Sravana and the rest, without ever
diverging from them.

Titiksha (literally the desire to leave) is the bearing with
indifference all opposites (such as pleasure and pain, heat and cold,
&c.) Otherwise, it is the showing of forbearance to a person one is
capable of punishing.

Whenever a mind, engaged in Sravana and the rest, wanders to any worldly
object of desire, and, finding it worthless, returns to the performance
of the three exercises--such returning is called samadhana.

Sraddha is an intensely strong faith in the utterances of one's guru and
of the Vedanta philosophy.

(4.) An intense desire for liberation is called mumukshatva.

Those who possess these four qualifications, are worthy of engaging in
discussions as to the nature of Spirit and Not-Spirit, and, like
Brahmacharins, they have no other duty (but such discussion). It is
not, however, at all improper for householders to engage in such
discussions; but, on the contrary, such a course is highly meritorious.
For it is said--Whoever, with due reverence, engages in the discussion
of subjects treated of in Vedanta philosophy and does proper service to
his guru, reaps happy fruits. Discussion as to the nature of Spirit and
Not-Spirit is therefore a duty.

Q. What is Spirit?

A. It is that principle which enters into the composition of man and is
not included in the three bodies, and which is distinct from the five
sheaths (Koshas), being sat (existence),* chit (consciousness),** and
ananda (bliss),*** and witness of the three states.

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* This stands for Purusha.

** This stands for Prakriti, cosmic matter, irrespective of the state we
perceive it to be in.

*** Bliss is Maya or Sakti, it is the creative energy producing changes
of state in Prakriti. Says the Sruti (Taittiriya Upanishad): "Verily
from Bliss are all these bhutas (elements) born, and being born by it
they live, and they return and enter into Bliss."
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Q. What are the three bodies?

A. The gross (sthula), the subtile (sukshma), and the causal (karana).

Q. What is the gross body?

A. That which is the effect of the Mahabhutas (primordial subtile
elements) differentiated into the five gross ones (Panchikrita),* is
born of Karma and subject to the six changes beginning with birth.** It
is said:--

What is produced by the (subtile) elements differentiated into the five
gross ones, is acquired by Karma, and is the measure of pleasure and
pain, is c