"Atma Vicharam" means 'Inquiry into the Self'. This human birth is surely the result of good actions done in the past (Satkarmajanyam). It is the finest in the creation. In this birth, we have the choice to evolve or devolve. The sole purpose of human life is to attain 'Moksha'. The means for attaining 'Moksha' is 'Atma Vicharam'.

'Vicharam' means thinking. We all do think from morning till night, from birth till death. But, we always think about worldly objects, which give us some physical and sensual pleasures. The final result of all such thoughts is only worry, anger, tension and quarrels.

In the next higher stage, we introduce our 'Viveka' faculty in our thoughts. We thus discriminate between good and bad , healthy and unhealthy, conducive and non-conducive, safe and danger, friend and enemy etc. among objects.

When this 'Viveka' faculty is used for discriminating the Real from the Unreal, it liberates man. Let us think about the fundamental questions of life- Who am I ?, What is the goal of my life ?, Am I born merely to eat, drink and be merry ? This type of "Self-Enquiry" (Atma Vicharam) is the means to liberate us from all conflicts of life.

For this Fellowship Programme of "Atma Vicharam", the minimum qualification required is a Mastre's Degree- one should be endowed with the Four-Fold Qualification (Sadhana Chatushtaya Sampannan).

Sadhana-Chatushtayam (The Four-Fold Qualification):

1. The capacity to discriminate between the permanent and the impermanent (Nitya- Anitya Vasthu Vivekam)
2. Dispassion to the enjoyment of the fruits of one's actions here and hereafter (Vairagyam)
3. The group of 6 accomplishments (Shamadi Shadga Sampathi)-Shama, Dama, Uparati, Titiksha, Sraddha, and Samadhana.
4. The yearning for liberation (Mumukshatvam)
   

Nitya-Anitya vasthu Vivekam

'Viveka' is the capacity of the intellect to distinguish, categorise and recognise  one thing from another. This is present even in animals. They separate the edible from the inedible, a friend from a foe etc. But, only man can use this faculty to enquire into the relationship between the part and the whole, the means and the goal, the good and the pleasant, the self and the non-self, the eternal and the ephemeral etc. Most of us use this faculty to discriminate between two perishable objects. One desiring liberation should have a well-developed capacity to discriminate between the eternal and ephemeral.

On enquiry, we find that everything in this world is changing. Is there not anything permanent? Sure, there is. For every change, there must be a changeless substratum. The changing factors are innumerable. The changeless cannot be many. It must be one alone and being beyond time, must be eternal. This eternal factor is called "Brahman"- the Reality in our scriptures.

Vairagyam (Dispassion)

Dispassion is the absence of the desire for the enjoyments of the fruits of one's actions in this world and in heaven.Dispassion does not imply running away from society or hating it. When one realises that joy is not in objects, he loses interest in them. When he knows that true joy is in the nature of the eternal Reality within, then there is total dispassion for every object, worldly or heavenly.

Dispassion arises from discrimination. It purifies the mind and makes one capable of subtler discrimination. Hence, dispassion increases discrimination and vice versa. Dispassion also arises out of the choiceless, yet dedicated, performance of one's duties. Also, when actions are performed  as a dedicated service of the Lord, likes and dislikes decrease and dispassion increases. One with dispassion is fearless, as he does not depend on anything for his joy. The man with passion lives for his own pleasure. The man with dispassion alone truly loves all.

Shamadi Shadga sampathi (The Six-Fold Wealth)

The light of dawn precedes the rising of the sun. It dispels the darkness and beautifies the world. Similarly, the six-fold inner wealth beautifies our personalities and behaviour, even before the rise of the knowledge of the truth. Outer wealth decreases on spending and increases our sorrow. The inner wealth increases with use and decreases our grief.

Shama (Mano-Nigraham)

Shama is control or mastery over the mind. The mind holds a continuous flow of thoughts. It prompts us into various actions. Sometimes it becomes agitated, distracted, stubborn and unyielding. Most of us are enslaved by our own minds. One who possesses such a mind cannot undertake any inquiry into the nature of oneself.

When one refuses to react, participate or entertain these distracting thoughts, they lose their hold over us and we remain in full control of the mind. This requires alertness and continuous vigilance.

Damah (Indriya-Nigraham)

Dama is the control of the external sense organs like eyes etc. To one with control over the mind(Shama), control over the senses(Dama) is natural. The senses are extrovert by nature. The process of training them (just as we train horses) is called Dama. A life of discipline and healthy habits help control the senses. One must train the senses to follow good habits.

Uparati or Uparama (Swadharma Anushtanam)

Uparati is strict observance of one's own Dharma (Duty). It is the state of the mind and senses that has withdrawn from revelling in the world of objects. When Shama and Dama become natural, Uparati is automatically achieved. In Shama and Dama the mind and senses may be amongst objects, but are restrained with alertness. In Uparati they are automatically withdrawn from objects, just like the tortoise that withdraws its head and limbs effortlessly into its shell. When one's duties are performed with enthusiasm and dedication, the performance brings joy and the mind becomes steady and single-pointed, free of likes and dislikes, peaceful and withdrawn.

Titiksha (Endurance)

It is the endurance of heat and cold, pleasure and pain etc. To be able to bear non-conducive situations without reacting, complaining or blaming, but with cheerful acceptance, is called Titiksha. It is the shock absorber with which one rides the rough terrain of life without breaking one's enthusiasm. When we remain preoccupied by our little sorrows, they appear big. When we see others' sorrows, we get the strength to bear our own. " I cried that I did not have shoes, till I saw a child who did not have legs."

Shraddha (Faith)

Faith in the words etc. of the Guru and Vedanta is Shraddha. Faith is a very important factor in our lives. We sleep with the faith that we will wake up in the morning. Faith is always in the unknown. The known requires no faith, as it is already known. Faith enables us to listen to the scriptures with an open and alert mind. It does not stop enquiry. In fact, it encourages the seeker to reflect upon and realise the Truth. It is therefore not blind. It only strengthens through enquiry and culminates in knowledge.

Samadhanam (Chitta Ekagrata)

Samadhana is the single-pointedness of the mind. Normally the mind wanders and our efforts are distracted. With a single goal, the mind and our efforts become concentrated and we progress faster. Samadhanam is the state of the mind, which one has with a single goal in sight. To reach this goal, one controls the mind (Shama), and the senses (Dama), withdraws from worldly pursuits (Uparati), endures the pin-pricks of life (Titiksha) and faithfully  follows the path indicated by the Guru and the scriptures (Shraddha). The resultant absorption of the mind in the Self is Samadhanam.

Mumukshatvam (Desire for Liberation)

Mumukshatvam is the intense desire for liberation. Prompted by the desire for happiness, man runs after the objects, people and experiences of the world. He gathers money, attains fame, status and power, travels, enjoys, marries, begets children etc. In the process, he experiences various measures of sorrows. Finally, one day he feels "enough is enough- I want to get out of this mess". He refuses to get tossed around by the world. He wants to end all sorrows for all times to come. He wants to get liberated from all limitations. This desire is called "Mumukshatvam".

Most of us do not even know that we are bound. One with strong 'Mumukshatvam' reaches the goal. All other qualities also easily accrue to him.

This is the Four-Fold qualification. Thereafter they become fit for the enquiry into the Truth.

Enquiry into the Truth (Tattva Vivekam).

It is the firm conviction that the Self is real and all, other than That, are unreal. The discrimination and the determination of what is real (Self) and what is unreal constitutes the Enquiry into the Truth.

Real (Sat) is that which remains the same in all the 3 periods of time. It does not get negated under any condition and from any stand-point. It is changeless, ever the same. If a person's words stand un-negated through time, we say that he speaks the Truth.

Non-existence (Asat) is that which does not exist in all the 3 periods of time. A barren woman exists, and so does a child, but a barren woman's child can never be.

Unreal (Mithya) is that which cannot be defined as real or non-existent. If a thing exists and is experienced, but keeps changing, it is called unreal. Eg. the world. Also what you experience is not what it actually is.

What is the Self ? (Atma)

That which is other than the gross, subtle and causal bodies, beyond the 5 sheaths, the witness of the 3 states of consciousness and of the nature of Existence-Consciousness-Bliss is the Self. Conditionings are limitations of time, space and objects. The Self, being free from all conditionings, is infinite and infinity is bliss.

Knowing my true nature, I get liberated from the limitations of all conditionings.

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Related Topics:

1. Maya Prapancham
2. Panchikaranam
3. Panchakosam