & the delight of the cosmic actor. The senses of the yogi only reveal the inmost actor and no longer conceal Him as they do in the case of the ordinary folk.
#SHIVA
<End 3.11>
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Sutra 3.12- Dhivasat Sattva-siddhih.

"By means of a supreme intellect filled with
the awareness of the self, this yogi experiences
that he is actually acting."

In this verse, the word sattva means the real essence of acting. Through the attainment of the reality of his..
(1/4)

supreme intellect, this yogi achieves the state of sattvika abhinaya, where he feels and experiences that he is actually acting in this world.
In rajas abhinaya yogis feel they are acting in this universal drama on the sidelines.
Yogis in tamas abhinaya don't feel they..

are actually acting.
But yogi possessing sattvika abhinaya is certain that he is truly acting as each and every person in this world. This state of occurs for only that yogi who possesses that supreme intellect filled with the awareness of self.

This is the intellect that is absolutely pure and skilful in perceiving its real nature. By directing that kind of supreme pure intellect, the reality of self takes place in an internal manner.

#SHIVA
<End 3.12>
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Sutra 3.13 Siddhah svatantrabhavah
"The state of absolute independence is already achieved."

That absolute independence lies in all knowledge, all-action & will. By this absolute independence, sage makes the whole universe dependent on him. This world is under the control
(1/5)

of such a sage. Whatever he wills...will take place.
All elementary worlds/individuals/words are dependent on & under the control of such sage, who is always intent on knowing the reality of Siva. Whatever he does, whatever he wills will do & undo.
Svacchanda Tantra <End 3.12>

Sutra 3.14 Yatha tatra tathanyatra
"This [absolute independence] is the same in the external world as it was in samadhi."
For this yogi, there is no difference between the independence experienced in samadhi or external state.
Wherever this yogi has experienced the reality of

self in samadhi, that awareness remains in each & every aspect of external life along with his realization of the truth.
Although he has utterly achieved the reality of independence, which is absolute freedom, he still must remain active for the whole of his life.

This is a great task for such a yogi because, for the remainder of his life, he has to remain absolutely active to realize the truth of reality again & again, again and again, so that in the end, he becomes one with Siva.
#SHIVA
<End 3.14>
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Sutra 3.15 Bijavadhanam
"He should give full attention to the active Light of consciousness, the source of the world."

So bija, Sanskrit for "seed" or "germ," is realized in samadhi as the cause of this whole universe & is the supreme energy of Siva, svatantrya sakti.
(1/4)

The Sanskrit word avadhana means to be attentive, to put your mind & intellect on a point that is to be meditated on, again& again, without pause. Here, you are told to maintain awareness on that supreme. This is to be done in continuity after you realize it, not before.

At the time you realize it, that strength of meditating on it in continuation comes spontaneously.
After the realisation of the self, you will naturally become active for the remainder of your life & the energy for this comes from the divine to keep you fully active.

That seed, which is the cause of the entire organic world, the cause of all energies, the cause of all breath, both incoming & outgoing, is that supreme energy of Lord Siva, the universal cause. (Netra Tantra)
#SHIVA
<End 3.15>
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Sutra 3.16. Asanasthah sukham hrade nimajjati
"Seated in that real posture, he effortlessly dives in the ocean of nectar."

That on which this sage sits with a sense of full identification (with the Divine) seat. The 'seat' in this context is the power of the highest Sakti.
(1/5)

'He sits there' means 'leaving all kinds of higher &lower practices involving effort like meditation, concentration etc., he is always mindful of that Power in an introverted way.
This real posture is the supreme energy of awareness & if one seated there means he is always aware.

This is the real asana. The physical postures are not actually asanas. So in an internal way, he perceives the reality of awareness & effortlessly immerses himself in the ocean from which the universe rises & expands. He dives and in that ocean, filled with real nectar..

"You do not have to take any support in meditation or to concentrate on the universal elements, body parts or on sensations 5 senses. You have to put all of these aside and enter into that universal being of awareness. This is what Saivaite yogis do successfully.

Actually, this state of the Saivaite yogi is the real state of Siva. This state is not revealed to others; it is revealed only to the revealers. (Netra Tantra 8.41-45)"

#SHIVA
<End 3.16>
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Sutra 3.17 Svamatranirmanamapadayati
"Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires."

In this sutra, the word svamatra means "the product of one's own consciousness. So he can create this universe
(1/5)

..& whatever he thinks, whatever he desires.
Because of his independent freedom of consciousness, he creates this universe directly from his own nature. So his reality of being becomes this universe, which is not separate from his being. This objective world is not created by

the inherent power of this objectivity; it is created by subjective consciousness. (Karika 1.5).
It is because of subjective consciousness that this objective world is created. So it is the player and the creator of everything that is created in the objective or subjective field.

There is a difference between water & snow. It is the formation of these 2 that is different as snow is snow & water is water. The substance of these two, however, is one. For the one who realizes this, nothing remains undone in this world.
"For the one who observes that there..

..is no difference remains between the universe and its creator. Knowing that universe is not defective a playful amusement, sage is always attached to his own reality of self-consciousness & liberated in this life. (Spanda Karika 2.5)
#SHIVA
<End 3.17>
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Sutra 18. vidya 'vinase janmavinasah
"When his knowledge of the Self is permanently established, then birth/death are gone forever."

When knowledge of being is established in continuation then the reality of repeated births and deaths no longer exists. Here the word..
(1/5)

.janma includes both birth/death. So, he is never born or die. Action attached with ignorance is the cause of birth, which creates the organs/body & all limbs. Therefore, when that action which is the cause ends, then the effect, being created/being born, also ceases to exist.

Kanthi Sastra: For the one who has abandoned the world along with its diversity & perception of right/wrong & who realizes that the blades of grass, leaves, rocks, both animate/inanimate from Siva to the element earth, all existent & nonexistent objects are one with Lord Siva.

He is never born again in this world.

When, through the successive teachings of the masters, one is established in one's own consciousness, which is supreme and pure, then one becomes liberated (muktah) and never again comes into this universe. (Svacchanda Tantra)

Netra Tantra says: If, by adopting the divine path of yoga which is beyond the threefold states of being, that supreme eternal stable state of being is experienced, then he does not again come into this world.
#SHIVA
<End 3.18>
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Sutra-3.19.1 kavargadisu mahesvaryadyah pasumatarah
"In the world of letters, words/sentences, the 8 energies of the Lord, take control and hold him, (when pure knowledge of his real being subsides)
The word kavargadisu refers to the world of letters, words and sentences.
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Letters create words & words form sentences. In the world of these 3, the 8 energies of Lord Siva (first 5 sense energies: hearing/touch/seeing/taste/smell & the 3 energies of mind/intellect/ego) are the 8 mothers or rulers of beasts (ignorant humans). These 8 take one away

from the reality of consciousness. This is the objective field upon which these 8 ladies govern the ignorant.

When Lord Siva desires to manifest himself in this world, then this desire is transformed into energy of will & into energy of knowledge & actions.
This energy of will

..which is the supreme energy of absolute independence of Lord Siva, is just like the cintamani (magic) stone, for although she has become 2 as the energy of knowledge & action, yet because of objective perception, whatever object he desires, she becomes that object & into many.

Paravak is name for perfect independence & is soundless sound that resides in your own universal consciousness. It is the supreme sound wo sound. The life of the other 3 kinds of speech are called pasyanti/madhyama/vaikhari.

#SHIVA
<End 3.19.1>
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Sutra-3.19 part 2- The first of her formations is matrika cakra, the wheel of the class of letters from "a" to "ksa." This garland of letters becomes twofold, ninefold and fiftyfold.

Malini Vijaya Tantra says- when the supreme, transcendental energy of Lord Siva..
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manifest as speech (paravak) descends to the field of the universe, she first becomes will, then knowledge, then action. She then assumes the form of the vowels (bija), the consonants (yoni), classes of letters (varga), & the holders of the classes. These are Siva -his energy..

& the 8 great mothers.
There are 2 ways to observe this assembly of letters - as savikalpa (with thoughts) or as nirvikalpa (wo thoughts).

There is no meaning in individual letters. To derive meaning, you must bond your individual consciousness to an arrangement of letters.

When individual consciousness detaches from definitions, then you will become one with Lord Siva. This is the nirvikalpa reality of realization.

For example, when you hear the words "your father is dead," then, because you are a limited being, you begin to weep. But what is..

contained in these words "your father is dead"? You
hear "your"..the letters "y," "o," "u,.. and nothing else, and you hear "father" which are the letters "f," "a," "t," "h," "e," "r" and nothing else. What meaning has come out from these sounds? Nothing, it is all divine..

This is the nirvikalpa way of understanding. With this understanding, you won't weep. But ignorant limited beings, who observe in the savikalpa way, are pierced through their senses and their minds.

#SHIVA
<End 3.19>
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Sutra 3.20 Trisu caturtham tailavad asecyam
"The 4th state of Atmic consciousness should be poured like the uninterrupted flow of oil from the states of waking, dreaming & deep sleep."

The 4th state, turya, is filled with pure knowledge, light, and joyous ecstasy.
(1/6)

Just as oil spreads on the surface, adhering to it as it passes, so must a yogi spill the state of turya over into the other 3 states.

The state of turya is found in all these 3 at the moment of entry & exit. The yogi must prolong turya in such a way that its nectar becomes

ingrains, not only in the beginning & end, but also middle of every state by “carrying” it through entry & exit.

This nectar of turya must be properly held with full awareness for it to unroll in the center of these 3 states. Accomplishing this, the yogi becomes one with that

nectar of turya in all 3 states.

First Awakening’s 7th sutra also explains the present one: "Such a heroic yogi experiences the expansive state of turya in the differentiated states of waking/dreaming & deep sleep." This sutra explains that turya is already found in 3 states.

In addition, the 11th sutra of the First Awakening states that- 'The one who enjoys the oneness of the 3 states- in turya becomes the master of all organic energies."

Here, however, we’re told that the 3 states, along with turya - are like a sword and its sheath. Here, turya is

said to sheath the 3 states. Although these states are separate from turya, like a sword from its sheath, they are united with each other. In the same manner, the yogi must be aware that these states are found as one with turya.
#SHIVA
<End 3.20>
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Sutra 3.21 Magnah svacittena praviset

"The yogi who is merged in his self must enter completely with his mind filled with great awareness."

When he establishes/resides in awareness of his God-consciousness in the waking/dream & deep sleep state, then the gross movement..
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..of his breath enters into the subtle movement of breath, which later enters supreme, where he experiences the supreme motion in his own nature.
Set aside the gross means such as the holding of breath, concentration/contemplation & by means of the thoughtless process, maintain

one-pointed thought merged in the self. When mind is merged in his own nature, then one must gain entry by that introverted knowledge where he finds the ecstasy of internal awareness. This means one must be absorbed in and become one with that. (Netra Tantra)
When in daily...

life one repels actions of the mind & shatters dependence on the senses...instead diverts his senses towards God-consciousness, then by your grace he instantly achieves that the supreme state of God-consciousness, which floods him with the unparalleled nectar of bliss (ananda)."

Now, for the one who is established in that supreme state of God-consciousness, there is no mind/breath, no thoughts/senses, only God-consciousness pervades everywhere. So how is life when he comes out from Samadhi? Next sutra-->
#SHIVA
<End 3.21>
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Sutra 3.22 Prana-samacare samadarsanam

"When his breath begins to slowly move out toward the external state, then he experiences the pervasion of God-consciousness there."

When his breath slowly begins to move external samadhi, then he experiences that God Consciousness
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..is also existing in the external world. He does not experience any difference between the waking/dreaming/deep sleep state & turya. For him, these 3 states are filled with turya.
Filled with the fragrance of the supreme glittering of God-consciousness, that yogi, slowly

..coming out from samadhi, feels his breath is filled with a supreme fragrance & he feels his breath is not moving out & established in his Supreme Being. Then after exhaling very slowly, he experiences that the 3 states are filled with the dense nectar of God-consciousness &

...he comes out in the waking state with this fragrance. He is a king of yogis. He never loses the fragrance of God-consciousness & endures in each and every state of his life.
When he has brought the daily active routine of his life to an end and holds the monistic state which

bestows final liberation, then he is one with each and every deity. All castes & positions in life are equal & he does not discern any difference between what is to be eaten & not or what is forbidden/accepted. He is liberated, totally freed from all bondage of daily life.

But on the contrary, the yogi who cannot hold the nectar of turya in the 3 states, remains and becomes satisfied in that nectar of turya, which he experiences only during entry/exit of any of the 3 states but not in all the 3 states.
#SHIVA
<End 3.22>
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Sage who cannot hold the nectar of turya...

3.23 Madhye 'varaprasavah
"He only experiences the state of God-consciousness in the beginning and at the end of these 3 states but NOT at the centre."
Though he experiences and enjoys the nectar of supreme God-consciousness
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in the beginning and the end of these 3 states...In the center, he flows out just like us.
Malinlvijaya Tantra says: Due to the impressions he has of what others think of him or expect/his wanting to help others, he may lose his temper & become careless/ uneven-minded, blocking

his flow of God-consciousness from the center of the 3 states of waking, dreaming and deep sleep. So, although he is aware of God-consciousness in the beginning & end, he is played by this universe in the center, by hunger/thirst, by every aspect of daily life.
Therefore, the one

...who desires to achieve the highest being should not be attached to these outer impressions. which are keeping him from the center, then his God-consciousness will flow throughout, in the beginning, end & in the center.
#SHIVA
<End 3.23>
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Sutra 3.24- Matrasvapratyayasamdhane nastasya punarutthanam
"When a yogi, even though his real nature of self is destroyed by the inferior generation of self-consciousness, he again rises in that supreme nature of the self.
A yogi, whose God-consciousness was totally..
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destroyed by the inferior means...that his nature was snatched away by an inferior type of trance, can meditate thinking, "This whole universe is one with myself". He can perceive the fullness of God-consciousness in each & every object, & can again rise in his own nature.

In other words, in this way, this yogi, whose nature was removed, again becomes one with the glory of God-consciousness.
Whenever the mind flows out, he centers his consciousness on that one God-consciousness. Because he feels the oneness of Siva existing everywhere.

If his mind moves here & there, even then it remains still, because it moves in his own nature. Wherever he experiences the existence of the objective world, he feels & experiences that the objective world is actually nothing but Siva.
#SHIVA
<End 3.24>
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3.25 Siva-tulyo jayate
"Such a Yogi becomes like Siva"

With the intensive practice of remaining in the turya state, he obtains the turyatita state and thus becomes like God Siva who is perfectly pure, absolutely free, and a mass of consciousness and bliss. So long as the
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body-aspect does not vanish, he is like Siva. When body perishes, he is veritable Siva.
Because his physical body is existing, even when he becomes like Siva, that action (karma) that has brought his body into existence is ended by enjoying that action, not by casting it aside.

Prarabdha karma (forces behind ones body/being & is based on the actions of past lives), is unavoidable & can't be overcome unless it is enjoyed.

So, for the remainder of his life, he must continue to exist with this physical frame. He must welcome whatever comes to him..

whether it be good or bad. Whatever he gets to eat, he must eat. It is not worthwhile to cast his body aside. For such a yogi, this body is to be maintained until the time of death.
#SHIVA
<End 3.25>
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Sutra 3.26- Sariravrittirvratam
"His virtuous behaviour is the maintenance of his body."

For such a yogi, virtuous behaviour is to be in his body as it is & involves ordinary daily actions, like routine talk, taking tea, walking etc. These actions comprise the virtuous..
(1/7)

behavior he adopts for the remainder of his life. Therefore, just to exist in his body is a virtuous act & he is intent only on performing the supreme worship of Lord Siva in each and every action of his life.
Although everyone experiences that he is acting just like an ordinary

human being, he is not, he is somewhere else.

Whenever a fire is kindled on the ground, the flames are seen in the sky. Same way, although this yogi's body is existing in the inferior field of individuality, he is actually established in God-consciousness- Svacchandra Tantra.

The yogi is established in that God-consciousness, just like a flame in the fire despite residing in the inferior states of waking, dreaming, and deep sleep, he has already attained entry into Siva.
The supreme aghora energies of God-consciousness always embrace the yogi who

lives this way & remains absolutely unknown as a yogi. This is the secret of rising because this state of God-consciousness has come from a secret point & he is residing in a secret way of life.

It is worthwhile, therefore, for a yogi to behave in such a way that he is not known

as a yogi by the outside world. He must keep it a secret and live like as an ordinary person. Otherwise, he is carried away from God-consciousness. This is the secret of rising. Even the disciple must not know the depth of his master's realization. The master must also hide his

power of spirituality from the disciple. He must absolutely conceal his spirituality within his nature and not expose it to anyone. The disciple must possess and maintain blind faith. This is the manner of the Siva Sutras.
#SHIVA
<End 3.26>
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Sutra 3.27 Katha japa
"Ordinary talk of life is the recitation of mantra."
He recites mantra when he laughs or talks or goes out with you. For him, this is all the real recitation of mantra. In reciting, he experiences and is aware of his fullness.
The daily conversations
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of the yogi established in that authentic, spontaneous, self-generated awareness, becomes the recitation of the real mantra of the self.
Establishing the state of awareness in the state of God-consciousness, repeatedly, without break is a real recitation of mantra. From this

recitation which is full of universal "I", real "I" consciousness automatically flows.

He recites this mantra with every breath day/night. This recitation, which is supreme energy of God-consciousness, is very easy for those who are aware & difficult for others.
<End 3.27>

Sutra 3.28 Danamatmajnanam
'Knowledge of Self is the gift that he disseminates (all round)".
During the remainder of his life, his reason for living is giving his real knowledge of God-consciousness to others.

The Sanskrit word dana found in the sutra has many meanings.
(1/3)

Whatever this yogi, who is one with God-consciousness, experiences or sees in his own self, that is dana for him. Dana can mean that which destroys the differentiated perception of the universe. Dana can also be referring to that which remains when illusion ends & it is

that state where the nature of his God-consciousness is completely protected.
"Such great Yogis will enable people to cross the extensive ocean of worldly existence by their sight or touch."

<End 3.27>
#Shiva
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Sutra 3.29 Yo'vipastho jnahetusca

"The one who rules the wheel of energies becomes the cause of inserting knowledge in others."

The master who establishes sovereignty over the wheel of energies (sakticakra) is no longer played by these energies but becomes the player.
(1/4)

The wheel of energies is classified in 2: pertaining to cognition (jnanendriyas), & to action (karmendriyas). The master plays both these kinds of energies, unlike ordinary souls. As the sovereign player of energies, this yogi becomes the cause of knowledge in others.

Here Sanskrit word “jna” means the energy of knowledge (jnanasakti). For those who are his disciples, this master becomes the source of knowledge & he is successful in delivering it to his disciples. Unlike those who are influenced by the wheel of energies (dependent on senses)

is not able to protect himself, so not eligible to teach or protect others.

Yo'yam avipasthah, "the one who governs this wheel of energies" "that master" . . jnanaprabodhanahetu, "becomes the cause of inserting knowledge into others."
<End 3.29>
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Sutra 3.30 Svasakti-pracayo'sya visvam.
"The universe is the embodiment of his collective energies"

This whole universe is nothing but Siva's energy, so is of the yogi’s, being one with that God-consciousness. This universe is the collection/expansion of his energies too.
(1/7)

"Lord Siva is filled with the innumerable knowledge of the universe, which is universal knowledge. The knowledge that frees you from the limited view of the universe is called netra. By holding and possessing only one class of this limitless view & by not possessing universal

knowledge, you are bound with limitation. When your master reveals the universal truth to you, then you emerge from limitation & possess the whole universe as your own self, which is real knowledge. It is netra & liberation."
(Netra Tantra)
This knowledge is found everywhere,

inside and outside, because without it, an object cannot exist. That knowledge is the real knowledge of God-consciousness, and it may be objective. One cannot perceive an object without that knowledge which takes the form of the object. Objective knowledge is not separate from

that knowledge of God-consciousness by which objects are identified. As long as you meditate upon and are aware that this objective world is NOT separate from God-consciousness, you will not find any difference between the two. When you simultaneously possess this kind of view,

then knowledge & the known will be not separated.
(Krama Strotra)
Kalikakrama says "Consciousness shines in various external /internal forms. There is no existence of objects apart from consciousness. Therefore, the world is simply a form of consciousness. Objects are not known

by anybody without consciousness. It is consciousness that has assumed the forms of objects. It is through consciousness that objects are ascertained. Through the application of affirmation & negation, there is a division of existents either as positive or negative.

The objectivity of existents through the operation of consciousness is only a form of consciousness itself. As knowledge & the known as objects are apprehended together, therefore are they one and the same.
<End 3.30>
#Shiva
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3.31 Sthitilayau
"This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions."

Not only is this universe the expansion of his energy in its creation, but it is also the expansion of his energy in the impressions..
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of the objective world left in mind (sthiti) and in the void state where these impressions are absorbed (laya).

When only impressions remain, in those you will find God-consciousness prevailing. And when the impression is dissolved, in voidness, pure God-consciousness prevails

which is never in any way absent from being.

For such an elevated soul, these 2 states are only expansion of His energies. For him this objective world may be created in his sensual world/stored in his impressions, or away from his impressions, but this 3 fold world is nothing..

more than the expansion of his God-consciousness everywhere. Otherwise the impressions would not arise from that nothingness & from those impressions, this objective world not arise.

God-consciousness existing in all states maintains the continuity of awareness & memory.

"That which exists/not exist; this differentiation of existence /nonexistence & their connection is maintained by God-consciousness. This whole universe is absolutely pure, without any support, and one with the knowledge of the consciousness of self.

If that consciousness of self is revealed and perceived, then at that very moment, he is without a doubt liberated in this very life." (Kalikakrama Sastra)
<End 3.31>
#Shiva
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Sutra 3.32- Tat pravrttau api anirasah Samvetr-bhavat

"In spite of maintenance & dissolution of the world occurring one after another, there cannot be a break in the awareness of the Yogi, because of his being the knower or Subject."

This yogi is never separated from...
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the state of the knower; the real state of subjectivity. This state is where he holds the bliss of turya (camatkara). In these threefold actions of creation, protection &destruction, he is always one with that state.

"Although the expansion of ignorance is destroyed, the being..

of the self is never destroyed because that self is beyond creation/destruction. Therefore if that being is one with this universe, then nothing is destroyed. It is imagined that ignorance is created & destroyed but ignorance itself can't exist without the knowledge of the truth.

So, ignorance can't be created or destroyed because it is one with the real nature of the self which can never be destroyed". (Kalikakrama Sastra)

In the two states which are termed "doer" and "done," the aspect known as 'done' is destroyed while 'doer' can never be destroyed.

Only that force, which is the effort to create that which is to be done, is destroyed causing ignorant to cry." (Spanda Karika1.14-15)

<End 3.32>
#Shiva
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Sutra 3.33 Sukha-duhkhayor bahirmananam.
“This yogi considers pleasure and pain as something external”

Such a yogi experiences the state of pleasure (sukha) & pain (duhkha) with "i-consciousness," not "I-consciousness. this yogi experiences his joy and sadness just like
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an object, separate from his being.

For this yogi, 2 states of pleasure/pain, though touched by the known, are without the touch of the knower. He experiences his pleasure/pain just like other objects such as stoves or pots. He experiences pleasure/pain with "i-consciousness."

As in sutra 30 of this 3rd Awakening, "For him, this universe is the embodiment of his collective energies," so for such a yogi, this universe is the expansion of his own energy. This explanation reveals to us that he experiences this whole universe with I-consciousness and

his individuality with i-consciousness. Because he is never an individual being, he experiences his nature as a universal being.

This yogi experiences whatever exists in this world in the individual mode as i-consciousness and when he remains in the universal mode

he experiences everything with I-consciousness; "I am everything."
Those yogis who have crossed the boundary of individuality they experience pleasure/pain but remain unaffected. There is no apprehension that pain/pleasure will rise in them.

They are apart from that, and so, in the experience of pleasure/pain, they experience the real state of supreme beatitude and supreme bliss (Ananda, which is actually more than bliss).
<End 3.33>
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Sutra 3.34 Tadvimuktastu kevali
"Separated from pleasure/pain, he is established in real seclusion."
Seclusion is actually the state of I-consciousness where i-consciousness (opposite of I-consciousness) does not arise. As long as I-consciousness prevails, i-consciousness
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is both excluded/absorbed by I-consciousness. In the state of seclusion, there is nothing.
The one who is absolutely free from pleasure/pain is solely established (kevali) in the formation of God-consciousness.
Kalikakrama says-“ Herein one distinguishes between 2 opposites, such

as the differentiation between pleasure/pain, the yogi who has destroyed this kind of illusion actually attains the real fruit of yoga.”
Next, the author will, in the next sutra, explain the state of individuality that is the absolute opposite of this state.
<End3.34>
#Shiva

Sutra 3.35 Mohapratisamhatastu karmatma
"The yogi whose God-consciousness is destroyed by this state of illusion is dependent on his action."

Past/present/future actions (karmas) of this yogi, whose God-consciousness has been destroyed by the illusion of duality, will control

him and make him their plaything. He is just an ordinary human being.
Shrunk by illusion, he is pain & pleasure's plaything. He is always stained by good &bad actions.

"When enveloped in ignorance & owing to the use of various thought-constructs, one does not comprehend all the

tattvas (principles) beginning with Siva as his own Self, then good/evil states of mind appear &under the influence of avidya intense misery accrues to him owing to evil deeds." So, he has become an absolutely unfortunate being". (Kalikakrama)
<End 3.35>
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SUTRA 3.36 Bheda-tiraskare sargantara-karmatvam.

"On the disappearance of difference, sage accrues the capacity to create a different kingdom of Nature and variety of life."
Although internally he does everything that other individuals do, he is not attached to those
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differentiated perceptions. So, although he lives in these perceptions, the nature of his God-consciousness shines & these perceptions subside.

By ignoring the previous state of degraded individual consciousness, he enters into a new world of God-consciousness wherein
#Shiva

whatever he thinks, he desires, comes true.

"When you fix your awareness not only in 2, but in 3, you are carried to God-consciousness & you become one with Svacchanda (free will)". (Svacchanda Tantra).

The verse tells us there must be triple awareness, not just awareness of 2.

Awareness of 2 is the awareness of 2 actions, like inhaling & exhaling. Triple #awareness includes the junction, the gap between any 2 actions, between inhaling/exhaling. It is the junction between one thought/another, between one sensation/another etc. When you are aware of the

three centres, then you are one with God-consciousness & differentiated perceptions do not exist.

Another verse: He becomes so great he terrifies Brahma, Visnu, and Indra, the Siddhas, Daityas, and those who rule the great deities, garuda.

<End 3.36>
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Sutra 3.37 Karana saktih svato'nubhavat
"The power of creation is the experience of every individual"

It is the experience of each & every individual that while they are in the dreaming state or using their imagination, they have the power to create/destroy as they will.
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One in intoxicated condition can think that he is the Lord with absolute power. Or, when you enter the dreaming state, you can create a car, the road & the fields/vegetation to drive through. Everything in this dream is you. If somebody stops the car, that is you too.

In this dream, you create the entire universe yourself... this way, the power of creation is experienced by every individual & same way the power of creation of this yogi too is universal.

When those who are masters of dreaming state or imagination, discard the absence of the

establishment of awareness & secure/strengthen the power of their awareness, then their desire becomes just like the heavenly wish-fulfilling tree (kalpataru). They become just like Lord Siva so, whatever they desire, whatever they think, that becomes true. The essence of

this power of doing/undoing is svatantrya sakti, which is the essence of pramata, the subject...which is one with turya. It is only the power of absolute independence that carries you to that supreme summit.
#SHIVA
<End 3.36>
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Sutra 38. tripadadyanuprananam
"Emerging from the state of turya, insert the absolute bliss of that state into the waking, dreaming/deep sleep states, &they will become one with that state of turya"

Of the 3 states of manifestation maintenance of manifestation (sthiti)
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& orientation towards objects/interest in the objects & inner assimilation of the objects that which is adi (main) or turya (the transcendental state) is by infusion of its delight in all the three (viz., waking, dream, deep sleep) compact bliss.
This transcendental bliss though

veiled by Maya-sakti appears (for an instant) like a flash of lightning on the occasion of the enjoyment of various objects of pleasure. Therefore though that bliss appears only for an instant on various occasions, one should enliven oneself with it. Enlivening oneself means

vitalizing oneself by following more & more awareness of that bliss which exists within. That is to say one should animate oneself with that vitality.

"She (parasakti) is bliss that can be experienced within, she can be known only when one is freed of all thought-constructs.

She is a state of one's own Self that is Bhairava, hence she is known as Sakti of Bhairava. She is one whose essential nature is full of delight of the unity of the entire universe. She is to be known essentially as pure form filling (pervading) entire universe."(Vijnanabhairava)

On the occasion of a great delight being obtained, or on the occasion of delight arising from seeing a friend/relative after a long time, one should meditate on the delight that has arisen and become absorbed in it, and identified with it. When one experiences the expansion

of the joy, delight &rapture of savour arising from the pleasure of eating/drinking, one should meditate on the perfect condition of this joy, and then one would become full of great bliss.

When a Yogi mentally becomes one with the incomparable joy of song &other objects, then

of such a yogi, there is because of the exaltation of his mind identity with that (i.e. with the incomparable joy), because he becomes one with it.

The joy of contact; joy at the sight of a friend-visual; joy of delicious food- taste; joy derived from a song-sound.

Summary- During all conditions in initial/intervening/final states, in manifestation, maintenance of manifestation, & dissolution, there should be vitalization of awareness with the elixir of the 4th state in the manner described above.
#SHIVA
<End 3.38>
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Sutra 3.39 citta sthitivacchar
"As in the case of the states of the mind, so also in case of the body, organs of sense &external things, there should be vitalization with bliss of the transcendental consciousness.

Sage should also find the state of turya (4th state)
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in the objective world. He must infuse turya- which gives life to the 3 states, waking/dreaming /deep sleep- in each & every action of the universe. When one is introverted and his mind is established in one-pointedness, that is the state of turya. In the same way, when his

consciousness is directed toward the objective world, when he is extroverted, then in the action of the body/organs/the external objective world, he should hold the awareness of internal consciousness. Then in time, he should also infuse life of turya (4th state) into that state.

"You must infuse your consciousness with the awareness that this whole universe or your own body has been simultaneously filled with your own state of bliss. Through this bliss, you will become melted in supreme bliss. (Vijnana Bhairava).
Infuse consciousness in the beginning &

also in the center of these 3 states to become one with that blissful state. In this way, in each/every state of life, the energy of absolute independence (svatantrya), which is filled with supreme bliss, gives you whatever you desire.
#SHIVA
<End 3.39>
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Sutra 3.40. abhilasadbahirgatih sambahyasya

Due to the insatiable & insistent desire to fill that gap (in his nature), his flow and movement are toward the objective world, not subjective consciousness, and so he is carried from one birth to another. This yogi feels there
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is a gap in his nature of being or feeling of incompletion, resulting in a desire to fill this. So to accomplish the fulfilment, he directs his attention toward the objective world & not subjective consciousness. And so, just like a beast, he is carried from one birth to another

birth, from one death to another.
He is carried by those energies governed by the supreme wheel of the energies of God. And those energies are the 6 coverings: kala, vidya, raga, kala, niyati, along with maya; the internal organs, mind, intellect, & ego; the 5 organs of actions,

the 5 organs of the senses, and the 5 tantmatras: sound/touch/form/taste/smell.
By these energies, he is carried from one state to another, from one life to another. So he is not a carrier; he is being carried. In brief, he is just like a beast, dependent upon his past and future

actions. This insatiable and insistent desire is dirt, impurity.

When, by means of differentiated thought, that self is covered by ignorance, then he is unable to perceive this whole universe, as one with God-consciousness. And so he becomes the object of the 2 states, good/bad,

& this causes him to experience only pain in his own nature. Thus even pleasure is experienced as pain. When his consciousness is established on that which is unreal, then he becomes the object of hells, not heaven.

So, just like bamboo trees, which are burned by their own fire

he destroys himself by his own impurities /limitations. Those who integrate into their nature those objects which are illusionery, cherish the nature of ignorance not of spirituality. In the end, they experience only pain/sadness.
#SHIVA
<End 3.40>
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Sutra 3.41 tadarudhapramitestatksayajjiva samksayah
individual.
"Of the Yogi whose awareness is firmly established in the 4th state (turya or transcendental), there is the ending of the state of the empirical individual with the ending of desire."

(1/6)

When his consciousness is established, which means his consciousness is fully aware in the state of supreme God-consciousness, then desires, vanishes and individuality end.

The word jiva refers "I am the body/mind/sense organs/action/intellect/ego."

This state of individuality (jiva) comes to an end when yogi's consciousness shines in his own nature.

This yogi with continuous awareness, imagine this universe is nothing but his own self, then by continuing to meditate in this way, he becomes one with God-consciousness.

That yogi, established in his own nature & determined to destroy the sphere of time by fixing his consciousness on the timeless point, will in the near future find that time has ceased to exist. He is established in the final beautification of God-consciousness and has achieved

the state of final liberation.
This timeless point is found between 2 breaths/between 2 steps or between 2 words.
This yogi does not become the object of "being carried." He carries everyone from one state to another state.
Even after the realization of God-consciousness,

he still maintains the body. This yogi, who is said to be established in God-consciousness, continues to suffer from the limitations of the body/ physical problems associated with a body.
#SHIVA
<End 3.41>
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Sutra 3.42 bhutakancuki tada vimukto bhuyah patisamah parah
"For him, the 5 elements are only coverings. At that very moment, he is liberated, become supreme & just like Siva.

In this sutra, he is said to be bhutakancuki-covered by 5 elements. This means he
(1/6)
#deepthrill

maintains his physical frame externally & not in his internal consciousness & is above the physical body. He does not insert ego or I-consciousness into the physical body nor does he say, "I am this body." He is absolutely liberated from the misery of repeated births & deaths.

He is supreme (parah) and just like Lord #Shiva & when he leaves this physical frame, he becomes one with Lord Siva.

The word tada (then) means "when all desires disappear in him." This is the destruction of the state of the individual.
This takes place when the attachment of

his I-consciousness to his physical body disappears. This body is just a case covering & he does not insert his I-consciousness into that body, so he is absolutely free from that covering, is completely liberated (vimuktah) like lord Shiva.
After he is liberated, his body is

just like a machine, without any awareness of that living. He is eternally centred in his God-consciousness. He becomes liberated and he liberates the whole universe.

In Kulasara Sastra it is said, O beautiful Goddess, the glory & greatness of real nature of God-consciousness

is a wonder. If the word of that real nature of God-consciousness travels only in sound from one ear to another, that word will liberate him instantaneously. This is the greatness of that supreme state of God-consciousness.
#SHIVA
<End 3.42>
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Sutra 3.43. naisargikah pranasambandhah
"This connection with breathing in and breathing out is his nature."
Upon returning from the eternal state of God-consciousness it is his nature to travel with breathing movement.
Kallatta says- "The first change of God-consciousness
(1/8)

takes place in the breath." Therefore, as long as he continues to breathe his body must also continue to exist so that breathing is possible. And so he maintains this body of five elements.
The word naisargikah (this is his nature) explains that his connection with breath comes

about due to the nature of his energy of absolute independence, because whenever this supreme Goddess of consciousness intends to create this differentiated universe, she first creates limitations in her being by entering the state of the first breath, the breathless breath,

pranana. When this pranana is existing, this body does not become lifeless and even though the body may not breathe in and out, it is not rigid. It is alive.

"That supreme and subtle energy is all-pervading, without impurities, always blissful, creating entire class of energies

of Lord Siva and filled with supreme bliss. This supreme energy Mahaghoresvari, fearful for ignorant, is creative for those who are blissful and destructive for those who are unaware. Mahaghoresvari destroys the sphere of time, which flows in 3 ways as Ida, pingala, and susumna,

which is existing in prana, apana, & samana, which is found in the present/past/future." (Vajasaneya Samhita)

Svacchanda-tantra says; "The life-force appears in the individual as prana and apana with the function of exhalation and inhalation. Always imparting life, it exists

within one's breast. Since it imparts life, therefore, is it known as prana."
It is consciousness which is transformed into prana. Prana in this context means the universal Life-force which brings about both subject/object. It is the connecting link between consciousness & the

various vehicles (sthula, suksma, etc) of man. This link is natural. It is this link which maintains the body even when a yogi has acquired Self-realization and has a constant awareness of the transcendental consciousness.

#SHIVA
<End 3.43>
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Sutra 3.44 Nasikantarmadhyasamyamat, kimatra, savyapasavyasausumnesu
"If his consciousness is established in central vein in that force, which is the energy of life, then he remains always the same. For him, there is no difference in travelling in prana, apana, or susumna."
(1/8)

If his consciousness is attached to the life force, then it does not matter to him how he journeys in this world. He may travel in ordinary breathing in the right vein/left vein or the central vein. These 3 veins Ida, pingala & susuma are predominant in all 72000 veins.

In this sutra, the word nasika means "that energy of breath that gives life.

the supreme energy of that being, who is Lord of Lords and who is one with the supreme cognition, is only the energy of awareness. It is all-knowing, all-acting, and completely glorious. When he puts

his consciousness into the formation of that awareness (tat samyamat) by being aware in the continuity of his being. This person is established in, and glorified by, that supreme samadhi where for him, there is no external state of dualistic consciousness.

"Subjective & objective knowledge is the same for all living beings, except with a difference for yogis. In both kinds of knowing, he always remain aware."(Vijnanabhairava)

The first manifestation of pranana, the vibrating breath of life, is cit (consciousness). The 2nd start is

vibration & the 3rd is the life force (prana). When that movement (flux) of prana (prana vritti) enters into the grossness of a body, then it moves through the many subtle channels existing in the body. There are 72,000+ principal veins and these are gross.
These veins are

compared to the veins in the leaf of the Chinar Tree. Just like the veins in that leaf, so also in the body of prana there is only one central vein, from which are projected thousands of smaller secondary channels. As the threadlike veins in the leaf of a tree completely pervade

that leaf, so do those innumerable subtle channels completely pervade this body.
#SHIVA
<End 3.44>

Thanks for being with me all along, since July 13th.
We are ending the Third Awakening tomorrow and Staring the key verses of Ribhu Gita soon!

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Sutra 3.45 Bhuyah syat pratimllanam.
In the case of this yogi there is over & over again the awareness of the Divine both inwardly/outwardly".

When this universe has arisen from the state of God-consciousness, then the yogi experiences the destruction of all differentiated(1/9)

impressions and this whole world enter into his own nature. Travelling toward the state of consciousness, it is eclipsed & again, repeatedly, he feels this universe has emerged from God-consciousness afresh.
This is what the yogi who is established on the supreme path of yoga

repeatedly experiences.
"O Goddess, there is one state which is beyond the state of unmana, into which one should direct his consciousness. And when one's self is absolutely directed into that state, he becomes one with that state. (Svacchanda Tantra).
When fire, which has arisen

from wood, has become absolutely pure, filled with glamour & shining with flames, it does not again enter into that wood. In the same way, when the self (atma) has separated itself from the differentiated perception, it does not again get entry into that differentiated universe.

Having destroyed the impurities, he becomes absolutely pure (nirmala), then, even though he lives in the world of impurity, he is not attached. (Svacchanda Tantra).
This word (bhuyah) "repeatedly" means he gets consciousness of the world, in & out repeatedly. The world appears as

if it has risen inside and then it again merges in his own self, repeatedly. This is the purpose of saying that for this yogi, the state of being Siva is not fresh or new. It has not appeared for the irst time. This state of being Siva is already his nature. It is only due to the

energy of maya, causing differentiated perception. It is because of this one cannot hold the state of universal consciousness. So, practising in this way, repeatedly taking it out and then bringing it back to your own nature, is intended for knowing this very state of being.

End- The Atma (spirit) has finished its journey in mundane
manifestation. It has crossed the border of human limitation and has become completely divinized.

Just as the flame of fire that has risen to the sky does not return to the heap of wood from which it has arisen,

even so the soul that has reached the unmana level does not return to earth. The aspirant that has risen to this height is completely freed of all the 3 malasanava, maylya, & karma.

Thus is finished the 3rd section describing Siva Sutra Vimarsini🙏🙏🙏
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