the Self, namely, freedom, (he goes on) to deal (with the means based on) the power of percep-tion. Thus in the next two Stanzas he discusses the means that is based on the perception of something that is, for example, remote or subtle:
167
Searchable, web-optimized PDF created using a watermarked evaluation copy of CVISION Maestro
The Stanzas on Vibration
JUST AS AN OBJECT W H I C H IS NOT SEEN CLEARLY AT FIRST, EVEN W H E N T H E M I N D A T T E N D S TO IT CAREFULLY, LATER
BECOMES FULLY E V I D E N T W H E N OBSERVED W I T H T H E EFFORT EXERTED T H R O U G H ONE'S O W N (INHERENT) S T R E N G T H (SVABALA); W H E N (THE YOGI) LAYS HOLD OF T H A T SAME POWER IN T H E SAME WAY, T H E N W H A T E V E R (HE
PERCEIVES MANIFESTS TO HIM) QUICKLY IN ACCORD W I T H ITS T R U E N A T U R E (PARAMARTHENA), WHATEVER BE ITS FORM, LOCUS, T I M E OR STATE.
A distant 'object,' such as a jar or a cloth is not 'seen clearly at first' and its identity uncer-tain even if the mind attends to it carefully, con-centrating on it fully, undistracted by anything else. It does, however, for this reason, 'become fully evident' when subsequently observed with the particular conscious effort exerted by the power (of awareness) inherent in one's own (conscious) nature. (Thus) it manifests clearly in such a way that there can be no doubt as to its identity. When 'in the same way' (the yogi man-ages by) practice to 'lay hold' of his (inherent) power, that is, take possession and penetrate into his own nature (svasvabhava) while it is expanding, whatever it is (he wishes to perceive) becomes 'quickly' (or indeed) at once, clearly manifest in accord with its form, location and time because its own nature (and that of the yogi) is free of obscuration. The same was said before (in the Stanza that reads):
Indeed the individual soul docs not activate the impulse of the will (which directs the body's activ-ity) by himself alone, but through his contact with (his) own (innate) strength (bala) in such a way that he identifies with it, (thus acquiring its power).178
In the Practice of Reality (Tattvayukti) also:
He, O Parvati, who rightly knows that (principle) by virtue of which the Lord of all sense objects perceives (everything), has known (the entire uni-verse, both) mobile and immobile.
Therefore it is not at all surprising (if he) knows the past and future of (any) finite object.179
Stanza Thirty-Eight
Thus, (the author) has discussed (the power) of perception. (He now goes on to explain) anoth-er practice by which (the yogi) can conquanoth-er hunger through (his) power to act with success:
LAYING H O L D OF T H A T (STRENGTH) EVEN A WEAK MAN A C H I E V E S H I S GOAL, AND SO IN T H E SAME WAY A STARVING M A N CAN STILL HIS H U N G E R .
'A weak m a n ' who is sick, powerless or thin 'laying hold', taking as his support and acquir-ing 'that' strength which is the enthusiasm (utsaha) and exertion (inherent in his true nature) can set to work and fulfill his daily duties successfully. Even a man who is extreme-ly weak can, by sustaining himself with the strength of this exertion, make a show of power in battle etc. It has been said that:
Just as even a powerless man can, by exercising, gain great power through the force of (his) effort, so also one who is starving can still his hunger and (overcome) his desire to eat by devout attention to his own essential nature (svasvabhava).181
Patanjali also says:
Hunger and thirst cease (by concentration samyama) on the pit of the throat.181
Again:
(By practicing concentration samyama) on the various forms of physical) strength (one acquires) the strength of elephants etc.182
The reference to hunger here serves as an example characteristic of a class. Thus, (by catching hold of one's own innate power) the six afflictions which trouble the embodied soul (sadurmi), namely, hunger and thirst, grief and delusion, old age and death,183 are brought to an end.
Stanza Thirty-Nine
Thus (the master) now explains, (in the course of his instruction concerning) the means (to lib-eration), how one (who is in touch with the power of his innate nature) not only knows
The Stanzas on Vibration with a Commentary called the Lamp of Spanda everything etc. (that goes on) in (his) body in
this way but (also) everywhere (else):
W H E N T H E BODY IS S U S T A I N E D BY T H I S ,
It is because the body is sustained, pervaded and perceived by 'this' one's own essential nature to which we have referred previously, that one knows everything (that happens) with-in it. Thus one immediately senses the bite of even a tiny insect. Similarly the Awakening of Insight (Jnanasambodha) says:
The individual soul is said to be omniscient (sar-vajna) because, in accord with the etymology of this word, he is all things (sarva) in so far as (his consciousness) pervades (everything) and is, by his very nature, the cognizing subject (jna).
Moreover:
If You (O Lord), Who are omniscient, resided not at all times in the heart of every living being, how could memory, which operates in relation to objects that no longer exist, be possible?184
Where have animals and infants learned to suck at the breast? Or living beings learned to swim? - (indeed) this is the work of the Omni-scient One!
Moreover:
The way tiny insects accumulate provisions is (indeed) a source of wonder! How could honey-bees going about their tiny tasks be conscious (enough) to decide whether (the pollen) they are gathering is edible and tasty? Surely it could only (be due) to the unfolding of the (Lord), the omni-scient sustainer (of all living beings)!
The elephant throws the fruit of the clearing nut186 (into muddy water) to clean it - how can an ignorant animal have the intelligence to do this?
How can the deer, an (animal) of feeble intelli-gence, listen with such attention to music - as we know it does by observing that it stops grazing (to do so)?
How could the mouse in a hole fear the cat thinking that he will eat him without this having
been suggested to him by the Omniscient One?
Why should the tortoise in the water withdraw its limbs in fright? - inscrutable (indeed) is the intellect of such a one who lacks discernment!
That the ignorant peacock should start danc-ing (with pride) observdanc-ing the difference between himself and other birds of scanty plumage is (indeed a manifestation) of the radiant pulse of the Teacher of the Universe!
Who has taught the diverbird that knows, without inferring, that deep in the water is the fish that is its food?
To whom does this power to accomplish the impossible belong that the wild gander should (be capable) of drinking (only) the milk (in a mixture of milk) and water if (the Lord) were not to reside in the heart (of its consciousness)?
How could the cock in the temple crow regu-larly at dawn every morning if He Who pervades every living being were not to exist? For at the break of day He, knowing the time, sets about arousing (the cock's call) having rendered its con-sciousness (intent on its task) and free of all uncertainty.
Who has taught ignorant beasts to make use of (their) horns, teeth and nails to their advantage as weapons when fighting others?
The lion or the elephant knows his valour and strength, what other reason could there be for this except that his inner awareness is endowed with the radiant pulse (of intuition)?
It is not surprising (for anyone, although it is, in fact astonishing) that animals and birds indi-cate by (various) signs whether it is going to rain abundantly or there will be no rain at all.
How could animals feel love for their fellows and even for the lion, (formidable and terrifying) as death, if no consonance were established (between them) through the consciousness of the One Who resides in the Heart (of all)?
Each of these particular manifestations (of consciousness) occurs in the manner explained above. Thus (when the yogi) 'finds his support in his own nature' and does not fall away from it, (its divine powers of) omniscience etc. will become, for this reason, everywhere manifest. It is said:
The essential nature (svabhava) of any one exist-ing thexist-ing is all thexist-ings and the nature of all thexist-ings is but one existing thing. He who has perceived (any) one entity as it is in reality has perceived all entities as they are in reality.186
The secret practice here is this: wherever con-sciousness becomes firmly (fixed) in the body (its
169
Searchable, web-optimized PDF created using a watermarked evaluation copy of CVISION Maestro
The Stanzas on Vibration
divine) qualities manifest (gunodaya) in that very place.