YOGATAARAAVALI

Original by
SRI ADI SANKARACHARYA

Telugu Comentary & Some Papers

Kuppa Venkata Krishna Murthy

English Translation of Yogataaraavali

Dr.Vemuri Ramesam
Publishers
I-SERVE, Hyderabad.

About the Book

Yogas are the techniques, the modi operandi that help in an experiential under-
standing of the Oneness of an individual (Jiva) and the Cosmic Consciousness.

The verses of Yogataaraavali are the stairs compassionately put together by

Ever-venerable Godly Shri Adi Sankara in order to lead humanity in the
current era (Kali yuga) from mundane tedium of daily grind to mystic unity
with the Supreme, by assembling various Yogic methods at one place and
presenting them in a straight and simplified manner.
The pages in this book-let are an echo of the words of Revered Teacher and
Saint Shri Janardhananda Saraswati who articulated as a benevolent teach-
ing his experience of an ecstatic state of blissful enjoyment obtained from
the verses of Yogataaraavali

1
 PARAMAHAMSA
PARIVRAJAKA ACHARYA
SHRI JANARDHANA ANANDA SARASWATI SWAMY

Shri Kuppa Lakshmavadhanulu was a well-known Pundit of Vedas, Vedanta and Auxiliary Vedic
Systems in Andhra region during the last century. His parents were Mrs. Annapurnamma and Mr.
Dakshinamurthy Sastry. He was born on 3rd November 1909.
Shri Avadhanulu studied in depth several branches of Vedic literature like Shiksha, Vyakarana,
Chandas, Jyotisha, Nirukta, Kalpa, Tarka, Mimamsa, Vedanta, Yoga, Mantra Sastra etc. It was very
rare for a single person to gain expertise in so many diverse fields. In addition, he attained mastery
over poetry in Sanskrit and Telugu languages.

At a time when it was considered a taboo for Vedic Pundits to take up salaried jobs, he
boldly accepted a position in a printing press to earn his livelihood. In spite of being occupied with
the demands of his job for more than 12 hours a day, he used to devote a lot of his time in the
pursuit of Vedic knowledge. He and his wife, Mrs. Bhanumatamma, were untiring in their hospital-
ity to streams of guests, relatives, friends and students visiting their house every day.
Printing presses were new in Andhra region in those days. Scholars of different fields used
to approach Shri Avadhanulu to get their books printed. They were amazed to find such a versatile
scholar working in a small printing press. Friendships developed effortlessly between Avadhanulu
and the visiting dignitaries. Gradually some of the eminent scholars of the day became his students.
Kavi Samrat Mr. Viswanatha Satyanarayana who later became a recipient of the prestigious Jnana
Pitha Award was one of them.
Mr. Avadhanulu was the first person who was conferred with the title of “Sanga Swadhyaya
Bhaskara” after he passed the examination conducted by the Swadharma Swarajya Sangham of
Vijayawada in 1947. This title is considered even today as the highest in the field of Vedic knowl-
edge. So far only two more scholars have been honored with this title.
Mr. Avadhanulu worked enthusiastically for the spread of education of Vedas. He estab-
lished “Sri Krishna Mandala Veda Pravardhaka Sabha” in 1949 in Vijayawada. He promoted
“The North Andhra Veda Sabha” in Visakhapatnam. Because of his efforts, Rayalaseema and
Telangana Veda Sabhas could be launched in 2003.

With an objective of safeguarding the essence of Vedas, Mr. Avadhanulu started ‘Saparikara
Adwaita Vedanta Sabha’ in Vijayawada. It was later adopted by the Sringeri Pitham. His explora-
tions led to the discovery of Pasupatinatha temple lying in ruins for many centuries on the Indrakiladri
Mountain Range in Vijayawada. Renovation work of the ancient temple has now been taken up by
the government.
Shri Avadhanulu ably headed from 1952 to 1981, the agency for conducting examinations
in the meaning of Vedas established by Sri Sri Sri Chandra Sekharendra Saraswati Swami of Kanchi
Kamakothi Pitham.

Shri Avadhanulu used to deliver well-researched talks on diverse subjects like Essence of
Gayatri, Panchayatana worship, Sacrificial rituals, Adoration of different Deities etc. Many of his
scholarly works on intricate philosophical issues could never see the light of the day because of his
reluctance for publicity. Some of his Published works are:

1. Telugu translation with commentary of Vakya vritti written by Adi Sankara

2. Telugu translation of the commentary of Sankara on Hastamalakiyam
2
3. Telugu translation of Shri Sankara’s commentary on Adhyatma Patala of Sage Apasthambha.
4. A highly acclaimed Introduction to Bharati Nirukta Grantha.
5. Sambhormurtih – written in Sanskrit on the auspicious occasion of the Centennial celebrations
of Paramacharya of Kanchi Pitham.
The first three works appeared in Part XIV of Sankara Grantha Ratnavali of Sadhana Grandha
Mandali. The others were released as independent publications.
Shri Avadhanulu was honored with many awards and decorations. Some of them are:

1. He was chosen to preside over the Akhila Bharata Sarvavedasakha Sammelana in Tirupati.
2. He was the first person to be honored by the State Government of Andhra Pradesh in 1967
as “Vedasastra Pandit”.
3. He received the plaque of “Telugu Velugu” in the first ever Telugu Mahasabha in 1975.
4. He received a Golden Kankanam in 1956 at a prestigious function honoring distinguished
Pandits at Vijayawada.
Shri Avadhanulu entered into sainthood in the Holy presence of the Paramacharya of Kanchi
Kmakoti Pitham in 1981 after the completion of over seven decades of active life spent in the
pursuit of Vedic studies and promotion of Vedic knowledge and also successfully completing his
family responsibilities. He was conferred the name of Shri Janardana Ananda Saraswati Swami in
the Ananda Saraswati tradition.
Shri Janardana Ananda Saraswati Swami had since then followed the strict life-style of a
saint as prescribed in scriptures. He ate only uncooked food, traveled by foot and was always
absorbed in philosophical contemplation. He went on pilgrimage to holy temple towns like Varanasi,
Srisailam, Kanchipuram etc. However, he continued to promote the spread of Vedic knowledge.
He established a choultry that provided free meals to pilgrims in Varanasi.
Shri Janardana Swamy undoubtedly attained spiritual heights of Oneness with the Su-
preme. Many of his actions and reactions used to strike an observer as if he did not feel a separation
between himself and his surroundings. Pain or suffering hardly mattered to him and could never
disturb his placid state of composed mind. His contemporaries remember several incidents that
speak of his yogic achievements.
Shri Janardana Swamy remained totally unconcerned when a deep abscess developed on
his leg due to an insect bite in the forest area of Srisailam and he let his disciples treat it. He did not
lose his blissful state even though the quacks followed crude painful procedures. At another time
he amazed the doctors with his subtle explanations of some complicated philosophical questions
ignoring all the pain while he was being surgically treated for piles. Once the Swamy had to be
operated to mend a bone. No anesthesia worked on him. So several persons held him tight and the
orthopedic surgery was carried out physically hammering a part of his bone. But he neither stirred
on the surgical table nor expressed any discomfort. He later told his surgeon that his thoughts were
lost in some deep philosophical analysis when the hurtful procedure commenced.
Shri Janardana Swamy practiced Absolute Retention (Kevala Kumbhaka) Pranayama
Exercises. Many famous saints used to visit him and have in depth discussions on spiritual matters.
His was an exemplary personality who not only preached but lived a humble, righteous and saintly
life and tirelessly worked for the spread of our ancient wisdom. Rare indeed are such glorious and
knowledgeable human beings who indisputably realized spiritual bliss!

(Adopted from Shri Chirravuri Sivaramakrishna Sarma’s write up).

3
 YOGATAARAAVALI
Original by
SRI ADISANKARACHARYA

The word ‘Taaraavali’ means ‘Garland of Stars’, a stellar necklace. It signifies the number
twenty-seven alluding to the 27 stars in Indian astronomy. Reverend World Teacher, Sankara
described various ways (yogas) of salvation (union with the non-dual Brahman) in twenty-seven
verses (slokas) in this book. Hence it was named as “Yogataaraavali.” He teaches the three princi-
pal yogic methods of Laya, Hatha and Raja yogas in this work. In order to lucidly explain them,
these three major yogas were further classified into eight yogic methods as:
1. Laya yoga (Path of Absorption)
2. Hatha yoga (Path of Steadfast Pranic Exercises)
3. Kevalakumbhaka yoga (Path of Absolute
Retention)
4. Raja yoga (The Royal Path)
5. Manonmani yoga (Path of Uplifting the Mind)
6. Unmani yoga (Path of Unaffectedness)
7. Amanaska yoga (Path of Null Mind), and
8. Yoga Nidra (Path of Deep Sleep with
Awareness)
The way to liberation is very much dependent on the devotion of the disciple to his/her
teacher. Therefore, Sankara opens the instructions with an invocation to the teacher.

vNde guê[am! cr[arivNde

s<dizRt SvaTm suoavbaexe ,
jnSy ye ja<gilkaymane
s<sar halahl maeh }NTyE. 1 .
vandee gurüëäm caraëäravindee
sandarçita svätma sukhävabodhee
janasya yee jäìgalikäyamänee
saàsära hälähala mooha jïantyai|| 1 ||
I salute the feet of my teacher as they are the ultimate succor to one like me suffering from
poisonous delusion and only can they rid me of the worldly fetters, bestowing me with enlighten-
ment to experience my true nature as knowledge and bliss.
Explanation: From this we can infer that the primary objective of all the methods narrated in this
book is experiencing the true nature of one’s own “Self.”

4
 1. LAYA YOGA
PATH OF ABSORPTION
‘Laya’ means dissolving the mind into a set object. This is also referred to simply as Yoga.
Though there are many ways to bring the mind to absorption, Sankara enunciates that Nada yoga
(The Path of Linkage with Sound) is the best.

sdaizvae´ain spadl]
lyavxanain vsiNt laek,e
nadanus<xan smaixmek<
mNyamhe maNytm< lyanam!.2.
sadäçivooktäni sapädalakña
layävadhänäni vasanti lookee|
nädänusandhäna samädhimeekaà
manyämahee mänyatamaà layänäm||2||
Lord Shiva talked about one hundred twenty five thousand ways of Laya yoga. Out of all of
those, we consider only the ‘Path of Linkage with Sound’ as the best.

Explanation: As per the usage followed here, the word yoga is synonymous to deep meditation
(samadhi). Sankara talked here about the Path of Linkage with Sound. It is also referred to simply
as the Path of Sound. The other names for it are Laya yoga (Path of Absorption) and Swara yoga
(Path of Nadis).

Some may mistake the Path of Sound to imply some musical notes. Hence the following
Sloka describes the meaning of the Path of Sound.

s rec pUrE rinlSy k…MÉE

SsvaRsu nafI;u ivzaeixtasu,
AnahtaOyae b÷iÉ> àkarE
rNt> àvtet R sda innad>.3.
sa reeca pürai ranilasya kumbhai
ssarväsu näòéñu viçoodhitäsu|
anähatäkhyoo bahubhiù prakärai
rantaù pravarteta sadä ninädaù ||3||
Following the methods of breath control through Rechaka (exhalation), Kumbhaka
(retention) and Puraka (inhalation) as prescribed in the Yogic Texts, one has to clean up all the
nerves in the body. When once all the nerves are cleaned up, a spontaneous sound would
generate in the heart. This is called as the Anahata (Cardiac Plexus) Sound - a sound produced
without the need of two objects colliding with one another. These sounds could be of many types.
(One has to concentrate one’s mind on these sounds.)

Explanation: One is advised in this verse to practice Breath Control. But the methods of breath
control are not explained herein. We have to seek the methods of breath control from other stan-
dard books on Yoga. One has to practice breath control until the nerves are purified cent percent.
When the nerves are purified completely, anahata (cardiac plexus) sound rises spontaneously. The
sound could be felt in different ways within the heart. Concentrating the mind on these different
anahata sounds that arise from continued practice of breath control is defined, according to Sankara,
as the Path of Linkage with Sound.
The next verse tells about the advantages in following the Path of Linkage with Anahata
5
Sound.

nadanus<xan ! nmaeStu tu_ym!

Tva< saxn< tÅvpdSy jane,
ÉvTàsada Tpvnen sakm!
ivlIyte iv:[upde mnae me.4.

nädänusandhäna namoostu tubhyam

tväà sädhanaà tattvapadasya jänee|
bhavatprasädä tpavaneena säkam
viléyatee viñëupadee manoo mee ||4||
Oh, Linkage with Sound! I salute thee. I am aware that you are the only way to reach the
Supreme Consciousness. If you bless me, not only my breath but also my mind can attain oneness
with the Supreme.
Explanation:
The prescribed three preliminary steps are:
1. Practice of Breath Control.
2. Purification of the Nerves.
3. Listening to the sound of anahata.

Next comes the more difficult step of Linkage with the anahata Sound. This requires that
the practitioner yogi has to stay at all times in touch with the anahata sound produced inside –
whatever he may be doing or in whatever state he may be. Only then is a yogi fulfilled. That is why
Sankara alludes to the blessing in the attainment of absorption of the mind in the Supreme.

When the yogi successfully establishes a firm unbroken contact with the anahata sound, his
life-breath (Prana) leaves the Ida and Pingala nerves (nadis) (supposed to correspond to the right
and left sympathetic chains at physical level) and enters into sushumna nadi. Through sushumna, it
reaches the “Heart Space” at the Anahata Chakra (Cardiac Plexus). (see fig.in last page)

In the process of creation, space was created first by the Supreme Lord. From space was
created “Wind.” Therefore, when the yogi’s life-breath reaches the Heart Space, it gets
automatically absorbed into its causative Space without any effort. This is also called as “Merger
of Effect within the Cause.”

Life-breath (Prana) and mind are like the two sides of a coin. Hence the moment life-
breath is absorbed into Heart Space, the mind that is associated with it too can’t help but be ab-
sorbed along with it. When the mind gets dissolved into Space, it loses its natural tendency of
attachment to worldly things. That is to say that such a mind moves away from worldly things and
goes towards the Supreme. The Supreme is also known as “Vishnupada.” Vishnupada means both
space and liberation. For this reason, Sankara described in this sloka that life-breath and mind
together get absorbed within Vishnupada. We may understand from this that while the life-breath is
absorbed within the Heart Space-like-Vishnupada, mind is absorbed into liberation-like-Vishnupada.
Sankara teaches here that salvation could straight away be obtained through yoga of Link-
age with the Sound.

6
 2. HATHA YOGA
PATH OF STEADFAST PRANIC EXERCISE

This section deals with Hatha yoga. It consists of two major approaches. They are Bandhatraya
sadhana (Practice of Three Locks) and Kevala Kumbhaka sadhana (Practice of Absolute Reten-
tion). These two are treated as two distinct methods. The Bandhatraya sadhana is described first.

jal<xraef([n mUlbNxan!
jLpiNt k<Qaedr payu mUlan!,
bNxÇyeiSmn! pircIymane
bNx> k…tae daé[ kal pazat! .5.
jälandharooòyaëana mülabandhän
jalpanti kaëöhoodara päyu mülän |
bandhatrayeesmin paricéyamänee
bandhaù kutoo däruëa käla päçät ||5||

Tightening up the nerve plexuses within the throat is denoted as Jaalandhara Bhandha
(Throat Lock). Tightening up of the nerve plexuses at the abdomen is called Udyana or Uddiyana
or Odyana Bandha (Abdominal Lock). Tightening up of the nerve plexuses at rectum is called Mula
Banhda (Root Lock). There is nothing to fear for such a yogi who could do all the three locks.
Explanation: There will be many sudden intermittent attainments (Siddhis) that come about dur-
ing the practice of Hatha yoga. These sudden attainments come about effortlessly and are irrelevant
to the main objective. Conquering death and living forever is not a small siddhi (attainment) by any
means. But even that, warns Sankara in this verse, is unimportant to a true practitioner of yoga.
The major attainment of Bandhatraya yoga is described below.

Aaef(a[ jal<xr mUlbNxE

éiÚiÔtaya murga<gnayam! |
àTy’œmo
u Tvat! àivzn! su;ç
u am!
gmagmaE muc
< it gNxvah> .6.
ooòyäëa jälandhara mülabandhai
runnidritäyä muragäìganäyäm
pratyaìmukhatvät praviçan suñumnäm
gamägamau muïcati gandhavähaù ||6||

If the three locks of Odyana, Jaalandhara and Mula Bandhas are practiced well, the
Kundalini Power that lies below the Muladhara Chakra (Coccygeal plexus) raises. The entrance
for the Sushumna nerve which lies between Ida and Pingala opens up. This enables the life-breath
to enter into sushumna. Then the life-breath does not move to and fro.

Explanation: The three nerves, ida, pingala and sushumna originate at the Muladhara Chakra
(Coccygeal Plexus). The ida nerve enters into the left nostril and the pingala into the right nostril
respectively. The respiratory movement (inhalation and exhalation) goes on through them. Sushumna
nerve goes up through the Brahmarandhra to link up with Brahmaloka.

Kundalani Power lies below the sushumna nerve like a serpent with three and a half coils
asleep and inert. The entrance to the sushumna nerve is blocked in this position by the hood of the
serpent like Kundalini Power.

7
 Sparks generate from the fire at the Muladhara Chakra as a result of the three locks of
Odyana etc practiced by the yogi. The snake like Kundalini awakens at this heat and lifts its hood.
With the lifting of the hood, the entrance to the sushumna opens up. As the yogi has been tightening
up the Muladhara at this time, the life-breath, which is under pressure in ida and pingala, suddenly
enters into sushumna through the opening. Because sushumna is very long, the life-breath that
enters it does not return. Therefore, there is no two-way movement to the life-breath. The life in
such a yogi stays in a stable state.
Sushumna is also known as the “Western nerve” because it is different from and opposite in
character to ida and pingala nerves. The wind that enters it is also referred to as the “westerly
wind.” The word pratyang mukhatvat in the sixth verse refers to this fact that the life-breath that
had been so far within the ida and pingala turns westerly and enters the sushumna.
Sankara teaches here that stabilizing the life force is greater than conquering death and this
is a better outcome of Bhandatraya yoga..
The final result that emerges from Bandhatraya yoga is described in the following verse.

%Äaiptaxar ÷taznaeLkE
rak…c
< nE Zzñ dpanvayae>,
s<taipta ½NÔms> ptNtIm!
pIyU;xara< ipbtIh xNy>.7.
uttäpitädhära hutäçanoolkai
räkuïcanai ççava dapänaväyooù |
santäpitä ccandramasaù patantéà
péyüñadhäräà pibatéha dhanyaù ||7||

While constantly practicing the Bandhatraya, one should also practice pulling the apana
wind upwards from Muladhara towards the navel. Under this pull, sparks from the fire in the
Muladhara travel upwards through sushumna. The sparks finally reach the Sahasrara Chakra
(Pineal Plexus) in the head of the practitioner. There they come in contact with the “Chandra
kala.” Chandra kala melts under this heat and drops of nectar of immortality (amrita dhara) flow
from it into the yogi. The yogi who then enjoys the drops of this nectar is the truly successful one
(that is to say that there remains nothing more that the practitioner has to do).

Explanation: We have already discussed the way the life-breath makes an entry into sushumna in
the earlier verses. The Apana wind stays at the rectum. Normally apana travels downwards. The
practitioner yogi has to perforce pull this wind up. Then only will it enter sushumna. Apana wind is
located below the Muladhara. By the time it comes up with the pulling by the yogi, the flames of
yogic fire in Muladhara flare up. Thus the sparks of fire mixed together with the life-breath and
apana pass through sushumna and travel up to sahasrara.
Standard texts on yoga say that there is a Chandra kala 12 inches above sahasrara in every
person. Because it is 12 inches away, it is called as the “terminal of twelve.” The inch referred to
here is not 1/12 of a foot. The measure is equal to the length of the first digit of the thumb for each
person. Hence it varies from person to person.

Sparks from the yogic fire that passed through the sushumna reach finally the “terminal of
twelve.” They hit the Lunar region there. As the sparks constantly impinge on the Lunar region, the
cold solid Lunar region gets warmed. Gradually it melts and the nectar of immortality (amrita
dhara) drips down the sahasrara of the practitioner. As the entire nerve system is filled with the
nectar, the yogi is permanently in a blissful state.

8
 The tenth sloka in Saundaryalahari describes this very state in different words.

suxaxarasarEñr[yuglaNtivRgiltE>
àp isÂNtI punrip rsaçaymhs>,
AvaPy Sv< ÉUim< ÉujginÉMXyuòvly<
SvmaTman< k«Tva Svipi; k…lk…{fe k…hiri[.
sudhädhäräsäraiçvaraëayugaläntarvigalitaiù
prapaïca siïcanté punarapi rasämnäyamahasaù |
aväpya svaà bhümià
bhujaganibhamdhyuñöavalayaà
svamätmänaà kåtvä svapiñi kulakuëòe kuhariëi || Saundaryalahari, Sloka 10.

Mother Goddess! Wetting the land of the 72,000 nerves with the Nectar of Immortality that
rains from the middle of your feet, then leaving the moon enshrined with the brilliance of immor-
tality and coming back to your original position of Muladhara Chakra, you sleep in the earthly
worlds, coiled like a snake in your own usual shape.

3. KEVALA KUMBHAKA YOGA

THE PATH OF ABSOLUTE RETENTION

A description of a different method of yoga within Hatha Yoga is given here under. This is
called as “Kevala Kumbhaka yoga (System of Absolute Retention).” Only those who practice
Bandha Traya yoga can do this. So it can also be considered as another part of the Bandha Traya
yoga. Because it involves holding (fixation) of mind also along with retaining the breath, it can be
considered as a different yogic method.

bNx Çya_yas ivpak jatam!

ivvijRta< reck pUrka_yam!,
ivzae;yNtI— iv;y àvah<
iv*a< Éje kevl< k…É
< êpam!.8.
bandha trayäbhyäsa vipäka jätäm
vivarjitäà reecaka pürakäbhyäm |
viçooñayantéà viñaya pravähaà
vidyäà bhajee keevalaà kumbharüpäm ||8||
With constant practice of the three locks for a long time and as the yogi attains maturity in
the practice, both rechaka and puraka (inhalation and exhalation) stop. Further, all the thought
waves pertaining to worldly pursuits will fade away. This state is Kevala Kumbhaka yoga. I
follow this.
Explanation: The sixth sloka already made a reference to the point that the life-breath gets
stabilized through the practice of Bandha Traya yoga. But it is not the same state as Kevala Kumbhaka
state. As one progresses in the stabilization of the breath, mind too gets gradually stabilized. Mind
normally pursues the external objects through the five sense organs. That’s how it keeps experienc-
ing the outside world.

Mind is not stable in such a state. When the life-breath stabilizes, a responsibility for
stabilizing itself falls on the mind. Then it leaves the external objects and turns inwards. That is to
say that it starts experiencing the natural form of the individual self. The knowledge that “I am
Brahman” is the gist of inward experience. If the individual’s mind can reach this level of inward
understanding, it is described as Kevala Kumbhaka (Absolute Retention) state.
9
Now the way of attaining Kevala Kumbhaka (Absolute Retention) through the practice of
Bandhatraya yoga (Three Lock System) is given.

Anahte cetis savxanE

r_yaszUrE rnuÉyU mana,
s<St<iÉt ñas mn> àcara
sa j&É< te kevl k…É
< kïI>.9.
anähatee ceetasi sävadhänai
rabhyäsaçürai ranubhüyamänä |
saàstambhita çväsa manaù pracärä
sä jåmbhatee keevala kumbhakaçréù ||9||
Stabilizing the mind in Anahata Chakra, concentrating therein and continuing such a practice, the
wavering of the mind ceases along with the movement of respiration. That is the state of Kevala
Kumbhaka (Absolute retention). It flourishes by itself when once that state is reached.
Explanation: While practicing the three Locks, the mind has to be stabilized in the Anahata Chakra.
Sankara used here a significant expression, “Savadhaanaih abhyasa suraih.” This practice
requires tremendous amount of concentration in addition to unswerving determination for practice.
Only then can one experience the fruits of Kevala Kumbhaka yoga. Sankara says in this verse that
Kevala Kumbhaka is supreme and the best of all the Hatha yoga methods and it requires concentra-
tion, reverence, determination, and practice.

Sankara loves Kevala Kumbhaka yoga very dearly. He praises it in the following verses and
inspires his disciples to follow it.

shöz SsNtu hQe;u k…É < a

Ss<ÉaVyte kevl k…É < @v,
k…É
< aeÄme yÇ tu recpUraE
àa[Sy n àak«tvEkt « aOyaE.10.
sahasraça ssantu haöheeñu kumbhä
ssambhävyate keevala kumbha eeva |
kumbhoottamee yatra tu reecapürau
präëasya na präkåtavaikåtäkhyau ||10||

There could be a variety of methods of (improving) retention in Hatha yoga. Absolute

Kumbhaka is the most respected of all. It is supreme. This is because neither natural nor unnatu-
ral rechaka and puraka (respiration) of the life-breath exist in Kumbhaka.

Explanation: Inhaling the air, holding it and then exhaling it is called Antah Kumbhaka (Internal
Retention). First exhaling air, holding lungs without air and then inhaling is termed as Bahih
Kumbhaka. There are thus a variety of kumbhakas in different combinations. Whatever may be the
way a kumbhaka is done, it is related to inhalation and exhalation. Intentional inhalation and
exhalation as a part of yogic practice is called unnatural respiration. The natural cycle of inhalation
and exhalation that automatically goes on is described as natural respiration. Presence of any
breath cycle, natural or the yogic unnatural, means some modifications in the thought waves of
mind. In Absolute Kumbhaka, neither natural nor unnatural respiration exists. Hence, for a practi-
tioner (yogi) of Absolute Kumbhaka, even an iota of disturbance for worldly things will not occur
in the mind. Therefore, it is held that Absolute Kumbhaka is superior to all Kumbhakas.

The following verse deals with the next step for a yogi after he attains stability in the Anahata
Chakra through the practice of Absolute Kumbhaka.

10
 iÇkªq naiç iStimte -Ntr<ge
oe St<iÉte kevlk…É
< ken,
àa[ainlae Éanu zza<k naf(aE
ivhay s*ae ivly< àyait .11.
triküöa nämni stimiteentaraìgee
khee stambhitee keevalakumbhakeena |
präëäniloo bhänu çaçäàka näòyau
vihäya sadyoo vilayaà prayäti ||11||
The empty space within the Ajna Chakra (Cavernous Plexus) is called as “Trikuta.” A yogi
(practitioner) after having attained Absolute Kumbhaka following the method described in the
earlier verses, should continue to be in that state of Absolute Kumbhaka and take slowly his mind
from the Anahata Charka to Ajna Chakra. He should fix his mind there in the Trikuta space as if it
were nailed down. If this is done properly, his life-breath will leave completely the ida and pingala
nerves (also known as the sun and moon nerves) and gets absorbed into the space in the Ajna
Chakra.
Explanation: It was indicated in the 9th verse that the mind stabilizes along with breath during
Absolute Kumbhaka state and that happens in the Anahata Chakra. It was said in the 10th verse that
inhalation and exhalation totally disappear in that state. But then what would happen to the air that
was fixed and retained tightly? The present verse provides the answer.
In the ordinary circumstances, a practitioner who attained Absolute Kumbhaka state stays
in that state as long as he intends to do so and then leaves that state. Instead, if he can move the life-
breath and mind so fixed from the Anahata Chakra, carry them forward to Ajna Chakra and fix them
there in the Trikuta space, then his breath dissolves in the very space that was its root-cause. As the
breath is absorbed therein, there is no more need to keep it tightly fixed. ( see fig. in the last page)
Now follows a description of the process of breath getting absorbed in space.

àTyaùt> kevl k…É < ken

àbuÏ k…f
< LyupÉu´ ze;>,
àa[> àtIcIn pwen mNd<
ivlIyte iv:[updaNtrale.12.
pratyähåtaù keevala kumbhakeena
prabuddha kuëòa lyupabhukta çeeñaù |
präëaù pratécéna patheena mandaà
viléyatee viñëupadäntaräle ||12||
Mind and life-breath should be withdrawn into Ajna Chakra while continuing with Abso-
lute Kumbhaka. That is to say that the mind, which is scattered around, should be pulled back
together by its own strength and stabilized in the Ajna Chakra. By doing so, the Kundalini Power
which is awake will swallow a part of the retained wind. The residual wind goes westwards that
is to say that it enters the sushumna nerve. The life-breath that travels in that direction gets slowly
absorbed in the Vishnupada.

Explanation: This verse speaks of the life-breath being absorbed in Vishnupada. The last line of
the verse says, “viliyate vishnupadantarale.”

Almost the same words were used in the 4th verse too. It was said there, “viliyate vishnupade
mano me.” When the Linkage with Anahata sound peaks, both life-breath and mind get absorbed
in the Heart space (Vishnupada) was the contention expressed in that verse. Even through the
11
Kumbhaka yoga too, the yogi attains the same state. But what is different here is that the
practitioner obtains special powers (siddhis) like long life in this.
Sankara did not spell out how mind and life-breath get absorbed in Vishnupada at the
time of describing the Path of Linkage with Anahata Sound. However, he described the process
here in detail.

It was mentioned in the section dealing with Bandhatraya practice (the 6th Sloka) that the
sleeping Serpent Power would awaken. If this practice is continued, the yogi can enjoy the Amrita
Dhara that trickles from the “Terminal of Twelve” in the Lunar region as described in the 7th verse.
However, the practitioner has to make constant effort for retaining this attainment (siddhi).

It is stated in the 12th verse here that if one can draw with more skillful practice the life-
breath and mind into the Ajna Chakra, the life-breath gets absorbed into the Vishnupada all by
itself. Another interesting point made here is that the Kundalini Power swallows a part of the life-
breath. It is popularly believed that snakes swallow air. Sankara is poetically alluding to this
prevalent concept when he says that the Kundalini Power swallows a part of the life-breath. It
implies that a part of the inhaled breath is utilized in awakening the Kundalini Power. The remain-
ing breath passes through the sushumna nerve and gets absorbed in space. The air gets totally
absorbed thus and hence the yogi need not make any other effort to maintain Kumbhaka. This is the
reason for the superiority of Kumbhaka over the Path of Linkage with Sound.

The following verse talks about what happens to the mind in Absolute Kumbhaka.

inr<k…zana< ñsnaeÌmanam!
inraexnE> kevl k…É < kaOyE>,
%deit svei<R NÔy v&iÄ zUNyae
mé‘y> kaeip mhamtInam!.13.
niraìkuçänäà çvasanoodgamänäm
niroodhanaiù keevala kumbhakäkhyaiù |
udeeti sarndridriya våtti çünyoo
marullayaù koopi mahämaténäm ||13||
Nothing inhibits the inhalation and exhalation cycle in the normal state. One has to rein
them in with Absolute Retention. At the same time, the mind should be filled with philosophical
knowledge. If this is achieved, the yogi’s sensory and action organ pursuits are completely nulled;
he obtains perfect absorption of the wind. It is difficult to describe this state. Such absorption of
the wind is not possible for all. Even amongst those who achieved Absolute Retention, this state is
obtained by only those few with perfect wisdom.
Explanation: As already said earlier, mind and life-breath go hand in hand. We normally deduce
that mind too gets absorbed in Vishnupada along with life-breath because it was stated that life-
breath dissolves in Vsihnupada. Sankara says that there is a special point to be noted here.
After reaching the state described in the 12th verse, the practitioner should work on improv-
ing his knowledge along with his yogic exercises. Knowledge here refers to basic philosophy
about the Supreme Consciousness. The yogi should master this knowledge through repeated study
of the Vedas and scriptures. This process is called by Vedantins as “Reflective and contemplative
me ditation (Manana and Ndidhyasa).” With this process, mind is impregnated by impressions of
scriptural knowledge. The Yogi experiences a strange feeling in that state with the practice of
withdrawal through Absolute Retention. The mind gets emptied from all modifications under the
influence of sensory and action organs. What would happen to the mind under these conditions?
Usually the practitioner experiences a sense of fear in that state. Therefore, he may concen-
12
trate his mind on a pleasant thought or embodiment of a godly personality. Thus he may strive for
happiness. Obviously the deeds of the mind do not get nullified cent percent by this way. Hence
this state does not last forever.
On the other hand, if the practitioner has a thorough knowledge of the Supreme
Consciousness, the mind does not get modified under the influence of his sense and action
organs. His mind directly identifies itself with the true nature of the Self. Because of the fact that
the Self is ever blissful, the yogi himself becomes infinite Joy. Patanjali wrote about this as,

“Tadaa drastuh swarupe avasthaanam.” Rule 3, Part I, Yogasutras.

We should note that Sankara used particularly the words “Mahaa matinaam” to convey
that only a practitioner of perfect wisdom could reach such a state. It should also be noted that the
Joy in that state is said to be not different from experiencing Self. Therefore, Sankara said that that
state is indescribable.
Thus do the paths of Three Locks and Absolute Retention together end ultimately in
experiencing the True Self. This is the final goal of the Path of Absolute Retention.

4. RAJA YOGA
THE ROYAL PATH

The three Yoga paths described thus far involve breath control (pranayama) as well as
concentrating the mind on a specific objective. Now follows a description of a path very different
from the above. This is through an analytical approach of Truth and controlling the mind by itself.

n †iòlúyai[ n icÄbNxae
n dezkalaE n c vayuraex>,
n xar[a Xyan pirïmae va
smexmane sit rajyaege .14.
na dåñöilakñyäëi na cittabandhoo
na deçakälau na ca väyuroodhaù |
na dhäraëä dhyäna pariçramoo vä
samedhamänee sati räjayoogee ||14||

If one holds on to Raja yoga (the Royal Path), there is no need to fix the gaze on a
particular object nor there is any necessity of concentrating the mind at one place. There are also
no restrictions of place of time for practicing this yoga. Nor are there any limitations on the time
of practice as dawn or dusk or auspicious early hours. The practice does not involve breath con-
trol, focusing the mind, meditation or any such rigors.

Explanation: This verse is strange indeed! A mention of The Royal Path is made; but not a word
about what it is. What does not constitute the path had been partially listed but not what it com-
prises. Usually any yogic path contains at least one of the practices like fixation of gaze, mind-lock,
breath control, concentration, meditation etc. Sankara says that the Royal Path does not require any
of those. How can it be a yogic practice then? If it is not a yogic practice, how can one call it as the
King of yogas?
The answers to the above questions are within the questions themselves. Let us discuss
each question.
1. The gaze has not to be fixed. In other words, our gaze should not be fixed on any object in this
visible world, which could serve as a possible target. If we eliminate all, what would remain?
Only the seer.. This is the first attribute for the Royal path.

13
2. There is no need to lock the mind. Thinking locks up the mind. Mind thinks based on ten inputs
– from the five sense organs and the five action organs. There is no object beyond these ten inputs
in the whole creation. What would happen if all these are avoided? The thinker remains. This is
the second attribute for the Royal Path.
3. In fact there are no two different beings as the seer and the thinker. Both are same. And he is
always there. He is everywhere. Hence the yoga connected with him is not bound by any particular
time or place. This is the third attribute for the Royal path.
4. Control of wind, concentration, meditation and so on too pertain to mind and breath. These do
not relate to the seer. One, therefore, does not have to specially mention that they do not form a part
of the Royal Path. All these have been narrated purely for elaboration.
From the above, it can be concluded that the Royal Path provides a way to reach the state of
being a seer who has no targets to view or a thinker who has no objects to think about.
We can deduce from the attractive way it is introduced and the ‘Royal’ name given to it that
Sankara holds this Yogic path very dear to him.
Now follows a more elaborate description of Raja yoga (Royal Path).

Aze; †ZyaeiJHt †’œmyana

mviSwtana imh rajyaeg, e
n jagrae naip su;iu ÝÉavae
nae jIivt< nae mr[< ivicÇm! .15.
açeña dåçyoojghita dåìmayänä
mavasthitänä miha räjayoogee |
na jägaroo näpi suñuptibhävoo
noo jévitaà noo maraëaà vicitram ||15||

Those who are stabilized in the Royal Path would renounce all things seen (through the
senses) and remain as mere “Potent-Looker (Drik).” Their state cannot be said to be as wakeful
or sleepy, living or dead. It is a strange situation.

Explanation: Even in this verse, Sankara ecstatically goes poetic about the Royal Path. However,
every word in this poetry is loaded with deep philosophic meaning.
As per the basic principles of philosophy, there are two types of “things” in the creation.
One is that which sees. The other is the object viewed i.e. what is seen. Drashta is the subjective
seer. Drisya is the objective view seen. “Seeing” is the predicative action (darsana) that links both
these. If the object-view is true, the action of seeing too should have to be true. Drashta, darsana
and drisya are called as “Triad (triputi).” As long as the object-view is true, this triputi stays true.
Let us suppose that, through some reason, the object-view is established to be untrue. Then
it follows that the predicative action of viewing too is untrue. What then would happen to the seer
(drashta)? The only relation between the seer and the object seen is the action of seeing. It is now
proved that this is not any more true. Therefore, the relation that existed between the seer and the
seen is non-existent. But this does not endanger the seer. Let us note that when the object seen was
regarded as true, he is referred to as seer. Now that reference is invalid. He does not have any
action. Hence he cannot retain the same name.

In order to give an id (identity) to him, purely for the purpose of understanding the issues
involved, a new term, “Drik (Potent-Looker)” is applied to that entity. So “Drik” is the seer with-
out any action of “seeing.” The absence of “action of seeing” is not because of obstruction of vision
or because of sleep. The Potency exists but does not manifest because there is no scope for the
existence of a True Object.

14
 In other words, as and when all the objective world disappears, the drashta (the seer) is
referred to as “drik.” That means when the triad exists, he is drashta. When the triad is not there,
he is drik.

In the lingo of Vedanta, there are many names for the state of being a mere “drik.” For ready
reference, a partial list of the Sanskrit names is provided in Table 1 along with approximate En-
glish equivalents in a different font in brackets below each word.

Table 1: A partial list of Sanskrit names used Table 2: A partial list of Sanskrit names
in Vedanta literature for “Drik” used in Vedanta literature for “Drik” with
approximate English equivalents.

Name of Name of
Name of s e e r
Name of Obje ct Vie w
s e e r whe n
whe n "Triad"
s e e r whe n "Triad"
Obje ct s e e r whe n doe s not e xis t
"Triputi Exis t
Vie w "Triputi"
doe s not What is seen O ne who
e xis ts Potent Looker
e xis t (O bject) sees(seer)

O ne who
Drisyam Drashta Drik What is known knows - Potent- K nower
K nower)
Gneyam Gnata Gnapti
O bject- thought Thinker Potent- Thinker
Chetyam Chetayita Chit O bject - one who Potent -
Understood understands K nower
Vedyam Vetta Vit /Vitti
O bject - O ne who Potent -
Samvedyam Samvetta Samvit Understood understands K nower

O bject -
Thinker Potent - Thinker
Mananiyam Manta Matih Thought

O bject - Potent -
Dhyeyam Dhyata Dheeh Meditated
Meditator
Meditator

Anatma -- Aatma The non- self -- The Self

Inert -- consciousness
Jadam -- Chetanam

Note: Terms like Vedya, Samvedya; Chetya, Mananiya are only literary modifications of different
verbal forms meaning almost the same. However the subtle differences refer to the processes in
their finer aspects as reminiscing, remembering, thinking etc., which do not bear any significance
for the present discussion.
Sankara conveys in the first part of the verse that those who follow the Royal Path, stay as mere
Potent-Lookers having understood clearly that all objects that are seen are unreal (non-existing).
After all, there are many who have some rudimentary knowledge of Vedanta. So a ques-
tion arises whether all those who intellectually accept that what is seen is unreal can be termed as
Attainers of Royal Path. Sankara gives two “Litmus Tests” for this in the second part of the verse
so that each person can decide for himself/herself.

THE FIRST TEST: First of all, we have to know whether we are in a wakeful state or in sleep. If
we perceive external objects through our sensory inputs, then our state is called “Wakeful State.”
By definition, external objects, senses, perception, and perceiver exist in the wakeful state. That is

15
to say that “Triad (triputi)” exists in wakeful state. If the triad exists, it cannot be Potent-looker
(drik) state. If it is not drik state, it follows that it cannot be the Royal Path. Therefore, as long as
we have the awareness that we are awake, it is clear that we have not attained the Raja Yoga. This
is the first part of the first test.

Can we under these circumstances take it that we practice Raja Yoga in our sleep-state?
Let us consider the issue carefully. We have two types of sleepy states. One is the Dream State and
the other is the Deep Sleep State.

We carry certain impressions of our experiences in the wakeful state. With these
impressions, the mind creates some objects that are seen even without any inputs from the sensory
organs. It thus becomes both the objects seen and the seer of the objects. This is our dream state.
Whosoever may have created the objects, we obtain the triad of objects seen, act of seeing and the
seer. Therefore, it cannot imply Potent-Looker state, which is the outcome of Royal Path.
Let us now examine if the state of deep sleep could be Raja yoga. There are obviously no objects
seen in this state. Does it mean that the act of seeing is also absent? When once he wakes up, he
says that he did not know or comprehend anything in deep sleep. To put it differently, it is an
admission of the fact that he sees in deep sleep “incomprehension.” So the triad of incomprehen-
sion - as the object, the seer and the process of seeing - exists in deep sleep. Hence it cannot signify
Raja yoga. Therefore, the dream and deep sleep states as well as the wakeful state cannot be called
as Royal Paths. This is the second part of the litmus test.

THE SECOND TEST: Sankara now talks of the second “Litmus Test.” We have to understand
whether we are alive or dead in this analysis. Respiration, identification with a body etc. show that
we are alive. Triad is present in this state. Hence living state is not equivalent to following the
Royal Path. If the connection with the physical body ends, what follows is death. But the state of
death is ineligible to any yogic practices or for receiving knowledge. Hence it does not fit to be
called as Raja yoga.
From these two prescribed tests, one can easily assess whether one is following Raja yoga or not.
But it also looks from these tests and definitions, that none can follow the Raja yoga. What is the
use of such a path, which cannot be followed by anybody? Let us revisit the verse to get an answer.

The first part of the verse says that the state of Raja yoga is obtained when once the objective world
disappears and what remains is mere Potent-Looker. How could the billions and billions of objects
that surround us disappear? Is it at all possible?

It is true that billions and billions of objects surround us. But what is their relation to you? The
sensory organs carry the inputs from the objects to the mind. A conception, a thought wave forms
in the mind about that object. Mind gets modified as per the attributes of the objects. Patanjali calls
this process as isomorphous with the object (vritti sarupyam) modification.

“Vritti sarupyamiti ratra” Rule 4, Part I, Yogasutras.

Because of the modification of the mind in accordance with the object, a relation gets
established between the mind and the object. A chain of three entities is required for such an
isomorphous modification analogues with the object:
1. An object that is seen,
2. Sense organs, and
3. Modification of the mind.

16
 As long as this chain continues unbroken, the mind continues to be modified. If the chain is
broken somewhere, the modification gets arrested. If the modification of the mind does not take
place, automatically all the objective world seen loses its existence as far as the seer is concerned.

So we have to look for the weakest link in this chain. We can never eliminate all the objects
in creation. Nor can we keep the senses shut all the time. The only possible thing for us to break the
chain is interrupting the third link - modification of the mind. We have to find a way to stop the
isomorphous modification of the mind.

The state of a person without isomorphous modification of the mind in accordance with the
object was discussed in the 13th verse. In the absence of modification by objects, the mind attains
the form of the Self of the seer. We saw there,

“Tada drashtuh swarupe avasthanam.” Rule 3, Part I, Yogasutras

We conclude from the above discussion that:

1. We have to take care to see that mind does not get modified as per the objects.
2. It then amounts to eliminating all the objects seen.
3. That is the state of the lone Potent-Looker (Drik).
4. This is the state of Raja yoga.

When once a person attains this exalted state, how does he lose it? If the objects modify his
mind, the mind assumes the attributes of the objects seen. He would forget that he was of the nature
of lone Potent-Looker. The modification of the wind can happen during such forgetfulness in
either wakeful or sleep states. In other words, those that are in the state of Raja yoga can said to
dbe neither in sleep nor wakefulness.

But a practitioner of Raja yoga is not dependent on such life systems like inhalation and
exhalation of breath. Therefore, we cannot describe him truly as living. But his physical body,
senses etc keep functioning without any deterioration. Hence we cannot call it as death either!
From all this, one can logically conclude that by practicing a process of simply eliminating
any modifications of the mind, we can reach the unique state which is neither death nor life, neither
wakefulness nor sleep. Sankara lovingly recommends this practice to all seekers of truth.

Yoga Sastras prescribed many methods to achieve the elimination of the modifications to
the mind. These constitute the different types of Yogas. Reverend teacher, Sankara now talks about
the best way of achieving this.

Ah< mmTva *phay svRm!

ïI rajyaege iSwrmansanam!,
n Ôò&ta naiSt c †ZyÉav
Ssa j&É< te kevl s<ivdev .16.
ahaà mamatvä dyapahäya sarrvam
çré räjayoogee sthiramänasänäm |
na drañöåtä nästi ca dåçyabhäva
ssä jåmbhatee keevala saàvideeva ||16||
One should completely rid oneself from any attachment to one’s own organs and body as
“me” and possessiveness of houses and all such properties as “mine.” (The word attachment or
possessiveness is merely a mental construct). If one can be detached, the path of Raja yoga
becomes feasible. One should practice this for a long time and attain stability in it. Then the

17
practitioner of this method will neither be a seer (drashta) nor the object seen (drisya). Only the
Potent-Knower (samvit) remains in that state and Raja Yoga grows on its own.

Explanation: We find the word “samvit” in this verse. We listed various equivalent words for drik
in Vedic literature in Table 1. Samvit and drik fall in the same column of the table and mean the
same thing. The point to be particularly noted in this verse is that in the state of samvit, the practi-
tioner will be free from both viewership (drashtutva) and being the scenery (drisyatva).

We said in the 15th verse that viewership does not exist for one in “Potent-Looker” state
(drigmatra). We talked there as if the scenery (what is seen) is different from the seer. It was done
so as that was an adequate explanation at that stage. But the ultimate truth is that even while you
have a feeling that “I am seeing this object”, you are actually viewing your own self but mistakenly
perceiving it to be an object (externally existing). Therefore, even when you are not in Raja Yoga
state, it is you only who is in the form of both the seer and the scenery. In other words, you assume
both the attributes of being the viewer and what is viewed. What is common to both the ‘viewer’
and the scene (what is viewed), is ‘Potent-Looker’, drik. And that is your true form. When this is
forgotten, you get modified as the viewer and the viewed. Following the Royal Path, as and when
you realize your true state as ‘Potent-Looker’, both attributes of viewership and the one as viewed
disappear at once. Only ‘Potent-Looker’ that is common to both remains. That state is called ‘full
of Potent-Looker’ (samvinmaya).

And that is the final goal of all practices!

5. MANONMANI YOGA
THE PATH OF UPLIFTING THE MIND

There are several varieties of Raja Yoga. Sankara describes here four of these called (i)
Manonmani (Path of Uplifting of Mind); (ii) Unmani (Path of Unaffectedness); (iii) Amanaska
(Path of Null Mind), and (iv) Yoga Nidra (Path of Deep Sleep with Awareness). He starts of with
Manonmani (Path of Uplifting the Mind).
neÇe yyaeNme; inme; zUNye
vayu yRya vijRt recpUr>,
mní s<kLp ivkLp zUNym!
mnaeNmnI sa miy miÚxÄam! .17.
neetre yayoonmeeña nimeeña çünyee
väyu ryayä varjita reecapüraù |
manaçca saìkalpa vikalpa çünyam
manoonmané sä mayi mannidhattäm ||17||
Long-standing practitioner of Raja Yoga loses inhalation and exhalation of breath, so also
blinking of eyelids. His mind loses thoughts and counter thoughts. This state is Manonmani. May
I be blessed with such a state!
Explanation: The slokas 14, 15 and 16 described the Royal Path. No mention of breath control
was made in them. Nor was the practitioner advised to meditate with closed eyes. On the contrary,
it was specially said that targeting anything was not necessary. Nevertheless, the moment the Royal
path fructifies, entire visionary processes automatically end. As the mind becomes free of modifi-
cations, saccades of the eyes (blinking of the eye) cease. If the eyes stay opened, they continue to
stay open; if they are closed, they continue to stay so. As there is no modification to the mind, even
the life-processes do not suffer any change. Effortlessly he will be in a state of Retention (Kumbhaka).

18
 In all other yogic techniques, the modification of the mind is curbed through breath control.
However, in the technique of Royal path, mind control is achieved by the sheer strength of the
mind. With the control of mind, the practitioner obtains automatically breath control even without
trying for it. He will be in the state of Absolute Retention. It hardly needs to be added that he will
lose all thoughts and counter thoughts in this state.

The state when both breath movement and mind movement stops was called Kevala
Kumbhaka (Absolute Retention) in the 9th verse. The same state is being referred to here in the 17th
verse as “Manonmani (Uplifting the Mind).” We have to note that though the final state is same,
naming differently signifies two distinct processes of arriving at there. What is being taught here
is to control the mind by mind itself. But this does not happen by mere locking up (bandhana) of
the mind. This state is attained through an elimination of “the seen.” To put it differently, the mind
is inculcated with the fact that what is perceived is unreal. Therefore, this process is called
manah + ut + mani
(mind + uplift + mind) = Manonmani (Uplifting the Mind).
By the sort of benediction Sankara had invoked at the end of the verse, we can infer that this
is a very noble yoga.
The requirements for following the Royal Path like elimination of “what is seen”, ridding
oneself of I-consciousness and attachments were mentioned in a general way in the 15th and 16th
verses. The conditions necessary to follow the path of Uplifting the Mind are being described now.

icÄeiNÔya[a< icrin¢he[
ñasàcare zimte zmINÔa>,
invat dIpa #v iníla<ga
mnaeNmnI m¶ixyae ÉviNt .18.
citteendriyäëäà ciranigraheeëa
çväsapracäree çamitee çaméndräù |
niväta dépä iva niçcaläìgä
manoonmané magnadhiyoo bhavanti||18 ||
After acquiring well the basic scriptural philosophical wisdom), the practitioner has to
control his senses and mind and concentrate his attention on the basic truth. In the course of a long
time, the respiration stops and also the movement of mind (thoughts). The body of the Yogi stays
steady like a flame in the absence of breeze. Such a state of mind is Manonmani yoga (the path of
Uplifting the mind.
Explanation: There is no locking up of the mind in Raja yoga. Though there is no locking up of
the mind on what is seen, in the Manomani yoga, concentration of the mind is to be practiced on the
basic truth of Self. This is the mind control. If this is practiced for a long time, breath gets con-
trolled automatically. When both the mind and breath are controlled, the body remains steady like
a statue. This is the way to practice Manomani.
Sankara used “sameendraah” to refer to a practitioner in this verse. The Sanskrit word
sameendrah means one who is supreme in the control of senses. The verse starts with a reference
to the control of senses – “chittendriyanam chira nigrahena.” Even then Sankara chose to use the
word ‘Sameendraah’ instead of just a yogi. From this we can conclude that control of inner senses
(mind) is emphasized in this method.

19
 6. UNMANI YOGA
THE PATH OF UNAFFECTEDNESS

A finer version of the Manonmani yoga is the method of Unmani (Path of Unaffectedness).
It is being described here.

%NmNyvSwaixgmay ivÖ
Úupay mek< tv inidRzam>,
pZy ÚudasIntya àpÂm!
sMkLp muNmUly savxan>.19.
unmanyavasthädhigamäya vidva
nnupäya meekaà tava nirdiçämaù |
paçya nnudäsénatayä prapaïcam
samkalpa munmülaya sävadhänaù ||19||

Oh, Learned Man! We are telling you a trick to reach the state of Unaffectedness. Be
indifferent to the world. Keep a watch on the mind and eliminate thoughts. Thus is the way.
Explanation: Please note that Sankara is addressing the reader in this verse as “Learned Man.” He
is hinting that only a highly knowledgeable person is eligible to follow this method. Talking of the
method, his advice was to be indifferent to the world. How would it be possible to be indifferent to
the pleasures and pains of the world to which we are helplessly exposed all the time?
A magician throws a few seeds on a hard stony surface. Right in front of our eyes the seeds
germinate into a magnificent mango tree, the tree flowers and bear mango fruits. The magician cuts
the yellow meaty mango fruits and distributes to the audience. Children get excited and run to get
those pieces. The grown ups are not enamored much at the sight of the mango tree or the fruits or
its pieces being distributed. They stay calm. The grown up persons are unaffected because they
know that all that was magic, nothing really existed and the entire thing was just an illusion. There-
fore, they are indifferent.
In the same way, a wise man that understands the entire creation as an illusion, a magic,
knows it as unreal and remains unconcerned. If one shuts his eyes to the world, it does not amount
to an absence of concern. The grown up person doesn’t close his eyes to the mango tree. He sees
it. But he does not go after its fruits. He will not be scared that its roots may crack up the walls in
his house. Similarly, the wise person who understands the world as unreal will be unaffected by its
lures or threats. He will be detached.

Though the best way to obtain the state of being unaffected has just been told, it is admit-
tedly a difficult way. Therefore, Sankara suggests concentration of mind as another method to
obtain this state. If the mind is concentrated on one or the other object, it will not be Raja yoga.
What has to be concentrated on is the elimination of intentions generated in the mind.

In order to do so, we have to understand what is intention. There is a subtle difference

between modification of the mind and a thought form, though sometimes they are used synony-
mously. A person considers some of the objects in the world as necessary for him. So he desires
them. Then the desire modifies the mind. Let us now consider the process in the reverse order.
The reason for the modification of the mind is attachment. The reason for the attachment is the
desire that an object is needed. If the object seen is truly an existing thing, it could possibly be
useful to you! But it is not a real thing!! Therefore, the feel that some object is real though it is
unreal and non-existing is the root cause of the modification to the mind. The name for the root
cause is intention (sankalpa). The follower of Unmani yoga has to, therefore, get rid of intention –

20
considering something unreal as real and existing. If this can be achieved, one stays indifferent to
the world and reaches the state of Unaffectedness.

The next verse talks of the advantage of this path.

àsý s<kLp pr<pra[am!

s<Éde ne s<tt savxanm!,
Aal<b naza dpcIymanm!
znEZznE ZzaiNtmupiE t cet> .20.
prasahya saìkalpa paramparäëäm
saì bhedanee satata sävadhänam |
älamba näçä dapacéyamä nam
ççanaiçanai ççäntimupaiti ceetaù ||20||
Intentions keep coming in tandem as a stream. A practitioner has to be vigilant and single-
mindedly keep destroying the intentions as they raise. As the mind gets used to this practice, it
loses its very support and becomes calm.

Explanation: Modification (change) is fundamental to life. Modification is the support-base for

the continued existence of mind. (The Sanskrit word ‘vritti’ means life support. Chittavritti means
life support for mind). Another name for it is thought. The source of thought is intention. A
Practitioner of Unmani yoga burns away intention.

If a stick is lit, the fire starts at the end where it is lit. Gradually the entire stick is burnt.
After the entire stick is burnt, the fire too gets extinguished. Similarly the follower of Unmani yoga
has to set fire to intention with the strength of his mind. Then the intention, thought (modifications
of mind) and mind itself will burn away one after the other. Finally the source-mind for starting the
fire will also be calmed down. This is the peaceful state of the mind and the final result of the Path
of Unaffectedness.
7. AMANASKA YOGA
PATH OF NULL MIND

The three paths of Uplifting the Mind, Unaffectedness and Null Mind resemble each other
very much. The distinction is only in the finer detail. Sometimes these three paths are talked as
synonymous. Sankara deals with these three paths as different methods in this work.
As all knowledge naturally culminates in Null Mind, no particular method, however, has
been taught by Sankara to reach this state. He describes only a way of recognizing someone who
attained it. The next three verses describe the state of Null Mind and while doing so ways of
attaining that state are mentioned indirectly.

inñaslaepE inRÉt & E ZzrIrE

neRÇa<bujE rwRinmIlnEí,
AaivÉRvNtI mmnSkmuÔa
malaekyamae muinpug < vanam! .21.
niçväsaloopai rnibhåtai ççarérai
rneträmbujai rarthanimélanaiçca |
ävirbhavanté mamanaskamudrä
mälookayämoomunipuìgavänäm ||21||
Reduced respiration, erect body and half-closed eyes are the stamp of the sprouting up of
Null Mind recognizable in a revered noble practitioner.

21
Explanation: Each word is very poetic in this verse. Sankara does not use words like method or
state in this context. He uses the term mudra (posture) of Null Mind. Posture refers to the body
position of the yogi and offers a clue to infer the onset of the state of Null Mind in him. We cannot,
however, guess the final state when once it originates. The three noticeable indications are:

1. Reduced respiration: Inhalation and exhalation of breath will very much reduce and finally stop.
2. Erect body: Sitting calm and composed with the spine erect. This is also called, “samakaya
sirogreeva sthitih” – having the spine, neck, and head in one vertical straight line.
3. Half-closed eyes: The eyes stay half shut effortlessly by themselves.

If the above three conditions get fulfilled owing to some sedation, it will not be amanaska
yoga. The state is obtained by ‘munipungavanam’ – the best of munis. ‘Muni’ means one who
practices ‘maunam’ (quietitude). It is a wholesome quietitude of all the organs. No organ reacts or
responds to any input. If the above referred characteristics show up in such a muni, it is to be
understood that he entered the state of Null Mind.

The 21st verse says that quietitude is the first condition for Null Mind. The following verse says
that self-discipline too is a prerequisite.

AmI ymINÔa Sshja mnSka

dh< mmTve iziwlaymane,
mnae=itg< maét v&iÄzUNym!
gCDiNt Éav< ggnavze;m!. 22.
amé yaméndrä ssahajä manaskä
dahaà mamatvee çithiläyamänee |
manootigaà märuta våttiçünyam
gacchanti bhävaà gaganävaçeeñam || 22||

In such of those who excel in control (of the mind) and have attained naturally the state of Null
Mind, I-consciousness and possessiveness stand totally demolished. They then realize a very
special state. There is no respiratory movement in that state. The state goes beyond the mind and
remains like infinite space.

Explanation: Sankara said that the state of Null Mind was something that had to happen by itself.
He confirms that statement in this verse. The phrase “to reach a state naturally” implies like a fruit
ripening on the tree, the knowledge has to mature and ripen by itself from constant practice. This is
possible only for an “yamindra” as indicated by Sankara in this verse. Yamindra is one who
achieved the ‘yamas.’ There are five yamas. Patanjali defined them as,

tÇaih<sa sTyaStey äücyaRpir¢ha> yma> ,

taträhiàsä satyästeeya brahmacaryä parigrahäù yamäù
Rule 30, Part 2, Yogasutras.

Non-violence, Truth, Non-coveting, celibacy, and non-hoarding are called Yamas.

Non-violence is not to hurt others by thought, word or deed.
Truth is to speak from inner conscious without any change.

Non-coveting is not to desire other’s belongings. ‘Steyam’ means to steal. ‘Asteyam’ is its oppo-
site. Even to desire other’s things is thieving by thought. Therefore, non-coveting would mean no
interest on other’s belongings.

22
 Celibacy means not to consider the woman as an enjoyable entity. By mere keeping aloof
from a lady does not amount to celibacy. Nor being in a woman’s proximity violates celibacy. Is
there a violation of celibacy for a boy in the lap of his mother? Celibacy is violated only if a
woman is thought of as a mere commodity for enjoyment. Even if the woman is miles away, if a
thought of enjoying her comes to the mind, it is a violation of celibacy.

Non-hoarding is not store anything beyond the requirements of the current day.

The seeker who follows these five stipulations is called “yami.” Who reaches the zenith
observing the stipulations is “yamindra.” An Yamindra achieves Null Mind as a natural
consequence to his practice. A tactic that helps amanaska yoga is to destroy I-consciousness and
possessiveness. We can infer this from the fact that Sankara recommends reduction of I-conscious-
ness and possessiveness through knowledge of basic philosophy as he discussed it in the context of
Raja yoga.
Sankara narrated the indications of onset of amanaska yoga in the 21st verse. These are
externally visible. When the state matures, the practitioner experiences an exalted condition within
himself as told in the later part of the 22nd verse. Respiration visibly stops. In addition, life
movement in the nerves ends. Modifications in the mind and their root cause, intentions, too cease.
He transcends mind. It is neither correct nor incorrect to say that his state is like space (infinite,
unending etc.). Though permeating everywhere, he does not touch anything.
Now follows a description of the final stage of amanaska yoga.
invtRyNtI— iniolei< Ôyai[
àvtRyNtI— prmaTm yaegm!,
s<ivNmyI— ta< shjamnSkam!
kda gimZyaim gtaNyÉav> .23.
nivartayantéà nikhileendriyäëi
pravartayantéà paramätma yoogam |
saàvinmayéà täà sahajämanaskäm
kadä gamiçyämi gatänyabhävaù ||23||

In a state of Null Mind obtained spontaneously, senses stay withdrawn. Union with the Supreme
gets established. Pure “samvit” (Potent-Knower) is its form. When can I get that state of Null
Mind effortlessly all by itself!!

Explanation: while introducing the Path of Null Mind in the 21st verse, Sankara said that this state
could be obtained only by the best of Sages who achieved quietitude of all the senses. The 23rd
verse opens with the words “nivartayantim nikhilendriyani” to emphasize that point. When the
senses are withdrawn (i.e. quietened), oneness with the Supreme takes place. One may miscon-
strue this to mean that we are different from the Supreme, and we get united with Him by following
the prescribed path. To avoid this interpretation, Sankara used “samvinmayim.” Union with the
Supreme is the same as Pure samvinmaya (Potent-Knower) state. We have already discussed this
state in detail at the 16th verse.

Sankara himself wishes for such a state. Nevertheless, he gives indirectly a hint later in the
th
26 verse that he attained a state far above this. Therefore, we have to understand this statement
only in a figurative way to mean that the state of spontaneous Null Mind is quite venerable and that
even highly learned persons should strive for it.

23
 8. YOGA NIDRA
THE PATH OF DEEP SLEEP WITH AWARENESS

The three paths, which are quite akin to each other, have been dealt with so far. Now
follows a far better method.

àTyiGvmzaRitzyen pus < am!

àacIn g<x; e u plaiyte;,u
àaÊÉRvTe kaic djaf(inÔa
àpÂcicNta< pirvjRyiNt .24.
pratya gvimarçätiçayeena puàsäm
präcéna gandheeñu paläyiteeñu |
prädurbhavee tkäci dajäòyanidrä
prapaïcacintäà parivarjayanti ||24||

As the practitioner goes on deeply analyzing the truth about the Self, the impressions of the
past actions residing in his mind evaporate. He will lose all thoughts concerning (connected with)
the world (creation). He will not be insentient either. This is the state of Deep Sleep with Aware-
ness.

Explanation: The verse begins with the word “pratyak.” It has two meanings.

‘Pratyak’ could be derived from “Pratikosam anchatiti pratyak” to mean as that which is
deep inside any of the five sheaths (Pancha Kosas – Physical (Annamaya) body, Pranic (Pranamaya)
body, Mental (Manomaya) body, Supramental (Vijnanamaya) body and Blissful (Anandamaya)
body). It signifies the individual Self (Jivaatma) - what every person regards himself / herself as
“me.”
If one investigates deeply into what is this “me”, it will be clear that the individual Self is
none other than Pratyak. We have to understand Pratyak as derived from “Pratikulyena anchatiti
pratyak.” Pratyak is that which is different and yet stays untouched in the Five sheaths. This
pratyak stands for the Supreme Self.

Both pratyaks are one and the same implying that the individual Self is the Supreme Self.

What has prevented us all the time from realizing the oneness of individual Self and the
Supreme Self? If the yogi probes into this question deeply, he can understand the inhibitors to be
the impressions of the past actions that the mind carries. Sankara refers to them as “Prachina
gandheshu.”

When once the realization of oneness dawns, these impressions of past actions effortlessly
vanish. This process is called “vasanakshaya” (Collapse of Impressions).

Sankara referred to the ending of mind while discussing earlier techniques too – whether it
was laya, kumbhaka, manonmani, unmani or amanaska. It was described in different words
each time. Ending of the mind is being described here in the path of Deep Sleep with Awareness as
Collapse of Impressions. This is very distinctive feature of this method. When the impressions
collapse, annihilation of mind commences. When the mind is eliminated, there exists no scope of
any thought about worldly things. The verse under discussion mentions this as “prapancha chintam
parivarja yanti.”
From our standpoint, the state when we do not have any awareness of the world is when we are in

24
deep sleep (sushupt). Inertia envelops us in this state. We will be ignorant of who we are in deep
sleep. Inertia and ignorance are the same. But in the state of collapse of impressions, one loses all
thoughts of the world but will not be enveloped by inertia. In other words, ignorance will not be
there. Therefore, this state is called “Uninert sleep (Ajadya nidra).” Other names for this state are
Deep Sleep with Awareness (Jnana nidra) and Yoga nidra.

In conclusion, the end-stage to the path of Knowledge is Deep Sleep with Awareness.

The next verse talks of the steps to be followed by a seeker to achieve Deep Sleep with Awareness.

iviCDÚ s<kLp ivkLpmUle

inZze; inmURilt kmRjale,
inr<tra_yas intaNt ÉÔa
sa j&É
< te yaeigin yaeginÔa.25.
vicchinna saìkalpa vikalpamülee
niççeeña nirmülita karmajälee |
nirantaräbhyäsa nitänta bhadrä
sä jåmbhatee yoogini yooganidrä ||25||
Chop off completely nescience, the root-cause for thoughts and counter thoughts in the
mind. Stamp out next the accumulated storage (samchita), current suffrage (parabdha) and future
accrual (agami) of Karma (effects of actions). If the seeker follows these steps for a long time, the
eternally auspicious Deep Sleep with Awareness will overwhelm him.

Explanation: We already said earlier that objects reach the mind through sensory perception and
modify the mind. The cause for such modifications was explained to be intentions in the 20th verse.
We have to look for the cause for the intentions too. The search will reveal that nescience is the
root-cause for all the intentions and modifications. Needless to say then that a true seeker has to go
to the very root of the intentions and modifications and get rid of the nescience that is their cause.

Nescience, desire and action go in tandem. Nescience is ignorance. Ignorance results in desire.
Desire fuels action. The effects of actions done by the individual in his cycles of births from time
immemorial keep piling up. This pile up forms the accumulated storage, current suffrage and
future accrual of Karma. An individual self carries the impressions of the past actions into future
births. The impressions give rise to intentions. So a seeker has to eradicate his ignorance and
simultaneously de-link himself from the effects of his past actions. It is important to carry out both
at the same time. Thus practicing, one day he will attain Deep Sleep with Awareness. It will be
very auspicious, exalting. In the Vedanta lingo auspicious refers to infinite bliss. Therefore we
have to understand that the state attained will be no other than the blissful state of self-realization.
Sankara discussed so far eight methods of yoga practices. The last was the Path of Deep
Sleep with Awareness. There is no other method that can surpass it. Before closing this manual,
Sankara eulogizes this technique in a couple of verses.

ivïaiNt masa* turIytLpe

ivña*vSwa iÇtyaepirSwe,
s<ivNmyI— kamip svRkalm!
inÔa< soe inivRz inivRkLpam! .26.
viçränti mäsädya turéyatalpee
viçvädyavasthä tritayooparisthee |
saàvinmayéà kämapi sarvakälam
nidräà sakhee nirviça nirvikalpäm ||26||

25
 My Friend! Wakeful, Dream and Deep sleep are the three states corresponding to Viswa,
Taijasa and Prajna. Transcending them is the state Turiya. It is comparable to a couch. Relax on
that couch. And sleep all the time on that couch without hitch or hindrance. One cannot describe
the quality of that sleep. One cannot define it. There will be no thought modifications in that sleep.
It is a sleep with full knowledge and awareness.

Explanation: Sankara packed many Vedanta mysteries in this poetic sounding verse. The indi-
vidual is only one. He exists in three states. They are: wakeful state; dream state; and deep sleep
state. The Sanskrit equivalent names are Jagrat, Swapna and Sushupti. The same individual self
is referred to as Viswa, Taijasa and Prajna respectively in those three states. In other words, he
performs his act in three different garbs, the three stages for performance being the three states of
Wakefulness, dream and Deep sleep.

Though an actor plays three different roles at three different places, common in all is he
himself. He is himself when he is not acting any role and just relaxing. The fourth state of Turiya
is akin to this relaxed state. Whereas the earlier three states are merely a drama where he acts,
Turiya is the true state where there is no drama. Strictly speaking, it should not be referred to as the
fourth state. It is merely an expression. We cannot equate it as a state similar to the other three.

Sankara refers to it as “viswadyavasthaa.” What relates to Viswa, Taijasa and Prajna are
states. The fourth is not a state. Sankara, therefore, called it a couch. A normal human being
invariably finds himself in one of the three roles of Viswa, Taijasa or Prajna. He never finds his true
self – his actual state without any role as an actor. Hence he faces constant struggles playing the
role of one or the other.

If a person can somehow find a way to free himself from acting a role and be his true self, he
does not have to act any drama. He can be fully relaxed. As one stays totally relaxed on a couch,
Sankara referred to the fourth state by that name.

The relaxation we get on a bed is through sleep. Our sleep comprises both dream sleep and
deep sleep. We are not conscious of our name, position, title etc in our sleep. If we keep remember-
ing what we are and our activities, it would not be sleep. In normal sleep, one loses all such
awareness. We are ignorant in our sleep.
In contrast to the above sleep, relaxation on the turiya couch is with full awareness and
knowledge. He witnesses his true self instead of his roles in different garbs. There are no modifica-
tions in this state. Nothing changes.

If there were to be a change, it would be one of the first three states. Because the yogi is
beyond the three states and is in Deep Sleep with Awareness, there will be no modifications
(nirvikalpa). The knowledge of true self is never again lost when once it is obtained. Hence this
state will continue forever. We can construe this from the word sarvakalam in the verse.

Can we call this state as sleep? Because there is awareness in it, we cannot strictly call it
sleep. But there is no sleep that surpasses it because the relaxation it gives is incomparable. It is
unchanging and unending. We cannot really describe its character. This can be inferred from the
word kaamapi used in the verse.
Sankara addresses a person in this state as “My Friend.” From this we may understand that
this state is natural to Sankara and that it is the ultimate goal, the zenith for the path of Knowledge.
The other high sounding names for this state in Vedanta are: Satsampatti, Chidrupena avasthaanam,
Punaraavritti rahita Brahma sthiti, Swaswarupa brahmaananda nirbharatva (Merger with

26
Beingness; Becoming Absolute Wisdom; Being Brahman free from coming back; Being in Su-
premely Blissful Self) etc.

The experiential character of a yogi in such a state will be strange indeed. Sankara provides
a glimpse into it in a flowery style in the following verse.

àkazmane prmaTm ÉanaE

nZyTy iv*a itimre smSte ,
Ahae buxa inmRl †òyaeip
ik<icÚ pZyiNt jgTsm¢m! .27.
prakäçamänee paramätma bhänau
naçyatya vidyä timiree samastee |
ahoo budhä nirmala dåuñöayoopi
kiïcinna paçyanti jagatsamagram ||27||

The Supreme Self is ever shining. The darkness of nescience is lifted. They are intelligent.
Their eyesight is normal. But Alas! This world is not visible to them!

Explanation: The verse uses apparent contradiction as a Figure of Speech. Normally we need
sunlight to see the world; it should not be dark; the viewer should have good vision and he should
be clear-headed. But we are now talking about yogis who are in Yoganidra. They have tremendous
intellect (Budhaah) and they have clear sight (clear sight here means unstained knowledge). In
other words, their view is from the position of knowledge (Nirmala drishtayopi). The darkness of
nescience is lifted (Nasyatyavidya timire samaste). The Supreme Self is shining brilliantly (i.e.
they have the knowledge that they are themselves the Supreme Self). What would they see in that
state? They see the Supreme Self only everywhere. They do not observe anything different. How
surprising is this!! (Aho, kinchinnnapasyanti jagatsamagram).

The distilled wisdom conveyed by respected teacher Sankara from this beautiful descrip-
tion is about the perception of a Yogi in the state of Deep Sleep with Awareness. Such a yogi
understands that the perfect and all-pervading Supreme Consciousness is none other than his Self.
Because of this, nescience-caused-duality of seeing the objects as different from the Supreme ceases
for him

With this we come to the end of 27 verses, the number of verses indicated by the title of the
book, Yogataaraavali. Sankara added two extra verses here in a different meter (style of writing
poetry). The purpose is to further inspire the reader towards Yoga and also to let us know how a
Self-realized Yogi could be. Some experts, however, contend that these two verses were embedded
later. Whatever the argument, we may study them in view of their important message.

isiÏ< twaivx mnaeivlya< smaxaE

ïIzEl z&g< k…hre;u kdaeplPSye,
gaÇ< yda mm lta> pirveòyiNt
k[eR yda ivrcyiNt ogaí nIfm!.28.
siddhià tathävidha manoovilayäà samädhau
çréçaila çåìga kuhareñu kadoopalapsye |
gätraà yadä mama latäù pariveñöayanti
karëe yadä viracayanti khagäçca néòam ||28||

27
 When can I reach, in the caves of the Srisaila mountain range, that deep meditative state
with the mind dissolved! Creepers would entwine my body and birds would build nests in my ears
in that state!!

Explanation: Sankara described here how rock-stable would be a yogi who reached the final stage
of yoga. It also hints that lonely sacred places like the Srisaila mountain range are the ideal abode
for yogic practices. From Sankara’s wish for such a state at the beginning of the verse, we may infer
that the deep meditative state of Null mind is highly dear to even a person of his stature, and we
should strive to reach it.

Deep meditative state with a dissolved mind means that dissolving the mind itself is medi-
tation . We have discussed elaborately about dissolution of mind in the previous verses. Briefly
stated, dissolution of mind is equivalent to cessation of nescience. Nescience ends when the true
Self is realized. With realization comes the experiential understanding that “I am the Supreme
Self.” This is the ultimate goal for the mankind.

The above verse talked about the peaking of the deep meditative state. But it would be a
mistake to assume that every Self-realized Yogi would be like that. In order to make it clear, one
more verse follows.

ivcrtu mit re;a inivRkLpe smaxaE

k…c klz yuge va k«:[sare][anam!,
crtu jfmte va s¾nana< mte va
mitk«t gu[dae;a ma< ivÉu< n Sp&ziNt.29.
vicaratu mati reñä nirvikalpe samädhau
kuca kalaça yuge vä kåñëasärekñaëänäm |
caratu jaòamatee vä sajjanänäà matee vä
sutikåta guëadooñä mäà vibhuà na spåçanti ||29||
Let my intellect be absorbed in deep meditation or run after beautiful women! Or may it
follow the path acceptable to the ignoramus or take the path agreeable to the noble-minded!! As I
permeate everything, the good or bad deeds of my intellect do not affect me!!!

Explanation: This verse for sure throws us into a quandary. We cannot recognize a Self-realized
person though moving amongst us if the following explanation is not brought forth. We may be
totally misled if we look around for a self-realized person based on a literal meaning of the verse.
For it can imply unrestrained freedom of the mind as the final state of Yoga. Therefore, such
subject matters as under consideration are not normally dealt with as they could endanger one’s
own pursuit of yoga. The clue to tackle such difficult verses is to identify the most critical keyword
in them and go about an explanation of the matter around that word.

The keyword in the verse is “mam vibhum.” Vibhu signifies omnipresent, all pervading.
The qualities described in this verse are applicable only to those who had an experiential under-
standing of the feeling that “I am that all pervading Brahman.” This verse has to be interpreted
form that viewpoint.
When I get that experiential understanding, I am there in both the good and the bad quali-
ties. To put it differently, either does not touch me. Whom do the good and bad touch? They affect
mind. But mind is not spread everywhere. Therefore, it has space to move around. It carries the
effects of past actions. Depending on the impressions it carries, it may oscillate between good and
bad. When it is associated with noble people, it may go on the yogic path. Irrespective of where the
mind thinks to be, it is in fact resting on me only. It is so because it is me who is spread everywhere
as substratum for whatever it lays its sight on.
28
 The mind thinks sometimes that it is on a noble path. What it sees as noble is in fact is not
Reality. Similarly what it sees as bad and even then get lured by it, is also not Reality. Only I,
functioning as substratum for all things good and bad, am Truth. The mind may feel that it is
following good or bad, but it is, in fact, following me only. Hence the good or bad that the mind
assumes to be associated with do not affect me. I am ever Pure; I am ever Perfect; I am ever
Unattached; I am ever Auspicious!
RECAPITULATION:

Sankara teaches eight techniques of Yoga through this small book titled, “Yogataaraavali.”
A custom to group them into three major classes is also prevalent. The three groups are – Laya
yoga, Raja yoga and Hatha yoga. In this classification Absolute Kumbhaka is considered as a part
of Hatha yoga and Manonmani, Unmani, Amanaska and Yoga Nidra are treated as part of Raja
yoga.
Talking of Laya yoga, Sankara said that there were 125,000 varieties of Laya yoga methods and that
the Path of Linking with the Sound was singularly the best of all. The other Laya yoga techniques
are quite involved and complicated as described in tantric books. If the stipulated conditions are
not followed strictly, very disastrous and unwanted results may ensue. Sankara benevolently cau-
tions the seekers, as a dear friend would, that it is not advisable to go for them. We should not forget
his advice.

There are thousands of Hatha yoga methods, according to Sankara. He recommended only
two of them viz. the Path of Three Locks and Absolute Retention. There is a caution here for the
followers of Hatha Yoga. Special attainments and capabilities come forth in this path. But there is
a danger hidden in them. Hence Sankara did not value these methods very highly.

Next comes the Royal Path (Raja yoga). Some consider the Ashtanga yoga (The path of
Eight Parts) as Raja yoga. But Sankara opines that the Path of Knowledge is the true Royal Path.
Basically yoga is negation of mind. There are two principal ways to do it. One way is to control the
breath movement. The other is by getting rid of impressions of past actions. Breath control can be
achieved either by Hatha yoga or by Ashtanga yoga. The Path of Knowledge or Jana yoga helps in
ridding ourselves from the impressions of past actions.

Sage Vasishta says in Yogavaasishta

vasna s<pirTyagat!
icÄ< gCDTyicÄtam!,
àa[Sp<dinraexa½
yweCDis twa k…é.
väsanä samparityägät
cittaà gacchatyacittatäm |
präëaspandaniroodhäcca
yatheecchasi tathä kuru ||
Rama! Both control of breath and getting rid of the impressions of past actions can negate the
mind. You may follow any one method that you wish.

Sankara treated the technique of purging the mind of its impressions of past actions as Raja yoga.
The special feature of the book, Yogataaraavali is that Sankara presented in it three techniques out
of thousands available as worthy for adoption by us. He compiled the methods together and pre-
sented them cogently. The recommended approach is:

29
1 The practitioner of yoga should start with breath control, clenase the nerve-system and then
directly take up the Path of Linkage with Sound.
2. Simultaneously, the seeker should also follow the Path of Three Locks.
3. Then he should take up Absolute Retention.
4. Without waiting for the final state of Aboslute Retention, the practitioner should study basic
philosophical issues and improve his attention to philosophical Knowledge (Jnana). When he
is free of all doubts in his knowledge, he will easily enter the Path of Raja yoga.
5. By this time, the seeker would have cleansed his nerve-system to some extent and obtained some
level of Retention in Pranayama. If he now tries to eliminate the impressions of past actions
through Knowledge, movement of breath quickly stops. He will be able to easily achieve the
state of Absolute Retention he had been trying to get following Hatha yoga.
6. Having attained the state of Absolute Retention thus, he has to introspect deeply to understand
his Self and the Supreme Consciousness. The impressions of past actions will then totally disap
pear. He will be able to reach soon the state of Deep Sleep with Awareness through the paths of
Uplifting the Mind, Unaffectedness and Null Mind.
The unique aspect of Yogataaraavali is this comprehensive holistic approach, which is not
available for us in any other books on Yoga. This should not be interpreted to mean that Sankara
advises not to follow to the end either Laya yoga or Kumbhaka yoga. Persons who take a liking to
those methods may follow them to the end. If one desires, however, to reach the final state as
quickly and as easily as possible, a comprehensive approach, according to Sankara, combining all
the methods in progressive sequential steps can be more fulfilling.
Therefore, experienced and knowledgeable teachers impart to their disciples techniques of
pure meditation and meditating upon a beloved deity (Eswara Pranidhana) along with those of
breath control. They also attempt to teach truth about Supreme Consciousness. Yogataaraavali
instructs us a way to evolve a unified approach to reach the Supreme Non-dual state by compre-
hending fully the yogic methods and digesting the knowledge about ultimate Truth.
While we lay our deeply felt gratitude at the feet of Reverend Teacher, Sankara, let us hope
that, by following successfully the aforesaid comprehensive plan combined with the blessings of
the well-wishing teachers, we reach the final blissful state of union with the Supreme.

Jaya Gurudatta!

Here ends the book Yogataaraavali written by Self-realized, The Noblest among Saints,
Worshipful and Respected Teacher Shri Sankara.

30
 COMPARISON OF THE “STAGES”
IN YOGA-BASED AND KNOWLEDGE-BASED SPRITUAL PATHS
YOGA BHUMIKAS AND JNANA BHUMIKAS

Spiritual aspirants advance along the Yoga or Knowledge paths in a progressive sequence
of steps called “Stages.” Ancient seers acknowledged that the true path to liberation was through
Knowledge-based approach. A detailed description of the stages in the Knowledge-based practices
is available in Varaha Upanishad, Annapurna Upanishad, Yogavaasishta and many other scriptures.

However, Revered Sankara endorsed a synthesis of both Yoga-based and Knowledge-based

approaches in Yogataaraavali. He did not talk of seven stages of Knowledge-based path as was
given in Yogavaasishta and other works. Though he began with an enumeration of Knowledge-
based practices under the title Royal Path (Raja Yoga), he included only four stages of Knowledge-
based approach viz. Uplifting the Mind (Manonmani), Unaffectedness (Unmani), Null Mind
(Amanaska) and Deep Sleep with Awareness (Yoga Nidra) in his discussion. It is, therefore,
essential that we compare and contrast the classification of the stages of the Knowledge-based Path
as per Yogataaraavali and other works.

Sage Vasishta described seven stages in the Knowledge-based Path in the third chapter,
Creation in Yogavaasishta. The seven stages are:

I. Desire for Enlightenment (Subhechcha).

II. Inquiry into Truth (Vicharana).
III. Tenuous Mind (Tanumanasa).
IV. Realization (Satvapatti).
V. Non-attachment (Asamsakti).
VI. Non-perception of Objects
(Padaarthaabhaavana).
VII. Ineffability (Turyaga).

I. The first stage of Desire for Enlightenment (Subhechcha) involves growing desire for detach-
ment, longing for association with noble persons etc.
II. The second stage of Inquiry into Truth (Vicharana) stands for an investigation of the meaning of
scriptural statements after achieving detachment and other related qualities.
III. The third stage of Tenuous Mind (Tanumaanasa) is a reduction in desire to getting involved in
worldly affairs as an upshot of the first two stages.
Stages I to III are usually grouped together in Vedantic lingo as Listening and Reflection (Shravan
- Manan).
Brihadaranya Upanishad was the first to introduce the concepts of Listening, Reflecting and
Uninterrupted Contemplation (Nidhidhyaasa).
i. Listening does not imply mere auditioning of lectures given by the Guru. It refers to a mental
endeavor of eliminating the apparent (abhasa) contradictions in the Upanishadic declarations and
to determine with convincing reasoning that all the statements together (uniformly) affirm non-dual
Brahman.
ii. Reflection is to dwell constantly on a stream of thought-waves that “I am the non-dual Brah-
man.”
The twin acts of listening and reflection improve clarity in thinking and consequently result
in a better appreciation of the meaning of the Upanishadic statements. That in turn helps in
comprehending unambiguously the essence of Brahman which is after all the final objective.
However, one’s intellect does not get unwaveringly established in truth by this process. That is to
say that the essence of truth does not manifest (in one’s mind) like an unbroken continuous stream.
Negative thoughts keep emerging and become impediments in having a persistent thought about
Brahman. Nidhidhyasa (Uninterrupted contemplation) helps to block the impediments.

31
 Thus nidhidhyasa is an umbrella term for the remaining four stages of the Seven-stage
Knowledge-based path.
IV. Satvapatti is the fourth stage of Knowledge-based path. Satvapatti means to realize the
essence of Brahman. We have already said that such thoughts come from a constant practice of
sravana and manana.
The practitioner who reaches this stage is called “Knower of Brahman (Brahmavit).” In
spite of reaching this level and achieving an understanding that “I am Brahman”, the seeker needs
to be on a constant vigil to retain that thought without break. Otherwise there is a danger that the
feeling of identification with Brahman will be destroyed by the overwhelming effects of the im-
pressions from past births. The following verse in Yogataaraavali makes a reference to this state.
àsý s<kLp pr<pra[am!
s<Éde ne s<tt savxanm!,
Aal<b naza dpcIymanm!
znEZznE ZzaiNtmupiE t cet> .20.
prasahya saìkalpa paramparäëäm
saì bhedanee satata sävadhänam |
älamba näçä dapacéyamä nam
ççanaiçanai ççäntimupaiti ceetaù ||20|| - Verse 20, Ch. Vidya, Yogataaraavali.
V. It is advised in the above verse that intentions should be totally hacked. It means that identifica-
tion with body, senses and ego that existed so far should be completely eliminated. The ego will
then dissolve and a state of null-mind will be obtained. Desire for worldly objects will vanish in
that state. A longing for the Potent-Looker (Drik) gets strengthened. The 15th verse in Yogataaraavali
explains what is meant by Potent-Looker.

Aze; †ZyaeiJHt †’œmyana

mviSwtana imh rajyaeg, e
n jagrae naip su;iu ÝÉavae
nae jIivt< nae mr[< ivicÇm! .15.
açeña dåçyoojghita dåìmayänä
mavasthitänä miha räjayoogee |
na jägaroo näpi suñuptibhävoo
noo jévitaà noo maraëaà vicitram ||15||
- Verse 15, Ch. Royal Path, Yogataaraavali.

With the mind focused on Potent-Looker, the feeling, “I am Brahman,” steadily increases.
Hence this stage is named as “Non-attachment (Asamsakti).” This is the fifth stage of the
Knowledge-based Path. The seeker who reaches this stage is christened as ‘Better Knower of
Brahman’ (Brahmavidvara). The state of such a yogi is described in Yogataaraavali in the follow-
ing verse.

inñaslaepE inRÉt & E ZzrIrE

neRÇa<bujE rwRinmIlnEí,
AaivÉRvNtI mmnSkmuÔa
malaekyamae muinpug < vanam! .21.
niçväsaloopai rnibhåtai ççarérai
rneträmbujai rarthanimélanaiçca |
ävirbhavanté mamanaskamudrä
mälookayämoo munipuìgavänäm ||21|| - Verse 21, Ch. Amanaskayoga, Yogataaraavali.
A seeker may achieve the meditative state of feeling “I am Brahman” through constant
contemplation on Brahman. But sometimes impressions of objective world (i.e. impressions from

32
past births related to worldly objects) gain strength and overtake that feeling. As a result the seeker
loses that meditative state. He will not, however, be tempted by the worldly objects because of the
fact that he is already established in detachment. Hence he regains his former state of meditation
through contemplation helped by the strength of his disinterest.
VI. There could be many ways through which an emaciation of longing for worldly objects takes
place. For example, a reduced attraction for worldly objects may apparently result from a hopeful
expectation of obtaining an immense treasure called liberation as a reward. Such a decrease in
desire linked to rewards does not serve any purpose. What is important is to develop the knowledge
that all visible objects are unreal. In the light of such knowledge and with the strength of constant
contemplation on Brahman, desire for visible objects would gradually diminish. Eventually worldly
objects will not even be visible to the seeker as the process progresses. It does not mean that he
would grow sightless. What it means is that even if objects are around and his senses cognize them,
his mind will not care for them.
With decreasing attraction for visible objects, mind gets increasingly focused on Potent-
Looker. Slowly a state will come where only the Potent-Looker manifests. In other words, a non-
dual experiential feeling that “I am Brahman” will unswervingly get established. It results in a very
intense meditative state. It is called the stage of Non-perception of Objects (Padarthaabhaavana).
This is the sixth stage of Knowledge-based Path. The seeker in this state is termed “Master Knower
of Brahman (Brahmavid vareeyan).”
The sixth state is exemplified by the following verse in Yogataaraavali.

invtRyNtI— iniolei< Ôyai[

àvtRyNtI— prmaTm yaegm!,
s<ivNmyI— ta< shjamnSkam!
kda gimZyaim gtaNyÉav> .23.
nivartayantéà nikhileendriyäëi
pravartayantéà paramätma yoogam |
saàvinmayéà täà sahajämanaskäm
kadä gamiçyämi gatänyabhävaù ||23||
- Verse 23, Ch. Amanaskayoga, Yogataaraavali.
The fifth and the sixth stages differ only in the degree of stability though the type of medi-
tative state is same in both the stages. The meditative state gets easily jolted by the impressions of
his own past births in the fifth stage. The meditative state in the sixth stage, in contrast, is not
affected by one’s own past impressions. Still it is susceptible to be affected by unexpected disasters
in the environment or by persons who are determined to disturb the seeker. No sooner, however,
the sixth stage seeker will be able to come back to his meditative state of identity with Brahman
without difficulty.
A good example to illustrate the condition of the seeker in the sixth stage is the state of a
child in sound sleep. If the child is woken up by the mother, he may partially open his eyes and
respond in some broken dialog and immediately go back to sleep. The seeker in the sixth stage acts
similarly. Interruption in meditation of a seeker in the sixth stage is, therefore, usually compared to
a flash of lightning. The disturbance comes and goes like a flash. A Master Knower of Brahman
will fall back into his meditation the very next moment if his meditation is disturbed by others.
This stage is described in Yogataaraavali as Uninert sleep or Deep Sleep with Awareness (Ajadya
nidra). The following verse explains the position.

àTyiGvmzaRitzyen pus< am! àacIn g<x;

e u plaiyte;,
u
àaÊÉRvTe kaic djaf(inÔa àpÂcicNta< pirvjRyiNt .24.
pratya gvimarçätiçayeena puàsäm präcéna gandheeñu paläyiteeñu |
prädurbhavee tkäci dajäòyanidrä prapaïcacintäà parivarjayanti ||24||
- Verse 24, Ch. Yoganidra, Yogataaraavali.
33
VII. When the sixth stage is firmly established, it gets transformed automatically to the next and
final stage, i.e. the seventh stage of the Knowledge-based Path. Contemplation, Knowledge, De-
tachment, Association with noble persons, etc. lead finally to this “Ineffable (Turyaga) stage.” The
seeker who attains this stage is called Excellent Knower of Brahman (Brahmvid Varishta). This is
indicated by the following verse in Yogataaraavali.

ivïaiNt masa* turIytLpe

ivña*vSwa iÇtyaepirSwe,
s<ivNmyI— kamip svRkalm!
inÔa< soe inivRz inivRkLpam! .26.
viçränti mäsädya turéyatalpee
viçvädyavasthä tritayooparisthee |
saàvinmayéà kämapi sarvakälam
nidräà sakhee nirviça nirvikalpäm ||26||- Verse 26, Ch. Yoganidra, Yogataaraavali.
The same point is also made in the Manishaa Panchakam by the Great Teacher, Shri Sankara.

yTsaEOˆ y<biu x lez lezt #me z³adyae inv&t R a

yi½Äe intra< àza<t klne lBXya muininRvt R& >,
yiSm inTysuo ˆ a<bx
u aE giltxI mRüv E näü iv
*> kiSc Ts surÔ <e v<idtpdae nUn< mnI;a mm.
yatsauûyambudhi leça leçata ime çakrädayo nirvåtä
yaccittee nitaräà praçänta kalane labdhyä munirnirvåtaù |
yasmi nityasuûämbudhau galitadhé rmahmaiva nabrahma vi
dyaù kasci tsa sureendravanditapadoo nünaà manéñä mama ||
- Verse 5, Manisha Panchakam.
Meaning: Brahman substance, by its very nature, is such an ocean of bliss that Indra and other
gods obtain happiness even by a little exposure to it.
Great renouncers with controlled mind and senses are full of joy having obtained Brahman
within their absolutely pacific consciousness (which is devoid of any perturbation).
He is a great person whose mind is merged in the ever-blissful wide-as-ocean substance of
Brahman, who is not merely a Knower of Brahman but becomes directly that very Cosmic Con-
sciousness (Yogi of Null Mind).
I firmly hold that such a person, whether he is brahmin or of the lowliest of caste in his
present body (birth), is a true Guru, the lotus-footed Cosmic Consciousness worthy of worship
even by gods and Indra.)
The above verse clearly states that, “Sa Brhamaiva – Na Brahmavit.” It means that it is
better to describe whoever has attained the seventh stage as “Brhaman” rather than saying that he is
(Excellent) Knower of Brahman.
It follows from the analysis presented so far that there is no difference between the stages
narrated in Yogataaraavali and other scriptures like Yogavaasishta. If any difference exists, it is
merely in semantics and not in substance. We shall present below a comparative statement (Table
1) which lucidly summarizes the position.
The classification into various stages described above helps an aspirant to grade himself on
the path of liberation. An outsider cannot judge the stage a seeker is in. A seeker has to make an
assessment by himself. Table :1 can facilitate such a self-assessment. An ardent seeker should
recognize the stage he is in making an unprejudiced and balanced appraisal of the state of his mind.
He should then strive to make every effort to get firmly established in that stage. The next stage
will then come about by itself automatically. With the grace of the Supreme and the blessings of
the Guru he will then experience the infinite beatitude of Brahman!

---

34
 Table 1: Comparison of the stages in Yoga and Knowledge based Approaches.

N ame of the
Stage in te h Stage as pe r Promine nt
Stage as pe r Se e ke r
Knowle dge - As htaanga Yoga Characte ris tic
Yogataaraavali attaining this
bas e d path (of Patanjali) in Brie f
s tage

Desire for Sustained Stead fast The beginning

Seeker
1. Enlightenment Practice Pranic Exercises stage of
(Sadhak)
(Subhechcha (Abhyasa (Hatha Yoga) practice

Inquiry into
Detachment Listening * Taking Shelter Seeker
2. Truth
(Vairagya (Shravana) under a Guru (Sadhak)
(Vicharana)

Tenuous Beginning of
Savikalpa Reflection* Seeker
3. Mind Control over
(Samadhi) (Manana) (Sadhak)
(Tanumanasa) Mind

Get acquainted
Uninterrupted K nower of
Realization with the
4. N irvikalpa contemplation Brahman
(Satvapatti) experimental
(N idhidhyaasa)* (Brahmavit)
essence of Self

Expansion of Better knower

N on- attach- Unaffectedne-
Sananda the mind to of Brahman
5. ment ss (Unmani)
Samadhi the Supreme (Brahmavid
(Asamsakti) Sloka 21
Brahman Vara)

N on
Master knower
Perception of N ull Mind
Sasmita Stability of Brahman
6. O bjects (Amanaska)
Samadhi) Meditation (Brahmavid
(Padardhaab- Sloka 23
Vareevan)
haavana)

Deep Sleep Excellent

with knower of
Ineffability Asamprjnata To stay in
7. Awareness Brahman
(Turyaga) Samadhi Brahmin
(Yoga nidra ) (Brahmvid
Sloka 26 Varishta)

35
 NERVE CHAKRAS
PLEXUSES

36