Sadhana, as per one's Prarabdham
Section I: Introduction
Goal of human life is Peace, Bliss, Cessation of Suffering,
Moksha, Vaikuntha, Kailasam, Satyalokam - all these terms are paryAya padam -
synonymous terms.
Sastra vachanam and mahatma's vachanam (again these two are also
paryAya padam) - convey that for approaching this "Goal" of life - we
need balam.
What kind of balam ?
The answer to this question can be given by quoting pages after
pages of ecstatic outpouring in scriptures and bhasyams. But to keep the
discussion brief, I'm classifying them into two types ~ Sadhana balam and
Sraddha balam.
What are these two ?
1. Sadhana Balam is mental strength obtained
through sustained Sadhana over a period of time.
- e.g. Sadhana ~ Japa, Svadhyaya, Pravachana, Karma Yoga /
UpAsana(s), YogAnushAsanam, Bhagavat/Guru/Acharya Kainkaryam, & so on...
which lead to chitta shuddi (purification of mind, i.e. mind is spontaneously
filled with saatvik thoughts), manas-indriya ekAgriyam (one pointedness of the
mind and control over sense organs)
2. Sraddha Balam is the great clarity and
faith in - Brahma Vidya Sastram, Guru Vakyam and conclusions inferred/pointed
at, therein. Let's look at what Sri Bhagavatpaada says about Śraddhā, in Vivekachudamani.
शास्त्रस्य गुरुवाक्यस्य
सत्यबुद्ध्यवधारणम् ।
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते
॥ २५ ॥
śāstrasya guruvākyasya
satyabuddhyavadhāraṇam |
sā śraddhā kathitā
sadbhiryayā vastūpalabhyate || VivekachudAmani 25 ||
Acceptance by firm
judgment as true of what the Scriptures and the Guru instruct, is called by
sages Śraddhā, by means of which the Reality is perceived.
What is the benefit of such Sraddha?
GitAcharya answers this question as sraddhAvan labhate
jnAnam - i.e. the jnAnam, which liberates us from sufferings and
finitude, is obtained by Sraddha in Brahmavidya, Guru Upadesam.
The buddhi in which there is sraddha, is called Aastikya
Buddhi. In other words, one's Buddhi knows for certain that Brahma
Vidya (i.e. Upanisad) is infallible Truth and the Truth reveled in Brahma
Vidya, liberates me from bondage, suffering.
Section II: How do we pick our Sadhana ?
First some basics. Karma is classified into three types
1. sanchita - the sum total of all karmic possibilities,
tendencies, environmental conditions etc., which were accumulated over multiple
births.
2. prārabdha - the karma that drives and sets the
current life experience, in other words the karma that has already begun to
bear fruit.
3. agami - the portion of sanchita that has been
allocated for immediate supply, once the current set of karma
(i.e. prārabdha) has been exhausted.
So effectively Sanchita karma is endless long term supply for
multiple lives (like cloud memory in modern day software paradigm)
The agami karma
is short-term supply (like cache memory in language of computer architecture)
The prārabdha is currently operational karma
(like my name, form, bodily characteristics, parents, wife, current set of
values, education or even disease or strengths - say good at singing
etc.).
According to Advaita - the rise of Sraddha in Brahmavidya, results
in the disowning of Sanchita and Agami Karma(s). The prārabdha might
continue to operate on the body, but the Jeeva is no longer deemed bound by it,
since Jeeva has (due to Sraddha in Brahma Vidya and Guru Upadesa) recognized
that "I am Brahman" of the nature of suddha chaithanyam - pure
consciousness - beyond birth, death etc. But for most of us - the basic
pre-requisite step is purification of mind, which implies picking and choosing
the right Sadhana for the purpose.
Now having discussed about Karma, in brief, now let's proceed to
examine how Sadhana can be classified, in light of the Karma paradigm.
Sadhana - broadly speaking can be classified into three types
w.r.t one's karma
1) Sadhana at the heart of one's prārabdha
2) Sadhana at the periphery of one's prārabdha (i.e. not part of
your life now, but can become part of it if the time is ripe - namely, as part
of the agami karma)
3) Sadhana well outside the periphery of one's prārabdha (i.e. no
clue as to how it can be part of your life, but a potential possibility - i.e
as latent in sanchita karma).
Of the three categories - category - (1) is the most important !
Why?
The purpose of Sraddha, which is development of aastikya
buddhi - is to ensure we transcend the thralldom of samsara, karma
etc. and gain conviction w.r.t our Svassvaroopam as nitya-suddha-buddha-mukta-parameshwara-swaroopam
!
In other words, to realize that as Atman (suddha chaithanyam)
I'm beyond all grief (taranti shoka atma vit – as the Chandogya Upanisad emphatically exclaims).
But the biggest and most immediate concern, which needs to be
addressed is one's life today - as it stands - namely one's prārabdha - current
life/birth conditions.
One can’t overcome one's prārabdha, by ignoring or avoiding it.
Whether we like it or not, our life conditions as they stand now, are going to
determine our progress - worldly or spiritually.
That karma, which has taken effect in full measure already, is
called prārabdha.
To seek to avoid it, is creating more problems and delaying our
spiritual progress.
So, then what is the way ?
The best answer to this question is ~ Karma yoga as outlined in
Gita. This is the right attitude of exhausting one' s prārabdha, by acting with
devotion to Ishwara. This devotion to Ishwara is characterized by two aspects - Ishwara
prasaadha buddhi (accepting what Ishwara gives – namely our prārabdha as
prasadham) and Ishwara arpana buddhi (offering all our actions
and results as loving service to Ishwara).
Thus Karma Yoga can be undertaken (or rather ought to be undertaken) seamlessly within
one's prārabdha, by rightly choosing a Sadhana, which is granted to us by
our prārabdha --> This is the Key
message of this writeup.
Such a sadhana serves dual purpose, as it were -
(1) Exhausting one's prārabdha while doing it (thus our life – worldly aspects and spiritual progress, is not stagnated, it moves in right direction), as originally set in motion, by Ishwara Himself.
(2) Gaining effectively and quickly sadhana balam (citta suddi) on
account sincere adherence to the sadhana within the ambit of
one's prārabdha (with Ishwara arpana and Ishwara prasaadha buddhi)
Key lesson here is that, sadhana balam can be better acquired and developed, if there
is least opposition to the performance of the sadhana. Hence choosing the
sadhana within the confines of one's prārabdha, is best, from this standpoint,
as obstructions are always higher when fighting one's prārabdha.
---------
Section III: Some specifics
So far, it's been a general thesis. Now to some specifics.
For many of us - there are family traditions and practices, which
we may have inherited.
For many of us - due to choices we might have made in the past,
newer means/methods might have been adopted and have become natural to
us.
Whatever be the situation one finds oneself in, it is best
to adopt the sadhana, most conducive to prārabdha.
This can also be understood as svadharma anushtaanam.
As an example, I shall take the case of sandhyAvandhana, especially to those who are born into a tradition and/or family that have done sandhyAvandhana or still doing it.
This SandhyopAsana is the
most efficacious UpAsana - which is blend of Raja Yoga, Karma Yoga, Bhakti Yoga
and jnAna Yoga. So according to my thesis, which is based on traditonal view, adopting any another
upAsana, other than Sandhya, cannot come at the expense of Sandhya
Vandana.
This is the key -->> If we ignore sandhyAvandana,
in preference to another upAsana, especially one, not originally a part of our
prārabdha, then we run the risk of slowing down our spiritual progress
significantly, as we are departing away from God’s charted course (namely our prārabdha).
Such actions, lead to consequences which slow our progress.
Imagine working for several years (e.g M.S in engineering and 12 years of work experience) to become an professional engineer and then at the slightest temptation, we abandon engineering to take up some other profession - it would neither grant us excellence or good satisfaction either. Life would become difficult with such abrupt, abandoning of one's entitlement, as per one's past karma. Similarly is the case with one, who abandons sandhyAvandhana, despite being endowed with the opportunity to do it, on account of one's prārabdha.
There are other choices for StreePrajna (Women)
or Sahadharminis (Married women) and other Stree Moortis.
These choices include several upAsana like Deepa, Deiva, Bhuta, Manushya,
Guru Aradhana, as it entails according to one's prārabdha. Also married
women assisting the husband in their pancha maha yajna, obtain
great sadhana balam. This too can be done, as per the life circumstances
dictated by one's prārabdha. Mahatmas have also said that listening
to Itihaasa (Ramayana, Mahabharata)
and Purana (Bhagavatham, skAndam etc.),
is also recommended to many, who do not have Vedic chanting or Vedic upAsana
adhikaaram, as per their prārabdha
This attitude of accepting one's prārabdha and choosing a
sadhana, approved by one's prārabdha, quickens the spiritual progress (as
there is often less obstruction within the ambit of one's prārabdha), and enhances
the sadhana balam and eventually grants us sraddha !
Section IV: Frequently asked Question(s)
Having said all that, few questions do arise.
(1) One question that often comes in such discussion is - Does
my prārabdha change and offer newer ventures and alternatives?
The answer is - Yes, without Doubt.
The option (1) of choosing the default option presented, as per one’s birth, upbringing, family tradition, etc. is best, no doubt. But sometimes the upAsana, which is/was hidden in our Agami karma (i.e. local cache memory), might ripen and become part of one's prārabdha.
An example would be a person is sincerely doing Sandhya Vandana for years, by Ishwara Krupa. One fine day, someone may introduce Vedanta Tattva Vicharam to the person. This might slowly take root and become a big influence on the spiritual outlook of the person. But care should be taken to note that such opportunities to adopt newer sadhana, comes only after years of sadhana as per default option (1).
Similarly, someone, in later years may take up say a new Mantra under a deeksha guru, but this too does not comes at the expense of one’s natural prārabdha.
In some rare cases, Ishwara or a Sadguru might completely change the way of our life (incl our sadhana) but these are special, advanced situations encountered by, rare few. They can be only treated as exceptions but not as examples to emulate. Even in such cases, it’s believed ( as outlined in Sastram ) that those rare souls, have had done their "default" sadhana for several years in this life or previous lives. It was Ishwara's will to do a overhaul and this He did it out of his sweet will. Examples of this would be how Lord Siva took control of the various nAyanmaars in periyapuranam or how Sri Krishna took control of Gopis life in Bhagavatham. Again these are special circumstances and the people involved are also extra special.
We must always imitate great people's Tapas and Vairagyam, not thier glory..!!
For the vast majority of us, the best option is - the default option (1) i.e. picking upAsana or sadhana within the confines of our prārabdha - a good example being sandhyAvandhana for men or an devata aaraadhanaa like Sri Lalitha SahasranAmam for women, along with Itihaasa, Puraana sravanam etc.
(2) Another question that comes up, in such discussion is
“Now, if I am faced with a situation wherein, I am supposed to
make a change to my Sadhana style or approach or change my Sadhana itself (in toto), how do I know for certain that I'm doing the right thing?”
The answer to this is given by Sri Krishna in 16th Chapter, which is : -
tasmaat shaastram pramaanam te kaaryaakaaryavyavasthitau;
jnaatwaa shaastravidhaanoktam karma kartumihaarhasi.
16.24. Therefore, let the scripture be the authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act here in this world.
Sastram is the ultimate authority. But even if we have access to it or otherwise, the traditonal practice (sistAcharam) is to start with one’s family elders and then one's gurus, to seek guidance. This also raises the side point of this reflection (article) which is, we ought to develop our cognizance of sAstram and its import, by learning it properly from traditional teachers/interpreters. Else our likes and dislikes will determine our Sadhana not the right and wrong...this is the problem, to solve which Sri Krishna has to incarnate... (Ref: See Sri Sankara's Gita Bhasyam intro, where he explains why Narayana incarnated).
Conclusion:
Hence, we can safely say - we can enhance the sadhana balam with
least obstruction and gradually acquire Sraddha (& aastikya buddhi) - by sticking to sadhana granted to us within the
ambit of our prārabdha (as mentioned in option (1) earlier).
What happens next in our life, will naturally unfold by
Ishwara/Guru/Atma Krupa.
On that note, lets conclude with a sloka by Sri Sureshwaracharya from Manasollasa.
ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने ।
व्योमवद्व्याप्तदेहाय दक्षिणामूर्तये नमः ||
ishwaro-gurur-atmeti murti bheda vibhagine,
vyomavad vyapta dehAya dakshinamurataye namah. (Manasollasa 1.30)
Salutations to Sri Dakshinamurti - who (ever) reveals by being all
pervading that there is no (essential) difference between Ishwara, Guru and
Atma (as Pure consciousness - nitya, suddha, buddha, mukta - Atma Chaitanya
svarupa).
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