Category Archives: Ramayana

Ramayana: the Inner Spiritual Journey ~ Swami Chinmayananda.

[Excerpts from articles and letters by Swami Chinmayananda]

RAMAYANA – the poem was written by a man well-established in the Ultimate Reality, who was expressing through his work, the pure Advaita Philosophy, the contents of the Upanishads. The glory of the poem is that the ideal “states of living” are expressed – the ideal brother, son, king, enemy, friend and the ideal man living in society. But all this is mere paraphernalia. The core of this poem is utterly divine – which explains why the glorious story of Rama is so popular even today!

RAMA itself means “Sarveshu Ramante iti Ramah” — that which revels in every one of us, the pure Light of Consciousness, the Atman, the Self, the Atma-Rama. This spiritual essence in us, can come out only as a son of Dasaratha, one who has conquered all the ten indriyas – five jnanendriyas and the five karmendriyas. It will be born in you and reborn only in Ayodhya (yuddha means conflict, Ayodhya means where there is no conflict, meaning, where all conflict has ended). In that Ayodhya which is ruled by the self-controlled Dasaratha, RAMA is born.

This Rama, the pure Self, cannot enter into any active participation in life unless wedded to the mind. Sita (the mind) is ready. She was not born to Janaka by wedlock. While ploughing the land, he finds Sita. The mind appeared from the most inappropriate place ever. It is absurd to enquire deep into this. Later you find that the same Sita disappears into Mother Earth. From Mother Earth she came, to Mother Earth she went back. From where the mind comes, and where it disappears during samadhi, nobody can tell. This is Maya !!

Wedded to the mind when Rama returns, he finds that he cannot live in Ayodhya. For, once the mind has come, you start expressing through it. You have to enter the ‘forest of life’, self-exiled as it were. Some cause or other must emerge as one enters the ‘forest of existence’. So long as Sita was looking up to Rama, living in Rama, for Rama, by Rama, she never found any difference between Ayodhya and a jungle. But how long can the mind remain constantly centred in the higher divine potential in us? It has to become extrovert. And this is just what happened the moment Sita looked away from Rama. The golden deer was noticed. The finite, ephemeral, ever-changing objects, start pulling you towards them. The mind demands them. Rama may argue, and all the Scriptures might also argue, that it is all Maya, that it is not real, that it is only a Rakshasa. Yet even Sita, Rama’s own consort, will not accept it, and she will exile Rama in search of the sense-object. Once desire-polluted, you fall. Rama goes…. and Sita is left in Lakshmana’s charge.

Lakshman represents Tapas (austerity). He had no reason to go to the jungle. But he left of his own accord, and he lives in perfect Brahmacharya, even without sleep. It is perfect Tapas. But then, one cannot live in Tapas. The delusion of the other world will force you to give it up. The moment Sita hears the sound of Rama’s voice, she forgets Rama’s glory and might and becomes anxious about his safety. She even urges Lakshmana to go to her husband’s aid. And when Lakshmana assures her that the great Rama will never come to any harm, for there is none to match him in skill and valour, Sita severely rebuffs him. When the beautiful ideal woman Sita utters such malignant words, Lakshmana is shocked into silence. He goes away, drawing a line of demarcation round the hut, urging her not to go beyond it.

Once desire enters your bosom, as an ordinary individual you cannot constantly live in Tapas. But you can at least draw a line — thus far and no further. But once Tapas has been given up, such lines are of no use. You readily step over them. And when you do this instead of Dasaratha, you are confronted by Dasamukha, the opposite character. The latter is an extrovert as the former is self-controlled. The sensuous materialistic power persuades Sita to cross over the line because, as long as you are within the moral boundary, it cannot affect you. You go beyond it, and permissiveness starts, and Dasamukha ensnares you.

Dasamukha does not mean having five heads on the right and another five on the left, with one neck in between. What is meant here is that the five jnanendriyas and the five karmendriyas together constitute the Dasamukha. A totally extrovert man lives in the flesh, for the flesh, and by the flesh – it is the rule of the flesh. Such a man is a sensualist and a total extrovert. Materially he can become great as did Ravana who ruled over a prosperous land, Lanka. In Lanka, nobody worked, everybody was supported by the socialist government, and people from all over the world came to pay homage to Ravana, who was supremely powerful. But does materialism provide anything more than mere physical comfort? It is not a solution to the problem of life. Spiritual and cultural values alone can save the world. This idea is brought out in the Ramayana.

Sita was abducted and taken away. She was no more a citizen of Aryavarta, the hallowed and cultural land any longer. She will be given a place in Lanka, another island, no doubt very near, but altogether another land. Even there she was exiled. We are all at this moment “Sitas” in exile. Should we give in to sensuality? To gain back our original Ayodhya, what should we do? We should do exactly what Sita did. She realised she had fallen and to prevent a further fall, she firmly said ‘No’ to Ravana and remained in the garden under an Ashoka tree. Shoka means ‘dukha’, i.e., sorrow, Ashoka therefore means ‘not dukha’ (devoid of sorrow). You and I will have sorrow but we do not recognise it. This is the ‘Ashoka’ state. Under the “tree of non-recognition of sorrows”, when we want to remain steadfast in character, we will doubtless be tempted and put to a lot of strain. But in that Ashoka-attitude, we should remain steadfast, constantly remembering Rama.

Sita was constantly and vigorously thinking of Rama. And we cannot say that Rama did not respond. In the Ramayana, we will find that the scene is alternately changing — once Lanka is shown, the next moment Rama is shown in the jungle. This shows that there is a secret communication between them. The more intense Sita’s cry, the more frenzied does Rama’s search for her becomes. He weeps like an ordinary mortal, not because he is attached to her, but because of his longing to help a devotee.

The spiritual essence in man can kill and destroy Ravan, the ten-headed monstrosity of extrovertedness. It can do it with the army of monkeys. An educated man reading this should know what the monkeys refer to. The monkey has two qualities – asthiratwa and chanchalatwa – instability and restlessness. The thoughts in the human mind have these two qualities. They cannot remain – stable. The monkey cannot remain on one branch, it jumps from one branch to another and from tree to tree. If it gets tired and sits on a tree, it will still be restless. Thus, it cannot keep quiet even for a minute. So too, our thoughts. They can never remain quiet, but keep jumping from topic to topic. The army of thoughts is to be controlled. But, at this moment, Vali, who stands for lust, controls them. This has to be destroyed. And how? It can be only done from behind. From the front, every time it is your lust that wins, and not you. So, if ever you want to conquer this lust, you have to shoot it from behind the tree. Vali had such great power, that anytime an enemy approached him, half the strength of the enemy would drain away and Vali himself would become three times stronger. So, Rama had to kill him from behind. To whom should he then give the kingship of the monkey-clan – the “thoughts?” To whom better than Sugreeva? “Greeva” means reins, “Sugreeva” means well-reined, i.e., well-controlled. When the thoughts are under one’s control, the army is then available to cross the frontiers and reach Lanka to kill the ten-headed monster and bring back Sita.

When Rama regains Sita after having destroyed extrovertedness, the mind that is no longer extrovert is no mind at all. It (Sita) has to disappear. Without Sita, Rama cannot bring about “Rama-Rajya”. He cannot rule without a wife. Therefore, Kapila comes and offers him a Mithya Sita or Maya Sita. And with Maya Sita, Rama returns to rule Ayodhya, with a tranquil and poised mind in a state of perfection, having regained his spiritual status. Though he returns with a mind, it is not really there. It is like the sky which allows everything to remain in space without getting contaminated. So too, Rama, the Man of Perfection, allows the mind to remain in him, but is not affected by it. Since Rama functioned in the world outside with a perfectly controlled mind, the result had to be a RAMA-RAJYA !!!

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Sri Rama Pattabhisheka – the Significance!

SRIMAD-RAMAYANA represents the spiritual yatra of a seeker – the AYANA (journey) of a spiritual seeker represented by RAMA. Hence it is known as RAMAYANA. Ramayana is also a treasure house of VALUES to be inculcated and practised at every stage in life. The Epic also highlights the various relationships amongst the different characters, and the need and importance to nurture, nourish and maintain these relationships at individual and social level. Lord Rama and his consort, Seeta as well as all the other characters through the various incidents, situations and circumstances demonstrate the journey from the realm of mortality to the State of Immortality. These incidents, situations or circumstances (each and every one of them) are “dynamic pictures with enormous significance” which are to be clicked on our mental screen and contemplated upon for they carry “life transforming” messages for us! 

One of these pictures which is very familiar to us is the SRI RAMA PATTABHISHEKA. In fact, whether in the temple or in our puja room, Lord Rama whom we invoke and worship is the “Pattabhisheka Deity – SRI PATTABHIRAMA”. The great musician-saint, Sri Muthuswami Dikshitar has composed a kirtan on the “Pattabhisheka Scene” which is beautiful, captivating and extremely significant! 

“O, Pattabhi-Rama, who adorns the Seat of Sovereignty and whose auspicious and sacred name, RAMA, is glorified by the ever-victorious Maruti (Hanuman) – pray, protect me. Rama, the Pure and the All-perfect, who is fulfilled and supremely contented, carries the Kodanda-bow in His hand and is the personification of Auspiciousness. The Lotus-eyed Lord belongs to the illustrious Raghu dynasty. Rama whose feet are soft and tender, is of dark complexion resembling the rain-bearing clouds. Bharata, Lakshmana and Shatrughna are attending upon and serving Sri Raja Rama with the royal umbrella (chhatra) and the chamara (fly-whisks). Vibhishana, Sugreeva and others are offering their obeisance to the Lord. Sri Rama, son of Dasaratha is the recipient of the blessings of the great Rishis like Atri, Vasishta and others. In a Navaratna-mantapa, Sri Rama, along with his consort Seeta adorns the beautiful gem-studded suvarna (golden) Simhasana. Sri Rama of exemplary character and conduct (the embodiment of Dharma), is extremely dear to Guruguha (Lord Subramanya). He is like the beautiful moon to the ocean of the solar dynasty. He is verily the Ruler and Protector of the whole Universe, SRI RAMACHANDRA!”

The “Rama Pattabhisheka” Scene or the Picture represents a MAN of REALIZATION – a Jivanmukta. Ayodhya is “A – Yudha”. It means “No conflict”. Therefore, it represents the Inner State of Absolute Peace and Bliss – the State of Mukti or Enlightenment. In this State of Bliss, Lord Rama and his consort Seeta are seated on the royal throne – the Simhasana. ASANA means “seat” and SIMHA denotes “Dharma”. Therefore, SIMHASANA means the “Seat of Dharma or Righteousness”. Sri Rama and Seeta together represent the “One State” beyond the aspects of Purusha and Prakriti – the State of Jivanmukti. The Man of Realization is one who has attained the Dimensionless State of Infinitude – he is VIRAT. He is a Master of the external world (Samrajya) as well as the inner world (Swarajya). Such an individual is a real SAMRAT and SWARAT. When he is working for the welfare of the community, he is ever rooted in and established in Dharma. There alone is the true RAMA RAJYA. Therefore, Sri Rama who is the embodiment of Dharma represents a JIVANMUKTA. Rama is surrounded by his brothers, the Rishis, Hanuman, Sugreeva, Angada, Vibhishana and others. All the characters represent one of the noble traits or virtues to be developed within us.

Alternatively, Seeta and Rama represent a well-integrated Mind and Intellect equipment. Lakshmana represents Karma Yoga, Bharata represents Vairagya or Dispassion, Shatrughna stands for the Ever-victorious and Hanuman signifies unconditional Surrender and total Devotion (there are different interpretations as to what each character stands for). Therefore the entire picture with all the characters of SRI RAMA PATTABHISHEKA is ONE TOTAL and COMPLETE SPIRITUAL message for us!!

Keep within RAMA-MAYAM as Sadhana. To see RAMA-MAYAM is Sadhya; the former the Way, the later the Goal. Merge into Rama. Disappear in Rama!! “When will this be?” What a question! “When you choose to be,” is the scriptural answer!! Go beyond the famous “Coronation Picture” of Sri Ramachandra into the Ocean of “Rama Tattva” behind His Golden Throne. Through Rama to “Rama-Tattva”; through names and forms to the “BEYOND!!” ~ Swami Chinmayananda

रामो राजमणिः सदा विजयते रामं रमेशं भजे
रामेणाभिहता निशाचरचमूः रामाय तस्मै नमः ।
रामान्नास्ति परायणंपरतरं रामस्य दासोस्म्यहं
रामे चित्तलयस्सदा भवतु मे भो राम मामुद्धर ॥ (Sri Rama Raksha Stotra)

महारत्नपीठे शुभे कल्पमूले
      सुखासीनमादित्यकोटिप्रकाशम् ।
सदा जानकीलक्ष्मणोपेतमेकं
      सदा रामचन्द्रम् भजेऽहं भजेऽहम्  ॥ (Sri Rama Bhujanga Stotra)

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Rama Nama Likhita Japa ~ Swami Chinmayananda

[Excerpts from letters & articles by Swami Chinmayananda]

JAPA is a training of the mind to fix itself to one line of thinking. We cannot say a word without a thought-form rising immediately; nor can we have a thought-form without its corresponding name. Try! In this close connection between ‘name’ and ‘form’ lies the underlying principle in the technique of Japa. Japa is a training of the mind to fix itself to one ‘name’ and ‘form’. 

MAHAMANTRA is the “invocation of the Rama” in us!….Start today LIKHIT JAPA of “OM SRI RAMA JAYA RAMA JAYA JAYA RAMA”. Devotedly write “Om Sri Rama Jaya Rama Jaya Jaya Rama”, one or two pages a day, in any script. With steady concentration, let the hand write, the eyes watch, in murmurs the mouth repeat, and the ears listen to the sound of the mantra. Thus, more than one sense-organ is brought into one and the same act. See that your heart is empty of any personal desire. Attention should be given for the cleanliness of the page, the symmetry of the letters, and the sanctity of the book. Let there be a Rama picture on your table and an incense stick burning in your room.

….From this day onwards write your Mantra in a note book for half an hour daily. This is to be done as though it is a great Yagna. No talking in between; no looking either to your right or left. Eyes glued to the page, in slow steady hand, write your chosen Mantra; repeat it loud enough for you to hear. That is, let the eyes see the Mantra; the ears hear it; the mouth utter it. Thus the mind is full of it! There is no greater practice to hasten the growth of DHARANA (concentration). This is one of the most effective exercises to develop concentration and devotion to the Spiritual Essence in life.

“Nama Smarana” (Japa) assists you in preventing the entry into your mind of various thoughts about the objects of the world around and helps to eradicate the flutterings of the mind. LIKHIT JAPA is very good for the early beginner — wherein at once the individual’s hand, eyes, ears and mouth are made to concentrate upon what is written in the Japa book. This brings about a certain amount of concentration in the students. While writing until the page is over keep “vow of silence.” Whisper the mantra as you write — this is a sacred Yagna. Try to do the Likhit Japa. Follow all the instructions. Write the Sri Rama Mantra a page-a-day and watch how the mind quietens by the end of the page! Watch for and experience a welling-up joy when you come to the last line of the page. Try to be regular all the days of Likhit Japa Yagna. 

Write Likhit Japa: the SRI RAMA MANTRA – WRITING YAGNA! Experience the texture of exploding silence and peace that happen in the mind on days when the page is completed. Just experience it — no questioning of why, how etc. Just BE in it for a moment before you close the note book. Invoke Him and learn to rest your mind on Him: SRI RAMA, who is the One Auspiciousness (Sri), that revels in all (Rama). Likhit Japa is either placed at the foundation of Temples built or offered to Mother Ganga.

यदावर्णयत्कर्णमूलेऽन्तकाले
शिवो राम रामेति रामेति काश्याम् ।
तदेकं परं तारकब्रह्मरूपं
भजेऽहं भजेऽहं भजेऽहं भजेऽहम् ॥

श्री राम राम रामेति रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं रामनाम वरानने ॥





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SRI RAMA NAMA VAIBHAVA!

RAMA means “sarveshu ramante iti ramah” – the “ONE who revels in all” – the Supreme Brahman. RAMA, the Absolute Reality is the very LIFE enlivening both: the insentient, inert things and the sentient, dynamic beings, lending to them all their very EXISTENCE. 

The Ashtakshara Narayana Mantra is: “Om Namo Narayanaya” – ‘Salutations unto Narayana’. Nara + Ayana means ‘the path (Ayana) taken by Nara (individual) to ultimately reach the State of Narayana’. If RA is removed from the mantra, it becomes ‘na-ayana’ which implies that there is ‘no path to reach the Higher’. Therefore, RA is the ‘life’ of this mantra. The Panchakshara Shiva Mantra is: “Namah Shivaya” – ‘Salutations unto Shiva’. Shiva signifies ‘Auspiciousness’. If MA is removed from the mantra, the meaning becomes negative: ‘na Shivaya’ or ‘inauspiciousness’. Therefore, MA is the ‘life’ of this mantra. When the two Aksharas, RA and MA come together it becomes RAMA. Hence the two-lettered word RAMA not only suggests that there is absolutely no difference between HARI and HARA, but also carries with it the power of both the mantras. 


RA originates from the word “Narayana” and therefore it represents the Ultimate Reality, the Spiritual GOAL. MA originates from “Namah” and therefore it represents surrender, the PATH to be taken to reach the Goal. Hence the word RAMA signifies the spiritual pilgrimage in total; since it represents the GOAL to be reached, and the PATH to be taken by the seeker. 

RA signifies “creation”. MA indicates “dissolution”. The A-kara inbetween which binds the two letters denotes “preservation”. Therefore, RAMA signifies the concept of Trinity: Brahma – Vishnu – Maheshwara. RA also stands for the Purusha-aspect or the SPIRIT. MA stands for the Prakriti-aspect or MATTER. Hence RAMA stands for Prakriti & Purusha: Matter & Spirit.


The four Maha Vakyas (Great Statements) from the four Vedas denote totally and completely the journey of a spiritual seeker. Of the four Maha Vakyas, the second Maha Vakya: TAT TVAM ASI” is known as the “Upadesha Vakya”. Through this Maha Vakya, the Guru initiates and leads the seeker onto the path of contemplation to seek and realize the total identity between his individuality and the Absolute Reality. RAMA NAMA represents the Upadesha Vakya: TAT TVAM ASI. RA  stands for “Tat”. MA stands for “Tvam” and the A-kara inbetween signifies the total identity between the individual and the Universal. 

RAMA NAMA is known as the TARAKA Mantra – the mantra which helps an individual to cross (tara) the ocean of samsara and reach the State of Absolute Bliss (ka). When Hanuman had to cross the ocean, he placed the ring (with RAMA engraved on it) given to him by Sri Rama in his mouth (on his tongue). Significantly this means that the tongue should take to the chanting of the Lord’s name. The jewel of RAMA NAMA not only beautifies the tongue and makes an individual more cultured, but helps him to easily cross the shoreless ocean of samsara. It was RAMA NAMA that was written on the huge rocks that enabled them to float on water during the Setu bandhan! Indeed a gravity defying wonder showcasing the power of RAMA NAMA! Hanuman demonstrated that even the invincible and incomparable RAMA BANA (arrow) could not stand in front of RAMA NAMA! The RAMA BANA had to acknowledge the supremacy of RAMA NAMA and silently withdraw itself! Symbolically, Hanuman giving Rama’s ring to Seeta at Asokavana stands for the Guru giving mantra-deeksha to the disciple.

RAMA is the life-protecting (Raksha) and mukti-bestowing NAMA. In the sacred Kashi Kshetra, Lord Shiva known as Viswanatha, who knows the glory of RAMA NAMA has taken upon himself to delivery each and everyone from the bondages of samsara and grant them mukti by whispering RAMA in their right ear at the time of death (MARA-na). MARA denotes death, bondage, change, finite and mortal. The reverse of it, i.e., RAMA signifies life, liberation, changeless, infinite and immortal!

When Parvati asked Lord Shiva for an easy substitute-method for chanting the Sahasranama, Sankara simply told her to chant RAMA three times – the equivalent of Sahasranama!! RA is associated with the #2, and MA with the #5. A combine of the two letters RA & MA therefore becomes 2×5=10. Hence uttering RAMA once is equivalent to chanting the Lord’s name 10 times. To utter RAMA twice (10×10) is equivalent to chanting the Lord’s name 100 times. To utter RAMA thrice (10×10×10) is equivalent to chanting the Lord’s name 1000 times and hence equal to the chanting of the Lord’s Sahasranama!

# “Is it possible to comprehend the glory of the 2-lettered RAMA mantra. When an individual opens the mouth and utters RA the negativities within oneself are thrown out and by uttering MA when one closes the mouth, the negativities are prevented from entering our personality. Lord Shiva, Sage Valmiki and Lord Hanuman alone are fully aware of the glory of Rama Mantra” ~ Sri Purandaradasa.
# “Oh Mind! Do not waste any more time. Take to the chanting of Rama Nama, the life-saving mantra“~ Swami Thyagaraja.
# “Oh Rama! Extremely sweet is your name. More sweeter than all the fruits and sweets put together!” ~ Bhadrachala Ramadasa.

“Sri Rama Rama Rameti Rame Raame Manorame, Sahasranama Tat Tulyam Rama Nama Varanane!”

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