GITA-TRAYA--THREE SONGS OF THE UNIVERSAL PERSON IN HINDU ITIHASA & PURANAS

GITA-TRAYA--THREE SONGS OF THE UNIVERSAL PERSON IN HINDU ITIHASA & PURANAS

(Compilation for a Discourse at Sri Ganesha Temple, Nashville, TN, USA by N.R. Srinivasan, April 2020)

 

INTRODUCTION

The word ‘vidya’ is related to acquired knowledge derived from studies or from instructions given by a teacher. The term ‘adhyatma’ pertains to the individual soul, Atma, or atman which describes the Spiritual Self. The phrase ‘Adhyatma Vidya’ could be described as the Knowledge of the Spiritual Self. 

The Upanishads are well known for what is known as adhyatma vidya, meaning thereby, an insight into the Self, the wisdom of the Self,  and the knowledge of the Self – an experience which cannot, in any manner whatsoever, alienate itself into other than what it is. In the commentary on the Brahma Sutra, Acharya Shankara, perhaps while expounding the meaning of the fourth sutra, makes a reference to three kinds of 'selves' Apart from the two we often mention: the false Atman – namely, the gaunatman, and the mithyatman; besides the bodily individuality on the one side that is the mithyatman and the external object which is the gaunatm there is the third one which is the true Self, called mukhyatman. This is the true Self into which we apparently sink in the state of deep sleep. The unity with this Self is the work of yoga.  Yoga is 'all-life' in one sense. Every form of life is capable of transmutation into the true yoga of the Self. God is pervading everywhere – in every particle of sand, in every nucleus of an atom. That being the case, it should be possible to visualize God in anything and convert any form into the true substance thereof, and transmute our perceptions into an insight of the Self.

Kurma Purana, Mahabharata and Adhyaatma Ramayana that include three songs of the Universal Person namely--Iswara Gita, Bhagavad Gita and Rama Gita whose spiritual understanding and meditation would lead one to liberation.

There is a mysterious stifled consciousness, as it were, in the state of deep sleep; that is our essential nature. It is because of the fact of our having sunk into that essential nature of ours in sleep, we feel refreshed and vigorous when we wake up from sleep – strong in ourselves, more strong than we would feel even with a good lunch given to us, because the nearer we go to ourselves, the happier we are, and the more comfort it is that we feel in ourselves.

The yoga student, in a seated posture, collects the energies which are physical, neural, muscular, sensory, psychic and rational, as well as emotional, together into a menstruum, as it were, converting them into a liquid of operation, and he stands there as a 'total person' – strong in will, strong in understanding, strong in feeling and strong in aspiration. The practice has to be continued. How long is it to be continued? – is a question that is raised in some place in the Brahma Sutras. Humorous is the answer: you continue it   till death, or continue it until you attain your goal, whichever is earlier. Anyway, this is to say that sadhana is to be continued forever and ever. These Songs of the Universal Person guide us in achieving these objectives or the Sadhana processes.

In most cases, the realization does not come in one birth. Maybe it is possible in one birth – if the ardor is so very genuine, burning is the longing, and insatiable is the desire for God, no other thing distracts the mind, you want nothing else, flaming is the aspiration. If that is the case – so genuine is the longing – the realization of God, the Self, can occur in this very life. But mostly, the difficulties being manifold: manushyanam sahasreshu kaschidyatati siddhaye – very few in this world will actually feel the need for God, and even among those who feel the need, someone will really succeed in this great attainment; this is a well-known caution exercised to us in the words of the Bhagavad Gita. But tasya aham sulabaha also it is said in one place: "I am easy of approach." But, to whom is He sulabha? Who is nityayukta, who is perpetually united with that ideal, to that perpetually united spirit, this attainment is easy, simple, and possible in this very life. Because it is our own Self, it has to be not a very difficult affair. It is our Self, it is me that I am pursuing finally. It is not somebody that I am pursuing and I am asking for. How is it difficult for me to know my Self? But, that is exactly the difficulty of it.

 

ISWARA GITA FROM KURMA PURANA

Chhandogya Upanishad says Skanda is Sanat Kumara and Sanat kumara is Skanda who taught sage Narada on Bhuma Vidya.  Shiva Purana also describes that Sanat Kumara entered into the semen of Lord Shiva at his request which fell on the grass that was growing in the Ganges from which he emerged with six faces who was breast-fed by six Kartika Devis and hence called Skanda and Kartikeya.  We always see Shiva with Ganges and Moon who are his two other  wives besides Parvati. Hence Skanda is in fact Gangeya son of Ganga like Bhishma, but Shiva as father!

Vedavyasa is the compiler of Kurma Purana. In order to   appease the fighting factions of Vaishnavites and Saivites Vedavyasa who also edited Kurma Purana inserted Ishwara Gita  in it.  e alsoHe Ishvara Gita is found in the Kurma Purana that later inspired Sankara to preach   Advaita philosophy. Shiva teaches his son Skanda that is Sanat Kumara and other rishis about the Supreme Soul and liberation.

In the Yoga Sutras, Ishvara, the guiding Cosmic Intelligence is said to be the Adi Guru or original teacher that we should follow. Our human yoga guru should work through this higher power. Hindu Devatas or deities as forms of Ishvara fufill this role, whether the trinities of Brahma, Vishnu or Shiva, or the Goddesses as Sarasvati, Lakshmi or Parvati, extending to Rama, Krishna, Kali, Ganesha, Skanda, and Surya and other Devatas, in their many different manifestations. This extends to all the numerous deities in the Hindu tradition. One of these deities usually becomes our Ishta Devata or chosen deity to worship. The Ishta Devata becomes our link with the Ishvara principle or the guiding cosmic awareness.

 

Īśvara Gītā is a Sanskrit Sloka (hymns) composition that contains the teachings of the Lord Shiva, also called Ishvara and is influenced by the Sankhya and Yoga Schools of Indian philosophy. It makes up the first 11 chapters of the second section (uttara vibhaga) of the Kurma Purana whose compiler is also Sage Vedavyasa. The Isvara Gita contains new themes attributed to Lord Shiva and not Krishna as the ultimate GOD. The Ishvara Gita also shows the influence of the 8-fold ashtanga yoga of Patanjali and of the Pasupatha sect of later Shaivism. Perhaps Vedavyasa as a compiler did not want to disturb the sentiments of the author but cleverly inserted  Ishvara Gita as Adhyaatma Vidyaa or Bhuma Vidyaa  in the  text Kurma Purana that was earlier to Mahabhrata. He later introduced his master work Bhagavad Gita through Mahabharata.  Later scholarly devotees Sri Rama came up with Rama Gita summary in the  Purna of  Adhyatma Ramayana  composed later that includes details of Shoedsa Upachara Puja of the  Lord focused on Bhaktimarga an taking refuge in the Supreme!

 

One interesting fact of “ISHVARA GITA” which most people do not know is that it is the “ORIGINAL BHAGAVAD GITA”. In the end of ISHVARA GITA, Vyasa Maharishi talks about how the knowledge of ISHVARA GITA was transferred from Sage Sanat Kumara to Vyasa Maharishi.

Kurma Purana 2.11.131-13 says Lord Narayana, Hari, the son of Devaki, himself gave this excellent knowledge to Arjuna. This confirms the fact that Ishvara Gita given by Lord Shiva was passed on by Lord Krishna as Bhagavad Gita. Kurma Purana 1.30.59-6 says: “You are blessed favorite with the Lord. In all the three worlds there is certainly no other person like you who is a devotee of Shankara and the conqueror of cities of enemies.”

 

Kurma Purana 1.30.65: says:  Excepting the son of Satyavati and Krishna, the son of Devaki, neither anyone has been, nor will be born who is equal to Arjuna in the matter of devotion to Shambhu.

 

These references confirm 2 facts: 1) Bhagavad Gita was originally spoken by Lord Shiva to Sanatkumara  and all the sages. 2) Vishwaroopam that was shown in Bhagavad Gita was that of Lord Shiva.

 

Jagadguru Chandrasekharendra Saraswathi also says "It was SHIVA who showed the Vishwaroopam citing BG 11.8: “pashya me yogam aishwaram”-- Krishna says to Arjuna--- I will show you the mystic opulence of Ishwara. BG 11.32: Time I am, the great destroyer of the worlds. Ishwara is popular as Kaalapurusha.

At a later point of time, when Arjuna asks Vyasa who was that personality who was slaying all his foes in battle even before Arjuna could slay them and Vyasacharya says "Thou hast, O Arjuna, seen Sankara, that First cause from which have sprung the Prajapatis, that puissant Being endued with great energy, he that is the embodiment of heaven, earth and sky, the Divine Lord, the protector of the universe, the great Master, the giver of boons, called also Isana. O, seek the protection of that boon giving Deity, that lord of the universe. He is called Mahadeva (the Supreme Deity), of Supreme Soul, the one only Lord, with matted locks (on head) the abode of auspiciousness". He further quotes: Bhagavad Gita Verses:

18.61: īśvaraḥ sarva-bhūtānāṁ hṛid-deśe ’rjuna tiṣṭhati |b hrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ||

The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

 

BG 18.61 matches exactly with the Veda mantra “ishaanha sarva vidyaanam ishvarah sarvabhutanam brahmaadhipatir brahmanodhipatir brahma shivo me astu sadasivom” This mantra in the Vedas is for the fifth face of Lord Shiva   described as Panchanana say   Shaivites though this is  a Panchabrahma mantra equally applicable to Narasimha. This mantra exactly matches with BG 18.61 (īśvaraḥ sarva-bhūtānāṁ). This clearly says that Krishna is referring to Lord Shiva and this becomes obvious when in the next verse Krishna asks Arjuna to surrender unto Ishwara to attain supreme peace and enlightenment say the followers of Shiva

18.62: tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata  tat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam

Oh Scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode. Krishna ask Arjuna to surrender to Ishwara (tam eva)  mentioned in the earlier verse!

 

Saivites say that in 18-66 Krishna says "aham tvam sarva papebhyo moksha ishyami ma suchah" which means I will deliver you from all sins but doesn't talk about Mukti. Whereas in BG 18.61, 18.62 he talks about SHIVA being Antaryami of every living entity and in the next verse he says that only if surrendered to SHIVA, Arjuna can attain the Paraam  shantim (eternal peace).

 

Gist of his Teachings

 

“It is Ahankara (ego) alone which, is attached to the souls of men, induces them to think that they act or suffer, or that they experience pleasure or pain.

 

It is Ahankara which is the root of that ignorance which leads men to consider Purusha and Prakriti to be the first causes, and to mistake the real nature of their souls.

But when they know that there is but one supreme soul, and that the soul of every man is of the same nature, immutable, passionless, and imperishable; then they become liberated from pleasure and pain, from anger and hatred, and from sin and its retribution.

 

Wise men, therefore, say that the supreme soul is non-dualistic, and that duality proceeds solely from Maya; and consequently, as the sky is not blackened by smoke, so is not the soul affected by the evil passions which arise in the mind; but as crystal shines with its own luster, so does the soul, exempt from Maya, retain its splendor unsullied.

Ishvara Gita on How to Obtain Supreme State of Happiness being narrated by the Lord himself.

The invisible state of god is not denoted by any external indication; but when he manifests himself, then is light an indication of his divine being.

 

Divine knowledge, also, is another indication; for those who acquire it become acquainted with my real nature; and there is no other means by which I can be known.

 

Ignorance, therefore, is that darkness of understanding which creates a belief in the existence of this Maya-produced universe; but knowledge is pure brightness which dispels illusion and reveals the true nature of spirit.

 

Those, consequently, who learn to behold unity in diversity; to believe in this essential truth, that there is one god alone and no other; and to know that their own souls are that god, are liberated from the bonds of transitory existence, and obtain the most blessed of all states, identification with my essence: for I am that one god, without beginning, middle, or end; and whoever knows me, Ishwara, Mahadeva, to be that sole, supreme, and ineffably happy god, shall obtain final beatitude.

Significance of Shivam in Hinduism

Shivam means auspicious. The other meanings of Shivam include propitious, felicitous, fortunate, benedictory, bright and lucky. Its synonym in Sanskrit are mangala, kalyana, shubha and shri. In fact Lord Shiva is called so because he is auspiciousness incarnate. The word Shivam occurs frequently in Vedic literature. Satyam, Shiva, Sundaram (Truth, Auspiciousness and Beauty) are allied aspects of spiritual perfection.

In social, religious, ritualistic, literary, academic and other spheres of Hindu tradition, we find references to everything in Hinduism as always linked with the auspicious as Shivam, Shubham or Mangalam.

 

All forms of worship, ritual and sacrifice commence with the utterance of words like om and sri, indicative of auspiciousness. Sanskrit texts always commence with one or more mangala shloka (auspicious verses), praying for divine blessings to one and all (asisa). Literary works commence with auspicious words or verses. The same is the case with music concerts, dramatic performances and social functions.”

--HINDU BLOG

 

BHAGAVAD GITA IN MAHABHARATA

The Bhagavagita is doubtless a text, perhaps the earliest, belonging to the devotional school of  Bharatiya origin, the Bhagavata. This monotheistic school was founded by Krishna Vasudeva, belonging to the Sarasvati sect of the  Yadu class; and he was revelry referred to as Bhagawan (the Lord).   The Celestial Song was originally a Yoga Upanishad which was later Vaishnavized.  Krishna, the founder of the Vaishnava tradition (Sampradaya) is the spokesman in the Gita.

May I draw your attention to an article from the November–December 2008 issue of Yoga Chicago Magazine.

“The Bhagavad Gita is found in the 11th chapter of the Indian epic, The Mahabharata; however, it is much older than the Mahabharata.   

The Bhagavad Gita is a mystical text that speaks about “the nature of things.” It speaks about humanity, Reality and our place in that Reality, as well as the actions we are to take to find wisdom and happiness. It emphasizes the various Yogas—ways in which humanity can deal with the ever-changing world and the emotions of the mind. It deals with the pathways to wisdom and with humanity’s relationship to the ultimate Reality.

It is an essential spiritual text because it establishes a person’s right to question everything. Its approach is a dialog between a symbolical human named Arjuna, and the Reality, symbolized in this text as Sri Krishna. The Reality states that it is good to question life, thus Sri Krishna answers Arjuna’s questions.

The Bhagavad Gita is a condensation and a simplification of the older, ponderous philosophical texts of the yogis, the Upanishads. The Upanishads are written in terse, profound, philosophical language, and it takes time and reflection to understand them. The Gita puts these concepts into simple language so that everyone can understand the nature of things and, thus, how to live life.

The Bhagavad Gita is also important because it relates to what is known as “The Perennial Philosophy.” The German philosopher Leibniz (1646-1716) used this phase to identify basic recurring concepts that are the foundation of all philosophies, particularly the esoteric patterns in religio-philosophical thought. The term was popularized in more recent times by writer and mystic Aldous Huxley in his book, The Perennial Philosophy, published in 1945. The Perennial Philosophy is clearly and concisely expressed in the Sanskrit watchword, tat tvam asi, meaning you are the Reality. It is more commonly expressed as thou art that: you, the eternal self (the Atma) are one with the Reality (Sri Brahman)—the fundamental, indispensable principle of existence. The purpose of your life is to discover who you really are and the purpose of your life.

There are four basic principles in The Perennial Philosophy:

• The consciousness existing in the macrocosm and the consciousness existing in you are one and the same. Thus, if you find that which upholds the consciousness of the cosmos, you will find that which upholds and sustains you as a self-entity; if you find that which upholds your being, you will have found the consciousness that sustains and upholds the cosmos.
• Humans possess a dual nature. The Gita states that everything is composed of pre-matter matter (that which forms matter), called prakriti, and Spirit or Consciousness, called Purusha.
• The meaning of the Earth life has only one purpose: to know the spiritual foundation that sustains and upholds the cosmos and all therein.
• Humans are capable of knowing this fundamental foundation, this absoluteness, which is Goodness.

The earth is not a place of punishment. The earth is a place where you learn about the nature of the real you. Yoga, which is a mystical science, is a set of principles and tools that help you understand your spiritual essence.

There are other concepts closely relating to the perennial ideas. One such concept is the doctrine of reincarnation, which states that all humans have been here before and will be here again. It’s the same concept as found in the New Testament where Jesus asked, “Whom do men say that I, the Son of Man, am?” The disciples answered saying, “Some [say that thou art] John the Baptist: some, Elias; and others, Jeremiah, or one of the prophets.” (Matthew 16:13-14).

Now, Jesus did not say, “I do not believe in reincarnation.” Rather, He said, “Who do you say I am?”

There are questions and problems in life, and different philosophies approach those problems differently. The Gita is a guide-text that gives you food for thought. New thoughts are important because they give you the ability to choose. If you have only one thought regarding a problem, you have little freedom to correct the problem. However, if you have five different thoughts regarding the problem, you have greater wisdom in making a decision and thus greater freedom in choosing.

The purpose of great texts is to help guide people live a better life by asking questions, seeking answers and gaining wisdom. Scriptures deliver a message that guides us through the murky, emotional, turbulent waters of life. They reveal a path to attain wisdom and thus live a wiser, happier life by sharing that wisdom.

The Gita begins, “Dharmakshetra, kurushetra,” meaning “on the battlefield of duty, on the battlefield of the heart’s desire.” This means that there is a battle between wisdom and ignorance—and that battle is in the mind of each being. It is a battle to overcome ignorance, gain wisdom and become detached from what is impermanent and perishable.

Be careful not to confuse detachment with indifference, however. Indifference indicates lack of interest or concern. Detachment means to do your duty without expectation of a reward. If we gain detachment, if we gain insight, we will find our duty, our responsibility; we will find the garden of God and see our duty, which is to till that garden. Thus, we will see the beauty of this world and add to its beauty.

The Gita reveals that you have the right to work, but you do not have the right to the fruits of that labor. Now if you work for work’s sake, it does not mean you will not get benefits. Rather, the focus should be on doing your duty and finding joy in your work. Most people are miserable because they are working only to get something. Do something that brings you joy, listen to the inward voice, find your responsibility and till the garden of God.

Furthermore, meditate to find strength so you can overcome the world’s confusion—and return to the tilling. Move forward, working without looking for rewards. Let the joy of your work be your guide.

Help the world find more beauty. Help bring more beauty into the world. Responsibility is the word. Detachment is the necessity. Letting go of your mind’s ego is the price to be paid.

In short, you are learning to become happy. When you leave this earth, you will go to another plane of consciousness. If you have not gained some happiness here, you most likely will not find happiness there. Thus, the Gita states that life is about finding contentment and happiness in the work you do”.

The word ‘vidya’ is related to acquire- knowledge derived from studies or from instructions given by a teacher. The term ‘adhyaatma’ pertains to the individual soul, Atma, or atman which describes the Spiritual Self. The phrase ‘Adhyatma Vidya’ could be described as the Knowledge of the Spiritual Self. 

 

“The Opulence of the Absolute” in  the Bhagavad  Gita

sargaanaam aadir antas cha  madhyam chaivaaham arjuna |
adhyaatma-vidyaa vidyaanaam vaadah pravadataam aham ||

 

Of all creations I am the beginning and the end and also the middle, Arjuna. Of all sciences I am the spiritual science of the Self, and among logicians I am the conclusive truth.

 

PURPORT

Among created manifestations, the total material elements are first created by Maha-Vishnu and are annihilated by Lord Siva. Brahma is the secondary creator. All these created elements are different incarnations of the material qualities of the Supreme Lord; therefore He is the beginning, the middle and the end of all creation.

 

Regarding the spiritual science of the Self, there are many literatures, such as the four Vedas, the Vedanta-sutra and the Puranas, the Srimad-Bhagavatam and the Gita. These are all representatives the Supreme Being.  Among logicians there are different stages of argument. The presentation of evidence is called Japa. The attempt to defeat one another is called Vitanda, and the final conclusion is called Vaada. The conclusive truth, the end of all reasoning processes, is the Supreme Being, Brahman alone--Swami Prabhupada

 

RAMA GITA IN ADHYATMA RAMAYANA

Rama Gita is a complete collection of sixty-two verses spoken by Lord Rama to his devoted brother Lakshmana are found in Veda Vyasa’s Adhyatma Ramayana, in the Uttarakanda as its fifth chapter. It is conceived in the literary style called Pauranic. The text, popularly known as Sri Rama-Gita, is also often described as sruti-sara-sangraha, a brief summary of the very essence of all the Vedas. Evidently this seems to be modelled after Bhagavad Gita   that was presented by Vyasa to the world as Krishna-Arjuna dialogue in the Battle Field of Mahabharata War, naming it Rama  Gita.

sri mahadeva uvachha tato jaganmangala mangalatmana vidhaay

raamaayanakirtimuttamam chachaara purvacharitam raghuttamomyathaa

Thereafter, the great hero of the Ramayana, the best among the Raghus – the glory of the universe ever blessing the world of creatures – organized his life into a program of intense tapa, as lived earlier by the royal saints in his own dynasty.

In Kailasa during springtime, a dim crescent moon imperceptibly floats against the snowy peaks of the sacred Himalayas. Lord Siva has just emerged out of deep meditation and smiles at his devoted consort, Parvati after a long interval.

When Lord Mahadeva is in the higher states of meditation, while his consort, Sri Gauri, though ever wedded to him feels out of contact with him. Rare are the moments when the Lord comes down to play in his lower state to contact his greatest devotee and sevika, Sri Parmesvari. Seeing him at a level where she can easily hug his personality and desiring to hold him at that level before he next soars into the Higher, Parvati asks a question regarding a theme that is ever fascinating to Lord Siva – the life of Sri Rama. It is well known that in the heart of Siva dwells Rama, and in the heart of Rama Siva is ever present.

Perhaps Lord Siva has many a time told the story of Sri Rama to his consort, and she knows very well how dear that theme is to the heart of Mahadeva. So she asks: “After making the inhuman sacrifice at the altar of his royal duty as a king and after deserting his pregnant and innocent queen Sita near the ashram of Valmiki, how did Rama continue his life?” As king, Rama had to attend to his administrative duties and live in is luxurious palace, surrounded by his ministers and courtiers. Physically, he had to live as if nothing had happened. The foolish demand of the people had been fulfilled, and the spirit of democracy had been maintained. The inquisitive Mother of the Universe wants to know from Lord Siva the life-style that Rama adopted after this terrible personal tragedy.

It is under these circumstances that the facile pen of Vyasa set to work. The fifth chapter of his Adhyatma Ramayana contains the exquisite Vedantic poem called Sri Ram Gita, which holds Lord Siva’s answer to his consort’s question.

Prompted by Parvati’s inquiry, Siva with an irresistible enthusiasm, eloquently explains that in the midst of the luxurious life at his palace in Ayodhya, Rama lived in total penance (tapas), just as his ancestors had lived, and earned the worthy title of “royal saint” (raja rsi).

Rama, popularly known as Ramachandra, was the son of Dasaratha. Rama’s name derives from the Sanskrit Rama, which means “that which revels in every form.” (ramate sarva bhuteshu, sthavareshu charesu ca) “that” being the Self, the higher Reality in us.

Sri Rama Gita by Swami Sivananda

I. Getting Rid of Ignorance to Attain Moksha
Once when Lord Rama was alone and at ease, Lakshmana approached Him in all humility and reverence and asked this question:

 

O Bhagavan (Lord), I desire to know from You the sure path to final liberation 'Moksha'. O Lotus-eyed, please instruct me about it briefly.

 

Notes: Lakshmana is Rama's brother. He wants the way of getting Moksha. Lakshmana is very free with Rama. Even then, he did not ask this question hurriedly and  not reverentially. He treated Sri Rama as Lord (Bhagavan) and asked the question when Rama was not otherwise engaged. Lakshmana is no other than Adisesha. There is nothing for him to know about. Rama and he are one. But still to guide the people of the world, Lakshmana addressed Rama as Bhagavan and asked the way to Moksha.

 

Guru is God. A disciple should approach the Guru at a proper time, suitable to Guru, with devotion and faith, just as Lakshmana did, if he wants to be freed from the round of births and deaths.

 

The Sloka also indicates that it is not possible to know the science about the Self by mere reading of books. One has to approach a Guru and hear the teachings of the Guru with faith and devotion. Arjuna surrendered to Lord Krishna and requested Him to take him as His disciple:

 

Tell me for certain which is better. I am Thy pupil. Teach me; I am seeking refuge in Thee. Also in the Chhandogya Upanishad, we find Uddalaka asking his son Svetaketu to approach a Guru and learn the Sastras. Svetaketu went to a Guru and learnt all the Sastras and returned home puffed up with pride. Uddalaka, finding his son puffed up with pride asked him: Tell me, my son! That one by knowing which there is nothing else to be known. Svetaketu did not know the answer and said arrogantly “f there is anything like that my teacher should have told me.” Very soon Svetaketu knowing his fault, fell at the feet of his father, and prayed for mercy and finally learnt the truth.

O Rama! Tell me about Jnana and Vijnana which are to be attained through intense devotion and dispassion. There is no other teacher in the world than Your Holiness who can teach me this.

 

Jnana: Knowledge obtained through study of scriptures and hearing of Srutis.

Vijnana: Knowledge obtained through intense Nididhyasana, practical knowledge.

Notes: One seeking for liberation should approach a Guru just as Lakshmana did. One should completely surrender oneself to the Guru and pray for his mercy and grace for bestowing on him Jnana and Vijnana. One should glorify the Guru. Guru is no other than God; God puts on the garb of a Guru and appears before a disciple seeking liberation

 

Lord Rama replied:

 

My dear, I will disclose to you the greatest secret, namely, Paramatman, by knowing which the illusion of the world immediately disappears.

 

Notes: Brahma-vidya, according to Sastras, should not be given to each and every one. When a disciple approaches a Guru for instruction, the Guru tests the disciple in a variety of ways, before imparting knowledge of Self. Indra had to do penance for 101 years to know “that thing by knowing which there is nothing else to be known!”.  It is only after a series of tests that Lord Yama taught 'Atma Vidya' to Nachiketas. It is only when the Guru is satisfied with the disciple, that the 'Brahma Jnana' will be imparted to the disciple. But here strangely enough we find, on mere asking, Lord Rama imparting knowledge of Self to Lakshmana. Rama is no other than God, the Creator of Universe. He can do anything. He can give 'Moksha' to sinners, if He so desires. We find in the Bible how Lord Jesus made many sinners pure. Jesus is none other than God. Even a sinner gets Moksha or final emancipation by getting Darshan of the Lord. So the necessity for testing Lakshmana before imparting knowledge of Self did not arise for Rama. Whereas other realized souls from Brahma onwards who carry out the behests of the Lord, have to be careful, before imparting Atma Jnana and it is they that test the aspirants before imparting knowledge of Self to them.

 

First, I will give you the description of Maya; after that I will explain to you the detailed process of acquiring Jnana, then I will tell you about Vijnana and afterwards about Paramatman, by knowing which one does not fear for anything.

 

The mistaking of the body (which is not Self) for the Self is called Maya. This Maya is responsible for the creation of Samsara.

 

Notes: The body is different from the Self; the five organs of knowledge, the five organs of action should not be mistaken for the Self. Even if these Indriyas are destroyed the person exists. This body is a mass of flesh, blood, bones, etc. The Self is different from this body. It is the director of the senses. The eyes see, the ears hear, the mind thinks, the Prana moves and the intellect decides through the Self. The Self is pure and eternal. But the ignorant man identifies himself with the body and gives more consideration to his body by enjoying the objects of senses. This is called Maya. Maya is responsible for the creation of Samsara.

 

O giver of joy to the race! Maya has got two forms, Vikshepa and Avarana--by the former, Vikshepa, Maya is creating the whole world from Mahat-tattva down to Brahma and gross and subtle bodies;  by the other form, Avarana, Maya is screening the knowledge of the Atman.

Notes: The gross body consists of earth, water, fire, air and ether. The subtle body consists of five Tanmatras (sound, touch, form, taste and smell), Ahankara, intelligence and the ten Indriyas. Maya is creating the gross and subtle universe. Really they are nonexistent. Brahman is the only Reality. Maya is screening the knowledge of Self so that we mistake one for the other.

 

On account of false imagination, just as a rope is mistaken for a snake, so also the pure supreme Self is mistaken for this universe due to the power of Maya. If we think deeply, the universe disappears and Brahman alone remains.

Notes: In the dark, we mistake a rope for a snake. If we examine it carefully with the help of a lamp and when the qualities of a snake such as movement, raising its head, etc., are not found, the false imagination disappears. So if we study the qualities of Brahman and realize It through meditation, the universe disappears.

 

Whatever the man always hears, sees or thinks is non-real just as the things seen in the dream and the castles in the air built by the mind are not real.

 

Notes: 'Sat' is that which exists in all the periods of time. It is always existent. Whatever we hear or see in a dream they are not real as they are not seen in the waking state. The thoughts of our mind are unreal as they change. So also as the whole world is seen, heard and thought of, it is unreal.

 

This body is said to be the root of the tree of Samsara. Through this body the Self came into contact with sons and other relatives. If the body is nonexistent, how can there be relations for the Self which is unattached (Asanga) with sons and relatives?

 

Notes: The root is the support for the tree. Without the root the tree does not exist. So also this body is the root of the tree of Samsara. If there is no body, there is no Samsara. The branches, leaves and fruits are the parts of the tree. Samsara contains sons and other relations. Just as, even if the branches, leaves, or fruits of a tree are cut off the tree survives, so also this body persists even if the sons and other relatives die. But if the root of the tree is destroyed, the tree will not exist. So also this Samsara will not exist if there is no body which is possible only when Avidya or ignorance is destroyed. Hence this body is spoken of as the tree of Samsara.

 

This body is composed of five gross elements (earth, water, fire, air and ether), five Tanmatras or rudimentary elements (sound, touch, form, taste and smell), self-sense or Ahankara, intelligence, five organs of knowledge and five organs of action.

 

Notes: The five gross elements compose the gross universe. The other seventeen items constitute the subtle universe.

 

Those that have no Self-illumination10 Indriyas, 5 Pranas, 5 gross elements, self-sense or Ahankara, intelligence and mind are termed by the name Mula Prakriti or Kshetra or body.

 

Notes: Chidabhasa those that have no self-illumination.

In Gita we find Idam sariram kaunteya kshetramitybhidhiyate, This body is called the field, O Kaunteya!

The five gross elements, self-sense, understanding as also the un-manifest, 10 senses, mind, five objects of senses, desire, hatred, pleasure, pain, the aggregate, intelligence and steadfastness, this is the field alone with modifications (Gita XIII, 6, 7).

 

One different from all these is Jiva. That Jiva, In reality, is the indestructible Supreme Soul. Jiva and Supreme Soul are one. They should not be distinguished as separate from each other.

 

I will tell you now the methods by which one knows the Jiva. Listen to the same.

Notes: Lord Rama is now describing the methods of knowing Jiva, by knowing which one attains Immortality. If Jiva is known, Brahman is known, in as much as there is no difference between Jivatman and Paramatman. Likewise if one knows Brahman, Jivatman is known. In Gita we find Lord Krishna telling Arjuna the methods of knowing Brahman, so that if Brahman is known Jiva is known.

 

One striving for perfection should develop absence of pride, absence from ostentation, and nonviolence, should bear insult, should be upright and do service of Guru with devotion in thought, word and deed, should have internal and external purity, should stick to prescribed duties, engage his mind and body in good actions, be free from desires and egoism, constantly contemplate on birth, old age and death, have non-attachment to son, wife, wealth and others, should have constant even-mindedness on the attainment of desirable and undesirable, steady devotion to Me the Self of all, should resort to pure solitary places, avoid the company of wicked people, strive to get knowledge of Self and always contemplate on the meaning of Sastras.

 

By the above methods one attains knowledge of Self. By following other methods one will not be free from Samsara.

 

I am different from the intelligence, Prana, mind, body, self-sense. I am Chitsvarupi; Nitya (Eternal), Suddha (Pure) Knowledge-Svarupi. The knowledge by which one feels the above facts is real knowledge.

 

When one actually experiences the above facts (say by Nididhyasana), it is termed Vijnana. 

 

Notes: In the above two Slokas Lord Rama tells Lakshmana about Jnana and Vijnana. Jnana is the theoretical knowledge obtained from study of scriptures. Vijnana is practical knowledge of Self, experiencing the Truth of the scriptures.
The Self is different from the body, Prana, mind, Ahankara and intelligence.

 

In Kenopanishad we find the declaration that by which the Prana functions but which the Prana does not know, that by which the mind is made to think but which cannot be thought of by the mind, that by which the eye is made to see but which the eye see not, is the Self seated in the hearts of all.

 

The Self is all-pervading, infinite, Satchidananda and eternal. It does not possess the qualities of Budddhi and others.  It does not possess also transformation and other Sadbhava Vikaras or six-fold change. It is by the Self-illumination of Atman, that the whole universe starting from the deities is illumined. It is one without a second. It has got attributes of truth and wisdom. It is unattached. It is the Supreme Lord, unseen. This Atman can be known by intuition.

 

Notes: In this Lord Rama gave the characteristics of Atman and said that It can be realized by profound meditation.

 

When one realizes the truth of unity between Jivatman and Paramatman, either by instruction from Guru or from texts, in that very moment the source of ignorance along with the cause and effect will mingle with Paramatman.

 

The situation mentioned above is called Moksha. The Self is ever-free.

 

Notes: In the above Sloka, Lord Rama tells Lakshmana what Moksha is. It is destruction of ignorance. Ignorance will be destroyed in Toto when one constantly meditates on the statements from the scriptures or on the instruction of a Guru.

 

O Lakshmana! What I have told you so far is Jnana, Vijnana and Vairagya Sadhana. This is My Svarupa or real Self.

 

Even then the above things are not available to those who have no devotion towards Me.

 

Just as even people possessing eyes cannot see the things etc., clearly in the night, but they can see their steps well when a light is brought, so also in those having devotion towards Me, the Self becomes Self-effulgent.

 

Notes: Lord Rama compares light with devotion, to make Lakshmana understand very clearly the necessity of devotion. Lord Rama tells that by Bhakti Yoga also, one gets knowledge of Self. In the previous Slokas, Rama told that by Jnana Yoga one gets knowledge of Self. But it is not possible for all people to adapt to it. Bhakti Yoga is a very simple method.

 

Gita we find Lord Krishna telling Arjuna to follow either Karma Yoga, Jnana Yoga or Bhakti Yoga.

 

I will tell you the methods of getting devotion, listen.

 

To be in company of My devotees, always serving Me and My Bhaktas, fasting on Ekadasi, celebrating the festivals connected with Me, hearing, reading and exposition of My stories, worshipping Me with continuous devotion, and singing of My glories.

 

If one follows these precepts daily one gets pure devotion. What else remains?

Now those that have devotion towards Me will get Jnana and Vairagya; then they will attain liberation from the round of births and deaths.

 

I have answered duly all your questions. Whoever stands firm on these principles will verily attain Moksha.

 

Do not tell this to those who have no devotion towards Me. You should take efforts to call My devotees aside and tell these things.

 

Whoever reads this regularly with faith and devotion, will get rid of ignorance.

 

 

II Realization of Self and Liberation

 

Lord Vishnu incarnated Himself as Sri Rama, son of Dasaratha, for the destruction of Ravana and other Rakshasas who were afflicting the gods and the Rishis alike. When Dasaratha grew old, he desired to crown Rama as king. But Rama's stepmother Kaikeyi came in the way of His coronation. Dasaratha had long ago granted her a couple of boons for some very important service rendered by her. But she kept them in reserve. Incited by Manthara, her maid servant, she now demanded the king to grant her the boons. One was to banish Rama into the forest for 14 years and the other was to enthrone Bharata, her son, in His place. Unable to break his word, Dasaratha gave his silent consent to Rama's exile. Thereupon, Rama's younger brother Lakshmana grew wild with rage. He threatened to imprison Dasaratha and put to the sword not only Bharata but all those who came in the way of Rama's coronation.

Rama pacified Lakshmana and counselled him to abandon anger which is the arch enemy of man and the greatest stumbling block in the way of spiritual aspirants. Our section begins here.

 

1. Sense-enjoyments are momentary like the flashes of lightning among the clouds on the sky. Life is as evanescent as drops of water on heated iron. (Drop of water sprinkled on a heated iron piece produces a hissing sound and is immediately vaporized. A man makes a little noise during the short period called his life and disappears in a moment. Hence life is compared to a drop of water on a heated iron plate.)

 

2. A frog, even while it is caught in a serpent's mouth, tries to catch insects. Likewise, though a person is in the very jaws of the serpent of death, he still longs for the fleeting pleasures of the senses.

 

3. For the happiness of body, man resorts to all kinds of painful activities day and night. How can one, who perceives that he is distinct from the body, indulge in sense-enjoyments?

 

4. People assemble and disperse at a water catering center. Logs of wood come close together and separate out in a river. Exactly similar is the association with father, mother, sons, brothers, wife, relatives and others. That is to say, the association is short-lived and is inevitably followed by separation.

 

5. It is quite evident that fortune is fleeting like a shadow. Youth is unsteady like a wave. Sex-enjoyment is brief and illusory like a dream. Life is short. Even then, man is frantically attached to the body.

 

6. Samsara resembles a dream. It is replete with diseases and the like. It is like a castle in the air. Only a fool resorts to it. (Samsara is an interminable series of births and deaths; sometimes in our dream, we experience our own death and birth. On waking we realize that these births and deaths are mere illusions. Likewise, one who has awakened from this long dream of life realizes that Samsara is as illusory as a dream. For a man who is attached to the body, Samsara is real. But for a wise man who realizes that he is the Self, Samsara is shadowy like a dream.)

 

7. Day in and day out, man's life gets shorter and shorter. He witnesses old age and death of others. In spite of it all he does not awaken.

 

8. Unable to distinguish between one day and night and its succeeding ones, i.e., failing to perceive that each day is a distinct portion of his life and that as days and nights pass away his longevity is rapidly reduced, the fool indulges in sense-enjoyments day and night. He does not realize that time flies and with it his life as well.

 

9. Life wastes away like water in a leaky vessel. A stream of diseases, like enemies, afflict the body. Alas!

 

10. Old age stares us in the face like a tigress. Death closely follows the individual waiting for the proper time.

 

11. Identifying himself with the body which is compendium of living organisms, dust and ashes, man thinks 'I am a king, world famous.'

 

12. O Lakshmana! This body is composed of skin, bones, pus, urine, blood and other tissues and is subject to change and transformation. Tell me, how such a body, by attachment to which you intend to destroy the world, can be the Atman?

 

13. All evils spring up for him who identifies himself with the body.

14. That intellect which regards the body as the Self is regarded as Avidya (ignorance) while the intellect which recognizes itself to be the pure Consciousness and not the body is spoken of as Vidya (knowledge).

 

15. Ignorance is the cause of Samsara (cycle of births and deaths). Knowledge puts an end to it. Therefore, spiritual aspirants should strive ceaselessly for the acquisition of knowledge. O slayer of foes! Lust, anger and the like are enemies in the path.

 

16. Of these, anger alone is sufficient to hinder the attainment of liberation. Possessed by wrath, one may even go to the length of killing one's father, brothers, relatives and friends.

 

17. Anger is the source of worry. Anger binds one to Samsara. Anger destroys righteousness, hence leave anger.

 

18. Anger is our arch enemy. Greed (covetousness) is the Vaitarani river. Contentment is the Garden of Eden. Peace is celestial cow, the fulfiller of desires. (Vaitarani Nadi is a river through which sinners will be marched into hell. Its waters are said to consist of boiling blood and pus.)

 

19. Hence attain peace. Then you will have no enemies.

 

20. Atman is distinct from body, senses, mind, life-breath, intellect etc. The Atman is pure, self-effulgent, immutable (changeless) and formless.

 

21. As long as men do not realize that the Self is other than the body, senses and Prana, they are overwhelmed by a ceaseless flow of sorrows and sufferings of Samsara and are subject to mortality.

 

22. Therefore, constantly regard yourself to be the Self different from the intellect etc. and discharge all your worldly duties. Do not feel worried.

 

23. While working out your Prarabdha (fruits of past actions) both pleasurable and painful, carry out all actions that offer themselves as a matter of course. You will incur no sin.

 

24. O Raghava, though externally you take up on yourself the agency of your actions, if your inner nature is pure, you will not be bound by your actions.

25. Always meditate upon all that I have said. You will never be afflicted by the ills of Samsara.

 

[This later got into the theme of Adhyaatma Upanishad--Jnyana Marga]

 

III Proper Form of Material Worship for Salvation

[Introduction to Bhakti Marga after obtaining Jnyaana]

Once when Lord Rama was seated alone in solitude. His brother Lakshmana approached Him in all humility and spoke thus: O Lord! All my ignorance and doubts are dispelled by the words of wisdom which You had been pleased to speak to me earlier. Now I am desirous of hearing from You the proper form of material worship by which men and women of all castes can attain liberation. Great sages like Narada and Vyasa, nay the creator Brahma himself, spoke highly even of material worship as a potent means of attaining salvation. May I, therefore, request You to enlighten me on the subject? I am Your humble devotee and brother. As such, I take this liberty of approaching You with such a prayer. To the words of Lakshmana, Rama replied thus:

1. Lakshmana! There is no limit to the countless methods of My worship. Yet, I shall explain to you the process right from the very beginning.

 

2. Having attained the state of a twice-born through the Upanayana ceremony as prescribed in the particular Sutra (clan or tribe) to which one belongs, one should get initiation into My Mantra from a Satguru, with full devotion for Me.

3. The wise man should then receive from the Satguru the proper form of My worship and then worship Me in the prescribed way. He should diligently carry on My worship picturing My presence either in his own heart-center in the fire or in an image or a photo or in the sphere of the Sun or in a Salagrama stone. (Salagrama is a kind of stone found in the river Gandaki. It is regarded as an embodiment of Lord Vishnu and is, therefore, an object of daily worship in several households. )

 

4. To begin with, one should take early in the morning a bath, for the purification of the body, reciting suitable hymns from the Vedas or Tantras and besmearing oneself with mud etc.

 

5. The wise one should then go through his daily routine of prayers like Sandhyavandana as laid down in the scriptures.

 

6. He should at the outset make a Sankalpa or resolve for the proper completion of his activities. My worshipper should then worship his Guru with devotion and with the faith that he is in no way different from Me.

 

7.  Abhisheka (a prolonged ceremonial bath) should be done in the case of the Salagrama, while in the case of images there should be simple sprinkling of water. My worship will be fruitful when carried on with the offering of sandal paste, flowers etc. which have been sanctioned by the scriptures and handed down by tradition.

 

8. He should worship Me without vanity or hypocrisy, leading a regulated life as per Guru's directions. O Lakshmana! The joy of your race, I shall he pleased with legitimate decorations of My images.

 

9. When one worships Me in the fire, he should propitiate Me by offering oblations of Havish, in the fire; if one worships Me in the sphere of the Sun, he should carry on the worship on sanctified or holy ground. I shall be gratified with anything that My worshipper offers with faith and devotion even if it be a little water.

 

10. What then need be said of the offerings of sandal paste, flowers, Akshatas, Naivedya consisting of various delicious dishes etc.? After arranging all necessary articles of worship, worship should be commenced.

 

Notes: The commonest and simplest form of worship of any deity consists mainly of 16 items as follows:

1. (a) Dhyana or meditation on the form of the deity as per descriptions given by men of experience.

 

(b) Avahana or invocation to the God to come and receive the ceremonial worship offered.

2. Asana or a proper seat for the God to sit upon.

 

3. 4 & 5. Padya, Arghya, Achamana--water to wash the feet, hands and face and a few flowers etc.

4. Madhuparka--light dress for bath.

5. Snanam or a bath consisting of Abhisheka, bath in Panchamrita (a mixture of milk, curd, ghee, sugar and honey), coconut water etc., and finally pure water.

6. Vastra Yugmama--pair of new clothes.

7. Yajnopavitam--a sacred thread.

8. (a) Sandal paste, Akshatas, Vibhuti, Vermilion etc.

(b) Puja with flowers, leaves etc.

9. Dhupam or incense.

10. Dipam or illumination.

11. Naivedyam, offering of food.

12. Tambulam--offering of betel leaves.

13. Mantra Pushpam--offering of holy hymns in praise and prostration.

14. Karpura Nirajanam--waving of camphor lights.

11. A comfortable seat should be carefully arranged by spreading one over the other Kusa grass, a deer skin and a cloth. The worshipper should then seat himself with a pure mind on that seat directly facing the object of his worship.

 

12. He should duly carry out first inner and outer Nyasa; next Nyasa with the 24 names, beginning with Kesava, and lastly Tattva Nyasa.

13. These should be followed up with the Panjara Nyasa of the deity and then Mantra Nyasa. Similarly Nyasas have to be resorted to in the case of images every day with diligence.

14. The Kalasa (the sacred vessel containing water) should be kept a little to the left in front of the worshipper, while the flowers and other articles of worship should be kept a little to the right.

15. Vessels should be kept ready for offering Arghya, Padya, Madhuparka and Achamana.

16. In the Lotus of the heart, resplendent like the Sun, he should meditate on the Jiva, who is but a ray of Myself. O Lakshmana! Destroyer of foes! He should imagine that his whole body is pervaded by that ray. He who resorts to the worship of images should always make it a point to invoke My ray into the images and the like.

17. Then he should worship Me with Padya, Arghya, Achamana, bath, clothing, adornments, etc., as means permit, but with a pure and sincere heart free from vanity and hypocrisy.

18. If he can afford, he should worship on a grand scale, offering camphor, Kumkum (vermilion), sandal paste, beautiful and fragrant flowers etc., reciting the proper Mantras.

19. He may also undergo Dasavarana Puja as prescribed in Agastya Samhita and arrange for elaborate offerings of Nirajana, Dhupa, Dipa and Naivedya.

20. One should always worship with faith and devotion, for, I, the Supreme Lord am pleased to accept whatever is offered with faith and devotion. One well versed in the science of Mantras should offer oblations in the fire as per rules and regulations.

21. One who is well versed in the Agamas should strictly follow the directions prescribed by Agastya and offer oblations in the fire either in a pit specially prepared for the purpose chanting the original Mantra or Purusha Sukta, or in the household fire used for daily worship using Charu (rice cooked in milk and ghee) for the oblations.

22. The wise one should in the course of the Homa, imagine Me to be present in the midst of the fire with a body shining like finished gold and adorned with celestial ornaments.

23. The Havan should be duly completed after offering Bali (special food offerings) to the Parsadas or immediate followers.

24. He should carry on mental Japa observing vocal silence and meditating on My form. Betel leaves coupled with saffron and other spices should next be offered with love and devotion.

25. This should be followed by entertainments like music, dancing, etc., and rounded off with offering of praises.

26. In conclusion, he should fall prostrate on the ground riveting his heart on Me. Then he should mentally feel that My grace is bestowed on him and receive it humbly (on his head) in the form of flowers.

27. In utter devotion, he should take both My feet in his hands placing them devoutly on his head, and prostrating himself, pray O Lord! save me from this dreadful Samsara. Finally he should send back the Jivakala to its original place i.e. feel that the Jiva which is but a ray of Isvara has returned to its Source and become one with It.

28. If a devotee worships Me in due form, as detailed above, he will, by My grace, obtain his cherished objective, here and hereafter.

29. If My devotee worships Me daily in this fashion, he will doubtless attain My Sarupyam (a state of liberation in which the devotee assumes the same form as the object of his worship).

30. Whosoever constantly recites or listens to this supreme, sacred, eternal secret lore divulged by Me in person will doubtless derive the full benefit of all forms of worship.

 

To understand who is GOD (Vidhartara), we go to authorities. Who are the authorities - seers or sages who have done enough Sadhana over the years and arrived at the Truth.  This is the truth they are giving us and this is the truth we accept.  We have to go to the right authority for the right thing. Authorities are Arjuna, Narada, Asita, Devala, Vyasa, Sankaracharya,   Ramanuja, Madhva etc. Shiva is an emanation of the Supreme-- the form in which the lord does destruction, the form in which the lord manages tamoguna and the form who directs to the lord any. Puranas have to be thus understood though glorify one form and aspect of the Eko Devah, who is the Creator, Sustainer and Dissolver of the Universe.

 

APPENDIX

Adhyatma Ramayana, the Spiritual Version of the Story of Sri Rama

By T.N. Sethumadhavan

We have today different versions of Ramayana in various languages indicating the deep penetration and influence of the personalities of Rama and Sita in the hearts and minds of the Indian people as folk lore as well as deep Vedanta.

Valmiki Ramayana, Adhyatma Ramayana, Vasishta Ramayana, Ananda Ramayana, Agasthya Ramayana in Sanskrit, Ranganatha Ramayana in Telugu, Kamba Ramayana in Tamil, Tulasi Ramayana or Ramacharitamanasa in Hindi, Kirtivasa Ramayana in Bengali, and Ezuthachan’s Adhyatma Ramayana in Malayalam are some of the well-known versions.

For all these works on the saga of Rama, Ramayana authored by Valmiki who is called Aadi Kavi has been the basis which is called Aadi Kavya.

Adhyatma Ramayana - Date and Authorship

Tradition ascribes the authorship of Adhyatma Ramayana to Vedavyasa since it is said to be an integral part of Brahmanda Purana. However, many scholars attribute it to the period 14th -15th century AD and the author as unknown.

Adhyatma Ramayana is the portrayal of a conversation between Lord Siva and Goddess Parvati (as reported by Lord Brahma to Sage Narada). It is this work that provided Tulasidasa with the inspiration to compose his immortal work, the Ramacharitamanasa.

Brief Sketch

Adhyatma Ramayana has about 4000 verses and is popular amongst the devotees of Rama and also among the Vedantins. Written in mellifluous Sanskrit, the work sums up the main events of the Valmiki Ramayana. Discussions pertaining to Advaita Vedanta philosophy, the path of Bhakti (devotion) in general and Ramabhakti in particular and several hymns in praise of Rama are the hallmarks of this work.

Adhyatma Ramayana is essentially a Puranic work demonstrating the inquisitiveness of Parvati and unambiguous expositions by Mahadeva. But in the orthodox circles of Rama devotees, the Adhyatama Ramayana is considered to be a Mantra-sastra, a sacred book, each stanza of which is revered as a Mantra (mystic syllable) and devoutly repeated in a ceremonial way.

A question naturally arises why Adhyatma Ramayana when Valmiki Ramayana is already there. The answer could be that the purpose behind the work was not to narrate Rama Katha but to propound ideological principles of Bhakti in co-ordination with Advaita Vedanta. The very title ‘Adhyatma Ramayana’ indicates this as otherwise it would have been christened as Vyasa Ramayana as in the case of Valmiki Ramayana. This is to be viewed against the picturizing of Sri Rama by Valmiki as a perfect human being, a maryada purushottama, with embodiment of Dharma and Raja Rishi and Vedic Guru like Janaka.

In Adhyatma Ramayana we see Rama as Brahman - omnipotent, omnipresent and omniscient, the cause without a cause and the One without a second. The factors that caused Him to incarnate Himself in a human form were, as stated in the Gita, to protect Dharma and destroy the evil as revealed in Uttara Kanda prompting his ascension.