Aparokshanubhuthi – 4

 

Athma Swarupa

Verse 31

Ahamsabdena vikhyata eka eva sthitah paraḥ I

Sthulastvanekataṃ praptah katham syaddehakah puman II

The Supreme (Purusha) known by the word “I” is but one, whereas the gross bodies are many.  So how can this body be Purusha?

Verse 32

Ahaṃ drashtrutaya siddho deho drsyataya sthitah I

Mamayamiti nirdesatkatham syaddehakah puman II

“I” is well established as the subject of perception whereas the body is the object.  This is learnt from the fact that when we speak of the body we say, ‘This is mine’. So how can this body be Purusha?

Verse 33

Ahaṃ vikarahinastu deho nityam vikaravan I

Iti pratiyate sakshatkatham syaddehakah puman II

It is a fact of direct experience that the “I” is without any change, whereas the body is always undergoing changes.  So how can this body be Purusha?

Athma anathma Vichara is continued in the above verses with Athma being called the Purusha and anathma being the body.   In verse 31 it is pointed out Purusha is one and is without parts while body has multiple parts and bodies are many and so they cannot be equated.  In verse 32 an argument stated earlier is repeated.  It is that body is something “I” possess and so it is external to me.  So it cannot be identified with “I”, the Purusha.  In verse 33 it is pointed out that the body undergoes many changes and modifications over the years; in childhood, youth or old age and in happiness or misery while “I”, the Purusha remains the same without any changes and so Purusha is not the body.  So Purusha, the Self, is different from the body.

Verse 34

Yasmatparamiti srutya taya Purushalaksanam I

Vinirnitaṃ vimudena katham syaddehakah puman II

Wise men have ascertained the (real) nature of Purusha from that Sruthi text “(There is nothing) higher than He (Purusha),” etc.  So how can this body be Purusha?

Verse 35

Sarvam Purusha eveti sukte Purushasamjnite I

Apyuchyate yatah srutya katham syaddehakah puman II

Again the Sruthi has declared in the Purusha Suktham that “All this is verily the Purusha.”   So how can this body be Purusha?

Verse 36

Asaṃgah Purushaḥ prokto brhadaraṇyake'pi cha I

Anantamalasamslistah katham syaddehakah puman II

So also it is said in Brihadaranyaka (Upanishad) that “The Purusha is completely unattached”.  With its innumerable impurities how can this body be Purusha?

Verse 37

Tatraiva cha samakhyatah svayamjyotirhi Purushah I

Jadah paraprakasyo'yam kathaṃ syaddehakah puman II

There again it is clearly stated that “the Purusha is self-illumined”.  So how can the body which is inert (insentient) and illumined by an external agent be the Purusha?

Verse 38

Prokto'pi karmakaṇḍena hyatma dehadvilakshanah I

Nityascha tatphalam bhunkte dehapathadanantaram II

Moreover, the Karma kanda also declares that Athma is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of action (done in this life).

In the above five verses Sruthi pramanam is cited to prove that Purusha cannot be identified with body.

In verse 34 the sruthi text from Swetaswatara Upanishad (iii,9) is given as a pramanam for the nature of Purusha.   The Mantra runs as

Yasmat paraṃ naparam asti kimchid yasman naniyo na jyayo'sti kaschit I

Vṛksa iva stabdho divi tisthaty ekas tenedaṃ purnaṃ Purusena sarvam II 3.9 II

The whole universe is filled by the Purusha, to whom there is nothing superior, from whom there is nothing different, than whom there is nothing either subtler or greater; who stands alone, motionless as a tree, established in His own glory.

Quoting this Mantra, this verse asks how such a Purusha can be identified with this body

In the verse 35 the Sruti pramanam given is from Purusha Suktham of Rig-Veda. “Purusha evedagm sarvam (All this is verily Purusha)”.  As Purusha is all-pervading, He cannot be equated with the localized body.

In the verse 36 the Sruti pramanam given is from Brihadaranyaka Upanishad (4-3-15 &16) where it is stated among other things “Asngo hi ayam Purusha (This Purusha is unattached)”.  And body has relationship with another body as father-son relationship, husband-wife relationship etc. and so is sasanga.  So this Purusha cannot be identified with the body which has multiple relationships.

From the same Upanishad another passage is quoted as another Sruthi pramanam in verse 37.  “Atrayam Puruṣha svayamjyotih bhavati” is that text which means Purusha is self-evident and It does not need any pramanam to prove itself. So it is declared in the verse that the body which is inert and needs to be illumined by an external agent cannot be equated with the Self-illumining Purusha.

In verse 38 Karma kanda of Veda is quoted as Sruthi pramanam.  Karma kanda talks of previous, present and future janmas which only reveal that Purusha or soul which survives several janmas is not the same as the body witch perishes at death in this janma itself. 

Verse 39

Lingam chanekasamyuktam chalam drsyam vikari ca I

Avyapakamasadrupam tatkatham syatpumanayam II

Even the subtle body consists of many parts and is unstable.  It is also an object of perception, is changeable, limited and non-existent by nature.  So how can this be the Purusha?

In the previous verse while showing Karma-kanda also asserts that Purusha is different from body, Sri Sankara has taken sthula sareera only as body.  Here he is telling that Purusha is different from sukshma sareera as well. The sukshma sareera consists of seventeen parts, viz. the five karmendriyas, the five jnanendriyas, the five pranas, mind and intellect.  It is also an object of perception and is subject to movement, as it leaves one body at its death and enters another body at its birth. It is located in the sthula sareera and therefore limited, many and mithya. So it cannot be identified with Purusha which is without parts, the perceiver, all pervading, ekam and Sathyam.

Verse 40

Evaṃ dehadvayadanya Athma Purusha Isvarah I

Sarvathma sarvarupascha sarvatito'hamavyayah II

The immutable Athma, the substratum of ego, is thus different from these two bodies, and is the Purusha, the Iswara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.

With this verse Athma-anathma-viveka discussion is concluded. Sri Sankara does not discuss karana sareera separately as karana sareera is only sukshma sareera and sthula sareera in potential form.  This verse sums up Athma Swarupa.  Athma, the Consciousness, is ekam obtaining in all bodies just like space is one in all rooms.  It transcends all bodies as well as it is all pervading and so is unaffected by anything.  It is different from the body and is the substratum of the ego as ego is “I” associated with body-mind complex. It is the Purusha, different from the sareera triam. It is changeless and is verily Brahman. 

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Aparokshanubhuthi – 3

Athma anathma Jnanam

Verse 22

Athmanastatprakasatvaṃ yatpadarthavabhasanam I

Nagnyadidiptivaddiptirbhavatyandhyaṃ yato nisi II

The luminosity of Athma consists in the manifestation of all objects.  Its luminosity is not like that of fire or any such thing for (in spite of the presence of such lights) darkness prevails at night (at some place or other).

Athma was called illuminator in verse 20.  It is explained in this verse.  Anything in whose presence things are known can be called light.  Consciousness alone is the ultimate-principle in whose presence only everything is known and functions. Thus we find the Consciousness is the ultimate light.  It is intrinsically luminous, svayam prakasa, and unlike other lights it reveals darkness without driving it away.  It is in and through the light of Athma that is present in everybody as Consciousness, one comprehends light and darkness and other things.

Verse 23

Deho'hamityayaṃ mudho dhrtva tisthatyaho janah I

Mamayamityapi jnatva ghatadrasteva sarvada II

Alas! A person ignorantly rests contented with the idea that he is the body while knowing it as something belonging to him like the pot he sees (and knows as not him)

Verse 24

Brahmaivahaṃ samah santah sacchidanandalaksanah I

Naham dehohyasadrupo jnanamityuchyate budhaih II

I am verily Brahman, being equanimous, quiescent and by nature absolute Existence, Knowledge and Bliss.  I am not the body which is non-existence itself.  This is called Jnanam by the wise.

Verse 25

Nirvikaro nirakaro niravadyo'hamavyayaḥ I

Naham dehohyasadrupo jnanamityuchyate budhaih II

I am without any change, without any form, free from all blemish and decay.  I am not the body which is non-existence itself.  This is called Jnanam by the wise.

,Verse 26

Niramayo nirabhaso nirvikalpo'hamatatah I

Naham dehohyasadrupo jnanamityuchyate budhaih II

I am not subject to any disease, I am beyond all comprehension, free from division and all-pervading.  I am not the body which is non-existence itself.  This is called Jnanam by the wise.

Verse 27

Nirguno niṣkriyo nityo nityamukto'hamachyutah I

Naham dehohyasadrupo jnanamityuchyate budhaih II

I am without any attribute or activity, I am eternal, ever liberated and imperishable.  I am not the body which is non-existence itself.  This is called Jnanam by the wise.

Verse 28

Nirmalo nischalo'nantah suddho'hamajaro'maraḥ I

Naham dehohyasadrupo jnanamityuchyate budhaih II

I am free from all impurity, I am immovable, unlimited, holy, undecaying and immortal.  I am not the body which is non-existence itself.  This is called Jnanam by the wise.

In the above six verses Athma anathma jnanam is given with body as anathma. Verse 23 serves as an introductory verse where it is pointed out that the body is different from Athma, the Self, as body is also experienced by one like a pot.   But in ignorance fools consider the body as Self while treating the pot rightly as not-Self.  In the next five verses we have the description of Self as Athma as the first line and a same second line in all the five verses that makes the assertion that “I am not the mithya body” and a declaration that wise call this assertion the true knowledge.  Here the body stands for sareera triam, gross, subtle and causal.  These five verses are also Nitidyasanam verses where first line is a conscious assertion of one’s higher Self, Athma and the second line conscious negation of one’s lower Self, sareera triam.  In these verses the higher self is represented by ‘I’ and lower Self, the body. For the Athma Dhyanam to work, anathma nishedanam is done as well in all these verses.  For emphasis and concentration some of the ideas can be seen repeated also.

Verse 24 states that ‘I’, the Self or Athma is Brahman only and my nature is Existence, Knowledge and Bliss.  Being all-pervading ‘I’ am everywhere, accepting everything calmly with equanimity. Verse 25 states that ‘I’ am, nirvikara, free from the sixfold- modification which is the characteristic of the body; formless; free from all doshas and decay.  Just as formless space does not have growth and decay, the formless Consciousness also is free from all the doshas and does not decay.  ‘I’ don’t have the three forms of suffering i.e. from the body, environs and God.  Verse 26 says that Self as Athma is free from diseases though the body may be suffering diseases to exhaust Prarabdha karma. Self as Athma is always the subject Consciousness that cannot be objectified i.e. it cannot be illumined by the intellect. It is all-pervading and free from any alteration as well.  Verse 27 points out that Self as Athma, is free from attributes being Nirguna and free from all activities, gross or subtle, being all-pervading. It is eternal, ever-free from limitations and imperishable.  Verse 28 describes Self as Athma is free from the gross, subtle, karana impurities that affect the sthula, sukshma, karana sareeras.  It is free from space-wise, tme-wise limitations as time and space are located in Consciousness only.  No papa, punya attaches to It and It is immortal and undecaying.

Verse 29

Svadehe sobhanam santam Purushakhyam cha sammatam I

Kiṃ murkha sunyamatmanam dehatitaṃ karosi bhoh II

O you ignorant one! Why do you assert the blissful, ever-existent Athma, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Sruti as identical with Brahman) to be absolutely non-existent?

Verse 30

Svatmanaṃ srnu murkha tvaṃ srutya yuktya cha Purusham I

Dehatitam sadakaraṃ sudurdarsam bhavadrsaih II

O you ignorant one! Try to know with the help of Sruti and reasoning and your own Self, Purusha, which is different from the body and is the very form of existence and (which is) very difficult for persons like you to realize.

The above two verses come as an interlude in the description of Athma as addressed to the student who is not convinced that his real Self is not body but Athma.  Here Athma is called Purusha, purely on the etymology of the word: puri vasati iti Purusha i.e. that which indwells (obtains) in the body.  In verse 29 it is pointed out that Purusha is a fact of everybody’s experience as it lends sentiency to the body which is material and insentient by itself. Purusha’s identity with Brahman is established by Sruthi. So Its existence cannot be doubted as Sunya. This advice is followed up in verse 30, where it is pointed out that it is difficult to understand if one does not have Sraddha in Sruthi which makes them overlook the vital differences which exist between body and Purusha and blindly assert their identity with the body. So this person is advised to do the Sravanam with Sraddha and try to understand Purusha, with the help of Sruthi, as his True Self.  From the next verse discussion on Athma, i.e. Purusha, continues which we shall see in the next blog.  

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Aparokshanubhuthi – 2

The nature of Vichara 

Verse 10

Uktasadhanayuktena vicharaḥ purusheṇa hi I

Kartavyo jnanasiddhyarthamatmanaḥ subhamicchata II

Only that person who is in possession of the said qualification (Sadhana Chathushtayam) should constantly reflect with a view to attaining Knowledge, desiring his own good.

Verse 11

Notpadyate vina jnanaṃ vicharenanyasadhanaiḥ I

Yatha padarthabhanaṃ hi prakasena vina kvacit II

Knowledge is not brought out by any means other than Vichara, just as an object is not seen without the help of the light.

What one should do after gaining the qualification is explained in these two verses. Those who seek liberation from the bondage of Self-ignorance, Moksha, must cultivate this qualification as a means to Self-Knowledge and start enquiring into the nature of the Self.  Ignorance can be removed through knowledge only and knowledge for removing Self-ignorance can be gained only through enquiry into scriptures with the help of a guru.  This enquiry is called here Vichara. Sri Sankara emphasises that Vichara is not one of the methods for Moksha but Vichara is the only method for Moksha through the example of darkness and light. Darkness can be removed only by light and not by any other means.  Similarly, only when one makes enquiry into the real nature of Self, Self-ignorance will vanish yielding ground to Self-Knowledge. The process of enquiry will be outlined in the succeeding verses.

Verse 12

ko'ham kathamidaṃ jataṃ ko vai karta'sya vidyate I

upadanaṃ kimastiha vicharaḥ so'yamidṛsaḥ II

Who am I? How is this (world) created? Who is its Creator? Of what material is this (world) made? This is the way of that Vichara.

Verse 13

Nahaṃ bhutagano deho nahaṃ chakshaganastatha I

Etadvilaksanah kascidvicharah so'yamidrsah II

I am neither the body, a combination of the (five) elements, nor I am an aggregate of the senses; I am something different from these.  This is the way of that Vichara.

Verse 14

Ajnanaprabhavaṃ sarvaṃ jnanena praviliyate I

Saṃkalpo vividhah karta vicharaḥ so'yamidṛsaḥ II

Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts must be the creator. This is the way of that Vichara.

Verse 15

Etayoryadupadanamekaṃ sukshmaṃ sadavyayam I

Yathaiva mṛdghatadinaṃ vicharaḥ so'yamidrsaḥ II

The material (cause) of these two (ignorance and thought) is One, subtle and unchanging Sat, just as the clay is the material (cause) of the pot and the like. This is the way of that Vichara.

Verse 16

Ahameko'pi suksmascha jnata sakṣhi sadavyayaḥ I

Tadahaṃ natra sandeho vicharah so'yamidṛsaḥ II

As I am also the One, the Subtle, the Knower, the Witness, the Ever-existent and the unchanging, so there is no doubt that I am ‘That” (Brahman).  This is the way of that Vichara.

Verse 12 states on what line the Vichara should run through four questions on the three basic factors; Jiva, Jagat and Iswara.   First Vichara is on Jiva through the question, “Who am I?”.   Second Vichara is regarding Jagat with the question, “How is this world created”.  Third Vichara is on Iswara as Nimitta karanam with the question, “Who is the world’s Creator?”.  Fourth Vichara is on Iswara as Upadhana karanam with the question, “Of what material is this world made?”.  Answers to these questions are briefly discussed in the succeeding verses 13, 14, 15 and 16. 

In verse 13 the first question is answered indirectly by describing “Who I am not?”.  Here the experiencer and experienced are enquired on the basis of Drik- Drisya-Viveka enquiry.  The principle of this enquiry is “I, the experiencer as subject, is different from the experienced which is the object. The world is an object of experience; body is an object of experience; mind etc. is also an object of experience and therefore, I am different from world and the body- mind complex.  Further body-mind complex that is made of the pancha bhuthas; space, air, fire, water and earth – of their gross and subtle elements- are not sentient by themselves being matter only while ‘I’ am sentient.  What “I” am is discussed in a later verse 16.

In first line of verse 14 the second question is answered.  The world is born of our ignorance of the Reality behind the world.  This ignorance is called Ajjnanam at the vyeshti level and Maya at the samashti level.  Sometimes seeing something curled up on the road we mistake it for a snake and shrink back out of fear.  Later discovering it is a rope we approach it with confidence.  Just as the snake is born out of our ignorance the world is a creation of our Ajjnanam and through Jnanam only we can learn the true nature of the world as of Maya only.  Our ignorance is of the form of thoughts and so it is concluded in the verse that samanya karanam for creation is Maya and visesha karanam for creation is the various thoughts.

The fourth question is answered in the verse 15. Maya is the power of Brahman and Brahman is one without a second, subtle and without attributes or change and is of the principle of Sat, Chit, Aananda i.e. Existence, Consciousness, Bliss.  As clay is the material cause for pot and gold for golden ornaments, Brahman called here as Sat, is the material cause of the world.

Verse 16 takes up the Vichara from verse 13 which analyzed what “I” is not.  Now we shall see what “I” is in this verse.  I, the Athma, which is the ego stripped of all its limiting adjuncts, such as body and like, is “the One, the Subtle, the Knower, the Witness, the Ever-existent, and Unchanging, Consciousness”. This is Brahman as well.  Athma is Brahman only and its seeming limitations are that of the Upadhi only.  The limitations imposed on the Athma, the Real Self, will be discussed and refuted in the next 5 verses where Self-ignorance, Ajjnanam is discussed.

Verse 17

Athma vinishkalo hyeko deho bahubhiravṛtah I

Tayoraikyaṃ prapasyanthi kimajnanamatah param II

Athma is verily one and without parts, whereas the body consists of many parts; and yet the people see these two as one!  What else can be called ignorance but this?

Verse 18

Athma niyamakaschantardeho bahyo niyamyakah I

Tayoraikyaṃ prapasyanthi kimajnanamatah param II

Athma is the ruler of the body and internal, the body is ruled and external; and yet the people see these two as one!  What else can be called ignorance but this?

Verse 19

Athma jnanamayah punyo deho mamsamayo'suciḥ I

Tayoraikyaṃ prapasyanthi kimajnanamatah param II

Athma is all consciousness and holy, the body is all flesh and impure; and yet the people see these two as one!  What else can be called ignorance but this?

Verse 20

Athma prakasakah svaccho dehastamasa uchyate I

Tayoraikyaṃ prapasyanthi kimajnanamatah param II

Athma is the Illuminator and purity itself, the body is said to be of the nature of darkness; and yet the people see these two as one!  What else can be called ignorance but this?

Verse 21

Athma nityo hi sadrupo deho'nityo hyasanmayah I

Tayoraikyaṃ prapasyanthi kimajnanamatah param II

Athma is eternal, since it is Existence itself: the body is transient, as it is non-existence in essence; and yet the people see these two as one!  What else can be called ignorance but this?

While the external world is easily understood as anathma, it is difficult to reconcile oneself to the fact that the body is also anathma, not Self.  So in the above five verses Athma anathma Vichara is done with Athma and body as anathma.  After pointing the differences in the first line, the second line of the above five verses states that sorting them out is Jnanam and mixing them up is Ajjnanam.  What ignorance is greater than this ignorance asks Sri Sankara in each verse as Self-ignorance is the root of samsara.

In verse 17 it is pointed out that Athma is one and without parts and it cannot be equated with body as body has multiple parts and bodies are many.  In verse 18 it is pointed out that Athma is the controller in the sense it enlivens the body as Consciousness through its reflection and being the subject only is called internal and so is different from body as body is the receiver of sentiency and is object only.  Subject and giver are not identical with the object and receiver and so they are different.   Verse 19 points to another two distinctions i.e. Athma is sentient, being Consciousness principle while body is insentient by itself and Athma is pure and it does not decay or stink while body is impure that decays and stinks, if not washed regularly.  Verse 20 draws attention to the fact that Athma is the illuminator while body is the illumined.  Verse 21 points out that Athma being the Existence principle is Nithya while body is anithya.  Athma Vichara continues in the next few verses also which we shall see in the next blog.

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Aparokshanubhuthi – 1

 

Four-fold qualification

Aparokshanubhuthi is a Prakarana Grantha of 144 verses whose authorship is attributed to Sri Adhi Sankara.  Prakarana Granthas are explanatory texts giving the outline of the system in a simplified form with some emphasizing one or other main features. Tattva Bodha, Athma Bodha and Drik Drisya Viveka that we had seen earlier are examples of Prakarana Granthas.  This text while presenting a brief description of Vedanta, deals specially with that aspect of it which deals with realization of the Supreme Brahman.  Aparokshanubhuthi means direct knowledge.  The direct knowledge is that of Brahman.  Anubhuthi is also translated as experience.  We experience Brahman all the time as we are conscious of anything because of Brahman only.  For Brahman is nothing but Existence, Consciousness and Anand principle. This truth is realized through the removal of the ignorance that covers this truth, through the gaining of new knowledge.  How to gain that knowledge, is taught in this text.  With this brief introduction let us enter into the text proper.

The first verse is Mangala-sloka where Lord, as Lakshmi Narayana, is invoked for the successful completion of the text.  The second verse explains that this text details the sadhanas, the pure in heart should practice regularly to attain their goal of Moksha through Self-Realization.  The third verse introduces the four preliminary qualifications, such as vairagya and the like, that are to be acquired by the devout, dharmic seekers who perform their duties with diligence. We shall see these qualities which start from verse 4.

Verse 4

Brahmadisthavaranteshu vairagyaṃ vishayesvanu I

Yathaiva kakavisthayaṃ vairagyam taddhi nirmalam II

The indifference with which one treats the excreta of a crow-such an indifference to all objects of enjoyment from Brahmaloka to this world is verily called pure vairagya.

The first qualification defined is vairagya, which means detachment or dispassion.  This should come out of understanding of the evanescent nature of the pleasures of this world as well as the other world to come and this type of dispassion is called Vairagya.  It is indifference without raga and dwesha, giving these pleasures as little value as to a crow’s dropping.  

Verse 5

Nityamatmansvarupaṃ hi dṛsyaṃ tadviparitagam I

Evaṃ yo nischayaḥ samyagviveko vastunah sa vai II

Athma (the seer) in itself is alone permanent, the seen is opposed to it (i.e. transient) – such a settled conviction is truly known as discrimination.

The second qualification Viveka is described in this verse.  Viveka, discrimination, is the differentiation between Athma and anathma as the Real and the unreal, and the permanent and the impermanent.  Anathma comprises everything in the world other than Athma including the body-mind complex and Athma is one’s own Real Self. 

Verse 6

Sadaiva vasanaatyagaḥ samo'yamiti sabditaḥ I

Nigraho bahyavrttinaṃ dama ityabhidhiyate II 

Abandonment of desires at all times is called Sama and control of the external functions of the organs is called Dama

Verse 7

Visayebhyah paravṛttih paramoparatirhi sa I

Sahanam sarvaduhkhanam tithiksha sa subha mata II

Turning away completely from all sense objects is the height of Uparati and patient endurance of all sorrow (or pain) is known as Tithiksha which is conducive to happiness.

Verse 8

Nigamacharyavakyeshu bhaktih sraddheti visruta I

Chittaikagryam tu sallakshye samadhanamiti smrtam II

Implicit faith in the words of the Vedas and Guru is known as Sraddha and concentration of mind on Sat only (i.e. Brahman only) is regarded as Samadhana. 

In the above three verses 6,7 and 8, the third qualification which is in the form of six-fold mental discipline, called Shatka Sampatti is described.  They are 1) Sama, mind-discipline and 2) Dama, sensory-discipline in verse 6 and 3) Uparati also known as Uparama, withdrawal of mind and 4) Tithiksha, forbearance in verse 7 and 5) Sraddha, faith in the teacher and scriptures and 6) Samadhana, single-pointedness of mind in verse 8.  We shall see these six one by one.

1)    Sama - Previous impressions that are lying dormant in the mind as well as contact of the mind with external objects give rise to desires.  By disassociating the mind from these two sets of stimuli, one can abandon desires.  Dhyana, Japa, satsang and prayer are all helpful in this effort as mind control can be achieved through thought control only.

2)    Dama - The sense organs are gateways of the mind to the outer world. So they determine what enters the mind. Senses are extrovert by nature and run after their sense objects without any discrimination. It is only through sound intellect and good habits they can be kept on track under control. Kathopanishad compares sense organs to horses, sensory objects to the path it traverses on, mind to reins and intellect to the charioteer. Neither reins nor horses should be allowed to determine the direction of the chariot. Only the charioteer should. Same way mind and Indriyas must be under the control of the intellect and the intellect must be properly developed through satsang, and study of scriptures and moral and ethical literature.

3)    Uparati -Withdrawal is achieved through reduction of extrovert activities and turning the mind away from sensual objects and from worldly longings.  This comes naturally when one practices Sama and Dama with Viveka and Vairagya and attains inner tranquillity.  Quality time to gain Self-knowledge is possible only when Uparati is achieved

4)    Tithiksha – This is tolerance of conditions outside one’s control, natural, social or physical without losing one’s cool i.e. the ability to bear without reacting, complaining, or blaming oneself or others for contrary experiences at the physical level like heat and cold, at the emotional level like joy and sorrow, and at the intellectual level like praise and censure, whether conducive or non-conducive.  This gives one a tension-free calm mind that is suitable for reflection on scriptural teachings regarding Self, Athma.

5)    Sraddha -  This is non-critical acceptance of the words of Guru and scriptures. Sraddha enables one to listen to the words of Guru and scriptures with an open, alert mind and work with determination towards the chosen goal to attain Athma Jnanam

6)    Samadhana -  This is the ability to have the goal in one’s sights always and be constantly focussed in one’s efforts to reach it. As a bowman has an eye only for the target so must be the concentration of efforts to attain the goal. 

 

Verse 9

Saṃsarabandhanirmuktih kathaṃ me syatkada vidhe I

Iti ya sudrdha buddhirvaktavya sa mumuksuta II

“When and how shall I, O Lord, be free from the bonds of this world” – such a burning desire is called Mumukshutha

The fourth main qualification, Mumukshutha, is described in this verse.  Mumukshuta, also called Mumukshutvam, means intense desire for freedom from samsara i.e. for Moksha.  It is characterised by “I want liberation here and now” attitude. This person’s intensity for Moksha can be compared to the intensity of a drowning person for air. 

Controlling the mind and senses through Sama and Dama, withdrawing from worldly pursuits through Uparati, meeting the internal and external challenges through Titiksha and pursuing the goal with Sraddha and Samadhana, a seeker qualifies with Vairagya for the goal of Athma Jnanam chosen through Viveka and strengthened by Mumukshutvam.  Thus the four-fold qualification of Vairagya, Viveka, Shadka Sampatti and Mumukshutvam that Swami Paramarthananda refers to as four D’s – Dispassion, Discrimination, Discipline and Desire, and which is called in Tattva Bodha as Sadhana Chathushtayam, leads a seeker to qualify for Self-knowledge.

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