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VIVEKACUDAMANI
357
indriyoparamane: in the immobilisation of the external organs. Dama is cessation of activity of external organs. It is the instrument to control the cetas, the antahkarana. Vide the Gītā: indriyāni pramāthini haranti prasabham manaḥ: “The wayward senseorgans distract the mind with great force." As there are no sound (here human speech), etc., and as the ear etc. are not externally oriented, the antahkarana gets turned inward towards the ātman. That is sama or mind-control. By śama, the vāsanā of the ahamkāra gets stilled. By that, the yogins whose minds are turned from whatever is non-ātman are always experiencing the nectar of Brahmānanda.
ānandarasānubhūtih: the springing of the bliss of Brahman unconcealed (by māyā).
acala: not moving, not liable to fall down or decline.
Therefore, the muni (mananaśīla) given to contemplation should always engage in controlling the mind. For, when the mind is withdrawn from what is external to it, and the vāsanā of the ahamkāra wanes, the experience of Brahmananda is free from obstruction.
It means the nirvikalpaka-samādhi should be incessantly practised.
370 It was said that the first step to yoga is restraint of speech. The authority for this is the Kathopanişad which says: yacched van manasi prājñaḥ tadyacchet jñāna ātmani i jñānamātmani mahati niyacchet tadyacchet śānta ātmani 11 "Let the wise man restrain the speech in the mind; let that be restrained in the (vyasti) buddhi; let that buddhi be restrained in the mahat (samasti) buddhi; let that be restrained in the ātman which is of the nature of śānti". That meaning is conveyed in this śloka.
वाचं नियच्छात्मनि तं नियच्छ
बुद्धौ धियं यच्छ च बुद्धिसाक्षिणि । तं चापि पूर्णात्मनि निर्विकल्पे
विलाप्य शांन्ति परमां भजस्व ॥३७०॥ vācam niyacchátmani tam niyaccha
buddhau dhiyam yaccha ca buddhisākşiņi tam cäpi pūrnātmani nirvikalpe
vilāpya śāntim paramām bhajasva 11
