Sadhana Saptaka (साधनसप्तकम्)

One of the paths of sadhana involves Bhaktiyoga, which presupposes certain rigorous disciplines. They are known as the sadhana saptaka or the sevenfold moral and spiritual discipline, contrasted with the sadhana chatustaya or the fourfold discipline of Advaita. These are meant for the sublimation of the feeling and the training of the intellect. All paths of sadhana lead to the highest level of permanent peace.

Sri Ramanujacharya's Definition of Sadhana Saptaka

These seven-fold qualifications of a Bhaktiyogin is mentioned by Sri Ramanujacharya in his Sribhasya (1.1.1). He who quotes the Vakyakara who describes that firm memory is the outcome of discrimination and other such seven qualities viz., as follows:

तल्लब्धिः विवेक-विमोकाभ्यासक्रियाकल्याणानवसादानुद्धर्षेभ्यः संभवान्निर्वचनाच्च। (Bodhayana vrtti)

They are viveka (विवेकः), vimoka (विमोका), abhyasa (अभ्यासः), kriya (क्रिया), kalyana (कल्याणम्), anvasada (अनवसादः), anuddharsha (अनुद्धर्षः).

विवेकः ॥ Viveka (Kayashuddhi)

Viveka or discrimination is the very first of these means to Bhaktiyoga. Here, viveka is described as Kayasuddhi or purification of the body which is essential for purity of mind. The food one takes must be pure. Ramanuja states that food should be free from the three kinds of impurities, as given below

जात्याश्रयनिमित्तादुष्टादन्नात्कायशुद्धिर्विवेकः। (Sri. Bhas.1.1.1)

It must not be Jatidusta or impure by its very nature such as garlic and others. It must not be Ashrayadusta also. It should not be taken from wicked and accursed people. Nor should it have"nimittadoshas". It must be free from the impurities such as hair or dirt etc. The food we take goes a long way to determine our mental constitution and so the Bhakta is advised to maintain himself upon pure food. Chandogya Upanishad, authoritatively states that

आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः। (Chan. Upan. 7.26.2) When the food is pure, the mind (the internal organ) becomes pure, when the mind is pure, there is firm memory.

The body is Brahmapuri or a living temple of God, and as cleanliness is a help to godliness, bodily purity is prescribed as necessary for purity of mind, or satva suddhi which leads to spiritual concentration or dhruva smrti.

विमोका ॥ Vimoka (Freedom from desires)

Vimoka is defined as freedom "Kamanabhisvanga" i.e. freedom from the cycle of Kama and Krodha. Freedom is the absence of clinging to desires. This is indispensable for Divine realization. Conquest over one's senses is the most essential thing for successfully meditating upon Brahman. Chandogya Upanishad is quoted by the Bhashyakara, The aspirant attains शान्त उपासीत । (Chan. Upan. 3.14.1) mental tranquility and then worships Brahman, when he totally detaches himself from the circle of Kama and Krodha.

अभ्यासः॥ Abhyasa (Continuous Practice)

Abhyasa is a continuous practice of fixing the mind upon the auspicious form of the Supreme Being who is immanent in one and all.

आरम्भणसंशीलनं पुनः पूनरभ्यास इति। (Sri. Bhas.1.1.1)

A doubt may arise here as to the nature of this practice. Is not such an unceasing meditation upon Brahman the end of the Bhakta ? How can, then, this Abhyasa be the means at all? Is not this alone the very goal of the Bhakta ?

The answer is :"Dhruvanusmrthi", is to be attained, which is termed as Dhyanayoga that is to be practiced at the prescribed time and space according to the scriptures. Abhyasa in this context, is a preparation for attaining steadfastness at the time of Dhyana. So, it is ordained in the scriptures that one should meditate (सदा तद्भावभावितः। (Bhag. Gita. 8.6)) always with the mind fixed on His form, and that Divine presence to attain steadfastness in Brahman.

क्रिया ॥ Kriya (Moral and social duties)

Kriya includes performance of the five-fold duties according to one's abilities. An aspirant must fulfill his moral and social obligations to others. According to Mundakopanishad,

प्रणो ह्येष यः सर्वभूतैर्विभाति विजानन् विद्वान् भवते नातिवादी । आत्मक्रीड आत्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः ॥ ४ ॥ (Mund. Upan. 3.1.4)

He who performs works in the right manner is the best of those who know the Brahman. The second scriptural authority quoted for this is from Brihdaranyaka Upanishad.

तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसानाशकेन । (Brhd. Upan. 4.4.22)

Brahmanas desire to know Him by reciting the Vedas, by sacrifices (performing yajnas), by giving gifts (acts of benevolence), by religious austerities (tapas) associated with fasting.

कल्याणम् ॥ Kalyanam (Auspiciousness)

Auspiciousness consists in truth (सत्यम्), uprightness (आर्जवम्), compassion (दया), benevolence (दानम्), harmlessness (अहिंसा), and in not coveting other's property (अनभिध्या).

सत्यार्जवदयादानाहिंसानभिध्याः कल्याणानि।

Satya is defined as Bhutahitam - that which is conducive to the good of all living beings; Arjava is sincerity in thought, word and deed; Daya is inability to see other's suffering, it is doing good to others without any personal gains; Dana is benevolence, the nature of giving; Ahimsa is non-injury to others. The Bhakta is required to divest his mind of jealousy, the greatest enemy to mankind and make it ever pure. He must extend the principle of non-injury to all beings both sentient and nonsentient and be very careful to avoid even the slightest injury to others by his thought, word or deed.

The scriptural authority for this is from Mundaka Upanishad,

सत्येन लभ्यस्तपसा ह्येष आत्मा (Mund. Upan. 3.1.5)

He is to be reached through truth.

अभिध्या परकीये स्वत्वबुद्धिः यद्वा निष्फलचिन्ता अथवा परकृतापकारचिन्ता। तद्राहित्यं अनभिध्या।

Not coveting others' goods, not thinking vain thoughts or not brooding over the injuries caused by others is Anabhidhya.

The aspirant must fully realize that no one in this world is a master of anything in this world. He, as well as all other beings, along with their possessions, belong to Him, the sole master of the universe. He should realize that he cannot covet the goods that are granted to another person by Bhagavan. Thinking of the divine always leads to happiness, and one should, by constant practice, gain that power of concentration. By such practice all other vain thoughts must be dispelled from the mind. Likewise one should not brood over the injuries caused by others. One should accept the responsibility that the injuries personally suffered are not due to the actions of other people, but are the inescapable consequences of one's own former deeds. Refraining from blaming anybody other than one's own deeds has to be practiced.

अनवसादः ॥ Anvasada (Freedom from weakness)

Anvasada is freedom from weakness. Weakness is the lustrelessness of the mind, due to the melancholy which is born out of the untowardness of time and place, and the recollection of sorrowful things. Its opposite is the absence of weakness.

देशकालवैगुण्यात् शोकवस्त्वाद्यनुस्मृतेश्च तज्जं दैन्यभास्वरत्वं मनसोऽवसादः तद्विपर्ययः । श्री. भा1-1-1

The scriptural authority for this is— This Self is not to be attained by one who is devoid of strength.

नायमात्मा बलहीनेन लभ्यो ...। (Mund. Upan. 3.2.4)

अनुद्धर्षः ॥ Anuddharsha (Freedom from excessive merriment)

Excessive merriment is the gladness derived from the opposites of those (qualities which give rise to avasada i.e., weakness) ; and the opposite of that (gladness) is the absence of excessive merriment. Excessive joy is also obstructive to receipt of knowledge of the Brahman.

तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वात्मन्येवात्मानं पश्यति । (Brhd. Upan. 4.4.23)

Acquiring tranquility of mind, with senses restrained, ... he firmly attains the Brahman.

One should guard oneself against the pitfalls of excessive merriment as well as of excessive depression. Both the above are obstructions to a devoted life. The mind should, therefore, be kept in a steady and peaceful condition to progress on the path of Bhakti towards God-realization.

To him, who is thus given to observe scriptural regulations, the genesis of knowledge comes altogether through the performance of works enjoined in connection with the (various) asramas (or stages of life).