ADVENTURES IN ADVAITA VEDANTA...


Adventures in Advaita Vedanta, the philosophy and science of spirit. We are one you and I; are you curious why?..

THE ADVENTURE

HARI OM!
Here is a place to linger, to let your intellect roam. Aatmaavrajanam is being written as a progressive study and, as such, can be read like a book. Anyone arriving at any time can simply start at the very first post and work their way through at their own pace. Please take time to read the info tabs and ensure you don't miss a post, by subscribing to the blog. Interaction is welcomed. Don't be a spectator - be a participator!

The Inner Richness

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

TATTVABODHAH.
[You are reminded that reviewing the previous week's posts will become essential as the meanings of the Sanskrit terms may not be repeated. There may come additional or alternative meanings, but all should be noted. As study progresses, the technical terms must necessarily become 'second nature' to the student. When the Sanskrit is used, the translation will fall easily into place - or likewise, if the English is used, the Sanskrit term must easily come forwards.]

Please revisit THIS post and chant the mangala-charana. Think again on the meaning. Seek to focus on the subject.

Let us recap.
We saw the need for viveka and had some insight to vairaagya. At the moment they seem rather 'high', something so ideal as to be unmanageable. Many attempt vairaagya, but fail; sometimes because they have not fully grasped application of viveka but often simply because they have misused the concept.  There are some who seek to escape their lives which they perceive as negative and thus use the excuse of need to 'go to forest or hill' (which was the tradition) and quite literally run away. In the forest hut or the cave on the hill, they find all the ravages of life still exist, because they have not properly determined what is Real and what is not, neither have they worked on chitta-shuddhi and chitta-ekaagrata. They seek only to separate themselves, physically, in hopes of becoming free emotionally and mentally, then give vairaagya a bad name by seeming cold, distant, hard-hearted.  Sad indeed.  Clear viveka leads to refined vairaagya and, whilst perhaps to those who live only in their emotion this can appear as aloofness and distance, it will be found that from such individuals arises pure compassion and Love without strings.

What is the key point for viveka?  यत् दृश्यम्  तद्-जदं तन्नश्वरम् /yat dRshyam tad-jadam tannashvaram - that which is perceived, that is inert (and therefore) perishable. DRsh, actually means to see, but in philosophy we are understanding that perception is beyond mere vision therefore our hearing, taste, touch are also methods of perception; if we can perceive a thing, it is an item of matter.  Matter is, of itself, inert.  This includes the body. The body and all other matter is impermanent and therefore not considered as 'Real'. That which is of matter has a start/creation point, so it follows that it also has an end/destruction point. It's a fact. The Sanskrit aphorism for this is  उद्पत्ति विनाष  सहित/udpatti vinaasha sahita.

In thinking on these things, we need also to bring a sense of true feeling of the truth in them.  That 'feeling' of the truth of the logic settles and brings us into the vairaagya required to continue our spiritual work. Knowing that things are not permanent means that there must be something which is. This is an essential part of human nature, the search for stability and permanence. The vairaagi makes the search for that elusive condition. In doing so, he or she finds that material things are desired less and less in life. They are there, but in their rightful and functional place, not interfering with the inner world which the vairaagi now inhabits. It becomes easier and easier to brush aside the small things of life and take up only meaningful activities.

How might the spiritual aspirant build further on his or her advancement?  What is it that informs the state of vairaagya, keeping it strong and progressive?

शमाधि-शत्क  संपत्ति/shamaadhi-shatka sampatti -The 'sixfold wealth'.
This section is broken into its six components, but the text and chanting for the whole section are given here in one pass, as each paada is very small. As per previous example, chanting will be given in small chunks with gaps for you to repeat the chant, followed by 'together'. Another part of the teaching tradition, is that the text learned thus far (or at least for the previous half dozen or so lessons) is also chanted to begin the current lesson. To give you a feel for this, today's sound-clip will begin with some of the recording with Swami Advayananda and Sandeepany students, before going into the part of the text we are about to study. [For the keen, you might like to think of setting up a playlist folder in your You Tube page to collect these Aatmaavrajanam clips together - it will make backtracking access easier for you. Practicing these simple chants now will make the more complicated and wonderful chants which come later less daunting for you.]

शमादिसाधनसंपत्तिः का
शमो दम उपरतिस्तितिक्षा श्रद्धा समाधानं च् इति।
 Shamaadi-saadhana-saMpattiH kaa?
shamo dama uparati-stitikshaa shraddhaa samaadhaanaM ca iti.
शामः कः  मनोनिग्रहः।
 shaamaH kaH?  manonigrahaH.
दमः कः   चक्षुरादिबाह्येन्द्रियनिग्रहः।
 damaH kaH?   cakshuraadi-baahyendriya-nigrahaH.
उपरमः कः   स्वधर्मानुष्ठानमेव।
 uparamaH kaH?   svadharma-anuShThaanam-eva.
तितिक्षा का   शीतोष्णसुख़दुःख़ादिसहिष्णुत्वम्।
 titikshaa kaa?   shiitoShNa-suKha-duHKka-adi-sahiSNutvam.
श्रद्धा कीदृशी   गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा।
 shraddhaa kiidR^ishii?   Guru-vedaanta-vaakya-adiSu vishvaasaH shraddhaa.
समाधानं किम्   चित्तैकाग्रता।
 samaadhaanaM kim?   cittaikaagrataa.
मुमुक्षुत्वं किम्   मोक्षो मे भूयाद् इति इच्छा।
 mumukshutvaM kim?   moksho me bhuuyaad iti icChaa.
एतत् साधनचतुष्टयम्। 
ततस्तत्त्वविवेकस्याधिकारिणो भवन्ति।
 etat saadhana-catuShTayam. 
Tatas-tattva-vivekasya-adhikaariNo bhavanti.



"What is the inner wealth starting with shama? They are shama, dama, uparati, titikshaa, shraddhaa and smaadhaana.
What is shama? It is control or master over the mind.
What is dama? It is control of the external sense organs such as the eyes and so on.
What is uparamaH?** It is the strict observance of one's own dharma (duty).
What is titiksha? It is the endurance of heat and gold, pleasure and pain etc.
What is the nature of shraddhaa? Faith in the words of the guru and Vedanta (scriptures) is shraddhaa.
What is samaadhaanam? It is the single-pointedness of mind.
What is mumukshutvam? 'Let me attain liberation!'...this intense desire is mumukshatvam."

**Sanskrit has 'gender' and some terms are changed accordingly; uparati and uparamaH are interchangeable. This is most notable by the alteration to the question; kaH is (m), kaa is (f) and kim is (n).

SAADHANA
That is quite a lot of chanting practice for the uninitiated! Take time to rehearse it and adjust your ear to these unfamiliar sounds. Let this week's saadhana be about participation… Reading alone is not experience. Taking action based upon what is read becomes the experience. Next week we shall start study of each component.


1 comment:

  1. Seven components of inner richness! Great read!

    ReplyDelete

Hari OM
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