This chapter is the English translation of Gujarati Book Title - Sadhak and Sathi Author - Shri Atmanandji (Dr. Soneji) CHAPTER - 15 CONTENTMENT (SANTOSH) BACKGROUND Contentment is a state in which even when subjected to various longings and temptations in day-to-day life, one remains unruffled and satisfied. As explained earlier in our chapter on forgiveness, let it be clearly understood, that contentment is the very basic nature of Soul (Atma). Therefore permitting greediness to arise or becoming greedy is unnatural in spiritual vision, as it gives birth to viciousness and sorrows. SPIRITUAL PRACTICE (SADHANA) OF CONTENTMENT AND ITS REWARD One who experiences resorting to spiritual practice (Sadhana) and has understood the nature of the soul (Atma) and the doctrine of Karma by philosophical vision, is very fortunate indeed. Such a heroic person has the necessary capability to uphold the great virtue of contentment. Wealth, power, relations and fame cannot be attained just by hankering after them. These things can be acquired easily if one deserves them and is lucky to have the benefit of previously acquired merit. It is only when such true conviction and faith arise, that supreme contentment reveals itself by stages in the life of an aspirant (Sadhaka). When contentment is attained, a person experiences mental peace, ease in life, and a state free from worries and tension. He is not inclined to be attracted by big festivals. Thus, by stages, he experiences introversion and steadiness, and attains to the highest transcendental meditation (Nirvikalpa-Samadhi). He also associates with divine bliss through the control of the mind (Chitta). Attainment of this state is the climax of a successful spiritual life. This is precisely the true meditation of the Yogis, the unflinching devotion of devotees and self-knowledge of enlightened souls. Desirelessness is achieved in proportion to contentment; accomplished with the dawning of non-attachment. A spiritual practice in isolation results in quick success of spiritual progress. A higher state is also attained to in the life hereafter because of the collection of unique virtues through quietude of passions in general and covetousness in particular. WAYS TO CONQUER COVETOUSNESS: The process narrated in the first chapter on forgiveness applies here also. In that chapter we have described the stages of annihilation of anger and the process thereof; here, in a similar manner, we have to understand that the effort of annihilation of covetousness becomes successful by resorting to the virtue under discussion. However, actually conquering covetousness is indeed more difficult than conquering anger. Covetousness is so very cunning that it is not externally manifested while anger is detected by several external signs, and hence, its detection becomes simple. Covetousness is, again, shown to be the last of all passions to be separated from soul (Atman), as described in the Jaina doctrines. This is due to the utter difficulty of conquering its subtle types. The condemnation of covetousness and the greatness of contentment are known to the world by famous sayings such as, "Covetousness fathers sin," "The pit of desires is limitless and endless," "Desire is the root cause of sorrow," and so on. A person blinded by covetousness resorts not only to deceit, treachery and injustice, but may go to the extent even of killing the other person. A person subjected to covetousness resorts to such condemnable acts as described above and therefore the Sadhaka should continue in his efforts to strike constantly at the gross and subtle forms of covetousness and resort to the virtue of supreme contentment for his further advancement. GLORY OF CONTENTMENT: 1. Discontent is a great sorrow and contentment is a great happiness. Let the Sadhakas have such firm conviction and let them try constantly to feel contented. 2. Wealth in the form of cash, land, houses, cars, and jewels is known to the world, but few in the world know that contentment is the wealth before which all other forms of wealth are just trifles. 3. Contentment is natural wealth, while voluptuousness is unnatural penury. 4. A calm personality is the highest austerity (Tapas). Contentment is the highest happiness. Desires are the worst of diseases. Compassion is the noblest religion. 5. A person free from attachment is free from worries, one free from worries is free from anxiety. The person who is not attached to any object is a uncrowned king or queen of the world. 6. Giving up attachment to wealth and such like, is difficult. Persons endowed with a sense of discrimination are also enslaved by covetousness. One should therefore, constantly study and put into practice, the causes that reduce covetousness. 7. The great emperors (Chakravarti) of the earth and the king of heaven (Indra) also have great desires and attachments. They become acquisitive. However only great sages on the earth who have abandoned desires completely by resorting to true contentment, really experience increasing divine and supersensuous bliss. Such great souls command respect and veneration from one and all. 8. O Soul! What do you desire now? Desire is the root of sorrow. The eternal misery is dissipated only when the desire is destroyed. 9. A saint (Yogi) is supreme being in the world for the time when he is desireless. The moment he desires something worldly, the world is superior to him and he becomes a servant. 10. As one gives up desires through right knowledge, his mind slowly and steadily gives up unsteadiness. As unsteadiness is given up, the mind and the senses are conquered, the hesitations disappears from the mind. This leads the aspirant (Sadhaka) to experience the delight of Supreme transcendental meditation (Samadhi). 11. A person is happy permanently in contentment. He is ever merged in the ambrosia of self meditation. Senses and their objects seen to be a source of unhappiness to him. 12. It is necessary that a person gives up all worldly desires so that he can attain to absolute Truth. If desires are not restrained, they go on expanding and make it difficult to liberate from worldly life. This is because the depth of desires and attachments is endless and can never be filled. Self-controlled, heroic, and discriminating persons therefore conquer desires and passions through contentment and lead their lives for the ultimate freedom of themselves and others. Let us praise these heroes! Blessed are these great saints! LIVING EXAMPLES OF CONTENTMENT: (1) A great Sanskrit scholar named Kaiyata, was the writer of the great religious scripture "Maha-Bhashya-Tilaka". He was from the tradition of the Brahmin pundits of Kashmir. He led the life of a sage (Rishi). His cottage had one mat on the floor to seat, a water-pot, a few clothes and utensils, and religious books (Shastra). He was always busy with his religious works for many hours in a day. His wife used to weave ropes and earned a some money for food. They were very poor, yet he and his wife will not to accept any charity from any source. The king of Kashmir learnt of the poor life of this great scholar Kaiyata. He personally came to his cottage and said humbly with folded hands, "Sir, I am ashamed that the learned scholar (pundit) like you, is poor in my kingdom." Kaiyata immediately folded his mat, took water-pot and told his wife, "Let us not stay here. The king feels ashamed of us!" The king bow down at his feet with folded hands, "Kindly pardon my mistake if any. Kindly give me an opportunity to serve you!" Kaiyata replied, "If you are serious about serving me, please see that you or your officers do not come here. Please do not send gifts, money or food and so on. My only desire is to live in seclusion, study the scriptures, write, and remain engrossed in the self meditation. I desire nothing else." This is the desirelessness of a true devotee of the goddess of learning (Saraswati). Such contentment is difficult to be found in modern days in scholars or even in saints and monks. (2) Swami Dayananda Saraswati is in the first rank of the great men of the nineteenth century. He has established the new Hindu religion sect called Arya-Samaj. He was a great devotee and servant of Indian culture. He was a celibate throughout his life. In the initial days of his spiritual practice (Sadhana), he followed a strict vow with himself and used to wear only one loin cloth on his body. Once a gentleman came and said, "Swamiji, since you have only one loin cloth, I have brought another." Swamiji replied, "Well friend, even this one loin cloth is a burden to me. Why do you load me with an extra burden? I thank you for your regard, but I cannot accept another loin cloth. Please take it back." This was the desirelessness and spirit of contentment of the great monk (yogi). (3) Sheikh Sadi was a great religious preacher of moslim religion in Iran. He was very poor. Once he had no shoes to wear and no money to buy. Without shoes, while walking, his feet used to burn and pebbles bruised his feet. He felt very discomfort. During this time he went for prayers to the mosque at Kufa. He saw at the entrance, a man with both his legs amputated. When Sheikh Sadi pondered over that man's helplessness, his eyes opened. He thanked God, "O God, how kind of you! You have kept my two legs safe!" If we look to the sorrows of others in the world, our own sorrows lessen. We then remain contented with the state that providence has placed us in.