The Upadhis or Conditioners

(Athma Bodha 4) 

Verse 10

Yathakaso Hrushikeso Nanopadhi gatho Vibhuh I

Tadbhedat Bhinnavat Bhati Tannase Kevalo Bhavet. II

The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts. So also the Omnipresent Lord appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis.

Upadhi means a limiting condition.  Akasa i.e. space is one and undivided, but with fences and walls it appears to be divided into house space, hall space etc. Similarly the Omnipresent Lord, Brahman, appears to be divided on account of its association with various upadhis due to adhyasa.  One also considers individuals as separate having separate Athmas due to avarana sakthi, the veiling power of Maya that covers the adhyasa and creates the division and diversity through the upadhis.  Under the influence of  Athma ajjnanam one imagines a world of plurality with differences and diversity.  Though we are differentiating space by walls as hall space, kitchen space etc., they all can be seen as only one undivided space when the walls are destroyed.  In the same way oneness of all can be seen with the destruction of upadhis.  But upadhis need not be destroyed physically to discover the oneness.  Athma Jnanam which cannot destroy the adyasa, can destroy the avarana sakthi and reveal to one that the same Paramathma is in every being as Jivathma and reveal the oneness of all in creation which is mithya and an effect of  adyasa.  This intellectual understanding arising out of Athma Jnanam is referred to as destruction of Upadhis.  With the destruction of Upadhis, the undivided oneness of Brahman is also self-evident to Athma Jnani.

Verse 11

Naanopaadhi Vasaadeva Jaati Varnaasra maadayah I

Atmanya aropitah thoye Rasa Varnadi Bhedavat II

Because of Its association with different conditionings (upadhis) such ideas as caste, colour, and position are superimposed upon the Ahtma, as flavour, colour, etc., are superimposed on water.

Water is intrinsically pure and in that pure state it is same everywhere without colour taste and smell. But it takes on the colour and flavour of things added to it. In the same way with our distorted vision due to Athma ajjnanam, differences such as caste, creed and colour are imposed upon the Athma on account of its association with different upadhis like body and mind. Differences in the upadhis combined with our distorted vision splits humanity into different groups each claiming to have a unique characteristic like caste, colour and race, to mention a few.  With Maya’s avarana sakthi active, anathma overshadows the Athma leading to splintering of humanity into several groups with clashes among them leading to even war at times.  If one can look beyond this faulty reasoning by seeing through the upadhis one can realise the oneness of humanity as manifestation of one undivided Brahman. 

Verse 12

Pancheekruta Mahaabhoota Sambhavam Karma Sanchitam I

Sareeram Sukha-Dukhanaam Bhogaayatanam Uchyate. II

The gross body, the medium through which pleasure and pain are experienced (by the individual), is determined by past actions and formed out of the five great subtle elements, that have gone through the process of  Panchikarana (five-fold self-division and mutual combination).

This verse describes one of the upadhis, the gross body i.e. Sthula sareera.  Through this medium one experiences pleasure and pain and so the gross body is called as Bhogayathanam, “counter” of experience.  Gross body is tangible and is the counter of experiences at which transactions of actions take place daily, senses bringing in information from the outer world, and also taking out responses to the external world.  The nature of the gross body is determined by one’s prarabhdha karma and the gross body is made up of gross elements and is formed through the process of Panchikarana which Sri Sankara  describes in detail in Tattva Bodha.  In short, Panchikarana is the process where the five tanmatras,  subtle elements of Pancha Bhuthas, namely Earth, Fire, Sky, Water and Air,  are grossified by uniting one half portion of one subtle element with one eighth of each of the other four (refer blog no.83 – Panchikarana, Process of creation (Tattva Bodha 6)). 

Verse 13

Panchapraana Mano Buddhi Dasendriya Samanvitam I

Apancheekruta Bhootottham Sookshmaangam Bhogasaadhanam II

The subtle body, the instrument of experience (of the individual), consists of five pranas, the ten organs, the manas and the buddhi - all formed from the rudimentary elements (Tanmatras)  without undergoing Panchikarana.

This verse explains the second upadhi, the subtle body i.e. sukshma sareera. The five pranas -  Prana, Apana, Vyana, Udana and Samana; the five organs of perception - Eyes, Ears, Tongue, Nose and Skin; five organs of activity - Speech (Mouth), Hands, Legs and organs of reproduction and excretion; Mind and Intellect, in all seventeen  together constitute the subtle body.  These constituents are formed out of the subtle elements only. Subtle body is not tangible and is only inferred.  Subtle body is called Bhoga Sadhanam, instrument of experience; Jnanendriyas through receiving, Karmendriyas though reacting, Mind through processing, Intellect through deciding, Pranas through maintenance.  Whereas gross body lasts one birth only, subtle body that leaves the gross body at the time of death to continue in a new gross body depending on the karmas, lasts till end of Srishti or earlier Videha Mukthi. 

Verse 14

Anaadyavidya Anirvaachyaa Kaaranopaadhi ruchyate I

Upaadhi Tritayaadanyam Atmaanam Avadhaarayet II

Avidya which is indescribable and beginningless is called the causal body. Know for certain that the Athma is other than these three conditioning bodies. (upadhis).

This verse describes the third upadhi, causal body i.e. Karana Sareera.  This causal body is mula avidhya, otherwise called Maya which is beginning less and indescribable. This avidhya has got both Vikshepa sakthi, power of projection, and Avarana sakthi, power of veiling. This avidhya has projected the gross body and subtle body and hence is the material cause for those two bodies.  So it is called the causal body.  Karmas remain in suspended state in the causal body and even during pralaya it continues in seed or unmanifest condition. It dies only at the time of Videha mukthi.  Athma is none of the three upadhis.  Athma is the self-shining Chaitanyam that illumines the acitivites of the gross and subtle bodies and is a witness of the activities of the three bodies. In the deep state, only the causal body is awake. While the three bodies that give the attributes, are called upadhis, the Real Self, Athma, that  receives the attributes is called Upahitam

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The nature of the world

Athma Bodha – 3

Verse 6

Samsarah Swapnatulyo hi Ragadweshadi Samkulah I

Swakaale Satyavatbhati Prabodhe sati Asadbhavet II

The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as one is ignorant but becomes unreal when one is awake (i.e., when true wisdom dawns).

Samsara means that which is ever changing and here it denotes the world of births and deaths in an endless cycle. The unreal nature of the world is brought out through a beautiful simile.  The world of objects existing in time and space is compared to a dream as viewed from the waking state.  A dreamer in dream does not know it is a dream and experiences the dream world in dream as he experiences the world in the waking stage. On waking up he realises the unreality of the dream and is not worried over dream disasters or elated over dream bonanzas. In the same way when one becomes established in the Jnanam he realises the unreality of the experienced world with its attachments and aversions, which arise out of raga, dwesha, the result of kama, krodha and other negative qualities of  loba, moha, madha and matsarya.  He learns that he was attributing reality to the world of pluralirty out of Atma ajjnanam and the experienced world is only an adhysa, a wrong projection of ignorant mind and only Brahman i.e, Athma is Real. When one wakes up, dream world disappears and in the same way when one wakes up to Athma Jnanam, the feeling of reality of the world of plurality disappears.

Verse 7

Taavat satyam Jagadbhati Suktikaa Rajatam Yatha I

Yavanna Jnayate Brahma Sarvadhistaanam-Advayam. II

The world appears to be Real (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. It is like the illusion of silver in the mother-of-pearl.

In this verse the mithyatvam of the world is further explained through another simile, namely the mother of pearl that shines like silver in the sunlight.  This shining mother of pearl is mistaken for silver and only close investigation reveals its real nature. Similarly all this world of plurality appears real until we know Brahman that is Sarvadhishtanam, the substratum of all, which alone is Real and one only without a second.  When we know Brahman through Athma Jnanam and realize our Real Self as Sathya Athma, then the  experienced world of plurality is revealed to us as only relatively real i.e. mithya and not absolutely Real and so it does not delude us any longer.

Verse 8

Upadane Akhilaadhare Jaganti Paramesware I

Sarga sthiti Layaanyanti Budbudaaneeva Vaarini II

Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Iswara, who is the material cause and the prop of everything.

Jaganthi means the worlds.  All the 14 worlds of the Universe have three qualities of Srishti, Sthithi and Layam.  These three actions take place in the substratum Brahman, here called Parameswara.  This phenomenon of arising, existing and dissolving is compared to the bubbles that rise in water, exist in water and collapse in water.  Just as bubbles in water are only water, rising in water, existing, even growing bigger, in water and bursting to merge back in water, the plurality that is seen as worlds is only a play of names and forms on the substratum that is Brahman.  Brahman as Iswara with His power of Maya manifest acts as the material and efficient cause of creation, Maya with its vikshepa sakthi projecting the Universe out of itself.  

Verse 9

Satchidaatmani Anusyoote Nitye-Vishnow Prakalpitaah I

Vyaktayo Vividhassarvaa Haatake Katakaadivat. II

All the manifested world of things and beings are projected by imagination upon the substratum which is the eternal all-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.

Here Vishnu stands for Supreme Brahman who is the substratum for the Universe.  As is said in the previous verse Brahman, with His power Maya manifest, is the material cause for the universe, like gold for the ornaments made of gold. The ornaments may vary like bracelets, chains, rings etc.  But they are all basically gold only with different names and forms..  Similarly the manifested world of things is basically Vishnu, the Supreme Brahman only with various forms and different names.  Just as a jeweler views all ornaments as manifestations of gold with different forms and names, an Athma Jnani looks upon everything in creation as Brahman only with different forms and names. 

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Self-knowledge

Athma Bodha -2

Verse 2

Bodho anya-Sadhanebhyo Hi Sakshan-Moksha Eka Sadhanam I

Pakasya Vahnivat Jnanam Vina Moksho Na Sidhyati II

Just as the fire is the direct cause for cooking, so knowledge and not any other forms of discipline is the direct cause for Liberation; for Liberation cannot be attained without knowledge.

The subject matter, Knowledge of the Self, begins from this verse.  From the opening verse one can infer that Self-knowledge is a means to Moksha, Liberation.  This verse emphasizes that it is the only direct means for Moksha.  This is illustrated through a homely example. To cook a meal articles such as rice, vegetables, water and pots are needed, no doubt, but it is the fire that actually cooks the meal and it is the direct cause of cooking. In the same way all other sadhanas and austerities like Japa, karma yoga, sadhana chathushtaya sampathi, upasana yoga. are needed for purification of mind and creation of a mental condition to aid one's spiritual growth and render the mind subtle and fit for pursuing the path of knowledge i.e. for attaining Jnana Yogyatha.  But it is the Athma Jnanam attained and internalised through Jnana Yoga that can Liberate an individual, removing Athma Ajjnanam. Here we can recall the verse from Svetasvathara Upanishad (6-20) which states “One can get Moksha without Knowledge under only one condition. If one is able to roll the akasa like a mattress, he can get Moksha without Knowledge.” That means Moksha without Jnanam is not possible.

Verse 3

Avirodhitayaa Karma Navidyaam Vinivartayet I

Vidya-Avidyaam Nihantyeva Tejashtimira-sanghavat. II

Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge alone destroys ignorance as light destroys dense darkness.

Knowledge and ignorance in this verse stand for Self-Knowledge and ignorance of Self-knowledge specifically. Self-Knowledge reveals to one the essential identity of Self with Brahman, who is infinite and Purna.  So the one who is established in Self-knowledge enjoys Purnathvam in mind always and he acts with Purnathvam.  The one who is ignorant of Self-Knowledge identifies himself with the body-mind-complex which is finite and so imagine himself as finite and feels apurnathvam.  Apurnathvam gives rise to various desires which in time drives him to action.  Whatever action he takes, acting from apurnathvam cannot remove the apurnathvam arising out of ignorance of Self-Knowledge.  Self-Knowledge alone can remove this ignorance and bestow Purnathvam on him.  Sri Sankara here gives the example of light and darkness.  One entering a dark room cannot get rid of darkness there by any action like trying to sweep out the darkness or emptying it with a vessel.  By only taking light, which is opposed to darkness, into the room, he can get rid of the darkness. Similarly ignorance of a subject can be removed through study and attainment of the knowledge of the subject.   As per Advaita Vedanta Moksha is Purnathvam and samsara is apurnathvam.  So as per Advaita Vedanta, realizing one’s Purnathvam is attaining Moksha, which is possible only through Jnanam, that is opposed to Ajjnanam and not through any sadhanas or austerities which are not opposed to Ajjnanam and at best can purify the mind and make it fit to benefit by Jnanam when received.

Verse 4

Paricchinna iva ajnanat Tannase Sati Kevalah I

Swayam Prakasate hi Aatma Meghapaaye Amsumaaniva II

The Soul appears to be finite because of ignorance.  When ignorance is destroyed, the Self which does not admit of any multiplicity truly reveals Itself by Itself, like the sun when the cloud passes away.

Let us first take the example.  Sun is self-luminous.  When hidden by the cloud it still shines but there is no Sunlight and it is almost dark.  Suddenly a wind blows and the cloud disperses and there is again sunlight in all its brightness.  Now we come to Athma, one’s Real self.   It is always the infinite, Purna, self-shining Chaitanyam.  When one is ignorant of his Self as Athma and mistakes his body-mind-complex as self, one imposes unreal limits on Athma as finite, bound and apurna.  When this person acquires Atma Jnanam and internalises it through Nitidyasanam, it drives away the veiling cloud of ignorance and the self-shining Athma is revealed in its Real nature and one realizes that one had always been Purna, free and infinite. 

Verse 5

Ajnana Kalusham Jeevam Jnanaabhyasat Vinirmalam I

Krutwa Jnanam Swayam Nasyet Jalam Katakarenuvat. II

Through constant practise, Knowledge purifies the Self (Jivatma), stained by ignorance, and then disappears itself, as the powder of the 'Kataka-nut' settles down after it has cleansed the muddy water.

The process of acquiring and absorption of Athma Jnanam, Self-knowledge, takes place in five stages which is described as Jnanabhyasa in the verse.  The five stages are purity of the mind through Karma Yoga; the integration of mind through Upasana Yoga; acquiring knowledge through Sravanam; conviction in knowledge through Mananam; and assimilation and internalisation through Nitidyasanam.  After assimilation, identification with body-mind complex is totally got rid of along with Ahamkara, Mamakara vrittis. This is achieved in the final stage through Brahmakara Vritti ie the thought of “Aham Brahmasmi”, which also is discarded after total assimilation when the idea of identity with Brahman becomes second nature as identity with body was before imbibing Athma Jnanam.  This transformation is described here as purification of one’s self by removing the stain of Athma ajjananam and its corollary of samsaritvam and is explained through a simile. In ancient India the powder of kataka-nut was added to drinking water, especially during the monsoon season when the water collected was always muddy.  The powder acting like alum precipitates the muddy particles in the water and settles down with it at the bottom of the vessel.  The clear water left behind at the top of the vessel is decanted for drinking, discarding the dirty mixture at the bottom of the vessel. This is compared to disappearance of Brahmakara vritti as well along with Athma Ajjnanam, on total realisation by the realized person that he is not a samsari Jivathma but a liberated Jivathma, who is Paramathma only with the temporary upadhi of  body-mind-complex that will wear out on the exhaustion of Prarabhdha.

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Introduction to Athma Bodha

Athma Bodha -1

Athma Bodha meaning ‘Knowledge of Self’ is a prakarana grantha containing 68 verses written by Sri Adi Sankaracharya, whom we shall refer to hereafter as Sri Sankara, for gaining an understanding of Athma, the Self, from the Advaita Vedanta perspective.  Prakarana Grantha is an explanatory text or a supporting text written by a later day Acharya for understanding the main source, the fundamental three works of Vedanta, Prasthana Triam, namely the Upanishads, Bhagavad Gita and Brahma Sutras.  Since one’s Self is in essence Brahman, the Supreme, Self-knowledge, is also known as Brahma Vidya. 

The importance of Self-knowledge can be seen from the dialogue between Narada and Sanatkumara  In chapter 7 of Chandogya Upanishad.  Here Narada approaches Sanathkumara and seeks knowledge.  Guru Sanathkumara tells sishya Narada “First tell me what you know; afterwards I shall tell you byond what you already know”. Narada replied “I know the Rig Veda, Yajur Veda, Sama Veda, Atharva Veda, history and mythology, grammar, the rules for sacrifices for ancestors, the science of numbers, the science of portents, the science of time, logic, ethice, etymology, the science of pronunciation, ceremonials, prosody, the science of elementals, the science of war, astronomy, the science of snake-charming and fine arts.  But with all this knowledge I feel I only know the words of sacred books as I do not know the Self.  And I have heard from eminent men like you that only the one who knows about Self can overcome grief and feel fulfilled.  Sir, teach me Self-knowledge to overcome this feeling of grief in me.”   Sanathkumara replied “Yes, whatever you have read only is a name” and proceeds to teach him through various upasanas, Athma Vidya which is called here Bhuma Vidya, Bhuma meaning Infinite Reality.  In Mundaka Upanishad, Brahma Vidya is called Para Vidya and is described as one knowing which everything in the universe becomes known.

Swami Chinmayananda in the introduction to his commentary on Athma Bodha says  “In the days of his (Sri Sankara’s) perfect maturity he took up his pen to write “introductory books”, introducing the theme of Vedanta for the infants in the spiritual world.  Athma Bodha is one of them.  This is not an original book as there is not a single idea in it which is an entirely original contribution of Sri Sankara.  Every one of them is culled from the garden of Upanishads and strung together on the chord of his poetry, interspersed with exquisite similes“.  Almost in all slokas the idea is explained with an illustrative example that makes understanding easier.  Athma Bodha starts with a sloka that spells out the Anubandha Chathushtayam, the four factors to be introduced in the beginning of any sastram including tarka, vyakarana. Mimamsa etc.  The sloka runs as follows:

Verse 1

Tapobhih ksinapapanam santanam vitaraginam I

Mumuksunamapeksyo’yam atmabodho vidhiyate II

This Atma Bodha is designed for the benefit of those who who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of Liberation.

The three factors Adhikari, Vishaya,and Prayojanam are introduced through this verse, while the fourth factor Sambandaha is inferred. 

Adhikari details who will benefit by the study of the book.  It means the target audience for the book. It is given here as “Those who have purified themselves by austerities, who are peaceful in heart and calm, free from cravings and desirous of Liberation.”  This in short means those who have got the Sadhana chathustaya sampathi, the four-fold qualification of Viveka, Vairagya, Samadhi shatka sampathi and Mumukshuthvam or in other words, discrimination between the Real and unreal; dispassion; the six qualities of calmness, self-control, self-settledness, forbearance, concentration and faith; longing for Liberation’

          Vishaya means the subject which is given as Athma Bodha, Knowledge of Athma, one’s true Self

          Prayojana means benefit to be obtained from the study of this book which is indicated by the term ‘mumukshu’ i.e. Liberation

          Sambandaha means the relationship of the subject to the goal and here the sambandha is that of illuminator and illumined, the Prakashiya-Prakashaka Sambandha, where the illuminator is this Self- knowledge and illumined is the qualified seeker.

This verse starts with the word “Tapas” which is an auspicious word and so this verse can be taken as an invocation as well for starting the study of this work on Self-knowledge.

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Control of Mind

Mind or Anthakarana is our inner organ of coordination. It is made up of thoughts. The thoughts can be divided into four categories, based on the their nature or function.  They are Manas, of the nature of doubt; Buddhi, of the nature of decision; Ahamkara, of the nature of ego; and Chitta, of the nature of memory. The mind receives the stimuli from sense organs and interprets the information, which is conveyed to the brain and transmits the brain’s commands for action to the sense organs.  Thus it is the most important part of one’s personality along with the body as one’s action, reaction and understanding depends upon its function.  As all the joys and sorrows, successes, failures and relationships exist as thoughts only it is said “Mind can make hell of a heaven and a heaven of hell”.  

The following four faculties of the mind and brain distinguish the human from the animals

1)    Faculty of reasoning and understanding

2)    Faculty of emotions and sentiments, of sharing and caring, interacting emotionally

3)    Faculty known as ingenuity that enables one to be inventive or resourceful

4)    Indomitable will

To make good use of these faculties for conquering one’s animal nature one should have control over mind. Control over mind means that one has the ability to determine the nature and direction of thoughts all the time.  The control is so complete that the mind must be ready to do one’s bidding at all times.   If this control is an asset in workplace for ordinary person, it is an indispensable requirement for a spiritual seeker for achieving the goal of Liberation.  As Amrita bindhu Upanishad states:

Mana eva manushyanaṃ karanam bandha-mokshayoh I

Bandhaya vishayasaktam muktham nirvishayam smrtam II2II

Mind alone is the cause for people's bondage and liberation.  When attached to objects, it leads to bondage. When free from objects, it leads to liberation.

So it is all the more necessary for a spiritual seeker to be a master of the mind to take the extrovert mind away from the glamour and glitter of the outside world and turn it inward, and harness its powers of reason, emotionality, ingenuity and indomitable will to achieve the goal of Liberation.

But control of mind is a tough job as Arjuna observes in Gita (6-35):

Chanchalam hi manah krishna pramaathi balavad dridham;

Tasyaaham nigraham manye vaayoriva sudushkaram.

The mind verily is restless, turbulent, strong and unyielding, O Krishna! I consider its control as difficult as control of the wind.

Sri Krishna agrees with Arjuna that it is not an easy job to control the mind and also suggests the way to achieve it in sloka, 6-36:

Asamsayam mahaabaaho mano durnigraham chalam;

Abhyaasena tu kaunteya vairaagyena cha grihyate.

O mighty-armed one, undoubtedly the mind is difficult to control and restless; but, it can be brought under control by practice and by dispassion.

So the key to mastery of mind is abhyasa, practice and vairagya, dispassion. We shall see them in a little more detail.

Abhyasa – In Patanjali Yoga sutras (1-14) abhyasa is defined as “sa tu dirghakalanairanntaryasatkarasevito drdhabhumih (It becomes finally grounded by being continued for a long time with reverence, without interruption)". This implies three things.  The practice must be with complete faith and dedication; the practice must be pursued without break; and the practice must go on for a long time.  One cannot set a deadline and get impatient after certain time nor do it by fits and starts depending upon the mood.  One should get so attached to abhyasa that one should feel disturbed if he misses daily practice even for a day.   Satsang and constant self-analysis are great help in keeping the mind on the path of abhyasa

Vairagya – In the Prakarana grantha,Tattva Bodha, vairagya is described as, "Iha svargabhogesu iccharahityam (The absence of desire or addiction for the enjoyment of sense pleasures of this world as well as of the other world)". This dispassion arises not out of frustration or failure to achieve but is born of wisdom that the peace and happiness sought through worldly experiences, possessions and relationships are only temporary and transitory in nature and suffer from the three defects of Dukha misritatvam, mixed with pain, Atrpti karathvam, not giving total satisfaction, and Bandhakatvam, creating dependence. In acquiring, in preserving and in the inevitable losing one suffers pain and even after acquiring one does not get lasting satisfaction and finally the material objects, that give temporary pleasure and satisfaction, create a sense of dependence over a period of time. Dispassion does not mean one hates worldly objects, experiences and relationships or runs away from them but only does not crave for them in their absence or gets attached to them in their presence. Dispassion arises out of the wisdom that dependence on them for one’s happiness and peace is like leaning on a cardboard chair.  A cardboard chair can be treasured in the showcase, admired as an ornamental piece but cannot be leaned upon. One has only disinterested detachment towards all the pleasures and objects of the world and is not averse to enjoy them as long as one’s punya allows. Nachiketas in Kathopanishad exhibits this vairagya when tempted by Yama with wealth and longevity, as much as he desires, including overlordship over earth and celestial pleasures and sticks to his request concerning Athma as the third boon saying they are all ephemeral and wealth does not satisfy a person (Ch. 1 Valli 1, Mantras 20 to 29)

Until the wisdom of the transitory nature of peace and happiness that comes of worldly pleasures, objects and relationships take unshakable roots in the mind, one should exercise vigilance to see mind does not slip back to old ways of dependence on worldly objects and relationships for peace and happiness. For this purpose one should adopt karma yoga way of life conducting all his transactions with the outside world with Iswararpana buddhi and accepting the results of his actions with prasada buddhi. With a strong devotion to Iswara, he acts with the thought of Iswara always in his mind and accepts all results without like or dislike as he would accept prasada.  He continues carrying out his duties without raga and dwesha colouring his attitude. In short he changes his way of life to God- centric one from world –centric one. Secondly he should be careful of the company he keeps as Satsangha fortifies his will in his efforts and Dussangha weakens his resolve. So association with spiritually-minded people, exposure to spiritual literature and daily religious routine with Shraddha helps one to make the spirit of vairagya rock-solid.

One passes through three stages as one tries to wean the mind away consciously from attachment to worldly desires and experiences.  In the first stage all the likes and dislikes towards objects of the world are active in the mind and is characterized by struggle to control the natural tendencies of hate, violence etc.  In the second stage where one has partial success in overcoming the effects of raga and dwesha, he should persist with the above precautions.  In the third stage the conscious aspect of raga and dwesha is exterminated although the roots may be there in the subconscious as latent vasanas. This also is completely extinguished and vairagya  becomes one’s second nature when one is established in Self-knowledge.

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