A note on TitikshA

May 10, 2006

Pranams to all sadhakas.

A Note on TitikshA, Forbearance:

TitikshA or Forbearance is a limb in the six-fold discipline,ShamAdi-

shaTka-sampatti, which itself is a limb of the four-fold

qualification that is essential for an aspirant, mumukshu.

The Vivekachudamani defines Titikshaa thus:

24. Bearing all afflictions without retaliation and without mental

disturbance is what is known as patience.

The Commentary by Jagadguru Sri Chandrashekhara Bharati Swamigal for

the above is:

It is quite normal to remedy the affliction caused by cold, heat and

the like by resorting to blankets, fans, etc. When such means are

not available, the mental disturbance expresses itself as

lamenting: 'What shall we lowly do?' The patience or forbearance that

is prescribed as a means for Vedanta vichara sadhana is not of this

lamenting type. It is marked by non-craving to assuage the

afflictions and remain free from lamenting. A mind that is given to

anxiety, worry, lamenting, etc. remains far removed from engaging in

meaningful Vedanta vichara.

(end of commentary)

What indeed should be one's attitude when afflictions are present but

means to assuage them are absent? Surely, as the commentary points

out, worry or lamenting will not solve the problem. It is not going

to positively help the situation. On the other hand, it will only

hamper the continuing of Vedanta vichara by dampening the spirit of

enquiry. Has not the Lord said in the Gita: 'SantushtaH satatam

Yogi…' 'That devotee is dear to Me who is ever contented.'

There are those with a predominant flavour of Bhakti who take the

attitude of: 'It is the will of my Lord. This situation is a love-

letter from my Beloved' and so on.

The attitude for a Vedanta sadhaka is taught by Acharya Shankara in

the Bhagavad Gita Bhashya. The Gita teaches the inevitability of the

presence of the duality of happiness and sorrow in human life. In

the Second chapter we find that the Lord teaches the way to handle

this duality of happiness and sorrow in two levels. The first

level, as taught in verse 14, is to consider them to be 'transient',

anitya, Agama-apAyin, subject to arrival and departure, and bear with

them:

2.14 But the contacts of the organs with the objects are the

producers of cold and heat, happiness and sorrow. They have a

beginning and an end, (and) are transient. Bear them, O descendant of

Bharata.

The Bhashyam:

'In the case of a man who knows that the Self is eternal, although

there is no possibility of delusion concerning the destruction of the

Self, still delusion, as of ordinary people, caused by the experience

of cold, heat, happiness and sorrow is noticed in him. Delusion

arises from being deprived of happiness, and sorrow arises from

contact with pain etc.' apprehending this kind of a talk from Arjuna,

the Lord said, 'But the contacts of the organs,' etc.

Cold sometimes produces pleasure, and sometimes pain. Similarly the

nature of heat, too, is unpredictable. On the other hand, happiness

and sorrow have definite natures since they do not change. Hence they

are mentioned separately from cold and heat. Since they, the organs,

the contacts, etc., agamapayinah, have a beginning and an end, are by

nature subject to origination and destruction; therefore, they are

anityaah, transient. Hence, titiksasva, bear; taan, them-cold, heat,

etc., i.e. do not be happy or sorry with regard to them.

2.15 O (Arjuna, who are) foremost among men, verily, the person whom

these do not torment, the wise man to whom sorrow and happiness are

the same - he is fit for Immortality.

What will happen to one who bears cold and heat? Listen: Verily, the

person....,'etc.

(O Arjuna) hi, verily; yam purusam, the person whom; ete, these, cold

and heat mentioned above; na, do not; vyathayanti, torment, do not

perturb; dhiram, the wise man; sama-duhkha-sukham, to whom sorrow and

happiness are the same, who is free from happiness and sorrow when

subjected to pleasure and pain, because of his realization of the

eternal Self; sah, he, who is established in the realization of the

eternal Self, who forbears the opposites; kalpate, becomes fit;

amrtattvaaya, for Immortality, for the state of Immortality, i.e. for

Liberation. (end of quote)

The second level, an even more mature level, is taught through the

verse 16. This verse is commented upon by the Acharya by laying out

the Vedantic Truth primarily and by appreciating that Truth,

concluding that the dualities, happiness and sorrow, are to be borne

with by seeing them as unreal, mere appearances like the water in a

mirage:

2.16 Of the unreal there is no being; the real has no nonexistence.

But the nature of both these, indeed, has been realized by the seers

of Truth.

The commentary, in parts, is:

Vedantin: No, because in such experiences as, 'This water exists',

(which arises on seeing a mirage etc.) it is observed that there is a

coexistence of two objects though one of them is non-existent.

Therefore, asatah, of the unreal, viz body etc. and the dualities

(heat, cold, etc.), together with their causes; na vidyate, there is

no; bhaavah, being. And similarly, satah, of the real, of the Self;

na vidyate, there is no; abhaavah, nonexistence, because It is

constant everywhere. This is what we have said.

Tu, but; antah, the nature, the conclusion (regarding the nature of

the real and the unreal) that the Real is verily real, and the unreal

is verily unreal; ubhayoh api, of both these indeed, of the Self and

the non-Self, of the Real and the unreal, as explained above; drstah,

has been realized thus; tattva-darsibhih, by the seers of Truth. Tat

is a pronoun (Sarvanama, lit. name of all) which can be used with

regard to all. And all is Brahman. And Its name is tat. The

abstraction of tat is tattva, the true nature of Brahman. Those who

are apt to realize this are tattva-darsinah, seers of Truth.

Therefore, you too, by adopting the vision of the men of realization

and giving up sorrow and delusion, forbear the dualities, heat, cold,

etc.-some of which are definite in their nature, and others

inconstant-, mentally being convinced that this (phenomenal world) is

changeful, verily unreal and appears falsely like water in a mirage.

This is the idea.

(End of commentary. Sourced from:

http://www.sankaracharya.org/gita_bhashya_2.php#1)

Normally, forbearance would be taken to be concerned with adversities

only. But, for a spiritual sadhaka, even its opposite, prosperity or

pleasurable situation, is a matter for considered reaction. Elation

on pleasing situations and dejection on adverse situations are both

to be avoided. That is the basis for samatva, equanimity. Holy

Mother Sharada Devi said: 'Even a desire to eat ras-gollas (a sweet

delicacy), can cause one to take a birth. Such is the binding nature

of desire'. So, elation in happy times will strengthen the samskara

for enjoyment and a natural propensity to seek enjoyment will take

roots in a person. This is a major hindrance in sadhana.

Thus, Titikshaa, forbearance or patience is practiced in two levels

of maturity of the aspirant: First, by viewing afflictions as being

temporary events and Second, by knowing their unreal nature.

An incident from the childhood days of Jagadguru Sri Abhinaba

Vidyateertha Swamigal:

Sri Srinivasan, as Acharyal was known in His poorrvashrama, was

patience personified. There is no dearth of people who seek to

derive pleasure in testing others. So it was that some boys sought

to examine His forbearance. In the course of a game, they brought a

stick and began to rain blows on Him, one after another. He endured

the onslaught without a murmur. Soon the boys stopped the beating,

aghast at the extent of injury they hand inflicted. He then won

their hearts with kind words. To impress upon His friends the power

of fortitude, He told them the following story:

A Buddhist monk was unjustly tortured by a monarch. At the end, the

king softened. Ashamed, he begged the monk's pardon. As an act of

atonement he catered to the subsequent needs of the monk. Thus,

merely by non-retaliation, the monk was able to humble the emperor.

(Excerpted from the book: 'The Crest Jewel of Yogis')

The institution of Sannyasa is very conducive for the practice of

TitikshA.

There is a somewhat similar incident that occurred in the life of

Bhagavan Ramana, when a gang of robbers raided the Ashram in the

early days. Will someone recount the same?

Om Tat Sat

subbu

May 10, 2006

post number 31273

Namaskarams Subbuji for an informative post on 'Titiksha'

(FORTITUDE).

Subbuji asks at the end of his post :

(There is a somewhat similar incident that occurred in the life of

Bhagavan Ramana, when a gang of robbers raided the Ashram in the

early days. Will someone recount the same? )

Please allow me to narrate here an incident that occured at the

Dakshineshwer Kali Temple where Sri Ramakrishna Paramahamsa was the

presiding priest.

It is said one day thieves broke into the Dakshineshweri temple and

walked away with all the gold and precious ornaments adorning the

archa vigraha murti of Lord Krishna . Mathurnath. the nephew of Rani

Rasmati ( it was she who built this great temple ) was informed of

this robbery. On hearing this , Mathurnath was outraged and in an

ouburst , losing all sense of proprtion and equanimity of mind ( lack

of Titiksha). Mathurnath cried out "Oh Krishna! Are you not ashamed

of yourself? If you are not able to protect your jewels on your own

idol, how are you going to protect the whole world? Were you

paralysed when the thieves were carrying away the Jewels? Or were you

asleep? This is a disgrace to you Divinity."

When Sri Ramakrishna heard this ouburst , he pacified Mathuranath

with these words "Mathuranath! For the sake of your petty jewels and

trinkets, is this the way you should berate God? When the Goddess of

wealth, Lakshmi, is the consort of the Lord, why do you get so

agitated over the loss of a few trivial ornaments? The Lord can have

no such petty feelings. You are feeling so much for the action of a

few thieves who loved some jewels and came to the Lord to get them.

It is because of your love for jewels that you are getting distressed

so much. But the Lord has no desires. He is ready to give himself

away. God is prepared to offer himself. Such a one, will He be

worried about this petty loss? Hence, change your vision. Do not

comment on God." At these words Mathuranath felt ashamed of himself.

The moral of the story is there is nothing to lament at the loss of

jewels for 'nothing' really belongs to us - it is wise to recall the

very first lines of Isavasya Upanishad which goes like this

Om Isavasyamidam sarvam

Everything in this universe belongs to Hari.

(this is from our group 'Brahmanshakti)

Now, Subbuji - here is the Sri Ramana and the robbers story !

A poignant example of Ramana's ahimsa (nonviolence toward living

things) arose when his ashram was robbed by six dacoits (thieves) on

June 26, 1924. When one of his devotees wanted to strike back

violently at the robbers, Ramana replied, "Let these [thieves] play

their role [dharma]; we shall stick to ours [nonviolence]. Let them

do what they like; it is for us to bear and forebear. Let us not

interfere with them." When Ramana was hit on the left thigh by one of

the ruffians, he at once said, "If you are not satisfied yet, you may

strike the other leg also." As it turned out, the thief stopped.

Eventually all the robbers were captured by the police after the

escape from the ashram. Explaining his stance in the incident, Ramana

commented: "These [thieves] are only misguided men. They are blinded

by ignorance. But let us note what is right and stick to it.

Sometimes your teeth suddenly bite your own tongue. Do you knock them

out in consequence?"

(http://www.vclass.mtsac.edu:930/phil/sage.htm - 15k - Cached )

Subbuji, many people equate 'titiksha' with 'tolerance' but the real

meaning of 'titiksha' is 'forbearance or equanimity of mind ' - would

not agree ? It is my pleasure to recall here verse 5 of chapter 15 of

Srimad Bhagwat Gita

nirmana-moha jita-sanga-dosa

adhyatma-nitya vinivrtta-kamah

dvandvair vimuktah sukha-duhkha-samjnair

gacchanty amudhah padam avyayam tat (CHAP 15-VERSE 5)

SRILA PRABHUPADA'S TRANSLATION

One who is free from illusion, false prestige, and false association,

who understands the eternal, who is done with material lust and is

freed from the duality of happiness and distress, and who knows how

to surrender unto the Supreme Person, attains to that eternal

kingdom.

The key phrase is dvandvair vimuktah sukha-dukha-samajnair - freed

from the duality of happiness and distress - that is 'Titiksha' - the

hallmark of a great sadhaka!

Hari Aum Tat Sat !

May 10, 2006

advaitin, "dhyanasaraswati"

<dhyanasaraswati> wrote:

>

> post number 31273

>

> Namaskarams Subbuji for an informative post on 'Titiksha'

> (FORTITUDE).

>

> Subbuji asks at the end of his post :

>

> (There is a somewhat similar incident that occurred in the life of

> Bhagavan Ramana, when a gang of robbers raided the Ashram in the

> early days. Will someone recount the same? )

>

> Please allow me to narrate here an incident that occured at the

> Dakshineshwer Kali Temple where Sri Ramakrishna Paramahamsa was the

> presiding priest.

Namaste Mother,

Thank you for those excellent incidents. I asked for one, you gave

us more. Please narrate more such incidents.

Regards,

subbu

>

> The key phrase is dvandvair vimuktah sukha-dukha-samajnair - freed

> from the duality of happiness and distress - that is 'Titiksha' -

the

> hallmark of a great sadhaka!

Yes, it is true. One will have to cultivate it with great patience.

>

> Hari Aum Tat Sat !

>

May 11, 2006

advaitin, Ganesan Sankarraman <shnkaran>

wrote:

>

> subrahmanian_v <subrahmanian_v> wrote: Pranams to all

sadhakas.

>

> A Note on TitikshA, Forbearance:

>

> Dear sir,

> > What good does it do to speak learnedly about

the Trinity if, lacking humility, you displease the Trinity? Indeed

it is not learning that makes a man holy and just, but a virtuous

life makes him pleasing to God. I would rather feel contrition than

know how to define it. For what would it profit us to know the whole

Bible by heart and the principles of all the philosophers if we live

without grace and the love of God? Vanity of vanities and all is

vanity, except to love God and serve Him alone.

> This is the greatest wisdom -- to seek the kingdom of heaven

through contempt of the world. It is vanity, therefore, to seek and

trust in riches that perish. It is vanity also to court honor and to

be puffed up with pride. It is vanity to follow the lusts of the body

and to desire things for which severe punishment later must come. It

is vanity to wish for long life and to care little about a well-spent

life. It is vanity to be concerned with the present only and not to

make provision for things to come. It is vanity to love what passes

quickly and not to look ahead where eternal joy abides.

> Often recall the proverb: "The eye is not satisfied with seeing

nor the ear filled with hearing."[2] Try, moreover, to turn your

heart from the love of things visible and bring yourself to things

invisible. For they who follow their own evil passions stain their

consciences and lose the grace of God.

> yours in bhaghavan

> sankarraman

Namaste Shankarraman ji,

Wonderful are those words of yours. They are worth inscribing in

indelible ink on the pages of our hearts. These words are worth

reading and reminding ourselves every day at day-break and check if

we have lived a life according to these words at the end of every

day. Thank you once again for this great post of yours abounding in

instances of sage-conduct.

Pranams,

subbu

>

> New Messenger with Voice. Call regular phones from your PC

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>

Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman.

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May 11, 2006

subrahmanian_v <subrahmanian_v > wrote: advaitin, Ganesan Sankarraman <shnkaran>