Uparati & Titikshhaa - Part 15 of 15

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Action indicates a masculine power (*paurushhaM*) and so is indicated by ‘saH’ (he) whereas the inaction-like inertness of dispassion is denoted by a neuter ‘tat’ (that).

The words ‘shama’ (mind control) and ‘dama’ (sense control) both occur in the masculine as ‘shamaH’ and ‘damaH’.

Both imply control. Accordingly they adopt the gender that implies action, namely the masculine gender.

After saying what ‘shama’ is, he says ‘manasaH shama uchyate’ – this is what is known as ‘shama’ of the mind -- and here the masculine ‘shamaH’ is used. He does not say ‘shamaM uchyate’ in the neuter gender. But he does not use the explicit ‘saH’ (he) here as in the case of ‘viveka’ (discrimination) where he said ‘ayaM saH’ – this is he.

Also when he defines ‘shama’ instead of saying just ‘mind control’ he says ‘sva-lakshhye niyata-avasthaa’ meaning ‘what stays in its own goal’. After the active masculine work of controlling the mind, one stays in the peaceful state of resting in the Atman; it is this state that is meant by ‘shama’.

So, maybe, the Acharya did not want to emphasize the masculine aspect of shama, by using *saH* (he) for ‘shamaH’.

On the other hand, when he talks about ‘dama’ (control of the senses) he says *sa damaH parikIrtitaH* meaning “he is called damaH”, where the masculine gender is explicitly emphasized. When the senses run amuck, to control them and draw them behind a lot of masculine activity is needed, certainly.

The word ‘uparati’ is feminine. When we equate activity with masculinity then the actionless restful state has to be feminine. And so he says *uparatir-uttaamA* -- the highest is ‘uparati’ (cessation) – using the feminine for ‘the highest’. And, for the subsequent ‘titikshhaa’, he specifically uses the ‘sA’ (she).

Forbearance is known to be a special characteristic of women in general – the quality of a mother. Don’t we usually refer to the Goddess Earth as the ideal for tolerance?

Uparati & Titikshhaa - Part 14 of 15

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The vanishing of duality means there is only One. And the One is Atman, no doubt.

In summary the Acharya’s clarion call is : “One should not worry about either what is directly an unhappy thing or about what appears to be pleasant but in reality is also a miserable thing.

‘Not worrying’ means ‘not wailing’ about it. Nor should one look for anitdotes for either the sukha (happiness) or the dukha (unhappiness). Silently one should be forbearing both”.

*sahanaM sarva-dukhAnAM apratIkAra-pUrvakaM /
cintA-vilApa-rahitaM sA titikshhaa nigadyate //* (Viveka Chudamani #24 (or 25))

sA titikshhaa nigadyate : She is said to be ‘titikshhaa’

sarva-dukhAnAM sahanaM : forbearing all unhappiness Note that so-called happiness is also included in the ‘unhappiness’.

apratIkAra-pUrvakaM : without searching for steps for nullifying (the ‘sukha’ or ‘dukha’) Note ‘pratIkAra’ means ‘antidote’ or an ‘annihilating step’.

cintA-vilApa-rahitaM : without worry (*cintA*) or lament (*vilApa*).

Now let me take up the feminine gender used here. *sA titikshhaa* says the Acharya. ‘titikshhaa’ is a feminine word. But it is not just grammar that is involved here.

When he talks about ‘nitya-anitya-vastu-viveka’ (Discrimination between the eternal and the ephemeral) he says *so’yaM nityAnitya- vastu-vivekaH*; here he uses *saH ayaM* -- ‘that is he’ – thereby invoking a masculine construction. The word ‘vivekaH’ is masculine.

Maybe because of the age-old traditional opinion that a feminine mind is prone to vacillation and a masculine mind has a discriminating tendency. On the other hand the concept of dispassion is indicated by the neuter gender specification *tad-vairAgyaM* -- That is dispassion.

Maybe because, by means of dispassion one’s mind becomes immune and inert! In the process of discrimination there is an inherent analysis involved. Consequent to that, the mind becomes desireless.

So in discrimination there is an action (though mental) whereas in dispassion there is not so much action.

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Uparati & Titikshhaa - Part 13 of 15

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To prevent the rise of such ‘spRhaa’ is also ‘titikshhaa’. Recall the Lord’s words:

*dukhesh-vanudvigna-manAh sukheshhu vigata-spRhaH* (Gita. II – 56)

In other words, ‘titikshhaa’ stands for not being perturbed by a miserable happening as well as not being affected by *spRhA* at the onset of a happy occurrence.

One is not to be influenced by the dualities like pleasure and pain. To be away from duality means non-duality.

When duality disappears, the bondage of samsAra is cut and the gates of mokshha are already open. In Gita V – 3, Bhagawan has shown the ultimate goal itself as the end result of ‘titikshhaa’:

*nirdvandvo hi mahAbAho sukham bandhAt pramucyate*

meaning, He for whom duality is gone easily releases himself from bondage.

One who has ‘titikshhaa’ is called ‘titikshhu’.

Such a one is characterised by our Acharya as one who tolerates or endures dual opposites -- *titikshhuH dvandva sahishhNuH* -- in Brihad-AraNyaka bhAshya (IV – 4 - 23).

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Uparati & Titikshhaa - Part 12 of 15

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When we do not think of a weight as a burden, it does not any more weigh with us. When there is no weight on either side the needle of the weighing balance is steady and straight.

Think of the ‘good’ and ‘bad’ as the two side-plates of such a balance. On whichever side you may place a weight, the balance is going to tilt.

So neither the experience of the unpleasant nor the emotional excitement that might be caused by the pleasant should be allowed to tilt the needle of the balance from its normal equanimous position.

The ‘good’ also should not ‘weigh’ with us. That is the ‘titikshhaa’ of the ‘good’. In all that we have said what we call ‘good’ is not with respect to our spiritual progress.

It is what we ordinarily call ‘good’ from our mundane material world, that is, what pulls us away from progress on the spiritual path. There is a certain negative aspect in these ‘good’ things, that is not there even in the ‘bad’ ones.

When we meet with something that is pleasant and happy for us, we always wish that it should happen again; we want ‘more’ of it. This peculiar desire that the ‘good’ should repeat is called ‘spRhaa’ in Sanskrit.

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Uparati & Titikshhaa - Part 11 of 15

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Any experience in the world of duality is opposite to that jnAna and therefore is only to be considered as unhappiness, not happiness.

At least what appears to be an unhappy thing now gives us a distaste for this worldly involvement and thereby it moves us a little towards enlightenment; whereas, what appears to be a happy experience binds us further to the world of involvement.

Consequently one will have to develop an attitude of treating those happy experiences only as unhappy ones. At a later stage , just as one bears misery with forbearance, so also one should be able to forbear with what appears to be happiness. That is why the Acharya says *dukhAnAM sahanaM* (forbearing the sorrows) and stops with that.

All our scriptures recommend to us the forbearance of both pleasure and pain equally; in other words, even what appears to be a happy pleasing thing should be ‘endured’ as indifferently as we are expected to endure the unhappy things.

Of course that happens after we reach a certain stage of maturity. But even at an earlier stage, at a ‘lower’ stage, we have to observe ‘titikshhaa’ of good things in another way. When a good thing happens our mind gets excited about it.

The excitement is as bad as the one we get when an unhappy thing occurs. In both cases the equanimity of the mind is the victim.

Only when the mind is steady without any vibration can one have the enlightening realisation of the Atman. Thus even the excitement that naturally follows a happy feeling should have to be ‘endured’. It is another kind of forbearance.

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Uparati & Titikshhaa - Part 10 of 15

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In other words, just as we feel now that bad things are unwelcome, so also, when one has risen up the ladder of saadhanaa a certain number of steps, one will begin to feel that even the so-called good things are unwelcome.

The policy of ‘Whatever will be, will be’ is what leads to the feeling of tolerance of ‘bad’ and that is ‘titikshhaa’ . When one is ready to reject what is called ‘good’ by calling it equally ‘unwelcome’, the attitude of ‘titikshhaa’ means that even that ‘unwelcomeness’ is tolerated. This is the ‘titikshhaa’ of even the good things.

Even though we might want to think indifferently about both good and bad things, our karma of the past might bring in certain good things in spite of ourselves. Without our wanting it wealth might pour in. Relatives and friends may behave very favourably. More such good things might happen.

One may think ‘Oh No. I don’t want these good things to happen. Only if I keep cool and happy when bad things are happening to me I can check my success in saadhanaa. The good things are only traps that draw me deeper into MAyA. I don’t want them’. Such thoughts again speak against ‘titikshhaa’.

One has to show ‘titikshhaa’ even of good things; in other words, even the good happenings must not be unwelcome – they also must be suffered, endured! The Acharya has defined ‘titikshhaa’ as *sahanaM sarva-dukhAnAM* in Viveka Chudamani as well as in his AparokshAnubhUti.

It means to ‘bear all sorrows’. Here ‘all’ includes the so-called ‘pleasures’ also because what appears to be pleasing or a pleasure turns out to be really a sorrowful thing from the point of view of eternity.

Only ‘JnAna’ is happiness. Happiness is only that which arises from advaita-jnAna.

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Uparati & Titikshhaa - Part 9 of 15

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The hot-cold pair that was mentioned in the beginning is again referred to in the chapter on dhyana yoga, where He further adds (Ch. 6 – 7) another pair -- *mAna* and *apamAna*. In many places (2-57; 9-28; 12-17) He has mentioned the pair *shubha-ashubha* of direct opposites.

The shubha- ashubha (auspicious and non-auspicious) is nothing but puNya and pApa (Spiritual merit and demerit). At several places He mentions the pairs *priya – apriya* (likeable and unlikeable) , *ishhTa – anishhTa* (favourite and non-favourite), *lAbha – alAbha* (gain and loss), *jaya – apajaya* (victory and defeat) and pleads for equanimity between these opposites.

We have to keep on patiently tolerating whatever now appears to be bad among these, so that in due course we can be totally indifferent to them.

Extreme cold, extreme heat, , the inauspicious, the unpleasant, sorrow, dishonour, defeat – in all these, we have to build up such a tolerance.

And this tolerance should also be practised towards what appears now to us as good, namely, healthy heat, healthy cold, pleasure, honour, success, the auspicious and the pleasant. The Lord would not have mentioned both if he did not mean these also, in his list of objects towards which we have to be equanimous.

Both good and bad have to be taken equally, ‘suffered’ equally, treated equally indifferently. One can easily understand what it is to tolerate/endure what is bad. Maybe we cannot do it in practice; but we know what is meant. But what is it to say: ‘Endure the good things!’? Isn’t it funny? – To ‘endure’ the good things? That will be understood only if we take a few steps up the ladder of saadhanaa.

Even those that appear to be ‘good’ will turn out to be ‘unwelcome’ at a certain stage. Suppose a cool wind blows softly. It is pleasant to the body. But the thought will arise: “Why this hankering after the pleasure for the body? Cold or hot, whatever wind blows, let it blow. That should be the goal.

Why should one isolate the so-called soft cold wind and the ‘pleasure’ that it is supposed to bring? Why can’t one be indifferent to its ‘pleasing’ effect?”

In the same manner, when one gets money or status, or when one receives the aplombs of others, one will begin to think: “Why can’t I allow poverty to stay with me? Let people not be pleasant to to me. So what? Already I have trained myself to tolerate bad things; then why should I now be different when the good things arrive? If I change now then I would be making a distinction between good and bad”.

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Uparati & Titikshhaa - Part 8 of 15

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When it comes to full-fledged music like a Kirtana or an Alapana, the upper and lower svaras do mingle in various orders. The word ‘uparati’ signifies a repose after all ties or attachments have been dispensed with. And ‘then’ you are supposed to practice the forbearance implicit in ‘SAdhanA’. This looks like telling a sleeping man to ‘be patient’!

So the word ‘then’ is not to be interpreted in terms of a sequence in time. Rather it should be interpreted as a juxtaposed addition like a ‘plus’! The analogy of the high school student studying different subjects for his final examination should not be forgotten.

If one takes up the lesson of ‘uparati’ seriously and succeeds in it to a certain extent, the mind will be free of perturbations of happiness and sorrow, unlike the normal mind which is always tossed between these two extremes.

Even then, if pleasure or pain happens in an abnormal or subnormal way, there is likely to be a vibration from the state of ‘uparati’. It is in this context that ‘SAdhanA’ is prescribed by the Rishis of the Upanishad. The word ‘titikshhasva’ (Forbear) is actually the Lord’s word (Ch. 2 – 4) in the Gita.

The common word ‘shItoshhNa’ is actually made up of two words: ‘shIta’ – cold, and ‘ushhNa’ – hot. It is a pair (‘dvandvaM’) of opposites. Similarly there is ‘sukha-dukha’ (pleasure and pain), another pair of opposites. ‘Bear with hot and cold, pleasure and pain’, says the Lord to Arjuna.

Off and on in the Gita the Lord mentions several such pairs of opposites. Says He: “Transcend all these pairs of dualities and be beyond all of them.

Be a ‘dvandvAtIta’ – one who has transcended all dualities. Whether your objective is fulfilled or not, be equanimous to both fulfillment (siddhi) and non-fulfillment (asiddhi). Such equanimity also implies only ‘SAdhanA’ (tolerance, forbearance, endurance).

In the last chapter also He refers to this topic of ‘siddhi-asiddhi’ when He says: “That JIva who has no impact by either fulfillment or non-fulfillment is the sAtvika doer” (Ch. 18 – 26).

*siddhy-asiddhyor-nirvikAraH kartA sAtvika ucyate*.

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Uparati & Titikshhaa - Part 7 of 15

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On the one hand it is said that only when the mind vanishes along with all its taste of material experience will one have the Experience of the absolute and on the other hand it is also said that such taste will disappear only when that Absolute is experienced.

Does this not look like the standard Tamil paradigm: “Marriage can be fixed only when the mental imbalance is disposed off; but the mental balance can be restored only when marriage is fixed”!

Not so. The craving for the taste has to go. The mind has to go.

Every effort has to be made to achieve both and to have the vision of Reality (‘Atma- darshanaM’). But it is not easy. The craving for the taste etc. will not disappear fully.

When such a total effort has been done, the Lord with His Infinite compassion grants him the Realisation of the Atman and in that very process, destroys the taste and the mind’s craving for that taste. If everything is going to be the result of his effort, then what is the greatness of the Lord’s Grace?

In other words, till almost the last stage man has to be practising all the different SAdhanAs. The various parts of Atma-SAdhanA have to be practised simultaneously, just as a high school student studies for the different subjects of his final examination, all together, though at any point of time it appears he is studying for them in a certain sequence.

The very idea of sequencing the steps of the SAdhanA as if one follows the other is just to give a clarity of understanding. In the early beginnings of the lessons on music the svaras ‘sa’, ‘ ri’,’ga’, ‘ma’, ‘pa’, ‘dha’ ‘ni’ are sequenced in order that the learner may get the right fixation for each of the svaras.

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Uparati & Titikshhaa - Part 6 of 15

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Another thing must be mentioned.

There are several parts like vivekaM (Discrimination), vairAgyaM (Dispassion) and shamaM (Self-control). In none of these can one expect to have attained perfection until the final stage of Realisation.

Each of them will at every stage be somewhere below the mark of perfection. All of them go together towards perfection until the final Realisation happens almost suddenly!

Why do we have to do all this SAdhanA? The objective is to purify the mind completely to such an extent there is no mind left thereafter. What does it mean to say that there is no mind? Desire, the hankering after matter, should be absent.

I just now told you that this eradication of desire and hankering after material things will happen at the stage of Realisation. In fact that statement itself has to be modified.

Only if the Realisation of the Self happens, the taste for matter will vanish. In other words, Self –Realisation is first. Then only, -- ‘then’ does not mean ‘after a time’ – immediately, though only after the Realisation, does the material hankering vanish completely.

The Gita is very clear on this (II – 59). “For each sense, if the corresponding sense-object is denied to it, by that practice those sense-objects will go away (in other words, the concrete physical experience of them would have stopped); but the taste of that experience of it – as they say, ‘the cat that has had the taste’ (ruchi-kaNDa-poonai, in Tamil) – that taste of experience would linger on internally and it will vanish only when the Realisation of the Atman takes place” :

vishhayA vinivartante nirAhArasya dehinaH /
rasavarjaM raso’pyasya paraM dRRishhTvA nivartate //

*paraM dRRishhTvA* -- Having seen the Absolute; Just by the experience of the Absolute Principle. *rasaH api nivartate* -- the taste of experience also vanishes.

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Uparati & Titikshhaa - Part 5 of 15

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Next to ‘uparati’ we have ‘SAdhanA’ (meaning, endurance, forbearance or patience). The Tirukkural has a chapter on this subject.

Our use of the word ‘Next’ does not imply that ‘SAdhanA’ comes only after one attains perfection in ‘uparati’. I shall repeat what I have said many times, because it is worth any number of repetitions.

To attain Atma-jnAna, one needs several things – discriminatory intellect, dispassionate mind. control of the senses and mind; and the mind has to wean itself away from all things and stay put in the state of ‘uparati’.

In fact there are several other things to be achieved. If one thinks of perfecting one step before going on to another step, he is mistaken.

As an example take a job in the Police Department. There may be several requirements for such a job – like age qualification, level of education, height, weight, character pattern, fufillment of restrictions or limitations with reference to one’s caste and so on.

All this means they should all be satisfied simultaneously, not ‘one after another’. It is not like fulfilling the age qualification first and then beginning to study to fulfill the educational qualification!

It is in the same sense the requirements of ‘nitya-anitya-vastu vivekaM’ to ‘mumukshhutvaM’ are to be concurrent and not sequential. In other words though they have been mentioned by the Acharya in a certain order, they have to be present and practised simultaneously.

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Uparati & Titikshhaa - Part 4 of 15

(Continued...)When the external holds (*bAhyAvalambanaM*) are all dismissed, that is ‘uparati’; and the discarding of all of them is ‘sannyAsa’. ‘nyAsa’ is throwing off or discarding; doing it well is ‘sannyAsa’.

In ‘Viveka-chUdAmaNi’, right in the beginning itself the Acharya talks of ‘SAdhanA-chatushTayaM’. Again, far inside, he talks about viveka, vairAgya and uparati

You may wonder why he talks about these well after a person has taken sannyAsa and has gone almost to the peak of SAdhana.

A little thinking will clear this. All the SAdhanAngas mature gradually into perfection as you go spiritually higher and higher.

That is viveka-vairAgya, elaborated in the beginning, is again taken up in shloka 175 (or 177) and he says that only by their ‘atireka’, that is, extra growth, the mind becomes pure and becomes eligible for mukti.

Again, further on, (shloka 376/377) he says, in a superlative way,

*vairAgyan-na paraM sukhasya janakaM pashyAmi vashy-AtmanaH*

‘For the yati who has controlled his mind, I know of nothing other than vairAgya that gives him happiness’.

Similarly, after vairAgya comes knowledge and after knowledge, uparati – thus the complete fulfillment by uparati is mentioned in shloka 419/420.

But then the mind has now come to a certain uparati; will the ascent end there in almost a dry manner? No. It may appear so. But God’s Grace will not leave it so. This seeker who, with the single goal of seeking to know the truth of the absolute Brahman, has controlled all his desires and rested his mind with such great effort, would not be left alone by God just like that.

Nor would He give him Brahman-Realisation immediately.

His karma balance has to be exhausted, before that happens. Before that time comes, He would give him the opportunity to reach the samAdhAna stage that makes him ready to receive the upadesha of the mahAvAkya. And then the sannyAsa and then the mahAvAkya. It goes on thus.

But between ‘uparati’ and ‘samAdhAna’ there are two more: namely, ‘SAdhanA’ and ‘shraddhA’.

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Uparati & Titikshhaa - Part 3 of 15

(Continued...)When we say ‘VairAgya’ there was an implied disgust towards all desires and so the main aim was to eradicate the desires.

In ‘shama-dama’ the sole purpose was to subdue the mind from its desires and to subdue the senses from acting to fulfill those desires. Thereafter no further action.

The mind has rested after all this vairAgya, shama and dama. But the rest is not a total rest – such a total rest, annihilation, is still far away!

The present rest is only like a recess. The AtmAnubhava, its bliss etc. are not there. It is almost as if there is a void; yet there is a peace since the turbulence is absent.

Since at this point the desires have been thrown off, the Acharya calls this itself (in Brihadaranyaka Bhashya) as sannyAsa: that is, he calls this ‘uparata’ a sannyasi. Actually out of the sextad of qualities, there are still three more: SAdhanA, shraddhA and samAdhAna.

We have yet to see these three. After those three, there is again ‘mumukshhutvaM’, the anguish for Release. Only after that, sannyAsa. Then, how did he bring it here?

Let me remind you what I said earlier. These SAdhanAs are not supposed to be sequenced as if one follows the other strictly. They come only in a mixed fashion. When they come like that, when some one obtains a complete fulfillment in VairAgya, described earlier, he may take sannyAsa even right there : *yadahreva virajet tadahareva pravrajet*, as I quoted for you.

If one is dead-set even on one one of the SAdhanAngas, all the others have to follow. They will. That is why he might have thought: When ‘uparati’ is fully achieved, sannyAsa has to follow. The direct meaning of ‘sannyAsi’ is ‘well- renounced person’; that could be the reason why an ‘uparata’ has been called a sannyAsi.

For, the qualities that are yet to come are ‘SAdhanA’, ‘shraddhA’ and ‘samAdhAna’ – in none of which there is any aspect of ‘renunciation’. You will know it when I explain them.

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Uparati & Titikshhaa - Part 2 of 15

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Once that happens it is just opposite to ‘death’; it is the state of immortality (*amRRitaM*). But Atman is not yet realised, though the mind has no turbulence or vibration now, as if the mind is dead.

In the Upanishads we meet several arguments between opponent schools. A spokesman for one set of arguments might have answered all the opponents’ objections and the opponent may become spell-bound and ultimately totally silent.

The word that is used on such an occasion is “upararAma”. It means the opponent “rested, devoid of arguments”. In other words, he reached ‘uparama’, the state of rest.

The words ‘uparama’ (the noun form describing the action implied in the verb ‘upararAma’) and ‘uparati’ are both the same. In fact ‘yama’ and ‘yati’ both connote the state of actionless rest. ‘uparati’ is of the same kind. He who has reached ‘uparati’ is said to be an ‘uparata’.

Such a person is described by the Acharya in his Bhashya of BrihadAraNyaka-upanishad as *sarvaishhaNA vinirmuktah sannyAsI* (IV – 4 – 23). Here ‘EshhaNA’ means desire, longing.

At another place in the same Upanishad (III – 5 – 1) a JnAni is said to be roaming about like a beggar, having abandoned the ‘eshhaNA’ for son, ‘eshhaNA’ for money ands ‘eshhaNA’ for worldly life.

Generally the three desires, namely ‘putra-eshhaNA’ (desire for son) ‘dAra-eshhaNA’ (desire for wife) and ‘vitta-eshhaNA’ (desire for money) are said to be the triad of desires (*eshhaNA-trayaM*).

In LalitA-trishati, Mother goddess has a name *eshhaNA-rahitA-dRRitA*. It means She is propitiated by those who have no desires. VairAgya (Dispassion) also connotes the state in which desires have been eradicated. But in that case it is disgust in objects that is dominant.

That is the state where one has discarded things because of disgust. But now in ‘uparati’ there is neither disgust, nor desire.

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Uparati & Titikshhaa - Part 1 of 15

Thus when finally one settles in the Atman, that stage is the next, called ‘uparati’ in the sextad. ‘Uparati’ means stoppage, cessation.
There is a meaning of ‘death’ also. In one of Tayumanavar’s songs (*parAparak-kaNNi* #169) he says ‘mind should learn to die’.That is the stage when mind has reached a no-work state and has calmed down thoroughly.

By the continuous practice of shama and dama, mind has released itself from all the objects outside and remains quiet, without any activity for itself – that is uparati.

That is the definition in Vivekachudamani (#24):

*bAhyAvalambanaM vRRitteH eshho’paratir-uttaMA *

This uparati is mentioned here as the highest (uttamA).

‘bAhyAvalambanaM’ is the hold of the outside. The ‘outside’ does not just mean what is sensed by the senses of perception, like seeing or hearing or moving the hands and legs.

Whatever is ‘outside’ of the Atman, other than the Atman, is all included in the ‘outside’. Indeed all the thoughts that rise in the mind belong to this ‘outside’.

Mind stands thus released from everything. But this word ‘stands’ is almost equivalent to ‘death’ – that is why it is called ‘uparati’. Mind has no action now. But still Atman-realisation is not there.

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