Spanda Karikas - A Question

[srivijaya]

I have been very impressed with a book I'm reading on this subject but would like to get hold of an English translation of the Spanda Karikas. Does anyone here know of one on-line anywhere?

Namaste

[amra]

Jaideva Singh has done a translation of the Karikas, but I don;t think you can get it online you have to pay

[yajvan]

hariḥ oṁ
~~~~~~

Namasté


Spanda-karikas - The Divine Pulsation - translated to english by Jaideva Singh


The 10th karika informs us of the following:

Tadāsyākrtrimo dharmo jnatvakartrtvalaksanah|
yatas tadepsitam sarvam jānati ca karoti ca ||

Then will flash forth his innate nature characterized by cognition and activity,
by which he ( the native) then knows and does all that is desired ( by the native).

This can be found at this HDF post:
http://www.hindudharmaforums.com/showthread.php?t=2342 (http://www.hindudharmaforums.com/showthread.php?t=2342)

praṇām

[srivijaya]

Many thanks. I was considering purchasing the Jaideva Singh book. I think this would be the best course of action.

Namaste

[saidevo]

I haven't yet read the spanda kArikA, but is the following a kind of abridged translation, or what else is it?

SPANDAKARIKA
http://www.danielodier.com/ENGLISH/Texts/Spandakarika_e.html

[srivijaya]

I haven't yet read the spanda kArikA, but is the following a kind of abridged translation, or what else is it?

SPANDAKARIKA
http://www.danielodier.com/ENGLISH/Texts/Spandakarika_e.html

Thanks saidevo,
It looks promising. Perhaps others who own the work will know for sure. I found the following line quite sublime:

12. If the void could be an object of contemplation, where would the consciousness that perceives it be?

Namaste

[yajvan]

hariḥ oṁ
~~~~~~

Namasté saidevo



I haven't yet read the spanda kArikA, but is the following a kind of abridged translation, or what else is it?
SPANDAKARIKA
http://www.danielodier.com/ENGLISH/Texts/Spandakarika_e.html

I have read the first kārikā offered in the URL offered above :

The venerated Shankari (Shakti), source of energy, opens her eyes and the universe is reabsorbed in pure consciousness; she closes them and the universe is manifested within her.


I applaud all attempts to offer translations and insight to this great work , yet I do not see the richness that resides within the kārikā.

Within the first kārikā there are a few words in question: śaṅkaraṃ - is the one who offers śaṃ शं . This śaṃ has multiple meanings , yet I will take the intent offered by Jaideva Singh as my reference. Why so? Due to his work that has been supported by svāmī Lakṣman-jū. For me, the insights from this team exceed my expectations on clarity and insight.

Śaṃ शं (2nd derivation) is auspiciously , fortunately , happily , well ; Thus the one offering śaṃ is offering 'happiness and welfare' and is considered grace, or anugraha by Jaideva Singh.
What is this grace ( says Jaideva Singh) ? It consists of offering the aspirant (sādhaka) to recognize his/her own expanse of consciousness ( sva-caitanya-sphāra). This is missed IMHO in the translation offered by Daniel Odier, translated by Clare Frock as they go immediately to śakti.
The reader i.e. the sādhaka, kavi, the yogi praise (stu स्तु + mā मा ) śaṅkara. Perhaps Odier & Frock choose 'venerated' in this instance as their = to stumaḥ. This venerated is from venerārī to solicit goodwill, worship, revere. I myself prefere the notion of stumaḥ (praise), yet I am picky on this matter.
What is captured in their translation is spanda-śakti , the opening and closing (unmeṣa and nimṣa) and hence how creation and disolution of the world occurs.

So for me, IMHO, the opportunity for insight is left on the shore where deep waters of significance and richness of meaning could have been harvested ( perhaps I am too critial in my old age :) ) .

praṇām

[Eastern Mind]

( perhaps I am too critial in my old age :) ) .



Welcome to the club, young man. Together we can destroy bridges.

Aum ..... (I forgot what comes next.)

[srivijaya]

I have read the first kārikā offered in the URL offered above :

Hi yajvan,
I would be interested to know your thoughts on the 47th kārikā. Is the rendering of this of sufficient depth?


47. The power of the word is always ready to veil the profound nature of the Self because no mental representation can free itself from language.

Namaste

[atanu]

Hi yajvan,
I would be interested to know your thoughts on the 47th kārikā. Is the rendering of this of sufficient depth?

47. The power of the word is always ready to veil the profound nature of the Self because no mental representation can free itself from language.

Namaste

Namaste srivijaya,

I cannot fully agree with above as it is presented. First let us have some scripture:

Svet. Upanishad

The sages, absorbed in meditation through one—pointedness of mind, discovered the creative power, belonging to the Lord Himself and hidden in its own gunas. That non—dual Lord rules over all those causes—time, the self and the rest.

The Purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind, which controls knowledge and is perceived in the heart. They who know Him become immortal.

The Maker of all things, self—luminous and all—pervading, He dwells always in the hearts of men. He is revealed by the negative teachings of the Vedanta, discriminative wisdom and the Knowledge of Unity based upon reflection. They who know Him become immortal.

The above 47th verse as represented here makes it appear that the word is in opposition to knowledge of Self. But, I do not think so, as is obvious from presence of scripture. Without, the word to guide us, we would not find a way out of the mire of delusion, which is just a by-product of Existence itself. Moreover, Vigyan Bhairava Tantra teaches that which causes the fall also lifts.

I hope I have not intruded.

Om Namah Shivaya

[yajvan]

hariḥ oṁ
~~~~~~

Namasté srivijaya,

Hi yajvan,
I would be interested to know your thoughts on the 47th kārikā. Is the rendering of this of sufficient depth?
Let me offer the following so we can form a foundation. If we talk of the Spanda-kārikā-s without knowing which section a kārikā comes from contributes to the possibility of missing the point.

If one is talking about a car's transmission the drive train takes on a different meaning then an introduction on how a car got to its final location by a train that transported it there ( ~drive train~ used differently ) - see my point?

While there are 4 commentaries (vṛtti- commentary) on the Spanda-kārikā-s , I am in possession of the one attributed to Kallaṭa-ji. I am using his section names below . Other commentaries are ~ roughly~ the same layout with different śloka-s of praise (stumaḥ) to their guru appearing in different sections.

So before we can address your question, what section is this 47th kārikā part of ? The 47th kārikā in sequence from the 1st kārikā lands us on the 15th verse of the 3rd section. So, lets lay the foundation by niḥṣyanda-s ( or sections):

1st niḥṣyanda called svarūpa¹ spanda; offering the essential nature of spanda (śiva) i.e. Śiva's dynamism which is identical with the Self (ātman); 1st to the 25th verse
2nd niḥṣyanda called sahaja¹ vidyodaya; the emerging of Self (śiva) as the whole universe; 26th to the 32nd verse
3rd niḥṣyanda called vibhūti¹ spanda; additional powers (siddhi) gained/acquired via spanda; 33rd verse to the 52nd verseNow one can look at this kārikā in light of the subject matter of the 3rd niḥṣyanda :
svarūpavaraṇe cāsya śaktayaḥ sataotthitāḥ |
yataḥ śabdānuvedhena na vinā pratyayodbhavaḥ ||

If one takes a translation of this kārikā without considering the discussion at hand 'various powers' siddhi, then the true meaning of this śloka will be for naught. Hence the 14th kārikā ( or the 46th kārikā if one is counting from the very 1st śloka ) must be offered:
The rise in the bound soul of all sorts of ideas marks the disappearance of bliss of supreme immortality. On account of this, he loses his independence. The appearance of ideas has it sphere in sense-objects.

The notion is this: though the state of supreme consciousness is present even when ideas conveying the sense of different objects arise yet because it is not noticed it seems/appears/is experienced as absent. It is by the rise of ideas ( my words would be clutter of the mind) we lose our independent consciousness as it is called in kaśmir śaivism, svātantrya¹.

This knowledge then helps a bit in setting -up the 47th kārikā - we then can take this up in the next post.

praṇām

words

svarūpa स्वरूप - one's own form or shape; in this application that of śiva
sahaja सहज- born or produced together; natural state; also emancipation during life ~mokṣa
vibhūti विभूति- manifestation of might , great power , siddhi powers
svātantrya स्वातन्त्र्य - the following one's own will , freedom of the will , independence; this is a Supreme quilty of śiva - His complete and utter indepence for all time, place, cause, dimension.

[srivijaya]

The rise in the bound soul of all sorts of ideas marks the disappearance of bliss of supreme immortality. On account of this, he loses his independence. The appearance of ideas has it sphere in sense-objects.

Dear Yajvan,
Many thanks. Your post provides both a context and a more comprehensive translation. Atanu, I always welcome any contribution you make, as it's a rare thing to find people on religious boards with your level of knowledge.

The stanza I asked about is one which resonates with me, as I have found the advancement of meditation to be on these terms.

Words. ideas, concepts, expectations, discursiveness, labels and so on are invaluable as guides. Without them we could never have even known that there was a path. I think, however, that they can only bring us so far and then we have to drop them and experience the states they point to without any preconceptions or preconditions.

This can be a little scary, as it takes us out of our 'comfort zone'. I also don't think it's something we need to do all at once, rather we can alternate back and forth, dipping our toes in the water and getting a feel for it.

I would agree with the stanza that "The rise in the bound soul of all sorts of ideas marks the disappearance of bliss of supreme immortality." Whilst I can't claim to enjoy the bliss of supreme immortality (alas) I have found this to be the case in my limited experience of samhadi.
Samhadi and discursive ideas are mutually exclusive. The blissful state manifests when the tension of ideas is relinquished - being itself the result of this relinquishment. This is almost a physical feeling - of awareness expanding beyond its limits into peace and clarity.

When concepts arise again there is a contraction and tension and the bliss evaporates.


atanu - Vigyan Bhairava Tantra teaches that which causes the fall also lifts

I have the feeling that this is covered in the next stanza:

48. The energy of the sacred tremor that passes through the vulgar person enslaves him, whereas this same energy liberates the person who is on the Path.

Namaste

[Harjas Kaur]

I would be interested to know your thoughts on the 47th kārikā. Is the rendering of this of sufficient depth?

Quote:
47. The power of the word is always ready to veil the profound nature of the Self because no mental representation can free itself from language.

I cannot fully agree with above as it is presented. First let us have some scripture:

Svet. Upanishad

The sages, absorbed in meditation through one—pointedness of mind, discovered the creative power, belonging to the Lord Himself and hidden in its own gunas. That non—dual Lord rules over all those causes—time, the self and the rest.

The Purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind, which controls knowledge and is perceived in the heart. They who know Him become immortal.

The Maker of all things, self—luminous and all—pervading, He dwells always in the hearts of men. He is revealed by the negative teachings of the Vedanta, discriminative wisdom and the Knowledge of Unity based upon reflection. They who know Him become immortal.

The above 47th verse as represented here makes it appear that the word is in opposition to knowledge of Self. But, I do not think so, as is obvious from presence of scripture. Without, the word to guide us, we would not find a way out of the mire of delusion, which is just a by-product of Existence itself. Moreover, Vigyan Bhairava Tantra teaches that which causes the fall also lifts. This is a beautiful point, but I don't agree that is what the verse is saying. May I offer some insights from Shri Guru Granth Sahib Ji. I don't believe the 47th verse is discussing opposition to knowledge of the self, but reflecting the dual power of Maya in sansaar, which is to both liberate from delusion as well as delude. As the phrase states:
Quote:
47. The power of the word is always ready to veil the profound nature of the Self because no mental representation can free itself from language.

ਸੰਸਾ ਇਹੁ ਸੰਸਾਰੁ ਹੈ ਸੁਤਿਆ ਰੈਣਿ ਵਿਹਾਇ ॥
sansaa eihu sansaarhai suthiaa rain vihaae ||
This world is an illusion; people pass their life-nights sleeping.

ਇਕਿ ਆਪਣੈ ਭਾਣੈ ਕਢਿ ਲਇਅਨੁ ਆਪੇ ਲਇਓਨੁ ਮਿਲਾਇ ॥
eik aapanai bhaanai kadt laeian aapae laeioun milaae ||
By the Pleasure of His Will, He lifts some out, and unites them with Himself.

ਆਪੇ ਹੀ ਆਪਿ ਮਨਿ ਵਸਿਆ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਇ ॥
aapae hee aap man vasiaa maaeiaa mohu chukaae ||
He Himself abides in the mind, and drives out attachment to Maya.

ਆਪਿ ਵਡਾਈ ਦਿਤੀਅਨੁ ਗੁਰਮੁਖਿ ਦੇਇ ਬੁਝਾਇ ॥੩॥
aap vaddaaee dhitheean guramukh dhaee bujhaae ||3||
He Himself bestows glorious greatness; He inspires the Gurmukh to understand. ||3||

ਸਭਨਾ ਕਾ ਦਾਤਾ ਏਕੁ ਹੈ ਭੁਲਿਆ ਲਏ ਸਮਝਾਇ ॥
sabhanaa kaa dhaathaa eaek hai bhuliaa leae samajhaae ||
The One Lord is the Giver of all. He corrects those who make mistakes.

ਇਕਿ ਆਪੇ ਆਪਿ ਖੁਆਇਅਨੁ ਦੂਜੈ ਛਡਿਅਨੁ ਲਾਇ ॥
eik aapae aap khuaaeian dhoojai shhaddian laae ||
He Himself has deceived some, and attached them to duality.

ਗੁਰਮਤੀ ਹਰਿ ਪਾਈਐ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥
guramathee har paaeeai jothee joth milaae ||
Through the Guru's Teachings, the Lord is found, and one's light merges into the Light.
~SGGS Ji ang 36


And also


ਮਾਇਆ ਕਿਸ ਨੋ ਆਖੀਐ ਕਿਆ ਮਾਇਆ ਕਰਮ ਕਮਾਇ ॥
maaeiaa kis no aakheeai kiaa maaeiaa karam kamaae ||
What is called Maya? What does Maya do?

ਦੁਖਿ ਸੁਖਿ ਏਹੁ ਜੀਉ ਬਧੁ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਇ ॥
dhukh sukh eaehu jeeo badhh hai houmai karam kamaae ||
These beings are bound by pleasure and pain; they do their deeds in egotism.

ਬਿਨੁ ਸਬਦੈ ਭਰਮੁ ਨ ਚੂਕਈ ਨਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥੬॥
bin sabadhai bharam n chookee naa vichahu houmai jaae ||6||
Without the Shabad, doubt is not dispelled, and egotism is not eliminated from within. ||6||

ਬਿਨੁ ਪ੍ਰੀਤੀ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਬਦੈ ਥਾਇ ਨ ਪਾਇ ॥
bin preethee bhagath n hovee bin sabadhai thhaae n paae ||
Without love, there is no devotional worship. Without the Shabad, no one finds acceptance.

ਸਬਦੇ ਹਉਮੈ ਮਾਰੀਐ ਮਾਇਆ ਕਾ ਭ੍ਰਮੁ ਜਾਇ ॥
sabadhae houmai maareeai maaeiaa kaa bhram jaae ||
Through the Shabad, egotism is conquered and subdued, and the illusion of Maya is dispelled.

ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸੁਭਾਇ ॥੭॥
naam padhaarathh paaeeai guramukh sehaj subhaae ||7||
The Gurmukh obtains the Treasure of the Naam with intuitive ease. ||7||
~SGGS Ji ang 67

The vritti of man's mind are disturbed by attachment due to embodiment. It is the sound current, vibrational unity of sound and light which dispels the darkness of illusion. So we are looking at "words which are finite" and form part of the delusion of Maya, and the difference in those words whose "root syllables are vibration" which emanate within Mantra and have power to lift the veil of delusion from the mental understanding. So Maha Maya has this power to both create bondage and to liberate.


Quote:
47. The power of the word is always ready to veil the profound nature of the Self because no mental representation can free itself from language.
So the qualifier in the verse is the reference to the finite nature of mental representations and limits of language itself.

ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥
sochai soch n hovee jae sochee lakh vaar ||
By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.
~SGGS Ji ang 1

and also,

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
karamee aavai kaparraa nadharee mokh dhuaar ||
By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥
naanak eaevai jaaneeai sabh aapae sachiaar ||4||
O Nanak, know this well: the True One Himself is All. ||4||
~SGGS Ji ang 2

So we are back to grace and not finite efforts of the jeev as respected Yajvan pointed out:

"Śaṃ शं (2nd derivation) is auspiciously , fortunately , happily , well ; Thus the one offering śaṃ is offering 'happiness and welfare' and is considered grace, or anugraha by Jaideva Singh.

What is this grace ( says Jaideva Singh) ? It consists of offering the aspirant (sādhaka) to recognize his/her own expanse of consciousness ( sva-caitanya-sphāra). This is missed IMHO in the translation offered by Daniel Odier, translated by Clare Frock as they go immediately to śakti."The jeev lives in the limitations of the finite world, and hence in bondage to delusions of perception. No amount of thinking or speaking can possibly unlock the door to liberation. Yet, the atma is one-in-being with Paramatma. And the process whereby the Self liberates the limited self-perception require this process of a Sat guru and Gurmantra.

The words/mantra of a Guru have the power to liberate, whereas the ordinary words of finite reality have only power to entangle.


ਸੋ ਬੂਝੈ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁ ਮੁਕਤੁ ਭਇਆ ॥
so boojhai jis aap bujhaaeae gur kai sabadh s mukath bhaeiaa ||
He alone understands, whom the Lord inspires to understand. Through the Word of the Guru's Shabad, one is liberated.
~SGGS Ji ang 941

Sadly I don't have the book to more closely analyze. But Jaideva Singh Ji has wriiten in another book,


"Paratva or transcendence cannot be consistent with the division of letters and color or of bodies (na hi varnavibhedena, dehabhedena va bhavet paratvam); paratva or transcendence consists only in indivisibility (niskalatvena); it (transcendence) cannot co-exist with sakala (a composite of parts) (sakalatve na tad-bhavet)." ~Vijnanabhairava, Jaideva Singh, p. 10Transcendence is only consistent with indivisibility. It cannot consist of indivisibility or duality or separation or distinction or limitations of the finite.

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਛੋਡਿ ਸੁਕ੍ਰਿਤ ਮਤਿ ਰਾਮ ਨਾਮੁ ਨ ਅਰਾਧਿਆ ॥
jap thap sanjam shhodd sukirath math raam naam n araadhhiaa ||
Abandoning meditation, penance and self-restraint, and the wisdom of good actions, you do not worship and adore the Lord's Name.

ਉਛਲਿਆ ਕਾਮੁ ਕਾਲ ਮਤਿ ਲਾਗੀ ਤਉ ਆਨਿ ਸਕਤਿ ਗਲਿ ਬਾਂਧਿਆ ॥੨॥
oushhaliaa kaam kaal math laagee tho aan sakath gal baandhhiaa ||2||
You are overflowing with sexual desire, and your intellect is stained with darkness; you are held in the grip of Shakti's power. ||2||
~SGGS Ji ang 93

So the same Shakti which as a power can liberate, is also misidentified as a composite of parts, or duality consciousness. This is when the sadhaka sensualizes the Shakti as emanating from the body rather than rising through the chakras to expand beyond the limits of the body. As you point out:




Quote:
atanu - Vigyan Bhairava Tantra teaches that which causes the fall also lifts

I have the feeling that this is covered in the next stanza:
Quote:
48. The energy of the sacred tremor that passes through the vulgar person enslaves him, whereas this same energy liberates the person who is on the Path.

ਸਤਿਗੁਰ ਤੇ ਗਿਆਨੁ ਪਾਇਆ ਹਰਿ ਤਤੁ ਬੀਚਾਰਾ ॥
sathigur thae giaan paaeiaa har thath beechaaraa ||
From the True Guru, I obtained spiritual wisdom; I contemplate the Lord's essence.

ਮਤਿ ਮਲੀਣ ਪਰਗਟੁ ਭਈ ਜਪਿ ਨਾਮੁ ਮੁਰਾਰਾ ॥
math maleen paragatt bhee jap naam muraaraa ||
My polluted intellect was enlightened by chanting the Naam, the Name of the Lord.

ਸਿਵਿ ਸਕਤਿ ਮਿਟਾਈਆ ਚੂਕਾ ਅੰਧਿਆਰਾ ॥
siv sakath mittaaeeaa chookaa andhhiaaraa ||
The distinction between Shiva and Shakti - mind and matter - has been destroyed, and the darkness has been dispelled.
~SGGS Ji ang 163

and also

ਏਕੁ ਮੰਦਰੁ ਪੰਚ ਚੋਰ ਹਹਿ ਨਿਤ ਕਰਹਿ ਬੁਰਿਆਈਆ ॥
eaek mandhar panch chor hehi nith karehi buriaaeeaa ||
In the one temple of the body are the five thieves, who continually misbehave.

ਦਸ ਨਾਰੀ ਇਕੁ ਪੁਰਖੁ ਕਰਿ ਦਸੇ ਸਾਦਿ ਲ+ਭਾਈਆ ॥
dhas naaree eik purakh kar dhasae saadh luobhaaeeaa ||
The ten brides, the sensory organs were created, and the one husband, the self; the ten are engrossed in flavors and tastes.

ਏਨਿ ਮਾਇਆ ਮੋਹਣੀ ਮੋਹੀਆ ਨਿਤ ਫਿਰਹਿ ਭਰਮਾਈਆ ॥
eaen maaeiaa mohanee moheeaa nith firehi bharamaaeeaa ||
This Maya fascinates and entices them; they wander continually in doubt.

ਹਾਠਾ ਦੋਵੈ ਕੀਤੀਓ ਸਿਵ ਸਕਤਿ ਵਰਤਾਈਆ ॥
haathaa dhovai keetheeou siv sakath varathaaeeaa ||
You created both sides, spirit and matter, Shiva and Shakti.

ਸਿਵ ਅਗੈ ਸਕਤੀ ਹਾਰਿਆ ਏਵੈ ਹਰਿ ਭਾਈਆ ॥
siv agai sakathee haariaa eaevai har bhaaeeaa ||
Matter loses out to spirit; this is pleasing to the Lord.

ਇਕਿ ਵਿਚਹੁ ਹੀ ਤੁਧੁ ਰਖਿਆ ਜੋ ਸਤਸੰਗਿ ਮਿਲਾਈਆ ॥
eik vichahu hee thudhh rakhiaa jo sathasang milaaeeaa ||
You enshrined spirit within, which leads to merger with the Sat Sangat, the True Congregation.

ਜਲ ਵਿਚਹੁ ਬਿੰਬੁ ਉਠਾਲਿਓ ਜਲ ਮਾਹਿ ਸਮਾਈਆ ॥੬॥
jal vichahu binb outhaaliou jal maahi samaaeeaa ||6||
Within the bubble, You formed the bubble, which shall once again merge into the water. ||6||
~SGGS Ji ang 1096


ਹੋਰ ਕਚੀ ਮਤੀ ਕਚੁ ਪਿਚੁ ਅੰਧਿਆ ਅੰਧੁ ਬੀਚਾਰੁ ॥
hor kachee mathee kach pich andhhiaa andhh beechaar ||
False are other intellectualisms, false and shallow; blind are the contemplations of the blind.

ਨਾਨਕ ਕਰਮੀ ਬੰਦਗੀ ਨਦਰਿ ਲੰਘਾਏ ਪਾਰਿ ॥੨॥
naanak karamee bandhagee nadhar langhaaeae paar ||2||
O Nanak, by the karma of good actions, the mortal comes to meditate on the Lord; by His Grace, we are carried across. ||2||
~SGGS Ji ang 1242

The grace and the bliss come without act or intention, by sehaj, naturally evolving out of surrender to the Divine. Nama Japa, or placing surti/consciousness on the sound current vibration, the quivering pulsation of light which is sound at higher dimensions, lifts us beyond thought.

ਆਖਿ ਆਖਿ ਮਨੁ ਵਾਵਣਾ ਜਿਉ ਜਿਉ ਜਾਪੈ ਵਾਇ ॥
aakh aakh man vaavanaa jio jio jaapai vaae ||
I speak and chant His Praises, vibrating the instrument of my mind. The more I know Him, the more I vibrate it.
~SGGS Ji ang 53

Om Namah Shivaya

[srivijaya]

Namaste Harjas Kaur,
Many thanks for a wonderful and thoroughly informative post. I find I'm in agreement with the points you make.


I don't believe the 47th verse is discussing opposition to knowledge of the self, but reflecting the dual power of Maya in sansaar, which is to both liberate from delusion as well as delude.
Absolutely. I think we need to honestly enquire as to what for us Maya is. Within my awareness there are only objects of sense consciousness and my reaction to them. The objects (of themselves) are neither desirable nor repulsive - I make them to be so. Thus Maya is the only field for release. We have no other resource. Maya is at once our binding and our tool for unbinding. By that which we fall, shall we rise.

I initially found passage into first Jhana by relying on the breath but as the experienced deepened I came to realise that release into samhadi is possible based on just about any object of any sense. It is upon these that we can relinquish the habitual dualism of internal dialogue and binding ideas - the veil of concepts that divides us from our naked state of awareness.
This is the 'junction' as taught in Kashmiri Shaivism; the gap between two moments or thoughts, states etc. Once you get in there a little way, you can begin to pull the thing open.


47. The power of the word is always ready to veil the profound nature of the Self because no mental representation can free itself from language.
This is so true and at the deepest level. All our expectations, ideas, preconditions, prerequisites, beliefs and so on bind our awareness to language. This is temporarily disengaged in first Jhana, allowing us a chance to see that we are not the owners of this mental vomit. That is a very liberating and joyful moment.


So the qualifier in the verse is the reference to the finite nature of mental representations and limits of language itself.
Indeed. It takes us so far but no further.


Sadly I don't have the book to more closely analyze. But Jaideva Singh Ji has wriiten in another book,
"Transcendence is only consistent with indivisibility. It cannot consist of indivisibility or duality or separation or distinction or limitations of the finite."
Spot on. The two are mutually exclusive. As taught from the perspective of Spanda - there is contraction and expansion. Both can't occur at the same time. Contraction pulls the ego into the world, locks it in to dualism. Transcendence is release of ego. All 'released' objects become the cause of bliss within samhadi.


The grace and the bliss come without act or intention, by sehaj, naturally evolving out of surrender to the Divine.
Complete surrender is difficult. If someone is thinking "look how completely I am surrendering to the divine" they haven't quite got it.


Namaste

[Harjas Kaur]

"I initially found passage into first Jhana by relying on the breath but as the experienced deepened I came to realise that release into samhadi is possible based on just about any object of any sense. It is upon these that we can relinquish the habitual dualism of internal dialogue and binding ideas - the veil of concepts that divides us from our naked state of awareness."There is a powerful relationship between the praan/breath and the liberation of consciousness from the limitations of the body vehicle through jaapa of the mantr and kirtan of shabd/word.


ਮੇਰਾ ਪ੍ਰਾਣ ਸਖਾਈ ਸਦਾ ਨਾਲਿ ਚਲੈ ॥
maeraa praan sakhaaee sadhaa naal chalai ||
The Companion of my breath of life shall always be with me.
~SGGS Ji ang 94
So I'm not sure about this, since there is a gupt/hidden jugti, a yoga technique behind it. Although, it may be more involved than deliberate technique, it's the way the human body was fashioned. there is an esoteric architecture to how the physiology has potential to impact the expansion of consciousness. Once a person's shakti is stimulated, there are kriyas, internal and external which can be triggered by the senses, perhaps this is what you are referring to.

But the relationship with placing the surti/awareness on the praan/breath is important in stimulating the process.

http://sahajayog.tripod.com/images/chart.jpg
The three main Nadis: Ida/moon/left/feminine, Pingala/sun/right/masculine, and Shushmana/fire/central channel along the spinal axis following the chakrs.



ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵਣਿਆ ॥੩॥
no dharavaajae dhasavai mukathaa anehadh sabadh vajaavaniaa ||3||
Beyond the nine gates, the Tenth Gate is found, and liberation is obtained. The Unstruck Melody of the Shabad vibrates. ||3||
~SGGS Ji ang 110The nine gates of the body by tradition: 2 eyes, 2 ears, 2 nostrils, 1 mouth, 1 rectum, 1 urethra. The 10th gate is located where Sikhs commonly tie their jura/topknot of hair at the location of the babies opened anterior fontanel. In infancy, the tenth gate is opened, as we age, it seals shut.

http://homepage.ntlworld.com/adsingh/images/Sikhs/5k_kes.gif
The hairs of a Sikh serve a yogic function. The vibration of sound and energy vibrate on the hairs. The hairs are wrapped to form a mudra/seal over the location of the dasm duaar to protect the thoughts, the mind from unseen influences. But hairs alone are powerless. You have to practice Nama japa to place the Divine Names praising the God in Gurmantra together with the awareness moving with the prana in the breath to empower the seal. In this way thought of God is foremost seal over your mind and the jaap is constantly vibrating to cleanse and purify the thoughts. That is the natural design of the human body.

http://www.freebsd.nfo.sk/hinduizmus/siva.jpg
The trishula of Shiva represents the Ida, Pingala and Shushmana nadis, as well as the three gunas also represented as Trimurthi and is the power of Shakti. Parvati is flowing Ganges water representing power of purification of the mind from the crown chakr of Shiva Ji's head. Shiva and Shakti are actually an indivisible unity, so that power of Shakti represented by the Ganges flowing from Parvati is sealed in Shiva Ji's hair to contain and also control it. The Ganges flowed out to the world through a strand of Shiva's hair. So the symbolism as I understand it, is the shakti flows through the strands of the nadis and gives purification and life. But if the flow is blocked, it doesn't flow, it can't function as purifier or lifespring. Uncontrolled, the flow would be destructive, and without the Conscious sankalpa of Shiva ji, the water flow would flood the world. So the Ganges water here represents energy flowing, Shakti. The union of Shiva and Shakti is the indivisibility of Supreme consciousness and bliss.




ਸੁਰਤਿ ਸਿਮ੍ਰਿਤਿ ਦੁਇ ਕੰਨੀ ਮੁੰਦਾ ਪਰਮਿਤਿ ਬਾਹਰਿ ਖਿੰਥਾ ॥
surath simrith dhue kannee mundhaa paramith baahar khinthhaa ||
Let contemplation and intuitive meditation be your two ear-rings, and true wisdom your patched overcoat.

ਸੁੰਨ ਗੁਫਾ ਮਹਿ ਆਸਣੁ ਬੈਸਣੁ ਕਲਪ ਬਿਬਰਜਿਤ ਪੰਥਾ ॥੧॥
sunn gufaa mehi aasan baisan kalap bibarajith panthhaa ||1||
In the cave of silence, dwell in your Yogic posture; let the subjugation of desire be your spiritual path. ||1||

ਮੇਰੇ ਰਾਜਨ ਮੈ ਬੈਰਾਗੀ ਜੋਗੀ ॥
maerae raajan mai bairaagee jogee ||
O my King, I am a Yogi, a hermit, a renunciate.

ਮਰਤ ਨ ਸੋਗ ਬਿਓਗੀ ॥੧॥ ਰਹਾਉ ॥
marath n sog biougee ||1|| rehaao ||
I do not die or suffer pain or separation. ||1||Pause||

ਖੰਡ ਬ੍ਰਹਮੰਡ ਮਹਿ ਸਿੰਙੀ ਮੇਰਾ ਬਟੂਆ ਸਭੁ ਜਗੁ ਭਸਮਾਧਾਰੀ ॥
khandd brehamandd mehi sinn(g)ee maeraa battooaa sabh jag bhasamaadhhaaree ||
The solar systems and galaxies are my horn; the whole world is the bag to carry my ashes.

ਤਾੜੀ ਲਾਗੀ ਤ੍ਰਿਪਲੁ ਪਲਟੀਐ ਛੂਟੈ ਹੋਇ ਪਸਾਰੀ ॥੨॥
thaarree laagee thripal palatteeai shhoottai hoe pasaaree ||2||
Eliminating the three qualities and finding release from this world is my deep meditation. ||2||

ਮਨੁ ਪਵਨੁ ਦੁਇ ਤੂੰਬਾ ਕਰੀ ਹੈ ਜੁਗ ਜੁਗ ਸਾਰਦ ਸਾਜੀ ॥
man pavan dhue thoonbaa karee hai jug jug saaradh saajee ||
My mind and breath are the two gourds of my fiddle, and the Lord of all the ages is its frame.
~SGGS Ji ang 334

and also,



ਰਾਜਾ ਰਾਮ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੈ ॥
raajaa raam anehadh kinguree baajai ||
The Unstruck Melody of the Sovereign Lord's Harp vibrates;

ਜਾ ਕੀ ਦਿਸਟਿ ਨਾਦ ਲਿਵ ਲਾਗੈ ॥੧॥ ਰਹਾਉ ॥
jaa kee dhisatt naadh liv laagai ||1|| rehaao ||
by His Glance of Grace, we are lovingly attuned to the Sound-current of the Naad. ||1||Pause||

ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ ॥
bhaathee gagan sinn(g)iaa ar chunn(g)iaa kanak kalas eik paaeiaa ||
The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat.

ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ ॥੨॥
this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa ||2||
Into that vat, there trickles a gentle stream of the most sublime and pure essence of all distilled essences. ||2

ਏਕ ਜੁ ਬਾਤ ਅਨੂਪ ਬਨੀ ਹੈ ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ ॥
eaek j baath anoop banee hai pavan piaalaa saajiaa ||
Something wonderful has happened-the breath has become the cup.
~SGGS Ji ang 92
http://www.curebum.com/images/kechari_mudra_stage_3.jpg
In Kechari Mudra, sealing the opening in the back of the throat with the tongue, allows the tongue to become the cup, a receptacle for the stimulated flow of amrita, the nectar which is secreted from the pineal gland located at the forehead mid-brain seen in diagram directly above the inverted tongue. This amrit is the sacred bath which washes the vasanas and samskaras from the mind. This is the reason why it is said in bani that even the devas long for the precious human body. There is a psycho-spiritual physiological process at work. It is a yoga. To drink this amrit opens the agni chakr at the location of the pineal gland, which is the biological remnant of a third parietal eye.

So the opening of this third eye stimulates the brain to secrete Amrit. This Amrit opens the 10th gate, Dasm duaara, unlocking the Sahasraara chakr. The consciousness on the breath must penetrate these chakrs to open these doors of perception. The dyaan/meditation in this way gives gyaan/spiritual wisdom.

The whole process of Nama jaapa with the praan is to act as a body instrument which vibrates the sound current and affecting subtle layers of the mind, penetrating the subtle koshas with Divine Presence in the syllables of mantra.


ਊਂਧ ਕਵਲੁ ਜਿਸੁ ਹੋਇ ਪ੍ਰਗਾਸਾ ਤਿਨਿ ਸਰਬ ਨਿਰੰਜਨੁ ਡੀਠਾ ਜੀਉ ॥੨॥
oonadhh kaval jis hoe pragaasaa thin sarab niranjan ddeethaa jeeo ||2||
Those, whose inverted lotus of the crown chakra is illuminated, see the Immaculate Lord everywhere. ||2||
~SGGS Ji ang 108

ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥
oulattath pavan chakr khatt bhaedhae surath sunn anaraagee
I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.
~SGGS Ji ang 333
http://www.greenigsociety.org/jpg/parietal.jpg

"A parietal eye, also known as a parietal organ or third-eye, is a part of the epithalamus (http://en.wikipedia.org/wiki/Epithalamus) present in some animal species. The eye may be photoreceptive and is usually associated with the pineal gland (http://en.wikipedia.org/wiki/Pineal_gland), regulating circadian rhythmicity (http://en.wikipedia.org/wiki/Circadian_rhythm) and hormone production for thermoregulation (http://en.wikipedia.org/wiki/Thermoregulation)."
http://en.wikipedia.org/wiki/Parietal_eye


ਗੁਰ ਸੇਵਾ ਤੇ ਭਗਤਿ ਕਮਾਈ ॥
gur saevaa thae bhagath kamaaee ||
Serving the Guru, devotional worship is practiced.

ਤਬ ਇਹ ਮਾਨਸ ਦੇਹੀ ਪਾਈ ॥
thab eih maanas dhaehee paaee ||
Then, this human body is obtained.

ਇਸ ਦੇਹੀ ਕਉ ਸਿਮਰਹਿ ਦੇਵ ॥
eis dhaehee ko simarehi dhaev ||
Even the gods long for this human body.

ਸੋ ਦੇਹੀ ਭਜੁ ਹਰਿ ਕੀ ਸੇਵ ॥੧॥
so dhaehee bhaj har kee saev ||1||
So vibrate that human body, and think of serving the Lord. ||1||

ਭਜਹੁ ਗ+ਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥
bhajahu guobindh bhool math jaahu ||
Vibrate, and meditate on the Lord of the Universe, and never forget Him.

ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥੧॥ ਰਹਾਉ ॥
maanas janam kaa eaehee laahu ||1|| rehaao ||
This is the blessed opportunity of this human incarnation. ||1||Pause||
~SGGS Ji ang 1159

ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥
akhandd manddal nirankaar mehi anehadh baen bajaavougo ||1||
In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current. ||1||

ਬੈਰਾਗੀ ਰਾਮਹਿ ਗਾਵਉਗੋ ॥
bairaagee raamehi gaavougo ||
Becoming detached, I sing the Lord's Praises.

ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥
sabadh atheeth anaahadh raathaa aakul kai ghar jaaougo ||1|| rehaao ||
Imbued with the unattached, unstruck Word of the Shabad, I shall go to the home of the Lord, who has no ancestors. ||1||Pause||

ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰੁ ਸੁਖਮਨਾ ਪਉਨੈ ਬੰਧਿ ਰਹਾਉਗੋ ॥
eirraa pingulaa aour sukhamanaa pounai bandhh rehaaougo ||
Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa.

ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਮ ਕਰਿ ਰਾਖਉ ਬ੍ਰਹਮ ਜੋਤਿ ਮਿਲਿ ਜਾਉਗੋ ॥੨॥
chandh sooraj dhue sam kar raakho breham joth mil jaaougo ||2||
I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2||

ਤੀਰਥ ਦੇਖਿ ਨ ਜਲ ਮਹਿ ਪੈਸਉ ਜੀਅ ਜੰਤ ਨ ਸਤਾਵਉਗੋ ॥
theerathh dhaekh n jal mehi paiso jeea janth n sathaavougo ||
I do not go to see sacred shrines of pilgrimage, or bathe in their waters; I do not bother any beings or creatures.

ਅਠਸਠਿ ਤੀਰਥ ਗੁਰੂ ਦਿਖਾਏ ਘਟ ਹੀ ਭੀਤਰਿ ਨ੍ਹ੍ਹਾਉਗੋ ॥੩॥
athasath theerathh guroo dhikhaaeae ghatt hee bheethar nhaaougo ||3||
The Guru has shown me the sixty-eight places of pilgrimage within my own heart, where I now take my cleansing bath. ||3||

ਪੰਚ ਸਹਾਈ ਜਨ ਕੀ ਸੋਭਾ ਭਲੋ ਭਲੋ ਨ ਕਹਾਵਉਗੋ ॥
panch sehaaee jan kee sobhaa bhalo bhalo n kehaavougo ||
I do not pay attention to anyone praising me, or calling me good and nice.

ਨਾਮਾ ਕਹੈ ਚਿਤੁ ਹਰਿ ਸਿਉ ਰਾਤਾ ਸੁੰਨ ਸਮਾਧਿ ਸਮਾਉਗੋ ॥੪॥੨॥
naamaa kehai chith har sio raathaa sunn samaadhh samaaougo ||4||2||
Says Naam Dayv, my consciousness is imbued with the Lord; I am absorbed in the profound state of Samaadhi. ||4||2||

ਮਾਇ ਨ ਹੋਤੀ ਬਾਪੁ ਨ ਹੋਤਾ ਕਰਮੁ ਨ ਹੋਤੀ ਕਾਇਆ ॥
maae n hothee baap n hothaa karam n hothee kaaeiaa ||
When there was no mother and no father, no karma and no human body,

ਹਮ ਨਹੀ ਹੋਤੇ ਤੁਮ ਨਹੀ ਹੋਤੇ ਕਵਨੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੧॥
ham nehee hothae thum nehee hothae kavan kehaan thae aaeiaa ||1||
when I was not and you were not, then who came from where? ||1||

ਰਾਮ ਕੋਇ ਨ ਕਿਸ ਹੀ ਕੇਰਾ ॥
raam koe n kis hee kaeraa ||
O Lord, no one belongs to anyone else.

ਜੈਸੇ ਤਰਵਰਿ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥
jaisae tharavar pankh basaeraa ||1|| rehaao ||
We are like birds perched on a tree. ||1||Pause||

ਚੰਦੁ ਨ ਹੋਤਾ ਸੂਰੁ ਨ ਹੋਤਾ ਪਾਨੀ ਪਵਨੁ ਮਿਲਾਇਆ ॥
chandh n hothaa soor n hothaa paanee pavan milaaeiaa ||
When there was no moon and no sun, then water and air were blended together.

ਸਾਸਤੁ ਨ ਹੋਤਾ ਬੇਦੁ ਨ ਹੋਤਾ ਕਰਮੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੨॥
saasath n hothaa baedh n hothaa karam kehaan thae aaeiaa ||2||
When there were no Shaastras and no Vedas, then where did karma come from? ||2||

ਖੇਚਰ ਭੂਚਰ ਤੁਲਸੀ ਮਾਲਾ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥
khaechar bhoochar thulasee maalaa gur parasaadhee paaeiaa ||
Control of the breath and positioning of the tongue, focusing at the third eye and wearing malas of tulsi beads, are all obtained through Guru's Grace.
~SGGS Ji ang 973and also,


ਖੇਚਰ ਭੂਚਰ ਚਾਚਰੀ ਉਨਮਨ ਲਘਿ ਅਗੋਚਰ ਬਾਣਾ ।
khaychar bhoochar chaacharee unaman|aghi agochar baanaa|
Getting above of the khechar bhuchar chachar, unman and agochar (all yogic postures) mudras he concentrates upon the One Lord.

ਪੰਚਾਇਣ ਪਰਮੇਸਰੋ ਪੰਚ ਸਬਦ ਘਨਘੋਰ ਨੀਸਾਣਾ ।
panchaain paramaysaro panch sabad ghanaghor neesaanaa|
He beholds God in five (select persons) and the five sounds of five words become his special marks.

ਗੁਰਮੁਖਿ ਪੰਚ ਭੂਆਤਮਾ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਸਾਧ ਸੁਹਾਣਾ ।
guramukhi panch bhooaatamaa saadhasangati mili saadh suhaanaa|
Antahkaran, the basis of all five external elements is cultivated and cultured by gurmukh in the holy congregation.

ਸਹਜ ਸਮਾਧਿ ਨ ਆਵਣ ਜਾਣਾ ॥੫॥
sahaj samaadhi n aavan jaanaa ॥5॥
This way immersing in undisturbed trance he gets liberated from the cycle of transmigration.
~Vaar 7 Pauri 5 of Vaaran Bhai Gurdas Ji
and also,



ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰ ਸੁਖਮਨਾ ਤੀਨਿ ਬਸਹਿ ਇਕ ਠਾਈ ॥
eirraa pingulaa aour sukhamanaa theen basehi eik thaaee ||
The energy channels of the Ida, Pingala and Shushmanaa: these three dwell in one place.

ਬੇਣੀ ਸੰਗਮੁ ਤਹ ਪਿਰਾਗੁ ਮਨੁ ਮਜਨੁ ਕਰੇ ਤਿਥਾਈ ॥੧॥
baenee sangam theh piraag man majan karae thithhaaee ||1||
This is the true place of confluence of the three sacred rivers: this is where my mind takes its cleansing bath. ||1||

ਸੰਤਹੁ ਤਹਾ ਨਿਰੰਜਨ ਰਾਮੁ ਹੈ ॥
santhahu thehaa niranjan raam hai ||
O Saints, the Immaculate Lord dwells there;

ਗੁਰ ਗਮਿ ਚੀਨੈ ਬਿਰਲਾ ਕੋਇ ॥
gur gam cheenai biralaa koe ||
how rare are those who go to the Guru, and understand this.

ਤਹਾਂ ਨਿਰੰਜਨੁ ਰਮਈਆ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥
thehaan niranjan rameeaa hoe ||1|| rehaao ||
The all-pervading immaculate Lord is there. ||1||Pause||

ਦੇਵ ਸਥਾਨੈ ਕਿਆ ਨੀਸਾਣੀ ॥
dhaev sathhaanai kiaa neesaanee ||
What is the insignia of the Divine Lord's dwelling?

ਤਹ ਬਾਜੇ ਸਬਦ ਅਨਾਹਦ ਬਾਣੀ ॥
theh baajae sabadh anaahadh baanee ||
The unstruck sound current of the Shabad vibrates there.

ਤਹ ਚੰਦੁ ਨ ਸੂਰਜੁ ਪਉਣੁ ਨ ਪਾਣੀ ॥
theh chandh n sooraj poun n paanee ||
There is no moon or sun, no air or water there.

ਸਾਖੀ ਜਾਗੀ ਗੁਰਮੁਖਿ ਜਾਣੀ ॥੨॥
saakhee jaagee guramukh jaanee ||2||
The Gurmukh becomes aware, and knows the Teachings. ||2||

ਉਪਜੈ ਗਿਆਨੁ ਦੁਰਮਤਿ ਛੀਜੈ ॥
oupajai giaan dhuramath shheejai ||
Spiritual wisdom wells up, and evil-mindedness departs;

ਅੰਮ੍ਰਿਤ ਰਸਿ ਗਗਨੰਤਰਿ ਭੀਜੈ ॥
anmrith ras gagananthar bheejai ||
the nucleus of the mind sky is drenched with Ambrosial Nectar.

ਏਸੁ ਕਲਾ ਜੋ ਜਾਣੈ ਭੇਉ ॥
eaes kalaa jo jaanai bhaeo ||
One who knows the secret of this device,

ਭੇਟੈ ਤਾਸੁ ਪਰਮ ਗੁਰਦੇਉ ॥੩॥
bhaettai thaas param guradhaeo ||3||
meets the Supreme Divine Guru. ||3||

ਦਸਮ ਦੁਆਰਾ ਅਗਮ ਅਪਾਰਾ ਪਰਮ ਪੁਰਖ ਕੀ ਘਾਟੀ ॥
dhasam dhuaaraa agam apaaraa param purakh kee ghaattee ||
The Tenth Gate is the home of the inaccessible, infinite Supreme Lord.

ਊਪਰਿ ਹਾਟੁ ਹਾਟ ਪਰਿ ਆਲਾ ਆਲੇ ਭੀਤਰਿ ਥਾਤੀ ॥੪॥
oopar haatt haatt par aalaa aalae bheethar thhaathee ||4||
Above the store is a niche, and within this niche is the commodity. ||4||

ਜਾਗਤੁ ਰਹੈ ਸੁ ਕਬਹੁ ਨ ਸੋਵੈ ॥
jaagath rehai s kabahu n sovai ||
One who remains awake, never sleeps.

ਤੀਨਿ ਤਿਲੋਕ ਸਮਾਧਿ ਪਲੋਵੈ ॥
theen thilok samaadhh palovai ||
The three qualities and the three worlds vanish, in the state of Samaadhi.

ਬੀਜ ਮੰਤ੍ਰੁ ਲੈ ਹਿਰਦੈ ਰਹੈ ॥
beej manthra lai hiradhai rehai ||
He takes the Beej Mantra, the Seed Mantra, and keeps it in his heart.

ਮਨੂਆ ਉਲਟਿ ਸੁੰਨ ਮਹਿ ਗਹੈ ॥੫॥
manooaa oulatt sunn mehi gehai ||5||
Turning his mind away from the world, he focuses on the cosmic void of the absolute Lord. ||5||

ਜਾਗਤੁ ਰਹੈ ਨ ਅਲੀਆ ਭਾਖੈ ॥
jaagath rehai n aleeaa bhaakhai ||
He remains awake, and he does not lie.

ਪਾਚਉ ਇੰਦ੍ਰੀ ਬਸਿ ਕਰਿ ਰਾਖੈ ॥
paacho eindhree bas kar raakhai ||
He keeps the five sensory organs under his control.

ਗੁਰ ਕੀ ਸਾਖੀ ਰਾਖੈ ਚੀਤਿ ॥
gur kee saakhee raakhai cheeth ||
He cherishes in his consciousness the Guru's Teachings.

ਮਨੁ ਤਨੁ ਅਰਪੈ ਕ੍ਰਿਸਨ ਪਰੀਤਿ ॥੬॥
man than arapai kirasan pareeth ||6||
He dedicates his mind and body to the Lord's Love. ||6||

ਕਰ ਪਲਵ ਸਾਖਾ ਬੀਚਾਰੇ ॥
kar palav saakhaa beechaarae ||
He considers his hands to be the leaves and branches of the tree.

ਅਪਨਾ ਜਨਮੁ ਨ ਜੂਐ ਹਾਰੇ ॥
apanaa janam n jooai haarae ||
He does not lose his life in the gamble.

ਅਸੁਰ ਨਦੀ ਕਾ ਬੰਧੈ ਮੂਲੁ ॥
asur nadhee kaa bandhhai mool ||
He plugs up the source of the river of evil tendencies.

ਪਛਿਮ ਫੇਰਿ ਚੜਾਵੈ ਸੂਰੁ ॥
pashhim faer charraavai soor ||
Turning away from the west, he makes the sun rise in the east.

ਅਜਰੁ ਜਰੈ ਸੁ ਨਿਝਰੁ ਝਰੈ ॥
ajar jarai s nijhar jharai ||
He bears the unbearable, and the drops trickle down within;

ਜਗੰਨਾਥ ਸਿਉ ਗੋਸਟਿ ਕਰੈ ॥੭॥
jagannaathh sio gosatt karai ||7||
then, he speaks with the Lord of the world. ||7||

ਚਉਮੁਖ ਦੀਵਾ ਜੋਤਿ ਦੁਆਰ ॥
choumukh dheevaa joth dhuaar||
The four-sided lamp illuminates the Tenth Gate.

ਪਲੂ ਅਨਤ ਮੂਲੁ ਬਿਚਕਾਰਿ ॥
paloo anath mool bichakaar ||
The Primal Lord is at the center of the countless leaves.

ਸਰਬ ਕਲਾ ਲੇ ਆਪੇ ਰਹੈ ॥
sarab kalaa lae aapae rehai ||
He Himself abides there with all His powers.

ਮਨੁ ਮਾਣਕੁ ਰਤਨਾ ਮਹਿ ਗੁਹੈ ॥੮॥
man maanak rathanaa mehi guhai ||8||
He weaves the jewels into the pearl of the mind. ||8||

ਮਸਤਕਿ ਪਦਮੁ ਦੁਆਲੈ ਮਣੀ ॥
masathak padham dhuaalai manee ||
The lotus is at the forehead, and the jewels surround it.

ਮਾਹਿ ਨਿਰੰਜਨੁ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥
maahi niranjan thribhavan dhhanee ||
Within it is the Immaculate Lord, the Master of the three worlds.

ਪੰਚ ਸਬਦ ਨਿਰਮਾਇਲ ਬਾਜੇ ॥
panch sabadh niramaaeil baajae ||
The Panch Shabad, the five primal sounds, resound and vibrate their in their purity.

ਢੁਲਕੇ ਚਵਰ ਸੰਖ ਘਨ ਗਾਜੇ ॥
dtulakae chavar sankh ghan gaajae ||
The chauris - the fly brushes wave, and the conch shells blare like thunder.
~SGGS Ji ang 974~bhul chak maaf

[srivijaya]

Namaste Harjas Kaur,
Thanks for taking the time to put together such a comprehensive post.


there is an esoteric architecture to how the physiology has potential to impact the expansion of consciousness. Once a person's shakti is stimulated, there are kriyas, internal and external which can be triggered by the senses, perhaps this is what you are referring to.

In this instance, it's not quite the same. What you describe is quasi familiar to me thanks to teachings I have received in Tibetan Vajrayana. There are some differences but the systems work on the same basis, utilizing prana, chandali, subtle body etc.

Anapanasati (mindfulness of breath) is the system as taught in the Pali suttas which I have followed to attain Jhana. It is a very simple system, not in the least esoteric and universally available for anyone to follow. There is no requirement for empowerment or initiation.

I won't elaborate here, as it's not a Hindu system and therefore has no place on this board and I don't wish to be seen as 'pushing' Buddhism.
My own view on Shaivism and Buddhism is somewhat heretical, as I consider them to be two sides of the same coin. It's a view I tend to keep to myself, as it can arouse hostility.

Yajvan, I have Jaideva Singh's book on order btw. Thanks for the tip.

Namaste

[yajvan]

hariḥ oṁ
~~~~~~

Namasté



Yajvan, I have Jaideva Singh's book on order btw. Thanks for the tip. Namaste

I am quite happy this string continues to expand. I think you will find Jaideva Singh's book a welcomed addition to your reading.

praṇām

[Harjas Kaur]

I won't elaborate here, as it's not a Hindu system and therefore has no place on this board and I don't wish to be seen as 'pushing' Buddhism.
My own view on Shaivism and Buddhism is somewhat heretical, as I consider them to be two sides of the same coin. It's a view I tend to keep to myself, as it can arouse hostility.
It really shouldn't engender hostility since the delineations between this part of pavement and that valley don't have natural divisions which say Tibet or Himalayas. Same thing with spiritual systems. Some forms of Buddhism, in particular Tibetan are absolutely offshoots incorporating ancient Shaiva Tantra.

Sikhism as preserved by Sant Mat has fundamental message of seeing the God pervading in all and in recognizing the validity of different perceptual systems.

Buddhism, as I see it is really Shaivism in another interpretation. For example, I had opportunity to go to a 3 day conference given by His Holiness the Dalai Lama. And of course, they gave empowerment for understanding and some kind of puja thing. And after wonderful explanation of the meaning of emptiness, I still believed in God and atma. Lol, maybe I'm just dense.

But this I gathered from the discussion:

Shunyata, the fundamental emptiness is a union of emptiness and Light. So, it's an emptiness which isn't really conceptually empty. Moreover this emptiness and Light is pervaded with consciousness and bliss.

Now, there is someone who tried to explain a system of infinities within the finite structure of symbolic language, mathematics. And that is the transfinite number system of Georg Cantor's ordinal and cardinal numbers. (Bear with me, it'll make sense in a minute. lol I hope. Sometimes I overreach my capacity.)

Now the basic symbolism to demonstrate emptiness was the empty set, symbolized by a set of brackets in which there is a zero, (0). However, Cantor realized that the empty set wasn't really empty. It was pregnant withpotential. Because there was the symbolism of a zero within it, the potential for an infinite progression existed in the positive and negative numbers, so despite trying to conceptualize emptiness, he conceptualized potential infinity.


infinity<-- ,-4, -3,-2, -1, (0), +1, +2, +3, +4, --> infinity


For this reason the geometric equivalent of infinity is absolute nothing, it's a translational equivalent in another form.

So, Cantor devised the "null" set to symbolically represent absolute nothing without even the numerical potential of progression, shown as a set of brackets with nothing inside, ().

This is the thing about transfinite translational equivalents. Buddhism conceptualizes the nothing, formlessness of the nirguna and so asserts there is no atma, no Paramatma. But that is perceptual interpretation only, glimpsed from another perspective of reality.

Another interpretation of the same teachings is they have merely formulated a radical redefinition of God within the limits of human language and rational understanding. It is a transfinite definition straining to define the inexplicable, that which is truly beyond the logic structure of finite human comprehension.

The simpler concepts of atma and Paramatma are no less true, and merely assert the underlying Light which is a harmonious unity with emptiness in the principle of shunyata, and equivalence of everything and nothing, saragun-niragun conundrum which humbles the limits of human thinking process.

Lol, this all reminds me of the beautiful Gurbani which says don't try to understand with your mind, just grab ahold of the Guru's feet and put them on your heart with love and melt into bliss by singing praises.

What we are substantially is already an indivisible unity. The jeev, and the mind/intellect only push the REAL away by getting caught in concepts. As every single thought recollecting an experience is yet another step outwards away from the unity. So this is the tangling problem of words and thoughts.

Jaideva Singh captures the moment perfectly writing that the Reality of Self-realization can only be apprehended by achieving a higher state of consciousness, Turiya, which is the aim of the advanced tantric yoga systems:



"When, however, she unfolds the udana-sakti that appears in madhyadhama as of the nature of turya state and vyanasakti whose essence is to pervade the universe and which appears as of the nature of turyatita, and both of which are a mass of consciousness and bliss, then even in the state of the body, etc. one reaches the state of pati and attains liberation while still living...

In the cidvat sutra (sutra 9), it has been said that the light of consciousness itself assuming limitation becomes a samsarin (an individual migrating from one conditioned existence to another). Here it has been said from a different angle that it becomes a sansarin owing to its being deluded by its own powers. It may be observed from another angle that one with limited powers (i.e., an individual soul) in spite of his having prana and other (limitations), when not deluded by one's own powers, becomes, according to the thesis of the sacred tradition the Lord (Himself) with a body, or in other words, he can be described as venerable Shiva Himself. As the Agama says:


"They are the highest Lord in a veiled form, having entered a human body."

~Pratyabhijnahrdayam The Secret of Self-Recognition, Jaideva Singh pp. 84-85.


~bhul chak maaf

[saidevo]

Online translations of some of shaiva texts here:

spanda kArikAH
http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/spandakaarikaa.shtml

shiva sUtra
http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/shivasuutra.shtml

shiva mahimna stotram
http://www.sanskrit-sanscrito.com.ar/en/scriptures_miscellany/shms.shtml

shivamAnasapUja
http://www.sanskrit-sanscrito.com.ar/en/scriptures_miscellany/shmp.shtml

pratyabhijnA hRudayam
http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/pratyabhijnaahridayam.shtml

parAprAveshika
http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/sattrimshattattvasandoha.shtml

jyotsna
http://www.sanskrit-sanscrito.com.ar/en/scriptures_hathayoga/hyp_jyotsnaa.shtml

[Harjas Kaur]

Thank you Saidevo Ji for these wonderful links.

And we can clearly see the basis for the kundalini yoga system in Shri Guru Granth Sahib, the Sikh Gurbani is the esoteric teachings of Shiva Sutras. Here again the pranayam control of breath is the system for transforming vital energies and in turn awakening samadhi consciousness.

तामाश्रित्योर्ध्वमार्गेण चन्द्रसूर्यावुभावपि।
सौषुम्नेऽध्वन्यस्तमितो हित्वा ब्रह्माण्डगोचरम्॥२४॥
Tāmāśrityordhvamārgeṇa candrasūryāvubhāvapi|
Sauṣumne'dhvanyastamito hitvā brahmāṇḍagocaram||24||
By taking refuge (āśritya) in that (supreme state of Spanda)(tām), both (ubhau) moon --i.e. apān&#225;-- (candr&#225;)1 (and) sun --i.e. prāṇ&#225;-- (sūryau &#225;pi)2, (by rising up) through the upward (ūrdhv&#225;) path (mārgeṇa), get dissolved (astam itaḥ) in the course or way (adhvani) of Suṣumnā (sauṣumne) (and afterwards) abandon (hitvā) the sphere (gocaram) of the Brahmā's egg (brahmāṇḍa)3||24||
1 "Apān&#225;" is the specific vital energy that enters the body through inhalation.
2 "Prāṇ&#225;" is, in this case, the specific vital energy that goes out of the body through exhalation.
3 Brahmāṇḍa or "Brahmā's egg" is generally symbolic of "macrocosm" plainly, but in this particular context, it is to be understood as "body and Brahmarandhra". Brahmarandhra is the "Brahmā's hole", and it is to be found in Sahasrāracakra, in the crown of the head."
~Spandakārikā-s (English)
A running commentary on Śivasūtra-s
http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/spandakaarikaa.shtml#spkI1to5 (http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/spandakaarikaa.shtml#spkI1to5) Here is an excellent clarification from the Trika teachings that Shakti veils the essential swaroop of the limited nature, and therefore aspect of creation as part of embodiment in sansaar rather than warring against the nature of atma as Paramatma. The division exists because of limitation of understanding due to stuporous dream-state of consciousness. The liberation is obtained by those practices which lead to Turiya consciousness by elevation of the Shakti to opening the Sahasrara Chakra.

Moreover this verse states the arising of ideas is mixed up with the limitation of words/concepts. Those words again representing the finite. Yet the powers present in the Divinity in certain sounds, referring I believe to Mantra, is the way to transcend that limitation because it is coming from the higher dimension of Devas in sound current from the Primal Naad.
ਗੁਰ ਸਬਦੀ ਮਨੁ ਬੇਧਿਆ ਪ੍ਰਭੁ ਮਿਲਿਆ ਆਪਿ ਹਦੂਰਿ ॥੨॥
gur sabadhee man baedhhiaa prabh miliaa aap hadhoor ||2||
Their minds are pierced through by the Word of the Guru's Shabad, and God Himself ushers them into His Presence. ||2||
~SGGS Ji ang 37


ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥
oulattath pavan chakr khatt bhaedhae surath sunn anaraagee
I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.
~SGGS Ji ang 333

[Harjas Kaur]

अगाधसंशयाम्भोधिसमुत्तरणतारिणीम्।
वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम्॥१॥
Agādhasaṁśayāmbhodhisamuttaraṇatāriṇīm|
Vande vicitrārthapadāṁ citrāṁ tāṁ gurubhāratīm||1||
I pay homage (vande) to that (tām) wonderful (citrām) speech (bhāratīm) of the Gur&#250; (gur&#250;), which (is full of) manifold (vicitra) words --pad&#225;-- (padām)(with their respective) meanings (&#225;rtha), (and) enables (one) (tāriṇīm) to cross safely (samuttaraṇa) the fathomless (agādha) ocean (ambodhi) of doubt (saṁśaya)||1||
http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/spandakaarikaa.shtml#spkI11to15

ਸੋ ਬੂਝੈ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁ ਮੁਕਤੁ ਭਇਆ ॥
so boojhai jis aap bujhaaeae gur kai sabadh s mukath bhaeiaa ||
He alone understands, whom the Lord inspires to understand. Through the Word of the Guru's Shabad, one is liberated.
~SGGS Ji ang 941The words are part of the veil of limitation. Also words of Guru, the sounds/syllables containing vibratory resonance (spanda) of the Divine elevate the consciousness. Words act to limit, the words act to liberate. So there is a dual reality to shabda in this sansaar.

The Primal all-pervading Om, mantra of the Divine Resonance is Spanda. We move from finite limitation of words and beej syllables of Mantra and melt into pure vibratory Spanda which carries the flow of Shakti into Shiva, energy into Pure Consciousness and Bliss. That is I believe the yoga being taught in both Shiva Sutras and Shri Guru Granth Sahib Ji of Sikhs.
http://3.bp.blogspot.com/_oHF-qUKh09c/Sfip_8e9CZI/AAAAAAAANAM/riQA5S8yTRE/s400/nihangs-worlds-largest-turbans-13.jpg http://www.veerashaiva.info/photos/other/shiva2_.jpg
Note the Sikh dastaar with trishula shaped Ad Chand Linga compare with Shiva Ji's Roop.

अतो विन्दुरतो नादो रूपमस्मादतो रसः।
प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन देहिनः॥१०॥
Ato vindurato nādo rūpamasmādato rasaḥ|
Pravartante'cireṇaiva kṣobhakatvena dehinaḥ||10||
From this (Unmeṣa) (&#225;taḥ... &#225;taḥ... asmāt &#225;taḥ), Vind&#250; --divine light-- (vind&#250;ḥ)1, Nād&#225; --divine sound-- (nād&#225;ḥ), Rūp&#225; --divine form-- (rūp&#225;m) (and) R&#225;sa --divine taste-- (r&#225;saḥ) soon (acireṇa ev&#225;) appear (pravartante) to an embodied soul (dehinaḥ) as a disturbing factor (kṣobhakatvena)||10||
1 It can also be written "Bind&#250;".
http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/spandakaarikaa.shtml#spkI11to15 The nasal Bindu on the Aum symbol represents the Primal Nada. Spanda is the essence of the Primal Naad which is from higher dimensions beyond form as the unheard sound (anehad Shabad), or that empty sound, the union of emptiness and Light (Jyothi Jyot) (Shunyata) permeated with the Divine Consciousness of Maheshvar the True Self, Parameshvar. This is the movement of the formless into form. Or likewise the movement of the Primal Divine into secondary forms (swaroop) as we are able to perceive them.
ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਵੈ ਇਹੁ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥੨॥
jisehi jagaae peeaavai eihu ras akathh kathhaa thin jaanee ||2||
Only those who are awakened by the Lord to drink in this Sublime Essence, come to know the Unspoken Speech of the Lord. ||2||
~SGGS Ji ang 13


ਖਟ ਤੁਰਸੀ ਮੁਖਿ ਬੋਲਣਾ ਮਾਰਣ ਨਾਦ ਕੀਏ ॥
khatt thurasee mukh bolanaa maaran naadh keeeae ||
chanting with one's mouth, the spicy flavors are savored. All these spices have been made from the Sound-current of the Naad.
~SGGS Ji ang 16


ਗੁਰ ਸਬਦੀ ਮਨੁ ਰੰਗਿਆ ਰਸਨਾ ਪ੍ਰੇਮ ਪਿਆਰਿ ॥
gur sabadhee man rangiaa rasanaa praem piaar ||
Their minds are imbued with the Word of the Guru's Shabad; the Love of their Beloved is on their tongues.
~SGGS Ji ang 19


ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥
gur saakhee joth paragatt hoe ||
Through the Guru's Teachings, the Light shines forth.
~SGGS Ji ang 13


ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥
sabh mehi joth joth hai soe ||
Amongst all is the Light-You are that Light.
~SGGS Ji ang 13


ਗੁਰੁ ਗੁਰੁ ਏਕੋ ਵੇਸ ਅਨੇਕ ॥੧॥
gur gur eaeko vaes anaek ||1||
But the Teacher of teachers is the One, who appears in so many forms. ||1||
~SGGS Ji ang 12
~Bhul chak maaf

[Onkara]

Harjas Kaur Ji
I have been following the posts by you and others with interest. I find the references to the SGGS illuminating within a topic which is new to me. I never cease to feel moved when reading the SGGS. Thank you for making these references in your posts!

[srivijaya]

Many thanks for the posts and the links. I will follow those up.

Namaste

[NayaSurya]

Here is a link to the Spanda Karikas on audio with Sanskrit and English.

http://www.spiritual-happiness.com/sanskritscriptures.html#spanda