Rama, the Indweller

In the following discourse delivered almost two decades back, Bhagavan Sri Sathya Baba elaborates on the inner meaning of the Ramayana, and the need to comprehend Rama as the dweller within us, showering eternal bliss.

Embodiments of the Divine Atma! Every man takes birth in this world to discharge three kinds of debt. The first is the debt to God; the second is the debt to the rishis (sages); and the third is the debt to one’s parents. The Divine permeates every cell in the body, endowing it with divine energy. It is the power of the Divine that keeps every limb in the body functioning through the action of this Divine energy.

It follows from this that man has to be conscious of this energy and be grateful to the Divine for sustaining and protecting him. If he fails to do so, his life is a waste. Discharging the debt to the Divine entails engaging oneself in sacred actions, and in serving others, thereby dedicating every action of the body to the Divine. It is when such a divinely endowed body is consecrated for holy purposes by constant performance of sacred, sublime, and dedicated actions, that the debt to the Divine is discharged.

Debt to the sages and parents

Next comes the debt to the rishis. The ancient sages, by devoting all their energies to penance and spiritual enquiries, have bequeathed to mankind the great scriptures that help guide lives in this world and beyond. It is the sages who have bequeathed to mankind the Upanishads, the Puranas, and the epics that assist in conducting life along ideal lines. It is the scriptures that make our lives sublime. The paths laid down by the rishis show which actions are to be avoided and which actions are righteous, requiring scrupulous respect. The prescribed duties should be performed, while the prohibited actions should be eschewed; it is only then that the debt owed to the rishis are discharged.

The third one is the debt to the parents. One’s body is derived from the flesh and blood of the mother. Just think about the sacrifice involved in giving birth to a child and rearing him with continuous care and love. It is beyond description. The food you eat, the clothes you wear, and the lives you lead are all the gifts of your parents. It is one’s primary duty to please one’s parents; only then is the debt to the parents discharged. Indeed, the debt to the parents involves even more; it has to be repaid by acting properly and rendering service to society.

It is for these reasons that Emperor Dasaratha [Lord Rama’s father] paid his debt to the Divine, and through the spiritual rituals he discharged his obligations to the rishis. But he was unable to discharge the pithru runa (debt to his parents). Not having a son of his own, he could not fully discharge the obligations he owed to his parents. Hence, to overcome the lack of a son, he decided to perform the putrakameshti yagna (the special sacrifice to be blessed with a son).

Why did he perform the yagna?

To protect one’s possessions and properties should not be the reason for having a son. Nor should it be for ensuring the performance of one’s funeral obsequies. The main goal should be to have sons who will practice righteousness in the service of society. It was with this aim that Dasaratha decided to perform the putrakameshti yagna.

Several sages including Vasishtha and Jabali, heartily welcomed the Emperor’s decision. At this stage, the Emperor’s Prime Minister Sumantra reminded him about a directive which Sage Sanatkumara had given previously. Sumantra said, “Oh King! You have forgotten what Sanatkumara told you. Sanatkumara had enjoined you to get the blessings of the great Sage Rishyasringa, and perform the yagna with Rishyasringa as Brahma at the sacrifice.”

Thereupon, Dasaratha, accompanied by a number of priests, proceeded to Rishyasringa’s ashram. He readily accepted the Emperor’s invitation and came to the yagna along with his spouse.

Conforming to the procedure laid down for the putrakameshti yagna, Dasaratha first embarked on an Aswamedha (Horse) sacrifice. In spring a search for a suitable horse—a horse with specific characteristics bearing all the prescribed insignia—was initiated. The whole exercise took a year. Another year went by before the horse could be appropriately prepared for the yagna. Then, the horse was released to go round the realm. It returned from this sacred mission the following spring. Thus, the preparations for the yajna were spread over three years.

Then, Brahma appeared in the yajna. Who is this Brahma? He is described as a deity with four faces. The four-faced Brahma told Dasaratha, “Oh King! Your desires will be fulfilled. Complete the yajna with expedition.” Heartened by the deity’s assurance, Dasaratha distributed largesse to one and all generously, and he completed the yajna. The scriptures declare, “Yajna is the very form of Vishnu [the Divine as protector and sustainer].” Who is Vishnu in this context? It is not the form bearing sankha (conch) and chakra (wheel). Vishnu refers to the Supreme One who permeates everything in the cosmos.

Four Vedas born as four children

At the completion of the yajna, a deity rising from the sacrificial fire appeared before Dasaratha carrying a bowl of payasam [milk pudding] in his hands. What is the unique greatness of this payasam? It represented the essence of all the Vedas. When Dasaratha’s three queens drank the payasam, the four Vedas were born as four children namely, Rama, Lakshmana, Bharata, and Shatrughna. Rama represented Yajur Veda, which is the embodiment of dharma [righteousness].

Lakshmana, who was always immersed in reciting the name of Rama and ever dedicated to His service, represents the Rig Veda. Bharata, who always loved to sing and revel in chanting the Divine name, represents the Sama Veda. Shatrughna, who was ever devoted to serving the other three brothers, and who had conquered the internal and external foes, represents the Atharvana Veda. The four brothers thus represented the four Vedas. It is only when the Ramayana is studied for its esoteric significance, rather than from a superficial point of view, that the full meaning of the epic becomes clear to us.

Manifestation of Pranava

The advent of the four brothers has another significance. The Pranava mantra—Aum—has been equated with the Supreme Brahman. In this three-letter word “A” stands for Lakshmana, “U” stands for Bharata and “M” stands for Shatrughna. The Omkara [Om] that emanates from the combination of these three sounds represents Rama. Hence the scriptures have declared that the Rama principle symbolizes the primordial Omkara.

Moreover, Valmiki [the sage who wrote the Ramayana] brought out the unique significance of Rama, Lakshmana, and Sita as a manifestation of Omkara. Lakshmana, representing “A” stands to the right of Rama; Rama, representing “U” is in the middle; and Sita, representing “M” is to the left of Rama. Valmiki described that the combination of the three embodied divinity.

The symbolism of the Ramayana may be viewed from another angle. The human body with the five organs of perception and the five organs of action represent the chariot, symbolizing Dasaratha. The heart is Ayodhya [their kingdom], that which is not easily penetrable. The heart is, however, subject to pleasure and pain. The body is related to the three gunas [qualities]—satwa, rajas, and tamas [the sublime, aggressive, and passive]. Symbolically, of the three wives of Dasaratha, Kausalya represents satwa, Sumitra represents rajoguna, and Kaikeyi represents the tamoguna. This means that the human body is wedded to the three gunas.

What is the dharma that should be followed by this body? The fourfold goals of life are the goals prescribed for man: dharma, artha, kama, and moksha. The four brothers may be regarded as symbolizing these four goals. Artha (the acquisition of wealth) should be related to dharma (righteousness), and kama (desires) should be related to moksha (liberation). Man today ignores dharma and moksha and goes only after artha and kama. Consequently he becomes a prey to sorrow and misery.

Achieve with a pure heart

Of the four goals of life, dharma is most important. What is this dharma? It is essentially purity in thought, word, and deed. The complete harmony between thought, word, and deed is the mark of a mahatma (a higher soul). Without unity of thought, word, and deed, there can be no fulfillment in life. It is the duty of every man to achieve such fulfillment by leading a life of triple purity as Dasaratha did. The consummation of all sadhana (spiritual practices) is purity of the heart. It should be realized that there is room in the heart for only a single person. It should not be regarded as a long sofa or as a musical chair. God alone should be installed in the heart. It is because today men change their loyalties from moment to moment that their devotion gets diluted and their aspirations remain unfulfilled. With a pure heart and one-pointed devotion, anything can be achieved in this world.

Keep the Lord by your side

Sita demonstrated her complete disregard for all worldly pleasures when she chose to accompany Rama to the forest. Rama’s arguments to dissuade her about the hazards of life in the forest were of no avail. She said when she had the Lord of all beings by her side, what danger could befall her? However, when on seeing the golden deer in the forest, she expressed a desire for it, she distanced herself from Rama, and her troubles started.

As long as you are attached to the things of the world, whatever worship you may do, you will not have God-realization. It is not necessary to give up everything; it is enough if you enjoy everything as a gift from God, and offer everything to God. Everything is a manifestation of God. You can enjoy anything with that awareness.

Even some of the rakshasas [people with demonic qualities] understood the Divine reality of Rama. Maricha [a rakshasa] was one of those who realized the omnipresence, the omnipotence, and the Divine greatness of Rama. The sage Vishwamitra sought Rama and Lakshmana’s help to protect his yagna from the depredations of Tataki [a demoness] and her sons. Maricha was one of the sons.

After Rama had killed Tataki, Maricha appeared to disturb the yagna. Rama aimed an arrow at him that pushed him off miles away. That experience made Maricha realize Rama’s Divinity. He declared that he had not seen anyone who could equal Rama in power. He described to Ravana the unique powers of Rama even as a young lad. He told Ravana, “Oh Ravana! There is no one in this world who is as powerful as Rama. There is no parallel to Him anywhere. His unexcelled beauty is beyond words. His form fascinates even men. I have beheld His Divine beauteous form.” Ravana listened carefully to all that Maricha had told him.

Surpanakha describes Rama

Later, Ravana’s sister came to him with a bleeding ear and nose, wailing before him. Ravana asked her, “How is it, sister, that anyone could cut your ear on one side and the nose at another place? With all your powers, what were you doing when the ear was cut first and the nose later? It is impossible for anyone to cut both of them at the same time.”

Surpanakha replied, “Oh brother! What shall I say? All the time I was looking only at the beautiful form of Rama. While I was gazing on His face, I was not aware of what was being done to me. All my senses were paralyzed while I was lost in seeing the charming form of Rama. After Rama left, I realized my plight. That is not all. Even more beautiful than Rama is Sita.” She told Ravana that after seeing Sita’s beauty, she got the feeling that Ravana alone was worthy of Sita, and that she did not deserve to stay in the forest.

As she spoke in this strain, Ravana’s passion was stirred. He again summoned Maricha, and told him that he needed Maricha’s help in an important undertaking. He told Maricha, “You are a preeminently capable person. You can understand demons and deal equally with the Divine. You are capable of assuming any form. You must therefore go to the Dandakaranya forest [the forest where Rama was staying] and separate Rama from Sita.” At that stage, Maricha told Ravana, “This is a disastrous proposal. It is said that men who are destined for destruction develop disastrous ideas. No one can conquer Rama. You can never hope to acquire Sita in all your life. Rama is God incarnate. Give up this suicidal idea.”

Inflamed by passion, Ravana paid no heed to Maricha’s warning. He told Maricha that if he did not act as Ravana wanted, he would be beheaded. Maricha thought, “Either way, my life is in danger. Rather than die at the hands of this wicked Ravana, it is better for me to meet death at the Divine hands of Rama.” It was Maricha’s desire to die by the hands of Rama that made him comply with Ravana’s command. It was thus a rakshasa who first recognized Rama’s Divinity. It was only later that Vishwamitra announced Rama’s Divinity.

Rama embodies the three gunas

The Rama principle is manifested in the Gayatri mantra. Rama is the embodiment of the three aspects of time. He is the Lord of the three worlds and is the embodiment of the three gunas.

Hence Sri Rama is the indwelling spirit in every human being. To realize this truth, it is not necessary to be a great scholar or scientist. However great a scholar may be, if he has no eyes, he cannot see the world. However great a scientist may be, when he is fast asleep he cannot see anything. But a man with open eyes, [even] if he is no scholar or scientist, can see the world when he is awake. The power of sight is not derived from scholarship or science but is a gift of the Divine. Moreover, scholarship does not enable a pundit to understand his own true nature, though he can teach others. True scholarship consists in cultivating a pure heart.

Every person who has a pure heart experiences the Divine some time or other. We have any number of examples of such realized souls. Valmiki was originally a highway thief. By the grace of sages, he became the author of the Ramayana. Nanda [Krishna’s father] experienced the Divine though he was an outcaste. Kuchela [Krishna’s childhood friend], steeped in poverty, secured the grace of the Lord. Gajendra, the Lord of the elephants, and Dhruva, a mere stripling, could get the grace of the Lord by their devotion. Sabari, an illiterate denizen of the forest, became a great devotee by the constant remembrance of Rama’s name. Through her devotion, she could get the blissful experience of welcoming Rama, Lakshmana, and Sita to the ashram where she lived.

Ramayana’s is inexhaustible

There are in the world many such devotees who have achieved God-realization without profound scholarship or elaborate austerities. Hence the Divine Rama principle is not something to be remembered once a year, but every moment of our life.

Ramanavami [the festival that celebrates Rama’s advent] falls in a period of the year when nature puts on her new vesture after shedding the old. Rama thus represents all that is beautiful in nature.

The Ramayana has been divided into two parts: Purva Ramayana and Uttara Ramayana. Purva Ramayana (the earlier part) deals with the prowess of Rama as a hero who destroyed Vali [Sugriva’s monkey brother], Ravana, and others. The Uttara Ramayana is filled with Rama’s compassion. Valmiki has compared the sweetness of the Ramayana to the sweetness of the sugarcane juice. The sugarcane has a hard rind and is full of knots. Nevertheless the juice from it is sweet. Likewise, despite the many evil characters in the story and the sad episodes in it, the epic maintains its sweetness. The appeal of the Ramayana is inexhaustible.

When the story of Ramayana is understood in its inner essence, it will transform human nature. Rama should be regarded not as the Prince of Ayodhya, but as the indweller in every heart. Dedicate your mind, speech, and body to the Divine, and thereby raise yourselves from the level of the human to that of the Divine.

Interpretation of Rama’s acts

Some of Rama’s actions have been criticized on various grounds by scholars. Seen, however, in the right perspective, it will be found that Rama acted in each case according to the nature of the person. In killing an ogress, Rama is accused of committing the sin of killing a woman. But it is not so. He was destroying the tamo guna that she symbolized. He gave liberation to Sabari, who represented the rajo guna. He purified Ahalya, who represented the satwa guna, absolving her of all her lapses, and restored her to [sage] Gautama.

In the case of the rakshasa brothers, he destroyed Kumbhakarna [Ravana’s younger brother] and Ravana, who represented the tamo and rajo gunas, and made Vibhishana [another younger brother of Ravana], who symbolized the satwa guna, the ruler of Lanka. It is only when we destroy the tamo and rajo gunas within us that we can make the satwa guna reign in our hearts. This is the primary duty of every human being. This should be our ideal. It is by imbibing these great qualities of Rama and regulating our lives in this way, we shall be able to divinize ourselves.

A student had referred to the advice given by Shiva to Parvati to chant Rama’s name. The term manorama used in the shloka [verse] has two meanings. One refers to Parvati. The other signifies that one should “enjoy in the mind” the name of Rama. The Rama principle is one that delights the heart.

Source: Sathya Sai Speaks, Vol. 23