7.5 Kernberg vs. Kohut

 

Otto Kernberg and Heinz Kohut can be considered to be the two theorists that have markedly influenced past and current psychoanalytic thinking. Their main work has been mostly related to individuals with narcissistic, borderline, and psychotic psychopathology.  However they had differences in the conceptualizations of the self in its early stage development.

 

Differences between Kernberg and Kohut:

1)Freudian theories and their relationship with attachment theories:

 

 Kohut is regarded as a self theorist who radically departed from conjectural conceptualizations of Freud, focusing mostly on people's need for self-organization and self-expression.

 

 Kernberg in contrast, followed Freudian views, concentrated more on people's struggle between love and aggression.

 

2) Relationship between narcissistic personality and borderline personality:

 

 

One of the main disagreements between the two theorists revolves around their conceptualization among narcissistic and borderline disorders.

 

 According to Kernberg, the defensive structure of the narcissistic individual is quite similar to that of the borderline person since the former has a fairly underlying borderline personality organization which becomes obvious when one looks at the defenses of splitting and projective identification.

 

Kernberg  identifies constitutional and the  environmental factors as the source of disturbance for these individuals by stressing the important role of the mother surrogate who treats the child on the surface (callously) with little regard for his/her feelings and needs.

 

 

Kohut on the other hand, sees borderline personality as totally distinct from the narcissistic one and less able to benefit from the analytic treatment. Equally, a narcissistic personality is more apt for analysis since it is characterized by a more resilient self.

According to Kohut, the environment alone is the major cause of troubles for these persons.

 

3) grandiose self:

Although both focus on the concept of the “grandiose self” in their narcissistic personality theorizing, they provide different explanations for it.

 

a)for Kohut, “grandiose self” reflects the “fixation of an archaic 'normal' primitive self”

b)while for Kernberg it is a pathological development, different from normal narcissism.

 

a)For Kohut treatment should be primarily centered on encouraging the patient's narcissistic desires, wishes, and needs to open up during the process of transference.

 

b) For Kernberg, the goal of treatment should be to use confrontation strategies so as to help the patient integrate his/her internal fragmented world.

 

4)Normal vs. pathological narcissism(ANAVAM)

 

 One of the main arguments between Kohut and Kernberg is about normal and pathological narcissism. As mentioned earlier, Kohut assumes that a narcissistic personality suffers from developmental arrest. Specifically, he assumes that this type of personality mirrors adaptive narcissistic wishes[i], needs, and objectives that, nevertheless, have not been satisfied during childhood development by the parental environment.

 A'nava Mala, with its many Saktis, is one. Pervading through the numberless Jivas as the dirt in copper, it binds them from Jnana and Kriya. It also affords them the capacity for

NOTE:- The dirt that is inherent in copper can be removed once for all only by alchemical processes; and, when it is so removed, the copper remains no longer copper but is transformed into resplendent gold. In like manner, the Jiva that is affected by Mala can be freed from it only when Sivajnana is attained; and the Jiva that is so freed from Mala remains no longer a Jiva but attains Patitva merging into Siva. The illustration of dirt and copper is favourite with the experience, and is ever the source of ignorance. Siddhanta and should, therefore, be carefully noted.

 (the nature of anavam –psychodynamic equallant of the narcissism-is described by Nallaswamy pillai with references from siddhiyar)

 

               The grandiose self is nothing more than an archaic form that prospectively ought to become the normal self. When this does not occur then pathological narcissism emerges. In his explanation of pathological narcissism, he pays attention on the libidinal forces or charges in order to provide an etiology of how this disorder develops.

 

 For Kohut  the aggression drive is of secondary importance in respect to the libidinal drive and that is why one should differentiate between ordinary aggression and narcissistic rage[ii].

 

The soul is not one of the Andakarana. It is not conscious when it is in conjunction with Anavamala. It becomes conscious only when it meets the Andakarana, just as a king understands through his ministers. The relation of the soul to the five Avastha is also similar. “If so, while I am in my objective state of consciousness, my Ego is something existing as a real entity in the physical body itself. How is it possible to transfer the same to the astral body? Then, again, it has also to be transferred to the Karana Sarira. We shall find a still greater difficulty in transferring this entity to the Logos itself; and you may depend upon it that unless a man’s individuality or Ego can be transferred to the Logos, immortality is only a name.” This objection which is stated with so much confidence will, on examination, be found to be groundless. In the first place, it is not shown, how it is not possible to effect the transference from one Avastha to another under this theory and that it is possible under the objector’s theory. Besides, the difficulty is more in the language employed, than in actual fact. And it is, often, in our experience what a fruitful source of error is the inadequate language we employ, in describing laws of thought. The objector speaks of the transfer from one body to another. On the premises already laid down in the preceding Sutras and on the view of the Avasthas as discussed in this argument, it will be apparent that there will be no transfer at all. The atma does not fly from the Sthula Sarira into the Sukshuma or astral body and leaving this into the Karana Sarira. It did not enter any new cosmic body at any one time. Its connection with Maya is eternal. And the law of mental evolution or evolution of subjective consciousness corresponds exactly to the evolution of objective consciousness. The human mind cannot evolve unless there is a corresponding evolution in its body. - FOURTH SUTRA,OF THE SOUL IN ITS RELATION TO THE ANDHAKARANA,Sivagnana Botham of Meykandar with English Translation, By J M Nallaswami Pillai

 

a)The first, according to him, is adaptive for eradicating obstructions when heading toward a realistic goal whereas 

 

b)The second is the forceful response to narcissistic injury.

 

 

Kernberg however, sees Kohut's ideas as de-emphasizing the power of aggression. He allies more to the Freudian conceptualization, by proposing that narcissistic behavior results from pathological development in which aggressive drives play a central role.

 

Kernberg  argues that narcissism on the whole involves a strong aggressive drive that cannot possibly be analyzed separately from the libidinal one. As he says, “one cannot study the vicissitudes of normal and pathological narcissism without relating the development of the respective internalized object relations to both libidinal and aggressive drive alternatives”

 

5)Relationship between narcissistic idealization and grandiose self:

 

Kohut departed from the classical Freudian view, which suggested that some patients could not be analyzed given that they lacked the ability to develop transferences. He postulated that narcissistic patients are capable of presenting transferences but these are somewhat different from those of other patients, such as the neurotics.

 

Kohut  distinguished three types, namely the

 

a) idealizing,

b) the mirror,

c)or the twinship transference.

 

His debate concerns mostly the idealizing transference, which, according to Kohut, relates to a fixation at an archaic level of normal development[iii]  Still Kernberg believed that the idealizing transference is nothing more than a pathological type of idealization that is produced as a response to the substantial instigation of the grandiose self in the transference.

 

 ( an example for such a transference seen in the manikavasakar’s poem in Thiruvasakam:THE MARSHALLING OF THE SACRED HOST).
[THE CESSATION OF LIFE'S EXPERIENCES.]

I. His appearing.

Eyes the twain His jewell'd Feet beholding shall be glad;- SHALL IT NOT BE?
Joy amid joys of damsels beautiful shall cease to lure;- SHALL IT NOT BE?
The round of birth in earthly worlds shall in oblivion pass; -SHALL IT NOT BE?
Twin flow'ry Feet that Mal knew not adoring shall we bow; -SHALL IT NOT BE?
To sing with gladsome melody, and dance our endless task; -SHALL IT NOT BE?
The warriors of the fair Pandi-land's Lord we shall sing; -SHALL IT NOT BE?
The mystic change for which the heav'ns are glad will come; -SHALL IT NOT BE?
If He who cast the net-the Woodman,- come, in grace made manifest to me?
One with one, and five with five,- the life shall last; -SHALL IT NOT BE?
Thy servants' servants' servants made, we shall be free; -SHALL IT NOT BE?
The Mother thinks on her young, and rising hastes; so shall He come; -SHALL IT NOT BE?
The casual qualities that no beginning own shall fill the thought; -SHALL IT NOT BE?
At 'this is good,' and 'this is ill,' no more shall trembling shake; -SHALL IT NOT BE?
We too to join Thy saints above shall onward pass; -SHALL IT NOT BE?
Th' Ambrosia supreme that fills my loving thought we then shall gain; -SHALL IT NOT BE?
If the bull's Lord, my Master, Whose I am, within my soul shall entering come? (16)

 

 

---

[i] Adhikarana - 5. ADVAITA LAKSHANA - SECOND SUTRA. SivagyAnaSidhdhiyAr OF ARUL NANDI SIVACHARIYA explanations by Mr. J. M. Nallaswami Pillai,B.A., B.L.,

NATURE OF A'NAVA MALA.

1. A'nava Mala, with its many Saktis, is one. Pervading through the numberless Jivas as the dirt in copper, it binds them from Jnana and Kriya. It also affords them the capacity for
NOTE:- The dirt that is inherent in copper can be removed once for all only by alchemical processes; and, when it is so removed, the copper remains no longer copper but is transformed into resplendent gold . In like manner, the Jiva that is affected by Mala can be freed from it only when Sivajnana is attained; and the Jiva that is so freed from Mala remains no longer a Jiva but attains Patitva merging into Siva. The illustration of dirt and copper is favourite with the experience, and is ever the source of ignorance. Siddhanta and should, therefore, be carefully noted.
A'NAVA AND MAYA DIFFERENTIATED.
2. Do you say, 'There is no other entity as Mala (A'nava) it is only the effect of Maya.' Understand well that Maya causes Iccha, Jnana and Kriya to arise in the Jivas but A'nava causes the same to disappear, that A'nava is inherent in the Jivas but Maya is separate from them and, besides, manifesting itself as the universe, forms the body, senses, worlds and enjoyments.
NOTE:- This forms an answer to the false creeds that identify Maya with A'nava Mala.
PURVA PAKSHA VADA.
3. As a black cloud hides from view the brilliant sun, so Maya veils Jnana and Kriya of the Jivas. The sun begins to shine in his full glory when the cloud vanishes. So, Jnana and Kriya begin to shine in the Jivas with the dissolution of the body.
PURVA PAKSHA VADA (CONTINUED) AND SIDDHANTA.
4. As the expansive light disappears when the cloud veils the sun, so Jnana and Kriya disappear when the body screens the Jivas.
Siddhanta. Iccha, Jnana and Kriya are manifest in the Jivas when they are embodied. When they are not, nothing but darkness prevails.
NOTE:- 'Embodied' includes both the gross and subtle bodies.
SIDDHANTA (CONTINUED).
5. What veils Jnana and Kriya of the Jivas is the A'nava (whose existence you ignored). Since it is commingled with the Jivas, it may also be said to be one of their qualities. Maya graciously provides the Jivas with the Tatvas from Kala downwards, so that they may shake off the shackles of ignorance. These two, therefore, are as opposed to each other as darkness and light.
NOTE:- By commingled, it is to be understood that Mala is separable from the Jivas and by 'one of the qualities' that it is so very intimately connected with them. The word 'also' indicates that A'nava is not a quality of the Jivas. Vide following stanza.
JIVA AND MALA DIFFERENTIATED.
6. Do you mean that ignorance (avidya) is a quality of Purusha (Jiva)? Then, Purusha should be matter. Would you say that the defect in the eye of a blind man is a quality of the eye itself? Possessing ignorance as its attribute, Mala always remains matter. But Jiva is spirit (chit) which has Jnana for its quality.
NOTE:- It is clearly shown by the illustration that Mala is a defect, not a quality of the Jivas.
HOW THE THREE MALAS ACT.
7. The three Malas - A'nava, Maya and Karma - delusive in their character, veil the true nature of the Jivas, and produce, in them, illusory enjoyments, bondage and capacity for experience as the sprout, bran and chaff in paddy. There are also two other Malas which we will point out presently.
NOTE:- A'nava Mala, in conjunction with the efficient cause, provides the Jivas with the capacity for experience as the chaff is the efficient cause of sprouting. Maya, being the instrumental cause, makes, with its effects - bodies and senses, the bondage of the Jivas, as the bran favouring the growth coexists with the other ingredients. Karma being the material cause, affords enjoyments to the Jivas as the sprout becomes manifest by a power latent in it.

 

[ii] CHAPTER - II. LAKSHANAVIAL ,IV - FOURTH SUTRA,OF THE SOUL IN ITS RELATION TO THE ANDHAKARANA,Sivagnana Botham of Meykandar with English Translation, By J M Nallaswami Pillai

 The soul is not one of the Andakarana. It is not conscious when it is in conjunction with Anavamala. It becomes conscious only when it meets the Andakarana, just as a king understands through his ministers. The relation of the soul to the five Avastha is also similar.

Andakarana is a generic word, signifying all the internal senses, but they more particularly mean as here, Manas, Buddhi, Chitta and Ahankara. The proof of the proposition that the soul is not one of the Andakarana is given in the Varthika and illustrations. In dead sleep (Sushupthi) where the internal senses are at rest, the soul is not conscious. It becomes conscious only when the Anthakarana become once more active. When the soul is in Sushupti, it is in conjunction only with Anava Mala and performing respiratory function. This last function is the watchman who guards the innermost portals of the Palace of the King (Soul) when it is in perfect solitude. The Avasthas are merely the conditions of the soul when it is in relation with all the external and internal senses or with only some of them or none at all.
1. The churnika furnishes the first proof which is amplified in the Varthika. The internal senses are active; you lift your Ego to its own place as in Yoga, the Andakarana become dead and inactive, thus showing that the Atma is not one of the Andakarana.
The distinction is drawn in the following manner.
The Andakarana are the faculties of perception and reason. They perceive and reason but are not conscious that they perceive and reason. This latter function is performed by the True Ego, Atma.
The four Andakarana are distinguished in this wise Chittam takes an impression presented by the senses and considers what it is. It cannot know that it so considers. Manas takes such an impression, and double whether it is or is not this or that. It cannot know that it so doubts.
Ahankara ventures boldly that the impression is such and such. It cannot know that it so ventures.
Buddhi determines properly that the impression is this or that. It cannot know that it so determines.
(a) The Andakarana are divided into two classes as remarked above.
Manas, Chitta, and Ahankara are merely faculties of perception and they perceive permanent sensations and the language of the text is remarkable as "மன்னு புலன்கள்" exactly mean permanent sensations. Buddhi is the faculty of reason involving the sense of agreement and difference among such impressions. The product of this faculty is what is brought to the cognizance of the soul. The first three ministers merely gather statistics and prepare them. The Chief Minister, Buddhi compares the statistics and draws his conclusions and formulates the proposition to the King (Soul).
As the waves are stirred by the winds, the senses affect the Andakarana.
(b) Another distinction is that the four andakarana are four different functions, one not capable of performing the function of another or all the rest. That which stands above, cognizant of all the four, is the soul.
(c) It was before observed that the soul was of the form of Sri Panchatchara and the latter was stated as synonymous with Pranava. The symbol of Vinthu is a circle and that of Natham is a line. These two in fact, constitute the Pranava symbol o – or உ and the latter will be been is the same as Pillayar shuli. No Tamil man will begin the smallest piece of writing without prefixing Pillayar shuli. The significance being forgotten, it is thought of as a sectarian symbol, and the bigoted among Vaishnavas to whom the Pranava is as important, begin now to use ஸ்ரீ instead. Why it is called Pillayar shuli is, because God, Ganesha, represents Pure Sat, Brahm and the elephant Head is the Pranava sumbol. Cf. the popular Tamil couplet.

        பிரணவப்பொருளாம் பெருந்தகை ஐங்கரன்

        சரண அற்புதமலர் தலைக்கணிவோமே.

The popular Sanscrit slokas in praise of Ganesha also describe Him as Pranava Sorupi. The illustration contained in this stanza is a beautiful one.
(d) This contains another explanation of Pranava. Sivam was first stated as True Sat or Brahm. I have shown that the form of Ganesha shows Him to represent True Sat or Brahm. The very name of Subramanya signifies that He is True Brahm. The word Uma meaning Sakti is composed of u, m and a, i.e., Om manifested. So these different words or mantras are different modes of expressing the same Principle, the True Sat, in symbol, sound and language. So Om, Sri Panchatchara, Ganesha mantra, Subramanya mantra and Devi mantra are mere equivalents and denote the Samashti Pranava; when analyzed i.e., regarded as Vyashti, it becomes divided into Natham, Vinthu, a, u, and m. ‘a’ represents creation or origin as its place is the place or origin of all sounds. ‘u’ or ‘oo’ represents sthithi, as, when after pronouncing ‘a’ we bring it to a stand for an instant by converging the lips, ‘u’ is formed; when we close our mouths after pronouncing ‘a’ and ‘u,’ ‘m’ is formed and hence it represents Samharam. Binthu and Natham are the form and sound of these letters.
2. This explains that man’s intelligence only receives play and brightness and is capable of infinite improvement, when brought in contact with human body, by getting frequent births. That is, by evolution alone, man gets himself perfected.
3. I have not seen any objection to regarding the Soul as a separate entity more formidable that this, viz.
“If so, while I am in my objective state of consciousness, my Ego is something existing as a real entity in the physical body itself. How is it possible to transfer the same to the astral body? Then, again, it has also to be transferred to the Karana Sarira. We shall find a still greater difficulty in transferring this entity to the Logos itself; and you may depend upon it that unless a man’s individuality or Ego can be transferred to the Logos, immortality is only a name.” This objection which is stated with so much confidence will, on examination, be found to be groundless. In the first place, it is not shown, how it is not possible to effect the transference from one Avastha to another under this theory and that it is possible under the objector’s theory. Besides, the difficulty is more in the language employed, than in actual fact. And it is, often, in our experience what a fruitful source of error is the inadequate language we employ, in describing laws of thought. The objector speaks of the transfer from one body to another. On the premises already laid down in the preceding Sutras and on the view of the Avasthas as discussed in this argument, it will be apparent that there will be no transfer at all. The atma does not fly from the Sthula Sarira into the Sukshuma or astral body and leaving this into the Karana Sarira. It did not enter any new cosmic body at any one time. Its connection with Maya is eternal. And the law of mental evolution or evolution of subjective consciousness corresponds exactly to the evolution of objective consciousness. The human mind cannot evolve unless there is a corresponding evolution in its body. A pure disembodied mind or Atma is not recognized by this school. In the human as well as in the freed state (Moksha) it is connected with matter and between matter and God, the Atma is supported like a piece of iron between two magnets, the one pulling it higher and the other pulling it lower. And in the human state, the iron is in closest contact with the lower magnet, and in the Moksha with the Higher Magnet. In Moksha, the power of maya to undergo births alone is destroyed, by the Karma having been eaten up, just as a seed of grain loses its power of germination in the granary of the ant, by the sprout being nibbled off or by some other process. In human evolution, however, we find both the object and subject being evolved together and there could be no evolution of the one without the evolution of the other. In its original condition, what is here called Thuriyathitha condition, the atma is pure Purusha without consciousness of any sort, its body also being altogether undeveloped. This is the stage before evolution had commenced. The atma has no consciousness, no intelligence and no movements of any sort. In the next condition (Thurya avastha) evolution had been started, we have the first beginning of life, Purusha, in a living breathing body, without consciousness or any manifestation of any other faculties. They (mind and body) are evolved a step further in the Sushupthi avastha, and we have the first beginning of consciousness; and as such the faculty of Chittam is evolved in addition; and the objective body is then called Karana Sarira. A step further we arrive at Swapna avastha, where all the faculties (objective consciousness) except the 10 external senses (Gnana and Karma Indriyas) are fully developed and the objective body is called Sukshuma or astral body. In the final stage of evolution, where man’s consciousness has been fully developed, all the 36 tatwas formed of Maya, have been also fully developed; this is the Jakra avastha, and the body is the Sthula body. In this account of human evolution, there is no transference really. Similarly when the atma and its body undergo resolution, subjective and objective consciousness ceases little by little or is drawn in as it were, just as a spider or tortoise draws all its legs and organs into itself and rolls itself into a mass and becomes dead to all appearance. In fact, like a revolving prism of many sides, the attitude of the atma alone changes and this change of attitude or avastha is brought about, as, in the language of the text, it is in a formless (Arupa) Tatwa form enshrouded by mala i.e., not being made of matter but being chit itself and encased in matter. These five avasthas and their bodies are divided into three states Kevala, Sakala and Sutta. The Kevala state is the original state before evolution and described in the text of this sutra 'சகசமலத்துணராது' (It is not conscious when it is in conjunction with Anavamala). The Sakala state is described in the next sutra (V) and in the next one (VI) the Sutta state is treated off.
Having met a few of the most formidable objections taken to this view of the Siddhanta school, let me here state a few of the objections to the Idealistic view for which a rational answer is not yet forthcoming. Evolving Logos and Mulaprakriti (matter) from Brahm (Sat), why don’t you apply the law of causation and conservation of energy, and say otherwise that, Logos and matter are not Brahm, and why do you throw a veil between Logos and Brahm, and why do you say also that matter is not ‘Sat’ but Asat, and why should the one energy or Chaitanyam or Sakti of the Logos subdivide itself and form into different monads and acquire Karma, and become evil, and corrupt and bring sin and sorrow into this earth? If Atma is not a particle of this Chit but a mere reflection or shadow, how could a mere shadow become individualized and clothe with thought and action? And why should this shadow work out its own salvation? Will it not disappear when the substance is itself resolved. And in the same way as the Logos manifested itself in various bodies, as the sun in various pots of water, cannot the Logos itself gather up its lost energies or cannot the energy pass into the Logos as soon as the body dies, just as the sun’s reflection ceases as soon as the water pot is broken? With what grace can the objection be stated that unless the man’s individuality is transferred into the Logos itself, immortality is only a name, when for no reason or end, the human monad is evolved from Logos, and when there is an equal chance for the individual attaining immortality to evolve again as a human monad?

 

 

[iii] Hymn XLIX.- tirupadai yatchi( THIRUVASAKAM)
THE MARSHALLING OF THE SACRED HOST.
[THE CESSATION OF LIFE'S EXPERIENCES.]

I. His appearing.

Eyes the twain His jewell'd Feet beholding shall be glad;- SHALL IT NOT BE?
Joy amid joys of damsels beautiful shall cease to lure;- SHALL IT NOT BE?
The round of birth in earthly worlds shall in oblivion pass; -SHALL IT NOT BE?
Twin flow'ry Feet that Mal knew not adoring shall we bow; -SHALL IT NOT BE?
To sing with gladsome melody, and dance our endless task; -SHALL IT NOT BE?
The warriors of the fair Pandi-land's Lord we shall sing; -SHALL IT NOT BE?
The mystic change for which the heav'ns are glad will come; -SHALL IT NOT BE?
If He who cast the net-the Woodman,- come, in grace made manifest to me? (8)
II. One with one, and five with five,- the life shall last; -SHALL IT NOT BE?
Thy servants' servants' servants made, we shall be free; -SHALL IT NOT BE?
The Mother thinks on her young, and rising hastes; so shall He come; -SHALL IT NOT BE?
The casual qualities that no beginning own shall fill the thought; -SHALL IT NOT BE?
At 'this is good,' and 'this is ill,' no more shall trembling shake; -SHALL IT NOT BE?
We too to join Thy saints above shall onward pass; -SHALL IT NOT BE?
Th' Ambrosia supreme that fills my loving thought we then shall gain; -SHALL IT NOT BE?
If the bull's Lord, my Master, Whose I am, within my soul shall entering come? (16)
III. Bonds, changes, qualities, all loos'd and cast aside shall fall away; -SHALL IT NOT BE?
Within my mind, erewhile with fancies fill'd Ambrosia supreme shall flow; -SHALL IT NOT BE?
The Endless, Indivisible shall in us dwell; -SHALL IT NOT BE?
The heav'nly Light, from endless days supreme shall then appear; -SHALL IT NOT BE?
The pains from silly ones with crimson lips shall be dispell'd; -SHALL IT NOT BE?
The sparkling eyes His sacred form shall then embrace; -SHALL IT NOT BE?
Sorrow of grief-ful birth, that from illusions springs, shall all depart; -SHALL IT NOT BE?
If I can, my own loving Lord, in presence meet me here? (24)
IV. The bliss to rest within His lov'd embrace shall we enjoy; -SHALL IT NOT BE?
In mercy's vast and boundless sea sweetly this day shall we disport; -SHALL IT NOT BE?
The mystic music of the beauteous gems, within my soul shall thrilling sound; -SHALL IT NOT BE?
The sacred ashes that the Lord for aye adorn shall we approach; -SHALL IT NOT BE?
'Mid steadfast loving ones foremost in service there shall I abide; -SHALL IT NOT BE?
The flow'ry Feet, to even the mystic scrolls unknown, shall we adore; -SHALL IT NOT BE?
The sweet red water-lily Flower my head shall crown; -SHALL IT NOT BE?
If Peruman, the gracious, -Ican, He Who owns, arise to visit me ? (32)
V. Fond fancies all, that valued earth's illusions vain, shall cease; -SHALL IT NOT BE?
Before the flow'ry Foot to heavenly ones unknown we'll bow; -SHALL IT NOT BE?
The perturbations all from blindness sprung shall cease; -SHALL IT NOT BE?
The mind of loving saints this day shall greatly joy; -SHALL IT NOT BE?
Entanglement of 'sex diverse,' and self shall now be loos'd; -SHALL IT NOT BE?
States manifold, their very names unknown, we'll'scape; -SHALL IT NOT BE?
Innumerous mystic powers my soul shall then possess; -SHALL IT NOT BE?
If Peruman, the gracious Ican, He who owns, arise to visit me? (40)
VI. The ashes white upon His sacred golden form all beauteous shine; -SHALL IT NOT BE?
A rain of flowers adoring hands of mighty saints shall shower; -SHALL IT NOT BE?
The heart's intent of damsels bright with slender form shall then appear; -SHALL IT NOT BE?
The sounds from smitten lyre that rise shall multiply delights; -SHALL IT NOT BE?
His servants' feet upon my head shall flourish then; -SHALL IT NOT BE?
Himself to set His servants free shall forthwith come; -SHALL IT NOT BE?
Sweet instruments of music duleet strains shall everywhere rehearse; -SHALL IT NOT BE?
If Ican, Whose of old I am, my Sire, in grace arise to visit me (48)
VII.The pure gems' wordless music then shall rapture yield; -SHALL IT NOT BE?
The light that hides within my soul sudden shall rise and burn; -SHALL IT NOT BE?
That manifold phenomena may cease the Deity shall come; -SHALL IT NOT BE?
Experiences divine unknown before shall unfolding rise; -SHALL IT NOT BE?
Distraction caused by those whose lovely brows are bows shall cease this day; -SHALL IT NOT BE?
The Essence excellent that even heavenly ones know not shall be with us; -SHALL IT NOT BE?
The eightfold qualities that know no bound shall we attain; -SHALL IT NOT BE?
If He, Whose crest the crescent moon adorns, to make us His in grace arise? (56)
VIII. From shell that music breathes the sounds shall then burst forth; -SHALL IT NOT BE?
The qualities that quit not earthborn race shall fret no more; -SHALL IT NOT BE?
Delusion that declares this good, or that, shall all die down; -SHALL IT NOT BE?
Our whole desire shall ask to serve His servants 'neath His feet; -SHALL IT NOT BE?
The thought of damsels bright of eye shall then rejoice; -SHALL IT NOT BE?
The bliss of Civan shared by glorious saints we then shall know; -SHALL IT NOT BE?
The heavenly all-pervasive Light Ambrosial shall we gain; -SHALL IT NOT BE?
If He, the endless Vedic Lord, to make me His in grace arise (64)