Concentration and Desirelessness - Suri Nagamma Letters

Being busy with some bookbinding work, I went to the Ashram a little late this morning. It was by then about nine o’clock. By that time, some gentleman from Maharashtra, who came here yesterday, appears to have asked some questions. Bhagavan was replying to them with uninterrupted eloquence. The words filled with nectar seemed to be coming out of him like the rapid flow of the waters of the Ganges. A devotee was translating them into English. I felt sorry for having come late. I got into the hall hurriedly and sat down. The question of ‘abhyasa’ (concentration of mind on one subject) and ‘vairagya’ (desirelessness) was being discussed at that time. Bhagavan explained as under:

znE> znEéprmedœbuÏ(a x&itg&hItya,

AaTms<Sw< mn> k«Tva n ik<icdip icNtyet!. He should through gradual practice attain tranquillity; and having established the mind in God through reason controlled by steadfastness, he should not think of anything else.

Gita, VI: 25

ytae ytae inírit mní<clmiSwrm!,

ttSttae inyMyEtdaTmNyev vz< nyet!.

Restraining the restless and fidgety mind from all those objects after which it runs, he should repeatedly concentrate it on God.

Gita, VI: 26

In spite of all this teaching, Arjuna’s doubts were not dispelled and so he questioned further:

c<cl< ih mn> k«:[ àmaiw blvdœ †Fm!,

tSyah< in¢h< mNye vayaeirv suÊ:krm!. For, Krishna, the mind is very unsteady, turbulent, tenacious and powerful; therefore, I consider it as difficult to control as the wind.

Gita, VI: 34

In reply to this:

As<zy< mhabahae mnae ÊinR¢h< clm!,

A_yasen tu kaENtey vEraGye[ c g&ýte. The mind is without doubt unsteady and difficult to curb, Arjuna, but it can be controlled through practice of meditation and dispassion, O son of Kunti.

Gita, VI: 35

So said Lord Krishna. Hence it is very necessary that a sadhaka should have practice and desirelessness.

One of the questioners said, “In the second chapter of the Gita it has been stated that practising dhyana (meditation) along with the path of enquiry is the best but in the twelfth chapter it has been stated that the path of devotion is the best. How to reconcile these two?” Bhagavan said, “The sadhaka was first asked to practise meditation in the path of Jnana. He could not do so; next yoga, then karma and finally bhakti. In that way one after another was taught so that a person could follow a path that suits him best. After all, the goal is one, whatever the path. Lord Krishna’s idea was that each path would be easy according to each person’s spiritual development.”