Post by Amritha Varshini on Feb 4, 2014 17:25:28 GMT 5.5
1. SAADHANA CHATHUSHTAYAM
Saadhana Chathushtaya SampannaaDhikaariNaam
MokshasaaDhanaPhootham Thathvaviveka Prakaaram Vakshyama:
To those who have yearning to get relief from Bondage and attain Moksha, our Sastraas have prescribed, as the first and wholesome step, the Saadhanaa Chathushtayam (spiritual practice) consisting of four parts, which gives the rules for the Saadhana . We should first learn about Saadhana Chathushtayam. These are the qualities to be possessed by a Saadhaka, who is keen in gaining the Knowledge of Aatman.
They are: (1) Nithya Anithya Vasthu Vivekam (2) IhaamuthraarTha Bhala Bhoga Viraaga: (3) Samaadhi Shatka Sampathi: (4) Mumukshuthwam Chethi. It is necessary to know the meaning of these words to enable us to understand the entire principle. Let us see the meaning of these words one by one :
1.1. Nithya Anithya Vasthu Vivekam:
1.1.1. Vivekam (Wisdom) is possessed by all, but that is in the rudimentary form, i.e. not fully developed. A fully developed Vivekam is the ability to distinguish what is permanent and what is impermanent among the things that we see and the happenings around us. This Vivekam is given by the God to all but only those who, with one pointed attention, go into research will get this faculty enlivened in them. In spiritual practice, what is Nithya Vasthu is explained as:
Nithya Vasthwekam Brahma Thadh Vyathiriktham
Sarvam Anithyam Ayameva Nithyaanithya Vasthu Viveka:
It explains that Nithya Vasthu (permanent and indestructible) is BRAHMAM alone. All other things are impermanent and destructible. Even in our social status, unless we know who we are and what is our nature, how can we understand the nature of others? One who wants to go for spiritual knowledge must first try to understand oneself before analyzing things outside. He should thus understand that the SELF in him is only permanent and cannot be destroyed. He should first of all realize that the sense objects including Money, Status, Pride, Relationships etc. are not capable of giving permanent happiness and only the knowledge of the SELF will give permanent Bliss. The sense objects may attract us and create a desire to possess/enjoy them. But, it is at this time that one should enquire as to whether those are capable of giving permanent happiness and if not, what are the sorrows that will follow later etc. By desiring for and going after sense objects, will not our mind be shaken and tilted and become restless? Through such enquiry we must understand that Brahman alone is Permanent and Real (True) & indestructible and all other things are impermanent and destructible. It is such analysis that will lead one to know the SELF. This is called Nithya Anithya Vasthu Vivekam.
1.2. Ihaamuthra Phala Bhoga Viraaga:
1.2.2. Viraagam or Vairaagyam does not mean running away to forest due to the lack of courage in facing the trials and tribulations in life, or not showing interest in things that are happening around us, or not fulfilling the physical cravings. Some used to opine that it is living aloof without any interest or involvement in social activities. That is a wrong notion. Once you have the Nithya Anithya Vasthu Vivekam, the wrong desires will automatically disappear. When one knows that a thing is sorrowful and is impermanent, will one go searching for it? In the light of Wisdom (Vivekam), the desire for the impermanent things will go away. Thus Vairaagyam or Viraagam means, non entertainment of desire (to enjoy sense objects, which are impermanent) and the attachment towards them .
Iha Swarga Bhogeshu Ichchaaraahithyam
It means not being attracted in the enjoyment (of sense objects). Raagam (Rakthi) means Desire. Discarding (rather non-entertaining) the Desire is known as Vairaagyam or Virakthi. We are running after enjoyment due to desire motivation. When the desire arises, we should not entertain it. Non-entertaining the Raagam (Desire) to enjoy the sense objects coming through our organs of perception (Gnanedriyaas) and controlling the organs of action (Karmendriyaas) is called Viraagam or Vairaagyam. Also the Yaagaas and Yajnaas that we do are prompted by our desire to acquire some power or benefit in the other worlds or here are also desires to be avoided. Even desires for acquiring unseen Indira Padhavi and Swarga Sukham should be avoided. It is said that if one acquires Vairaagyam, he will be able to acquire all other parts of Saadhana Chathushtayam.
1.3. Samaadhi Shatka Sampathi: This refers to the basic aims to be borne in mind by Mumukshoos who have progressed to a great extent in their effort towards Mumukshuthwam. They are called Shatka Sampathi - the treasure consisting of six gunaas or qualities that should be cultivated by them.
Samo Dhama Uparamasthithiksha Shraddha Samaadhaanam cha Ithi
They are: Samam, Dhamam, Uparamam or Uparathi, Thithiksha, Shraddha and Samaadhaanam.
1.3.1. SAMAM (Mano Nigrah:): The calmness in mind, i.e. the stage where the mind is not running after the ever changing (uncertain) sense objects and going into deep meditation which calms the mind. The nature of mind is running after sense objects thinking that they give happiness. These do not give us calmness. The reason for the mind to run after them is Vaasanaas (the rudimentary unfulfilled desires of the past), which crave for fulfillment of such Vaasanaas. Pulling the mind from such extroverted action will make it calm. With a serene mind only we can achieve the desired aims. This state of mind is called SAMAM.
1.3.2. DHAMAM (Chakshuraadhi Baahyendriya Nigraha): Samam is achieved at the end of the Saadhana. Dhamam is a precursor to Samam. Even when the mind is temporarily under control, Gnanendriyaas (eye, ear, nose, tong, skin) try to run after the sense objects and the Karmendriyaaas (hands, legs, mouth, genital organ, organs of excretion) come into play to fulfill the desires created by the Gnanendriyaas. This wavers the mind and makes it loose the calmness. To stop the mind from running after the sense organs is called Dhamam.
1.3.3. UPARAMAM or UPARATHI (Swadharmaanushtaanam Yeva): The nature of mind is to run after something. Once we try to regulate it by stopping them from running after the sense pleasures, it has to be redirected or guided to go with something else beneficial for our objective. For this, we should do the bounden duties (Swadharmam) as prescribed by our Sastraas and Vedaas, so that the mind will get engaged in those beneficial activities. This is called Uparamam or Uparathi.
1.3.4. THITHIKSHA (Seethoshna Sukha Dhukhaadhi Sahishnuthwam): Each action will bring corresponding reactions in the form of Dwandhwaas - the positive and negative experiences, such as: Cold -Heat ; Pleasure - Sorrow ; Like - Dislike ; Desire - Hate ; Profit - Loss; Achievement - Non-achievement ; Victory - Failure ; Proud - Insult ; Love - Hatred ; Virtue - Sin ; Auspicious - Inauspicious. The mind has to have equal consideration (Sama Bhaavam) in all the above pairs of opposites. That is it should not rejoice on positive results nor grieve over negative results. The mind should be trained to bear the negative effects and not rejoice on the positive effects of the above Dwandhwa experiences. It should bear with both the experiences alike, without getting affected either way. This is called Thithiksha.
1.3.5 SHRADDHA (Guru Vedanta Vaakyadhishu Viswaasaha Shraddha): Having trust in Guru's teachings and the tenets of Vedhantam. Our Sastraas reveal the most secrets of Brahma Tatwaas. These tenets are not clear even to great men. One should not feel that he understands these by reading Vedaas and Sastraas. He should always go to a Guru for getting proper explanation to these Veda Vaakyaas. Since Guru - who is well established in practices as prescribed by our Sastraas - only can reveal the secrets clearly. As such, one should have faith in Guru and on the Vedaas. This capacity is a must for every student who is yearning to learn the secrets of our Vedanta. This is called Shraddha.
1.3.6. SAMAADHAANAM (Chitthaikaagram): Samam means straight and Aadhaanam means joining. Therefore, this word refers to making the mind stay in one place fully. As said earlier, Mind has to be attuned to something because its nature is to be active always. Once it is withdrawn from the sense objects and trained to bear Dwandwaas alike, it needs a direction to act and at the same time it should attune calmness. This requires a practice of concentration on some noble acts. Therefore, we have to give it a proper direction. Aadhi Sankarachaarya has given the proper method thus: “Samyak Aasthaapanam Bhudhe: Suddhe Bruhmani Sarvadhaa Tat Samaadhaanam Ithyuktham". Make the mind attuned fully, clearly & always to the Pure Brahmam is called Samaadhaanam. This will give calm posture to Buddhi.
1.4. Mumukshuthwam (Mokshome Bhooyaadh Ithi Ischa): Means an yearning for getting rid of the worldly life struggle - whatever happiness may it offer, which are impermanent, - and a true effort to attain it at any circumstances, with a stead-fastness in mind and a rigorous working towards this goal . One should not get discouraged with the sorrows but try to understand the impermanent nature of worldly life and long for getting rid of these experiences. This is called Mumukshuthwam.
"Yethath Saadhanaa Chathushtayam" This is called Saadhana Chathushtayam.
"Thathas Thathwa VivekasyaadhikaariNo Bhavanthi"
Only after gaining this status, one becomes eligible to go into Tatwa Vivekam.
Article By Sri P.K. Venkatachalam (achalam38@gmail.com)
Saadhana Chathushtaya SampannaaDhikaariNaam
MokshasaaDhanaPhootham Thathvaviveka Prakaaram Vakshyama:
To those who have yearning to get relief from Bondage and attain Moksha, our Sastraas have prescribed, as the first and wholesome step, the Saadhanaa Chathushtayam (spiritual practice) consisting of four parts, which gives the rules for the Saadhana . We should first learn about Saadhana Chathushtayam. These are the qualities to be possessed by a Saadhaka, who is keen in gaining the Knowledge of Aatman.
They are: (1) Nithya Anithya Vasthu Vivekam (2) IhaamuthraarTha Bhala Bhoga Viraaga: (3) Samaadhi Shatka Sampathi: (4) Mumukshuthwam Chethi. It is necessary to know the meaning of these words to enable us to understand the entire principle. Let us see the meaning of these words one by one :
1.1. Nithya Anithya Vasthu Vivekam:
1.1.1. Vivekam (Wisdom) is possessed by all, but that is in the rudimentary form, i.e. not fully developed. A fully developed Vivekam is the ability to distinguish what is permanent and what is impermanent among the things that we see and the happenings around us. This Vivekam is given by the God to all but only those who, with one pointed attention, go into research will get this faculty enlivened in them. In spiritual practice, what is Nithya Vasthu is explained as:
Nithya Vasthwekam Brahma Thadh Vyathiriktham
Sarvam Anithyam Ayameva Nithyaanithya Vasthu Viveka:
It explains that Nithya Vasthu (permanent and indestructible) is BRAHMAM alone. All other things are impermanent and destructible. Even in our social status, unless we know who we are and what is our nature, how can we understand the nature of others? One who wants to go for spiritual knowledge must first try to understand oneself before analyzing things outside. He should thus understand that the SELF in him is only permanent and cannot be destroyed. He should first of all realize that the sense objects including Money, Status, Pride, Relationships etc. are not capable of giving permanent happiness and only the knowledge of the SELF will give permanent Bliss. The sense objects may attract us and create a desire to possess/enjoy them. But, it is at this time that one should enquire as to whether those are capable of giving permanent happiness and if not, what are the sorrows that will follow later etc. By desiring for and going after sense objects, will not our mind be shaken and tilted and become restless? Through such enquiry we must understand that Brahman alone is Permanent and Real (True) & indestructible and all other things are impermanent and destructible. It is such analysis that will lead one to know the SELF. This is called Nithya Anithya Vasthu Vivekam.
1.2. Ihaamuthra Phala Bhoga Viraaga:
1.2.2. Viraagam or Vairaagyam does not mean running away to forest due to the lack of courage in facing the trials and tribulations in life, or not showing interest in things that are happening around us, or not fulfilling the physical cravings. Some used to opine that it is living aloof without any interest or involvement in social activities. That is a wrong notion. Once you have the Nithya Anithya Vasthu Vivekam, the wrong desires will automatically disappear. When one knows that a thing is sorrowful and is impermanent, will one go searching for it? In the light of Wisdom (Vivekam), the desire for the impermanent things will go away. Thus Vairaagyam or Viraagam means, non entertainment of desire (to enjoy sense objects, which are impermanent) and the attachment towards them .
Iha Swarga Bhogeshu Ichchaaraahithyam
It means not being attracted in the enjoyment (of sense objects). Raagam (Rakthi) means Desire. Discarding (rather non-entertaining) the Desire is known as Vairaagyam or Virakthi. We are running after enjoyment due to desire motivation. When the desire arises, we should not entertain it. Non-entertaining the Raagam (Desire) to enjoy the sense objects coming through our organs of perception (Gnanedriyaas) and controlling the organs of action (Karmendriyaas) is called Viraagam or Vairaagyam. Also the Yaagaas and Yajnaas that we do are prompted by our desire to acquire some power or benefit in the other worlds or here are also desires to be avoided. Even desires for acquiring unseen Indira Padhavi and Swarga Sukham should be avoided. It is said that if one acquires Vairaagyam, he will be able to acquire all other parts of Saadhana Chathushtayam.
1.3. Samaadhi Shatka Sampathi: This refers to the basic aims to be borne in mind by Mumukshoos who have progressed to a great extent in their effort towards Mumukshuthwam. They are called Shatka Sampathi - the treasure consisting of six gunaas or qualities that should be cultivated by them.
Samo Dhama Uparamasthithiksha Shraddha Samaadhaanam cha Ithi
They are: Samam, Dhamam, Uparamam or Uparathi, Thithiksha, Shraddha and Samaadhaanam.
1.3.1. SAMAM (Mano Nigrah:): The calmness in mind, i.e. the stage where the mind is not running after the ever changing (uncertain) sense objects and going into deep meditation which calms the mind. The nature of mind is running after sense objects thinking that they give happiness. These do not give us calmness. The reason for the mind to run after them is Vaasanaas (the rudimentary unfulfilled desires of the past), which crave for fulfillment of such Vaasanaas. Pulling the mind from such extroverted action will make it calm. With a serene mind only we can achieve the desired aims. This state of mind is called SAMAM.
1.3.2. DHAMAM (Chakshuraadhi Baahyendriya Nigraha): Samam is achieved at the end of the Saadhana. Dhamam is a precursor to Samam. Even when the mind is temporarily under control, Gnanendriyaas (eye, ear, nose, tong, skin) try to run after the sense objects and the Karmendriyaaas (hands, legs, mouth, genital organ, organs of excretion) come into play to fulfill the desires created by the Gnanendriyaas. This wavers the mind and makes it loose the calmness. To stop the mind from running after the sense organs is called Dhamam.
1.3.3. UPARAMAM or UPARATHI (Swadharmaanushtaanam Yeva): The nature of mind is to run after something. Once we try to regulate it by stopping them from running after the sense pleasures, it has to be redirected or guided to go with something else beneficial for our objective. For this, we should do the bounden duties (Swadharmam) as prescribed by our Sastraas and Vedaas, so that the mind will get engaged in those beneficial activities. This is called Uparamam or Uparathi.
1.3.4. THITHIKSHA (Seethoshna Sukha Dhukhaadhi Sahishnuthwam): Each action will bring corresponding reactions in the form of Dwandhwaas - the positive and negative experiences, such as: Cold -Heat ; Pleasure - Sorrow ; Like - Dislike ; Desire - Hate ; Profit - Loss; Achievement - Non-achievement ; Victory - Failure ; Proud - Insult ; Love - Hatred ; Virtue - Sin ; Auspicious - Inauspicious. The mind has to have equal consideration (Sama Bhaavam) in all the above pairs of opposites. That is it should not rejoice on positive results nor grieve over negative results. The mind should be trained to bear the negative effects and not rejoice on the positive effects of the above Dwandhwa experiences. It should bear with both the experiences alike, without getting affected either way. This is called Thithiksha.
1.3.5 SHRADDHA (Guru Vedanta Vaakyadhishu Viswaasaha Shraddha): Having trust in Guru's teachings and the tenets of Vedhantam. Our Sastraas reveal the most secrets of Brahma Tatwaas. These tenets are not clear even to great men. One should not feel that he understands these by reading Vedaas and Sastraas. He should always go to a Guru for getting proper explanation to these Veda Vaakyaas. Since Guru - who is well established in practices as prescribed by our Sastraas - only can reveal the secrets clearly. As such, one should have faith in Guru and on the Vedaas. This capacity is a must for every student who is yearning to learn the secrets of our Vedanta. This is called Shraddha.
1.3.6. SAMAADHAANAM (Chitthaikaagram): Samam means straight and Aadhaanam means joining. Therefore, this word refers to making the mind stay in one place fully. As said earlier, Mind has to be attuned to something because its nature is to be active always. Once it is withdrawn from the sense objects and trained to bear Dwandwaas alike, it needs a direction to act and at the same time it should attune calmness. This requires a practice of concentration on some noble acts. Therefore, we have to give it a proper direction. Aadhi Sankarachaarya has given the proper method thus: “Samyak Aasthaapanam Bhudhe: Suddhe Bruhmani Sarvadhaa Tat Samaadhaanam Ithyuktham". Make the mind attuned fully, clearly & always to the Pure Brahmam is called Samaadhaanam. This will give calm posture to Buddhi.
1.4. Mumukshuthwam (Mokshome Bhooyaadh Ithi Ischa): Means an yearning for getting rid of the worldly life struggle - whatever happiness may it offer, which are impermanent, - and a true effort to attain it at any circumstances, with a stead-fastness in mind and a rigorous working towards this goal . One should not get discouraged with the sorrows but try to understand the impermanent nature of worldly life and long for getting rid of these experiences. This is called Mumukshuthwam.
"Yethath Saadhanaa Chathushtayam" This is called Saadhana Chathushtayam.
"Thathas Thathwa VivekasyaadhikaariNo Bhavanthi"
Only after gaining this status, one becomes eligible to go into Tatwa Vivekam.
Article By Sri P.K. Venkatachalam (achalam38@gmail.com)
