Spanda karikas- SUMMARY

7/29/2019 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 dissolved 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 disappears 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.

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Spanda karikas- SUMMARY