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Thread: Spanda-karikas and Nijashuddhi

  1. #21
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    Re: Spanda-karikas: Dīkshā

    Hari Om
    ~~~~~

    Namaste,

    I was just reading the Spanda-kārikās¹, section 2, kārikās 6 and 7. It discusses the realization of the SELF. It says by this realization, the initiation of liberation leads to the identity with Śiva.

    What is interesting is the discussion of initiation. We have talked about this before on HDF¹. Vasugupta, the author of the Spanda-kārikās suggests, that which gives the realization of the identity with Śiva is alone the real initiation for liberation. He uses the following quote:
    Dīkshā is that which gives realization and destroys all impurities. Because it imparts that realization which awakens one from the sleep of ignorance there fore is called Dīkshā. It has the characteristic of both giving and destroying.

    We know this dīkshā दीक्षा as initiation; some call this the exclusive occupation of spiritual development. If we look at the components we can see the characteristic of giving + destroying.

    dī दी - is to to shine forth , excel ; be bright.
    kṣa क्ष - destruction , loss

    So in one word we have the brightness associated with the giving of light, passing on the light to the native. Yet destruction and loss is pointed out, but destruction and loss of what? Of ignorance or the impurities that are mentioned and the sloth of sleep.

    Sleep is considered an example of ignorance, where one is not bright, or wake. And wakefulness on the other hand, is the other example of brightness, of light, where consciousness is aware, active.

    I found these ślokas interesting and thought to pass it on as we enter the first light of the bright half of the month, sukla pratipada, owned by agni.

    pranams



    1. diksha discussion
    http://www.hindudharmaforums.com/showthread.php?t=623

    Spanda-kārikā- The Divine Pulsation - translated to english by Jaideva Singh. he original composition is attributed to Vasugupta muni.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  2. #22
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    Re: Spanda-karikas and Nijashuddhi

    Hari Om
    ~~~~~

    Namaste
    Reading the Spanda kārikā-s I came across the definition of spanda on several occations. This word spanda is known as throbbing , throb , quiver , pulse , tremor , vibration , motion , activity. It suggests that pure consciousness has ~some~ movement, really spiritual dynamism, the cause for all movement, therefore potential.

    I think as I read it more, it becomes clear that this spanda is the notion of Self-awareness of the Divine. The sage Utpaladeva talks of it this way:
    The Divine is termed Maheśvara (or Great Lord) because of His ever-present, imutable vimṛiṣa (some spell vimarśa) or SELF-awareness. That SELF-awareness in its absolute freedom (svātantrya) constitutes Divine pure (ṣuddha) knowledge and activity.

    For me, this suggests the movement or throb... the Divine being aware of itsSELF in ITs perfectly still state nirguna Brahman - some may call this nimeṣa; being aware, just aware of itSELF.

    Kṣemarāja who is the comentator of the Spanda kārikā-s, tells us in the very beginning of his work that svarūpaspandaḥ, or spanda is the essental nature of Śiva. This is reviewed in the 1st section of the book within 25 kārikā-s ( verses).


    Last, this freedom or svātantrya is much talked about. It's reflected as a triad or 3, that of icchā śakti, kriyā śakti and jñāna śakti, the power of Divine Will, Action and Knowledge.

    I will add a few more interesting points to the conversation as I find them. I thought the above was insightful and frankly enjoyable to write about.


    pranams


    words used
    • ṣuddha शुद्ध - cleansed , cleared , clean , pure , clear , bright , white
    • spanda स्पन्द - throbbing , throb , quiver , pulse , tremor , vibration , motion , activity . The muni Kṣemarāja, who is the comentator of the Spanda kārikā-s, suggests spanda is or connotes the absolute freedom (svātantra) of the Divine
    Last edited by yajvan; 05 October 2009 at 04:18 PM.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  3. #23
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    Re: Spanda-karikas and Nijashuddhi

    Hi yajvan,
    Thanks for the link to this thread. I'd quite forgotten it. I'm currently reading The Doctrine of Vibration by Mark S.G. Dyczkowski.

    One thing that has impressed me is the stance the Spanda exponents take regarding our everyday waking state. This is not considered to be anything other than an aspect of Siva in his contracted state.

    There is no posited hidden "ultimate truth" behind it and it is not considered to be a fake or illusory condition, rather it is seen as one aspect of the dynamic of Siva/Shakti and there is no speculation beyond this.

    I find this direct approach accords with my experience of movement into and out of samhadi. It is very honest and refreshing allowing us to observe movement as it is.

    Namaste

  4. #24
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    Re: Spanda-karikas and Nijashuddhi

    hariḥ oṁ
    ~~~~~

    Namasté

    It is interesting to note this spanda स्पन्द i.e. throbbing , throb , quiver , pulse , tremor , vibration , motion , activity, is different then how Vedānta views the Absolute. Vedānta sees it as absolutely still, without movement.

    Now we look to the wisdom of Abhinavagupa-ji as he mentions,
    spandana means somewhat of movement . The charactistic of 'somewhat' consists in the fact that even the immovable appears 'as if moving' because though the light of consciousness does not change in the least yet it appears to be changing as it were.


    So we have agreement withVedānta - but what is this 'somewhat movement' ? It is Self-awareness, or vimaṛśa ( also vimṛśa). This vimaṛśa is reflection, reflected on, meditative. We can see how this word is ~Self-Awareness~ , the reflection back onto one's Self. This is the subtle activity that is being described here.


    Vedānta may say the Absolute is completely Aware in its Self. This is the 'wakefulness' that Spanda-kārikā-s offer and hence kaśmir śaivism ( and śaivism ) offers as movement in the Divine Stillness.

    praām
    Last edited by yajvan; 05 October 2009 at 06:02 PM.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  5. #25
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    Re: Spanda-karikas and Nijashuddhi

    Quote Originally Posted by yajvan View Post
    Vedānta may say the Absolute is completely Aware in its Self. This is the 'wakefulness' that Spanda-kārikā-s offer and hence kaśmir śaivism ( and śaivism ) offers as movement in the Divine Stillness.
    Some schools of Buddhism teach that absolute is not other than its indivisible luminosity. The first movement away from this is a recognition of luminosity by awareness.

    Namaste
    Last edited by srivijaya; 06 October 2009 at 03:27 AM.

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