The Stanzas on Vibration
alone exist and that none in the universe pos-sesses them,82 by demonstrating that this is not so on the basis of the fact that recognition, etc., takes place.
NO N O T I O N S SUCH AS: 'I AM H A P P Y , ' 'I AM MISERABLE' OR 'I AM A T T A C H E D ' (EXIST I N D E P E N D E N T L Y ) . THEY ALL CLEARLY RESIDE ELSEWHERE, NAMELY, (IN T H A T ) W H I C H T H R E A D S T H R O U G H (ALL) T H E STATES OF PLEASURE AND THE REST.
The 'notions,' that is, states of awareness of the type 'I am happy,' etc., 'reside,' and exist 'elsewhere' (in a reality) which transcends these notions (themselves). Once clearly manifest as affective states they exist and reside within the perceiving subject who sustains them while experiencing happiness, etc. This is because no apprehending awareness of sensation (samved-ana) is possible if there is no perceiving subject:
Just as rivers entering the sea become one with it;
so too mometary perceptions (becomes one with the subject): they have no independent existence (apart from him).83
For:
No relationship could be established between cause and effect or error and its correction unless a single subject exists (who persists, unchanged) between the previous (cause or mistake) and the subsequent (effect or correction).84
There in the (same work we read):
(The opponent's view): The validity of knowledge can only be established if perception is momen-tary85 because it can be proven to be such only if the perception which precedes is confirmed by that which follows.
(Reply): Now, if (perceptions) differ (in all respects) from moment to moment there could be nothing in common between them and, as this is so, every instant differs from every other one, so what determines (their) validity?
Moreover, if we could not perceive any con-nection between them, what then could valid knowledge be? Again, explain what determines the falsity of false knowledge?
What excludes the possibility that after a
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moment silver may be found in mother-of-t If you posit that the subject consists of dis perceptions, then all of them would be eq valid.86
If the existence of one thing can be prove establishing the existence of another, ther establishing the existence of a jar one w understand thereby that a cloth (exists).
It is impossible to form the notion that 'th indeed an (object I know well),' which is the re of permanence, by means of momentary (per tions). This is because its cancellation would (at each instant) validated.
The recognition (that one) recalls previous knowledge is always sound; therefore the age of the eternal Self (is always) manifestly ac (udita).
There is no sense in labouring the point:
The Buddhists' (contention) has no logical ba (nirasraya): even the means of knowledge (as the conceive it) is no means of knowledge at all. Th is because (they do not admit the existence) of on subject (who persists throughout every percen tion) and (insist at the same time that every mean of knowledge) is momentary and that there can no certainty (of its ultimate validity).
It is also said in the Bauddhayanasamhita:
Causality within consciousness is not momentary If (all things were to exist for just one moment with no second, how could the seed of memory (be sown)?
How can a cause cease to exist (and yet still produce (its effect)? If it is not entirely destroyed then half of it (must be) permanent. If something which no longer exists (could continue to be) a cause, then the flux of existing things would origi-nate from nothing.
(Conversely) if (you say that it is) not destroyed (and so can) serve as a cause, then the doctrine of momentariness stands refuted. If it persists for a second instant (there is no reason why) it should not continue to exist indefinitely.
If it is productive (of an effect) when half of it has been destroyed, then it does not (entirely) cease to exist. Therefore all existent things persist through time and do not deviate from their essen-tial nature. They are perfectly stable in the field of one's own consciousness and are not momentary.
Again, if there were no subject to determine (truth) then no relationship between a mistake and its correction would be possible. Nor would it be possible otherwise to terminate the mistaken
The Stanzas on Vibration with a Commentary called the Lamp of Spanda perception of silver in mother-of-pearl. Therefore
consciousness is both one and permanent; (it is not divided into) many discrete moments.
It is also (said) in the Proof for the Pre-exis-tence of the Effect in its Cause (Satkaryasiddhi):
Perceptions that are established in themselves (alone) do not cognize each other.87 Therefore there (must be) one subject who, through his diverse activities, experiences daily events and is capable of grasping both the prior and subsequent states (of each perception so that they can be con-nected together).
(The same point is made) in the Recognition of God (Pratyabhijna) as well:
Thus, all human transaction is based on the unifi-cation of (diverse) cognitions which are (in them-selves) distinct from, and unconscious of, one another. There is one Great God (Mahesvara) Who possesses the powers of cognition, recollec-tion and exclusion. His body is consciousness and contains the infinite universe within Himself.
Were He not to exist (daily life) would cease.88
So too in the Song of the Blessed One (Bha-gavadgita) (we read):
Recollection, cognition and exclusion depend on Me.89
N o w let's stop chewing on the stones of faulty logic and proceed. W h a t is the perceiving subject's state? He flows and 'threads through' the states of happiness etc. as the conscious sub-ject (who experiences them). He threads through every state of consicousness at all times (linking them together) as does a thread strung through the gems (in a necklace),90 in such a way that (one is aware that): "I who was once happy am the same (person) who today feels miserable."
The (author) uses the word ' e t c ' to refer (to other states made possible) by the synthesizing perception of the recognition of memory's activity (smrti) such as: 'I am attached,' 'I am detached,' 'I am unconscious,' 'I am awake,' or 'I am a rich man.' Surely then (may not an opponent object that) in this way (one's own authentic nature) is obscured? Not so, because (these perceptions) are impermanent in so far as they are essentially thought constructs.
More-over, the perceiving subject is free of (these per-ceptions) which therefore affect him only superficially (and only to the extent) of (his) ignorance. Bhartrhari also says:
Just as a rope shrouded in darkness neither changes nor ceases to exist, similarly ignorance (cannot affect) the Self.91
Also in the Light of Consciousness (Samvit-prakasa) (we read):
(Pure) crystal is perfectly transparent, thus its own form is always perceived to be colored by some other (object). In the same way, O Lord, Your form is extremely pure and so, when associated with phenomena, (the ignorant) cannot discern You apart from them.
(There is a difference, however, in that) the crystal can never be free of the color (imparted to it by other objects) whereas Your pure form, is always free of phenomena.92
Again:
O Lord, even when (consciousness) is colored (by phenomena) it remains pure, for if it were to give up its own (pure) nature, what would become of it?
Thus (if we) fail to grasp that (pure) form, another form will follow and that (will necessarily be) one that can be perceived only if (its) cause comes into being.93
Again there (in this same work we read):
This ever pure experience (suddhanubhava) is var-iegated by each form (revealed within it), even so it remains untainted when moving on to another.
Just as a naturally white cloth once dyed can-not again change color without (first) becoming white again, similarly the pure power of awareness (citi), once colored by form, is (again) pure at the center where that form is abandoned and from whence it proceeds to another.94
Again:
When (we perceive) 'blue', 'yellow', 'pleasure' or 'pain', thought, through the wonderful variety of its limiting forms (upadhi), qualifies the unbroken nature of consciousness.95
Stanza Five
(The author now) explains the nature (of reali-ty) as it is, free of those (limitations):
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The Stanzas on Vibration
T H A T EXISTS IN T H E ULTIMATE SENSE W H E R E T H E R E IS N E I T H E R PLEASURE NOR P A I N , SUBJECT NOR OBJECT, NOR AN ABSENCE OF CONSCIOUSNESS.
'That' Spanda (page 19) principle is eternal and so exists in an ultimate sense where 'there is n o ' mental etc. 'pain' and 'no' sensory 'pleasure' and 'no object' such as a cloth or a jar. Also there is 'no subject,' in the sense of the worldly con-ceptualizing egoity (savikalpahamkara) (which manifests in perceptions) such as 'I know this.' This is because the ego is essentially ignorance.
This does not, however, entail a denial of the subject who is the ground and sustaining subjec-tivity (of perception) because (the realization of this subject) is the goal. The Womb of Reality (Tattvagarbha) also says:
Ultimately, neither subject nor object exist, for nothing apart from (the semblance of their exis-tence can account for why) the manifestation of one's own nature (as all things) docs not seem to be the manifestation of one's own nature.
Well then is (reality) as lifeless as stone or emptiness?96 In response to this possible query the author declares that (in the supreme state) con-sciousness is not absent. Why? Simply because (ultimate reality) is consciousness (itself). Muni also says:
Just as during the time between the hot and cold seasons it is neither hot nor cold, (just so) the Per-vasive Lord's abode is devoid of both pleasure and pain.
Also in the Hymn (Stuti):
Just as the sun rises in the sky independent of phe-nomena so, in the absence of objectivity, does the Blessed One manifest Himself as the Sun of Phe-nomenal Existence.97
Also:
It is impossible to indicate the intrinsic state of a universal, as it is in itself free and independent of all particulars, nor in fact is it ever so; just as (it is impossible to indicate the gold, as it is in itself apart from the the earring and other forms) fash-ioned from it nor in fact is it ever so.
This (O Lord) is true also of Your own pure,
eternal conscious nature, free of the qualities of pleasure and pain and perceivable (only) by self-awareness.98
Nagarjuna also says:
(We refer to reality as) void because it is free of all supporting attributes, all categories, all impedi-ments and desires, in fact it is not (mere) empti-ness.99
Also in the Garland of Light (Alokamala):
That undefinable state that cannot be objectively perceived, allowing no room for ignorance because it is its very opposite, is said to be the emptiness of those who are like Me.100 It is not (the voidness) that follows from the atheist's point of view and that common folk believe in.
Stanzas Six and Seven
In the following Stanzas (the author) explains how to justify the doctrine that reality is the point where consciousness and being unite:
T H A T P R I N C I P L E S H O U L D BE EXAMINED W I T H EFFORT AND REVERENCE BECAUSE T H I S , ITS U N C R E A T E D F R E E D O M ,
PREVAILS EVERYWHERE. BY V I R T U E OF IT, T H E SENSES, ALONG W I T H T H E INNER CIRCLE, (ALTHOUGH) U N C O N S C I O U S BEHAVE AS IF C O N S C I O U S IN THEMSELVES AND MOVE T O W A R D S ( T H E I R OBJECTS), REST (THERE) AND W I T H D R A W (FROM T H E M ) .
(Although) totally 'unconscious' these exter-nal 'senses' of knowledge and action 'along with the inner circle'101 of the mental organ (vitalized) by Spanda (behave) 'as if conscious in them-selves' and so 'move towards (their objects), rest (there) and withdraw (from them)':
The example given to illustrate how (the senses can behave as if conscious) is the magnet102 or the iron ball placed in a well ventilated fire that becoming (as hot as) fire can heat, cook and shine.
Just so these (senses in contact with conscious-ness, are embued with its power).
Thus it can impart consciousness to others,
The Stanzas on Vibration with a Commentary called the Lamp of Spanda so how can it have no nature of its own?103 As is
said in the Discernment of the Six Attributes (Sadgunyaviveka):
The activity of consciousness in every (living being) witnesses the (activity) of its own body.
The body unpresided by consciousness collapses for naught sustains it.
Thus the sustaining power (of consciousness), sustains gross material objects also, otherwise why should stones not fly through the sky? (Clearly it is) because they need to be supported!
Therefore that Principle should be examined with 'effort' and 'reverence'. 'Effort' is the exer-tion (inherent in one's own nature), it is the exu-berance (utsaha of its power).104 'Reverence' (means) faith. In this context 'examination' means taking possession of the power of exer-tion (inherent in one's own nature) by penetrat-ing into it (and becompenetrat-ing one with it). It is said here also:
Therefore he who strives constantly to discern the Spanda principle rapidly attains his own (true) state of being even while in the waking state itself.105
Siddha also says:
The absolute (Brahman), like the eye, sees yet can-not be seen; perceived within its own nature, the vision (of the absolute) is not at all like seeing (mundane objects like) a jar.
This is so because this is its own 'uncreated,' innate 'freedom' and it 'prevails everywhere.' Therefore (Kallata) declares (in his commentary):
For just as he realizes that it is free to impart con-sciousness to his own senses etc. (so, he also real-izes that it is free do so) in the bodies of others.
This is by practice....
Stanza Eight
(The previous Stanzas) everywhere declare that the power of the senses is the freedom of the will of that (principle). The following (explains the same not in terms of the activity of the senses) but in terms of (their) phenomenal experience (bhukti):
I N D E E D T H E I N D I V I D U A L SOUL (PURUSA) DOES N O T ACTIVATE T H E I M P U L S E OF T H E W I L L ( W H I C H DIRECTS T H E BODY'S
ACTIVITY) BY H I M S E L F A L O N E , BUT T H R O U G H H I S C O N T A C T W I T H (HIS) O W N (INNER) S T R E N G T H (BALA) M A D E IN SUCH A WAY T H A T HE I D E N T I F I E S W I T H I T , ( T H U S A C Q U I R I N G ITS P O W E R ) .
The 'individual soul' does not independently instigate 'the impulse of the will' that activates the circle of the senses. Here the word 'indeed' means not only 'certainly' but also 'only.'106 The preposition 'but' introduces the correct point of view while countering the one rejected. '(His) own (inner) strength' is the unobscured con-scious nature which is the knowing and acting subject. The individual soul identifies with it 'through his contact' with it (and so he comes to) know and do all things.
Stanza Nine
(In the previous Stanza the author) explained that that (reality) is in every way free, he now goes on to explain what happens when the dis-rupting influence of false egoity (abhimana) is eliminated.
A N I N D I V I D U A L W H O , ( T H O U G H ) DESIROUS O F DOING V A R I O U S T H I N G S , (BUT) INCAPABLE OF D O I N G T H E M DUE TO HIS I N N A T E I M P U R I T Y , (EXPERIENCES) T H E S U P R E M E STATE (PARAM PADAM) W H E N T H E D I S R U P T I O N (KSOBHA) (OF HIS FALSE EGO) CEASES.
The 'innate' (sahaja), beginningless 'impuri-ty' is ignorance rooted in non-discrimination.
In the form of impure attachment to worldly pleasure, it afflicts the soul who, poor in power, cannot do (what he pleases). Thus, he who is attached to (his) actions, precisely because he is attached, cannot achieve (any of his) goals although he may dearly wish to do so.107 So too in the venerable Satvata (we read):
By hanging on the wheel of Karma the omniscient Self is pervaded by ignorance and experiences pleasure and pain etc.
This impurity, namely, the latent traces of past action, is variously called in the Gita: 'Nature'
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The Stanzas on Vibration
(prakrti), 'Maya', 'ignorance', 'confusion', 'delusion', 'lack of knowledge' and 'impurity' (mala).108
And the Song of the Blessed One (Bhagavadgita) (says):
'Nature' (prakrti) and 'Person' (purusa): know that these are beginningless and know that the modifications and qualities arise from Nature.109
Careful consideration (reveals that Nature, the soul's impurity), beginningless and finite, is Maya and hence can come to an end. The Light of Consciousness (Samvitprakasa) says the same:
Such is (Maya's) illusory nature (mayatva) that the perception of reality brings about its destruc-tion; indeed once one has known a rope for what it is, it is never again mistaken for a snake.110
Elsewhere also:
Whatever else may exist apart from You, if sub-jected to sound reflection, simply disappears like the fabled palace of celestial musicians and You (alone), changeless, remain. Thus You are called the 'Remanent' (sesa).111
Also Vidyadhipati (says):
Once the abode of the objects of sense has been assimilated by means of that contemplation (samadhi) which assimilates (perceptions into consciousness) You Who attain that state in which all things are absorbed, unassimilated, remain.
The Maya of (the Lord, the cosmic) magician finds no place in (God) Whose very nature cancels it (badhakatma). (Illusory), it is like the (appar-ent) stain (appearing in a) mirror (reflecting) smoke from a fire, or like the bubbles (that cease) once water is tranquil and free of change.
That 'disruption' is the alteration of the mind (vikara) which results from (this) impurity and consists of the notion of oneself being the body. It 'ceases' by making contact with one's own inner strength by discriminating (between the ego and one's authentic identity). Then the 'Supreme State' arises. In other words, (the enlightened now comes to) abide permanently in his own essential nature (svasvarupa). It is said in the Examination of the Six Essences (Saddhatusamiksa):
As the cause of transmigration are actions rooted in ignorance, once that is eliminated (the one) free of Karma is established in himself and supremely tranquil.
In the Naradasamgraha also:
Just as a well-toasted (subharjita) seed does not sprout here again, just so transmigration ceases for one whose mind has been freed of (disruptive) thought.112
The disruption (of thought engendered by this false identification) gradually ceases with practice. It is said in the Awaking of One's Own Nature (Atmasambodha):
Just as a sacrifical vessel (agnipotra)113 taken from the fire cools down gradually and not immediately;
similarly the embodied being, once removed the mud of ignorance, needs time to achieve liberation.
The difference between the individual and Supreme Self has been explained in the follow-ing way in the Discernment of the Six Attributes (Sadgunyaviveka):
Although the egoity subject to the contracted state of consciousness (samkoca) created by ignorance (appears to have independent existence and so seems to) differ from (the state of consciousness), it is in fact the same. Just as the fear (experienced in a dream is not different) from the dream.
(A man) though fearless (while awake) when feeling fear in a dream, becomes distraught. (This fear) is nothing apart from (his) dream, (indeed) what real difference is there?
Thus if he realizes that: 'my fear is groundless' and reflects that it is (all) a dream, he is (no longer) troubled by (his) many fears.
Similarly (O Lord), Your true identity is per-ceived by one in whom the knot of ego (has been loosened and absorbed) within You when he reflects that: 'I am indeed of Your nature.'
Again, in the Light of Consciousness (Samvit-prakasa) (we read):
O Madhava only You remain when one free of ego (reflects that) You perform this action and (that it accords with) Your nature.114
Now if this separation (from You) which corre-sponds to this (false) presumption of egoic exis-tence dissolves into the Self, separation is destroyed and oneness is established.115
Stanza Ten
(Now Kallata) discusses the qualities of one who is established in his own nature:
The Stanzas on Vibration with a Commentary called the Lamp of Spanda
T H E N ( T H E SOUL REALIZES) T H A T HIS (TRUE) U N C R E A T E D N A T U R E (DHARMA) IS (UNIVERSAL) AGENCY A N D P E R C E I V I N G S U B J E C T I V I T Y , A N D SO HE KNOWS AND DOES W H A T E V E R (HE) DESIRES.
'Then' when the disruption ceases because he is established in his own nature (page 24), (the enlightened yogi realizes) his inherent, uncreat-ed 'nature' (dharma) which is his own essential being (svabhava). W h a t is his state (then)? In so far as he knows, (he is) the perceiver and his state of being is that of 'the perceiving subjectiv-ity'. (Again) he acts, therefore, he is the agent and 'agency' is his state of being. These (two) constitute the mark, that is, the characterizing feature of this (uncreated) nature and that which they characterize bears as its characteriz-ing feature agency and perceivcharacteriz-ing subjectivity.
Thus, because this is his nature he can know and do for himself and for others whatever he desires to know and do.
This same quality (of the soul) is in the Pan-caratra termed 'knowledge born of discrimina-tion'. (There we read):
What is (God's) nature before He manifests (Himself as all things)?: He is the Omniscient One Who sees all things: He is the Lord of all, endowed with every power.
Moreover (the soul is inherently both an agent and a perceiver and remains such) even without senses. Indeed, it is said there (in the same work):
Just as fire (latent) in fuel, makes use of nothing
Just as fire (latent) in fuel, makes use of nothing