🌹सम्बुद्ध चारिका 🌹 Five Dreams स्वप्न पूरे हुए

🌹सम्बुद्ध चारिका 🌹

 Five Dreams स्वप्न पूरे हुए

आचार्य आलार कालाम और उद्दक रामपुत्र के पास सातवां और आठवां ध्यान सीखकर भी जब बुद्धत्त्व प्राप्त नहीं हुआ तो बोधिसत्व सिद्धार्थ ने देहदंडन की दुष्कर साधना आजमाकर देखी। छह वर्षों के घोर कायाकष्ट की इस क्लिष्ट साधना द्वारा शरीर को इतना कृश बना लिया कि वह हड्डियों का ढांचा मात्र रह गया। दुर्बल इतना कि खड़ा होते ही गिर पड़े और मूर्छित हो जाय। लोगों को लगे कि श्रमण गौतम मरणासन्न है। अथवा यह भ्रम हो कि वह मृत्यु को प्राप्त हो गया है। इस निम्न कोटि की कायक्लेशमयी कठोर तपस्या करके देख लिया कि यह अतियों का मार्ग है। अत: निरर्थक है, निष्फलदायी है। इससे बुद्धत्व प्राप्त होने की कोई आशा नहीं।

यह महाशाक्य संवत् का 103 रा वर्ष था। चैत्र मास समाप्त हो रहा था। तभी बोधिसत्व ने निर्णय किया कि कोई अन्य प्रयोग कर देखना उचित होगा। कौन सा प्रयोग करे? इसका चिंतन करने पर बचपन की एक घटना याद आयी। हल जोतने का वार्षिक मेला था। गांव-नगर के सभी लोग एकत्र हुए थे। परम्परागत मान्यता के अनुसार शासक महाराज शुद्धोदन ने बड़ी धूमधाम के साथ खेत की भूमि पर पहला हल चलाया। बालक सिद्धार्थ को पास ही एक जामुन के पेड़ की छांह में सुलाकर राजसी परिचारिकाएं लोकोत्सव का धूम-धड़ाका देखने खेत के किनारे जा बैठीं। कुछ समय बाद जब राजकुमार जागा तो किसी को पास न देखकर जामुन के पेड़ की छाया में पालथी मारकर बैठ गया और शीघ्र ही प्रथम ध्यान की समापत्ति में समाहित हो गया। अब बोधिसत्व ने बचपन की उस अनुभूति पर ध्यान दिया तो याद आया कि उस समय उसने अपनी सहज स्वाभाविक आश्वास-प्रश्वास की जानकारी बनाए रखने का प्रयास किया था। इसी से उसे सहज समाधि लगी थी। क्यों न इसी विधि को फिर आजमाकर देखे। इस विधि का उसने अनेक पूर्व जन्मों में भी कुछ-कुछ अभ्यास किया होगा। तो ही उस बचपन की अवस्था में बिना किसी मार्गदर्शक के यह अनायास जाग उठी थी।

बोधिसत्व ने सोचा आचार्य आलार कालाम और उद्दक रामपुत्र के यहां जो पहले से सातवें तक और सातवें से आठवें तक के ध्यान का अभ्यास किया, वह बाह्य आलंबनों पर अथवा यथाभूत अनुभूतियों से दूर महज कल्पनाओं पर आधारित था। जबकि यह आश्वास-प्रश्वास वाली आनापान की साधना अपने बारे में नैसर्गिक रूप से जो सच्चाई प्रगट हो रही है, उसी को तटस्थभाव से देखने की सहज सरल विधि है। इसमें न कोई कल्पना है और न ही स्व से असम्बंधित किसी दूर दराज के आलंबन का आधार। अत: इसी का प्रयोग करके देखा जाय। अपने ही स्वाभाविक सांस को देखते-देखते सरलता से अपने भीतर प्रवेश किया जा सकेगा और काया के भीतर की सच्चाई को देख सकने याने अनुभव कर सकने की क्षमता सहज प्राप्त हो सकेगी। ऐसी विधि जिससे अपने शरीर की सीमा के भीतर ही ध्यान रहे और बाहर के आलंबनों को छोड़कर अपने ही चित्त और शरीर के याने नाम-रूप के प्रपंच को देखा जा सके। यों इस संपूर्ण अनित्यधर्मा क्षेत्र का निरीक्षण करके उसके परे के नित्यधर्मा परम सत्य का दर्शन किया जा सकेगा। तभी बोधि प्राप्त होगी।

अनेक जन्मों की पारमिताएं अब परिपूर्ण हो जाने के कारण समय पका और बोधिसत्व का चिंतन यों सही दिशा की ओर मुड़ा। यह धर्मनियामता याने धर्म के सनातन नियमों का ही प्रभाव था, जिसने बोधिसत्व का ध्यान आनापान सति की ओर खैचा जो कि अंतर्मुखी, सत्यमुखी, मुक्तिदायिनी विपश्यना साधना का प्रथम चरण है।

परम सत्य की लोकोत्तर अवस्था तक न पहुँचा सकने वाले आठों लोकीय ध्यान और कठोर कायक्लेश, इन दोनों के स्वानुभूतिजन्य पूर्व प्रयोग इनकी खामियां समझने के लिए आवश्यक थे। इन दोनों के प्रयोगों की असफलता ने ही सही दिशा में चिंतन करने को प्रेरित किया कि अपने चित्त और शरीर पर क्षण-प्रतिक्षण प्रकट होनेवाली सच्चाई का आधार लेकर पहले सांस से काम आरंभ किया जाय। तदनन्तर भीतर की स्वानुभूत नश्वर सच्चाइयों का यथाभूत ज्ञानदर्शन और उनके प्रति विरक्ति उत्पन्न करानेवाली विपश्यना का अभ्यास किया जाय, जिससे कि इंद्रियातीत परमसत्य प्रकट हो जाय।

परन्तु फिर देखा कि इस साधना के लिए शरीर का स्वस्थ सबल होना अनिवार्य है और इसके लिए अतियों का मार्ग त्यागकर उपयुक्त आहार आवश्यक है। अतः दूर फेंके हुए मिट्टी के भिक्षापात्र को उठाया और भिक्षाटन के लिए समीप के सेनानी ग्राम में दुर्बल कदमों से धीरे-धीरे चल पड़ा।

लगभग छह वर्ष पूर्व जब कठोर दुष्करचर्या आरंभ की थी तभी बोधिसत्व की खोज में निकले हुए राजनगरी कपिलवस्तु के पांच गृहत्यागी ब्राह्मणपुत्र उससे यहीं आ मिले थे और इस तपश्चर्या में उसकी सेवा-सुश्रुषा कर रहे थे। उन्होंने जब देखा कि बोधिसत्व ने देह-दंडन का मार्ग त्याग दिया है और भिक्षा ग्रहण करने चला गया है तो उसके प्रति निराश होकर, उसे छोड़ वाराणसी के समीप ऋषिपत्तन मृगदाय वन की ओर चले गए।

अच्छा ही हुआ। यहां भी धर्मनियामता ने याने धर्म की धर्मता ने बोधिसत्व की मदद की। जिस साधना का अब उसे प्रयोग करना था, उसके लिए एकांत नितांत अनिवार्य था। आनापान और विपश्यना के अन्तर्तप के लिए बोधिसत्व को 15 दिनों की एकांत साधना की आवश्यक सुविधा मिली जो कि बुद्धत्व प्राप्ति के लिए सहायक सिद्ध हुई।

दो एक दिन शरीर को सबल स्वस्थ बनाने में लगे और फिर इस नए प्रयोग की निरंतरता में जुट गया। वैशाख शुक्ल प्रतिपदा से लेकर चतुर्दशी तक का यह महत्त्वपूर्ण समय आज पूरा हुआ।

निरंजना नदी के किनारे एक बरगद की छांह में बोधिसत्व ध्यान में लीन था। चौदहवीं का चांद सारी रात अपनी चांदनी की शुभ्र, शुक्ल, शीतल किरणों से आकाश और धरती को अभिसिंचित करता रहा। ध्यान के लिए अत्यंत उपयुक्त वातावरण बना। बरगद के नीचे बैठे हुए बोधिसत्व ने इसका भरपूर प्रयोग किया। आनापान की साधना द्वारा अपनी सम्यक् समाधि पुष्ट की।

रात बीतने का समय समीप आ रहा था। भोर होने में अभी जरा देर थी। सूर्योदय नहीं हुआ था और न ही ऊषा काआगमन । इस शांत नीरव ब्राह्म मुहूर्त में बोधिसत्व ने शरीर को जरा आराम देना चाहा । वह वट वृक्ष के नीचे लेट गया और कुछ ही देर में झपकी लग गयी। निद्रित अवस्था में एक के बाद एक ,पांच स्वप्न प्रकट हुए जो कि भविष्य की ओर इंगित करनेवाले पूर्वाभास थे। स्वप्न समाप्त होते ही बोधिसत्व जाग उठा और उनके अर्थों पर विचार करने लगा।

[1] पहला स्वप्न : बोधिसत्व ने अपना विशाल विराट रूप देखा। देखा कि वह भारत की सम्पूर्ण पावन धरती पर लेटा हुआ है, जो कि उसके लिए बिछावन बन गयी है। हिमालय का उत्तुंग शिखर उसका तकिया बना हुआ है। उसके पांव दक्षिण भारत [कन्याकुमारी] तक फैल गए हैं और दक्षिणी हिन्द महासागर पर टिके हैं, जो कि उसका पाद-प्रक्षालन कर रहा है। दाहिना हाथ पश्चिमी समुद्र [अरबसागर] पर पड़ा है और बांया पूर्वी समुद्र [बंगाल सागर] पर, जो कि उसकी हथेलियों और अंगुलियों का प्रक्षालन कर रहे हैं। [अखण्ड भारत वर्ष का ऐसा संश्लिष्ट भौगोलिक चित्र इससे पूर्व कहीं देखने में नहीं आया।]

इस स्वप्न से यह बात स्पष्ट हुई कि अनगिनत कल्पों पहले भगवान दीपंकर सम्यक् सम्बुद्ध ने तापस सुमेध के लिए जो आशिर्वादमयी भविष्यवाणी की थी, उसके फलीभूत होने का समय आ गया है। धुवं बुद्ध भविस्ससि ।

यह उस भावी बुद्ध का विराट दर्शन था, जो कि साधारण मानवों की तुलना में असाधारणतया महान होगा। उसके महान प्रभावशाली व्यक्तित्व और जन-कल्याणी शिक्षा का प्रभाव सारे भारतवर्ष पर पड़ेगा और फिर दक्षिण, पूर्व और पश्चिमी समुद्रों द्वारा तथा उत्तरी हिमालय के रास्ते सारे विश्व में फैलेगा। 

[नोट – गंभीर विपश्यी साधक इस बात को खूब समझता है कि शरीर के पांचों अंतिम छोर - दो हाथ, दो पांव और सिर इनमें से प्रतिक्षण अनित्य-बोध की ऊर्जामयी धर्मतरंगें प्रवाहित होती रहती हैं। जो सम्यक् सम्बुद्ध हो जाय उसका तो कहना ही क्या?]

[2] दूसरा स्वप्न : बोधिसत्व ने देखा कि उसके लेटे हुए विराट शरीर की नाभि से एक नन्हा सा पौधा उगा है जो कि देखते-देखते शीघ्रगति से बढ़ता हुआ एक बालिश्त से एक हाथ, एक गज, एक बांस, एक योजन होता-होता हजारों योजन ऊंचा उठ गया और अनंत आकाश पर छा गया।

यह स्वप्न इस बात का द्योतक था कि भगवान बुद्ध की शिक्षा केवल धरती के मानवों के लिए ही नहीं होगी, बल्कि वह नभोमंडल के देव-ब्रह्माओं तक भी पहुँचेगी और उनका कल्याण करेगी। बोधिसत्व बुद्ध बनकर सत्थादेव मनुस्सानं [देव और मनुष्यों के शास्ता] बनेंगे।

[3] तीसरा स्वप्न : बोधिसत्व ने देखा कि चारों ओर से नन्हें-नन्हें अनगिनित जीव उसके चरणों पर आ-आक र गिर रहे हैं। वह सफेद रंग के हैं और काले सिरवाले हैं। बहुत शीघ्र इनकी संख्या इतनी बढ़ी कि ये जीव चरणों से लेकर घुटनों तक छा गए। यह स्वप्न इस बात का पूर्व संकेत था कि काले केशवाले और श्वेत वस्त्रोंवाले अनेक गृहस्थ बुद्ध की चरण-शरण ग्रहण करेंगे और लाभान्वित होंगे। श्वेत वस्त्र और सिर के केश गृहस्थों के प्रतीक हैं। उनके वस्त्र भगवा नहीं, श्वेत है। उनका सिर मुंडित नहीं, केशों वाला है। याने वे गृहत्यागी नहीं, गृहस्थ हैं। गृहत्यागी भिक्षुओं और भिक्षुणियों के मुकाबले उनकी संख्या कई-कई गुणा अधिक होगी।

[4] चौथा स्वप्न : बोधिसत्व ने देखा कि चारों दिशाओं से चार वर्ण के पक्षी उड़ते हुए आए और उसकी गोद में आ गिरे। वे तत्काल अपना वर्ण त्यागकर शुभ्र श्वेत हो गए। इस स्वप्न का तात्पर्य था कि भगवान की सुखद गोद में क्षत्रिय ब्राह्मण वैश्य और शूद्र इन चारों वर्गों के लोग आयेंगे और भिक्षु जीवन ग्रहण कर परम विशुद्ध हो जायेंगे, अर्हत अवस्था प्राप्त कर लेंगे। ऐसी अवस्था में वे अपना वर्ण-भेद त्याग देंगें। सभी एक समान हो जायेंगे। जैसे गंगा आदि विभिन्न नदियों के जल समुद्र में समाकर अपनी-अपनी पृथकता गँवा देते हैं, सब एक जैसे समुद्री-जल हो जाते हैं, वैसे ही सभी वर्गों के लोग भिक्षु संघ में सम्मिलित होकर अपने पूर्व काल की पृथकता को खो देंगे। सभी शुद्ध सद्धर्म में समा जायेंगे।

[5] पांचवा स्वप्न : बोधिसत्व ने देखा कि गंदगी और मल का एक बड़ा सा टीला है, जिस पर वह चंक्रमण कर रहा है, चहलकदमी कर रहा है। पर उसे जरा सा भी मैल नहीं छू पाता। इस स्वप्न ने इस सच्चाई की ओर संकेत किया कि परम सत्य की खोज के लिए तो बोधिसत्व को निवृत्ति मार्ग अपनाकर मानव समाज से दूर वनप्रदेश में रहना पड़ा, पर सम्बोधि प्राप्त करने के बाद असीम करुणाभरे चित्त से लोक मंगल के लिए उसी मानव समाज में रहना आवश्यक होगा, जो गंदगी से भरा हुआ है। उसे मुक्ति का मार्ग सिखाना होगा। पूर्व पत्नी, पुत्र, माता, भाई आदि परिवार के अन्य लोग भी आ जुटेंगे। सम्यक् सम्बुद्ध सब पर करुणा बरसायेंगे। उनके लिए मोक्ष का मार्ग प्रशस्त करेंगे पर जीवन निरासक्त जीएंगे। ढेर सारे चीवर, दवा, भोजन, आवास, विहार दान में मिलेंगे, पर अपने लिए स्वीकार उतना ही करेंगे,जितना जीवन जीने के लिए आवश्यक होगा। गंदगी में उलझे समाज के बीच रहेंगे, पर सर्वथा निसंग, निस्पृह, निर्लिप्त और निरासक्त।

जिस समय इन स्वप्नों के अर्थों पर चिंतन चल रहा था, उस समय सेनानी ग्रामवाली सुजाता की दासी आयी और उन्हें देख गयी। उन्हें वटदेव समझकर उसने इसकी सूचना अपनी मालकिन को दी। चिंतन समाप्त होते-होते सुजाता खीरभरा पात्र लेकर आयी, जिसके 49 कौर खाकर बोधिसत्व ध्यान में लग गया। 

इस घटना के बाद 24 घंटे बीतते-बीतते, याने अगली रात की पूर्णिमा का चांद पश्चिम में ढलते-ढलते बोधिसत्व ने बोधिवृक्ष के तले सम्यक् सम्बोधि प्राप्त की। वे अनुत्तर सम्यक् सम्बुद्ध हुए और बोधिसत्व की अवस्था में देखे गए स्वप्न एक-एक करके सभी सत्य साबित हुए। बड़ा लोक मंगल हुआ। सचमुच बड़ा ही लोक मंगल हुआ। बड़ा लोक कल्याण हुआ, सचमुच बड़ा ही लोक कल्याण हुआ!

कल्याण मित्र

सत्य नारायण गोयन्का 

मई 1992 हिंदी विपश्यना पत्रिका में प्रकाशित

🌷 Five Dreams.🌷

Seeking Enlightenment.

1 ) The Journey to Magadha.

Prince Siddhattha crossed the river Anoma, took the robes of a recluse and proceeded towards Magadha. 

He was new to the life of a monk. 

Close to Anupriyā village, there was a mango orchard. Staying there for a week, he experienced for the first time the happiness of monkhood. 

To learn meditation, he decided to go to the teacher named Alara Kalama (Ālāra Kālāma).

2 ) From Anupriyā village, he went straight to Rajgir (Rajagaha, the capital of Magadha kingdom). 

On the main street of the city, he started walking from house to house for alms. The people were impressed by his radiant face and long-limbed (ājānubāhu) body. 

They had never seen such an attractive monk. Whoever saw him kept gazing at him.

The king of Magadha also couldn’t contain himself when he saw the monk on his alms round from his balcony. He felt that this monk was not an ordinary person. So he asked his men to follow the monk. 

They saw that as soon as the monk received enough alms-food, he went to the Pandu cave on the outskirts of the city, sat on a stone and started eating.

Prince Siddhattha had never seen, let alone eaten, such dry and tasteless food as he received on his first alms round. He ate the food with fortitude. 

The king’s men told King Bimbisara what they had seen. The king decided to go and meet the young recluse. 

By then the monk had finished his meal. The king saluted the recluse and asked him, ‘You seem to be a youth from the noble class. Who are you?’

The young recluse said that he was the son of the king from a republic in Kosala from the Himalayan Tarai region. He belonged to the Sun Dynasty and was Sakyan by birth.

King Bimbisara at once understood that the recluse was the son of the Sakyan king, Suddhodana, from the Kosala Empire. The king thought that he might have become a recluse due to a quarrel with his family. He offered the recluse a part of his kingdom. The monk prince declined his offer. 

He said that he had become a monk because he wanted to experience the truth which is beyond all realms. He was determined to attain this goal. Therefore he could not accept King Bimbisara’s offer.

King Bimbisara was greatly impressed by the strength of his resolution. He requested the monk to come to Rajagaha to give him a discourse once he attained enlightenment. 

The ascetic prince agreed and proceeded on his way. 

3)  "Uddaka Ramputta."

After learning the seventh jhāna  (dhyāna, concentration, absorption)  in Alara Kalama’s meditation centre, the ascetic prince proceeded to the meditation centre of Uddaka Ramputta where he learned the eighth jhāna within a very short period.

The eighth jhāna is the meditation of nevasaññānāsaññāyatana. 

After the seventh akiñcana jhāna, in the next jhāna, perception (saññā, the evaluating faculty of mind) becomes so feeble that it is difficult to differentiate whether it is present or absent. 

Saññā does the work of identification and evaluation. In this state whom to identify? What nomenclature to give to what state? To what can we term as infinite sky or infinite consciousness or nothingness  (sunya). This state is beyond all this and cannot be named. 

Saññā becomes unable to recognize any object. 

However, the meditator is not totally without saññā. In this state, it cannot be said whether saññā is present or absent.

Passing through the experience of this eighth jhāna, the Bodhisatta found that it is the highest formless state of existence, that is, arūpa brahmaloka. 

This is the highest amongst all existences in the cycle of life and death. 

Taking birth in the arūpa brahmaloka enables one to live a long life of thousand of eons. But this state is not immortal. Even though it is the highest, it is still a mortal existence. It is the territory of Mara and it is not free from his clutches. The cycle of life and death is still in motion here. This does not grant one the state of total cessation of misery.

The Bodhisatta wanted to experience the reality of going beyond all existences, the state that is permanent, eternal, deathless and immortal. He wanted to find the way out of all misery, the misery of life and death. For this he had to attain omniscience, which would enable him to understand why beings suffer and the way out of all suffering.

With these auspicious thoughts, the Bodhisatta proceeded towards Uruvela which was a very suitable place for meditation. 

🌷 4 ) "Sujata’s Porridge."

Senani was a rich man from a village named Sena in Uruvela’s forest area. Sujata (Sujātā), his daughter, had immense faith in a tree-deity. 

She was certain that her successful marriage to a businessman of Varanasi was because of the blessings of this tree-god. She also felt that the birth of her son twenty years ago was also due to the blessings of this tree-deity. So every year she returned home to worship the tree-deity on the full moon night of Vesāka.

This year Sujata prepared delicious khīra  (milk-porridge) to offer to the tree-deity. She sent her maid to the tree to clean the place. When the maid saw the attractive personality and radiant face of ascetic prince Siddhattha meditating under the tree, she felt that the tree-deity had taken this physical form to receive her mistress’s offerings.

She rushed home to give this good news to her mistress. Sujata was joyously surprised. She came to the tree with her khīra in a golden vessel to offer to the tree-deity. However, she immediately realized that it was not the tree-deity but a recluse. 

She offered him the khīra and was delighted when he accepted it.

Not knowing this truth completely, some people started adding their own stories. This is why it was believed by some that Sujata prayed to the tree-deity for an ideal husband and a son. Due to such fabricated stories, she was portrayed as a young and a single girl. The truth is that she was a middle-aged woman at that time. She was married in a rich family and she had a youthful son who was also married. Since Sujata was certain that her wishes were granted because of the tree-deity she came home every year to make offerings to the tree-deity. This year, she had come to pray that like other young men, her son would develop an attraction to worldly things.But on seeing this meditating youth, maternal affection arose in her. 

Instead of asking for anything, she offered him the khīra and showered her blessings on him with the words, ‘May your meditation be fruitful.’ 

This was the Siddhattha’s last meal as the Bodhisatta. 

5 ) He attained enlightenment the next night and hence, this offering of food is considered to be of great importance. 

 🌷1) First Dream.

He saw that his body lay on the ground and progressively grew in size until it covered Nepal and India. The Himalayas in the north had become his pillow. His left hand was on the shore of the Bay of Bengal and the waves of the ocean were washing his hands.  In the south his legs were at the shore of the Indian Ocean and the waves were washing his legs. 

This was the first representation of Nepal and India’s geographical boundaries which indicated that this great man would become a Buddha and his teachings would be accepted by the entire population of Jambudipa (roughly today’s India, Pakistan, Bangladesh and Nepal). 

His teaching would spread in the north to the countries beyond the Himalayas and in the east, west and south via the ocean route to all of mankind.  

Mount Everest, the highest peak of the Himalayas in Nepal came to be called Matha Kunwar, which originally meant the place where the Bodhisatta Prince Siddhattha had rested his head. 

"Geography of India."

 The region of India and Nepal resembles a rose apple (jamun). Therefore, since time immemorial, this region was known as ‘Jambudipa’. 

Later, (in the Atanatiya sutta) the Buddha describes south Indian boundaries further. He said that in the east and west, there are deep oceans which are filled with the water from the regional rivers. This description is only of the eastern and the western part of southern India. In the southernmost part, is the island Sri Lanka and no river water flows into it. This gives us a glimpse of Indian geography. No such description is available in literature prior to this. 

---

🌷 2) Second Dream.

 A plant germinated from his navel and kept growing higher and higher into the sky. 

This was a portent that he would teach not only human beings but also devas and brahmas. He would be teacher of humans and gods (satthadevamanussanam). He would be a teacher of all beings and his teaching would be conducive to the welfare and happiness of all beings. 

---

 🌷 3) Third Dream.

Countless black-haired beings clothed in white saluted and worshipped him, indicating that innumerable householders would become his disciples. 

Those who had been entangled in various rites, rituals, and blind faith, would learn the Dhamma from him and gain infinite benefit. 

🌷4) Fourth Dream.

Blue, golden, red and grey birds coming from four directions sat on his lap and turned white. 

This indicated that people of all four classes (brahmana, khattiya—warrior class, vessa—business people and sudda—lower castes) would become his disciples, become monks and nuns and get liberated from the cycle of life and death. 

People from all classes and creeds would become his disciples, would become pure. 

They would become Dhammika. They would be liberated from the bondage of sectarian discrimination and casteism. 

They would give importance to conduct instead of religious affiliation and caste. 

---

🌷 5) Fifth Dream.

He saw that he was walking on earth covered with excreta but it did not touch him. 

This indicated that even though he resided in world filled with impurity, he would remain pure.  

This world will always be filled with impurity. It is impossible to get rid of the dirt of the entire world but the Buddha would keep himself detached from worldly impurity and would always remain pure. 

(Vipassana Newsletter. July' 09)

http://www.vridhamma.org/

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#अन्गुतरनिकाय पंचम-निपात #AngutterNikaya 5.196(6) #buddha #Dhamma #Sangha #Vipassana #Meditation #Tipitaka #Jataka

Words of Wisdom by Omraam Mikhael Aivanhov

"Why do you always comment on others’ imperfections? Try, rather, to perfect yourself. When your parents and friends see how much you have changed they will be forced to change themselves. 

The work you do on yourself is contagious; it’s like magic: others sense it, and they are encouraged, sometimes even in spite of themselves, to try and improve. It’s not easy to change humans. The Lord himself hasn’t succeeded yet, so how can you expect to?

Leave other people alone, then, and just think about working on yourself. Perhaps, once they sense you have become wiser, stronger, more generous and more brotherly, they will be encouraged to imitate you. Don’t waste your time criticizing and complaining. Just deal with yourself. You will have far fewer worries if you do; you will no longer torment yourself, and the efforts you make in this way will accelerate your evolution."

- Omraam Mikhael Aivanhov

My Mother's Death in Dhamma.By: S.N. Goenkaji.

My Mother's Death in Dhamma.

By: S.N. Goenkaji.

{In 1985 Goenkaji was asked by a student whether it is possible to feel sensations at the time of death. In reply, he related the following story about his adoptive mother’s death.}

I was one of six sons. I was adopted at a young age by my uncle and aunt, Mr. Dwarkadas and Mrs. Ramidevi Goenka, who at the time had six daughters but no son.

My adoptive mother was a devoted student of my teacher Sayagyi U Ba Khin. She had made great progress in her seven years of practicing Vipassana under Sayagyi’s guidance, and Sayagyi was quite fond of her. She was the only student of Sayagyi's to die in his presence as far as it is known.

In 1967 when my mother was about 70 years old, she was diagnosed as having an advanced stage of liver cancer. We in the family did not know how long she had suffered because she had never complained. It was only one week before her death that she spoke mildly about some pain she was having in the liver. 

When her daughter-in-law (my wife, Mrs. Goenka) asked her to describe the pain, she replied, “Well, the pain is similar to that which a mother suffers when she gives birth—except that this has no break.”

------------

She had been meditating very seriously for seven years before her death. She went to the meditation center every time there was a course; whether it was for ten days, one month or any other period, her bag was always packed. 

She also did self-courses at home. 

Although she came from a devotional background, she was no longer interested in rites and rituals. She had left these behind.

From the time she was diagnosed as having cancer until she died seven days later, she would not allow anyone to talk to her about her disease. She gave strict orders that only Vipassana meditators could come into her room, and then, only to meditate. They could meditate for half an hour, an hour or many hours; and then they were to quietly leave.

In our Hindu community, it was customary for the friends of a dying person to come to the house to pay respects. My mother was very popular in the community and she had many people wishing to visit her in her final illness. For those who were not meditators, she gave instructions that they could visit but that they could not come into her room.

They were simply to sit quietly outside a door of netting. My mother was not interested in receiving treatment, but as her son, it was my duty to arrange it for her. Every day our family doctor and a specialist visited her. When they questioned her about her pain she said, “Yes, there is pain. So what? Anissa, anissa (the Burmese way to pronounce anicca-impermanence).” She attached no importance to it.

---------------

One morning the specialist was concerned that the pain of the cancer might be interfering with her sleep. When he asked, “Did you sleep soundly last night?” 

she answered, “No, I had no sleep.” 

He wrote a prescription for some sleeping pills which she took that night. The next day, again the doctor came and asked if she had slept, and she replied, “No.” 

Again on the third day he asked, and again she responded, “No.” 

Even though she did not complain, the doctor worried that she was not sleeping because she was suffering so much. Because of drug shortages, he wrote prescriptions for three different strong sleeping pills with the intention that only one be purchased. However, all three could be purchased and by mistake she was given a triple dosage. The next morning all she reported was that, although her eyelids had become heavy, she had not slept all night.

Then it occured to me that the doctor did not understand. 

To a Vipassana meditator sleep is unimportant, especially on the deathbed. Despite sedation my mother’s strong determination had kept her alert. She had been practicing Vipassana every moment. I explained to the doctor that sleeping pills would not help but he did not understand. 

He said, “I have given her this medicine and even this does not help her sleep. That means she is in great pain.” 

I said, “It’s not the pain, it is Vipassana which is keeping her awake, aware of her sensations.”

As we came out of the room he said, “There is something special about your mother. There is a woman of the same age in a neighboring house who also has liver cancer. She is in great misery and cries out in pain, but we cannot console her. We feel so sorry to see her in this wretched condition. And here is your mother who, when we come, just smiles.”

-------------------

The night she died some of the family members were meditating with her. 

At 11:00 pm she said to us “It is so late. All of you go to sleep now.” 

About midnight the nurse who was on duty noticed that there was no pulse in her wrists. She became frightened and, thinking death was near, asked, “May I awaken your children?” 

My mother said, “No, no, my time has not yet come. When my time comes I will tell you.” 

At 3:00 am she told the nurse, “Now is the time.Awaken all the family members. I have to go now.” 

And so we were all awakened. We came and discovered there was no pulse in many parts of her body. 

We telephoned Sayagyi and the family doctor who both came quickly. When the doctor arrived he said she had only a few minutes left.

Sayagyi arrived shortly thereafter. My mother was lying on her back. Even though there was no pulse left in her wrists (it was as if they were dead), as soon as she saw her teacher, she found the strength to raise her hands and fold them together, paying respect to him.

About five minutes before she died she looked at me and said, “I want to sit.” 

I looked at the doctor who said, “No, in a few minutes she is going to die. Let her die peacefully. If you move her it will be a painful death. Already she is suffering great pain. Leave her.” 

She heard what he said but again told me, “No, let me sit.” 

I thought, “This is her last wish. She doesn’t care about pain. What the doctor says is unimportant. I must help her to sit.” 

So I placed some pillows at her back. With a jerk she sat up in the meditation position with folded legs and looked at all of us. I asked her “Do you feel sensations? Do you feel anissa?” 

She touched the top of her head and said, “Yes, yes, anissa.”

She smiled and in half a minute she died. In life her face had a glow. Now in death also, there was a glow on her face.

{SD}

Source:

Vipassana international newsletter. April'92.

THE ATMAN: ITS BONDAGE AND FREEDOM

The alpha and omega of Vedanta philosophy is to "give up the world," giving up the unreal and taking the real. Those who are enamoured of the world may ask, "Why should we attempt to get out of it, to go back to the centre? Suppose we have all come from God, but we find this world is pleasurable and nice; then why should we not rather try to get more and more of the world? Why should we try to get out of it?" They say, look at the wonderful improvements going on in the world every day, how much luxury is being manufactured for it. This is very enjoyable. Why should we go away, and strive for something which is not this? The answer is that the world is certain to die, to be broken into pieces and that many times we have had the same enjoyments. All the forms which we are seeing now have been manifested again and again, and the world in which we live has been here many times before. I have been here and talked to you many times before. You will know that it must be so, and the very words that you have been listening to now, you have heard many times before. And many times more it will be the same. Souls were never different, the bodies have been constantly dissolving and recurring. Secondly, these things periodically occur. Suppose here are three or four dice, and when we throw them, one comes up five, another four, another three, and another two. If you keep on throwing, there must come times when those very same numbers will recur. Go on throwing, and no matter how long may be the interval, those numbers must come again. It cannot be asserted in how many throws they will come again; this is the law of chance. So with souls and their associations. However distant may be the periods, the same combinations and dissolutions will happen again and again. The same birth, eating and drinking, and then death, come round again and again. Some never find anything higher than the enjoyments of the world, but those who want to soar higher find that these enjoyments are never final, are only by the way.

Every form, let us say, beginning from the little worm and ending in man, is like one of the cars of the Chicago Ferris Wheel which is in motion all the time, but the occupants change. A man goes into a car, moves with the wheel, and comes out. The wheel goes on and on. A soul enters one form, resides in it for a time, then leaves it and goes into another and quits that again for a third. Thus the round goes on till it comes out of the wheel and becomes free.

-Swami Vivekananda 

THE ATMAN: ITS BONDAGE AND FREEDOM

ठाकुर से अभिन्नता

श्रीमाँ का दक्षिणेश्वर में ,ठाकुर के समीप सर्वप्रथम

आगमन ई.सन 1872 में हुआ था‌। तब से लेकर 15 अगस्त 1886 ,उनके देहावसान तक के 15 वर्षों को उनके जीवन का कठोर 'साधना-काल' कहा जा सकता है। उस समय श्रीरामकृष्ण की सेवा ही उनके लिए सबसे अधिक तीव्र साधना थी। इसके समक्ष उनकी बाद की, वृंदावन तथा बेलुड़ में अनुष्ठित 'पंचतपा' आदि साधनाएं भी फीकी पड़ जाती हैं। उक्त साधना-काल में 'विश्वमातृत्व' के विकास के लिए आविर्भूत श्रीमाँ को हम एक 'आदर्श पत्नी' के रूप में देखते हैंं।.. श्रीमाँ ने स्वयं कहा था--"संसार में मातृभाव के विकास के लिए ही वे ,मुझे अबकी बार छोड़ गए हैं।"..

श्रीरामकृष्ण के अंतरंग शिष्य स्वामी प्रेमानंदजी ने एक बार आवेगपूर्वक कहा था --"श्रीमाँ शक्तिरूपिणी हैं, इसीलिए उनमें छिपाने की शक्ति असीम है।श्रीरामकृष्ण प्रयत्न करने पर भी छिपाने में सफल नहीं होते थे। उनकी आंतरिक दशा का बाह्यप्रकाश हो ही जाता था। पर माँ जब भावाविष्ट होती हैं ,उस समय क्या किसी को कुछ पता चलता है?" वे सहज ही भावराज्य में विलास और नित्य-लीला संपन्न कर सकती थीं।"..

श्रीरामकृष्ण आदर्श पति थे। सेवा को माध्यम बनाकर उन दोनों का नित्यमिलन हुआ था एवं उसी साधना के द्वारा उनमें अभेदज्ञान का विकास हुआ था।श्रीमाँ ने आगे चलकर अपने शरीर की ओर संकेत करते हुए कहा था; "इसके अंदर सूक्ष्म शरीर से वे ही विद्यमान हैं। ठाकुर ने स्वयं कहा है ,"मैं तुम्हारे अंदर ,सूक्ष्म शरीर में रहूंगा।"...

श्रीमाँ ने ठाकुर को 'सर्वदेवदेवीस्वरूप' माना था।वे ही उनके गुरु ,इष्ट ,पुरुष ,प्रकृति--सब कुछ थे। उनकी यह अनुभूति थी कि ठाकुर में ही सारे देवी देवता थे,यहां तक कि शीतला,

मनसा, आदि तक।..वे श्रीरामकृष्ण को सब देवी देवताओं के साथ अभिन्न रूप से देखती थीं। 

बहुत दिनों बाद की एक घटना है-- "तब श्रीमाँ ,उद्बोधन कार्यालय में थीं। एक सन्यासी पुजारी दो अलग-अलग पात्रों में श्रीसिद्धेश्वरी देवी एवं श्रीठाकुर का चरणामृत लेकर आये ‌। श्रीमाँ ने उनसे कहा,"दोनों एक ही हैं ,मिला दो।" दोनों देवताओं का चरणामृत एक साथ मिलाकर उन्होंनेे ग्रहण किया।

ॐ,

श्रीमाँ की साधना

श्रीमाँ के बाल्यजीवन में साधनानुष्ठान ,आध्यात्मिक

अनुभूति ,अथवा भावसमाधि होने के विषय में कोई विवरण नहीं मिलता।‌ उनका तो ग्रामीण वातावरण में लालन -पालन हुआ था तथा उसी वातावरण में वे निबद्ध थीं। 19 वर्ष की उम्र में जब वे दक्षिणेश्वर के कालीमंदिर में पधारीं तभी 

षोडशीपूजा' की रात्रि में वे प्रथम बार समाधिस्थ हुई थीं। इस रात्रिपूजा के बाद ही मानों श्रीमाँ के आध्यात्मिक जीवन का प्रथम उन्मेष हुआ था।

श्रीरामकृष्णदेव के साधन-जीवन का धारावाहिक इतिहास 

साधारणतया प्राप्य है। किंतु श्रीमाँ के जीवन की बहुत सी घटनाओं की तरह, उनके 'साधन-जीवन' का इतिहास भी अज्ञात है।श्रीमाँ स्वयं ही नित्यसिद्धा हैं,उनके लिए साधना का प्रयोजन ही क्या है?... इसी बात की व्याख्या करते हुए 'महापुरुष महाराज' ने श्रीमाँ के संबंध में किसी भक्त को

दि.12/08/1920 को एक पत्र में लिखा था--"वे साधारण मानवी नहीं है; न तो वे साधिका ही है और न सिद्धा। वे नित्यसिद्धा हैं--उस आद्याशक्ति की ही अंशस्वरूप हैं।"..

जयरामवाटी में अपने अंतिम दिनों में श्रीमाँ ने किसी मुमुक्षु भक्त से यह सार बात कही थी,"आप होकर माया के हाथ से मुक्त होने की सामर्थ्य मनुष्य में कहां है? इसीलिए तो ठाकुर ने इतनी साधनाएं की और उनका सारा फल जीवों  के उद्धार के लिए दे गए।"...ऐसा प्रतीत होता है ,श्रीमाँ को जीवों के उद्धार कार्य में संलग्न करने से पूर्व श्रीरामकृष्ण ने उन्हें विभिन्न मंत्रों तथा साधनतत्वों के बारे में शिक्षाएं प्रदान की थीं। तभी तो उन्होंने मुक्त ह्रदय से आध्यात्मिक शक्ति का वितरण किया था और लोगों को मुक्ति का मार्ग बतलाया था।

श्रीमाँ अपने कृपापात्र के कल्याण के लिए स्वतः प्रवृत्त हो जाती थीं।उनके अंतिम जीवन की ,एक घटना है--"एक दिन कलकत्ते की बागबाजार आश्रम में किसी ब्रह्मचारी ने अश्रुमुख हो श्रीमाँ को साधन-भजन संबंधीअपनी अक्षमता बतलाते हुए उनकी कृपाप्राप्ति के लिए अत्यंत अनुनय-विनय किया तब करुणामयी माँ ने उसे अभय देते हुए कहा--"हां बेटा ,मेरे करने से ही तुम्हारा हो जाएगा।"...जीवों के कल्याण के निमित्त ही उनका साधन-अनुष्ठान था अन्यथा उन्हें अपने लिए साधन की कोई आवश्यकता ही नहीं थी।

ॐ,

Compassion and Sri Ramakrishna

'Com' implies 'together'. 'Passio'' is Latin for suffering. So compassion is the pity that inclines one to suffer with another and help him. It must be clearly noticed that compassion is not self-pity, but pity for others. It is  empathy  - the power of getting into the feelings of another and sharing those feelings. The other's  feelings become our own and so a bond of equality is set up between us and the other.

Sri Ramakrishna felt himself so much identified with everyone that he could not help physically sharing the sufferings of others. When two boatmen were quarrelling near the Ganges bank and beating each other, Sri Ramakrishna let out a scream. His nephew Hriday came running and was astounded to see the veals raised on his uncle's back. The blows of the boatmen were physically experienced by the Master.

 In fact, whoever went to Sri Ramakrishna was invariably impressed by his overwhelming compassion.

Perhaps Sri Ramakrishna's compassion is best highlighted in his relation with Narendra. When Narendra's father died suddenly, leaving the family, accustomed to affluence, literally penniless, Narendra was in agony, not knowing how he could help his mother, brothers and sisters. Sri Ramakrishna told one of his devotees that he should try to find a suitable job for Narendra. When Narendra came to know of this his self-respect was wounded and he took the Master severely to  task for publishing his domestic troubles. Sri Ramakrishna's reply was epic. He said,  "Naren, for you I am prepared to beg from door to door." We must remember this was said by a Ramakrishna who would not beg anything for himself even from the Divine Mother. This was compassion"

[But even compassion is not enough. Once Sri Ramakrishna, coming down from the superconscious state, exclaimed: "Talk of compassion for beings! Insignificant creatures that you are, how can you show compassion to beings? Who are you to show compassion?  You wretch,  Who are you to bestow it?  No, no; it is not compassion to Jivas, but service to them as Siva."]

-The Vedanta Kesari