Friday, February 8, 2019

Tattva Bodha - Post 9

TITIKSHA

Titiksha is the state of enduring or bearing.

It is the capacity or power to endure without opposition, and to suffer pain, distress, hardship or any prolonged stress without succumbing, murmuring, complaining, lamenting or repining. It is patient fortitude. It is the ability to bear and continue in spite of destructive forces.

He who endures conquers. Through endurance, will-power and patience are developed. Through endurance, evils and difficulties are overcome. Your strength often increases in proportion to the obstacles imposed upon you. 

The palm tree grows best beneath a ponderous weight, and even so the character of man. The greater the difficulty,  the more glory in surmounting it. Through endurance, you exhibit your divine grandeur and make alliance with God. Titiksha is a condition of wisdom. It is a means for acquiring knowledge.

Though Titiksha develops your will-power and brings happiness herein and hereafter, it has one defect. People misconstrue those who practice forbearance for impotent, effeminate men.

Power of endurance is a virtue to be possessed by a Yogi, a Jnani and a Bhakta. 

Sri Sankara defines Titiksha in Viveka Chudamani as follows: 

"The bearing of all afflictions without caring to redress them, being free at the same time from anxiety or lament on their score, is called Titiksha, forbearance."


Lord Krishna advises Arjuna to bear heat and cold: 

"The contacts of the senses with the objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna. That firm man whom, surely, these afflict not, O chief among men, to whom pleasure and pain are the same, is fit for attaining Immortality." 
- Bhagavad Gita (II - 14, 15)

The spiritual path invites ups and downs of wider amplitude than usual. The additional insight needed in spiritual life is to realize that at the core, it is our ego alone that keeps complaining about the opposites (pleasure and pain). 

The ego wants only its own way, whereas Titiksha compels it to yield its own demands to opposing circumstances. Yes, it is a blow indeed to the ego to be criticized, and a boost to be praised. 

Only one who is training to free himself from ego can face both with equipoise. 

God always finds a way to tell us, “You are nobody”, and therefore He sends us confrontations. We as seekers are expected to meet these with Titiksha. 

Continued.....

Love.

Thursday, February 7, 2019

Tattva Bodha - Post 8


VIVEKA, VAIRAGYA, SAMA, DAMA, UPARATI

Dear Readers,

This post is meant to bring in more clarity on Sama, Dama and Uparati.

Let us look at this diagram carefully and then proceed.


VIVEKA

-  Discriminate between real / unreal, Self / non-Self, Eternal and ephemeral.

- The faculty provided to human beings for discriminating between real and unreal, right or wrong is our Intellect or Buddhi, as shown in the diagram above.

-  Based on the above diagram, in practical life, Viveka is to filter all thoughts through Buddhi, before they pass through the gateway of Manas – mind, to get converted to actions, through senses.

VAIRAGYA

-  In the above filtering process, to develop non-attachment towards all those thoughts / words / actions which are not approved by Buddhi. 

- Wherever possible, we have to avoid those actions totally, wherever not avoidable, (movie/dress example) develop non-attachment towards such actions.

-  Detachment sounds negative whereas non-attachment means, even if we have to involve in certain things (dressing, movie example), still, we have to stay non-attached to such things. 

SAMA

-  Once we are non-attached to things which we have to take up being in the world/we are able to totally avoid the unreal/transient things without affecting our  life as householder, then, tranquility of mind through exercise of such vairagya.

-  Whenever this tranquility is a little disturbed, we have to exercise restraint on our internal organs BCA, (Buddhi, Chitta and Ahamkara as per diagram) which push our thoughts through the mind for actions. 

-   By putting in a timely effort to check the vagaries of the mind, we can prevent it from becoming fragmented or dissipated. This requires effort, self-will, mastery over the mind, and a great deal of patience. Every effort needs to be made to restrain the mind. This is the essence of the practice of Sama.

- The Task of Sama: Disturbances arise from sub-conscious Vasanas (impressions, manifesting out of past memories stored in our Chitta), requesting satisfaction of certain desires. In Sama, all such requests are scanned by the intellect and either permitted, if they are in accordance with Dharma, or rejected if they are anti-Dharma. 

DAMA

-  In case, Sama is not achieved and the CA (Chitta and Ahamkara) are forcing mind to act without cognizance / consensus of Buddhi, then control of senses is required.

-   Senses here, are the external senses. They are the five organs of perception that bring in knowledge of the external world, and the five organs of action to express action in the world. All ten are considered Bahya Indriyas, and are the subject of control in Dama (all these 10 sense organs are shown in the diagram above).

-   The Task of Dama: Due to the rebellious mind, sometimes the Sama officer is deluded and allows a bad request to go through to the senses. Here, the second officer Dama has a chance to stop it from being fulfilled by not allowing the sense organs to act on the order given by the mind. 

UPARATI

-  Defined as “Conquest of the Mind” in Viveka Chudamani - The freedom from mental disturbances renders the mind one-pointed. This makes it a perfect launching pad for further sadhana. 

-  Defined as “Strict observance of one’s own Dharma” in  Tattva Bodha, and it is based on the key factor involved in the actual practice or process of Uparati.

- Defined as total sense withdrawal, with absolute satiety, in Sanyasa, the Upanishads use this definition for the word Uparati. 

The essence of Sanyasa is a perfectly controlled mind which has no attraction for worldly pleasures, and the renunciation of all unnecessary actions, so that Sadhana may be pursued. 

The essence of definitions of Viveka Chudamani (Conquest of Mind through sense withdrawal) and Tattva Bodha (Strict observance of Swadharma) result in definition as per Upanishad (Total sense withdrawal, resulting in SATIETY).

Hope this post brings much required clarity on the three virtues covered so far. We will move to the fourth virtue - Titiksha, in the next post tomorrow.

Love.

Wednesday, February 6, 2019

Tattva Bodha - Post 7

UPARATI - SELF WITHDRAWAL


Uparati is satiety; it is resolutely turning the mind away from the desire for sensual enjoyment. Rather, it is cessation for worldly longings. 

Some define Uparati as renunciation of all works and taking up Sannyasa.

This state of mind comes naturally when one has practiced Viveka, Vairagya, Sama and Dama.

Sri Sankara defines Uparati in His Viveka Chudamani as follows:  

"The best Uparati, self-withdrawal, consists in the mind function ceasing to act by means of external objects".

Uparati implies an inner satisfaction gained through constant discrimination and unshaken faith in the spiritual fact that the experience of true bliss and plenitude is to be had only in the Atman. 

The mind of the student who is established in Uparati will never be agitated when he sees a beautiful object. There will be no attraction. He will have the same feeling when he sees a woman as when he looks at a tree or a log of wood. 

When he looks at delicious fruits or palatable dishes he will not be tempted. He will have no craving for any particular object or dish and will never say "I want such and such food".

He will be satisfied with anything that is placed before him. This is due to the strength of mind he has developed by the practice of Viveka, Vairagya, Sama and Dama. 

Further, the mind experiences a wonderful calmness and transcendental spiritual bliss by the above practices. 

It does not want these little illusory pleasures. If you have got sugar-candy, your mind will never run after black sugar. 

You can wean the mind from the object to which it is attached by training it to taste a superior kind of bliss.  


Continued.....

Love.