'Freedays' are the 'gather our thoughts' days;
Q&As; a general review of the week so far…
This
is the third in a series of short clips of Gurudev teaching. Today from
Bhagavad Gita chapter two, the importance of maintaining a balanced view of
life is impressed upon us. This relates to the keeping of the mind on higher
things and accepting that the world of objects is, by nature impermanent, and
all experiences within it are equally so. The term 'titiksha' is referred to -
you will recall it is one of the shamaadhi-shatka-sampatti of the saadhana
chatushtaya. Be stoic and steadfast as samsaara crashes and washes around you…
listen for Gurudev's wonderful analogy!
Each 'Choose-day' we will investigate the process by
which we can reassess our activity and interaction with the world of plurality
and become more congruent within our personality.
Continuing
posts prompted by the prasaadam grantha, "Gita in Daily life" by Sw.
Tejomayananda. Please note that technical terms
used here, which have been discussed previously, will not be elaborated or
translated. The labels cloud on side bar can be used to access specifics if you
are new or require refreshing as to meanings.
Last
week we saw how Bhagavad Gita advises 'samataa' (equanimity) towards the world
of objects. We ought always to treat things and people equally, avoiding as
much as possible personal preference and prejudices. This week let us explore Equanimity in Experiences.
Chapter 12; shloka 1
With
regard to experience, the Gita propounds the principles given per the saadhana
chatushtaya; most specifically the equanimity is typified by the requirements
of vairaagya. This is the withdrawal of
our excessive reaction to things and circumstances. It is further supported by
titiksha, one of the shamaadhi-shatka sampatti. In a number of verses
thorughout, Sri Krishna reminds Arjuna not to get caught up in the extremes of
the world. Balance in regard to the pairs of opposites (usually given in
examples such as heat and cold, joy and sorrow, honour and dishonour… शीतोष्न सुखदुःखेषु तथा मानापमानयोः /shiitoshna sukhaduHkhesu tathaa maanaapamaanayoH. BG 12:18).
The
nature of experience is that it can only ever be within the physical realm -
but remember that the physical, as far as Vedanta is concerned, is absolutely
everything down to the smallest particle; ie from gross to subtle to subtlest.
Therefore, using the example given, we can find that heat and cold pertain
specifically to the body (gross), whilst joy and sorrow are experiences of the
mind (subtle) and to experience honour or dishonour, our intellect is engaged
(subtlest). There is not one among us who can escape these things. Regardless
of our position in life, in society, geographic location… every single one of
us is mechanically built to have a response to the external world. The
estimation of our relationship with things/others comes down to our psychology
and whether our balance is more towards the body, the mind or the intellect.
One of the fundamental tasks of any who would follow philosophical injunctions
is to assess themselves and these interactions and seek to modify them. Every
spiritual philosophy requires this!
How
to attain this balance; this equanimity? First we must understand (discriminate
= use our viveka) that equanimity means freedom from personal preference. It is
a neutralising of any excessive leanings, which permits us to remain stable
whenever challenge arises. What is the measure of being imbalanced? Any sense
of elation or deflation. If we insist on a specific thing and refuse to accept
any alternative, on having that want met we will feel a sense of
elation/satisfaction to some degree. Conversely, if that want is not met, there
will be a sense of dejection/loss and so on. The merest twinge we have of having bettered another or of having been deprived in some way, is what haunts us.
This
happens all the time, but we are so used to it that we do not keep tabs on how
our ego is at all times seeking to have the upper hand, be it in elation or
deflation! This is largely what drives commerce and society. We are constantly
placed in a situation of comparison as to whether we have, or have not. At the
mental level, this can manifest as the controlling and submissive behaviours
which can mar our enjoyment of life. At the intellectual level it might
manifest in attitudes of elitism. What is more, no two situations are the same
and neither is any one situation experienced the same way by any number of
individuals. What will always show, however, is the one person who has the most
balanced response to whatever is happening. You will all know someone like
this; someone who appears to be unaffected by the vicissitudes of life. There
is a tranquillity about them and they are easy to engage with, even when having
differences. These people understand the fluctuations and impermanence of life
and therefore meet it as it comes without getting overly affected.
For
those who follow a spiritual path, the acceptance is that everything happens
according to the will of the Spirit and how can we become agitated by such a
force? Whether one is inclined to say "Ah, 'tis God's work", or
whether you are of the school of thinking that everything is driven by karma or
whether you are a Vedantin, able to see all as false except the One Great
Truth; at all times the importance is keeping the physical being steady.
A
Sanskrit proverb; आगते स्वागतं कुर्यात् गच्छन्तं न निवारयेत् /aagate svaagatam kuryaat gacchantam na nivaarayet -
"when something comes, welcome it; when something goes, do not stop
it."
Whatever
level of philosophy you hold at this point in time, ensure that your
understanding is that things and people and situations will come and will go.
Whether you become dizzy with the fluctuations, or remain centred throughout is
your choice.
'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. The chanting for the
oncoming posts was given last week - use the TattvabodaH label to access all
posts relevant to this text.
Continuing the sixfold wealth investigation. We have covered shama,
dama and uparti. Now…
तितिक्षा का शीतोश्नसुखदुखादिसहिश्नुत्वम् /titikshaa kaa?
Shitoshnasukhadukhaadisahishnutvam - what
is titiksha? It is the endurance of heat and cold, pleasure and pain, etc.
Synonyms here might be fortitude, stoicism, forbearance, endurance and other
similar things. What is being borne thus? All the extremes of experience, here
exampled as heat and cold, pleasure and pain and so on.
Titiksha is not the same as tapas (austerity). In tapas, we actively
deny ourselves with a view to discipline. In titiksha, it is acceptance with
minimal disturbance from what arrives at one's door. Tapas is our choice.
Titiksha is our rod to bear. In doing that we are to do so with the tools of
shama, dama and uparati to steady us. In shama and dama we make conscious
control of inner senses and external senses, but in uparati, we find an
effortless withdrawal, so it might be said that the third is the consequence of
the first two. Well exercised uparati helps us attend to only that which is
essential to our daily transaction and interaction. Eliminating distractions.
In order to support the first three, there requires to be a level of
equanimity in the face of life. Titiksha carries with it the inference of
taking on the tasks of the day with a degree of cheerfulness, knowing that
whatever comes our way is intended for us to cope with.
There is an old saying hear in Western tradition, "what is for
you, will not go by you." This saying is acknowledging the very thing
which Vedanta tells us is a matter of prarabdha (fate); and the point in both
cases is that whatever we may do in effort to escape burning out our
vaasanas, there will always be another event in place to ensure we get the
experience of joy or sorrow that is necessary for our particular path. Do not
mistake this for fatalism, throwing up of the hands and saying that there is
nothing to be done it is all down to fate. As will become clear during the
progress of Vedantic study we come to understand that actually we have a great
deal of freedom within the confines of our prarabdha and indeed we can improve
things… through this very study!
Mostly, in our current condition, when the world throws its
continuous stream of experiences at us, be it physical, emotional (mental), or
intellectual, in the form of the stress of temperature, say, or the feeling of
elation or dejection or at the level of censure or praise , we all of us tend
to 'go with the flow' of the moment. We do not know how to do differently for
currently we are trapped in the idea that we are this body, this mind and this
intellect, separate from the events which are testing it. If it is a matter of
joy, then generally there is no problem. When the effect is negative though, all too often
our reaction carries more weight than perhaps the event deserves - usually
because we have invested so much emotion and/or ego into the thing. Then we do
things like looking for someone to blame or at least to complain to. We might
point to family, friends, co-workers, the organisation, the government…. Even
as high as God sometimes…"see Bhagavan, see what you have done to me now…
oh why meeeeee?..."!!! For some folk, whose prarabdha is such, the
negative might outweigh the positive and if they have no coping mechanism such
as the shatka-sampatti, or a strong enough personality, they will sink into an
ever decreasing circle of mental darkness.
To be able to bear non-conducive situations without these sorts of
reactions or pointing of fingers, knowing that this is fate at play but that it
will pass and things can be done to make it better; keeping a cool head and
smile in place; this is titiksha. For the Christians among you, this is the
'turning of the other cheek'.
Guru-ji puts it sweetly in the textbook; "When one travels in a
vehicle with good shock absorbers, the ride is smooth even if the road is
bad. Titiksha
is the shock absorber with which one rides the rough terrain of life
without breaking one's enthusiasm." Another phrase useful to recall here
is that it is of no useful purpose to make a mountain out of a molehill! If we
dwell on our sorrows to the exclusion of any positives which may be found, then
what may have been relatively inconsequential in the greater picture will, for
us, become the only picture and it will be very difficult to shift that view.
Lift up the eyes of your being and start pondering on what is right in
life…"I cried that I did not have shoes. Then I saw the child without
legs…"
If we follow our train of thinking that "it is hot.. Much
hotter than last year don't you think?" we will start to make of the heat
an obstacle or certainly a distraction for ourselves. If we break off our thought at 'It is hot.' and move
on with our tasks, the situation is noted but not problematic. A mind
preoccupied with its sorrow cannot think about the subtler matters. Thus,
titiksha is an important quality for all, but most particularly for the
spiritual seeker.
'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?
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.]
शमादिसाधनसंपत्तिःका
शमोदमउपरतिस्तितिक्षाश्रद्धासमाधानंच्इति।
Shamaadi-saadhana-saMpattiH kaa?
shamo dama uparati-stitikshaa shraddhaa samaadhaanaM ca iti.
"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.
Each 'Choose-day' we will investigate the process by
which we can reassess our activity and interaction with the world of plurality
and become more congruent within our personality.
KINDLE LIFE. We continue exploring points raised by HH Pujya
Gurudev Swami Chinmayananda-ji in the publication of this name. Remember, you
can purchase, (very economically!), the book from Chinmaya
Mission Publications or if you
prefer, the Amazon Link. Thus you can read
Gurudev's words directly and bring your own voice to the discussion.
Chapter
Fourteen now. Gurudev's topic herein is HARMONY AND POISE.
Societal
living presents us with endless confusions and tensions, within our own selves
and in the confluence of events outside ourselves. It can seem, at times, that
there are challenges ever at our door, determined to bring us 'low'. The wisdom of the Rsis is that, by seeking to
live in 'harmony' with whatever comes our way, we can find the best method of
overcoming the strife. Accepting that what comes to us is intended for our
improvement, allows us to then adopt a stance of discretion and problems can be
cleared with minimum fuss. Living this way is what brings a level of 'poise'
which others can perceive and some tranquillity to our core being. Practice of this enables and strengthens us
and future problems not only appear less often, but are dealt with more calmly.
In
many a study class on reading/discussing this, there are cries of protest! Life
does this, that woman does the other, he is a monster, Nature did that to such
and such a group… constantly the rebuttals are there about how 'cruel the world
is'. There is competition between workmates, backbiting among our peers,
immorality all around; and everything which takes place at local level becomes
magnified when it occurs at national and international level.
The effect of all this is depends on how we react - and if we
are 'reacting' then we are most likely sitting in our ego. We are allowing our own basic natures and
undisciplined thinking to dictate what we do and say. What happens outside of us creates tensions, and what happens within us in trying to respond, is confusions.
Be
clear; that which is external is going to happen. How it effects us depends
upon how skilled we have become at self-control. If we surrender to the
buffeting of the external, believing it has rule over us, we will be forever
lamenting our circumstances. If we have worked on building our inner fortitude,
developed strength of character, then we are more likely to understand which of
the external circumstances we can make a difference to and which we can't, what
it is that we can do to minimise the effects upon us and, in some cases, turn
the disadvantage into advantage. The Rsis advise, "The life of harmony can be lived by rising above our limited egocentric
view of things and happenings, expanding our mind to accommodate a constant
awareness of the totality of the world, the entirety of mankind and the
vastness and wholeness of the universal problems." In current parlance, this is 'taking the
world view', understanding the rightful place of all things.
Bulk
of our troubles come from remaining rooted 'locally', when we perceive the
world as being only this or that and expect the wider world to follow suit. We
sit in our ego centre and build inner bastions which only add to our troubles; we may begin to hit out, seek to run our lives through others', or worse, to run theirs for them; and each event which arrives then becomes ever more fearsome to us, more
threatening; we begin to see our problems out of context and they become larger
than mountains!
Many
mistake this concept of living harmoniously with all that comes as becoming
'doormats' to events, or an excuse for idleness in which there is no need to
respond to circumstances. No, indeed, any who adopt this stance could be said
to be worse than those who are throwing their arms about complaining, for the
latter at least are raising awareness.
The harmony the Rsis are referring to is that where the practitioner is
sitting in a secure and balanced inner silence, with a clear vision of how the world is truly working and that everything has its place in the Great Play of
Life, no matter how ghastly or foreboding. True harmony is practiced even in
the heart of the city, during the heaviest crisis and at the most joyous of
times. It is the titiksha of the
saadhana chatushtaya manifesting as vairaagya.
When
we become adept at this inner balance, most of the strife of life melts away
and even the big stuff can be handled with greater levels of coping.Where then to find this harmony and poise?Through study of the classic principles of
life as laid out by the ancient wisdom and the scriptures.The groundwork has been laid centuries ago.All that is required is that we read and
practice.
Application - that is what 'Workings-days' are about!
We
have begun to look at what can counter the negatives in our personality. First
we saw determination; it comes first because, without the determination to
change, we will remain exactly where we are.
One
of the great liberators of our personality is FORGIVENESS. ( क्षाम/kshaama). To
pardon an apparent offence or debt without calling for any punishment is
forgiveness. In a forgiving mind, little harm arises, hatred and disgust are
defused. The forgiving personality has no bitterness but is merciful and
compassionate.
Real
forgiveness is extremely difficult.
Many, out of politeness, shrug their shoulders and mutter "it's
okay" - then go away and fester in the juices of their hurt and self-pity.
This is because the little ego is jumping around and stamping its feet! Equally
as many will not even make this false attempt. To forgive, we have first to see
what it is that we think caused us pain. Have we taken the event out of
context? Have we misread something? Is it that we have let a little thing go in
the beginning and now it has become a big thing?
At
all times we need to consider, too, that whilst we may be melting away in some
minor fury, the person or persons to whom our ire is directed may not at all
have any concern! Whether or not there was any genuine offence, we have to make
the decision to not let it cause us any more pain. To do this we need to engage in honest
forgiveness.
There
must be a truthful pardon of whatever it is we felt hurt by. Imagine the
offence to be like a promisory note which you no longer wish to call in;
instead, tear it in two and burn it.
Make it so that you have no idea of 'being owed'. The practice of
forgiveness means the letting go of any sense of grudge as well as a
determination not to take on any further complaint. To forgive at this level
strengthens and ennobles you; it saves your emotional energy, reduces the cost
of hatred and eliminates the waste of the spirit. Resentment no longer blisters
the heart or displeasures the mind.
If
there is a behaviour or language which is persisting and causing discomfort,
this needs to be addressed. One who is in a state of forgiving is better able
to say "Halt! This is no longer acceptable, it is causing pain. The past
errors are forgiven, but please refrain from doing this gain." This is the
strength which comes from balancing our personality.
Esteem
enables the setting of boundaries, informs better choices. Forgiveness is a
powerful weapon in your arsenal! The other may distrust it due to so many false
forgiving in the past. Do not carry
that. Ensure your heart is clear of
grudge and no longer is your mind twisted with thoughts of why or how.
Conversely,
it is imperative that we seek forgiveness when we become aware of any offense
we may have caused, any infringement of law or damage to property or person. We
may not know, of course. When we do, we must certainly ensure that it is known
that we are sorry and will endeavour to avoid such behaviour again. The greatest forgiveness of all, however, is
the forgiveness of ourselves. Somehow, somewhere, we get a voice in our head
that we are guilty of this or that, or that we are unclean in some way…. All
manner of nonsense gets written into our 'scripts'! To forgive yourself is also to reach out for
the hand of The Lord and confess the worry. The forgiveness flows down and we
can begin to destroy these inner barbs.
Indeed,
forgiveness is a powerful thing..
Already with determination and forgiveness we have seen that several of the negatives have been redressed. The positive is always the stronger path, but it can be the more difficult as it requires an inner courage which we so often lack
Thus
we must cultivate PATIENCE. Not just with others, but ourselves also. Each day
as we seek to bring in positive changes, we are likely to be challenged by Maya
in all her mischievousness. It is an uncanny fact that when we seek to follow a
new path, the old path will manage to throw bricks over and attempt to turn us
back! This is where we need to exercise the technique of titiksha; FORBEARANCE.
This is the ability to contain our temper and allow clemency for those things
and people who continue to block us. It is endurance for the long haul of life;
it is tolerance of others' errors and ignorance; it does not seek retaliation
and harbours no resentment.
Titiksha
holds mercy, sympathy, compassion, patience, forgiveness and strength of
will. It is stoicism; self-restraint and
the ability to be untouched by nonsense talks, insults and other such
vexations.
Titiksha
is supported by the other parts of the shamaadhi-shatka-sampatti. Lord Jesus and Lord Buddha were the very
embodiments of titiksha. Follow their example! Develop your titiksha,
strengthen your patience and reap the rewards.
Each 'Choose-day' we will investigate the process by
which we can reassess our activity and interaction with the world of plurality
and become more congruent within our personality.
Last week we began an investigation of the samaadhi shatka-sampatti,
the six elements of self-assessment and self-management.
The
six, in simple list, are
Shama
Dama
Uparati/uparamii
Titiksha
Shraddha
Samaadhana
An
introduction to the first three of these was given. Often, in the study group
scenario, protests are heard. "This
is a pipe-dream!... Just try this with crying kids around… Corporate commitment
will not permit…" All the justifications in the world are put forward as
to why these disciplines cannot be exercised. The aachaarya will gently ask the
question "then why are you sitting here?" Invariably the answer is that respite is
sought. Then the reminder is given that
respite comes first with the recognition of its need, secondly with the asking
for help, thirdly by accepting that help. The gap between the second and third
can sometimes be a chasm.
The
attempts of practice are what count. There is no magic wand. If given a pill by the doctor, it will only
aid your healing once you
swallow it. Think of any of the skills you have gained in life. Can you recall the beginnings of learning
those skills? Craftworks, carpentry,
driving, cooking, you name it. All had
to start somewhere and all demanded practice by you in order to achieve some level of competency.
All have their sets of basic rules which, once learned will serve you well in
any situation regardless of the materials with which you are expected to work.
The
saadhana chatushtaya are the basic rules for the skill of life. Have धृतिः /dhritiH - fortitude! No matter how
often we fall, never mind; we must get up and walk again.
Which
leads us nicely into the remaining three of the six.
तितिक्ष /Titiksha.
This
is often spoken of individually as it is the aspect of the six which ties into
dhritiH. Titiksha means forbearance. It
is stoicism. It is the capacity to
endure all the 'downers' in life without seeking revenges and harbouring
bitterness. Titiksha, well applied,
frees us from anxiety and the maudlin turn of mind which can cause us to dwell
and linger unnecessarily. It's the
"don't sweat the small stuff".
It
does not mean that one must become a doormat; though at times (to the casual
observer) it may seem such. It is acceptance when action is beyond us. There are situations where we have no
control, or where action may worsen things. As frustrating as this can be, we
are forced to deal with this. If we have
an understanding of titksha, this 'dealing' becomes more bearable. We can sigh, shrug our shoulders and move
on. Titiksha is the mental aspect of
alertness to the facts of the matter; 'can I do anything about this? No. Leave
it.' This is not to suggest that solutions
to any situation may not present themselves later. Titiksha, however, helps us to not become
bogged down in a sense of helplessness.
From
the philosophical point of view, titiksha is when the intellect is fully
convinced of the values of life lending a cheerful and patient nature which can
overcome the personal obstacles strewn before us.
Titiksha
is not to be mistaken as meaning 'austerity'; which is a common flaw in
thinking amongst many practitioners.
Extensive fasting, low dressing...all sorts of peculiar behaviours have
been perpetrated by seekers who have partial understanding and - as the adage
goes - a little knowledge is dangerous.
This is where it becomes imperative to have a leader, a role model,
someone who has been along the road some way and in whom we can place our
trust.
श्रद्ध /Shraddha.
The
simple translation given for this word is 'faith'. However, it is so much more. Shraddha is the working of the intellect
towards full appreciation of the depths and import underlying the
teachings/scriptures and the words of the aachaarya/swami/guru. It is the trust
that there is indeed something higher to work towards and that there are people
available to hold our hand. For the majority
of us then, it can be the 'faith' that, because "God" might seem far
out of our reach, we can rely on Lord Jesus/Sri Rama (name your prophet) to
show us the way. If their examples are
too high at this stage, but we still consider the effort worth the making, then
we will seek to find a manifest teacher, be it the parish priest, the Dalai
Lama, the Mahatma, the Rabbi…
Shraddha,
in practical terms, is the part of our intellect which can interpret the lay of
colour upon a canvas, appreciate the words of a poet beyond the mere lettering.
If we love art, we will make greater efforts to understand the message the
artist is portraying with their imagery.
If we love poetry, we learn that each verse is greater than the
collection of its words, thus we will look more closely at all contexts and
attributions, semantics and etymology; the deconstruction can at times seem harsh and clinical, yet what we receive in our total experience after all this
work is something beyond
all words and visual impact. That is our reward.
Thus,
if we apply ourselves with such devotion to the philosophy and science of life,
how much more will we benefit from that faith and trust? This is shraddha.
समाधन /Samaadhana.
The
essence of meaning here is tranquillity. It is the when the mind is constantly
engaged in the total contemplation of the Supreme Reality. This is not obtained
by any other means than that one has worked out all the kinks of understanding,
and climbed each step in the ladder of self-control whereby proper and clear
perspective is achieved.
Gurudev's
explanation is this;
"When we are on the ground our neighbours may be a nuisance to us because, say, of land dispute; but when we have taken off in a plane, these bickerings seem to have no meaning; from those tremendous heights our property and that of the neighbours seem to merge into one unbroken expanse of beauty. In an aerial view of the world, there are no disquieting mental agitations, because in that vision of oneness the little differences of opinion about a boundary line pale into insignificance.
Similarly, when a seeker raises themselves into greater ambits of spiritual vision, the mind can no longer entertain any agitations at the ordinary levels of likes and dislikes. This poise gained as a result of constant contemplation on the Supreme and the Divine is termed as samaadhana."
Questions?
Doubts? Voice them! There is one more of the four great qualities
to address, which will be done next week, but the absolute essentials from the
view of improving daily life are contained in those looked at so far.
Each 'Choose-day' we will investigate the process by
which we can reassess our activity and interaction with the world of plurality
and become more congruent within our personality.
We
had our introduction to vairaagya last week. It will not be the last time we
will see it! Remember these are basic steps and core values which are being
laid out; they will become our measuring equipment. Gurudev has written, in his
commentary regarding the forceful nature in which the saadhana chatushtaya are
often given in the Vivekachoodamani,
"...These are not enumerated to frighten away the unqualified. [It] is already emphasised that a discussion of the necessary qualifications in Vedanta is more for a self-analysis and adjustment than for exercising a tyranny upon the seeker."
Step
three of the four-fold qualities is actually broken down into six
sub-components, hence the name शमाधि-शत्क -संपत्ति / shamaadhi shatka-sampatti, the six-fold wealth beginning with shama. The
six, in simple list, are
Shama
Dama
Uparati/uparama
Titiksha
Shraddha
Samaadhana
Today
we shall precis the first three of these.
शम /Shama; (often written in English as 'sama' but
it is important to note the pronunciation).
The
condition of mental calmness wherein the mind rests in its contemplation, free
from agitations created by influence of, and desire for, sense objects. It is
recognised, though, that removing the influence of the external does not
necessarily relieve a fellow of sense thoughts.
It is the nature of the mind to entertain thoughts and if it has nothing better
to do, it will dwell on one or other matter external to the thinker. Thus we
seek to divert the mind with an idea which is greater, nobler than the baser
sensual thoughts currently raging. In the early stages of ज्ञान-मार्ग / jnaana-marg (path of knowledge), the
mind should be set upon an image of sublime nature...God, if you so wish, or
Brahman as represented in OM. To quote Gurudev once more,
"The more we gain control over the mind and through that control withdraw it from its revellings in the field of finite objects, the more will it become equanimous, peaceful and serene. This condition of calmness in the mind; consciously brought about by a lived discipline, is meant by the word 'shama'."
This
is clearly beneficial when looking at the meditative exercises. All around
there is explanation of the process and support for the seeker.
दम /Dama & उपरती /Uparati;
Though
defined separately (such is the analysis the Rsis put in!), these are very
closely related hence placing them together in explanation.
Dama
is the stage of 'compartmentalisation' whereby the sense organs of knowledge
and action have been steered away from the objects of attraction and placed in
their 'seats'; back to base, as it were. They are still present but are reined
in. Self-control has been exercised. In
this respect, dama is the physical expression of managing the senses and shama
is the quietude of mind which results. This is when we can be said to have
attained uparati (uparama is the feminine form); a state of self-withdrawal
whereby the seeker is no longer affected by the pull of the external.
Again,
Gurudev says it best,
"When we think of these requirements, it is possible that we think of them as very delicate, difficult and distressing feats; but in fact, the more we practice them, the more easily will we understand that, after all, this is but a verbal explanation of the state of mind of anyone who is trying to achieve or execute any great work.Even on a material plane, we find these qualifications are essential for a person who wants unqualified success in his activities. In any successful business man too, we observe a certain amount of self-control (at least, while he is at his desk).Of course, the comparison of these qualities with those exhibited by the materialist or the money hunter is not fair, because a seeker needs a subtlety much greater; yet to a large extent we can appreciate and understand these qualifications within ourselves when we watch for them and experience them as available in our work-a-day world."
Straight
away we can see that dama is a key component of self-analysis; for we must
first recognise what distracts us from our purpose, be it in the 'now' of
meditational practice, or in the longer-term, deeper seeking for inner balance.
This is the part of us which rages and protests; dama properly applied will
start to reveal the inner 'minefield', peel back our layers and masks. It is in
the stage of dama that we have to say 'no'.
Note,
however, that all the six are inter-related. Each will support the other in its
process. We must identify the stages
within ourselves, but acknowledge that unification of the all the parts is the purpose.
It
is also important to understand that this inner withdrawal is to ease the pain
of 'bondage' within ourselves and does not mean that we cease from
interaction. Rather our priorities get
reordered and interaction becomes more joyful.
