1.

Define these terms

1. Anubandha – catustaya

Every prakarana – grantha is prefaced with four preliminary

considerations describing the characteristics of a person eligible to
understand / study that particular text. Something similar to the
preface and introduction in the modern day texts.

These four preliminary considerations are :

Ahikari:
Visaya :
Prayojana:
Sambandha.

2. Adhikari

The first and foremost qualification required to study any particular

text. This qualification is more of the nature of purity of the mind [citta
– suddhi ] and single pointedness of the intellect [citta – ekagrata ]

Even though, ancient system is not dis-qualifying anybody from

studying these text, only an ‘adhikari’ will get full benefit of the
vedantic studies and become liberated.

3. Viveka

Viveka’s English meaning is differentiation. This distinguish the mind

with permanent and ephemeral and not the normal differentiation we
does in our normal life like between people, between religion, between
communities and so on…

The viveka budhi is a blessings to human beings, other living beings

does not have such ability. Everything in this world is subject to
change except Brahman, understanding this phenomenon is viveka in
Vedanta

4. Vairagya

Vairagya is the second aspect of Sadhana – catustaya or dispassion or

ready to loss everything or anything at any point of time. Vairagya is a
natural disinclination towards wordily enjoyments and occurs
automatically in a person who is endowed with a strong viveka.

5. Uparama
Uparama is also called uparati is the natural withdrawal of both the
mind and senses from external objects; it is the sublimation of the
mind and effortless curtailment of the sense that have completely
stopped hankering after sense pleasures.

Uparama is the condition of the mind that is peaceful, not tempted, not
wandering and not rushing towards the world of finite pleasures.

6. Titiksa

The capacity of mind and the intellect to absorb the worldly pains,
sorrows and insults – the little pinpricks of life stride without becoming
overly preoccupied with them is called ‘titiksa’.

The capacity of the mind to accommodate cheerfully all the

vicissitudes of life and patiently ignore any obstacles that might come
its way is titiksa.

7. Samadhana

Samadhana is single-pointedness of the mind or single pointed

concentration of the mind. Spiritual life will not be considered as
Samadhana. When concentration becomes natural and effortless.

The mind, which is no more dissipated in the world of objects because

of the diligent practice of sama [mind control], dama [sense
control],uparama [withdrawal] and titiksa [forbearance] and the
intellect, which has been vitalized by sraddha [faith] are to be directed
towards single pointed spiritual persuits.

8. Mumuksutvam

Mumuksutvam is burning desire for liberation. An individual who

aspires for liberation is one who seeks Brahman with fiery passion and
urgency is known as mumuksu. A seeker who is ready to live every
moment of his life in the diligent pursuit of the Truth can alone will
achieve mumuksutvam.

II. Answer Briefly

1. What are the defects of worldly enjoyments?

In the Vedas, it is spoken of a particular mystical bird called the Homa

bird. It is a peculiar kind of a bird that lives high up in the sky. It is
believed that the mother bird lays the egg in the sky. Owing to the
height where the egg is laid, the egg fall downwards towards the earth.

In the course of its journey, it hatches mid way and the chick begin to
fall for days together. During the chick's downward journey it develops
its eyes.

On reaching the vicinity of earth, the chick becomes consciousness. It

gives out a shrill cry with the fear of dashing to the ground to
encounter death. It stabilizes its movement and takes flight upwards
towards its safest sanctuary, its mother.

Sri Ramakrishna in one of His parables says that people born with God
consciousness realise the danger of worldly attachment even from
their childhood. Their sole thought would be directed towards reaching
God which is God realization. The story illustrates one's spiritual
journey to Self realisation.

Desire is the root cause of sorrow', said Buddha. Gita, much more
ancient than Buddha, is uncompromising in showing to us how our
uncontrolled, selfish desires cause all disruption in individual and social
life. A large number of young people without knowing the importance
of restraining lust and anger, get increasingly caught in self created
mental meshes and soon come to have a deep sense of dissatisfaction
in life.

The secret of happy living, as given in Gita, is to focus on work without

undue anxiety about enjoyment of favourable results. Results will
come when one has done good work. Let one pay attention to the
'means'; the 'end' will be surely achieved if the means is taken care of.
In fact, when one 'teams to derive joy in work itself, there is hardly any
dependence left on the so called 'favourable-result'.

Dedicating ourselves to a higher cause, devoted to God who is the very

repository of all that is just and good, we are to work inspired, with
love and respect for each other. Such work brings the greatest
happiness to one and all. When one works in such a spirit of selfless
dedication, there is no question of agitations arising in one's mind. In
spite of all the work one does, one remains fresh and fine in one's
within. One gets good sleep, one's mind is not a burdened mind. One
feels light and the love and cheer that one experiences within oneself
make this earth itself a veritable heaven.

It is important to educate and convince the mind about the futility of

seeking ephemeral joys from the impermanent world of objects so that
it can turn inwards towards the self. Worldly enjoyments have the
following defects:

• They have a beginning and an end.

• They are riddled with pain
• They dissipate one’s energy
• They leave gnawing sense of incompleteness at the end.
• They create attachment which leads to a never-ending cyclic
chase – pleasure ….. Memory ….. Pleasure …….. Memory ….
Leading only to more and more disillusionment.

2. Differentiate sama from dama.

1. Sama is serenity or tranquillity of mind which is

brought about through the eradication of desires.
2. Dama is rational control of the senses.

Samadhana is fixing the mind on Brahman or the Self, without allowing

it to run towards objects. The mind is free from anxiety amid pains and
troubles. There is stability, mental poise and indifference amid
pleasures. The aspirant has neither like nor dislikes. He has great inner
strength and enjoys unruffled peace of mind, due to the practices of
Sama, Dama, Uparati, Titiksha and Sraddha

On many occasions, we hear the words Sama and Dama, the word
Dama means control of external organs. Sama means control of inner
organs. Here, we can understand the word sama as signifying control
of sensory organs. For one who can control inner senses, the external
organs do not five any trouble at all and these external organs easily
come under control. For one who is not able to control the inner
senses, the out organs also cause a lot of trouble. If one gets the
strong feeling that he should not see anything external to him, he will
not see anything even if his eyes are open. If one is determined not to
eat anything, he will not eat the food however attractive it may be.

Thus controlling the inner senses is a difficult matter; but if we are able
to do this, we can easily control our external organs. For one who is
born as a human being, whether he works in the worldly sphere or
spiritual sphere, the control of the organs is very essential. This
discipline will give all of us a lot of happiness.

3. Compare ‘blind belief’ and ‘Sraddha’

Sraddha is intense faith in the word of the Guru, in Vedantic scriptures
and, above all, in one's own self. It is not blind faith but is based on
accurate reasoning, evidence and experience. As such, it is lasting,
perfect and unshakable. Such a faith is capable of achieving anything.

Shraddha is devotion. It is faith that helps one accept all happenings is

‘ the good and bad’ with equanimity. Faith is what makes a disciple
trust his guru and a child, its parent. Patience is not the art of ad hoc
management of mental restlessness. Patience is the intuition that
inspires you to just be and wait for the will of God to unfold and work
itself out. Patience helps you to live uncomplainingly, and so you are
able to accept without anger what you know cannot be changed.

Faith is the insight that tells you that patience and surrender to the will
of God is the best course your life can take. Wisdom is in
understanding and valuing both faith and patience. Patience is born of
faith and in due course it serves to strengthen faith.

Shraddha in Sanatan Dharma refers to acceptance of power of the

element of the highest dimension. It is the acceptance of some divine
power, a supreme power, a power beyond there is no other power.

There is no such thing as Blind Faith [Andh Shraddha] Shraddha cannot

be blind. If it can be lost, then it is blind. And if it is blind, it is Vishwas
not Shraddha.