Shruti and logic

[Sankaran Kartik Jayanarayanan]

On Tue, 5 Mar 2002, Prasad Balasubramanian wrote:

> Can you explain a little more on ShhaD-sampat ?
>

Sorry for the delay in my reply.

They are six wealths or virtues of the sAdhaka: shama, dama, uparati,
titikshaa, shraddhaa and samaadhaana.

This has been discussed in this list before by Vaidya N. Sundaram in his
series on vivekachUDAmaNi. The pre-requisites on a mumukshu (for whom the
shruti has the capability of destroying ignorance) are given in verses 18
through 30. You can check the list archives from 24 July 1998 onwards.
It's worth repeating, so I'm quoting from the series by Vaidya here again:

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18 In this, the wise have spoken of four preliminary requisites. the
experience of the Real is possible only if they exist and impossible in
their absence.

19 First discrimination between the everlasting and the transient is
mentioned. After that comes detachment from the enjoyment of fruits (of
karmas) here (on earth) and elsewhere (in heaven). then it is clear (that
following this are ) possession of the six virtues commencing with sama
and (lastly comes) the desire for release.

20 The firm understanding that reality is Brahman and that the material
world (jagat) is mithyaa is spoken of as discrimination between the
eternal and the transcient (nityaanityavastuviveka).

21 Vairaagya (detachment) is revulsion from all that has been seen and
heard, from all transient objects of enjoyment beginning with the body and
up to Brahman.

[Next, Sri Shamkara speaks of the six virtues needed in the disciple.
Only in the presence of these does mumukshutva arise. The following
describe the six characteristics of sama, dama, uparati, titiksha,
sraddhaa and samaadhaana.]

22 Detaching the mind from the manifold sense pleasures again and again
perceiving their pernicious character, resting it permanently on one's
objective is called sama.

23 The retention of both kinds of senses in their respective orbs with
drawing them from sense objects is spoken of dama.

24 The pre-eminent uparati is the mind ceasing to function through
anything external.

25 Endurance of all afflictions without countering aids, and without
anxiety or lament is said to be titiksaa.

26 Ascertainment of the scripture and of the words of the guru with
conviction about their truth is called sraddhaa by the good and as that by
which knowledge of Reality is obtained.

27 The perfect establishment of the buddhi always in the nirguna Brahman
is said to be samaadhaana, not the indulgence of the mind.

28 Even though it is inferior and middling, if this mumukshutva grows into
the well-developed state by the detachment and control of the mind etc.,
and with the grace of the guru, it bears fruit.

29 MumukshutA is the desire to free the mind from the bonds extending from
the ahankaara to the body created by ajn~aana, by means of knowledge of
one's real nature.

30 It is only in the case of one who is determined in his detachment and
yearns for liberation that sama etc. become meaningful and fruitful.

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