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In Unit 2, we studied the role of karma in the cycle of births and deaths;
Desire is the driver of the karma that impels jIva in the cycle of births
and deaths.
The Rishis of sanAtana dharma have devised an exit strategy for a jIva to
escape from the
cycle of the law of karma. This strategy is a four step preparatory process
called "sAdhana chatushTaya" a four step spiritual discipline, followed by shravaNa (study of
scriptures),
manana (living the scriptures) and nidhi-dhyAsana (deep meditation on
Brahman).
The first discipline is the discrimination between the Real and unreal.
The next discipline is the detachment or dispassion from the enjoyments of
the world
here and after death (heaven). The third discipline is the practice of the
six behavior
traits - shama, dama, uparati, samAdhAna, shradda and titIksha; the fourth
discipline
is the intense desire for escape from this samsAra or realization of the
divinity in her or him.
The order in which they are stated is also very important as we discuss
below.
The first step is to understand what is Real (nitya) and what is unreal
(anitya).
The mind generates several thoughts. The thoughts are debated internally in
the mind.
Intellect helps the individual to
having value)
Obviously if the seeker has firmly accepted Brahman as the Real and
everything else is unreal, this
leads to the second discipline of vairagya or dispassion towards those
unreal entities. This is possible
only if the seeker has developed vivEka as discussed above (for example if
we have the discrimination
that spicy food is not good to our health, we obviously are indifferent
towards spicy food
and develop detachment from it). Thus vivEka leads to vairAgya.
That is why vivEka is prescribed ahead of vairgya. The dispassion in the
enjoyment of
karma-phala (fruits of action ) in this life and after death-heaven - is the
discipline that
follows from discrimination, since these are not lasting; The fruits of
finite karma are also finite and return from heaven to take another life is
inevitable ( kshINE puNye
marthya lOkam vishanti -after the good deeds are exhausted, the individual
returns to life of
mortals , gIta, 9-21). The seeker having understood the temporary nature of
all kinds of happiness
derived from unreal entities, has to develop dispassion from such temporary
happiness.
(1) shama - Control of the mind away from sense objects, and focusing on the
goal(here Brahman).
(2) dama - The sense organs are directed outwards, toward the sense objects;
so they naturally seek out sense objects. Diverting the sense organs and
organs of action
away from the sense objects is dama. dama is complimentary to shama in that
Now where to begin on the practice of these six traits ? Shankara, in Bhaja
Govindam,
describes in very simple terms, the practice of these six traits in the
following verse;
" sat sangatvE nissangatvam, nissngatvE nirmOhatvam
nirmOhatvE nischala tatvam, nischala tatvE jIvana muktih " - Divine company
will help cultivate
detachment and dispassion, detachment will eliminate delusion of mind. When
mind is free from delusion, a clear
and firm understanding will prevail, which takes a person towards freedom
from the cycle of samsAra.
This is the opposite (and positive) path of the gIta verse we reviewed in
Unit 2;
" dhyAyatO vishayAn pumsah....". In contrast to the description there of how
the desires will cause
a jIva to perish in the cycle of births and deaths, the divine company
suggested here will lead the jIva towards freedom.
Now what is a divine company? Any congregation that praises the glory of God
is a divine companylike bhajan singing, vEda chanting, puja services at home or temple etc.
This is where we begin the
practice of the six disciplinary traits. A totally dispassionate person will
accept outcomes of all actions
as God's prasAd. He clearly understands that God facilitates success or
failure, as stated in gIta 18.-14;
" adhiShTAnam tathA kartA karaNam cha prithak vidham
vividhAscha prithak chEShTA daivam cha Eva atra panchamam" - In the
accomplishment of karma, the
five factors determining outcome are (1) the body or seat of action,
the doer, (3) the various sense organs
(2)
and organs of action, (4), various functions and (5) the presiding deity
being the fifth.
When this conviction becomes firm, he is neither elated when success comes
his way nor worries
if he meets failure (na prahriShyEt priyam prApya nO dvijEt prApya cha
apriyam -gIta 5-20).
Such an avalanche of desires will not dry out at our will and an
immediate total dispassion may not be possible;
The seeker tempers his desires and incrementally practices dispassion; over
a course of time,
the desires subside and dispassion grows, ultimately eliminating desires and
firmly established in dispassion.
This incremental growth is illustrated in Figure 3 at
<http://www.advaita-vedanta.org/kramakrishna/figure3.gif>
http://www.advaita-vedanta.org/kramakrishna/figure3.gif ;
during the early years (or lives), desire and dispassion coexist, desire
trying to raise over dispassion.
As he progresses in dispassion , desire subsides and is eventually
eliminated, paving the way
for the next step of the discipline, the intense desire for liberation
(while desire for sense
objects is a road block for liberation, desire for liberation itself is not
a deterrent).
The fourth and final discipline is the mumukshtva - intense desire to exit
the wheel of samsAra or the
cycle of birth and death. This is one desire that a seeker will find useful
in pursuit (unlike all other
desires of objects around us). One of Sri Ramakrishna's disciple was
pursuing spiritual discipline, but
he was unable to make much progress. One day he asked Sri Ramakrishna why he
has been failing.
Sri Ramakrishna asked him to follow him and led him in to the middle of the
Ganges river. Right there
with the water up to their chest level, Sri Ramakrishna placed his both
hands on the head of the
Disciple and pressed him into water totally immersing him. He held him there
for a few seconds
or so and released him. As the disciple came above water, the teacher asked
the student - what was one
intense thought in your mind during the time I had you in water, for which
the student replied; I was
intensely praying that you release your hand away from my head, so that I
can breathe. Sri
Ramakrishna, then replied- "your desire for mOksha should be so intense for
you to make progress".
Krishnarao Lanka
MAnya mahAsayAh,
containing so many worlds with so many mobile and immobile beings in all of
them
which is after all only an extension of the last visible state of the
tiniest spot called "Siva" (bindu)..
In one of the two words 'hara' and 'hara', one indicates this
universe.
"ha" the moon and "ra" the fire.
Krishnarao
-Krishnarao Lanka