(^2) This is because while he remained totally oblivious of his surroundings during
the period of Samadhi, when he left it he became aware of the world. That is why he
realised Sati was there now. Refer: Chaupai line nos. 4-5 that follow below.]
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rāma nāma siva sumirana lāgē. jānē'u satīṁ jagatapati jāgē. 3.
jā'i sambhu pada bandanu kīnhā. sanamukha saṅkara āsanu dīnhā. 4.
As soon as he woke up from the state of Samadhi, he started muttering the holy name
of Lord Ram^1. When Sati heard it she realised that the Lord of the world has woken
up from his meditative trance. (3)
She went and offered her obeisance to the holy feet of Lord Shambhu (Shiva).
Shankar acknowledged her gestures, and politely gave her a seat to sit down in his
front (facing him)^2. (4)
[Note—^1 When a true devotee of Lord Ram wakes up to the realities of the gross
world after sleep during which time his sub-conscious mind was detached from the
affairs of the external world, he is characterised by first remembering and uttering the
name of Lord Ram as a means of paying obeisance to his Lord as well as
symbolically offering his new day to the Lord with a subtle prayer to take care of him
during his waking time. We see this happening in the case of Vibhishan who uttered
the name of Lord Ram the first thing upon waking up in the morning, and like Sati
here, this pronouncing the Lord’s name helped Hanuman realise that Vibhishan was a
true friend and devotee of the Lord in the jungle-like fort of demons at Lanka, the
capital of the demons—refer: Ram Charit Manas, Sundar Kand, Chaupai line nos. 2-4
that precede Doha no. 6.
Uttering the holy name of Lord Ram the first thing upon getting up from sleep
also proves that even during sleep the devotee’s sub-conscious mind was focussed on
the Lord because the two states of existence of consciousness, viz. ‘the waking state’
and the ‘sleeping state’ are relative by nature vis-à-vis the relationship of the
creature’s body with the physical world of material existence. In both these cases, the
mind and sub-conscious remains active—the only difference is that while in the
‘waking state’ the external organs of the body such as those of perception (eye, nose,
ear, tongue and skin) and action (hand, leg, mouth, genital and excretory) are active,
in the ‘sleeping state’ they become inactive. But the mind and sub-conscious
continues to work behind the curtain. Therefore, since the muttering of the name of
the Lord is done by the tongue it only indicates that the concerned person has ‘woken
up’ from sleep, that his gross organs, such as the tongue, have become active. But it
does not mean that while asleep his mind was not thinking of the Lord—only that
during sleep the tongue remained inactive.
So, when Shiva started uttering the name of Lord Ram, Sati realised that he has
woken up from his Samadhi (meditative trance like state), which for an ascetic like
Shiva is akin to an ordinary person’s ‘sleep’.
Lord Shiva always chanted Lord Ram’s holy name day in and day out as a
spiritual formula that gave him eternal peace at all levels, the external world as well
as his inner-self. Refer: Ram Charit Manas, Baal Kand, Chaupai line no. 7 that
precedes Doha no. 108 that is explicit on it.
(^2) A wife is seated to the left of her husband—and not in front. By making Sati sit
in his front, Shiva clearly indicated that he has stopped treating her as his consort.
This is clear later on in Ram Charit Manas, Baal Kand, Chaupai line nos. 2-3 that
precede Doha no. 107 where it is said that when Parvati, who was actually Sati in her