Vivekachudamani – 7

 

Select verses 31 to 35

Verse 31

avyaktanamni paramesasaktih, anadyavidya trigunatmika para |

karyanumeya sudhiyaiva maya, yaya jagatsarvamidam prasuyate ||108॥

Maya (Avidhya), also called the ‘Unmanifest’, is the power of the Lord. It is without beginning; it comprises the three gunas and is superior to their effects (as their cause). It is to be inferred only by one who has a clear intellect, from the effects it produces. It is this Maya which projects the entire universe.

Maya literally means that which is not (ma=not, ya=that; that which is not there, that is Maya).  Maya is the unmanifest power of Brahman, to create, sustain and destroy.  Brahman with the power of Maya manifest is called Iswara. Maya is beginningless and comprises of three gunas; satva, rajas and tamas. It is also called ‘avyaktha’ or unmanifest as it is not an independent entity and has a dependant existence as unmanifest power of Brahman before the creation.  This Maya can be understood by a person with sraddah and a reasoning capacity which is in keeping with the Sruthi’s understanding.  Need for this can be seen from the description of Maya in the next verse.

Verse 32

sannapyasannapyubhayathmika no, bhinnapyabhinnapyubhayathmika no |

sangapyananga hyubhayathmika no, mahadbhuta’nirvacaniyarupa ||109॥

It (Maya), is neither existent (sat) nor non-existent (asat), nor both; neither same nor separate from Brahman nor both; neither made up of parts nor partless nor both. Most wonderful it is and beyond description in words.

Maya cannot be called sat because it does not exist independently.  Maya cannot be called asat also as it is the power of Brahman and is inferred from its effect.  And Maya cannot be sat and asat as well, as sat and asat cannot co-exist.  Maya is not separate from Brahman, being power of Brahman and it is also not the same as Brahman and cannot be both non-separate and not same at the same time.  Further Maya being beginningless has no limbs; but we cannot also say it is without limbs, niravayava, as the world which is full of limbs has come out of it.  Again Maya cannot be with and without limbs at the same time.  Therefore, Maya cannot be explained categorically and so is anirvachaniya i.e. not subject to categorical explanation.  All one can say about Maya is that ‘Maya is’.

Verse 33

avyaktametat trigunairniruktam, tatkaranam nama sariramatmanah |

susuptiretasya vibhaktyavastha, pralinasarvendriyabuddhivrttih ||120॥

This “unmanifest” Maya, described as a combination of all three gunas, is called the causal-body of the individual.  Its special state is deep-sleep, in which all functions of the mind-intellect and the sense-organs are totally suspended.

This Maya is the upadhi of Athma and is known as karana sareera, causal body.  It is sareera because causal body is subject to destruction in videha mukthi.  Maya is very much present in all the three states of experience.  Both in the waking and dream states it is manifest in the form of subject-object experience.  But in the deep sleep state, all the activities of the senses and mind are resolved and it is there without subject-object manifestation.  As gross body and subtle body are dormant or inactive in deep sleep state, this state is described as the special state of causal body.

Verse 34

atha te sampravaksyami, svarupam paramatmanah |

yadvijnaya naro bandhad, muktah kaivalyamasnute ||124॥

Now I will tell you of the Real Nature of the supreme Self, Paramathma, realizing which, one becomes free from all bondage and attains liberation.

Acharya has so far described the sthula, sukshma, karana sareeras, that constitute the anathma. Now he starts answering the sixth question of sishya regarding Parama Athma. He starts with pointing out the importance of this knowledge by telling that knowing the Svarupa of Paramathma, one becomes freed from bondage and attains Moksha.

Verse 35

asti kaschit svayam nityam, ahampratyayalambanah |

avasthatrayasakshi san, panchakosavilakshanah ||125॥

There is something that is self-existent. It is manifest all the time in the ‘I’ thought. It is the witness of the three states of experience and is distinct from all the five sheaths.

The svarupa of Athma is unfolded in this verse. It does not depend upon any other object for its existence.  The ‘I’ notion is dependent on this self-evident Athma.  The Athma is the witness of the three states of experience viz. waking, dream and deep sleep. Athma is distinct from the sareera triam, the three bodies; sthula, sukshma and karana (gross, subtle and causal). In this verse sareera triam is indicated by its equivalent, pancha kosas; annamaya, pranamaya, manomaya, vijnanamaya and anandamaya kosas.  The Athma ‘is’ and is to be recognised as Consciousness, the witness of all the three states of experience, that is free from the attributes of the pancha kosas and is the eternal substratum for the ego thought.

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Vivekachudamani – 6

 

Select verses 26 to 30

Verse 26

yadboddhavyam tavedanim, atmanatmavivechanam |

taduchyate maya samyak, srutvatmanyavadharaya ||71||

Now I am going to describe the discrimination between the Self and the not-Self most elaborately---it is what you ought to know. Listen to it properly and then decide about it well in your mind.

            In the previous verse the sishya has raised seven questions. The seventh question was “How is the discriminative analysis between Athma and anathma to be done?”.  In this verse Guru says that he will answer that question in detail and asks the student to listen carefully, understand it doubt-free and imbibe it.  The answer starts in the next verse.

Verse 27

pancikṛtebhyo bhutebhyah, sthulebhyah purvakarmana |

samutpannamidam sthulam, bhogayatanamatmanah |

avastha jagarastasya, sthularthanubhavo yatah ||88॥

The gross body is born, as a result of the karma of previous lives, from the gross elements which have undergone the process of grossification and is the place for the experience of jiva.  The state in which it experiences the objects of the physical world is its waking state.

            Guru starts his teaching with the two-fold causes for the gross body, sthula sareera. The samanya karanam, the general cause, is the five gross elements; akasa, space; vayu, air; agni, fire; apa, water and prithvi, earth.  The five elements are in a subtle form as tanmatras and become manifest as gross elements after a process of grossification, known as Panchikarana.  In Panchikarana, tamas aspect of each subtle element first gets divided into two halves. While one half is intact the other half gets divided into four and is equally shared by the other four elements.  For example, sthula akasa, gross space consists of ½ akasa +1/8 vayu +1/8 agni +1/8 apa +1/8 prithvi.  Similarly, each gross element consists of ½ of the element and 1/8 each of other four elements.  These five gross elements are put together intelligently to constitute the gross body.  That the gross body is made up of five gross elements is evident.  It occupies space.  There is oxygen in blood cells. There is heat in the form of temperature.  The shape of the body is due to water.  Further there are tangible minerals like calcium.  Visesha karana, special cause, is the prarabhdha karma of each individual which determines the type of body and accounts for the difference in body between individuals. Since the objects of the physical world are experienced by the gross body in the waking state it is called bhogayatanam, the place of experiences of Jiva. 

Verse 28

vagadi pancha sravanadi pancha, pranadhi panchabhramukhani pancha |

buddhyadyavidyapi cha kamakarmani, puryastakam suksmasariramahuh ||96II

The five organs of action such as speech, the five organs-of-perception such as the ear, the five pranas, the five elements starting with space, the four-fold inner instrument like buddhi etc., and also ignorance, desire, and action—these eight ‘cities‘ together constitute the subtle body.

            The subtle body, called sukshma sareera, is the second layer of the body which is subtler than the gross body and hence invisible but tangible.  While the gross body perishes at physical death, subtle body continues in another physical body.  All the different parts of the subtle body are grouped into 8 cities in this verse.  They are: -  1) five organs of action, karmendriyas, like speech; 2) five organs of perception, jnanendriyas, like ears; 3) five pranas; 4) five subtle elements beginning with space; 5) four-fold inner instrument, anthakaranam, like buddhi; 6) ignorance, avidya; 7) desire, kama; and 8) action, karma.  Describing them as cities conveys the message that each one is a role player in the functioning of the body. Avidya, ignorance, in this context means adhyasa or superimposition. Kama can be taken as the desire to do action.  Manas, mind; buddhi, intellect; chitham, memory; and ahamkaram, ego; constitute anthakaranam.  Karmendriyas are; speech, hands, legs, anus and the genitals.  Jnanendriyas are ear, eyes, tongue, nose, and skin. These are not the visible hardware but the invisible software, subtle organs, generated by satva, rajas aspect of the subtle elements called tanmatras. 

Verse 29

idam sariram srnu suksmasamjnitam,

lingam tvapanchikrtabhutasambhavam|

savasanam karmaphalanubhavakam,

svajnanato’nadirupadhiratmanah ||97॥

svapno bhavatyasya vibhaktyavastha,

svamatrasesena vibhati yatra ||98॥

Know that this subtle body is also called the linga Sareera.  It is produced from the subtle elements and is possessed of the latent impressions (vasanas), and it causes an individual to experience the fruits of one‘s past actions i.e. punya and papa. It is the beginningless upadhi for the Jivathma brought about by its own ’ignorance‘.  Dream is the state when this (subtle body) is distinctly in expression, where it expresses all by itself, without the physical body.

            The subtle body is also known as linga sareera.  Since it helps in knowing the Athma,the subtle body is called lingaṃ.  Lingam means that which reveals. Further only if subtle body is present, a person is alive and if it is not there the person is dead.  So this sareera becomes an indication, to know Jiva’s presence in the body and so is called lingam. The subtle body is born of subtle elements, tanmatras i.e. ungrossified elements. It has got the impressions of previous experiences called vasanas that influence one as a kartha to do the same action.  Vasanas are the seeds or the subconscious tendencies which the mind has inherent in it. The subtle body also experiences the karma-phala which is in the form of punya and papa. The Athma in association with the subtle body gains the status of Jiva – doer, enjoyer, knower and so on.  Therefore the subtle body is called the upadhi of Athma.  An upadhi is that which throws its attributes on another thing which is in proximity.  The subtle body is beginningless.   It remains in unmanifest form at the time of dissolution and comes to manifest at the time of creation.  With the subtle body alone (without identification with the physical body) one experiences the dream which is distinct from the waking state.

Verse 30

sarvavyaprtikaranam lingam, idam syacchidatmanah pumsah |

vasyadikamiva taksnah, tenaivatma bhavatyasango’yam ||100॥

As the tools of a carpenter are his instruments, so this subtle body is an instrument for all activities of the Self (Athma), which is of the nature of Consciousness. The Self, Athma, therefore, is perfectly unattached.

            The subtle body is compared to the tools of a carpenter.  The carpenter needs tools like chisel to carry out his job. But the tools themselves, without carpenter, cannot perform any action.  Similarly, the subtle body becomes a tool for the person for doing various activities. But the subtle body by itself without the presence of Consciousness cannot perform any action.  So the doership is falsely attributed to Athma, the Consciousness.  Athma is not a doer, but without Athma, there is no doer.  Athma only appears to be a karta-bhokta when associated with sukshma sareera, but it is really unattached, asanga, only.

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Vivekachudamani – 5

 Select verses 21 to 25

Verse 21

durvarasamsaradavagnitaptam,dodhuyamanam duradrstavataih|

bhitaṃ prapannam paripahi mrtyoh,saranyamanyam yadaham na jane||36|| 

I am scorched by the blazing forest fire of samsara; I am being tossed around by the cruel storms of misfortune; I am terrified (within and without)—O Lord! save me from death; I take refuge in you, for I know no other shelter.

            The sishya now tells his story.  He says he is afflicted by the forest fire of samsara.  Forest fire cannot be that easily put down with water like ordinary fire.  The use of the word ‘forest fire’ to describe samsara shows he understands the effort involved in getting rid of samsara.  Further this fire is fanned by the winds of his papa and he is frightened that even if he manages to escape, it will be only a temporary relief, as the cycle of birth and death will again push him back into it. So he wants to get rid of the cycle of birth and death through attaining Moksha and he seeks Guru’s guidance to gain Self-knowledge which only can lead one to Moksha.  So he prays to Guru whole-heartedly “I take refuge in you. Please help me to gain this knowledge”. 

Verse 22

santa mahanto nivasanti santah, vasantavallokahitam charantah |

tirnah svayam bhimabhavarnavam janan, ahetunanyanapi tarayantah||37II

There are peaceful and magnanimous saints who ---like the spring season—are ever doing good to the humanity. They have crossed the dreadful ocean of samsara through their own efforts and without any (personal) motives, they help others to cross it.

            Sishya follows up the prayer with the praise of Guru through the words of admiration of all Gurus. He says they are ‘santa’, people who have inner composure, tranquillity; ‘mahanta’, those who know Mahat, the Brahman. They are like the spring, that brings about a colourful change in environment, making the flowers bloom and trees to grow fresh leaves. Like the spring they do good to the people without seeking any appreciation.  These people have not only crossed the ocean of samsara but also help all the others who come to them to cross this scary ocean of samsara without expecting name, fame or power or anything else. Through this praise sishya is effectively saying “You are also one of them and please help me to cross the frightening ocean of samsara”.  Listening to the plight of sishya, the Guru replies in the next two verses.

Verse 23

ma bhaista vidvaṃstava nastyapayah, samsarasindhostarane’styupayah|

yenaiva yata yatayo’sya paaram, tameva margam tava nirdisami || 43॥

Fear not, O learned one! There is no danger for you. There is a way to cross over this ocean of samsara. I shall instruct you in the very path by which the ancient Seers have reached the other shore of this ocean of samsara.

            Guru in his reassuring reply addresses the sishya as ‘Vidwan’, the learned one, as he is a qualified student with all the necessary qualifications and to make him feel confident that there is no cause for danger.  Showing appreciation of his problem the Guru further assures that there is a time-tested means for crossing the ocean of samsara which the guru will teach him. So there is no reason for fear or despair.  Guru’s confidence and encouraging words pacifies the sishya and makes him ready to listen with sraddha.  Guru continues his encouraging words in the next verse as well.

Verse 24

ajnanayogatparamatmanastava, hyanatmabandhastata eva samsrtih |

tayorvivekoditabodhavahnih, ajnanakaryam pradahet samulam||47॥

You are indeed the Supreme Self but due to your association with ignorance you find yourself under the bondage of the not-self, anathma, which is the sole cause of the cycle of births and deaths. All the effects of ignorance, root and branch, are burnt down by the fire of knowledge, which arises from discrimination between these two—the Self and the not-Self (Athma and anathma).

            This is a very profound verse which lays the foundation for the entire teaching to follow. In this verse Guru is diagnosing the problem and refers to the cause of samsara in a cryptic manner.  Guru starts saying that sishya is not an insignificant individual, but his true Self is Athma which is none other than Paramathma, the Supreme Brahman.  Guru further says that identifying with body-mind complex, as his true Self, is the reason for bondage as this makes him limited and mortal while as Brahman he is free from all limitations.  This mistaken idea arises out of Self-ignorance, which is inborn and can be overcome through Self-knowledge only.  The ignorance of Self is destroyed by the fire of knowledge, born of discrimination between Athma and anathma.  Lord Krishna tells Arjuna in Bhagavad Gita (4-37) how Athma Jnanam destroys all karmas as below:

Yathaidhaamsi samiddho’gnir bhasmasaat kurute’rjuna; I

Jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa. II

As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all Karmas to ashes!

Same way Self-knowledge destroys Self-ignorance and its offspring, the notion of bondage and thereby samsara.  Through this verse several new ideas have been presented to the sishya and they rebound in the form of questions in the next verse.

Verse 25

ko nama bandhah kathamesa agatah, katham pratisthasya katham vimoksah

ko’savanatma paramah ka atma, tayorvivekah kathametaduchyatam ||49॥

What, indeed, is bondage? How has it come? How does it continue to exist? How can one get out of it completely? What is this not-self? Who is the supreme Self? And what is the process of discrimination between these two (Self and not-self)? Please explain all these to me.

            The disciple reacts to Guru’s introductory encouraging words with seven questions as below:

1)    What is the nature of bondage?

2)    How did I become bound?

3)    How this bondage persists?

4)    How can I free myself of the bondage?

5)    What is anathma, the not-Self?

6)    What is Athma, the Real Self?’

7)    How is the discriminative analysis between Athma and anathma to be done?

Through these seven questions, the disciple has asked for the entire Vedanta sastra.

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Vivekachudamani – 4

 

Select verses 15 to 20

Verse 15

sastrasya guruvakyasya, satyabuddhyavadharaṇa |

sa sraddha kathita sadbhih, yaya vastupalabhyate ||25॥

That by which one understands the exact import of the scriptures as well as the pregnant words of advice of the preceptor is called Sraddha by the wise; by this alone does Reality become manifestly clear.

            Sraddha, fifth of the six virtues is described in this verse.  Sraddha means faith or conviction, the non-critical acceptance of the words of Guru and scriptures.  Sraddha enables one to listen to the words of Guru and scriptures with an open, alert mind  with ‘This is true’ attitude and work with determination towards the chosen goal to realize it.   The importance of Sraddha can be seen from these words of Lord Krishna in Bhagavad Gita (4-39): “The man with Sraddha and devotion, who has subdued the senses, attains Jnanam”

Verse 16

sarvada sthapanam buddheh, suddhe brahmani sarvatha |

tat samadhanamityuktam, na tu cittasya lalanam ||26॥

The placing of the mind always and in every manner in Brahman that is pure is said to be Samadhana; it is not the pacifying of the mind.

            This verse describes the sixth virtue, Samadhana. Samadhana is Chitha Ekagratha, single-pointedness of mind. This is the ability to have the goal in one’s sights always and be constantly focussed in one’s efforts to reach it.  As a bowman has an eye only for the target so must be the concentration of efforts to attain the goal. Here the goal is Moksha and so Samadhana is keeping the mind absorbed in Brahman, which is pure and free from all limitations, always and without wandering.

Verse 17

ahankaradidehantan, bandhanajnanakalpitan |

svasvarupavabodhena, moktumiccha mumukshuta ||27॥

Mumuksutva is the burning desire to free oneself, by realizing one‘s true Self—from all bondages from that of egoism to that of identification with the body—which are bondages imagined due to ignorance.

Sri Sankara describes the fourth qualification Mumukshutva in this verse. Mumukshutva is intense desire for Moksha. This desire for Moksha Swami Tejomayananda classifies into four categories

1.    Very dull (ati manda) – “It is Okay if I get it this life, otherwise there is always next life” attitude.  This is not true mumukshutva

2.    Dull (manda) – “I will start seeking liberation after discharging all my responsibilities” attitude.

3.    Middle (madhyama) – “I must get liberation soon.  The earlier the better” attitude

4.    Strong (theevra) – “I want liberation here and now” attitude.  This person’s intensity is comparable to the intensity of a drowning person for air. 

Mumukshu is one who has theevra Mumukshutva and to him Moksha is not one of the objectives but it is the only objective.  Moksha is defined as liberation from bondages born out of Self-ignorance and consequent Self – misapprehension that causes samsara due to mistaken identification of Self with ahamkara/ body-mind complex.  It is the theevra Mumukshuthva that enables one to reach the goal of Self-knowledge. 

Verse 18

uktasadhanasampannah, tattvajijnasuratmanah |

upasidedgurum prajnam, yasmadbandhavimokshanam ||32॥

One who has the above mentioned qualifications and is desirous to know the Truth of the Self should, therefore, approach an illumined guru for redeeming himself from bondage.

    The one who who has the four qualifications of Viveka, Vairagya, Samadhi shatka sampatti and Mumukshtva should approach a Guru who has got the knowledge as unfolded by the sastras.  He approaches the Guru seeking Self-knowledge for Moksha that is born of sastra-pramana.  The characteristics of the Guru is described in the next verse.

Verse 19

srotriyo’vṛjino’kama-hato yo brahmavittamah |

brahmanyuparatah santah, nirindhana ivanalah |

ahetukadayasindhuh, bandhuranamatam satam ||33II

Guru is one who is well-versed in the scriptures, pure, unafflicted by desires, a perfect knower of the Supreme, who continuously abides in the Supreme, who is as calm as the fire that has burnt up its fuel, who is a boundlesss ocean of mercy that needs no cause for its expression, an intimate friend to all good people who surrender to him.

    The Guru must no doubt have the full realisation but he must also have a complete grasp of the scriptures.  For a Self-realized Guru will be able to impart this profound knowledge to the disciple with teaching skills, only if he had studied the scriptures as a disciple under a realized Guru with the sound knowledge of the scriptures. Further the Guru must also have great self-control and also a heart overflowing with mercy for the disciple who has surrendered to him seeking Self-knowledge.  Guru is further described as avrjino, free from sin; akamahata, free from desire and greed; and nirandana iva analah, calm without likes and dislikes like the fire which does not have fuel any more i.e. bright without flames.

Verse 20

tamaradhya gurum bhaktya, prahvaprasrayasevanaih

prasannam tamanuprapya, prcchejjnatavyamatmanah ||34॥

Having worshipped the Guru with devotion, one must approach the Guru, who is pleased by the service(done to him), with a proper attitude and ask him what is to be known about One’s Self.

      Sri Sankara explains in this verse that a seeker should approach the Guru with love and devotion and later through love inspired service, establish an intimate rapport filled with reverence.  One may then ask the pleased Guru, what one wants to know. The pleased teacher is referred to as prasannam here.  The convinced teacher then acquaints the surrendered disciple with the knowledge of Self.

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Vivekachudamani – 3

 Select verses 10 to 14

Verse 10

brahma satyaṃ jaganmithya, ityevamrupo vinischayaḥ |

so’yam nityanityavastu-vivekah samudahrtah ||20||

A firm conviction that Brahman alone is Real and the universe is unreal is known as discrimination between the Real and the unreal.

            Viveka is defined in this verse. Universe is unreal because it is not permanent. Even as per science it came into existence 3.7 billion years ago at the time of ‘Big Bang’ and started evolving.  What has a beginning will also have an end one day.  Further the entire universe is within Time and Space and so is perishable. Therefore, it is anithyam.  Brahman, of whom we can learn from the scriptures only, is beyond Time and Space and is eternal and is revealed as a nithya vasthu.  The firm conviction that Brahman alone is eternal and the universe is ephemeral only is called Viveka, the discrimination between nitya and anitya vasthu. 

Verse 11

tadvairagyam jihasa ya, darsanasravanadhibhih |

dehadibrahmaparyante, hyanitye bhogavastuni ||21||

The desire to give up all transient enjoyments gained through seeing, hearing, etc., and also experiences gained through equipments ranging from a mortal body to the form of Brahma is called ‘detachment‘.           

     Vairagya is defined in this verse.  Vairagya is renouncement of all forms of attachment to all objects of experience and all beings of this world and other worlds. This comes as a natural result of the vigorous discrimination that everything other than Brahman is impermanent.  So one with Viveka recognises the pleasures and beings of this world and of the other worlds as well, as impermanent only and gives up the desire for them. Vairagya follows Viveka, but it does not follow automatically in view of the emotional value of worldly pleasures and relations.  So one has to cultivate it deliberately.  It is also not running away from them or hating them but only handling them with objectivity, dispassion and non-involvement.

Verse 12

virajya visayavratad, dosadrstya muhurmuhuḥ |

svalaksye niyatavastha, manasah sama ucyate ||22॥

The tranquil state of mind when it rests constantly upon the contemplation of the goal after having again and again detached itself from myriad sense objects through a process of continuous observation of their defects, is called Sama.

            Sama, the first of the six virtues, is defined in this verse.  Sama goes hand in hand with Vairagya and means mastering the mind or controlling the mind.  Perfect mind-discipline means that the mind goes where one wants it to go and when one wants it to go and not to go anywhere and anytime by itself.  Mind cannot be allowed to have a freedom of its own and it has to follow the direction of the intellect. As mind’s job is to generate thoughts this amounts to managing the thoughts.   The thoughts should be so managed as to constantly think of the short-comings of the sense objects and worldly pleasures that promotes worry and anxiety and the glory of the goal of Moksha that frees one from the fetters of samsara and blesses one with peace and tranquillity.    This discipline of mind, keeping the thoughts focussed on the goal of Moksha, not allowing it to wander in the field of sense objects is called Sama. 

Verse 13

vishayebhyah paravartya, sthapanaṃ svasvagolake |

ubhayeshamindriyanam, sa damah parikirtitah ||23॥

Steering both kinds of sense organs (of knowledge and action) away from their sense objects and placing them in their respective centres of activity is called Dama (sense-control).

            Dama, second of the six virtues is defined in this verse.  Whereas Sama is Mano nigraha, control of mind; Dama is Indriya nigraha, control of the sense-organs.  The sense organs are gateways of the mind to the outer world.  So they determine what enters the mind.  Senses are extrovert by nature and run after their sense objects without any discrimination. It is only through sound intellect and good habits they can be kept on track under control.  Kathopanishad compares sense organs to horses, sensory objects to the path it traverses on, mind to reins and intellect to the charioteer.  Neither reins nor horses should be allowed to determine the direction of the chariot. Only the charioteer should.  Same way mind and Indriyas must be under the control of the intellect and the intellect to be properly developed through satsang, and study of scriptures and moral and ethical literature. Dama requires constant alertness and is will-based, like Sama.

Verse 14

bahyanalambanam vritteh, eshoparatiruttama |

sahanam sarvaduhkhanam, apratikarapurvakam |

cintavilaparahitam, sa titiksha nigadyate ||23b,24॥

The best Uparati (self-withdrawal) is that condition of the thought-waves in which they are free from the influences of external objects.  Titiksha or forebearance is the capacity to endure all sorrows and sufferings without struggling for redress or for revenge, while always being free from anxiety or lament over them.

            Uparati, the third of the six virtues and Titiksha, the fourth of the six virtues are described in this verse.  The simple meaning of Uparati, also called Uparama, is mental quietude or calmness.  By the practice of Sama and Dama, one makes the mind quiet while Uparati ensures the continuity of that quiet condition. Through Uparati one ensures that mind does not revert to the extrovert state and run after the external objects.  It is achieved through reduction of extrovert activities and turning the mind away from sensual objects and from worldly longings. This comes naturally when one practices Sama and Dama with Viveka and Vairagya and attains inner tranquillity. This is as described in Sthitha prajna lakshana in Bhagavad Gita (2-58); “Withdrawing the senses from the sense-objects like the tortoise withdrawing its limbs on all sides”

            Titiksha is the ability to endure without reacting, complaining, or blaming oneself or others for contrary experiences at the physical level like heat and cold, at the emotional level like joy and sorrow, and at the intellectual level like praise and censure, whether conducive or non-conducive. Titiksha is tolerance of conditions outside one’s control, natural, social or physical without losing one’s cool, avoiding mechanical response without deliberation which becomes mainly the cause of many revengeful actions.  This enables one to have a tension-free calm mind that is suitable for reflection on scriptural teachings regarding Reality, Brahman.

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