Gulmaran This Vijnanabhairava is the goal of man. It is a sound that goes on vibrating within spontaneously without any impact. That sinbh said to be abhava or absence of existents in which all objective existents have disappeared. That is known as akula. This adhva is known as para supreme or abheda, for at this stage, there is no difference between varna or kalathe creative aspect.
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According to Saivagama, the Divine Consciousness is not simply cold, inert intellection. It is rather spanda, active, dynamic, throbbing with life, creative pulsation. In Siva-sutras, it is the prakasa aspect of the Divine that is emphasized; in Spandakarikas, it is the vimarsa aspect that is emphasized. Together, these two books give an integral view of Saiva philosophy. Ksemaraja has written a commentary on Spandakarikas, titled Spanda-nirnaya.
He is fond of sesquipedalian compounds, long and windy sentences, but he is very profound in the comprehension of the subject and so cannot be ignored. I have tried to provide a readable translation of both the karikas and the Spanda-nirpaya commentary. Each karika verse is given both in Devanagari and Roman script, followed by its translation in English. Then follows an English translation of the commentary.
After this, copious notes are added on important and technical words. Finally, I have given a running exposition of each karika in my own words.
The text and commentary published in the Kashmir Series of Texts and Studies have been adopted. A few misprints that occurred in the above edition have been corrected with the assistance of Svami Laksmana Joo. I am deeply indebted to him for his luminous exposition of this important text. A long Introduction has been given in the beginning of the book, and a glossary of technical terms and an Index have been appended at the end.
Varanasi The doctrine of Spanda is scientific. Modern scientists have discovered that the world was created from the vibration of the first explosion and that the universe is still expanding. Yet so far they have not been able to find out how the first explosion occurred. However, the ancient scriptures of the Spanda doctrine have always contained the knowledge that this vibration is the Spanda or throb of the Absolute Reality, the Universal Consciousness which is also called Siva.
The world came into existence with the throb of His opening eye. Jnanesvara Maharaja has described Lord Siva as having the mudra of expanding universe. It is a matter of great satisfaction to know that the work which reveals this truth is now available in English. Modern scientists will definitely make use of it to enhance their knowledge. In America when I meet with scientists, I always refer to the doctrine of Spanda.
They express interest and desire to read about it. I welcome Jaideva Singh, who helps to spread this supreme wisdom of Kashmir. In the company of great beings he has acquired the knowledge of the truth. In this way, he has helped the people of English speaking countries who desired to know this doctrine. I hope his work in this direction continues for a long time.
Let the humanity of the world benefit by the contained in this work. Notes 2 " " 3 " " 4 " " M 5 " 6 and 7 " " 8 " " 9 " " 10 " " 11 " 12 and 13 " " 14,15 and 1 6 " " 17 " 18 " " 19 " xviiiVERSE Spanda-Karikas 20 together with the Commentary, Trans.
The word karika means 4a collection of verses on grammatical, philosophical or scientific subjects. The Self, according to Spandakarikas, is not simply a witnessing consciousness, but is characterized by both cognition and activity. He who is in communion with this active Self can alone rise to the status of his highest being.
The author of Spandakarikas The opinion regarding the authorship of Spandakarikas is divided. According to Bhaskara and Utpala Vaisijava or Bhatta Utpala, both of whom flourished in the second and third quarters of the 10th century A. Bhaskara says in his Siva-sutra-varttika that Kallata wrote a commentary, called Spanda-sutras on the three sections of the Siva-sutras, and a commentary, called Tattvartha-cintamani on the fourth section of the Siva-sutras. In his commentary on Spandakarikas, called vrtti, Kallata makes the following concluding remark : On the basis of this verse, some writers have concluded that Kallata was the author of the Spandakarikas.
But Kallata specifically says Yat Spandamrtam Vasuguptapadaih drbdham, i. The truth, therefore, seems to be that Vasugupta actually composed the Karikas, taught them to Kallata, and Kallata only publicized them. Commentaries Four commentaries are available on these Karikas, viz. Kallata flourished in the second and third quarter of the 9th century A.
On these karikas, he has written a commentary, called vrtti. It gives a simple meaning of these verses. It gives the essential nature of spanda. The second section is named by him sahaja-vidyodaya i. It contains seven Karikas verses from 26 to The third section is named vibhuti-spanda or supranormal powers acquired through spanda. It contains twenty verses from 33 to Ramakantha wrote a commentary, called Vivrti. He calls himself a pupil of Utpaladeva, the grand teacher of Abhinavagupta. He, t Recommended.
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