Sraddha

One of the main qualification required for a sadhaka is Sraddha.

The term "Śraddhā" (श्रद्धा) is commonly translated as "faith."  

 Śraddhā signifies a deep conviction and trust in spiritual teachings and practices.

The word "Śraddhā" is derived from the Sanskrit roots "śrat," meaning "truth" or "faithfulness," and "dhā," meaning "to direct one's mind toward." This etymology suggests that Śraddhā involves directing one's mind toward truth or faith.

It's important to note that while "Śraddhā" is often translated as "faith," it carries meanings  in Sanskrit like  trust, confidence, and a deep conviction in spiritual contexts.

Bhakti

The term "Bhakti" (Sanskrit: भक्ति) translates to "devotion" or "love" and signifies a profound, personal devotion to a deity or the Divine. Derived from the root "bhaj," meaning "to share" or "to partake," Bhakti emphasizes a mutual, loving relationship between the devotee and the Divine.

According to Sanatan Dharma, Bhakti emerged as a significant movement that emphasizes intense emotional attachment and love of a devotee toward a personal god and of the god for the devote.

This path is considered one of the primary means to attain moksha, or liberation, alongside other paths such as Jnana (knowledge) and Karma (action).

The Bhagavad Gita ( a scripture ) most read & widely used to propound Sanatan Dharma  theory , extols Bhakti as a superior path to spiritual realization. In Chapter 12, titled "The Yoga of Devotion," Lord Krishna describes the qualities of a true devotee and emphasizes the importance of unwavering devotion.

The Bhakti movement, which gained prominence in medieval India, was characterized by the compositions of devotional songs, poetry, and hymns dedicated to various deities. This movement transcended social and caste barriers, promoting the idea that sincere devotion and love for the Divine are accessible to all, regardless of one's social standing.

 Bhakti represents a path of loving devotion and surrender to the Divine, fostering a deep, personal connection between the devotee and the object of their devotion.

Bhakti (devotion) in Sanatan Dharma is classified into various types based on the approach and intensity of devotion towards God. The major types of Bhakti are:

 Nava Vidha Bhakti (Nine Forms of Devotion)

This classification, mentioned in the Bhagavata Purana and emphasized by Prahlada, includes:

1. Shravanam – Listening to divine stories and scriptures.

2. Kirtanam – Singing or chanting God's names and glories.

3. Smaranam – Remembering God continuously.

4. Pada Sevanam – Serving the feet of God (showing humility).

5. Archanam – Worshiping through rituals and offerings.

6. Vandanam – Praying and showing reverence.

7. Dasyam – Serving God as a faithful servant.

8. Sakhyam – Developing a close friendship with God.

9. Atma Nivedanam – Complete surrender of oneself to God.

Sattvika, Rajasika, and Tamasika Bhakti

Based on the qualities (Gunas) of the devotee:

1. Sattvika Bhakti – Pure, selfless devotion without personal desires.

2. Rajasika Bhakti – Devotion mixed with desires and material benefits.

3. Tamasika Bhakti – Devotion based on fear, ignorance, or compulsion.

 Apara Bhakti and Para Bhakti

1. Apara Bhakti (Lower Bhakti) – Devotion with expectations and rituals.

2. Para Bhakti (Higher Bhakti) – Pure love for God without any expectations.

 Gauna Bhakti and Mukhya Bhakti

1. Gauna Bhakti – Devotion based on rituals, customs, and traditions.

2. Mukhya Bhakti – Pure, direct devotion without dependence on rituals.

Sadhana Bhakti, Bhava Bhakti, and Prema Bhakti

1. Sadhana Bhakti – Initial stage where devotion is practiced with effort.

2. Bhava Bhakti – Intense emotional devotion.

3. Prema Bhakti – Supreme, unconditional love for God.

Ekanta Bhakti

A one-pointed, exclusive devotion to a single deity, often seen in saints like Meera Bai and Andal.

Mumukshutva

The term  "Mumukshutva" (मुमुक्षुत्व) denotes an intense and passionate longing for liberation, known as "moksha," from the continuous cycle of birth, death, and rebirth, referred to as "samsara." This profound aspiration is central to various Indian philosophical traditions, including Vedanta and Yoga, where it is considered a crucial prerequisite for embarking on the spiritual journey toward self-realization.

The term is derived from "mumukshu," meaning "one who desires liberation," combined with the suffix "-tva," indicating a state or condition. Thus, "mumukshutva" encapsulates the state of being driven by an earnest desire to attain spiritual freedom.

In the context of Advaita Vedanta, "mumukshutva" is identified as one of the four essential qualifications, known as "sadhana chatushtaya," required for a seeker pursuing self-knowledge. 

These qualifications are:

• Discrimination (Viveka): The ability to discern between the eternal and the transient.

• Dispassion (Vairagya): A detachment from worldly pleasures and material possessions.

• Sixfold Virtues (Shatsampat): Qualities such as tranquility, self-control, and endurance.

• Intense Desire for Liberation (Mumukshutva): A fervent yearning to achieve liberation from the cycle of samsara.

Among these, "mumukshutva" serves as the driving force that compels the seeker to diligently pursue spiritual practices and disciplines aimed at realizing the Self and attaining ultimate freedom.

 "Mumukshutva" represents a deep, unwavering desire for spiritual liberation, acting as a catalyst for individuals to engage earnestly in their quest for self-realization and freedom from the cycles of birth and death.

Vairagya

This  is a Sanskrit term that translates to "detachment," "dispassion," or "renunciation." It signifies a state of being free from attachment to material possessions, desires, and the transient aspects of life. This concept is central to various Indian philosophies, including Sanatan Dharma, Jainism, and Yoga, where it is viewed as a vital step toward spiritual liberation or self-realization.

In the context of Yoga, as outlined in Patanjali's Yoga Sutras, vairagya, along with abhyasa (consistent practice), is fundamental to achieving control over the mind's fluctuations. Patanjali defines vairagya as the mastery over desires for both seen and unseen objects, emphasizing the importance of developing dispassion to attain mental tranquility.

Vairagya is not merely about renouncing physical possessions or withdrawing from society; rather, it involves cultivating an inner state of non-attachment. This means engaging with the world without being influenced by desires, ego, or emotional upheavals. By practicing vairagya, individuals aim to transcend the dualities of pleasure and pain, success and failure, thereby attaining a state of equanimity and inner peace.

The practice of vairagya is often complemented by viveka, or discernment, which involves recognizing the temporary nature of worldly experiences and distinguishing between the real and the unreal. Together, viveka and vairagya guide individuals toward a more profound understanding of the self and the ultimate reality.

 Vairagya represents a conscious and deliberate detachment from the ephemeral aspects of existence, enabling individuals to focus on their inner spiritual journey and move closer to self-realization.

Sthiratha

"Sthirata" is a Sanskrit term that translates to "stability," "steadiness," or "firmness." It denotes a state of being unchanging, constant, or unwavering. In various Indian philosophies and practices, sthirata is considered essential for achieving balance and tranquility.

In the context of Yoga, Patanjali's Yoga Sutras emphasize the importance of sthirata in the practice of asanas (physical postures). The Sutras state that asanas should be performed with both steadiness (sthirata) and comfort (sukha), highlighting the need for a stable and balanced approach to physical postures.

Beyond physical practices, sthirata is also valued in mental and emotional contexts. It refers to maintaining equanimity and composure, regardless of external circumstances. This mental steadiness is crucial for personal growth and spiritual development.

 Sthirata embodies the qualities of stability, steadiness, and firmness, serving as a foundational concept in various disciplines aimed at achieving balance and harmony.

Aastha

The term "आस्था" (Āsthā) translates to "faith," "belief," or "devotion." It signifies a strong trust or confidence in something or someone, often used in spiritual or religious contexts to denote unwavering faith or commitment.

The name "Aastha" is derived from this Sanskrit word and is commonly used in India and among Indian communities worldwide. It carries the meaning of "faith," "belief," or "devotion," reflecting a strong spiritual or religious inclination

"Aastha" embodies the essence of faith and devotion, making it a meaningful and spiritually significant name.

Aadra

The term "आदर" (Ādara) translates to "respect," "honor," or "esteem." It signifies a sense of reverence or high regard for someone or something.

 "Ādara" in Sanskrit and its derivatives in various Indian languages convey the concept of respect, honor, and esteem, reflecting a deep sense of reverence and high regard.

The concept of ego is often referred to as "Ahamkara" (अहंकार). It is a Sanskrit term that combines aham (अहम्) meaning "I" and kara (कार) meaning "maker" or "doer," which together signify the sense of individuality or the "I-consciousness."

Ego (Ahamkara) 

Ahamkara is a key aspect of a metaphysical thought and is considered one of the fundamental components of human existence. It is discussed extensively in Vedanta, Sankhya, and Yoga philosophies.

1. Ahamkara in the Sankhya Philosophy

• According to the Sankhya school of Hindu philosophy, ahamkara is one of the evolutes of Prakriti (primordial nature).

• It arises from Mahat (Buddhi), which represents intelligence or higher consciousness.

• Ahamkara creates the sense of individuality and separateness from the universal consciousness.

2. Ahamkara in Vedanta

• In Advaita Vedanta, ego (ahamkara) is seen as an illusion (Maya) that creates the false identification of the self (Atman) with the body and mind.

• The ego is what makes one believe that they are separate from Brahman, the ultimate reality.

• Liberation (Moksha) is achieved by transcending the ego and realizing that one's true self (Atman) is identical to Brahman.

3. Ahamkara in Yoga

• In Patanjali’s Yoga Sutras, ahamkara is one of the obstacles to spiritual enlightenment.

• The ego creates attachments, desires, and suffering.

• Through Dhyana (meditation) and Vairagya (detachment), one can dissolve ahamkara and attain Samadhi, the state of spiritual absorption.

Ego as an Obstacle to Liberation

According to Sanatan Dharma excessive attachment to ahamkara is seen as a major cause of suffering and Samsara (the cycle of birth and death). It leads to:

• Karma (actions based on selfish desires)

• Dwandwa (duality) (good-bad, success-failure, pleasure-pain)

• Maya (illusion) (false identification with the physical world)

How to Overcome Ahamkara?

 Scriptures from Sanatan Dharma prescribe several methods to transcend ego:

1. Jnana Yoga (Path of Knowledge) – Self-inquiry (Who am I?) to realize that the ego is an illusion.

2. Bhakti Yoga (Path of Devotion) – Surrendering the ego to God and seeing oneself as a mere instrument.

3. Karma Yoga (Path of Action) – Performing selfless actions without attachment to the results.

4. Dhyana (Meditation) – Observing thoughts and detaching from ego-driven reactions.

Conclusion

 The ego (Ahamkara) is necessary for worldly functioning but must be transcended for spiritual realization. The ultimate goal is to dissolve the ego and merge with the Supreme Consciousness (Brahman), realizing one's true nature as pure existence, consciousness, and bliss (Sat-Chit-Ananda)

Vinayata

The term "विनयता" (Vinayatā) translates to "humility," "modesty," or "courtesy." It embodies the qualities of being humble, polite, and exhibiting good manners.

The name "Vinayata" is derived from this Sanskrit word and is used in Marathi-speaking regions. It carries the meaning of "humble," "polite," or "good manners." The name is associated with positive traits and is considered meaningful in Hindu culture

 "Vinayata" can be translated as "docility" or "courteousness," reflecting a gentle and respectful demeanor.

 "Vinayata" signifies humility, politeness, and good manners, embodying the virtues of modesty and courteousness

Samutsuka

The term "समुत्सुक" (Samutsuka) translates to "anxiously desirous," "longing for," or "eager to." It describes a state of being very uneasy or anxious, often associated with a strong desire or craving for something.

In Hindi, "समुत्सुक" (Samutsuk) carries similar meanings, referring to someone who is anxiously desirous, yearning, or craving

 "Samutsuka" or "Samutsuk" denotes a state of intense desire or anxiety, reflecting a strong longing or eagerness for something.

Prapatti

The concept of "total unconditional surrender" is encapsulated by the term "प्रपत्ति" (Prapatti). 

This term refers to the act of complete and unconditional surrender to the divine will, signifying absolute trust and submission.

 Prapatti is a significant practice that involves surrendering oneself entirely to God, acknowledging one's helplessness and dependence on divine grace. 

Prapatti emphasizes complete devotion and reliance on the deity, without any conditions or expectation.

The practice of Prapatti is considered a means to attain liberation (Moksha) and is characterized by the following principles:

• Anukulyasya Sankalpa: Accepting those things that are favorable for devotion to God.

• Pratikulyasya Varjanam: Rejecting those things that are averse to surrender to God.

• Raksisyatiti Visvasa: Considering God to be one's protector in all circumstances.

• Goptrtve Varanam: Accepting God as one's maintainer.

• Atma-Niksepa: Surrendering everything in God's service.

• Karpanya: Cultivating a humble attitude.

 Prapatti embodies the essence of total unconditional surrender in Sanskrit, representing a path of complete devotion and reliance on divine grace.

JIGNYASU

The term "Jignyasu" (also spelled "Jijñāsu") is derived from the Sanskrit root "jñā," meaning "to know." In Hindu philosophy, it refers to an individual who is inquisitive or desirous of knowledge, particularly in a spiritual context. Such a person is dedicated to seeking ultimate truth and wisdom. The term is used to describe a seeker of spiritual knowledge; someone who is dedicated to the pursuit of the ultimate truth and wisdom. 

According to Sanatan Dharma, spiritual seekers(Sadhaka), or "jijñāsus," are often categorized based on their motivations and levels of understanding. The Bhagavad Gita, particularly in Chapter 7, Verse 16, identifies four types of devotees who engage in devotion:

• Ārta: Individuals who turn to spirituality out of distress or suffering, seeking relief from their troubles.

• Jijñāsu: Seekers driven by a deep curiosity and desire for knowledge, aiming to understand the deeper truths of existence.

• Arthārthī: Those who approach spirituality with desires for material gains or specific outcomes.

• Jñānī: Individuals who possess wisdom and knowledge, engaging in devotion with a profound understanding of the ultimate reality.

These categories highlight the diverse motivations that lead individuals toward spiritual practice. While each path reflects different starting points, the Bhagavad Gita emphasizes that all such seekers are noble, as their pursuits eventually guide them toward spiritual growth and understanding.

Few Important Points to follow:

• Keep your health fit by doing some physical exercises or yoga asana, daily.

• At least Walk for half an hour in the Morning & Evening, daily.

• Get more Sunlight daily.

• Be in the open as long as possible to breath fresh air, daily.

• Enjoy being with nature like trees , plants , greenery etc.,

• Drink at least 3 Liters of water daily.

• Eat enough quality food at least 3 times a day.

• Do not eat more spicy or oily foods daily.

• Eat more fruits , dry fruits & naturally grown vegetables etc.

• Drink  nature given  COW'S MILK to enhance your SATTVA GUNA.

• Do not overeat ( Eat to live & not live to eat).

• One should understand his/her body composition & eat accordingly.

• All physical activities to be done according to one's age, strength & energy.

• Sleep at least 7 To 8 hours daily night.

• Moderate daily involvement in worldly pursuits is always advised to maintain a balance & harmony in life.

• Desa , Kala &  Ritu in Sanskrit (Place, Time & Season) should be given consideration while performing our daily  activities, types of food to consume  etc.,

• It is advised to avoid intoxicating drinks etc ., while doing Japa Yoga Sadhana.

"Ultimately CONTENTMENT IS THE KEY TO PEACEFUL Worldly LIFE"