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Why Nāma Sādhanā?

Śrī ‘Rāma’ Nāma Sādhanā is the best and the most convenient path for the realization of Brahman (for Brahm-Sākshātkār), It bestows everything — Bhakti, Mukti, and all desired fruits.

Rāma Naam is not just a Bhagavad-Naam or Mantra only, but Parabrahman Itself. Scriptures suggest for everyone to chant Rama Naam giving up all other imperfect means and Sadhana-s. Those who wish to attain supreme love and devotion of Shri Rama, those who wish to attain the nearness of Shri Rama in the Supreme Madhurya abode 'Saket' Loka, they shouldn't waste their time in pursuing varieties of Sadhana-s, for them Naam Sadhana alone is the best path to pursue and remain steady in it.

Giving up all other means, chant the name "Rama" :
(सब साधन छोड़कर एकमात्र ब्रह्म संज्ञक राम नाम जपिये :) 

केचिद्यज्ञादिकं कर्म केचिज्ज्ञानादि साधनम्।
कुर्वन्ति नाम विज्ञान विहीना मानव भुवि ॥ 
तत्र योग रताः केचित्केचिद् ध्यान विमोहिताः।
जपे केचित्तु क्लिश्यन्ति नैव जानन्ति तारकम्॥
अहं च शंकरौ विष्नुस्तथा सर्वे दिवौकसः।
राम नाम प्रभावेण सम्प्राप्ता सिद्धिमुत्तमाम् ॥ 
(श्री बृहद विष्णु-पुराण)

भावार्थ :- श्री विष्णु पुराण मे श्री ब्रह्माजी ने श्री मरीचि जी से कहा है कि भुमंडल मे श्री राम नाम विज्ञान से विहीन जन ही कोइ स्वर्गादि नश्वर फल देने वाले यज्ञादिक कर्मो मे लगे रहते हैं, कोइ घुनाक्षर न्याय की भाँति कैवल्य प्राप्ति मे भी संदिग्ध साधन ज्ञानार्जन में लगे हुए हैं। लोग जानते नही कि संसार-सागर से पार उतारने वाले तारक शब्द 'ब्रह्म संज्ञक ' तो एकमात्र श्री राम नाम हीं है। यही कारण है कि श्री राम नाम के समान अमोघ साधन को छोडकर कोइ हठयोग के पीछे माथ मुड़ा रहे हैं , तो कोई ध्यानादी में मोहित हो रहे हैं, कोई नाना मन्त्र जप सिद्धि में क्लेश उठा रहे हैं। हम ब्रह्मा ,श्री शंकर जी, भगवन विष्णु तथा सभी देवता लोगो ने भी श्री राम नाम हीं के प्रभाव से उत्तमोत्तम सिद्धियाँ प्राप्त की हैं। जो श्री नाम विद्या को नही जानते वे भटका करें।

Translation: In Brihad-VishNu-PuraNa, Lord Brahma tells Marichi —  'the people on earth who don't know the science of "Rama" Naam and its' infallible effect, (So, instead of chanting Rama Naam,) only they are suffering (in) and engaged in other means and practices such as various sacrificial penances (Yajna-s), acquiring J~nana (knowledge) to achieve Kaivalya, chanting various Mantras, Hathyoga, etc which can utmost bestow the temporary Swarga (heaven of Indra),...however, these practices are imperfect in Yielding even the said-fruits, let alone the liberation. People are not aware if there is a name which is called 'Tarak-Brahman', then it is Rama Naam alone. It is the direct denote to Supreme Brahman (the supreme personality of godhead). I (Brahma, myself), Vishnu and Great lord Shiva, and all other divinities have achieved divine powers (Siddhi-s) by grace of Rama Naam alone.' [Shri Brihad. VishNu-PuraNa]   

People may ask How is the realization of Brahman possible through chanting Śrī 'Rāma' Nāma , or, in other words, How is the realization of Brahman possible through Naam-Jap?

It's very simple to understand how 'Rama' Nama Japa (chanting) leads to realization of Brahman, the absolute truth (god realisation): —

Yogiraj Devraha Baba used to preach:-

एक लकड़ी ह्रदय को मानो, दुसर राम नाम पहिचानो।
राम नाम नित उर पे मारो, ब्रह्म दिखे संशय न मानो ॥

Meaning: In a pair of wooden firesticks, Assume your heart as one, and Shri 'Ram' Naama as another one. The Brahman (Rama) will reveal himself from heart if one hits (chants) 'Ram' Naam always 'on his heart' (with heart) as like the fire reveals itself upon continuous rubbing of the firesticks against each other.

[If one fire stick ( say राम नाम Rama Naam) would be hit or rubbed against another fire stick (say ह्रदय heart), then there will be the divine revelation of Brahman (fire), The Absolute. Therefore, always chant the name 'Ram'. This is the abstract of all Vedas, Upnaishadas, Puranas, Tantras etc.]

Shastra proof:
In Shvetashvatara Upanishad, It is told:

Fire is not seen until one firestick rubs across another, though the fire is still there, hidden. So does Brahman remain hidden until being revealed by the mantram Aum (which is the first sound and denote to NirguNa-Brahman). Let your body be the lower firestick and the mantram Om be the upper. Rub them against each other in meditation and realize Brahman.

As per Panini-Vyakaran, Ram Naam and Aum both are same, while Aum is denote to all pervading unmanifest Brahman, Rama Naam denotes Parabrahman as well as Brahman, both.


कलिजुग जोग न जग्य न ग्याना। एक अधार राम गुन गाना॥
सब भरोस तजि जो भज रामहि। प्रेम समेत गाव गुन ग्रामहि॥
सोइ भव तर कछु संसय नाहीं। नाम प्रताप प्रगट कलि माहीं॥

Translation: In the age of Kali neither Yoga (concentration of mind), nor the performance of sacrifices nor spiritual wisdom is of any avail; ones only hope lies in hymning Shri Rama's praises. Giving up all other hopes, whosoever worships Shri Rama and fondly chants His praises undoubtedly crosses the ocean of transmigration. The power of the Name is thus manifest in the age of Kali. The Kali age possesses another sacred virtue: in this age projected acts of virtue are rewarded, but projected sins are not punished.

For more understanding, how Naam-Sadhana is the best for the realization of Brahman:-

1) The name 'Rāma' is not just Nama or Mantra, but it is the Parambrahman Itself. Therefore, when a devotee chants it, he takes Parabrahman Itself on his tongue. It also yields the supreme bliss through constant repetition or regular chanting.

Constant repetition of Rāma Nama (i.e. Naam Japa) bestows the supreme love and devotion towards the beloved, Shri Rama; and Shri Rama is the reservoir of supreme bliss, and therefore Naam-Japa yields the supreme bliss. It is also like a lover getting supreme bliss upon calling the name of his beloved. Therefore, Rāma Naam is both, the means and goal also.

2) While beling immersed in Naam Japa, there is constant and perfect remembrance of Ishta-dev Bhagavan Shri Ram. Bhagavan Shri Rama is no different from his name, as Ram Naam is Parambrahman itself. Constant remembrance (or Chanting Naam) of lord  stirs up divine mercy and love for us in his heart, and then Shri Rama reveals himself out of love in front of the Jaapak, as he can't ignore or transgress the repeated calling of his name with supreme love and faith by devotee.

3) God's complete identity is recognized with his name only, however he is under sway of his name, when someone chants his name, he comes in mind of Jaapak. Brahman has both aspect - Nirguna (beyond all attributes) as well as Saguna (with infinite auspicous qualities and attributes), but the 'Ram' Naam is the good intermediary between these two aspects; it is a clever interpreter revealing the truth of both.

So just by uttering 'Ram' Naam, there is chanting for complete aspect of Brahman. The word 'Ram' means Brahman, and'Ram' means Ishwara both.

4) This is the Siddhanta (the guiding principle) of Svetashvatara Upanishad — Brahman Ram is hidden in our heart as like fire is hidden in fire-sticks. Naam or Mantra is like another fire-stick and rubbing (constant repetition of Naam by heart) the "Ram" Naam or Mantra ( i.e. one fire stick) with another one i.e. heart, reveals the supreme Brahman Ram (the Brahm-agni). In words of Goswami Tulsidas, Brahman Ram is one only, and he represents fire, when he is hidden in our heart as akin to the fire latent in wood (fire-sticks), then he is called NirguNa, and as akin to the externally visible fire, when the same Brahman reveals himself in front of his devotee upon constant repetition of Naam or Mantra, then he is called Saguna. Hence Naam-Japa is the means to get Brahm-realization.

5) Ram Naam-Sadhana-Vigyan (the science behind Naam Japa): chanting 'Ram' Naam is a Yoga, the topmost Yoga . When It is chanted in rhythm, it purifies our body on physical plane, and on spiritual plane it connects our soul with the supreme vibration present in everything. Chanting Ram Naam creates spiritual waves which establishes connection between soul and super-soul Ram. Thus, chanting gives realization of Brahman Ram.

Through constant repetition of his name for his remembrance, after a time devotees achieve a stage in which he listens the spiritual vibration of Rama Naam coming from every particle of the universe.

6) The name and the object named (personality of god), though similar in significance, are allied as master and servant one to the other.

समुझत सरिस नाम अरु नामी। प्रीति परसपर प्रभु अनुगामी॥

समझने में नाम और नामी दोनों एक से हैं, किन्तु दोनों में परस्पर स्वामी और सेवक के समान प्रीति है (अर्थात्‌ नाम और नामी में पूर्ण एकता होने पर भी जैसे स्वामी के पीछे सेवक चलता है, उसी प्रकार नाम के पीछे नामी चलते हैं। प्रभु श्री रामजी अपने 'राम' नाम का ही अनुगमन करते हैं, नाम लेते ही वहाँ आ जाते हैं ।

So when one would take his name with utmost love, Ram will reveal himself to him/her.

7) Śrī Rāma Naam is the abstract of all Vedas, therefore great lord Shiva kept this two syllable word 'Ram' Naam Mahamantra on his tongue after churning whole Veda (महामंत्र जोइ जपत महेसू।). So as abstract of Vedas, Ram Naam is like 'Gagar Me Saagar' (whole ocean in a pot). It is the vital breath of Vedas (बिधि हरि हरमय बेद प्रान सो).

8) Naam Japa is a Yaj~na, and the seed letter 'Ra' ( i.e. Agni-Bija) of Ram Naam is the fire (fire is called Brahman in Vedas) of that supreme Yaj~na in which a Yogi burns sins of all births, and the seed letter 'Ma' (i.e. Chandrama) of Ram Naam gives the supreme bliss. (हेतु कृसानु भानु हिमकर को॥)

9) Lord Krishna in Gita says - "yajñānāḿ japa-yajño 'smi ” i.e. of the Yajnas I am Japa Yajna. [Gita- 10.25]

Therefore, chanting 'Ram Ram Ram Ram...' like this is supreme Japa-Yajna, and the best Yaj~na everyone can do very easily in this Kaliyuga.

As lord himself assures in Gita, he is there in Japa-Yajna, it means he will reveal himself from Japa-Yajna. So next question arises:-

How should Japa-Yajna be performed for the realisation of Brahman (Rama)?

Answer is 'through the practice of the Name preceded by Its true appraisement, then, the same Brahma reveals Itself even as the value of a jewel is revealed by its correct knowledge.'

नाम निरूपन नाम जतन तें। सोउ प्रगटत जिमि मोल रतन तें॥

नाम का निरूपण करके (नाम के यथार्थ स्वरूप, महिमा, रहस्य और प्रभाव को जानकर) नाम का जतन करने से (श्रद्धापूर्वक नाम जप रूपी साधन करने से) वही ब्रह्म ऐसे प्रकट हो जाता है, जैसे रत्न के जानने से उसका मूल्य॥

Naam chanting is the easiest thing to do in Kaliyuga, however same time it is the most blissful to do and the most perfect means for realization of god. Ram Naam is the most beautiful and the best & crown jewel among names of god, the eternal name having complete identity with Brahman. Goswami Tulsidas has stated how Ram Naam is crown jewel (the best among names):-

एकु छत्रु एकु मुकुटमनि सब बरननि पर जोउ।
तुलसी रघुबर नाम के बरन बिराजत दोउ॥

भावार्थ :- श्री रघुनाथजी के नाम के दोनों अक्षर बड़ी शोभा देते हैं, जिनमें से एक (रकार) छत्ररूप (रेफ र्) से और दूसरा (मकार) मुकुटमणि (अनुस्वार) रूप से सब अक्षरों के ऊपर है॥

Translation: Lo! the two letters (र and म ) forming part of the name of Raghuvar (the Chief of the Raghu) crown all the letters of the Alphabet, the one (Ra र as Ref रेफ) spreading like an umbrella and the other (Ma, म) resting as a crest-jewel (Anuswar, the dot on top like in Aum, अनुस्वार चन्द्र-बिंदु ) , O' Tulasidasa.

Ram becomes easily pleased when one repeats his most beautiful name 'Ram' with love.

By chanting it in reverse order i.e. Mara Mara - Valmiki became a Brahm-Rishi (godly sage equal to Brahman) and revered by even BrahmA; the great Shiva knows its' power very well and due to which deadly poison (Kalkuta-Vish) served the purpose of nectar to Him, and he gives emancipation in Kashi by saying 'Ram' Naam in ears of Jivas on death-bed; by power of 'Ram' Naam Ganesha became the one who is worshiped first before all others; by Chanting 'Ram' Naam Prahlad became the best devotee and there is endless glory of Ram Naam.

बंदउँ नाम 'राम' रघुबर को। हेतु कृसानु भानु हिमकर को॥
बिधि हरि हरमय बेद प्रान सो। अगुन अनूपम गुन निधान सो॥

भावार्थ :- मैं श्री रघुनाथजी के नाम 'राम' की वंदना करता हूँ, जो कृशानु (अग्नि), भानु (सूर्य) और हिमकर (चन्द्रमा) का हेतु अर्थात्‌ 'र' 'आ' और 'म' रूप से बीज है। वह 'राम' नाम ब्रह्मा, विष्णु और शिवरूप है। वह वेदों का प्राण है, निर्गुण, उपमारहित और गुणों का भंडार है॥

Translation: I revere the name 'Rama' of the chief of Raghus, which is composed of seed-letters representing the fire-god , the sun-god and the moon-god (viz., Ra, Aa and Ma respectively). It is the same as BrahmA (the creative aspect of God), VishNu (His preservative aspect) and Shiva (His disintegrating aspect), and the vital breath of the Vedas; It is attributeless, peerless and a mine of virtues.


Naam-Nishtha (नाम-निष्ठा faith in Rama Naam):

One should have great faith in Rama Naam. For this, one should learn from Goswmai Tulasidas Ji. Goswami Ji says: 

बिस्वास एक रामनामको। 
मानत नहि परतीति अनत ऐसोइ सुभाव मन बामको ॥ 
बैठे नाम-कामतरु-तर डर कौन घोर घन घामको ॥
(विनयपत्रिका १५५.१,४)

भावार्थ :- मुझे तो एकमात्र रामनाम का विश्वास है, मेरे इस टेढ़े मन को किसी अन्य साधन पे विश्वास नहीं है। (और ऐसा हो क्यों नहीं? मेरे सारे काम तो नाम जप से हीं बने हैं!)

भला उसे घने बादलों (अज्ञान रूपी अंधकार) का अथवा तपती धूप (तीनों तापों: दैहिक, दैविक, भौतिक तापों) से क्या डर जो नाम रूपी कामतरु के छाँह में बैठा हुआ हो?
 

Translation : I have faith only in the name of Rama. The disposition of my crooked mind is like this only, it does not have belief anywhere else.[1]

One who is seated under the [shade of the] wish-yielding tree in the form of the name [of Rama] has no fear of the dense clouds (darkness of ignorance) or the severe heat (mortal afflictions) .[4] (Vinaypatrika 155.1, 4)


रावरी सपथ, रामनाम ही की गति मेरें, 
इहाँ झूठो, झूठो सो तिलोक तिहूँ काल है।
(कवितावली ९७.३)

भावार्थ :-हे राम, आपकी सपथ है मुझे एकमात्र आपके रामनाम की हीं गति है। अगर मैं आपके सामने झूठ कहूँगा तो तिनों कालों तिनों लोकों में मुझे झूठा समझा जायेगा।

Translation : Oh Ram, I take your oath, I have only one refuge of your name 'Ram', If I am telling lie before you, I will be known as a liar in all the three worlds forever. [Kavitavali 97.3]

रामही के नामते जो होई सोई नीको लागै, 
ऐसोई सुभाउ कछु तुलसीके मनको॥
(कवितावली १०३ .४)

भावार्थ :- जो कुछ भी (कृपा) राम के नाम से होता है, वही मेरे मन को अच्छा लगता है, यह इस तुलसीदास के मन का स्वभाव हो गया है। 

Translation : Whatever happens through the name of Ram, that alone seems nice to me, such is the disposition of Tulsidasa's mind!(Kavitavali 103.4)

रामनाम मातु-पितु, स्वामि समरथ, हितु, आस रामनामकी, भरोसो रामनामको।
प्रेम रामनामहीसों, नेम रामनामहीको, जानौं नाम मरम पद दाहिनो न बामको॥
स्वारथ सकल परमारथको रामनाम, रामनाम हीन तुलसी न काहू कामको।
रामकी सपथ, सरबस मेरें रामनाम, कामधेनु-कामतरु मोसे छीन छामको॥
(कवितावली १७८)

भावार्थ :-रामनाम हीं मेरे माता-पिता, समर्थ स्वामी, और हितकारी मित्र हैं, बस रामनाम हीं की आस और उन्हीं रामनाम का भरोसा है, रामनाम हीं से प्रेम है, रामनाम की हीं नेम है, मुझे अन्य कोई भी मार्ग नहीं दीखता! रामनाम से हीं मेरे सभी स्वार्थ और परमार्थ हैं, रामनाम से हीन तो यह तुलसीदास किसी भी काम का न रहेगा। हे राम! आपकी सपथ, राम-नाम हीं मेरे सर्वस्व हैं, मुझ सरीखे छीन-छाम के लिए तो कामधेनु और कल्पतरु हैं। 

Translation: Ram-Naam is my parents (mother-father), the all capable lord (swami) and a true well-wisher friend; I have expectations from Ram-Nama alone and only one faith of Ram-Nam. I have love for Ram-Naam (and love for others if there is any, in accordance of Ram-Naam only), and I am in just one vow of Rama-Naam; apart from Ram-Naam I do not know of any other path.

All my self-interests (swaarth) as well as my ultimate-interest (parmaarth) lies there in Ram-Naam alone; without Ram-Naam this Tulsi (Tulsidas) is of no worth! I take your oath Oh Ram! Ram-Naam is my everything. Your name 'Ram' is like the divine wish-yielding cow (Kaamdhenu) and the divine wish-yielding Tree (Kaamvriksha) for such a wicked fellow like myself! [Kavitavali 178]

Sadhanas without Rama Naam is just fruitless (नामेतर साधन निष्फल)

राम-नाम रहित साधन निष्फल हैं:-

नाम राम को अंक है सब साधन हैं सून ।
अंक गएँ कछु हाथ नहिं अंक रहें दस गून ॥
(दोहावली दोहा-१०)

भावार्थ :-श्री राम जी का नाम अंक (१ से ९) है और अन्य सभी साधन शून्य हैं, अंक न रहने पे कुछ भी हाथ नहीं लगता चाहे जितने शून्य लगा लो, परन्तु शून्य के पहले अंक आ जाने पे वे दस गुने हो जाते हैं अर्थात जितने अन्य साधन रामनाम-विहीन किये जाते हैं वो कोई फल नहीं देते है, लेकिन रामनाम जप के साथ साधन करने पे वे सभी दस गुने फल देने वाले हो जाते हैं। अतः बिना रामजी के स्मरण के समस्त साधन निरर्थक हैं, यदि उनमे रामजी का नाम जुड़ जाय तो सब सार्थक हो जाय। 

Translation : The sacred name ‘Rama’ is like a 'numeral' (such as 1, 2, 3 etc.), and all other means of salvation and emancipation are like 'zero' (0). This zero (other means of salvation has no value if it is not preceded by any of the numerals – and when it is preceded by any one of the numerals then the same zero assumes great value because it is honoured as being able to add a tenfold or hundred-fold or thousand-fold value to the numeral. But sans the numeral, the zero is equivalent to naught or Nothing. (Thus any other Sadhana done independently without Rama Naam, It goes in vain and bears no fruit, while same gives ten times or hundred times or thousand times etc if it is preceded with remembrance (or there is chanting) of the name of Rama.) [Dohavali Doha-10]

राम नाम्नि रतिर्नास्ति कुरुते धर्म सञ्चयम्।
तत्सर्व निष्फलं प्रोक्तं पथि बीजाङ्कुरा इव॥
(नृसिंह-पुराण)

भावार्थ :- यदि किसी साधक को श्रीरामनाम में यदि श्रद्धा नहीं है और वह अन्यान्य धर्म संग्रह में लगा हुआ है तो ऐसे किये गए साधन को निष्फल कहा गया है ऐसे साधन उस बीज के अंकुर समान हैं जो पथिको के चरण पड़ने से नष्ट हो जाते हैं, अतः बिना पौधे का फल कहाँ?

Translation: If one is engaged in various pious activities without having love and faith in Shri Ram-Naam, then those all various Pious activities are [said to be] fruitless only. In such cases, those pious activities are like those small plants coming from the seeds fallen on roads, but overrun by passers-by, and thus never becomes fruit laden tree in absence (of the chanting) of Ram-Naam. [Nrisimha-Purana]

राम नाम अवलंब बिनु परमारथ की आस। 
बरषत बारिद बूँद गहि चाहत चढ़न अकास॥
(दोहावली)

भावार्थ :-जो राम-नाम का सहारा लिए बिना परमार्थ अर्थात मुक्ति की कामना करता है, वह तो मानो बरसते हुए बादल की बूंदों को पकड़ के आकाश में चढ़ना चाहता है (अर्थात जैसे वर्षा की बूंदों को पकड़ के आकाश में चढ़ना असंभव है, वैसे हीं राम नाम का जप किये बिना परमार्थ की प्राप्ति असंभव है)। 

Translation : Those who expect to achieve liberation without taking refuge in Ram Naam are trying to ascend to the sky holding falling rain drops. (It means the ultimate-interest of liberation is impossible without the remembrance of Ram Naam.) [Dohavali]

Constant repetition of the name 'Rama', meditating upon Shri Rama, is the 'Devyan Path' of Upanishad, and Shri Hanuman Ji will bring the soul of Naam-Sadhaka to Sarveshwar Bhagavan Sri Sri SitaRama.

देवयान पन्थ और अमानव पुरुष

तद्य इत्थं विदुः ।
ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान् ॥ १ ॥
मासेभ्यः संवत्सरँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति ॥ २ ॥
(छान्दोग्य उपनिषद ५.१०.१-२)

भावार्थ :-जो लोग सभी पांचो अग्नियों एवं उनकी आहुतियों को जानते हैं, अर्थात संसार-सागर को तत्व से जान जाते हैं (जन्म-मरण रूपी आवागमन के चक्कर को समझ लेते हैं), वे गृहस्थी के प्रपंच से ऊपर उठकर एकांत नीरव वन में श्रद्धापूर्वक तप अर्थात परमब्रह्म की उपासना करते हैं, वे अंत में शरीर त्याग कर अर्चिषमार्ग से प्रयाण करते हैं, अर्चि से दिन को, तदन्तर शुक्लपक्ष को, फेर मास को, उनसे संवत्सर को, संवत्सर से आदित्य-मंडल को, उससे चन्द्रमा को, चन्द्रमा से ऊपर विद्युत को प्राप्त होते हैं, फिर उन्हें मानव से विलक्षण एक अमानव पुरुष (श्री हनुमान जी) की प्राप्ति होती है, वही अमानव पुरुष ब्रह्म-विद्या के अभिलाषी पुरुषों को परब्रह्म ( सीतापति परब्रह्म श्री राम) के पास पहुँचा देते हैं। इसी पथ का नाम देवयान-मार्ग है।


Hence, everyone should start Rama Naam Sadhana.


॥ SitaRam ॥

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॥ श्रीसीतारामचंद्रार्पणमस्तु ॥