'Siva Suktas'- Supreme Consciousness is the turiya (fourth) state of consciousness beyond the three states of waking, dream and deep sleep. This state is eternal and the other three states come and go in it. As the turiya state alone exists and as the three preceding states merge into it and disappear, the turiya state transcends itself and becomes the turiyatita. The yogi is to strive to be in this state of consciousness without interruption like the flow of oil.

Siva Suktas

The Siva-sutras are in the nature of aphorisms corresponding to Brahma-sutras. They are believed to have been revealed to Vasugupta who compiled them. Vasugupta is also the author of Spandakarika. It is believed that Vasugupta passed the Siva-sutras to his disciple Kallata who flourished in the reign of the king Avanti-varma of Kashmir. The Siva-sutras and Spandakarika of Vasugupta, the Pratyabhijna-sutras of Utpala, the Paramarthasara, the Prathyabhijnavimarsini and a host of other works of Abhinavagupta are considered responsible for promotion of Saivism in Kashmir, later known as Kashmir Saivism.

The aphorisms serve as a medium for expression of propound ideas and concepts without being limited by rigid crystallization. In this method, the ideas are merely hinted at. It is for the spiritual seekers to unravel their true meaning and significance. It is no surprise that different interpretations admit of aphorisms depending upon the level of experience and consciousness of the seekers concerned.
The Siva-sutras are traditionally split into three chapters. They are known as 'Saambhavopaaya', 'Saaktopaaya' and 'Aanavopaaya'. The Sanskrit word ‘upaya’ indicates the method or way to reach the goal. As regards the first chapter, the title indicates the method or way to reach Saambhava or Siva. The second indicates the method or way to reach Sakti. The third indicates the method or way to overcome the limitations of the Jiva.
The reason of the division of the Siva-sutras into three chapters appears to be the unfolding of consciousness for realization of the Supreme Self from the point of view of Divine Consciousness (Siva), the point of view of Divine Power (Sakti) and the point of view of the Jiva, the product of Siva and Sakti.

The Saivism of Kashmir the corner-stone of which is the Siva-sutras occupies a peculiar position in Indian philosophy. For, although it is sectarian in origin, it developed its philosophy under the influence of Sankara’s Advaita and is very much akin to it. However, it maintains that Maya is a real entity and is not what Sankara and Buddhism understood it to be.

It is, however, not considered a Vedantic school, but is almost like one. All that this school wants to defend is the reality of Siva and of Maya as His power, figuratively understood as His consort. The school advocates that the world is due to the transformation (parinama) of this power (Sakti) and is, therefore, the transformation of Siva Himself. It is a transformation within Him, but not of Him. For example, many transformations take place within my consciousness every moment, but my conscious being, my I-am, continues to be and remains the same. The world we experience consists of such transformations which are vibrations (spandas) in the being of Siva. For holding the view of vibrations, this philosophy is called the vibration philosophy (spanda-darsana). But the atman is essentially the same as Siva. As such there is non-duality between the two. Even the relation between Siva and His power (Sakti) is non-duality (identity).
For advocating this doctrine, this school has also been given the name of Saiva-non-dualism (Siava-advaita).

According to this school, the difference between Siva and His power is due to the different stand points from which we view the same Reality. From our point of view, Siva is different from the world. But from Siva’s (Ultimate Reality) point of view, the world is not different from Him. Siva is the same as the Brahman, and may be viewed as personal or impersonal, depending on what we mean by person. He is the only Reality. But He appears as the world through His wonderful power (Sakti). As the transformation belongs to His power, He remains perfect in spite of the world. His power has five aspects, namely, consciousness, bliss, will (icchaa), knowledge (jnaana) and activity (kriyaa). When the power is pure consciousness, Siva remains as pure Siva and as the only Reality. In the aspect of bliss, Siva appears as Sakti. In the aspect of will, He appears as Sadasiva. In the aspect of activity, He appears as Isvara. In the aspect of knowledge, He appears as Suddhavidya. It is difficult to translate these words, but one can understand the nature of the states of Siva, the Supreme God-head, in these aspects. However, these states are appearances of the same Siva, and are His transformations. These four stages are called Supernals and constitute pure creation. These stages are also described as the experiences of ‘I’, ‘I am’, ‘I am this’ without clear distinction of the ‘I’ and ‘this’, and ‘I’ and ‘this’ as separately experienced without identity with each other.
According to this school, out of Suddha-vidya is born Maya, which is unconscious but real, and which is the root of everything and includes everything, including the finite-atmans (the Jiva) and the world of matter. In Maya originate the five principles, namely, limit (niyati) or necessity, time, attachment (raga) or the principle of identification of the self with other objects, limited cognition (vidya) that is dependent on mind and senses, and limited ability (kalaa). These five along with Maya are called the six shackles (satkanchakas) and constitute the mixed creation, a combination of purity and impurity. They are prior to the Jiva, the individual souls. Man is born into them; he does not create them. As they are prior to individual souls, they are pure principles; but as they are the cause of the soul’s bondage, they are impure. After these six principles and out of them starts the impure creation. First the Purusa and Prakrti appear. The rest of the process, according to this school, is practically the same as that of the Sankhya. In essence, the Siva-sutras, and the Saivism of Kashmir based on them, underline monism as the essence of their philosophy.

Saambhavopaaya

1. Chaitanyam Aatmaa

The individual spirit which is no other than the innermost self of man is essentially of the nature of Pure Consciousness or the Reality.

2. Jnaanam bandhah

Apparent knowledge vitiated by the illusions of mind is the cause of bondage of the Jiva in the physical world. 

3. Yoni-vargah kalaa-sariram.

Maya (as the generating cause of the universe), class, function and vehicle of consciousness (body) determine the nature of mental knowledge (which is the source of bondage).

4. Jnaanaadhisthaanam maatrka

The subtle structural basis of all kinds of knowledge which appear in the mind is the specific power present in the sounds corresponding to the letters of the words, or other modes of motion.

5. Udyamo bhairavah

The tremendous effort and energy required in the manifestation of a universe comes from the Divine Will of Siva, the Universal Consciousness, and appears initially through
akasa as nada or integrated ‘Sound’ from which all forms of vibration and modes of motion in the realm of manifestation are derived.

6. Sakti-chakra-samdhaane visvasamhaarah

By contemplation on the Center through which Divine Power manifests the universe, (physical) consciousness reverts to its original pure state, Pure Consciousness, and the universe as a separate mental phenomenon disappears.

7. Jaagrat-svapna-susupti-bhede turyaabhoga-(samvit)-sambhavah

Supreme Consciousness is the turiya (fourth) state of consciousness beyond the three states of waking, dream and deep sleep. This state is eternal and the other three states come and go in it. As the turiya state alone exists and as the three preceding states merge into it and disappear, the turiya state transcends itself and becomes the turiyatita. The Self is the turiyatita, beyond the fourth, state of consciousness.

8. Jnaanam jaagrat

The waking state of consciousness comprises, in its widest sense, all knowledge derived by the subjective self in direct contact with the objective world on any plane.

9. Svapno vikalpaah

The dream state of consciousness comprises, in its widest sense, all knowledge present in the mind when the subjective self is engaged in mental activity unrelated to the physical world of waking consciousness.

10. Aviveko maayaa sausuptam

The deep-sleep state of consciousness comprises, in its widest sense, all knowledge within the realm of the mind unrelated to awareness of the One Reality, caused by
Maya.

11. Tritaya-bhoktaa viresah

He in whose consciousness all these three physical states have become fused and been transcended into one integrated state can wield all powers within that limited realm of manifestation.

12. Vismayo Yogabhumikaah
The states attained and experiences gained in the different stages of Yogic practice are really astonishing.

13. Icchaa-saktir umaa kumaari

The divine power working through a Yogi, still confined within the realm of manifestation, though astonishing, is still unwedded to the Divine Consciousness of Siva in the Un-manifest and is, therefore, not truly infinite.

14. Drsyam sariram

The objective world around a Yogi appears as the body of Siva, no different from his own body, owing to transcendence of the three states of physical consciousness.

15. Hrdaye chittasanghattaad drsyasvaapadarsanam

The perception, through the inter-section of consciousness and mind, of the objective world produces in the mind of the Yogi a dream-like state, that is, a purely imaginary
(unreal) phenomenon.

16. Suddha-tattva-samdhaanaad vaa apasu-saktih

By contemplation on the Reality in Its purity is attained the capacity to overcome the power which binds the soul to the unreal world.

17. Vitarka aatma-jnaanam

By stilling and ultimately transcending the individual mind is attained knowledge of the atman or the individual spirit in man.

18. Lokaanandah samaadhisukham

The state of oneness with the Self (samadhi) is the source of eternal bliss.

19. Sakti-samdhaane sarirotpattih

By contemplation on the Divine Power which is the source of the objective world, the Yogi can see how all bodies are created by this Power and, with this knowledge, can create them.

20. Bhutasamdhaana-bhutaprthaktva-visva-samghattaah

By contemplation on the nature of the five gross elements, the Yogi gains the capacity to analyze and separate them, and thus to find out how the universe and the objects within have been built or put together through their instrumentality.

21. Suddhavidyodayaacchakresatva-siddhih

On the dawning of the pure integrated knowledge (consciousness) pertaining to the principle underlying all kinds of manifestation, the Yogi acquires mastery over the Great Centre (Source) through which Divine Power descends into manifestation in order to perform its multifarious functions.

22. Mahaahradaanusamdhaanaat mantraviryanubhavah

By contemplation on the infinite reservoir of Divine Energy hidden within the Center (Source) of Divine Consciousness is gained awareness of the integrated power of Sound present in all mantras through which they achieve their respective aims.

Saaktopaaya

1. Chittam mantrah

The mind is based on mantra; the basis of mind in its objective and structural aspect is the power inherent in different combinations of Sounds.

2. Prayatnah saadhakah

Success in knowing the relation of mind and mantra, and by utilizing this relation to attain Self-realization, can be attained only by persevering and intelligent effort based
upon pure knowledge.

3. Vidyaasarira-satta mantra-rahasyam

Pure knowledge and its acquisition are based upon sound vibrations. Therefore, the secret of acquiring Pure Knowledge concerning the inner-most Self is hidden in the science of mantras.

4. Garbhe chittavikaaso visishta-vidyaa-svapnah

The lower kind of knowledge that develops through mind in the realm of Maya or Prakrti is of the nature of a dream, that is, purely imaginary and UN-real.

5. Vidyaasamutthaane svaabhaavike khechari sivaavasthaa

The Supreme Knowledge that arises in the turyatita consciousness, with the adoption of proper means, is not vitiated by the limitations of individuality (physical states of consciousness), and can exist only in the Supreme State of Reality known as Siva.

6. Gurur upaayah

The means of obtaining this Supreme Knowledge is one’s Guru (spiritual preceptor) who has already attained Self-realization.

7. Maatrka-chakra-sambodhah

The spiritual preceptor, who initiates the disciple, does this by uniting the consciousness of the disciple with his own, and giving him direct knowledge of maatrka-chakra (mantra-yoga) through which the power of ‘Sound’ descends into manifestation.

8. Sariram havih

On the practice of the methods imparted by the spiritual preceptor, the body (the vehicle of consciousness) of the disciple is burnt up in the fire of Knowledge of Reality, and ceases to confine itself to physical consciousness.

9. Jnaanam annam

Realization of the Self is the true oblation to the sacrificial fire of Supreme Reality.

10. Vidyaasamhaare taduttha-svapna-darsanam

While transcending the three states of consciousness, one realizes the dream-like nature of the physical world.

Aanavopaaya

1. Atma chittam

Mind is nothing but a derivative and differentiated form of Consciousness, and essentially of the same nature as Consciousness.

2. Jnanam bandhah

It is mind (mental knowledge) that is vitiated by the illusion of duality, and is the source and instrument of bondage of the spirit in man which is inherently free, and essentially an expression of the Reality.

3. Kalaadinaam tattvaanaam aviveko maya

The inability to realize that the phenomena in the realm of the mind are due to the differentiation of principles inherent in Consciousness is the essential nature of Maya.

4. Sarire samhaarah kalaanaam

When the vehicles of consciousness (bodies) are burnt up in the Fire of Knowledge, the differentiated functions of the principles of Consciousness that find expression through the said vehicles also disappear simultaneously.

5. Naadisamhaara-bhutajaya-bhutakaivalya-bhutaprthaktvani

By the withdrawal of consciousness from the pulse of a living being is attained mastery over the Gross Elements, and the capacity to isolate and separate them from one another.

6. Mohaavaranaat siddhih

In the siddhis or accomplishments (other than final Liberation), there is still moha or delusion of mind caused by attachment that prevents complete freedom or Liberation from the world of manifestation.

7. Mohajayaad anantaabhogaat sahajavidyaa-jayah

Only on overcoming delusion of mind caused by attachment even to the subtlest objects on the highest planes of manifestation, there is attainment of that Knowledge, inherent in Reality, all-embracing and through which anything can be accomplished.

8. Jagrad dvitiya-karah

The waking state of consciousness in an individual is only the secondary level radiated by the effulgence of the Supreme Light of Consciousness of Siva, the primary level radiated being the consciousness of the Logos.

9. Nartaka Aatmaa

Every individual who is aware of his spiritual nature being Atman realizes of his being an actor on the world stage; and he is, therefore, not affected or deluded by the particular role he is enacting.

10. Rango antaraatmaa

The manifested world is the stage on which the manifested Jiva play their limited roles.

11. Prekshakaanindriyaani

The sense organs and the organs of action, and their activity, are the objects of perception in the sordid play.

12. Dhivasaat sattvasiddhih

By complete mastery (transcendence) of intellect, it is possible to make consciousness turn inward, and centered in the atman, the individualized center of Reality.

13. Siddhah svatantra-bhaavah

On attaining mastery (transcendence) of mind and intellect, the Yogi attains a state of being beyond the confines of embodied consciousness in varying conditions of time and space.

14. Yathaa tatra tathaanyatra

The yogi behaves the same way everywhere and anywhere he is.

15. Bijaavadhaanam

The consciousness of the Yogi is centered in the source of the manifested world, the Supreme Brahman. 

16. Aasanastho sukham hrade nimajjati

Established in the consciousness of the Atman, the Yogi is immersed in the ocean of bliss and knowledge of the source of the manifested world.

17. Svamaatraa-nirmaanam aapaadayati

Such a Yogi has the power to create or bring about results, according to the measure of his capacity, which, though tremendous, may still be limited.

18. Vidyaa-vinaase janmavinaasah

The cycle of birth and death comes to an end only on transcendence of the physical illusory knowledge of the mind.

19. Kavargaadishu maahesvaryaadyaah pasumaatarah

The Yogi should beware of the divine powers of Mahesvara, the differentiated forms of Adi Sakti, inherent, in their elementary form, in the sounds of letters that perform the functions of creation, producing illusions, etc.

20. Trishu chaturtham tailavad aasechyam

Supreme Consciousness is the turiya (fourth) state of consciousness beyond the three states of waking, dream and deep sleep. This state is eternal and the other three states come and go in it. As the turiya state alone exists and as the three preceding states merge into it and disappear, the turiya state transcends itself and becomes the turiyatita. The yogi is to strive to be in this state of consciousness without interruption like the flow of oil. 

21. Magnah svachittena praviset

The yogi enters the turiya (fourth) state of consciousness by way of diving into it from any of the physical states of consciousness.

22. Praanasamaachaare samadarsanam

The attainment of the fourth (turiya) state of consciousness transcending the three states of physical consciousness requires the regulation of the currents of prana and kundalini in their respective channels within the body.

23. Madhye varah prasavah

The attainment of the fourth (turiya) state of consciousness transcending the physical states of consciousness, lower in nature, arises owing to samskaras (impressions) resulting from the karma of the lives in the past.

24. Maatraasvapratyayasamdhaane nastasya punar utthaanam.

A state of consciousness is a manifestation of patterned interaction of physical, biological, psychological and social-cultural factors. Consciousness is related to human nature as we normally understand, and also to the nature of Reality. This leads to the postulation of the levels of consciousness, some being in a normal state and a few others in a higher state of consciousness. Human beings in their ordinary waking conscious state can become aware of themselves (ego), of others (interpersonal), about human nature in general (realities of human nature), universe (aesthetic) and about the external world as such (reality). Transcendent awareness is available to those who are able to go beyond the confines of space–time frame work. But when one experiences transcendence, one is open to other realities. This experience will have profound influence on other aspects of awareness. The interrelatedness of different aspects of consciousness leads to the breakdown of compartmentalized outlook for one experiencing transcendent awareness resulting in the awareness of the Self.

25. Sivatulyo jaayate

In the fourth (turiya) state of consciousness, the consciousness of the Yogi becomes one with the Constant Integrated Awareness of Siva, the Brahman. 

26. Sarira-vrttir vratam

Such a Self-realized yogi, although free from the compulsion of reincarnation, may take on human body in the manifest world to help humanity in the process of
Self-realization as an act of austerity.

27. Kathaa japah

In his case, whatever he does or says is in the nature of a rite in the worship or meditation of the Supreme Self. 

28. Daanam atmajnaanam

Such a yogi ever disseminates the knowledge of the Supreme Self in word and deed. He is the true ‘Guru’ to spiritual seekers.

29. Yo avipastho jnaahetuscha

He is the instrument for transmission of true knowledge of the Supreme Self to the spiritual seeker. In the process, he protects him from going astray from the path of realization.

30. Sva-sakti-prachayo visvam

Such a yogi is capable of creating a manifested system by the power of the Supreme Self that is endowed on him. 

31. Sthiti-layau

In the same way, he has the capacity to sustain and bring about dissolution of the manifested system.

32. Tat-pravrttaavapyaniraasah samvetr- bhaavaat

Although such a Self-realized yogi is capable of or engaged in such activities, he is utterly unattached to them on account of his consciousness ever established in the
Supreme Reality.

33. Sukhaasukhayor bahir-mananam

There is no experience of duality (pairs of opposites) such as pleasure and pain in the consciousness of such Self-realized Yogi. 

34. Tad-vimuktas tu kevali

One who is so freed from duality (pairs of opposites) is truly liberated. 

35. Moha-pratisamhatas tu karmaatmaa

One who is free of delusion of mind because of non-attachment to worldly objects is the true doer of acts. Whatever such one does is always God’s work. 

36. Bhedatiraskaare sargaantara-karmatvam

The mind sees all things as different from one another and does not relate them to the One Reality. The one that transcends the mind sees all things as different
expressions of this One Reality. One who acquires the capacity to see the Oneness in all functions has equal ease in all spheres and the kingdoms of Nature. 

37. Karanasaktih svato anubhavaat

The capacity to act with ease and in freedom comes to one naturally and without effort, for one is established in the state of consciousness of the Supreme Reality.

38. Tripadaady anupraananam

The three physical states of consciousness lead ultimately to and merge in the fourth (turiya) state of Consciousness vitalizing it for ultimate realization.

39. Chittasthitivat sarira-karana-baahyesu

As in the case of mind, the body and the organs of sense and action are also on the periphery of Consciousness and do not affect its deeper levels.

40. Abhilaasaad bahirgatih samvaahyasya

The desire of action in itself limits one to the physical states of consciousness, but does not affect one’s innermost being established in the Supreme Reality.

41. Tadaaruudha-pramites tatksayaaj jiva-samksayah

The exhaustion of karma of one leads to the dawning of the awareness of the Supreme Reality and also brings simultaneously an end to one’s existence leading to one’s mergence into the Supreme Reality. One is freed from samsara, the cycle of life and death.

42. Bhutakanchuki tadaa vimukto bhuyah patisamah parah

When one is freed from the physical and non-physical categories of the manifested world, one’s consciousness reverts to the state of Siva or the Transcendental Reality.

43. Naisargikah praanasambandhah

The principle of vitality, prana, is a physical category of the Jiva related to Prakrti, though it is an instrument connecting a yogi to the Pure Consciousness, in the realm of manifestation. When the consciousness of the yogi merges in the Supreme Reality, the prana remains behind with the body in the physical world, and its association with Pure Consciousness is completely terminated.

44. Naasikaantarmadhya-samyamaat kimatra savyaapasavya-sausumnesu

For those that regulate the forces of prana and kundalini through spiritual practices, their consciousness can move in different planes of manifestation as they will. There is really no confinement of consciousness for them within the realm of manifestation.

45. Bhuyah syaat pratimilanam

A yogi, who transcends the physical states of consciousness to enter the fourth state of consciousness, can enter, by his will, the physical states of consciousness again, re-enter the fourth (turiya) state of consciousness, and on and on.