subject? If that is the case, then unconsciousness
also does not exist there. (Well then one could
object that) because all objectivity has been
negated within the field of its realization, then
that (reality is effectively) established to be pure
nothingness (abhavamatra). In order to counter
this (objection, the author) declares that 'that
exists in the ultimate sense.' Only that which is
described as having these characteristics exists
absolutely, for such is its (sole) distinguishing
feature, namely, that it is the pure perceiving
The Stanzas on Vibration with Brief Explanation and Extended Explanation subject (upalabdhrmdtra) who is never destroyed.
On the contrary, pleasure, for example, is always an object of perception. It is momentary (ksanabhangura) and derives its being from thought alone (kalpanamatra) (page 32) and (so) differs greatly from the Self whose sole nature is the subject.34 Therefore whatever belongs to the sphere of objectivity is unreal (asat) because it is transitory, while the subject is ultimate reality (paramartha), and so one only.
The author of the Brief Explanation has explained this with the words commencing with:
This, his own authentic nature...
Stanzas Six and Seven
Now (in the following) couplet (the author) first establishes that (Siva has) the power to bring about all things freely. He then goes on to teach that (Siva), W h o is the Self and ultimate reality, is He W h o above all should be attained:
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 CONSCIOUS IN THEMSELVES AND MOVE TOWARDS (THEIR OBJECTS), REST (THERE) AND WITHDRAW (FROM THEM).
THE BRIEF EXPLANATION It can impart
consciousness to others,35 and is the means by which the senses and the inner circle, although unconscious, can, as if sentient, operate, persist, and cease (to function): so, how can it have no nature of its own? Therefore, the yogi should apply himself with effort to investigate the nature of that principle. For just as he realizes that it is free to impart consciousness to his own senses etc., (he also realizes that it is free to do so) in the bodies of others. This is because, by practice, the uncreated freedom which prevails everywhere as one's own essential nature becomes manifest.
THE EXTENSIVE EXPLANATION 'That princi-ple' termed 'one's own essential nature' (svasva-bhava) abides (permanently) as ultimate reality.
It should 'be examined,' that is, made clearly evi-dent (to oneself) as one's own authentic ievi-dentity (atman). This can be done by (cultivating) a contemplative awareness (paramarsa) of the subject's nature which develops by discriminat-ing between the two poles (rasi) of conscious-ness, namely, subject and object. (This should be done) on every level of experience according to the method prescribed in the teaching we are about to impart. This is to be done with both 'reverence' and 'effort' (page 33), that is, with both deep faith and the intense effort which is the constant exertion (udyoga - inherent in the universal consciousness of the
Self)-This is his 'freedom' which we shall now explain and is the agency on whose will alone depend all the products of action. It prevails 'everywhere,' that is, throughout this physical body and through every plane (of conscious-ness). It is 'uncreated' in the sense that (its cre-ative activity) is natural and spontaneous (sa-haja), and does not depend on other causes whether they be material, auxiliary or otherwise.
This is because each daily transaction of every fettered soul is successfully accomplished solely by the glorious power of this freedom. All living beings subject to rebirth behave as if they were bound (paratantra) because in all (their) actions (they) depend on (some) means to achieve their goals other than (their own nature). This is because, deluded by Maya, they lack awareness of their true nature. Therefore 'that principle should be examined' in order to regain one's own inherent (svabhavika) freedom. (In other words), the teaching is that just because we deny that that principle is pleasure, pain, delusion, or subject and object, (this does not mean) that one should understand it to be a (mere) nothing (avastu).
Now (page 34), (in the following) section we will explain the various terms which qualify 'that' (principle), in order to establish the nature of 'this' freedom.
What is that principle we should examine? (It is that) 'by virtue of which the senses move towards (their objects) rest (there) and with-draw (from them).' There are thirteen senses:
(ten are) external senses, namely, those of
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The Stanzas on Vibration
ing and the rest; and (three) are internal, mental senses.36 (When they) 'move towards' (their objects), the intent (to perceive) (unmukhata) the object (the subject) desires to perceive is in the process of emergence. (Sensory activity) 'rests' (in the) state of repose that results when the object has been perceived. It 'withdraws (from its object)' (when the powers of the sens-es) abandon the external object because they have performed their function and so recede (back into consciousness), and their activity ceases.37 W h a t is the nature of the 'senses'? They are 'unconscious', that is, as commonly agreed, insentient. How can (they) come (to operate in this way)? (Because they are) 'as if conscious', that is, like consciousness.
The point here is as follows: Although the internal and external wheels of the senses are lifeless in themselves, they can perform the function of consciousness, namely, move towards (and perceive their objects), e t c This is because they make contact (with the inner con-scious nature). When that same reality is made clearly evident (to oneself as) one's own authen-tic identity (atman), one realizes the same free-dom in every field (page 35) (of knowledge and action) as it has to bestow consciousness to the senses. Therefore one should examine (that reality) so that when that freedom is made man-ifest on the plane of practice, it becomes possi-ble to enter other peoples' bodies (and play) other such (yogic) games.
In the Brief Explanation (these two verses) are explained separately with the words begin-ning with:
Even if (one's own nature) is not of the nature of pleasure and the rest...
And:
Therefore (the yogi) should apply himself with effort to investigate the nature of that principle...
Stanza Eight
Now, why is it said that one must examine that particular principle by virtue of which the sens-es become sentient? Surely (the basis on which) everyday life rests (is another), namely, the fact that every single conscious subject possesses the faculty to will, and conditioned by his virtues
and vices, exerts himself (to acquire that which he feels) is worth possessing and (shuns) that which (he feels) should be discarded as the field (of his conscious activity). Again, (the subject) being such, that same faculty known as the 'will' impels the unconscious senses to take up or abandon this or that object. Impelled by that, even an inert object such as a sickle does its work. W h y then do you affirm that (some high-er principle) makes (the senses function as if they were inherently) sentient? H o w can you then go on to affirm that it is due to their con-tact with that (principle) that they can perform the functions of consciousness (page 36), name-ly, move towards (and perceive their objects), etc.? (In response to these questions the author goes on to) explain how the senses become con-scious. He does this by explaining (the nature and basis) of the individual soul's daily life (vyavahara):
INDEED THE INDIVIDUAL SOUL (PURUSA) DOES NOT ACTIVATE THE IMPULSE OF THE WILL (WHICH DIRECTS THE BODY'S ACTIVITY) BY HIMSELF ALONE, BUT THROUGH HIS CONTACT WITH (HIS) OWN (INNER) STRENGTH (BALA) MADE IN SUCH A WAY THAT HE IDENTIFIES WITH IT, (THUS ACQUIRING ITS POWER).
THE BRIEF EXPLANATION (The individual soul) does not (independently) activate the senses by the quickening impulse of (his) will.38
Rather the truth is that only by dwelling in his own essential nature (svasvarupa) can he bring about the results he desires, whether internal or external. Thus this power operates everywhere, and not only through the senses.
T H E EXTENSIVE EXPLANATION 'Indeed' it is certainly not true that 'the impulse of the will' (directed by) 'the individual soul' subject to transmigration impels the senses. It is not, like an elephant goad or the like, (his) instrument by which he impels the senses. The inner individ-ual does not stimulate the lifeless senses towards their objects according to (his) will as Devadat-ta, for instance, might impel an inert elephant goad (as he chooses) with his hand. The truth of
The Stanzas on Vibration with Brief Explanation and Extended Explanation the matter is that (the individual soul can do
this) because he is 'in contact with (his) own (inner) strength.' The Self is the supreme (per-ceiving) subject; he is the universal agent who is (both) one's own (innate) nature and the Lord Himself.39 The 'strength' (of one's own inner nature) (page 37) is its capacity or power to accomplish everything independently of all other causes. (Moreover), 'through his contact' with that (strength, the individual) 'identifies with it' and becomes equal to the supreme agent who is termed the Self.
The sense here (of this stanza) is as follows.
The Supreme Lord, (here) called the Self, abides in His own essential nature (svasvabhava) and, so doing, is free to bring about the activity, per-sistence and withdrawal of this universe as He wishes. Similarly, the soul subject to transmi-gration, who abides in that same place, is free to stimulate the movement of the senses towards their objects and the rest and so become like (the Lord).
Thus, the Lord, imparting motion, etc., to the universe by His pervasive powers of knowl-edge and action, knows and does all things.
Similarly, the individual soul acquires the power to know and to act by getting in touch with that same power (but), due to Maya, the field in which (his) powers of knowledge and action operate is restricted and so when they function (through) the internal and external senses, (the individual) perceives and acts (only) (in his own confined) sphere (svavisaya). This is what is meant (when we say that the individual soul) becomes equal (to Siva).
This has been explained in the Brief Explana-tion with the words:
(The individual soul) does not (independently) activate the senses by the quickening impulse of (his) will...
Stanza Nine
We have established (page 38) that the individ-ual soul must be essentially one with the Lord.
He acquires (His) freedom (to act) when he stimulates the operation of the senses because, in so doing, he attains the same level of being (bhumika) as that of the Lord Himself. (The question that arises at this point) is: how is it
possible to account for the fact that at the very level on which the individual is declared to be the Lord's equal, he is also subject to duality?
Thus (in response) we say:
AN INDIVIDUAL WHO, (THOUGH) DESIROUS OF DOING VARIOUS THINGS, (BUT) INCAPABLE OF DOING THEM DUE TO HIS INNATE IMPURITY, (EXPERIENCES) THE SUPREME STATE (PARAM PADAM) WHEN THE DISRUPTION (KSOBHA) (OF HIS FALSE EGO) CEASES.
T H E BRIEF EXPLANATION (The individual soul), pervaded by this innate impurity, may desire to act, but even so does not make contact with his inherent power. However, if the distur-bance of his conceived notion of his own identi-ty as 'I' (ahamiti praidenti-tyayabhavarupa) were to cease, he would be established in the supreme state.40
T H E EXTENSIVE EXPLANATION True enough, (God and the individual soul) are one in the state (that arises when the latter makes contact with his own innate power). Even so, he (is subject) to the 'impurity' of attachment, etc., rooted in the notion that the Self is the body, etc.41 (This impurity) is 'innate,' in the sense that it is born along with him (sahaja) (when consciousness contracts down from the universal level). It is due to this impurity that (he is full of) desire, greedy for (a few) short moments of fleeting happiness, and is thus rendered helpless in the action he takes to gain those objects that are the means to it. He is, in other words, poor in power (saktidaridra) for, although he may wish to, he cannot achieve his goal.42 Such a person's 'supreme state,' namely, the absolute (niruttara) (beyond which there is nothing higher) (page 39), would manifest according to its true nature the moment 'the disruption' of the negative effect of Maya, that is, the egoity (aham-pratyaya) that takes its support from the condi-tioned body, etc., 'ceases' and is destroyed. It melts away like a heap of snow by coming in contact with the light of the sun of the authentic ego (svabhavikahampratyaya) that transcends all ficticious supports. (Thus), at that level, the
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The Stanzas on Vibration
unity between what is called the (universal) Self (atman) and the individual soul (purusa) becomes manifestly apparent as the supreme (para) and inferior (apara) (states of absolute) consciousness. This stanza declares this (state) to be establishment in one's own nature.
The impurity (to which) the individual soul (is subject) may well be variously explained in other schools of thought. Here, however, (according to this system, this impurity) con-sists only of this, namely, the projection of the ego (ahampratyaya) onto (objects) such as the body, etc., which are dependent, transitory and lifeless. (This egoity) is not in itself false (upa-panna), in so far as (it continues, in actual fact, to) abide in a reality quite different in character from these (transitory objects).43 Every notion of the transitory, profane nature (samsaritva) (of the individual and the world) is conditioned by this circumstance alone. When this ceases, (one attains) the supreme state of purity, that is, the manifestation of one's own essential nature (svasvabhava) (page 40). As has been said:
When the island of bodily consciousness has been destroyed and the pure ocean of consciousness is at that moment attained without, in this way, bringing the (activity) of the senses to a halt, You alone, the one inner universal Self, shine perpetually.
Again:
Although the universe is controlled by the Self, not everyone can direct it, just as one cannot always freely direct the hand towards what one desires. Even a king (becomes like) a child, if the power of the Self lies dormant, but when You (O Lord) are inwardly present, all people are endowed with all powers.44
The same has been explained in the Brief Explanation commencing with the words:
(Although) he...etc.
Stanza Ten
Surely (the following objection arises). (It appears from what you say) that the 'supreme state' is a term which refers to the Self when in a state of perfect tranquility, like that of a motion-less lake on a windmotion-less day, (and that it arises) once the disturbance of bodily and other (forms
of conditioned) egoity ceases. (Now if this is the case), why does the individual soul by its con-tact with its own inherent power become just the reverse of this, that is to say, disturbed?
(There is no denying that this is what happens), as (you yourself have said) that the senses acquire (the power) to move towards (their objects), etc., because they are thus linked with (the Self) in such a way that, apprehending their objects, (the individual soul reflects that) (page 41) 'I act' or 'I know,' and so is disturbed. Now in order to dispel the error in the mind of those who (may advance such objections and) know (only that) which is not the Self, it is said that:
THEN (THE SOUL REALIZES) THAT HIS (TRUE) UNCREATED NATURE (DHARMA) IS (UNIVERSAL) AGENCY AND PERCEIVING SUBJECTIVITY, AND SO HE KNOWS AND DOES WHATEVER (HE) DESIRES.
T H E BRIEF EXPLANATION When the disrup-tion (brought about by falsely identifying one-self with the body) comes to an end, (one's own) natural and innate (sahaja) nature, name-ly, that of being the knowing and acting subjec-tivity (is clearly revealed). And so then, when (the adept) achieves this (state) of union (yoga), he knows and does whatever he wishes to know (and do), (but) not so at any other time (for as long as) the state of transmigration (persists).
THE EXTENSIVE EXPLANATION Then when, in the way explained before, the disturbance (ksobha) (of conditioned egoity) ceases, 'the (true) uncreated nature' of the Self, namely, its quality as 'the (universal) agency and perceiving subjectivity' that is spontaneously realized (along with it) (sahajasiddha), and is never sep-arate from it, (is clearly revealed). It is by virtue of this, the invariable, inherent quality (of the Self), that the individual soul 'knows and does whatever (he) desires.' Then, (when) the indi-vidual soul (purusa) is in a state (dasa) of union (yoga) in which he is united with his true nature, he gets all he wants, be it (the knowledge of) his object or (the achievement of) his goal.
(This is not so) at any other time, that is, when his condition is that of a soul subject to
transmi-The Stanzas on Vibration with Brief Explanation and Extended Explanation gration, which consists essentially of the
projec-tion of the ego-sense (ahampratiti) onto the body, etc.
What is the point then? (We say that) con-sciousness (jnatrtva) is basically cognitive subjec-tivity (upalabdhrtva) and is the (one) (page 42) inherent attribute of the Self. In a secondary sense, it is said to have two aspects, in so far as (all) objectively perceived entities are of two kinds - objects of knowledge (jneya) or products of action (karya). In reality the Lord (Isvara) has only one power, namely, the reflective awareness (pratyavamarsa) (He enjoys) of His own nature.
This (power) is called 'knowledge' because it is essentially (a state) of awareness (samvedana) and 'action' because it is the pure act of con-sciousness (tavanmatrasamrambha).45 This qual-ity unfolds as the omniscience and omnipotence of one who is permanently established (sthita) in his own nature, whose sole mark is that of the subject untouched by the onslaught of percep-tions centerd on objectivity. (When however) one is not aware that such is one's own (true) nature, the notion (that results of oneself as) the perceiving subject (vedakapratyaya) is grounded in the body, etc. (It is not centerd on the subject but in) the object. The cognitive subjectivity and agency which is associated with (this notion) is a construct (krtrima) and is limited in its field of operation. Thus, (both) cognizing subjectivity and agency (are together) the inher-ent, inalienable quality of the Self and, in fact, its essential nature (svabhava).46 They do not (in themselves) constitute the disturbed condition (of the fettered soul). (Even) the worldly soul is endowed with (that same) cognitive subjectivity and agency, and so becomes one with (the uni-versal Self) when, coming in touch with this, the power (bala) of the Self, he impels, etc., his sens-es to their task in their rsens-espective field of opera-tion. Thus all we have said before is quite rea-sonable.
The author of the Brief Explanation has explained this (in his commentary that starts with the words):
When the disruption (brought about by falsely identifying oneself with the body) comes to an end...
Stanza Eleven
Thus having established (page 43) by reasoned argument (that this is the true) nature of the Self, the following is said in order to explain what the fruit of its realization is:
HOW CAN ONE WHO, AS IF ASTONISHED, BEHOLDS HIS OWN NATURE AS THAT WHICH SUSTAINS (ALL THINGS) BE SUBJECT TO THIS ACCURSED ROUND OF TRANSMIGATION?
T H E BRIEF EXPLANATION This being the case, that is, because one's own essential nature (atmasvabhava) threads through every (mental state)47 and has the power to do everything, he, beholding his own nature as that which sustains and pervades all things, is as if overcome with wonder and so is no longer subject to the accursed round of birth and death.
THE EXTENSIVE EXPLANATION The pro-noun 'that' refers to the Self expounded in the (preceding) ten stanzas. 'His own nature,' which is such, is 'that' Self which resides in all bodies, in every state (of consciousness), at all times and in every circumstance, 'as that which sustains' (them) by pervading (akramya) all things as the pure experiencing subject (anu-bhavitrmatra). It is therefore the (authentic) 'I' which, unsupported by anything else, is the Sus-tainer and Supreme Lord, W h o is one and autonomous. (The enlightened yogi) 'beholds' (his own nature) as being such through the insight that results from (reflecting on the) arguments (upapatti) outlined above, and which we are in the process of elaborating (fur-ther). He sees or recognizes (his true nature) by the vision (which results from applying) the teaching concerning its perception (upalabdhi), and is 'as if astonished' by the recognition that the Self is essentially the supreme subject (he
THE EXTENSIVE EXPLANATION The pro-noun 'that' refers to the Self expounded in the (preceding) ten stanzas. 'His own nature,' which is such, is 'that' Self which resides in all bodies, in every state (of consciousness), at all times and in every circumstance, 'as that which sustains' (them) by pervading (akramya) all things as the pure experiencing subject (anu-bhavitrmatra). It is therefore the (authentic) 'I' which, unsupported by anything else, is the Sus-tainer and Supreme Lord, W h o is one and autonomous. (The enlightened yogi) 'beholds' (his own nature) as being such through the insight that results from (reflecting on the) arguments (upapatti) outlined above, and which we are in the process of elaborating (fur-ther). He sees or recognizes (his true nature) by the vision (which results from applying) the teaching concerning its perception (upalabdhi), and is 'as if astonished' by the recognition that the Self is essentially the supreme subject (he