Whatis Sadhana-
BR.SAMAHITA CHAITANYA
PARTIII
'the wealth Of the four aspects of means the six-fold beginning with Sama'. This six sddha na-c h ati ;taya. we have already seen the first two: are: aiaeka (discrimination) and 1. Sama (mind control) vairagya (dispassion)-. In 2. Damn (sensecontrol) this essav we shall elaborate 3. Uparati or Uparama q on the ihlrd urp"ct of the (withdrawal) sddhana-chatu$taYa- Sam- 4. Titiksa (fortitude) adi-satka-sampatti. Just as 5. Samadhana (concentration) vairdgta is the natural result and of aiaeka, Samadi-sagka- 6. Sraddha (faith). sampatti is the result of tlira' vairdgta,. These are the real wealths of a seeker.Through wealth, we find, that a person becomes ca- What is Samadi-satka-samPatti? 'obtaining 'those pable of or purchas- Sama-adi means hav- ing' the object of his liking. ing Sama as their beginning 'six-fold' These are the inner wealths that (adi)', ;ayka rneans and purchase for one the qualifica- sampntti means wealth. So the tion (adhikaritva) for the knowl- word Samadi-;a1ka-samPatti edge of Brahman.
.Viaeka and vairagta were covered in the September and October issues ol Tapoz.tanPrasad respectively.
32 November 2002 The Vedlc Basisfor and (5) samadhana.seesthe SeIfin himself. Sha na di- Shatka- Sa npa tti Thus we get five of the six One may ask how these six disciplines in Samadi-salka- values alone have been picked sampatti from the kaqtvarecen- up to become the satka-sampatti sion. The sixth one Sraddha is (the six-fold wealth). derived from the madhyandina These six disciplines have recension of the same portion been arrived at by combining of Br hadaraqtyakaUpani sad. Th.e the disciplines enumerated in madhyandina recension substi- the kanva and the madhyandina tutes samahito bhutva of the recensions.of the Byhadaranyaka karyva recen€ion with Sraddha- Thus there is a defi- Upanisad. vitto, bhuna. Thus the Vedantic nite Vedic basis for the Samadi- tradition has combined the val- satka-sampatti. Tl:re kaytvarecerr uesr of both the kanva and sion of the Brhadara1tyaka madhyandina recensions of the Upanisad reads: Brhadaranyaka Upanisad to evolve the Samadi-satka- dsTidh(Yn<)qt
Tapovan Prasad 33 Shana - Control Dama - Control of the of the Mind Senses qqRrq s-qunR-qnn*-fuq-ntq] qq: qrdFqqqiR-{qftfu-ffiqi q+S frq€'I nsdq I 3amas tavat S rav ar.tadi-t'yatirikta- dam ah ba hy endriya narh tad,,ya - vis ay eb hy o manas o nigrahah tir ikta -v i ; aye b hy o nivart an am Samais thecurbing of themind ftom Damais therestraint of theexternal all objectsother than Sravana (listen- organsfrom all objectsother than ing to Vedanta)etc. Sravar.ta(listening to Vedanta). Controlling the mind's ten- Note that Sama is the re- dency to revel in sensory plea- straint of the mind while dama sures is called Sama. Also, the is the restraint of the inanen- mind has a tendency to brood driyas (organs of perception like over the past, be anxious of the eyes, ears etc.) and the future or become nervous and karmendriyas (organs of action excited in the present. Even this like hands, legs etc.). These or- has to be overcome. The present gans are called external with is determined by one's own reference to the mind, the inte4:- prarabdha and hence why nal organ. Even though one may woffy over the inevitable. The not be able to control the mind's past is dead and gone - why mental revelling in sense plea- brood over it? The future is not sures, one can still control the yet born and life itself is uncer- activity of the senses.This con- tain, so what is the point in be- trol at the organ-level is called coming anxious about the un- dama. This dama is made pos- born future? Tn this way one sible by does vicara (enquiry) and curbs 1. dosa-drsli (the perception of its wasteful activities. This con- the defects of worldly plea- trol of the mind is called Sama. sures), 2. sntarmukhntua(inwardness of the mind) and by 3. dhrti (the strength of one's will). The example of the tor- . Refer BhagawadGeeta, Yerse 2.58. toise* withdrawing its limbs man Though this verse describesthe into its shell is given as an of perfection, this example is also for dama. The tor- valid for a seeker. example
34 November 2002 toise sees the danger and These swings in the pendulum withdraws. So too a seeker of life are unavoidable. If one seesthe danger in sense-plea- manages the mind rightly when sures and withdraws his one experiencesthe pairs of op- SENSES. posites, they help in one's inner growth and through them one Uparati is also called grows stronger and more ma- ture. Exhaustion of one's Uparama prarabdha can happen'only by F]-qtffifrq'{ going through them. One of the best definitions of iitiksa ]s 3q{qu[q sq{fr; found i.n''VivekacilQamaqti - nivartitanamete; am tadvyatirikta- titikpa'is the capacity to endure visayebhy a uparamanam uparatifu . all borrows and sufferings with- Uparati is the cessationof thesere- ouf struggling for redress or strainedorgns the pursuit of ob- from reVenge,and also without wor- jects other than Sravaqtaetc. rying or lamenting about them. In Sama and dama there is an effort to control. But uparati is Samadhana- the natural cessationof the or- Concentration gans of perception, organs of action and the antah-karana (the eqffid-q1gffi - rof,sqqs; internal organ the mind, in- q €rilP{: HcrqH{ | tellect etc). Hence, one could say nigr hitasya manasal.tS ravaqtadau that uparati is the fulfillment or tadanuguytavi; ay e c a samd dh ilt perfection of Sama and dama. samadhanam. SamAdhanais theconstant concen- fitiksha- Fortitude tration of the restrained mind on Srava4ta etc., and in thoseactiaities ftfrqTrYfrffi-E€-qfewrdr conducizteto the Vedanticpursuit (like titiksaS rtosnadi-dvandvq-sahi;nuta . the seraiceof theguru,'the cultiztationof aalueslike humility, modesty,non-in- Titiksd is theendurance ofheat and jury etc.) coldand the otherpairs of opposites. By the strength of the prac- Other important pairs of tice of Sama, dama, uparama and opposites include loss-gairyjoy- titiksa, the mind turns inward sorrow and respect-disrespect. (antarmukha). This mind is di-
Tapovan Prasad 2A rected towards the concentrated leads to the growth of all the pursuit of the goal and this is other five and fulfillment in one called samddhana. is the fulfillment of the other five also. Sraddha- Faith Lets us examine the close interrelation (sahakaritva) that 1sqR€ffigfrsmT: nfl | exists between all the six disci- Gur u p adi s t a - v e d a nt av a l
November 2002 JO karitva between aiaeka, Samadi- ing the problem to the satka-sampatti and mumusk- Brhaddranyaka - why does $uttva,though each one of them the Byhadaraqtyaka Upani ; ad leads to a succeeding one. put Samafirst and dama next? The question is still not an- The PrimaryPosition of swered. Hence it is better if Shana one opts for the first and second reasons explained One may wonder why Sama above. (mind-control), which is more difficult than dama (sense-con- Uparati a1 Sannyasa trol) should precede damain the order of enumeration. What is Tattaa,bodhadefines l)parati as: the reason? pq$-eaprq'+aI L. The tree is the basis for the Svddh arm a- anu ; t ha n am eva. branches, leaves, flowers, Obseraance of ones duty alone is fruits etc. In the same way Uparama (or Uparati). the mind alone is the basis VivekacuQamani defines Upar ati for all the disciplines like AS: Sama, dama, uparati etc. Hence, the control of mind qld-q-ffiq{ gd,
Taoovan Prasad 3t karitva between aiaeka, Samadi- ing the problem to the satka-sampatti and mumusk- Byhadaranyaka - why does ;uttva, though each one of them the Brhadaranyaka Upanisad leads to a succeeding one. platSama first and damanext? The question is still not an- The PrimaryPosition of swered. Hence it is better if Shana one opts for the first and second reasons explained One may wonder why Sama above. (mind-control), which is more difficult than dama (sense-con- Uparati as Sannyasa trol) should precede damain the order of enumeration. What is Tattaa.bodhadefines l)parati as: the reason? Rqd-ertqq+q r 1.The tree is the basis for the Svdd h arm a -anu ; t ha nam ev a. branches, leaves, flowers, Obseraanceof onesduty aloneis fruits etc. In the same way Uparama(or Uparati). the mind alone is the basis hvekacuQamaqti defines Upar ati for all the disciplines like AS: Sama, dama, uparati etc. Hence, the control of mind ET€I.3FII?TEFT{fr: qqqq6. TtrqT I (Sam a - chitt a-nir o dha), occu- Bahya- ana lambanarh vr ttelt pies the primary position in esoparatellutmmA. Sama di- sat ka-s amp atti. Thebest uparati is thatcondition of 2. One can also cite the fact that the mind in which it is free from the in the presence of fama, inJluenceof the externalobjects. dama is natural. One is left wondering as to 3. Some scholars opine that the what uparati is - is it dedicated p r akar an a- gr anth as like Thttv a- performance of one's duty or bodha and Vivekacudamani the natural cessation of the just follow the order given by mind and the organs from the the Brhadaranyaka Upanisad sense objects? where the word Santah (one Let us now analyse the endowed with Sama) comes Tat ta ab o dha definition of upar ati. first and dantah (one en- Saadharmameans one's duty dowed with dama) comes (saa+dharma).What is the duty next. But that is only shift- of the sadhaka? Is not with-
Tapovan Prasad 37 drawal from the sense-objects Truth and facilitates the jour- his duty? Hence uparati is his ney. Please note that this alter- saadharma.Thus though the two native definition of uparati pro- definitions seemingly look dif- vides us with the possibility of ferent they are not at variance. explaining Tatta a-b o dha's defini- tion of doing one's duty as fol- Some students express dis- lowing one's sannyasadharma. satisfaction at the definition of uparati. If uparati is the natural cessation of the mind and the Sraddhaor Samadhana- organs from sense-objectsit whichcomes first does not look much different of enumeration from Sama and dama. The only In the order we difference is that in Sama and of Samddi-satka-sampatti in the fifth po- dama there is effort to control but have samadhana in the sixth in uparati the control becomes sition and SraddhZ in a few texts like natural. They argue that in that position. But we find the case, uparafl is only the fulfill- VivekacuQamar.ti and ment of Sama and dama! \Nhy position of samadhana interchanged. Sraddha then call it a separatediscipline? Sraddha here occupies the fifth posiioh There is yet another defini- and samadhana t}":.esixth. The tion of uparati. Uparati (upa+rati) is due to the 'not discrepancy in this which literally means en- of tiire Byhad- 'giving two recensions joying' also means up' aranyaka Upanisad.If the kaqtaa or'renouncing'. Hence Vedanta- recension is taken then sama- sdra gives the alternative defi- dhana comes first. If the madh- nition of uparati as sannyasa yandina recension is taken then dharma. Sraddha precedessamadhana. scfr: s{e{srfrfcdni q.Cqt frFriT qfrsn:t The Five-FoldAnalysis of upar atih athava vihitana rh Shana di -Sha tka - Sa npa tti karmagarh vidhin a p arity dgal.t. a) Hetu - the Cause: Vairagya Or uparati may mean the formal which is born of aiuekais the of presxibedduties. renunciation' hetu. Also a life of spiritual Needless to say this sannyasa discipline as envisaged by enables a full-time pursuit of yama and niyama is pointed
38 November2002 out as the cause for Samadi- c) Karya - the effect:The absence satka-sampatti. Yama is re- of worldly transactions garding abstentions and (vyav ah a r a- r a hi tyam) . niyama concerns observances. - the perfectionor cul- Patanjali Yoga Sutra defines d) Aaadhi as one totally yama and niyama thus: mination: Just forgets the waking and srF{T-{iq-srdq-{drqd'.eqfttr6r dream stages in deep-sleep, qtll: I so too one remains totally sense-objects. ahirhsa -s aty a- a s t eya- forgetful of all br ahmac ary a- aparigr aha y amah e) Phala - the,resultor fruit: This Yamaconsists of non-oiolence,truth- Sam a di- s'atka- s amp at ti gives continenceand fulness, non-stealing, rise"to the fourth aspect of non-greed. sfrdhana-chatu;taya - mum- fr -{dq-dq:-srqlq-twsfr F{|qlfr *gksuttva. Certain texts also frqq1;I lndicate sarupya type of mukti with regard to brahma- Sauc a- s anto at apah- sv a d hyay a- ; Ioka. IS v ar ap r aqtidhananiniy ama Lt. May the Lord's grace and Niyama consists of purity, Pujya Gurudev's blessings en- contentment, austerity, study of dow us with these rare and the Scriptures and surrender to beautiful wealths. In the next God. essay we shall elaborate"on - b) Saarupa - the nature : The mumusk;uttva the last aspect mind becomes actionless of sadhana-catu;taya. (chitta-nirodhal. tr
Taoovan Prasad JV