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Siva (Shiva) Sutras: The Supreme Awakening (Revealed by Swami Lakshmanjoo)

Siva (Shiva) Sutras: The Supreme Awakening (Revealed by Swami Lakshmanjoo)






Especificaciones
Código del Artículo: IDJ413

por Swami Lakshmanjoo, Edited John Hughes

Paperback (Edición: 2010)

Munshiram Manoharlal Publishers Pvt. Ltd.
ISBN 8121511844

Tamaño: 8.3 X" 5.3"
Páginas: 348 (B/W Illus: 4)
Weight of the Book: 430 gms
Precio: $32.50   Envío Gratis
Vistos veces desde el 2nd Jan, 2012
Descripción
About the Book

This book, Siva Sutras: The Supreme Awakening, isrevealed by the twentieth century's great philosopher saint Swami Lakshmanjoo. This spiritual treasure, gifted by God to the sage Vasugupta for the upliftment of humankind, is considered to be one of Kashmir Shaivism's most important scriptures. Here, Swami Lakshmanjoo gives the reader a penetrating vision of the glorious journey of the Supreme Awakening: the traveling from limited individuality to absolute oneness with God. This secret teaching, contained with these pages, is revealed by Swami Lakshmanjoo or the first time. Drawing on his own experience Swami Lakshmanjoo, basing his rendering on the esoteric commentary of Abhinavagupta's chief disciple Kshemaraja, shows us the way home.

Swami Lakshmanjoo was born in Srinagar, Kashmir on May 9, 1907. He was the last and the greatest of the saints and masters of the tradition of Kashmir Shaivism. Having a deep understanding of the philosophy and practices of Kashmir Shaivism, he was like a splendid and rare jewel. Beginning from childhood he spent his whole life studying and practicing the teachings of this unique sacred tradition. Because of his intellectual power and strength of awareness, he realized both spiritually and intellectually the reality of its thought.

Preface

This book is the distillation of over 16 tape, recorded audio lectures. It was Swami Lakshmanjoo's intent, in giving these lecture translations. To disclose in English the esoteric meaning of these Siva Sutras of Vasugupta as well as that of the commentary, called Vimarsini, by Ksemaraja, both of which were originally composed in Sanskrit. In attending these lectures it became obvious to this editor that Swami Lakshmanjoo was completely in command of his subject matter. Infact, his command of Sanskrit was superior to that of English, a condition he declared many times during his discourses. So, although absolutely fluent in Sanskrit many times he had to search or the appropriate word in English to clearly elucidate the Sanskrit texts. In fact on occasion he would tell us that he was not looking to translate the Sanskrit closely, but rather to give us the essential meaning of the text. Realizing that Kashmir Saivism is an oral tradition and to maintain the flavor and strict intent of Swami Lakshmanjoo's translation I have tried, as much as possible, to preserve his style of English and vocabulary. Because of this at times the English rendering may seem stilted, uneven and repetitive. I beg your indulgence and ask for your understanding in this regard. To be honest I am awed and humbled by the power and depth of Swami Lakshmanjoo's understanding. I only pray that I have been able to do justice to his rendering of this great Kashmir Shaiva scripture.

The text used by Swami Lakshmanjoo in this rendering is the Siva Sutra Vimarsini, published in 1911 as a volume in the Kashmir Series of Texts and Studies. This text was actually the first volume of an extensive series of Kashmir Shaiva texts which were collected, edited and published in the early part of the 20th century by the Research Department of Kashmir State under the authority of the Government of the Maharaja of Jammu and Kashmir. This work was done at the express wish of the Maharaja Pratab Singh who had a great fondness for Kashmir Saivism. Swami Lakshmanjoo, in using this early text of the Siva Sutra Vimarsini, discovered numerous errors, omissions and extraneous additions, which he corrected in his own copy and incorporated in this rendering. This original text in Devanagari, incorporating Swami Lakshmanjoo's textual corrections, is appended at the end of this book.

To preserve a smooth low of the text for the English reader, with the exception of the Sutras themselves the Sanskrit or the verses being referenced in Ksemaraja's commentary is not included in the body of this work. The interested Sanskrit reader can find these verses in their original Devanagari in the appendix

CONTENTS

Guide to Pronunciationxx
Prefacexxi
Acknowledgementsxxiii
The Authorxxv
Introduction1
FIRST AWAKENING
1.1caitanyamatma11
Supreme consciousness is the reality of everything
1.2jnanam bandhah18
Knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage.
1.3yonivargah kalasariram22
Mayiyamala and karmamala are also bondage.
1.4jnanadhisthanam matrika26
The Universal Mother commands this triple knowledge.
1.5 udyamo bhairavah30
That effort, the flashing forth of active awareness that instantaneously makes universal consciousness shine, is Bhairava.
1.6saktihcakrasamdhane visvasamharah32
By establishing and meditating on the wheel of energies the differentiated universe comes to an end
1.7jagratsvapnasusuptabhede turyabhogasambhavah36
Such a heroic yogi experiences the expansive state of turya in the differentiated states of waking, dreaming and deep sleep
1.8jnanam jagrat38
External organic knowledge constitutes the waking state
1.9svapno vikalpah38
Internal perceptions and thoughts comprise the dreaming state
1.10aviveko mayasausuptam 39
Forgetfulness and the negation of awareness is the dreamless state or maya
1.11tritayabhokta viresah42
The one who enjoys the oneness of the three states, waking, dreaming and deep sleep in turiya becomes the master of all organic energies.
1.12 vismayo yogabhumikah44
The predominant sign of such a yogi is joy filled amazement
1.13iccha saktiruma kumari46
His will is the energy of Lord Siva and it is called uma and kumari, or
For such a yogi his will is one with the energy of Lord Siva, unobstructable, completely independent, always given to play
1.14drisyam sariram49
This entire perceived world is his own self, or His own body is just like an object to him.
1.15hridaye cittasamghattad drisyasvapadarsanam52
When his thoughts are diverted to the center of God consciousness then he eels the existence of God consciousness in oneness in the objective world and in the world of negation
1.16Suddha-tattva-samdhanadva pasusaktih54
Or by aiming at the pure element of Siva he possesses Siva's unlimited energy
1.17vitarka atmajnanam56
Any inference of such a yogi is knowledge of his own real self.
1.18lokanandah samadhisukham57
The joy of his mystical trance (samadhi) is bliss or the whole universe.
1.19saktisandhane sarirotpattih59
By infusing his energy of will the embodiment of that which is willed occurs at once
1.20bhutasamdhana-bhutaprithaktva-visvasamghattah63
By the greatness of this achievement of the energy of will the yogi can focus his awareness and heal the sick and suffering, separate elements from his body and be free from the limitations of space and time.
1.21suddhavidyodyaccakresatva-siddhih66
(When this yogi does not desire limited powers and is eager to attain the knowledge he becomes the master of the universal wheel)
1.22mahahridanusamdhanan mantraviryanubhavah58
By the attentive continuity of meditation on the great ocean of consciousness the power of supreme I is attained.
SECOND AWAKENING
2.1cittam mantrah74
Mind is mantra
2.2prayatnah sadhakah78
(For such a yogi) pauseless effort brings about his attainment of God consciousness.
2.3vidyasarirasatta mantrarahasyam80
The secret essence of mantra is establishment in the body of the knowledge of oneness
2.4garbhe cittavikaso'visista vidyasvapnah87
When a yogi's mind is satisfied with the expansive body of illusion then he falls in the world of differentiated perceptions and his knowledge of being is just like that of ordinary living beings
2.5vidyasamutthane svabhavike Khecari sivavastha89
The pure knowledge of God consciousness effortlessly rises and this state of Siva is realized as one with the state of Khecari.
2.6gururupayah92
The master (guru) is the means
2.7 matrikacakrasambodhah94
(The disciple attains) the knowledge of the wheel of the hidden mother (Matrikacakra)
2.8sariram havih114
The establishment of I consciousness on the body be comes an offering in the ire of God consciousness.
2.9jnanamannam116
(For such a yogi) differentiated perception is his food, or
Knowledge of his own nature is his food
2.10vidyasamhare tadutthasvapnadarsanam119
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.
THIRD AWAKENING
3.1atma cittam129
Individual being is the mind entangled in the wheel o repeated birth and death.
3.2jnanam bandhah131
(or this limited individual), all knowledge is bondage
3.3kaladinam tattvanamaviveko maya133
Being unable to possess the undifferentiated knowledge of the 31 elements, you live in those elements, from kala to prithvi (earth), which are the expansion of the energy of illusion (maya sakti)
3.4sarire samharah137
You must make all the circles (kalas) in your body enter one into the other from gross to subtle.
3.5nadisamhara-bhutajaya-bhutakaivalya-bhutaprithaktvani141
The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath. And removing your consciousness from the grip of the elementary field
3.6mohavaranatsiddhih145
These powers are brought into existence when a yogi's consciousness is covered by the energy of illusion (maya)
3.7mohajayad anantabhogat sahajavidyajayah149
After conquering the field of illusion (maya) by destroying its many impressions, one attains the victory of the pure knowledge of consciousness.
3.8jagratdvitiyakarah153
The waking stare is another formation of his real nature of consciousness
3.9nartaka atma156
The dancer in this field of universal dance is his self of universal consciousness.
3.10rango'ntaratma159
The player is the internal soul
3.11preksakanindriyani161
His own organs are spectators
3.12dhivasatsattvasiddhih162
By means of a supreme intellect filled with the awareness of the self, this yogi experiences that he is actually acting.
3.13siddhah svatantrabhavah164
The state of absolute independence is already achieved
3.14yatha tatra tathanyatra165
This (absolute independence) is the same in the external world as it was in samadhi
3.15bijavadhanam167
Maintain breakless awareness on that supreme energy which is the seed of the universe.
3.16asanasthah sukham hrade nimajjati169
Seated in that real posture, he effortlessly dives in the oceans of nectar
3.17svamatranirmanamapadayati171
Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires
3.18vidya 'vinase janmavinasah173
When his knowledge of the Self is permanently established, the, birth (and death) are gone forever.
3.19kavargadisu mahesvaryadyah pasumatarah175
In the world of letters, words and sentences, the eight energies of the Lord, who are the mothers of beasts (take control and hold him.)
3.20trisu caturtham tailavadasecyam180
The fourth state (turya) must be expanded like oil so that it pervades the other three: waking, dreaming and deepsleep.
3.21magnah svacittena praviset182
The yogi who is merged in his self must enter completely with his mind filled with great awareness
3.22pranasamacare samadarsanam184
When his breath begins to slowly move out toward the external state, then he also experiences the pervasion of God consciousness there
3.23madhye 'varaprasavah186
He does not experience the state of God consciousness in the center o these three states.
3.24matrasvapratyayasamdhane nastasya punarutthanam188
When a yogi, in coming out from samadhi, also attempts to maintain awareness of God consciousness in the objective world, then, even though his real nature of self is destroyed by the inferior generation self-consciousness, he again rises in that supreme nature of the self.
3.25sivatulyo jayate190
He becomes just like Siva
3.26sariravrittirvratam191
His virtuous behavior is the maintenance of his body
3.27katha japah195
Ordinary talk of life is the recitation of mantra
3.28danamatmajnanam197
His only purpose for remaining in his body is to impart his knowledge to others.
3.29yo'vipastho jnahetusca198
The one who rules the wheel of energies becomes the cause of inserting knowledge in others
3.30svasaktipracayo'sya visvam201
For him, this universe is the embodiment of his collective energies
3.31sthitilayau203
This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions.
3.32tatpravritavapyanirasah samvettribhavat206
Although he is determined in creating, protecting and destroying the universe, even then he is not separated the real state of his subjectivity
3.33sukhaduhkhayorbahirmananam208
He experiences his joy and his sadness just like an object, with "This-consciousness" separate from his being
3.34tadvimuktastu kevali210
Separated from pleasure and pain, he is established in real seclusion
3.35mohapratisamhatastu karmatma212
The yogi whose God consciousness is destroyed by this state of illusion is dependent on his action
3.36bhedatiraskare sargantarakarmatvam214
He drives away the field of differentiated perceptions and enters into a new world of God consciousness.
3.37karana saktih svato'nubhavat 217
The power of creation is the experience of every individual.
3.38tripadadyanuprananam219
Emerging from the state of turya, insert the absolute bliss of that state into the waking, dreaming and deep sleep states and they will become one with that state
3.39citta sthitivaccharira karanabahyesu224
The awareness of God consciousness should not only be infused in that state where one's mind is established in one-pointedness but it should also be infused in the establishment of his body, in his organic action and in the external objective world.
3.40abhilasadhahirgatih sambahyasya226
Due to the insatiable and 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.
3.41tadarudhapramitestatksayajjiva samksayah228
All desire vanishes in that fortunate person whose consciousness is established in his own real nature. Or him the state of being a limited individual has ended.
3.42bhutakancuki tada vimukto patisamah parah231
For him, the five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Siva
3.43naisargikah pranasambandhah234
This connection with breathing in and breathing out is his nature.
3.44nasikantarmadhyasamyamat, kimatra, savyapasavyasausumnesu237
If his consciousness is established in the central vein in that force, which is the energy of life (pranan), then he remains always the same. For him there is no difference in traveling in prana, Apana or susumna.
3.45bhuyah syatpratimilanam239
This yogi simultaneously and repeatedly experiences the revealing state and the concealing state of the objective world.
Conclusion241
Siva Sutra Vimarsini
Sanskrit Text

243
Index311
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Comentarios de los Clientes
  • Swami Lakshmanjoo was the last in the Vasugupta, Utpaladeva and Abhinavagupta lineage of Kashmir Shaivite sages. Every Sanskrit scholar who studies and translates the Kashmir Shaivite texts acknowledges his immanence as the source. Without Swami Lakshmanjoo these invaluable texts would have remained incomprehensible to even Indian scholars.

    The meaning of Sanskrit words in Kashmir Shaivite texts is often very distinct from their meaning in the texts of other schools. This is quite natural, for Kashmir Shaivism considers the other schools incomplete in their understanding of the eternal Wisdom that is the substratum of this universe.

    Jaideva Singh has acknowledged his indebtedness to Swami Lakshmanjoo in the dedications of his various translations of Kashmir Shaivite texts. Boris Marjanovic mentions Swami Lakshmanjoo in his introduction to his translation of the Bhagavad Gita.

    Mark Dyczkowski, an Oxford don, is reported to have said, “Somehow he [Swami Lakshmanjoo] sees much more in them than could ever be grasped through mere bookish knowledge and we could feel that behind his words lay another dimension beyond them in which he lived and from which he beckoned us to join him.”

    For those of you who are dedicated and sincerely long to return Home, to be Liberated in this life, the Shiva Sutras as revealed by Swami Lakshmanjoo are priceless gems that will move you into an ever deepening consciousness and bring you far greater lasting Joy than anything in the external, now from all appearances, dissolving world. And once you come to understand him a bit, Swami Lakshmanjoo’s sense of cosmic humor is fun! We really are involved in our own Time/Space playfulness here.
    - S. Ferguson
    3rd Jun 2011
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