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Discussion on the 艢腻办迟补 nature of Spanda is a common trend among the scholars of 艢补颈惫颈蝉尘. Some among them adamantly try to establish that the absolute in Spanda theory is 艢颈惫补. Though the principle of 艢补办迟颈 is basically of dynamic character, the representation of Spanda-the vibration-as 艢补办迟颈, does not create any surprise. Even then the similarities and relationship between Krama and Spanda lead certain scholars to reopen the matter of 艢腻办迟补 nature.^[1]

Vrajvallabh Dwivedi considers the Spanda as a branch of Krama system and he emphasizes that 厂辫补苍诲补办腻谤颈办腻 in any rate, expounds 艢腻办迟补 philosophy.^[2]  

Following him, Navjivan Rastogi in his magnum opus, Krama Tantricism of Kashmir puts forward a firm conclusion that;

The supremacy of the absolute vis-a-vis the same of the Absolutic Dynamism i.e., 艢补办迟颈 or 碍腻濒墨, is a matter of controversy in view of the fundamental role assumed by the latter in the Krama system, whereas the supremacy of the Absolute has never been questioned in the Spanda with all its accent on the dynamic aspect i.e., Spanda, that is 艢补办迟颈.^[3]

The concept of 艢补办迟颈cakra needs more elucidation for the reason that it is the central point again in the sixth and seventh verses which run as:

啶�啶む�� 啶曕ぐ啶｀さ啶班�嵿�椸�屶そ啶�啶� 啶掂た啶�啷傕あ啷嬥そ啶�啷傕あ啶掂い啷嵿じ啷嵿さ啶�啶�啷� 啷�
啶膏す啶距え啷嵿い啶班�囙�� 啶氞�曕�嵿ぐ啷� 啶� 啶�啷嵿ぐ啶掂�冟い啷嵿い啶苦じ啷嵿ぅ啶苦い啶苦じ啶傕す啷冟い啷� 啷�
啶侧き啶む�� 啶むい啷嵿お啷嵿ぐ啶�啶む�嵿え啷囙え 啶�啶班��啶曕�嵿し啷嵿く啶� 啶むい啷嵿い啷嵿さ啶�啶距う啶班ぞ啶む�� 啷�
啶�啶む�� 啶膏�嵿さ啶むえ啷嵿い啷嵿ぐ啶む�� 啶むじ啷嵿く 啶膏ぐ啷嵿さ啶む�嵿ぐ啷囙く啶�啶曕�冟い啷嵿ぐ啶苦ぎ啶� 啷�

测补迟补岣� kara峁嘺vargau'ya峁� vim奴岣峢o'm奴岣峢avatsvayam |
sah膩ntare峁嘺 cakre 峁嘺 prav峁泃tisthitisa峁僪峁泃墨 ||
labhate tatprayatnena 辫补谤墨办峁�y补峁� tattvam膩dar膩t |
测补迟补岣� svatantrat膩 tasya sarvatreyamak峁泃rim膩 ||

(That principle should be examined with effort and reverence because this its uncreated freedom prevails everywhere by virtue of it the senses along with the inner circle although unconscious behave as if consciousness themselves and move towards their objects, rest there and withdraw from them.)^[4]

The previous attempt to include the illustration of 艢补办迟颈cakra in the first verse, as examined already, was indicative of the position of preceding school. Whereas the inner circle mentioned here has a wider 艢腻办迟补 nature. 

碍峁�e尘补谤腻箩补 provides some unambiguous supporting statements like:

啶�啶班ぎ啷囙ざ啷嵿さ啶班じ啷嵿�� 啶�啶灌ぞ啶�啷嵿ぐ啶曕ぞ啶多ぞ啶む�嵿ぎ啶ㄠ�� 啶掂た啶�啶侧じ啷嵿く啶距お啷嵿く啷囙�曕�� 啶� 啶�啶班ぞ啶�啶班�嵿ざ啶多�曕�嵿い啶苦�� 啶曕た啶炧�嵿�氞た啶氞�嵿�氞げ啶む�嵿い啶距き啶距じ啶班�傕お啶むく啶� 啶膏�嵿お啶ㄠ�嵿う 啶囙い啶� 啶膏�嵿か啷佮ぐ啶む�嵿い啶� 啶囙い啶� 啶娻ぐ啷嵿ぎ啶苦ぐ啶苦い啶� 啶�啶侧ぎ啶苦い啶� 啶夃う啷嵿く啷嬥�� 啶囙い啶� 啶灌�冟う啶�啶�啶苦い啶� 啶膏ぞ啶班ぎ啶苦い啶� 啶�啶距げ啶苦え啷�啶むた 啶�啶班�� 啶囙い啷嵿く啶︵�嵿く啶ㄠえ啷嵿い啶膏�傕�溹�嵿�炧ぞ啶�啶苦�� 啶嗋�椸ぎ啷囙し啷� 啶夃う啷嵿�樴�嬥し啷嵿く啶む�� 啷�

parame艣varasya mah膩prak膩艣膩tmano vimalasy膩pyekai va 辫补谤腻mar艣a艣akti岣� ki帽ciccalatt膩bh膩sar奴patay膩 spanda iti 蝉辫丑耻谤补迟迟腻 iti 奴rmiriti balamiti udyoga iti h峁沝ayamiti s膩ramiti m膩lin墨ti 辫补谤腻 ityadyanantasa峁僯帽膩bhi岣� 膩game峁�u udgho峁�yate |^[5]

Some definitions are also found as transformed into the corresponding higher philosophical standards.^[6]

Even though it is arranged in a sporadic way, the exploration of the ultimate experience of sentient individual preserves a chance to be analyzed through a 艢腻办迟补 perspective. There are three contexts where the means of knowledge are predominantly reviewed. One is the declaration of the master who acknowledges the cognition of unusual things (such as that of past, future, hidden and distant) which can easily be attained by the Yogin because he is firm in his inherent power, which is nothing but his own vital nature: 

It is said in 厂辫补苍诲补办腻谤颈办腻 as;

啶�啶ム�� 啶灌�嵿く啶班�嵿ぅ啷屶そ啶膏�嵿か啷佮�熰�� 啶︵�冟し啷嵿�熰�� 啶膏ぞ啶掂ぇ啶距え啷囙そ啶�啶� 啶氞�囙い啶膏�� 啷�
啶�啷傕く啶冟じ啷嵿か啷佮�熰い啶班�� 啶�啶距い啶� 啶膏�嵿さ啶�啶侧�嬥う啷嵿く啷嬥�椸き啶距さ啶苦い啶� 啷�

测补迟丑腻 丑测补谤迟丑补耻'蝉辫丑耻峁璷 诲峁涐梗峁璦岣� s膩vadh膩ne'pi cetasi |
bh奴ya岣�sphu峁璦taro bh膩ti svabalodyogabh膩vita岣� ||^[7]

Madhusudan Kaul Sastri translates the 厂辫补苍诲补苍颈谤峁嘺测补 on this stanza as;

In spite of mental attentiveness a thing is seen dimly owing to such difficulties as distance etc. It becomes not only clear, but also clearer when observed minutely through one鈥檚 own visual power.^[8]

This power of awakened Yogin is the vitality of mantras which serve as the means to perform rituals. Mantras are the ordered arrangements of phonemes which together signify the deity. They are considered as the methods having innate omniscience-the power itself. Therefore indeed the senses of the individual soul must be made conscious only through his contact with his own inner strength.^[9]

Power (bala) is the common element among these three contexts that made such a connected interpretation. Philosophically reviewing, these three verses (36, 26 and 8 respectively) are dealing with a core theory that logically is pertinent to the status of Spanda in the domain of monistic 艢补颈惫颈蝉尘, for the reason that the thought shared here (i. e., the individual鈥檚 neediness to attain the supreme) is adequate to the schema of doctrinal values of the subsequent stream of 艢补颈惫颈蝉尘; and exceeding it, the stress on the nature of 艢补办迟颈 remarkably reveals the inherent 艢腻办迟补 character of Spanda. But still not a single inquiry has been focused on the basic treatise 厂辫补苍诲补办腻谤颈办腻 which is capable to provide some references about the oblivious influence of 艢补办迟颈 on the doctrine of Spanda.

Footnotes and references:

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[1]:

S. Rajendra offers a divergent view saying that it is not right to connect Spanda with Krama. For details see, S. Rajendra, 厂辫补苍诲补办腻谤颈办腻-A Study, Bharatiya Vidya Prakashan, Varanasi, 1993.

[2]:

Vrajvallabh Dwivedi, Tantray膩tr膩, p.69 as cited by Dyckzkowski, Op. cit., p.49.

[3]:

Navjivan Rastogi, Krama Tantricism of Kashmir, p.53. On contrary, none among the traditional teachers directly expressed any 艢腻办迟补 tendency except Pradyumnabha峁�峁璦. 碍补濒濒补峁璦 through his shorter commentary, and Utpalavai峁ａ箛ava through the 厂辫补苍诲补辫谤补诲墨辫颈办腻, proposed the suggestive similarities between Spanda and newly originated 笔谤补迟测补产丑颈箩帽腻 School. Ksemaraja as suspected by modern scholars never depicted himself as a 艢腻办迟补 interpreter of Spanda. As such any of the post scriptural commentators as well as the authors of Spanda did not accept Spanda as a system of feminine dynamic principle called 艢补办迟颈. But still not a single enquiry has been focused on the basic treatise, 厂辫补苍诲补办腻谤颈办腻 which is the work to provide some references about the oblivious influence of 艢补办迟颈 on the doctrine of Spanda.

[4]:

厂辫补苍诲补办腻谤颈办腻, 6-7; Mark S. G. Dyczkowski, Stanzas on Vibration, p.XV.

[5]:

厂辫补苍诲补蝉补峁僤辞丑补, p.7. Also see ibid., p.12:

啶呧じ啷嵿い啶� 啶氞ぞ啶椸ぎ啶�; 啶侧�囙げ啶苦す啶距え啶� 啶�啶︵�� 啶︵�囙さ啷� 啶膏う啶� 啶�啷傕ぐ啷嵿ぃ啶� 啶� 啶�啶距じ啶む�� 啷�
啶娻ぐ啷嵿ぎ啶苦ぐ啷囙し啶� 啶掂た啶�啷嬥ぇ啶距が啷嵿ぇ啷囙�� 啶多�曕�嵿い啶苦ぐ啶苦�氞�嵿�涏ぞ啶む�嵿ぎ啶苦�曕�� 啶�啷嵿ぐ啶�啷嬥�� 啷�

asti 肠腻驳补尘补岣�; 濒别濒颈丑腻苍腻 测补诲腻 诲别惫墨 蝉补诲腻 辫奴谤峁嚹� ca bh膩sate |
奴rmire峁Ｄ� vibodh膩bdhe岣� 艣aktiricch膩tmik膩 prabho岣� ||

鈥攃蹿. 厂辫补苍诲补惫峁泃迟颈 and 厂辫补苍诲补惫峁泃迟颈 on this verse.

[6]:

啶多�曕�嵿い啶苦�氞�曕�嵿ぐ啶� 啶�啶ㄠ�嵿い啷嵿ぐ啶椸ぃ啷� 啶�啷佮う啷嵿ぐ啶距じ啶�啷傕す啶多�嵿��;

艣补办迟颈肠补办谤补峁� mantraga峁噊 mudr膩sam奴ha艣ca;

啶曕た啶� 啶� 啶多�曕�嵿い啶苦�氞�曕�嵿ぐ啶� 啶栢�囙�氞ぐ啷�-啶椸�嬥�氞ぐ啷�-啶︵た啶曕�嵿�氞ぐ啷�-啶�啷傕�氞ぐ啷嵿く啶距う啶苦�� 啶�啶距す啷嵿く啶距き啷嵿く啶ㄠ�嵿い啶班き啷囙う啶�啶苦え啷嵿え啷� 啶ㄠぞ啶ㄠぞ啶�啷嬥�椸た啶ㄠ��啶椸ぃ啶�

ki峁� ca 艣补办迟颈肠补办谤补峁� 办丑别肠补谤墨-驳辞肠补谤墨-诲颈办肠补谤墨-bh奴cary膩di岣� b膩hy膩bhyantarabhedabhinno n膩n膩yogin墨ga峁嘺岣�

鈥擣or a detailed discussion on the eleven-fold interpretation of 艢补办迟颈cakra, see Mark S. G. Dyczkowski, Op.cit, pp.67-72.

[7]:

厂辫补苍诲补办腻谤颈办腻, v. 36.

[8]:

Madhusudan Kaul Shastri (Ed. and Tr.), The 厂辫补苍诲补办腻谤颈办腻s of Vasugupta with 狈颈谤峁嘺测补 by 碍峁�e尘补谤腻箩补, KSTS, 1925, p. 107.

[9]:

See, 厂辫补苍诲补办腻谤颈办腻, vv. 26 and 8.