Borrowed existence - Chapter 19

Sadhanacatushtayam (साधनचतुष्टयं) or the fourfold qualification that one needs to possess before commencing the enquiry into the Truth was discussed elaborately in last couple of posts. One needs to have this in adequate measure to be able to commence one’s pursuit, progress comfortably without having to push oneself too hard and to experience a growing sense of clarity and an increasing sense of freedom from the teachings of Vedanta.

Developing the fourfold qualification is not merely addition of some attributes to one’s character but will result in perceivable transformation where one intimately appreciates the inner growth from giving and sheds one’s earlier disposition of grabbing & hoarding. The fourfold qualification takes time to attain and even while one remains sincere to attain one need not be overly anxious. Veda purva bhaga (वेद पूर्व भागा) helps one develop the qualification for pursuit of knowledge of Self and Vedanta (वेदान्ता) provides the knowledge of Self and helps one attain moksha (मोक्ष).

Thus, having obtained sufficient clarity on the fourfold qualification the inquisitive student takes the dialogue forward with a pertinent question and the learned teacher provides a pithy response which shall subsequently be elaborated in great detail.

तत्त्वविवेकः कः ?

आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।

What is discriminative understanding of the Truth? It is the firm conviction that Self or atman (आत्मन्) is Satyam (सत्यं) and everything other than Self or atman (आत्मन्) is mithya (मिथ्या).

The discriminative enquiry leading to the determinative knowledge that the Self alone is Real and everything other than the Self is unreal is tattvaviveka (तत्त्वविवेक) or enquiry into the Truth.

Satyam (सत्यं) and mithya (मिथ्या) were two technical words used in the above sentence and we shall now look at their meanings in the context of Vedantic philosophy for these would be used recurrently. Satyam (सत्यं) and mithya (मिथ्या) are not used to denote any object per se but are used to reveal the understanding of the status of an object in terms of its existence.

Satyam (सत्यं) is that which has an existence & tuccham (तुच्चम्) is that which does not exist. Rabbit’s horn or flowers grown in the sky are examples of tuccham (तुच्चम्) that are given in shastras (शास्त्र).

Mithya (मिथ्या) on the other hand is used to denote any object that does not have an independent existence and needs to borrow the existence of another object to exist. Ornaments made of gold need to borrow the existence of gold to exist and pottery needs to borrow the existence of clay to exist and therefore pottery and golden ornaments are mithya (मिथ्या). Mithya (मिथ्या) although not having an independent existence has its usefulness and also has empirical reality. Satyam (सत्यं) is that which exists independently or does not depend on anything else for its existence.

The purport of the statement Self alone is Real and everything other than the Self is unreal is that atman (आत्मन्) alone exists independently and everything else exists dependently and therefore is mithya (मिथ्या).

The burning desire for freedom - Chapter 18

Yearning for freedom from bondage which was listed as the last of the fourfold qualification that makes one qualified for the teachings of Vedanta is now sought to be elaborated by the student.

मुमुक्षुत्वं किम् ?

मोक्षो मे भूयाद् इति इच्छा ।

What is mumukshutvam? ‘Let me attain liberation.’ This intense desire is mumukshutvam.

If one were to reflect upon all of one’s pursuits one would see that what one is truly seeking is freedom. Even while seeking wealth or artha purushartha (अर्थ पुरुषार्थ) what one is really seeking is freedom from the sense of insecurity. Even while relishing delicious food or seeking kama purushartha (काम पुरुषार्थ) what one is truly seeking is freedom from the state of unhappiness. Even while pursuing dharma purushartha (धर्म पुरुषार्थ) what one is truly seeking is freedom from a feeling of spiritual deficiency. Looked upon in this manner, at a fundamental level, what everyone is pursuing is moksha (मोक्ष) even while remaining oblivious to it. A mumukshu (मुमुक्षु) is one who understands this and consciously chooses the pursuit of moksha (मोक्ष) alone as the goal of life.

Only a subtle mind that is capable of reflecting dispassionately can see the helplessness in living a life seeking happiness from the external world of objects, people and situations and it is from this understanding that the desire for moksha (मोक्ष) is kindled. Like with all pursuits in life it is the intensity of the desire that determines the extent to which one would go or the amount of sacrifices one would make in the pursuit of moksha (मोक्ष). Only when the desire is intense as of a drowning man’s desire for air that the pursuit gets wings and gathers flight.

The raw desire will find concrete purpose when a mumukshu (मुमुक्षु) understands intimately that the entire misery of mankind is due to the conflict between being atman (of the nature of limitless existence, consciousness, happiness) and identifying oneself with anatma (which is limited and mortal). A mumukshu (मुमुक्षु) becomes a jignasu (जिज्ञासु) when he understands that knowledge of the Self or atmajnanam (आत्मज्ञानं) alone will result in moksha (मोक्ष).

एतत् साधनचतुष्टयम् ।

ततस्तत्त्वविवेकस्याधिकारिणो भवन्ति ।

This is the fourfold qualification. Thereafter, they become qualified for the enquiry into the Truth.

The enquiry into the nature of atman (आत्मन्) requires a mind that is prepared through the conscious attainment of the fourfold qualification prescribed by Adi Shankara for without it the pursuit will merely remain one of an academic nature.

Art of thinking - Chapter 17

समाधानं किम् ?

चित्तैकाग्रता ।

What is samadhanam (समाधानं)? It is the single-pointedness of the mind.

It is a blessing that our mind is of the nature of moving from one thought to another for without it we would not be able to get on with our life. Consider having met with a dreadful accident and the mind being frozen with that thought and relentlessly replaying the accident. Even while we appreciate this blessing, we need to train the mind to stay with a thought for a reasonable length of time to accomplish anything worthwhile.

Samadhanam (समाधानं) is remaining focused on a subject matter for a reasonable length of time. It is the ability to bring back the mind from where it is and concentrate it on the preferred subject matter. The idea is not to stay with a single thought but thoughts that are connected to the same subject matter where a thought is connected to the thought preceding it and the one succeeding it. We need this trait to achieve anything significant in life and even more so in one’s spiritual pursuit for a wandering mind can never absorb itself in the teachings of Vedanta or engage in the contemplation of the learning.

Just as one learns to swim by swimming one learns to concentrate by concentrating. Japa (जप) is a method of mental training by which a drifting mind is compelled to behave in order and rhythm though the continuous chanting of a chosen mantra (मन्त्र). Japa (जप) trains the mind to fix itself to a single line of thinking and if it is practiced effectively, it can bring about sustained single-pointedness. Samadhanam (समाधानं) ensures that our time and energy is not wasted away and is kept focused on the goal.

The group of six virtues beginning with shama (शम) which is the third of the fourfold qualification was elaborated until now. The seeker needs to work towards attaining all of them in good measure for one’s spiritual progress.

The bridge between ignorance and knowledge - Chapter 16

श्रद्धा कीदृशी ?

गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा ।

What is the nature of sraddha? Faith in the words of the Guru and Vedanta (scriptures) is sraddha.

Sraddha (श्रद्धा) or faith is required even for us to conduct regular transactions in life for a life lacking faith is fraught with wretchedness. Adi Shankara prescribes faith in Guru and teachings of Vedanta in the context of knowledge of the Self or atmajnanam (आत्मज्ञानं). We saw previously that the inherent nature of man of limitless existence, consciousness and fullness is referred to as atman (आत्मन्) in Vedantic philosophy. Free from the references to the body-mind-sense complex who one is is atman (आत्मन्). Being free of any attributes, atman (आत्मन्) or Self is not available for objectification and therefore the pramanam (प्रमाणम्) or the means of knowledge that are used for knowing things that can be objectified cannot be used to know the Self. Trusting therefore that Vedanta alone is the means of knowing the Self and trusting the teachings to unfold the Self and listening to the teachings without any prejudices is what sraddha (श्रद्धा) implies.

The belief prescribed here is not blind belief that makes one fanatic, close-minded and superstitious but one that is backed by intellectual inquiry and confirmed by self-experience. Without sraddha (श्रद्धा), one’s spiritual pursuit will lack both determination and direction and will eventually result in doubting one’s own ability in reaching the goal.

The importance of Guru in Vedantic learning cannot be overstated and the role of the Guru is as important as of the shastras (शास्त्र) in one attaining the knowledge. Guru would prescribe upasanas (उपासना) or preparatory practices for the student and ensure that he has the fourfold qualification in adequate measure before the teachings are commenced and having the faith in these teaching methods is sraddha (श्रद्धा). The sraddha (श्रद्धा) in one’s Guru should be based on the conviction that one’s Guru knows the shastras (शास्त्र) he is teaching, has the ability to interpret and communicate them correctly and above all is one’s well-wisher.

Reflecting on one’s life with a subtle mind and understanding intimately how the conflict between one’s inherent nature and one’s identification with the body-mind-sense complex is creating samsara (संसारा) or bondage and becoming singularly committed to freedom from this bondage that is referred to as moksha (मोक्ष) is essential to developing sraddha (श्रद्धा). Introspecting and understanding ignorance of the Self to be the source of this bondage will help one developing sraddha (श्रद्धा) that shastras (शास्त्र) alone are the means of the knowledge that can remove the ignorance of the Self. Determination to seek this knowledge as a means of freedom will help one attain the right Guru who will instiLl in one faith in the scriptures, the means, the goal and even in one’s own ability to reach it.

An unwelcome guest and a welcome attitude - Chapter 15

तितिक्षा का ?

शीतोष्णसुखदुःखादिसहिष्णुत्वम् ।

What is titiksha (तितिक्षा)? It is the endurance of heat and cold, pleasure and pain etc.

We come across favorable and unfavorable situations in life and we experience these at physical (heat, cold, etc.), emotional (job, sorrow, etc.) and intellectual (praise, censure, etc.) levels. Titiksha (तितिक्षा) is the ability to treat these pairs of opposites in the same way. It needs to be understood as a consciously cultivated emotional immunity to difficult situations and not as a pessimistic resignation born out of helplessness. It also is not an absence of action but an absence of reaction to unfavorable situations. When faced with a difficult situation even while doing what best one can do to address the same one retains equanimity.

We look at objects/people/situations as favorable or unfavorable based on whether they add to our happiness or reduce our happiness. We saw previously how no entity of the external world has happiness as its inherent nature and therefore when we perceive an entity to be a source of addition or reduction of our happiness, we need to understand that we are merely superimposing a value on it that it does not have. Consciously developing the ability to look at objects for what they are in terms of their usefulness without coloring them with our likes and dislikes is the way to having titiksha (तितिक्षा).

Looking at the impermanence of situations is also a way to developing titiksha (तितिक्षा). We generally endure unfavorable situations when we know that it would only last for a very short duration. Consider having an annoying guest at home who disrupts the ways of living that one is used to. We find ourselves relatively more accommodating and cheerful based on the knowledge that the situation is impermanent and would last only for a couple of days. Working on expanding our basis for classifying something as impermanent will ensure that we endure more unfavorable situations with a cheerful disposition.

Titiksha (तितिक्षा) is the shock absorber with which one can ride through a bumpy life with relative ease and comfort. Without it every unfavorable situation would put one through misery and a mind constantly preoccupied with sorrow cannot think of subtle matters. Titiksha (तितिक्षा) therefore is an important quality that a spiritual seeker needs to possess in adequate measure before the commencement of Vedantic learning.

Just do it - Chapter 14

उपरमः कः ?

स्वधर्मानुष्ठानमेव ।

What is uparama (उपरम)? It is the strict observance of one’s own duty.

Uparama (उपरम) is translated as withdrawal. The control of the mind and sense organs which was achieved through wilful restraint in sama (शम) and dama (दम) is achieved automatically in uparama (उपरम) where the mind withdraws naturally without any conscious effort.

Adi Sankara defines uparama (उपरम) as observance of one’s own duty. Actions or karma (कर्म) according to scriptures is of 4 types.

a)    Vihita karma (विहित कर्म) – these are actions that are prescribed by the scriptures and are to be done without fail. In Vedic times, one had duties assigned based on one’s varna (वर्ण) and ashrama (आश्रम) and uparama (उपरम) was performing these duties. In today’s times, we can understand uparama (उपरम) as doing what needs to be done in every situation without letting one’s likes and dislikes determine our actions.

b)    Kamya karma (काम्य कर्म)– these are actions performed for sensory gratification and are brought about by our desires. Scriptures are indifferent to kamya karma (काम्य कर्म) and neither approve nor censure them and as long as these are performed staying within the confines of dharma (धर्म) they are condoned. Relishing delicious food and appreciating good music can be considered as kamya karma (काम्य कर्म). These are actions driven by one's desire and so there would be attachment, and both the action and the outcome of the action would result in strong positive or negative reactions.

c)     Nishidha karma (निषिद्ध कर्म) – these are actions that are prohibited by the scriptures and are sinful in nature and should be avoided. Indulgence in these would rescind the subtlety of the mind and render it incapable of spiritual pursuit.

d)    Prayaschitha karma (प्रायश्च्चित्थ कर्म) – these are actions that are prescribed for atonement of sins.

Uparama is doing more of vihita karma (विहित कर्म), minimizing kamya karma (काम्य कर्म), strict avoidance of nishidha karma (निषिद्ध कर्म) and not having the need for any prayaschitha karma (प्रायश्च्चित्थ कर्म).

Going by the scriptural injunctions while choosing one’s actions is a way of weakening the role of one’s likes and dislikes by giving them lesser and lesser importance. We had seen previously how our likes and dislikes superimpose subjective value on objects, people and situations and obstruct our ability to discriminate. Our likes and dislikes get strengthened when we keep letting them have their way and merely by doing what needs to be done in every situation one can eventually attain freedom from all of one’s likes and dislikes. Understanding the significance of uparama (उपरम) thus will ensure that one is not hung up on relegating one’s free will or on the validity of the scriptures and sees the importance of uparama (उपरम) in the study of Vedanta.

You are what you see - Chapter 13

दमः कः ?

चक्षुरादिबाह्येन्द्रियनिग्रहः ।

What is dama (दम)? It is the control of external organs such as the eyes.

We have two types of external organs; the gnanendriyas (ज्ञानेन्द्रिय) and the karmendriyas (कर्मेन्द्रिय) or the organs of perception and the organs of action. The faculties of hearing, touch, taste, smell and sight are the gnanendriyas (ज्ञानेन्द्रिय) or sense organs and the faculties of holding or grasping objects, locomotion, speech, procreation and extraction are the karmendriyas (कर्मेन्द्रिय). Dama (दम) is the control of these 10 external organs that includes the eyes or the faculty of seeing. Like we saw in the case of the mind, these external organs too are our privilege and dama (दम) doesn’t imply treating them as one’s enemy and fighting to gain control over them. It is also not about stopping to use them.

With regard to gnanendriyas (ज्ञानेन्द्रिय), dama (दम) is monitoring the inputs given by the sense organs to the mind and discriminating them as inputs that are conducive to one’s physical, mental and spiritual growth and inputs that are not. It is about ensuring that what one sees or hears are things that don’t disturb one’s mind by creating a turmoil. Even when one happens to see or hear something that is or an undesirable nature using one’s free will to disengage one’s sense organs from the sense object is dama (दम).

For the karmendriyas (कर्मेन्द्रिय), dama (दम) is monitoring one’s organs of action in a way that one’s response to the external world is appropriate and does not create disturbance for oneself and the world.

When one’s external organs focus on what should be focussed on one’s spiritual pursuit is more effective for there is conservation of energy and time that would otherwise get expended in wasteful activities. Dama (दम) also helps develop & preserve shama (शम) where unnecessary inputs are not given to the mind and also acts as a second line of defense when shama (शम) fails.

Like in the case of shama (शम) even with dama (दम) it is not suppression of one’s feelings that is implied by this virtue. What a seeker needs to do is be observant of the actions one’s external organs are engaged in and their effect on the mind and address whatever is causing disturbance in the mind by resolving the underlying issues.