11 5 Part 5 Nididhyasana - The Practice

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VIVEKA CHOODAMANI
PART 5 of 9
The Crest Jewel of

Discrimination
PART 5: NIDIDHYASANA – The Practice
“THE SANDEEPANY EXPERIENCE”
Reflections by
TEXT SWAMI GURUBHAKTANANDA
11.5 start here
Sandeepany’s Vedanta Course
List of All the Course Texts in Chronological Sequence:
Text Text
TITLE OF TEXT TITLE OF TEXT
No. No.
1 Sadhana Panchakam 24 Hanuman Chalisa
2 Tattwa Bodha 25 Vakya Vritti
3 Atma Bodha 26 Advaita Makaranda
4 Bhaja Govindam 27 Kaivalya Upanishad
5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- )
6 Forgive Me 29 Mundaka Upanishad
7 Upadesha Sara 30 Amritabindu Upanishad
8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)
9 Dhanyashtakam 32 Tapovan Shatkam
10 Bodha Sara 33 The Mahavakyas, Panchadasi 5
11.5 Viveka Choodamani – Part 5/9 34 Aitareya Upanishad
12 Jnana Sara 35 Narada Bhakti Sutras
13 Drig-Drishya Viveka 36 Taittiriya Upanishad
14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)
15 Dhyana Swaroopam 38 Kena Upanishad
16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation)
17 Manah Shodhanam 40 108 Names of Pujya Gurudev
18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad
19 Isavasya Upanishad 42 Dakshinamurty Ashtakam
20 Katha Upanishad 43 Shad Darshanaah
21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras
22 Vedanta Sara 45 Jivanmuktananda Lahari
23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge
AUTHOR’S ACKNOWLEDGEMENT TO SANDEEPANY

Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a
2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta
study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings,
games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma
Yoga activities.
This series is an effort to promote the learning of Vedanta; it does not replace Course, but hopes to
inspire young people to spend two years of their life for an experience that is sure to make a far-reaching
spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction
to the youth and to those approaching retirement. Hinduism is in dire need of a band of systematically trained
teachers or Acharyas who can serve this Eternal Religion.
– Swami Gurubhaktananda, 30th June 2018, the Auspicious Birthday of Guruji

Om Namah Shivaaya!
Text
11.5
VIVEKA CHOODAMANI – Part 5
“Crest-Jewel of Discrimination”
Composed by Sri Adi Shankaracharyaji
Part 5 of 9: (Verses 267-341 of 581)
Reflections by
SWAMI GURUBHAKTANANDA
on the 109 Lectures by Swami Advayanandaji & Swami Nikhilanandaji
at the 15th Vedanta Course, Sandeepany Sadhanalaya, Powai, Mumbai
from January 28th to July 3rd , 2012
Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda
SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE

Copyright & Author’s Details
Author: Swami Gurubhaktananda, born 1954 as Bipin R. Kapitan, in Durban, South Africa.
Residence: Sivanandashram, Rishikesh, Uttarakhand, India.
Email: [email protected]
© 2018 All Rights Reserved. Copyright held by Swami Gurubhaktananda.
About This Edition:

Web Edition: 30th June 2018, the Auspicious Birthday of Guruji
Website: www.chinfo.org hosted by Chinmaya International
Foundation, Kerala, India:
Series Title : The Sandeepany Experience
Series Subject: Vedanta & supportive subsidiary texts.
Declaration by the Author: The material in this series is under inspiration of the Sandeepany
Vedanta Course, but largely consists of the Author’s reflections on the Course. He is
deeply indebted to the Chinmaya Mission for its excellent presentation of the Course
by their renowned and dedicated Acharyas.
Personal Dedication
1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan
who inspired me to study in life, to stick to the path of Dharma and pursue the
highest ideals; and swamped me with their abundant Love;
2. To Pujya Sri Swami Vimalanandaji Maharaj

the President of the Divine Life Society of Rishikesh, Uttarakhand, India, who
constantly encouraged and supported this effort;
3. To Pujya Sri Swami Tejomayanandaji (Guruji)

for his boundless vision and inspiration to create a vibrant organisation;
4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji

my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful
knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore
would wish to see them do.
*****
VIVEKA CHOODAMANI
CONTENTS OF THE WHOLE BOOK
PART 1: The PURPOSE of Human Life (Verses 01 – 66, 66 no.) 001
# DESCRIPTION OF CONTENT Verses No. Page
1.1 Invocation & Overview 1–2 2 1
1.2 Preciousness of Human Birth 3–5 3 4
1.3 The Essential Means to Liberation 6 – 16 11 6
1.4 Qualifications of Disciple & Guru 17 – 32a 15 12
1.5 Approaching One’s Guru 32b – 40 9 21
1.6 Loving Advice of the Guru 41 – 47 7 28
1.7 The Disciple’s Questions 48 – 55 8 33
1.8 Freedom from Bondage? 56 – 61 6 38
1.9 Direct Experience of Self 62 – 66 5 42
PART 2: SRAVANA – Hearing the Truth (Verses 67 – 146, 80 no.) 045

2.1 Introduction to Sravana 67 – 71 5 45
2.2 The Gross Body 72 – 91 20 49
2.2.1 Formation of the Body 72 – 75 4 49
2.2.2 How Man is Bound to the Body 76 – 82 7 52
2.2.3 Fascination for Body 83 – 86 4 56
2.2.4 Overcoming the Fascination 87 – 91 5 57
2.3 The Subtle Body 92 – 105 14 61

2.3.1 The Components of the Subtle Body 92 – 96 5 61
2.3.2 The Functions of the Subtle Body 97 – 105 9 64
2.4 The Causal Body 106 – 121 16 69

2.4.1 The Power of Maya 108 - 110 3 70
2.4.2 The Gunas – Sattwa, Rajas & Tamas 111 - 119 9 73
2.4.3 The “Unmanifest” 120 – 121 2 79
2.5 Anatma – the “Not-Self” 122 – 123 2 81

2.6 Atman – the Self 124 – 136 13 82
2.7 What is Bondage? 137 – 146 10 90
.
PART 3: MANANA – Reflection on the Teaching (Verses 147 – 224, 78 no.) 099
3.1 Discriminating Self from Not-Self 147 – 153 7 99
3.2 The Annamaya Kosha 154 – 164 11 105
3.3 The Pranamaya Kosha 165 – 166 2 111
3.4 The Manomaya Kosha 167 – 183 17 113
3.4.1 What is MIND? 167 – 171 5 113
3.4.2 Bondage & Liberation 172 – 176 5 117
3.4.3 “It’s All in the MIND” 177 – 183 7 120
3.5 The Vijnanamaya Kosha 184 – 206 23 125
3.5.1 The Intellect Sheath 184 – 191 8 125
Discussion on Vijnanamaya Kosha:
3.5.2 Jiva’s Confusion with Self 192 – 206 15 132
3.6 The Anandamaya Kosha 207 – 224 18 144

3.6.1 The Bliss Sheath 207 – 211 5 145
Discussion on Anandamaya Kosha:
3.6.2 The Self & “Nothingness” 212 – 224 13 148
PART 4: NIDIDHYASANA – The Theory (Verses 225 – 266, 42 no.) 159

4.1 The Vision of Oneness 225 – 236 12 159
4.2 The Nature of Brahman 237 – 240 4 169
4.3 Explanation of “Tat Twam Asi” 241 – 249 9 172
4.4 Balancing “This” with “That” 250 – 253 4 178
4.5 Aids to Meditation – “Brahma Tat-Twam-Asi” Verses 254 – 266 13 182
.
PART 5: NIDIDHYASANA – The Practice (Verses 267 – 341, 75 no.) 189

5.0 Introduction to Savikalpa Samadhi - 189
5.1 Scrubbing Out the Vasanas 267 – 276 10 191
5.1.1 “I-Thought” & “I am Brahman” Thoughts 267 – 269 3 191
5.1.2 The Three Doorways for Disturbance 270 – 272 3 193
5.1.3 The Stench of Vasanas 273– 276 4 194
5.2 Negating the Superimpositions 277 – 285 9 197
5.3 Upasanas – Meditational Exercises 286 – 292 7 202
5.4 Who is the Ego? 293 – 297 5 206
5.5 The Play of the Ego 298 – 309 12 210
5.6 The Trio: Vasanas – Rumination – Ego 310 – 319 10 219
5.7 Spiritual Inadvertance 320 – 329 10 226
5.8 In the Safe Harbour of Non-Duality 330 – 341 12 233
PART 6: NIRVIKALPA SAMADHI – Realisation (Verses 342 – 425, 84 no.) 243
6.1 The Entrance Examination 342 – 348 7 243
6.2 How to Recognise Samadhi 349 – 353 5 250
6.3 Samadhi Seen in Daily Life 354 – 364 11 254
6.4 Escaping the Mind’s Captivity 365 – 372 8 262
6.5 The Face of Dispassion in Samadhi 373 – 378 6 268
6.6 The Basic Technique of Meditation 379 – 383 5 273
6.7 Fine-Tuning the Technique 384 – 397 14 276
6.8 The State of Non-Duality 398 – 406 9 284
6.9 Points to Ponder 407 – 413 7 290
6.10 Nirvikalpa Samadhi is Irreversible 414 – 418 5 293
6.11 “Trouble-Shooting” Samadhi 419 - 425 7 297
PART 7: JIVANMUKTI – Liberation While Living (Verses 426 – 479, 54 no.) 303
7.1 Signs of a Realised Seer 426 – 445 20 303
7.1.1 Four Aspects of a Jivanmukta 427 – 431 5 305
7.1.2 The “Jivanmukta Lakshana” Verses 432 – 442 11 309
7.1.3 Dispassion – the Acid-Test of Jivanmukti 443 – 445 3 314
7.2 How a Saint Handles Karma 446 – 464 19 317
7.2.1 Sanchita Karma – Past Karma 448 – 449 2 319
7.2.2 Agama Karma – Future Karma 450 – 451 2 320
7.2.3 Prarabdha Karma – Present Karma 452 – 464 13 321
7.3 “Brahman Alone is There” 465 – 471 7 331
7.4 Conclusion of the Teaching 472 - 479 8 334
PART 8: FEEDBACK – From the Disciple (Verses 480 – 520, 41 no.) 341
8.1 Introduction to Feedback 480 – 481 2 341
8.2 Feedback from Personal Standpoint 482 – 489 8 343
8.3 Feedback from World’s Standpoint 490 – 500 11 349
8.4 Feedback from Upadhis’ Standpoint 501 – 512 12 355
8.5 Feedback from Absolute Standpoint 513 – 517 5 363
8.6 Conclusion of Feedback 518 – 520 3 367
PART 9: CONVERSATION of Two Saints (Verses 521 – 581, 61 no.) 369
9.0 Introduction - - 369
9.1 Glory of Realisation 521 – 530 10 370
9.2 On the Means of knowledge 531 – 536 6 377
9.3 A Riddle in Simplicity 537 – 550 14 382
9.4 The Attitude of a Saint 551 – 554 4 391
9.5 Videhamukti – Dropping the Body 555 – 567 13 395
9.6 Transmigration & Liberation 568 – 575 8 403
9.6.1 Transmigration & Rebirth 568 – 569 2 403
9.6.2 Bondage & Liberation 570 – 575 6 406
9.7 Conclusion to the Whole Book 576 – 581 6 412
*****
THE GANGA RIVER

at Vasishtha Guha
VIVEKA CHOODAMANI – Part 5
“Nididhyasana – The Practice”

VIVEKA CHOODAMANI
"The Crest-Jewel of Discrimination"
GENERAL INTRODUCTION
PUJYA SWAMI CHINMAYANANDAJI writes the following in his Introduction to his
book on the Viveka Choodamani:
“Vedanta is truly the Science of Life. Sri Shankara, the great interpreter of Vedanta,
not only gave us his commentaries on the Upanishads, the Brahma Sutras and the Bhagavad
Gita, but also many primary texts which introduce the seeker to the joys of Vedanta. One of
the greatest texts he has written as an introduction to Vedanta, is the Viveka Choodamani,
which means, ‘The Crest-Jewel of Discrimination’.
“A careful study of these verses with the full freedom to enquire will give any
student a correct understanding of the entire theory of Vedanta and he can, even without a
very serious study of the scriptures, start his daily practices with tremendous benefits.
“There are hundreds of seekers who, without understanding the fundamentals, are
aimlessly struggling along a so-called spiritual path. Naturally, they suffer agonies of painful
disappointment, although they have behind them years of painstaking practices. An
exhaustive and careful study of this text helps to avoid all the pitfalls on the way to
progress. It is my intention to bring forth from every verse not only its obvious meaning, but
also its hidden import which gives out a wealth of information and helpful suggestions to
ensure a steady progress.”
The Viveka Choodamani is a prime text in the Vedanta Course at Sandeepany.

Bondage is caused by a lack of enquiry, and ceases only by making an enquiry. If we
turn to differentiate Self from the non-Self, if we shift our attention from the world of
names and forms to their substratum Brahman, then we can arrive at the final goal quickly.
The Viveka Choodamani is a Prakarana Grantha. Its theme is: DISCRIMINATION.
It is a very famous text of Bhagavan Sri Shankaracharyaji. It has great poetic beauty.
Swami Chinmayanandaji has said, “This text is sufficient to lead the spiritual life.”
*****
VIVEKA CHUDAMANI – Part 5
Verses 267-341, 75 Verses
NIDIDHYASANA – The Practice
AN INTRODUCTION TO
SAVIKALPA SAMADHI
WE ARE PRESENTLY ON the topic of Nididhyasana – Practical Aspects, which takes
us to the point of Savikalpa Samadhi or deep Meditation or Advanced Meditation. The
Savikalpa Samadhi stage is reached during the Nididhyasana stage of Sadhana. Enormous
practical difficulties have to be crossed in this stage. That is the subject of this Part.
In this practical Part, we are going to magnify the Phase of Nididhyasana and see
exactly how the abidance in the Self is progressing. The full checklist is carried out to ensure
that the Ego is completely annihilated. By a thorough check of progress in this uncomprom-
ising part of the book, we can evaluate how far we have progressed in our meditation. Part
5 may be compared to the work of Ground Engineers in an Aviation company, making their
routine check on a jet aircraft just before it takes to the air.
The 75 verses of Part 5 are the “Search Engine” of the Meditative life – designed to
track down the slightest remnants of Ego-consciousness, and eliminate them. It may be
considered as the most significant portion for the seeking aspirant who is almost reaching
his goal of irreversible abidance in the Self, otherwise known as Nirvikalpa Samadhi (Part 6).
The BRIDGE Between Knowledge & Experience

Before plunging into the text, Acharyaji explained the importance of grasping the
context of the point we have reached in the text. We are at a point of enormous significance
in knitting together the complexities of advanced Vedantic Sadhana. It forms a bridge, as it
were, across the valley from theoretical knowledge of the Self to practical application of this
knowledge through the practice of Nididhyasana. In effect, we are sitting at an Examination
to check out the validity of our theoretical understanding on our practice of meditation.
Only after crossing the hurdles of this difficult stage will we qualify for the most advanced
stage of meditation (Part 6) that will take us from Savikalpa Samadhi into Nirvikalpa
Samadhi, the ultimate goal of spiritual life.
Even though the theory required to be known in Nididhyasana has been explained
up to verse 266, this is not yet an irreversible attainment. We have yet to do the practice
and attain the Savikalpa Samadhi stage. The dangers one faces after reaching this state are
examined in great detail to verify the genuineness of the progress made.
EGO – the “I” Factor

A brief re-cap of the process of the Sadhana at this point will be of great help to the
seeker. In Vedanta, ‘Ahamkara’ is a technical word defined, not as ‘pride’ or as an ‘excessive
189
self-centred personality’, but as the ‘I’-thought which thinks it does everything relating to
the individual self. Its very function is to identify itself with the functions relating to the
individuality. The ‘I’-thought is a protective organism placed in our intellect by Nature for
the individual being to function in the world.
That the Ahamkara does this function for the safety of the human being is not a
problem obstructing our spiritual growth. Actually, the Ahamkara viewed as a mechanism of
Mother Nature for steering the individual through his experiences in life is not a spiritual
problem. The spiritual problem facing us is that this Ahamkara acts under delusion and
thinks that its own needs must supercede those of other individuals. The delusion which
makes the Ahamkara identify itself wrongly with all individual considerations, seeing them
as more important than the needs of others and seeing others as being in a competitive
relationship with itself, is the real spiritual problem facing us.
All Vasanas develop solely in the presence of this deluded form of Ahamkara. Our
inability to experience God-vision is due to the dominance of the deluded Ego in our life.
Hence, the whole of Part 5 is devoted to scrutinising the Ego.
In Part 6 we shall be looking at other aspects which will verify if we have arrived
safely at Nirvikalpa Samadhi or at only a semblance of it and not at the genuine state. Such
things do happen in the critical final stages of spiritual life, but we shall deal with them
when the time for it comes.
Glimpses of God-Vision is Savikalpa Samadhi

While doing the Sadhana of Nididhyasana the Vasanas become thinner and thinner.
Acharyaji told us of cases where Sadhakas sometimes get a glimpse of Brahman during
meditation even though Vasanas are not removed 100%. There is a simile for this in ordinary
life:
Many may have experienced times when we suddenly get a touch of ‘dozing off’ and
feel the great satisfaction of deep sleep momentarily during the waking state. Our head
suddenly nods down. We taste the bliss of deep sleep for a short moment. In the same way
during meditation, we can taste the bliss of the realized state for short spells of time. These
come as encouragements from God to inspire us to go on with our Sadhana.
Savikalpa Samadhi is the “upper tip” of Nididdhyasana when we get these short
glimpses of spiritual experiences. Gradually these increase in duration as the Vasanas
dwindle away. When the Vasanas are completely cleared away, the abidance in the Self
becomes firmly established. This is named Nirvikalpa Samadhi, the stage where there is a
total absence of all Vikalpas or thought-forms in the mind.
In the next ten verses the theme is “Rising above superimpositions and getting
established in Self abidance”. These verses, like the 13 (from 254-266) at the end of Part IV,
are very meditational in nature and do not require much by way of comment.
*****
190
5.1 SCRUBBING OUT THE VASANAS
(Verses 267 – 276, 10 No.)
Gross & Subtle Levels of Purification

IN THE EARLIER STAGES of purification spoken of in Part 1, the aspirant is required to
purify his thoughts, words and deeds of all grossness, such as the tendency towards violence
against others, lying, cheating, immoral desires, unfair treatment of others, injustices, etc.
This purification is required at the start of spiritual life. At that time we were concerned with
the purification from the animal level to the human level.
Now we are concerned with the purification that takes us further up from the human
level to the divine level. We are dealing with a more subtle purification. The person is
already good, but certain human weaknesses are there. These are the concerns that are
being addressed at this level under Nididhyasana.
Through the practice of Nididhyasana or meditation, desires or Vasanas that were
lying dormant over a long period, begin to come to the surface. They begin to ripen due to
the pressure of one’s Sadhana. What may have taken months to ripen in the open sun, now
ripens within days under the glasshouse of Sadhana. This is quite in order; it is a sign that
they are “owning up” and are coming out of their hiding places so that they can be
annihilated completely. It is a good sign, even though it can be irksome at times.
5.1.1 “I”-THOUGHT & “I AM BRAHMAN” THOUGHT (Verses 267-269, 3 No.)
Verse 267: Annihilation of “Aham-Vasana”

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MüiÉÉï pÉÉå£üÉmrÉWûÍqÉÌiÉ SØRûÉ rÉÉÅxrÉ xÉÇxÉÉUWåûiÉÑÈ |
mÉëirÉaSØwšÉÅÅiqÉÌlÉ ÌlÉuÉxÉiÉÉ xÉÉmÉlÉårÉÉ mÉërÉ¦ÉÉ-
lqÉÑÌ£Çü mÉëÉWÒûxiÉÌSWû qÉÑlÉrÉÉå uÉÉxÉlÉÉiÉÉlÉuÉÇ rÉiÉç || 267||
jnaate vastuni api Even after receiving the knowledge of the Truth,
1 balavatee vaasanaa there remains a powerful impression (known as
anaadireshhaa Aham Bhavana) that is beginningless;
kartaa bhoktaa api aham iti It concerns “I am the doer and also the enjoyer”,
2 dridhaa yaa asya an impression which is very firmly set,
samsaara hetuh; and is the cause for our worldly existence.
pratyag drishhtyaa aatmani By constant identification with the inner Self,
3 nivasataa, by abiding in It for prolonged periods,
saa apaneyaa prayatnaat that impression can be consciously removed.
muktim praahuh tat The state of Liberation is redefined
4 iha munayo for this phase by the sages: it is the state when
vaasanaa-taanavam yat. this “Aham-Vasana” itself is finally annihilated.
191
The opening three verses, 267-269, pinpoint what needs to be done.
1-2 The central purpose of advanced meditation (Nididhyaasana) is the total elimi-
nation of the “I-thought”. This step requires freedom from all self-centredness.
All disturbances in the mind are essentially a sign of the presence of the “I-notion” in
conflict with the universal flow of nature. The most common sign of its presence is when we
feel the sense of doership and enjoyership. “I do” and “I enjoy” are signs of identifying with
the ego-sense. This extends itself into “I desire”.
3-4 The aim of deep meditation is to remove these disturbances. The method shown
is to identify oneself with the Self. By repeated practice one finally succeeds.
One day Lord Buddha had just begun to describe this type of meditation to his
students when a bird flew into the class. It twittered away for a few minutes and then flew
off. Buddha then told the class, “What I wanted to say today has been said better by the
bird!” They spent the rest of the lecture meditating on that bird’s behaviour.
Verse 268: Ending the “I-notion”
AWÇû qÉqÉåÌiÉ rÉÉå pÉÉuÉÉå SåWûÉ¤ÉÉSÉuÉlÉÉiqÉÌlÉ |

AkrÉÉxÉÉåÅrÉÇ ÌlÉUxiÉurÉÉå ÌuÉSÒwÉÉ xuÉÉiqÉÌlÉ¸rÉÉ || 268||
1 aham mama iti yah bhaavah ‘I’ and ‘mine’ – this notion is due to
2 deha akshha aadau anaatmani; the not-Self, i.e. the body, sense organs, etc –
3 adhyaasah ayam nirastavyah this superimposition should indeed be ended
4 vidushhaa svaatma-nishhthayaa. by the wise man by identification with his own Self.
1-2 The source of the “I”-notion is first identified. It is association with the body,
senses, mind, etc. These are also called the Upadhis in Vedanta.
3-4 By recognising the source to be only a superimposition, i.e. something unreal
posing itself to be real, one learns to ignore them and turn to the Self within.
Verse 269: The Witness & “I am Brahman” Thought
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xÉÉåÅWûÍqÉirÉåuÉ xÉ²Ø¨rÉÉÅlÉÉiqÉlrÉÉiqÉqÉÌiÉÇ eÉÌWû || 269||
1 jnaatvaa svam pratyag atmaanam Realising your innermost Self as the

2 buddhi tat vritti saakshhinam; witness of your intellect and its disturbances,
3 sah aham iti eva sad-vrittyaa by the counter thought of “I Am That”,
4 anaatmani aatmamatim jahi. shed your identification with the not-Self.
To achieve this in practice, two aids are now being summoned:

1-2 i) Saakshinam: “Witness Consciousness”. The meditator takes up a position of
awareness by which he becomes the observer of his own mind and intellect. He gets behind
them and becomes their witness. By doing this he starts de-identifying himself with them.
192
3-4 ii) Aham Brahmaasmi: “I am Brahman”. While maintaining his distance from the
mind and intellect, he builds a counter-thought, called Sad Vritti here, also known as
Brahmaakara Vritti in some scriptures. This reinforces his efforts to dislodge the former
Aham Vritti (the “I”-thought). It asserts the new identity with the Self.
5.1.2 THREE DOORWAYS FOR DISTURBANCE (Verses 270-272, 3 No.)
Verse 270: Banish these Three Worldly Concerns
sÉÉåMüÉlÉÑuÉiÉïlÉÇ irÉYiuÉÉ irÉYiuÉÉ SåWûÉlÉÑuÉiÉïlÉqÉç |

zÉÉx§ÉÉlÉÑuÉiÉïlÉÇ irÉYiuÉÉ xuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 270||
1 loka anuvartanam tyaktvaa Set aside your involvement with the world,
2 tyaktvaa deha anuvartanam; set aside all preoccupations with the body,
3 shaastra anuvartanam tyaktvaa set aside unnecessary study of the Shastras,
4 sva adhyaasa apanayam kuru. banish these that have crept upon the Self.
Verses 270-272 refer to the three doorways in life through which disturbances enter
the mind. They are concerns over the world, concerns over the body and concerns over the
scriptures. These three are identified as the areas to be examined in depth in order to
remove all disturbing thoughts from the mind. This applies to life in general, and to
meditation in particular.
1 The first of these is removed by giving up one’s comfort zone. The lesson now is
“Leave the flock and fly alone.” By being daring, we can give up the security of remaining
with the flock. This is the practical way offered by Acharyaji.
2 Giving up body-related identifications is very difficult due to its long previous
associations. It is almost as if it is in our ‘genes’, as it were. But it has to be done.
3 The reference to ‘unnecessary study’ needs a little explanation, especially to
students of Vedanta who may raise their eyebrows at it! It refers to the case where study is
not balanced by practice. Only dry Vedantic study without practice is not recommended and
is useless. The Shastras are meant to serve as a support for our deep inner reflections.
4 The overall instruction is to drop these props and forge ahead with the practical
purpose of overcoming the superimpositions.
Verse 271: They Rob People of Realisation
sÉÉåMüuÉÉxÉlÉrÉÉ eÉliÉÉåÈ zÉÉx§ÉuÉÉxÉlÉrÉÉÌmÉ cÉ |

SåWûuÉÉxÉlÉrÉÉ ¥ÉÉlÉÇ rÉjÉÉuÉ³ÉæuÉ eÉÉrÉiÉå || 271 ||
1 loka vaasanayaa jantoh Because of their desire to run after the world,
2 shaastra vaasanayaa api cha; their thirst for unnecessary study of the Shastras,
3 deha vaasanayaa, jnaanam and their anxiety to pamper the body, realization
4 yathaavat na eva jaayate. as explained above is not attained by people.
193
Why are these three seen as obstacles? All three can serve a good purpose and help
us move forward. After all, are we not supposed to see Brahman in them, too?
This objection may be true from an idealistic view. In practice, the problems are:
i) 1 The world attracts us into its web through desire for name, fame and pleasure;
ii) 2 the scriptures attract us due to the subtle desire to appear learned.
iii) 3 The body attracts us due to its desire for comfort;
4 For these reasons, it is safer to steer clear of them and stick to the spiritual goal.
Verse 272: Free Yourself from their Shackles

xÉÇxÉÉUMüÉUÉaÉ×WûqÉÉå¤ÉÍqÉcNûÉå-
UrÉÉåqÉrÉÇ mÉÉSÌlÉoÉlkÉzÉ×„¡ûsÉqÉç |
uÉSÎliÉ iÉe¥ÉÉÈ mÉOÒû uÉÉxÉlÉÉ§ÉrÉÇ
rÉÉåÅxqÉÉÌ²qÉÑ£üÈ xÉqÉÑmÉæÌiÉ qÉÑÌ£üqÉç || 272||
samsaara kaaraagriha From the prison-house of this world,
1
mokshham ichchhoh one should wish to be liberated;
ayomayam paada nibandha- His feet are bound by (these three ) iron-made
2
shrinkhalam; chains which are like shackles on them;
vadanti tajjnaah patu The wise speak of the strong binding power
3
vaasanaatrayam of the above three Vasanas that control life;
yah asmaat vimuktah He who frees himself (from these three),
4
samupaiti muktim. attains liberation or freedom.
4 The urgency of overcoming these three sources of disturbance is now shown:

i) 1 A strong desire for Liberation is required;
ii) 2 We should feel them to be like shackles around our legs;
iii) 3 We should become aware of how much they rule our lives and lead us astray.
5.1.3 THE STENCH OF VASANAS (Verses 273-269, 4 No.)
Verse 273: Simile: The Sandalwood

eÉsÉÉÌSxÉÇxÉaÉïuÉzÉÉimÉëpÉÔiÉ-
SÒaÉïlkÉkÉÔiÉÉÅaÉÂÌSurÉuÉÉxÉlÉÉ |
xÉ†¡ûwÉïhÉålÉæuÉ ÌuÉpÉÉÌiÉ xÉqrÉ-
ÎauÉkÉÔrÉqÉÉlÉå xÉÌiÉ oÉÉ½aÉlkÉå || 273||
jalaadi-samsargavashaat Due to contact with substances like water, etc.
1
prabhoota- for a prolonged period,
durgandha-dhootaa an intolerable stink overpowers
2
agaru divyavaasanaa; the captivating fragrance of the sandalwood;
sangharshhanena eva Only by thoroughly scrubbing it,
3
vibhaati samyag is the original fragrance restored;
194
vidhooyamaane sati for the scrubbing removes
4
baahya-gandhe. the external stink that envelopes it.
This verse introduces a simile that is well-known in India. Verses 274-276 apply the
simile and speak of the need to ‘scrub out’ the last traces of Vasanas.
1-2 Sandalwood has a natural, unique fragrance. However, it is well-known to the
people of India that if it is left in water for too long, it develops an unpleasant stench.
3-4 When the water is removed and the sandalwood is dry once more, if it is again
rubbed, the fragrance returns. There is no stink any more.
Verse 274: Application: Fragrance of the Self
AliÉÈÍ´ÉiÉÉlÉliÉSÒUliÉuÉÉxÉlÉÉ-
kÉÔsÉÏÌuÉÍsÉmiÉÉ mÉUqÉÉiqÉuÉÉxÉlÉÉ |
mÉë¥ÉÉÌiÉxÉ†¡ûwÉïhÉiÉÉå ÌuÉzÉÑ®É
mÉëiÉÏrÉiÉå cÉlSlÉaÉlkÉuÉiÉç xTÑüOûqÉç || 274||
antahshrita ananta Deeply ingrained in the mind are unending
1
duranta vaasanaa- violent Vasanas or inherent tendencies,
dhoolee-viliptaa that are like a cover of dust concealing
2
paramaatma vaasanaa; the fragrance of the Supreme Self;
prajnaati sangharshhanatah By a continuous scouring with Knowledge,
3
vishuddhaa the mind is purified (of this dust);
prateeyate chandana- and then is experienced, like the sandalwood’s
4
gandhavat sphutam. fragrance, the distinct fragrance of the Self.
1-2 The stench in the simile represents the violent and passionate tendencies that
lurk in the mind. They arise due to neglect in nurturing the mind into good tendencies.
3-4 By scouring the mind with the knowledge of the Self, these tendencies can be
‘dried out’, and the fragrance of the Self restored.
Verse 275: The Net of “Not-Self” Vasanas
AlÉÉiqÉuÉÉxÉlÉÉeÉÉsÉæÎxiÉUÉåpÉÔiÉÉiqÉuÉÉxÉlÉÉ |
ÌlÉirÉÉiqÉÌlÉ¸rÉÉ iÉåwÉÉÇ lÉÉzÉå pÉÉÌiÉ xuÉrÉÇ xTÑüOûqÉç || 275||
1 anaatma-vaasanaa-jaalaih By the net of innumerable Vasanas for the not-Self

2 tirobhoota aatmavaasanaa; the desire for the Self is clouded.
3 nitya aatma-nishhthayaa teshhaam When, by constant abidance in the Self, they
4 naashe bhaati svayam sphutam. are destroyed, the Atman manifests all by Itself.
The application of the sandalwood simile continues, but takes a different turn.
195
1-2 The neglect of the mind permits scores of Vasanas to build up and stagnate in
the mind. The Vasanas are for the things that are not-Self, i.e. sensual pleasures primarily.
When this is permitted to build up unchecked, a cloud-screen shields the Self from shining.
3-4 The more the mind is brought to focus on the Self, the more it withdraws itself
from the objects of the world. When the attraction is got over, the Self shines forth clearly.
Verse 276: Towards Total Self-abidance
rÉjÉÉ rÉjÉÉ mÉëirÉaÉuÉÎxjÉiÉÇ qÉlÉÈ

iÉjÉÉ iÉjÉÉ qÉÑgcÉÌiÉ oÉÉ½uÉÉxÉlÉÉqÉç |
ÌlÉÈzÉåwÉqÉÉå¤Éå xÉÌiÉ uÉÉxÉlÉÉlÉÉÇ
AÉiqÉÉlÉÑpÉÔÌiÉÈ mÉëÌiÉoÉlkÉzÉÔlrÉÉ || 276||
yathaa yathaa pratyag To the extent that, in the subjective Self
1
avasthitam manah the mind becomes steadily established,
tathaa tathaa munchati to that extent it leaves
2
baahya vaasanaam; its desires for the objects of the world.
nihsheshha-mokshhe When one is completely free
3
sati vaasanaanaam from all such desires, then
aatma anubhootih the Self is directly realised
4
pratibandha-shoonyaa. due to all obstructions getting reduced to zero.
1-2 The steady increase in establishing oneself in the Self, brings about a corres-
ponding reduction in the desire for sense pleasures (objects).
3-4 When the desire is completely removed, then the Self is fully realised. There are
now no clouds obscuring the sun of the Self. The mind has become like a ‘cloudless sky’.
Thus ends the first chapter of Part 5, dealing with the thorough scouring out of all
the Vasanas that accumulate in the mind.
*****
196
5.2 NEGATING THE SUPERIMPOSITIONS
(Verses 277 – 285, 9 No.)
T HE PROCESS OF ABIDING in the Self (Nididhyasana) which has just been outlined
above to thin out and eliminate the Vasanas, is being described here to bring the
meditator’s mind to its natural point of destruction. When that point is reached, it registers
full success in negating all the Superimpositions.
The nine verses of this section address the basic Sadhana of fixing the attention upon
the inner Self. The previous section did this via the causal Vasanas; this section does it via
the subtle and gross superimpositions, which are more ‘external’ to Vasanas. The most
difficult superimposition to remove is the mind. This Chapter may also be called “Conquest
of Mind”. The verses are of enormous practical value to one engaged in meditation.
Verse 277: Remaining Focussed on the Self
xuÉÉiqÉlrÉåuÉ xÉSÉ ÎxjÉiuÉÉ qÉlÉÉå lÉzrÉÌiÉ rÉÉåÌaÉlÉÈ |

uÉÉxÉlÉÉlÉÉÇ ¤ÉrÉ¶ÉÉiÉÈ xuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 277||
1 svaatmani eva sadaa sthitvaa Being ever fixed on his own Self,
2 manah nashyati yoginah; the mind of the meditator is brought to a halt.
3 vaasanaanaam kshhayah cha atah Then ensure complete cessation of Vasanas and
4 sva-adhyaasa apanayam kuru. the negation of all superimpositions on yourself.
1-2 The overall aim of this chapter is laid bare at the outset itself – the dissolution of
the mind by fixing one’s attention on one’s Self during meditation.
3-4 The fruits of this attainment are also clearly stated. Both chapters so far have the
same purpose in mind, using different routes; they are but different ways of looking at the
same achievement. Chapter 5.1 achieved the cessation of Vasanas; Chapter 5.2 achieves the
cessation of the mind.
Verse 278: Sattwa is the Means
iÉqÉÉå ²ÉprÉÉÇ UeÉÈ xÉüÉÉixÉüÉÇ zÉÑ®ålÉ lÉzrÉÌiÉ |

iÉxqÉÉixÉüÉqÉuÉ¹prÉ xuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 278||
1 tamah dvaabhyaam rajah sattvaat By Sattwa is destroyed both Tamas and Rajas;
2 sattvam shuddhena nashyati; then Sattwa, too, is destroyed by pure realisation.
3 tasmaat sattvam avashhtabhya Thus, by solely depending upon Sattwa, ensure
197
1 Sattwa here stands for the purified mind with Vasanas thinned out. Tamas and
Rajas represent the impure mind, full of all sorts of undesirable Vasanas. This is the
language of Chapter 5.1. The very same thing, when seen purely as a transformation of the
mind without any reference to Vasanas, becomes the Chapter 5.2 way of expressing it.
2-3 The mind is the subtle superimposition. The aim is to destroy it by purifying it. It
gets reduced to nought. ‘No mind’ is equivalent to realisation!
We see here a very good example of how Sri Shankaracharyaji uses different
approaches for seekers of different mentalities. To those who see the problem as being at
the causal level of Desire, he uses the language of Vasanas. To those who see their mind
itself as the root of their problem, he uses the language of superimpositions!
4 This Pada is common in all verses of this Chapter.
Verse 279: Trust Providence and Take Courage
mÉëÉUokÉÇ mÉÑwrÉÌiÉ uÉmÉÑËUÌiÉ ÌlÉÍ¶ÉirÉ ÌlÉ¶ÉsÉÈ |

kÉærÉïqÉÉsÉqorÉ rÉ¦ÉålÉ xuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 279||
1 praarabdham pushhyati vapuh “Prarabhdha will nourish this body” –

2 iti nishchitya nishchalah; Know this for certain, and remain undisturbed.
3 dhairyam aalambya yatnena Resorting to courage, plunge into the task of
1-2 In the method of focussing on the superimpositions (the mind), there is to be no

anxiety about the maintenance of one’s body. Sri Shankaracharyaji takes away that anxiety
by saying that it will be taken care of by one’s good Karma, i.e. his Prarabdha.
An Anecdote: A middle-aged lady asked God if He would guarantee her life for the
next 20 years. Pleased with her openness, God said, “Yes, that is guaranteed for you. There
are no obstacles on your path.” The lady took this assurance to mean that she now had
more time to enjoy herself. She went for a face-lift at once. Looking many years younger,
she dashed off to explore her world of opportunities. A passing truck knocked her dead.
When she met God upstairs she asked Him as to why He had lied to her. God took a hard
look at her and exclaimed, “Gosh! Is that you? I’m sorry, I could not recognize you!”
3 Free from anxiety, the seeker can “plunge” into his Sadhana with more courage.
Verse 280: Deny the Jiva Itself
lÉÉWÇû eÉÏuÉÈ mÉUÇ oÉë¼åirÉiÉSèurÉÉuÉ×Ì¨ÉmÉÔuÉïMüqÉç |

uÉÉxÉlÉÉuÉåaÉiÉÈ mÉëÉmiÉxuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 280||
1 na aham jeevah param brahma “I am not the Jiva or individual soul” –

2 iti atat vyaavritti poorvakam; by thus eliminating all that is the not-Self,
3 vaasanaavegatah praapta i.e. eliminating all that arises from Vasanas, attain
198
1-3 The Jiva is the individual soul. From the standpoint of superimpositions, the Jiva
is the fountainhead of all the superimpositions. If the Jiva itself is denied, what need could
be there to deny anything else? Everything is included under ‘Jiva’. All the Vasanas are
included; the Jiva takes birth only because of the Vasanas.
Any Karate expert knows that If he aims a kick at the jugular vein in the neck region,
the person gets killed immediately. Shankaracharyaji goes for the jugular itself. It sounds
easy, but the jugular is hard to find. The Jiva, too, is not so easy to give up. Shankaracharyaji
seems to have taken recourse to the tactics of a politician in an election campaign!
Verse 281: Help from Shruti, Yukti and Anubhuti
´ÉÑirÉÉ rÉÑYirÉÉ xuÉÉlÉÑpÉÔirÉÉ ¥ÉÉiuÉÉ xÉÉuÉÉïiqrÉqÉÉiqÉlÉÈ |

YuÉÍcÉSÉpÉÉxÉiÉÈ mÉëÉmiÉxuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 281||
1 shrutyaa yuktyaa sva-anubhootyaa By scriptures, reasoning, and direct experience,

2 jnaatvaa saarvaatmyam aatmanah; Realise your own Self to be the Self in all;
3 kvachit aabhaasatah praapta Even when there is its slightest trace, cultivate
1-3 There are two ways of seeing this verse, as an encouragement and as a warning.
i) As an Encouragement: “Go ahead, realise your own Self. You have the backing of
everything behind you. The scriptures support you with every breath of theirs. Your reason
supports you; there is nothing you need to do against your reason. And direct experience is,
of course, the best of all; if you have it, there is no need to look for any other support.”
ii) As a Warning: The verse could be seen to warn us of the danger of over-
estimating ourselves. “Out of over-estimation, you may think that you have reached the
goal. Don’t be too sure. Check it out properly against the scriptures, against your own
reason, and against your own personal experience. That alone confirms your success.”
Verse 282: Freedom from Sense of Doership
AlÉÉSÉlÉÌuÉxÉaÉÉïprÉÉqÉÏwÉ³ÉÉÎxiÉ Ì¢ürÉÉ qÉÑlÉåÈ |

iÉSåMüÌlÉ¸rÉÉ ÌlÉirÉÇ xuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 282||
1 anaadaana visargaabhyaam Whether he is accepting or rejecting anything,

2 eeshhat na asti kriyaa muneh; the sage bears no idea whatsoever of doership;
3 tat eka-nishhthayaa nityam With single-pointed abidance in the Self, practise
1 Accepting or rejecting – here it refers to all actions or all experiences.

2 In any act or experience, the sage does not have doership or enjoyership.
3 This is possible only if he is in tune with Brahman. Since actions are done only in
the waking state, this may be said to apply especially to the waking state.
199
Verse 283: Stengthening of Ties with Brahman
iÉüÉqÉxrÉÉÌSuÉÉYrÉÉåijÉoÉë¼ÉiqÉæMüiuÉoÉÉåkÉiÉÈ |
oÉë¼hrÉÉiqÉiuÉSÉžÉïrÉ xuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 283||
1 tat-tvam-asi aadi vaakya uttha From great maxims such as “That Thou Art” arises
2 brahma-atmaikatva bodhatah; knowledge of the identity of Brahman and Atman
3 brahmani aatmatvadaardhyaaya to strengthen your ties with Brahman. Thus, effect
1 In Chapter 4.3, we had been through the Mahavakya “Tat Twam Asi”, and seen
how heavily it depends on the process of negation of the superimpositions on Ishwara and
Jiva. That is now being referred to in this verse.
2 The treasure of knowledge of Brahman arises after having performed the negation
of one’s superimpositions, namely, the five sheaths or Panchakoshas.
3 Having done so, we develop our tie with Brahman. We discover that we are His
own image. What better tie can we hope to have with the Supreme Reality. If we are related
to Brahman Himself, then we are heirs to His Divine Kingdom.
Verse 284: Concentration and Vigilance
AWûqpÉÉuÉxrÉ SåWåûÅÎxqÉÍ³ÉÈzÉåwÉÌuÉsÉrÉÉuÉÍkÉ |
xÉÉuÉkÉÉlÉålÉ rÉÑ£üÉiqÉÉ xuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 284||
1 aham-bhaavasya dehe asmin Till the identification with the body
2 nihsheshha vilayaavadhi; is completely rooted out without so much as a trace,
3 saavadhaanena yuktaatmaa being a man of concentration, with vigilance effect
1-2 For how long must we go on with the negation process? The answer to this
question is: “Till we cease identifying ourselves with our superimpositions.”
3 We will get over this bodily identification only if we are vigilant enough and
maintain concentration of mind while doing the rejection. It cannot be done inattentively.
Verse 285: No World Even in Dream
mÉëiÉÏÌiÉeÉÏïuÉeÉaÉiÉÉåÈ xuÉmlÉuÉ°ÉÌiÉ rÉÉuÉiÉÉ |

iÉÉuÉÍ³ÉUliÉUÇ ÌuÉ²lxuÉÉkrÉÉxÉÉmÉlÉrÉÇ MÑüÂ || 285||
1 prateetih jeeva-jagatoh The perception of the Jiva and the world –

2 svapnavat bhaati yaavataa; as long as it persists even as a dream,
3 taavat nirantaram vidvan so long, O learned one, continuously strive for
200
1-3 The Chapter is concluded by returning to the Jiva, the ‘jugular’ among super-
impositions. When is it certain to have been conquered? The answer is when even in a
dream we do not experience individuality! That is how certain we need to be.
There are two ways of looking at this verse – from the Jnani’s standpoint and from
the Karma Yogi’s standpoint:
The Jnani’s Perspective: The Jnani is one who has the natural temperament that
accords priority to meditation. To him, as long as the Jiva and the world appear even as a
dream, he continues striving to withdraw his senses from the world, i.e. he continues with
his meditational practices.
Not even a dream-like semblance of old desires should persist. This is the Jnani’s
point. The translation given above fits this interpretation. The great Jnanis of the world
come under this category.
The Karma Yogi’s Perspective: The Karma Yogi is the one who has the natural
temperament that accords priority to work, some form of service activity. To him, until the
Jiva and the world appear only as a dream, he continues striving to withdraw his senses
from the world, i.e. he continues with his service activity with due caution.
As soon as the world and his own individuality appear to him only as a dream, he
takes it as a sign to stop the need to be cautious any more and plunges himself fully into
active service, because he now knows the world to be unreal and is no longer deluded by it.
The great Karma Yogis of the world come under this category.
On this subtle note which will certainly engage the intellect of the Vedantic seeker,
ends the second chapter on the theme of eliminating the superimpositions. We have now
tackled the problem from the causal angle of Vasanas (desires); from the subtle angle of the
superimposition of the mind; and the gross angle of the body-superimposition.
In the next chapter we have a few meditational exercises called Upasanas to assist
us in keeeping our ideal ever in view.
*****
201
5.3 UPASANAS – Meditational Exercises
(Verses 286 – 292, 7 No.)
Verse 286: Dangers of Forgetting the Ideal
ÌlÉSìÉrÉÉ sÉÉåMüuÉÉiÉÉïrÉÉÈ zÉoSÉSåUÌmÉ ÌuÉxqÉ×iÉåÈ |

YuÉÍcÉ³ÉÉuÉxÉUÇ SüÉÉ ÍcÉliÉrÉÉiqÉÉlÉqÉÉiqÉÌlÉ || 286||
1 nidraayaah loka-vaartaayaah Through non-awareness, one indulges in worldly,

2 shabdaadeh api vismriteh; sensual matters, forgetting the Ideal.
3 kvachit na avasaram dattvaa By giving not an iota of chance to these two,
4 chintaya aatmaanam aatmani. maintain steady reflection upon the Self in the mind.
1-2 Forgetfulness can thwart the spiritual seeker very much. By forgetting the ideal
even slightly, one relaxes his hold on the senses, gives them the free play they desire, and
comes to ruin himself.
3-4 For this reason, the seeker is warned of two things: forgetfulness of the ideal and
sense-indulgence. He should, on the other hand, try his utmost to keep his mind always
engaged in thoughts of the Self. In order to do this, some Upasanas or meditational
exercises are necessary to begin with. This chapter offers six such Upasanas.
Verse 287: Upasana 1: Shun Body a Safe Distance Away
qÉÉiÉÉÌmÉ§ÉÉåqÉïsÉÉå°ÕiÉÇ qÉsÉqÉÉÇxÉqÉrÉÇ uÉmÉÑÈ |

irÉYiuÉÉ cÉÉhQûÉsÉuÉ¬ÕUÇ oÉë¼ÏpÉÔrÉ M×üiÉÏ pÉuÉ || 287||
1 maataa-pitroh mala udbhootam Risen from the impurities of the mother and father,
2 mala-maamsa-mayam vapuh; constituted of flesh and its impurities, the body
3 tyaktvaa chaandaalavat dooram has to be shunned a safe distance, like an outcaste.
4 brahmee-bhooya kritee bhava. The nature thus divinised, one fulfills one’s life.
1-4 Sri Shankaracharyaji, from his own experience and vast realization, speaks to us
on a topic that may be repulsive to many today. Purely with a view to instilling dispassion in
our minds, a repulsive picture is created in our minds of the impurities of the body.
The great Teacher says “Shun the body a safe distance away.” How does one shun
one’s own body? Clearly, there is an implied meaning – that is the Upasana technique. The
method is: “Always remember the unwholesomeness of the body; it has unclean origins; it is
a bag of impure substances.” By this one steers himself away from the body. The idea is not
to get attached to the body.
202
Verse 288: Upasana 2: Pot Space & Ego Compared
bÉOûÉMüÉzÉÇ qÉWûÉMüÉzÉ CuÉÉiqÉÉlÉÇ mÉUÉiqÉÌlÉ |

ÌuÉsÉÉmrÉÉZÉhQûpÉÉuÉålÉ iÉÔwhÉÏÇ pÉuÉ xÉSÉ qÉÑlÉå || 288||
1 ghataakaasham mahaakaasha Like the pot space and the infinite space,
2 iva aatmaanam paraatmani; is the finite ego and the supreme Self;
3 vilaapya akhanda bhaavena Merging the two, and meditating on their identity,
4 tooshhneem bhava sadaa mune. remain forever peaceful, O sage!
At this juncture, the Teacher, as ever, offers a helping hand to the seeker. He selects
a suitable way for him to keep his mind on the Self.
1-2 He does this through a simple simile. It is easy to think of the relationship
between the space in a pot and the vast space outside the pot. There is no real difference
between the two, yet there is a physical distinction introduced by the mind.
3-4 The seeker can think of his narrow, individual ego as the pot-space, and the
Universal Self as the vast outside space. By pondering over this identity, at least he will get
some peace of mind, which will lead him towards realisation of God.
Verse 289: Upasana 3: “Pots of Dirt & Filth”
xuÉmÉëMüÉzÉqÉÍkÉ¸ÉlÉÇ xuÉrÉqpÉÔrÉ xÉSÉiqÉlÉÉ |

oÉë¼ÉhQûqÉÌmÉ ÌmÉhQûÉhQÇû irÉerÉiÉÉÇ qÉsÉpÉÉhQûuÉiÉç || 289||
1 svaprakaasham adhishhthaanam The self-luminous Substratum of all things is the

2 svayambhooya sadaatmanaa; sole Reality into which you yourself can merge.
3 brahmaandam api pindaandam The macrocosm and even the microcosm
4 tyajyataam malabhaandavat. are to be rejected, as two pots of dirt and filth.
Here is another aid similar to the one above. We must keep in mind that these are
Upasanas or mental exercises to help us catch the idea of the real thing:
1-2 Think of the Reality as something that underlies all things, such as a swimming
pool which supports all swimmers in it. Then we can feel that we are just floating upon
Reality. Every now and then we dive into the water and merge into that infinite Substratum!
3-4 We can extend the same idea to every other swimmer (the whole world). One
additional aid is added here: We are asked to think of the floating objects as “pots of dirt
and filth” or objects foreign to the swimming pool. This conveys to us an idea of the Reality
of the swimming pool in comparison to the Unreality of the swimmers.
Verse 290: Upasana 4: An Identity Shift From Body to Self
ÍcÉSÉiqÉÌlÉ xÉSÉlÉlSå SåWûÉÃRûÉqÉWûÎlkÉrÉqÉç |

ÌlÉuÉåzrÉ ÍsÉ…¡ûqÉÑixÉ×erÉ MåüuÉsÉÉå pÉuÉ xÉuÉïSÉ || 290||
203
1 chidaatmani sadaanande In the Atman that is Existence-Knowledge-Bliss Absolute,
2 deha aaroodhaam aham dhiyam; the identification, which is now rooted in the body,
3 niveshya lingam utsrijya is shifted to It. Similarly, the subtle body is rejected,
4 kevalah bhava sarvadaa. and to the pure Self alone is one identified.
In Upasanas, which are a quest for Reality, maximum constructive use is made of the
power of imagination in the mind. Here is an example of such an Upasana:
1 The Self is the Absolute level of Reality. It is infinite in every way.
2 Compared to the Self, the body is its very antithesis. It is extremely limited.
3-4 The Upasana is to shift one’s consciousness from the physical body to the subtle
body (mind); and then from the subtle body to the vast infinite of the Absolute.
Verse 291: Upasana 5: See the Mirror, Not the Reflection
rÉ§ÉæwÉ eÉaÉSÉpÉÉxÉÉå SmÉïhÉÉliÉÈ mÉÑUÇ rÉjÉÉ |

iÉSèoÉë¼ÉWûÍqÉÌiÉ ¥ÉÉiuÉÉ M×üiÉM×üirÉÉå pÉÌuÉwrÉÍxÉ || 291||
1 yatra eshhah jagat aabhaasah There wherein is reflected the illusion of the universe,
2 darpanaantah puram yathaa; like the city reflected in a mirror,
3 tat brahma aham iti jnaatvaa knowing “I am That Brahman”,
4 krita krityah bhavishhyasi. you will experience the fulfillment of your life.
This is an interesting Upasana although a little difficult to practise:

1 Yatra: “There”. “There is Brahman”, says the teacher. “Where?” asks the pupil.
“Right where you are seeing the world now, at this very moment,” replies the teacher.
2 “What do you mean?” asks the pupil. The teacher says, “Just imagine a huge mirror
in front of you. The city behind you is being reflected in this mirror! You know that the city
you see is only a reflection, don’t you?”
3 “Yes, that is easy,” says the pupil. The teacher now instructs: “Now forget the
picture of the city. What do you see?” “Just the mirror, Sir.” “Exactly,” returns the teacher
triumphantly. “That’s an excellent answer. Know that mirror to be Brahman!”
4 “Is it as easy as that!” wonders the pupil. The teacher says, “Well, this is just an
Upasana for you to get the idea. Wait till you see the real thing – you will simply be
astounded!”
Verse 292: Upasana 6: Be the Actor, Not the Act
rÉixÉirÉpÉÔiÉÇ ÌlÉeÉÃmÉqÉÉ±Ç
ÍcÉS²rÉÉlÉlSqÉÃmÉqÉÌ¢ürÉqÉç |
iÉSåirÉ ÍqÉjrÉÉuÉmÉÑÂixÉ×eÉåiÉ
zÉæsÉÔwÉuÉ²åwÉqÉÑmÉÉ¨ÉqÉÉiqÉlÉÈ || 292||
204
yat satya-bhootam That which is intrinsically one’s essence,
1
nijaroopam aadyam one’s primeval nature;
chit advaya aanandam which is Absolute Knowledge and Bliss, non-dual,
2
aroopam akriyam; which is beyond all forms and activities;
tat etya Attaining That,
3
mithyaavapuh utsrijeta one should give up the false notions of the body,
shailooshhavat veshham just as an actor relinquishes his dress and make-up,
4
upaattam aatmanah. and the false role which he assumes upon himself .
This Upasana gets remarkably close to the “real thing”. We start from the back:
4 “Know that right now you are an actor playing a role. You are not the role you are
playing; so it has to be a false role. To play this false role, you have to put on a false
appearance. To put on the false appearance, you need to wear false clothes, a costume just
for the role you are playing.
3 “Now, at the end of the day’s work as an actor, you are tired, aren’t you? What do
you do? You go home, take off all that falseness you had put on while you were ‘working’.
All the falsity comes off, and what is left is YOU.
2 “But now who are you without all those false, acting outfits? Imagine you are
putting on your real outfit; it is an invisible outfit. Imagine that the real You, without those
false costumes, are an Absolute Being. Just as you had put aside your acting outfit, so also
imagine you have put on your ‘invisible’ outfit. Extend that to your body; you don’t have a
body – you are bodiless!
1 “Now, the big step: Can you accept that That is your primeval nature, that is the
real YOU, got it?”
The power behind Upasanas can be enormous. It is imagination well utilised. It leads
us Godwards. It is, of course, only an exercise, but it is an exercise which toughens our
spiritual muscles. An enormous change takes place deep inside us through such exercises.
Upasanas can be many. We can choose a different one each day, for each meditation
session. Its power to transform our mind can never be overestimated. Eventually, we realise
the real Entity, by transcending the imagination element.
*****
205
5.4 WHO IS THE EGO?
(Verses 293 – 297, 5 No.)
WE CLOSED THE LAST chapter with a beautiful simile that we are actors who should
be ready to undo our make-up. Now, there remains but one ‘make-up’ that is stuck fast to
us and that requires superhuman effort to remove – that ‘make-up’ is the Ego.
The Ahamkara or “Ego-sense” or just Ego for short, is one of the aspects of the
Antahkarana, our “inner instrument”. It is a superimposition. We have already discussed the
superimposition of the mind. The removal of the Ego is even more difficult. It is the most
painful operation for us, but it has to be done if we want enlightenment.
For the false to remove the false is an impossibility. We need to draw on the
knowledge gained from the Theory of Part 4, and meditate intensely upon it. The Upasanas
have given us some idea as to how to detach ourselves enough to be able to observe the
mind. We now build on this knowledge to turn completely within and catch the main culprit.
Sri Ramana Maharshi used to go directly to the point by insisting on the “Who am I?”
enquiry. This short Chapter compels us to adopt the witness attitude and see for ourselves
who Mr Ego is! Two further chapters continue with other aspects of the Ego.
Verse 293: The Ego is “Seen”, Fleeting & Momentary
xÉuÉÉïiqÉlÉÉ SØzrÉÍqÉSÇ qÉ×wÉæuÉ

lÉæuÉÉWûqÉjÉïÈ ¤ÉÍhÉMüiuÉSzÉïlÉÉiÉç |
eÉÉlÉÉqrÉWÇû xÉuÉïÍqÉÌiÉ mÉëiÉÏÌiÉÈ
MÑüiÉÉåÅWûqÉÉSåÈ ¤ÉÍhÉMüxrÉ ÍxÉkrÉåiÉç || 293||
sarvaatmanaa drishyam Everything that is ‘seen’ by the mind
1
idam mrishha eva comes under “This”, and is indeed unreal;
na eva aham arthah Verily, the EGO also is something that is not real,
2
kshhanikatva darshanaat; for it is seen to be fleeting.
jaanaami aham sarvam iti “I know everything” –
3
prateetih this is only an apparent perception;
kutah aham aadeh How can the Ego, which possesses
4
kshhanikasya sidhyet. such momentary perceptions, ever be valid?
1 We have already come across the technical words Idam or ‘This’ and Tat or ‘That’
in Part 4 when we discussed the “Tat Twam Asi” Mahavakya. In that context, ‘This’ meant
the Jiva, the individual soul. However, that is its narrowest sense. In its widest sense, ‘This’ is
taken to stand for everything that is unreal, i.e. the not-Self. The way to identify ‘This’ is to
check if it can be seen by anything superior to it.
2 The objects of the world are seen by the senses; the senses themselves are seen by
the mind; and the mind, too, is seen by the inner witness consciousness.
206
The Ego falls under the same category as does the mind, being part of the Antah-
karana. Hence it is to be considered as unreal. It is something that is changing all the time.
3 If that were not sufficient to prove its unreality, let us look at how Ego prides itself
on its knowing everything. How can it know everything when it is limited to just one
individual? Even if it is ‘puffed up’ it cannot know everything!
4 Surely, there is something very twisted in the Ego’s self-estimation. It borders on
lunacy, and therefore it cannot be true. One has to be detached from the Ego in order to be
able to see this truth.
Verse 294: The Real “I” is Witness of Ego
AWûqmÉSÉjÉïxiuÉWûqÉÉÌSxÉÉ¤ÉÏ
ÌlÉirÉÇ xÉÑwÉÑmiÉÉuÉÌmÉ pÉÉuÉSzÉïlÉÉiÉç |
oÉëÔiÉå ½eÉÉå ÌlÉirÉ CÌiÉ ´ÉÑÌiÉÈ xuÉrÉÇ
iÉimÉëirÉaÉÉiqÉÉ xÉSxÉÌ²sÉ¤ÉhÉÈ || 294||
aham-padaarthah tu But the true import of the word ‘I’, i.e. the real “I”,
1
aham-aadi-saakshhee is the Witness of the Ego, etc.
nityam sushhuptau api Always, even in deep sleep,
2
bhaava darshanaat; Its presence is always seen.
broote hi ajah nityah “It is unborn, Eternal”, thus speaks
3
iti shrutih svayam the Shruti Herself of the real “I”.
tat pratyag aatmaa Therefore, that inner Self
4
sat asat vilakshhanah. is different from the gross and the subtle objects.
1 The previous verse compelled us to stand apart from this monster called Ego. The
position from which we are able to observe the Ego, is our true Self, which under this
circumstance of being an observer of ego, is called the ‘inner Witness’. There are other
terms for it, such as ‘conscience’, inner awareness, consciousness, etc.
2 The Witness is always present and it is constant. It does not change with changing
circumstances.
3 Regarding this Witness, the Shruti says that “It is unborn and Eternal.” It is obvious
that we cannot know this, and have to take the Shruti’s word on faith.
4 Sat Asat Vilakshanah: This is an important recurring phrase in Vedanta. Sat-Asat in
this case does not refer to the Reality and to Non-existence. It refers to the visible and the
invisible, i.e. the gross and the subtle realities, i.e everything that is created out of the five
elements. We have already come across it in verse 220 under Anandamaya Kosha.
Verse 295: Knower of Change must be Changeless
ÌuÉMüÉËUhÉÉÇ xÉuÉïÌuÉMüÉUuÉå¨ÉÉ
ÌlÉirÉÉÌuÉMüÉUÉå pÉÌuÉiÉÑÇ xÉqÉWïûÌiÉ |
qÉlÉÉåUjÉxuÉmlÉxÉÑwÉÑÎmiÉwÉÑ xTÑüOÇû
mÉÑlÉÈ mÉÑlÉSØï¹qÉxÉüÉqÉåiÉrÉÉåÈ || 295||
207
vikaarinaam Of all things which are liable to change,
1
sarva-vikaara-vettaa That which is the Knower of all changes,
nityah avikaarah is Eternal and Changeless and
2
bhavitum samarhati; is fully worthy of being called that.
manoratha svapna- For, in the waking state, in the dream state,
3
sushhuptishhu sphutam and in the deep sleep state, it is clearly
punah punah drishhtam perceived, one after the other,
4
asattvam etayoh. that the other two states do not exist simultaneously.
1-2 From a moving train we cannot tell what is not moving outside – everything
appears to be moving. Only when the train stops, can we definitely tell that. So also from
something that changes we cannot tell whether another object is changing or not. Only
from a changeless standpoint, can we know what else changes or remains still.
3-4 An example of this is given: The three states of waking, dream and deep sleep
are now considered. When we are in any one of those states, the other two appear with
certainty not to exist. This proves that all three must be unreal, and there is a need for a
fourth state from which Reality can be ‘seen’. Indeed, this is so – the Fourth state is the
‘changeless’ state of God-realisation.
Verse 296: Reject the Gross & Subtle Bodies
AiÉÉåÅÍpÉqÉÉlÉÇ irÉeÉ qÉÉÇxÉÌmÉhQåû

ÌmÉhQûÉÍpÉqÉÉÌlÉlrÉÌmÉ oÉÑÎ®MüÎsmÉiÉå |
MüÉsÉ§ÉrÉÉoÉÉkrÉqÉZÉhQûoÉÉåkÉÇ
¥ÉÉiuÉÉ xuÉqÉÉiqÉÉlÉqÉÑmÉæÌWû zÉÉÎliÉqÉç || 296||
ataho abhimaanam tyaja Therefore, reject your identification
1
maamsa-pinde with this ‘mass of flesh’, the gross body,
pinda-abhimaanini api and even this ‘mass of selfishness’, the subtle body,
2
buddhi-kalpite; which is an imaginations of the intellect.
kaalatraya abaadhyam That which cannot be denied in the three periods of time,
3
akhanda-bodham That alone is Absolute Knowledge;
jnaatvaa svam aatmaanam By realizing That as your own Self,
4
upaihi shaantim. attain to the state of supreme peace.
1-2 For the reason given above (that they are changing), we should reject both the
gross as well as the subtle bodies, called here by their derogatory terms ‘flesh’ and
‘selfishness’. The Ego and the intellect, like the mind, are part of the subtle Antahkarana.
Neither of them is eternal.
3-4 Only that which is Eternal, which “exists in all three periods of time”, is worthy of
being called the Absolute. The only thing that qualifies for that is the Self or Brahman.
A mundane example for this would be an anvil. All steel items are beaten into shape
on an anvil. They all change their shapes, but the anvil remains unchanged by all the beating
and heating. It is the ‘Self’ among all steel items.
208
Verse 297: Expanded Meaning of Gross & Subtle
irÉeÉÉÍpÉqÉÉlÉÇ MÑüsÉaÉÉå§ÉlÉÉqÉ-
ÃmÉÉ´ÉqÉåwuÉÉSìïzÉuÉÉÍ´ÉiÉåwÉÑ |
ÍsÉ…¡ûxrÉ kÉqÉÉïlÉÌmÉ MüiÉ×ïiÉÉSÏÇ-
xirÉYiuÉÉ pÉuÉÉZÉhQûxÉÑZÉxuÉÃmÉÈ || 297||
tyaja abhimaanam Renounce your identification with
1
kula gotra naama- family, lineage, name,
roopa aashrameshhu form and order of life (attributes of the body),
2
aardrashau aashriteshhu; and all dependence on the “foul” gross body;
lingasya dharmaan api (Renounce) even the subtle body
3
kartrita-aadeen, with its attributes such as doership, etc;
tyaktvaa bhava Thus by renouncing them, become
4
akhanda-sukha-svaroopah. the very essence of Absolute, unbroken Bliss.
This final verse of the Chapter asks us to make the greatest sacrifice with respect to
all traces of bodily as well as mental and intellectual identifications.
1-2 The previous verse asked us to reject the gross body, which was described as
“this mass of flesh”. The description of this mass is now expanded. Included in it are all that
is associated with them, namely, family ties, lineage, the social standing of the family, the
order of life (whether Brahmin, Kshatriya, etc.). All these are in some way offshoots of gross
body-association.
It is the ego’s trick to make us feel secure in a group. A lonely fish feels unsafe; in a
shoal it feels secure. This is to some extent an illusion, and the seeker is warned of the
danger behind this illusion, even with respect to spiritual organisations.
3-4 The previous verse also asked us to reject the subtle body, which was described
as “this mass of selfishness”. The description does not end there. Included are the mind and
intellect and all that is associated with them, namely, the feelings of doership and
enjoyership, the emotions, likes and dislikes, joys and sorrows, etc. All these are in some
way offshoots of subtle body association.
The final message of this Chapter is: “Just be your own true self. Avoid measuring up
to any past fancy, history, thought, peer pressure, etc. The ego had used all of that in the
past, and now when death awaits it, it will desperately try to cling on to anything that gives
it an identity. The seeker should beware of its strategies.
So crucial is it to dissociate from the clutches of the Ego at this stage, that another
two chapters are required to give more details of it . . .
*****
209
5.5 THE PLAY OF THE EGO
(Verses 298 – 309, 12 No.)
EGO IS THE RINGLEADER of all the obstacles that stand between us and God. Being
the first emanation from cosmic Ignorance, it is the last to leave its hold on us. It needs extra
consideration in the life spiritual. These verses provide valuable insights into the play of the
Ego, and are of great help to an aspirant in treading the path of meditation.
God and Ego cannot reign together. To obtain God we have to drop Ahamkara.
Strangely, the Ego is so cunning that because of the value attached to God-realisation, it
wants to add realisation as a feather under its cap!
The world is full of people who would do anything to get into the Guinness Book of
Records. The Ego drives people towards “achievements”, for it wishes to make a name for
itself. It does the same even to spiritual attainment, sabotaging one’s spiritual progress.
An Example: A man came to Pujya Gurudev saying that he had gone through the
Bhagavad Gita 18 times. Gurudev at once saw what his disease was and said, “Have you let
the Gita go through you even once? Until you do that you will never change.”
The Ego is destroyed by restraining the diverse waves of thought produced by it in
the mind. This can be done through discrimination. Even a trace of the poison of Ego should
not be allowed to remain.
Verse 298: Ego – Root of All Obstacles
xÉlirÉlrÉå mÉëÌiÉoÉlkÉÉÈ mÉÑÇxÉÈ xÉÇxÉÉUWåûiÉuÉÉå SØ¹ÉÈ |

iÉåwÉÉqÉåMüÇ qÉÔsÉÇ mÉëjÉqÉÌuÉMüÉUÉå pÉuÉirÉWûƒ¡ûÉUÈ || 298||
1 santi anye pratibandhaah There are other obstacles also

pumsah samsaarahetavo which hurl man into a whirl of births and deaths;
2
drishhtaah; we now take a look at these:
3 teshhaam ekam moolam For all of them, there is one root cause,
prathama vikaarah the very first modification of Ignorance,
4
bhavati ahangkaarah. and that is the Ego or Ahamkara.
1-2 It is acknowledged that there are many obstacles which hinder the spiritual
growth of man. We have been dealing with some of them.
3-4 The point is well made that Ego is at the root of all these obstacles.
Verse 299: Ego Not to be Entertained as Friend
rÉÉuÉixrÉÉixuÉxrÉ xÉqoÉlkÉÉåÅWûƒ¡ûÉUåhÉ SÒUÉiqÉlÉÉ |

iÉÉuÉ³É sÉåzÉqÉÉ§ÉÉÌmÉ qÉÑÌ£üuÉÉiÉÉï ÌuÉsÉ¤ÉhÉÉ || 299||
210
1 yaavat syaat svasya sambandhah As long as there is any relationship
2 ahankaarena duraatmanaa; with this vile Ego,
3 taavat na leshamaatraa api so long there cannot be even the slightest
4 muktivaartaa vilakshhanaa. talk of Liberation, which is unparalleled.
1-2 The question that is raised in our mind is: Who is it that is having any relationship
with the Ego? The Ego is the Chief Officer of the Jiva. The Jiva is the total human being; the
Ego is a major part of this human being. The relationship is between the Jiva and the Ego.
3-4 While Jiva is entertaining Ego daily in his office, it cannot entertain anyone else
whom the Ego does not like. That keeps out the agents of God from coming anywhere near
Jiva’s office.
It is like appointments that are made with salesmen. Companies are very careful to
space out the visits of salespeople, so that one salesman does not meet another in the same
premises. Not only does it arouse natural jealousy between the salespersons, but the
company buyer runs the risk of giving away information about who he is dealing with.
The Jiva is placed in such a situation when it keeps Ego in its office for long hours,
entertaining him with tea and biscuits every time!
Verse 300: The Bliss of an Egoless Man
AWûƒ¡ûÉUaÉëWûÉlqÉÑ£üÈ xuÉÃmÉqÉÑmÉmÉ±iÉå |
cÉlSìuÉÌ²qÉsÉÈ mÉÔhÉïÈ xÉSÉlÉlSÈ xuÉrÉqmÉëpÉÈ || 300||
1 ahamkaara-grahaat muktah Freed from the shackles of Ego,

2 svaroopam upapadyate; man gains his true nature.
chandravat Like the moon (that is freed from the eclipse),
3
vimalah poornah is untainted and full (infinite),
4 sadaanandah svayamprabhah. even so is an egoless man ever blissful and glowing.
Here is an extremely effective simile to describe the role played by the Ego. Sri
Shankaracharyaji expresses the whole simile in a positive way, as if there is no Ego.
3 People look forward to seeing the full moon. It is considered a very auspicious
night when the moon is bright and beautiful in the sky. When there is an eclipse, the moon
is sad; it cannot display its full glory. The earth steps into the path of the sunlight from the
sun to the moon. It intercepts the sunlight. Hence we cannot see the full moon. If it is a total
eclipse, we do not see the moon at all.
4 The earth represents the Ego; the moon represents the Jiva. Like the earth, the Ego
intercepts all the light, it ‘steals’ the limelight, as it were, that is due to the Jiva, taking all the
glory away for itself.
1-2 However, if the Jiva receives full light of the Self without it being obstructed by
the ego, he is very happy and wears a contented smile. He displays his true nature of joy.
211
Verse 301: The Freedom of the Egoless Self
rÉÉå uÉÉ mÉÑUå xÉÉåÅWûÍqÉÌiÉ mÉëiÉÏiÉÉå
oÉÑSèkrÉÉ mÉëYsÉ×miÉxiÉqÉxÉÉÅÌiÉqÉÔRûrÉÉ |
iÉxrÉæuÉ ÌlÉÈzÉåwÉiÉrÉÉ ÌuÉlÉÉzÉå
oÉë¼ÉiqÉpÉÉuÉÈ mÉëÌiÉoÉlkÉzÉÔlrÉÈ || 301||
yah vaa pure That which, in this ‘body-city’,
1
sah aham iti prateetah is perceived as “I am So-and-so” (the Ego),
buddhyaa praklriptah has been produced by the intellect,
2
tamasaa atimoodhayaa; and which is deluded by ‘Nescience’ –
tasya eva That is the Ego. When this Ego-sense
3
nihsheshhatayaa vinaashe is totally annihilated beyond resurrection,
brahmaatmabhaavah The identity of one’s Self with Brahman
4
pratibandhashoonyah. is rendered free of all obstruction.
Again the emphasis is on the positive side. Rather than speak of the obstruction, the
Acharya chooses to speak highly of the situation where there is no obstruction.
The Ego sticks tenaciously to Ignorance; its email ID is : [email protected].
1-2 What is the inter-relationship among the Jiva (the individual human being),
Buddhi (the intellect), Avidya (Ignorance), Ahamkara (Ego) and Moha (Delusion)? The
answer is given in this line:
As usual, Sri Shankaracharyaji chooses an appropriate simile – that of a City.
The City stands for the Jiva.
The city is run by its Municipality, which stands for the Buddhi of the Jiva.
The municipality is made up of many Councillors. Each councillor represents one of
three political parties, namely Sattwa, Rajas and Tamas. The overwhelming majority of the
councillors are from the Tamas Party, named Avidya. It is Avidya that calls all the shots in
the municipality.
The councillors elect a Mayor. Naturally, he turns out to be the most Tamasic one
among them. This mayor is Ahamkara, the “I am So-and-so” of the City!
The power of Tamas works through the mayor. Since Tamas is a dark force, full of
ignorance, the entire municipality is characterised by Moha.
This is how all the five major players in the city are inter-related.
EGO – the Mayor of the City
3-4 Now we know how the Ego was produced. He was elected into power by
members of the Avidya Party. How can it be “totally annihilated”? Simply by voting. If all the
citizens of the city cease voting for the Tamas Party, and instead bring into power the
Sattwa Party, then there will be a new Mayor in the city who will run it in a totally different
direction. The same city, with the same municipality but under a Sattwic mayor, becomes a
city free from all delusion, ignorance and conflict.
This is a situation worth striving for. Hence, we are urged to make every effort to
turn the Jiva-city into a Sattwic-city. The ‘annihilation of the Ego’ actually means the
complete cleansing of every councillor in the ‘intellect-municipality’.
212
Verse 302: The Ego-Serpent Guards the Self
oÉë¼ÉlÉlSÌlÉÍkÉqÉïWûÉoÉsÉuÉiÉÉÅWûƒ¡ûÉUbÉÉåUÉÌWûlÉÉ
xÉÇuÉåwšÉiqÉÌlÉ U¤rÉiÉå aÉÑhÉqÉrÉæ¶ÉhQæû Îx§ÉÍpÉqÉïxiÉMæüÈ
ÌuÉ¥ÉÉlÉÉZrÉqÉWûÉÍxÉlÉÉ ´ÉÑÌiÉqÉiÉÉ ÌuÉÎcNû± zÉÏwÉï§ÉrÉÇ
ÌlÉqÉÔïsrÉÉÌWûÍqÉqÉÇ ÌlÉÍkÉÇ xÉÑZÉMüUÇ kÉÏUÉåÅlÉÑpÉÉå£ÑüXç¤ÉqÉÈ || 302||
brahmaananda-nidhih The treasure of Bliss of Brahman,
1 mahaabalavataa, is, by the mighty
ahankaara ghora ahinaa and dreadful serpent of the Ego, which is
samveshhtya aatmani encoiled in the mind (for its own selfish use),
2 rakshhyate gunamayaih, jealously guarded by the three Gunas,
chandaih tribhih mastakaih; the three fierce hoods of the serpent.
vijnaana aakhya mahaa asinaa With the great sword of Realisation,
3 shrutimataa, in accordance with scriptural teachings,
vichchhidya sheershha trayam these three hoods are to be severed.
nirmoolya ahim imam By completely destroying this Ego-serpent,
4 nidhim sukhakaram, the treasure which brings Bliss
dheerah anubhoktum kshhamah. becomes available for the wise man to enjoy!
The great Teacher is not done with the subject yet; more fire is breathed into it.
1-2 A new simile is introduced to show another face of the Ego. It pinpoints the
“vileness” of the Ego mentioned in verse 299. The Ego is depicted as a dreadful, venomous
serpent that stands fiercely on guard over the inner treasure of Eternal Bliss of Brahman. It
guards the treasure jealously with its very life. One has to pass the ‘Snake Test’ to reach it.
The serpent has three fierce-looking hoods. They are Sattwa, Rajas and Tamas, the
three Gunas that constitute Nature. Together the hoods stand for Avidya, since Tamas is
predominant among them when it comes to the human being.
3-4 How can this serpent be killed? The only way is to follow the prescriptions given
in the scriptures which clearly lay down two instructions: increase Sattwa and reduce
Tamas. Once that is done, realisation of the Self becomes a real possibility. Realisation itself
is finally achieved at the funeral of the Mayor of the ‘Body-city’, Chief Councillor His
Honourable Mr Ego, and the gateway of Infinite Bliss is then opened to be enjoyed forever.
Verse 303: Even a Trace of Ego is Poisonous
rÉÉuÉ²É rÉÎiMüÎgcÉÌ²wÉSÉåwÉxTÔüÌiÉïUÎxiÉ cÉå¬åWåû |

MüjÉqÉÉUÉåarÉÉrÉ pÉuÉå¨É²SWûliÉÉÌmÉ rÉÉåÌaÉlÉÉå qÉÑYirÉæ || 303||
1 yaavat vaa yat kinchit Verily, if and as long as there is even a trace
vishhadoshha sphoortih of the effect of the impurity of poison
2
asti chet dehe; remaining in the body,
3 katham aarogyaaya bhavet how can one hope for complete recovery?
tadvat ahantaa api Similarly, the Ego-sense is like poison
4
yoginah muktyai. to the meditating Yogi seeking liberation.
213
It is not as if the Ego is a snake waiting at the gates of Bliss threatening to bite if one
tries to enter. Such a snake can be avoided, just by avoiding the gates!
1-2 The Teacher closes up that escape route. He now says that we have already been
bitten by the snake of Ego. There is no question of avoiding the snake; it is now a question of
finding the right antidote to neutralise the poison that has been injected into our system.
3 The Ego poison has already spread from head to foot. Every part of the body is
filled with the Ego-sense – my eyes, my hair, my heart, my good looks, etc. How does one
find a snakebite serum for this poison?
4 Clearly, Sri Shankaracharya is cornering our Ego, and is determined, even in spite of
us, to cure it completely so that we can be liberated from the disease of worldliness
produced by the poison. How rare are such doctors in the world today!
Verse 304: The Snakebite Serum – Discrimination
AWûqÉÉåÅirÉliÉÌlÉuÉ×¨rÉÉ iÉiM×üiÉlÉÉlÉÉÌuÉMüsmÉxÉÇ™irÉÉ |
mÉëirÉ£üüÉÌuÉuÉåMüÉÌSSqÉWûqÉxqÉÏÌiÉ ÌuÉlSiÉå iÉüÉqÉç || 304||
ahamah atyanta-nivrittyaa, By the complete cessation of the ego-sense,
1 tatkrita naanaa vikalpa the diverse mental waves created by it
samhrityaa; (the ego itself), are restrained.
pratyak tattva-vivekaat Through discrimination of the innermost Reality,
2 idam aham asmi iti “I am This” –
vindate tattvam. one gains or experiences the Reality.
The right serum is discovered at last, coming directly from the laboratory of the
Divine Doctor, Sri Shankaracharyaji. From the title of the Book we could have guessed what
it is: “Viveksin” – 2 tablets taken daily before meditation.
1-2 The birth of the Ego is an error in the intellect, the creation of the thought “I am”
with respect to everything other than the Self. The only way such a poison can be removed
is by careful Discrimination. How can I be the five sheaths that encase the Self. In such
piercing discrimination between the Self and the not-Self, lies our only hope of eliminating
the poison of Ego-sense once and for all. No other method exists to get rid of this disease.
It is something that Sri Adi Shankaracharyaji has become well-known for. Time and
again he has stressed that if Ignorance is the disease, then Knowledge is the only cure. If
narrow individuality (Ego) is the disease, then opening oneself to universality can be the
only cure. It is as logical as that.
Any trace of identification with the ego-sense implies identification with the body,
mind and intellect. That automatically implies that there is a sense of ‘doership’. This
indicates that we still have a bond with our subtle body that is preventing us from uniting
ourselves fully with the Self. We are anchored to the subtle body, which has its origin in the
Tanmatras or subtle elements. These elements are emanations that fall into the ‘not-Self’
category. Any link with the ‘not-Self’ implies that we are not linked to our Self.
With Sri Shankaracharyaji, that is the only miraculous cure he believed in, as with all
the other Vedantic Masters. To this day, no one has come up with any other “magic pill”!
214
Verse 305: The Ego-Mess!
AWûƒ¡ûÉUå MüiÉïrÉïWûÍqÉÌiÉ qÉÌiÉÇ qÉÑgcÉ xÉWûxÉÉ

ÌuÉMüÉUÉiqÉlrÉÉiqÉmÉëÌiÉTüsÉeÉÑÌwÉ xuÉÎxjÉÌiÉqÉÑÌwÉ |
rÉSkrÉÉxÉÉimÉëÉmiÉÉ eÉÌlÉqÉ×ÌiÉeÉUÉSÒÈZÉoÉWÒûsÉÉ
mÉëiÉÏcÉÍ¶ÉlqÉÔiÉåïxiÉuÉ xÉÑZÉiÉlÉÉåÈ xÉÇxÉ×ÌiÉËUrÉqÉç || 305||
ahangkaare kartari The ego-sense thinks “I am the Doer”,
1 aham iti matim “I am So-and-so” – such thinking
muncha sahasaa should be renounced immediately.
vikaara aatmani The Ego’s nature is ever changing;
2 aatma-pratiphala-jushhi it is lit up only by a reflection of the Self;
sva-sthiti-mushhi; it distracts a man from being established in his Self.
yat adhyaasaat praaptaa Due to the superimposition of the Ego, one has reached
3 jani-mriti-jaraa- the state where birth, death, decay
duhkha-bahulaa and miseries are faced in maximum measure.
prateechah chinmoorteh You, being the inner Self, the essence of Pure Knowledge,
4 tava sukhatanoh for you there awaits the very embodiment of Bliss;
samsritih iyam. yet, look, what a dreadful worldly existence is yours!
Great is Our Loss

1 The biggest problem we encounter comes to us from the “I”-thought produced in
the intellect. The feeling of being the doer and the enjoyer has long-lasting consequences.
2 We get upset when someone takes away our pen. Here we have the Ego who is
stealing our true Self, and we let him do it without any protest! How can we be so foolish to
allow it? We are letting the pounds slip away but we guard our pennies like gold!
3 The blame for transmigration – the endless round of births and deaths – is laid on
the Ego, since it tries to grab everything for itself and incurs all the Karma in doing so. All the
Paapa or demerits incurred eventually bear fruit in the form of sorrow and miseries.
4 Without the Ego we would be emperors of this world. We have infinite property
when we are conscious of being our true Self. Why do we let this Ego deny us access to this
birthright of ours? What we are heir to and what we are claiming are poles apart. We have
become beggars instead of emperors!
A TWO-PRONGED ATTACK ON THE EGO

One approach is to ignore the ego-sense by remaining in Self-abidance. By keeping
our attention on the Self, by continuing to abide in It, we enjoy the higher state of
consciousness and the ego-sense gets thinned out by itself. The best antidote to the ego-
sense is abidance in the Self. This can be done by increasing our period of meditation.
However, when we are not meditating, we can turn our attention to deal with the
ego directly. Both methods may be used to advantage, depending on where our mind is
resting at a particular moment. A two-pronged attack on the enemy can be more effective
to remove the false ego-sense.
215
Verse 306: Slavish Transmigration Due to Ego
xÉSæMüÃmÉxrÉ ÍcÉSÉiqÉlÉÉå ÌuÉpÉÉå-

UÉlÉlSqÉÔiÉåïUlÉuÉ±MüÐiÉåïÈ |
lÉæuÉÉlrÉjÉÉ YuÉÉmrÉÌuÉMüÉËUhÉxiÉå
ÌuÉlÉÉWûqÉkrÉÉxÉqÉqÉÑwrÉ xÉÇxÉ×ÌiÉÈ || 306||
sadaikaroopasya You are eternally the same,
1
chidaatmanah vibhoh you are Knowledge Absolute, omnipresent;
aanandamoorteh You are Bliss Absolute,
2
anavadyakeerteh; you are of unsullied glory and fame;
naiva anyathaa kva api Never can there be transmigration
3
avikaarinah te for you who are immutable;
vinaa aham adhyaasam In fact, had it not been for identification with the Ego,
4
amushhya samsritih. there could never be transmigration for you.
Here the psychology applied is to discredit the value of Ego in the eyes of the Jiva.
The Jiva is being addressed as “You”.
1-2 Without the Ego, this is our height, width and depth – Infinity, Absolute
Knowledge and Bliss.
3-4 With the Ego, this is our height – mere slavish transmigration to and fro from this
world to another and back.
What do we want? Do we want to grow taller towards God, or stay on the ground
floor and be suffocated by the pangs of transmigration?
Verse 307: The Thorn of Ego in the Throat!
iÉxqÉÉSWûƒ¡ûÉUÍqÉqÉÇ xuÉzÉ§ÉÑÇ
pÉÉå£ÑüaÉïsÉå MühOûMüuÉimÉëiÉÏiÉqÉç |
ÌuÉÎcNû± ÌuÉ¥ÉÉlÉqÉWûÉÍxÉlÉÉ xTÑüOÇû
pÉÑXç¤uÉÉiqÉxÉÉqÉëÉerÉxÉÑZÉÇ rÉjÉå¹qÉç || 307||
1 tasmaat ahankaaram imam sva-shatrum Therefore, consider this Ego as your enemy;
2 bhoktuh gale kantakavat prateetam; It is like a thorn in the throat of the eater.
3 vichchhidya vijnaana-mahaa-asinaa Destroy it with the great sword of Realisation
sphutam yatheshhtam bhunkshhva and directly and freely you can enjoy
4
aatma-saamraajya-sukham. the Bliss of your own Empire.
1-4 A very unusual simile is brought in here to describe our state of folly. Imagine a
person sitting in front of his favourite dish of food. He wants to relish it, but there is a thorn
in his throat. He can never swallow even a bit of the food until the thorn is removed. This is
the fate of man who cannot enjoy his kingship of the whole world until the small thorn of his
Ego is removed from his intellect.
216
Verse 308: Non-Duality – the Only Solution for Ego
iÉiÉÉåÅWûqÉÉSåÌuÉïÌlÉuÉirÉï uÉ×Ì¨ÉÇ
xÉlirÉ£üUÉaÉÈ mÉUqÉÉjÉïsÉÉpÉÉiÉç |
iÉÔwhÉÏÇ xÉqÉÉxxuÉÉiqÉxÉÑZÉÉlÉÑpÉÔirÉÉ
mÉÔhÉÉïiqÉlÉÉ oÉë¼ÍhÉ ÌlÉÌuÉïMüsmÉÈ || 308||
tatah ahamaadeh Thereafter, the Ego’s
1
vinivartya vrittim activities need to be kept in check;
santyakta raagah All attachments have to be renounced,
2
paramaartha-laabhaat; through the experience of the Supreme Reality.
tooshhneem samaassva Remain serene
3
aatma sukha anubhootyaa through the enjoyment of the Bliss of the Self.
poornaatmanaa Being the Infinite Self,
4
brahmani nirvikalpah. remain in Brahman alone, free from all duality.
Logically, Non-duality can be the only lasting solution to dissolve the Ego once and
for all. The very origin of the Ego lies in Duality: It is produced in the subtle body, a realm of
Duality. Its concerns are only with Duality all its life. Non-duality spells its death.
1 Aham Vrittim: The Ego has a legitimate role to play; it has its “activities” to fulfil;
else, we will not be able to survive as entities in the world. The complaint against the Ego is
not in its legitimate realm, but when it oversteps its limits and becomes greedy for more.
2-4 With further progress on the spiritual path, the Ego recedes into oblivion. The
reins of the Jiva are controlled from the level of the Witness, the Self’s representative in the
intellect. This verse emphatically points this out in every way possible:
2 Paramaartha: “the Supreme Reality”; 3 Aatma Sukha: “Bliss of the Self”;
4a Poornaatmanaa: “being the Infinite Self”;
4b Brahmani: “in Brahman alone”.
Verse 309: Kill Off Ego, Lest it Revives
xÉqÉÔsÉM×ü¨ÉÉåÅÌmÉ qÉWûÉlÉWÇû mÉÑlÉÈ

urÉÑssÉåÎZÉiÉÈ xrÉÉ±ÌS cÉåiÉxÉÉ ¤ÉhÉqÉç |
xÉgeÉÏurÉ ÌuÉ¤ÉåmÉzÉiÉÇ MüUÉåÌiÉ
lÉpÉxuÉiÉÉ mÉëÉuÉ×ÌwÉ uÉÉËUSÉå rÉjÉÉ || 309||
samoolakrittah api Unless it is completely rooted out,
1
mahaan aham punah this terrible Ego-sense can again
vyullekhitah syaat yadi be revived if it lingers on
2
chetasaa kshhanam; in the mind even for a moment.
sanjeevya Returning to life,
3
vikshhepa-shatam karoti it can create hundreds of distractions;
nabhasvataa praavrishhi Even as the wind during the rainy season,
4
vaaridah yathaa. ushers in more clouds (soon after the rain).
217
1-4 If even a trace of ego is left unchecked, it can suddenly revive itself in the mind.
Even a moment of its revival can become a cause of great hindrance to our spiritual life. The
simile given here is of a cloud that comes as if from nowhere during the rainy season. That
cloud is the trace of ego still left. If we do not check it, it will build up and precipitate rain.
Rain will then lead to the growth of the whole chain of ‘ego-centred life’ to its original
proportions. All the gain we have made through Sadhana can thus be nullified by a moment
of inadvertance.
The Ego will draw our attention if we feel that it is more real than the Self. It will also
distract us if it is stronger than our aspiration for the Self. In that case, it will make us forget
the Self. Hence, this suggests that our constant effort should be to weaken the ego-sense at
any cost, by consciously not submitting to its demands. As long as our desire for God is
stronger than our desire for pleasures, we will be able to continue smoothly with our
Sadhana. The difficulty is in maintaining this positive state all the time.
What prevents us from remaining positively focussed on our Goal? The answer is laid
bare in the next Chapter . . .
*****
218
5.6 THE TRIO: VASANAS – RUMINATION – EGO
(Verses 310 – 319, 10 No.)
SRI SHANKARACHARYA IS addressing in these pages of the book an aspirant of a

fairly high standard. The aspirant whom we are dealing with at this juncture of the text is
someone who is fairly advanced on the spiritual path. He has come up to the Nididhyasana
stage. That is no ordinary level; not many aspirants are found at this level.
The following 10 verses are a “Self Test” for aspirants to see how well prepared they
are for this stage of Sadhana. Spiritual life is a deeply personal pursuit. One has to introspect
and examine himself. Just as we regularly take our cars for servicing, or just as we regularly
go for a full medical check-up to see how we are doing healthwise – so also a spiritual
aspirant has to take a regular Self Test to see how well he is faring on this difficult path.
The three K’s – Kanchana, Kaamini and Keerti (wealth, passion and fame) – do not
spare anybody, not even the spiritual aspirant who has reached this spiritual height. This is
something that should alert us and remind us not to overestimate ourselves. If advanced
aspirants can be troubled by the three K’s, how would less evolved souls fare in this matter?
This is something to think about.
One has to be eternally vigilant in order to gain mastery over these deeply-seated
desire impulses. Hence, an entire chapter on the spiritual “Self Test”.
Verse 310: The Result of Rumination
ÌlÉaÉ×½ zÉ§ÉÉåUWûqÉÉåÅuÉMüÉzÉÈ
YuÉÍcÉ³É SårÉÉå ÌuÉwÉrÉÉlÉÑÍcÉliÉrÉÉ |
xÉ LuÉ xÉgeÉÏuÉlÉWåûiÉÑUxrÉ
mÉë¤ÉÏhÉeÉqoÉÏUiÉUÉåËUuÉÉqoÉÑ || 310||
nigrihya shatroh ahamah Having once overpowered this enemy, the Ego,
1-
avakaashah kvachit na deyah not a single moment’s rest should be given to it
2
vishhaya anuchintayaa; to ruminate over sense objects.
sa eva sanjeevanahetuh asya That is verily the cause of its return to life,
3-
iva ambu prakshheena just as, for a citrus tree that has dried up, water
4
jambeerataroh. is the cause for its flowering again.
1 The starting point of the discussion is an Ego-disease which has already undergone
sufficient treatment to be considered ‘dead’ and free from being troublesome. Just when
we think we are free from the disease, this is what starts happening . . .
2 Vishaya Anuchintayaa: “ruminating over the sense objects”. This resurrects the
Ego; it keeps the Ego alive and kicking, as it were. In this chapter Rumination is a key factor
that is considered. The other two factors are Vasanas and the Ego. The inter-relationship
between these three factors is built up throughout this chapter.
219
3-4 Shankaracharyaji typically ties the discussion to a fitting simile. The citrus is the
deciduous, lemon tree. When it is not in season, it appears as good as a dead tree. There are
no leaves on it. However, as soon as the first rains come, it suddenly comes to life in
appearance. And very soon it brings forth its fruit. This is a perfect example of what can
happen to a dormant Ego.
An Ego under check is like the dormant citrus tree. To all appearances it is as good as
dead. Then suddenly we go through a period when our thoughts go out of control. It is the
‘rainy’ season for the thoughts. They just cannot stop ruminating over some sense object or
other. The thoughts repeat themselves again and again in the mind.
Desire soon breaks through the skin. The dormant Vasanas or desire-impulses in us
are re-kindled. Very soon we have an Ego-tree that is flourishing with leaves and flowers of
sense pleasures! Before we know it, the Ego bounces back to life and starts its full play.
Verse 311: Rumination Rouses the Body-Idea
SåWûÉiqÉlÉÉ xÉÇÎxjÉiÉ LuÉ MüÉqÉÏ

ÌuÉsÉ¤ÉhÉÈ MüÉqÉÌrÉiÉÉ MüjÉÇ xrÉÉiÉç |
AiÉÉåÅjÉïxÉlkÉÉlÉmÉUiuÉqÉåuÉ
pÉåSmÉëxÉYirÉÉ pÉuÉoÉlkÉWåûiÉÑÈ || 311||
dehaatmanaa samsthita One who has identified himself with the body,
1
eva kaamee he alone is desirous (for sense pleasures);
vilakshhanah One devoid of the body-idea –
2
kaamayitaa katham syaat; how can he be desirous?
atah artha-sandhaana Hence, the tendency to ruminate
3
paratvam eva over sense objects is indeed
bheda-prasaktyaa caused by the idea of distinction and duality,
4
bhava-bandha-hetuh. and is the cause of all bondage of existence.
1-2 There is a deeper understanding of Desire. Desire rests on the false assumption
that one can find joy and happiness from the outside world. Once this basic belief takes root
in us, connected to it is the full co-operation of body and mind. Body and mind become
mere instruments that serve this belief. The lingering of desires in the mind indicate that we
have not overcome the belief completely. The rise of desire and subsequent involvement of
the body is only due to the fundamental belief that happiness lies in an external object.
3-4 The tendency to ruminate over objects has its roots in this belief, not in anything
else. The belief is rooted in Duality. If we feel a sense of incompleteness, that means Duality
is present; in Oneness there cannot be the sense of incompleteness. Duality means
distinctions, and this manifests first in our thoughts and then in our actions. The ‘Desirer-
Desire-Desired’ trio is bound to crop up in due course.
Verse 312: Subdual of Effects – An Imperative

MüÉrÉïmÉëuÉkÉïlÉÉ¯ÏeÉmÉëuÉ×Î®È mÉËUSØzrÉiÉå |
MüÉrÉïlÉÉzÉÉ¯ÏeÉlÉÉzÉxiÉxqÉÉiMüÉrÉïÇ ÌlÉUÉåkÉrÉåiÉç || 312||
220
kaarya-pravardhanaat When the effects are flourishing,
1-
beeja-pravriddhih the seeds also increase;
2
paridrishyate; this iswhat we observe (from experience).
kaarya-naashaat When the effects are destroyed,
3-
beeja-naashah the seeds also are destroyed.
4
tasmaat kaaryam nirodhayet. Therefore, the effects must be subdued.
How can we stop desire-thoughts from arising? The strategy is based on the observa-
tion of what we see in life. The relationship between cause and effect is clearly shown so
that we know how we may tackle such a situation when it does arise.
1-2 The example of a tree and its relation to the seed is given here. The tree grows
from the seed. The seed is the cause and the tree, the effect. In course of time, the tree
produces many more seeds which can produce more trees.
3-4 Thus the strategy for checking the propagation of this chain is, “Stop the effects,
and the cause will thin out of itself and disappear.” Let us apply this strategy.
Verse 313: Vasanas & Ego’s Effects
uÉÉxÉlÉÉuÉ×Î®iÉÈ MüÉrÉïÇ MüÉrÉïuÉ×SèkrÉÉ cÉ uÉÉxÉlÉÉ |

uÉkÉïiÉå xÉuÉïjÉÉ mÉÑÇxÉÈ xÉÇxÉÉUÉå lÉ ÌlÉuÉiÉïiÉå || 313||
1 vaasanaa-vriddhitah kaaryam Increase in Vasanas causes increase in effects;

2 kaarya-vriddhyaa cha vaasanaa; And increase in effects causes increase in Vasanas.
3 vardhate sarvathaa pumsah The two increase each other. Thus man’s
4 samsaarah na nivartate. transmigration never comes to an end.
This verse applies the above strategy to the “Vasana-Effects-Vasana” loop; it is

identical to the “seed-tree-seed” loop.
1-4 We have a loop whereby one increases the other, just as the seed and tree
increase each other. Both will go on increasing or propagating themselves. If we do not
intervene and stop either one of the two, the loop will never end. The loop has to be broken
at some point, either by stopping the Vasanas or by stopping their expressions in the world
of sense gratification.
The suggestion from the previous verse is that the expression of Vasanas is the
better option to be stopped. To check the Vasanas themselves is impossible; it is like trying
to check the growth of a growing tree. We have to check the flowers, i.e. the expressions of
the ego, then no further seeds of Vasanas are produced, and gradually the Vasanas will get
thinned out. If we refuse to give expression to the promptings of the Vasanas, they will die a
natural death. That is the only sensible strategy.
Verse 314: The Trio: Vasanas = Rumination + Ego
xÉÇxÉÉUoÉlkÉÌuÉÎcNû¨rÉæ iÉSè ²rÉÇ mÉëSWåû±ÌiÉÈ |

uÉÉxÉlÉÉuÉ×Î®UåiÉÉprÉÉÇ ÍcÉliÉrÉÉ Ì¢ürÉrÉÉ oÉÌWûÈ || 314||
221
1 samsaara-bandha-vichchhittyai In order to snap the chain of transmigration,
2 tat dvayam pradahet yatih; the seeker should burn to ashes these two
3 vaasanaa-vriddhih etaabhyaam which lead to an increase in Vasanas. The two are:
chintayaa i) Internal Rumination or thinking of sense objects;
4
kriyayaa bahih. ii) External Actions that are driven by the Ego.
The entire foregoing discussion has the aim of bringing us to this crucial point of
grasping the full situation. There are three participants in the descent of our consciousness
into grossness, and eventually into bondage and the unavoidable transmigration. They are
jointly named as the TRIO, and can be put in the form of an equation:
1. VASANAS = 2. INTERNAL RUMINATING THOUGHTS + 3. EXTERNAL EGOIC ACTIONS
1-2 The purpose and the chief means are given in this Pada.
i) The Purpose: to snap the never-ending chain of transmigration.
ii) The Means: to “burn to ashes” Rumination and Egoic Activities.
3-4 The two parts of the means can be logically understood by seeing them as
follows: Rumination is an internal process of thinking of or harbouring Vasanas or desires in
the mind. We have seen how ruinous this can be in the very first verse of this chapter.
Egoic Actions is the external process of acting out the Vasanas. These are the effects
of the Vasanas, and are the preferred target of all our effort to stop the cycle.
If these two are ‘burnt to ashes’, then the Vasanas can be exhausted. We should
never feed the Vasanas by giving expression to them. That is the golden rule to follow.
Verse 315: Destruction of the ‘Trio’
iÉÉprÉÉÇ mÉëuÉkÉïqÉÉlÉÉ xÉÉ xÉÔiÉå xÉÇxÉ×ÌiÉqÉÉiqÉlÉÈ |

§ÉrÉÉhÉÉÇ cÉ ¤ÉrÉÉåmÉÉrÉÈ xÉuÉÉïuÉxjÉÉxÉÑ xÉuÉïSÉ || 315||
1 taabhyaam pravardhamaanaa saa Augmented by these two,
2 soote samsritim aatmanah; the Vasanas produce one’s transmigration.
3 trayaanaam cha kshhaya upaayah The means of destroying this ‘Trio’
4 sarva avasthaasu sarvadaa, is, under all circumstances, always, . . .
Verse 316: . . . by Longing for God

xÉuÉï§É xÉuÉïiÉÈ xÉuÉïoÉë¼qÉÉ§ÉÉuÉsÉÉåMülÉæÈ |
xÉ°ÉuÉuÉÉxÉlÉÉSÉžÉï¨Éi§ÉrÉÇ sÉrÉqÉzlÉÑiÉå || 316||
5 sarvatra sarvatah sarva . . . everywhere, in all respects, and in all,
6 brahma maatra avalokanaih; to look upon everything as Brahman alone.
7 sadbhaava-vaasanaa-daardhyaat By strengthening the longing to be one with
8 tat trayam layam ashnute. Brahman, the ‘Trio’ is annihilated.
222
1-2 This is equivalent to the following:
1. Vasanas  2. Rumination + 3. Egoic Actions  TRANSMIGRATION
3-6 The means to come out of this fall from Grace is said to be, “Look upon
everything as pure Brahman alone.” This is the Vedantic solution.
7-8 It is the only way of destroying the ‘Trio’, items 1, 2 and 3.
The feminine singular pronoun Saa is used to indicate the ‘Trio’, the triune feminine
nouns Vasanaa, Chintyaa and Kaaryaa (latent impressions, rumination and ego-driven
activities). These are the three parts in the equation given under verse 314.
THE BRAHMA-ASTRA & THE DIVINE NAME

The method: “See everything as Brahman alone,” is the Brahma-Astra to destroy
the Trio, namely, Vasanas, Rumination & Egoic Activity. Not everyone can use the Brahma-
Astra. It must be noted that this is a very difficult solution, and for that reason it is also the
most effective and direct solution to gain mastery over the ‘Trio’.
A simpler form of the Brahma-Astra is the Divine Name which can be chanted by all.
Swami Sivananda, Papa Swami Ramdas and Srila Prabhupada have been the forerunners in
modern times of promoting the continuous chanting of the Divine Name to keep at bay the
Trio. Those who have tried this method know that even a mechanical repetition of the
Name of God in times of danger keeps rumination and egoic expressions in check.
The next three verses, bring out this same point in greater detail. The gist of it is that
darkness cannot stand the presence of light. The two cannot co-exist. So we should focus on
increasing our connection with Brahman (by using the Divine Name, as a means).
Verse 317: Destruction of the ‘Trio’ = Liberation
Ì¢ürÉÉlÉÉzÉå pÉuÉåÎŠliÉÉlÉÉzÉÉåÅxqÉÉ²ÉxÉlÉÉ¤ÉrÉÈ |
uÉÉxÉlÉÉmÉë¤ÉrÉÉå qÉÉå¤ÉÈ xÉÉ eÉÏuÉlqÉÑÌ£üËUwrÉiÉå || 317||
9 kriyaanaashe bhavet chintaa When Egoic actions end, and Rumination also
10 naashah asmaat vaasanaa kshhayah ends; then follows the destruction of Vasanas.
11 vaasanaa-prakshhayah mokshhah The destruction of Vasanas is Liberation;
12 saa jeevan-muktih ishhyate. and this is achievable during one’s lifetime.
9-10 This is the destruction of the Trio, the actual Sadhana to be done.
11 This is the fruit of the Sadhana, the attainment of Liberation. We should take note
that the credit for Liberation goes to destruction of Vasanas. This is technically more correct
than to say the destruction of the Trio. In practice, however, we note that for Vasanas to get
destroyed, Rumination and Egoic activity have necessarily and jointly got to be destroyed.
12 This whole process of transformation, ending in Liberation, can happen in one’s
lifetime itself. This is the uniqueness of what Hinduism offers. One does not have to die to
go to Heaven. Attainment of Liberation is itself ‘Heaven on earth’.
223
Verse 318: Longing for God Destroys Darkness
xÉ²ÉxÉlÉÉxTÔüÌiÉïÌuÉeÉ×qpÉhÉå xÉÌiÉ
½xÉÉæ ÌuÉsÉÏlÉÉmrÉWûqÉÉÌSuÉÉxÉlÉÉ |
AÌiÉmÉëM×ü¹ÉmrÉÂhÉmÉëpÉÉrÉÉÇ
ÌuÉsÉÏrÉiÉå xÉÉkÉÑ rÉjÉÉ iÉÍqÉxÉëÉ || 318||
sadvaasanaa The longing for Brahman –
1
sphoorti vijrimbhane sati when it has vividly risen to expression,
hi asau vileenaa api will readily bring about the disappearance
2
aham-aadi-vaasanaa; of all the ego-centric Vasanas.
ati-prakrishhtaa api (Darkness), even though it be the most dense, yet
3
aruna-prabhaayaam in the glow of the rising sun
vileeyate saadhu it (the darkness) will completely disappear.
4
yathaa tamisraa. Even so it is with the Darkness of the Soul!
One of the most well-known Mantras of the Hindu scriptures is the Gayatri Mantra,
which is a prayer for Light in the intellect. The symbolism of light to represent the Light of
the Divine is very common. This symbol is invoked in this verse.
1-2 The longing for God-vision is the Light which drives away all dark, egocentric
tendencies from the mind.
3-4 No matter how dense or ancient the darkness is, the moment a match is struck,
the moment the glow of light is brought into its presence, it vanishes. This is what happens
to the Darkness of the Soul in the presence of Divine Light.
Aruna: “the charioteer of the rising sun”. It is a beautiful symbol. One can picture the
scene at sunrise. The first rays of the sun are like the reins of a chariot. When they are seen,
the first to be seen is not the sun but Aruna, the sun’s charioteer! Glowing all over, it is he
that ushers in the presence of his Lord, Surya Bhagavan. As he strides forward, Darkness
simply falls flat in an awesome prostration to welcome his horses, him and his Lord.
What sublime imagery our Acharyas filled into the minds of their youthful students!
Verse 319: Removal of Bondage and Sorrows

iÉqÉxiÉqÉÈMüÉrÉïqÉlÉjÉïeÉÉsÉÇ
lÉ SØzrÉiÉå xÉirÉÑÌSiÉå ÌSlÉåzÉå |
iÉjÉÉÅ²rÉÉlÉlSUxÉÉlÉÑpÉÔiÉÉæ
lÉæuÉÉÎxiÉ oÉlkÉÉå lÉ cÉ SÒÈZÉaÉlkÉÈ || 319||
tamah tamah-kaaryam Darkness and its resultant evils
1
anartha-jaalam and numerous calamities,
2 na drishyate sati udite dineshe; are not noticed when the sun rises.
tathaa advaya aananda So too, in the Bliss of Non-duality –
3
rasa anubhootau when the very essence of It is experienced –
na eva asti bandhah there is neither bondage
4
na cha duhkha-gandhah. nor the least trace of misery.
224
The Chapter closes in the same way as night ends – with rays of light cutting into the
horizon. It closes on a note of hope and optimism. The dawn of knowledge marks the end of
all the travails endured during the dark, passing night.
1-2 Night is a period when evil thrives. Under cover of darkness, the senses bring a
fake glimmer into the hearts of men. Lust, greed and anger are the Tamah-Kaaryam, “the
resultant evils”; violence, vulgarity and crime are among the Anartha Jaalam, “numerous
calamities” that reign at night. They rest only when Aruna ushers in the Sun.
3-4 Similarly, bondage and misery, which abound during ignorance, pale away upon
the rise of the Bliss of the Non-dual Self, bringing the much-needed respite to broken hearts
and tortured souls.
Thus ends Sri Shankaracharyaji’s brilliant review of the Trio – Vasanas, Rumination
and Ego – which trouble every spiritual aspirant. The review will surely spur him on to heroic
heights of faith and nobility, and undaunted courage.
We have one more theme in this Part that covers the practical side of Nididhyasana.
It is called “Spiritual Inadvertance” and is the bug-bear of many an aspirant on this Path of
Liberation. It is the one aspect that a seeker of Truth cannot avoid, even as the university
student cannot avoid the final examination paper that has to be written before he can
graduate out of University.
*****
225
5.7 SPIRITUAL INADVERTANCE
(Verses 320 – 329, 10 No.)
THE ABOVE CHAPTERS deal adequately with our Vasanas and Upadhis (latent
desires and superimpositions), which are the major obstacles on the practical side of moving
from Nididhyasana to the culmination of spiritual life, Samadhi (first Savikalpa Samadhi and
then Nirvikalpa Samadhi).
Now, whatever remaining tendency there exists to draw us out into the world has to
be considered as being our Prarabdha Karma, not our Vasanas. This is the distinction that is
brought out in this section. How to deal with the unavoidable Prarabdha Karma so that it
passes through “with the least wear and tear” (Swami Chinmayananda) on our spiritual
resources is discussed in the next 10 verses.
The overall caution brought out emphatically is: “Be Totally Vigilant”. The opposite
of vigilance is Inadvertance, the technical term for which is PRAMADA, defined as
“forgetfulness of our initial purpose, inadvertance, recklessness of attitude towards the real
dangers on the path.”
This is the theme that follows.
Verse 320: Watchfulness Over One’s Affairs
SØzrÉÇ mÉëiÉÏiÉÇ mÉëÌuÉsÉÉmÉrÉlxÉlÉç

xÉlqÉÉ§ÉqÉÉlÉlSbÉlÉÇ ÌuÉpÉÉuÉrÉlÉç |
xÉqÉÉÌWûiÉÈ xÉloÉÌWûUliÉUÇ uÉÉ
MüÉsÉÇ lÉrÉåjÉÉÈ xÉÌiÉ MüqÉïoÉlkÉå || 320||
drishyam prateetam When the perceived universe
1
pravilaapayan san is made to vanish,
sanmaatram aananda- Then upon the Reality that is full of Bliss
2
ghanam vibhaavayan; one should fix his awareness in meditation;
samaahitah san One should be very WATCHFUL over
3
bahih-antaram vaa his external and internal affairs,
kaalam nayethaah and in the remaining time
4
sati karmabandhe. allow any residual Prarabdha to work itself out.
A distinctly new circumstance is being introduced in this verse which calls for some
explanation. We are now moving on to a spiritual state that is more evolved than that
circumscribed by our Vasanas and our Upadhis.
This is the stage at the top end of Nididhyasana, when the bulk of the Sadhana of
cleansing our Vasanas is done, and when the Upadhis are seen not in a possessive way as
“my body” or “my mind”, but as instruments which we need to use in life.
226
1 Having accomplished all that hard work, we are now at a stage where we can with
some ease exercise discrimination in our perception. We are able to differentiate the name
and form of the objects we see, from their essential nature of Sat-Chit-Ananda. In other
words, we look beyond the changing physical characteristics of things and recognise their
permanent spiritual characteristics.
2 By this exercise of discrimination, we are able to fix our attention upon the Reality,
the Sat, the pure, unchanging Existence of the object. Of course, this is best done during
one’s meditation with the use of a sharp and subtle intellect. Later, it may be possible to do
this even when not seated in meditation, but that is not our concern right now.
3 The immediate spiritual practice that faces us in this state of our evolution is
Watchfulness, to be ever watchfully aware of our hard-earned inner equilibrium and poise.
In the midst of the outer as well as the inner fluctuations that are bound to occur, we
become watchful observers.
4 With such watchfulness maintained at the deepest level, we are able to simply let
all Prarabdha or “remaining experiences” or Karma, pass by without allowing them to
disturb the equilibrium.
This is the new inner condition which is assumed in the remaining two chapters of
this Part. Without clearly defining this important landmark in our spiritual growth, it will not
be possible to understand the significance of the verses that follow.
Verse 321: Watchfulness in Self-Abidance
mÉëqÉÉSÉå oÉë¼ÌlÉ¸ÉrÉÉÇ lÉ MüiÉïurÉÈ MüSÉcÉlÉ |

mÉëqÉÉSÉå qÉ×irÉÑËUirÉÉWû pÉaÉuÉÉloÉë¼hÉÈ xÉÑiÉÈ || 321||
1 pramaadah brahma-nishhthaayaam NEGLECT in one’s attunement with Brahman

2 na kartavyah kadaachana; should never be permitted.
3 pramaadah mrityuh iti aaha “Inadvertance is death itself ,“ thus says
4 bhagavaan brahmanah sutah. Sanatkumara, the Creator Brahma’s own son.
1-2 Where is the cause of Neglect coming from? Only from Prarabdha, one’s
remaining destiny playing out through one’s Upadhis. The great Teacher, from his
experience, asks us to remain firm in our connection with the Reality when any such Karmic
disturbance passes through us.
3-4 In the absence of staying firmly established in Brahman, Inadvertance is bound
to creep in. A boat that is not anchored firmly to the riverbed, is bound to start moving
wherever the current takes it. Soon it gets tossed about mercilessly as it helplessly falls into
the hands of unknown external influences.
Verse 322: The Effects of Inadvertance
lÉ mÉëqÉÉSÉSlÉjÉÉåïÅlrÉÉå ¥ÉÉÌlÉlÉÈ xuÉxuÉÃmÉiÉÈ |

iÉiÉÉå qÉÉåWûxiÉiÉÉåÅWûlkÉÏxiÉiÉÉå oÉlkÉxiÉiÉÉå urÉjÉÉ || 322||
227
1 na pramaadaat anarthah anyah There is no greater danger than NEGLECT
2 jnaaninah svasvaroopatah; of one’s own real nature, for the man of wisdom.
3 tatah mohah, tatah ahamdheeh, From this comes delusion, thence egoism;
4 tatah bandhah, tatah vyathaa. this is followed by bondage and then by misery
The care that is taken to contain the Vasanas from proliferating and also to exhaust
the remaining Vasanas has to be extended to dealing with one’s Prarabdha as well.
1-2 Jnaaninah: “the wise man”. Than negligence and carelessness, nothing could be
more suicidal to one’s spiritual life for someone who has already climbed so high up the
ladder of Sadhana. Negligence in Self-abidance as previously mentioned, is the same as
negligence of our own real nature. This is just another way of expressing the same neglect.
3-4 If we are negligent, then the whole backslide is certain to follow. If we take our
foot off the brakes when we are on a hill, we are sure to slide down. Before we know it, we
would have slid back into all the effects of inadvertance, namely, Delusion; then into the
hands of Ego; then into the clutches of Bondage; and finally weeping in Sorrow and Misery.
Sage Sanatkumara’s words have to be taken very seriously: “Inadvertance is death.”
Verse 323: Simile 1: The Doting Paramour
ÌuÉwÉrÉÉÍpÉqÉÑZÉÇ SØwOèuÉÉ ÌuÉ²ÉÇxÉqÉÌmÉ ÌuÉxqÉ×ÌiÉÈ |

ÌuÉ¤ÉåmÉrÉÌiÉ kÉÏSÉåwÉærÉÉåïwÉÉ eÉÉUÍqÉuÉ ÌmÉërÉqÉç || 323||
1 vishhaya abhimukham drishhtvaa Hankering after sense objects – one finds

2 vidvaamsam api vismritih; even a wise man in such FORGETFULNESS, being
3 vikshhepayati dheedoshhaih tormented by the evil propensities of his intellect,
4 yoshhaa jaaram iva priyam. as a woman torments her doting paramour.
1-2 Pramada leads one to have an unwholesome relationship with sense objects. The
renounced objects come back to hit us with vengeance.
3-4 This situation is described by the use of a striking simile. Who can stop Bhagavan
Shankaracharyaji’s hunger for similes of the highest order! Here we are given the example
of a bewitching woman seducing her paramour. Just one nod from him is enough to set her
into action to entice him until he helplessly succumbs to her. This is how an adulterous
relationship begins.
This can be applied to one who yields to Pramada. His inadvertance, the slightest
slackening of discipline, is enough to make him fall a prey to the enticements of the world.
The wise man who was ‘married’ to knowledge, suddenly finds himself having an adulterous
relationship with the sense-world. Surely, it must be worth arresting a fall such as this?
Grammatically, the simile can be interpreted equally to include a man enticing a
woman. This is the more balanced interpretation, as passion works with equal ferocity in
both genders. Man is as tempting to woman as she is to him.
228
Verse 324: Simile 2: Build-up of Moss in Stagnant Water
rÉjÉÉmÉM×ü¹Ç zÉæuÉÉsÉÇ ¤ÉhÉqÉÉ§ÉÇ lÉ ÌiÉ¸ÌiÉ |
AÉuÉ×hÉÉåÌiÉ iÉjÉÉ qÉÉrÉÉ mÉëÉ¥ÉÇ uÉÉÌmÉ mÉUÉ‰ÑZÉqÉç || 324||
1 yathaa apakrishhtam shaivaalam Just as moss, even if removed in one place,
2 kshhanamaatram na tishhthati; does not stay apart for a moment, but again
3 aavrinoti tathaa maayaa covers up still water; so also, Maya covers
4 praajnam vaa api paraangmukham. over even a wise man if he is EXTROVERTED.
Another simile is used to describe the unstoppable recurrence of Maya.

1-2 In a reservoir where the water stands still for some days, there is a build-up of
moss on the water surface. This also happens in sheltered lagoons or parts of rivers which
get cut off from the main flow when water levels drop. Even if the moss is removed at a
spot, the moss from adjacent areas cover it up in a very short time.
3-4 It is the same with Maya’s dazzling attractions. After they have been smothered
by much hard work, they return to haunt the aspirant in moments when he is not alert
enough, but lapses into a bout of extroverted pleasure.
Verse 325: Simile 3: A Ball Bouncing Down

sÉ¤rÉcrÉÑiÉÇ cÉå±ÌS ÍcÉ¨ÉqÉÏwÉSè
oÉÌWûqÉÑïZÉÇ xÉÍ³ÉmÉiÉå¨ÉiÉxiÉiÉÈ |
mÉëqÉÉSiÉÈ mÉëcrÉÑiÉMåüÍsÉMülSÒMüÈ
xÉÉåmÉÉlÉmÉ‡ûÉæ mÉÌiÉiÉÉå rÉjÉÉ iÉjÉÉ || 325||
lakshhyachyutam chet yadi STRAYING AWAY from the ideal – if
1
chittam eeshhat the mind does so ever so slightly, and becomes
2 bahirmukham san nipatet tatah tatah; extroverted, then it tumbles down and down.
3 pramaadatah prachyuta kelikandukah Like a ball that is accidentally dropped
sopaana panktau patitah on a flight of stairs, and goes bouncing down.
4
yathaa tathaa. As with the ball, so it is with the mind!
Yet a third simile, just to drive the point home!

3-4 Again the simile is amazingly accurate. A ball falling step by step down the stairs
represents the spiritual fall perfectly. At first it is one step at a time. As it gathers
momentum it comes down several steps at a time. The speed also increases. If it is one of
those “Crazee-Balls” whose bounce is totally unpredictable, one can forget about catching
it. A crazee-ball and a sprightly kitten can be very entertaining to watch!
1-2 It is the same with the mind when it accidentally ‘strays’ down the stairs of
extroverted pleasures. The soul can cry as much as it likes, but the mind will not listen to it
and stop. It wants to taste every step of pleasure, and keeps going down, down and down!
In this way Sri Shankaracharyaji brings to life how our own higher nature cautions us
in times of inadvertance, extrovertedness, etc, by using brilliant similes from ordinary life.
229
Verse 326: From Rumination to Action
ÌuÉwÉrÉåwuÉÉÌuÉzÉŠåiÉÈ xÉƒ¡ûsmÉrÉÌiÉ iÉªÒhÉÉlÉç |

xÉqrÉYxÉƒ¡ûsmÉlÉÉiMüÉqÉÈ MüÉqÉÉimÉÑÇxÉÈ mÉëuÉiÉïlÉqÉç || 326||
1 vishhayeshhu aavishat chetah The CARELESS mind approaches the sense objects,
2 sankalpayati tadgunaan; and begins ruminating upon their qualities.
3 samyak sankalpanaat kaamah After thorough rumination, desire arises in it.
4 kaamaat pumsah pravartanam. As a result of the desire, the man gets into action.
Sri Shankaracharyaji, having thrilled us with his examples, now returns to territory
more familiar to him – reason and logic! In a verse reminiscent of the Bhagavad Geeta 2.62,
he describes the fall step by step in terms of the experience itself.
1-2 On approaching the sense world, rumination for the objects therein begins.
3 After due rumination, desire arises in the mind.
4 Due to desire, one gets into action to possess and enjoy the object.
Verse 327: Once Fallen, Rising is Rare
iÉiÉÈ xuÉÃmÉÌuÉpÉëÇzÉÉå ÌuÉpÉë¹xiÉÑ mÉiÉirÉkÉÈ |

mÉÌiÉiÉxrÉ ÌuÉlÉÉ lÉÉzÉÇ mÉÑlÉlÉÉïUÉåWû D¤rÉiÉå || 327||
1 tatah svaroopavibhramsho By thus DEVIATING from his real nature,

2 vibhrashhtastu patatyadhah; the deviated man begins falling down.
3 patitasya vinaa naasham The falling man, without exception, comes to ruin
4 punarnaaroha eekshhyate. and is rarely seen to rise again.
1-2 What began in innocent, harmless-looking day-dreaming about the object ends
in the downfall of the man. He falls headlong into the pit of pleasure.
3-4 Now we come to the saddest part of the whole drama. The man who is falling
down in the manner described is rarely given the right suggestion to turn back to save
himself. On the contrary he receives a hundred suggestions from ‘friends’ to continue going
down! People encourage him to go further down.
When he finally cannot go down any further, there is no one there to lift him up, no
one to console him. He is a lost man, ruined by indulgence. People have enjoyed him and his
money and abandoned him. Indeed, this is the tragic reality of human life.
If we de-focus ever so slightly from the Goal of Brahman, we are inviting a fall of
calamitous proportions. The spiritual fall, takes one down, down and down relentlessly.
There is no way to stop it, except when it reaches the trough. The long climb up, if ever it is
undertaken, is very rare and extremely difficult.
Sri Shankaracharyaji cannot be happy to recount this, but will be hopeful that his
warning will be heeded and the fall averted.
230
Verse 328: Simile 4: Foods Prohibited to Patients
xÉƒ¡ûsmÉÇ uÉeÉïrÉå¨ÉxqÉÉixÉuÉÉïlÉjÉïxrÉ MüÉUhÉqÉç |
AmÉjrÉÉÌlÉ ÌWû uÉxiÉÔÌlÉ urÉÉÍkÉaÉëxiÉÉå rÉjÉÉåixÉ×eÉåiÉç | || 328||
1 sankalpam varjayet tasmaat Therefore, rumination should be given up totally,
2 sarva-anarthasya kaaranam; as it is the root cause of all the mischief.
3 apathyaani hi vastooni Indeed, certain foods are prohibited
4 vyaadhi-grastah yathaa utsrijet. to victims of a disease, and are avoided by them.
1-2 Thus the aspirant is advised to pay attention to such details in his life. He should
never allow his mind to ruminate on the objects. Reflection of this kind is suicidal. One may
not be able to stop the thought of objects coming, but at least one can have the power not
to entertain them. When they are not entertained, they will go away by themselves. But
when we entertain them, sure enough, sooner or later, our hands and legs will do the
needful to bring the object to us. We will not have the strength to stop them.
Prohibited Foods
3-4 One final simile is added: We should avoid the sense objects of temptation just
as a patient avoids the foods prohibited to him by his doctor.
Swami Sivananda has written extensively on this topic in his book, Sadhana. He
writes that the aspirant should not even see animals mating as that will put the wrong ideas
in his mind. Another cautionary step he suggests is to avoid cycling as that gives excessive
stimulation to the sex organs. This is the order of caution that an aspirant is expected to
take. Were it not for the danger of inadvertance, there is no other reason for one to be so
cautious. This shows how much Pramada has to be avoided.
“Avoiding a fall” is the only sensible way to walk the spiritual path. How to do this?
There is no better way to avoid a fall than by sticking tenaciously to one’s spiritual routine;
taking refuge in the Divine Name; and being disciplined in one’s meditational practice.
Verse 329: Saavadhaan! – Be Alert!
AiÉÈ mÉëqÉÉSÉ³É mÉUÉåÅÎxiÉ qÉ×irÉÑÈ

ÌuÉuÉåÌMülÉÉå oÉë¼ÌuÉSÈ xÉqÉÉkÉÉæ |
xÉqÉÉÌWûiÉÈ ÍxÉÎ®qÉÑmÉæÌiÉ xÉqrÉMçü
xÉqÉÉÌWûiÉÉiqÉÉ pÉuÉ xÉÉuÉkÉÉlÉÈ || 329||
atah pramaadaat To conclude, than INADVERTANCE in meditation,
1
na parah asti mrityuh there is no greater death.
vivekinah brahmavidah For the man of discrimination, the knower of
2
samaadhau; Brahman in meditation,
samaahitah siddhim for such a man accomplished in abidance,
3
upaiti samyak complete success is assured.
samaahitaatmaa bhava Be a man of abidance
4
saavadhaanah. and remain ever alert!
231
The Final Word on INADVERTANCE
1-3 Why is inadvertence considered to be death itself? It is because it makes us
unavailable for Brahman. As soon as we de-focus from Brahman, the mind starts slipping
away. In essence, the fall is from the Atmic state into the realm of the ‘not-Self’.
Forgetfulness of our true state as Brahman is the real fall.
Only by adhering to the Self, can an aspirant never have a fall.
Acharyaji then asked the class to read every word of Pujya Gurudev’s (i.e. Sri Swami
Chinmayananda’s) commentary on this theme. He gives much valuable advice to the seekers
on the path. Such guidance is very rare to come by in spiritual literature today. Generally,
much of what is written avoids mention of these cautionary steps, perhaps for fear of losing
one’s followers. But true Masters boldly stand up and give the right warning at the right
time.
Saints are ever concerned with our wellbeing. They are not interested in building up
numbers in their following. They wish to see us succeed in the spiritual field. They are like
our parents who love us and therefore take great steps to prevent us from injuring
ourselves.
4 For an aspirant, “Saavadhaan” should be the watchword – it means “Be Alert!”.
Never give scope to the mind to become lax. The serious aspirant will understand how vital
this is to the spiritual pursuit.
In this section, Sri Shankaracharyaji has acknowledged the help he has obtained from
the work of Sage Sanat Sujaatiya.
*****
232
5.8 THE SAFE HARBOUR OF NON-DUALITY
(Verses 330 – 341, 12 No.)
THE JOURNEY OF NIDIDHYASANA finally culminates in Savikalpa Samadhi. The

blossoming sage gets a glimpse of the harbour of Oneness or Non-Duality. This is his first
taste of the Safe Harbour of Non-Duality. But he cannot hold on to it for long. Any departure
from Oneness is Duality. He has seen the lighthouse at the entrance to the harbour, and it
etches an unforgettable mark in his memory. He knows now for certain that Non-duality is
there, and with greater determination he tries to return to it.
In this last chapter of Practical Nididhyasana, we see how Duality is at the root of all
the spiritual difficulties that we encounter in Sadhana, notably the experience of Fear. The
dualistic vision is like being at sea in troubled waters; the vision of Oneness is like being in
the sheltered waters of the harbour. For a seeker, the harbour is a safe place to be.
In this chapter, Sri Shankaracharyaji examines the spiritual dangers from the
perspective of its very cause. What attracts us to objects outside? What makes us even think
that they can meet our expectations and make us happy? To know the answer, we take a
look at what life is like within the ‘Harbour of Oneness’.
Of course, the journey has not ended. The harbour is sought and lost again and
again; but the lighthouse is always there to show the way. The anchor has to firmly sink in
Brahmic Consciousness. This is attained in Part 6, entitled Nirvikalpa Samadhi.
Verse 330: No Safer Place than Oneness
eÉÏuÉiÉÉå rÉxrÉ MæüuÉsrÉÇ ÌuÉSåWåû xÉ cÉ MåüuÉsÉÈ |

rÉÎiMüÎgcÉiÉç mÉzrÉiÉÉå pÉåSÇ pÉrÉÇ oÉëÔiÉå rÉeÉÑÈ´ÉÑÌiÉÈ || 330||
1 jeevatah yasya kaivalyam If, even while living, he is completely alone (Non-dual),
2 videhe sah cha kevalah; then he alone goes to the Alone when he dies.
3 yat kinchit pashyatah bhedam “He who sees even the least bit of distinction (Duality)
4 bhayam broote yajuh-shrutih. for him there is fear (of returning),” says the Yajur Veda.
Shankaracharyaji wastes no time in getting down to the central theme at the very
outset. He sets forth the two ways in which we can be sure that we are living in Non-duality:
1-2 A. Kaivalyam: “alone or aloof”. The Kaivalya state is the state of Non-duality. He
who experiences the Oneness of Non-duality while living, he alone becomes the One when
he drops his body. This subtle point challenges the view that one gets liberation only after
dropping the physical body. It says, Liberation has nothing to do with the physical body.
3-4 B. Na Bhedam: “No distinction from any other.” The second quality is that we do
not see any ‘other’. Seeing another immediately brings fear. If one is in Non-duality, there
can be no fear of anyone. The realised sage is always fearless. This is expanded below.
233
Verse 331: Duality Brings Fear
rÉSÉ MüSÉ uÉÉÌmÉ ÌuÉmÉÍ¶ÉSåwÉ

oÉë¼hrÉlÉliÉåÅmrÉhÉÑqÉÉ§ÉpÉåSqÉç |
mÉzrÉirÉjÉÉqÉÑwrÉ pÉrÉÇ iÉSæuÉ
rÉ²ÏÍ¤ÉiÉÇ ÍpÉ³ÉiÉrÉÉ mÉëqÉÉSÉiÉç || 331||
1 yadaa kadaa vaa api vipashchit eshhah Whosoever, even if he be a wise man,
brahmani anante api even he, if in the Infinite Brahman ,
2
anumaatra bhedam pashyati; he sees the least difference,
3 atha amushhya bhayam then at once to him it becomes a source of Fear.
tadaiva yat veekshhitam For, something other than oneself is seen
4
bhinnatayaa pramaadaat. as being different, though only by mistake.
1 Consider any person, even if he is a wise man who knows in theory that Brahman is
Infinite.
2-3 When, even by the slightest amount, we depart from the state of Oneness, fear
arises. The moment we see anything as ‘other’, we become afraid of it.
An interesting fact is that we are not afraid of something which is inert. For instance,
we may see a dangerous weapon, but as long as it is there on its own, it is not seen as a
threat to our life. However, if a sentient being is present with it, we are on guard as we
believe that it has the power to harm us. Then, even among sentient beings, we are afraid
more of a human being than of any other being. Even among human beings, we are more
afraid of someone whom we know than one whom we do not know!
In other words, our fear increases under these five graded conditions: for the other,
for the unknown, for the living, for the human being, for the known person!
We secure ourselves from others not because we are afraid of them, but because we
are afraid of ourselves! The high walls are not for fear of the thieves but fear within us. The
fear of others is a projection of the fear within.
4 Non-duality requires us not to see any differences for any other thing or being.
Verse 332: In Duality, Abide by Scriptures
´ÉÑÌiÉxqÉ×ÌiÉlrÉÉrÉzÉiÉæÌlÉïÌwÉ®å
SØzrÉåÅ§É rÉÈ xuÉÉiqÉqÉÌiÉÇ MüUÉåÌiÉ |
EmÉæÌiÉ SÒÈZÉÉåmÉËU SÒÈZÉeÉÉiÉÇ
ÌlÉÌwÉ®MüiÉÉï xÉ qÉÍsÉqsÉÑcÉÉå rÉjÉÉ || 332||
shruti-smriti-nyaaya-shataih By hundreds of Srutis, Smritis and reasoning
1
nishhiddhe drishye the visible universe is declared “Forbidden”.
2 atra yah svaatmamatim karoti; He who identifies himself with such a world,
3 upaiti duhkhopari duhkhajaatam suffers one misery after another.
nishhiddhakartaa For, indulging in something forbidden,
4
sa malimluchah yathaa. he is no better than being a THIEF.
234
One more point about Fear. We secure ourselves from others not because we are
afraid of them, but because we are afraid of ourselves! The high walls are not for fear of the
thieves but owing to fear within us. The fear of others is but a projection of the fear within.
1 For no other reason but the fact that the scriptures have said so, we ought to
exercise caution with regard to all our interactions with the world.
The scriptures are there for us to follow in the absence of direct knowledge of the
Truth. It is our only anchor since we are not enlightened. The scriptures should not be
ignored by those who wish to strive for enlightenment.
With this in mind, we should accept the guidelines of the scriptures; we should listen
to what they say about interacting with the world that we see around us. What do they say
about this world? In hundreds of passages, the scriptures warn us to be careful of the
manifested world. They ask us to treat it as something ‘forbidden’ or poisonous.
2-3 If we do not, then the consequences can be very grave. We shall come to grief. If
we depart from sound scriptural advice, we are certainly inviting trouble for ourselves.
However, in the final analysis, the sorrow we come to by disobeying scriptural rules is really
due to departure from Non-duality. The scriptural caution is based on accepting Non-duality
as the highest principle.
4 Sanction to interact with the world is only permitted if we see it as our own Self.
Any other relationship with the world is illicit, like a man wanting to love another’s wife.
Verse 333: The Heated Axe Test
xÉirÉÉÍpÉxÉlkÉÉlÉUiÉÉå ÌuÉqÉÑ£üÉå
qÉWûüÉqÉÉiqÉÏrÉqÉÑmÉæÌiÉ ÌlÉirÉqÉç |
ÍqÉjrÉÉÍpÉxÉlkÉÉlÉUiÉxiÉÑ lÉzrÉåSè
SØ¹Ç iÉSåiÉ±ScÉÉæUcÉÉæUrÉÉåÈ || 333||
1 satya-abhisandhaana-ratah vimuktah He who devotedly adheres to Truth, is free;
2 mahattvam aatmeeyam upaiti nityam; He attains to the eternal glory of the Self.
mithyaa abhisandhaanah He who dwells on the ‘unreal’
3
atah tu nashyet by that itself he is indeed destroyed.
drishhtam tat etat yat That this is so is illustrated in the case of
4
achaurachaurayoh. the one “who is a thief and who isn’t.”*
* This has reference to the story in the Chandogya Upanishad (see commentary).
1-4 The reference to the thief is continued in this verse. In the Chandogya Upanishad
Sage Uddalaka explains to his son Swetaketu how the Truth saves the honest person, whilst
the dishonest person is caught by it. The illustration being quoted concerns a heated axe
which is used as a means to tell a truthful man from an untruthful man. While the truthful
man is not harmed by the axe, the untruthful man is.
In this case, the same test would protect one who is devoted to his meditation, while
one who is devoted to the ‘unreal’ will be exposed by the test. The world is the ‘heated axe’.
It will be too hot for one who is attached to the objects, but to the sage, the same world
appears as his beloved Lord Himself and poses no threat.
235
Verse 334: The Two Options Open to Man
rÉÌiÉUxÉSlÉÑxÉÎlkÉÇ oÉlkÉWåûiÉÑÇ ÌuÉWûÉrÉ
xuÉrÉqÉrÉqÉWûqÉxqÉÏirÉÉiqÉSØwšæuÉ ÌiÉ¸åiÉç
xÉÑZÉrÉÌiÉ lÉlÉÑ ÌlÉ¸É oÉë¼ÍhÉ xuÉÉlÉÑpÉÔirÉÉ
WûUÌiÉ mÉUqÉÌuÉ±ÉMüÉrÉïSÒÈZÉÇ mÉëiÉÏiÉqÉç || 334||
yatih asat anusandhim Dwelling on the ‘unreal’ – this the seeker should
1
bandhahetum vihaaya give up as it causes bondage,
svayam ayam aham asmi iti “I myself am This Atman” – thus (on the Real)
2
aatmadrishhtyaa eva tishhthet he should remain fixed on the thought of Atman.
sukhayati nanu nishhthaa Indeed, giving rise to Bliss, the steadfastness in
3
brahmani svaanubhootyaa Brahman that is gained through Self-realisation,
harati param avidyaa-kaarya- thoroughly removes the effects of Ignorance, and
4
duhkham prateetam. the sorrow that is experienced owing to it.
Both options available to man are presented here. The choice is his:
1 A. Remaining in Duality: If this option is chosen, then one has to be prepared for
bondage. Bondage is inescapable as long as the world is accepted as being Real.
2 B. Being in Non-Duality: This is the preferred option to be taken. It is the choice of
one who seeks liberation from bondage.
3-4 Taking the second option carries three distinct benefits:
i) One has the experience of Eternal Bliss;
ii) One attains Self-realisation; and
iii) The effects of Ignorance, especially sorrow, are removed.
Verse 335: Consequences of Each Option

oÉÉ½ÉlÉÑxÉÎlkÉÈ mÉËUuÉkÉïrÉåiTüsÉÇ
SÒuÉÉïxÉlÉÉqÉåuÉ iÉiÉxiÉiÉÉåÅÍkÉMüÉqÉç |
¥ÉÉiuÉÉ ÌuÉuÉåMæüÈ mÉËU™irÉ oÉÉ½Ç
xuÉÉiqÉÉlÉÑxÉÎlkÉÇ ÌuÉSkÉÏiÉ ÌlÉirÉqÉç || 335||
baahya-anusandhih Contemplation on the external objects
1
parivardhayet phalam will only intensify its fruits, the Vasanas.
durvaasanaam eva The evil propensities (Vasanas) alone
2
tatah tatah adhikaam; will multiply from that.
jnaatvaa vivekaih Knowing this, through discrimination,
3
parihritya baahyam one should leave the thoughts of external objects.
svaatmaa anusandhim To meditation on one’s Self alone,
4
vidadheeta nityam. one can then apply himself constantly.
1 Taking the first option, there is this one immense problem:

2 Vasanas increase. And, at the very beginning of this chapter, we have seen what
happens due to Vasanas. Now at the end, the message is being again reinforced.
236
3-4 Sri Shankaracharyaji, having placed before us the two options together with their
consequences, now places his own considered choice before us. We see this in the
Bhagavad Geeta also at the end of the last Discourse, when Lord Krishna does the same
thing to Arjuna.
What would Shankaracharyaji opt for? Discrimination, of course! By distinguishing
the external qualities of objects, one should reflect upon their intrinsic spiritual nature. That
is the way to peace of mind and spiritual realisation.
His choice is expanded and explained further in the following verse.
Verse 336: Shankaracharya’s Choice Explained
oÉÉ½å ÌlÉÂ®å qÉlÉxÉÈ mÉëxÉ³ÉiÉÉ

qÉlÉÈmÉëxÉÉSå mÉUqÉÉiqÉSzÉïlÉqÉç |
iÉÎxqÉlxÉÑSØ¹å pÉuÉoÉlkÉlÉÉzÉÉå
oÉÌWûÌlÉïUÉåkÉÈ mÉSuÉÏ ÌuÉqÉÑ£åüÈ || 336||
baahye niruddhe When the objective world is shut out,
1
manasah prasannataa the mind becomes quiet;
manah prasaade The quiet mind is blessed with
2
paramaatma darshanam; the vision of the Supreme Self.
tasmin sudrishhte When ‘That’ is perfectly realized,
3
bhava-bandha-naashah the chain of rebirths is broken.
bahir-nirodhah Hence, the shutting out of the external world
4
padavee vimukteh. is the initial step towards attaining liberation.
Shankaracharyaji is anxious to see the Sadhaka succeed. Acharyaji explained his

feelings in these words: “Aren’t you attracted to this Bliss? Can there be any joy greater
than that of the Self? Don’t you feel that you would want this Joy to reign in your life? If you
do then, come on, give up the externals and hold on to Him alone.”
SHANKARACHARYAJI’S CHOICE EXPLAINED
Step 1: Withdraw from Objective world;

Step 2: Quieten the Mind;
Step 3: Behold the Supreme Lord;
Step 4: Be firm in Nirvikalpa Samadhi (Liberation);
Step 5: Terminate the cycle of Births or Transmigration.
1-4 Shankaracharyaji is pleading with the student, “Come on, you’ve come so far
already. Now you just have a short distance more to cover. Won’t you at least now give up
the external objects, and dive within into your own Self!”
The mind wants joy, so we give it the joy of the Self, not the objective world. Once
the mind is calm, concentration is a small step ahead. This is the grand road to Liberation.
237
Verse 337: Shankaracharya’s Exhortation to Seekers
MüÈ mÉÎhQûiÉÈ xÉlxÉSxÉÌ²uÉåMüÐ

´ÉÑÌiÉmÉëqÉÉhÉÈ mÉUqÉÉjÉïSzÉÏï |
eÉÉlÉÎlWû MÑürÉÉïSxÉiÉÉåÅuÉsÉqoÉÇ
xuÉmÉÉiÉWåûiÉÉåÈ ÍzÉzÉÑuÉlqÉÑqÉÑ¤ÉÑÈ || 337||
kah panditah san Where is the man who, being learned and able to
1
sad-asad-vivekee discriminate between the Real and the unreal;
shruti-pramaanah Believing the Vedas to be the authority;
2
paramaarthadarshee; having his mind fixed on the Absolute –
jaanan hi kuryaat asatah indeed, such a knower, will he make the Unreal
3
avalambam an object of his pursuit? . . .
sva-paata-hetoh shishuvat and, like a kid, will he make it a cause of his fall?
.4
mumukshhuh. Will a mature seeker of liberation ever do that?
1-4 Shankaracharyaji continues his exhortation to the seeker:

“Look, if you don’t, it will be a huge setback for you. You will slide back and who
knows when you will get another chance like this. Move on, march on now; what stops you?
Why are you like a child who keeps falling?”
Acharyaji himself was carried away by the exhortation he saw in these verses. In his
words, Shankaracharyaji was saying, “Come on, you idiot, don’t stop now. I’ll beat you up if
you now run after the external show. You are almost there – can’t you see it!”
Truly, Shankaracharyaji is passionate about seeing others make spiritual progress. He
always treats the theme at hand as if it were the most important of all. Every problem that
he encounters gets top priority when it arises. That attitude, when applied to anything in
our life, is sure to fetch success – we should give ourselves wholeheartedly to whatever we
are doing.
Verse 338: A “Make or Break” Moment
SåWûÉÌSxÉÇxÉÌ£üqÉiÉÉå lÉ qÉÑÌ£üÈ
qÉÑ£üxrÉ SåWûÉ±ÍpÉqÉirÉpÉÉuÉÈ |
xÉÑmiÉxrÉ lÉÉå eÉÉaÉUhÉÇ lÉ eÉÉaÉëiÉÈ
xuÉmlÉxiÉrÉÉåÍpÉï³ÉaÉÑhÉÉ´ÉrÉiuÉÉiÉç || 338||
dehaadi-samsakti-matah i) For him who is attached to the body, etc.,
1
na muktih there is no liberation.
muktasya dehaadi-abhimati- For a liberated man, identification with his body, etc.,
2
abhaavah; is not possible.
suptasya na u jaagaranam ii) For the sleeping man, there is no waking;
3
na jaagratah svapnah nor is there for the waking man any dream or sleep;
tayoh These pairs (in both cases above)
4
bhinna-guna-aashrayatvaat. are contradictory by their very nature.
238
Here we see that Shankaracharyaji’s concern comes from his experience. He knows
this is the “Do or Die” stage, the “make or break” moment. Either one gets liberated and
frees himself once and for all from body-identification, or loses a golden chance of liberation
by getting caught up in the Plurality of objects. There is no sitting on the fence.
The scenario is sketched out as follows:
THE “DO OR DIE” / “MAKE OR BREAK” MOMENT
1 Remain attached to body and be bound forever; or

2 Free yourself from body, and be liberated forever;
3a Remain asleep, and forget about waking up; or
3b Stay awake, and you will never dream or sleep, i.e. be under delusion, ever again.
1 One identified to body has Dehadi Samsakti;

2 One liberated from body has the Sarvatma Bhava.
3a The deep sleep state stands for Anavabodha, “ignorance”.
3b The waking state here stands for Avabodha, “knowledge”.
Knowledge and ignorance cannot co-exist, even as waking and sleep cannot co-exist.
The two have contradictory properties. The same man cannot be in both states at the same
time – “except in a Vedanta class!” quipped Acharyaji.
We now have the final three verses of Part 5 and they form a team. They are all
about the liberated sage, but from different standpoints. 339 is from Brahman’s standpoint;
340 is from the Jagat’s standpoint; and 341 is from the Jiva’s standpoint (i.e. from the
standpoints of the Absolute, the world and the individual). An integrated view of the sage is
built up from all three standpoints. These verses also give us a foothold onto Part 6, on
Nirvikalpa Samadhi or God-realisation.
Verse 339: The Sage – 1. From the Absolute Standpoint
AliÉoÉïÌWûÈ xuÉÇ ÎxjÉUeÉ…¡ûqÉåwÉÑ

¥ÉÉiuÉÉÅÅiqÉlÉÉkÉÉUiÉrÉÉ ÌuÉsÉÉåYrÉ
irÉ£üÉÎZÉsÉÉåmÉÉÍkÉUZÉhQûÃmÉÈ
mÉÔhÉÉïiqÉlÉÉ rÉÈ ÎxjÉiÉ LwÉ qÉÑ£üÈ || 339||
antah bahih svam Inside and outside - everywhere is his own Self;
1
sthirajangameshhu The Self is In all unmoving and moving objects;
jnaatvaa aatmanaa He knows them all to be the Self;
2
aadhaaratayaa vilokya; He observes the Self as their Substratum;
tyakta akhila upaadhih He negates all superimpositions or conditionings;
3
akhanda-roopah He beholds only the Absolute in them;
poorna-aatmanaa yah sthitah He remains ever as the Infinite Self –
4
eshhah muktah. such a one alone is a liberated sage.
239
Verse 340: The Sage – 2. From the World Standpoint
xÉuÉÉïiqÉlÉÉ oÉlkÉÌuÉqÉÑÌ£üWåûiÉÑÈ
xÉuÉÉïiqÉpÉÉuÉÉ³É mÉUÉåÅÎxiÉ MüÍ¶ÉiÉç |
SØzrÉÉaÉëWåû xÉirÉÑmÉmÉ±iÉåÅxÉÉæ
xÉuÉÉïiqÉpÉÉuÉÉåÅxrÉ xÉSÉiqÉÌlÉ¸rÉÉ || 340||
sarvaatmanaa He recognizes the entire universe to be the Self,
1
bandha-vimukti-hetuh It is the means of release from all sense of bondage.
sarvaatma-bhaavaat Than realizing the universe as the Self,
2
na parah asti kashchit; there is nothing higher or greater.
drishya agrahe sati When the ‘Seen’ (the manifested world) is negated,
3
upapadyate asau one comes to realize this state.
sarvaatma-bhaavah asya That all beings are one’s own Self, is the meditator’s
4
sadaatma-nishhthayaa. firm and steadfast experience of the Eternal Self.
Verse 341: The Sage – 3. From the Individual Standpoint
SØzrÉxrÉÉaÉëWûhÉÇ MüjÉÇ lÉÑ bÉOûiÉå SåWûÉiqÉlÉÉ ÌiÉ¸iÉÉå

oÉÉ½ÉjÉÉïlÉÑpÉuÉmÉëxÉ£üqÉlÉxÉxiÉ¨ÉÎi¢ürÉÉÇ MÑüuÉïiÉÈ |
xÉ³rÉxiÉÉÎZÉsÉkÉqÉïMüqÉïÌuÉwÉrÉæÌlÉïirÉÉiqÉÌlÉ¸ÉmÉUæÈ
iÉüÉ¥ÉæÈ MüUhÉÏrÉqÉÉiqÉÌlÉ xÉSÉlÉlSåcNÒûÍpÉrÉï¦ÉiÉÈ || 341||
drishyasya agrahanam The exclusion of the objective world –
1 katham nu ghatate, How, indeed, is it possible
dehaatmanaa tishhthatah for him who lives identified with the body?
(How is such exclusion possible for him–)
baahya artha anubhava who experiences the external objects,
2
prasakta manasah, whose mind is attached to them,
tat tat kriyaam kurvatah; and who performs various actions to that end?
sannyasta akhila dharma By those who renounce all kinds of duties,
3 karma vishhayaih, actions and objects – by those alone who are
nitya aatma nishhthaa paraih steadfastly devoted to the Eternal Self,
tattva-jnaih karaneeyam By the knowers of Truth – (by them alone is)
4 aatmani sadaa aananda, undying Absolute Bliss in the Self possible
ichchhubhih yatnatah. who yearn exclusively for it!
These three verses are taken as a fitting conclusion to Part 5 on the topic of
Nididhyasana at the highest level, also called Savikalpa Samadhi.
Verse 339 – From the Absolute Standpoint: When the objects of the world of
Plurality are seen as having the common substratum of the Self; when the superficial
differences are overlooked, then focusing on the Self reaches the point of being effortless. A
person having such a universal vision is considered to have reached the Nirvikalpa Samadhi
state.
240
Verse 340 – From the World Standpoint: When liberation is defined as seeing God in
the whole universe, it throws more light on what bondage is. Bondage is then deduced to be
the limited vision we impose upon ourselves that we are only this individual body and mind
complex. It is not an imprisonment but a false view we hold of ourselves. To be free, the
way is to de-identify with this limitation and assert our unity with the whole universe.
Verse 341 – From the Individual Standpoint: Liberation is possible only for the person
who dares to “passionately devote himself to the Self”. He has to be free from any sense of
duty (which implies a role), from actions (which implies doership) and from interaction with
objects (which implies renunciation). Such a person can devote himself entirely to the
pursuit of realizing the Self.
The aim of such a pursuit would be to attain Nirvikalpa Samadhi, or a 100% abidance
in the Self, which is irreversible. This is called Self-realisation, and is going to be the topic
that is examined in the next Part.
END OF PART 5
*****
241
MILESTONES IN SADHANA
(A General Pictorial Map of the Whole Spiritual Path)
DESIRE SCALE MAJOR PHASES & VIVEKA CHOODAMANI

(a rough idea) DIVISIONS MILESTONES REF. & STEPS
PHASE V PARTS 7, 8 & 9
JIVANMUKTI NIRVIKALPA SAMADHI
0% Illumination Full Abidance in Self
5. Sthitaprajna: Attain Steady Wisdom – Zero Vasanas
PHASE IV PARTS 4, 5 & 6

DHYANA YOGA NIDIDHYASANA
Meditation Intermittant Abidance in Self
10 4. Yoga-Roodhah: Complete Mounting* – Quietude, Zero doubts
%
JNANA
PHASE III PART 3
KANDA
JNANA YOGA MANANA
Firm Knowledge Reflect & Enquire
20 3. Yoga-Yuktah: Attain Equipoise – Reduce External Activities
%
PHASE II PART 2
BHAKTI YOGA SRAVANA
Dispassion Receive Knowledge of Self
40 2. Aarurukshah: Start Mounting* – Begin Om Japa
%
PHASE I PART 1
KARMA YOGA GURU UPASADANA
Burn Out Karmas Approach & Serve Guru
60 Jnana Kandi 1. Saadhaka: Renounce fruits of Actions – Reduce Karmas
%
UPASANA SIXFOLD VIRTUES

Devotion & Japa
THE AWAKENING
KANDA
80 Upaasaka Grihasthi & Vanaprasthi: Increase Chitta Shuddhi, Chitta Ekagrata

%
Start Reducing Desire
KARMA PART 1
Perfection in Work
KANDA Secular Studies
THE PREPARATION
100 Karma Kandi Brahmachari in Gurukula: Follow Dharma (Righteous Conduct)

%
242

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|| ÌuÉuÉåMücÉÔQûÉqÉÍhÉÈ ||

The Crest Jewel of

“THE SANDEEPANY EXPERIENCE”

AUTHOR’S ACKNOWLEDGEMENT TO SANDEEPANY

– Swami Gurubhaktananda, 30th June 2018, the Auspicious Birthday of Guruji

Part 5 of 9: (Verses 267-341 of 581)

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda

SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE

© 2018 All Rights Reserved. Copyright held by Swami Gurubhaktananda.

About This Edition:

2. To Pujya Sri Swami Vimalanandaji Maharaj

3. To Pujya Sri Swami Tejomayanandaji (Guruji)

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji

PART 2: SRAVANA – Hearing the Truth (Verses 67 – 146, 80 no.) 045

2.3 The Subtle Body 92 – 105 14 61

2.4 The Causal Body 106 – 121 16 69

2.5 Anatma – the “Not-Self” 122 – 123 2 81

3.6 The Anandamaya Kosha 207 – 224 18 144

PART 4: NIDIDHYASANA – The Theory (Verses 225 – 266, 42 no.) 159

PART 5: NIDIDHYASANA – The Practice (Verses 267 – 341, 75 no.) 189

THE GANGA RIVER

“Nididhyasana – The Practice”

The Viveka Choodamani is a prime text in the Vedanta Course at Sandeepany.

The BRIDGE Between Knowledge & Experience

EGO – the “I” Factor

Glimpses of God-Vision is Savikalpa Samadhi

Gross & Subtle Levels of Purification

5.1.1 “I”-THOUGHT & “I AM BRAHMAN” THOUGHT (Verses 267-269, 3 No.)

Verse 267: Annihilation of “Aham-Vasana”

Verse 268: Ending the “I-notion”

AWÇû qÉqÉåÌiÉ rÉÉå pÉÉuÉÉå SåWûÉ¤ÉÉSÉuÉlÉÉiqÉÌlÉ |

Verse 269: The Witness & “I am Brahman” Thought

¥ÉÉiuÉÉ xuÉÇ mÉëirÉaÉÉiqÉÉlÉÇ oÉÑÎ®iÉ²ØÌ¨ÉxÉÉÍ¤ÉhÉqÉç |

1 jnaatvaa svam pratyag atmaanam Realising your innermost Self as the

To achieve this in practice, two aids are now being summoned:

5.1.2 THREE DOORWAYS FOR DISTURBANCE (Verses 270-272, 3 No.)

Verse 270: Banish these Three Worldly Concerns

sÉÉåMüÉlÉÑuÉiÉïlÉÇ irÉYiuÉÉ irÉYiuÉÉ SåWûÉlÉÑuÉiÉïlÉqÉç |

Verse 271: They Rob People of Realisation

sÉÉåMüuÉÉxÉlÉrÉÉ eÉliÉÉåÈ zÉÉx§ÉuÉÉxÉlÉrÉÉÌmÉ cÉ |

Verse 272: Free Yourself from their Shackles

4 The urgency of overcoming these three sources of disturbance is now shown:

5.1.3 THE STENCH OF VASANAS (Verses 273-269, 4 No.)

Verse 273: Simile: The Sandalwood

Verse 274: Application: Fragrance of the Self

Verse 275: The Net of “Not-Self” Vasanas

1 anaatma-vaasanaa-jaalaih By the net of innumerable Vasanas for the not-Self

Verse 276: Towards Total Self-abidance

rÉjÉÉ rÉjÉÉ mÉëirÉaÉuÉÎxjÉiÉÇ qÉlÉÈ

Verse 277: Remaining Focussed on the Self

xuÉÉiqÉlrÉåuÉ xÉSÉ ÎxjÉiuÉÉ qÉlÉÉå lÉzrÉÌiÉ rÉÉåÌaÉlÉÈ |

Verse 278: Sattwa is the Means

iÉqÉÉå ²ÉprÉÉÇ UeÉÈ xÉ¨uÉÉixÉ¨uÉÇ zÉÑ®ålÉ lÉzrÉÌiÉ |

Verse 279: Trust Providence and Take Courage

mÉëÉUokÉÇ mÉÑwrÉÌiÉ uÉmÉÑËUÌiÉ ÌlÉÍ¶ÉirÉ ÌlÉ¶ÉsÉÈ |

1 praarabdham pushhyati vapuh “Prarabhdha will nourish this body” –

1-2 In the method of focussing on the superimpositions (the mind), there is to be no

Verse 280: Deny the Jiva Itself

lÉÉWÇû eÉÏuÉÈ mÉUÇ oÉë¼åirÉiÉSèurÉÉuÉ×Ì¨ÉmÉÔuÉïMüqÉç |