Practical spiritual insights from deceptions in Ramayana

    Itihasapuranas provide a deep and vast insight into not just the human dimensions of life, but also to subtle, esoteric aspects of our spiritual dimension. While most of the information we can grasp easily is simple and ready for our consumption, there are layers which require interpretation and guidance. Some of them come from piecing them like pieces of a super giant jigsaw puzzle.

    One such concept is the idea of deception. It is a very simple playbook if one were to look at the Mahabharata. We find two types of deceptions – adharmic and dharmic. Examples of adharmic deception will include how Duryodhana poisoned Bhima, tried to kill the Pandavas using the Lakshagraha or switched Shakuni as the dice roller instead of himself. Dharmic deception would include how the Pandavas had to spend the one year of agyatavasa as incognito. The motives and actions would determine the nature of deception.

    Deception would be the idea of painting a falsity as real. It may be usually with others, whereas unknowingly we may be deceiving ourselves. It may be easier to recognize one person deceiving another, but self deception is deep rooted in our ignorance at many levels. Unless there is a deep GunaKarma transformation, even accidental exposure to truth brings no change. As there are many layers to this idea of deception, we will resort to select cases from the Valmiki Ramayana to translate them into lessons for our personal growth and inner re-engineering. A key aspect to understanding Ramayana is, it is not only multi-layered and esoteric, but also hides a lot of allegorical insights. We will look past the literal incident to gather this sapience, as our primary intent is to apply this in our personal lives and profit from this perceptiveness. This is not a mysterious unraveling of the Ramayana, but aligning it to a spiritual dimension, so we can advance one more step in that direction.

Kaikeyi’s betrayal: A spouse is closest one’s self. Despite ranking high on Dasaratha’s fondness, right after Rama, driven by Tamas and selfishness, Kaikeyi sought two self-serving boons.

Practical spiritual insights for us: This is a huge lesson in Tamas. When one is in its grip, which can happen to anyone, the actions are driven by pure selfishness and the idea of self is highly limited to “I”, “Me” and “Myself”. The same was true for Dasaratha as his idea was centered around Rama, HIS son and HIS affections for HIM. This ultimately cost his life. Is it wrong to look for selfish interests, one may ponder?

    This is where Shastras and Upanishads shed their wisdom. The real deception is in our understanding that we are the body, the wealth, the relationships, the status, our dreams, aspirations and/or ideas. What is the wisdom through the eyes of the realized? We are Atman and this nature of the Atman gets deceptively misplaced and misunderstood. The best and simplest words that demystify these false notions is the discussion between Yajnavalkya and his wife Maitreyi in the Brihadaranyaka Upanishad.

न वा अरे पत्युः कामाय पतिः प्रियो भवति, आत्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवति, आत्मनस्तु कामाय जाया प्रिया भवति । na vā are patyuḥ kāmāya patiḥ priyo bhavati, ātmanastu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavati, ātmanastu kāmāya jāyā priyā bhavati | (Br. Up. 2-4-5)

    It is not for the sake of the husband, my dear, that he is loved, but for one’s own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one’s own sake that she is loved.

Clear message – Know thy real self.

Asuras hiding in nearby jungles: Asuras like Tataka, Mareecha, Subahu lurking always nearby. The dark forces are always infested by various powerful creatures, ready for a fatal strike. The jungle itself is the deception.

Practical spiritual insights for us: The jungle represents the world of sense and object interactions. These interactions spark the rising of primordial desires which take over the ordinary person by sheer force and numbers. The story of deception runs more along the lines of Ilvala and Vatapi, who were terminated by Agastya Maharishi. As we ingest these objects with reckless abandon, they in turn wreck us from within. For the sages who try to tame the asuras like Vishwamitra, there is a lot of deceptive attack. Bringing Viveka and Vairagya as Rama-Lakshmana is the only way to frontally take down the attack on our senses and the attraction of the sense objects. Just like Tataka kicked up a dust storm after her limbs were chopped, these forces are more powerful than what meets the eye. These temptations are much closer to us, hidden in the jungle of sense objects, waiting to pounce on us, though they are far away from Ravana.

Shurpanaka: Even though a chance encounter, this asuric woman unleashed her evil attack on Sita to trying to eliminate them using Khara-Dhushana and eventually Ravana, only to satisfy her revenge of not getting to enjoy either Rama or Lakshmana.

Practical spiritual insights for us: She represents the activated Tamasic Vasanas. When there was no encounter, there is still the lurking danger, but once activated these tamasic vasanas turn into a very deadly one. The driver is always extreme selfishness that powers extremes of anger, greed, jealousy and delusion. The initial plot is filled with juicy false attractions. If resisted, the fangs come out. These do not die without a trace, as they activate deeper reserves. Every sadaka knows that there is the danger of this lurking residual vasana.

    This tamas doesn’t rest with a defeat. It stirs up powerful Khara and Dhushana. It knows exactly how to animate a reckless mind, intoxicated by sense addiction, as in Ravana. Tamas tries to enjoy the entire Parabrahman for itself, as ahamkari, “I”. It is akin to Ramakrishna’s parable of a salt doll wanting to fathom the ocean to measure its depth. Tamas cannot stand the reflection of Brahman. So it turns to destroy it. Just like the logical Sanatana Dharma reveals the limitations of egotistical people. So they convert it to HINDUPHOBIA or convert themselves to another cult to spew even more bigotry. Shurpanka wanted to destroy what she couldn’t achieve.

 

Mareecha, the deceptive deer: The most classic deception of Mareecha luring Rama away and eventually Lakshmana.

Practical spiritual insights for us: When the Jiva (Sita) gets attached to a false idea in the world, even if is a well established deception, it promotes the desertion of Viveka and Vairagya, to wander aimlessly chasing the phantasm. The defenses of the Jiva (Viveka-Vairagya) get weaker due to the shifting of the weight of the Jiva in favor of the illusory deception. This Kama vasana, want of some sensory object, when misplaced, will always lead the Jiva into misery, sooner or later.

    Interestingly, with Viveka gone, the same sense objects that caused trepidation in the Jiva as samsaric bondage, suddenly starts appealing back. In normal life, we see even sannyasis getting back to grihastha life or ending with huge ashrams for pomp and glory. The call of the sense objects is intense and irresistible to any Jiva without Rama, the Viveka.

    There is an interesting aspect on Mareecha, who never finishes his evolution, unlike Sugriva. The distraction of sense objects for Vishwamitra yagna was merely banished, it came to attack indirectly the defenseless rishis. It tried to evolve under the threat of Rama baana, but a powerful distracted mind, running in ancient channels of vasana redeploys these ancient patterns. Moved by the Jiva’s quest for this sense object, a reluctant Viveka goes chasing a phantom ideal. Before perishing these vasanas merely appeal to the Jiva with illusory distractions to throw it off the track.

Sita trick to send away Lakshmana: There is a tense moment when Sita deliberately sends Lakshmana away with caustic words.

Practical spiritual insights for us: Sita is a divine incarnate moving the story plot for a definite purpose of the destruction of Ravana and his cohorts. But for us, losing Viveka and Vairagya, the Jiva is extremely vulnerable.

    A Jiva that has got distracted with the sense object is destined for this end result. If it happened to a disciplined Jiva, Sita, due to singular object, one can’t shudder enough to think about us, launching in endless quests in the pursuit of sensory objects coupled with very strong emotions, leaving behind strong Vasanas.

Deceptive Sannyasi, Ravana: In the absence of Viveka-Vairagya, the Jiva is very vulnerable to the raw forces of the mind. The Jiva is literally carried away by this unruly mind, that is a strong fortress for the evil, not easy to figure out or uproot.

Practical spiritual insights for us: Exposing ourselves to the raw forces of the senses and sense objects, their expressions are amplified through a mind ravaged by vasanas and kama modifications become very hard to confront. This deception is like the calm before a hurricane that spawns so many twisters. The Jiva with even a singular mental leak towards the externalized world is highly vulnerable, let alone normal people like us, who are voluntarily burying ourselves with so many desires.

    Ravana demonstrated the trickery. Tamas simulates a state that trascends the three gunas, just like ashes simulate ashes covering the hidden dangerous embers of Vasanas. The undefended Jiva cannot discern these two states. Every spiritual sadhaka has to face this conundrum, which is why a Guru is crucial, someone who has already had that experience and kind enough to share it with us, so we can be spared of the danger.

Hanuman meets Rama: Hanuman is determined to know everything about Rama Lakshmana without revealing much. His culture and education shines brightly, but as the case of any Bhakta in front of Bhagawan, there are no secrets.

Practical spiritual insights for us: Just like Hanuman spilled all his secrets in front of Rama, any connection with Brahman is going to straighten us and put us deep rooted in Satya and in the path of Dharma. That is why we study Jnanis and great Bhaktas, who may not even be formally educated in shastras, like Sabhari, but due to this wondrous connection with Parabrahman, their actions are aligned with the Supreme and Dharma of the highest order exudes through every step.

Dead Rama: Ravana uses his trump card, Indrajit, as soon as war erupts. Indrajit uses illusion to pin down Rama Lakshmana using Naaga arrows. It appears as certain death, as there is no human way to unlock this fate. Ravana uses this pause as certain victory. He sends Sita along with Trijata and other rakshasis to witness Rama’s certain death, so she might changer her attitude towards him. A shocked Sita is consoled by Trijata who gives definite logical reasons why Rama Lakshmana are alive. Garuda appears mysteriously to liberate from the naaga bondage.

Practical spiritual insights for us: In a spiritual journey, which is everyone’s life, however adharmic it may be, we all come to this cross road. All our human efforts are exhausted at some point and there seems no hope for the Jiva. Some sanity in the form of having faith in Guru’s words, Shastras console us like Trijata. It is impossible to exist without this consolation as certain destruction and deception exists all around.

    Indrajit was able to pin Rama Lakshmana but cannot defeat them. In the same way our spiritual practices, our own real nature of SatChitAnanada gets shrouded in extreme darkness. It appears we have lost our way and our mission. It appears the dark forces are invincible. Just like Garuda’s sudden appearance revealed a subtle divine connection that exists at all times, we can always count on this unexpected spiritual help as divine forces are constantly looking for deserving (all of us) places to contribute their energy. The only question is, are we ready like Rama Lakshmana to receive this surge? The bondage of Rama Lakshmana was actually weak and impotent in front of their energies, but as Garuda provided the divine boost, so shall we too. The imperishability of Atman and extreme kindness of Paramatman to assist us in every possible way in this upward journey are the real secrets hidden in this episode of deception.

Dead Sita: After many leaders on Ravana’s side perished, Indrajit wanted to buy some time by executing a decoy Sita in front of Hanuman, the lone warrior who could identify her positively, thus completing the psychological assault on Rama Lakshmana. Indrajit’s plan was to complete his spiritual project at Nikumbhila, so he can unleash his invincibility. Vibhishana spills the secret and seeks Lakshmana be sent out immediately to destroy Indrajit.

Practical spiritual insights for us: When we lose sight of the very purpose of our existence, we crumble down and there is no recourse. It happens when we lose our beloved or all our wealth or anything we love intensely. But as we can open our mind to listen to the voice of rationale, like Vibhishana established in Dharma, we realize that all we got caught was an elaborate net of darkness and deception.

    No Jiva can ever run out of the ultimate motive, know its real self, despite losing all its apparent aspirations or possessions. If we flip the script and see Rama as the aspiring Jiva and Sita as the Moksha Devi, the Jiva is befuddled and frustrated as Moksha eludes it completely. There is still lots of Purushartha to be exerted. Remembering that Moksha is of the imperishable state and not that of a temporary aspiration, is the key.

    The adage says the darkest period is just before the dawn is true even in our spiritual journey. Without periodic inputs from Dharma like we see from Trijata, Vibhishana, we cannot cross over this immense forest of darkness filled with deception at every turn. Every Jiva must be sensitive to not only receive, but also apply these subtle inputs. Deceptions in Ramayana are truly a window into the depths of wisdom in it. It has practical applications to every Jiva and nothing is more detrimental than us rejecting the wisdom and thinking it as a fictitious story. Ramayana gives us not just Dharmic insights for every person live, but very powerful subtle awareness to the traps in our spiritual path and how to overcome them.

 

ॐ तत् सत

Ramayana in our daily life - DHARMA

     Living in modern times, with only sickular education, the ideals of Itihasapuranas get blurred into a faint distant echo of a glorious past. Today we are driven by consumerism and materialism, in other words Kama centric. The average person around the world believes that spending on unnecessary objects of pleasure will yield him more pleasure. This idea is rooted in Desire, an idea of the limited ahamkara realizing it has more potential than what it perceives and wants to expand by incorporating other objects. Though the Subject tries to grab as many Objects, there is a distinct difference that gets maintained. Besides, there is a lingering urge to continue on this path incessantly as there is a realization that the procured object did not yield permanent pleasure.

    This eternally growing never quenching fire of desire is beautifully explained through the story of Yayati (Read Lessons from Yayati – Prelude, Endless desires, Renunciation, Swarga, Wisdom conversations 1, Wisdom conversations 2 and Satsangha). Desire leaves its trail as Vasanas and morphs into all the emotions arising from it. This is the story of every human being driven by Kama. Based on the popular prevalence, we find Kama as a primary driver and the need for Artha to support our endless quest as the secondary. The ideals of Dharma and Moksha are now relegated as unnecessary in the so called modern mind. In this model, there is perpetual anxiety, violence, darkness, greed that dominate the human society. Is this what an ideal life is? Valmiki Ramayana comes to the rescue with not only a better model but also a live example of a perfect role model – Rama.

Understanding Ramayana: One must realize that Itihasapuranas like Ramayana, Mahabharata are not limited to space time. Their application is dependent only on the limitation of the Sadhaka. While we don’t have the latitude to misinterpret, we definitely are granted certain freedom for our personal emancipation, as a Bhakta, as a Sadhaka or even as a Jnani. Certainly we cannot abuse this privilege.

    Reading Ramayana literally like a story one feels it no different than Shakespearean works or Harry Potter. If so, what a travesty and dishonor. On the other hand, the pendulums swings too hard to the other extreme when we are merely looking at it ritually and not spiritually. Before one attempts to connect Rama as Avatara, Bhagawan or Brahmam, the modern mind can benefit by building a connection with Rama’s human dimension replete with high standards. This is critical as it helps us to overcome our own character and persona foibles while preparing our mind to rise above. Going past the ideal character of Rama as a wonderful warrior, ideal son, husband, perfect human etc, one starts grasping the subtle dimension of Dharma. This discussion is to that effect.

Ramayana under a dharma lens: In an earlier article, we understood the different ideal aspirations of a human mind with their possible zenith as Purusharathas – Dharma, Artha, Kama, Moksha. Numerous commentators and acharyas have read into the different events or characters of Ramayana. Here is one such wondrous insight, but we will travel with this idea bit deeper. Rama is visualized as Dharma, Bharata as Moksha, Lakshmana as Artha and Shatrughna as Kama. While most commentators have left the reader/audience to explore further, we will traverse this path a bit deeper based on their guidance and wisdom.

    Dasaratha represents the master of pancha jnanedriyas and pancha karmendriyas and as a King of Ayodhya, where no dualities exist to trouble the Jivas. When a Putrakameshti Yaga was performed a pot of Payasa was generated. Dasaratha gave his three queens, representative of the three gunas – Sattva, Rajas and Tamas the Payasam to procreate four children representative of the Purusharthas.

    Sita represents the Jiva or Prajna (Consciousness). Having chosen to go to the forest of Samsara, she is quite content with the proceeds of Dharma, until she wavers for the only time for the illusory deer of Maricha. One single break thus drags her down to Dashanana, the one who has no control of the senses, Ravana. Sugriva represents Viveka, which needs the support of Dharma to overpower the Aviveka of Vali. Hanuman represents the role of a Guru who connects Bhagawan with the Jiva and Dharma with the average Jiva and cleanses the Prajna. To defeat the RajoTamas of Ravana and Kumbhakarna, we see that Sattva grows over the side of Dharma in a supportive role as Vibhishana.

So what does a clever interpretation of Ramayana do to me? One must bridge the wisdom of the Itihasapuranas to a practical application for one to benefit. The hidden and esoteric ideas will have no effect unless we connect with this deep wisdom in our daily lives. So let us turn towards how this allegorical understanding can benefit us, without removing any of the historical Itihasa aspect of Ramayana.

Lesson 1 – How to lead our lives - Dasaratha shares half of the Payasam to Kausalya, the Pattamahishi to get Rama(Dharma) – (VR 1-16-27:29). He offered one fourth first to Sumitra and on second thoughts another eighth to her thus creating Lakshmana(Artha) and Shatrughna(Kama). But Kaikeyi rushes to consume her eighth portion as soon as Kausalya consumes to birth Bharata(Moksha). This has practical application in the emphasis that all Purusharthas emanate from and lead to a single source, Bhagawan.

    The second aspect to note is the ratio of these Purusharthas in our lives. Dharma is the foundation of lasting sukham and our spiritual wealth. Rama represents Dharma, a fact even a mortal enemy Maricha is aware and advises Ravana (रामो विग्रहवान् धर्मः raamaH vigrahavaan dharmaH VR 3-37-13). Based on the proportion of the Payasam, we human beings must devote 50% of our time and energies to the understanding, upholding and protection of Dharma. Kaikeyi shows us the correct way by fixing Bharata (Moksha) as immediate successor of Rama. It may need the same level of effort to pursue our Kama but the sequence of fixing Moksha as higher is crucial. Lakshmana represents one fourth of the energy, yet in the order of priority comes after Bharata.

    Another interesting aspect to note is Purusharthas naturally exist in pairs like ArthaKama and DharmaMoksha. But this order is broken up as it is not practical to derive the maximum benefit from such pairing. Artha must always be made to be subordinate of Dharma. If left alone or in any other combination, prosperity turns to corrupt power and can burn the society, a reason why Rama agreed to take Lakshmana to the forest. Kama has a legitimate place for expression, but shastras recommend a subdued approach, pegged to a higher purpose. Left alone to itself Kama can stand alone or with Artha but will eventually lead to self destruction without Dharma. Kama cannot be avoided completely. Though born alongside Artha, Kama has to be tamed by pegging it with Moksha.

    Dharma sets forth with Artha to the forest with the Jiva. When Bharata wants to join, Rama sends him back to Ayodhya. Bharata though he agrees to manage Ayodhya, decides to be rooted in Sadhana and Tapasya at Nandigram. Shatrughna whose nature is Kama but pegged to Moksha does all the actions. It is not coincidental to be named Shatrughna as he is averse to the worldly expressions of Kama and channelizes all his energy being rooted in Moksha.

    Another interesting lesson is the twins of ArthaKama must be separated with Dharma given dominance over Artha and Moksha over Kama. This way ArthaKama always remain productive and useful. If the only outlet of Kama is to stay pegged to Moksha, our lives don’t get mired in the world of Samsara. In the same way, though Artha is a powerful force to reckon, as long as it serves only Dharma its energies are redirected towards a superior purpose. There is an additional lesson that three fourths of our energies must be towards Dharma and Artha. The proceeds of Artha are not only for Kama, as we are used to nowadays, but also to support Dharma.

    If the Jiva/Prajna strays away from Dharma, it is bound to be snared into the world of lower values of Samsara dominated by objects of material attraction. Unless a Guru does the Purushakara of highlighting the Bhagawan/Dharma to the Jiva, there is no hope of escape.

    For long term prosperity, it is mandatory that all four Purusharthas reside together in harmony and in proper ratio. This is what we see in Rama Pattabhisheka. This is very crucial to understand, yet in our lives we are many times forced to pick one over the other. Is there any guideline for such a scenario? That’s the next lesson we derive.

Lesson 2 – Primacy among Purusharthas – Dharma’s destination, direction, purpose and culmination is Moksha. Hence for practical day today living DharmArthaKama only is considered for discussion. In our daily life, we encounter these separately or in some combination, pushing us to a predicament of choosing one over the other. Rama gives decisive insight when Lakshmana unable to control his anguish watching Kausalya’s pleading goes out making a strong case for Rama to stay in Ayodhya and taking over the reins. He gives crystal clear distilled wisdom in just two of the following verses - (धर्मार्थकामाः खलु तात लोके | समीक्षिता धर्मफलोदयेषु | ते तत्र सर्वे स्युरसंशयम् मे | भार्येव वश्याभिमता सुपुत्रा || dharmaarthakaamaaH khalu taat loke samiikshhitaaH dharmaphalodayeshhu | te tatra sarve syuH asamshayam me bhaaryeva vashyaa abhimataa suputraa || यस्मिंस्तु सर्वे स्युरसन्निविष्टा | धर्मो यतः स्यात् तदुपक्रमेत | द्वेष्यो भवत्यर्थपरो हि लोके | कामात्मता खल्वपि न प्रशस्ता ||Yasmin tu sarve syuH asannivishhTaaH dharmaH syaat tad upakrameta | devshhyaH bhavati arthaparaH hi loke kaamaatmata khaluapi na prashastaa || VR 2-21-56:57)

    The fruits of the previous abiding in actions of Dharma directly and certainly yield Dharma, Artha and Kama. This is akin to having a great wife (assumption is husband is rooted in Dharma also). Through her dharmic actions like charity, athithi seva etc is possible; she also is a beloved partner in the expressions of desire and ensures the continuity of the lineage with good children, thus realizing dharma-artha-kama for the husband.

    Only actions where there is a congruence of all the Purusharthas must be initiated. If there is no such confluence, then only actions rooted in Dharma must be initiated. The ones who are centered only on Artha pursuit become fit to be despised in this world. The ones rooted only in Kama are certainly not admirable.

Lesson 3 – Source of lasting sukham – Sita Rama samvada provides a deep insight into the source of lasting happiness. While we believe that material objects of pleasure yield pleasure and the lack of it, sorrow, our understanding is very superficial and hollow. On the eve of Rama’s decision to go to Dandakaranya to get rid of the rakshasas, Sita poses some insightful questions that trigger discussion. She also makes some empirical and categorical statements on Dharma.

    From Dharma originates Artha (Prosperity). From Dharma emanates lasting Sukham (Happiness/pleasure). From Dharma emanates everything. Probity is the essence of this Universe. धर्मात् अर्थः प्रभवति धर्मात् प्रभवते सुखम् | धर्मेण लभते सर्वम् धर्म सारम् इदम् जगत् || dharmaat arthaH prabhavati dharmaat prabhavate sukham | dharmeNa labhate sarvam dharma saaram idam jagat || (VR 3-9-30)

    Sita is of the firm conviction that Dharma is at the core of this Prapancha and from it emanates the other Purusharthas, namely Artha, Kama and Moksha. Hence Dharma is at the center of Rama’s life and a hint is provided for our life as well.

    The experts make efforts to exhaust their own selves with Principles to understand its sublimity. It is impossible to generate lasting sukham(pleasure) through comforts and objects of pleasure. आत्मानम् नियमैः तैः तैः कर्षयित्वा प्रयत्नतः | प्राप्यते निपुणैः धर्मो न सुखात् लभते सुखम् || aatmaanam niyamaiH taiH taiH karSayitvaa prayatnataH | praapyate ni puNaiH dharmaH na sukhaat labhyate sukham || (VR 3-9-31)

    Sita’s deep insight underlines that possessing objects of pleasure cannot yield long lasting sukham, as the cycles of life will make one lose the firm grip on these objects, thus making dukham (sorrow) inevitable. Contrary to Sukham generated in the above process through Kama, Dharma also generates Sukham besides Artha. These tend to have longevity as the Dharma that is upheld and protected continues to yield fruits.

    Though the primacy of Dharma is repeatedly reestablished through out Ramayana, we find ourselves again with the question of practicality, as our Dharma understanding is dwarfed in the Kali Yuga. We tend to give weightage to our desires, Kama or are in an endless pursuit of objects (Artha) and many times discard Dharma completely. Here is where Manusmriti comes to our rescue by declaring the need for all the three - Spiritual merit and wealth are called “good/superior”; or pleasure and wealth; or spiritual merit alone, or wealth alone is “good/superior”; but the truth is that it is the aggregate of the three. धर्मार्थावुच्यते श्रेयः कामार्थौ धर्म एव च । अर्थ एवैह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ dharmārthāvucyate śreyaḥ kāmārthau dharma eva ca | artha evaiha vā śreyastrivarga iti tu sthitiḥ || (Manusmriti 2-224)

    As all living beings are engaged in the constant, unending, relentless pursuit of Sukham, though with varied understanding, interpretations and expectations, we have now realized that Dharma is at the core and essence of Sukham. We equated Rama as Dharma in this interpretation. Let us finally cast our gaze upon the word Rama. The word "RAMA" itself means "Sarveshu Ramante iti Ramah (सर्वेषु रमंते इति रामः)" - that which everyone revels in. As we ponder deeply we discover the pure light of Consciousness, the Atman, the Self, the Atma Rama. Again this proved to us that Dharma is going to generate lasting Sukham, the natural aspiration of all Jivas. Rama Nama itself is so potent to turn us towards Dharma, realign our Gunas to more Sattvic and lead us out of this Samsara sagara. Let us do saranagati at the lotus feet of Bhagawan Shri Rama.

ॐ तत् सत