The Third Flow of the Stanzas of Pulsation by Kallata, disciple of Vasugupta (9th cent.), titled ‘The Pulsation of Sovereign Power’.
This is the ‘Third Flow’, i.e. Chapter Three, of the sublime Stanzas on Pulsation, composed about 1,150 years ago in the Kashmir Valley, translated directly from the original Sanskrit by Christopher Wallis. The first chapter is here. In reading, you might notice that many of the verses of the Stanzas on Pulsation are not fully comprehensible without learned explanation. Such explanation can be found in teaching videos on my Patreon page. And now, the Third Flow, which reveals
यथेच्छाभ्यर्थितो धाता जाग्रतोऽर्थान् हृदि स्थितान्।
सोमसूर्योदयं कृत्वा सम्पादयति देहिनः॥१॥
तथा स्वप्नेऽप्यभीष्टार्थान्प्रणयस्यानतिक्रमात्।
नित्यं स्फुटतरं मध्ये स्थितोऽवश्यं प्रकाशयेत्॥२॥
The One who ordains & orders all things, when entreated with an impulse of pure desire (icchā), causes the ‘moon’ and ‘sun’ to rise and bestows those goals residing in the heart of an embodied being who is awake. || 33 || In the same way, even while dreaming, that One residing in the Center always clearly reveals all desired things & goals, because that One never disregards any loving entreaty. || verses 33 & 34 [4.3-4 (RR), 3.1-2 (KR)]
☞ Kallaṭa’s explanation of his own verses: In precise accordance with the impulse of pure desire had in the waking state by a yogī whose true nature is not [yet] fully revealed, whatever thing or goal s/he desires is clearly seen in the midst of countless other things, the ‘moon’ and ‘sun’ having risen by virtue of carefully attending to the sense-fields, as one attends to a spectacle of dancers, wrestlers, etc. || In the same way, even while dreaming, he sees those things he desires, because there is no disregard [possible] of any loving entreaty. When the Heart is always clearly manifest in the Center, there is perfect freedom in the dream state, it is said. It is this that is “rending the veil of darkness”—such is the purport [of the verses]. ||
Otherwise, the generation [of objects of experience] continues of its own accord in the states of both waking and dreaming, just as it does for worldly folk. || verse 35 [4.5 (RR), 3.3 (KR)]
☞ Kallaṭa’s explanation of his own verse: Otherwise, if [the yogī] is not established in his or her true nature, the generation [of objects of experience] continues of its own accord, such as seeing a huge cat in a dream, since That reality (i.e., Consciousness) is endlessly creative by its very nature, as exemplified by the [spontaneous] nearly-constant arising of both random and associated thoughts in peoples’ minds in both the waking and dream states.
Just as any object [or experience] might be unclear when [first] seen, even by one with an attentive mind, yet appears more clearly when recognized/manifested (bhāvita) through the exertion of one’s innate capacity [of perception], || in the same way, by seizing hold of the innate capacity [of Awareness], anything that exists becomes immediately manifest (sampravartate) [to the awakened one] as it really is, whatever be its form, locus, or condition. || verses 36-37 [4.6-7 (RR), 3.4-5 (KR)]
☞ Kallaṭa’s explanation of his own verses: It is well known that, if some object at a distance is not discerned at first, even by an attentive person, it becomes clearer when one makes a special effort to perceive it, even without moving [closer]. In the same way, through the same kind of special effort, any object at any time or place, possessing any form and nature, quickly appears (pratibhāti) [as it really is] to one who has taken refuge in the innate potency (svabala) which is his own essential nature. Since his essential nature is unobscured, it is no wonder that s/he can [accurately] cognize any finite object, whether past or yet to come.
Even a frail person who seizes hold of That can do whatever needs to be done, and likewise one who is very hungry [for experience] is able to quell that hunger. || verse 38 [4.8 (RR), 3.6 (KR)]
☞ Kallaṭa’s explanation of his own verse: Even one whose tissues (dhātu) are debilitated, if s/he seizes hold of that innate capacity characterized by strength of will (utsāha), can do whatever needs to be done. Just as someone who is weak can attain great power through repetitive exercise by force of effort, in the same way, through devotedly attending to one’s essence-nature, someone very hungry [for experience] may quell that hunger, since one’s true nature possesses the potency to bring about all that needs to be done in every situation without delay.
When the body is sustained & governed by this [essence-nature], one knows everything [one needs to know about it]. In the same way, due to abiding in one’s Self, the same will apply with reference to every situation. || verse 39 [4.9 (RR), 3.7 (KR)]
☞ Kallaṭa’s explanation of his own verse: When the body is sustained & governed, that is to say pervaded, by essence-nature (ātma-svabhāva), one knows everything [one needs to know about it]: even the bite of the tiniest bug is immediately felt. In the same way, one who is deeply rooted in their innate Being (svātman) will know everything they need to know about anything [the moment they need to know it].
Depression is [like] a thief in the body; its source is lack of awareness [of one’s essence-nature]. If it is eliminated by the Unfolding (unmeṣa) of that [essence-nature], how could it return, once its cause is no more? || verse 40 [4.10 (RR), 3.8 (KR)]
☞ Kallaṭa’s explanation of his own verse: Depression is well known to ravage the body, and it arises from lack of awareness [of one’s essence-nature]. If that lack of awareness is permanently eliminated by the Blossoming, i.e. by one’s essence-nature (ātma-svabhāva), then how could it return, without any cause? For this very reason, yogīs have firm bodies without [excessive] wrinkles or grey hair.
When one is occupied with one thought, and some other [thought or inspiration] arises [spontaneously], that should be known as the ‘Unfolding’ (unmeṣa); one should focus on [the source of] that in oneself. || verse 41 [4.11 (RR), 3.9 (KR)]
☞ Kallaṭa’s explanation of his own verse: When one is occupied with a particular object of focus, that essence-nature from which another thought suddenly arises should be known as its cause: it is called the ‘Unfolding’. The yogī should focus on that in himself, experiencing it as inwardly pervading both thoughts (or: as inwardly pervading the nonduality of thought).
From that, bindu; [and] from that, nāda; [and] from that, appearance; [and] from that, taste. These arise in rapid succession as activations & [potential] disturbances for the embodied one. || verse 42 [4.12 (RR), 3.10 (KR)]
☞ Kallaṭa’s explanation of his own verse: If one devotedly attends to this Unfolding [i.e., the arising of each new thought, feeling, or mood from the pure Presence of one’s innermost being], then from it arises [the experience of] BINDU, the singuarity of radiant light, [then] NĀDA, the sound known as praṇava, [then] RŪPA (appearance), a divine vision (darśana) in the darkness, [then] RASA, the delicious taste of nectar (amṛta) in the mouth. These [can] arise in rapid succession as activations & [potential] disturbances [if the yogī becomes attached to them, or prideful about them, etc.].
[But] when one abides, meeting everything with openness, then—well, what is the use of talking much? One must experience that oneself! || 43 [4.13 (RR), 3.11 (KR)]
☞ Kallaṭa’s explanation of his own verse: When one stays, as it were, in the state of desiring to see [and experience what is], and abides pervading all things and beings [with this open awareness-presence], then what is the use of speaking much? One will know and experience (/understand/attain) the nature of reality for oneself.
Perceiving the whole field with wisdom, that one remains ever awakened. Always directing everything to the One, depositing everything in the One, attributing everything to the One, s/he is never oppressed by another. || 44 [4.14 (RR), 3.12 (KR)]
☞ Kallaṭa’s explanation of his own verse: The state of being awakened is that state in which one abides in all times with the powers of awareness uncontracted. Perceiving the whole field (gocara) with wisdom, [yet] discerning [the nature of] any object which needs to be understood, s/he thus directs/deposits/attributes everything to the One, i.e. the true nature of reality (tattva-svabhāva), which is Wisdom (vidyā). As a result, he is never oppressed by another, i.e. by [any manifestation of] the mass of limiting powers we are about to describe.
[By contrast,] one whose innate glory is [seemingly] removed by the limiting powers (i.e., the kañcukas), and has become a plaything of the various powers that arise from the mass of phonemes (śabdarāśi), is known as a bound creature (paśu). || 45 [4.15 (RR), 3.13 (KR)]
☞ Kallaṭa’s explanation of his own verse: The sounds from A to KṢA (i.e., all the sounds of the Sanskrit alphabet) constitute the mass of phonemes. Arising from it are the group of powers, i.e. the goddesses Brāhmī and the rest, that express the classes of consonants beginning with KA. A person who becomes their plaything, one whose innate glory is [seemingly] removed by the limiting powers of Brāhmī and the rest, i.e. the phonemes beginning with KA, ‘dispossessed’ of his essence-nature, is called a bound creature.
For such a one, the burgeoning of ideas & concepts [that arise] in relation to direct experience constitutes the loss of the sweet taste of the Supreme Nectar [of Awareness]. As a result, he loses his freedom & independence. || 46 [4.16 (RR), 3.14 (KR)]
☞ Kallaṭa’s explanation of his own verse: The burgeoning of one’s ideas & concepts, e.g. the arising of memory immediately upon perceiving an object, constitutes a falling away from one’s true nature, i.e. the sweet taste of Supreme Nectar (parāmṛta-rasa). As a result, a person (puruṣa) loses [touch with] his freedom & independence, as well as his all-pervasiveness. Such ideas & concepts exists in relation to direct experience [yet are distinct from the latter]; they take the form of, e.g., [objectification and] grasping after forms & appearances.
One’s [linguistic] powers are always in readiness to conceal one’s true nature, since ideas & concepts cannot arise unpenetrated by words. || 47 [4.17 (RR), 3.15 (KR)]
☞ Kallaṭa’s explanation of his own verse: A person’s [linguistic] powers, the aforementioned Brāhmī et. al., are constantly ready to conceal one’s true nature, since ideas & concepts cannot arise devoid of words.
This Power of God called ‘the capacity to act’ (kriyā) lives in the unenlightened (paśu) as a binding force; [yet] when She is realized on Her own path, She brings about [all] attainments. || 48 [4.18 (RR), 3.16 (KR)]
☞ Kallaṭa’s explanation of his own verse: This Power of God which has Action as its essence lives in the unenlightened [too]. As has been spoken, “In the two currents, there is no such thing as a potency of the soul in which the potency of Śiva is not found, pervading, sustaining & governing.” When not understood, it causes bondage; however, when understood, it grants both higher and lower attainments to practitioners.
[The unliberated] one is besieged & obscured by the psyche, which resides in the mind, ego, and faculty of judgement and takes the form of mental imagery & memories. S/he helplessly undergoes the [kind of] experience that is produced by cognitions & concepts arising from the psyche, due to which s/he wanders in the cycle of suffering. For this reason we explain how to bring about an end to that cycle. || 49-50 [4.19-20 (RR), 3.17-18 (KR)]
☞ Kallaṭa’s explanation of his own verses: [The unliberated] one is bound by the psyche (puryaṣṭaka), consisting of a) the experience of the subtle elements of [internalized] sound, [touch, visuals,] and so on [in the form of mental imagery, memories, etc.], and b) the threefold faculty of the mind—attention, self-image formation, and judgement—which reflects on those experiences. Then s/he involuntarily undergoes or ‘eats’ the experience(s) arising from the psyche, which take the form of the felt-sense of pleasure and pain, happiness and sorrow. Because the psyche exists in the form of a ‘subtle body’, s/he transmigrates [with it] through the cycle of death and rebirth. Therefore we will explain the the cause of the end of that cycle.
But when s/he is firmly rooted in the One, then [s/he becomes capable of] bringing about [at will] the arising and dissolving of that [experience produced by cognitions & concepts], [and] he attains the state of being the [Universal] Experiencer, and consequently becomes Lord of the Circle [i.e., the mandala of one’s existence]. || 51 [4.21 (RR), 3.19 (KR)]
☞ Kallaṭa’s explanation of his own verse: But when, on the other hand, s/he is firmly rooted in the One, with the mind absorbed to the point of dissolution in [either its] subtle or coarse [manifestation] (i.e., the subtle or physical body), then, bringing about the arising and dissolving of that [form of experience] which is produced by cognitions & concepts, s/he attains the state of being the [Universal] Experiencer, [and] consequently becomes Lord of the Circle, i.e. ruler of the entirety of his or her domain.
I venerate the wondrous oral transmission of my Guru, the various words and meanings of which constitute the salvific power that enables one to cross over the deep ocean of doubt! || 52
~ end of the Third Flow ~
~ The Stanzas on Pulsation is complete. ~
iti śivam!
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PHOTO CREDIT: TJ Devadatta Best