Spandakārikāḥ
Concise statements in verse about Spanda or Divine Pulsation
First Chapter: Svarūpaspandaḥ
Spanda as one’s own Essential Nature
यस्योन्मेषनिमेषाभ्यां जगतः प्रलयोदयौ ।
तं शक्तिचक्रविभवप्रभवं शङ्करं स्तुमः ॥१/१॥
Yasyonmeṣanimeṣābhyāṃ jagataḥ pralayodayau |
Taṃ śakticakravibhavaprabhavaṃ śaṅkaraṃ stumaḥ || 1/1 ||
We praise (stumaḥ) that (tam) Śaṅkara (śaṅkaram), by Whose opening and closing of (His) eyes (unmeṣa-nimeṣābhyām…yasya), the dissolution and the appearance (pralaya-udayau) of the world (jagataḥ) (takes place, and Who) is the Source of the Aboundance of the Wheel of Śakti (śakti-cakra-vibhava-prabhavam). || 1/1 ||
यत्र स्थितमिदं सर्वं कार्यं यस्माच्च निर्गतम्
तस्यानावृतरूपत्वान्न निरोधोऽस्ति कुत्रचित् ॥१/२॥
Yatra sthitamidaṃ sarvaṃ kāryaṃ yasmācca nirgatam
Tasyānāvṛtarūpatvānna nirodho'sti kutracit || 1/2 ||
Due to His (tasya) Unlimited Nature (anāvṛta-rūpatvāt), (His) Suppression (nirodhaḥ) does (na) not exist (asti) anywhere (kutracit) where (yatra) all (sarvam) these (idam) created objects --i.e. the world-- (kāryam) rest (sthitam), and (ca) from which (yasmāt) (they) come forth (nirgatam). || 1/2 ||
जाग्रदादिविभेदेऽपि तदभिन्ने प्रसर्पति ।
निवर्तते निजान्नैव स्वभावादुपलब्धृतः ॥१/३॥
Jāgradādivibhede'pi tadabhinne prasarpati |
Nivartate nijānnaiva svabhāvādupalabdhṛtaḥ || 1/3 ||
(He) exists (prasarpati) even (api) in the differentiated states of wakefulness, etc. (jāgrad-ādi-vibhede) (which) are not different from Him (tat-abhinne), (as He) does not (na) at all (eva) abandon (nivartate) His own (nijāt) Essential Nature (sva-bhāvāt) as (Being) the Perceiver (upalabdhṛtaḥ). || 1/3 ||
अहं सुखी च दुःखी च रक्तश्चेत्यादिसंविदः ।
सुखाद्यवस्थानुस्यूते वर्तन्तेऽन्यत्र ताः स्फुटम् ॥१/४॥
Ahaṃ sukhī ca duḥkhī ca raktaścetyādisaṃvidaḥ |
Sukhādyavasthānusyūte vartante'nyatra tāḥ sphuṭam || 1/4 ||
Those (tāḥ) perceptions (saṃvidaḥ) like (iti) “I am (aham) happy” (sukhī), “ (I am) sad” (duḥkhī), “ (I am) attached” (raktaḥ) etc. (ādi…ca…) (ca…) (ca), are clearly (sphuṭam) depend on (vartante) another (anyatra) (where) the states of happiness, etc. (sukhā-adi-avasthā) are uninterruptedly connected (anusyūte). || 1/4 ||
न दुःखं न सुखं यत्र न ग्राह्यं ग्राहकं न च ।
न चास्ति मूढभावोऽपि तदस्ति परमार्थतः ॥१/५॥
Na duḥkhaṃ na sukhaṃ yatra na grāhyaṃ grāhakaṃ na ca |
Na cāsti mūḍhabhāvo'pi tadasti paramārthataḥ || 1/5 ||
Where (yatra) (there is) no (na) sorrow (duḥkham), no (na) happiness (sukham), no (na) object (grāhyam), and (ca) no (na) (limited) subject (grāhakam), and (ca) not (na) even (api) the condition of confusion (because of the non-existence of all these) (mūḍha-bhāvaḥ) exists (asti), (there,) That --i.e. the Self or Spanda-- (tat) exists (asti), in real sense (parama-arthataḥ). || 1/5 ||
यतः करणवर्गोऽयं विमूढोऽमूढवत्स्वयम् ।
सहान्तरेण चक्रेण प्रवृत्तिस्थितिसंहृतीः ॥१/६॥
लभते तत्प्रयत्नेन परीक्ष्यं तत्त्वमादरात् ।
यतः स्वतन्त्रता तस्य सर्वत्रेयमकृत्रिमा ॥१/७॥
Yataḥ karaṇavargo'yaṃ vimūḍho'mūḍhavatsvayam |
Sahāntareṇa cakreṇa pravṛttisthitisaṃhṛtīḥ || 1/6 ||
Labhate tatprayatnena parīkṣyaṃ tattvamādarāt |
Yataḥ svatantratā tasya sarvatreyamakṛtrimā || 1/7 ||
Since (yataḥ) this (ayam) lifeless (vimūḍhaḥ) group of the senses (karaṇa-vargaḥ) (appears) to be alive (amūḍhavat) by itself (svayam), (consequently,) together with (saha) the inner (antareṇa) wheel (of Śakti) (cakreṇa), (it) attains --i.e. perceives-- (labhate) manifestation, maintenance and dissolution (pravṛtti-sthiti-saṃhṛtīḥ); (therefore,) That (tat) Reality (of Spanda or the Self) (tattvam) is worth the investigation (parīkṣyam) through continuous endeavour (prayatnena) zealously (ādarāt), because (yataḥ) this (iyam) inartificial (akṛtrimā) Freedom or Self-dependence (sva-tantra-tā) of It (tasya) (exists) everywhere (sarvatra). || 1/6-7 ||
न हीच्छानोदनस्यायं प्रेरकत्वेन वर्तते ।
अपि त्वात्मबलस्पर्शात्पुरुषस्तत्समो भवेत् ॥१/८॥
Na hīcchānodanasyāyaṃ prerakatvena vartate |
Api tvātmabalasparśātpuruṣastatsamo bhavet || 1/8 ||
This limited being (ayam…vartate…puruṣaḥ) cannot (na…hi) remove desires (icchā-nodanasya) by setting (them) in motion (in any direction) (prerakatvena), though (api…tu) (being) touched by the Power of the Self (ātmā-bala-sparśāt), (he) becomes (bhavet) identical to That --i.e. to Spanda or the Self. He Himself becomes Spanda-- (tat-samaḥ). || 1/8 ||
निजाशुद्ध्यासमर्थस्य कर्तव्येष्वभिलाषिणः ।
यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम् ॥१/९॥
Nijāśuddhyāsamarthasya kartavyeṣvabhilāṣiṇaḥ |
Yadā kṣobhaḥ pralīyeta tadā syātparamaṃ padam || 1/9 ||
When (yadā) that confusion (kṣobhaḥ) of (such a limited being Who) is unable to act (because of) his own impurity (nijā-āśuddhi-asamarthasya) (, which ‘confusion’ consists of) ‘being desirous (abhilāṣiṇaḥ) of ‘actions to be done’ (kartavyeṣu) disappears (pralīyeta), then (tadā) actually (syāt) the Supreme (paramam) State (appears) (padam). || 1/9 ||
तदास्याकृत्रिमो धर्मो ज्ञत्वकर्तृत्वलक्षणः ।
यतस्तदेप्सितं सर्वं जानाति च करोति च ॥१/१०॥
Tadāsyākṛtrimo dharmo jñatvakartṛtvalakṣaṇaḥ |
Yatastadepsitaṃ sarvaṃ jānāti ca karoti ca || 1/10 ||
Then (tadā), his (asya) inartifical --i.e. Natural-- (ākṛtrimaḥ) Condition (dharmaḥ) (which has) the characteristic of Knowledge and Doership (shines) (jñatva-kartṛtva-lakṣaṇaḥ), since (yataḥ) (he) knows (jānāti) and (ca…ca) does (karoti) everything (sarvam) (which) is desired by him (tat-īpsitam). || 1/10 ||
तमधिष्ठातृभावेन स्वभावमवलोकयन् ।
स्मयमान इवास्ते यस्तस्येयं कुसृतिः कुतः ॥१/११॥
Tamadhiṣṭhātṛbhāvena svabhāvamavalokayan |
Smayamāna ivāste yastasyeyaṃ kusṛtiḥ kutaḥ || 1/11 ||
How (can) (kutaḥ) this (iyam) wicked nature --i.e. ignorance-- (kusṛtiḥ) exists (anymore) (āste) in him (tasya) who (yaḥ) is truly (iva) astonished (smayamānaḥ) (while) beholding (avalokayan) the (tam) Essential Nature (of Spanda or the Self) (sva-bhāvam) as (being) the Ruler (of everything) (adhiṣṭhātṛ-bhāvena)? || 1/11 ||
नाभावो भाव्यतामेति न च तत्रास्त्यमूढता ।
यतोऽभियोगसंस्पर्शात्तदासीदिति निश्चयः ॥१/१२॥
Nābhāvo bhāvyatāmeti na ca tatrāstyamūḍhatā |
Yato'bhiyogasaṃsparśāttadāsīditi niścayaḥ || 1/12 ||
‘Non-existence’ (abhāvaḥ) does not (na) advance (eti) towards the future --i.e. will never happen or never exists-- (bhāvyatām), and (ca) no (na) absence of confusion (amūḍhatā) exists (asti) there --i.e. in non-existence-- (tatra), since (yataḥ) because of the close contact with the proof (which) comes from subsequent investigation (abhi-yoga-saṃ-sparśāt), (the notion:) “It was (āsīt) that --i.e. confusion-- (tat)” becomes (iti) a fact (niścayaḥ). || 1/12 ||
अतस्तत्कृत्रिमं ज्ञेयं सौषुप्तपदवत्सदा ।
न त्वेवं स्मर्यमाणत्वं तत्तत्त्वं प्रतिपद्यते ॥१/१३॥
Atastatkṛtrimaṃ jñeyaṃ sauṣuptapadavatsadā |
Na tvevaṃ smaryamāṇatvaṃ tattattvaṃ pratipadyate || 1/13 ||
Therefore (ataḥ), that (tat) created (kṛtrimam) object of cognition --i.e. the previously mentioned non-existence-- (jñeyam) is always (sadā) like the state of deep-sleep (sauṣupta-pada-vat), and (tu) the (tat) Reality (of Spanda or the Self) (tattvam) is truly (evam) not (na) realized (pratipadyate) as ‘a state of being remembered’ (smaryamāṇa-tvam). || 1/13 ||
अवस्थायुगलं चात्र कार्यकर्तृत्वशब्दितम् ।
कार्यता क्षयिणी तत्र कर्तृत्वं पुनरक्षयम् ॥१/१४॥
Avasthāyugalaṃ cātra kāryakartṛtvaśabditam |
Kāryatā kṣayiṇī tatra kartṛtvaṃ punarakṣayam || 1/14 ||
And (ca) in it --i.e. in Spanda or the Self-- (atra), a pair of states (exists, which are) (avasthā-yugalam) called the deed and the condition of the doer (kārya-kartṛtva-śabditam). There (tatra), the condition of the deed (kārya-tā) is perishable (kṣayiṇī); however (punaḥ), the state of the doer (kartṛtvam) is imperishable (akṣayam). || 1/14 ||
कार्योन्मुखः प्रयत्नो यः केवलं सोऽत्र लुप्यते ।
तस्मिमँल्लुप्ते विलुप्तोऽस्मीत्यबुधः प्रतिपद्यते ॥१/१५॥
Kāryonmukhaḥ prayatno yaḥ kevalaṃ so'tra lupyate |
Tasmim̐llupte vilupto'smītyabudhaḥ pratipadyate || 1/15 ||
Merely (kevalam) the (saḥ) effort (prayatnaḥ) which (yaḥ) is desirous of objects (kārya-unmukhaḥ) is destroyed (lupyate) there --i.e. in the condition of the fake experience of non-existence or one’s destruction-- (atra). In that (tasmin) destruction (lupte), (merely one’s own) foolishness --i.e. unawareness-- (abudhaḥ) is experienced (pratipadyate) (by the one who) thinks (iti) “I myself am (asmi) destroyed (viluptaḥ)”. || 1/15 ||
न तु योऽन्तर्मुखो भावः सर्वज्ञत्वगुणास्पदम् ।
तस्य लोपः कदाचित्स्यादन्यस्यानुपलम्भनात् ॥१/१६॥
Na tu yo'ntarmukho bhāvaḥ sarvajñatvaguṇāspadam |
Tasya lopaḥ kadācitsyādanyasyānupalambhanāt || 1/16 ||
And (tu) there is no (na…kadācit) Existence (bhāvaḥ) of Inner Nature (antar-mukhaḥ) which (yaḥ) is the abode of the nature of omniscience (sarvajña-tva-guṇa-āspadam), of which (tasya) destruction (lopaḥ) actually (syāt) (takes place) because of non-perception (anupalambhanāt) of another (anyasya). || 1/16 ||
तस्योपलब्धिः सततं त्रिपदाव्यभिचारिणी ।
नित्यं स्यात्सुप्रबुद्धस्य तदाद्यन्ते परस्य तु ॥१/१७॥
Tasyopalabdhiḥ satataṃ tripadāvyabhicāriṇī |
Nityaṃ syātsuprabuddhasya tadādyante parasya tu || 1/17 ||
Its --i.e. of Spanda or the Self-- (tasya) obtainment (upa-labdhiḥ) is actually (syāt) permanent in all the three states (of wakefulness, dreaming and deep sleep) (tripada-avyabhicāriṇī) always (satatam) (and) constantly (nityam) for the perfectly awakened one (suprabuddhasya), but (tu) for others --i.e. for those who are not perfectly awakened-- (parasya), (such an obtainment takes place only) in the beginning and end of (these states) (tat-ādi-ante). || 1/17 ||
ज्ञानज्ञेयस्वरूपिण्या शक्त्या परमया युतः ।
पदद्वये विभूर्भाति तदन्यत्र तु चिन्मयः ॥१/१८॥
Jñānajñeyasvarūpiṇyā śaktyā paramayā yutaḥ |
Padadvaye vibhūrbhāti tadanyatra tu cinmayaḥ || 1/18 ||
The Eternal Lord (vibhūḥ) appears (bhāti) in the twofold state (of wakefulness and dreaming) (pada-dvaye) accompanied by (yutaḥ) (His) Supreme (paramayā) Śakti (śaktyā) (Who is) embodied (there) as knowledge (in dreaming, and) the knowable (in wakefulness) (jñāna-jñeya-svarūpiṇyā), but (tu) in the other than these (two) --i.e. in deep sleep-- (tat…anyatra), (He appears as) made (only) of Consciousness (cinmayaḥ). || 1/18 ||
गुणादिस्पन्दनिष्यन्दाः सामान्यस्पन्दसंश्रयात् ।
लब्धात्मलाभाः सततं स्युर्ज्ञस्यापरिपन्थिनः ॥१/१९॥
Guṇādispandaniṣyandāḥ sāmānyaspandasaṃśrayāt |
Labdhātmalābhāḥ satataṃ syurjñasyāparipanthinaḥ || 1/19 ||
The flows of Spanda, (which) begin with the guṇa-s or (any) attributes (guṇa-ādi-spanda-niṣyandāḥ), (and) attain absorption to the Self (labdha-ātmā-lābhāḥ) by resorting to Universal Spanda (for their own existence) (sāmānya-spanda-saṃśrayāt), always (satatam) exist (syur) as friends --i.e. not obstacles or enemies-- (aparipanthinaḥ) for an intelligent one (jñasya). || 1/19 ||
अप्रबुद्धधियस्त्वेते स्वस्थितिस्थगनोद्यताः ।
पातयन्ति दुरुत्तारे घोरे संसारवर्त्मनि ॥१/२०॥
Aprabuddhadhiyastvete svasthitisthaganodyatāḥ |
Pātayanti duruttāre ghore saṃsāravartmani || 1/20 ||
But (tu) these (attributes) (ete) are labouring diligently and incessantly on concealing their own residence (sva-sthiti-sthagana-udyatāḥ), (and) make (those whose) intellect is not awakened fall (a-pra-buddha-dhiyaḥ…pātayanti) into the dreadful (ghore) course of saṃsāra (saṃsāra-vartmani) (which) is difficult to overcome (duruttāre). || 1/20 ||
अतः सततमुद्युक्तः स्पन्दतत्त्वविविक्तये ।
जाग्रदेव निजं भावमचिरेणाधिगच्छति ॥१/२१॥
Ataḥ satatamudyuktaḥ spandatattvaviviktaye |
Jāgradeva nijaṃ bhāvamacireṇādhigacchati || 1/21 ||
Hence (ataḥ), (someone who is) always (satatam) engaged (udyuktaḥ) in discerning the Reality of Spanda (spanda-tattva-viviktaye) obtains (adhigacchati) (his) Innate (nijam) Nature (bhāvam) soon (acireṇa), even (eva) in wakefulness (jāgrat). || 1/21 ||
अतिक्रुद्धः प्रहृष्टो वा किं करोमीति वा मृशन् ।
धावन्वा यत्पदं गच्छेत्तत्र स्पन्दः प्रतिष्ठितः ॥१/२२॥
Atikruddhaḥ prahṛṣṭo vā kiṃ karomīti vā mṛśan |
Dhāvanvā yatpadaṃ gacchettatra spandaḥ pratiṣṭhitaḥ || 1/22 ||
(The Reality of) Spanda (spandaḥ) is firmly established (pratiṣṭhitaḥ) in that (tatra) condition (padam) at which (yat) (someone) is arrived (gacchet) (when he is) excessively angry (atikruddhaḥ), exceedingly pleased (prahṛṣṭaḥ), considering (mṛśan) “what (kim) to do (now) (karomi…iti)?” or (vā…vā…vā) running (for his life) (dhāvat). || 1/22 ||
यामवस्थां समालम्ब्य यदयं मम वक्ष्यति ।
तदवश्यं करिष्येऽहमिति सङ्कल्प्य तिष्ठति ॥१/२३॥
Yāmavasthāṃ samālambya yadayaṃ mama vakṣyati |
Tadavaśyaṃ kariṣye'hamiti saṅkalpya tiṣṭhati || 1/23 ||
Having put trust (samālambya) in (That) Which (yām) is the State (of Spanda or the Self) (avasthām), (such a perfectly awakened one) remains firm (tiṣṭhati) by thinking (iti…saṅkalpya) “what (yat) this (Self) (ayam) will tell (vakṣyati) me (mama), I (aham) will do (kariṣye) that (tat) by all means (avaśyam)”. || 1/23 ||
तामाश्रित्योर्ध्वमार्गेण चन्द्रसूर्यावुभावपि ।
सौषुम्नेऽध्वन्यस्तमितो हित्वा ब्रह्माण्डगोचरम् ॥१/२४॥
तदा तस्मिन्महाव्योम्नि प्रलीनशशिभास्करे ।
सौषुप्तपदवन्मूढः प्रबुद्धः स्यादनावृतः ॥१/२५॥
Tāmāśrityordhvamārgeṇa candrasūryāvubhāvapi |
Sauṣumne'dhvanyastamito hitvā brahmāṇḍagocaram || 1/24 ||
Tadā tasminmahāvyomni pralīnaśaśibhāskare |
Sauṣuptapadavanmūḍhaḥ prabuddhaḥ syādanāvṛtaḥ || 1/25 ||
(Then,) having taken refuge (āśritya) in That --i.e. Spanda or the Self-- (tām), both (ubhau…api) the moon and the sun --i.e. prāṇa and apāna-- (candra-sūryau) (enter) the course (adhvani) of Suṣumna (sauṣumne) (that is their) home (astam). Then (tadā), from here (itaḥ), by the upward path (of Suṣumna) (urdhva-mārgeṇa), after abandoning (hitvā) the sphere of ‘Brahma’s egg’ (brahma-aṇḍa-gocaram), the moon and the sun (become) dissolved (pralīna-śaśi-bhāskare) into (tasmin) the Great Void or Sky (of Supreme Consciousness) (mahā-vyomni). (Here, the experience of) a confused one (mūḍhaḥ) is like the state of deep-sleep (sauṣupta-pada-vat), (though) the awakened one (prabuddhaḥ) is actually (syāt) uncovered (anāvṛtaḥ). || 1/24-25 ||
Second Chapter: Sahajavidyodayaḥ
तदाक्रम्य बलं मन्त्राः सर्वज्ञबलशालिनः ।
प्रवर्तन्तेऽधिकाराय करणानीव देहिनाम् ॥२/१॥
Tadākramya balaṃ mantrāḥ sarvajñabalaśālinaḥ |
Pravartante'dhikārāya karaṇānīva dehinām || 2/1 ||
The Mantra-s (mantrāḥ), possessing the Power of omniscience (sarva-jña-bala-śālinaḥ) after holding (ākramya) That (tat) Power --i.e. Spanda or the Self-- (balam), are engaged (pravartante) in (their) duty (adhikārāya), like (iva) the senses (karaṇāni) of the embodied beings (dehinām). || 2/1 ||
तत्रैव संप्रलीयन्ते शान्तरूपा निरञ्जनाः ।
सहाराधकचित्तेन तेनैते शिवधर्मिणः ॥२/२॥
Tatraiva saṃpralīyante śāntarūpā nirañjanāḥ |
Sahārādhakacittena tenaite śivadharmiṇaḥ || 2/2 ||
These (ete) (Mantra-s), having a tranquil appearance (śāntarūpāḥ) devoid of passion (nirañjanāḥ), become dissolved (saṃpralīyante) there (tatra…eva) together with (saha) the (tena) mind of their worshipper (ārādhaka-cittena), (hence) they have the characteristic of Śiva (śiva-dharmiṇaḥ). || 2/2 ||
यस्मात्सर्वमयो जीवः सर्वभावसमुद्भवात् ।
तत्संवेदनरूपेण तादात्म्यप्रतिपत्तितः ॥२/३॥
Yasmātsarvamayo jīvaḥ sarvabhāvasamudbhavāt |
Tatsaṃvedanarūpeṇa tādātmyapratipattitaḥ || 2/3 ||
Therefore (yasmāt), the jīva or individual being (jīvaḥ) is not different from anything --i.e. he is one with the world-- (sarva-mayaḥ) because (he becomes) the origin of everything (sarva-bhāva-samudbhavāt) in the form of the knowledge of them (tat-saṃvedana-rūpeṇa) because of the attainment of sameness (with them) (tādātmya-pratipattitaḥ). || 2/3 ||
तेन शब्दार्थचिन्तासु न सावस्था न या शिवः ।
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः ॥२/४॥
Tena śabdārthacintāsu na sāvasthā na yā śivaḥ |
Bhoktaiva bhogyabhāvena sadā sarvatra saṃsthitaḥ || 2/4 ||
Through that (condition) (tena), (there is) no (na) state (avasthā) which (yā) would not be (na) Śiva (śivaḥ) in words, objects (or even) thoughts (śabda-ārtha-cintāsu), (and) only (eva) the Perceiver (bhoktā) (is that who) remains (saṃsthitaḥ) as the (appearance) of the perceived (object) (bhogya-bhāvena) always (sadā) (and) everywhere (sarvatra). || 2/4 ||
इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् ।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥२/५॥
Iti vā yasya saṃvittiḥ krīḍātvenākhilaṃ jagat |
Sa paśyansatataṃ yukto jīvanmukto na saṃśayaḥ || 2/5 ||
Or in other words (iti…vā), the one (saḥ) whose (yasya) Consciousness (saṃvittiḥ) always (satatam) sees (paśyan) the whole (akhilam) universe (jagat) as Divine Play (krīḍātvena) is united (with Spanda or the Self, and) (yuktaḥ) (is) Liberated while living (jīvat-muktaḥ), there is no (na) doubt (about this) (saṃśayaḥ). || 2/5 ||
अयमेवोदयस्तस्य ध्येयस्य ध्यायिचेतसि ।
तदात्मतासमापत्तिरिच्छतः साधकस्य या ॥२/६॥
इयमेवामृतप्राप्तिरयमेवात्मनो ग्रहः ।
इयं निर्वाणदीक्षा च शिवसद्भावदायिनी ॥२/७॥
Ayamevodayastasya dhyeyasya dhyāyicetasi |
Tadātmatāsamāpattiricchataḥ sādhakasya yā || 2/6 ||
Iyamevāmṛtaprāptirayamevātmano grahaḥ |
Iyaṃ nirvāṇadīkṣā ca śivasadbhāvadāyinī || 2/7 ||
Only (eva) this (ayam) is the Rising (udayaḥ) of that (tasya) object of meditation (dhyeyasya) in the mind of the meditator (dhyāyi-cetasi) (that) is becoming the essence of that --i.e. of the object of meditation-- (tat-ātmatā-samāpattiḥ) because of the will (icchataḥ) of the worshipper (sādhakasya) which (Essence) (yā) is only (eva) this (iyam) Attainment of the Nectar (of the Self) (amṛta-prāptiḥ). Only (eva) this (ayam) is the Seizing (grahaḥ) of the Self (ātmanaḥ). This (iyam) is the Initiation into the Absolute Union with the Supreme (nirvāṇa-dīkṣā), and (ca) the bestower of the Real Nature of Śiva (śiva-sat-bhāva-dāyinī). || 2/6-7 ||
Third Chapter: Vibhūtispandaḥ
Spanda as the manifestation of great powers
यथेच्छाभ्यर्थितो धाता जाग्रतोऽर्थान्हृदि स्थितान् ।
सोमसूर्योदयं कृत्वा सम्पादयति देहिनः ॥३/१॥
तथा स्वप्नेऽप्यभीष्टार्थान्प्रणयस्यानतिक्रमात् ।
नित्यं स्फुटतरं मध्ये स्थितोऽवश्यं प्रकाशयेत् ॥३/२॥
Yathecchābhyarthito dhātā jāgrato'rthānhṛdi sthitān |
Somasūryodayaṃ kṛtvā sampādayati dehinaḥ || 3/1 ||
Tathā svapne'pyabhīṣṭārthānpraṇayasyānatikramāt |
Nityaṃ sphuṭataraṃ madhye sthito'vaśyaṃ prakāśayet || 3/2 ||
Just as (yathā) the Creator (of the world) (dhātā) manifests (sampādayati) all the objects (which) rest (sthitān) in the heart (hṛdi) of an embodied being (dehinaḥ) (who) has a desire (and) asks (for those) objects (from the Lord if he remains) (icchā-abhyarthitaḥ…arthān) watchful (jāgrataḥ) after (he) makes (kṛtvā) the moon and the sun risen (soma-sūrya-udayam); therefore (tathā), (the Creator, Who) rests (sthitaḥ) in the middle (madhye), by all means (avaśyam) (and) always (nityam) and even more vividly (sphuṭa-taram) manifests (prakāśayet) the desired objects (abhīṣṭa-arthān) even (api) in the dreams (svapne) of (someone who) does not reject (his) prayers (for those objects) (praṇayasya…anatikramāt). || 3/1-2 ||
अन्यथा तु स्वतन्त्रा स्यात्सृष्टिस्तद्धर्मकत्वतः ।
सततं लौकिकस्येव जाग्रत्स्वप्नपदद्वये ॥३/३॥
Anyathā tu svatantrā syātsṛṣṭistaddharmakatvataḥ |
Satataṃ laukikasyeva jāgratsvapnapadadvaye || 3/3 ||
Otherwise (anyathā…tu), manifestation (sṛṣṭiḥ) is (syāt) always (satatam) free (svatantrā) (to appear in any form) according to its nature (tat-dharma-katvataḥ) like (in the case of) (iva) wordly beings (laukikasya) in the two states of wakefullness and dreaming (jāgrat-svapna-pada-dvaye). || 3/3 ||
यथा ह्यर्थोऽस्फुटो दृष्टः सावधानेऽपि चेतसि ।
भूयः स्फुटतरो भाति स्वबलोद्योगभावितः ॥३/४॥
तथा यत्परमार्थेन येन यत्र यथा स्थितम् ।
तत्तथा बलमाक्रम्य न चिरात्सम्प्रवर्तते ॥३/५॥
Yathā hyartho'sphuṭo dṛṣṭaḥ sāvadhāne'pi cetasi |
Bhūyaḥ sphuṭataro bhāti svabalodyogabhāvitaḥ || 3/4 ||
Tathā yatparamārthena yena yatra yathā sthitam |
Tattathā balamākramya na cirātsampravartate || 3/5 ||
Just as (yathā…hi) an object (arthaḥ) (that) is seen (dṛṣṭaḥ) dimly (asphuṭaḥ) even (api) in an attentive (sāvadhāne) mind (at first) (cetasi), (but) shines (bhāti) more and more vividly (later) (sphuṭataraḥ…bhūyaḥ) (for someone who) is devoted to performing continuous endevour by means of his own power (sva-bala-udyoga-bhāvitaḥ), so (tathā), (that) which (yat) truly (paramārthena) exists (sthitam) anytime (yathā), anywhere (yatra) or in any form (yena), appears (sampravartate) in an instant (na…cirāt) after seizing (ākramya) that (tat) Power (of Spanda) (balam). || 3/4-5 ||
दुर्बलोऽपि तदाक्रम्य यतः कार्ये प्रवर्तते ।
आच्छादयेद्बुभुक्षां च तथा योऽतिबुभुक्षितः ॥३/६॥
Durbalo'pi tadākramya yataḥ kārye pravartate |
Ācchādayedbubhukṣāṃ ca tathā yo'tibubhukṣitaḥ || 3/6 ||
Since (yataḥ), after seizing (ākramya) That (Power of Spanda) (tat), even (api) a weak person (durbalaḥ) (who is) engaged (pravartate) in something to be done (can be successful in his actions) (kārye), just as (ca…tathā) someone who (yaḥ) is really starving (ati-bubhukṣitaḥ) (is capable) of concealing (ācchādayet) his hunger (if it is necessary to avoid suffering) (bubhukṣām). || 3/6 ||
अनेनाधिष्ठिते देहे यथा सर्वज्ञतादयः ।
तथा स्वात्मन्यधिष्ठानात्सर्वत्रैवं भविष्यति ॥३/७॥
Anenādhiṣṭhite dehe yathā sarvajñatādayaḥ |
Tathā svātmanyadhiṣṭhānātsarvatraivaṃ bhaviṣyati || 3/7 ||
Just as (yathā) omniscience, etc. (sarva-jña-tā-ādayaḥ) are (present) in the body (dehe) (that is) inhabited (adhiṣṭhite) by That (Power of Spanda) (anena); therefore (tathā), due to a firm resting (adhiṣṭhānāt) in one’s own Self (svātmani), (those) will be present (bhaviṣyati) everywhere else (sarvatra…evam). || 3/7 ||
ग्लानिर्विलुण्ठिका देहे तस्याश्चाज्ञानतः सृतिः ।
तदुन्मेषविलुप्तं चेत्कुतः सा स्यादहेतुका ॥३/८॥
Glānirviluṇṭhikā dehe tasyāścājñānataḥ sṛtiḥ |
Tadunmeṣaviluptaṃ cetkutaḥ sā syādahetukā || 3/8 ||
Fatigue (glāniḥ) of the body (dehe) (is) a thief (of awareness) (viluṇṭhikā) and (it) flows forth (sṛtiḥ) from ignorance (ajñānataḥ), and (ca) if (cet) that (ignorance) (tasyāḥ) is destroyed (because of) Unmeṣa or Awakening of That (Power of Spanda) (tat-unmeṣa-viluptam), how could (cet…kutaḥ) it (sā) exist (syāt) (when it) is groundless (ahetukā)? || 3/8 ||
एकचिन्ताप्रसक्तस्य यतः स्यादपरोदयः ।
उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत् ॥३/९॥
Ekacintāprasaktasya yataḥ syādaparodayaḥ |
Unmeṣaḥ sa tu vijñeyaḥ svayaṃ tamupalakṣayet || 3/9 ||
Since (yataḥ), for someone who is occupied with only one thought --i.e. with his Self-- (eka-cintā-prasaktasya), another --i.e. not individual-- (awareness rises) (syāt…apara-udayaḥ). That (saḥ) is truly (tu) called (vijñeyaḥ) ‘Unmeṣa’ --lit. Blossoming of Consciousness-- (unmeṣaḥ), (and) it (tam) should be recognized (upalakṣayet) by oneself (svayam). || 3/9 ||
अतो विन्दुरतो नादो रूपमस्मादतो रसः ।
प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन देहिनः ॥३/१०॥
Ato vindurato nādo rūpamasmādato rasaḥ |
Pravartante'cireṇaiva kṣobhakatvena dehinaḥ || 3/10 ||
From this (Recognition) (ataḥ…ataḥ…ataḥ) (…asmāt), vindu or (limited) divine light (vinduḥ), nāda or (limited) divine sound (nādaḥ), rūpa or divine form (rūpam) (and) rasa or (limited) divine taste (rasaḥ) rise (pravartante) soon (acireṇa…eva) in the form of confusion (kṣobha-katvena) for the embodied one (dehinaḥ). || 3/10 ||
दिदृक्षयेव सर्वार्थान्यदा व्याप्यावतिष्ठते ।
तदा किं बहुनोक्तेन स्वयमेवावभोत्स्यते ॥३/११॥
Didṛkṣayeva sarvārthānyadā vyāpyāvatiṣṭhate |
Tadā kiṃ bahunoktena svayamevāvabhotsyate || 3/11 ||
When (yadā) (someone who) is established (avatiṣṭhate) (and) has a desire to see (didṛkṣayā…iva) everything (sarva-arthān) pervaded (by Spanda) (vyāpya), then (tadā) what (kim) else to say (about all this? He) (bahunā…uktena) will perceive (avabhotsyate) (That) by himself (svayam…eva). || 3/11 ||
प्रबुद्धः सर्वदा तिष्ठेज्ज्ञानेनालोक्य गोचरम् ।
एकत्रारोपयेत्सर्वं ततोऽन्येन न पीड्यते ॥३/१२॥
Prabuddhaḥ sarvadā tiṣṭhejjñānenālokya gocaram |
Ekatrāropayetsarvaṃ tato'nyena na pīḍyate || 3/12 ||
By seeing (everything which) (ālokya) belong to his sphere of perception (gocaram) through (his) knowledge of sensory cognition (jñānena), (he) must remain (tiṣṭhet) awake (prabuddhaḥ) always (sarvadā) (and) put (āropayet) everything (sarvam) in one place --i.e. in his own Self-- (ekatra); therefore (tataḥ), he won’t (na) be pressed (pīḍyate) by another (anyena). || 3/12 ||
शब्दराशिसमुत्थस्य शक्तिवर्गस्य भोग्यताम् ।
कलाविलुप्तविभवो गतः सन्स पशुः स्मृतः ॥३/१३॥
Śabdarāśisamutthasya śaktivargasya bhogyatām |
Kalāviluptavibhavo gataḥ sansa paśuḥ smṛtaḥ || 3/13 ||
(Someone whose) Glory is ruined by ‘kalā’ or ‘division of parts’ (kalā-vilupta-vibhavaḥ) becomes (gataḥ) an object of enjoyment (bhogyatām) for the group of powers (śakti-vargasya) appearing as the garland of letters (śabda-rāśi-samutthasya). (Hence,) he (saḥ) is said to (smṛtaḥ) exists (san) as a paśu or limited being (paśuḥ). || 3/13 ||
परामृतरसापायस्तस्य यः प्रत्ययोद्भवः ।
तेनास्वतन्त्रतामेति स च तन्मात्रगोचरः ॥३/१४॥
Parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ |
Tenāsvatantratāmeti sa ca tanmātragocaraḥ || 3/14 ||
And (ca) in his case (tasya), through (tena) the rising of ideas (furnished with firm convictions) (pratyaya-udbhavaḥ) which (rising) (yaḥ) dwells in the sphere of the tanmātra-s or subtle elements (tanmātra-gocaraḥ) (and is the sign) of the loss of the taste of Supreme Nectar (para-amṛta-rasa-apāyaḥ), he (saḥ) attains (eti) the state of dependency --i.e. he becomes dependent of these ideas-- (asvatantratām). || 3/14 ||
स्वरूपावरणे चास्य शक्तयः सततोत्थिताः ।
यतः शब्दानुवेधेन न विना प्रत्ययोद्भवः ॥३/१५॥
Svarūpāvaraṇe cāsya śaktayaḥ satatotthitāḥ |
Yataḥ śabdānuvedhena na vinā pratyayodbhavaḥ || 3/15 ||
And (ca) the (aforesaid) powers (śaktayaḥ) are always (satatā) devoted (utthitāḥ) to concealing his Essential Nature (svarūpa-āvaraṇe…asya), since (yataḥ) no (na) idea arises (pratyaya-udbhavaḥ) without (vinā) the intermixture of words (in one’s mind) (śabda-anuvedhena). || 3/15 ||
सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी ।
बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका ॥३/१६॥
Seyaṃ kriyātmikā śaktiḥ śivasya paśuvartinī |
Bandhayitrī svamārgasthā jñātā siddhyupapādikā || 3/16 ||
This (iyam) is Śiva’s (śivasya) Power (śaktiḥ) (Which) rests in the limited being (paśu-vartinī) (, and) She (sā) is characterized by activity (kriyā-ātmikā) (when She) binds him --i.e. limited being-- (bandhayitrī), (but when She) is understood (jñātā) as the Path to one’s own Self (sva-mārga-sthā), (She) produces success (siddhi-upapādikā). || 3/16 ||
तन्मात्रोदयरूपेण मनोऽहम्बुद्धिवर्तिना ।
पुर्यष्टकेन संरुद्धस्तदुत्थं प्रत्ययोद्भवम् ॥३/१७॥
Tanmātrodayarūpeṇa mano'hambuddhivartinā |
Puryaṣṭakena saṃruddhastadutthaṃ pratyayodbhavam || 3/17 ||
(The limited being) is ruined (saṃruddhaḥ) by (his) puryaṣṭaka or subtle body (puryaṣṭakena) (that is) situated in the intellect, false-I and mind (manaḥ-aham-buddhi-vartinā) in the form of the rising of tanmātra-s or subtle elements (of mentation) (tanmātra-udaya-rūpeṇa), (because) the rising of ideas (pratyaya-udbhavam) takes place in that --i.e. in puryaṣṭaka-- (tat-uttham). || 3/17 ||
भुङ्क्ते परवशो भोगं तद्भावात्संसरेदतः ।
संसृतिप्रलयस्यास्य कारणं सम्प्रचक्ष्महे ॥३/१८॥
Bhuṅkte paravaśo bhogaṃ tadbhāvātsaṃsaredataḥ |
Saṃsṛtipralayasyāsya kāraṇaṃ sampracakṣmahe || 3/18 ||
Someone who is a subject (to such a play of the puryaṣṭaka) (paravaśaḥ) enjoys (bhuṅkte) the fruits --i.e. ideas-- (bhogam) (and) wanders (in his mind) (saṃsaret) because of the existence of that --i.e. of the puryaṣṭaka-- (tat-bhāvāt). Therefore (ataḥ), we explain (sampracakṣmahe) the cause (kāraṇam) of the dissolution of this wandering --i.e. saṃsāra-- (saṃsṛti-pralayasya…asya). || 3/18 ||
यदा त्वेकत्र संरूढस्तदा तस्य लयोदयौ ।
नियच्छन्भोक्तृतामेति ततश्चक्रेश्वरो भवेत् ॥३/१९॥
Yadā tvekatra saṃrūḍhastadā tasya layodayau |
Niyacchanbhoktṛtāmeti tataścakreśvaro bhavet || 3/19 ||
But (tu) when (yadā) (he) takes firm root (saṃrūḍhaḥ) in “one place” --i.e. in his own Self-- (ekatra), then (tadā) (by attaining the ability to) control (niyacchan) the dissolution and rising (laya-udayau) of that --i.e. puryaṣṭaka-- (tasya), (he) attains (eti) the State of the Enjoyer (instead of being the enjoyed victim of the aforesaid powers) (bhoktṛtām); hence (tataḥ), (he) becomes (bhavet) the Lord of the Wheel (of such powers) (cakra-īśvaraḥ). || 3/19 ||
Fourth Chapter: Epilogue
अगाधसंशयाम्भोधिसमुत्तरणतारिणीम् ।
वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम् ॥४/१॥
Agādhasaṃśayāmbhodhisamuttaraṇatāriṇīm |
Vande vicitrārthapadāṃ citrāṃ tāṃ gurubhāratīm || 4/1 ||
I venerate (vande) that (tām) excellent (citrām) Speech of the Guru (guru-bhāratīm) (furnished with) surprising or wonderful meanings (vicitra-artha-padām) (which) allows (us) to cross over the ocean of deep confusions (about one’s own Essential Nature) (agādha-saṃśaya-ambhodhi-samuttaraṇa-tāriṇīm). || 4/1 ||
लब्ध्वाप्यलभ्यमेतज्ज्ञानधनं हृद्गुहान्तकृतनिहितेः ।
वसुगुप्तवच्छिवाय हि भवति सदा सर्वलोकस्य ॥४/२॥
Labdhvāpyalabhyametajjñānadhanaṃ hṛdguhāntakṛtanihiteḥ |
Vasuguptavacchivāya hi bhavati sadā sarvalokasya || 4/2 ||
Having attained (labdhvā) somehow (api) this (etat) unattainable (alabhyam) Gift of Knowledge (jñāna-dhanam), (it) always (sadā) becomes (bhavati) (the source) of Happiness (śivāya…hi) for everyone (sarva-lokasya), like (in the case of) Vasugupta (vasugupta-vat), when it is kept as a Secret in the Cave of the Heart of Consciousness (hṛd-guha-anta-kṛta-nihiteḥ). || 4/2 ||
Second Chapter: Sahajavidyodayaḥ
