Guru and his disciple meet after a long time. Disciple has come to see his Guru to get some clarifications. Here goes their conversation. (Last article on Guruji Speaks series was published on March 09, 2013. Series so far can be read here à GURUJI SPEAKS
Guru: It is good to see you again. Are you Self-realized now?
Disciple: I am not sure; but there is some transformation happening in me and I am not able to explain this.
Guru: What is the transformation that is happening? Are you becoming too emotional nowadays?
Disciple: I think so. More particularly, when I mentally repeat the mantras, I forget the mantra repetition halfway through. During this stage, I completely forget myself.
Guru: What is the mantra I have given you?
Disciple: Mahāṣoḍaśī mantra and when I asked for more mantras, you said that one should not practice too many mantras.
Guru: Yes, as I said, you should stick on with one mantra, align that mantra with your breath and meditate on this mantra and its Devata.
Disciple: When I sit for doing japa, I am mysteriously forced straight into mantra repetition, without doing dhyāna and nyāsa-s. I am not doing this wantonly, but I am enigmatically drawn straight to the mantra repetition. My purpose of coming to you is to know how to rectify my mistake.
Guru: It is not your mistake. This shows that you are now spiritually getting elevated. Why do you use dhyāna and nyāsa-s? Dhyāna verse describes the deity associated with the mantra. There is no point in simply reciting dhyāna verse without understanding its meaning. When you are able to understand the meaning and with your understanding if you are able to contemplate Her, where is the need for mundanely repeating dhyāna verse? Similarly, nyāsa-s mean mental appropriation of various parts of the body to a mantra and it’s Devata. In other words, you mentally fix your Devata in various parts of your body. You can visualize this for a few days and after sometime you realize that your Devata is within your body. Do you understand this concept?
Disciple: Can I say that the seed of mantra which you had implanted has already sprouted and is now growing?
Guru: The seed of the mantra that was imparted during initiation has grown due to your efforts and these efforts are known as sādhana. When you have practiced sādhana perfectly, you are automatically drawn to higher spiritual status due to Her Grace.
Disciple: But what is this to do with forgetting dhyāna and nyāsa-s?
Guruji: There is a lot to do. You have not stopped dhyāna and nyāsa-s consciously. In fact, beyond a point, there is no need for them, because you now feel the Deity within your body. This is the stage, where your transformation from dualism to non-dualism begins. When the purpose of dhyāna and nyāsa-s are achieved, what is the need to repeat them prosaically? Don’t worry; you have reached a very comfortable stage in your sādhana. Your further spiritual journey will be a lot easier.
Disciple: Do you mean to say that what I am doing is right? I mean not repeating dhyāna and nyāsa-s? But mantra śāstra-s do not approve this.
Guruji: At the same time, śāstra-s do not say that you should continue to do this. This advancement depends upon one’s mind. Further, it depends upon your goal. When you want to realize the Deity of the mantra, without properly contemplating the Deity, how can you realize the Deity? This is where dhyāna plays a vital role. It enables you to contemplate the Deity. In order to make you understand and in order to firm up your mind that you are not different from the concerned Deity, nyāsa-s are practiced. When you firm up your mind that your Deity is within you, where is the need for nyāsa-s? It is not a ritual; it is meant for contemplation. When you reach this stage, you will be known as sthitaprajña.
Disciple: What is sthitaprajña?
Guruji: I have already told you to read Bhagavad Gītā. You need to develop your spiritual knowledge or you have to interact with me more frequently. If you are able to spend 15 to 30 minutes a day, you can reach the state of sthitaprajña. Kṛṣṇa explains sthitaprajña. He says that when a man relinquishes all the desires of his mind and contented in the ātman, by the ātman, he is considered as sthitaprajña. This is the spiritual state of a person who established himself firmly with God-consciousness. He, whose mind is neither shaken at the time of misery, nor attached to happiness, he who is totally free from desires, fear and anger is known as sthitaprajña.
Disciple: Do this mean that I in the state of sthitaprajña now?
Guruji: Not really, but surely you have advanced in your spiritual path. The questions that you have asked can come only from a well advanced spiritual aspirant. You are about to reach the state of sthitaprajña. In order to reach this stage, you have to intensify your sādhana.
Disciple: But, what is sādhana? Different people interpret this differently and I am confused.
Guruji: Sādhana literally means accomplishment. This can be simply explained as practice. How you practice depends upon your knowledge and perception. Someone will have a great urge to realize the Self in the quickest possible time. Their way of practice will be more intense. Such people will make repeated introspection. Unless you know yourself first, the Self within cannot be realized. Introspection is a way of meditation. When your introspection becomes deeper and more powerful, you could be spending more time in introspecting. At the end of perfect introspection, you will realize that the Self within is the Real. Now you begin to realize the Self and this is the next state of meditation. You are now in this stage. Now, if you meditate in a proper way, you will be able to realize the Self very soon.
Disciple: Do I need a more powerful mantra to realize the Self within?
Guruji: Why you are coming back to the starting point? When you have advanced to this state, why do you want to go after mantras? The ultimate mantra is ॐ and there is nothing beyond that. Please do not fall down from your present state.
Disciple: When you say this, will not scholars abuse you?
Guruji: They will, but I will never go against my conscience. They will have their own views and this is my view. Whether you take this or not is up to you. I have high respects for scholars and I never undermine them. But, I am of the opinion that one should get liberated in this birth itself. When you know the right path to liberation, why should we postpone our liberation?
Disciple: What is your advice for me to move forward from my present state?
Guruji: Follow this meditation, which is simple, but at the same time very effective.
Disciple: How long do you think that I should practice this?
Guruji: You will be able to attain a very good perfection in about three months, if you practice this twice a day at least for about 15 minutes each time.
(Guruji and his disciple will meet again after sometime.)
October 21, 2013 12:58 PM
Without Contemplating on Dhyana verses, a practitioner is merely indulging in witch craft. Dhyana is of utmost importance, the "foundation" of Vidya. The act of ignoring the foundation and going straight to Vidya cannot happen in the spiritual aspirant stage or even at the stage of Guru. Every time you utter the dhaya verse, you are focusing in the form, whether ingrained in your mind or not. This is my just humble opinion.
October 21, 2013 01:57 PM
Ramaṇa Maharṣi said in of his talks (April 17, 1937), “Dhyāna is by you and in you. It must go on where you are. It cannot be outside you. So, you are the center of dhyāna.” Why you have chosen to compare this to "witchcraft"?
October 21, 2013 05:05 PM
Dhyana verse is required at initial stages of sadhana. It facilitate the saadhaka to visualize the dhyana devata and can concentrate on that devata as per the dhyana sloka he practice. After advancement of his saadhana, the saadhaka will become devata himself. Please recall Lalita Sahasra Nama "dhyana dhyatru dhyeya rupa". At this advanced stage no dhyana verse is required.
October 21, 2013 06:01 PM
A dhyana verse describes the deity. this don't attracts devata towards sadhaka. on deeper sense "sadhakanam hitarthaya brahmanah roopa kalpana"..... dhyana is description of this kalpana or. imaginations. in primary stages sadhaka needs verse to make murti of devata in mind. if anybody is able to make the picture in mind without any description then why he will utter verse? dhyana is concentrating on deity not mantra repitation. how witchcraft comes? if a person able to feel his guru and siva on head, devata on heart and mantra encircling his body.....then what is the necessities of nyasa? yes, if a person is a pundit or purohit and do puja for others then during this puja he should do every thing.
October 21, 2013 11:46 PM
Dear Ravi,
Guruji himself implies that Dhyana and Nyasa can be dispensed when one reaches the stage of Sthithaprajna. Until then, they are important. The proper contemplation of deity and awareness of oneness with deity can happen only at that level. But in reality, the Sthithaprajna is a highly advanced stage not available to many. Hence the necessity of proper contemplation of form (Dhyana) and firm awareness of the form within (Nyasa). The emphasis is on the word "proper contemplation". It means not just the Murthi but also the various attributes (weapons, posture etc.) assigned to the Murthi. They are highly significant and imply the function of the Murthi. The same emphasis goes with "a firm awareness". Till then, any invocation of deity without proper Dhyana and Nyasa becomes an external invocation, which is nothing but witchcraft.
October 22, 2013 12:23 AM
Which makes māyā to disappear? It is the knowledge; unless sufficient knowledge is attained, māyā continues to prevail. When sufficient knowledge is attained, perception begins to change, which results in the realization of māyā. When one understands māyā, it is easier to remove the veil of māyā. When māyā is removed, his mind is fixed on the Self within and this is the stage of sthitaprajña. Kṛṣṇa never said that the state of sthitaprajña cannot be reached by everyone. It is only the practice that matters. It is a wrong perception that sthitaprajña cannot be easily attained.
When mind is fixed on the Self, where is the question of duality? This is the stage, where duality gets annihilated. Though this state is not realized in its full potency, surely it happens in stages. When mind understood about the Self, which is beyond description, where is the question of dhyāna? How we can describe Brahman, who is formless? Moving away from dhyāna signifies the gradual annihilation of duality and at the end of duality the Self is realized in Its full Glory.
If we think that we cannot attain higher spiritual stages, we can never attain. It is the mind that alone determines our spiritual path. Let us affirm that we will become sthitaprajña and surely we will get transformed. When a mantra is aligned with breath and when meditation is done with a particular mantra, where is the room for dhyāna. When the Devata of the mantra is within us, what else is required? We know that Lord Rama is handsome. What is the point in repeating this fact every time when we speak about Rama?
It is unfortunate that you have chosen to draw comparison to witchcraft again, which itself is a great sin. You can express your opinion, but such wrong comparisons are not in good taste. Please refrain from using such inappropriate words. Thanks for understanding.
October 22, 2013 09:34 AM
I accept your explanation and I apologize if I had hurt your feelings.
October 22, 2013 09:45 AM
There is no need to apologize and you have not hurt my feelings. You argued from your stand point and this was only a good discussion. I sincerely hope that you continue you to offer your valuable suggestions and comments, so that all of us can be benefited. Thank you for your wonderful gesture.
October 23, 2013 10:16 AM
if one is able to get the vision or form of any deva or devi just by closing eyes and by contemplating on them, is there any need to do japa of mantra ?
October 23, 2013 10:22 AM
In fact, during meditation, when mantra stops on its own, only then the concerned Deity is realized. When the Deity is there in the vision, where is the need for anything else? What you have described here is a perfect condition.