The Tri-factor of Spiritual Practice
Sri Ramanuja Matham
Spiritual practice (Sadhana) in general consists of three factors as taught in the Bhagavad Gita. These practices are the basic framework for our self-development and Krishna enjoins them upon us to be practiced assiduously for the rest of our lives because it is through these practices that our minds are purified and preparation can be made to achieve enlightenment.
1. Yajña — Sacrifice.
Yajña in its narrow primary sense refers to the ancient Vedic Sacrifices that are now redundant. In its secondary and applied sense it refers to the Five Great Sacrificeswhich requite the Five Great Debts with which each one of us is born. These are:—
Pitru runa — a debt to the ancestors. The fact of our birth, and the loving care, protection and nurturing of our parents obligates us to them and to our grandparents and all the other members of our family. This debt is discharged by honoring our parents, seeking their guidance, supporting them, caring for them in their old age, performing their funeral rites as best we canand by venerating them and our ancestors after they have died.
Rishi Runa — The Rishis (Seers), Siddhas (Perfected Ones) Buddhas (Enlightened Ones) and Yogis have dedicated themselves to spiritual practice and the path of enlightenment for the welfare of all beings. These magnanimous sages have passed down their wisdom and insights through their disciplesin order that we too may spiritually develop, unfold and progress towards enlightenment. The debt that we owe them is discharged by taking the trouble to study their teachings daily, and to teach them to others. Pursuit of a spiritual education or at the very least making the attempt atbeing culturally informed about one’s own spiritual tradition frees one from this intellectual debt.
Deva Runa— The devas are the cosmic forces which administer and govern the universe under the direction of the Supreme Being. All these forces of nature and cosmic Principles whose function is to ensure our survival are rewarded by making daily offerings to them to show our gratitude and to help us cultivate an awareness of the underlying cosmic consciousness behind all phenomenal appearances. This can be done in it’s simplest form by offering incense, water and a flower.These three represent the Gunas and through them the totality of being. The water is Sattva – the balancing, preserving essence of the universe, the incense represents Rajas, activity, creation, integration; and the flower represents Tamas — the disintegrative force of the universe.
Manushya Runa— We all live within a society and are by nature social animals and cannot live in isolation. For everything we enjoy we depend upon others, for our clothing, transport, food, health, safety etc. We are therefore indebted to our fellow humans and have the duty to ensure that they are cared for as well. The minimum is to ensure that all members of the society in which we liveare clothed, fed and sheltered. By welcoming and offering hospitality to strangers whenever and wherever we meet them, and by caring for the poor and the needy whenever the occasion arises, we discharge this social debt.The other ways in which we can requite this debt is by simply being good citizens and discharging all our civic duties to the best of our abilities.
Bhuta Runa— And lastly we are part of an environment whichconsists of plant and animal life (bhutas = elementals). This ecosystem is vitalto our survival and thus it is our duty to continually protect it. This is done through tree planting programs, correct farming methods and protection of wildlife as well as participating in re-cycling programs, instituting water saving techniques and being as “Green” as possible in our daily lives.
pitru- yajña— the sacrifice to the forefathers.
deva- yajña — the sacrifice to the gods.
brahma- yajña — the sacrifice to the sages.
bhuta- yajña — the sacrifice to the animals.
manushya-yajña— the sacrifice to human beings.
The two dynamic factors ofYajña are:— 1. A sincere feeling of gratitude and2. The demonstration of that heartfelt gratitude in the making of offerings and performing of service.The supreme duty of the Yogi is to strive for spiritual and moral perfection. Every individual is called upon to practice compassion and charity to allliving beings every moment of his/her life!
2. Tapas — self-discipline
Gita 17;15 – 17 expounds the threefold discipline of body speech and mind as follows:—
Physical self-discipline
1. The service of the gods, the priests, spiritual teachers and enlightened beings;
2. Personal hygiene and cleanliness of environment.
3. Integrity— harmony ofthought and action;
4. Chastity —avoidance ofconsidering others as objects of self-gratification;
5. Non-injury— avoidance of causing pain to any being.
Disciplineof speech
This consists in speech that:
1. does not disturb others,
2. which is true, agreeable anddirected at the benefit of others,
and
3. the practice of the recitation of Scriptural texts.
Discipline of mind
1. Peace of mind— the absence of anger, desire, delusion, pride, greed:
2. benevolence —being devoted tothe good of others;
3. quiescence— a still mind devoid of turbulence;
4. self-restraint —focusing one’s thought flow on the object of contemplation;
5. perfect mindfulness—being constantly aware of the Spiritual dimension of life, the underlying Cosmic Force.
Ramanuja says that this threefold self-discipline (Tapas) should bepracticed with the utmost faith through deed, speech and thought,having no consideration of any reward and with the conviction that it is to be done simply as adoration of the Supreme Being.
3. Dana —generosity
Generosity is compassion in action; the practice of philanthropy arises from the perception of the same Divine Principle in all beings.When one realises “sameness” with others, one develops not only empathy with their needs and suffering but also a desire to alleviate that sufferingto the extant possible. Dana is service — the giving of one’s resources and time to help others whenever and wherever possible.
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