Shivsutra Varttikam

Here's a comprehensive summary of the Jain text "Shivsutra Varttikam" by Varadaraja, edited by Madhusudan Kaul, based on the provided pages:

Book Title: Shivsutra Varttikam Author: Varadaraja (also known as Krishnadas) Editor/Publisher: Madhusudan Kaul, Superintendent of the Research Department, Jammu & Kashmir State. Publisher: Research Department Jammu & Kashmir Srinagar Publication Year: 1925 Series: Kashmir Series of Texts and Studies, No. XLIII.

Overall Purpose: The "Shivsutra Varttikam" is a metrical exposition and commentary on the foundational Shivasutras. This edition, meticulously prepared by Madhusudan Kaul, aims to make this important work accessible to scholars and students of Shaiva philosophy. The editor acknowledges the difficulty in reconstructing the text due to errors in the original manuscript but highlights the invaluable assistance derived from Kshemaraja's commentary, the "Shivasutravimarshini."

Author and Context:

• Varadaraja (Krishnadas): Identified as the author, Varadaraja, also known by the name Krishnadas, is believed to have lived sometime before the 16th century CE. His family connection to Bhaskararaya, a commentator on the Lalitasahasranama, is noted, suggesting a potential familial lineage.
• Shaiva Philosophy: The Varttikam is deeply rooted in Shaiva philosophy, specifically interpreting the Shivasutras through the lens of Kshemaraja's Advaita (non-dualistic) Shaiva perspective, particularly as presented in the "Shivasutravimarshini."
• Kashmir Shaivism: The work belongs to the rich philosophical tradition of Kashmir Shaivism, with the edition being part of a larger series aiming to preserve and disseminate Kashmiri Sanskrit texts.

Key Themes and Structure (Based on the revealed sections): The text systematically explains the Shivasutras, delving into their philosophical implications and practical applications for spiritual realization. The summary below outlines the key concepts covered in the presented sections, corresponding to the "Unmesh" (revealed chapters/sections) and the associated Sutras.

I. First Unmesh (Shambhavopaya Prakashana - Revelation of the Shambava Path): This section focuses on the highest path of realization, the Shambava path, which is achieved through divine grace and an immediate experience of the divine.

• Sutra 1: Chaitanyamatma (Consciousness is the Self):
  • Explains that the true Self is Consciousness (Chaitanya), the supreme Shiva, which is distinct from the body, senses, mind, or void. This Consciousness is the fundamental reality of the universe.
• Sutra 2: Jnanam Bandhah (Knowledge is Bondage):
  • Defines bondage as the mistaken identification of the Self with the non-Self (anatma). This "knowledge" of something as the Self when it is not, arises from ignorance or delusion (Anava Mala), and leads to a sense of limitation and separation.
• Sutra 3: Yonivarga Kalah Shariram (The seed-group, the circle of causes, and time constitute the body):
  • Discusses the "malas" (impurities) that lead to bondage. This includes Maya (illusion) and Karma (actions and their consequences), which create the limitations of the tattvas (categories of reality) from Maya down to Kala (time), forming the "body" of ignorance.
• Sutra 4: Jnanadhishthanam Matrika (The matrix is the substratum of knowledge):
  • Identifies Matrika (the fifty-one letters of the Sanskrit alphabet) as the basis of all knowledge and the source of all creation. The mistaken perception of oneself as limited and separate, influenced by the Matrika, leads to bondage.
• Sutra 5: Udyamo Bhairavah (The effort/stirring is Bhairava):
  • Explains that the divine "stirring" or conscious effort (Udyama) within oneself, the awakening of the "I-am-ness" (Purnahamta), is identified with Bhairava (the Supreme Being). This internal awakening is the key to transcending limitations.
• Sutra 6: Shaktichakrasandhane Vishvasamharah (In the conjunction of the wheel of energies, there is the dissolution of the universe):
  • Describes how by consciously uniting with the divine energies (Shakti chakra), the yogi can withdraw or dissolve the phenomenal universe within their own consciousness, leading to liberation.
• Sutra 7: Jagrat Swapna Sushuptabhede Turyabhogasambhavah (In the distinctions of waking, dream, and deep sleep, the experience of the fourth state is possible):
  • Explains that the yogi, through the Shambava path, can experience the Turiya state (transcendental consciousness) which encompasses and transcends the waking, dreaming, and deep sleep states.
• Sutra 8: Jnanam Jagrat (Knowledge is the waking state):
  • The waking state is characterized by external knowledge and perception of the objective world.
• Sutra 9: Swapno Vikalpah (Dreams are discriminations):
  • Dreams are seen as internal mental projections and discriminations, a play of the mind.
• Sutra 10: Aviveko Mayasushuptam (Unconsciousness is Maya [and] deep sleep):
  • Deep sleep, characterized by ignorance and the absence of conscious discrimination, is linked to Maya.
• Sutra 11: Tritaya Bhokta Virashah (The enjoyer of the three states is Virasha):
  • The yogi who has transcended the limitations of the three states (waking, dream, deep sleep) and enjoys them from a higher perspective is called Virasha (the hero).
• Sutra 12: Vismayo Yogabhumikah (Wonder is the stages of yoga):
  • The stages of yogic progress are marked by a sense of wonder and awe as the yogi experiences higher levels of consciousness and bliss.
• Sutra 13: Ichha Shaktir Uma Kumari (Desire is the power, Uma, the Kumari):
  • The divine will or desire (Ichha Shakti) is identified with Uma and Kumari, representing the creative power of the universe. For the yogi, this divine will becomes their own guiding force.
• Sutra 14: Drishyam Shariram (The visible is the body):
  • The yogi's true body is not the physical one but their own luminous consciousness, which is visible to the enlightened. The physical body becomes secondary and an expression of this inner reality.
• Sutra 15: Hridaye Chittasanghattad Drishyavasadarsanam (In the heart, through the union of mind, the vision of the visible occurs):
  • Through concentration in the heart, the yogi experiences the unity of the mind and the visible world, seeing the universe within.
• Sutra 16: Shuddha Tattvasandhanad Vapashaktihi (By the union with pure reality, the binding power is absent):
  • Union with the pure, ultimate reality (Parashiva) dissolves all binding powers.
• Sutra 17: Vitarka Atmajnam (Vitarka is self-knowledge):
  • Vitarka, the process of contemplation and reasoning, leads to self-knowledge when directed towards the truth of the Self.
• Sutra 18: Lokananda Samadhisukham (The bliss of the world is the bliss of Samadhi):
  • The bliss experienced in Samadhi is the true bliss of the world, the realization of the Self.
• Sutra 19: Shanisandhane Sharilotpattih (In the union with Shani, the creation of the body happens):
  • This Sutra likely refers to the attainment of different bodies or forms through yogic powers, facilitated by union with divine energies.
• Sutra 20: Bhutasandhana-Bhutapryaktva-Vishvasamghatta (Union of elements, separation of elements, and the conglomerate of the universe):
  • These refer to yogic powers related to mastering the elements and the universe.
• Sutra 21: Shuddha Vidyodayach Chakraeshvastiddhih (By the dawn of pure knowledge, the attainment of mastery over the Chakra):
  • The realization of pure knowledge (Shuddha Vidya) leads to the mastery of the cosmic cycles and energies.
• Sutra 22: Mahahradanusandhanan Mantraviryanubhavaha (Through the contemplation of the great abyss, the experience of the power of mantras):
  • Contemplating the vastness of consciousness and the power of mantras leads to profound experiences.
• Sutra 23: Pranamasare Samadarsanam (In the sameness of breath, sameness of vision):
  • Achieving a balanced flow of breath (Prana) leads to equanimity and a balanced view of reality.
• Sutra 24: Turyavashtambhato Labhyam Turyatitam Anamarsham (Attained through the support of Turiya is the state beyond Turiya, the ungraspable):
  • By stabilizing oneself in the Turiya state, one can reach the even higher state beyond Turiya.
• Sutra 25: Shivatulya Jayate (Becomes equal to Shiva):
  • Through the practice of these paths, the yogi ultimately becomes equal to Shiva in nature.
• Sutra 26: Shariravritivratam (The vow of bodily activity):
  • Even after attaining divine realization, the yogi continues to live in the world with a vow of dedicated activity, serving others.
• Sutra 27: Kathajapa (Story and recitation):
  • The yogi's divine experiences and teachings are shared through stories and the repetition of divine names or mantras.
• Sutra 28: Danamatmajnam (Giving is self-knowledge):
  • The true giving is the dissemination of self-knowledge to others.
• Sutra 29: Yopasth Gyahetu (The controller of animals is the cause of knowledge):
  • The controller of the limited self (Pashu) becomes the cause of true knowledge.
• Sutra 30: Svashaktiprachayo Vishvam (The expansion of one's own powers is the universe):
  • The universe is seen as the manifestation of one's own divine powers.
• Sutra 31: Sthitilayau (Stability and dissolution):
  • The states of existence and dissolution are seen as natural processes within the yogi's expanded consciousness.
• Sutra 32: Tatpravrttavapi Nirasa Sanvetrubhavat (Even in their activity, there is no withdrawal due to being the perceiver):
  • The yogi, remaining as the perceiver, is unaffected by the ongoing processes of creation, sustenance, and dissolution.
• Sutra 33: Sukhasukhayor Bahirmananam (External contemplation of pleasure and pain):
  • The yogi observes pleasure and pain from an external perspective, without being affected by them.
• Sutra 34: Tad Vimukto Kevali (Freed from that, one is Kevali):
  • One who is freed from these dualities becomes Kevali (alone, independent).
• Sutra 35: Mohapratisamhata Karmatma (One whose karma is bound by delusion):
  • Karma is bound by delusion, which obscures the true nature of the Self.
• Sutra 36: Bhedatiraskare Sagantar Kmartvam (In the negation of difference, the action of creation within):
  • When differences are transcended, the yogi can create within.
• Sutra 37: Karana Shakti Khata Anubhavat (The power of action is from oneself, from experience):
  • The power to act stems from one's own inner experience and self-realization.
• Sutra 38: Tripadyadi Anuparananam (The animating principle of the three-footed):
  • This refers to animating the states of consciousness (waking, dream, deep sleep) through the Turiya state.
• Sutra 39: Chittasthitivashad Sharirakara Naabahyeshu (In the body, actions, and external objects according to the state of consciousness):
  • Consciousness animates the body, actions, and external objects.
• Sutra 40: Abhilasha Bahirgatihi Samvahyasya (The outward movement of desire of the one who is carried along):
  • Desire causes the limited self to move outwards towards external objects.
• Sutra 41: Tadarudha Pramitistat Kshayajivasanayah (The knowledge established in that, with its decay, the accumulation of life):
  • When this outward-moving desire ceases, the accumulated life-force (Jiva) dissolves.
• Sutra 42: Bhutakanthuki Tada Vimukto Bhuyah Patisama Parah (Then, like a sheath of elements, he is liberated, again, like the Lord, the Supreme):
  • The yogi, shedding the sheath of elements and limited existence, becomes liberated and akin to the Supreme Lord.
• Sutra 43: Naisargikah Pranasambandha (The natural connection of Prana):
  • The natural connection of Prana (life force) is inherent to consciousness.
• Sutra 44: Nasikamadhyasamyamat Kimatra Savyasavyasushumneshu (By the control of the center of the nose, what is there in the Ida, Pingala, and Sushumna):
  • This points to the practice of controlling breath through the central channel (Sushumna) and related nadis (Ida and Pingala).
• Sutra 45: Bhuyah Syat Pratimilanm (Again, there may be a coming together):
  • This suggests a potential return to a limited state, emphasizing the need for continuous practice.

II. Second Unmesh (Shaktisopaya Prakashana - Revelation of the Shakta Path): This section likely deals with the Shakta path, which involves the conscious use of divine energies (Shakti) and mantras for spiritual evolution.

• Sutra 1: Chittam Mantra (Mind is Mantra):
  • The mind, when focused and contemplating the divine, becomes a mantra.
• Sutra 2: Prayatnah Sadhakah (Effort is the practitioner):
  • The effort put forth by the yogi in their spiritual practice is what makes them a practitioner.
• Sutra 3: Vidyasharira Sattva Mantrarahasayam (The essence of the body of knowledge is the secret of mantra):
  • The true body of knowledge is revealed through the secrets of mantra.
• Sutra 4: Garbhe Chittavikaso Avishishta Vidyasvapna (In the womb, the development of consciousness is the specialized knowledge dream):
  • This refers to a state of consciousness developing within, a form of specialized knowledge or a dream-like state.
• Sutra 5: Vidya Samudbhavane Svabhavike Khechari Shivasthava Vidya (In the natural arising of Vidya, the Khechari, the Shiva state):
  • The natural unfolding of knowledge leads to the experience of Khechari Mudra and the Shiva state.
• Sutra 6: Gururupaya (The Guru is the means):
  • The Guru is the primary means for understanding and realizing these spiritual paths.
• Sutra 7: Matrikachakrasambodhah (The realization of the Matrika Chakra):
  • Understanding the Matrika Chakra (the cosmic representation of the alphabet and energies) is crucial for spiritual progress.

III. Third Unmesh (Anavopaya Prakashana - Revelation of the Anava Path): This section is expected to cover the Anava path, which is the more gradual and effortful path of spiritual practice, often involving physical and mental discipline.

• Sutra 1: Atma Chittam (The Self is the mind):
  • In this context, the individual self is identified with the limited mind.
• Sutra 2: Jnanam Bandhah (Knowledge is bondage):
  • Reiterates the idea that mistaken knowledge or identification with the limited self leads to bondage.
• Sutra 3: Kaladi Tattvanam Aviveko Maya (The non-discrimination of the tattvas from Kala onwards is Maya):
  • Ignorance regarding the nature of the tattvas (from time to the gross elements) is Maya.
• Sutra 4: Sharire Samharah Kalanam (In the body, the dissolution of the Kalas):
  • Through yogic practices within the body, the limiting "Kalas" (aspects of cosmic time and limitation) are dissolved.
• Sutra 5: Bhuta Samdhana-Bhuta Pritaktvam-Bhutakavlyam (Union of elements, separation of elements, liberation of elements):
  • These Sutras describe progressive stages of yogic mastery over the elements.
• Sutra 6: Mohavaranaat Siddhih (Attainment is from the covering of delusion):
  • The true attainment is only possible after removing the veil of delusion.
• Sutra 7: Mohajayo Sahajavidyajayah (Victory over delusion is the victory of innate knowledge):
  • Overcoming delusion leads to the realization of innate knowledge.
• Sutra 8: Jagrukkrityakara (The creator of the waking state):
  • The yogi becomes the conscious creator of their waking experience.
• Sutra 9: Nartaka Atma (The Self is the dancer):
  • The Self is the dancer, performing its cosmic play within consciousness.
• Sutra 10: Rango Antaratma (The stage is the inner self):
  • The inner self is the stage upon which this cosmic dance unfolds.
• Sutra 11: Prekshakani Indriyani (The senses are the spectators):
  • The senses are the spectators of this inner drama.
• Sutra 12: Dhi Vashat Sattvasiddhih (By intellect, the attainment of Sattva):
  • Through the intellect, one achieves the state of Sattva (purity, essence).
• Sutra 13: Siddhah Svatantra Bhavah (The accomplished is the independent state):
  • The accomplished yogi attains an independent and free state of being.
• Sutra 14: Yatha Tatra Tathanyatra (As there, so elsewhere):
  • The yogi's mastery extends to all realms and conditions.
• Sutra 15: Bijavadhanaam (Attention to the seed):
  • Focusing attention on the seed of creation.
• Sutra 16: Asanastha Sukham Hridaye Nimajjati (Seated in posture, one merges blissfully in the heart):
  • Through physical posture, one merges with the bliss of the heart.
• Sutra 17: Svamatranirmana Aapadyati (Attains the formation of one's own measure):
  • The yogi achieves control over their own being and its manifestations.
• Sutra 18: Vidya Avinashaha Janmavihasa (The indestructibility of Vidya is the destruction of birth):
  • The permanence of knowledge leads to the cessation of the cycle of birth and death.
• Sutra 19: Kashyakadi Khavargadi Mahishvaryadi Mahamatrih (The great mothers like Maheshvari from the K-class onwards, residing in the body):
  • This refers to the control and mastery over various energies and deities that can influence the yogi.
• Sutra 20: Trisup Chaturtham Tailavadasechyam (In the three, the fourth is to be poured like oil):
  • The Turiya state is to be infused into the other three states of consciousness like oil.
• Sutra 21: Magnah Svachittena Pravished (Immersed, one enters with one's own mind):
  • One enters into higher states of consciousness through one's own mind.
• Sutra 22: Prana Samachare Samadarsanam (In the balanced movement of Prana, sameness of vision):
  • Balanced breathing leads to equanimity and a unified perception.
• Sutra 23: Madhye Avaraprasavaha (In the middle, an inferior creation):
  • A warning against the emergence of lesser states in the midst of practice.
• Sutra 24: Matrapratyaya Sandhane Nashtasya Punarutthanam (In the union of measure and cognition, the return of the lost):
  • Through the correct application of cognition and experience, what is lost can be regained.
• Sutra 25: Shivatulya Jayate (Becomes equal to Shiva):
  • Repeats the ultimate goal of becoming like Shiva.
• Sutra 26: Sharira Vritivratam (The vow of bodily activity):
  • Living and acting in the world with the body in a disciplined and dedicated manner, dedicated to Shiva.
• Sutra 27: Kathajapa (Story and recitation):
  • Sharing experiences and practices through narrative and chanting.
• Sutra 28: Danamatmajnam (Giving is self-knowledge):
  • The act of imparting self-knowledge.
• Sutra 29: Yopasth Gyahetu (The controller of animals is the cause of knowledge):
  • Reiterates the idea of controlling the limited self to attain knowledge.
• Sutra 30: Svashaktiprachayo Vishvam (The expansion of one's own powers is the universe):
  • The universe as a manifestation of the yogi's powers.
• Sutra 31: Sthitilayau (Stability and dissolution):
  • The cyclical nature of existence within the yogi's consciousness.
• Sutra 32: Tat Pravrttavapi Nirasa Sanvetrubhavat (Even in their activity, there is no withdrawal due to being the perceiver):
  • The yogi's detachment as the observer.
• Sutra 33: Sukhasukhayor Bahirmananam (External contemplation of pleasure and pain):
  • Observing duality from a detached perspective.
• Sutra 34: Tad Vimukto Kevali (Freed from that, one is Kevali):
  • Liberation from dualities.
• Sutra 35: Mohapratisamhata Karmatma (One whose karma is bound by delusion):
  • The binding nature of karma influenced by delusion.
• Sutra 36: Bhedatiraskare Sagantar Kmartvam (In the negation of difference, the action of creation within):
  • The yogi's ability to create internally when differences are negated.
• Sutra 37: Karana Shakti Khata Anubhavat (The power of action is from oneself, from experience):
  • Action stemming from inner experience.
• Sutra 38: Tripadyadi Anuparananam (The animating principle of the three-footed):
  • Animating the three states of consciousness.
• Sutra 39: Chittasthitivashad Sharirakara Naabahyeshu (In the body, actions, and external objects according to the state of consciousness):
  • Consciousness animating all aspects of existence.
• Sutra 40: Abhilasha Bahirgatihi Samvahyasya (The outward movement of desire of the one who is carried along):
  • Desire leading to outward focus.
• Sutra 41: Tadarudha Pramitistat Kshayajivasanayah (The knowledge established in that, with its decay, the accumulation of life):
  • The dissolution of life-force upon the cessation of desire.
• Sutra 42: Bhutakanthuki Tada Vimukto Bhuyah Patisama Parah (Then, like a sheath of elements, he is liberated, again, like the Lord, the Supreme):
  • Liberation from the elemental sheath and becoming like the Supreme.
• Sutra 43: Naisargikah Pranasambandha (The natural connection of Prana):
  • The inherent connection of Prana with consciousness.
• Sutra 44: Nasikamadhyasamyamat Kimatra Savyasavyasushumneshu (By the control of the center of the nose, what is there in the Ida, Pingala, and Sushumna):
  • The importance of pranayama and control of breath.
• Sutra 45: Bhuyah Syat Pratimilanm (Again, there may be a coming together):
  • A reminder of the continuous effort needed.

Methodology and Editorial Notes:

• The preface by Madhusudan Kaul highlights the challenges in preparing this edition due to the errors in the original manuscript.
• He expresses gratitude to Pandit Raghunath Godabole for lending the manuscript and to Rajanaka Maheshvara for his assistance.
• The foreword discusses the philosophical content, emphasizing its alignment with Kshemaraja's interpretations. It also touches upon the differences between Varadaraja's and Bhatta Bhaskara's Vartikas, both claiming lineage from Bhatta Kallata, and the difficulty in definitively establishing the authentic traditional interpretation.

In essence, the Shivsutra Varttikam by Varadaraja, as presented in this edition, is a detailed philosophical treatise that expounds upon the nature of reality, consciousness, bondage, and the paths to liberation within the framework of Kashmir Shaivism. It offers insights into different yogic paths (Shambava, Shakta, and Anava) and the transformative power of divine knowledge and practice.