Introduction to Vedas and Vedanta - Part 19

Dear All,

Few posts earlier, we concluded that we need to have right kind of knowledge.

For acquiring true knowledge (or can we say, Knowledge of truth!), need and role of a qualified Guru was adequately dealt with in few posts. 

As per the traditional teachings of Jnana Yoga, a sincere seeker of truth is supposed to acquire 4 minimum qualifications even before approaching Guru.

However, in this present world where a seeker might be a grahastha who is into his worldly pursuits on one hand and seeking truth on the other hand or, the time for him to seek truth has come, the Guru calls the prospective disciple and teaches him the 4 minimum qualification and then leaves him for some time to test whether he has really acquired the 4 qualifications.

Four Means of practice (sadhana chatushtaya), which include Six Virtues (shatsampat), are cultivated on the path of Self-Realization by the school of Vedanta or Jnana Yoga. 

These allow a clear, steady foundation for the three stages of the practices of listening to the teachings (sravana), reflecting on those teachings (manana), and deep contemplative meditation on those principles (niddhidhyasana).

1. Discrimination (viveka): The first of the four means is that of discrimination. It is the gradual unfolding of the ability to explore and discern the difference between the real and the unreal (sat and asat), the permanent and the temporary (nitya and anitya), self and not-self (atman and anatman). 

2. Non-attachment (vairagya): As a natural byproduct of discrimination, there is a decrease in attraction to the objects of the world and the inner desires for those worldly fruits. It is a process of gently reducing the coloring of attractions and aversions in the inner field of mind. 

This dispassion does not mean abandoning one’s responsibilities to other people or to fulfilling of one’s duties to society at large. One who has successfully cultivated non-attachment is actually more effective in the world, as well as more prepared for the subtleties of seeking Truth. 

3. Six virtues (shat sampat): Six virtues, areas of mental training, and attitudes are cultivated so as to stabilize the mind and emotions, allowing the deep practice of contemplative meditation to be performed.

1) Tranquility (shama): Intentional cultivation of an inner attitude of tranquility, peace of mind, or contentment is a foundation on which the other practices can rest.

2) Training (dama): Training of the senses (indriyas) means the responsible use of the senses in positive, useful directions, both in our actions in the world and the nature of inner thoughts we cultivate.

3) Withdrawal (uparati): With a proper inner attitude of tranquility, and the training of the senses, there also comes a sense of satiety, or natural sense of completeness, as if no more of the sensory experience need be sought.

4) Forbearance (titiksha): Forbearance and tolerance of external situations allow one to be free from the onslaught of the sensory stimuli and pressures from others to participate in actions, speech, or thoughts that one knows to be going in a not-useful direction.

5) Faith (shraddha): An intense sense of certainty about the direction one is going keeps one going in the right direction, persisting in following the teachings and practices that have been examined and seen to be productive, useful, and fruit bearing.

6) Focus (samadhana): Resolute focus towards harmonizing and balancing of mind, its thoughts, and emotions, along with the other virtues, brings a freedom to pursue the depth of inner exploration and realization.

4. Longing (Mumukshutva): An intense, passionate, longing or desire for enlightenment and liberation from the levels of suffering that comes from the repeated cycles of suffering and delusion. It is a longing that is so strong that it gradually swallows up all of the other, smaller desires.

More on the above in next posts.

Love.