Parātpar Svarūpa of Bhagavān

The divine form of Parātpar Brahm : In All the Vedas and other scriptures, the Parātpar Swarupa (The most superior form) and Āadya-Rupa (primeval-eternal-form) of Bhagavān, Parātpar Brahm is said to be of one face, and two-armed, wielding bow and arrow in his two hands, He is Rājā-Sarvasya-lokasya. He is the Lord of the Paravyom Ayodhyā, enveloped by Brahm-jyotis.

Śrī SītāRāma in the Sun Śrī SītāRāma in the Sun

मरीचिमण्डले संस्थं बाणाद्यायुधलाञ्छितम्।
द्विहस्तमेकवक्त्रं च रूपमाद्यमिदं हरेः ॥
(पद्म-संहिता)

marīcimaṇḍalē saṃsthaṃ bāṇādyāyudhalāñchitam।
dvihastamēkavaktraṃ ca rūpamādyamidaṃ harēḥ ॥
(padma-saṃhitā)

“In the Sun (the divine light, effulgence), there is the primeval (original)-form of Śrī Hari with one face and two hands, wielding bow and arrow.”

In the two arms, Chakra, etc., the four Āyudhas (weapons) of Bhagavān Śrīmān Nārāyaṇa or Śrī Viṣṇu are not possible, only bow and arrow are possible. Moreover, All the Vedas say in one voice that supreme personality wields bow and arrow in his two arms.

Saguna Sākara (Murta) and Nirguṇa Nirākāra (Amurta) are two aspects of the supreme bliss called Śrī Rāma! 'Rāma' literally means 'Ānanda' (the Bliss). Saguna-Brahm is the object of our worship, and all love and devotion. That, Saguna-Brahman has manifested his various forms to amuse himself. And, The Parātpar-Swarupa (the most superior form) and Ādi-Rupa (primeval-eternal-form) of Śrī Hari is the Two-armed human-form who wields the bow and arrows in his hands is present inside the supreme splendor (also called Brahm-Jyoti of Surya-Mandal).

आनन्दो द्विधः प्रोक्तो मूर्तश्चामूर्त एव च ।
अमूर्तस्याश्रयोमूर्तः परमात्मा नराकृतिः ॥
स्थूलं चाष्टभुजं प्रोक्तं सूक्ष्मं प्रोक्तं चतुर्भुजम्।
द्विभुजं परात्परं प्रोक्तं तस्मादेतत्त्रयं यजेत्॥
(आनन्द-संहिता)

ānandō dvidhaḥ prōktō mūrtaścāmūrta ēva ca ।
amūrtasyāśrayōmūrtaḥ paramātmā narākṛtiḥ ॥
sthūlaṃ cāṣṭabhujaṃ prōktaṃ sūkṣmaṃ prōktaṃ caturbhujam।
dvibhujaṃ parātparaṃ prōktaṃ tasmādētattrayaṃ yajēt॥
(Ānanda-saṃhitā)

“The Ānanda (Bliss which is the essential nature of Bhagavān) is of two kinds - one is Saguna-Brahm and another is Nirguna-Brahm. Of these two, Saguna-Brahm has a form like a Human (Narākṛti) and He is the basis of the Nirguna-Brahm. There are three kinds of Human-forms of Bhagavān, Sthula (gross), Sukshma (subtle) and Parātpar (the most superior). Sthula-Brahman is the god with eight arms (i.e. the 8 armed Bhumā-Viṣṇu) and is visible, but the form of Viṣṇu who has 4-arms is subtle i.e. He is Sukshma-Brahman, However Bhagavān who is of two-armed (i.e. Lord Rāma in his eternal form), is the most superior (परं च द्विभुजं रूपं). Therefore, All these three forms of the Supreme Lord are worshipable for all.”

In Vedas, there is enquiry about the two arms of Bhagavān in his personal form? e.g. ‘किं बाहू (यजुर्वेद ३०.१०) / कौ बाहू (ऋग्वेद १०.०९०.११)’ — ‘kiṃ bāhū (yajurvēda 30.10) / kau bāhū (ṛgvēda 10.090.11)’ — in bāhū (two arms ) there is Dvivachana (the dual number) [~ bāhu - arm; bāhū - two arms; bāhavaḥ - many arms].

ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रोऽजायतः ॥
(ऋग्वेद १०.९०.१२)

brāhmaṇō'sya mukhamāsīdbāhū rājanyaḥ kṛtaḥ ।
ūrū tadasya yadvaiśyaḥ padbhyāṃ śūdrō'jāyataḥ ॥
(ṛgvēda 10.90.12)

“From the Puruṣa (the Supreme-Person, the highest), Brāhmaṇas came from his mouth, Kshatriyas came from his two hands, Vaiśhya came from his thighs, and Shudra came from his feet.”

प्रजापतिर्दश हस्त्या अङ्गुलयो दश पाद्या द्वा ऊरू द्वौ बाहू ।
(ऐतरेय आरण्यकम् १.१.४)

prajāpatirdaśa hastyā aṅgulayō daśa pādyā dvā ūrū dvau bāhū ।
(Aitarēya āraṇyakam 1.1.4)

“The Supreme Lord has ten fingers in his hands, ten in his feet, He has two thighs and two Arms.”

य एष एतस्मिन्मण्डले पुरुषस्तस्य भूरिति शिरः एक शिर एकमेतदक्षरं भुव इति बाहू द्वौ बाहू द्वे एते अक्षरे स्वरिति प्रतिष्ठा द्वे प्रतिष्ठे द्वे एते अक्षरे तस्योपनिषदहरिति हन्ति पाप्मानं जहाति च य एवं वेद॥
(बृहदारण्यकोपनिषद् ५.५.३)

ya eṣa etasminmaṇḍale puruṣastasya bhūriti śiraḥ eka śira ekametadakṣaraṁ bhuva iti bāhū dvau bāhū dve ete akṣare svariti pratiṣṭhā dve pratiṣṭhe dve ete akṣare tasyopaniṣadahariti hanti pāpmānaṁ jahāti ca ya evaṁ veda॥
(bṛhadāraṇyakōpaniṣad 5.5.3)

“सूर्यमण्डल में जो सत्य-पुरुष (सत्य सनातन-परब्रह्म) विद्यमान हैं उस सनातन-पुरुष का भूः यह व्याहृति शिर है क्योंकि उनका एक शिर है और 'भूः' यह भी एक ही अक्षर है। भुवः यह व्याहृति सत्य-पुरुष की दो भुजाएँ हैं क्योंकि सत्य-पुरुष की दो भुजाएँ (द्विभुज) हैं, और ये भुवः व्याहृति भी दो अक्षर हैं। और सुवः (स्वः) यह व्याहृति सत्य-पुरुष के दो पैर हैं, क्योंकि सत्य-पुरुष के दो पैर हैं और यह सुवः व्याहृति भी दो अक्षर हैं। 'अहर्' यह उस सुर्यान्तर्यामी सत्य-पुरुष का रहस्य नाम है, जो उपासक इस प्रकार उस सत्य-पुरुष को जानता है वह पाप को नष्ट कर देता है और पाप को पीछे छोड़ देता है।”

“Of (the Satya-Puruṣa) the original personality of godhead, the eternal Supreme-Brahm who is in the solar-orb, the syllable Bhūḥ is the head, for there is one head and there is this one syllable; the word Bhuvaḥ is the arms, for there are two arms and there are these two syllables; the word Svaū is the legs, for there are two legs and there are these two syllables. His secret name is Ahar. He who knows this destroys all sins and leaves them behind.”

सूर्यमण्डल मध्यस्थं रामं सीतासमन्वितम् ।
(सनत्कुमार-संहिता)

sūryamaṇḍala madhyasthaṃ rāmaṃ sītāsamanvitam ।
(sanatkumāra-saṃhitā)

“In the solar-orb, there is divine couple Bhagavān Śrī Rāma with Śrī Sītā.”

Same is said by other scriptures like Śrī Agastya-Samhitā, etc. Bhagavān Śrī Rāma is present in the core of divine Sun. Śrī Vālmīki-Rāmāyaṇa says - सूर्यस्यापि भवेत्सूर्यो ह्यग्नेरग्नि प्रभोः प्रभुः - Bhagavān Śrī Rāma is the sun of the sun [original divinity present in the sun], the Agni (brahm) of the Agni, the god of the gods, and so on.

Bhagavān Śrī Rāma is the Savitā-deva who is originator (Pra-savitā) of whole everything, invoked by Gāyatri Mantra to inspire our intellect on auspicious path.

The Supreme Lord of Vedas wields bow and arrow in his two arms

नमस्ते अस्तु धन्वने बाहुभ्याम् उत ते नमः॥
(कृष्ण-यजुर्वेद ४.५.१)

namastē astu dhanvanē bāhubhyām uta tē namaḥ ॥
(kṛṣṇa-yajurvēda 4.5.1)

“O' Lord Śrī Rāma (the two armed Rudra)! Salutations to Your arrow. May our salutations be to Your bow and salutations to Your two hands (which wield the bow and the arrow).”

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्।
तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये॥
(ईशावास्योपनिषद्, मन्त्र १५)

hiraṇmayēna pātrēṇa satyasyāpihitaṃ mukham।
tattvaṃ pūṣannapāvṛṇu satyadharmāya dṛṣṭayē॥
(īśāvāsyōpaniṣad, mantra 15)

“सत्य (आदित्य-मण्डलस्थ ब्रह्म श्रीश्री सीताराम) का मुख ज्योतिर्मय-दिव्य रश्मियों से ढका हुआ है। हे पूषन (सूर्यान्तर्यामी-परमात्मा)! मुझ सत्य-धर्मा को अपना दर्शन देने के लिए उसे हटा देवें।"

“The face of the absolute truth (Śrī SītāRāma) within the sun is concealed with divine-dazzling effulgence (rays). O' Pūṣan the indwelling Supreme within sun, who sustains all beings, Kindly remove this dazzling covering and grant Your vision to us, Your devotees.”

The Pūṣan-deva, the indwelling Paramātmā within sun, wields bow and arrow in his hands.

पूष्णे स्वाहा पूष्णे शरसे स्वाहा । पूष्णे प्रपथ्याय स्वाहा
पूष्णे नरंधियाय स्वाहा । पूष्णेऽङ्घृणये स्वाहा पूष्णे नरुणाय स्वाहा ।
पूष्णे साकेताय स्वाहा ।
(तैत्तिरीयारण्यकम् ४.१६)

pūṣṇē svāhā pūṣṇē śarasē svāhā । pūṣṇē prapathyāya svāhā
pūṣṇē naraṃdhiyāya svāhā । pūṣṇē'ṅghṛṇayē svāhā pūṣṇē naruṇāya svāhā ।
pūṣṇē sākētāya svāhā ।
(taittirīya āraṇyakam 4.16)

“पोषण करने वाले पूष्ण-देव (सूर्यान्तर्यामी-)परमात्मा को नमस्कार है, [धनुष-]बाण से युक्त [रिपुनिषूदन] परमात्मा को नमस्कार है। उत्तम पथ्य स्वर्गमार्ग पर ले चलने वाले परमात्मा को नमस्कार है, मनुष्यों को आनन्द प्रदान करने वाले परमात्मा [धाता पोषणकर्ता] को नमस्कार है। दीप्यमान (सूर्यान्तर्यामी-)परमात्मा को नमस्कार है, सबका नेतृत्व करने वाले परमात्मा को नमस्कार है। अनन्त-ज्ञान [संपूर्ण ज्ञान] से युक्त ‘साकेत’ परमात्मा (अथवा साकेतस्थ परमात्मा) को नमस्कार है।”

“The Supreme Person who is sustainer and nourisher of all, called Pūṣan (the indwelling Supreme within the sun), Salutations [Oblations] to him, The Supreme God Pūṣan who is with [bow and] Arrow, Salutations [Oblations] to him. The Supreme God Pūṣan who leads us towards heavenly bliss, Salutations [oblations] to him, The Supreme Person Pūṣan who is giver of happiness and bliss to everyone, Salutations [Oblations] to him. Salutations [Oblations] to the beautifully radiant Supreme Person Pūṣan. The Supreme Person who is leader of all, Salutations [Oblations] to him. The Supreme Person who is called 'Sāketa' for being the abode of infinite knowledge [bliss], Salutations [Oblations] to him.”

Thus, It is confirmed from Vedas that the Pūṣan the indwelling Supreme Person within the sun (~ īśāvāsyōpaniṣad, mantra 15) wields bow and arrow in hands. Paramātmā, the Supreme Soul is called Pūṣan, for He is sustainer and nourisher of all.

प्रजापतिसमश्श्रीमान् धाता रिपुनिषूदनः ।
रक्षिता जीवलोकस्य धर्मस्य परिरक्षिता ॥
(श्रीवाल्मीकि रामायण १.१.१३)

prajāpatisamaḥ śrīmān dhātā ripuniṣūdanaḥ ।
rakṣitā jīvalōkasya dharmasya parirakṣitā ॥
(śrī vālmīki rāmāyaṇa 1.1.13)

“Śrī Rāma is similar to Prajāpati in Prajāpālan, He is Śrīmān (full of Śrī, or ever with Śrī [Sītā]), He is the sustainer and nourisher of all. He is the destroyer of enemies [of Dharma]. He is the [supreme] protector of all that lives (jīva) and the world (lōka). He is the guardian [protector] of Dharma also.”

(The original Personality of godhead, the Parabrahm is said in the terms of the aggregate of all divine radiances such as Vishnu, Rudra, Soma, Indra, Prajāpati and so on. Whatever best quality is present in them, those all are simultaneously present to infinite degree in Śrī Rāma.)

धा धारणे पोषणे, 'Dhaa' dhaatu is for Dhaaran [Sustaining] and Nourishing [Poshan]. Dhātā means Sustainer and Nourisher.

He is the guardian of Dharma, for Dharma-Samsthāpanā he takes Avatārās [धर्मसंस्थापनार्थाय सम्भवामि युगे युगे].

ब्रह्मविष्णुमहेशाद्या यस्यांशा लोकसाधका: ।
तमादिदेवं श्रीरामं विशुद्धं परमं भजे ॥
(स्कन्द पुराण, उत्तरखण्ड, रामायण-महात्म्य १.३)

brahmaviṣṇumahēśādyā yasyāṃśā lōkasādhakāḥ ।
tamādidēvaṃ śrīrāmaṃ viśuddhaṃ paramaṃ bhajē ॥
(skanda purāṇa, uttarakhaṇḍa, rāmāyaṇa-mahātmya 1.3)

“Salutations to that Śrī Rāma who is the most superior (विशुद्धं परमं), the primeval lord of universe. Brahmā (Brahmaa), Viṣṇu (Vishnu) and Maheśa (Shiva) who are the sustainers of the world, are just parts of Lord (Śrī) Rāma.”

Śrī Rāma-gītā from Skand-Purāṇa is well-known Text among learned Āchāryas as the Rahasya-Siddhānt (secret principle) of the scriptures, and It is quoted by even stawlwarts like Śrī Jīva-gōsvāmī (the most prominent Āchārya of Gauḍīya-Vaiṣṇavism) in his commentary on Śrīmad-Bhāgavatam 1.3.22 to say in reality Bhagavān Śrī Vishṇu is Aṁśa (part) of Bhagavān Śrī Rāma. Śrī Jīva-gosvāmī says "in Śrī Rāma-gītā in the Skanda-Purāṇa, Śrī Rāma shown his cosmic form to Brahmā-Vishṇu-and-Shiva, and they eulogized and worshipped Sarveśvar Bhagavān Śrī Rāma". In Śrīmad-Bhāgavatam 1.3.22, Śrī Jīva-gōsvāmī was explaining the words - "ataḥ param अत: परम्" - Hereby the Supreme himself (among all these Avatāra-s).

Prayer by Bhagavān Śrī Viṣṇu

Bhagavān Śrī Viṣṇu while praying to Sarveśvar Bhagavān Śrī Rāma, says —

अहं ते हृदयं राम त्वं नाभि पितामहः।
कण्ठस्ते नीलकण्ठऽसौ भ्रुमध्यं च दिवेश्वरः॥१०॥
सदाशिवो ललाटस्ते तत् उर्ध्वे परः शिवः।
भुषणानि च तत्वानि विश्वाकारस्य ते प्रभो॥११॥
भुरादिसप्तलोकश्च नृत्यतो रङ्गभुमयः।
सप्त पातालगताश्च पार्ष्णि वाताः हि ते॥१२॥
(स्कन्द-महापुराण, श्रीरामगीता २.१०-१२)

ahaṃ tē hṛdayaṃ rāma tvaṃ nābhi pitāmahaḥ।
kaṇṭhastē nīlakaṇṭha'sau bhrumadhyaṃ ca divēśvaraḥ॥10॥
sadāśivō lalāṭastē tat urdhvē paraḥ śivaḥ।
bhuṣaṇāni ca tatvāni viśvākārasya tē prabhō॥11॥
bhurādisaptalōkaśca nṛtyatō raṅgabhumayaḥ।
sapta pātālagatāśca pārṣṇi vātāḥ hi tē॥12॥
(Skand Purāṇa, śrī-rāma-gītā 2.10-12)

“O Śrī Rāma! I (Śrī Hari Vishnu) am your heart, Brahmā is Your navel, the blue-throated Shiva is your throat, and Surya (sun-god) is the mid-point between your two eyebrows. O Śrī Rāma! Sadāshiva is your forehead, and Parāshiva is Your head above Your forehead. All the elements are the ornaments of Your universal form. O Śrī Rāma! When You dance, the Sapta-lokas along with the earth become your dancing-stage (the Leelā-Vibhuti), and the seven underworlds become situated in the form of air around your lotus-feet.”

The Shiva (Rudra/Shambhu/Shaṅkar in the Leelā-Vibhuti), the Sadā-Shiva (Mahā-Rudra/Mahā-Shambhu in the Tripād-Vibhuti), and the Parā-Shiv (the Supreme Absolute) are mentioned here, (these are various aspects of Bhagavān Shiva in Shaivism), these different forms of Lord Shiva correspond to Bhagavān Śrī Viṣṇu (in the Leelā-Vibhuti), then Mahā-Viṣṇu (the Kāraṇodakaśāyī Viṣṇu - the one who sleeps on the causal-ocean, whose hair-pores contain infinite universes), and the Parā-Viṣṇu (in the Para-Vaikuṇṭha in the Tripād-Vibhuti) respectively. All these various aspects and forms are called the aṁśa (parts) of the original-personality of godhead, Ayodhyānāth Sarveśvar Bhagavān Śrī Rāma.

And there, lord Viṣṇu seen innumerable Viṣṇu-s of various forms in the divine body of Sarveśvar Bhagavān Śrī Rāma.

विष्णूनसंख्यान् पश्यामि त्वयि रूद्राननेकशः।
बहुरूपान्बहुभुजान्बहुवर्णान्महोदायान् ॥
(स्कन्दपुराण, श्रीरामगीता २.१४)

viṣṇūnasaṃkhyān paśyāmi tvayi rūdrānanēkaśaḥ।
bahurūpānbahubhujānbahuvarṇānmahōdāyān ॥
(skanda purāṇa, śrī-rāma-gītā 2.14)

Bhagavān Śrī Viṣṇu said -
“O Lord Śrī Rāma! I am seeing countless number of Viṣṇu-s and countless number of Shiva-s in you, those Viṣṇu-s and Shiva-s are of various different forms, of different number of arms (some four-armed, some eight-armed, some sixteen-armed, some hundred-armed, and some thousand-armed and so on), of different colors (some are blue, some are white [Shukla], some black [Kṛṣṇa], some scarlet-red [Indragopa], some Yellow [Pīta], and so on) in Your body.”

श्रीसीता उवाच -
महाशम्भुर्महाविष्णुर्महामाया जलेशयाः ।
महानन्दाकृतिर्विश्वं कारणानि च सर्वशः ॥
गुणत्रय प्रतिमश्च सूर्येन्द्रहव्यवाहनाः ।
ब्रह्मा विष्णुश्च रुद्रश्च देवेन्द्रा ऋषयस्तथा ॥
स्थावरा जंगमाश्चैव ये चान्येभूतभाविनः।
एताः कलया श्रेष्ठाः ममरामः स्वयं प्रभुः॥
(सुन्दरीतन्त्र)

śrīsītā uvāca -
mahāśambhurmahāviṣṇurmahāmāyā jalēśayāḥ ।
mahānandākṛtirviśvaṃ kāraṇāni ca sarvaśaḥ ॥
guṇatraya pratimaśca sūryēndrahavyavāhanāḥ ।
brahmā viṣṇuśca rudraśca dēvēndrā ṛṣayastathā ॥
sthāvarā jaṃgamāścaiva yē cānyēbhūtabhāvinaḥ।
ētāḥ kalayā śrēṣṭhāḥ mamarāmaḥ svayaṃ prabhuḥ॥
(sundarītantra)

The deity of the Gāyatrī-Mantra

Gāyatrī-Mantra is the great Mantra of Vedas, which is chanted daily by all twice born Dvijas, intiated with sacred thread. Many people would say It is dedicated to the Sun god, many people think it is dedicated to impersonal Brahman. However, in reality the deity of Gāyatrī-Mantra is actually Bhagavān Śrī Rāma.

(ॐ) भूर्भुव स्वः ।
तत्स॑वि॒तुर्वरे॑ण्यं॒ । भर्गो॑ दे॒वस्य॑ धीमहि । धियो॒ यो नः॑ प्रचो॒दया॑त् ॥
(यजुर्वेद ३६.३)

(oṃ) bhūrbhuva svaḥ ।
tat saviturvarēṇyaṃ । bhargō dēvasya dhīmahi । dhiyō yō naḥ pracōdayāt ॥
(yajurved 36.3)

भावार्थ: (ॐ) ॐकार स्वरूप, (भूः) सत् (भुवः) चित् (स्वः) आनन्दस्वरूप,
“(स॒वि॒तुः दे॒वस्य॑) समस्त सृष्टि के प्रसविता [उत्पादक] और प्रेरक, दिव्यगुणों से युक्त सूर्यान्तर्यामी परमेश्वर [ सूर्य-मण्डल में स्थित धनुर्बाणादि से युक्त परब्रह्मश्रीराम] के (तत्) उस (वरे॑ण्यम्) वरण करने योग्य सर्वोत्कृष्ट [अतिशयानन्द रूप] (भर्गो॑/ भर्गः) शुद्ध-स्वरूप [अथवा दुःखों के मूल अविद्या के नाशक ] दिव्य-तेज का (धीमहि) हम ध्यान करते हैं, (यो/यः) वह सविता देव [श्रीराम] जो हमारे ध्येय हैं (न॑:) हमारी (धियो॒) बुद्धियों को (प्रचो॒दया॑त्) उत्तम गुण-कर्म-स्वभाव में प्रेरित करें [करते हैं] ।”

Oṃ (the Brahman Śrī Rāma who is denoted by the word Oṃ) who is Sat (bhūr) Chid (bhuva) and Ananda (svaḥ) Svarupa.
“We (dhīmahi) meditate on (tat) that (varēṇyaṃ) supremely excellent and the most desirable (bhargō) divine form or the spleandor (savitur dēvasya) of the Supreme god Savita-deva [Sat-chid-anand Svarupa Parbrahman Śrī Rāma inside the Sun], who is the begetter and the inspirer of entire animate and inanimate worlds, may (yo/yaḥ) he [the Savita-dev Śrī Rāma] (pracōdayāt) inspire (naḥ) our (dhiyō) intellects [on the auspicous path].”

(One becomes eligible to chant Gāyatrī Mantra after receiving it from one's Gurudeva. Gāyatrī shouldn't be chanted on one's own. There are dhyana and Pranayama associated with the Brahm-Gāyatrī.)

Here 'Savitur-devasya', 'Varenyam', and 'Bhargah' are indicative of Śrī Rāma-Rupa. In Sanatkumar-Samhita, Śrī Rāma is said - "भर्गं वरेण्यं विश्वेशं रघुनाथं जगदगुरुम् - bhargaṃ varēṇyaṃ viśvēśaṃ raghunāthaṃ jagadagurum". And, inside the Surya-Mandala, there is Bhagavān Śrī Rāma "सूर्यमण्डल मध्यस्थं रामं सीतासमन्वितम् / sūryamanḍala madhyasthaṃ rāmaṃ sītāsamanvitam"- Inside the Surya-Mandal or the effulgent Brahm-jyoti, there is Śrī Rāma along with Sita.


Brahm-Gāyatrī and Mantra-Rāj

Though, Gāyatrī is the great Mantra which is dedicated to Śrī Rāma, yet Śrī Rāma-Mantra-Rāj is still the most superior. Chanting Mantra-Raj once is equal to chanting Brahm-Gāyatrī 1 lac times. This was the reason Aadi-Shankaracharya also gave Śrī-Rāma-Mantra-rāj [which is chanted by even Lord Shiva] to Shri Kumarilbhatt, even though Kumarilbhatt had already initiation into Brahm-Gāyatrī Mantra. Therefore, even if someone has Brahm-Gāyatrī initiation, He must chant Shri Ram-Mantra-raj after initiation from a Vaishnava.

गाणपत्येषु शैवेषु शाक्तसौरेष्वभीष्टदः ।
वैष्णवेष्वपि सर्वेषु राममन्त्रः फलाधिकः ॥६॥
गाणपत्यादि मन्त्रेषु कोटिकोटिगुणाधिकः ।
मन्त्रस्तेष्वप्यनायास फलदोऽयं षडक्षरः ॥७॥

gāṇapatyēṣu śaivēṣu śāktasaurēṣvabhīṣṭadaḥ ।
vaiṣṇavēṣvapi sarvēṣu rāmamantraḥ phalādhikaḥ ॥6॥
gāṇapatyādi mantrēṣu kōṭikōṭiguṇādhikaḥ ।
mantrastēṣvapyanāyāsa phaladō'yaṃ ṣaḍakṣaraḥ ॥7॥

“Among all the mantras of Lord Ganesha, Lord Shiva, Goddess Durga, Lord Surya and Lord VishhNu, the mantras dedicated to Śrī Rāma bestow greater fruits. And The Mantra-Raja of Bhagavān Śrī Rāma easily bestows Billions and Billions times the fruits of all the mantras dedicated to Lord Ganesha, Shiva, Durga, Surya and Vishnu. Such is the supreme glory of Shadakshar Mantra-Raj!” [Sri Rama-uttartapini 5.6-7]

Supreme abode of Brahm

अ॒ष्टाच॑क्रा॒ नव॑द्वारा दे॒वानां॒ पूर॑यो॒ध्या । तस्याꣳ’ हिरण्म॑यः को॒शः ।
स्व॒र्गो लो॒को ज्योति॒षाऽऽवृतः ।
(तैत्तिरीय आरण्यक १.२७.२-३)

aṣṭācakrā navadvārā dēvānāṃ pūr-ayōdhyā । tasyāꣳ’ hiraṇmayaḥ kōśaḥ ।
svargō lōkō jyōtiṣā''vṛtaḥ।
(taittirīya āraṇyaka 1.27.2-3)

“The divine abode of Brahm, Ayodhyā has the eight-circles (8 Āvaraṇa-s) and Nine-gates, it is transcendental abode of Devas. In the 8 Āvaraṇas (the region of outer-circles) which encircles Ayōdhyā from outside, in which all divine abodes of Devas (Avatāris [Śrī Kṛṣṇa, Śrī Nārāyaṇa] and Avatāras [Matsya, Kurma, Vārāha, Narasimha, etc], the various-Swarupas of Supreme Brahm, and other divinities (gods and goddesses) are present. In the center of Ayodhyā, there is the most effulgent pavillion (hiraṇmayaḥ kōśaḥ - golden core) (where the worshipable supreme Brahm, the two-armed Śrī Rāma himself is present under Kalpataru). It is the world of heaven (svargō lōkō), enveloped by divine-lights, Brahm-jyotis.”

ययौ तथा महाशम्भू रामलोकमगोचरम् ।
तत्र गत्वा महाशम्भू राघवं नित्यविग्रहम् ॥
ददर्श परमात्मानं समासीनं मया सह ।
सर्वशक्तिकलानाथं द्विभुजं रघुनन्दनम् ॥
द्विभुजाद्राघवान्नित्यात्सर्वमेतत्प्रवर्तते ।
(सुन्दरीतन्त्र)

yayau tathā mahāśambhū rāmalōkamagōcaram ।
tatra gatvā mahāśambhū rāghavaṃ nityavigraham ॥
dadarśa paramātmānaṃ samāsīnaṃ mayā saha ।
sarvaśaktikalānāthaṃ dvibhujaṃ raghunandanam ॥
dvibhujādrāghavānnityātsarvamētatpravartatē ।
(sundarī-tantra)

Śrī Sītā said to Mahārāj Janaka -
“The Mahā-Shiva went to the abode of Śrī Rāma, Sāket-loka, which is beyond the reach of sensual organs (in the spiritual world). Reaching there the Mahā-Shiva found Rāghava (Śrī Rāma) the supreme soul possessed of the eternal body. Śrī Rāma who is the lord of all śaktis and kalās, was seated along with me (Sītā). The Mahā-Brahmā, Mahā-Vishnu, Mahā-Shiva, Mahendra, and all the worlds including everything has been originated from the two-armed eternal Rāghava (Lord Rāma, the ultimate cause of all the causes).”

That same Lord of Divya-Ayodhya (Sāket-loka), Śrī Rāma the Parabrahman who has two-armed Human-form (Nara-rupa), appears as the crest-jewel of the Raghu-race and the king of Ayodhyā in the age of Tretā. (परमातमा ब्रह्म नर रूपा। होइहि रघुकुल भूषन भूपा॥ ~ श्रीरामचरितमानस ७.४८.४)


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॥ श्रीसीतारामचन्द्रार्पणमस्तु ॥