The third part of SAdhanA-chatushhTayaM is called *shamAdi shhaTka-sampatti* -- the set of six treasures beginning with ‘shama’. These are: ‘shama’, ‘dama’, ‘uparati’, ‘titikshhA’, ‘shraddhA’ and ‘samAdhAna’.
Of these people know about ‘shraddhA’, but even here, they usually think it means a deep interest or involvement. It is not so.
A firm conviction or faith is called shraddhA; I have already mentioned that shraddhA is faith in what the ShAstras and the Guru say.
Again, the sixth one, called ‘samAdhAna’ is also a well-known word but not a well-understood word in its connotation of one of the six ‘sampatti’. We shall take it up when we come to it in due turn.
The six are referred to as ‘shamAdi’ by our Acharya. Note that it is ‘shamAdi’ and not ‘samAdhi’. The ‘sha’ is not the ‘sa’ of ‘sa-ri-ga-ma-pa...’ but the ‘sha’ of ‘Shankara’. *shama-damAdi upetaH syAt* says Brahma-sutra (III – 4 – 27).
For the attainment of jnAna one should have shama, dama and the like. *tad-vidheH* -- that is the rule, adds the Sutra. Who made the rule? Obviously, the Vedas. It is Ishvara who has so ordained through the vedas.
Where exactly do the vedas prescribe shama, dama and the like? In Brihadaranyaka-Upanishad, (IV – 4 – 23) where Yajnavalkya teaches Janaka, he says a JnAni has to be a *shAnta* (one with shama), *dAnta* (one with dama), *uparata* (one with uparati), *titukshhu* (one with titikshhA) and *samAhita* (one with samAdhAna).
In other words, only he who has practised and acquired all these can become a JnAni or can obtain jnAna. Here five of the six have been mentioned. The same order among them is also maintained by the Acharya. ‘ShraddhA’ is the remaining one. It is actually basic to everything. The shruti talks about it in several places. Thus we always talk about the six set of ‘shama’ and the like.