Spandakarika: the song of the shiver


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The Kashmiri shaivite school the Spanda or vibration is to Vasugupta founder who lived in the first half of the ninth century. The Spandakarika, or singing of trembling, is one of the essential of the revealed directly, Tantric Kashmir Shaivism texts in a dream to Vasugupta by Shiva. This song exposes the essence of Tantra in 52 stanzas. Ksemaraja, a master of the tradition says that this song of the thrill is the presentation of Mahamudra, often translated by "the great seal" and the Kashmiri people as "the great cosmic movement". Abhinavagupta, philosopher and Tantric master of the eleventh century, pays him homage in the Tantraloka.

This yoga seems to have been the form that preceded hatha yoga. Its simplicity even actually its difficulty. Masters the oldest tradition came to the conclusion that everything was movement in the universe. They saw everything, including material, as consciousness and invented a yoga to the measurement of this achievement.

"The Sivasutra belong to the school of the Spanda, founded by Vasugupta; they are the cornerstone. The originality of this school comes to the spanda; Vasugupta was indeed the first to appoint spanda free power that enlightens, gives life and movement to everything that exists. Spandatattva, ultimate reality as vibration is the universal consciousness: consciousness both Act and rest, a rest that ever she left, an act that never falters and which, Furthermore, flourishes. […]"(In Liliane Silburn in: Sivasutra and Vimarsini of Ksemaraja)"

1. We offer our praise to the Lord, source of the glorious deployment of the wheel of energy, to him who by opening and closing the eyes disappear and appear the universe.

2. What remains about it created, in this whence he emerges, this obstacle not nowhere, since, due to its essence, nothing can obscure it.

3. Although this (spanda) spread in separate sleep, sleep and other States, which are in fact non-distinct from him, it is deserted never its own nature of subject that perceives.

4. It is obvious that forms of consciousness "I'm happy, I'm unhappy, I'm attached" have their whirling existence on the other hand, there where is hatched frame which connects the States of happiness and other.

5. There where there is neither pain nor pleasure, noticeable thing, collecting agent or insensitivity, the lies that exists in the supreme sense.

6-7. The reality from which it has deployment, maintenance, and resorption of bodies all associated to the internalized wheel of energy – together who, unconscious, behaves as if he were conscious self – such a reality should be carefully scrutinized with zeal and respect, she whose autonomy is innate and universally prevalent.

8. This is certainly not to the incitement of the sting of his own desire that human acts, it is only through his contact with the power of the self that he identified with him.

9. As soon as calms restlessness that which rendered powerless by the impurity that is clean, aspire to tasks, then the supreme State turns.

10. Reveals himself to him, indeed, its nature without artifice that characterize the omniscience and omnipotence; there and he knows and he made everything he desires.

11. From where comes the miserable stream for which remains as hit wonder when he contemplates his own nature of Sustainer asset?

12. Non-being is not the object of mystical experience, but in this State there is no immunity because it is subsequently referred with the certainty that "this has existed.

13. It known as shadow is still comparable to the State of deep sleep. But it is not the same reality which cannot be object of memory.

14. Agent and action expressions, means here two States of the spanda. The action is perishable, but the agent is imperishable.

15. Only the effort that goes to the Act to be done is here destroyed. This effort being wiped out, the unawakened imagines that it, too, wiped out.

16. With respect to the modality internalized, interior of the qualities of omniscience, etc. it can never be annihilated on the pretext that there is no perception of "other".

17. The perfectly awake a perception uninterrupted this vibrant reality always in the three States, while the other is only at the beginning and at the end of these States.

18. The Omnipenetrant, indissolubly United to its supreme energy shines in both States (dream and sleep) aspects of knowledge and knowable. On the other hand, it is the consciousness even.

19. The emanations of the vibration special, starting with the qualities, which cover their essence thanks to the generic vibration that they are taking to support cease forever to divert the path who knows.

20. But these specific emanations, still scrambling to conceal their own seat, rushing those whose intelligence is not awake in the terrifying whirlwind of transmigration to which it is so hard to escape.

21. Accordingly, one who is always keen to discern the vibrant reality access without delay to the innate nature, even if it is in standby state.

22. At the peak of the furor, elated or scared and more knowing what to do, or still running breathlessly to save his life, a yogin reached the area where the spanda is well established.

23. Having firmly taken the spanda for support, it is settled, resolved to necessarily do what it will dictate.

24. Taking rest, the inspired and expired breath leaving the area of the egg of Brahma (the world) are absorbed in the middle way depending on an ascending path.

25. While this great ether where Sun and moon dissolve, the yogin to the confused mind falls into a sort of dreamless sleep while the awakened has more no sail.

26. When they took power, the mantra, with the power of the Knower, perform their functions as do sensory organs of humans gifted body.

27. And even there, immaculate, quiescients, they gobble up, United at the thought of the worshiper. they are the nature of Shiva.

28-29. Since the individual is identical at all because it is the source of all things and in a consciousness that he recognizes this (28) identity, there so as Word, meaning, thought, point state that is Shiva; It is the subject who enjoys and which always and everywhere is held under the aspect of what he enjoys.

30. Or as one who holds this knowledge (that everything is Shiva) and which, constantly vigilant, perceives the entire universe as a game, is one issued living, no doubt this.

31. This even is the appearance of what is contemplated in the heart which contemplates; for the faithful to the yearning in unison is identification with what is contemplated.

32. This even is the acquisition of Ambrosia, even is the seizure of the supreme self, even is the introduction to the nirvana that gives the real nature of Shiva.

33. As well as during the sleep state, making emerge Sun and moon, Shiva which supports the universe, eagerly sought, grants the satisfaction of desires rooted in their hearts to human beings equipped with a body.

34. Similarly during the dream, standing at the junction, the le Seigneur Lord reveals without a doubt, still more clearly the things that aspire one whose never keeps the attitude of love.

35. Otherwise, the free emanation, by its nature, will continue to the course of the two States of sleep and dream is perpetually playing the yogin as of the ordinary man.

36. In truth as an object that is not distinctly seen despite the attention that thought him ready, becomes more and more distinct when examined with the pressure exerted by his own power,

37. Similarly from the supreme point of view, regardless of the form, place or the State, the thing comes without delay to the yogin who seizes the power of the spanda.

38. Once it seized power, it performs same duties exhausted and, although that very hungry, it also soothes his hunger.

39. If, in the body which takes to support this vibrant reality, omniscience and other powers, similarly, taking to support his own self, it is everywhere that one will become such (omniscient).

40. The indolence, the abductor, rampant in the body; its spread is due to ignorance. If it is "delighted" under the influence of the Enlightenment, how this indolence would remain then, when its cause is no longer?

41. At the one who devotes himself to a single thought, which is 'other', here is what must be recognized as cosmic awakening. But we experience it by yourself.

42. From there proceed immediately and light, sound and form, and supernatural taste, causing agitation in the be bound to the body.

43. One who remains motionless, spreading awareness in all things as at the moment where there is a desire to see, then… but what good say more, he experienced it by itself.

44. It remains still wide-awake collecting the sensory domain by using knowledge, that he erected all things in one place, and nothing will torment.

45. Despite its true nature, its glory to being thrilled by his activity limited, and himself being reduced to the State of object which enjoys all the energies derived from the multitude of sounds, it is called be enslaved.

46. The irruption of the reactions, it is for him the loss of flavor of the supreme Ambrosia; Accordingly, it is reduced to the State of dependency and this irruption is to field the subtle elements.

47. And for him these energies are always eager to obscure its essence because the reactions would not arise if they were not closely related to the words.

48. This Shiva energy generating the activity to form servitude when she lies in being enslaved, but recognized as the road giving access to the self, it is she who gives the liberating perfection.

49. Hampered by the eightfold from fortress of subtle and thought with elements, agent of individuation, discriminatory intelligence, dependent being is subject to experiments due to reactions which proceed from this fortress.

50. As a result he wanders. Examine therefore the cause able to eliminate this passage of existence in existence for him.

51. But when it is rooted in one place (spanda), then controlling appearance and dissolution of this subtle body, it accesses the subject State experimenting and it becomes the ruler of the wheel of energy.

52. I pay tribute to this wonderful 'word' from the master to the extraordinary sense, boat making cross the unfathomable ocean of doubt.

From: Spandakarika (Trad. Lilian Silburn)

-Sivasutra (of Vasugupta) and Vimarsini of Ksemaraja. Translations and notes by Lilian Silburn. Ed. De Boccard, Institute of civilization Indian (Fasc. 47), 1980-2000
-Spandakarika, stanzas on the vibration of Vasagupta and their glosses (Bhatta Kallata, Ksemaraja, Utpalacaria, Somanada). Translations and notes by Lilian Silburn. Ed. De Boccard, Institute of civilization Indian (Fasc. 58), 1990-2004.

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