What is the significance of various forms of Lord Hanuman?

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Contents

• 1. Science behind the idol
  • 1.1 Colour
  • 1.2 Form
• 2. Shani (Saturn) and Maruti
  • 2.1 Similarities
  • 2.2 Differences
• 3 Demigods (yakshas) and Maruti
• 4 Ganapati and Maruti
• 5 Importance of Maruti as described by saints
• 6. Worship
  • 6.1 Objectives
  • 6.2 Ritualistic worship (puja)
• 7. Maruti in our lives

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1. Science behind the idol

1.1 Colour

‘One comes across varied information regarding Hanuman’s form. His complexion is mostly red and rarely black. A red Hanuman is one smeared with a saffron coloured powder called sindur. Perhaps His black complexion is due to the influence of Saturn (Shani). Hanuman is famous as an incarnation or as a son of Lord Rudra. Since Rudra’s complexion is red, Hanuman too must have derived His complexion from Him. After He acquired a red complexion stories regarding His love for sindur were told.

• Once after bathing Sita made a red spot (tila) with sindur on Her forehead. When Hanuman asked for an explanation Sita replied, “It is because of this that Your Master’s life is prolonged”. When He heard this, Hanuman smeared sindurall over His body !
• Once when Hanuman was proceeding to Lanka with the Dronagiri hills Bharat struck Him with an arrow and wounded His leg. The wound healed with a mixture of sindur and oil. Hence sindur and oil are Hanuman’s favourites.’

1.2 Form

Look at the two figures given below. Decide with which figure you feel more pleasant and then read further.

Figure A	Figure B

At one of our workshops in Mumbai twenty-five out of thirty-six seekers who participated in this experiment gave their answers. The average spiritual level of the seekers was 35%. During a satsang (spiritual meeting) at times the spiritual level of a seeker can even become 40-50%. The spiritual level of an average person is 20% while that of one who has attained the Final Liberation (Moksha) is 100%. If average individuals participate in the experiment, they do not perceive anything. Hence in such experiments everyone does not get spiritual experiences. Only those who have attained a spiritual level of 35% and above and are able to perceive something of the subtle dimension are able to give answers. Sixteen out of twenty-five seekers experienced serenity (shanti) with figure ‘A’ and the rest with figure ‘B’.

Figure ‘A’ depicts the tail of Maruti as the servitor (Dasmaruti) and figure ‘B’ the tail of Maruti as the courageous one (Virmaruti). One must have realised how without even looking at the entire form of Maruti merely by looking at His tail, energy or divine consciousness (chaitanya) in His form is manifested. Energy manifests from Maruti as the courageous one and divine consciousness from Maruti as the servitor since the latter is merged into Lord Rama.

• Maruti as the servitor (Dasmaruti) and Maruti as the courageous one (Virmaruti): Hanuman has two forms namely Maruti as the servitor and Maruti as the courageous one. The servitor form is the one in which Hanuman stands in front of Rama with His hands folded in obeisance, His tail resting on the ground. The stance of Maruti as the courageous one is that of one ready for battle. His tail is upright and His right hand is turned towards His head. Sometimes even a demon crushed under His feet is depicted. To overcome problems of possession, black magic, etc. Maruti as the courageous one is worshipped.
• Maruti with five faces (Panchmukhi Maruti):

  Panchmukhi Hanuman

  One finds quite a few idols of the five-faced Maruti. The five faces are of an eagle (garud), a boar (varaha), a hayagriv, a lion and a monkey. The idol has ten arms wielding a flag, a sword, a noose, etc. One explanation for the five faces of a deity is that the deity keeps vigilance and has control over the five directions - north, south, east, west and the upward direction/zenith.
  
  
  
  
  
  
  
  
  
  
• Maruti facing the south (Dakshinmukhi Maruti): Here the word south (dakshin) has two meanings - one is the south direction and second, the right side.
  South in context to the direction: Here since Maruti faces the south He is named so. Black magic like jaran, maran, etc. are done primarily in front of this idol of Maruti. Such idols of Maruti are found in Mumbai, Pune, Aurangabad, etc. in Maharashtra and in Basavgudi in the district of Karnataka in India.
  South in context to the right side: This Maruti has His face turned towards the right. What do you feel after looking at the following two figures? First decide with which you experience more energy and only then read the following section.

Figure A Figure B

At a workshop in Mumbai twelve out of thirty-six seekers gave answers. Nine out of these twelve experienced energy with figure ‘B’ and only 3 experienced energy with figure ‘A’. In figure ‘B’ (facing the right) since the sun channel (surya nadi) of Maruti is active more energy was felt by most seekers looking at it. In figure ‘A’ the moon channel (chandra nadi) of Maruti is operational hence people felt less energy. Just like Ganapati with the trunk towards the right the Maruti facing the right is a powerful deity. He is worshipped to overcome problems due to distressing energy. The sushumna channel (nadi) of Ganapati and Maruti are continuously operational but with the transformation in Their forms the sun or moon channels too become operational to a small extent.

2. Shani (Saturn) and Maruti

‘Although there is close association between Shani and Hanuman prevailing in our society its explanation is equally complicated and incomprehensible.

2.1 Similarities

• 1. In the verse with a thousand Names of Hanuman (Hanumansahasranam stotra) Shani is one of the Names of Hanuman.
• 2. In the Surya Sanhita it is said that Hanuman was born on a Saturday (Shanivar).
• 3. It is given in holy texts that Rudra is one of the ten names of Shani.
• 4. Just like Shani one occasionally comes across Hanuman with a dark complexion.
• 5. Since Shani is popular in the Gadhval region Hanuman is also seen sporting an iron whip akin to Shani. As a result unknowingly a relationship between Shani and Hanuman must have been established and Hanuman’s worship on Saturdays and His inclusion in the vowed observance of worshipping Saturday (Shanivarvrat) must have commenced.

2.2 Differences

The differences between Shani and Hanuman are more than their similarities.

• 1. Shani is the son of the Sun deity hence is born from the tej (absolute fire) element whereas Hanuman is the son of Vayu hence is born from the vayu (absolute air) element.
• 2. There is discord between Shani and the sun whereas Hanuman is a devotee of the Sun deity. He has learnt all the skills from the Sun deity who has imparted a hundredth portion of His radiance to Him. Due to the conflict between Shani and the Sun deity the latter helped Hanuman, the enemy of His enemy (Shani). At that time the vayu element and energy had not manifested completely in Hanuman.
• 3. Shani is slow whereas Hanuman is swift like the eagle.
• 4. Shani is an evil planet while Hanuman is definitely not so.
• 5. It is said that one should not sell oil on Saturdays yet it is customary to offer oil to Hanuman on that day.

3. Demigods (yakshas) and Maruti

Brave and miraculous are adjectives used to describe the demigods. In the Valmiki Ramayan Hanuman is referred to as the miraculous one. Mahavir (the courageous one) is Hanuman’s popular Name. This indicates the relationship between Hanuman and the worship of the demigods. Hanuman is included in the fifty-two brave ones (virs) by the name of Kapilumbir. In Maharashtra, India in the month of Phalgun of the Hindu lunar calendar people dressed as warriors (virs) dance in a procession on their way to a Maruti temple.’

4. Ganapati and Maruti

Both of Them have a red complexion (like sindur) and both of Them possess the eight supernatural powers (ashtamahasiddhis).

5. Importance of Maruti as described by saints

Saint Ramdas Swami has said “Hanumant is our deity”. He is a symbol of energy, ingenuity and devotion. Hence Samarth Ramdas began worshipping Him. Eleven idols of Maruti installed by Him are famous. In North India too saint Tulsidas erected a number of temples and strengthened the worship of Maruti. Madhvacharya is considered as an incarnation of Maruti. Various other saints have also placed Maruti as the ideal through Their various compositions.

6. Worship

6.1 Objectives

Since the manifest energy in Maruti (70%) is much more in comparison to other deities (10%), Maruti is worshipped in the context of energy for the following reasons.

• To overcome distressing energy: To overcome problems due to spirits, black magic, ancestors’ subtle bodies, suffering due to Shani, etc.
• To control pleasant energy: If there is any obstacle in the pathway of the activated kundalini (spiritual energy) then to overcome it and channelise it appropriately.

6.2 Ritualistic worship (puja)

Popular worship: In Maharashtra on the full moon day (pournima) of the Hindu lunar month of Chaitra Hanuman’s birthday (jayanti) is celebrated. In Maharashtra Saturday is considered as an auspicious day for His worship. In the rest of India Saturday and Tuesday both are considered as auspicious days for His worship. On these days people offer Him sindur and oil. In some places coconuts are offered. To make spiritual progress worship of Vamamukhi (facing the left) Maruti or Maruti as the servitor (Dasmaruti) is used. The reasons for offering oil, sindur, leaves of the coral (rui) plant are given in ‘Why are tulsi leaves offered to Vishnu?’.

Influence of Shani and worship of Maruti: The relationship between Shani and Maruti has been explained earlier in point‘Shani and Maruti’. Hence when there is an influence of Shani, to reduce the resultant/resulting suffering Maruti is worshipped. The ritual should be performed as follows: Take some oil in a cup (vati), put fourteen bengal gram grains (udid) in it and then look at the reflection of one’s face in it. Only then offer it to Maruti. If one is unable to visit the temple due to illness one may worship Maruti in this way. (Information on why bengal gram is used is described in ‘Science of Spirituality : Vol. 20 - Chapter 43 - Possession, Black magic and Manifestation’.)

A real oil vendor will never sell oil on Saturday because the distressing energy for which a person is offering oil to Maruti may start troubling the oil vendor itself. Hence instead of buying oil from oil vendors seated outside the temple one should carry oil for the offering, from home.

7. Maruti in our lives

If Maruti is in our breath then Rama [the embodied soul doing spiritual practice (jivatma) or atmaram] is within us.

|| Shri Marutaye namaha ||

Reference: ‘Vishnu and His forms’, published by Sanatan Sanstha.

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What is the real meaning of Ramarajya?

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Contents

• 1. Ramayan
  • 1.1 Origin and meaning
  • 1.2 Various Ramayans
• 2. Origin of some Names of Rama
• 3. Rama’s family and incarnations
• 4. Special features
  • 4.1 Ideal in all aspects
  • 4.2 Follower of Righteousness (Dharma)
  • 4.3 True to His word
  • 4.4 The one who struck the target with only one arrow
  • 4.5 Human nature
  • 4.6 Rama’s servant (Ramadas) and Rama’s kingdom (Ramarajya)
  • 4.7 Principle, ability and manifest energy

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1. Ramayan

1.1 Origin and meaning

A. The word Ramayan (रामायण) has been derived from two words ram (रं) and ayan (अयन). Ram ramayate(रम्‌ रमयते) means to remain engrossed in one’s target. It is with reference to remaining engrossed in Bliss which is derived from spiritual practice. Ayan means the seven regions (saptalokas). The Ramayan preaches how to attain the Final Liberation (Moksha) crossing the seven regions, remaining engrossed in spiritual practice, that is in Bliss.

B. ‘In the quote “Samasya ayanam Ramayanam” (समस्‍य अयनं रामायणम्‌) “ayan” means speed, the path or to go. “Ramayan” is thus that which leads one to The Supreme Lord, Shrirama, inspires or enthuses one or rather endows one with the speed to reach The Lord or shows one the real path in life. It also means that, that which includes the main story of the destruction of the unrighteous Ravan by the righteous Rama is the “Ramayan”.Ayan also means shelter. Rama’s existence itself is the Ramayan.’

1.2 Various Ramayans

A. The Valmiki Ramayan: There are several Ramayans, but the Valmiki Ramayan is considered to be the standard among them. The Valmiki Ramayan does not include parts written by other authors just like the otherRamayans. The opinions of various researchers about this Ramayan are as follows.

• When the fisherman Valya undertook chanting for sixty thousand years he finally became Sage Valmiki. According to another school of thought Sage Valmiki’s real name was Ratnakar, not Valya the fisherman.Valmik is the name of a species of ants which builds anthills. These ants built an anthill on the body of a sage named Ratnakar. Hence people began calling him Sage Valmiki.
• Rama was born a hundred and fifty years after Sage Valmiki wrote the Ramayan. According to some theRamayan was written in the Satyayug and Rama was born in the Tretayug.
• Sage Dhoumya was a friend of Sage Valmiki and Sage Bharadvaj. He has written the holy text ‘Agnidhumavati’ on the spiritual practice by inhalation of smoke (dhumrasadhana). Sage Valmiki and Sage Dhoumya lived together for twenty-two years. Sage Dhoumya made twenty-four amendments in the original Ramayan. Actually what we call the ‘Valmiki Ramayan’ should be the ‘Dhoumit Ramayan’. The original Valmiki Ramayan was never available. The Valmiki Ramayan in use today is the one written in the Puranic period.
  Sage Valmiki had taken a vow of not leaving the ashram (kshetrasanyas); hence Sage Dhoumya propagated the Ramayan. It was He who preached to everyone that Rama would be born and that theRamayan would actually occur. He even told Sage Vasishtha whose ashram was situated at Prayag (Alahabad) in Vindhyachal about Rama.

B. The Purva Ramayan and the Uttar Ramayan: The Purva Ramayan explains how one should travel through the seven regions (saptalokas) by undertaking spiritual practice of the bijamantra ‘ram (रं)’. The Uttar Ramayanon the other hand describes the life of Rama who performed such spiritual practice.

C. The Jain Ramayan and the Buddha Ramayan: The biography of Rama is so ideal that in the later period the Jains and the Buddhists began to feel that even their religions should be enriched with it. Hence the Jain andBuddha Ramayans were written.

D. The Adbhut Ramayan: This has been written around the fourteenth century. It is also known asAdbhutottarkand. It is in the form of a conversation between Valmiki and Bharadvaj. In this Sita is depicted as the deity Kali instead of the usual sattvik (sattva predominant) chaste woman (pativrata). It is said that seeing that Rama was unable to slay Ravan She Herself slayed him.

E. The Adhyatmaramayan: This is in the form of a conversation between Uma and Shankar. Uma makes a prayer to Lord Shankar, “The Path of Devotion (Bhaktiyoga) is a superior one to attain The Lord. But due to varied opinions I am not convinced of His nature. So please endow Me with Your grace and reveal His true form to Me.” In response to this Shankar narrated the Adhyatmaramayan to Her.

The Valmiki Ramayan is the basis of this holy text, but in some places a few variations are seen. This holy text is also known as the Adhyatmaramacharit and the Adhyatmik Ramasanhita.

F. The Tulsi Ramayan: This is more devotional, while the Valmiki Ramayan is more historical. (This is akin to the Bhagvat which is more devotional and the Mahabharat which is more historical.)

2. Origin of some Names of Rama

2.1 Rama

This Name was prevalent even before the birth of Rama.

2.2 Ramachandra

Rama’s original Name is only ‘Rama’. He is a descendant of the sun dynasty (suryavanshi). Inspite of being born at twelve noon He was not named with names such as Rambhanu which incorporate a name of the sun. Later from the incident in which as a child He obstinately cried to have the moon (chandra), He was probably named Ramachandra.

2.3 Shrirama

When Rama returned with Sita after His victory at Lanka He was called Shrirama. ‘Shri’ is an adjective used for The Lord. When Rama revealed that He was an incarnation of God, everyone started calling Him Shrirama. In the Valmiki Ramayan Rama is not referred to as God but is called ‘The Supreme Man (narapungav)’. [Hanuman is referred to as ‘The supreme monkey (kapipungav)’. However by itself the word pungav means a bullock.]

3. Rama’s family and incarnations

When The Lord incarnates other deities too incarnate along with Him. Based on this rule, when Lord Vishnu assumed the incarnation of Rama the other deities who followed suit as well as the other incarnations who accompanied Him are described in the following table.

Rama and His family	Whose incarnation?
1. Rama	Vishnu
2. Sita	Divine energy (Shakti) of Vishnu
3. Lakshman	Adishesh
4. Bharat	The conch
5. Shatrughna	The discus
6. Maruti	The eleventh Rudra, Shiva

4. Special features

4.1 Ideal in all aspects

A. The ideal son: Though Rama obeyed His parents, at times He also advised the elders. For instance when leaving for the forest He exhorted His parents not to grieve for Him.

B. The ideal brother: Even today people quote Rama-Lakshman’s love as the ideal illustration of brotherly love.

C. The ideal husband: Rama was devoted singly to His wife.

Even after abandoning Sita, Rama lived in detachment. Later when He performed a sacrificial fire (yadnya) He placed Sita’s idol by His side but did not choose another wife. During those days it was a practice for kings to have several consorts. Taking this background into consideration this depicts His faithfulness to only one wife.

D. The ideal friend: Rama helped Sugriv, Bibhishan, etc. during catastrophes in their lives.

E. The ideal king: When His subjects expressed doubts about the chastity of Sita, ignoring His personal relationship with Her, He abandoned Her in accordance with the code of Righteousness of the ruler (rajdharma). In this context, Kalidas a famous poet has written a meaningful verse (shloka) - ‘कौलिनभीतेन गृहन्‍निरस्‍ता न तेन वैदेहसुता मनस्‍त: ।’ which means ‘fearing social stigma Rama drove Sita out of His home, but not out of His mind’.

F. The ideal enemy: After Ravan’s death when his brother Bibhishan refused to perform his last rites, Rama told him, “Enemity ends with death. If you do not perform his last rites, I will. He is My brother as well.”

4.2 Follower of Righteousness (Dharma)

He followed all the bounds of Righteousness. Hence He is referred to as ‘Maryada-purushottam’, the Supreme limit of Righteousness.

4.3 True to His word

A. Generally when one has to emphasize a point one says ‘I am speaking the truth thrice’. Similarly, the word ‘Shantihi (शांति:)’ is recited thrice. The word ‘thrice’ is used with the following two meanings.

• To speak taking the oath of the trinity, Brahma, Vishnu and Mahesh.
• The word trivar (त्रिवार) meaning thrice is derived from tri (त्रि) and var (वार), that is three days. If one gets the same dream on three consecutive nights, then it is said to be a spiritual dream. One should either act accordingly or ask a spiritually evolved person about it. Similarly only if something is heard thrice should it be considered to be the truth. Rama however, was true to His word, that is once He uttered something it was the ultimate truth and there was no need to emphasise that point again three times.

B. In Sanskrut grammar there are three nouns, singular (ekvachan), dual (dvivachan) and plural (bahuvachan). Rama was ‘singular’. This implies that one should merge into Rama, that is traverse from three (many) to one. In Spirituality, progress occurs as one goes from many to one and then from one to zero. Here, zero refers to the absolute incarnation, Lord Krushna.

C. According to geometry three depicts the three dimensions but Rama is unidimensional.

4.4 The one who struck the target with only one arrow

Rama could strike the target with an arrow at the first shot. There was never a need for a second one.

4.5 Human nature

Rama displays emotions of happiness and unhappiness just like human beings. Hence one feels more attracted to Him than to other deities. For instance, after Sita’s abduction, Rama became melancholic. However in such circumstances how the God principle in Rama was intact will be clear from the ensuing conversation between Shiva (Shankar) and Parvati, quoted below.

Parvati: Just see how the one whose Name You chant is grieving for His wife like an average mortal.
Shankar: That grief is namesake. He has to do that as He has assumed a human form.
Parvati: Rama is wandering about embracing the trees. That proves He is really pining for Sita.
Shankar: Why don’t You experience whether what I said is true or false, Yourself ? Assume the form of Sita and appear before Him. Then observe His behaviour.

Parvati did as Shankar had said. Seeing Her Rama offered obeisance to Her and said, “I have recognised You. You are the Great Illusion (Adimaya).” With this Parvati was convinced that Rama’s bereavement was but a superficial display.

4.6 Rama’s servant (Ramadas) and Rama’s kingdom (Ramarajya)

Rama’s servant (Ramadas): This word has two meanings.

• The servant (das) of Rama
• The one whose servant is Rama!

Rama’s kingdom (Ramarajya)

• During His times, that is in the Tretayug Rama alone was not wise, His subjects too were prudent. Hence during His reign not a single complaint was brought to His court.
• The real kingdom of Rama (implied meaning): Absolute control over the five sense organs, five motor organs, mind, subconscious mind, intellect and ego by Rama (Atmaram - the soul principle) dwelling in the heart itself is Rama’s real kingdom.

4.7 Principle, ability and manifest energy

The meaning of these words is given under the point ‘Principle, ability and manifest energy’.

• Principle: Vishnu principle 75% (Vishnu / God = 100%)
• Ability:Creation 20%, sustenance 50% and dissolution 30%
• Manifest energy: 75%

(Like God (Ishvar), Vishnu too utilises only 10% of His energy to accomplish His mission. This energy is referred to as the manifest energy. The dormant energy is called the unmanifest energy. If the mission is such that more energy is required then the proportion of manifest energy is higher.)

Look at the picture of the fivefold family of Rama (Rama panchayatan) including Hanuman, given below and decide from whom one can experience energy? Only then read further.

Rama panchayatan

The table below enumerates whether Energy or Bliss was experienced from each of the figures by the 29 seekers attending one of our satsangs (spiritual meetings).

Looking at whom?	Presence or absence of a spiritual experience
1. Rama	Present     2
2. Lakshman	2
3. Bharat	0
4. Shatrughna	0
5. Sita	10
6. Hanuman	5
	Absent      10
Total	29

The average spiritual level of the seekers was 35%. During a satsang (spiritual meeting) at times the spiritual level of a seeker can even become 40-50%. The spiritual level of an average person is 20% while that of one who has attained the Final Liberation (Moksha) is 100%. If average individuals participate in the experiment, they do not perceive anything. Hence in such experiments everyone does not get spiritual experiences. Only those who have attained a spiritual level of 35% and above and are able to perceive something of the subtle dimension are able to give answers.

10 out of 29 seekers did not perceive anything. Out of the 19 who perceived something, half that is 10 of them sensed the energy in Sita. This experiment illustrates why Sita is referred to as the Energy of Rama. 5 seekers experienced Energy in Maruti. From this one will realise why the manifest energy in Maruti is much greater than in other deities.

Reference: ‘Vishnu and His forms’, published by Sanatan Sanstha.

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Why did Bharat install padukas of Lord Rama on the throne instead of His idol?

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Contents

• 1. Implied meaning of some names in the Ramayan
  • 1.1 According to the Bhavartha Ramayan by Saint Ekanath
  • 1.2 As told by H.H. Anna Karandikar
• 2. Implied meaning of some incidents from the Ramayan
  • 2.1 Sita, the daughter of the Earth
  • 2.2 Kaikeyi’s asking for a boon
  • 2.3 Bharat’s asking for Rama’s paduka (wooden footwear)
  • 2.4 Bharat’s stay at Nandigram
  • 2.5 Lakshman’s life in exile
  • 2.6 Sita’s abduction
  • 2.7 Rama’s embracing the trees
  • 2.8 Slaying of Vali
  • 2.9 Rajak’s accusing Sita
  • 2.10 Slaying of Shambuk
  • 2.11 Rama’s renouncing His body in water (jalasamadhi)

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1. Implied meaning of some names in the Ramayan

1.1 According to the Bhavartha Ramayan by Saint Ekanath

• Aja: Parabrahman or Paramatma (The Absolute Being).
• Dasharath: The word Dasharath (दशरथ) is derived from two words, dash (दश) and rath (रथ). Dashmeans ten and rath, the body. Dasharath thus refers to the body with the five sense organs and five motor organs. Dasharath was created from Aja.
• Rama: Without loosing ajatva (absoluteness) Rama that is ahamatma (The embodied soul) was born to Dasharath.
• Kousalya: Sadvidya (The Divine intellect)
• Sumitra: Shuddha buddhi (The Pure Intellect)
• Kaikeyi: Avidya (Nescience)
• Manthara: Kuvidya (The Impure Intellect)
• Lakshman: Atmaprabodh (Awakened state of the soul)
• Bharat: Bhavartha (The implied meaning)
• Shatrughna: Nijanirdhar (His own Resolve)
• Vishvamitra: Vivek (The Intellect that differentiates between Sat and Asat)
• Vasishtha: Vichar (The Holy thinking)
• Sita: Chitshakti (The Divine Energy). The union of the Absolute Being and The Divine Energy is eternal.

1.2 As told by H.H. Anna Karandikar

A. Dasharathi Rama

• Such a body in which Rama dwells is the soul principle (atmaram).
• ‘Dasharath refers to the seeker, and the intellect in the form of Kousalya is his wife. When the seeker behaves in a manner conducive for Self-realisation, having faith and detachment generated from devotion, he is showered with Bliss. This itself is Self-realisation and the incarnation of Lord Shrirama.’

B. According to Ramottartapaniya Upanishad: Syllables of Omkar have been described in theRamottartapaniya Upanishad as follows.

Syllables of ॐ	State of the mind	Principle	Creation of whom?
A (अ)	Waking (jagruti)	Universe, Vaishvanar	Lakshman
U (उ)	Dream (svapna)	Taijas, Hiranyagarbha	Shatrughna
M (म)	Deep sleep (sushupti)	Pradnya, God	Bharat
Half   Mantra	Superconsciousness (turya)	Parameshvar, the Absolute Brahman	Shrirama

The Upanishad further states that the Primal Energy in the form of Prakruti which causes creation, sustenance and dissolution of the universe is ‘Shri Sita’.

C. Names in the Ramayan and numerology

Rama (राम) and Sita (सीता): There are 2 letters in each of these Names.
Lakshman (लक्ष्‍मण) and Urmila (ऊर्मिला): There are 3 letters in each of these names.
Bharat (भरत) and Mandavi (मांडवी): In each of these names there are 3 letters.
Shatrughna (शत्रुघ्‌न) and Shrutkirti (श्रुतकीर्ति): There are 4 letters in each of these names.

According to numerology the number 3 is closer to number 2. Hence Lakshman and Bharat both being three letter words, were closer to Rama which is a two letter word. Since number four is not as close to number two, there is not much reference of Shatrughna in the Ramayan.

D. Lav: One who bends in whatever direction the wind blows and does not get destroyed, one who can thrive under all circumstances.

E. Kush: This is a type of grass. Just as grass thrives even on rocks he is one who survives under all circumstances.

F. The everlasting quiver: The same amount of radiance emanating from the sun principle is reflected back onto the basic sun principle (mula surya); hence the sun is eternal. Similarly the number of arrows (energy) shot by Rama returned to Him. Hence His quiver was everlasting.

G. Shabari: Shabari was conversant with Shabari vidya, a type of occult science. Under the pretext of eating berries, Rama learnt it from her and she imparted that knowledge to Him.

H. Marich: The supernatural power which enables one to transform oneself into a deer is called Maruchi. The one who posesses such a power is called Marich.

I. The ten-headed Ravan: Ravan was ten-headed that is a Brahman well versed in the knowledge of the ten scriptures (dashgranthi). Ravan was the son of Sage Pulastya. Pula is the vagina or the birth passage. This sage had made spiritual progress through the Path of Distressing Energy (Vamamarga). Once Ravan shook every channel (nadi) in his body and created a sound like that of Rudra’s vina (a stringed instrument). This appeased Lord Shiva.

J. Bibhishan: The embodied soul is situated above the navel according to one school of thought. During spiritual practice as it descends to the region of the navel (बिंब), one gets a terrifying (भीषण) experience. Hence it is called bibhishan [बिभीषण= bhishan (भीषण) + bimba (बिंब) by reversing the order of words]. Bibhishan’s spiritual level corresponding to his name was upto the level of the navel, that is the level of the Manipur chakra.

K. Lanka: Lanka means the head which lies above the neck. Rama handed over the kingdom of Lanka to Bibhishan means that He made Bibhishan progress spiritually upto the level of the Sahasrar chakra.

L. Indrajit: Indrajit had control over all His organs (jitendriya). (Jit means victory and indriya means sense organs.)

M. Bindu and Rekha: These are the consorts of Narantak one of the sons of Ravan. The embodied soul should not remain bound by attractions of Bindu and Rekha, that is any kind of attraction. Otherwise they bring about the end (ant, antak) of man (nara).

2. Implied meaning of some incidents from the Ramayan

2.1 Sita, the daughter of the Earth

Incident: Sita was found while ploughing the soil.

Implied meaning: Infant Sita was the manifest form of the hiranyagarbha frequencies emanating from the centre of the earth. Since sound, touch, form, taste, odour and energy coexist, when one of the components is present, all the others are also present. For instance, when a Name is chanted, the form, odour, etc. accompany it; so also Infant Sita was the manifest form of a specific energy that is hiranyagarbha energy, while Sita as Rama’s wife was the form of Rama’s Energy. Further information on hiranyagarbha frequencies is given in ‘Science of Spirituality - Chapter 11 - Supreme God, God, Incarnations and Deities’, point ‘Guardian deity of a territory (kshetrapaldevata)’.

2.2 Kaikeyi’s asking for a boon

Incident: With one boon Kaikeyi got Rama banished to the forest for fourteen years and with the other, she asked that Bharat be made the crown prince.

Implied meaning: Shravankumar’s grandfather was Sage Dhoumya and his parents were Ratnavali and Sage Ratna. Sage Ratna was the royal priest of the kingdom of Nandigram ruled by King Ashvapati. Kaikeyi was the daughter of King Ashvapati. Sage Ratna had taught Kaikeyi all the scriptures and had also warned her that Dasharath’s children would not be able to ascend the throne and that if they did ascend it within fourteen years after him, then the Raghu dynasty would be destroyed. To prevent this mishap, Sage Vasishtha told Kaikeyi to ask Dasharath for two boons, by one of which she sent Rama into exile for fourteen years and by the other asked Bharat to rule the kingdom because she knew that as long as Rama lived, Bharat would never ascend the throne. It is on the advice of Sage Vasishtha, that Bharat installed Rama’s paduka (wooden footwear) instead of His idol, on the throne. If instead of the paduka an idol was installed on the throne, then by the rule that sound, touch, form, taste and odour all coexist, the effect would have been just as if Rama had ascended the throne. The original Valmiki Ramayan contains three verses (shlokas) in this context. However some researchers feel that those who rewrote the Ramayan after 1228 A.D. omitted these.

2.3 Bharat’s asking for Rama’s paduka (wooden footwear)

‘Asking for the paduka’ means ‘placing the head on the feet’ or ‘complete surrender’. When Bharat asked for Rama’s paduka the latter gave them to him. The former carried them placing them on his head such that the big toes faced the front. Then he installed them on the throne and worshipped them. Since then the custom of worshipping paduka of the spiritually evolved began.

2.4 Bharat’s stay at Nandigram

A. Incident: After acquiring Rama’s paduka Bharat took them to Nandigram and installed them there. He did not reside in Ayodhya.

Implied meaning: Nandigram means the testes. So it implies that Bharat observed celibacy. ‘Installation of Rama’s paduka’ implies that Bharat lived like a seeker.

B. Incident: When accepting Rama’s paduka Bharat requested Him to inform him about His return from exile along with Sita, on the eve of His arrival, so that he could make preparations for His reception. Upon this, Rama uttered, “So be it (tathastu)”.

Implied meaning: ‘Along with Sita’ means along with Divine Energy, that is after activation of the spiritual energy (kundalini). ‘About His return’ means before attainment of Self-realisation, that is before going into the nirbijsuperconscious state (samadhi). Bharat said that he should know when He would go into that state.

2.5 Lakshman’s life in exile

Incident: Sita used to feel that before fetching home roots and tubers, Lakshman must have already eaten some. Rama used to feel that Sita must have served him a meal. So both of them did not bother to enquire about his meals.

Implied meaning: For fourteen years Lakshman survived only on air. He did not even sleep for the sake of Rama’s security. He practised Spirituality constantly.

2.6 Sita’s abduction

Incident: Ravan abducted Sita and kept Her with him.

Implied meaning: The real Sita never went with Ravan. She entered the fire. It was Sita’s image which accompanied Ravan. It was here that Rama’s divine sport (Ramalila) really began. After being liberated from the clutches of Ravan, on the pretext of purification in the fire, this form of Hers entered the fire again and the real Sita emerged from it.

2.7 Rama’s embracing the trees

Incident: After Sita’s abduction crying out for Sita, Rama embraced the trees.

Implied meaning: He found out how the trees and creepers felt.

2.8 Slaying of Vali

Incident: Rama shot Vali with an arrow and killed him.

Implied meaning: After the arrow struck Vali, his spiritual progress which had stopped at the level of the Anahat chakra began once again and he was liberated.

2.9 Rajak’s accusing Sita

Incident: A washerman named Rajak pronounced that Sita was unchaste. Hence Rama forsook Her.

Implied meaning 1: The one accusing Sita, Rajak is depicted as a washerman. His job is to wash clothes and cleanse them of stains. The washerman said so to prevent Rama from being stigmatised.

Implied meaning 2: The washerman’s name Rajak (रजक) is derived from two words ‘raja (रज)’ and ‘k (क)’. ‘K’ denotes a small part of an object. This means that the washerman was one who possessed some portion of the raja component in him. Hence he could not perceive the sattvik (sattva predominant) nature of Sita.

2.10 Slaying of Shambuk

Incident: Rama slayed Shambuk, a matang (one belonging to a low class) because he undertook austerities (tapashcharya).

Implied meaning: Shambuk undertook the wrong austerities. Consequently the atmosphere on the earth was polluted to such an extent that the subjects were distressed and the spiritual practice of the sages was interrupted. So to fulfill the duty of a king, in the interest of His subjects and to protect the sages Rama beheaded Shambuk.

2.11 Rama’s renouncing His body in water (jalasamadhi)

Incident: After Sita was engulfed by Mother Earth, Rama ended His life by jumping into river Sharayu.

Implied meaning: Rama did not commit suicide by jumping into river Sharayu, but took samadhi in water. There are several types of samadhis - samadhi in the earth (bhumisamadhi), in water (jalasamadhi), in the fire (agnisamadhi), etc. Saint Eknath and Saint Ramatirtha also took samadhi in water. This is possible only for those who have no attachment to the body. All the residents of Ayodhya too followed suit because, after Shrirama’s renunciation of the body they felt that their life without Rama was now meaningless.

Detailed information on the superconscious state (samadhi) is given in ‘Science of Spirituality : Chapter 36 - Path of Meditation (Dhyanyoga)’.

Reference: ‘Vishnu and His forms’, published by Sanatan Sanstha.

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