The Efficacy of Ramanama

C. Sitarama Murti

INTRODUCTION

The Supreme Phenomenon is a Spiritual Entity. It is Pure Existence: It is Live Consciousness: It is Ineffable Bliss. Thus Its nature is Sacchidananda. It has no beginning, no middle, no end (adimadhyantarahita): It is Omnipresent, Omnipotent, Omniscient. From It emerges the entire universe (prakriti) with all its magnificent panorama of; infinite Space with all its brilliant planets and scintillating stars; extensive Ocean with innumerable aquatic creatures of great variety; wide expanse of Earth with its hills and dales, streams and rivers, woods and forests, animals, birds and insects in all their diverse species, full of colourful glamour and magnetic charm. Human beings crown this Divine Manifestation; they are endowed with noble instincts and impulses, sturdy intellect and virile imagination, versatile talents and laudable virtues. By It alone this whole creation is sustained, and into It does it merge at the time of Dissolution (pralaya). This entire process of creation, sustenance and dissolution is controlled by Its Will (sankalpa). As It is spirit It has no form (roopa), no name (nama); It is both Transcedental and Immanent: It lies beyond the range of human understanding and imagination. The Supreme Being (Parama Purusha), the One without a Second, who has willed to become many, has brought into existence this entire universe with all its creatures for His sport and relaxation. He is incomprehensible as Transcendental Supreme; but as the Immanent Spirit sustaining and directing every living creature, He makes Himself accessible to those who have an orientation towards Him. He is an Ocean of mercy. His grace is a mysterious, perennial, ever-flowing stream. He loves His children: He cannot bear separation from them. So without forfeiting His Supremacy, he incarnates in the world, lives and moves among men and women, like any other human being, with purpose to reclaim them to virtue and righteousness, to elevate their minds, to enlighten their intellects, to ennoble their hearts, to illumine their souls, and to give them His sanctifying touch and exhilarating company and lift them to the nectarine heights of Beatitude and Bliss. How magnanimously considerate and deeply loving He is towards His creatures! The Unborn Supreme takes birth; the Formless Being takes form; the Nameless One permits Himself to be called by a thousand Names; the Immutable Reality cheerfully undergoes constant changes! Sri Rama and Sri Krishna are such Divine Incarnations of superb magnificence (Vibhavavataras). They were witnessed thousands of years ago in Treta and Dwapara Yugas. Sages like Valmiki and Vyasa eulogised their features and their exploits in their epics ­Ramayana, Mahabharata, Srimad Bhagavatam - and expatiated upon the success, attending on their missions of annihilating the evil forces and providing succour to the meek and the virtuous. And these incarnations are invested with attributes of priceless, eternal value such as: Truth, Knowledge, Eternity, Immortality, Effulgence, Bliss, Affluence, Peace, Beneficence, Purity, Perfection, etc. Later epochs perpetuated their memories: their fascinating features were engraved in stone or wood; the idols or images were installed in shrines. Thus, the abstract Supreme Phenomenon is presented in a symbolic way in a concrete form and given a name and made easily accessible to the common folk to render worship with reverent attention and devotional fervour. Chanting the name of the Lord in steady meditation is an important part of worship. Each and every aspirant is eminently eligible for this spiritual practice, without any distinction of caste, sex or age; there are no restrictions regarding the time or place for this exercise. What is required for aspirant is an earnest orientation to the Lord (unmukhatvam); an intense urge (tvara) to meditate on Him. Firm faith (visvasa), sincere application (sraddha) and devotional fervour (bhakti) make this Namajapa fruitful beyond calculation and bring the practiser peace and bliss.

EFFICACY OF RAMANAMA:

Chanting of Sri Ramanama has become a popular spiritual exercise among the devotees. It may be due to the close affinity people in general feel with Sita and Rama, the reverence in which they hold them, and the benefits they derive from such practice. An attempt is here made to elucidate the power inherent in the name of SRI RAMA.

1) Sri Rama is a human incarnation of the Supreme. Lord Vishnu has willed, out of an imperative necessity, that He would incarnate on the earth as the son of Dasaratha and bring about the destruction of Ravana and the evil forces, working havoc under his command. In the long list of formidable enemies from whom Ravana has sought Brahma’s boon of immunity to death, he has failed to mention Naras and Vanaras, possibly because he deemed these species as imbeciles, unworthy of notice. The celestials exploit this lacuna to their advantage and take birth as Vanaras to be of service to Vishnu when He incarnates as the son of Dasaratha and executes Ravana’s ruin, without in any way infringing upon the terms of Brahma’s boon to him. Even when people around Vanaras, celestials, sages and saints and common folk - hail him as the Supreme Lord, Rama declines the appellation and declares that he is a human being, son of King Dasaratha. His conduct through out the epic is presented as a model for men to adopt. He is the personification of righteousness (Ramo vigrahavan dharma); an exemplar of sixteen most auspicious virtues (shodasa Kalyanaguna) and numerous other lovable attributes - truth, manliness, courage, fortitude, forgiveness, considerateness, etc. And Sita presents in her life and conduct an exalted ideal for womankind by her immaculate purity, perfect chastity, matchless beauty, steady loyalty, un shaken fortitude, unbounded love and ready forgiveness. It is therefore appropriate that men and women should constantly contemplate on his Name, SRI RAMA, which in fact, includes the name of Sita (in the prefix ‘SRI’ to RAMA) for moulding their lives on their example. The close affinity that all sections of people feel for this model couple and the reverence in which they hold them are borne out by the fact that even the tiniest village has a Mandir where they are enshrined and worshipped. Such is their universal appeal!

2) Let us consider the significance of Rama Sabda. Ra and ma are mystic seed-letters of eternal value: Ra is agnibeeja; it is loaded with fiery element; and so when it is uttered, it reduces to ashes all sins committed by the spiritual aspirants. Ma is amrita beeja; it is flavoured with delicious nectar; and so it nourishes and promotes their meritorious accomplishments. It is worth noting that the Sabda Rama is formed by juxtaposing Ra, the vital letter in Ashtaakshari mantra (om namoh Narayanaaya) and Ma, the life-imparting letter in Panchakshari mantra (om namah Sivaaya). Thus in Rama sabda is distilled the essential potency of these two incantations. The chanting of this Sabda, SRI RAMA, is extremely beneficial. It cleanses and purifies them (Blessed are the pure in heart, for they shall see God.) It makes them move closer to the Lord; for seeing Him they cannot withhold themselves from approaching His magnetic Presence. It equips them with spiritual wherewithal to make them more and more acceptable to Him. Having come into His presence, how can the devotees refrain from loving Him and surrendering their all to His service? No wonder that they keep their minds steadily on SRI RAMA; they utter the sacred Name with the utmost piety and record it with reverential diligence. It behoves all aspirants, men and women, old and young, educated and illiterate, without distinction of caste or social status - to chant Ramanama or Taraka Mantra (Sri Rama Jaya Rama, Jaya Jaya Rama); and such practice assuredly yields them immense benefit. It sharpens their powers of perception, invigorates their sense of affinity, illumines the path to self­realisation through total surrender and confers on them lasting peace and bliss.

3) It is assumed that Ramanama is infinitely more powerful than Rama himself. There are instances galore to prove that this assumption is correct.

(a) It is the efficacy of Ramanamajapa that has metamorphosed an illiterate tribal criminal into a venerable sage and saint (Rishi Valmiki) and turned him into an inspired poet of the sacred epic, Ramayana, the earliest of poetic creations, which holds the pride of place, even today, among poetic masterpieces. Here is a magnificent miracle, wrought by Divine grace, on a humble devotee chanting His name. Look at Ahalya! Gautama tells her that when Rama visits the hermitage, she gets redemption from his curse of her grovelling unseen in dust and shame. She passes through the ordeal, all the time contemplating on Rama and eagerly looking forward to his advent. It is this exercise that effects her purification (smrita sarvaagha naasanah) and earns Rama’s regard and restoration of spousal relationship with Gautama. And Sabari! She constantly thinks of Rama awaiting his visit to her preceptor, Matanga’s hermitage; and when he arrives, she offers him hospitality with a mother’s love and solicitousness and thus secures her life’s fulfilment (sarva punyaadhika phala).
(b) Let alone these cases of steady penance of reciting Rama’s name or persistently thinking of him and awaiting his advent. Even a momentary recollection (smarana) of Rama, a casual utterance of his name, has a mysterious power in bringing fulfilment to the wish of the devotee. Hanuman is urged to undertake the arduous exploit of leaping over the ocean to reach Lanka. He thinks of Rama and deems himself to be his instrument, an arrow discharged from his bow. He thus counts upon the strength such recollection gives for the success of his expedition. And he accomplishes his objective, brushing aside the enormous obstacles which bar his way to his destination.

(c) Again, when Hanuman sinks into the Slough of Despondency, after his failure to locate Sita, despite a thorough search of every nook and corner of Ravana’s mansion, he instinctively invokes Rama’s name and lifts his hands in prayer to him for light and guidance: “Namosthu Ramaaya Saha Lakshmanaaya”. And lo! hope returns to him as the unexplored region of Asokavana unrolls itself to his vision!

(d) Surmounting the stupendous obstacles on the way, Hanuman has reached his destination. Setting aside the impediments and temptations in his onerous search, he has located Sita. Employing all his talents of caution, resourcefulness and tact, he has fulfilled his mandate as Rama’s emissary; he has won Sita’s confidence and secured her response to Rama’s message. He now ventures on his self-imposed mission of warning the enemy of the doom impending on him, if he should, in his reckless intransigence, refuse to surrender Sita and make peace with Rama. It is only through showing his martial prowess against the Rakshasa hordes that he can draw the attention of, and gain audience with, their king. He begins his assault with the war ­cry predicting Rama’s victory: “Jayatyatibalo Rama, Lakshmanascha mahabalah” etc. He fights in the name of Rama; and triumph attends on him! As a punishment for his bravado and impudence in bearding the lion in his den, his tail is set ablaze; but as Rama’s name is on his lips, the tail remains un scalded; but serves as a torch to involve Lanka in a conflagration, reducing the city to cinders - A fitting retribution! That is how a mere advance proclamation of Rama’s victory imparts miraculous power to the devotee and violently rocks the arrogant self- assurance of the enemy.

(e) There are other episodes, too, (maybe of dubious factual authenticity) to illustrate how utterance of Rama’s name equips the devotee with such enormous, mysterious power as to render absolutely ineffective even the weapons employed by Rama himself against the opponent. For instance: Fate works through the agencies of Visvamitra and Narada to bring about a confrontation between Rama and Hanuman. As Rama goes into action, employing the most potent weapons from his armoury to break his opponent’s spirit, Hanuman stands before him, steady and unarmed, and sets up a continuous chant of Rama’s name with all the devotional fervour at his command. Behold! Rama stands dazed in amazing, humiliating defeat! (Could it be that he feels elated and proud that his devotee has snatched victory from him!) Ample proof is provided, in the episode of Ramaanjaneya Yuddham, how Ramanama is more than a match to Rama’s universally acclaimed prowess!

(f) In a lower key is pitched the story of the construction of the causeway over the sea to Lanka. Neela is entrusted with the execution of the work as he is endowed with the gift of making huge boulders float on the waters. Here comes the embellishment to the episode: The rocks are inscribed with the name of Sri Rama before they are pelted into the sea; and behold the miracle! they move close and cohere and acquire firmness to support the Vanara hordes marching over to Lanka. Scribbling of Rama’s name serves the purpose with equal force as mention or recollection of his Name does.

(g) Enough has already been said about the potency of Ramanama. But just reflect for a moment how Sita could sustain herself in her captivity in Lanka amidst hostile surroundings and braved, with courage and fortitude, the persistent harassments of the evil-minded Ravana! She is alone, physically separated from her lord. True, Rama’s presence is withdrawn from her eye. But is she alone? Her chastity and her fidelity to her lord have strengthened her will to bridge this distance and to instal Rama on the throne of her heart. He is thus closer to her than her life-breath! It is this live consciousness that her lord is inseparable from her in love that has nourished her hope that reunion issure to be effected; and Hanuman arrives to enliven her by the cheering, reassuring message he brings from Rama. Any aspirant who enshrines Rama in his heart and feels his instant presence derives the same benefit of exhilarating hope and inexpressible joy.”

(4) The foregoing elucidation establishes, beyond doubt, the mysterious significance of the mystic incantation (Tarakamantra or Ramanama) and its miraculous efficacy in meeting challenging situations in life. Again, it is generally acknowledged that constant repetition of Ramanama invigorates the saadhakaas and serves as a boat to take      them across the sea of samsara (taranopaya), and lands them in Paramapada, the goal they devoutly aspire to reach. Be it noted that aspirants are of the firm conviction (based on Iswara’s pronouncement) that uttering Rama’s name thrice is equivalent to reciting the thousand names of Vishnu (Vishnu Sahasranama).

Sri Rama Rama Rameti Rame Rame manorame
Sahasra nama tattulyam Ramanama varanane

Strange that three becomes equivalent to a thousand! Ramasabda is composed of Ra and ma; Ra is the second letter in the sector ya, ra, la, va etc., and ma the fifth one in the sector pa pha ba bha ma; thus Rama is 2 x 5, that is 10; Rama a second time comes to another 10; Rama, the third time counts one more 10. Thus Sri Rama, Rama, Rama aggregates to a total of 10 x 10 x 10 = 1000. Let us not dispute this calculation and say why this multiplication throughout (10 x 10 x 10); why not partial multiplication and addition (2 x 5 = 10 + 10 + 10 = 30); and why not addition from beginning to end (2 + 5 = 7 + 7 + 7 = 21). The way this calculation of sequential multiplication is made is not to be dismissed as absurd. No, no. This is a spiritual assessment: of mystical numbers of a mysterious and soul-lifting incantation (mantra)! It is one hundred percent correct, as evidenced from the rewards it bestows on those who cultivate its practice. It is clear that aspirants attach great importance to Ramanama, chant it with reverential ardour and diligently maintain a record of such recital; and when the count reaches a crore, make a humble offering of it at the Lord’s sanctifying feet.

Krishna Nama Japa:

A doubt is expressed in some quarters as to why Krishnanama japa has not gained vogue among spiritual aspirants as Ramanama japa does. No record is maintained by those who favour the former exercise for adoption. Does this fact affect in any way the sanctity of Krishna’s name? Does it imply any derogation to the value of Krishnanamajapa? No, no. It does not diminish the supremacy of this Name nor does it devalue the importance of the japa. Rama and Krishna are equally venerable. Their names are deemed equally sacred and chanted with equal devotional fervour:

Hare Rama, Hare Rama, Rama Rama Hare Hare
Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare

Why is it, then, that Krishnanama has not acquired importance and popularity among aspirants as Ramanama does? For one thing, Krishna is not a human incarnation of the Lord; he is the Supreme Himself, although he has assumed human form and features, sported with men and women around and vigorously executed the mission of emancipating the world from the evil forces working havoc with it. Look at how he comes into the world! Wishing to fulfil his commitment to Vasudeva and Devaki, the Supreme Lord descends, of His own free will, to the prison ­cell, where they are confined, and claims their parentage. At dead of night, when the whole world is sunk in slumber, He chooses to present His divine manifestation with all its effulgence and grandeur. There He is with His bewitching smile, His radiant features emitting sapphire glow, His sparkling lotus-eyes, His sturdy arms, three of them accoutered with blazing weapons - disc, conch and mace - and the fourth sporting a lotus in full bloom, His protruding chest with His mighty bow resting on a shoulder, His leonine waist clothed in shining purple and adorned with a golden girdle with a dazzling sword suspended from its side, with a prolific sprinkle of gold and diamond ornaments on His person - crown, chains, armlets, wristlets, anklets - and garlands of sweet-scented basil-leaves and of flowers of multiple hues and diverse fragrance! A fascinating spectacle, a rare magnificent vision! Brahma and Siva, Indra and his peers, the celestial potentates of different orders (Yakshas, Kinneras, Kimpurushas, etc), sages and saints of high stature and calibre - all, all crowd into the cell and set up a hosanna of praise and glorification. Devaki and Vasudeva join the assemblage and offer their tributes of gratitude and reverence and pray that the Lord be pleased to withdraw His divine paraphernalia and become an ordinary human child. They express their anxiety for his safety; they fear harm from the diabolic machinations of Kamsa, who is determined to put an end to this child as he poses a threat to his life. The Lord suggests to Vasudeva the strategy to adopt to avert peril and then accedes to their request and turns Himself into a new - born babe. It is thus made clear that the Supreme Himself has come into the world as Krishna, put on the mask of a human being, indulged in a merry sport (Leela) in order to effect the redemption of the virtuous and, as a necessary corollary, the liquidation of the wicked, and reestablishment of peace and order in the world.

Look at Krishna’s miraculous exploits as a suckling babe: When Pootana attempts to kill him with poisoned breast-milk, he sucks with avid delight both the milk and the vital airs (prana) of the demoness. When Sakatasura plots to crush him to pulp, he shatters the cart to smithereens with a casual, playful stretch of his foot. When Trinavarta swoops on him as violent whirlwind and carries him into high skies to drop him precipitously to death, the child clings to the demon’s neck, gains the weight of a mountain, drags him along and smashes him against the earth. The list of such exploits is quite long and unending as the child grows. Enough has been said to indicate that it is no human child that is working such miracles. The Supreme alone is the executor of these mysterious exploits, though He makes them appear as pranks of a naughty child. Such miraculous deeds find no place in Rama’s childhood for the simple reason that he is a human incarnation. This is no to deny Rama’s exceptional martial prowess as a Young man. His marvellous victories over Tataka, Subahu, Khara and his fourteen thousand hordes earned encomiums from the celestials, sages and saints alike, who deemed him as the Supreme Lord Himself. But Rama persisted in claiming that he is a human being, son of King Dasaratha. He presents an exemplary life of righteousness (dharma) for people to emulate; he does not directly tell them to follow his example.

It is therefore difficult to understand Krishna’s nature and conduct in life. He often declares that he is the Supreme Being and instructs people how to mould their lives; but only an elect few take him at his word, admire him and show him reverence. Vasudeva and Devaki, Nanda and Akrura, the gopas and the gopikas, Bhishma and Vidura, Kunti and Draupadi, the Pandavas and a few others are spiritually advanced. They know Krishna to be the Lord and so rejoice in his company and render obeisances to him. Thinking of Krishna or chanting his name opens to them the portals of the Land of Bliss. That Krishna is the Supreme can also be gauged by the way he treats his enemies. He eliminates his enemies, Putana, Kamsa, Sisupala, to mention only a few. This work of Samhaara (killing) is followed by Samskaara (Purification); this process culminates in the absorption of their souls into himself. Rama, too, liquidates his enemies; but his work ends there (samhaara); it does not extend beyond it. For, he is a human incarnation and not the Supreme Himself. But to a very large majority Krishna remains a remote incomprehensible person. They ignore him or treat him with contempt. To them he appears to be a mere cowherd, a vile magician, a light-hearted philanderer, a reckless vagabond! That accounts for the lack of practice of Krishnanamajapa among the people in general.

Again, even among the genuine spiritual aspirants, Krishna’s name is not chanted with as much frequency and ardour as Rama’s. The reason is not far to seek. Their minds are not properly geared up for that exercise and they cannot reap full benefit out of it. “Krishna” means “Bliss - ineffable, unlimited, inexhaustible”. Only people who have undergone a thorough purificatory penance and attained an advanced stage in spiritual sadhana, can enjoy the bliss held out by Krishnanamajapa. And such aspirants will obviously be few in number.

It is recitation of Ramanama that is very efficacious for the aspirants as a preparatory discipline in purifying the minds (Chitta Nairmalyam), illumining the intellects (buddhi vikasamu), and saturating the hearts with ripe love (Prema paripakva hridayamu). Hence it is that the general run of devotees adopt its practice. Moreover, it is natural for men and women to aspire for perfection; and what other incantation than Tarakamantra comes so handy to elevate them - the mantra that is closely related to Rama, the supreme exemplar of human virtues? As they chant his name, they become cleansed of sins and earn eligibility for visioning God. To see Him is to get attracted to Him; to meet Him is to love Him: to love Him is to surrender to Him-body, mind, heart and soul! No longer ‘I’ and ‘mine’; No egoism, no possessiveness! All the time, it is ‘He’ and ‘His’. When the aspirants reach this exalted state in Sadhana, Tarakamantra has fulfilled its promise of releasing them from the shackles of samsara and bringing them to the Land of Bliss, there is to dwell for ever!

CONCLUSION:

The names of Rama and Krishna are alike sweet to utter and efficacious in their power. The preference given to Ramanama is that it relates to an ideal man (Uttamapurusha), whom it is easy to approach and appreciate; it helps advance the purificatory process; it effects release from the snares of tempting allurements; it lifts the devotees to the stage of realisation; it lends them support to dwell in bliss. Krishnanama is, associated with Bhagavan, the Transcendental Supreme (Parama Purusha) whose sportive deeds (Leelas) take an aura of divinity and are veiled in mystery. It indicates absolute bliss which is remote from common human experience. It is possible only for a rare, elect, enlightened few to appreciate and, enjoy its fruits. That accounts for the lack of popular adherence to it. May Ramachandra Prabhu and Krishna Bhagavan shower their gracious blessings on all the worlds and their innumerable inhabitants!

Lokas samasthas sukhino Bhavantu!
Sarve Janas Sukhino Bhavantu!