Siva Sutras: The Yoga of Supreme Identity

«That consciousness of samkara1 is (ever) victorious2 which in its wholeness is non-dual in reality though having an appearance of duality, from which the class of Rudra and ksetrajna3 springs and in which it comes to rest, which is the fundamental Reality (yat tattvam), from which bursts forth into view the universe, whose form is this universe, from whose unimpeded Free Will ever leaps forth his divine power which is a mass of bliss, bringing about the unsurpassed, immortal spanda4 principle (the primal creative pulsation).» — verso de apertura de la Vimarsini traducido por Singh: la plegaria a Samkara enuncia la no dualidad real bajo la apariencia de dualidad. La llamada de nota va pegada a la palabra en el impreso (*samkara1*, *victorious2*) y se conserva dentro de las comillas.

«Samkara is one who brings about the bliss of the revelation of the supreme non-dualism.» — nota de Singh al primer verso, con la etimología de Samkara.

«Ksetrajna: is the soul in bondage, known as pasu, full of» — nota de Singh: el ksetrajna es el alma en atadura; el tramo se corta en el cambio de plana y sigue en la 71 con *anava mala (inherent limitation) from Brahma down to the tiniest creature*.

«Rudras are the free souls whose anava mala has completely vanished. They are in the category of pati. They bring about Srsti (emergence) Sthiti (maintenance) and Samhara (withdrawal) of the world system according to the karmas of individuals.» — nota de Singh sobre los Rudras como almas libres de la categoría pati.

«Siva is directly concerned only with vilaya (veiling of the essential nature of the soul) and anugraha (grace or unveiling of the essential nature).» — nota de Singh que reserva a Siva el velar y el agraciar.

«Rudra corresponds to Isvara of Samkara Vedanta.» — nota de Singh que hace corresponder al Rudra del sistema con el Isvara de la Vedanta de Sankara.

«The word 'spanda' which literally means 'throb' or 'vibration' is difficult to translate, since it has a technical meaning in this system. It is the cosmic creative pulsation of the Absolute, throbbing with life, quickening to manifest.» — nota de Singh sobre spanda como término técnico intraducible.

«This verse is a prayer to the foundational Divine Consciousness. It also indicates the subject-matter of the sutras which is the non-dual Reality, from which arises every thing, and to which every thing is withdrawn. This is also a mangala-sloka or an auspicious verse written with the idea that the book may end successfully, without any difficulty or impediment.» — exposición de Singh: el verso es a la vez plegaria, enunciado del asunto y mangala-sloka.

«Having noticed confusion in the Siva-sutra-wttis owing to inconsistency with the sacred tradition (amnaya) of the teachers, I am expounding the siva-sutras according to their real meaning.» — verso introductorio de Ksemaraja traducido por Singh: la razón declarada de su comentario; el impreso rinde *vrttis* como *wttis*.

«Ksemaraja says that he noticed confusion in the Siva-sutra vrttis. That is why he is writing his vimarsini commentary. Vimarsini means a commentary based -on sound investigation and critical examination. It is not clear which Siva sutra vrttis Ksemaraja is referring to.» — exposición de Singh: define *vimarsini* y declara que no se sabe a qué vrttis se refiere Ksemaraja.

«There is a double entendre in the word viganatah. The prefix vi in the word may mean virodhena (virodhena ganatah) i.e., as opposed to the original meaning of the sutras or it may mean visesena (visesena ganatah) i.e., with a definite, clear understanding of the sutras.» — Singh consigna el doble sentido del término *viganatah* en el verso de Ksemaraja, sin escoger entre las dos lecturas.

«In the former case, the prose order will be vrttinam gurvamnaya-viganatah asmanjasyam alokya i.e.; noticing inconsistency in the interpretation of the sutras as given by the vrttis inasmuch as it is opposed to the sacred tradition of the ancient teachers; in the latter case, the prose order will be, siva-sutram gurvamnaya-viganatah vyakaromi i.e., I am expounding the Siva-sutras in accordance with the particular interpretation given by my guru, an interpretation which is wholly consistent with the ancient sacred tradition.» — Singh desarrolla las dos construcciones que salen de ese doble sentido; la línea continúa la anterior.

«In this world, there was on the mountain, Mahadeva one Guru (a Self-realized teacher) by the name Vasugupta who was a great personage1 and a devotee of Mahesvara (great Lord, the Supreme Divine), who, owing to excess of devotion to Mahesvara, which (devotion) blossomed forth by divine grace (Sakti-patonmisat), did not accept the teaching of Nagabodhi2 and other Siddhas3 obtaining in the inferior philosophical systems, who was given to the devotion to Siva, and whose heart had become pure by the correct and noble traditional teaching (sat-sampradaya-pavitrita-hrdayah) of the various Yoginis4 and siddhas5 pertaining to the supreme Lord.» — apertura del comentario de Ksemaraja traducido por Singh: presenta a Vasugupta en el monte Mahadeva y le adjudica el rechazo de la enseñanza de Nagabodhi. Las llamadas de nota van pegadas a la palabra en el impreso.

«Nagabodhi: He was a Buddhist teacher. He has written "Sri Guhyasamaja-mandalopayikavimsavidhi" which is based on 'Guhya-sarnaja' - a Buddhist Tantra. According to Alex Wayman, 'Guhyasamaja' was written in about the 4th century A.D. Nagabodhi may have utilized this book in about 500-700 A.D.» — nota de Singh que identifica a Nagabodhi como maestro budista y lo data por Alex Wayman.

«Yoginis: Self-realized female Yogis - representations of Sakti. 5. Siddhas here refers to the perfect male yogis who had realized the non-dualistic Truth as taught by the Saiva Agamas.» — notas de Singh que reparten yoginis y siddhas por sexo y por adscripción.

«Once upon a time his (Vasugupta's) genius was graciously infolded in dream by the great Siva disposed to impart grace, who with the intention that the esoteric traditional teaching may not be lost in the world of the living which was mostly influenced with dualistic philosophical view, imparted the following message.» — el comentario de Ksemaraja, traducido por Singh, narra el sueño de Vasugupta y le da un motivo: que la enseñanza esotérica no se pierda en un mundo ganado por el dualismo.

«"On the yonder mountain, there is the esoteric doctrine under a big stone-piece. Having obtained it, reveal it to those who are fit for grace."» — el mensaje que el comentario de Ksemaraja pone en boca de Siva.

«Having awakened, while searching about, he saw that big stone-piece, which turning round by a mere touch of the hand, confirmed his dream. He thus obtained the Siva-sutras which are a compendium of the secret doctrine of Siva.» — el comentario de Ksemaraja cuenta el hallazgo de la piedra y la obtención de los sutras.

«Having fully understood these, he revealed them to his excellent pupils like venerable Sri Kallata and others, collected and expounded them in the Spandakarikas.» — el comentario de Ksemaraja consigna la transmisión a Kallata y la recolección en los Spandakarikas.

«The exact meaning of those Spandasutras received by way of tradition has been fully explained by me in Spandanirnaya.» — Ksemaraja remite a su propio Spandanirnaya dentro del comentario.

«Naresvara-bheda-vadi. This may also refer to a book 'Naresvara-parlksa' by Sadyojyoti, which teaches bheda (difference) between nara or the human self and Isvara.» — nota de Singh que apunta a la Naresvara-pariksa de Sadyojyoti como blanco posible del pasaje; el impreso rinde el título como *Naresvara-parlksa*.

«Caitanyamatma Awareness which has absolute freedom of knowledge and activity. Self or nature of Reality. Awareness which has absolute freedom of all knowledge and activity is the Self or nature of Reality.» — sutra I.1 en transliteración con el desglose palabra por palabra y la traducción de Singh; el devanagari de la misma plana no se cita porque la capa de texto no lo rinde.

«A conscious being (cetana) is one who conscires (i.e. thinks), who is absolutely free in all knowledge and activity. Caitanya or consciousness is the state of one who is cetana or conscious.» — comentario de Ksemaraja al sutra I.1 traducido por Singh.

«The great Lord, Highest Siva alone has that (absolute freedom). Others (i.e., from the sakalas or individual souls) up to anasritasiva6 depending as they do on Highest Siva (tat paratantravrttitvat), do not have this absolute freedom.» — Ksemaraja reserva la libertad absoluta al Siva más alto y se la niega al resto de la escala; las llamadas de nota van pegadas a la palabra en el impreso, y el compuesto *anasrita-siva*, partido al fin de renglón, sale unido como *anasritasiva*.

«Though Highest Siva has infinite number of other attributes, such as eternity,7 all-pervasiveness, formlessness etc., yet because eternity etc. are possible elsewhere also, here it is intended to show the predominance of absolute freedom which is not possible in any other being.» — Ksemaraja explica por qué el sutra escoge caitanya y no la eternidad ni la omnipresencia.

«If Atma or varied nature is assumed to be non-conscious, then it would be inconscient matter and thus not Self. If it be considered to be of the very essence of consciousness, then there can be no valid reason for considering one atman or Self as different from another Self.» — Ksemaraja objeta la pluralidad de los Selves con una disyuntiva.

«Difference in the case of cit or consciousness cannot be established either by means of space or time or form, for if these (space, time and form) are different from cit or consciousness, then being deprived of the light of consciousness, they cannot appear at all and thus are unreal; if they appear, then they are consciousness itself (for it is only consciousness that can appear). Thus it is not possible to attribute difference to consciousness (i.e., Self) on the basis of difference in space, time and form.» — Ksemaraja niega que espacio, tiempo o forma puedan diferenciar la consciencia; tramo largo releído entero en el crudo.

«Sutra: Lit., 'thread', hence, it has come to mean that which like a thread holds together certain ideas, a rule, a formula, Cf. Latin, sutura, English suture. A sutra must contain the fewest possible words, must be free from ambiguity, must be meaningful and comprehensive, must not contain useless words and pauses and must be faultless.» — nota de Singh sobre qué es un sutra y qué requisitos formales tiene.

«The word 'atma' in the sutra means both Self and svabhava or nature of Reality. Hence the sutra is interpreted in two ways - (1) Being-Awareness (Sat-cit) is Self. (2) Being-Awareness is the nature of Reality i.e., Reality is nothing but Awareness.» — nota de Singh con las dos lecturas del sutra I.1.

«There is no word for caitanya in English. The word 'consciousness' has a relational colour, (of subject-object duality), but caitanya is non-relational. Perhaps the word awareness or Being-Awareness may be better. With this caution, the word 'consciousness' may be used.» — nota de Singh que declara intraducible *caitanya* y propone *awareness*.

«Our discursive mind, inseparable from the conditioned, relational state cannot conceive of mere caitanya - a self, without a predicate relation between it and its attribute or nature, but all the major systems of Indian Philosophy maintain that the Self is pure awareness, non-relational (i.e. without subject-object relation) and without a predicate relation in its essential form.» — nota de Singh que atribuye a todos los sistemas mayores de la filosofía india la tesis del Sí mismo como pura conciencia no relacional.

«The word prakasa 'means 'light', but it is not in the sense of physical light in which this word is used in Indian Philosophy. Prakasa is the light of consciousness by which even physical light is visible. Hence wherever there is any appearance, there is prakasa or presence of consciousness. Without prakasa or light of consciousness, nothing can appear, just as without physical light, nothing is visible.» — nota de Singh sobre prakasa: no es luz física sino aquello por lo que la luz física se ve.

«"Consciousness is the supreme light. No physical light such as the sun, moon or stars or lightning shines there, to say nothing of fire. Consciousness is its own light. It shining, everything else shines in its wake. It is by its light alone that every thing else appears."» — Singh trae en nota el pasaje del Katha Upanisad II 2, 15 sobre la luz propia de la consciencia.

«Svatantrya: This word literally means self-dependence. It is a technical word of this system. It includes three important ideas - (1) absolute freedom to create, complete autonomy of Will, not depending on any external material or means for its activity, absolute sovereignty or lordship (aisvarya), (2) Vimarsa or ever present Self-consciousness, a Self which is all-inclusive (knower, known and means of knowing) (3) Jnana and kriya. The absolute freedom to create includes jnana and kriya (knowledge and activity).» — nota de Singh que desglosa la svatantrya en tres ideas.

«Siva in this system is not like the inactive Brahman of Samkara Vedanta. He has svatantrya, unimpeded Will, absolute knowledge, absolute power of creativity, and absolute Self-consciousness.» — nota de Singh que opone el Siva del sistema al Brahman inactivo de la Vedanta de Sankara.

«Anasrita Siva: This is a state below Sakti tattva and above Sadasiva tattva. This is only an avastha or state, not a tattva. This refers to that phase of reality where Sakti begins» — nota de Singh sobre el Anasrita Siva como estado y no tattva; el tramo se corta en el cambio de plana y sigue en la 79.

«Mala: This literally means dross, taint or impurity. Mala is what covers and conceals the pure gold of divine consciousness. It is a limiting condition which hampers the free expression of the spirit. It is of three forms, anava mala, mayiya mala and karma mala.» — nota de Singh sobre el mala con la imagen del oro cubierto.

«Anava mala: It is the primal limiting condition which reduces the universal consciousness to that of an empirical being. It is a cosmic limiting condition over which the individual has no control. It is owing to this that the jiva or individual soul considers itself apurna or imperfect, a separate entity cut off from the universal consciousness. The greatness of Siva in this condition is concealed, and the individual forgets his real nature.» — nota de Singh sobre el anava mala como condición cósmica fuera del control del individuo.

«The anava mala is brought about in two ways. There may be bodha or knowledge, but the perfect I-consciousness whose nature is freedom of all cognition and activity may be missing (as in Vijnanakala) or there may be I-consciousness with abodha or ignorance (as in common folk).» — nota de Singh con las dos maneras del anava mala, según falte la I-consciencia o el conocimiento.

«Anadisiva: Some theorists hold that there are two kinds of Siva - one, Anadisiva who never assumes mala and thus never» — nota de Singh que consigna la teoría de los dos Sivas; el tramo se corta en el cambio de plana.

«According to Saivagama, the Divine Consciousness is not simply cold, inert intellection. It is rather spanda, active, dynamic, throbbing with life, creative pulsation.» — el catálogo de la contracubierta, al presentar las Spanda-Karikas del propio Singh, enuncia la tesis de la Conciencia Divina como pulsación; es texto editorial de Motilal Banarsidass, no voz del sutra.

«A classical treatise of yoga practices and philosophy according to the Kashmir tradition of Saivism. Vijnanabhairava is a very ancient book on Yoga. It studiously eschews mechanical worship, external rites and ceremonies and goes directly to the heart of the problem of the u n i o n of h u m a n consciousness with the Divine. It describes 112 types of yoga.» — la misma contracubierta nombra la tradición del volumen al presentar el Vijnanabhairava de Singh.

«Siva Sutras are considered to be a revealed book of the Yoga: supreme identity of the individual self with the Divine.» — el texto de contracubierta declara el estatuto revelado de la obra y su asunto, la identidad suprema.

«Dr. Jaideva Singh has studied the book with the help of his guru Swami Laksmana Joo, the sole surviving exponent of this system in Kashmir and has provided an English translation of the Sutras together with the commentary of Ksemaraja.» — la contracubierta nombra la cadena por la que pasa esta traducción: Swami Laksmana Joo como guru vivo del sistema en Cachemira.

«A long introduction, together with an abstract of each Sutra, throws a flood of light on the entire system of Saiva Yoga.» — la contracubierta describe el aparato del volumen.

«Jaideva Singh (1893-1986) was a great scholar in musicology, philosophy and Sanskrit. A former principal of YD. College, Lakhimpur-Kheri, he served as Chief Producer in All-India Radio and among other posts acted as Chairman of U.P. Sangit Natak Academi. He was awarded Padma Bhushan by the Government of India in 1974.» — la solapa biográfica data al traductor y enumera sus cargos; es texto editorial, no firmado por Singh.

«He dedicated the later part of his life to the study with Kashmir Saivism. He published several books in Hindi and English translations of Kashmir Saiva texts, such as Siva-Sutras, Spanda-Karika, Pratyabhijnahrdayam, Vijnanabhairava.» — la misma solapa biográfica adscribe la obra tardía de Singh al saivismo de Cachemira y lista sus traducciones.

«The Siva Sutras are perhaps the most authoritative text of Kashmir Saivism and certainly it is an outstanding treatise on a definite system of philosophy.» — de la sección de reseñas escogidas de la contracubierta, firmada por KS. Ramakrishna Rao en The Hindu (Madras) del 3 de julio de 1979.

«It is pertinendy pointed out that this philosophy is unique in merging the sadhaka to a state of bliss (ananda) completely into the non-dualistic Siva.» — del mismo recorte de Rao; el impreso rinde *pertinently* como *pertinendy*.

«The SIVASUTRAM is a highly respected treatise of Kashmir Saivism. It contains the highest truth as expounded by Lord Siva.» — de la bendición que firma Swami Muktananda al frente del volumen.

«One can attain the truth by just understanding the meaning of the sutras.» — Muktananda, en la misma bendición, enuncia la suficiencia del entendimiento del sutra.

«Sri Jaideva Singh has done a great service to seekers by translating Sivasutra Vimarsinl into English.» — Muktananda cierra su bendición situando el servicio de la traducción; el impreso rinde *Vimarsini* como *Vimarsinl*.

«A new interpretation should always be welcome, but when it goes against the very spirit and tradition of the system, it becomes a pernicious procedure.» — Singh, en el prefacio, fija el criterio con que juzga las traducciones previas.

«To cite one instance, the 5th sutra of the first section is worded as 'udyamo Bhairavah'. The word udyama has been translated as 'exertion'. The first section deals with Sambliava-upaya, Even the veriest tyro of Saivagarna knows that Sambhava upaya has nothing to do with exertion, and so 'udyama' does not and cannot mean exertion in this context.» — Singh da en el prefacio su única instancia razonada contra las traducciones que le señaló su guru: *udyama* no es esfuerzo porque la primera sección trata del Sambhavopaya; el impreso rinde *Sambhava* como *Sambliava* y *Saivagama* como *Saivagarna*.

«Even the structure and grammar of the Sanskrit language have been twisted and tortured to yield certain pre-conceived meanings. Such preposterous translation is, to say the least, a literary crime.» — Singh califica en el prefacio el procedimiento de esas traducciones.

«So I studied the text word by word with the help of Acarya Rameshvara Jha who is a great Sanskrit scholar and fully conversant with Saivagarna.» — Singh nombra en el prefacio a su primer auxiliar sánscrito.

«So I approached my old Guru, Svami Laksrnana Joo of Kashmir who, in spite of his old age and a heavy schedule of engagements with a number of scholars who had gathered round him, kindly agreed to help. He taught me the sutras together with the commentary of Ksemaraja and gave luminous exposition of» — Singh declara la enseñanza oral de la que sale su versión; el impreso rinde *Laksmana* como *Laksrnana*.

«Ksemaraja, in the introductory portion of his commentary, says that since many incongruous expositions had been given by the commentaries extant in his time, he undertook to write a new commentary in due conformity with the old tradition.» — Singh resume el motivo que Ksemaraja se da a sí mismo para comentar de nuevo.

«Four commentaries on Siva-sutras are available at present, the Vimarsinl commentary of Ksemaraja in prose, the Siva-sutra-vrtti by some anonymous author in prose, the Siva-sutra-varttikam by Bhaskara in verse, and the Siva-sutra-varttikam by Varadaraja in verse.» — Singh enumera en el prefacio los cuatro comentarios sobrevivientes.

«The Siva-sutra-vrtti is so close to Vimarsinl that it appears to be either a preliminary draft or a later abstract of the Vimarsinl. There is a strong presumption that the author of the Vrtti was Ksemaraja himself.» — Singh consigna la presunción sobre la autoría del Vrtti sin cerrarla.

«The Varttikam by Bhaskara is an independent commentary. He differs at places from Ksemaraja. I have indicated this in my notes or exposition wherever necessary.» — Singh señala que Bhaskara discrepa de Ksemaraja y declara dónde registra esas diferencias.

«Ksemaraja's commentary is so detailed and scholarly that it has practically elbowed every other commentary out of existence. I have, therefore, duly followed Ksemaraja in my exposition.» — Singh declara por qué sigue a Ksemaraja y no a los otros tres comentaristas.

«For me, this work has been a labour of love, without any financial and secretarial assistance whatsoever. My great Guru, MM. Gopinath Kaviraja passed away before the work could be completed.» — Singh cierra el prefacio con las condiciones materiales del trabajo y la muerte de su guru.

«The Saiva system of Philosophy and Yoga is generally known as Agama. The word Agama means a traditional doctrine or system which commands faith.» — Singh abre la introducción nombrando el sistema por su género, Agama, y define la palabra.

«The Saiva system,, in general, is known as Siva-sasana or Sivagama, The non-dualistic Saiva system of Kashmir is known as Trika-Sasana or Trika-sastra or Rahasya-sarnpradaya.» — Singh da los nombres propios del sistema saiva general y del no dualista de Cachemira; el impreso dobla la coma en *system,,* y rinde *sampradaya* como *sarnpradaya*.

«A Sastra or Sasana in India never meant merely an intellectual exposition of a particular system. It certainly expounded the fundamental principles of reality but at the same time laid down on the basis of the principles certain rules, certain norms of conduct which had to be observed by those who studied the particular Sastra. A Sastra was not simply a way of thought but also a way of life.» — Singh acota qué significa sastra: no exposición intelectual sino reglas de conducta.

«The literature of the Trika system of Kashmir falls into three categories, viz., (1) the Agama Sastra, (2) the Spanda .Sastra and (3) the Pratyabhijna Sastra.» — Singh reparte la literatura del Trika en tres categorías.

«Agama Sastra is considered to be revelation by Siva. It lays down both the principles and practices of t h e system.» — Singh declara el estatuto del Agama Sastra dentro del reparto.

«Among the works belonging to the Agama category may be mentioned the following Tantras. Malinivijaya or Malinivijayottara, Svacchanda, Vijnana Bhairava, Mrgendra, Netra, Rudra-Yamala, Siva-Sutras, etc.» — Singh enumera los Tantras del grupo Agama.

«Most of these taught generally the dualistic doctrine. The most important Agama of the Trika system was known as the Siva-Sutras.» — Singh separa a los Siva-Sutras del resto del grupo por su doctrina.

«The importance of this work consists in the fact that it was revealed to counter the effects of dualism.» — Singh da el motivo de la revelación de los sutras; la llamada de nota 1 va pegada a *dualism* en el impreso.

«1. Kallata in the Spanda-vrtti says that Siva taught the Siva-Sntras in a dream to Vasugupta who was living on Mahadeva mountain in the valley of the Harvan stream behind the Shalimar garden near Srinagara.» — primera de las tres teorías de la revelación que Singh consigna, con el sitio geográfico; el impreso rinde *Sutras* como *Sntras*.

«2. Bhaskara says in his Varttika on the Siva-Sutras that they were revealed to Vasugupta in a dream by a Siddha - a perfected semi-divine being.» — segunda teoría: un Siddha y no Siva.

«The particular rock is still called Samkaropala, and it is said that the Sutras were inscribed on it. (See the plate No. 1). The rock is there, but there is no trace of the sutras.» — Singh consigna el estado presente de la roca y la ausencia de las inscripciones, sin armonizarlo con la teoría.

«We know from Rajatarangini that Kallata flourished in the reign of king Avanti-Varman of Kashmir, Avanti-Varman reigned in the 9th Century A.D.» — Singh fecha por el Rajatarangini el eslabón del que deduce la data del descubrimiento.

«Bhaskara says in the introductory portion of his Varttika that Vasugupta taught the Siva-Sutras to Kallata who taught them to Pradyumnabhatta, the son of his maternal uncle. Pradyumnabhatta taught them to his son Prajnarjuna. Prajnarjuna taught them to a pupil, Mahadevabhatta who in turn taught them to his son, Srikanthabhatta. Bhaskara himself learned the sutras from Srikanthabhatta.» — Singh reproduce la cadena de transmisión que declara Bhaskara, de Vasugupta a Srikanthabhatta.

«The author of the Vrtti is not known. The commentary vrtti tallies with Vimarsini not only in interpretation but also mostly in words. It appears that either the Vrtti was written at first and was used by Ksemaraja as a framework for elaboration or that Vimarsini was written at first and either Ksemaraja himself or some one else prepared an abstract of it in the Vrtti.» — Singh deja abierta la relación entre el Vrtti y la Vimarsini, con las dos hipótesis enunciadas.

«interpretation by giving parallel and valuable quotations from other books some of which are now completely lost to us.» — Singh señala el valor documental de la Vimarsini: conserva citas de obras perdidas. El tramo empieza en la plana 19 porque la frase arranca al final de la 18, y span() se corta en el cambio de plana.

«Ksemaraja was a prolific writer. He wrote the following works: Pratyabhijnahrdayam, Spandasandoha, Spandanirnaya, Svacchandoddyota, Netroddyota, Vijnanabhairavoddyota, Siva-sutra-vimarsini, Stavacintamanitika, Parapravesika, Tattvasandoha, Utpala's Stotravalitika.» — Singh lista las obras de Ksemaraja.

«The Varttika of Varadaraja is only a rehash of the Vimarsini in Verse. Varadaraja has no interpretation of his own to give. He lived towards the end of the 15th Century A.D.» — Singh data y califica el cuarto comentario.