Question: All our quest is to eliminate sorrow. We are essentially dissatisfied and therefore searching for a way out of this satisfaction. We seek to improve our “concentration” in this process. But then, in deep sleep we are naturally in a state where there is no dissatisfaction. This obviously means that we need not “attain” some special capabilities to get beyond dissatisfaction, isn’t it ? since if we were to attain some capabilities, these capabilities not being in deep sleep, we should not have been able to remain without dissatisfaction.
Now, the difference between deep sleep and awake state is this ego. And it appears to me that all Sadhana is ego driven. We can clearly see the ego saying: “I will ‘attain’ Moksha”. “Attainment”, “goal”, “success”, “failure” etc. are undoubtedly languages of ego, are they not ? This ego seems to be essentially confusing me by saying that, I will have to “attain” something to remain without dissatisfaction and this is an error as I am able to remain in dissatisfaction in my deep sleep without attaining any such capabilities. Is not every kind of Sadhana a misdirection by ego? Is ego driving us from post to post in the name of Sadhana? Prahallada says that, God is everywhere around. I see all about me and I do not believe, is it ego which expects some exotic experience to note the presence of God and thus misleads us from seeing God? Is it again this same ego which makes me seek all sorts of exotic experiences, while here and now I am in the embrace of God?
Is this thinking a Sadhana too or is it all to be dismissed a mere intellectual jargon?
Please tell me, where am I heading towards? Sadhana seems unimportant to me. Some times I sit down and cry before God, some other times, I simply look at the outside world. Some times, I am carried away by my sexual instincts, some other times, I feel sexual instincts cannot even touch me – and truly so, even incidents that can provoke sexual instincts fail to touch me then.
Answer: You are right that man always wants to go beyond all sorrows. In Sushupti, we are not aware of anything; but only on waking we are able to understand that “I slept well” or “I was in joy”. It is a state where we are covered with ignorance and not aware of our true nature. Consequently when we wake up we are our own old self – with joys, sorrows, miseries, etc.
The same person after continued and long spiritual discipline attains Samadhi (super conscious state) where he is aware of his real nature in contrast to that of Sushupti. Therefore when he comes out of that super conscious state (Uttana) he becomes an enlightened person.
Therefore it has been told that if a fool enters into sushupthi he will come out as a fool only where as the same fool when he enters into super conscious state (Samadhi) he comes out as an enlightened person.
There are various types of Sadhana depending upon once temperament and the stage in which one is there because we have to start our journey from the point where we are. This has given raise to various paths or modes of Sadhana. This is certainly confusing, particularly for the beginners since their mind is in a state of vagaries. When the mind becomes pure and concentrated one will be able to know the right thing.
However this process of purification and concentration – though concentration can be attained if the mind is not pure, it can be dangerous and will be of no use Ð one can take the help of an advanced or enlightened soul. Such a person we call as Guru (spiritual teacher). He will be able to give a proper guidance and the methodology to be followed. We have to have at most faith (Shraddha) in his words and instructions and follow the same without any doubting in his instructions. When this is done for long without any break one can reach the stage where he will be beyond all sorrows by realizing once true nature which is called Atman.
The man’s desire to go beyond all sorrows is because of the innate nature of the Atman which is ever blissful (Ananda Swarupa) and where there is no misery or any such thing.
Please read the following books:
Jnana Yoga by Swami Vivekananda,
Karma Yoga ,
Bhakti Yoga ,
Gospel of Sri Ramakrishna
You may also read Meditation and Spiritual Life by Swami Yatiswarananda. This will clarify most of your doubts and guide you suitably.