Weekly Definition - shamAdi ShaTka sampatti (A Treasure of Six Virtues)

[Guest guest]

Namaste:

 

In the past week, we have started with the discussion on the four

step preparatory process known as the sAdhana chatuShTaya. To

recapture our thoughts, they are the following:

1. vivEka (discrimination of Real from unreal).

2. vairAgya (detachment or dispassion from sense objects)

3. shamAdi ShaTka sampatti (a collective group of six behavior

traits)

4. mumukshtva (intense desire to achieve permanent bliss).

 

The sAdhana chatuShTaya is described by BhagavAtpada Shankara in

VivEka ChUDAmaNI as follows;

Adou nitya-anitya vastu vivEkah parigaNyatE

iha-amutra phalabhOga virAgah tadanantaram

shamAdi shatka sampittih mumukshatvam iti sphuTam - Verse 19.

 

The first discipline is the discrimination between the Real and

unreal. The next discipline is the detachment or dispassion from the

enjoyments of the world here and after death (heaven). The third

discipline is the practice of the six behavior traits - shama, dama,

uparati, samAdhAna, shradda and titIksha; the fourth discipline is

the intense desire for escape from this samsAra or realization of

the divinity in her or him. In the coming months, the definition

for the topics, viveka, vairAgya, and mumukshtva will be taken up.

At this time, let us focus on shamAdi ShaTka sampatti which include

shama, dama, uparati, samAdhAna, shradda and titIksha.

 

1.Sama

Sama means mind-control. This is very hard to achieve. The mind can

cause bondage; it can also confer liberation. It is an amalgam of

Rajasic and Thamasic modes, the passionate and dull attitudes. It

can be easily polluted. Mind takes every opportunity to run

helplessly behind the senses. When there is a single hole in a pot

of water it becomes empty within a short time. Similarly even if a

single sense is out of control, we will likely be thrown into

bondage. Therefore, every sense has to be mastered.

The potency and purity of the mind can be maintained by good

practices like Dhyanam (meditation and contemplation), Japam (mental

prayer), Bhajan (group recitation) and Puja (worship). With the

strength and skill thus reinforced, the mind gets fine tuned. Manas

or Mind is but a bundle of thoughts, a collection one's wants and

wishes. As soon as a desire arises from the mind, the buddhi

(intellect) should evaluate its value and validity - is it good or

bad, will it help or hinder, where will this lead or end. If the

mind does not submit to this probe, it will land itself in the path

of ruin. If it does and obeys the intelligence, it can move along

the right path. We have three chief instruments for uplifting

ourselves - Intelligence, Mind and the Senses. When the mind gets

enslaved by the senses, we get entangled and bound. The same mind,

when it is regulated by the intellect, can make us aware of our true

identity – the Atman. Thus, the act of ignoring the stream of

thoughts which come on account of the past tendencies (Vasanas) and

diverting our attention towards what has to be done in this life

constitutes 'Sama'. Strong willed people can achieve this by mere

will power. Others will have to strive for it with the help

of 'Dama'.

 

2.Dama

Dama means keeping the body and the senses under control. This can

be achieved only by Sadhana or spiritual exercise and not by any

other means. One has to avoid spending precious time in useless

pursuits. One has to be ever vigilant. One has to engage the senses

of perception and of action and the body in congenial but noble

tasks which would keep them busy. There should be no chance for

thamas or sloth to creep in. And, every act must also promote the

good of others. While confining oneself to activities which reflect

one's natural duties (Swadharma), it is possible to sublimate them

into Sadhana for the body and the senses

Dama means controlling the external indriyas. External indriyas are

ten in number. They are - five Jnanendriyas(instruments of

perception) and five Karmendriyas (instruments of action). When, on

account of the tendencies of the past lives, desires arise in the

mind, these external indriyas will set out to fulfill them. Even

though the mind encourages the person to perform a wicked act, there

is a technique that can be employed to overcome the temptation. This

is called 'Dama' and it comes from the wisdom got from studying the

scriptures. Even here, one has to utilise the mental power to

achieve the goal. It is interesting to note that the external

indriyas are easier to control than the mind. If Dama is practised

properly, the will power will also increase and therefore, 'Sama'

can be achieved with relative ease. On the other hand, if one tries

to practise it ostentatiously, it will do more harm because, the

desires which are dormant in the mind will flare up and will

completely spoil whatever 'Sama' one has achieved and, at the same

time will destroy 'Dama' too. Therefore it is important to practise

Dama honestly.

 

3. Uparati

The third qualification with which one has to be equipped is

Uparathi. This implies a state of mind which is above and beyond all

dualities such as joy and grief, liking and disliking, good and bad,

praise and blame, which agitate and affect the common man. But,

these universal experiences can be overcome or negated by means of

spiritual exercises or intellectual inquiry. Man can escape from

these opposites and dualities and attain balance and stability.

Uparathi can be achieved, if one is careful, while engaged in day-to-

day living, to avoid entanglement with and bondage to differences

and distinctions. One should free oneself from identification with

castes like Brahmin, Kshatriya, Vaisya and Sudra, or clans like

Gotras, or conditions like boyhood, youth, adult and old age, or

genders like masculine and feminine. When he succeeds in discarding

these and is firmly established in the Atmic Reality alone, he has

really achieved Uparathi.

Uparati literally means 'to rest'. Stimuli such as form, sound,

touch, smell, etc., attract the mind and cause bondage. We become

attracted to an object we see because we think that there is

something very special in it. When discrimination dawns on us and

when we realize that they are not permanent and that indulging in

such attraction will only bring misery, we will no more be attracted

by them. Consequently, the sense organs will stop running behind

them. Such a recess of the sense organs is called Uparati.

Do not look at the world as the world with a worldly eye. Look upon

it with the eye of Atma, as the projection of Paramatma. That can

make one cross the horizon of dualities into the region of the One.

The One is experienced as many, because of the forms and names man

has imposed on it. That is the result of the mind playing its game.

Uparathi promotes inner exploration, Nivrithi, not outer enquiry and

activity, Pravrithi. Along Nivrithi lies the Path of Jnana

(Intellectual Inquiry); along Pravathi lies the Path of Karma

(Dedicated Activity).

The sacred activities like rituals and sacrifices (Karma) laid down

in the Vedas cannot confer liberation from bondage to birth and

death, Moksha. They help only to cleanse the Consciousness. It is

said that they raise man to Heaven; but Heaven too is but a bond. It

does not promise eternal freedom. The freedom which makes one aware

of the Truth, of his own Truth, can be gained only through Sravana

(Listening to the Guru), Manana (Ruminating over what has been so

listened to) and Nididhyasana (Meditating on its validity and

significance). Only those who have detached their minds from desire

can benefit from the Guru. Others cannot profit from the guidance.

Those who expect and look forward to the fruits of their actions can

engage in them until their consciousness is cleansed. After that,

their actions are of no value. So, one must be ever conscious of the

Atma, as pervading and penetrating everything, so that attraction

and repulsion, the duality complex, cannot affect him.

When Dama is practised with the help of Uparati achieved by the

power of discrimination, it leads us to 'Sama'. On the other hand,

if Dama is practised either out of fear or for the sake of acquiring

some supernatural power, it will cause more harm than good.

Therefore, only when Dama is practiced with the help of Uparati, it

will yield favorable results.

 

4. Titiksha

The fourth qualification is Thithiksha. This is the attitude of

forbearance, which refuses to be affected or pained when afflicted

with sorrow and loss, and the ingratitude and wickedness of others.

In fact, one is happy and calm, for one knows that these are the

results of one's own actions now recoiling on him, and one looks

upon those who caused the misery as friends and well-wishers. One

does not retaliate nor does he wish ill for them. One bears all the

blows patiently, and gladly.

The natural reactions of a person, whoever he may be, when someone

injures him is to injure in return, when someone causes harm to do

harm and when someone insults him to insult back by some means or

other. But, this is the characteristic of the Pravrithi path - the

path of objective involvement. Those who seek the inner path of

sublimation and purification, the Nivrithi path have to avoid such

reaction. Returning injury for injury, harm for harm or insult for

insult only adds to the Karmic burden, which has to be endured and

eliminated in future lives. This burden is termed Aagaami or lineal.

One cannot escape the task of undergoing the consequences of one's

thought, word and deed in due course. Paying evil for evil can never

lighten the weight of Karma; it will only become heavier. It might

confer immediate relief and contentment, but it cannot but make the

person suffer later. Thithiksha, therefore, instructs man to do good

to the person who injures him. Titiksha makes way to Uparati.

 

5. Shraddhaa

The fifth among the virtues to be cultivated is Sraddha. Sraddha

means unwavering faith in the sacred scriptures or sastras and in

the moral codes they contain as well as in the Atma and the Guru.

Faith is the sign of Sraddha. Gurus are worth worshipping. They show

us the path of fulfilment, the Sreyomarga. The sastras are designed

to ensure the peace and prosperity of the world and the spiritual

perfection of mankind. They have before them this great aim. They

show the way to its realization. So, one must place faith in such

holy sastras, Gurus, and elders. The Gurus, on their part, must

instruct people only in the knowledge of the Atman that is immanent

in all Beings, [sarva jivaat-maikya Jnana]. He who has Sraddha will

achieve this Jnana. They must themselves have full faith in it and

live according to that faith without the slightest deviation.

Shraddhaa means conviction or faith. It is now clear that the first

four aspects are achieved with the help of discrimination.

Discrimination in turn, comes from the knowledge of scriptures.

Those who teach us the scriptures are Gurus. Only when we have

unflinching faith, we can understand those aspects properly. We will

be able to experience them too. Therefore, Shraddhaa or faith is the

basis of the above four aspects.

 

6. Samaadhaana.

Samaadhaana means single pointed concentration. Normally, one

concentrates hard when one is subjected to fear, desire etc. For

example, examination fear makes the student to concentrate on his

studies. This can not be called as Samaadhaana. By constantly asking

ourselves - 'What is our real nature or True Being?', 'What is the

real nature of creation that we perceive?' etc., we will gradually

lose attachments in worldly affairs. We will then naturally develop

concentration on the ultimate Truth. This is called Samaadhaana.

Samaadhaana comes from the past tendencies which have been carried

by us during this birth. Samaadhaana will increase the power of

discrimination. Increased power of discrimination will further

foster Samaadhaana. Shraddhaa and Samaadhaana will help achieve

Titiksha. Titiksha bestows Uparati and Uparati in turn will cause

Dama, which ultimately bring about Sama.

The collection of these six virtues is called as shamAdi ShaTka

sampatti (a treasure of six virtues). Acquiring these constitutes

the third step in Sadhana.

 

Our dear Profvk is providing additional insights on the above six

virtues and I strongly recommend the beginning members to start

reading after understanding the above basic definitions. The entire

discussion of sAdhana chatuShTaya including shamAdi ShaTka sampatti

are also available in the Tatva Bodha (Sankara's other famous work).

Detailed lessons of Tatva Bodha (lessons 1 to 12) by Swami Atmandaji

(a former member of this list) is available at

http://www.vmission.org/

 

Warmest regards,

Ram Chandran