Adhyatma Ramayana, The Spiritual Version of the Story of Sri Rama
By T.N.Sethumadhavan September
2010
Introduction
"The Ramayana" is not a
single book like "the Bible" but rather a chronicle of history and a
tradition of storytelling. Ramayana serves as an excellent window through which
the great panorama of the Indian civilization is opened. The story of Rama
depicted in the Ramayana unlocks a gateway leading the readers in an any part of the globe to
encounter with the world-view of a great civilization that both resembles, and
markedly differs from their own and a process which enables them to realize
that they should have a world view in
the first place.
The Ramayana tradition has
enjoyed a unique popularity throughout the subcontinent of South Asia
(comprising the modern states of India, Pakistan, Bangladesh, Nepal, and Sri
Lanka) and beyond - for versions of the tale have flourished in Thailand,
Cambodia, Laos, Vietnam, and Indonesia.
Although the core story of the
travails of Prince Rama and Princess Sita and their companions remains much the
same everywhere, storytellers and poets in dozens of languages have chosen not
simply to translate some "original" version, but instead have retold
the saga in their own words, often modifying and embellishing it according to
regional traditions or their own insights and interpretations. Thus we have today different versions of Ramayana
in various languages indicating the deep penetration and influence of the
personalities of Rama and Sita in the hearts and minds of the Indian people.
India is very vast and has varied
cultural and literary traditions. It has always maintained and nurtured plants
and flowers of different kinds, colors and shapes. Therefore an assortment of
varieties and traditions of Rama Katha has been flourishing here not only in
Sanskrit but in all the other Indian languages since centuries. Sri Rama, even
now, is the pet subject of poets, novelists, story writers, cartoonists, philosophers,
thinkers, dramatists, film-makers and management consultants besides contemporary
politicos of different hues.
Valmiki Ramayana, Adhyatma
Ramayana, Vasishta Ramayana, Ananda Ramayana, Agasthya Ramayana in Sanskrit, Ranganatha
Ramayana in Telugu, Kamba Ramayana in Tamil, Tulasi Ramayana or Ramacharitamanasa
in Hindi, Kirtivasa Ramayana in Bengali,
and Ezuthachan’s Adhyatma Ramayana in Malayalam are some of the well known versions.
For all these works on the saga
of Rama, Ramayana authored by Valmiki who is called Aadi Kavi has been the
basis which is called Aadi Kavya.
Adhyatma Ramayana - Date and Authorship
Tradition ascribes the authorship
of Adhyatma Ramayana to Vedavyasa since it is said to be an integral part of
Brahmanda Purana. However, some scholars attribute it to the period 14th -15th
century AD and the author as unknown.
Adhyatma Ramayana is
the portrayal of a conversation between Lord Siva and Goddess Parvati (as
reported by Lord Brahma to Sage Narada).
It is this work that provided Tulasidasa with the inspiration to compose
his immortal work, the Ramacharitamanasa.
Brief Sketch
Adhyatma Ramayana has about 4000
verses and is popular amongst the devotees of Rama and also among the
Vedantins. Written in mellifluous Sanskrit, the work sums up the main events of
the Valmiki Ramayana. Discussions pertaining to Advaita Vedanta philosophy, the
path of Bhakti (devotion) in general and Ramabhakti in particular and several
hymns in praise of Rama are the hallmarks of this work.
Adhyatma Ramayana is essentially
a Puranic work demonstrating the inquisitiveness of Parvati and unambiguous expositions
by Mahadeva. But in the orthodox circles of Rama devotees, the Adhyatama
Ramayana is considered to be a Mantra-sastra, a sacred book, each stanza of
which is revered as a Mantra (mystic syllable) and devoutly repeated in a
ceremonial way.
A question naturally arises why
Adhyatma Ramayana when Valmiki Ramayana is already there. The answer could be
that the purpose behind the work was not to narrate Rama Katha but to propound ideological
principles of Bhakti in co-ordination with Advaita Vedanta. The very title
‘Adhyatma Ramayana’ indicates this as otherwise it would have been christened
as Vyasa Ramayana as in the case of Valmiki Ramayana. This is to be viewed
against the picturisation of Sri Rama by Valmiki as a perfect human being, a maryada
purushottama, with embodiment of Dharma.
In Adhyatma Ramayana we see Rama
as Brahman - omnipotent, omnipresent and omniscient, the cause without a cause
and the One without a second. The factors that caused Him to incarnate Himself
in a human form were, as stated in the Gita, to protect Dharma and destroy the
evil.
Comparison with Valmiki
Ramayana
In a study of Adhyatma Ramayana it
is essential to know where it differs from the Valmiki Ramayana.
Valmiki’s object seems to
describe Rama as an ideal human character though he accepts him as an avatar
of Maha Vishnu; but the divinity of Rama is always kept latent. This objective
of Valmiki is made clear at the very beginning of the epic in verses 1 to 18 of
Chapter 1 of Bala Kanda. Here Valmiki asks Narada the following questions:
1. “Who in the world today is a
great personage, endowed with all virtues, who is courageous, who knows the
secret of Dharma, who is grateful, who is ever truthful and who is established
in sacred observances”?
2. “Who has great family
traditions, who has got sympathy for all creatures, who is most learned, who is
skilful, and whose outlook is ever kindly”?
3. “Who is courageous, who has subdued
anger, who is endowed with splendor, who is free from jealousy, who, when angry
in the field of battle, is a terror even to the Devas”?
In reply to this question, Sage Narada
narrated in brief the entire Rama Katha which formed the basis for Valmiki to
expand and make it a vast, beautiful and unique epic poem of great literary
value which came to be called Valmiki Ramayana. (Narada’s brief exposition of
Rama Katha to Valmiki is called ‘Sankshepa Ramayana’ which is used in many
households for the purpose of daily recitation).
The object of an epic which
begins with such a description of its hero is obviously to give us a picture of
human perfection. But this does not mean that Valmiki did not recognize
divinity in his hero. When a person is described as a Deity, it happens that
ordinary human beings start worshipping him and are not inclined to treat him
as a role-model to imitate and follow. This probably must have been the reason
for Valmiki to propound the divinity of Rama in subdued tones and paint him
prominently as a great human being with all the human frailties and weaknesses
so that the people at large may learn from his life.
While Valmiki’s great epic is the
saga of Rama in respect of its direct approach, Adhyatma Ramayana is a direct
elaboration of its spiritual implications. In the former Rama is a great hero,
in the latter he is a deity- Maha Vishnu, covered in thin apparel - held before
all to worship. This is made clear in the very first chapter of the book
entitled ‘Sri Rama Hridaya”.
The text of Adhyatma Ramayana
projects Rama as the Supreme Self; but while doing so it takes care to see that
Rama is also a Personal Deity, the Supreme Isvara, who is to be prayed and sought after by all
those who seek knowledge of non-duality. It teaches Bhakti of the most
intensive type and stresses that through devotion to Rama alone the saving
Jnana would arise in the Jiva. The teaching of the Adhyatma Ramayana is an
extension of the declaration of the Svetasvatara Upanishad, “it is only in one
who has supreme devotion to God and to his spiritual teacher that this truth -
knowledge of the non-dual Self - when taught will shine”.
Thus to establish Rama’s divine
status, as an object of worship and devotion and to teach that Bhakti and Jnana
are not only reconcilable but always go together is the prime object this great
text. In order to achieve this objective, the Adhyatma Ramayana, while sticking
to the main trends and incidents of the Rama Katha described in Valmiki’s epic,
makes various deviations in the course of its extensive narration. A few such instances
are cited below.
Another feature which
distinguishes the Adhyatma Ramayana from the Valmiki Ramayana is the large
number of hymns sung by the various personages in the narrative and the many
philosophical discourses that are spread in various parts of the text. Besides
teaching intense devotion, these give us a very simple but profound exposition
on non-dualism. Valmiki’s Ramayana contains no such hymns and discourses.
Deviations Chapter
2
The major alteration in the fact
of the story found in the Adhyatma Ramayana is the introduction of a
"Shadow Sita" throughout the period of her abduction. The real Sita
disappears into fire just before the golden deer episode. Tulasidasa also
follows the Adhyatma Ramayana in this respect.
Compare Tulasi’s Sri
Ramacharitamanasa, Aranya Kanda, Doha 23 and the Chopai: "When Lakshmana
had gone to the woods to gather roots, fruits and bulbs, Sri Rama, the very
incarnation of compassion and joy, spoke with a smile to Janak’s daughter
(Sita):- Listen my darling, who have been staunch in the holy vow of fidelity
to me and are so virtuous in conduct: I am going to act a lovely human part.
Abide in fire until I have completed the destruction of the demons."
"No sooner had Sri Rama told
Her everything in detail than she impressed the image of the Lord’s feet on Her
heart and entered into the fire, leaving with Him only a shadow of Hers, though
precisely of the same appearance and the same amiable and gentle disposition.
Lakshmana, too, did not know the secret of what the Lord had done behind the
curtain."
In the Adhyatma Ramayana, Sita
emerges from the fire at the end of the war when the shadow Sita enters into
it. (The whole drama is preplanned and enacted at the bidding of Sri Rama
Himself).
Other alterations in the Adhyatma
Ramayana include: Ravana treats Sita with the respect due to a mother and Sri
Rama establishes a Sivalinga at the site of the bridge to Lanka.
The major contribution of the
Adhyatma Ramayana lies in the casting of Rama in the role of the spiritual
teacher and in the several exquisite hymns sung in praise of Rama. There are
four occasions when Rama assumes the role of the teacher and gives
philosophical disquisition.
Rama reveals himself as
four-handed Mahavishnu at his very birth, a feature that is not seen in Valmiki
Sage Valmiki depicts Sri.Rama as
an ideal man while admitting his divinity, whereas Sage Vyasa present him as
the Supreme Being incarnate with the full remembrance of his divinity and the
recognition of it by all wise men.
In response to Lakshmana’s
questions on different occasions he teaches knowledge, devotion and detachment,
methods of worship and the way of emancipation. In reply to Kaushalya’s query,
Rama teaches the three Yogas of Karma (action), Jnana (knowledge) and Bhakti
(devotion).
The well known Ramagita is part
of Adhyatma Ramayana. It contains teachings on Advaita Vedanta. The real
contribution of this work is in its repeatedly propounding the doctrine that
Rama is Brahman the Absolute and that Sita is His Maya-shakti or Prakriti,
thereby raising the personality of Rama to the highest level and providing a
firm base to the worship of Rama.
Ahalya the wife of Sage Gautama
is in invisible form in the Valmiki Ramayana, whereas in the Adhyatma she has
been depicted in the rock form.
In the Ayodhya Kanda of Adhyatma
Ramayana the section opens with a visit of Sage Narada to Sri. Rama to remind
him of the purpose of his incarnation, which Sri. Rama acknowledges. All these
incidents are not in Valmiki.
In the Adhyatma, banishment of
Sri Rama is accomplished by the Devas through Goddess Saraswathi, by possessing
the two women i.e. maid servant Manthara and Kaikeyi. In Valmiki this incident
is explained as a simple court intrigue.
Sage Valmiki’s evil past has been
explained in detail in Adhyatma, but not in the other.
In Adhyatma, Lakshmana requests
Rama to instruct him on the means of attaining Salvation. Rama also gives him
an elaborate discourse on Jnana and Bhakti, conveying the quintessence of
Vedanta. This is not there in Valmiki Text.
According to Adhyatma, Ravana is
aware of the fact that Sri. Rama in human form is Lord Vishnu incarnated to
kill him. Ravana is also aware of the fact that destruction at Sri. Rama’s hand
is easier way of gaining salvation than through spiritual practices (devotion
through confrontation - an example for vidvesha bhakti).
In Adhyatma - unknown to
Lakshmana, Rama informs Sita that Ravana will be coming to abduct her, and that therefore he is
handing her over to the Fire deity Agni
for safe custody, till he takes her back again. In her place Maya Sita is left
in Asrama, and it is this illusory Sita that Ravana abducts. This is unknown in
the Valmiki.
In Valmiki, it is Kabandha who
advises Sri. Rama to make friends with Sugreeva and gives details about the
place of his residence, whereas in Adhyatma it is ascetic Sabari who first
tells Rama about Sugreeva and informs him that Sita is confined in Ravana’s
palace.
After the death of Vali it is
Hanuman who consoles Tara in Adhyatma Ramayana, whereas in Valmiki Sri. Rama
gives her an elaborate advice of philosophy of Vedanta and the practice of
devotion, besides consoling her.
In Adhyatma while Rama is staying
at Mount Pravarshana after the coronation of Sugreeva, he gives an elaborate
discourse to Lakshmana on the ritualistic worship of Lord Maha Vishnu (i.e
Himself), thus revealing his identity with the Supreme Being openly.
Swayamprabha comes to meet Rama
and praises Him, identifying him as Supreme Being. According to the advice of
Rama she goes to Badari to attain Mukthi.. This episode is absent in Valmiki.
Sampati gives an elaborate
discourse to the monkeys who meet him He quotes Sage Chandramas, while telling
about the divinity of Sri. Rama. This incident is available in Adhyatma only.
A conspicuous addition in the
Adhyatma is Rama’s installation of the Sivalinga in Rameswara, before the
construction of Sethu for the success of the enterprise. Rama also declares
about the merit of Pilgrimage to Rameswara and Sethu Bandha here. These elaborations
are not available in Valmiki.
Sri Rama is well aware of his
divinity during the Nagapasa missile episode and Garuda’s arrival to release
them. In Valmiki, Rama is not aware of his Divinity till the end when Brahma
imparts that knowledge to him.
Kalanemi obstructs Hanuman while
he is on his way to bring Mritasanjivani, a herb that can revive one who is
almost dead. This incident is absent in Valmiki.
Narada praises Rama after the
death of Kumbakarna in Adhyatma. This is absent in Valmiki.
Killing of Maya Sita by Indrajit
and illusion created thereon by black magic is available in Valmiki but not in
Adhyatma
Before going to battle Ravana,
for gaining invincibility in fighting, begins fire rite, as per the advice of
his guru Sukra. This rite is blocked and stopped by the monkeys. These
incidents are absent in Valmiki Ramayana.
Rama cuts down the heads of
Ravana repeatedly, but could not kill him. Vibhishana informs Rama that Ravana has got
amrita deposited in his umbilicus and that until it is removed he cannot be
killed. This is available in Adhyatma Ramayana. But in Valmiki Ramayana as per
the advice of Sage Agasthya Rama chants Adhithya Hrudaya and worships Lord
Soorya to kill Ravana.
According to Adhyatma on the
death of Ravana, his spirit, having luminosity of lighting enters into Rama and
attains salvation. This explanation finds no place in Valmiki.
After the death of Ravana, Sita’s
fire ordeal is only to replace the Maya Sita by Rama. The whole event is given
the appearance of a real ordeal in Valmiki.
In Adhyatma Ramayana every one
praises and chants the hymn on Rama starting from Vamadeva, Valmiki, Bharadwaja,
Narada, Viradha, Sarabanga, Sutikshna, Agasthya,
Viswamitra, Vasishta, Jatayu, Kabhanda, Sabari, Swayamprabha, Parasurama, Vibhishana,
Hanuman etc. This is absent in Valmiki.
Conclusion
Though the traditional origin of
these two Ramayanas are different and though there are differences in the
treatment of the subject - Rama Katha - one should not jump to the conclusion
that there are contradictions between the two. We have to bear in mind that
both of them deal with the same history of Rama and what Adhyatma Ramayana has
done is only to make explicit what Valmiki has taught us implicitly and
indirectly in his epic. As a much smaller text (containing about 4000 slokas)
than that Vamiki’s (containing 24000 slokas) and complete in itself, Adhyatma
Ramayana offers the devotees of Rama a smaller and devotional exposition of
Rama’s greatness which they can use in their daily practices of worship.
Jai Shri Ram
References:
- Adhyatma Ramayana by Swami Tapasyananda
- Kalyana Kalpataru - Srimadadhyatma Ramayana Number - October 1998 and
- Adhyatma Ramayan (Hindi) - Both by Gita Press, Gorakhpur
Also read
- Life of Sant Tuslidas - http://www.esamskriti.com/essay-chapters/Life-of-Sant-Tulsidas-1.aspx
- Travel to Chitrakoot closely associated with Shri Ram - http://www.esamskriti.com/photo-detail/Chitrakoot.aspx
