Attaining Self-Realisation - Ramana Maharshi's Instructions

According to Advaita Vedanta, Shad Sampat is one of the qualifications specified as part of Sadhana Chatushtaya (Fourfold Qualifications).

Shad Sampat - Six Virtues

Shad means six, Sampat means treasure. Shad Sampat (SS) means the six treasures which the seeker should try to amass. The six treasures are Shama (calmness), Dama (self-control), Uparati (withdrawal), Titiksha (forbearance), Shraddha (faith) and Samadhana (highly focused concentration).

We can classify these six qualities as three pairs and in each pair one quality is internal and the other is external. Internal means how we should be feeling within ourselves and external means how we need to interact with the external world.

Shama and Dama

Shama (tranquility) is the inner silence, calmness and firm control over the mind. The mind has a built-in tendency to run out wantonly attracted by external objects. Using Viveka (reasoning) we need to continually observe and ponder over the transient, temporary and fleeting happiness provided by the external objects for the amount of effort exerted and the energy expended. Shama is not suppression of senses; it is training the mind with the clear understanding of Viveka, reigning over the desires by practicing Vairagya (dispassion) and hammering down the ego to be relieved from ceaseless thoughts, worries, pain and suffering.

Dama (self-control) means control over the sense organs such as the eyes, ears, tongue, etc. For the one who is well established in Shama (calmness) and has gained control over the mind and control over the senses, Dama comes naturally. Sometimes when one loses control over the mind, yet retains control over the sense organs that is called Dama.

For example, one may get angry, but refraining from using harsh words is Dama. A desire may arise to eat sweets, yet if one controls the legs from walking towards that sweet, restrains the hands from picking up the sweet and successfully forbids the tongue from tasting the sweet, it is called Dama.

Shama is the internal restraint of the mind (desires) and Dama is the external restraint of the sense organs (actions). If the mind is well controlled by practicing the Shama, then Dama comes naturally. On the contrary, consciously practicing Dama makes the control of the mind much easier which is Shama.

Uparati and Titiksha

Uparati (withdrawal) is the state of satiety. It is turning the mind resolutely away from temporary enjoyments. This state of mind comes naturally when one has shrewdly practiced Viveka (reasoning), Vairagya (dispassion), Shama (tranquil mind) and Dama (control of sense organs). The best Uparati is that condition of the mind where the thoughts are free from the influence of external objects.

Uparati becomes intense when the mind is always engaged in Shravana (listening), Manana (remembering) and Nidhidhyasana (enquiry, contemplation and realization). All the three have to be repeated as many times as required until the concept is clearly grasped and the realisation is experienced. This is called Jnana Marga (Path of Knowledge).

• Shravana is listening to a Guru (teacher) or reading a book. Simply reading or listening without understanding is unproductive. Doubts should be cleared by talking to the teacher or another expert or searching and reading other articles or books.

• Manana is remembering and recollecting what has been learnt during Shravana. Manana reveals the gaps if present in our understanding so that one can make attempts to clear those doubts and close those gaps.

• Nidhidhyasana is the firm grasping of the concept without any doubt and “experiencing” it with staunch determination and highly focused single pointed concentration.

This is precisely what one does to learn a concept thoroughly. For example, to understand a mathematical theorem, one has to first study or listen to the teacher. Then one has to recollect and reflect upon it. If any doubt remains then one has to re-read and try to improve the understanding. Once understood, then one can remain established in the truth of the knowledge gained.

Titiksha (forbearance) is the tolerance to face any challenges and endurance under any circumstances. We need to act according to the challenge thrown at us and try to overcome it. Sometimes we are unable to thwart the pain or loss. In such cases, we need to firmly and calmly endure without becoming restless and agitated and without feeling miserable and devastated.

For example, if we are pricked by a thorn, it definitely hurts. We just remove the thorn, throw it away and forget about it. But if it is a bigger thorn then even after the thorn is removed the pain could last for a few days. We have no choice but to endure the pain. It is foolish to curse the thorn or Nature, boorish to vent the anger on anybody around us and childish to let the mind get agitated.

The ego selfishly desires to be comfortable at all times and this is the height of folly.

• Can there be light alone without darkness?
• Victory alone without defeat?
• Roses alone without thorns?
• Gain alone without loss?
• Pleasure alone without pain?
• Success alone without failure?

Swami Tejomayananda says that when one travels in a vehicle with good shock absorbers, the ride is smooth even if the road is bad. Titiksha (endurance) is the shock absorber with which one rides the patches of rough terrain of life without sacrificing one’s enthusiasm.

In sports, the opponent throws many challenges and tries to make it difficult for us to win the game. Life is a much bigger game and we need to be always ready to face any amount of challenges and difficulties that come our way.

The Kannada poet DVG (D. V. Gundappa), in his masterpiece “Manku Thimmana Kagga” (Dull Thimma’s Rigmarole) regarding endurance, says, “Be solid like a rock amidst the torrential rains of difficulties that fate might pour upon us”. In another place, DVG says, “Zip your lips and valiantly endure your difficulties”.

Shraddha and Samadhana

Shraddha (Faith) is the intense faith in what one has learnt based on one’s own reasoning, understanding and experience. Shraddha is not blind faith. Instead, it is the everlasting unshakeable faith obtained due to the clear comprehension of the knowledge gained. This steadfast faith propels one to tread the path shown by the knowledge with dedication, determination, devotion and conviction along with an avid zeal to achieve the goal.

According to Advaita Vedanta one has to have unwavering Shraddha on the scriptures such as Prastana Traya, the three main literary sources which are Upanishads, Brahma Sutras and Bhagawad Gita and all other Advaita texts contributed by great Advaita Scholars. Only then the ultimate goal which is Self-Realization could be attained.

Samadhana (focus) is the single-pointedness of the mind. Samadhana also means peace obtained by perfect concentration, firm anchoring of the mind, establishing the mental stability, peaceful inner composure and graceful poise. Samadhana is not halfhearted indulgence due to curiosity but the unwavering concentration, sharp focus and wholehearted commitment to achieve the desired goal.

A sincere seeker constantly contemplates on the Sentient Energy with total concentration without giving way to any other thought. A successful professional contemplates on the problem at hand with total concentration without being distracted by any other thing.