Author Topic: Spanda Karika verses 3-10  (Read 40 times)


Spanda Karika verses 3-10
« on: October 10, 2018, 08:14:07 am »
These are the two translations I am familiar with. I've provided both as each has their advantage and disadvantage. I have highlighted in bold and red the wording that may be of interest to posters here.

The Singh translation is pretty technical and has a ton of commentary with it, and so sometimes the context is lost or otherwise confusing just showing it as is. The Saraswati translation was written by a yogi living in California, as far as I can tell, and it's pretty good as far as a "plain English" translation goes, but of course that means sacrificing a little bit of theological accuracy (however I do take some issue with the wording in the Singh translations at times).

What I'm really interested in is people's thoughts on how this compares and contrasts to their view of the self, and the role of desire within it's actualization, since it is an important component of any LHP practice.

Also as an unrelated note... the default red is kinda intense lol

Jaidev Singh Translation:

3. Even though differing states like waking etc. occur in which, however, that Spanda principle remains identically the same, that Spanda principle never departs from its own nature as the identical Experient (in all the differing states).

4. I am happy, I am miserable, I am attached—these and other cognitions have their being evidently in another in which the states of happiness, misery etc. are strung together.

5. Wherein neither pain, nor pleasure, nor object, nor subject, exists, nor wherein does even insentiency exist—that, in the highest sense, is that Spanda principle.

6&7. 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 itself, because this natural freedom of it prevails everywhere.

8. 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.

9. 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.

10. 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).

Devatma Saraswati translation:

3. Even within duality, the tantrik goes straight to the non dual source, because pure subjectivity always resides immersed within her own true nature.

4. All the relative concepts tied to the ego rediscover their peaceful origin deeply buried under the different layers of the mind.

5. In the absolute sense, enjoyment and suffering, object and subject, are nothing other than the space of profound consciousness.

6&7. To grasp this fundamental truth is to experience absolute freedom everywhere. Thus, the activity of the sense organs themselves dwell in this fundamental freedom, and flows forth from it.

8. Therefore, the one who rediscovers this ecstatic sacred tremor at the causal level of consciousness escapes the dim confusion of limited desire.

9. Liberated from the unending impulses of the ego, she is free to experience the supreme state of infinite bliss.

10. The Heart then realizes that the true innate nature is both the supreme collective consciousness and the subjectivity that perceives the individual world.

My religion is Satanism & Trika via Vāmācāra

"God and the individual are one. To realize this is the essence of Shaivism." - Swami Lakshmanjoo