Dhyan/Meditation in Ramcharit Manas………….!!!!!
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According to the Ram Charit Manas, Dhyan (Meditation) is not the beginning of Sadhna,
it is the result or fruit of it. The context occurs in the Aranya Kand.
Maharishi Agastya was the top sage of his time.
Dashanan (Ravan) could be killed only by the special arrow that he presented to Lord Ram.
This great sage had thousands of disciples. Sutikshna was one of them.
He was very innocent, out and out a simple-hearted devotee.
Impressed by his simplicity, the master allotted him the work of cleansing the rectangular seat of the idol of Lord Shaligram and giving a bath to the idol. There was a river named Kaveri near the Ashram and some trees of Jamun (A kind of fruit of black color) were there on the bank of it. Sutikshna used to pluck the fruits by throwing the idol of Saligram at them. When the fruit on the branches became unapproachable, he started pelting the said idol at them swaying his hands forcefully.
One day Saligram Ji fell into the river. Sutikshna took a dives after dives into the river to search it out but failed to find it. So, he took a round black fruit of Jamun and placed it on the wooden seat. When the master came and tried to put a mark of sandal paste on the idol, his fingers got stuck into it (as it had become softer on account of bathing). Sutikshna was called and asked to explain how it was so.
How did the idol of stone become so soft and yielding?
He replied,
“Puni Puni Chandan, Puni Puni Pani Salig Sad Gaye Hum Ka Jani?”
(On account of repeated bathings and marks of Chandan Paste Salig rotted.
I do not know any other reason).
The Maharishi was amazed to hear the explanation. He burst out chastising him “What a strange seer you are! Go away and return here only when you find out the real God otherwise don’t appear before me.
As he was dismissed, he had to quit the Ashram.
Since Sutikshna had been an inmate of the Ashram for long, he knew well the system of Sadhna.
He built a cottage in the forest and started living there.
“Rishi Agastya Kar Shishya Sujana Naam Sutichhan Rati Bhagwana
Man Kram Bachan Ram Pad Sewak Sapnehun Aan Bharos Na Dewak”
With all his mind, body, and action he was singularly devoted to Lord Ram.
He did not even dream of any other God to rely upon.
He got absorbed in spiritual contemplation. One day Sutikshna came to know that Lord Ram, his adored God, was somewhere around the place. He started cursing his fate –
‘Hey Vidhi Deen, Bandhu Raghuraya Mosey Sath Par Karihahin Daya’
(O! God! Would you be kind to one like me who is so foolish and crooked)
‘More Jiya Bharos Dridh Nahi Bhagati, Virati Na Gyan Man Mahi’
(I am not mentally stable; I do not have the virtue of renunciation also.
I do not have any quality, which might attract the compassion of the Lord)
‘Nahi Satsang Jog Jap Jaga
Nahi Dridh Charan Kamal Anuraga’
(My practice of chanting the name is not satisfactory,
I am alone and miss the company of saints,
My practice of yoga is not going properly even the devotion to the Lord is missing,
so why should He care for me).
Such mental ramblings were going on. But soon he was reminded of one quality of God –
‘Ek Bani Karunanidhan Ki
So, Priya Jakey Gati Na Aan Ki’
(The Lord has avowedly promised that he certainly grants his benedictions
to one who does not depend on anyone else.)
When this idea occurred to him his mind stood reassured –
“Hoihain Suphal Aaj Mum Lochan,
Dekhi Vadan Pankaj Bhav Mochan”
(My eyes would certainly be overjoyed to see the lotus-like face of the Lord
who grants deliverance from the ills of the world).
The moment his sentiments stabilized love-lorn, Sutikshna grew restless.
No sooner the form of the Lord dawned in his heart than he sat down firmly on the earth,
unwavering and steady.
“Muni Mug Manjh Achal Hoi Vaisa
Pulak Shareer Panas Phal Jaisa”
(He sat in the middle of the way, stable and staunch).
Was it any ordinary pedestrian footpath where Sutikshna sat down firmly in the middle of it.
No! There are actually two ways in the world – Pravritti Marg
(the path of active association with and interest in mundane affairs)
and Nivritti Marg (the path of resignation from mundane activity).
Pravritti Marg leads nowhere, it only throws one in the cycle of birth and death to wander about endlessly. Nivritti Marg is the path of devotion that leads to the realization of God.
finally ends as there is no being, no existence, no entity thereafter to seek for. Where would the devotee go? That is why when one moves on the path of devotion and goes on practicing the spiritual regulations,
and when the incessant flow of divine Love starts, God instantly appears in the heart –
‘Atishaya Preeti Dekhi Raghuveera,
Praktey Hriday Haran Bhav Bheera’
When the Lord came near him –
‘Munihi Ram Bahu Bhanti Jagava,
Jag Na Dhyan Janit Sukh Pawa’ –
He tried to wake him up in different ways,
but the Muni was deeply absorbed in Dhyan so could not be awakened.
Then the Lord adopted a device. His Dhyan underwent a change.
The Muni now got disturbed and stood up restlessly. The form that was installed in his heart,
was now visible outside. The Muni on seeing Him physically there fell at His feet.
Lord Ram said, “O! great sage! I want to have the Darshan of your Guruji.
I want to go to him along with you.”
Sutikshna said, “O! My Lord! I know you are not going there for Darshan,
actually, you fulfill the injunction of my Guru who had said to me to come back to him only with real God. You are in fact accomplishing it”.
“Hari Vyapak Sarvatra Samana Prem Tey Prakat Hohin Main Jana”
This is the truth that God is immanent, all-pervading everywhere,
He materializes Himself on account of only love.
Sutikshana ji used to pursue Bhajan at that time also when he lived in the Ashram of his Gurudeo.
In the beginning, he was serving his Guru and through service, he got the technique of Bhajan.
He was so evolved that he forgot his physical entity, his surroundings.
“Kabahuk Nritya Karai Gun Gai”.
Many a time he used to start dancing and singing about the attributes of God.
He was God – intoxicated. When God found that the flow of Love was incessantly suited to the state of Dhyan, He appeared in his heart.
When Dhyan stabilizes, God seems permeated everywhere.
He seems to be guarding with his bows and arrows. He manifests Himself.
Thus, we see that Dhyan is the fruit, the result.
The organization of the camps of Dhyan/Meditation is useless.
One should try to learn how to practice Bhajan.
One should also know whose Bhajan is to be done.
The technique is to be learned.
By and by love for God would grow but faith in one God should remain stable.
The moment the flow of love becomes continuous, God instantly reveals Himself.
You would attain the state of Dhyan (Meditation).
I repeat Dhyan is the result, not the beginning.
One should learn in the beginning the restraint of senses,
regulation of mind, and should know who is one’s adored God.
After doing it, one should get involved in the Sadhana which leads to Divine love.
It is the result of regular practice and firm faith.
The state of Dhyan occurs later on.
Another context of Manas is also worth going through,
it occurs in the Kishkindha Kand and refers to the deliverance of Bali.
‘Jiti Pawan Man Go Nirasi Muni Dhyan Kabahuk Pawahi’
First, breathing is controlled through the regulation of inhalation and exhalation of it.
Then the impulse of thoughts which is stimulated through breathing
and the surrounding atmosphere is to be overcome.
Only after completely freeing the mind and senses from the stronghold of objects and their attachments, the Munis attain the state of Dhyan which is the fruit of constant and perpetual practice.
‘Dhyan Kabhuk Pawahi’
(Seldom get it).
This is the result, not the beginning. One should know first how to control the senses.
How to free them from the attachment of objects,
how to regulate the movement of the breath, and how to stop the velocity of the mind.
These are the pre-conditions without observing them Dhyan Camps have no meaning.
~Swami Adgadanand Jee Paramhans.
Humble Wishes.
~mrityunjayanand.
