KS - Stanzas on Vibration

[Jeff]

Stanzas on Vibration

Translated by MARK S. G. DYCZKOWSKI

 

1. WE PRAISE THAT SANKARA WHO IS THE

SOURCE OP THE POWER OF THE WHEEL OF

ENERGIES BY WHOSE EXPANSION (UNMESA)

AND CONTRACTION (NIMESA) THE UNIVERSE

IS ABSORBED AND COMES INTO BEING.

 

2. THAT IN WHICH ALL THIS CREATION IS

ESTABLISHED AND FROM WHENCE IT ARISES

IS NOWHERE OBSTRUCTED BECAUSE IT IS

UNCONDITIONED BY (ITS VERY) NATURE.

 

3. EVEN WHEN DIVISION PREVAILS DUE TO

THE WAKING AND OTHER STATES, IT EXTENDS

THROUGH THAT WHICH IS UNDIVIDED

(TADABHINNA) BECAUSE THE PERCEIVING

SUBJECTIVITY FOREVER REMAINS TRUE TO ITS

OWN NATURE.

 

4. NO NOTIONS SUCH AS: 'I AM HAPPY,' 'I AM

MISERABLE' OR 'I AM ATTACHED' (EXIST

INDEPENDENTLY). THEY ALL CLEARLY RESIDE

ELSEWHERE, NAMELY, (IN THAT) WHICH

THREADS THROUGH (ALL) THE STATES OF

PLEASURE AND THE REST.

 

5. THAT EXISTS IN THE ULTIMATE SENSE

WHERE THERE IS NEITHER PLEASURE NOR

PAIN, SUBJECT NOR OBJECT, NOR AN ABSENCE

OF CONSCIOUSNESS.

 

6 - 7 . 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).

 

8. 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 CON­

TACT WITH (HIS) OWN (INNER) STRENGTH

(BALA) MADE IN SUCH A WAY THAT HE IDENTI­

FIES WITH IT, (THUS ACQUIRING ITS POWER).

 

9. 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.

 

10. 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.

 

11. HOW CAN ONE WHO, AS IF ASTONISHED,

BEHOLDS HIS OWN NATURE AS THAT WHICH

SUSTAINS (ALL THINGS) BE SUBJECT TO THIS

ACCURSED ROUND OF TRANSMIGRATION?

 

12. NOTHINGNESS CAN NEVER BE AN OBJECT

OF CONTEMPLATION BECAUSE

CONSCIOUSNESS IS ABSENT THERE. (IT IS A

MISTAKE TO BELIEVE THAT ONE HAS

PERCEIVED NOTHINGNESS) BECAUSE WHEN

REFLECTION (SUBSEQUENTLY) INTERVENES,

ONE IS CERTAIN THAT ' IT WAS. '

 

13. THEREFORE CONSIDER THAT TO BE AN

ARTIFICIAL STATE SIMILAR TO DEEP SLEEP.

THAT PRINCIPLE IS FOREVER PERCEIVED AND

NOT REMEMBERED IN THIS WAY.

 

14. MOREOVER TWO STATES CALLED, ' 'THE

AGENT' AND ' PRODUCT OF ACTION' ABIDE

HERE. THE PRODUCT OF ACTION IS SUBJECT

TO DECAY WHEREAS AGENCY IS

IMPERISHABLE.

 

15. ONLY THE EFFORT DIRECTED TOWARDS

THE PRODUCT OF ACTION DISAPPEARS HERE

(IN STATES OF INTENSE INTROVERTED

CONTEMPLATION) . WHEN THAT CEASES THE

UNENLIGHTENED BELIEVES THAT HIS OWN

EXISTENCE CEASES (WITH IT).

 

16. THAT INNER BEING IS THE ABODE OF

OMNISCIENCE AND EVERY OTHER DIVINE

ATTRIBUTE. IT CAN NEVER CEASE TO EXIST

BECAUSE NOTHING ELSE CAN BE PERCEIVED

(OUTSIDE IT) .

 

17. THE FULLY AWAKENED (YOGl ' s ) PERCEP­

TION OF THAT (REALITY) IS CONSTANT (AND

ABIDES) UNALTERED IN ALL THREE STATES,

WHEREAS OTHERS (PERCEIVE) THAT ONLY AT

THE END OF THE FIRST (TADADYANTE).

 

18. THE OMNIPRESENT LORD APPEARS IN TWO

STATES IN UNION WITH (HIS) SUPREME

POWER WHOSE FORM IS KNOWLEDGE AND ITS

OBJECT. ELSEWHERE, APART FROM THESE

(TWO STATES, HE MANIFESTS) AS PURE

CONSCIOUSNESS.

 

19. THE STREAMS OF THE PULSATION

(SPANDA) OF THE QUALITIES ALONG WITH THE

OTHER (PRINCIPLES) ARE GROUNDED IN THE

UNIVERSAL VIBRATION (OF CONSCIOUSNESS)

AND SO ATTAIN BEING; THEREFORE THEY CAN

NEVER OBSTRUCT THE ENLIGHTENED.

 

2 0 . YET FOR THOSE WHOSE INTUITION SLUM­

BERS, (THESE VIBRATIONS OF CONSCIOUSNESS)

ARE INTENT ON DISRUPTING THEIR OWN

ABIDING STATE OF BEING (SVASTHITI ) , CAST­

ING THEM DOWN ONTO THE TERRIBLE PATH

OF TRANSMIGRATION SO HARD TO CROSS.

 

2 1 . 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.

 

2 2 . SPANDA IS STABLE IN THE STATE ONE

ENTERS WHEN EXTREMELY ANGRY,

INTENSELY EXCITED, RUNNING OR

WONDERING WHAT TO DO.

 

2 3 - 2 4 . ONCE ENTERED THAT STATE WHICH

(THE YOGI) TAKES AS HIS SUP PORT AND

FIRMLY RESOLVES THAT: ' I WILL SURELY DO

WHATEVER HE SAYS, ' BOTH THE SUN AND

MOON SET, FOLLOWING THE ASCENDING WAY,

INTO THE CHANNEL OF SUSUMNA, ONCE

ABANDONED THE SPHERE OF THE UNIVERSE.

 

2 5 . THEN IN THAT GREAT SKY, WHEN THE

SUN AND MOON DISSOLVE AWAY, THE DULL

MINDED (YOGI IS CAST DOWN) INTO A STATE

LIKE THAT OF DEEP SLEEP. THE AWAKENED

HOWEVER REMAINS LUCID.

 

2 6 . SEIZING THAT STRENGTH (BALA),

MANTRAS, ENDOWED WI TH THE POWER OF

OMNISCIENCE, PERFORM THEIR FUNCTIONS,

AS DO THE SENSES OF THE EMBODIED.

 

2 7 . IT IS THERE ALONE THAT THEY,

QUIESCENT AND STAINLESS, DISSOLVE AWAY

ALONG WITH THE ADEPT'S MIND AND SO

PARTAKE OF SIVA'S NATURE.

 

2 8 . EVERYTHING ARISES (OUT OF) THE

INDIVIDUAL SOUL, AND SO HE IS ALL THINGS

BECAUSE HE PERCEIVES HIS IDENTITY WITH

THE AWARENESS (HE HAS) OF THEM.

 

2 9 . THEREFORE THERE IS NO STATE IN THE

THOUGHTS OF WORDS OR (THEIR) MEANINGS

THAT IS NOT SIVA. IT IS THE ENJOYER ALONE

WHO ALWAYS AND EVERYWHERE ABIDES AS

THE OBJECT OF ENJOYMENT.

 

3 0 . OR, CONSTANTLY ATTENTIVE, AND

PERCEIVING THE ENTIRE UNIVERSE AS PLAY,

HE WHO HAS THI S AWARENESS (SAMVITTI ) IS

UNDOUBTEDLY LIBERATED IN THIS VERY LIFE.

 

31. THIS INDEED IS THE ARISING OF THAT

OBJECT OF MEDITATION IN THE MIND OF THE

MEDITATOR, NAMELY, THE ADEPT'S

REALIZATION OF HIS IDENTITY WITH IT BY

THE FORCE OF (HIS) INTENT.

 

3 2 . THIS ALONE IS THE ATTAINMENT OF THE

NECTAR OF IMMORTALITY, THI S INDEED IS TO

CATCH HOLD OF ONESELF, THI S IS THE

INITIATION OF NIRVANA WHICH BESTOWS

SIVA'S TRUE NATURE (SADBHAVA).

 

3 3 . REQUESTED BY THE WILL, THE

BENEFACTOR MAKES THE SUN AND MOON

RISE AND BESTOWS ON THE EMBODIED,

WHILE THEY WAKE, THE OBJECTS THAT ARE

IN (THEIR) HEART.

 

3 4 . SO ALSO IN THE DREAM STATE (SIVA) ,

RESIDING IN THE CENTER, MANIFESTS

WI THOUT EXCEPTION, ALWAYS AND MOST

VIVIDLY THE THINGS (HIS DEVOTEE) DESIRES

BECAUSE HE NEVER DESISTS FROM (HIS)

PRAYERFUL REQUEST.

 

3 5 . OTHERWI SE (AS HAP PENS NORMALLY) ,

THE GENERATION (OF IMAGES) WOULD BE

CONTINUOUS AND INDEPENDENT

THROUGHOUT THE WAKING AND DREAMING

STATES IN ACCORD WITH THEIR CHARACTER,

AS HAP PENS TO THE WORLDLY.

 

3 6 - 3 7 . JUST AS AN OBJECT WHICH IS NOT

SEEN CLEARLY AT FIRST, EVEN WHEN THE

MIND ATTENDS TO IT CAREFULLY, LATER

BECOMES FULLY EVIDENT WHEN OBSERVED

WI TH THE EFFORT EXERTED THROUGH ONE'S

OWN ( INHERENT) STRENGTH (SVABALA) ;

WHEN (THE YOGI ) LAYS HOLD OF THAT SAME

POWER IN THE SAME WAY, THEN WHATEVER

(HE PERCEIVES MANIFESTS TO HIM) QUICKLY

IN ACCORD WI TH ITS TRUE NATURE

(PARAMARTHENA), WHATEVER BE ITS FORM,

LOCUS, TIME OR STATE.

 

3 8 . LAYING HOLD OF THAT (STRENGTH) EVEN

A WEAK MAN ACHIEVES HIS GOAL, AND SO IN

THE SAME WAY A STARVING MAN CAN STILL

HIS HUNGER.

 

3 9 . WHEN THE BODY IS SUSTAINED BY THI S ,

ONE KNOWS EVERYTHING THAT HAP PENS

WI THIN IT. SIMILARLY (THIS SAME

OMNISCIENCE) WILL PREVAIL EVERYWHERE

(WHEN THE YOGI) FINDS HIS SUPPORT IN HIS

OWN NATURE.

 

4 0 . LASSITUDE RAVAGES THE BODY, AND

THIS ARISES FROM IGNORANCE. BUT IF IT IS

ELIMINATED BY AN EXPANSION OF

CONSCIOUSNESS (UNMESA), HOW CAN

( IGNORANCE) , DEPRIVED OF ITS CAUSE,

CONTINUE TO EXIST?

 

4 1 . THE EXPANSION OF CONSCIOUSNESS THAT

TAKES PLACE WHEN ONE IS ENGAGED IN A

SINGLE THOUGHT SHOULD BE KNOWN AS THE

SOURCE FROM WHENCE ANOTHER ARISES.

ONE SHOULD EXPERIENCE THAT FOR ONESELF.

 

4 2 . SHORTLY AFTER, FROM THAT (EXPANSION)

ARISES THE POINT (HINDU), FROM THAT

SOUND (NADA), FROM THAT FORM (RUPA), AND

FROM THAT TASTE (RASA) WHI CH DISTURB

THE EMBODIED SOUL.

 

4 3 . WHEN (THE YOGI 'S CONSCIOUSNESS)

PERVADES ALL THINGS BY (HIS) DESIRE TO

PERCEIVE, THEN WHY SPEAK MUCH? - HE

WILL EXPERIENCE IT FOR HIMSELF.

 

4 4 . AT ALL TIMES (THE YOGI ) SHOULD

REMAIN WELL AWAKE. HAVING WI TH (HIS)

PERCEPTION OBSERVED THE FIELD (OF

AWARENESS) , HE SHOULD DEPOSIT ALL IN ONE

PLACE, AND SO BE UNTROUBLED BY ANY

ALIEN (REALITY) .

 

4 5 . HE WHO IS DEPRIVED OF HIS POWER BY

THE FORCES OF OBSCURATION (KAIA), AND IS

A VICTIM OF THE POWERS ARISING FROM THE

MASS OF SOUNDS (SABDARASI), IS CALLED THE

FETTERED (PASU).

 

4 6 . OPERATING IN THE FIELD OF THE SUBTLE

ELEMENTS, THE ARISING OF MENTAL

REPRESENTATION (PRATYAYA) MARKS THE

DISAPPEARANCE OF THE FLAVOR OF THE

SUPREME NECTAR OF IMMORTALITY; DUE TO

THI S (MAN) FORFEITS HIS FREEDOM.

 

4 7 . MOREOVER THE POWERS (OF SPEECH) ARE

ALWAYS READY TO OBSCURE HIS NATURE AS

NO MENTAL REPRESENTATION CAN ARISE

UNPENETRATED BY SPEECH.

 

4 8 . THI S , SIVA'S POWER OF ACTION, RESIDING

IN THE FETTERED SOUL, BINDS IT, (BUT) WHEN

( ITS TRUE NATURE) IS UNDERSTOOD AND IT IS

SET ON ITS OWN PATH, (THIS POWER) BESTOWS

THE FRUITS OF YOGA (SIDDH1).*

 

4 9 - 5 0 . (THE SOUL) IS BOUND BY THE CITY OF

RIGHT (PURYASTAKA) THAT RESIDES IN THE

MIND, INTELLECT, AND EGO AND CONSISTS OF

THE ARISING OF THE (FIVE) SUBTLE ELEMENTS

(OF SENSORY PERCEPTION) . HE HELPLESSLY

SUFFERS WORLDLY EXPERIENCE (BHOGA)

WHICH CONSISTS OF THE ARISING OF MENTAL

REPRESENTATION BORN OF THAT (CITY OF

EIGHT) , AND SO ITS EXISTENCE SUBJECTS HIM

TO TRANSMIGRATION. THUS WE WILL

EXPLAIN HOW TO END THIS

TRANSMIGRATORY EXISTENCE.

 

51. BUT WHEN HE IS FIRMLY ESTABLISHED IN

ONE PLACE THAT IS THEN GENERATED AND

WITHDRAWN (BY HIM AT WILL) , HIS STATE

BECOMES THAT OF THE (UNIVERSAL) SUBJECT.

THUS HE BECOMES THE LORD OF THE WHEEL.

 

52. I REVERE THE WONDERFUL SPEECH OF

THE MASTER, WHOSE WORDS AND THEIR

MEANING ARE MARVELOUS; IT IS THE BOAT

THAT CARRIES ONE ACROSS THE FATHOMLESS

OCEAN OF DOUBT.

[dawei]

Stanzas on Vibration

Translated by MARK S. G. DYCZKOWSKI

 

1. WE PRAISE THAT SANKARA WHO IS THE

SOURCE OP THE POWER OF THE WHEEL OF

ENERGIES BY WHOSE EXPANSION (UNMESA)

AND CONTRACTION (NIMESA) THE UNIVERSE

IS ABSORBED AND COMES INTO BEING.

 

I mentioned somewhere else that all the dualities we can come up with (here expansion/contraction) are just the primordial, gender energies at work... but in that case, they co-exist instead of being one (expansion) or the other (contraction).

 

So I wonder if UNMESA and NIMESA has a deeper meaning of co-existence? 

[Jeff]

I mentioned somewhere else that all the dualities we can come up with (here expansion/contraction) are just the primordial, gender energies at work... but in that case, they co-exist instead of being one (expansion) or the other (contraction).

 

So I wonder if UNMESA and NIMESA has a deeper meaning of co-existence? 

 

I think that you raise a very good and interesting point. KS is very much a tantric system and so your concept of "gender energies" would probably fit pretty well.  Specifically, I see Unmesa and Nimesa as the movement between the "two poles" (or transmission and reception).  That movement is "Shakti" (or all energy/light) in motion with contraction being more obscured view (or Maya) and expansion being increasing mental clarity.  Ultimately, it is all the same and just motion, but as

 

Abhinavagupta states... 

 

"True, but even though it shines there, it has not truly become a conscious apprehension. Without conscious apprehension, even if a thing exists, it is as if it did not exist..."

 

-The Triadic Heart of Siva

[Jonesboy]

4 9 - 5 0 . (THE SOUL) IS BOUND BY THE CITY OF

RIGHT (PURYASTAKA) THAT RESIDES IN THE

MIND, INTELLECT, AND EGO AND CONSISTS OF

THE ARISING OF THE (FIVE) SUBTLE ELEMENTS

(OF SENSORY PERCEPTION) . HE HELPLESSLY

SUFFERS WORLDLY EXPERIENCE (BHOGA)

WHICH CONSISTS OF THE ARISING OF MENTAL

REPRESENTATION BORN OF THAT (CITY OF

EIGHT) , AND SO ITS EXISTENCE SUBJECTS HIM

TO TRANSMIGRATION. THUS WE WILL

EXPLAIN HOW TO END THIS

TRANSMIGRATORY EXISTENCE.

I know some traditions have more than 7 chakras. Is that what is being referred to as the city of eight or is it referring to something else?

[s1va]

On 2/1/2017 at 8:10 PM, Jonesboy said:

I know some traditions have more than 7 chakras. Is that what is being referred to as the city of eight or is it referring to something else?

 

 

 

To me, the city of eight sounds like the - 5 elements + mind + intellect + ego.  There may be more to it.

 

In Gita, the similar eight is talked about on chapter 7

Quote

Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.  (Gita - Ch 7-4)

 

There seems to be something special about 8.

 

--ashtanga yoga (8 limbs of yoga)

-- ashta Lakshmis (8 manifestations of goddess Lakshmi)

-- ashtamurti (8 attributes of Lord Shiva)

--ashtanga namaskara (eight limbs touching earth, while prostrating)

-- ashta vasus (8 celestial beings)

-- ashta siddhis (8 siddhis or powers)

-- ashtadhatu (alloy made of 8 metals used to make idols/deities in temples)

 

Edited October 27, 2017 by s1va
add quote

[s1va]

On 2/1/2017 at 8:10 PM, Jonesboy said:

  Quote

4 9 - 5 0 . (THE SOUL) IS BOUND BY THE CITY OF

RIGHT (PURYASTAKA) THAT RESIDES IN THE

MIND, INTELLECT, AND EGO AND CONSISTS OF

THE ARISING OF THE (FIVE) SUBTLE ELEMENTS

(OF SENSORY PERCEPTION) . HE HELPLESSLY

SUFFERS WORLDLY EXPERIENCE (BHOGA)

WHICH CONSISTS OF THE ARISING OF MENTAL

REPRESENTATION BORN OF THAT (CITY OF

EIGHT) , AND SO ITS EXISTENCE SUBJECTS HIM

TO TRANSMIGRATION. THUS WE WILL

EXPLAIN HOW TO END THIS

TRANSMIGRATORY EXISTENCE.

 

Why is worldly experience always mentioned as suffering?

[Jeff]

23 minutes ago, kāvēri said:

 

Why is worldly experience always mentioned as suffering?

 

Excellent question.  But, I think most traditions seem to take the same view about moving past suffering and the associated attachment.

[doc benway]

On 5/26/2017 at 0:28 PM, s1va said:

 

Why is worldly experience always mentioned as suffering?

 

Worldly experience does not provide long term satisfaction.

That's fairly easy to see if we look at our own lives and those around us.

I think that's a better way to think about it than "suffering."

I assume we're referring to the sanskrit word dukkha.

While many translate it as suffering, I've heard from scholars that "unsatisfactoriness" is a better translation.

In contrast to the fact that worldly experience does not provide long terms satisfaction, spiritual experience does for some.

That's the core reason behind such commentary, IMO.

[dwai]

On 5/26/2017 at 8:14 AM, s1va said:

 

 

 

To me, the city of eight sounds like the - 5 elements + mind + intellect + ego.  There may be more to it.

 

In Gita, the similar eight is talked about on chapter 7

 

There seems to be something special about 8.

 

--ashtanga yoga (8 limbs of yoga)

-- ashta Lakshmis (8 manifestations of goddess Lakshmi)

-- ashtamurti (8 attributes of Lord Shiva)

--ashtanga namaskara (eight limbs touching earth, while prostrating)

-- ashta vasus (8 celestial beings)

-- ashta siddhis (8 siddhis or powers)

-- ashtadhatu (alloy made of 8 metals used to make idols/deities in temples)

 

Also Eight directions. Left Right, Up Down, Back Front, Inside Outside.

[dwai]

On 2/1/2017 at 8:10 PM, Jonesboy said:

I know some traditions have more than 7 chakras. Is that what is being referred to as the city of eight or is it referring to something else?

There is a 12 Chakra model too iinm...in certain tantric traditions.