Fourth Chapter
Sanaka and other ascetics asked Hanuman: ”Describe the ritual for recitation of Rama mantras.“
Hanuman replied, “The one who intends to recite this mantra should follow the following procedures:
1. He should bathe thrice a day.
2. He should take only sathvic foods like milk, roots, fruits or naivedya (rice pudding offered to the God)
3. He should follow the prescribed Karmas of the stage of his life (Brahmachari, Grahastha, Vanaprastha or Sanyasi)
4. He should give up the six negative emotions like anger, jealousy etc.
5. He should observe purity and practice dispassionate speech.
6. He should also observe dispassionate action and show respect to all women.
7. He should observe celibacy and sleep on the bare ground.
8. He should not have any desires.
9. He should be devoted to his teacher.
10. He should scrupulously observe bath, worship, recitation, meditation and oblation to the fire.
11. He should meditate with utmost concentration on Rama as instructed by his teacher.
12. He should invoke the sun, moon, Teacher, lamp, cow, Brahmin, etc.
13. The ascetic doing this japa should sit on a tiger skin and adopt postures prescribed like the Swasthikasana in rotating sequence.
14. He should seat himself below plants like Thulasi or trees like Parijata, Bilwa etc.
15. He should count using a rosary whose beads are either made of thulasi plant or use rudraksha.
16. The counting should be done mentally using the beads and should be one hundred thousand times at the altar of Maha Vishnu.
17. Tharpana should be offered after every ten total count. After ten counts offer rice pudding, pour over it clarified butter made from cow’s milk and eat what remains after the next tenth portion.
18. After this along with chanting flowers have to be offered along with the chanting of moola mantra,.
The ascetic who does this japa becomes liberated in life and the supernatural powers follow him like a bride follows her groom.
This Rama-mantra is not only a means to liberation, but if you remember me who am Rama’s servant, it will ensure success in these worldly affairs too.
To the one who for ever remembers Rama with total devotion as the final refuge of the mind, I am empowered to fulfill all their chosen wishes.
Towards the task of fulfillment of the wishes of the devotees of Rama, I – as an expert in carrying out Rama’s commands – am always wholly alert.
Thus ends the Fourth Chapter of Rama-rahasya Upanishad.
Fifth Chapter [Conclusion]
Sanaka and other ascetics asked Hanuman: “ Tell us the meaning of Sri Rama mantra”.
Hanuman replied: “Among the Rama mantras the 6-lettered is the king among them all; though as mentioned earlier they exist as one-, or two-, or three, or four, or five syllables or even as six-, or seven-, or eight, or even as many more syllables. Lord Shiva knows in essence the glory of the six-syllables (mantra);
[ shri Ramah sharanam mama! ].
The true meaning of the king among the Rama mantras, as well as of the eight-lettered Narayana and five-lettered Shiva mantras, is spoken of as thus:
Where yogi-s revel in the 2 syllable mantra viz. ‘Ra ma’ where the ra syllable denotes fire wherein abides illumination.
Its nature as Existence-Consciousness-Bliss is regarded as the supreme meaning, the consonant denoting the unchanging Brahman, and the syllable the energy of manifestation.
Know that Consonants joined to Syllables are used in breathing; the sound ‘r’, of the nature of light, is therefore used in action.
The sound ‘ma’, is known as ‘maya’ indicating prosperity; being itself the seed-letter (bijakshara) is also equal to Brahman itself.
With the ‘bindu’ (anusvara), the Purusha takes on the form of Shiva-Sun-Moon, the flame as the crest, and the sound as the Prakriti.
Both Purusha and Prakriti jointly are considered as Brahman; the bindu, sound and the indwelling seed-letter as Fire and digits of the Moon.
Fire and OM by their very nature abide in the seed-syllables of Rama, just as the great tree in the mundane life is contained in its seed.
Similarly, in the seed-syllables Rama, is contained this whole moving and unmoving world. The name Rama is thus regarded as the seed with both these meanings.
When freed of the Maya-seed (kiim), the Supreme Spirit is said to exist (alone). This grants liberation to aspirants, and the ‘ma’ sound is regarded as the liberator.
Formless ‘ma’ in Rama is the grantor of enjoyment and liberation.The first letter ‘ra’ stands for the term ‘tat’ (That), and ‘ma’ stands for the term ‘tvam’ (You).
The wise knower of Truth declare that the confluence of the above two terms end in the meaning ‘asi’ (Are). The word ‘namah’ has the meaning of tvam (you) and tat is denoted by the word Rama.
When used in the dative case (Ramaya), the meaning asi (are) is indicated in the mantra. Wherefore, the sentence ‘tattvamasi’ grants the unitive salvation.
Therefore, this (mantra) giver of enjoyment and liberation surpasses the afore-said sentence (tattvamasi). All embodied human beings are qualified for this mantra.
For those desiring liberation, the dispassionate ones, as well as house-holders and in all stages of life, constant meditation of OM, and especially for ascetics, is enjoined; for the knower of the meaning of Rama-mantra doubtless become liberated while alive.
One who studies this Upanishad becomes sanctified by fire, purified by air, is freed from the sin of consuming intoxicants or of theft of gold or of the slaying of a Brahmin.
One who recites the Rama-mantra repeatedly merges in Ramachandra himself.
Therefore, this sacred hymn: Those whoever say “I am Rama in essence”, will not feel any want in this life, and without a doubt is Rama Himself”.
This is the Truth. This is the Upanishad.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Rama-Rahasyopanishad, as contained in the Atharva-Veda.
Translators Note:
Some of the technical terms may not have been accurately translated. It is requested of all readers to point out any errors that would need corrections.
