Weekly Definition - Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana

[Guest guest]

Namaste:

 

Last week, I was on travel and I couldn't post the weekly

definition. I want to thank Dennis-ji for providing a advaita story

which turned out to be His blessings. The topic that I volunteered

to explain is Dama (rational control of senses) and Dama can't be

singled out explained separately. Consequently, I have to introduce

the context and relevance of this term within advaita.

Vivekachoodamani (one of Shankara's important work on advaita

philosophy) specifies the required qualifications for a seeker as –

the one who discriminates between real and the unreal, whose mind is

turned away from the unreal, who possesses calmness and cherished

virtues, and who is longing for liberation.

 

The foremost qualification is Viveka - discrimination between the

Real and the unreal. Next comes Vairagya – renunciation of all

transitory enjoyments of fruits of one's action. The resting of the

mind steadfastly on its Goal (Brahman) by detaching continually

detached itself from the senses is sama or calmness. Turning both

kinds of sense-organs away from sense-objects and keep them under

control is Dama or self-control. Controlling the mind by self-

withdrawal from the influence of external objects is Uparati.

Titiksha or forbearance requires the person to bear all distresses

without reacting or looking for remedies and keep the mind from

anxiety. Shraddha or faith with dedication, devotion and convction

is the most crucial virtue which enables the person to visualize the

truth stated by the scriptures, sages and saints. Samadhana or self-

steadiness (steadfast peace) requires constant concentration of the

intellect on the ever-pure Brahman. The last but not least is

Mumukshuta, the desire to free oneself from all bondages from

worldly attractions by recognizing one's True Divine Nature.

In other words a student who treads the path of Truth must,

therefore, first equip himself/herself with Sadhana Chatushtaya -

the FOUR MEANS OF SALVATION.

 

As stated above they consist of Viveka (discrimination), Vairagyha

(dispassion), Shad-Sampat (the six-fold qualities of perfection),

and Mumukshutva (intense longing for liberation). Then alone will

he/she be able to march forward fearlessly on the path. Vedic

scriptures implicitly and explicitly declare that not an iota of

spiritual progress is possible with the above mentioned four

qualifications. These qualifications are acquired in sequence – just

like going from elementary-school, middle-school, secondary-school

and college. Viveka dawns in a seeker through the Grace of God;

Vairagya that is born of Viveka is enduring and ever lasting. The

Shad-Sampat, the sixfold virtue consists of Sama, Dama, Uparati,

Titiksha, Sraddha and Samadhana is impossible without the presence

of Vairagya. . These six qualities should be taken as one because

they are interrelated and they together can bring the body mind and

intellect under control. the intense desire for liberation from the

wheel of births and deaths with its concomitant evils of old age,

disease, delusion and sorrow. If one is equipped with the above

three qualifications (Viveka, Vairagya and Shad-Sampat), then

Mumukshutva, the intense desire for liberation will come without any

difficulty.

 

The above list of the necessary qualifications for salvation stated

above certainly will appear later in weekly definitions. I believe

for this week (and possibly for several weeks) let us discuss the

importance of the six-fold virtues or Shad-Sampat. This could be

the right time to point out Shad-Sampat is also important ingredient

for Jnana Yoga. Also Jnana yoga can be explained through Sravanam

(listening to the Truth uttered in the scriptures from a qualified

guru), Mananam (contemplating on the Truth uttered by the guru) and

Nididhyasana ( practicing deep and constant meditation). Sravanam

is not only an integral part of Jnana Yoga, it is also one of the

nine modes of Bhakti Yoga. Sravanam is considered superior to mere

reading of the scriptures and a qualified guru should impart the

teachings directly to the student. A student with Sraddha only will

be able to get the mystical transfer of the spiritual state of

consciousness from the guru. The internet discussions, web pages and

books are just preparation before meeting a teacher and will never

replace the direct contact with a live teacher. Mananam indicates

that the student should spend some time in solitude and quiet in

order to think deeply about the implications of what has been

learnt. Nididhyasana is deep and constant meditation and from the

discussed two steps it is now obvious to the seeker that Brahman is

the only reality that counts and its realization is all the aspirant

wants.

 

Let me continue the discussion of the Shad-Sampat in the next post

and allow the members to digest what is being said.

 

With my warmest regards,

 

Ram Chandran

 

Note: Members are encouraged to provide their understanding of Shad-

Sampat and I will certainly wait for few days to allow participation

from everyone.

[Guest guest]

Namaste:

 

The following correction is required to get the 'Real' meaning of what

I wanted to convey! The correct sentence should have been - " Vedic

scriptures implicitly and explicitly declare that not an iota of

spiritual progress is possible without the above mentioned four

qualifications. "

 

With my warmest regards,

 

Ram Chandran

 

advaitin , " Ram Chandran " <ramvchandran

wrote:

> Vedic

> scriptures implicitly and explicitly declare that not an iota of

> spiritual progress is possible with the above mentioned four

> qualifications.

[Guest guest]

Thank you sri Ram-ji for the weekly definition of SHAT SAMPATI

 

May i kindly draw the members' attention to the following series by

our professor V.K.ji wherein he had discussed all these six qualities

in great detail through the sri mukha of Kanchi maha periyavaal!

 

pl go to Kanchi Maha-Swamigal's Discourses on Advaita Saadhanaa (KDAS-

24 ONWARDS THE POST NUMBERS ARE 28324 ONWARDS !

 

MAYBE OUR PROFESSORJI CAN GIVE THE LINK !

 

tHERE WAS A BEAUTIFUL DISCUSSION ON ALL SIX QUALITIES OF SAMA , DAMA ,

UPRATI, TITIKSHA , SRADDHA AND SAMADHANA !

 

thanks

[Guest guest]

Namaste Srimathi Dhyanasaraswati:

 

Thanks for your kind remarks and for providing the reference to

ProfVK's postings on the six qualities of Shat Sampati. Since you have

already read those materials before, I request you to go ahead and

collect those definitions from ProfVK's articles and post them to

benefit the members. Though it may appear a repetition, the purpose of

weekly definitions is to assemble all important terms coherently so

that they can be easily traceable. The definitions that appeared during

January and February have all been discussed previously but they have

been posted again for the same purpose mentioned above.

 

With my warmest regards,

 

Ram Chandran

 

 

advaitin , " dhyanasaraswati "

<dhyanasaraswati wrote:

>

> Thank you sri Ram-ji for the weekly definition of SHAT SAMPATI

>

> May i kindly draw the members' attention to the following series by

> our professor V.K.ji wherein he had discussed all these six qualities

> in great detail through the sri mukha of Kanchi maha periyavaal!

>

[Guest guest]

advaitin , " Ram Chandran " <ramvchandran

wrote:

>

> Namaste Srimathi Dhyanasaraswati:

>

> Thanks for your kind remarks and for providing the reference to

> ProfVK's postings on the six qualities of Shat Sampati. Since you

have

> already read those materials before, I request you to go ahead and

> collect those definitions from ProfVK's articles and post them to

> benefit the members. Though it may appear a repetition, the purpose

of

> weekly definitions is to assemble all important terms coherently so

> that they can be easily traceable. The definitions that appeared

during

> January and February have all been discussed previously but they

have

> been posted again for the same purpose mentioned above.

>

> With my warmest regards,

>

> Ram Chandran

>

>

> advaitin , " dhyanasaraswati "

> <dhyanasaraswati@> wrote:

> >

> > Thank you sri Ram-ji for the weekly definition of SHAT SAMPATI

> >

> > May i kindly draw the members' attention to the following series

by

> > our professor V.K.ji wherein he had discussed all these six

qualities

> > in great detail through the sri mukha of Kanchi maha periyavaal!

> >

>

 

Namaste all.

 

The corresponding references are given below:

 

Pages 51 to 93 of the following advaitin file:

 

http://www.advaitin.net/Discussion%20Topics/advaita-saadhanaa.pdf

 

 

Alternatively, Sections 18 to 23 of the following webpage on my site:

 

http://www.geocities.com/profvk/VK2/Advaita_Saadhanaa.html

 

I, personally, find the latter one more comfortable to read.

 

PraNAms to all advaitins.

profvk

[Guest guest]

Thank you Professorji for providing the links. i am glad you took my

comments in the right spirit! A great teacher is one who not only

instructs but 'inspires'!

 

Sri Ramji has asked me to post the definitions on six sampati but i

think you are best qualified to do so ! moreover , my daughter may

any day go into labor now then i will not be available to the group

to indulge in 'loka sangraham' smile!

 

Sri Ramji has posted a nice quiz on 'ego - this is one test where i

would get 100! Smile again!

 

Seriously speaking , there are two kinds of 'ego ' Sri Ramakrishna

used to call them 'ripe' and 'unripe' ego - 'kaccha ami' and 'pucca

ami'.

 

The unripe ego that entangles one to sense enjoyments, making one

feel `I am the doer. I am the son of a wealthy man. I am learned. I

am rich. How dare anyone slight me?'

 

and

 

the ripe ego, which is also called the servant ego, devotee ego or

knowledge ego. Rather than worry about getting rid of his ego, a

seeker on the path of devotion tries to cultivate and strengthen the

ripe ego. He feels that God is the Master and he His servant.

 

Such jnanis are the ones who have the 'ripe' ego who stay in

Satsangha to impart knowlege and inspire others. After

being 'enlightened', they want to enlighten others.

 

Swami Ranganatha of the Sri Ramakrishna mission says

 

" There is a beautiful scientific definition of 'person'

and 'personality' given by the late British biologist and humanist

Sir Julian Huxley ('Introduction' to The Phenomenon of Man by

Teilhard de Chardin):

 

" Persons are individuals who transcend their organic individuality

in conscious social participation.''

 

Then Swamiji goes on to explain

 

" This is the significance of education helping the child to achieve

vyaktitva, first, and vikasita vyaktitva, immediately after. It is a

continuous education. At the level of vyaktitva, man puts oneself in

the centre and wants the world to dance round him or her: as a

vikasita vyakti, he or she becomes humanized and learns the art of

service and dedication to the people around. All true education

involves this spiritual growth from vyaktitva to vikasita vyaktitva.

Vikasa means expansion — not a mere physical expansion in body-

weight and size, not a mere intellectual expansion in mastery of

facts and formulae, but a spiritual expansion through the

assimilation of the values of, what Vivekananda calls, tyaga and

seva, renunciation and service — renunciation of the 'unripe ego'

and manifestation of the 'ripe ego', and personality expression in

moods and acts of service of fellow-beings. "

 

http://www.ncte-in.org/pub/other/swami/role_0.htm

 

love and blessings