A clarification pertaining to sadhana

[Guest guest]

Srigurubhyo NamaH

 

Namaste,

 

This is with reference to message No. 33304 dt. 18th Sept.2006

originating from Sri Sundar Rajan ji. Therein the following

paragraph, i feel, requires some clarification, just to avoid any

misconception that it could possibly lead to:

 

 

//If there is a doubt as to whether this could be the state of the

Jnani and not a transient state, the Upanishad immediately clarifies

in the same verse: Yoga is subject to growth and decay. So this can

be only a `transient' state. Also it is very clear from Sankara's

commentary "Avidyaropavarjita" (bereft of avidya) that this is NO

deep sleep.//

 

This statement: 'Yoga is subject to growth and decay' is the

translation of the Katha Upanishad mantra: yogo hi prabhavApyayau.

(II.iii.10 last quarter). The Bhashyam of the Acharya is:

 

One becomes unerring, ever careful about the concentration of mind at

that time - at the very time that one commences yoga, which meaning

follows from the implication of the context. For, when the intellect,

etc.cease to function (when one is further into yoga), there can be

no possibility of carelessness; therefore, the carefulness is

enjoined even before the cessation of the activities of the intellect

etc. Or, since unimpeded vigilance is possible only when the senses

are kept steady, therefore it is stated, 'One becomes unerring at

that time'. Why? because yoga is subject to growth and decay. (Since

this is the nature of yoga), therefore vigilance is needed for

AVOIDING DECAY. This is the idea. (unquote)

 

I am reminded of a corresponding situation in the Bhagavadgita: In

the II chapter verse 60, the Acharya introduces as follows:

 

He who would acquire steadiness of right knowledge ( to

become 'sthita-prajna') should first bring the senses under control.

For, if not controlled, they will do harm. The senses are

dangerous. They agitate the mind of the man who is inclined to

sensuous objects. Having thus agitated the mind, they carry it away

by force, while the man is wide awake, though the mind is possessed

of discriminative knowledge. (unquote)

 

Thus we find that even in the case of a wise man, one with

discrimination, one who has jnana and is striving to make it sthira

prajna (steadied knowledge), there is danger of this state falling

to 'decay'. The final lesson is: Since the path of sadhana is

vulnerable, one has to be ever vigilant. This vulnerability is what

the Upanishad talks of in the words: 'yoga is subject to growth and

decay' and the Gita says: 'the senses have the power to carry away

the mind of EVEN A WISE MAN'. And in practice also this fact is

borne out. A sadhaka does feel happy that on a particular day his

practice has been especially satisfying. On another day, there is an

inescapable feeling, 'Oh, somehow this morning's session of

meditation was not at all invigorating. How many disturbing thoughts

assailed me. I must be even more vigilant' and so on. Just like

physical health, the state of the mind is also subject to

fluctuations.

 

Pranams to all sadhakas,

subbu

Om Tat Sat