Spanda karikas- SUMMARY
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Transcript of Spanda karikas- SUMMARY
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Spanda-Kriks:
Introduction:
Spanda-Kriks are sort of commentary on Shiv Sutras focusing on the Shakti aspect
or the dynamic aspect of Shiva. The word spanda means a throb or the dynamic
aspect of the divine, the divine creative pulsation. The true self or the supreme
divine is not simply a witnessing consciousness but is characterized by both activityand cognition. Vasugupta authored spanda-Kriks, though there is also point of
view, which says that Kallata, who is the chief disciple of Vasugupta was the author
of the kriks. In fact Kallata himself has written, which very specifically says yat
SpandmrtamVasuguptdaih drbham i.e. the Spanda-Kriks which were composed
by Vasugupta. So it seems that Vasugupta is the actual author ofthe kriks and
Kallata being his disciple studied them from him and published them. Four
commentaries are available on these kriks:
1. The vritti by Kallata2. The Vivrti of Rmakantha3. The Spandapradpik of Bhatta Utpala4. The Spandasandoha and Spanda-nirnaya of Ksemarja
Spanda:
Spanda is the technical term used in Shaiva Philosophy, to denote the
creative/dynamic aspectofthe supreme. Literally it means movement or vibrations.
But when applied to the divine it cannot mean movement in the literal sense
because the supreme is beyond space and time and for literal movement one need
space and time as the prerequisite conditions. So the sense in which Spanda is used
in this book is basically the creative energy in the un-manifested form, i.e. the
potential for creation. Spanda is the Shakti of Shiva through which Shiva i.e.
supreme consciousness manifests itself as name and form. It is the vibration of the
bliss of the Divine I consciousness which is also known as Vimara. The Divine Iconsciousness is the divine creative pulsation of Shivas absolute freedom which is
unbounded and eternal. Therefore Spanda is not the movement in literal sense but
is the cause of all movements.
The Spanda-Kriks are divided into four sections. The first section consists of 25
verses. The focus of the first section is to prove that the spanda is the essential
nature of Shiva. It is Shivas dynamic aspect though which the supreme is able to
manifest itself. The essential nature or the real nature of every individual self is the
same spanda and it is always there without a break. So the goal is to make an
empirical bounded being realize that his true self is the supreme divine Shiva
himself. The second section contains 7 verses focusing on the fact the universe outthere is nothing else but Shiva himself. So in the first section the focus was inward
and realization of Shiva in the self and then it proceeds to say that whatever exists
outside is also Shiva. In order to realize this aspect of Spanda there is a stress on the
extrovertive meditation as compared to the first section where stress was on
introvertive meditation. This is possible by the rise of the Sahaja vidy which is
explained in the second section and because of which one can experience the
universe as a single entity, i.e. can see unity in diversity. The third section contains
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19 verses and focus is on describing the stages through which a yogi passes through
before the complete realization of spanda. It also describes the supernormal powers
which one gains while he is on his path of realization and how these powers can also
act as an obstacle in reaching the destination. The fourth section consists of 2 verses
where the first verse praises both the power of spanda and the power of the word of
the guru. The second one points out the benefits of reading this Shastra carefullyand practicing it in daily life to realize the spanda principle. This realization will
make the individual free from all the shackles and make him realize that he is
identical with the supreme.
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Section 1:
Now in the first section of the book, the first verse begins with the laudation of
Shiva and suggests the main purport of the treatise. By the next four verses, the
true nature ofspanda is established with valid reasoning: next by two verses, themeans for attaining it with proper recognition is described. The eighth verse
refutes the objection raised against the means, the ninth one supports the means
referred toby describing its perfect suitability for attaining the goal. The tenth
verse shows the real nature of the goal which is attainable by that means. The
eleventh verse says that by close adherence to that goal, the delusion of the world
as a thing separate from Siva ceases. The twelfth and thirteenth, by discarding the
view of the Nihilists bring into prominence the striking difference of the S/ww/a-
principle from their doctrine.
The fourteenth establishes the indestructibility of thespandaprinciple as such,
though the world of objects brought about by it is subject to destruction. The
fifteenth and sixteenth so thoroughly expound this idea that Nihilism stands
completely eradicated. The seventeenth declares that while the fully awakened
always has the realization of thespanda-principle, the partially awakened has it
only in the initial and final stages (of waking, dream and dreamless sleep). The
eighteenth describes the sphere of objects experienced by the fully awakened.
Then the nineteenth hints at the means for the removal of the veils in the case of
the fully awakened. The twentieth says how the real nature of Self is veiled in the
case of the un-awakened one. The twenty-first exhorts that one should always
exert oneself in acquiring the state of the fully awakened. The twenty-second
declares that there are certain states of the individual in practical life which bybringing about the total cessation of all other states than that {spanda)provide the
occasion for the realization ofSpanda. The last three (23rd to 25th) verses urge
that one who has experienced enlightenment in order to maintain the state of
complete enlightenment, should be (always) on the alert in tearing asunder in a
manner befitting ayogi the sleep-like veil of (spiritual) darkness. This is the sum
and substance of the first section, beginning with 'Whose opening and shutting of
the eye- lids, and ending with, 'the awakened one is unveiled.'
Now the purport of the book is being expounded.
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The First five verses of the first section talks about the supreme consciousness, its
spanda Shakti though which the universe gets manifested and then the nature of the
spanda Shakti or the Shiva is explained logically and how it is identical with the
empirical self is also explained.
Verse1We laud that Shankara by whose mere opening and shutting of the eye-lids
there is the appearance and dissolution of the world and who is the source of
the glorious powers of the collective whole of the saktis (the divine energy in
various forms).
The first verse starts with the laudation of the supreme Consciousness Shiva. This
supreme consciousness is present in everything that exists and is non dualistic. It is
that supreme consciousness out of which the universe arises and also gets dissolved
into it. The purpose of this treatise is made very clear in the very first verse, which
is to achieve liberation. Liberation here means identification with Shiva and oneneed not go anywhere to achieve the liberation, its just the discovery of the
individual self as the Shiva, the supreme consciousness. By liberation here is meant
Jivan Mukta, which is to live with absolute peace, love and freedom. Its exactly like
the lotus which is always in the water and mud and is untouched by them, similarly
a Jivan Mukta is the one who enjoys the worldly life to the fullest and still is non
attached to the world. The power of lord Shiva through which he is able to manifest
himself is Spanda, the power of absolute freedom of the lord. It is the power because
of which the universe gets created from and absorbed in the same consciousness. It
is non distinct from Shiva and in the background does the entire cycle of
manifestation and dissolution. Lets try to understand this manifestation and see
how this world, Shakti and Shiva are non-different from each other. The world outhere is just as the reflection of a city in the mirror, which looks different but actually
it is non different from the mirror, which is Shiva himself, the supreme
consciousness. For the reflection to take place we need light and this light is
basically the power of Spanda Shakti. Because if the light is not there, though the
reflection would be there in the mirror itself in un-manifested form but as the light
falls on mirror it converts potentiality into actuality and the one which was not
manifested before gets manifested. This is the power of light, which is called the
vimara Shakti of Shiva, which is also called spanda Shakti, which acts as the cause
of all the movements. Essential nature of the lord is perpetual spanda. Because of
this spanda Shakti there are endless cycles of the creation and dissolution. Spanda
Shakti works on the principle of Unmesa (emergence) and Nimesa (submergence).
Unmesa and Nimesa are not sequential process but they are simultaneous process.
Manifestation of universe from one point of view is unmesa, which is its emergence
and simultaneously from another point of view it is submergence, i.e. nimesa of
consciousness. Similarly rise of thought construct is unmesa, which is
simultaneously submergence (nimesa) of the bliss of immortality.
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If we compare this first verse with the unified field theory: the field of
consciousness is very similar to the unified field through which the whole
universe emerges. The unified field theory also supports the possibility of the
multiverses, which is also very clearly stated in the first verse.
Verse 2,3,4,5
Inasmuch as nothing can veil His nature, there cannot be His obstruction
anywhere in whom all this world rests and from whom it has come forth?
Even though differing states like waking etc. occur in which, however, that
Spanda principle remains identically the same, thatSpanda principle never
departs from its own nature as the identical Experient (in all the differing
states).
I am happy, I am miserable, I am attachedthese and other cognitions have
their being evidently in another in which the states of happiness, misery etc.are strung together.
Wherein neither pain, nor pleasure, nor object, nor subject, exists, nor
wherein does even insentiency existthat, in the highest sense, is thatSpanda
principle
The second verse focuses on following points, one is, as the pot cannot tell anything
about the agent that is potter, similarly this outer world cannot tell anything about
the creator or the supreme consciousness. This world that has manifested out of thesupreme consciousness cant become an obstruction from him in the same way the
pot is no restriction on the creativity of the potter but rather it is a medium to
express the creativity. The world rests in Shiva and it has come forth from Shiva, this
is used to clarify that there is no difference between the subject, object and the
means of knowledge (perception). Everything is Shiva. The world contained in him
doesnt mean like a walnut is there in the bag and both the walnut and bag are
different from each other. Rather it is like a reflection of a city in the mirror, which is
non-different from the mirror. The world is not a separate entity. It is like a wave in
an ocean, though it looks different but it is not different from the ocean, similarly the
world rises from the ocean of consciousness and submerges in the same
consciousness. Thus one has to himself recognize the Shiva in himself.
The third verse says that as in all the three states of wakefulness, dream and deep
sleep, the experiencer is the same though the experiences are different. Even when a
person grows older from a child, he says that I have grown old, i.e. there is
somebody who is experiencing getting older but he is the same, in the same way all
the different states of experiences are nothing but just the expression of the
consciousness and are non different from consciousness itself.
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Because of the Maya there are certain level of awareness in us. Because of the
Buddhi and Manas we consider ourself as individual who is different from the world
out there and thus we say that I am Happy, I am miserable etc. these are all
experiences which appear to be different from each other and are stung together
like the pearls in the necklace and the self is the same. This also rejects the theory of
momentariness of Buddhists as if one moment finishes and then the other takesbirth then it should not be stored in the memory, memory should also be
momentary but it is not, because there is some experiencer out there who is same,
who is eternal. When the level of awareness raises to the level of pure consciousness
which is free of the objective thought constructs and is a level of pure abstractness
then only one can realize that all the experiences are nothing but Shiva himself but
before that one has to bear with this individual identity which collects experiences
like pearls on the thread to form the necklace. The above two verses can be applied
in real life to attain the true essential self which is Shiva.
Fifth verse states very practical approach towards realizing the essential nature of
the self. It says that the level of awareness where there is no subject, object andperception, i.e. the mind is free from all the thought constructs and has reached to
the level of pure abstractness, that is the real self. All these internal states like pain
and pleasure and also the external experiences are not the real nature or the highest
reality. As they are just the passing experiences, they are not eternal but the
experient is the same, it is eternal, so rather than considering our day today
experiences as real and different one should focus on the eternal real self which is
Shiva itself and which is beyond the sphere of thoughts. For once, one who realizes
the real self is unaffected by the circumstances of life.
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Verses 6 to 10
That principle should be examined with great care and reverence, by which
this group of senses, though insentient, acts as a sentient force by itself, and
along with the inner group of senses, goes towards objects, takes pleasure in
their maintenance, and withdraws into it self, because this natural freedom ofit prevails everywhere. ||6|| and ||7||
The empirical individual cannot drive the goad of desire. But by coming in
contact with the power of the Self, he becomes equal to that principle. ||8||
When the perturbation of that empirical individual who is incapacitated by
his own impurity and is attached to actions disappears, then the highest state
appears. ||9||
Then will flash forth his innate nature characterized by cognition and
activity, by which he (the experient) then knows and does all that is desired(by him). ||10||
Both sixth and seventh verses together are explaining the ways to reach the
essential self. Generally human have this materialistic approach and what we
perceive through our senses we consider it to be real. We think that senses are
responsible for the function of pravrtti i.e. going out towards the objects of
perception, sthiti i.e. to maintain them in perception for some time and finally
return to themselves i.e. samhriti. But this verse tells us that we need to look
beyond the senses and try to see what is that which is making these senses
function, where the senses are drawing their power from, the moment of sense
indulgence is the best moment to see where the senses are drawing power from.
That source is the Spanda principle basically the essential self. The essential self
beyond sense perception it is like the eye through which we can see others but the
eye cannot see itself. Similarly is the self, which is the eternal witness.
The eighth verse is further elaborating the same concept that it is not the desire or
the will of the person who is driving the senses to perform their respective
function. It is the Spanda principle through which the senses are deriving its power
to function. It also says that a normal individual cannot see the source while beingindulge in the desire because he perform any act for the object of pleasure and his
mind is so much occupied with the thought constructs that he is not able to go
beyond his thoughts to see his essential self. Its a yogi who can tame desires and
can use his indulgence to see the essential self. Thus when a yogi sees himself, his
essential nature, he becomes one with it and have the absolute freedom and
become Shiva himself.
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The ninth and tenth verses are trying to explain that because of the Maya and its
five kanchukas the empirical individual is bounded in the cage of his own thought
construct. It is Maya because of which the empirical individual finds himself
limited and forgets his real self. As he is engaged in all sorts of deeds, because of
his limitations he starts judging them and they make a very strong impression on
his mind, which acts as a strong force to drag him down in the chain of evolution.This is called Karma Mala. When his awareness reaches the level of pure
abstractness, i.e. when an individual goes beyond the sphere of the objective or
subjective thoughts, it is then when he realizes his true self. It is then when one has
his absolute freedom and one has all the ability to do or know whatever he desires
to know or do.
Going beyond the sphere of thought can be compared to the vaccum field
energy, which is basically the energy of the grand unified field. Thus when one
reaches the level of pure awareness by ceasing all the excitation in the mind, i.e.
by ceasing all thoughts, one gets connected non-locally to the unified field andhence when one is connected to the unified field of consciousness there is
nothing left for him to be known or done. He can do whatever he wants and
wherever he wants in no time, i.e. instantly, even faster than the speed of light.
This is power of getting submerged in the unified field.
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How can this accursed way of life and death be his (any longer) who stands
struck with amazement as he observes that nature (viz.Spanda) which
presides over all the activities of life (as I) ? ||11||
Mere non-existence cannot be an object of contemplation, nor can it be said
there is no stupefaction in that state, because on account of the application ofbackward reference, it is certain that it (i.e. the experience of stupefaction)
was there (in that state).||12||
Hence that artificial object of knowledge is always like sound sleep. It is not in
this manner i.e. as a state of recollection that theSpanda-principle is known.
||13||
Of this Spanda principle, two states are spoken about, viz., of the doer or the
subject and the deed or the object. Of these two, the deed or the object is
subject to decay but the doer or the subject is imperishable. ||14||
In the samadhi of void, only the effort, which is directed towards objectivity,
disappears. It is only a fool who, on the disappearance of that effort, thinks I
have ceased to be'. ||15||
There can never be the disappearance of that inner nature which is the abode
of the attribute of omniscience in the event of the non-perception of anything
objective. ||16||
When one realizes the true nature of his self, he becomes free from death and life
because he has already realized that he is not the material self but he is the
immaterial eternal self, which is imperishable. Thus he becomes absolutely free.
Very beautifully in the 12thverse, it is explained that as vedantins say that Verily in
the beginning all this was not cannot be an object of contemplation. How can there
be complete non-existent, because to say that it was non-existent then, the observer
was present there. So it is the observer or the self or the consciousness, which was
always there eternally but not non-existence.
This non-existence is like the knowledge of object of deep sleep, when one after
getting back into senses says, I slept well. How does one know that he slept well
when everything vanishes in deep sleep? It is because the eternal observer or the
essential self is always there without a break. So when we say that in the very
beginning there was non-existence, we mean to say that except for the supremeconsciousness that is the eternal observer there was nothing else.
Thus the object of knowledge, which is the material world, which was not
manifested there in the very beginning is the perishable one, it is the object which is
subject to destruction but not the Subject or the observer because the observer is
eternal, it was also present there when there was no material existence.
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Similarly how can a person ceased to be with the cessation of thoughts, as it
generally happens in Samadhi, when one wakes up from Samadhi and recollects that
he was in Samadhi, this clearly means that the observer was there otherwise how
would a person know that he was n Samadhi, there has to be somebody eternally
observing him. Thus the essential self can never cease. When even there is nothing
to perceive, It (the essential self) is just there, always.
The unified field of consciousness was always there, even before the material
existence and will also be there after the material existence. It is eternal and on
the other hand the universe i.e. the material existence which has manifested out
of this field of consciousness is temporary object of creation. Endless creation
and dissolution of such universes happens in the unbounded field of
consciousness.
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The fully enlightened has, always and incessantly, the undeviating knowledge
of the Self in all the three states; the other one (viz. the partially enlightened)
has it only at the beginning and end of each state. ||17||
The all-pervading lord, possessed of the supreme power in the form of
knowledge and knowable (object of knowledge), appears in the two states ofwaking and dream as knowledge and objects of knowledge, and in the other
than these two only as consciousness. ||18||
The particular emanations ofSpanda which begin with thegunas and which
acquire their existence by having recourse to genericSpanda can never stand
in the way of the one who has realized his essential nature. ||19||
These (thegunas etc), however, intent on veiling their real nature push the
people of un-awakened intellect into the terrible ocean of transmigratory
existence from which it is difficult to pull them out. ||20||
Therefore, one should be always on the alert for the discernment of the
Spanda principle. Such a person attains his essential state (as spanda) even in
the waking condition in short time. ||21||
The 17th verse talks about the types of individuals, there are three kinds of
individuals; one is the empirical individual who is completely ignorant of the
spiritual reality, who considers the material reality as the only reality. The other
one is partially awakened. He has experience of the supreme consciousness at the
end and start of waking and dreaming state but not in the middle of any state. The
third kinds are the fully awakened ones who experience their essential self all the
time in all the states like waking dreaming and sleep. They actually have attended
the fourth state, which is Turiya, where the experiencer is one with the supreme
reality without a break. The first kind of people are not included in the present
verse because they are not fit for the yoga teachings and also they wont be able to
appreciate it.
The fully enlightened yogi sees the spanda principle as knowledge and objects of
knowledge in the middle of the two states of waking and dreaming, though these
objects dont appear to him as something external to his body but seems like fullyintegrated to his body. At the end and start of the two states he sees both the
knowledge and object of knowledge as sheer consciousness. In deep sleep mind is
free from the notion of the material world, what appears to him is sheer
consciousness in this state.
In the next two verses it is explained that if the yogi is not fully enlightened one,
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the Spanda principle may appear as the combination of the three gunas, which are
sattva, rajas and tamas. And if the experiencer is not fully realized yogi, these
gunas might pull him down in the evolution chain and pushing him back into the
terrible endless cycle of pleasure and pain.
Therefore the mind, which is constantly contemplating about the supreme, attainsthe realization soon in the waking state also. As the constant contemplation about
the supreme generates a power for the mind to go beyond thought also. It is
basically practicing and improving the skill of the mind to raise the awareness
level.
The state of not a fully awakened one is very much similar to us, the three gunas
can be compared to the elementary particles of the physics which are the basic unit
of the creation of this world. So rather than thinking of consciousness as the
supreme source we start considering these particles as the supreme source and
thats why we are stuck in most of the theories and we try to justify the theories by
adding some constant factor here and there. If the paradigm of causation changes,i.e. not consciousness is caused by material but the material is caused by the
consciousness then the whole problem of duality vanishes. It is all consciousness,
which is choosing from itself to manifest or turning the possibility into actuality.
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In that state is theSpanda-principle firmly established to which a person is
reduced when he is greatly exasperated or overjoyed, or is in impasse
reflecting what to do, or is running for life. ||22||
Taking firm hold of that (i.e. spanda) the awakened Yogiremains firm with
the resolution "I will surely carry out whatever it will tell me". Resting on theexperience of thatSpanda, bothprana (siirya) and apana (candra) get merged
in the susumna and by the upward path ofSusumna they rise up to the great
ether of universal consciousness by abandoning the sphere of the body
together with theBrahmarandhra and are completely dis- solved in it. There
the unenlightened by considering that state a kind of deep sleep remains
stupefied, while the one who is not covered with the darkness of infatuation is
established in that ether of universal consciousness and abides as fully
enlightened. ||23||, ||24||, ||25||.
Whenever a person is going through intense emotional experience whether of
experience, joy or fear, during those moments all the external activities of the mind
stops and what left there is pure self. Not many people are able to use this
opportunity because they dont have any clue what they are going through, its like
somebody throwing diamonds in the river in the darkness, thinking they are stones.
Only a few who constantly contemplate about the true essential self are able to
make use of this opportunity. As we have seen that some of the people who have
suffered intense emotional pain start walking on the path of a self-realization after
that trauma, it might be the glimpse of the essential self that motivates them to walk
on the path of realization.
Thus the awakened yogi who has realized himself, being in that state feels himself
identical with the supreme while the unenlightened ones think it to be just another
experience and remain stupefied. However during these states of intense emotions,
the energy, which is resting at the Muladhara chakra, and the prana which are
flowing through the ida and pingla nadis all starts to flow through the susumna
which is the central nadi in the body and the gateway to get connected to the
supreme consciousness and ones this connection is established one feels himself
like Shiva, the supreme consciousness.
The verses talk about process of establishment of the non local connection between
the individual self and the unified field of consciousness. Whenever one goesthrough intense emotional experiences all the objective thought activity in his mind
ceases and the person comes back to the zero vacuum energy level from the excited
states of the external thoughts. The individual prana energy then starts moving in
the susumna channel, which can be considered as the wormhole in the human body
which directly opens up in the unified field, thus when the individual consciousness
or the prana energy starts travelling through susumna or the wormhole it gets
connected to the unified field non-locally. Thus one can then see the unity in the
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diversity and can see that the whole world emerges out of this unified field and will
also get submerged into it.
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Resorting to that power (ofSpanda-tattva), the divinities,Mantra etc. together
with the sacred formulae which serve as their indicators, being endowed with
the power of omniscience proceed to carry out their assigned functions
towards the embodied ones just as the senses of the embodiedones by
resorting to the power ofSpanda proceed to carry out their (specific)
functions. ||1||
Freed of all limitations of office after having performed their assigned duties,
(niranjanah), theirdenotation as particular deities having ceased (santarupah)
they get dissolved together with the mind of their devotees in that very
Spanda principle. Hence they are of the nature ofSiva. ||2||
The importance of the Mantra is explained in these two verses; generally the
mantra is to be understood as sacred formulae to be recited by the devotees. Let us
try to understand what Mantra does to a person and how through mantra the
person gets to realize the spanda principle. Mantra is basically a small chant that
has to be repeated over and over again. While the mantra has been repeated over
and over again the external thoughts cease completely and the only thing left in the
consciousness is Mantra. Now when the external thought ceases the person
automatically moves inward. There are 3 stages in the Mantra recitation:
The first stage is when you do the mantra, when the devotee start to recitemantra, he is getting initiated into it, he has to recite it repeatedly, he has to
understand the nuances of the science of mantra recitation and this can
happen only through the recitation of the mantra again and again. Then you
reach a stage some day when Mantra starts to happen automatically.
This stage is basically the second stage in mantra recitation where themantra starts doing you i.e. Mantra start to happen effortlessly.
The third is you become the Mantra itself, i.e. it happens all the timewithout any break, like one is breathing effortlessly and continuously
without a break and in all the stages of waking up, dreaming and deep
sleep, thus mantra becomes kind of your breath and this is the stage where
one is completely submerged into the supreme reality loosing the individual
identity.
Since the limited individual Self is identical with the whole universe,
inasmuch as all entities arise from him, and because of the knowledge of allsubjects, he has the feeling of identity with them all, hence whether in the
word, object or thought, there is no state which is notSiva. It is the experient
himself who, always and everywhere, abides in the form of the experienced
i.e. it is the Divine Himself who is the essential. Experient, and it is He who
abides in the form of the universe as His field of experience. ||3||, ||4||
Or he, who has this realization (viz. identity of his Self with the whole
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universe), being constantly united with the Divine, views the entire world as
the play (of the Self identical with Siva), and is liberated while alive. There is
no doubt about this. ||5||
The major point stressed in these verses is that the individual self is identical to the
supreme reality and once the person realizes that he is identical with the supreme
reality then he also realizes that this universe has been emerged out of him and
will also submerge in him and he see the whole universe as his own extension.
There is nothing beyond him, so every thought, every object or word seems Shiva
to him, and thus the difference between the subject, object and the means of
knowledge disappears. So basically as one realizes that he himself is the supreme
reality be becomes liberated and is free from the pain and pleasure, fear and hatred
and all the emotions that exist, he start to see the whole existence as his own
existence and as nothing is beyond him so nothing effects him.
This only is the manifestation of the object of meditation in the meditator's
mind that the aspirant with resolute will has the realization of his identity
with that (object of meditation).This alone is the acquisition of ambrosia
leading to immortality; this alone is the realization of Self: this alone is the
initiation of liberation leading to identity with Siva. ||6||, ||7||
This second section is named as shajavidyodaya i.e. rise of Sahaja Vidya which
means that the difference in the outside world and the self vanishes and the
observer feels complete identity of himself with the universe. The first section was
majorly focused on the realization of identity of self with the supreme reality andhere in the second section the focus is on the realization of the identity between
the universe i.e. the outside world and the self. Thus the first section focuses on
the introvertive meditation and the second section focuses on the extrovertive
meditation. In the second stage every manifestation in the outer world seems like
the extension of the self, i.e. the difference between the external world and the self
vanishes. The experiencer, experience and the medium of experience becomes the
same, there is no difference between the three. One a person realizes this; he is
instantly beyond time and space. Realization of oneself with the supreme reality is
the only real ambrosia, because it sets one free from the space, time and situation
i.e. endless cycles of birth and death in ignorance.
The second section is all about the path of science, it try to impart knowledge of
the external world and the unity of the external world with the grand unified
field of consciousness, so that the difference between the observer, observable
and the medium of observation vanishes. In the first section it was the non-local
connection of the individual self with the grand unified field. In the second
section after one has achieved success in establishing the first connection he try
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to establish same nonlocal connection with the material world as the material
world itself has arisen from the grand unified field.
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Section IIIAs the sustainer of this universe (i.e. Siva) when eagerly entreated with desire
accomplishes all the desires abiding in the heart of the embodied yogi who is
awake after causing the rise of the moon and the sun. ||1||
So also in dream, by appearing in the central nadi (madhye), does He surely
reveal always and more vividly his desired objects to him who never desists
from his zealous prayer. ||2||
Otherwise, the Creative power of the Divine according to its characteristics, is
free in manifesting always all kinds of things (usual and unusual) (to the yogi
also) both in waking and dream states as in the case of the common people of
the world. ||3||
The first two section talks about the realization of self with the supreme as
identical and then realization of the external world with the self as identical. This
third section talks about the different supernormal powers that a yogi gets on the
path of the realization of the spanda principle and how these supernormal powerscan act as an obstacle in achieving the supreme truth. The first two verse talks
about controlling the state of dream, it says that if one meditates the state between
his waking state and the state of sleep, slowly he gets whole control over the sleep
and the dream state also. This is basically working towards the meditative sleep,
which is also known as Yoga Nidra. Once after skillfully practicing and achieving
the state of Yoga Nidra, one has full control over his dreams and can dream
whatever he wants to. He himself act as the dream creator and controller. It is said
that the state of mind in which you enter sleep is basically same as the state of
mind you wake up into. So if one learns to enter into sleep meditatively then his
whole sleeping exercise becomes meditation and slowly he learns to control hissleep.
The third verse says that a yogi unlike common people can control his dreams and
deep sleep experiences because he has his mind constantly on the supreme truth
and he is meditating about it constantly. If a yogi becomes unmindful and trips, he
will loose control over his dreams and deep sleep experiences and thus will
become like a common man in both waking in the dream state where he has no
control over his experiences.
Indeed just as a thing which, in spite of all the attentiveness of the mind, is
perceived indistinctly at first, appears more distinctly, later, when observed
with the strenuous exercise of one's power. ||4||
So when theyogiresorts to the power (ofSpandc), then whatever thing (y a t )
actually (Jparmarthena) exists in whichever form (yena), in whichever place
or time (yatra) in whichever state (yatha) that thing (tat) becomes at once (na
cirat) manifestin that very way (tatha). ||5||
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Just as a feeble person also by resorting to that power (ofSpanda) succeeds in
doing what has to be done, even so one who is exceedingly hungry overcomes
his hunger. ||6||
As one sees anything, at the very first moment it appears indistinctly but later
when observed carefully, with full application of mind and senses appears to be
clearer. Similarly when a yogi who resorts to the power of spanda and has raised
his awareness to the level of the supreme reality, whatever he desires to know,
whatever he desires to see, wherever he desires to go, in whichever state he want
to experience himself happens at once. Because one has identified him with the
supreme reality, i.e. Shiva and thus he also becomes the same ocean of the
consciousness from which this world has emerged and to which this world will
submerge. Thus he can control his experiences in all the states of sleeping, dream
and wakefulness.
Just as one who is weak once connected to the supreme consciousness can do the
work which is beyond his own power, similarly a person who is hungry, if raises
his consciousness to the level of supreme overcomes his hunger. As at that level
i.e. at the level of supreme consciousness things manifest with the power of
thought. Thus one who is submerged in the ocean of consciousness becomes free
from the worldly affairs and circumstances.
The moment one gets connected nonlocall y with the uni f ied fi eld of
consciousness he can manifest anyth ing he wants to because the whole universe
has emerged fr om that unif ied conscious field and this unif ied field is the basicfundamental of the creation of the mater ial world, hence for the one who is
connected with the uni f ied field it j ust becomes a matter of thought, and his
thought wi ll mani fest at once.
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Just as all knowability, etc., in respect of the body occurs when it is pervaded
by that spanda principle, even so when theyogiis established in his essential
Self, he will have omniscience, etc. everywhere.||7||
Just as a plunderer carries away the valuables of the house, even so
depression saps away the vitality of the body. This depression proceeds fromignorance. If that ignorance dis- appears by unmesa, how can that depression
last in the absence of its cause? ||8||
That should be known as unmesa whence the rise of another thought takes
place in the mind of a man who is already engaged in one thought, one should
experience it introspectively for oneself. ||9||
The moment one realize the true spanda principle he gets unified with the supreme
consciousness which is the universal intelligence pool and there is nothing left inthis world that is unknown to that person and thus he achieves omniscience. The
depression acts like a thief that takes away the vital energy of the body. The
depression is because of the sense of losing something or being fearful or being
insecure etc. there can be many reasons for being depressed. The basic reason for
the person to be depressed is his ignorance. The moment he realize the spanda
principle, the whole universe becomes his own, there is nothing which is different
from him, there is no void and hence the feeling of completeness and thus how is
it possible for the depression to stay in such a state of mind.
The author says that when the mind is engrossed in a thought deeply, all theexternal activity ceases except for that thought and before the rise of the second
thought there is a period when there is no thought, i.e. the activity of the mind
completely ceases and that is the period, the gap between the thoughts if one wants
to know the reality which is the eternal subject. If one meditates on these gap
between the thoughts he can realize his essential self. No one can do it for you,
only you have to do it for yourself, the experience is very much private to the
person who experience this essential truth. Thus the previous thought is not the
cause for the next thought (which is considered as effect) as there is a gap in
between which is pure awareness and this pure awareness is the cause of
everything. As the whole world emerges out of this sea of consciousness only
which is said already in the first verse gets confirmed here again.
From this (unmesa) appear (supernormal) light, (supernormal) sound,
(supernormal) form, (supernormal) taste, in a short time, to theyogiwho has
not yet done away with the identification of the Self with the body, which,
however, are only a disturbing factor (in the full realization of theSpanda
principle). ||10||
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When theyogiwishing to see all objects abides in that state pervading them
all, i.e. infusing them all with the light of his consciousness, then what is the
use of saying much, he willexperience for himself (the splendour of that
vision). ||11||
Observing all objective phenomena by knowledge i.e. by external perception,one should always remain awake, and should deposit everything in one place
i.e. see everything as identical withSpanda which is our own essential Self.
Thus, he is never troubled by another. ||12||
The verse says that these supernormal powers are basically distraction for the
yogi, as most of the times rather than realizing the supreme reality the yogi is more
engaged in collecting these super powers. Rather than considering them as
milestones of the journey one starts to consider them as destination itself and thus
is mistaken and again falls miserably into the ignorance of the world. The one whois focused on the energy behind these powers rather than the power themselves,
which is the supreme consciousness, the spanda principle is able to attain his
essential self and thus become the source of all the powers and experiences.
The awakened one should always focus on the supreme consciousness and should
see him in every state i.e. wakefulness, dream and sleep as identical with the
Shiva, the supreme consciousness not only at the end and the start of any state but
in the middle of those states too. He should also see every objective reality as the
manifestation of that supreme consciousness. Thus nothing can trouble him in this
universe.
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Being deprived of his glory by kal, he (the individual) becomes a victim of
the group of Powers arising from the multitude of words, and thus he is
known as the bound one (pau). ||13||
The rise, in the bound soul, of all sorts of ideas marks the disappearance of
the bliss of supreme immortality. On account of this, he loses hisindependence. The appearance of the ideas has its sphere in sense-
objects.||14||
Brahmi and other Powers are ever in readiness to conceal his real nature, for
without the association of words, ideas cannotarise.||15||
That afore-mentioned operative power of Siva existing in the bound soul is a
source of bondage; the same when realized as residing in him as the way of
approach to one's own essential reality brings about success (i.e. the
achievement of liberation). ||16||
Being deprived of his glory by words and ideas, which are confined by Kal, the
yogi is not able to see his essential self and is bound to the external world; he is
bound to space, time and situations. Thus the chances of getting stuck and bound
in the external world rises as the yogi advances in his path of self realization and
the path becomes tougher and tougher.
As the soul is bound, he is not able to experience absolute freedom, thus the bliss
of immortality of the experience of the supreme is missing from his life he is not
able to go beyond thoughts and ideas and remain stuck in the external world. Thusa person gets bound inside the cage of his own thought constructs and is not able
to beyond it and thus his creative thinking dies being caged in his own thought
constructs resulting, him as a bound soul.
All the supernormal powers are basically always ready to hide the supreme reality
and make the game of life more interesting. Words are very powerful as they
define the universe of an empirical individual. The ideas and thoughts cannot arise
without words; it is word which gives rise to thoughts. So rather than going
beyond word and language empirical individual falls prey to the limitation of the
language and thus again become bound in his own thought constructs about
reality.
It is only when the individual frees himself from the shackles of his own thoughts
can realize the ultimate reality which is beyond words and can only be known by
experiencing it.
Besieged bypuryatfaka which rises from tanmatras and exists in mind, I-
feeling, and the determinative faculty, he (the bound soul) becomes
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subservient and undergoes the experiences that arise from it in the form of
ideas about certain objects and the pleasure or pain that accrues from them.
Owing to the continuance of thepuryaftaka, he (the bound soul) leads
transmigratory existence. We are 'therefore' going to explain what causes the
extirpation of this transmigratory existence. ||17-18||
When, however, he is firmly rooted in that supremeSpanda principle, then
bringing the emergence and dissolution of thepuryastaka entirely under his
control, he becomes the real enjoyer and thenceforth the lord of the collective
whole oftheSaktis. ||19||
These two verses give the rationale behind the transmigratory life of a bound soul.
The previous verses explains how Maya is concealing the supreme reality and how
can they can put persons in the cage of their own thought constructs and make
them bound to themselves and this external world. As the words define theuniverse of an empirical individual they have tremendous influence over ones life.
The human is a very complex being, with the physical body which is seen
normally as the only body, every human being has a subtle body also which is
known as puryastaka. The subtle body consist of five tanmantras and buddhi,
manas and ahamkara. The impressions of our thoughts and desires are getting
collected in the subtle body. Its like the subtle body is like a wrapper of a
chocolate and the chocolate is the real self or the soul. Thus the subtle body is the
one which acts as a screen between the individual and his self. The subtle body
integrates or disintegrates itself on the basis of the impression of the thoughts and
the desires. When the man dies his subtle body travels with his soul and stays withhim in his new birth. So the conditioning of a person is not from just the present
life but its a long conditioning which is getting accumulated since his existence.
Only human have the capacity to disintegrate the subtle body completely by
knowledge and yoga and thus experiencing his free self and setting himself free
from the transmigratory cycles of life and death. Ones the person knows his real
self , the integration and disintegration of his subtle body is fully under his control
and he is the one who can enjoy both the external and the internal world fully
being Shiva himself.
Section IV
I pay my homage to that wonderful speech of myguru, which is like a boat
for crossing the fathomless ocean of doubt and is full of words, which yield
wonderful meaning (in the case of theguru).I offer my reverential prayer to
Spanda in the form ofpara vak, the Supreme divine I-consciousness which is
full of wonderful transcendental bliss, and which acts like a boat in crossing
thefathomless ocean of doubt regarding my essential nature (in the case of
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Spanda in the form ofparavak).||1||
As on the attainment of this treasure of knowledge which is difficult of
attainment, and on its being well preserved in the cave of the heart, it has
been for the good of Vasugupta, so also on the attainment of this treasure of
knowledge difficult of attainment and on its being well preserved in the cave.of the heart, it would always be for the good of all. ||2||
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The creative tension and vibration ofSpanda can be compared to
that of a stretched string or monochord stretched, strung between
andspanningthe twin poles constituted by the realm of potentiality
and the realm of illuminated actuality, constantly releasing allpotentialities.
The vibration or quivering of this string not only has a
fundamental tonethat silent sound sensed inwardly as the
Omkara - the mantric syllable OM. It also has countless harmonics
each constituting a unique tonal quality or colouration of
awareness i.e. a unique consciousness latent within the realm of
potentiality or non-being and actualised through the pure
awareness of them.
It is nothing only because it contains no-thing in the sense of
nothing actual, but is instead the fullness (Greek
pleroma/Sanskrit purna) of all that is potential within awareness
all those potential tones, patterns and qualities ofawareness that
constitute the source and soul of all things and worlds, all beings
and bodies.
Non-being is not nothing but no-thing no actual thing or
beingfor it is a primordial field of unbounded, unmanifest and
inexhaustible potentiality.
Fields of awareness are the condition for the manifestation of any
localised and focal object of consciousness for a localised subject
or centre of consciousness.
All localised subjects and objects of consciousness emerge
from and within a commonfieldof awareness or subjectivity.
Thus ultimately there is no such thing as an object of
consciousness at all, for all objects are but thesubjectively
perceived form of sentient consciousnessesmade up of field-
patterns and qualities and units of subjectivity or awareness itself.
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Only at certain quantitativepitches of intensity, do qualitative
quantities or intensities of awareness transform into quantitative
qualitiesmultiple and yet qualitatively differentiated units of
awareness. These are misinterpreted as quanta of energy in the
sense understood by physicsand yet they are not, for such purelytheoretical quanta lack any qualitative distinctness.