Difference between revisions of "Sadhana Saptaka (साधनसप्तकम्)"
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== Sri Ramanujacharya's Definition of Sadhana Saptaka == | == 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 | + | 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:<ref name=":0">Anantha Rangacharya, N. S. (2006 Second Edition) ''The Philosophy of Sadhana in Visishtadvaita.'' Bangalore: Sri Rama Printers. (Pages 289 - 292)</ref><ref name=":1">Rangacharya, M. and Varadaraja Aiyangar, M. B. (1899) ''The Vedanta-Sutras with Sri-Bhashya of Ramanujacharya.'' Madras: The Brahmavadin Press. (Page 23 -)</ref><blockquote>तल्लब्धिः विवेक-विमोकाभ्यासक्रियाकल्याणानवसादानुद्धर्षेभ्यः संभवान्निर्वचनाच्च। (Bodhayana vrtti)</blockquote>They are viveka (विवेकः), vimoka (विमोका), abhyasa (अभ्यासः), kriya (क्रिया), kalyana (कल्याणम्), anvasada (अनवसादः), anuddharsha (अनुद्धर्षः). |
=== विवेकः ॥ Viveka === | === विवेकः ॥ Viveka === | ||
| − | Viveka or discrimination is the very first of these means to Bhaktiyoga. | + | 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<blockquote>जात्याश्रयनिमित्तादुष्टादन्नात्कायशुद्धिर्विवेकः। (Sri. Bhas.1.1.1)</blockquote>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.<ref name=":0" /> 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.<ref name=":1" /> | ||
| + | |||
| + | 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.<ref name=":0" /> | ||
=== विमोका ॥ Vimoka === | === विमोका ॥ Vimoka === | ||
| − | Vimoka is defined as "Kamanabhisvanga" i.e. freedom from the cycle of Kama and Krodha. This is indispensable for Divine realization. Conquest over one's senses is the most essential thing for successfully meditating upon Brahman. The aspirant attains शान्त उपासीत । (Chan. Upan. 3.14.1) mental tranquility when he totally detaches himself from the circle of Kama and Krodha. | + | 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)<ref name=":1" /> mental tranquility and then worships Brahman, when he totally detaches himself from the circle of Kama and Krodha. |
=== अभ्यासः॥ Abhyasa === | === अभ्यासः॥ Abhyasa === | ||
| − | + | Abhyasa is a continuous practice of fixing the mind upon the auspicious form of the Supreme Being who is immanent in one and all. <blockquote>आरम्भणसंशीलनं पुनः पूनरभ्यास इति। (Sri. Bhas.1.1.1)</blockquote>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 === | ||
| + | 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.<ref name=":1" /> |
== References == | == References == | ||
[[Category:Vedanta]] | [[Category:Vedanta]] | ||
Revision as of 14:55, 13 December 2022
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:[1][2]
तल्लब्धिः विवेक-विमोकाभ्यासक्रियाकल्याणानवसादानुद्धर्षेभ्यः संभवान्निर्वचनाच्च। (Bodhayana vrtti)
They are viveka (विवेकः), vimoka (विमोका), abhyasa (अभ्यासः), kriya (क्रिया), kalyana (कल्याणम्), anvasada (अनवसादः), anuddharsha (अनुद्धर्षः).
विवेकः ॥ Viveka
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.[1] 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.[2]
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.[1]
विमोका ॥ Vimoka
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)[2] mental tranquility and then worships Brahman, when he totally detaches himself from the circle of Kama and Krodha.
अभ्यासः॥ Abhyasa
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
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.[2]
References
- ↑ 1.0 1.1 1.2 Anantha Rangacharya, N. S. (2006 Second Edition) The Philosophy of Sadhana in Visishtadvaita. Bangalore: Sri Rama Printers. (Pages 289 - 292)
- ↑ 2.0 2.1 2.2 2.3 Rangacharya, M. and Varadaraja Aiyangar, M. B. (1899) The Vedanta-Sutras with Sri-Bhashya of Ramanujacharya. Madras: The Brahmavadin Press. (Page 23 -)