Vivekachudamani - Post 31

  Verse 25   

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥

śāstrasya guruvākyasya satyabuddhyavadhāraṇam |
sā śraddhā kathitā sadbhiryayā vastūpalabhyate || 25 ||

(That by which one understands the exact import of the scriptures as well as the pregnant words of advice of the preceptor is called 'sraddha ' by the wise, by this alone does Reality become manifestly clear.) 

 

Sraddha is the fifth of the qualifications found necessary in an aspirant. Perhaps no other spiritual term has been so badly mauled by the priest class and so profitably polluted by the laity in Hinduism. 

 

Shraddha is the faith in that which you are asking for. You should not go to God with a doubt whether He is, or He is not. “O God, if you are there, please come”. He is certainly there. “God is certainly there. 

 

It is certain that I am going to attain it. It is certain that the method I am adopting is correct. It is certain that I am progressing every day. I have symptoms and experiences which tell me that I am progressing every day”. 

 

Shraddha is faith in your own self first, faith in the method of practice which you are adopting, faith in your Guru who has initiated you, and faith in the existence of God.

 

Faith in God/SELF is the first step to God/Self-realization. Not an iota of progress is ever possible in the path of spirituality without faith. The faith must be a living faith. It must be unwavering faith. Lack of faith is a stumbling block in the path of realization.

 

Faith is one of the important items in the Shad Sampat or six fold virtues of the four means of salvation or Sadhana Chatushtaya in the path of Jnana.

 

Even Patanjali Maharshi, the exponent of Raja Yoga philosophy lays much stress on faith. He says: 

 

"Shraddha veerya smriti samadhi prajna - purvaka itaresham"

 

To others (this Samadhi) comes through faith, energy, memory, concentration and discrimination of the real.)

 

He has placed Shraddha (faith) in the very beginning of this Sutra. He has given prominence to this. If a man has faith, then energy, memory etc, come by themselves. 

 

Faith can work miracles. Faith can work wonders. Faith can move mountains. Faith can reach a realm where reason dare not enter. There is nothing impossible under the sun for the man of faith to accomplish.

 

In the path of wisdom, Shraddha is faith in our Srutis, faith in the need for acquiring the four qualifications itself, faith and surrender to the Guru who is to impart Brahma Jnana to you and faith in God without whose grace, nothing is possible at all. 

How a disciple/spiritual seeker expresses his Shraddha to Guru, Srutis and God?

 

To the Guru: “O Guru, I trust your nobility; I see your nobility; I see your utter selflessness, the compassion with which you share your knowledge. I am eternally indebted to you, and forever I shall serve you. I do not know whether I deserve this or not – I don’t know... probably I don’t, but still, somehow, in your heart has come compassion for me. I know not why. I am eternally grateful to you, my Guru. I know that you will take me to the Supreme Truth. Please do use me forever.” 

 

Towards the Scriptures: “O Mother Sruti! How many people you have liberated by your blessed words! By your pure wisdom, how many saints have crossed the ocean of Samsara!

 

As my Guru remains yours, won’t you help me? Aren’t you my Mother? You protect those who follow you. Help me follow you implicitly. There are many things what you say that I don’t understand, but I know that a mother cooks food and gives it to her child, and the child takes that food without a doubt, feeling, “Yes, what my mother has given is good for me.” 

 

In the same way, let me take your words, relish them in my heart, live my life according to your dictates, and let me be blessed like how the saints of yore have been blessed.” 

 

Towards Easwara: “O Lord, the Master of the whole Universe! O Lord, the Governor of the whole Cosmos, whom I do not see, but, Lord, who in every instant of my life comes forward and guides me, helps me and takes me forward!

 

Forever clear my path that I may walk in peace. Show me my way. Give me faith in my Guru, and give me faith in the Shastras, for it is you who gives faith. Make my heart pure, so that I may receive the knowledge that my Guru gives. Make me adorned with Sadhana Chatushtaya. Please ensure that my Guru forgives my trespasses.”

Indeed, this is an essential requisite for anyone trying to master the truths of the scriptures. The scriptures give us, through a technique of suggestions, as clear a description of the infinite Truth as is possible through finite sounds and words. 

As such, the pure Consciousness which is the core of Reality cannot be defined or expressed in words and this supreme point of human evolution can only be indicated by the scriptures. 

So, an honest and sincere effort on the part of the readers and students is absolutely necessary if the words indicating the Truth are to be correctly interpreted, understood and efficiently made use of. This capacity through effort to realize the words of the scriptures in all their suggestiveness is termed as 'sraddha'. 

 

Love.

 

 

Vivekachudamani - Post 30

  Verse 24     

सहनं सर्वदुःखानामप्रतीकारपूर्वकम् ।
चिन्ताविलापरहितं सा तितिक्षा निगद्यते ॥ २४ ॥

sahanaṃ sarvaduḥkhānāmapratīkārapūrvakam |
cintāvilāparahitaṃ sā titikṣā nigadyate || 24 ||

 

(Titiksa is the capacity to endure all sorrows and sufferings without struggling for redress or for revenge, being always free from anxiety or lament over them).

 

Describing the fourth psychological qualification in a man of true spiritual stamina, Sankara gives a full and scientific definition of the quality of silent endurance which is glorified in all the religions of the world. 

Meek surrender and silent suffering are the watchwords in all religious disciplines. This quality to endure and to suffer for a cause which has been accepted by the individual as the ideal and the perfect, finds a place in every great philosophy whether it is religious or secular. 

 

In Tatva Bodha, titikṣaḥ was defined as Sheeta ushna sukha duḥkhadi sahisnutvam. In simple language, titikṣaḥ means endurance power; the capacity to endure pain without breaking down. That endurance, physical; more than physical, it is mental is called titikṣaḥ; sarva duḥkhanam sahanam. 

 

Sahanam means endurance; endurance of all kinds of discomfort caused by adyatimikam, adiboudikam; the surrounding, caused by adidevikam, like the rain; how you all have got the endurance power to come in spite of rains; that is called titikṣaḥ.

 

At the body level, the content of the hardship is predominantly bodily discomfort and pain. The cause of this discomfort and pain is largely some external factor which we have little control over. It may be unbearable weather, either too hot or too cold; 

 

It may be deprivation of basic creature comforts due to poverty or natural calamities; it may even be living in unavoidable conditions of squalor, imprisonment or rampant crime. Whatever it may be, there is little we can do about it other than “bite our teeth and bear it”.

 

Physically, it is not possible to have all the ideal conditions. Nature gives us a “package deal” of mixed conditions, both favorable and unfavorable, wherever we may be. We can safely say that there isn’t a place on earth where everything will be perfect.

 

“What cannot be cured, has to be endured.” We should not run after ideal conditions. The conditions we live in are determined by our Karma, our Paapa and Punya. So we just have to be stoical and bear external hardships.

When Krishna displayed His divine Resplendence to Arjuna, He speaks of Himself as the Creator, the Preserver, the Gods and Seers, the illumination, strength, fame, prosperity, intelligence, receptivity, firmness, determination, the imperishable Time, all the positive forces in manifestation, 

 

He also made it clear that He also is the rod that chastises, Vasuki among serpents, Ananta among the nagas, Prahlada among the daityas, deceit in gambling, the terminator and destroyer, the rod that chastises, the all-devouring death and the World destroying Time, with terrible form touching sky, blazing with colours, with eyes glowing bight, with mouth wide open, terrible with tusks, where hosts of warriors seem to enter, some even caught between the teeth, the three worlds tremble, lack of receptivity, the illusion that conceals, bewilders, deceives, as gambling. There is nothing in creation which does not have stamp of his authority and control. 

 

Therefore, for one who is aware of the universal and all-pervading nature of the Divinity there is nothing that needs to be rejected and everything to be understood in the right perspective. He accepts things without preferring or denying, without liking or disliking without choosing and selecting as the sign of detachment from duality in samsara. 

 

In awareness, there is neither good nor bad, neither noble nor ignoble. 

 

Therefore, Krishna tells that the one who is equal to friends and foes, to honor and dishonor, to cold and the heat, who free from attachment is same in pleasure and pains, silent in speech content with everything, having no fixed attachment to any abiding place, firm in mind, that man being devoted is dear to Him.

 

Love.

 

 

Vieckachudamani - Post 29

  Verse 23     

विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके ।
उभयेषामिन्द्रियाणां स दमः परिकीर्तितः
बाह्यानालम्बनं वृत्तेरेषोपरतिरुत्तमा ॥ २३ ॥

viṣayebhyaḥ parāvartya sthāpanaṃ svasvagolake |
ubhayeṣāmindriyāṇāṃ sa damaḥ parikīrtitaḥ
bāhyānālambanaṃ vṛttereṣoparatiruttamā || 23 ||

 

(Steering both kinds of sense organs (of knowledge and action), away from their sense objects and placing them in their respective centres of activity is called 'dama' (self-control). The best 'uparati' (self-withdrawal) is that condition of the thought waves in which they are free by from the influences of external objects.) 

 

In this verse we have the explanations of two more requirements of the mind and intellect which are essential in an aspirant. They are dama and uparati. 

 

Dama

 

Compared with sama, dama is a system of discipline concerned with a relatively outer field since it prescribes a control for the sense organs. 

Dama is control of the Indriyas (sense-organs). This is rational control, not blunting or deadening of the sense by foolish austerities. 

 

This body is the moving temple of God. It should be kept healthy and strong. It is a vessel to take you to the other shore of fearlessness and immortality; it is a horse to take you to the goal.

 

Ignorant people adopt foolish methods to control the senses.

 

Remember, it is only the abuse or misuse of the organs that brings misery and untoward results. The senses should be consecrated at the Lotus Feet of the Lord for His services. They should be utilized in serving one's Guru and other Mahatmas. 

 

If the senses are disciplined properly and if they are kept under control, they become your useful servants.

 

People ask: "Where is the necessity for the practice of Dama, when one practices Sama?" Dama, control of the senses, is also necessary. Then only will one get supreme control of mind. 

 

Though the senses cannot independently do any havoc when the mind is under control, yet their control ensures perfect safety and supreme peace of mind.

 

When one's inclinations and emotions, desires and appetites, senses and mind are under control, it is called self-control. Control yourself first, then you can control others. Self-control clears the mind, strengthens judgment and elevates your character. 

 

There is no triumph more glorious than that of the victory obtained over your own Self. Till you have done this, you will only be a slave of the senses. He who is subject to his passions is the worst slave on the surface of this earth; he who rules his passions, desires, cravings and senses is the real King of Kings.

 

When one has gained a degree of proficiency in sama and dama, uparati (self-withdrawal) automatically takes place, wherein the seeker's mental condition is such that, it no longer gets affected by any disturbances created by external objects. 

 

Uparati

 

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.  

 

Love.