Tattva Bodha - Post 3

               Saadhanachatushthaya Sampanna Adhikarinaam                         Moksha Saadhana Bhootham

Tattvaviveka prakaaram vakshyaamaha

(Those who follow the four-fold qualification (Saadhana Chatushtayam), which are the means for liberation, are told about the mode of discrimination).

After prostrating to his Guru (as given in the previous post), Sankara starts the text by telling the qualification that the seeker has to be endowed, with which he will be able to enquire into the Self and thereby realize one’s own nature of Self.

The first verse in Brahma Sutras starts with these four qualifications, thus:-

Athato Brahmajijnasa

Now, therefore, the enquiry into Brahman.

Atha: now, then, afterwards; 
Atah: therefore; 

Brahmajijnasa: a desire for the knowledge of Brahman (the enquiry into the real nature of Brahman).

Sutra literally means a string. It serves the purpose of stringing together the flowers of the Vedanta passages.

The word Atha is not used to introduce a new subject that is going to be taken up. It is here to be taken as denoting immediate consecution.

The enquiry of Brahman specially depends upon some antecedent conditions. The enquirer should be endowed with certain spiritual requisites or qualifications. Then only the enquiry is possible.

So, in the path of Jnana, even for a Self-enquiry, the attainment of the 4 qualifications is a pre-requisite.

Atha: now, then, afterwards; Atah: therefore - These expressions denote that, now, after having endowed with the Sadhana Chatushtaya, the four qualifications, the disciple is qualified for Brahmajijnasa - Enquiry into the Brahman.

Saadhana Chatushtayam kim?

What is Saadhana Chatushtayam? 
What are the four-fold qualifications?

a) nitya anitya vastu vivekaha
     Discrimination between the real and the unreal objects.

b) ihaamutra arthaphala bhoga viraagaha

     Dispassion towards the enjoyment of fruits of one’s own
     action here and hereafter.

c) shamaadi shatkasampattihi

     Six Disciplines starting from shama etc.

d) mumukshutvam cheti

     Burning desire for liberation.

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.

The above four qualifications in a seeker would help the seeker understand what Vedanta wants to say, better than those who will be exposed to this knowledge without any prior mental preparation. 

Author has dealt with these 4 qualifications in a previous theme.

He shall reproduce the relevant extracts from those posts in the next posts.

Love.