Consciousness
in the form of waves –
Spanda energy stands for universal consciousness
embracing endless cycles of creation and dissolution. It is really in the
nature of manifesting evolution and involution of the perceiver and perceived
symbolizing the entire world of the pure and impure. Shankara is in the nature
of light and freedom. Shakti is a means between the creative poles of bliss and
activity.
Spanda is the energy that permeates the universe in its evolution and
involution. It is sort of a constant in word and outward vibration of consciousness.
Because of this Spanda, the Absolute Shiva is always feeling his transcendental
as well as his universal aspects. His inward stir of that spanda and his
universal aspect is felt by him, by his outward stir. Both these aspects are
true in reality. That stir is always making this universe of limited
subjectivity and objectivity appears in countless forms.
Spanda is consciousness the vibration, the ceaseless force from which
springs all that exists. It is the source of universal energy which manifests
itself in the intuitive motions of consciousness like tear joy, anger etc. and
which posses from word to word and from thought to thought. A person when
overwhelmed with esetacy or joy, when he is very angry or when he runs fast,
can feel his being as immersed in these sensations. Here he experiences spanda.
In that state is the Spanda 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.[1]
The dynamic (spanda) character of absolute consciousness is the freedom
to assume any from at will though the active diversification of awareness
(vimarspa) in time and space, when it is directed at, and assumes the form of,
object of awareness.”[2]
The motion of absolute consciousness is a creative movement a transition
from the uncreated state of Being to the created state of Becoming. In this sense
Being is in a state of perpetual becoming it constantly phenomenalises in to
finite expression. The shining of inner Being is the manifestation of outer Becoming
and as such, is the constantly self renewing source of its own appearing as Becoming.
Thus the universal character of being in expressed in the radiant form of each
phenomenon.
Although it would not be wrong to
say that the absolute is in a constant state of transformation or is full of
vibration Spanda – from another point of view we could say that no change or
movement occurs in the absolute at all. Movement and rest in the absolute
presuppose one another. The freedom of consciousness to do what seems
accoriding to reason, to be impossible explains how the absolute can at once be
motionless and yet full of activity Abhinav explains.
By vibration (spandana) we mean subtle movement.
It is subtle in the sense that although it moves not it manifests as motion.
The light of consciousness is not at all separate from manifestation yet it
appears to be so. Thus that which is immobile associated with the variety of
manifestation, manifests as movement.[3]
Motion normally implies a movement between two separate points, which
entails the existence of at least two distinct entities between which motion
can occur. But as all things are equally consciousness there are no two such distinct
realities between which motion can take place Abhinava explains that Spanda the
pulsation of consciousness is defined as a subtle movement (Kinci calana)
because if that movement were to entail motion towards another entity, it would
not be subtle but merely gross motion, if not on the other hand it is not
motion at all.
The cosmic process consists of a cyclic series of creations and
destructions which follow one another like buckets fixed on a water wheel.
Although change is manifest through this process and change is the basis of
time, the pulsation of the absolute is a movement outside the confines of time.
Shiva is eternally engaged in all the phases of the creative act simultaneously
and yet performs them one after another. So, Utpaladeva sings of Shiva’s glory
thus:
Salutations to the hard who eternally
delights in emission (Srishti) and is always comfortably seated in persistence and
is eternally satisfied with The Three Worlds for his food.
Although the creative activity of consciousness is not divided by time or
set in space, it is the basis of all sequentially definable spatial and
temporal manifestations. Action, therefore, is of two kinds. The first is the
kind of activity that can be broken down into a series or sequence of actions
set in time and space. The record type is the non successive action that takes
place within the absolute. It is the source of the and space and hence beyond
the spatial and temporal distinctions which characterize all sequences.
According to Utpaldeva worldly action can be said to be successive due to
the power of time; but the eternal
activity of the Height Lard like the Highest Lord himself cannot.
Spanda is the supreme universal power embodying all manifestations. In
this, the cause is not different from the effects, though the effects appear as
different Spand is the first movement of will, the initial motion of the
spirit. The term sphota (sudden bursting out) Sphurana (spontaneous out burst),
calana (movement), kampara (Shaking out), nisyanda (flowing), Udaya (awakening),
unmesa opening out) abhasana (Shining out), unmilana (uprousing) and sphuratta
(vibration) express the concept of Spanda in various ways according to the
movement in which the Spanda energy manifests.
The ultivate conscious force (Spanda) is
the source of all actions, emanations, illumination, unfolding etc; but it is
unattached to any one of these esprising or
promptings. It is through the Universal conscious force (Spanda) that the eyes
see, ears hear, mind thinks intellect grasps, metebalism works, planets move
and thus the grand play of the universe goes on.
The power of Spanda is the dynamic aspect of Transcendental Reality. Is the
abode of all powers which are responsible for all kinds of manifestations and
actions. Through introspection the aspirant can experience the inner motive
force Spanda. This experience is called atma bala sparsha.
Though Spanda is expressed in various ways according to the movement in
which Spanda energy manifests, Ramakanta, the author of a commentary on the Spanda
– Karika has used it in the special sense of movement the inner rhythm of
aesthetic spiritual experience. This may be characterized as self flashing of
thought or an inner perception like pleasure, pain etc. it is also used in the
sense of un objectified desire in one is own self latent impression.
It is the first moment of will the initial motion of the Spirit the first
flutter of the projection of pure consciousness of Reality (Pranashakti) in the
process of five actions namely, emanation existence, dissolution, obscuration
and grace.
As J. Rudrappa writes, “The vibratory movements of Spanda cannot be
understood by intellectual interpretations of metaphysical ideas or by
imagination but can be grasped through self introspection. Here one can obscure
vividly the various changes or flashes that take place in the satisfaction of
wish or desire.”[4]
Spanda is that power of consciousness which infuses life into the
physical senses otherwise appearing insentient. The realization of that power is
within the easy reach of one who watches and observes clearly his own free
conscious nature. This kind of Spanda animates the senses, causes creation,
existence and dissolution. Every phenomenon of animate nature is brought about
by the same power. The poises in the starting or emanation of thinking and
action in the accomplishment of desire and the various stages in the fulfilment
of desire are all instances where in every sensitive individual can identify
the existence of pure conscious power (Spanda) in its unmasked state and its
various transformations through its power.
The Spanda manifests differently in different fields or spheres whether
subjective or objective physical or psychological, emotional or intellectual A
person who has raised. Spanda will not be affected by objective influence which
are binding. His intelligence assures dualism (bheda) in his experience of
pleasure and pain. In concentration and meditation he experiences duality and non
duality. In subjective contemplation he perceives the universe as not different
from himself.
The embodied soul, though in reality identical with that principal of
universal conscious energy (Spanda), will not be able to apprehend the source
of this energy owing to the three limitations known as anava, mayiya and karma.
When, through right mode of approaching the things external and through
persistent introspection, these limitation or defilements are eliminated, there
shines forth that supreme state of Consciousness where there is perfect bliss,
perfect knowledge and perfect authorship.
“As do the Tantras that are their
original source and inspiration, all Kashmiri Shaiva tradition speak of God as
an unconnumerable and perfect Identity between two contrasted principles distinguishable
in all composite things @ coincident without
composition in the One who is everything.” [5]
Encompassed by the vision of Shiva’s all embracing consciousness all contrasts
and contradictions are resolved in the harmony of opposites. This unity is the Wholeness
of the All in which the opposites are transfigured into a divine polarity, each
member of which fully represents the absolute through its inherent identity
with its opposite counterpart.
In the Hindu tradition this primal opposition and its reconciliation in
the unity of opposites is understood as the intimate inner relationship between
God and His omnipotent power God is the formless and transcendent unity who as,
and through,. His power manifests diversity God and His creation are not two
contrasting realities. Intimately bound together as heat is with fire. Shakti-God’s
power and Shiva its possessor, are never separate. Even if we are to understand
their relationship, we must provisionally distinguish between them in the realm
of manifestation. First, we have the finite vision in which they are seen apart
and then the infinite vision in which we realize their unity. Without the
experience of duality that of unity would have no meaning Unity is not mere
negation of distinction of but the absence of difference in diversity. The
realization unity (Tadatmya) consists of the right
that apparently different things are identical.
As expressions of polarity the Doctrine of Vibration focuses on the
continuity and change which characterize every experience. Accordingly Ksemaraja
represents the primordial couple as Shankara and His Spanda energy Spanda is
the immanent actively emergent aspect while Shankara, although ‘one with the
Spanda principle and never otherwise, is the pure unchanging experience’ who
represents the element of continuity the passive quiescent aspect of
consciousness. In the Trikakula school the latter is called Bhairava and the
former his emission (Visarga)
“Bhairava and His power of emission,” expains Abhinava, “consititute the
couple (yamala). One member (Bhairava) rests in His own eternal, unchanging
nature, and is therefore called repose’ (visrama). The other is His primordial
vibration (prathamespanda) and is therefore called “emergence” (udaya).
The opposites separate and merge in rhythm with the pulsing union of
Shiva and Shakti his play of opposites is itself the absolute, the supreme form
of Spanda. When Shiva and Shakti unite, the universe, formerly experienced as a
reality set apart from consciousness ceases to exist. When they separate, it is
once more created. The eternal rhythm of cosmic creation and destruction is
consonant with the pulse of their union and separation Spanda is the blissful
relationship between these two aspects through which the universe unfolds. The
emission of cosmic manifestation (visarga) pours out between these too poles.
It is the result of their conjunction that the man i.e. microcosm is
born. The Yogi who witnesses this union experiences the birth of a higher level
of consciousness as it moves between Shankara’s transcendental bliss and the radiant
emission of His immanent power within Himself. One fixed and the other moving,
these two poles are like fire sticks that rubbing together generate within Shamfpara
his pure Spanda energy. In the bliss of self-realization the Yogi experiences
this as the simultaneous unfolding of cosmic consciousness and the pure undifferentiated
consciousness of the absolute he experiences them together as the universal
vibration of the supreme subject beyond all contradictions and distinctions.
Both Shankara and His Spanda energy have two aspects. Shankara is Spanda
Shakti. The active aspect, as well as being Shankara, the passive aspect.
Equally spanda is Shankara, the passive aspect, as well as being Spanda, the
active aspect.
These two aspects passive (rhanta) and active (Udita) explains Abhinava,
“I rise at the same time in the power and its possessor. The active passes from
one domain to the other, the passive is confined within the Self (the essential
nature of both). But even so, in reality each of them for a couple (yamala).
Hence the emergent is the quiescent.
Despite the one aspect being the after Spanda Shakti is still the active aspect
and the cause of creation.
Even though the awareness proper to these two aspects, passive ad active
pertains to them equally nonetheless is power not its possessor, that nurtures
his emission (visarga).
There is a movement (spanda) of awareness from one to the other as Shiva
becomes Shakti and Shakti becomes Shiva. They are reflected within one another
like two mirrors facing each other. Exchanging roles repeatedly, they perpetrate
each other in the intimacy of their union. In this way consciousness contemplates
itself a both Shiva and Shakti simultaneously. In other words, the movement in
which it is aware of itself as transcending all things, it is also aware of its
immanence. These two moments of transcendence and immanence imply one another
while remaining distinct.
The two points make up the two aspects of Visarga- the last member of the
vowel series, written in Sanskrit as ‘:’ pronounced ‘h’. This is the form (svarapa)
of Kashmiri – the Mistress of Passion who is the power of reflective awareness
(vimarshashakti) through which the
absolute unfolds and withdraws its cosmic form. She is called ‘Kala’ - the Divine of power of consciousness manifest as
the incessant transformation or Spanda of Shiva and Shakti. When Shiva and Shakti,
the two aspects of the pure vibration of consciousness, are understood as one
reality their symbol is a single dot
(pronounced ‘m’) called a mixed point (mishra bindu). It represents both the
integral unity of the absolute and the fertile potential of consciousness which,
like a seed is swollen (ucchunia) ready to germinate into cosmic manifestation.
This ‘mixed point’ is the seed of consciousness known as ‘Sun of Knowledge’. It
is Kameshwara- the lord of Passion. He is the Self worshipped by yogis as the
highest reality and the form or body (Binda) of the absolute symbolized as the
sexual embrace of Shiva and Shakti, the divine Husband and wife.
Kamakalavilasa, a text of the Shakta Srividya tradition explains the
dynamic of this process in some detail. Shiva and Shakti are represented in
this work as the universal subject and His cosmic object. Their infinite nature
is symbolized by two transdimensional points of absolute consciousness (bindu). Shiva is represented by white point (Shukla bindu) and Shakti by a red
point (Sonita Bindu): both expand and contract. ‘White Shiva’ penetrates ‘Red
Shakti’. This results is the creation of the universe and Shiva’s
transformation into Shakti and Shakti’s transformation into Shiva. Shiva
becomes ‘Red Shiva’ and acts as the supreme reality and transcendental ground
of ‘White Shakti’ – the manifest universe. Then ‘Red Shiva’ penetrates into ‘White
Shakti’ and ‘White Shiva’ with draws from ‘Red Shakti’. This phase of their
pulsation marks the moment of transcendence and the withdrawal of the unive,. “White
Shakti is retransformed into ‘white Shiva’ and ‘Red Shiva’ into ‘Red Shakti’ Shakti
then merges in Shiva as the introverted awareness He has of Himself as pure
transcendental ‘I’ consciousness. They thus exchange roles. When onene comes to
the fore and becomes manifestly apparent, the other recedes into the background
as the unmanifest inner nature of the other. The two moments of transcendence
and immanence, Shiva and Shakti thus imply one another.
Shiva is symbolized in the mystic alphabet by the first letter - ‘A’ - which stands for the absolute. Shakti is
represented by ‘H’ the last letter of the Sanskrit alphabet, which symbolises
the or going emanation (prasara) of the universe Each letter of the alphabate
stands for an aspect or bhase in the cycle of
cosmic manifestation and withdrawal ‘A’ and “H” Shiva and Shakti, the two ends
of the cycle are united by their ‘passion’ (kama) in the totality of ‘Aham’ (I
consciousness). This pure ‘I’ is the universal vibration of consciousness which
embraces the universe in its nature. It is Kanakala sometimes called the
‘Supreme Power’ and at other times the Supreme Shiva. The identity and
distinction between them is thus reiterated in different way at higher and
lower levels of consciousness in more or less comprehensive terms.
The Spanda Yogi experiences the
absolute in intimately personal terms as an infinite and perfect divine Being.
Through Shankara’s grace man overcomes all the limitations that contract his
consciousness and he comes to recognize that it fills the entire universe.
Encompassing all things in itself it is blissfully at rest K semaraja says
that; we praise Shamkara who is one’s own nature He bestows the grace to
recognize the total expansion of one’s own consciousness. which is the non
duality of Supreme Bless where in all troubles cease.
Man achieves liberation (Moksa) and becomes tranquil through Shankara’s
gracious withdrawal (nimesa) of the binding activity of Maya. Through the
concomitant expansion (Unmesa) if his consciousness he enjoys divine bliss
(bhoga) in countless forms, even while delighting in the world.
Arranged in order of precedence,
the gods are like flowers in bloom on the creeper of Shiva’s power. The names
and forms of God may vary but ultimately all the forms in which the Deity may
appear or names that it may assure are expressions of the radiant pulsation of
man’s own consciousness (svatmasamvit pkhurana). Ultimately the most authentic
form of God and the object of worship is the Self.
At the micro cosmic level, all the
cognitions and emotions, etc. which make up the individual personality farm the
outward flow of essential introverted consciousness. They are specific
pulsations (Visesaspanda) or aspects of the universal pulsation (samanyaspanda)
of Pure ‘I’ consciousness. At the lower level within the domain of Maya they
represent the play in the fettered soul of the three primary qualities (gunas)
or ‘feeling tones’ which permeate to varying degree his daily experience these
are ; (1) sattva – The quality of goodness and luminosity which accompanies
blissful experience both aesthetic and spiritual (2) Rajas – the passion or
agitation which oscillates between the extremes of ‘light’ and ‘darkness’ and
character rises inherently painful experiences (3) Tamas – the torpor and delusion
which accompany states of inertia and ignorance. The liberated soul recognizes
that these three are the natural and uncreated power of pure consciousness. For
him they are manifest repectively as . (a) Shankara’s power of knowledge (jnana)
the light of consciousness; prakasha; (2) the power of action (kriya) – the
replective awareness of consciousness (Vimarsha) (3) the power of Maya – which
does not mean here the world of diversity, but the initial subtle distinction
which appears between subject and object in pure consciousness.
On the lower levels the power of
awareness (citishakti) is disturbed from its self absorption and begins to
generate thought forms (vikalpa) within itself. Consciousness devolopes and
becomes the thinking mind (citta) Shankar assumes the form of a human
personality (Maya pramatr). residing in a world of limitations and diversity. His
consciousness is extroverted and generates out of itself a subtle body
(puryastaka) consisting of the three components of the inner organ of mentation
(antahkarana) and the five subtle essences (tanmatra) of taste touch, smell,
round and sight. Residing in this subtle body consciousness @ from one physical organism to the next and is
seemingly affected by Sattva, Rajas and Tamas. The higher stage represents a
state of introversion when the subtle body with its transient emotion and
cognitions is withdrawn into ‘I’ consciousness and dissolves away. Shankara is
both these aspects simultaneously.
According to the Doctrine of Vibration,
the momentary transient nature of the object whether mental or physical does
not affect the eternal stability of Shankara the Self. The fully awakened
(suprabaddha) recognizes this truth while the unenlightened are always caught in
the outward fellow of events. The fully awakened yogi identifies himself with
Shankara, the universal (samanya) spanda nature and experiences the universal flow
of consciousness in all the opposites. The unenlightened however, who wingly
identifies himself with the body is caught by his fascination for the
individual pulses of emanation dispersed and separated from each other by the
tension of the opposites.
However these perceptions can in noway
be an obstacle for the enlightened. Right and wrong pleasure and pain merge and
all distinctions disappear in the universal vibration of z\Shiva’s
consciousness. Thus we read in the stanzas on vibration.
The streams of the pulsation (spanda)
of the qualities and the other principles are grounded in the universal
vibration (of consciousness) and so attain to being there fore they can never obstruct
the enlightened. Yet for those whose intimition slumbers (these vibrations of
consciousness) tend to disrupt their own state of being (was thitly) casting
them down onto the terrible path of transmigration so hard to cross.
The universal vibration of
consciousness understood as Shiva’s perfect egoity is contrasted with the
fettered soul’s conceived notion of himself as the body. The latter’s ego is thought
construct (pratyaya) and hence limited and artificial. It consists of
particular pulsations of consciousness . Shankaras ego consciousness, on the
contrary is complete and integral (purna) Reflecting on himself he is aware
that I am pure consciousness and bliss’; I am infinite and absolutely free. Immersed
in this contemplative state (turiya) Shiva delights in the awareness the
universe in all its diverse aspects arises out of Me it rests within me and
once it disappears, nothing remains (apart from Me). Thus, this self awareness
is the universal Spanda of consciousness.
Rajanaka Rama explains that the alert yogi in the course of his
meditative practice gains on right, by Shiva’s grace into the manner in which
the particular pusations (visesaspanda) of his consciousness arise with their
consequent effects. He constantly exerts himself to experience the pure
universal vibration of his authentic ‘I’ consciousness and so free himself of
the disturbing influence (probha ) the
pulsations have on him. He is always on the alert to discern universal Spanda.
Thus reflecting on his own nature as the pure awareness that I an (aham), he
distinguishes between the particular and generic vibration of consciousness
while the awakened is constantly subject to the ups and downs of these
individuals pulses of consciousness the awakened on the contrary, turns even
more so resolutely to his true nature whenever he observes their activity within
himself. Thus for him, they serve as a means to liberation.
Skamkara is the ground of both the
particular and universal aspect of Spanda. Through the discrimination (viveka)
born of the intuition (pratibha) of the universal pulsation of ‘I’ ness’ contemplative
souls discover Him to be their own pure subjectivity (upalabdhirta) which, as
the source of all the individual pulsations of consciousness is their ultimate
reality (paramortha) beyond all subject – object distinctions. Reality cannot
be discovered if we think of it as a something of which we are ignorant but may
come to know through practice Reality is an experience the experience of the
fully enlightened.
Sir James Jeam writes in his book the Mysterious Universe that the
tendency of modern physics is to resolute the whole universe into waves and
nothing but waves. These waves are of two kinds bottled up waves which we call
radiation or light. The process of annihilation of matter is merely that if
unbottling imprisoned wave energy and setting it free to travel though space.
These concepts reduce the whole universe to a world of radiation potential or
existent and it no longer seems surprising that the fundamental particles of
which matter is built should exhibit many of the properties of waves.
Every entity we perceive in this universe is be it physical object or a mental
thought in its ultimate analysis, is only a bundle of superimposed vibrations.
Vibrations when stretched in space and time appear as waves. Vibrations and
waves are two aspects of the same phenomenon. It is the waves which manifest
out of void, the light waves, the sound waves the heat waves etc. which give us
the sensations of perception upon which we base the story of our life. The
entire universe, as we know it nothing but a fluctuating pattern of vibrations
and waves.
All the shapes and colours we see in the universe are complex patterns of
electro magnetic waves in the visible band. The electromagnetic spectrum
however extends to infinity on either side of the visible band. On the low
frequency side we have infrared rays microwaves radio waves and low frequency
power induction on the high frequency side we have ultraviolet light X-rays,
gamma rays and cosmic rays.
Our sense perception is confined to the visible band and a small part of
the infrared in terms of perceptible heat. Apart from the limitation of our
sense organs our comprehension of space and time is also limited by size and
capacity of our physical body. We can visualize objects a few meters across,
but cannot see small objects a few microns in size nor can we visualize or even
comprehend astronomical distances of a few light years. On both ends we depend
only upon our knowledge gained scientifically.
The cosmos must contain an infinite number of universes, similar to ours
in different frequency bands of total spectrum. What we perceive is a small
fraction of this spectrum in a frequency band that stimulates our sense organs.
Within the selected band of frequencies, this universe of ours is then further
limited by the limited range of perception of our sense organs. All that we
know of the cosmos is based upon selected samples of vibrations in a small
pocket of the total reality. For example, our entire world of sounds consists
of vibrations which lie in the limited range of frequencies between 30 hertz
and about 10,000 hertz. All the spoken words in all the languages of the world,
all the music we hear, all the animal sounds and man made noises, the barking
of dogs, all these sounds are rarely combinations of vibrations with
frequencies lying between 30 and 10000 hertz. Any vibration out side this range
is not sonic, we cannot hear it, yet vibrations exist in the sub sonic and in
the super sonic ranges of frequencies. We can detect them by scientific
instruments.
A similar situation exists in our perception of visual images. Our eyes
are sensitive to a small band of electromagnetic waves known as the visible
band. It occupies wavelengths between 4000 and 7000 angstroms. The
corresponding frequencies of visible light occupy a small band in the range of
10 hertz.
Spanda as discovered by Vasugupta and as brought to light by Bhattakallata
is the blissful and spiritual co-native stir of the absolute and divine
consciousness and is vibratory in its character. Vibration in physics is a
zigzag outward movement of the waves of some physical elements light, sound
etc. But spanda is a double edged stir throbbing out wordly and inwardly at one
and the same movement. It is purely a spiritual stir and not any physical
movement or mental restlessness. It can be explained as extrovertive and
imtrovertive divine volition of God Had he not possessed such vibratory nature
he alone would have existed for ever. There would not have been any creation
any dissolution any phenomenal manifestation and anything that could have
manifested His Godhead. The divine dramatic show of creation and dissolution,
bondage and liberation etc. is manifested by him in wonderfully different ways
through the extroversive and introversive throbbing of His spanda through the
innermost inward aspect of such throbbing. He shines as the absolute ad pure
consciousness alone. He natural tendency toward the outward manifestation of
his divine power of Godhead is the result of its outward throbbing B.N. Pandit writes.
“God cannot be taken to be quite identical with spanda which has arise
and fall in him. It is quite identical with his shakti which is the basic
source of its constant rise and fall. It is, thus, important nature and result
of the Shakti of God. Since Shakti or God head is the essential nature of God.
He cannot be visualized as being devoid of spanda but its two aspects of extroversion
and introversion resulting in the manifestation of creation and dissolution.”[6]
The whole universe in the view if Somananda is nothing but the
manifestation of the Supreme Godhead of Shiva the Absolute Reality. Shiva
according to Shivadrishti is a limitless and self evident consciousness which is
ever blissful and playful by its own nature. He is always vibrating to and fro
by virtue of the divine stir of consciousness which is his essential nature.
That vibration should not be taken as any physical movement like that of sound
or light nor is it to be understood to be any mental impulse like desire greed
disgust etc. It is something like a sort of throbbing of that infinite
consciousness or a movement like activity of that conscious luminosity which is
always motionless and which is known as Paramshiva the eternal absolute and
basic reality. It is known as spanda in the Shiva philosophy. The purest aspect
of spanda can according to Shivadristi be realized for a moment in a highest
pitch of some emotion like pleasure, wonder anger etc. provided a person is sufficiently
super vigilant in self introspection Somananda does not however use the term
spanda for it but calls it anumukya.
/kkoUrk
‘Rina xPNsr=LiUn% izff’Br%AA22AA
Spanda Karikas trans by Jaidev Singh – Pub – Matital
Banarasidass Delhi – 2001. P. 101.
[2] The doctrine of Vibration
Mark S.G. Dyczkowski, Pub Motilal Bararalidass Publisher – Delhi
[3] lk LQqjÙkk egklÙkk ns”kdky fo”ksf’k.khA
lS’kk lkjrik
izksDrk g`n;a ijesf’Bu%AA14AA
Ishwar prayrabhijna Vimashini 1, 5,14, P. – 106.
[5] The Doctrine of Vibration
– Mark S.G. Dyczkowski – 1989. Pub. – Motilal Banarasidass Publishers – Delhi
[6] History of Kashmir
Shaivism .N. pandit P. 22
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