ShatSampathi & Mumukshthva
Krishnan Iyer
Sadhana Chathustayam has been insisted upon by the Acharya to drive home the point that Sadhana is not only for the Sanyaasis and to clarify that Sadhana is not constituted of practice of philosophical enquiry alone. The four fold qualities , which are essentially the mental discipline , are emphasized to have an integrated approach .
That is, though the A Sanyaasi will move forward to relinquish the world , having mastered four fold qualities and being engaged Manana & Nidhidhyasana in the pursuit of the absolute truth , that stage comes much later in the path of spirituality .
Nor is Gnana Yog specified for Sanyaasis alone though it is also true that ,only when the Nyaas is Samyak , the efforts will take the Saadhaka further. An exacting and non-compromising practice of the mental discipline is bound to take the Sadhaka there too.
It is hence that Arjuna asks Krishna the Lakshanaas of the Sthitha Pragyna when the Lord was preaching Svadharmaanushtaana ; Because the qualities of the wise for the ordinary mortals to emulate - Siddhasya lakshanaani Saadhakasya Saadhanaani"
Now , let us examine the SHAT SAMPATHI
Shama - shama is defined as mind-control . ( Mano Nigraha in Tattva Bodha )
In effect we interact in this world using three chief instruments - Intelligence, Mind and the Senses. When the mind gets enslaved by the senses, we get entangled and are inevitably bound. The same mind, when it is regulated by the intellect, can make us aware of our true identity – the Atman. Krishna uses the word Samharathe in Bhagavad Gita Chapter II to describe this supremacy of mind over the senses and Harathe to describe the situation where the senses take over the mind , to convey the two pronged process that can go either way .
Yadhaa Samharathe Cha Ayam ……( BG II - 58)
…. Haranthi Prasabham Manah …….[ BG II – 60)
Even if a single sense is out of control, we will be thrown into bondage . Therefore, every sense has to be mastered. (Control over the entire set of Indriya Gramam)
The potency and purity of the mind can be maintained by good practices like Dhyana With the strength and skill thus reinforced, the mind gets fine tuned. One of the effective ways to achieve this is to keep a watch our own thought flow. Objects will attack our senses and by their own inherent strength the sense will sway us ( Indriyani Pramaatheeni ). Again , our past impressions ( Vaasanaa) will play their own game. Krishna explains in detail ' the fall of man ' beginning with attention granted to object of this world , in Chapter II of Bhagavd Gita ( Dhyayatho Vishyaan Punsah ) . The ladder of rise , on the other hand requires that we ignore the stream of thoughts which come on account of the past impressions (Vaasanaas ) and divert our attention towards the absolute reality - is what is meant by shama.
Determined and serious seekers can achieve this by mere will power. Others will have to strive for it with the help of Dama , which is the control over senses , which we shall see in detail subsequently .We will also discuss why Shama and Dama form an integral practice. Thus the Achrya defines Shama as follows in Vivekachudamani and Aparokshhaanubhoothi
Virajya vishhaya-vraataa doshha drrishhttyaa muhur-muhuh
svalakshhye niyataavasthaa manasah shama uchyate ( VC )
*sadaiva vaasanaa-tyaagah shamo yam iti shabditah* ( 'Aparokshhaanubhoothi').
….Persistant abandonment of desire-promptings on account of Vaasanaas is shama
Dama - 'Dama' is the control of the sense organs. ( Indriyaq Nigraha - in Tattva Bodha )
Dama means keeping the body and the senses under control. This can be achieved only by repeated spiritual exercise ( Abhyaasena ) . It means controlling the external senses , numbering Ten - five jnaanendriyaas (instruments of perception) and five karmendriyas (instruments of action).
When, on account of the tendencies of the past lives, desires arise in the mind, these external indriyas will strive after them. One has to utilize the mental power to achieve the goal. Many a times the external indriyas are easier to control than the mind. If dama is practiced properly, the will power and mind control will also increase
A word of caution here – superficial practice of Dama will amount to suppression of desires which will be more harmful. Hence it is important to practice Dama honestly in the light of Viveka
Acharya's definition od Dama in Vivekachoodamani …
Vishhayebhyah paraavartya sthaapanam sva-svagolake
Ubhayeshhaam m indriyaanaam sa damah parikIrtitah
Herein 'dama' is said to be the withdrawal of all kinds of senses from their objects of enjoyment and limiting them to their own spheres
Own sphere means that it is necessary to define a limiting sphere of activity, on all the senses. This is what is called golaka. Limiting particular activity of each of the indriyaas which is necessary for sustenance , is its golaka.
Shama and Dama : why do they have to go hand in hand ?
The direct meanings of both 'shama' and 'dama' is control without any specific qualifier as control of the mind or control of the senses. Traditional usage recognises two controls – , control of the sense organs which either receive or respond to stimuli from outside and the control of the mind which creates its own world of thoughts. The mind, is in a unique position to evaluate the stimuli and , at the level of the Budhi , decide to respond or not respond . Also the Budhi can decide If response is required , how it should respond .
The mind , however is subject to vagaries of its own . We have to continually reinstate the Budhi's control over the manas right from the beginning. But the attempt at such control will only succeed temporarily. Until we reach a take off stage in spiritual height, our mind is more often than not controlled when the sense objects are not in site of the senses, and losing control when the senses 'sense' the objects of temptation. Those are the situations when the instruments of sense ( Indriyas) have to be pulled back and wrapped a la Tortoise ( BG II – 58) .
Sometimes the senses do act involuntarily . However , for the most part , the ceasing of the actions of the indriyas or of the mind, does need the sanction of the mind within . The movement of the indriyas are in fact the deliberate prompts of the mind in the pursuit of desire fullufilment. Hence It is always the mind that has to arrest the movement of the senses. Thus, not only is shama, the control of the mind, but dama, the control of the senses, also is the responsibility of the mind. Therefore it is that we also have to exercise shama and dama together.
This is so because mind will continue to play truant till the complete control of the mind ( mano-naashah) occurs , which happens only much later in the Saadhana
In short, both mind-control and sense-control have to go hand in hand, complementary to each other. In fact all the parts of SAdhanA have to move in one wavefront and so are to be practised as such in mixed fashion. They are not supposed to follow one after the other in isolation.
Uparati
With Viveka, the practice of Shama and Dama results in the sense organs not chasing the objects and the mind stays put firmly on one's objective . This resolve of the mind that directs our energies towards our Saadhana is called uparati. It is the calming down of mind and sense organs in the face of onslaught of external objects
Uparathi means dwelling near ( settles in the Self , the non dual reality)
'Baahyaavalambanam vrritteh eshho parati uttamaa'* (V C )
This uparati is mentioned here as the highest (uttama). 'Baahyaavalambanam ' the hold of the 'outside' does not mean only what is sensed by the senses of perception but everything or Whatever is other than the Atman .
In the Tattava Bodha the Acharya goes a step further to add …
' Svadharmaanushtaanameva ' ..
Ie. Only the execution of Svdharma –for the True seeker , Svdharma is reveling in the Self
alone.
Titikshaa
The fourth accomplishment titikshaa means the attitude of forbearance, when one is not affected or pained when afflicted with onslaught of the external world and remains happy and calm . One does not react to the situation that one is faced with but accepts gracefully whatever comes in his path . The attitude of 'let us confront whatever is in store for us ' in the face of 'unpleasant or painful is 'titikshaa' .
Sahanam sarva Dukhanaam apratIkaara poorvakam … ( in Tattva Bodh )
It means to 'endure all sorrows'. The word 'all' includes what we call 'pleasures' also, because what appears to be pleasing or a pleasure , subsequently turns out to be really sorrowful even in this material world , let alone from the point of view of eternity. Consequently one will have to develop an attitude of treating what one considers as happy experiences also as unhappy ones in the treatment meted out . Just as one endures misery with forbearance, so also one should be able to forbear with what appears to be happiness.
A pleasant happening excites our mind. That excitement is as bad as the one we get when an unhappy thing occurs. In both cases the equanimity of the mind is affected. Only when the mind is steady without any vibration can one have the enlightening realisation of the Self . Also a pleasant and happy situation promotes the desire that it should be repeated. we want 'more' of it. This peculiar desire that the 'good' should repeat is called 'Spruhaa'. To prevent the rise of such 'Spruhaa ' is also 'titikshhaa'.
Krishna describes the qualities of the Perfect man in Chapter II ….
*dukheshu anudvigna-manaah sukheshhu vigatasprhhah (B.G. II – 56)
One is not to be influenced by the pairs of opposites like pleasure and pain. The perfect man is thus a Dvandaatheethah ( Beyond the pairs of Opposites) - an essential pre requisite for liberation from the bondage. ( Moksha)
That is why the Acharya said apratIkaara poorvakam ie without searching for steps for nullifying 'sukha' or 'dukha') . The continued mistaken identity of the anaatman as the atman brings about untold sufferings whether it is seemingly pleasant or certainly unpleasant.
Titikshaa is a direct result of the Nityaanitya Vastu Viveka .Once it is a certain knowledge what is not the self [Anaatma) , one can strive to know the Self (Atman) with total dedication.
Shraddhaa
The fifth among the virtues to be cultivated is shraddhaa. Shraddhaa means unwavering faith in the sacred scriptures or shaastra-s and in the moral codes they contain as well as in the Atma and the guru. Faith is the sign of shraddhA. Faith is an 'A Priori' notion that gets consolidated as one traverses the path of spirituality. Only when we have unflinching faith, can we understand those aspects properly. We will be able to experience them too. This notion is actually a dedication towards the shrutis. We are aware that an attitude shapes our beliefs and leads to Aastikhyam . The Aasthika is in a better position to rightly absorb the directives the shrutis spell out.[ Asthika is the one who upholds the Vedanta Tradition ]
This Asthikyam requires essentially the appreciation that the giants of our Guru Parampara have spent their life time to grant us these stricture after much deliberation and that their guidance have stood the test of time. They have deliberated in depth on various matters and have arrived at conclusions . Therefore, shraddhaa is the basis of the above four aspects.
This does not mean that one does not get a doubt ever . However the doubts are resolved rightly when there is a prior conviction that shaashtraas guide us towards the good . Otherwise one gets off the tangent and the mind and the intellect gets affected. (Bhaditha Budhi)
Shradha , from another aspect is the face of the three central concepts of the Sanathana Dharma – Sathya , alongwith Brahmacharya and Ahimsa . Sathya is the commitment to practice what one's intellectual conviction is.
The word 'Sraddha' originates from the two root words 'shrat' (indicative of Truth) and 'dhA' ('fixing'). It is thus that Shradha leads one further onto the next of the Shat sampathi – Samaadhanaa.
Krishna says in Chapter II of the Gita – "When your mind Confounded by the varying directives / diverse leads , from of the scriptures achieves semblance and gains conviction in the ultimate truth , and you dwell steady and firmly in the self , then you will have attained Yoga" .
[ Shruti Vipratipannathe ….. BG Ch II)
Having filtered the ultimate truth from among manifold directives / strictures and have thus developed conviction and see Brahman in all and everywhere ( Samathva ) , only then You will have achieved that sharp wisdom - ( Pragyna) that does never get affected by any other input - that enables you to attain Yoga ( Peace)
The definition that the Acharya gives to shraddhA is:
shaastrasya guru-vaakyasya satya-buddhyaa-vadhaaranaa
saa shraddhaa kathitaa sadbhih yayaa vastoo-palabhyate (VC]
Shraddhaa is the conviction arising through the intellect that shaastras and the words of the guru are indeed true; by this shraddhaa is the Reality attained".
Samaadhaana
Samaadhaana means single pointed concentration
The Acharya lists Samaadhaana as the last of the sextad of spiritual accomplishments.
The words samaadhaana and samaadhi have the similar meaning ( ending the distinction from Brahman post realization of the Self )but the connotations are different.
One of the meanings of Samaadhana is conviction that overcomes various doubts . Samaadhaana , hence is a state of mind while Samadhi is a pure state. In the former the mind is pure and is in a position to dwell on the Self. In the latter it is established continually in the Self - Brahmabhoothah .
Sama & Aadhaana are the two words coming together to form Samaadhaana . Sama means being at level with and Aadhaana means confirm, establish, in one place.
Now ,the definition of Samaadhaana ….
samyak aasthaapanam buddheh shuddhe brahmani sarvadaa
tat samaadhaanam ityuktam [ VC ]
To establish the mind always and in all manner, completely in 'In matters pertaining to the pure unmixed Brahman' is 'samaadhaana'.
BrahmaNi' here means 'in matters pertaining to Brahman' ( not 'in Brahman'. Further , 'To establish' is a process and the strength to do so with determination and perseverance has been derived on account of the Buddhi that has achieved the conviction after having cast off all doubts.
It is this deeper interest in the matters pertaining Brahman ALONE that takes one forward to the Teevra Mumukshatva , the final accomplishment conducive for the achievement of enlightenment.
Once the Budhi , rising above everything else , ' Chooses ' the Self alone discarding everything else is now established firmly in the pursuit , the truth nullify the intellect, manas and speech leads to the state of Samaadhi - One does not 'know' anything but the Realisation or Experience of the Self (Brahmaanubhava) . That is the ultimate experience.
The above sextad forms the third of the Saadhana Chathushtayam
Now let take the last of the Chathushtayam … MUMUKSHATVA
Mumukshathva is the zeal for liberation .
Moksha Me Bhooyaath iti Icha ( Tattva Bodha )
Ie. the aspiration for liberation from the bondage of ignorance and final emancipation from the worlds of differentiation or manifestation ; A decisive bent of mind to free the Jiva from the limited , separate ( from the Self) existence.
How can there be an aspiration at this level of Sadhanaa ? , one might ask .
The Acharya clarifies right in the beginning in Viveka Choodamani that Mumukshatva is rare and is only on account of the Grace of the almighty .
"Durlabham tnayamevaitat daivaanugraha hetukam
manushyatvam mumukshutvam mahaapurusha samsrayam". [VC]
"Three things are rare indeed and caused by the Divine Grace - a human birth, the longing for liberation and the protecting care of a great preceptor." One who obtains all these is elevated to the status of the Divine and he becomes a tirthankara - one who enables other souls in bondage to cross over the ocean of samsaara.
Hence this 'desire ' is also innate in the fortunate. However it may be weak [Mandha] or Mediocre (Madhyama ) , according to ones's past deeds [samskaras]
The strict regimen of Sadhanaa not only holds this quality tight but also sharpens it
to a very high degree ( Teevra or Pravrruddha Mumukshathva )
Why does this accomplishment figure high in the Sadhanaa specifics ?
The temptation to worldly matters is high even at higher level of achievement - using Sidhi to achieve material gains of higher order .. say , notoriety ( since as long as the mind is not firm (Sthitha ) one cannot be sure that all that mind control or control of senses that one has held firm will not be thrown off. The intellect has not held the mind firmly yet ie not yet Rruthambara Pragnya. Only when the mind 'chooses' Brahman ALONE ,that will be achieved . Mumukshathva reinforces that conviction and in turn gets reinforced by that very Samaadhaana and the process continues to render Mumukshathva strong .
This cycle has to go on unbroken and hence the importance of this accomplishment.
It is not necessary first to acquire these difficult qualifications and then plunge into spiritual practice. The interrelation between spiritual discipline and this four-fold preparation is so beautiful that while making efforts to gain mastery over the one, the other automatically gets incorporated in aspirant's life. The relation is of the nature of 'give' and 'take'. If we try to develop control over mind, the mind becomes pure, sharp, and intelligent; and when we try to meditate on the purity of Atman the mind is controlled automatically. It would be of no avail to think, 'I will take bath after all the waves in the ocean have subsided.' The waves will never subside. The idea is to plunge in the sea and get purified.
Hari Om
KRISHNAN
balakrishnan m
From: Asmita Dhore <asmit...@gmail.com>
To: gita-b...@googlegroups.com
Sent: Wednesday, 22 April, 2009 10:09:59 AM
Subject: [Gita Bhashya]27 Re: ShatSampathi & Mumukshthva