Sadhana Panchakam - Post 27

In Brahmacharya Ashrama we said, “Renounce all desires in the mind.” In the Grihastha Ashrama we said, “Escape from the prison of Home”. 

Now in Vanaprastha Ashrama we hear, “Renounce all desire-ridden actions.” We are talking of renouncing the last traces of worldly desire so that our whole mind can be offered to the Lord.

What we notice is the great emphasis on renunciation from the very early years of life. Renunciation is indeed the pillar of a righteous, God-oriented life. This is the view of religion in India. 

Brihadaranyaka Upanishad declares that the object to which mind gets attached to, towards that object the subtle self goes together with the deed. 

But the mind which does not desire or who is without desire or who is freed from desires, or whose desire is satisfied or whose desire is the self itself, such one does not suffer.  He is like the falcon who having flown around in the sky becomes weary, folds its wings and comes to his real abiding place, even so is the person who returns to his real abiding place, where he has no desires or where his desire is his self. 

Maitri Upanishad says that mind is said to be of two forms, pure and impure, impure from the influence of desires and pure renouncing the desires. By freeing Mind form the sloth and distraction and making it tranquil, one becomes delivered from the (empirical) mind.  

Bhagwad Gita suggests that when the Mind dwells on the objects of sense, attachment to them is produced; from that attachment springs desire. Therefore it should be restrained slowly even it becomes diverted. 

Uncompromising surrender of desires means performing only such actions as are in conformity with the divine Will, since desires which are not against Dharma, become the conduit for fulfillment of the Divine Will. 

When actions are disciplined (Body), Bhakti in heart, Mind is tranquil and steady (Mind) and desire for Self-knowledge (Intellect), then Karma has done its part and now the person is ready for Sanyasa or dedicated pursuit of Self-Knowledge.

When the person is ready for pursuit of Self-knowledge, even duties can be an obstacle. Duty is an obstacle for contemplating mind.

Householder plays lot of roles. These roles can be demanding. These roles are used intelligently for Self-growth. When these roles and duties have done its job, then take renunciation.  

When Nachiketas was offered 3 boons by Yamadharma Raja, Nachiketas used the first 2 boons to benefit his father and community. 

Using the 3rd boon, he asked Yama to teach Self Knowledge. Even though Yama tempted Nachiketas with worldly things, Nachiketas was unwavering in seeking Self-Knowledge. Such a person is ready for renunciation.

 

Love.

 

 

 

 

 

 

 

 

 

 

 

Swami Sivananda

 

Realization cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, “I will give you Mukti (liberation) now”. Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate and realize.

 

Guru-kripa-grace of a Guru is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water pot) from a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self-Realization. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately.

 

The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching has to scratch for himself.

 

No doubt, the Guru’s blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his blessings and then alone his blessings can do everything.

Swami Sivananda

Sadhana Panchakam - Post 26

Sadhana Chatushtaya

Shaantyaadih: This means “Shaanti, etc.” Shanti is the first of the Six-fold Virtues known in Vedanta as Shat Sampati. 

Another term for Shanti is Shama. The six virtues are:

i) Shamah: internal control – of the mind;

ii) Damah: external control – of the senses;

iii) Uparati: mastery of the mind, no longer its slaves;

iv)  Shraddhaa: faith in God; trust in someone who guides or teaches;

v) Titikshaa: the power of endurance and forbearance;

vi) Samaadhana: one-pointedness of mind, the culmination of all the virtues.

 

This entire set is the third item of Sadhana Chatushtaya, which is made up of Viveka, Vairagya, Shat Sampati and Mumukshutva. This is the prequalification for Jnana Yoga.

 

In the blog posts, if a sincere seeker searches, then he / she shall find exposition on sadhana chatushtaya in several posts, under several themes.

In Brahmacharya Ashrama we had the two spiritual steps which represented Attach and Detach. Well, here the first three virtues, Shama-Dama-Uparama, represent DETACHMENT of the mind from the world. 

The next three virtues, Titiksha-Shraddha-Samadhana, represent ATTACHMENT of the mind to the Lord. 

Together, all six virtues are pulling us away from the world and pushing us towards God!

Katha Upanishad represents body as the chariot, intellect as charioteer, Mind as the reigns, senses as horses and the objects as the Path pursued, with Self as the master of the chariot. One with no understanding, and Mind unrestrained, senses would run out of control, like unruly horses. One with understanding, restrains the Mind and senses, reaches the goal. 

Both the Proper (Shreyas) and the Pleasant (Preyas) approach him. The wise one using his sense of discrimination, chooses the Proper and not the Pleasant but a man of little wisdom, who under sensory influences, chooses the Pleasant and not the Proper, goes to destruction. 

 

Sankara calls for discrimination (Nitya Anitya vastu viveka) of the eternal Proper from the non-eternal Pleasant, suggesting that it is the ignorance of the unassailable relationship of the individual self and the universal Self that gives to samsaara. 

 

Mundaka Upanishad declares that when the one perceives with clarity of intellect and through Wisdom, the blissful and immortal one shines and then the knot of the heart is cut asunder, all his doubts are dispelled and actions are determined. 

 

In Bhakti Sutra, Narada considers having communion with That is having the form intense commitment, ‘Amrtasvarupa’ having attribute of immortality, one becoming perfect, and one becomes immortal, one becomes contented. 

 

Having such communion, he desires nothing else, thinks, hates, revels or inspired by nothing else. On the contrary having attained it one responds as if he were mad, becomes quiet and revels in his self.

 

Love.