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

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Item Code: IDJ413
Author: Swami Lakshmanjoo, Edited John Hughes
Publisher: Ishwar Ashram Trust
Language: English
Edition: 2016
ISBN: 9788121511841
Pages: 324 (B/W Illus: 4)
Cover: Paperback
Other Details 8.3 X" 5.3"
Weight 630 gm
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Book Description

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.


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




  Guide to Pronunciation xx
  Preface xxi
  Acknowledgements xxiii
  The Author xxv
  Introduction 1
1.1 caitanyamatma 11
  Supreme consciousness is the reality of everything  
1.2 jnanam bandhah 18
  Knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage.  
1.3 yonivargah kalasariram 22
  Mayiyamala and karmamala are also bondage.  
1.4 jnanadhisthanam matrika 26
  The Universal Mother commands this triple knowledge.  
1.5 udyamo bhairavah 30
  That effort, the flashing forth of active awareness that instantaneously makes universal consciousness shine, is Bhairava.  
1.6 saktihcakrasamdhane visvasamharah 32
  By establishing and meditating on the wheel of energies the differentiated universe comes to an end  
1.7 jagratsvapnasusuptabhede turyabhogasambhavah 36
  Such a heroic yogi experiences the expansive state of turya in the differentiated states of waking, dreaming and deep sleep  
1.8 jnanam jagrat 38
  External organic knowledge constitutes the waking state  
1.9 svapno vikalpah 38
  Internal perceptions and thoughts comprise the dreaming state  
1.10 aviveko mayasausuptam 39
  Forgetfulness and the negation of awareness is the dreamless state or maya  
1.11 tritayabhokta viresah 42
  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 yogabhumikah 44
  The predominant sign of such a yogi is joy filled amazement  
1.13 iccha saktiruma kumari 46
  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  
1.14 drisyam sariram 49
  This entire perceived world is his own self, or His own body is just like an object to him.  
1.15 hridaye cittasamghattad drisyasvapadarsanam 52
  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  
1.16 Suddha-tattva-samdhanadva pasusaktih 54
  Or by aiming at the pure element of Siva he possesses Siva's unlimited energy  
1.17 vitarka atmajnanam 56
  Any inference of such a yogi is knowledge of his own real self.  
1.18 lokanandah samadhisukham 57
  The joy of his mystical trance (samadhi) is bliss or the whole universe.  
1.19 saktisandhane sarirotpattih 59
  By infusing his energy of will the embodiment of that which is willed occurs at once  
1.20 bhutasamdhana-bhutaprithaktva-visvasamghattah 63
  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.  
1.21 suddhavidyodyaccakresatva-siddhih 66
  (When this yogi does not desire limited powers and is eager to attain the knowledge he becomes the master of the universal wheel)  
1.22 mahahridanusamdhanan mantraviryanubhavah 58
  By the attentive continuity of meditation on the great ocean of consciousness the power of supreme I is attained.  
2.1 cittam mantrah 74
  Mind is mantra  
2.2 prayatnah sadhakah 78
  (For such a yogi) pauseless effort brings about his attainment of God consciousness.  
2.3 vidyasarirasatta mantrarahasyam 80
  The secret essence of mantra is establishment in the body of the knowledge of oneness  
2.4 garbhe cittavikaso'visista vidyasvapnah 87
  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  
2.5 vidyasamutthane svabhavike Khecari sivavastha 89
  The pure knowledge of God consciousness effortlessly rises and this state of Siva is realized as one with the state of Khecari.  
2.6 gururupayah 92
  The master (guru) is the means  
2.7 matrikacakrasambodhah 94
  (The disciple attains) the knowledge of the wheel of the hidden mother (Matrikacakra)  
2.8 sariram havih 114
  The establishment of I consciousness on the body be comes an offering in the ire of God consciousness.  
2.9 jnanamannam 116
  (For such a yogi) differentiated perception is his food, or
Knowledge of his own nature is his food
2.10 vidyasamhare tadutthasvapnadarsanam 119
  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.  
3.1 atma cittam 129
  Individual being is the mind entangled in the wheel o repeated birth and death.  
3.2 jnanam bandhah 131
  (or this limited individual), all knowledge is bondage  
3.3 kaladinam tattvanamaviveko maya 133
  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)  
3.4 sarire samharah 137
  You must make all the circles (kalas) in your body enter one into the other from gross to subtle.  
3.5 nadisamhara-bhutajaya-bhutakaivalya-bhutaprithaktvani 141
  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  
3.6 mohavaranatsiddhih 145
  These powers are brought into existence when a yogi's consciousness is covered by the energy of illusion (maya)  
3.7 mohajayad anantabhogat sahajavidyajayah 149
  After conquering the field of illusion (maya) by destroying its many impressions, one attains the victory of the pure knowledge of consciousness.  
3.8 jagratdvitiyakarah 153
  The waking stare is another formation of his real nature of consciousness  
3.9 nartaka atma 156
  The dancer in this field of universal dance is his self of universal consciousness.  
3.10 rango'ntaratma 159
  The player is the internal soul  
3.11 preksakanindriyani 161
  His own organs are spectators  
3.12 dhivasatsattvasiddhih 162
  By means of a supreme intellect filled with the awareness of the self, this yogi experiences that he is actually acting.  
3.13 siddhah svatantrabhavah 164
  The state of absolute independence is already achieved  
3.14 yatha tatra tathanyatra 165
  This (absolute independence) is the same in the external world as it was in samadhi  
3.15 bijavadhanam 167
  Maintain breakless awareness on that supreme energy which is the seed of the universe.  
3.16 asanasthah sukham hrade nimajjati 169
  Seated in that real posture, he effortlessly dives in the oceans of nectar  
3.17 svamatranirmanamapadayati 171
  Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires  
3.18 vidya 'vinase janmavinasah 173
  When his knowledge of the Self is permanently established, the, birth (and death) are gone forever.  
3.19 kavargadisu mahesvaryadyah pasumatarah 175
  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.)  
3.20 trisu caturtham tailavadasecyam 180
  The fourth state (turya) must be expanded like oil so that it pervades the other three: waking, dreaming and deepsleep.  
3.21 magnah svacittena praviset 182
  The yogi who is merged in his self must enter completely with his mind filled with great awareness  
3.22 pranasamacare samadarsanam 184
  When his breath begins to slowly move out toward the external state, then he also experiences the pervasion of God consciousness there  
3.23 madhye 'varaprasavah 186
  He does not experience the state of God consciousness in the center o these three states.  
3.24 matrasvapratyayasamdhane nastasya punarutthanam 188
  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.  
3.25 sivatulyo jayate 190
  He becomes just like Siva  
3.26 sariravrittirvratam 191
  His virtuous behavior is the maintenance of his body  
3.27 katha japah 195
  Ordinary talk of life is the recitation of mantra  
3.28 danamatmajnanam 197
  His only purpose for remaining in his body is to impart his knowledge to others.  
3.29 yo'vipastho jnahetusca 198
  The one who rules the wheel of energies becomes the cause of inserting knowledge in others  
3.30 svasaktipracayo'sya visvam 201
  For him, this universe is the embodiment of his collective energies  
3.31 sthitilayau 203
  This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions.  
3.32 tatpravritavapyanirasah samvettribhavat 206
  Although he is determined in creating, protecting and destroying the universe, even then he is not separated the real state of his subjectivity  
3.33 sukhaduhkhayorbahirmananam 208
  He experiences his joy and his sadness just like an object, with "This-consciousness" separate from his being  
3.34 tadvimuktastu kevali 210
  Separated from pleasure and pain, he is established in real seclusion  
3.35 mohapratisamhatastu karmatma 212
  The yogi whose God consciousness is destroyed by this state of illusion is dependent on his action  
3.36 bhedatiraskare sargantarakarmatvam 214
  He drives away the field of differentiated perceptions and enters into a new world of God consciousness.  
3.37 karana saktih svato'nubhavat 217
  The power of creation is the experience of every individual.  
3.38 tripadadyanuprananam 219
  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  
3.39 citta sthitivaccharira karanabahyesu 224
  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.  
3.40 abhilasadhahirgatih sambahyasya 226
  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.  
3.41 tadarudhapramitestatksayajjiva samksayah 228
  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.  
3.42 bhutakancuki tada vimukto patisamah parah 231
  For him, the five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Siva  
3.43 naisargikah pranasambandhah 234
  This connection with breathing in and breathing out is his nature.  
3.44 nasikantarmadhyasamyamat, kimatra, savyapasavyasausumnesu 237
  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.  
3.45 bhuyah syatpratimilanam 239
  This yogi simultaneously and repeatedly experiences the revealing state and the concealing state of the objective world.  
  Conclusion 241
  Siva Sutra Vimarsini
Sanskrit Text

  Index 311
Sample Pages

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