Self-Realization through Yoga Meditation of the Yoga Sutras, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra

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Four Means and Six Virtues
Sadhana Chatshtaya / Shatsampat

by Swami Jnaneshvara Bharati 

Four Means of practice (sadhana chatushtaya), which include Six Virtues (shatsampat), are cultivated on the path of Self-Realization by the school of Vedanta or Jnana Yoga. These allow a clear, steady foundation for the three stages of the practices of listening to the teachings (sravana), reflecting on those teachings (manana), and deep contemplative meditation on those principles (niddhidhyasana).

1. Discrimination (viveka): The first of the four means is that of discrimination. It is the gradual unfolding of the ability to explore and discern the difference between the real and the unreal (sat and asat), the permanent and the temporary (nitya and anitya), self and not-self (atman and anatman). Discrimination (viveka) is also a foundation principle of the Yoga Sutras, and is included in Sutras 2.26-2.29, 3.53-3.56, 4.22-4.26, and 4.29.The forms of misunderstanding (avidya) mentioned here have also been described in Yoga Sutra 2.5.

2. Non-attachment (vairagya): As a natural byproduct of discrimination, there is an decrease in attraction to the objects of the world and the inner desires for those worldly fruits. It is a process of gently reducing the coloring of attractions and aversions in the inner field of mind. This dispassion does not mean abandoning ones responsibilities to other people or to fulfilling of ones duties to society at large. One who has successfully cultivated non-attachment is actually more effective in the world, as well as more prepared for the subtleties of seeking Truth. Non-attachment is also a major foundation of Yoga, and is described in Yoga Sutras 1.12-1.15.

3. Six virtues (shat sampat): Six virtues, areas of mental training, and attitudes are cultivated so as to stabilize the mind and emotions, allowing the deep practice of contemplative meditation to be performed.

1) Tranquility (shama): Intentional cultivating an inner attitude of tranquility, peace of mind, or contentment is a foundation on which the other practices can rest.

2) Training (dama): Training of the senses (indriyas) means the responsible use of the senses in positive, useful directions, both in our actions in the world and the nature of inner thoughts we cultivate.

3) Withdrawal (uparati): With a proper inner attitude of tranquility, and the training of the senses, there also comes a sense of satiety, or natural sense of completeness, as if no more of the sensory experience need be sought.

4) Forbearance (titiksha): Forbearance and tolerance of external situations allow one to be free from the onslaught of the sensory stimuli and pressures from others to participate in actions, speech, or thoughts that one knows to be going in a not-useful direction.

5) Faith (shraddha): An intense sense of certainty about the direction one is going keeps one going in the right direction, persisting in following the teachings and practices that have been examined and seen to be productive, useful, and fruit bearing.

6) Focus (samadhana): Resolute focus towards harmonizing and balancing of mind, its thoughts, and emotions, along with the other virtues, brings a freedom to pursue the depth of inner exploration and realization.

4. Longing (mumukshutva): An intense, passionate, longing or desire for enlightenment and liberation from the levels of suffering that comes from the repeated cycles of suffering and delusion. It is a longing that is so strong that it gradually swallows up all of the other, smaller desires.

Three stages of practice: Built on an increasingly solid foundation from these Four Means and Six Virtues, one is ever more able to follow the three stage practices of: 1) listening to the teachings (sravana), 2) reflecting on those teachings (manana), and 3) deep contemplative meditation on those principles (niddhidhyasana). For contemplative meditation, one might deeply absorb and merge with the wisdom of the great contemplations or mahavakyas, or reflect and meditate on the deepest meanings of the OM Mantra.

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This site is devoted to presenting the ancient Self-Realization path of the Tradition of the Himalayan masters in simple, understandable and beneficial ways, while not compromising quality or depth. The goal of our sadhana or practices is the highest Joy that comes from the Realization in direct experience of the center of consciousness, the Self, the Atman or Purusha, which is one and the same with the Absolute Reality. This Self-Realization comes through Yoga meditation of the Yoga Sutras, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra, the three of which complement one another like fingers on a hand. We employ the classical approaches of Raja, Jnana, Karma, and Bhakti Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra Yoga. Meditation, contemplation, mantra and prayer finally converge into a unified force directed towards the final stage, piercing the pearl of wisdom called bindu, leading to the Absolute.











Yoga Nidra Meditation CD by Swami Jnaneshvara
Yoga Nidra CD
Swami Jnaneshvara