Sita-Rama Tatwam – A Replica of Shiva-Shakti Tatwam

This is a kind of Advaita post where I would try to show the oneness of Sita-Rama and Shiva-Shakti based on Vedas, Upanishads, and Ramayana kind of scriptures.

The idea behind this thread is to explain a point that Shiva tatwam permeates everything Shiva Tatwam pervades everywhere, Shiva tatwam is the origin of all tatwams. Only the Vaishnava friends fail to understand this.

So, let me proceed with my analysis based on scriptural points powered by Advaita tatwam.

What is ‘TARAKA’ Mantram?

We read from some scriptures that ‘Rama’ name is TARAKAM. Now the question is – what is Tarakam? In response to this the scriptures say – The mantra which gives Salvation is Tarakam. What is that Mantra then? The answer is – the Mantra of liberation is Pranava (OM) as stated below.

“mokshamantraH trayyaiva.n vadet.h . etadbrahmaitadupaasitavyam.h . evamevaitadbhagavanniti vai yaaj~navalkyaH ” (Jabala Upanishad 4:04)
“The mantra of liberation (namely ‘Om’) is (the essence of) the three Vedas; this he shall realize. It is Brahman and It is to be worshipped. Indeed, so it is, O revered Yajnavalkya (said Janaka)”.

Now from the below verses it becomes clear that Lord Rudra alone is the Mantra of liberation – OM.

“nama staraya cha” (Yajurveda Sri Rudram Anuvaka-8)
“Salutations to Him (Rudra) who is the TARAKA (Pravana mantra – Om)”.

“namah paryaya chavaryaya cha
namah prataAranaya chottaranaya cha “” (Yajurveda Sri Rudram – Anuvaka:8)
“Salutations to Him who ferries men over the sins and evils of Samsara (the Illusions of the world), and who by the grant of knowledge ferries them over the Samsara altogether”.

“atha kasmAduchyata o~NkAro yasmAduchchAryamANa eva
prANAnUrdhvamutkrAmayati tasmAduchyate o~NkAraH ” (Atharvasiras Upanishad 3:07)
“Rudra is called the personification of Pranva because he sends the souls towards heaven, at the time of death (dissolution)”.

“atha kasmAduchyate praNavaH yasmAduchchAryamANa eva
R^igyajuHsAmAtharvA~Ngirasa.n brahma brAhmaNebhyaH praNAmayati
nAmayati cha tasmAduchyate praNavaH ” (Atharvasiras Upanishad 3:08)
“He is called the “one who has the shape of Pranava“, because the Brahmins read and propagate the Rik, Yajur, Sama and Atharva Vedas only after reading ‘OM'”.

The below verse is another proof that Rudra is alone the TARAKA.

“atha kasmAduchyate tAra.n yasmAduchchAramANa eva
garbhajanmavyAdhijarAmaraNasa.nsAramahAbhayAttArayati trAyate
cha tasmAduchyate tAram.h ” (Atharvasiras Upanishad 3:10)
“He is called “Tara (Taraka – Liberator)” because he protects one from the fear of life which consists of the fear of staying in the womb, fear at time of birth, fear from diseases, fear from old age and fear from death”.

“umaasahaayaM parameshvaraM prabhuM trilochanaM niilakaNThaM prashaantam.h
dhyaatvaa munirgachchhati bhuutayoniM samastasaakShiM tamasaH parastaat.h ” (Kaivalya Upanishad 7)
“Meditating on the highest Lord, allied to Uma, powerful, three-eyed, blue-necked, and tranquil, the holy man reaches Him (Rudra) who is the source of all, the witness of all and is beyond darkness (i.e. Avidya)”.

“sa eva sarvaM yadbhuutaM yachcha bhavyaM sanaatanam.h
j~naatvaa taM mR^ityumatyeti naanyaH panthaa vimuktaye “(Kaivalya Upanishad 9)
“He (Rudra) alone is all that was, and all that will be, the Eternal; knowing Him (Rudra), one transcends death; there is no other way to liberation”.

“atra hi jantoH praaNeshhuutkramamaaNeshhu rudrastaarakaM brahma
vyaachashhTe yenaasaavamR^itii bhuutvaa mokshii bhavati
tasmaadavimuktameva nishheveta avimukta.n na
vimu~nchedevamevaitadyaaj~navalkyaH ” (Jabala Upanishad 1.1)
“This is the spot where, when the vital airs depart from the living person, Rudra imparts the mantra (Taraka Brahman) to him by which, becoming immortal, he attains liberation”.

So from these references it is clear that TARAKA mantram is OM (Pranava) which is lord Rudra (Shiva) in mantra form. And Shiva whisphers this OM mantra in Kashi and liberates the dying person.

Vaishnavites usually claim that Lord Shiva whispers RAMA’s name in the ears of dying people in Kashi hence Shiva is subordinate of Rama. This is clearly refuted in Jabala Upanishad, and SriRudram where it clearly states that Shiva gives salvation in Kashi by pronouncing Taraka mantra in the ear and it clearly states that Taraka mantra is OM.

However I wouldn’t dismiss the claims of Vaishnava friends as unreal. Since their claim is based on Rama Uttara tapini Upanishad verses where it is said that lord Shiva did chanting of Rama’s name in kashi where becoming pleased with him Rama appeared and gave a boon saying whosoever gets the “shadakshari” (six lettered mantra) from Shiva (in ears) while dying would get liberated.. Vaishnava friends need to grasp the Tatwam behind that story instead of reading it as it is. P.R. Ramachander who translated the Rama Tapini Upanishad has incorrectly mentioned the Shadakshari (Six letterred mantra) as “Ram Ramaya Namah”. The sanskrit version of the upanishad doesn’t mention this mantra at all. The upanishad mentions the following thing about the Shadakshara which is TARAKA.

“atha hainaM bhaaradvaajaH paprachchha yaaj~navalkya.n ki.n taaraka.n ki.n taarayatiiti ” (Ramatapini Upanishad-Poorvopanishat 6.2)
“Sage Bharadwaja enquired Yajnyavalkya – ‘What is Taraka? What is the one which liberates?”

Yajnyavalkya replied:

“akaaraH prathamaaksharo bhavati ukaarodvitiiyaaksharo bhavati. makaarastR^itiiyaaksharo

bhavati. ardhamaatrashchaturthaaksharo bhavati binduH pa~nchamaaksharo bhavati naadaH shhashhThaaksharo bhavati . taarakatvaattaarako bhavati.
tadeva taarakaM brahma tva.n viddhi . tadevopaasitavyamiti j~neyam.h . garbhajanmajaraamaraNasa.nsaaramahadbhayaatsa.ntaarayatiiti .
tasmaaduchyate shhaDakshara.n taarakamiti . . ya etattaarakaM brahma braahmaNo nityamadhiite . sa paapmaana.n tarati . sa mR^ityu.n tarati .
sa brahmahatyaa.n tarati . sa bhruuNahatyaa.n tarati. sa sa.nsaara.n tarati . sa sarva.n tarati . so.avimuktamaashrito bhavati . sa mahaanbhavati . so.amR^itatva.n cha gachchhati ” (Ramatapini Upanishad-Poorvopanishat 6.2)

“That which has ‘A’ as the first syllable, ‘U’ as the second syllable, ‘M’ the third syllable, half-note is the fourth syllable, dot is the fifth syllable, and sound is the sixth syllable; that is called the Taraka. That when practiced liberates one from the cycles of births and deaths. This is verily the ‘ Shadakshara (Six letered)’ Taraka mantra namely Omkara. That person who regularly utters this Mantra, he gets ferried from sins, he gets ferried from death, he gets absolved of the sins like Brahmahatya (killing of brahmana), killing of foetus, he gets ferried from the ocean of Samsaara, he gest liberated from everything, he becomes one with the Avimukta (Lord Shiva as the redeemer), he becomes great, he becomes immortal”.

Hence it is clear that the Six-Lettered Mantra what Rama mentioned is OMKARA. And we have already seen in above sections that Omkara is verily Lord Shiva only and he is praised in Sri Rudram as the one who liberates.

So, the Shiva’s story of chanting rama’s name etc. is all just symbolic. Not real indeed. If it is considered real then it would contradict numerous upanishads and Vedic verses where the truth of Lord Shiva as the supreme has been clearly established. And supreme Lord doesn’t need to chant any name and worship anyone else since he has no master above him. Hence Shiva worshipping Rama is something which can’t be taken literally let’s see few reasons why it can’t be true.

“yasmaat.h para.n naaparamasti ki.nchidya smaannaNiiyo na jyaayo.asti kashchit.h
vR^ixa iva stabdho divi tishhThatyeka stenedaM puurNaM purushheNa sarvam.h ” (Sve. Upa. 3:09)
“This whole universe is filled by this person (purusha), to whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger, who stands alone, fixed like a tree in the sky”.

And who is that Purusha described above is answered in below verse:

“R^itam satyaM paraM brahma purushha.n kR^ishhNapi~Ngalam.h
uurdhvareta.n viruupaaksha.n vishvaruupaaya vai namo namaH ” (Taittiriya Aranyaka 10.23.1)
“Supreme Brahman, the Absolute Righteousness and Truth, is the androgynous Purusha the Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe”.

“Purusho vai rudrah (Rudra is the Veda-Purusha)” (Taittirya Aranyaka -10:24:1)

Further the Shvetaswatara Upanishad which is a highly revered Upanishad states:

Sve. Upa 6:09 says, “na tasya kashchit.h patirasti loke (There is no master of his in the world, no ruler of his)”. Sve. Upa 6:08 says, “na tasya kaarya.n karaNa.n cha vidyate (There is no effect and no cause known of him)”. Svet. Upa. 6:17 says, “ya iishe.asya jagato nityameva naanyo heturvidyata iishanaaya (He rules this world for ever, for no one else is able to rule it).

Lord Shiva himself states the following – “paramo.asmi paraatparaH (I am the supreme, greater than the great).” (Maitreya Upa. 3:10)

We have seen supportings from Upanishads and Vedas, but even Shiva Purana clearly says the following:

“Sarve Rudram Bhajantyeva Rudrah Kinchid Bhajennahi Svaatmana Bhaktavaatsalyaad Bhajatyeva kadachana” (Shiva Purana, Kotirudra Samhita 7:15)
“Everyone worships Rudra but Rudra doesn’t worship anyone. For the sake of devotees he meditates on himself”

“[Shiva said:] Recite the mantra Om to acquire knowledge of Me. I have taught this great auspicious mantra. Omkara came out of My mouth. Originally it indicated Me. It is the indicator and I am the indicated. This mantra is identical with Me. The repetition of this mantra is verily My repeated remembrance.” (Shiva Purana, Vidyeshwara Samhita 10:15-17)

“Ishwara [the Lord] said: O dear sons, recite this Om mantra which is identical with Me. Your knowledge shall be stabilized.” (Shiva Purana, Vidyeshwara Samhita 10:32, 33)

“To understand the meaning of the Pranava is to understand Me [says Shiva]. The Pranava is the seed of all the lores. It shall be understood as very subtle but possessed of great meaning even as the seed of the banyan tree though very small contains a huge tree. It is the initial mantra and the essence of the Vedas. Particularly it has Me [Shiva] for its form. I am Shiva pervading all but stationed in the single-syllabled mantra Om. Whatever object there is, whether synthesized into one or analyzed in parts, is the meaning of the Pranava. It is the imperishable Brahman, the means of attaining all objects. Shiva creates the universe at the outset, saying ‘Om.’ Shiva is the Pranava and the Pranava is Shiva. The brahmin sages, the wise who realize the identity between the word and what it indicates know me as the single-syllabled Om. Hence he who aspires for salvation and is free from aberration shall understand the Pranava as the cause of all, and Me as the Nirguna Parameshwara. I give this crest-jewel of mantras at Kashi for the liberation of all individual souls.” (Shiva Purana, Kailashasamhita 3:2-10)

Hence the story of Shiva-Rama conversation in Rama Tapini Upanishad contradicts the Upanishads and Vedas itself. But since it is an Upanishad it has to be understood on the basis of inner meaning and not on the surface level. That story actually means to convey the message that whosoever dies in kashi, Rudra imparts the six letterred TARAKA to him and liberates the jeeva. We have already seen that the six letterred TARAKA is OM, and OM is Rudra himself in Mantra form. Hence we should understand the meaning and discard the story from that portion. Hence this story of Shiva worshiping Rama in Kashi is just a mode of narrating the significance of OM.

But then RAMA nama is called as Taraka mantram in some Puranic scriptures because it has the potency EQUAL to OMKARA in giving Salvation, and RAMA is nothing but SHIVA. Let’s analyze how and why!

What is RAMA? And why is it called as a TARAKA Mantram?

‘RAMA’, as a God / Human is known through Ramayana. But this name or word “RAMA” is ancient that the human incarnation called “RAMA” the son of king Dashratha.

Lord Vishnu’s Aveshavatara Parashurama’s actual name was ‘RAMA’ and he became famous as ‘Parashurama’ just because of his signature weapon – the Battle Axe (Parashu).

This means the name RAMA was famous and was existent before the human incarnation of SriRama also. Similarly even after Rama’s departure; in the age of Dwapara, Krishna’s elder brother was named as RAMA, who became famous as Balarama because of his extreme strength and capabilities. Now let’s understand what is ‘RAMA’ in reality!

RAMA = RA + MA
. The mantram “RAMA” is composed of a combination of Rakaram (RA) which is AgniRoopakam (of the form of Agni) and Makaaram (MA) which is Amrutaroopakam (of the form of Amruta)

Now if we analyze this combination of Agni and Amurta it is nothing but “Neela-Lohitah” (Lord Shiva). Lord Shiva is called Neelalohita since he is of Red and Blue-Black form having a combination of Agni and Amruta Tatwams. Shiva is Agni tatwam, and Uma is Amruta tatwam. hence they being one as Ardhanareeshwara they are Neela -bluish-black (Uma) and Lohitah – Blazing-Red (Shiva). This entire world is a manifested form of this Neelalohitah (Agni and Soma). In this connection Rudra Hridayopanishat says:

“yaa umaa saa svaya.n vishhNuryo vishhNuH sa hi chandramaaH
yo rudraH sa svayaM brahmaa yo brahmaa sa hutaashanaH
brahmavishhNumayo rudra agniishhomaatka.n jagat.h ” (Rudra hridayopanishad 1: 5,8,9)
“Uma is herself in the form of Vishnu and Vishnu is himself in the form of Chandrama (Soma). Rudra is himself in the form of Brahma and Brahma is in the form of Hutasana (Fire). This whole world is a combination of Agni and Soma (Amruta)”.

From the above verses it is clear that whole world is of the form of Uma (Amruta tatwam)-Maheshwara (Agni tatwam). This same fact has been symbolically ascribed to Sita Rama in below verses.

“atra raamo vahninaa samaH (Here Rama is like Fire)” (Rama Poorva Tapini Upanishad 3:5)
“siitayaa bhaati chandrashchandrikayaa yathaa (Sita shines as like as Moon)” (Rama Poorva Tapini Upanishad 3:6)
“agniishhomaatmaka.n jagat.h (This whole world is a combination of Agni and Amruta)” (Rama Poorva Tapini Upanishad 3:6 same as Rudra hridayopanishad-1:9)

So, RAMA nama is essentially the combination of Shiva and Shakti in Mantra form. Shiva and Shakti being inseparably united as Ardhanareeshwara, RAMA nama is nothing but Lord Shiva (Ardhanareeshwara) in Mantra form. And since we have already read that Shiva is himself Pranavam. Hence Shiva in the form of RAMA nama makes RAMA nama equal to Pranavam.

Therefore RAMA name is TARAKAM because it is nothing but embodiment of Lord Ardhanareeshwara (Shiva) in Mantra form. This proves that the indweller of RAMA mantra is Lord Shiva. Hence all glories of Rama mantra are actually the glories of Lord Shiva.

Secret Behind Sita-Rama’s Exhalted Status

Let’s see some quotes from Valmiki Ramayana.

“bhavaannaaraayaNo devaH shriimaaMshchakraayudhaH prabhuH 6-117-13
ekashRiNgo varaahastvaM bhuutabhavyasapatnajit
“You are the Lord Narayana himself the glorious god, who wields the discus. You are the Divine Boar with a single tusk, the conqueror of your past and future enemies.”

“siitaa lakShmiirbhavaan viShNurdevaH kRiShNaH prajaapatiH 6-117-28
vadhaarthaM raavaNasyeha praviShTo maanuShiiM tanum
“Seetha is no other than Goddess Lakshmi (the divine consort of Lord Vishnu), while you are Lord Vishnu. You are having a shining dark-blue hue. You are the Lord of created beings. For the destruction of Ravana, you entered a human body here, on this earth.”

Here Valmiki Ramayana clearly says that Lord Rama is Narayana and mother Sita is Lakshmi. But we’ll see few more verses which exaggerate Rama’s status beyond Narayana. We’ll understand the reason also. Let’s read further.

“tvaM yajJNstvaM vaShaTkaarastvamoMkaaraH paraatparaH 6-117-20
prabhavaM nidhanaM vaa te no viduH ko bhavaaniti
“You are the sacrificial performance. You are the sacred syllable ‘Vashat’ (on hearing which the Adhvaryu priest casts the oblation to a deity into the sacrificial fire). You are the mystic syllable ‘OM’. You are higher than the highest. People neither know your end nor your origin nor who you are in reality.”

Rama Rahasya Upanishad says:

“hanuumantaM paprachchhuH raamasyaa~Ngaani no bruuhiiti
hanuumaanhovaacha . vaayuputra.n vighnesha.n vaaNii.n durgaa.n
kshetrapaalaka.n suurya.n chandra.n naaraayaNa.n naarasi.nha.n
vaayudeva.n vaaraaha.n tatsarvaantsamaatraantsiita.n lakshmaNa.n
shatrughnaM bharata.n vibhiishhaNa.n sugriivama~Ngada.n
jaambavantaM praNavametaani raamasyaa~Ngaani jaaniithaaH .
taanya~Ngaani vinaa raamo vighnakaro bhavati ” (Rama Rahasyopanishat 1:07)
“They all again asked, Lord Hanuman,”Please tell us the angas (aspects) of Lord Rama. Lord Hanuman told, “Please understand that Lord Ganesha, Goddess Saraswati, Goddess Durga, all the Kshetra Palaka-s, Sun, Moon, Lord Narayana, Lord Narasimha, Lord Vasudeva, Lord Varaha, Lord Lakshmana, Shatrughna, Bharata, Vibheeshana, Sugreeva, Angada, Jambavanta and Pranava are the angas of Lord Rama. Without these angas, Lord Rama will not remove all roadblocks”.

Here in above verses from Ramayana we have seen that Lord Rama is called as Narayana but at the same time in the verse from Rama Rahasya Upanishad above, we would have noticed that Lord Narayana is called as one of the Angas (brahches) of Lord Rama.

So, this is somewhat confusing since Rama is Narayana’s incarnation but this Upanishad says Lord Narayana functions on the orders of Lord Rama. This shows Rama having an elevated status than Narayana. So, here it matches with the Valmiki Ramayana’s verse no. 6-117-20 where it says Rama as “higher than the highest”, and equated him with “Om”. It also said that “people do not know his origin, end and do not know him in reality”. But these are the characteristics of Lord Shiva since Shiva’s origin, ends etc have not been known to Vedas as we can read from other posts like Skhamba Suktam, Purusha Suktam etc.

Then how come Brahma attributed such qualities to Lord Rama?

Read on! We’ll get the answer soon. There is a symbolism in every sacred scripture. Gods and Saints never expressed anything directly. We have to analyze, correlate and find the answer. Let me explain how these confusions are actually Truths!!

“Ramou vigrahavan dharmah” is another verse from Valmiki Ramayana which states that Lord Rama is the epitome or human form of Dharma (Righteousness). Rama never departs from Dharma. He is full of Dharma and he follows it religiously without any deviation. There is not even a single event in Rama’s life which is Adharmic.

Who actually represents Dharma? As per Shruti, Dharma is lord Shiva only.
“dharmo rudro…” (Rudrahridayopanishad 1:16)
“Rudra is Dharma”.

Rudra himself is Dharma and he himself is the ruler of Dharma too. From our scriptures we also know that Dharma is symbolized as a BULL. A Bull represents Dharma, means a bull is a symbol/epitome/representative of Dharma (Shiva). Even in Srimad Bhagawatam also bull has been shown as representing Dharma. God is infinite, and hence to realize the various aspects of the supreme there are various representatives which represent one quality of the supreme. That’s why even though the real lord of prosperity is lord Rudra as Sri Rudram prays to Shiva, we have representative like Kubera who advertises the prosperity, richness aspect of Shiva. Similarly the Bull is just an element which symbolizes the Dharma aspect of lord Shiva.

Lord Shiva is Bull Rider. This has a great Tatwam behind it. Lord Shiva’s vehicle is BULL. He sits and rides that. It means Lord Shiva dictates on Dharma, he himself is dharma and he himself is the ruler of dharma also. Means, whatever is called as “Dharma” in Vedas are actually the rules formed by Lord Shiva. He controls that Bull viz. Dharma. He rules over it.

On similar lines, Lord Shiva in his Dakshinamurty form keeps crushing a small demon under his foot. That demon is Avidya (ignorance), and likewise in his Nataraja form he steps over and stands on another small demon who represents all evil forces. By these actions Lord Shiva convey a message that he is the controller of all evils and unrighteousness (Adharma) also and at the same time is beyond (untouched) by them. Therefore Lord Shiva controls the rules of righteousness and controls (keeps a check on) unrighteousness.

So, since Rama has never departed from Dharma. He became so valued that he is equated with Lord Shiva’s status. Hence ‘Ramou vigrahavan dharmah (Rama is a human incarnation of Dharma’, is in another words same as ‘Ramou vigrahavan Shivah (Rama is a human incarnation of Shiva)’.

This is also evident in the following verse of Ramayana:

“dRishyase sarvabhuuteShu goShu cha braahmaNeShu cha 6-117-21
dikShu sarvaasu gagane parvateShu nadiiShu cha
“You (Rama) appear in all created beings in the cattle and in brahmanas. You exist in all quarters, in the sky, in mountains and in rivers.”

This verse maps Lord Rama to Lord Shiva based on the following correlation from SRI RUDRAM:

“Namo hiranyabahave senanye dishan cha pataye namo
namo vrikshebhyo harikeshebhyah pashunam pataye namo” (Anuvaka-2)
“Salutations to Lord Rudra with the golden arms, the leader of hosts, to the Lord of the all directions (quarters), salutations. Salutations to the trees tufted with green leaves; salutations to the Lord of the cattle”.

“Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha
tasmai rudraya namo astu” (YajurVeda 5:5:9-i & Taittiriya Samhita 5.5.9.3)
“The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage”.

Further Sri Rudram Anuvaka 5, 6, 7, state in very detail about Lord Rudra’s presence in waters, mountains etc.

Hence there Lord Rama has been given an exaggerated status of lord Shiva because he is a Dharmamoorti and hence symbolizes Lord Shiva who is himself the Dharma and it’s ruler too.

Next, goddess Sita showed outstanding performance by her chastity hence she is called as pure as Vedas. And she is ranked above Goddess Lakshmi in Ramcharitra Manas and other Ramayanas. She is eulogized as Superior than Lakshmi in various Ramayanas and Samhitas which are followed by Ramanadi Sect of Vaishnavas.

But She is essentially the incarnation of Goddess Lakshmi herself as clearly called out in Valmiki Ramayana. Valmiki Ramayana no doubt is the most authentic of all other Ramayanas, but then there should be some reason why other saints ranked Sita above Lakshmi right? How can she exceed beyond Lakshmi and become superior than her in other texts? We’ll analyze this point now.

Reason is – It’s all due to her CHASTITY. The way Rama exhibited an example and role model of DHARMA, goddess Sita exhibited herself as a role model of CHASTITY. In Valmiki Ramayana’s Yuddha Kanda when Rama gets Sita back from the captivity of Lanka, Rama remains indifferent because the need of the hour demanded that kind of gesture from him. Rama knew that Sita was pure and her heart was set only on him, but he didn’t accept her readily, he stood stern and spoke little harshly with her. That harshness he had to show because had he accepted her straightaway, the world would have considered Rama’s action as something done under the trance of lust for her. He wanted the world to understand the reality. one thing we must note is, Rama never asked her to prove her chastity. It was Sita who after listening to harsh words from Rama herself decided to give up her life. She actually decided to die and entered fire pyre. But the power of her chastity was so intense that the heat of her chastity couldn’t be tolerated by the fire god himself and he came in his personal form carrying her in his hands and restored her to Rama.

“braviittu tadaa raamaM saakShii lokasya paavakaH
eShaa te raama vaidehii paapamasyaaM na vidyate (Valmiki Ramayana 6-118-5)
“Then, the fire-god, the witness of the whole world, spoke to Rama as follows ‘Here is your Seetha. No sin exists in her'”.

“naiva vaachaa na manasaa naiva buddhyaa na chakShuShaa
suvR^ittaa vR^ittashauNDiiryaM na tvaamatyacharachchhubhaa ” (Valmiki Ramayana 6-118-6)
“This auspicious lady, whose character has been good, has never been unfaithful to you who are endowed with strength of character either by word or by mind or even by intellect or by her glances.”

Fire which burns anything that falls in it, couldn’t burn her since her chastity could have burnt the fire god himself. So, he had no other option than coming out in his true form and proving her chastity through his words since fire is the all-witnesser.

That’s perfectly nice to see such an exemplary show of chastity by Sita, but our old question still remains unanswered – How come she is ranked above Lakshmi she herself being Lakshmi’s incarnation?

Answer is, the way Rama by his Righteousness became equal to Lord Shiva, Sita by her Chastity became equal to Goddess Lalita Tripura Sundari Devi (Shakti / consort of Shiva) superseding Lakshmi. Now next question may arise, why is Goddess Shakti (Uma) the consort of Lord Shiva called as the highest chaste goddess?

Answer has been given by Adi Shankara in Soundarya Lahari verse 96:

“Kalathram vaidhathram kathi kathi bhajante na kavayah
Sriyo devyah ko va na bhavati pathih kairapi dhanaih;
Mahadevam hithva thava sathi sathinam acharame
Kuchabhyam aasangah kuravaka-tharor apyasulabhah ” (Verse 96-Soundarya Lahari)
“Many poets reach the Goddess of learning, The wife of the creator, By composing soulfull poems. Many who search and attain riches, Are termed as the Lord of the Goddess of wealth.
Oh, first among chaste woman, Except Lord Shiva your consort; Your breasts have not even touched, The holy henna tree”.
N.B:- The henna tree is supposed to wish for the embrace of maidens.

So, here we clearly understand that Goddess Lalita (Uma) is ranked always as the First among the chaste women.

Sita devi exhibited that paramount amount of chastity and became equal to Goddess Tripurasundari in status.

So, we have seen how Lord Rama imitated and became symbolic of Lord Shiva and how goddess Sita attained the status of goddess Uma mimicking Uma’s chasteness.

Now let’s revisit the verse from Rama Rahasya Upanishad which we read earlier. There we didn’t notice one thing which I would point out now .

Rama Rahasya Upanishad says:

“hanuumantaM paprachchhuH raamasyaa~Ngaani no bruuhiiti
hanuumaanhovaacha . vaayuputra.n vighnesha.n vaaNii.n durgaa.n
kshetrapaalaka.n suurya.n chandra.n naaraayaNa.n naarasi.nha.n
vaayudeva.n vaaraaha.n tatsarvaantsamaatraantsiita.n lakshmaNa.n
shatrughnaM bharata.n vibhiishhaNa.n sugriivama~Ngada.n
jaambavantaM praNavametaani raamasyaa~Ngaani jaaniithaaH .
taanya~Ngaani vinaa raamo vighnakaro bhavati ” (Rama Rahasyopanishat 1:07)
“They all again asked, Lord Hanuman,”Please tell us the angas (aspects) of Lord Rama. Lord Hanuman told, “Please understand that Lord Ganesha, Goddess Saraswati, Goddess Durga, all the Kshetra Palaka-s, Sun, Moon, Lord Narayana, Lord Narasimha, Lord Vasudeva, Lord Varaha, Lord Lakshmana, Shatrughna, Bharata, Vibheeshana, Sugreeva, Angada, Jambavanta and Pranava are the angas of Lord Rama. Without these angas, Lord Rama will not remove all roadblocks”.

Here we see that all major Gods and Goddesses including Narayana are present as ANGAS of Lord Rama but have you noticed that Lord SHIVA’s name is absent?

Here clearly it shows Narayana as his Anga. But Valmiki Ramayana says Rama is Narayana’s form. Then how can Rama’s original source Narayana become his subordinate? This is clearly an indication that Lord Rama has been kept at the position of Lord Shiva symbolically to teach the importance of his virtuous deeds and nature.

This upanishad further states

“raama.n trinetra.n somaardhadhaariNa.n shuulinaM param.h
bhasmoddhuulitasarvaa~Nga.n kapardinamupaasmahe ” (Rama Rahasya Upanishad Ch 2, Verse 32)
“I worship that Rama, Who has three eyes, Who wears the crescent,
Who holds the trident, Who is anointed all over by ash, And who is with matted hair”.

It clearly shows Rama as the three eyed Lord Mahadeva! The next verse speaks about Sita Devi as follows.

“raamaabhiraamaa.n saundaryasiimaa.n somaavata.nsikaam.h
paashaa~NkushadhanurbaaNadharaa.n dhyaayettrilochanaam.h ” (Rama Rahasya Upanishad Ch 2, Verse 33)
“I worship the three eyed one, Who is Abhirama, the pinnacle of beauty,
Who wears the crescent as ear ring, And who holds the noose, the goad, the bow and the arrow”.

It clearly shows Sita (Abhirama) as the Goddess LALITA TRIPURA SUNDARI the consort of Sadashiva. The name ‘Tripurasundari’ is ascribed to only Goddess Uma (Lalita) because there is none who is more beautiful than her. And in above verse sita is called as ‘pinnacle of beauty’ which is a direct comparison with Uma. Sita is called as the one holding noose (pasha), Goad (Ankusha), bow (Dhanush), Arrow (Baanam). What can be a greater proof of Sita being equated with Lalita better than this verse? Here are the Dhyana Slokas of Lalita Devi from lalita Sahasranama Stotram.

“Arunam karuna tarangi takshim dreta pashan kusha pushpa bana chapam,
Animadibi ravrutam mayuke ra mityeva vibavaye bavanim”. (Lalita Shasranama Stotram)
“I meditate on the Mother whose eyes are smiling a little, who has in Her hands the arrow, the bow, the noose and goad”.

“eshhaatmashaktiH | eshhaa vishvamohinii paashaaN^kushadhanurbaaNadharaa | eshhaa shriimahaavidyaa | ” (Devi Upanishad 1:15)

“This is the power of Self, enchanting all, armed with the noose, the hook, the bow and the arrow. This is the great and holy Science”.

“hR^itpuNDariikamadhyasthaaM praataHsuuryasamaprabhaam.h |
paashaaN^kushadharaa.n saumyaa.n varadaabhayahastakaam.h |
trinetraa.n raktavasanaaM bhaktakaamadughaaM bhaje |” (Devi Upanishad 1:24)

“Seated in the lotus-heart, Resplendent as the morning sun, Goddess, bearing noose and hook, With gesture granting boons, dissolving fears; Tender, three-eyed, red-robed, granting devotees Their hearts’ desires, Thee I adore”.

Here is a beautiful picture of the beautiful benevolent mother Lalitambika having these attributes.

So, from these verses it becomes crystal clear that goddess Sita has been given an upraised status as Lalitambika and Lord Rama has been given an upraised status as Lord Shiva.

RAMA TAPINI UPANISHAD

Let’s see an extract from Rama Tapiniya Upanishad Chapter 1:

“kaamaruupaaya raamaaya namo maayaamayaaya cha
namo vedaadiruupaaya o~Nkaaraaya namo namaH ” (Rama Tapini Umanishad 1: 9,10,11,12)
“Our salutations to you (Sita-Rama), who is personification of passion and illusion and also a god primeval to Vedas.” (verse 4 of chapter 1)

Here it calls Rama as ‘Passion’ and Sita as ‘Illusion’. This is nothing but again a symbolic representation and indirect glorification of Shiva-Shakti. Lord Shiva is called as KAMESHWARA (the primordial god of love from whom the creation originated due to his Kama/desire. A detailed proof is out of scope of current discussion but just remember that by analyzing the hymn to Kama from Atharvaveda it can be understood that Atharvaveda’s hymn to Kama is for Lord Shiva only). And Shakti is the goddess MAYA (Illusion) as Shandilya Upanishad Ch.-3 explains clearly and it says that the Maya which is Mula-Prakriti co-exists with Maheshwara as his potency. Hence it clearly shows that symbolically Sita-Rama have been eulogized under the qualities of Shiva-Shakti

Also Rama Tapini Upanishad Ch-1 verses from 3-6 detail out a peculiar seating arrangment where Sita-Rama sits together and Lakshmana forms a triangular position with them. Then they are surrounded by hanuman and other gods in another inverted triange fashion. And likewise again other sets of gods surround them in mutually inverted triangular shapes six times.

This has a great inner meaning. This is nothing but SRI CHAKRA which is the symbol of Goddess Lalita Tripura Sundari and her consort Lord Sadashiva as the highest form of consciousness. In Sri Chakra, Lalita and Shiva remains at the center and all the triangles are also formed by their powers. In Sri Chakra, upward shaped triangle represents ‘Linga’ the masculine generative principle of Shiva and the inverted triange represents ‘Yoni’ the feminine generative principle of Shakti. In fact entire Tantra is a playground of Shiva-Shakti only. Every Chakra of any God is formed by mutual intersection of Shiva-Shakti symbols only. There is no Yantra/Chakra which is devoid of these two.

Hence it clearly shows that SITA-RAMA have been Symbolically Mapped to Shiva-Shakti.

Notice the mutually inverted triangles surrounding each other as shown in the adjacent image. It is nothing but Sri-Chakra the Tantric symbol of Shiva-Shakti and is the highest reality.

Mysterious Vision of Sita to Hanuman

In Valmiki Ramayana Sundara kanda when Hanuman enters the Ashoka Vatika in search of Sita. He narrates the scene as given in the following verses. These are directly Valmiki Ramayana verses. I’ll explain what these actually mean subsequently.

“shaila indram iva gandha aaDhyam dvitiiyam gandha maadanam |
ashoka vanikaayaam tu tasyaam vaanara pumgavaH || 5-15-15
sa dadarsha aviduurastham caitya praasaadam uurjitam |
madhye stambha sahasreNa sthitam kailaasa paaNDuram || 5-15-16
pravaala kR^ita sopaanam tapta kaancana vedikam |
muSNantam iva cakSuumSi dyotamaanam iva shriyaa || 5-15-17
vimalam praamshu bhaavatvaad ullikhantam iva ambaram |”
“That monkey warrior Hanuma saw not far away in that Ashoka garden, in the middle, a lofty temple filled with fragrance like a second Gandhamadana Mountain, standing by a thousand pillars, white like Mount Kailaasa with stairs made of corals with platforms made of refined gold as though radiant with glory, clear and because of being tall as though scraping the sky”.

“tato malina samviitaam raakSasiibhiH samaavR^itaam || 5-15-18
upavaasa kR^ishaam diinaam nihshvasantiim punaH punaH |
dadarsha shukla pakSa aadau candra rekhaam iva amalaam || 5-15-19
manda prakhyaayamaanena ruupeNa rucira prabhaam |
pinaddhaam dhuuma jaalena shikhaam iva vibhaavasoH ||” 5-15-20
“Thereafter Hanuma saw Seetha wearing a soiled garment, surrounded by rakshasa women, emaciated due to fasting, looking miserable, sighing again and again, like the pure crescent moon at the beginning of a bright fortnight”. Seetha was blazing with a splendor as like that of fire of beautiful radiance covered by smoke”.

Here Hanuman narrated a strange picture. Note down these observations carefully. In the middle of the Ashoka garden, there is a temple standing on 1000 pillars, it shines white like Mount Kailasa, where in the centre, Seetha was blazing with a divine splendor as like as Agni.

What is this arrangement? This again depicts about Goddess Tripurasundari’s glory only. Tripurasundari and her consort Lord Shiva remain seated at the center of the “Sahasrara Chakra” which is a 1000 petal lotus chakra present in the crown portion of our head. That is called in scriptures as the ‘Maha Kailasha’. That’s the supreme abode beyond which there is nothing else. That is the place where when a Yogi’s Kundalini reaches, and he merges his self into the splendor of Shiva, there is no return for that Jiva to the material body again. He gets emancipated. That is the true liberation called as Kaivalya (Sayujyam).

Once again here there is a strong proof that Sita represents goddess Uma in Ramayana, and Rama represents lord Shiva.

The Supreme Maya bewilders the wicked

In the same Ashoka garden Hanuman and Ravana both beheld Sita in same place in same condition, but Sita appeared in different ways to both of them.

Let’s see what Hanuman saw in her:

ashru puurNa mukhiim diinaam kR^ishaam ananashena ca |
shoka dhyaana paraam diinaam nityam duhkha paraayaNaam || 5-15-23
“With a face full of tears in a pitiable condition, emaciated due to not taking food, immersed in thought with gloom, always in a pitiable state, surrendering to sorrow”.

Now when Ravana visited her, he spoke the following words out of his perception on Sita.

tvaaM kR^itvoparato manye ruupakartaa sa vishvasR^ik |
na hi ruupopamaa tvanyaa tavaasti shubhadarshane || 5-20-13
“O one with auspicious appearance! The creator of form, that creator of the world, Lord Brahma has made you and stopped – I think thus. There is not another who is equal to your appearance”.

yadyatpashyaami te gaatram shiitaamshusadR^ishaanane |
tasmimstasmin pR^idhushroNi cakshurmama nibadhyate || 5-20-15
“”O one with face like that of moon! O one with broad hips! Your whichever limb I see, my eye is getting tied in that that limb”.

When Hanuman saw her, she appeared to him as a weak lady in pitiable condition, emaciated, sad, and with mind focused only on her Rama. But when Ravana cast his eyes on her she appeared to him beautiful in every limb captivating his mind firmly to every limb. How can an emaciated lady, weak one appear beautiful in every limb to someone else? Reason is simple, She represents Uma the supreme, the Mula prakriti who is supreme Maya. Lord Shiva’s Maya is unsailable for anyone. Only when one surrenders with devotion or through knowledge to Shiva, his Maya releases the devotee from her bondage. Otherwise there is no go. Shiva-Maya cannot be sailed through without the grace of Maheshwara.

Here once again Valmiki Ramayana teaches us a great Tatwam. Here Hanuman and Ravana both represent the Jiva, where Hanuman is the pious Jiva who clasped the lotus feet of Sri Rama (Who represents Shiva), and hence his consort Sita (representing Maya, the goddess Tripurasundari) sailed him through her Maya and Hanuman could see Sita in real state of sorrow (bodily) and he could also behold her in divine splendor seated in 1000 pillared stage (Sahasrara).

On the other Hand Ravana represents that Jiva who is a fallen soul, evil minded, wicked one. For him there is no way out of the supreme Maya. Sita showed herself as more and more bewitching and bewildering and that Ravana sank more and more into the ocean of Maya and finally met his destruction.

Supreme Maya (Tripurasundari) destroys the evil ones by sinking them more and more into the ocean of Avidya (Ignorance), and takes the wise men towards Brahmagyana. Without crossing the Maya’s effect there is no realization of the supreme. And it is only possible by the grace of the Lord of Maya viz. Maheshwara. Let’s see some verses in support of this concept also.

“maayaa.n tu prakR^iti.n vidyaanmaayina.n cha maheshvaram.h |
tasyavayavabhuutaistu vyaapta.n sarvamida.n jagat.h |” (Swetasvatara Upanishad 4:10)
“Know then Prakriti (nature) is Mâyâ , and the Maheshwara the Mâyin; the whole world is filled with what are his members (forms)”.

“athaasya yaa sahajaastyavidyaa muulaprakR^itirmaayaa lohitashuklakR^ishhNaa |
tayaa sahaayavaan devaH kR^ishhNapi~Ngalo mameshvara iishhTe |” (Shandilya Upanishad 3:01)
“Maheshvara (the great Lord) who is black and yellow rules with Avidya, Mula-Prakriti or Maya that is red (Mahalakshmi), white(Mahasaraswati) and black(Mahakali) and that is co-existent with him”.

“GYaaGYau dvaavajaaviishaniishaavajaa hyekaa bhoktR^ibhogyaarthayuktaa |
anantashchaatmaa vishvaruupo hyakartaa traya.n yadaa vindate brahmametat.h |” (Svetaswatara Upanishad 1:09)
“The Supreme Lord appears as Isvara, omniscient and omnipotent; and as the jiva, of limited knowledge and power; both unborn. But this does not deny the phenomenal universe; for there exists further the unborn prakriti, which creates the ideas of the enjoyer, enjoyment and the object. Atman is infinite and all—pervading and therefore devoid of agency. When the seeker knows all these three to be Brahman, he is freed from his fetters”.

“ajaamekaa.n lohitashuklakR^ishhNaaM bahviiH prajaaH sR^ijamaanaa.n saruupaaH |
ajo hyeko jushhamaaNo.anushete jahaatyenaa.n bhuktabhogaamajo.anyaH |” (Svetaswatara Upanishad 4:05)
“There is one unborn being (female), red, white, and black, uniform, but producing manifold offspring. There is one unborn being (male) who loves her and lies by her (Jiva); there is another (Eswara) who leaves her, while she is eating what has to be eaten”.

“tasyaabhidhyaanaadyojanaattattva bhaavaat.h bhuuyashchaante vishvamaayaanivR^ittiH |” (Svetaswatara Upanishad 1:10)
“From meditating on him (Rudra), from the knowledge of identity with him, from becoming one with him there is further cessation of all illusion (Supreme Maya) in the end”.

So, it shows that by resorting to Mahadeva’s lotus feet only one gets ferried from all illusions created by his own supreme potency and gains true realization. That is what even Ramayana teaches through hidden meanings. Sita-Rama are the model objects of Shiva-Shakti on the earthly plane. But how many Ramayana readers have understood this fact? God knows!

Kanchi Paramacharya’s Explanation

Paramacharya has explained with so many instances that Lordess Ambal (Uma) and Vishnu are one and the same. Thus Vishnu is the spouse of Lord Siva. Even Siva is called “Vishnu-vallabha”. And Vishnu is also praised as the one who has Lord Siva in his right side.

Given the above two, in Ramavatara the bride and groom swapped their places. Thus Vishnu swapped himself as groom (RAmA) and Siva swapped himself as bride (Sita)..

But this has a Tatwam behind this. The below verse from Shiva Purana says Parvati became Rama and Shiva became Sita.

“ityuvAcha mahesho.api priyAM himavataH sutAm
pArvatI rAmarUpeNa sUryavaMshe bhavatpurA
sItArUpeNa bhargastu videhAnvayajo.abhavat ” (Shiva Purana)
“According to the tale in shiva purANa, bhagavatI pArvatI incarnated as rAmachandra and Lord mahAdeva as sItA”.

Since Valmiki Ramayana is the authority over Puranas as far as Ramayana is concerned, and Valmiki Ramayana says Rama is Narayana and Sita is Lakshmi. But we have already seen how Rama-Sita gained status equal to Shiva-Shakti by their deeds. Hence the Shiva Purana verse and Paramacharya’s teachings are also very correct in terms of Tatwams.

As like as Parvati and Vishnu share bro-sis relationship. If we analyze Lakshmi-Shiva also are siblings in a way because Lakshmi is “Soma Sahodari” and SOMA=Sa+Uma (the lord who is with Uma). So, the way Vishnu-Parvati are of same Tatwam being siblings, even Lakshmi-Shiva are of same tatwam being siblings. In Mahabharata Anushasana Parva Shiva Sahasranama Stotram shiva is eulogized as “Om Ye Namah” means “Salutations to the Lord who is in the form of goddess Lakshmi”.

So, Even though Sita=Lakshmi and Rama=Narayana, they being of the same form of their siblings we can interchange their tatwams like Sita=Shiva and Rama=Parvati. This is what has been done in Shiva-Purana and also by Kanchi Paramacharya in his lectures.

This again shows that Sita-Rama is of same Tatwam as Shiva-Shakti.

Ramayana and Vedas

It’s said that Ramayana follows Vedas. Or Ramayana is an incarnation of Vedas. Or Ramayana is a derivative of Vedas.

Hence we can also find similarities of Sri Rama with lord Shiva of Vedas. Like for instance,

Kathopanishad says:

“yadida.n ki.n cha jagat.h sarvaM praaNa ejati niHsR^itam.h .
mahad.hbhayaM vajramudyataM ya etadviduramR^itaaste bhavanti ” (Kat. Upa. 2:3:2)
“All this universe, evolved (from Prana), moves in prana; the most frightful like an uplifted thunderbolt. Those who know this become immortal”.

From the above verse we learnt that Prana is the Brahman which created the entire universe. And by a careful study of Atharvaveda’s “Hymn to Prana” we can understand that Prana is lord Rudra only.

“bhayaadasyaagnistapati bhayaattapati suuryaH .
bhayaadindrashcha vaayushcha mR^ityurdhaavati paJNchamaH ” (Kat. Upa. 2:3:3)
“For fear of Him (Prana the Rudra), fire burns; For fear of Him, shines the sun;
For fear of Him, Indra and Vayu function; For fear of Him, death, the fifth, stalks on the earth”.

Kathopanishad 2:3:2 talks about the fear due to “Thunderbolt”. And 2:3:3 says even Indra fears that lord’s thunderbolt. But usually we know that Indra is the god who wields Thunderbolt (Vajram). But here the wielder of thunderbolt is Lord Rudra. How? Here is the answer:

Lord Rudra also holds Thunderbolt.

“śreṣṭho jātasya rudra śriyāsi tavastamastavasāṃ vajrabāho |
parṣi ṇaḥ pāramaṃhasaḥ svasti viśvā abhītī rapaso yuyodhi |” (Rig Veda 2.33.3)
” In glory thou art the most glorious of all that exists, O Rudra, the strongest of the strong, thou wielder of the thunderbolt! Carry us happily to the other shore of our anguish, and ward off all assaults of mischief”.

In fact there is no weapon that Rudra doesn’t wield. He only donates his weapons to other gods as and when need arises. Even the signature battle axe of Parashurama was Shiva’s axe only.

Lord Shiva himself states this fact as follows:

“so.aha.n sarvAkAraH . yato vA imAni bhUtAni jAyante |
yena jAtAni jIvanti . yatprayantyabhisa.nvishanti . taM mAmeva
viditvopAsIta . bhUtebhirdevebhirabhiShTuto.ahameva . bhIShAsmAdvAtaH
pavate . bhIShodeti sUryaH . bhIShAsmAdagnishchendrashcha . somo.ata
eva yo.aha.n sarveShAmadhiShThAtA sarveShA.n cha bhUtAnAM
pAlakaH . so.ahaM pR^ithivI . so.ahamApaH . so.aha.n tejaH . so.aha.n vAyuH |
so.aha.n kAlaH . so.aha.n dishaH . so.ahamAtmA . mayi sarvaM pratiShThitam.h |
brahmavidApnoti param.h . brahmA shivo me astu sadAshivom.h |” (Bhasma Jabala Upanishad)
“I myself am that Great Lord Siva, God of all gods, and the Supreme Controller of all the universes. I am that Brahman, I am Omkara; I am the Creator, Preserver and Destroyer of all. Through My terror only, vayu blows, through my terror only Surya shines, through my terror only fire burns, Indra et al also function properly through my terror. I am this world and the five elements. I am the Highest Truth that exists, the Brahman of the Upanishads”.

Even Sri Rudram begins with salutations to Lord Rudra’s wrath as follows:
“namaste rudramanyavautota ishhave namah |
namaste astu dhanvane bahubhyamuta te namah |” (Sri Rudram, Yajurveda IV: 5:1: a)
“Oh! Rudra! My salutations to your anger and also to your arrows. My salutations to your bow and to your two hands”.

Now by the fear of Prana (Rudra) which is the Brahman, entire cosmos function. Even the very Gods do their duties on time due to the fear of Rudra. This is the same reason why Vedic Rishis also fear Rudra. Lord Rudra’s strictness inculcates discipline in the entire cosmos and among all beings including Gods. Due to this fear of Rudra, Vedic Rishis are so afraid of Rudra that they are afraid of the name “Rudra” itself. This is the reason they have sung Vedic hymns for same Rudra in disguise of various names like Vishwakarma, Indra, Agni, Soma, Prana, Skhambha, Purusha, Narayana, Vratya etc.

The same fear we see in Ramayana with the name of Rama. In Aranya Kanda of Valmiki Ramayana Maareechi the demon describes his fear to Ravana. He says:

“ra kaara adiini naamaani raama trastasya ravaNa
ratnaani ca rathaaH ca eva vitraasam janayanti me ” (Valmiki Ramayana 4-39-18)
“Oh, Ravana, appalled of Rama the names starting with the alphabet ‘ra’ like ratna-s, ratha-s, viz., gemstones, chariots are appalling to me, including your name, that starts with a ‘ra.’ [4-39-18]

This is another instance which draws a close connection between Rudra of Vedas and Rama of Ramayana and draws similarity between them.

RAMA STOTRAM – ANALYSIS

There is a famous hymn to Rama sung by Lord Brahma in Yuddha Kanda of Valmiki Ramayana. Ramayana is famous for mostly two great hymns viz. Aditya Hrudayam and Rama Stotram. Rama Stotram again contains many symbolic verses which exaggerate Lord Rama by attributing him with Lord Shiva’s qualities. Here are the verses and the corresponding analysis.

RAMA Stotram Verse 6:117:14:

“akSharaM brahma satyaM cha madhye chaante cha raaghava
lokaanaaM tvaM paro dharmo viShvaksenashchaturbhajaH ” (VR 6-117-14)
“You are Brahman, the imperishable, the Truth abiding in the middle as well as at the end of the universe. You are the supreme righteousness of people, whose powers go everywhere. You are the four-armed.”

In the above verses the main factors are – Rama being equated to Brahman, being equated to Truth and Righteousness and being imperishable. But these are the qualities of Lord Rudra as per Shruti as seen below:

“R^itam satyaM paraM brahma purushha.n kR^ishhNapi~Ngalam.h
uurdhvareta.n viruupaaksha.n vishvaruupaaya vai namo namaH ” (Taittiriya Aranyaka 10.23.1)
“Supreme Brahman, the Absolute Righteousness and Truth, is the androgynous Purusha the Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe”.

“R^icho axare parame vyoman.h yasmindevaa adhi vishve nishheduH
yasta.n na veda kimR^ichaa karishhyati ya ittadvidusta ime samaasate ” (Sve. Upa. 4:08)
“He who does not know that indestructible being of the Rig-Veda, that highest ether-like (Self) wherein all the gods reside, of what use is the Rig-Veda to him? Those only who know it, rest contented”

“xaraM pradhaanamamR^itaaxara.n haraH xaraatmaanaaviishate deva ekaH ” (Sve. Upa. 1:10)
“Prakriti (Pradhana) is perishable. Hara, the Lord, is immortal and imperishable. The non—dual Supreme Self rules both prakriti and the individual soul”.

The above verses are sufficient to understand that the indestructible, imperishable lord is Hara.

RAMA Stotram Verse 6:117:16:

“senaaniirgraamaNiishcha tvaM tvaM buddhi stvaM kShamaa damaH
prabhavashchaapyayashcha tvamupendro madhusuudanaH ” (VR 6-117-16)
“You are the leader of the army and the village headman. You are the intellect. You are the endurance and the subduer of the senses. You are the origin and the dissolution of all, Upendra the Divine Dwarf and (the younger brother of Indra) as also the destroyer Madhu, the demon.”

Here the noticable qualities described are leader of army, origin and dissolution of all. Rest other attributes are secondary. For this Shruti says:

“Namo hiranyabahave senanye ” (Sri Rudram Anuvaka-2)
“Salutations to Lord Rudra with the golden arms, the leader of Armies”.

“nama uchchairghoshhayakrandayate pattinam pataye namo ” (Sri Rudram Anuvaka-2)
“Salutations to Him of the fearsome war cry, who causes His enemies to weep. To the leader of the foot-soldiers, salutations”.

“namo rathebhyah rathapatibhyashcha vo namo
namah senabhyah senanibhyashcha vo namo ” (Sri Rudram Anuvaka-4)
“Salutations to you who are in the form of chariots and those who own them. Salutations to you in the form of armies and the leaders of such armies”.

Regarding the origin and dissolution Shruti has the following proofs.

“Namo bhavaya cha rudraya cha
namah sharvaya cha pashupataye cha ” (Sri Rudram Anuvaka-4)
“Salutations to Him who is the source of all and to Him who is the destroyer of all. Salutations to the destroyer and to the protector of all beings in bondage.

“pratyaN^janaastishhThati saJNchukochaantakaale
sa.nsR^ijya vishvaa bhuvanaani gopaaH ” (Sve. Upa 3.02)
“He (Rudra) dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time”.

“eko rudro na dvitIyAya tasmai ya imA.nllokAnIshata IshanIbhiH
pratya~NjanAstiShThati sa.nchukochAntakAle sa.nsR^ijya vishvA bhuvanAni goptA (Svet. Upa 3.02 & Atharvasiras Upanishad 5.2)
“Rudra is one and only one. There is none second to him. He rules all worlds by his power. He pervades fully in all beings. He is the one who, at the time of deluge, absorbs all beings. He is the one who creates all beings and upkeeps them”.

So, it is proved beyond doubt that the Rama Stotram verse eulogizes rama with the attributes of Lord Shiva. Let’s move on to anotehr vserse.

RAMA Stotram Verse 6:117:18-19:

“sahasrashR^iN^go vedaatmaa shatashiirSho maharShabhaH (VR 6-117-18)
tvaM trayaaNaaM hi lokaanaamaadikartaa svayaMprabhuH
siddhaanaamapi saadhyaanaamaashrayashchaasi puurvajaH ” (VR 6-117-19)
“In the form of the Vedas, you are the great Bull with hundred heads (rules) and thousand horns (precepts). You are the first creator of all, the three worlds, and the self constituted Lord of all. You are the refuge and the forbear of Siddhas (a class of demi-gods endowed with mystic powers by virtue of their very birth) and Sadhyas (a class of celestial beings.)”

Here the primary attribute is – Rama is called as the Vedas and Vedic rules. Other attributes of Rama being the creator of all has been proved in previous verse above that it mimics the quality of Lord Shiva. I’m not repeating those verses here.

“shivo guruH shivo vedaH shiva devaH shivaH prabhuH
shivo.asmyaha.n shivaH sarva.n shivadanyanna ki.nchana ” (Varaha Upanishad 4:32)
“Shiva alone is Guru; Shiva alone is Vedas; Shiva alone is Lord; Shiva alone is I; Shiva alone is all. There is none other than Shiva”. These words are spoken by none other than Lord Varaha (Vishnu).

“iishaanaH sarvavidyaanaamiishvaraH sarvabhuutaanaaM
brahmaadhipatirbrahmaNo.adhipatirbrahmaa shivo me astu sadaashivom.h ” (Taittiriya Aranyaka 10.21.1)
“May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava”.

“namo hiraNyabaahave hiraNyavarNaaya hiraNyaruupaaya hiraNyapataye.ambikaapataya
umaapataye pashupataye namo namaH ” (Taittiriya Aranyaka 10.22.1)
“Salutations again and again to Hiranyabahu [One who has ornaments of gold on the arms or possessing a form having the golden hue], Hiranyavarna [He who is the source of the syllables of the Vedas which are as precious as gold], Hiranyarupa [He who is shining in splendour], Hiranyapati [the Lord of riches wholesome and charming], Ambikapati [the consort of Ambika, the Mother of the universe], Umapati [The master of Uma, Brahma-vidya personified as such], Pasupati [the Lord of all created beings]”.

“vedairanekairahameva vedyo vedaantakR^idvedavideva chaaham.h ” (Kaivalyopanishat 1:22)
“I [Shiva] alone am taught in the various Vedas, I am the revealer of the Vedanta or Upanishads, and I am also the Knower of the Vedas”.

“prabhu.n vareNyaM pitaraM mahesha.n yo brahmaaNa.n vidadhaati tasmai
vedaa.nshcha sarvaanprahiNoti chaagrya.n ” (Sharabha Upa 1:2)
“I am saluting that primeval God who is the Lord, who is the best, who is the father of the world, who is the greatest among gods, who has created Brahma, who gave all Vedas to Brahma in the beginning”,

RAMA Stotram Verse 6:117:20:

tvaM yajJNstvaM vaShaTkaarastvamoMkaaraH paraatparaH 6-117-20
prabhavaM nidhanaM vaa te no viduH ko bhavaaniti
“You are the sacrificial performance. You are the sacred syllable ‘Vashat’ (on hearing which the Adhvaryu priest casts the oblation to a deity into the sacrificial fire). You are the mystic syllable ‘OM’. You are higher than the highest. People neither know your end nor your origin nor who you are in reality.”

Here the attributes described of Rama are – Rama is Yajnya, Rama is OM, Rama is higher that the highest (Paratparah), Rama’s beginning and ends are not known. These are all essentially the charecteristics of Lord Shiva as per Shruti.

Lord Shiva states :
“somo.asmi (I’m Soma) ” (Maitreyopanishad 3:3)

“yò ‘sya ṣaṣṭhò ‘pānáḥ sá yajñáḥ ” (Atharva veda 15:16:6)
“His [Shiva] sixth downward breath is Sacrifice”.

“yò ‘sya saptamò ‘pānás tā́ imā́ dákṣiṇāḥ ” (Atharva veda 15:16:7)
“His seventh downward breath are these sacrificial fees”.

“rudro yaj~na umaa vedistasmai tasyai namo namaH ” (Rudrahridayopanishad 20)
“Rudra is Yajna. Uma is Vedi. Prostrations to Him and Her”

So, it is to be understood that Lord Rudra is in three-fold existence when it comes to sacrifice viz. the sacrificer(SOMA), the sacrifice(Yajna), and the sacrificial remuneration (Dakshina).

“yo vedaadau svaraH prokto vedaante cha pratishhThitaH
tasya prakR^itiliinasya yaH paraH sa maheshvaraH ” (Taittiriya Aranyaka 10.12.3.17)
“He is the Supreme Lord (Maheshwarah) who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation”.

“yasminnida.n sarvamotaprota.n tasmAdanyanna para.n ki~nchanAsti
na tasmAtpUrva.n na para.n tadasti na bhUta.n nota bhavya.n yadAsIt.h ” (Atharvasiras Upanishad 5:05)
“There is none greater than him, on whom all the worlds are strung like beads. Over ages, nothing so far in the past was ever greater than him and nothing is going to be greater than him in future”.

“na tasya kaarya.n karaNa.n cha vidyate na tatsamashchaabhyadhikashcha dR^ishyate
paraasya shaktirvividhaiva shruuyate svaabhaavikii GYaanabalakriyaa cha ” (Svetaswatara Upanishad 6:08)
“There is no effect and no cause known of him, no one is seen like unto him or better; his high power is revealed as manifold, as inherent, acting as force and knowledge”.

“na tasya kashchit.h patirasti loke na cheshitaa naiva cha tasya liN^gam.h
sa kaaraNa.n karaNaadhipaadhipo na chaasya kashchijjanitaa na chaadhipaH “(Svetaswatara Upanishad 6:09)
“There is no master of his in the world, no ruler of his, not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord”.

The below verses are spoken by lord Shiva about himself:

“paramo.asmi paraatparaH” (Maitreya Upa. 3:10)
“I am the supreme, greater than the great”.

“shaanto.asmi purushhottamaH” (Maitreya Upa. 3:10)
“I am quiescence, the greatest being (Purushottama)”

“tva.n vishvabhuuryonipaaraH svagarbhe kumaara eko vishikhaH sudhanvaa ” (Ekakshara Upanishat 3)
“Thou [Shiva] art the Principle of life; Thou the manifestation (the manifested world); Thou the source of the world; by a quarter hast Thou pervaded this world. Thou art the world’s birth, the cause, the life supreme, and the child in the womb armed with the excellent bow and arrow”.

“ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ katamáḥ sá ketúḥ” (Atharvaveda X:8.13)
“He with one half engendered all Creation (bhuvanam). What sign is there to tell us of the other?”

“hR^itpuNDariikaM virajaM vishuddhaM vichintya madhye vishadaM vishokam.h

achintyamavyaktamanantaruupaM shivaM prashaantamamR^itaM brahmayonim.h ” (Kaivalyopanishat 6)
“tamaadimadhyaantavihiinamekaM vibhuM chidaanandamaruupamadbhutam.h
umaasahaayaM parameshvaraM prabhuM trilochanaM niilakaNThaM prashaantam.h
dhyaatvaa munirgachchhati bhuutayoniM samastasaakShiM tamasaH parastaat.h ” (kaivalyopanishat 7)

“(Who is) unthinkable, unmanifest, of endless forms, the good, the peaceful, Immortal, the origin of the worlds, without beginning, middle, and end, the only one, all-pervading, Consciousness, and Bliss, the formless and the wonderful. Meditating on the highest Lord, allied to Uma, powerful, three-eyed, blue-necked, and tranquil, the holy man reaches Him who is the source of all, the witness of all and is beyond darkness (i.e. Avidya)”.

With above analysis we have seen that all the qualities of being Yajna, being OM, being higher than the highest and being infinite are all the qualities of Lord Shiva as per Shruti.

RAMA Stotram Verse 6:117:21:

dR^ishyase sarvabhuuteShu goShu cha braahmaNeShu cha 6-117-21
dikShu sarvaasu gagane parvateShu nadiiShu cha
“You appear in all created beings in the cattle and in brahmanas. You exist in all quarters, in the sky, in mountains and in rivers.”

“Namo hiranyabahave senanye dishan cha pataye namo
namo vrikshebhyo harikeshebhyah pashunam pataye namo” (Anuvaka-2)
“Salutations to Lord Rudra with the golden arms, the leader of hosts, to the Lord of the all directions (quarters), salutations. Salutations to the trees tufted with green leaves; salutations to the Lord of the cattle”.

“Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha
tasmai rudraya namo astu” (YajurVeda 5:5:9-i & Taittiriya Samhita 5.5.9.3)
“The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage”.

Further Sri Rudram Anuvaka 5, 6, 7, state in very detail about Lord Rudra’s presence in waters, mountains etc.

RAMA Stotram Verse 6:117:22:

sahasracharaNaH shriimaan shatashiirShaH sahasradR^ik 6-117-22
tvaM dhaarayasi bhuutaani pR^ithiviiM cha saparvataam
“With thousand feet, with hundred heads and with thousand eyes along with Lakshmi the goddess of wealth, you bear the earth with all its created beings along with its mountains.”

Here the primary attributes are of having numerous heads, feet, arms etc. This is again Rudra’s quality as per Vedas.

“purusho vai rudrah” (Yajurveda Taittirya Aranyaka 10:24:1)
“Lord Rudra is Veda Purusha”. Kaushitaki Brahmana (6:1:13) of Rig Veda calls Lord Rudra as “sahasrakha sahasrapat” (tata.udatiṣṭhat.sahasra.akṣaḥ.sahasra.pāt).

“purushhasya vidmahe sahasraakshasya mahaadevasya dhiimahi
tanno rudraH prachodayaat.h ” (Taittiriya Aranyaka 10.1.5.22)
“May we know the Supreme Person and for the attainment of His Knowledge may we meditate upon Him, the thousand-eyed Mahadeva. May Rudra, the giver of Knowledge, impel us towards such meditation and keep us in it”.

“vishvatashchaxuruta vishvatomukho vishvatobaahuruta vishvataspaat.h
saM baahubhyaa.n dhamati saMpatatrairdyaavaabhuumii janayan.h deva ekaH ” (Sve. Upa. 3.03)
“His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere His feet. He it is who endows men with arms, birds with feet and wings and men likewise with feet. Having produced heaven and earth, He remains as their non—dual (deva ekaH) manifester”.

“sarvaanana shirogriivaH sarvabhuutaguhaashayaH
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH ” (Sve. Upa. 3:11)
“All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all beings. He is the all—pervading Bhagavan. Therefore He is the omnipresent Shiva”.

These are enough to understand that Rama is being praised with the attributes of Lord Shiva.

RAMA Stotram Verse 6:117:31-32:

amoghaaste bhaviShyanti bhaktimanto naraa bhuvi 6-117-31
ye tvaaM devam dhruvaM bhaktaaH puraaNaM puruShottamam
praapnuvanti sadaa kaamaaniha loke paatra cha 6-117-32
“Those humans who are full of devotion to you will never be unsuccessful on this earth. Those who are devoted to you, the primeval and the eternal lord, belonging to ancient times and the Supreme Person, will forever attain their desired objects here as well as hereafter.”

Here Lord Brahma calls Rama as Purushottama (primal, eternal lord). But Shruti calls only Lord Shiva as the Veda Purusha as follows.

“shaanto.asmi purushhottamaH” (Maitreya Upa. 3:10)
“I am quiescence, the greatest being (Purushottama)”

“purusho vai rudrah” (Yajurveda Taittirya Aranyaka 10:24:1)
“Lord Rudra is Veda Purusha”.

Other verses of Rama Stotram haven’t been considered for analysis here because they are minor qualities and also they eulogize Rama in general as Narayana etc.

CONCLUSION

From the above detailed discussion it is clear that Sita and Rama are representatives of Shakti and Shiva in human form on the Earth in material plane. All exaggerated glories of Sita-Rama in scriptures actually are the glories of Shiva-Shakti applied on Sita-Rama.

Shiva is himself the Omkara. And Om is the Taraka which is Shadakshari. And Shiva has no lord above him as per Shruti. So, in any case the Puranic stories of Shiva worshiping Rama or chanting Rama’s name or wishpering Rama mantra in Kashi; all these are just cooked up stories to glorify Sri Rama over and above lord Shiva. But the wise men would always churn the scriptures, extract the cream and consume it leaving behind the unwanted debris. It’s useless on the part of devotees to debate based on such Puranic stories which do not have any base from Shruti. Hence I hope that after reading this article of mine, the duality between Rama and Shiva would be ceased and people would pay equal respect to the two aspects of the same coin – the non-dual Shiva! Whosoever gets devoted to Sita-Rama, would in reality be worshiping Shiva-Uma indirectly. There is no difference between Sita-Rama and Shiva-Uma based on Tatwam.

Hence how far is it fair on the part of some Ramanandi sect Vaishnava friends to deride and disdain Shiva while praising their favorite Rama – is the question i leave upto the readers!


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Santosh Kumar Ayalasomayajula (षण्मातुरः)
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Santosh Kumar Ayalasomayajula (षण्मातुरः)

Santosh Kumar Ayalasomayajula, is 'षण्मातुरः' or 'षण्णां मातृणां पुत्रः' in detail, which means 'The son of six (divine) mothers' as he considers the six great goddesses viz. Parvati, Ganga, Lakshmi, Bhudevi, Saraswati, and Gayatri, as his own mothers, and sees himself as an infant in their laps. Together with their respective consorts he considers them as his own parents. He considers their children such as Ganesha, Skanda, Sanatkumara, Narada, Pradyumna etc., as his own siblings; in fact, not different from himself. He loves these six mothers very dearly, and equally loves the divine fathers; however, he has offered his 'devotion' only to Mahadeva! Hence he stands for lord Shiva safeguarding him from his haters. One would know him better from his writings.
Santosh Kumar Ayalasomayajula (षण्मातुरः)
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41 Comments

  1. jaiganesh

    Thank you! very informative and interesting article.But I want to know how do you interpret the following:
    1.In Vishnu Sahasranama Lord Eshwara says to chant Rama nama which is equal to thousand names of Lord Vishnu.Does this refer to Lord Rama?
    2.Why didn't he say to chant 'OM'?

    Reply
  2. Santosh Kumar Ayalasomayajula

    Dear Jaiganesh,

    Thansk for your interest in this blog.

    Well, two things that i need to inform you related to your question.

    1. Vishnu Sahasranama was originally revealed in Mahabharata. Vyasa compsoed that and Bheeshma revealed that out for the first time to Yudhishthira. So, the originally documented version exists in Mahabharata.

    In Mahabharata version, there is no testimony given by Shiva on chanting Rama nama. That “rama rameti…” verse exists in padma Purana version of Vishnu Sahashranama Stotram. And I do not encourage anyone to trust Puranas totally. Puranas are highly interpolated and hence that verse by Shiva seems to be an interpolation by later sages. On the contrary the same padma Purana has “SHIVA GITA” which you cna find on my blog translated fully. There Shiva gives Gita knowledge to Rama and shows his Vishwaroopa also to Rama.

    2. Secondly, if we go by Puranas then here is the contradictory verse for the “Rama Rameti verse”
    Shiva Purana says,

    “Sarve Rudram Bhajantyeva Rudrah Kinchid Bhajennahi Svaatmana Bhaktavaatsalyaad Bhajatyeva kadachana” (Shiva Purana, Kotirudra Samhita 7:15)
    “Everyone worships Rudra but Rudra doesn’t worship anyone. For the sake of devotees he meditates on himself”.

    So, is it not confusing now? Shiva Purana states that SHiva doesn't worship anyone. And Padma Purana states that he chants Rama nama. But if you analyze with reepect to Vedas, Shiva Purana speaks truth in this case, Refer to Atharvasiras Upa 2:19 and Sve. Upa. 6:09 to know that there is no boss above Shiva as per Vedas and Upanishads.

    But I may analyze the verse “Rama rameti…” one in a different way. We all know that “Yatha Raja tatha Praja” is the rule. Whatever the leader does, the followers follow that. SO, in order to preach the mankind the importance of the word “RAMA”, Shiva might have said that he chants it regularly. So, that seeing the supreme being (Shiva) doing that otehrs would also follow him. But as you would have read in my analysis. The name “RAMA” is a MANTRA-form of Lord Shiva only. SO, Rama is the name of Shiva. Therefore there should not be any conflicts around this.

    Hope this clarified your question.

    Reply
    1. Karthick

      Santosh Ji, Whatever you said is exactly there in Padma Purana itself 🙂 😉 .

      Padma Purana Patala Khanda Chapter 114:

      (238b-243):Sankara told the goddess Parvati: Goto Gautama’s abode. After having offered my sandhya prayer I shall once again come to his abode.
      Then Shiva facing the north and going through the nyasa muttered the prayers

      (244-247a): Then Vishnu, of a great lustre said these words to Shiva: Which prayer did you, who are saluted by all, are worshipped by all, invoked in all sacrifices, mutter? All having folded their palms so as to form a hollow, wait upon you only.
      To whom have you, o lord of gods, folded your palms(in obeisance)? O great God, you are the giver of the fruit of such religious acts as salutation. Tell me who gives you fruit, who is saluted by you, who is superior to you.

      (247b-254): O Vishnu, I am not meditating upon anyone. I am not saluting anything. O Vishnu, I am not waiting upon anyone. I shall not mutter any prayer here, but O Vishnu, I have to exhibit this for leading the unbelievers to activity. Otherwise they will be sinners.
      Therefore for obliging the world, I have done all this. Saying “Yes”, Vishnu then saluted him and remained there.

      MAHADEVA is leading the non-believers to act. HARA HARA MAHADEVA.

      Reply
      1. Thanks bro. These verses of padma Purana are very interesting. Thanks again for sharing.

        Reply
  3. jaiganesh

    Thank you very much sir! Even I am an ardent devotee of ever merciful Lord Shiva! Even I got humiliated by some ISKCON idiots ,Vaishnavites and Madvas when I say Lord Shiva is Supreme!These people went to the extent saying that Sankara is a pure Vaishnavite and Sivananda Lahari is a interpolation by some Shaivite!But I personally believe AdiSankara's(who is Shiva indeed) Advaita which talks about non-dualism and look every form as lord shiva! I'm very happy to read your blog.Your works are treasure for any shiva bhakta.Please continue your work.May Lord shiva bless us all.

    Reply
  4. Santosh Kumar Ayalasomayajula

    Dear jaiganesh,

    Do not get disturbed by ISKCONites / Vaishnavites / Madhvas. Their occupation is only to malign Shiva because there is only one God (Shiva) who is a great threat to their fake beliefs. So, they always keep finding ways to defame Mahadeva!

    Shivananda Lahari and Soundarya Lahari are the two major poetic works of Shankara. Just because Shankara spoke reality there, vaishnavaites obviously cannot digest them; so it becomes interpolations for them LOL…Their theories of interpolations do not have any strong foundations; so do not mind their words.

    Shankara was an Advaitin, he was neither Vaishnava nor Shaiva nor Shakta For him all were same. Shankara's family deity was Krishna though. ADVAITA VEDANTA is the Supreme truth. Shankara is the ONLY authentic Acharya compared to Ramanuja and Madhwa.

    Let's not bother about their comments, they call themselves Vaishnavites but i must say that they have not even understood Vishnu yet, chances of understanding Shiva is remote for them. Let's forgive them!

    TRUTH is that SHIVA himself remains in the form of VISHNU for the task of “Preservation”.

    May lord Shiva bless us!

    Reply
  5. Pavan Kumar Tumu

    Hi,

    I am a person my DadMom calls me his son, my sister calls me her brother, my wife calls me his husband, my children calls me their father, my friends call me their friend, my boss call me their subordinate, my subordinates call me their boss.

    Here a single person “I” manifested different roles based on dharma ( Putra Dhrama Brathru Dharma Barthru Dharma Pitru Dharma Sneha Dharma …), however perfect each of the manifestations may be, I will not be (Son Brother Husband Father Friend Subordinate Boss). I will eternally remain I.

    So Brahman manifest himself herself as Brahma, Vishnu, Rudra, Maheshwara, Shiva to perform Srushti, Stiti, Samharam, Tirobhavam, Anugraham

    Srushti: To create the universe – This is performed by Chaturmukha Brahma
    Stiti: To maintain order in the universe and to safeguard from atrocities on incoccent – This is performed by Adimaha Vishnumurthy
    Samharam: There are again two stages of Samhara –Swalpakala Layam, Dirgakala Layam

    Swalpakala Layam: This is what happens to every living creature in universe, every single day. Brahman showered his consummate love on all his creation by putting the to sleep every night so they can recover from the day’s fatigue. Tough every single day he never forget to wake us up.
    Dirgakala Layam: Our soul changes body as if we change our clothes which are worn, this is required as the body has reached a state when it’s no longer capable to support its purpose.

    Likewise the entire universe created by Chaturmukha Brahma, also would reach a state when it cannot support its purpose any longer, In this state Rudra would transform the universe from its macro form to micro form in an act of Samhara.
    Tirobhavam: The Micro form of the Universe would be preserved till the next Universe creation is performed by Maheshwara
    Anugraham: In every creation, Jeevathma is separated re-united from Paramathma based on Karma. Shiva showers anugraha based on jeevathma’s karma before the Universe creation.

    This is the eternal cycle of life, each manifestation of Brahman has a discrete role to play in the cycle, none less or more significant than the others.

    That’s the paramardam of Advaitam – There is One and Only one. and Tat Tvam Asi( तत्त्वमसि) -You are that.

    Meaning every creature in this universe, is a manifestation of Brahman. If we cannot understand this reality and inculcate ill thinking of Shiva Parvathi Rama Krishna Venkateswara Lakshmi or any other manifestation, I guess it would be no different than an argument …I only like my right leg rest of the body is all fake.. If one cannot realize their own self, it’s difficult to realize the Paramathma tatvam.

    I am not a scholar, to prove anything here but this is what my limited learning from my Guru (Sri Chaganti Koteswara Rao garu) has taught me.

    Sarwam Srii UmaamaheSwara ParaBramhaarpanamastu ||

    Reply
  6. Santosh Kumar Ayalasomayajula

    Dear Pavan,

    That's a very beautiful message you've put in. Agreed with your points. This is the reason why this particular article actually showed the reflection of same Shiva in Rama and Uma in Sita with references based on authentic scriptures.

    Thanks for stopping by this site and spending your valuable time in not only reading this much lengthy article, but also for taking time and efforts to pen down your words of wisdom which i always like to listen! 🙂 🙂 Feeling Great!

    But one small correction would like to make if you permit and wouldn't mind – Its true that everything is a manifestation of Brahman, but Shiva is not a manifestation; ratehr he is hismelf called as Brahman by Vedanta, he is called as Purusha by Sankhya, he is called as Shiva in Yoga, he is called as Skhambha/Vaiswanara/Purusha/Jatavedas/kAma/kAla/Vratya by Vedas. Vedas celarly state that Vedas recognize only 1/4 part of Shiva and the Vedas admit that the remaining 3/4th stuff about him is still not known to Vedas as well. This is the foundation of the “neti-neti” principle about Brahman in Vedanta.

    Even our gurugaru Ch. Koteswara Rao garu in his lectures on Soundarya Lahari in describing the word “parabrahman-mahishi” about lalitambika, and in other lectures such as 'maheshwara-vaibhavam' he many a times refers to Shiva as parabrahman. However, the modern day certain scholars fail to understand that that Shiva is brahman. Anyway, that's a huge topic to discuss. 🙂

    Thanks again for your presence on this blog! I'm happy 🙂

    Jai Koteswara Rao Garu | Jai Shanmukhasarma garu |
    Jai Sita Rama | Jai Uma-Maheshwara |

    Reply
  7. Madhav_Megadave

    Oh my Ram!! STUNNED. No words buddy. 🙂 🙂

    If you get a chance to read through the text of Narasimha Tapani Upanishad. I don't have the full text with me but can certainly give you a reference. http://www.scribd.com/doc/9308505/Narasimha-Poorva-Tapaniya-Upanishad

    Look at it and be amazed. Narasimha is Mahavishnu for sure. BUT

    He appears with two colours viz. black and golden red. His nature is to go up and he has a very terrible and fearsome stare but he is a “Sankara” doing good to people. He is called“Neela Lohitha (He who is red and black)” because his neck is black and the top of it is red. In another of his aspects he is Umapathi (husband of Uma) and Pasupathi(Lord of all beings). He holds the bow called “Pinaka” and has great luster. He is thegod of all knowledge. He is god of all beings. He is the Lord of all Vedas. He is theboss of Brahma and He is praised by Yajur Veda. One should know the praise of Sama Veda of him. Those who know that will attain the deathless state”.

    And his mantra is Ugram Veeram Mahavishnum jwalantam sarvatohmukham, Nrisimham Bheeshanam Bhadram Mrityur Mrityur Namamyaham.

    — Unmistakeable and a clear, direct reference to Rudra and Maha Mrityunjaya Mantram.

    Regards,
    Madhav

    Reply
  8. Santosh Kumar Ayalasomayajula

    Thanks, Madhav! Yeah I had already read this Upanishad and it glorifies lord Shiva under the name of Narsimha. I'll post a detailed article later when time permits and when Shiva desires.

    Reply
  9. Jayashree Ravi

    Namaste,

    I am a Vaishnava – a staunch Vaishnava at that :). I do find many comments in your research work contradictory to my beliefs, however that is not why I am here. I have spiritual experiences of a limited nature, I have been given the understanding that Sita is indeed Tripura Sundari (Kamakshi amman) and since you are the first person I have encountered who seems to have the same understanding I am urged to ask you this – what is the connection between Kamakshi (Tripura Sundari) and Bhooma devi? As people generally know, Sita is born out of Bhumi and thus is known to be the 'daughter of Bhooma'. Infact, Sri Rama, when he wanted to do cremation rites for Jatayu, since Sita was not on his side, is said to have asked Bhooma devi, another amsa of Sita to come be on his side for doing the last rites of Jatayu. So what is the connection between Tripura Sundari and Bhooma devi?

    Reply
  10. Santosh Kumar Ayalasomayajula

    Namaste Jayashree Ji,

    🙂 No worries. All these contradicting views/schools are only the various ladders to reach the high pedestal of knowledge. When we all reach there (climbing the ladder of our choice) we would finally have unity in thoughts, beliefs and we would all love each other. 🙂

    Well, I am not aware of the story of Bhudevi assisting Sri Rama in funeral rites of Jatayu. In Valmiki Ramayana book 3 (Aranya Kanda) chapter 68 occus the cremation of Jatayu related story and there mention of Bhudevi's assistance not cited. Is this story from any other Ramayana that you have heard of? I can probably try to find that link between bhudevi and Sita only after knowing that story in detail. If you could provide me the details of that story alongwith the references/slokas I would look at that and would get back to you.

    Reply
  11. Jayashree Ravi

    Namaste Santosh ji,

    Thank you for the reply. I have not read Valmiki Ramayana (the original) that is why I do not know if the incident I mentioned in the original post occurs there or not. However what I said comes from the Kshetra purana of some Sri Rama temple which I read long time ago in Dinamalar.com (Tamil e-magazine in 'Aanmigam' section). Maybe there are kalpa-bhedas which make the story differ between the oldest version and the current one (for instance, in some kalpa, even Sri Anjaneya Swami is cited as married). That is the reason my curiosity was aroused. However I do see 1 similarity between Bhooma devi and Tripura Sundari devi, which is that they are both related to Agni. Tripura Sundari Devi emerged out of Agni. And Bhuma devi's vedic precursor seems to be Prithvi devi, mother of Agni (honestly this is recent knowledge I gained from Wiki). Maybe due to excessive agni tattwa, I am thinking Tripura Sundari devi was born 'Ayonija' to Bhooma. Nevertheless, we do see the association in 2 circumstances in Ramayana of Sita devi and Bhooma devi – when Sita is born to Bhooma and then when Sita returns to Bhooma, which is why I am curious to ask my question.

    Kindly let me know if you find any association between them.

    And what a wealth of information you have collected! I find your information written here on Sita-Rama and in another section, on Tirumala and its significance, and of Sri Vamana's 3 strides very new and novel. I have not encountered this type of research elsewhere on the net, it makes a lot of sense, although, as I said, I differ in my opinion here and there as a Vaishnava :-). My heartfelt goodluck to you on your further research! 🙂

    Thank you.

    Reply
  12. Santosh Kumar Ayalasomayajula

    Namaste Jayashree ji,

    Your correlation looks good.. 🙂 Well, Hanuman ji wasn't married in earlier kalpas and even in current Kalpa. His marriage is recorded in Parasara Samhita and as per a Vaishnava Acharya- Dr. Kandadai ramanujacharya (who comes on telugu bhakti TV programs) he once said that parashara Samhita is a book of Agama Shastra. And Agama Stastras mandate a gods worship alongwith a Vahanam (vehicle), Ayudham (weapons) and a patni (consort). This sis why Hanuman is shown holding a mace (gada), riding a camel (vehicle) and having a wife Suvarchala Devi. But he said that Hanuman is not married and this depiction and story from parashara Samhita is just based on the rules that are enforced by agama shastra and worship.

    Even if you see, Valmiki Ramayana never mentioned Hanuman as using mace (gada) to fight. He only used his nails, hands, fists and stones / rocks to fight. So, it means hanuman holding mace is also not true it's just a depiction based on agama shastra.

    I bow my head and say thanks to you for your kind words. Whatever you liked in my work, all the glories go to Mahadeva who is the dakshinamurty sitting in my Atman and guiding me silently. I am just an instument in his hands. And whatever shortcomings exist, they are all purely due to my errors and hence mine.

    Your name is “Jayashree” which means “jaya Lakshmi”; hence I take your good wishes which you conferred on me as the blessings of my mother Vijaya -Lakshmi only. O Mother, thank you a million! 🙂

    These differences are temporary, we all are after all children of lakshmi-narayana and Uma-maheshwara. neither a vaishnavite would be able to stop himself from saluting Shiva if shiva appears before him nor I would ever refrain from prostrating before vishnu if he appears before me. There is a reason behind everything that happens. Kenopanishad is an excellent example it shows that not even a grass blade can be moved aside without the wish of the supreme being. And hence whatever i am writing and whatever i am reciving (applauds or insults) everything has a reason and everything is pre-destined. So, you need not bother about these slight differences. Afterall these would cease to exist once the final reality gets revealed. 🙂

    Om lakshmi Narayanabhyam namah |
    Om Uma maheshwarabhyam namah |
    Om vani Hiranyagarbhabhyam namah |

    regards!

    Reply
  13. Jayashree Ravi

    Namaste Santosh ji,

    Thank you for the clarification. Much appreciated.

    I have something else to ask about. Lord Shiva's wife is 'Parvathi' who is but the same as 'Kali' (of the dasamahavidyas). And Tripura Sundari dwells in the heart of mother Parvathi and is dearest to her, and this Tripura Sundari is otherwise known as 'Sakthi' or 'Kamakshi' and she is the wife of another form of Shiva known as 'Kameshwara'. In my understanding, this Kameshwara incarnated along with Vishnu amsa as 'Sri Rama'. The Vaishnava deity who appeared with Shiva + Uma amsha is 'Sri Krishna'. I don't have any scriptural background for backing up these claims but you can quite trust me on these :-). In any case, I am just adding these for some more future exploration perhaps. (In my understanding, each of the dasavataras of Sri Vishnu appeared as a mix of Sri Vishnu 'sustaining' amsa with amsa of a different deity, such as 'Shiva' in case of Sri Rama, Uma in case of Sri Krishna and so forth. I don't have the other amsas handy for other dasavataras but this is the basic understanding)…

    Reply
  14. Santosh Kumar Ayalasomayajula

    Namaste Jayashree Ji,

    What you have cited about Dasavatara and Shaktis is found in few Tantra scriptures like Todali tantra and Munda Mala Tantra.

    Here is the verse from mundamaala tantra,

    kR^ishNastu kALikaa saakShaat rAma mUrtischa taariNii.
    varaaho bhuvanaa proktaa nR^isimho mauraviishvarii..
    kamalaa matsya rUpasyAt kUrmastu bhagaLaamukhii.
    dhuumaavatii vaamanaH syaat chinnaa bR^igukulodbhavaH..
    maatangii bhauddha itiyeShaa shoDashii kalkiruupiNii ..

    At this moment I haven't done a detailed study in those areas hence I would point you to a reliable link where this topic has been discussed once upon a time. This discussion may throw more light on your query and hopefully might help you.
    http://groups.yahoo.com/neo/groups/ambaa-l/conversations/topics/6480
    Coming to Vishnu and Paravti, they both have direct relation of being of the same tatwam. This is also indicated in lalita sahasranama as “karangulinakhotpanna narayana dasakrutih”. and there are other references here and there which draw similarity of them. Hence what you have cited is true but i haven't studied those tantras in much details, hence pointed you to that URL which might help you.
    Well, my understanding about various aspects of mother parvati is as follows : – Parvati is Kali, Tripurasundari, Chinnamasta, Bhuvaneshwari, Durga, ..etc . All forms are just her various aspects. Kameshwara and Kameshwari (lalita) are the nirguna aspects of Shiva-Uma. In their saguna aspect we find them as shiva-parvati. Lalita in reality is not a female, not a male. She is verily the brahman, the atman, genderless.
    Hayagriva says, “svatmaiva devata prokta devata lalita vishvavigraha (your atman is itself called as devata lalita and she is vishvavigraha)”. This is why Srividya tradition's most famous panchadasi mantra of lalita does not contain any reference to any male/female goddess. In panchadasi- there is no mention of any devatas since it refers to lalita who is nirguna, nirakara, beyond gender. Likewise shiva is in reality the nirguna bahman, and they both exist in saguna form as well in her saguna form she is Parvati. This is why parvati once narrates about her cosmic nature to his father himavan in devi gita.
    Puranas discuss the same truth in various ways to make people grasp it at their levels.

    Reply
  15. Jayashree Ravi

    Namaste Santosh ji,

    Thanks for the excellent post and clarifying my doubts. I will also look at the link you have provided. Thank you so much.

    Regards.

    Reply
  16. Santosh Kumar Ayalasomayajula

    You're welcome!

    Regards, Santosh

    Reply
  17. SRINIVASA JAGADISH

    THOUGH LORD SHIVA IS SUPREME GOD AND ALL OTHER HINDU GODS ARE RUPAM OF SHIVA, WHY LORD SHIVA IS LESS WORSHIPPED IN INDIA ESPECIALLY IN SOUTH. PEOPLE DOES NOT KNOW THE IMPORTANCE OF LORD SHIVA. IT IS YOUR GOODSELVES AND PRAVACHANAMS OF SHRI CHAGANTI KOTEASHWARA RAOS SHOULD MAKE THE PEOPLE TO WORSHIP LORD SHIVA ALONG-WITH OTHER HINDU GODS FOR WELL BEING OF THE ALL.

    Reply
    1. Santosh Kumar Ayalasomayajula (Post author)

      Good to know that you follow Sri Changanti Koteswara Rao garu. 🙂

      P.S:- Just a suggestion – Please don’t use all-capital letters as that is difficult to read and is not a norm in internet world.

      Reply
  18. Arpit Kumar Goel

    Dear Devotees,

    I’am a Lord Sita Ram Devotee. Believe me as I have grown understanding lovely relation between Lord Shiva and Lord Rama. I can wash feet of Lord Shiva devotees and serve them and in my dream I cant dare to compare them in any ways using any scripture. Believe me They both are my family and my very own beloved Ishta Dev and Aadi Guru. Why fall into unnecessary comparison just because someone has said anything and we start proving or unproving things. I think putting efforts in this means one have not understood Shiva Tatva OR Hari Tatva OR Mool Shakti Tatva which are all one. If you understand one you understand all. Thats why when Gyan starts converting to True Ultimate Divine Love, all these confusions/discussions fall apart and we become one with our Ishta Deity which in turn leads to salvation. We never think what would Lord Shiva and Lord Rama will be thinking about us when we discuss such things. They would both just smile and will say, these my children still have some journey left as They are not Two and They are ONE and only ONE.

    Priya Devotees, time is fading away very fast become one with Lord Shiva OR Lord Rama whichever Swaroop kindles your heart and you love most and crave for Darshan. Believe me when we all reaches the destination we’ll meet each other and say ‘Hi”. —

    Love to Lord Siva and Lord Sita Rama Ji.

    Reply
    1. Arpit Kumar Goel

      BTW, I loved all Rahashyam you have explained here showing oneness of Maa Lalita Ambika and Maa Sita and Lord Shiva and Lord Rama.

      Reply
      1. Santosh Kumar Ayalasomayajula (Post author)

        Thanks!

        Reply
  19. Avinash

    Arpit kumar goel I insist u to read pancha Brahma upanishad to know is Brahma Vishnu rudra and shankar/ shiva and who is beyond all this 4

    Reply
  20. Karthick

    Just a suggestion: If you could provide reference for this verse it would be great. I find references for everything but not for this.

    “ityuvAcha mahesho.api priyAM himavataH sutAm
    pArvatI rAmarUpeNa sUryavaMshe bhavatpurA
    sItArUpeNa bhargastu videhAnvayajo.abhavat ” (Shiva Purana)

    Also there are somethings in the Puranas where MahaKali (Parvati Mata) takes the form of Krishna and SadaShiva takes the form of Radha. You can add that. There are some 2-3 references for this. But not sure where it comes. See if you could throw light on that.

    Reply
    1. Santosh Kumar Ayalasomayajula (षण्मातुरः) (Post author)

      The shiva Purana verse I read in kamakotimandali website, they are athoritative persons won’t misquote, hence i didn’t spend time in locating that verse, in the vast oceanic shiva purana.
      Next, the kali becoming krishna and sadashiva becoming radha is true, it is from a Devi Purana. I’ve plans to quote that in future articles.

      Reply
      1. Karthick

        Cool. Nice. Is it present Devi Bhagavata Purana? Is that what you meant?

        Reply
        1. No no. There is another upa-purana by name bhagavata which is more commonly termed as ‘devi purana’. It is different from the devi-bhagavata-mahapurana.

          Reply
  21. Karthick

    Regarding Kanchi Paramacharya’s explanation, that you have mentioned:

    “Lordess Ambal (Uma) and Vishnu are one and the same. Thus Vishnu is the spouse of Lord Siva.”

    It’s really interesting to know that Paramacharya has mentioned this. Can you please provide the book or any other reference where he has mentioned about this quote?

    Reply
    1. Santosh Kumar Ayalasomayajula (षण्मातुरः) (Post author)

      Ah. I don’t recollect now. I might have read that in kamakoti.org website or kamakotimandali.com blog or in ambaa-l yahoogroups.
      P.S:- I don’t cook up stories. Also, if I’ve quoted something, it must have been found in some authoritative website/source only. But currently, I couldn’t recollect and even search where i read that info.

      Reply
  22. Karthick

    I understand Prabhu. Whenever I ask references, please don’t think that I am doubting whatever you are saying. I was interested in reading those portions of Shiva Purana and Kanchi MahaPeriyava’s book. Hence, I asked references on the Shiva Purana’s quote and Kanchi MAHAPERIYAVA’s quote. 🙂 🙂

    Reply
    1. No No dear. I wasn’t doubting your intentions, but for the readers I need to clarify as someone may silently develop such doubts na? 🙂

      Reply
      1. Karthick

        Agreed

        Reply
  23. Karthick

    Agreed

    Reply
  24. Where is the story of the battle between Shiva and Hanuman from? Is it from any interpolated section of a Purana, or from any obscure version of Ramayana?
    Kindly share your thoughts if you know about this.

    Reply
    1. Santosh Kumar Ayalasomayajula (षण्मातुरः) (Post author)

      During orkut days a Rama devotee vaishnava had brought this story. Then he claimed it to be from Padma Purana. I haven’t verified this though.

      Reply
  25. arwindemessi

    Hi, Mr. Santosh. I have been coming across claims that Rama ate meat during His life. Also Devi Sita and Lakshmanan. How true is this?

    Reply
    1. Santosh Kumar Ayalasomayajula (षण्मातुरः) (Post author)

      In Valmiki Ramayana there are verses which speak of Rama eating deer meat etc., but Gita Press translators opine that there the word ‘meat’ is not translatable to ‘flesh’ rather it indicates some rajasic etc., food.
      So, we have varied opinions. But even if Rama ate meat it is not a problem as he was a kshatriya and kshatriyas ate meat. Even Mahabharata has kshatriyas eating meat.

      Reply
  26. sohini

    bhaiya, i had a question, or rather a confusion, it has been claimed many times that between god Rama and krishna, krishna is superior because he has all the 16 kalas whereas ram ji has 14 only. So they claim krishna is full incarnation of vishnu. But my point is, in valmiki ramayan Ram ji has been depicted to be full form of vishnu whereas vyasa mahabharat says that krishna was born from a black hair of vishnu and also there are instances in mahabharat where krishna meets vishnu, so he can not be vishnu in fullest form. Also if we consider the kalas thing, then there are 64 kalas in total, and devi durga is said to have 16 kalas and chandradev is said to have 64 kalas, so if this doesn’t make chandradev any superior to mata tripursundari then how can this imply to ram ji and krishna ?

    Reply
    1. Santosh Kumar Ayalasomayajula (षण्मातुरः) (Post author)

      The four kalas when classified further get named as 16 and when classified further become 64. Saying someone has 16 kalas and saying someone has 64 kalas both refer to the turiya i.e., brahman only.
      Well, It is also said that when rama encountered Parashurama, and took away his penance, the vishnu teja of two kalas from parashurama entered Rama and made him 16 kala purusha then. I have not done much readinga round these kalas so, for now this is the information I have. It may get refined when I get a chance to dive into this topic and study.

      Reply
      1. sohini

        thank u so much n i’ll be waiting if u explain these in any new post 🙂

        Reply

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