Atma Bodha - Post 60

VERSE 50:

TEERTVAA MOHA-ARNAVAM HATVAA

RAGA-DVESH-AADI RAAKSHASAAN

YOGEE SHANTI-SAMAA-YUKTAH

AATMA RAAMAH VIRAAJITE

(After crossing the ocean of delusion, killing  the monsters of likes, dislikes, etc,  the Yogi who is united firmly with Peace  becomes “Atma Rama”, one who revels in Self.)

Atma Rama - Rama is verily that Supreme Brahman, the pure consciousness supreme, that Atman, which crystalized itself and descended on the earth as Sri Rama!

We sing “ Sri Rama charanam” Bhajan in Sai centre(s)

There is this line- Vaidehi Ramam Vaikunta Dhamam in that beautiful bhajan. 

That absolute consciousness, the Atman or the Brahman, is the one which is all pervading, which envelops this creation from vaidehi, the earth, upto Vaikuntam, the sky and the high heavens and beyond!!!

This all pervading Supreme SELF  is what is explained as “ Isa vasyam idagm sarvam” in the Isopanishad and “ Purnam adah, Purnam Idam” in the Brihdaranyaka Upanishad!!

By just a reference of Atma Rama in this verse, Sankaracharya pays the highest tribute to India’s precious spiritual heritage in the form of the Ramayana.

And here is how he does it… “Atmarama”: The Ramayana Story Simile

The entire Ramayana itself is the simile in this verse. And every bit of the beauty of this simile was brought out by a chnmaya ashram acharya, revealing to his student monks  his own great love for this scriptural epic.

1. Sitan Veshi Ramah: “Rama goes in search of Sita”, who has been kidnapped. This compares with the spiritual seeker or the Yogi who is lost in worldliness, but is desperately trying to find his way out of it.

2. Sugrivadi Krita Prayatna Samuttpannena Setuna: What did Rama do? “He obtained the help of Sugriva and others to build the Setu bridge” to Lanka to rescue Sita.

Sugriva and others represent the Sadhana of Sravana, Manana and Nididhyasana. Prayatna is all the effort and concentration put into that Sadhana. The bridge itself is Jnana or knowledge of the Self, which directs us and takes us over to the destination.

3. Samudra: “The ocean”, over which the bridge was built, i.e. the Gulf of Mannar between Sri Lanka and India.

This is the ocean of Samsara or delusion, spoken of in this verse. This is vast indeed. The whole of the microcosm in all its detail, as well as the vast macrocosm of the fourteen worlds, is included in the word.

The waters of the ocean represents both the waves of ups and downs we experience in this world, as well as the unfathomable depths of ignorance and delusion we struggle against.

In this ocean are the “monsters” of likes and dislikes which give rise to a few pleasurable experiences but a majority of painful ones. These are killed by the Yogi in the course of his treacherous journey to the Self.

4. Atithikshana Bana: “The very sharp and deadly arrows” used to attack the hoards of the demon-king who had kidnapped Sita.

These arrows represent the sharp intellect of the Yogi which possesses Viveka, and the strong Vairagya or dispassion that enables him to remain unattached to the world of temptations.

5. Ravana Harana: Rama “vanquishes Ravana” and all his hordes of demoniacal soldiers.

This killing stands for the killing of the Yogi’s Vasanas and desires; his Raga and Dwesha; and all the subtle tendencies that induce him to tread the fruitless path of sensual indulgence.

6. “The Discovery of Sita”: This stands for the discovery of Shanti or peace within one’s being.

It is a supreme peace that is independent of all external conditions. The very word ‘Seeta’ means calmness and peace. It is the state associated with great joy and bliss of the Self.

7. “The Return to Ayodhya”: Ayodhya is Rama’s own country, where He was born and grew up.

Similarly, where is our source or origin, our true home? The Yogi also goes back to his true home, his own Self. The word Ayodhya literally means “that state which is free from war and strife.” How apt is it!

The rule of Lord Rama (Rama-Rajya) in Ayodhya was a state where all lived in inner peace and contentment, free from the stress and struggle associated with any other outer pursuit. 

The return to Ayodhya is a return to our own heaven within where, there is ever  lasting peace and love. 

The effortless abidance in this inner realm where wars, discontent, revolutions, and so on have no place, is called Ramarajya.

Thus we see a complete parallel between the story of the Ramayana and the march of the soul onwards towards the discovery of its true nature.

The spiritual journey is what epics like the Ramayana symbolize, and such epics have soaked deep into the fabric of Indian culture..  Could there be a more fitting tribute to Indian culture than this glorious reference to the Ramayana!

May we go through all the stages explained above in the context of our spiritual journey and return to ayodhya, the supreme abode, from which we were born, in which we exist without the knowledge that we exist in and as ayodhya, the supreme abode of SELF!!!!

Love