Sadhana Chatushtaya: The Four Spiritual Qualifications - Krishnaphani Kesiraju

Part II

3) Shatsampatti or the six attainments are: Śama, Dama, Uparati, Titiksha, Śraddhä, and Samädhäna.

Śama is tranquillity of mind. Control as to the mind refers to bringing about a state of calm and peace. We do not experience serenity of mind due to a sense of self-importance and conceit. Our life constantly revolves round personal and self-centered desires, a need for recognition and craving for reward. All these inevitably lead to discontent and cause agitation in the mind. Further, we suffer on account of the illusion that the cause for the internal agitation arises from external sources. It is therefore imperative to realize at the very beginning of our sadhana that the root cause for mental disturbance solely lies within us and nowhere else. If our happiness depends upon any thing or person outside us, we can never be happy in life. Sri Krishna in the Bhagavad-Gita calls him as of stable mind (Sthita Prajna) whose self is content in the self. Thus, maintaining equanimity and control of our mind in the face of provocation, though very difficult, is an essential prerequisite on the spiritual path. Śama is therefore given as the first of the six attainments to be acquired for our journey into the self.

Dama is control of action. It literally means taming, subduing, restraining or conquering our passions. We act through our organs of sense and action, called as jnanendriyas and karmendriyas, which are classified as five each. We perceive the world around us through the senses of touch, sight, smell, hearing and taste. We respond to the external stimuli perceived by the sense organs through the five organs of action – tongue, hands, feet, organs of excretion and generation. Control over these is the next step or attainment needed in our quest for the Truth. Making the organs sensitive and tuning them to respond to the right kind of vibrations is the way to attain control over them. Adopting a simple lifestyle, both mentally and physically, finding time to withdraw into our inner self, moderation in everything we do are some of the prescriptions to achieve Dama.

Uparati means tolerance. It also connotes abstinence, ceasing, and stopping. Tolerance of others’ views and opinions, making allowance for everything and an understanding approach towards everything and everybody brings in us a significant change and gives us clarity in our perception of life. Sri Krishna reminds Arjuna in the Bhagavad-Gita that He dwells in the lowest of the low, in the gambler and the thief also. This should open our eyes and make us accept things as they are. The traditional meaning ascribed to Uparati is abstaining from prescribed ceremonies. This means we should understand the limitations of rituals and ceremonies and rise above them but at the same time respect those who perform them. Positive action of removing the imperfections in oneself before correcting others is also a way to attain tolerance. When one tries to do this, one is able to view sympathetically the faults in others and be tolerant of them.

Titiksha is translated as endurance or forbearance. The path of spirituality is arduous and wrought with great dangers. It is said that the danger of slipping and falling exists till the last step. A cheerful endurance of whatever comes to our lot, a patient forbearance in the face of difficulties and disappointments are qualities that keep us in good stead. We cannot expect anything but obstacles on the spiritual path, which are of our own creation through ignorance in the past. An indomitable spirit and unrelenting perseverance are indeed worthy attainments that help us maintain steady progress towards our goal.

Śraddhä is faith. It is also translated as confidence, devotion, respect, and reverence. Faith has a two-fold approach – faith in oneself and faith in divine justice. Faith in oneself develops inner strength and faith in divine justice helps us in accepting whatever happens. There is much truth in the statement that one can move mountains with faith. It will also instills in us humility and total self-surrender to God – Ïśwarapraņidhäna. There are two important exhortations in the `Bhagavad-Gita’ Śraddhävän labhate Jnänam: He who has faith attains unto wisdom; and Samśayatmä Vinaśyati: The one who doubts, and of vacillating mind, perishes. These two statements should give us a true insight into the nature and importance of Śraddhä.

Samädhäna is one-pointedness. Samädhäna literally means putting together or uniting. It carries many shades of meaning such as attention, intense concentration, profound contemplation, composure or equilibrium, and acting with intent. Ekagrata denotes putting one’s heart and soul into what one does. It means that nothing shall ever distract us even for a moment from what we have undertaken to do – in the present context, setting our eyes and feet on the Path to the exclusion of everything else. ‘No temptations, no worldly pleasures, no worldly affections even, must draw you aside. For you yourself must become one with the Path’. Such is the inner meaning and significance of Samädhäna.

4) Mumukshatva is an ardent yearning for freedom from bondage, an intense desire for liberation from the rounds of births and deaths. It is no ordinary desire; it is that acute and all pervading will to attain the ultimate goal where nothing else matters or holds any attraction. No effort seems too much to reach that goal. The sadhaka has had a faint glimpse of the Divine, which is more than sufficient to turn his face away from the world once for all and take the plunge into that ocean of BLISS and LOVE.

© Part I of this article appeared in Splendour, May, 2004 issue.

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