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THE WAY OF TRUTH: FOUR AIMS AND FOUR DISCIPLINES

Written by admin

Thursday, 20 July 2006

Written by T.R. THULASIRAM

 

The four purusharthas or essential aims of the way of truth are:

 

hema siddhi, power of transformation of baser metals into gold (possibly

including transformation of physical body into a golden perfect body).

Knowledge and attainment of deathlessness of body,

Realisation of the Divine and becoming as Himself i.e., as of His Nature, and

Control and mastery over all tatvas or principles of existence.

 

These are four disciplines for achieving them. They are the disciplines of

senses and body, mind and its faculties, and the disciplines of the jeeva and of

anma, the spirit.

(A)The discipline of senses are of two kinds namely of the Jnanendriya, the

senses of knowledge and of Karmendriya, the senses of action (i.e., relating to

body). These can be mentioned thus: to hear music and devotional songs and avoid

disharmonious and crude sounds; to have a sympathetic touch and not an impure

sense of touch; not to see with a cruel or unkind look; not to desire for taste

and smell; to speak sweetly and not to talk lies; to prevent by some means or

other any cause occasioning sufferings to beings (Jeeca himsa); to visit upon

the great liberated souls; to move about to places where Sadhus, men of pious

nature, live in order to render help and service to them, and also to other

places where service is required; to keep normal conditions of evacuation and

urination without allowing them to become excessive or deficient (i.e., by loose

or constipated bowels and excessive or obstructed flow from bladder) by

regulations of food and through medicines of a herbal nature and physical and

chemical sybstances, by massage and pressing of intestinal parts and by power of

will and concentration (Note: Preservation of seminal fluid in order to have a

healthy and longer life and absolute taboo of sexual indulgence and of even

sex-thought are insisted upon for the spiritual seekers of the Samarasa Suddha

Sanmarga - Ibid p.66 & 18 “ & #2949; & #2980; & #3007;

& #2980; & #3008; & #2997; & #3007; & #2992;

& #2986; & #2965; & #3021; & #2965; & #3009; & #2997; & #3007;”,

“ & #2965; & #3006; & #2990; & #2965; & #3021;

& #2965; & #3009; & #2992; & #3019; & #2980; & #2969; & #3021; & #2965; & #2995; & #3021;” P.104

" & #2990; & #3010; & #2985; & #3021; & #2993; & #3009; & #2950; & #2970; & #3016; " ). To cover

the organs and parts of the body such as head and chest; not to wear dirty

clothes; to wear footwear etc.

 

(B) The discipline of mind and its faculties imply transformation of mind into

the form of knowledge of Ajna centre, the derivative centre of Cit Sabha

& #2970; & #3007; & #2993; & #3021; & #2970; & #2986; & #3016;

& #2958; & #2985; & #3021; & #2985; & #3009; & #2990; & #3021;

& #2949; & #2993; & #3007; & #2997; & #3009;

& #2950; & #2965; & #3021; & #2992; & #3009; & #2980; & #3007;

& #2950; & #2965; & #3021; & #2965; & #2994; & #3021;. Its first step is to get poised in

Ajna, the centre at the mid of brows. Mind shall not be allowed to dwell on bad

and evil thoughts, nor on the defects of others; to have no personal regard or

egoisml to eliminate anger, jealousy, pride, vanity etc. and to become of the

true satwa nature i.e., of a nature with the clarity and happiness of

consciousness; to control movement of tatvas (i.e., of the lower nature) from

their excesses or outrageous behaviour.

 

© This discipline of jeeva (i.e., psychic discipline) shall be thus: To treat

and deal with all men and women as one’s own equal self or selves, irrespective

of differences in caste, religion. philosophy, stage of life or ashrama,

traditional heredity and nobility of family, adherence to scriptures,

nationality and low or high social status etc.

 

(D) The discipline of anma, the spirit, is to become integrally the infinite and

universal All-existence, because the Divine Himself dwells within all living

beings from ant to elephant (and man) as the subtle Master and as the supreme

Lord, making jeevatma, soul and self of our being, as its field of play of

knowledge (Tiru Sabhai).

 

By following the disciplines thus, one can realise the said rare goals

(purusharthas); unity will naturally result where there is the identy of

knowledge.

 

Out of the said four disciplines, one shall sincerely follow the first two of

the disciplines; the other two disciplines will not be effectively possible

before receiving the divine Grace; but one shall aspire so as to be led to the

last two disciplines i.e., the discipline of the jeeva and that of anma (Book of

Oral Teachings, p.49-50,74-75 and (126-127).

 

 

 

 

SAINT RAMALINGAM

 

 

 

 

 

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