Sri Bhrigu Giri Maharaj
The Essence of Ramayana
This book is based on the profound conversations that took place between Shri Shri Bhrigu Giri Maharaj and Shri Pradeep Kandoth in December 2015, which is now being put into writing at the lifelong insistence of Guruji.
Prologue
My childhood days were nurtured in the ideals of the Ramayana, where Lord Rama was my chosen deity (Ishta Devata), representing the pinnacle of righteousness (Maryada), valor, and sacrifice [User Query]. This faith was so deep that for me, the Ramayana was not just history, but the very foundation of life.
However, when the series of profound conversations with my revered Guru, Shri Shri Bhrigu Giri Maharaj, began in December 2015, the foundations of my age-old beliefs were shaken . Understanding the revelation of the Ramayana from the Transcendental Perspective that Guruji unveiled was a long and challenging journey for me .
Through Guruji's guidance, it became clear that what we consider today to be a historical epic or a mere story, is not actually a scripture, but the 'Yuga Tattva' (Principle of the Era). It is the original source of human evolution and transcendence. At the time of the epic's composition, there was no historical man named Rama; rather, Rama is the Soul (Atma) situated within the body—a 'Maryada Purusha' (Man of ideals/limitations), who, while remaining in a limited body, demonstrates the transcendence of the soul. The story of the Ramayana is the fruition (Phalashruti) of Yogic Sadhana (practice), in which the characters and events are allegories, endowed with scientific principles, of the phenomena (Events) that occur during the practice of Yoga.
The greatest exposition of this knowledge is in breaking the illusion of Dualism (Dvaitavada) and establishing the Nondual (Advaita) truth. Guruji explained that 'Atmic Science' (Atomic/Spiritual Science) was created during the period of Samadhi, and this science is the progenitor of Modern Science (Padarth Vigyan / Material Science). Its highest formula is that 'Electron is no matter.' When science itself says that the fundamental unit of the universe is not matter, it is proven that the world is merely a supposition (Dharana). This is but a scientific transformation of the eternal principle of 'Brahma Satyam Jagat Mithya' (Brahman is the Truth, the world is illusory), which highlights the nondual nature of existence.
Unfortunately, for centuries, Puranic pundits, failing to understand this high Yogic Tattva, transformed the Ramayana and Mahabharata into history-mixed Puranas. They obscured the true Yogic meanings of the characters with imaginary and unscientific stories (like the sacrifice of 300 animals or the queen copulating with a horse in the Ashvamedha Yagya). Due to this distortion, seekers investigating the truth have been deprived of the true power of this great scripture.
The motivation (Prerana) and necessity (Aavashyakta) for writing this book are rooted in the lifelong insistence of my Guruji, which was previously attempted to be transcribed in Assamese and English [User Query, 460, 548]. My objective is to preserve this extraordinary knowledge in its pure scientific and Yogic form, without any historical or Puranic adulteration.
Today, when modern tools like Artificial Intelligence (AI) are providing assistance in writing this complex Tattva in an organized and professional manner, it is the right time to bring Guruji's knowledge to the masses.
This book opens the door to that Yog-Science, which teaches the process of merging the Jivatma (individual soul - Dasharatha) into the Param Atma (Supreme Soul - Rama) through Purushartha (self-effort). This is not merely a retelling of an epic; it is a direct path pointing towards developing the divinity hidden within you.
This knowledge is dedicated at the feet of all those seekers who wish to pierce the veil of Maya and know their true Self-form.
The Life and Legacy of Sri Sri Bhrigu Giri Maharaj: An Introduction
The life of Sri Sri Bhrigu Giri Maharaj represents a remarkable journey from prodigious child to nationally recognized nation-builder and, finally, to Self-Realized Sage. Born Haldhar Sharma, he exhibited extraordinary spiritual and intellectual gifts from his earliest years. As a young man, he was propelled by Gandhian ideals into a dynamic life of public service, becoming a polymath who excelled as an educator, agricultural scientist, economist, and courageous administrator who earned the respect of India's foremost national leaders. This intense period of selfless action, a true embodiment of Karma Yoga, laid the groundwork for his eventual spiritual calling. The pivotal moment of his life arrived with the appearance of his guru, Gupteshwar Nandgiri Maharaj, who revealed his past-life identity as the ancient Maharishi Bhrigu and set him upon a 12-year path of intense spiritual discipline, or Sadhana. This journey culminated during the total solar eclipse of 1980, when he underwent a profound alchemical transformation, emerging as the revered master Bhrigu Giri Maharaj. His enduring legacy is one of integrated spirituality, demonstrating that a life of deep inner realization can be harmoniously blended with the duties of a householder and unwavering service to humanity.
1. The Formative Years: A Prodigy of Spirit and Intellect
The early life of Haldhar Sharma was not merely a prelude but the very foundation upon which his monumental legacy was built. These formative years reveal a confluence of innate spiritual sensitivity, formidable intellectual prowess, and a natural capacity for leadership. From mystical childhood encounters to a precocious mastery of sacred texts, his youth was marked by clear indicators of an extraordinary destiny, establishing the core traits that would define both his public service and his ultimate spiritual transformation.
The key indicators of his exceptional childhood are numerous and well-documented:
Prodigious Intellect: By the age of five, Haldhar had already mastered scriptures such as the Gita, Mahabharata, and Ramayana, reciting them with astonishing accuracy. His intellectual integrity was equally advanced; as a young student, he logically defied a schoolteacher's lesson on human gestation, calculating the correct duration of 280 days and refusing to relent despite the threat of suspension.
Mystical Experiences: His childhood was punctuated by direct encounters with the divine. He frequently played with a mysterious blue-skinned child, whom he knew to be Lord Krishna. In one remarkable episode, the five-year-old Haldhar was discovered inside the locked sanctum of the Vasudev temple, sitting on the deity's throne, wearing its garland, and playing its flute.
Innate Artistic Talent: His creative gifts flourished early. He was a gifted singer who, at age six, stepped in for an ailing lead musician and, without any sign of stage fright, led his village to win a local music competition. He was also a prolific poet and playwright, composing hundreds of poems on themes ranging from the personal grief of losing his younger brother to the revolutionary fervor of social justice, and authoring several plays.
Early Compassion: An inherent altruism was evident from a young age. During a pilgrimage to the Kedar temple with friends, while others prayed for personal boons, Haldhar asked only for the happiness and well-being of all living creatures, explaining that one cannot be happy if others in the world are suffering.
These early gifts of mind and spirit were not destined to remain in the confines of his village but would soon find a much larger stage in the service of his community and nation.
2. The Path of Karma Yoga: A Nation-Builder in Action
Before his formal initiation into a life of intensive spiritual discipline, Haldhar Sharma lived as a consummate Karma Yogi—one who walks the path of selfless action. This phase of his life was defined by an unwavering dedication to nation-building, a period in which he rose to national prominence as an innovator and leader. His work was not mere employment or social activism; it was the practical application of his profound ethical convictions, a form of spiritual practice where service itself was the prayer. Each school built, each community transformed, and each courageous stand taken was an offering made for the betterment of society.
His major achievements in public service stand as a testament to his multifaceted genius:
Champion of Education and Language In the Goalpara district, he spearheaded a movement to establish Assamese-medium schools at a time when Bengali was the dominant medium. Recognizing that a lack of trained teachers was a primary obstacle, he personally recruited and trained new educators in the evenings. His methods were so effective that the first students from his school achieved state scholarships, creating a historic precedent and catalyzing the widespread adoption of Assamese as the medium of instruction throughout the region.
Courageous Public Servant: Appointed as a census officer for the 1950-51 national census, Haldhar faced intense political opposition from the Kamata Rajya movement, which sought to suppress the registration of Assamese speakers. He endured direct threats to his life, including a harrowing incident where opponents attempted to drown him by stranding him in the middle of a river at night. Undeterred, he not only completed his duties with integrity but also strategically won a court case brought against him by presenting meticulously collected applications where his opponents had previously declared themselves as Assamese to receive government aid.
A National Figure in Gandhian Development His journey took him to the heart of the Gandhian movement at Sevagram, Wardha, where his brilliance shone on a national stage. His close association with leaders like Jayaprakash Narayan, Jawaharlal Nehru, Rajendra Prasad, C. Rajagopalachari, and Vinoba Bhave solidified his standing as a respected peer. His genius was not merely theoretical but intensely practical. In a practical farming examination, while other students planted conventional vegetables, Haldhar conducted a thorough analysis of the region's climate, soil, and market economics. He chose to plant marigolds—a high-value crop no one else considered—and earned a profit of ₹7,500, dwarfing the ₹700 profit of his closest competitor. This unique synthesis of scientific acumen and economic vision led to his leadership in diverse national projects, including apiculture (beekeeping), advanced dairy science at the IDD in Bengaluru, and the construction of one of India’s largest gobar gas plants. He was nominated to the National Cow Protection Institute and the Indian Livestock Federation, and was even selected for advanced agricultural training in Japan, a trip he survived only by parachuting from a malfunctioning airplane. His integrity was absolute; he resigned from a managerial post in Borivali after a conflict with the powerful Morarji Desai and later from the Central Council to protest the flawed PL-480 agreement with the United States, proving his convictions were more valuable than any position.
Holistic Community Transformation Upon arriving in the Beltola region of Assam, he found a community plagued by poverty, disease, and alcoholism. He initiated a comprehensive development program, starting with the establishment of schools and the construction of roads through voluntary labor. To combat social ills, he introduced community worship, uniting people spiritually to overcome addiction. He revolutionized their agricultural practices by introducing collective farming, which ended the cycle of debt to exploitative moneylenders and brought prosperity to the region.
Despite his immense success and a trajectory that could have led to a high ministerial post, an inner spiritual yearning persisted, preparing him for the most significant encounter of his life.
3. The Pivotal Encounter: The Arrival of the Guru
The year 1968 marked the most profound turning point in Haldhar Sharma's life. The arrival of his guru, Sri Gupteshwar Nandgiri Maharaj, catalyzed a fundamental shift in his consciousness and life's direction. His focus turned from the external world of social service (Karma Yoga) to the internal universe of spiritual discipline (Sadhana). This encounter was not merely a meeting but a spiritual reunion that unlocked the memories of past lives and revealed his ultimate destiny.
While exploring the dense Garbhanga forest with friends, Haldhar was drawn to a colossal, unclothed man sitting on a rock in a riverbed. While his companions saw nothing and walked on, Haldhar felt an immediate and inexplicable connection, a sense of recognition that transcended time. He convinced the sage to accompany him home, giving his own shawl for covering, on the sole condition that the guru would leave the moment Haldhar ever broke his word. This sage, who would become his spiritual guide, soon began to reveal truths that would reframe Haldhar's entire existence.
The Guru imparted several key revelations that set the course for the next twelve years of his life:
Revelation of Past Lives: The Guru disclosed their ancient spiritual relationship. In a previous epoch, the Guru had been the sage Markandeya, and Haldhar had been his grandfather and preceptor, the great Maharishi Bhrigu. He confirmed that the soul of Haldhar Sharma was indeed that of the legendary Maharishi.
Spiritual Significance of the Land: The Guru identified the surrounding area as a sacred 'Dev Bhumi' (Land of Gods). He pointed out the precise locations of holy sites, including the ancient Siddhashram and a mountain he named Kshobhak Parvat, which he explained was the Maharishi's primary seat of penance.
The Prophecy of Transformation: The Guru foretold a climactic event tied to the total solar eclipse predicted for February 16, 1980. On that day, he prophesied, the spirit of Maharishi Bhrigu, having completed a 5080-year cycle of penance, would fully return and merge with Haldhar's physical form.
These revelations inaugurated a twelve-year period of intense and secret Sadhana under the direct, watchful guidance of his Guru, meticulously preparing him for the fulfillment of this cosmic prophecy.
4. The Alchemical Transformation: The Emergence of Bhrigu Giri
The culmination of Haldhar Sharma's twelve-year spiritual odyssey arrived with the total solar eclipse of February 16, 1980. This celestial event was the stage for the Akal Bodhan Yagya, a sacred fire ceremony designed to welcome the returning spirit of Maharishi Bhrigu. It was the climactic moment of his Sadhana, marking his complete spiritual rebirth and the assumption of his divine mission.
As the moon eclipsed the sun and an otherworldly blue light bathed the landscape, the prophecy of his Guru came to pass. During the sacred rites of the yagya, the colossal spirit-form of Maharishi Bhrigu descended from the heavens and entered Haldhar's body. In that instant, the transformation was complete. The social reformer and householder Haldhar Sharma ceased to be, and from the sacred fire emerged the fully realized master: Sri Sri Bhrigu Giri Maharaj.
This powerful spiritual event triggered a cascade of divine manifestations on Kshobhak Parvat:
Awakening the Deities: The yagya served as a cosmic alarm clock, awakening the 33 "Koti" (or types of) celestial deities who had lain dormant on Kshobhak Parvat since the end of the Dwapar Yuga, when Maharishi Bhrigu first bound their energies.
Manifestation of Adi Ganesh: Shortly after, the ground trembled, and the nine-foot-tall head of Adi Ganesh (the primordial Ganesha) emerged from the earth, signifying the re-sanctification of the land and the re-establishment of his worship.
Sanctifying the Mountain: In the following days, Sri Sri Bhrigu Giri Maharaj proceeded to identify and consecrate the sacred places of numerous other deities across the mountain, transforming Kshobhak Parvat into a potent and living spiritual center for the new age.
With his identity fully merged with that of the ancient seer, he stood reborn as a fully realized Master. On that very same day, immediately following the yagya, he formally accepted Sanyas (the vows of a renunciate), ready to guide humanity from his sacred seat on the now-awakened Kshobhak Parvat.
5. The Enduring Legacy: A Life of Integrated Spirituality
The final phase of Sri Sri Bhrigu Giri Maharaj's life, and his lasting legacy, is defined by the seamless integration of the highest spiritual consciousness with engaged, worldly life. He embodied a unique and powerful path where the duties of a householder, the selfless actions of a social reformer, and the enlightened awareness of a Self-Realized Sage coexisted in perfect harmony. His life serves as a powerful testament to the principle that profound spirituality is not achieved by rejecting the world, but by serving it with divine consciousness.
His formal acceptance of Sanyas was fully supported by his wife, Ma Manorama, who stood by him as an unwavering partner in both his worldly duties and his spiritual quest. Together, they established the ashram on Kshobhak Parvat, which became a beacon for seekers from all walks of life. His life story demonstrates that the roles of husband, father, community leader, and spiritual master are not mutually exclusive. Rather, they can be woven together into a rich tapestry of service and realization, proving that the ultimate goal is not to escape life, but to infuse it completely with the light of the Spirit.
Introduction
Our journey begins with a simple observation that motivated me and my Guru, Shri Shri Bhrigu Giri Maharaj, to undertake this work. The story of the Ramayana is not limited to India alone. Even in Muslim nations like Indonesia and Malaysia, the culture and public customs are based on the ideals of the Ramayana. In the folk life and collective consciousness of Japan, China, and other Asian nations, the ideals of the Ramayana are also personified.
The reason for this is that the Ramayana is a source and a path for human evolution and transcendence. If it were merely a historical text, why would people of other religions accept a story from Hindu life's history?
The Central Problem: The Deceptive Veil Over Knowledge
This book addresses a central problem: freeing the profound Yogic Tattva (principle) and scientific truth of the Ramayana from the deceptive veil of historical stories and Puranic mythologies.
For centuries, the Ramayana has been treated as a historical scripture, whereas in the very first verse (Adi Shloka) of the Ramayana, Valmiki himself certified that he did not write any history. The Ramayana was created from the pain (Shoka) of the ruthless killing of a mating Krouncha bird couple, and the utterance that emerges from 'Shoka' is called a 'Shloka'.
The Gap in Understanding:
The greatest gap in knowledge was created by later pundits. According to Guruji, the Ramayana and Mahabharata are not historical texts, but scriptures of complete Yogic Science. Their authors, Valmiki and Vyasadeva, were individuals of great wisdom in Yogic Tattva, who expounded upon difficult Yogic practices and the principles of Veda and Sankhya in an evergreen language like Sanskrit.
Unfortunately, the later Pundit-Gana (group of scholars) could not understand this high principle. Mistaking the high Yogic processes for history, they composed Puranas mixed with history. It is due to this delusion that such unscientific and impossible stories were added to the Ramayana, which modern rational people cannot believe:
For instance, the distorted story of King Dasharatha sacrificing 300 animals in the Putreshti Yagya (sacrifice for a son) and his chief wife Kausalya copulating with a horse. Whereas the true meaning of Ashvamedha is Pranayama, which generates the 'seed' (Beej) in the body.
The supernatural story of Gandhari giving birth to 101 children over a period of 33 years.
The depiction of characters like Hanuman and Sugriva as monkeys with tails, even though it had been more than 700,000 years since the origin of a complete human like Meghanada.
This book re-establishes that Yogic Tattva which lay hidden behind these deceptive stories, a principle that is far beyond narrow historical or religious boundaries.
The Thesis Statement: The Science of the Nondual Tattva
Based on a synthesis of the key arguments from your sources, the Thesis Statement of this book is:
The Ramayana is not a historical saga, but a complete Yogic Shastra (scripture) and scientific text, which is based on the foundational claim that 'Electron is no matter' and the entire universe is merely a 'Supposition'; it explains, through the allegories of Yogic processes and universal scientific principles (such as the correlation of Brahma, Vishnu, Mahesh to Neutron, Proton, Electron), the path of merging the Jivatma (individual soul - Dasharatha) into the Param Atma (Supreme Soul - Rama) through the Sadhana (practice) of Purushartha (self-effort), leading to the ultimate attainment of the nondual nature of existence.
Outline of the Book: A Spiritual Roadmap
This book leads the reader towards this profound knowledge in a logical and sequential manner:
Section 1: The Yogic Tattva and Scientific Foundation of Ramayana:
This section proves that the Ramayana is purely the fruition of Yogic Sadhana. It describes how 'Atmic Science' (Atomic/Spiritual Science) originated from phenomena (Events) occurring during Samadhi, and how the three powers of the Atma (Brahma, Vishnu, Mahesh) correspond to the three forces of modern material science (Electron, Proton, Neutron). This section defines the concept of 'Maryada Purusha' Rama as the transcendence of the soul within a limited body.
Section 2: The Allegory of the Bodily Chakras and Kundalini Science:
This part explains the characters of the Ramayana as Yogic states. Dasharatha is described as the seeker-man possessing ten senses (Indriyas), and his wives as the three Yoga-carrying Nadis (Ida, Pingala, Sushumna). Here, Hanuman is considered a symbol of Will Power (Manas) and Sita as a symbol of Self-Experience (Satya Anubhuti). This section explains the events in the Dandakaranya forest (the Sushumna Nadi located in the spine/Merudanda) as Yogic processes.
Section 3: Higher Sadhana, Weaponry (Astra), and the Concept of Time (Kaal):
This chapter analyzes the secret knowledge, like 'Bala' and 'Atibala' Vidya (control over hunger and thirst), given to Rama by Vishvamitra (the name of an advanced state of Sadhana). It is proven here that 'Astras' (like the Brahmastra) are not physical weapons, but the Yogic siddhi (power) of remaining stable in the 'Brahma Avastha' (State of Brahman). This section explains the scientific mystery of 'Kaal' (Time), where 'Kaal' is not a thing, and it is 'Prakriti Gatimaan' (Moving Nature) itself that is called time.
Section 4: The Ultimate Attainment of Advaita (Nondualism) and Refutation of Traditional Beliefs:
The final section discusses the relationship of Ramayana with Buddhism and the destruction arising from the development of 'Yantra' and 'Tantra'. It clarifies that turning the mind inwards (Centripetal) and merging it with the Atma (Soul) in faith is called Moksha or Nirvana. This book establishes the states of 'Satchidananda' and 'Aham Brahmasmi' as unsuitable for the common man, positioning them as a "gone" (transcended) state of man.
Conclusion: The Significance of This Knowledge
Our objective is to re-establish this indivisible scientific truth of the Ramayana, which Puranic distortions had narrowed. Today, when the world, having reached the pinnacle of material science, has begun to accept that the 'electron is no matter,' it is a victory for the 'Atmic Science' of our Rishis.
This book is not just a source of spiritual knowledge for you, but a scientific method of living, which explains to us that by controlling the Jivatma (mind), we can develop the divinity hidden within us.
This book is proof that Rama is not a historical man, but the Atma (Soul) situated within your body, and the story of the Ramayana describes the journey of that Jivatma, where, by incinerating Maya (Lanka) and Ego (Ravana), it finally becomes one with Self-Experience (Sita). This knowledge is most crucial in today's era because it teaches us that all our debates (Dualism, Nondualism) can only be resolved by knowing the true secret of this Yogic Tattva.
This text invites you to walk the direct path for the search for your Self-form.
The Essence of Ramayana: A Yogic Shastra and Scientific Text
(A Logical Outline for the Discerning Spiritual Seeker)
Section 1: Foundational Concepts & The Purpose of Ramayana
This section dismantles the traditional perception of the Ramayana, establishing it as a path for human evolution.
Section 2: The Bodily Science of Yogic Sadhana (Application of Yogic Science in the Body)
This section interprets the symbolic characters and events of the Ramayana in the context of Sadhana within the Spinal Cord (Merudanda) and the body's Chakras.
Section 3: Advanced Yogic Sadhana and Attainment of the Ultimate Truth (Advanced Practices and Moksha)
This section explains the advanced states of a seeker, the scientific meaning of 'Astras' (weaponry), and the final attainment of Moksha.
Section 4: Synthesis and Critical Analysis of Vedic Knowledge
This section questions prevalent beliefs and places the principles of the Ramayana into a broader philosophical context.
Section 1: Foundational Concepts & The Purpose of Ramayana
This section dismantles the traditional perception of the Ramayana, establishing it as a path for human evolution.
Chapter 1
Ramayana: Not History, But the Source of Yuga Tattva
The widely accepted notion that the Ramayana is an historical text must be re-examined through a transcendental and scientific lens, as the sources reveal that this epic is fundamentally a Yoga Śāstra. The Ramayana is understood not as a chronicle of past events, but as the source and pathway for human evolution (utkramaṇa) or progression, representing the highest form of Yogatattva.
1.1 The Universal Ideal and the Rejection of Historicity
The profound influence of the Ramayana extends far beyond religious boundaries, offering strong evidence against its conventional classification as mere history.
The Ramayana is a monumental text whose ideals are ingrained across various societies, including Pakistan, Afghanistan, Iran, China, Japan, Korea, and Muslim states such as Indonesia and Malaysia, where the public culture and foundations are based on the ideals of the Ramayana. This widespread adoption indicates that the text embodies a universal human ideal. If the Ramayana were simply an historical account of Hindu life or a narrative focused on a specific Indian historical figure, people of other faiths, such as Jews, Muslims, or Christians, would not accept or incorporate its ideals.
Furthermore, viewing the story through a strictly historical perspective leads to unscientific and impossible narratives. The sources argue that if Rāmā were treated as an historical man, many of his actions described in the text—such as drinking surā (alcohol), sitting naked (wearing only a small cloth) in the assembly, or even certain acts of violence—would be deemed unacceptable or controversial by established codes of culture and civilisation. This paradox compels us to seek the underlying spiritual truth.
1.2 Rāmā: Not an Historical Man, but the Evolving Soul
The fundamental concept of the Ramayana is rooted in spiritual science:
Absence of an Historical Rāmā: Crucially, at the time the epic was composed, there was no historical man named Rāmā. This fact alone invalidates its status as an historical work.
Ātmārāmā (The Soul): Rāmā represents the soul (ātmā) residing within the body (known as Ātmārāmā). The word 'Rāmā' means he who 'rejoices in the citta (consciousness) of the yogī'.
Maryādā Puruṣa (The Limited Soul): Rāmā is explicitly referred to as Maryādā Puruṣa, meaning a man with maryādā (boundaries or limits). He is an aspect (ańśa) of the infinite Paramātmā (Supreme Soul), dwelling within the confines of the limited physical body (deh).
*The Path of Utkramaṇa: The central narrative of the Ramayana describes the journey of the excellent Jīvātmā (represented by Daśaratha, the father) on its path to becoming Puruṣottama (the supreme soul) through Puruṣārtha-like spiritual sādhanā (effort). Rāmā’s life demonstrates the process of the soul progressing (utkramaṇa) within a limited body.
1.3 The Fruition of Yogic Sādhanā: Allegory and Events
The entire composition of the Ramayana is a result of profound spiritual effort, making its story and characters allegorical representations of internal processes.
A Text of Yogic Science: The Ramayana is entirely a Śāstra of Yoga Vijñān (Yogic Science). The source of ādhyātmika vijñān (spiritual science) itself is Yoga.
Sādhanā's Result: The epic is the fruition (phalśruti) of Yogic Sādhanā. The events and characters are not occurrences in the external world, but are allegories (rūpaka) for the specific extraordinary events (vilakṣaṇa ghaṭanā) that take place inside the yogī during the performance of Yoga kriyā.
The Spinal Cord as the Setting: The actions described—such as Rāmā’s controversial acts, encounters with various beings (like Vānara or Rākṣasas), and even the subsequent suffering for Sītā—are interpreted as the internal kalpanā (imaginary analysis) of a yogī devoted to sādhanā within the Suṣumṇā channel (the central energy channel in the spinal cord, or Merudaṇḍa).
The Confusion of Scholars: The core concepts of the Ramayana—which deal with advanced Yogic practices and spiritual science—were not fully understood by later scholars (paṇḍit gaṇ). Consequently, these abstract scientific and Yogic doctrines were interpreted as literal historical facts, leading to the creation of confusing and misleading mythological stories (Purāṇas) and a widespread misperception of the epic as mere history.
1.4 Yuga Tattva: The Path of Evolution
The Ramayana, by detailing the internal events of a yogī’s path, establishes the principle of Yuga Tattva (Epochal Principle), meaning the way toward spiritual evolution.
The Ultimate Goal of Yoga: The return path from the gross material world (pṛthivītattva) back to the supreme consciousness (Paratattva) is achieved by retracing the very path of creation. The system of acquiring this return knowledge is called Yoga—the process through which the ātmā (soul) unites with the Paramātmā (Supreme Soul).
Daśaratha's Transformation: The story illustrates how every human being, characterized by the ten senses (Daśaratha), can achieve the state of Ānandātmārām (Blissful Soul) through dedicated sādhanā.
A Blueprint for Progress: By presenting the complex process of spiritual progression, complete with challenges, internal battles (e.g., Tāṭakā Vadha), and high attainments (like Viśvāmitra), the Ramayana provides a scientific and systematic blueprint for the self-controlled individual (saṁyamī) seeking freedom and ultimate spiritual advancement.
Analogy: The Ramayana, understood as Yuga Tattva, is not a tourist guidebook describing an ancient city named Ayodhyā or a king named Rāmā, but rather a detailed anatomical map of the human body and consciousness. The characters, locations, and battles are merely symbols, akin to the labels and arrows in a scientific diagram, guiding the internal researcher (yogī) on the precise steps required to traverse the labyrinth of their own being and attain the ultimate state of union. [This analogy is based on the source material stating that the human body is a microcosm of the universe, and the names like Ayodhyā and Viśvāmitra represent internal states or cakras of the human mind and body].
Chapter 2
Atmic Science and the Secret of Creation
The foundational understanding of the Ramayana as a Yoga Śāstra requires delving into the ultimate source of knowledge: Ātmika Vijñān (Atmic Science). This science establishes a perfect correlation between the ancient concepts of spiritual energy and the principles of modern physics, ultimately concluding that the material world is fundamentally illusory.
2.1 Yogic Science: The Progenitor of All Sciences
The sources assert the absolute supremacy of Yoga as the origin point of all systematic knowledge:
Yoga as the Creator: Yoga is unequivocally the progenitor (or father) of science (vijñān). The methodology or system used to attain the supreme knowledge is called Yoga.
The Hierarchical Flow of Knowledge: The science that deals with the subtle realm, known as Spiritual Science (Ādhyātmika Vijñān), originated directly from Yoga. Subsequently, Physical Science (Padārtha Vijñān) was created from Spiritual Science.
Defining Atmic Science: Ādhyātmika Vijñān is defined as Adhi (super) + Ātma (the conscious energy of substance, or atom), meaning Super Atomic Science. This science progresses from the subtle (spirit) to the visible physical form, whereas physical science moves in the reverse direction, attempting to reach the subtle spirit from the gross physical world.
The Birth of Knowledge in Samādhi
The profound truths of Atmic Science were acquired not through external observation, but through internal, elevated experience:
Origin in Final Yoga State: The creation of Atmic Science occurred from extraordinary events (ghaṭanā or event) that transpired during the ultimate state of Yoga known as Samādhi.
Self-Acquisition of Knowledge: This science is named Ātmika Vijñān (Atomic Science) because knowledge of the Ātmā (Self/Soul) is acquired through the Ātmā itself.
The Starting Point—Supposition: Spiritual Science begins from Śūnya (Zero), which is created from a Bindu (point). The very existence (sthiti) of this Bindu is merely an estimation or supposition (anumān) in our minds. The creation of science and the universe began from this initial assumption.
2.2 The Atomic Trinity: Ātmā's Powers in Modern Terms
The source material provides a direct analogy, equating the fundamental forces governing the spiritual existence of the Ātmā with the fundamental particles of modern material existence:
The Ātmā as the Atom: Modern physics, investigating the generator of creation (sṛṣṭi), has named the Ātmā as the Atom.
The Three Forces: In the ancient texts (Purāṇas), the powers of the Ātmā were named Brahma, Vishnu, and Mahesh. Modern physics names the operative forces of the Atom as the Electron, Proton, and Neutron.
Correspondence: The specific correspondences are detailed:
Vishnu is equated with the Proton. Vishnu represents the holding power (sustaining existence, sthiti), akin to the Centripetal Force.
Mahesh (Shiva) is equated with the Electron. Mahesh represents the productive force, responsible for creation (birth), education, and dissolution (laya or destruction).
Brahma is equated with the Neutron. Brahma represents the neutral (udāsīn) or middle state, balancing the opposite forces of attraction (Centripetal) and repulsion (Centrifugal). Because Brahma is neutral, he is generally not worshipped.
Forces of Creation and Dissolution: The entire creation and dissolution process is carried out by two opposite forces of the will (icchā): Attraction (Centripetal force, Vishnu) and Repulsion (Centrifugal force). The midpoint or space between these two actions is called the Neutron or Śūnya.
2.3 The Reality of Illusion: 'Electron is No Matter'
The most profound convergence between ancient spiritual wisdom and modern science is reached regarding the ultimate reality of existence:
The Vedic Proclamation: Thousands of years ago, the Vedic Rishis proclaimed: "Brahman is Truth, the World is Illusion" (Brahma Satyam Jagat Mithya). This statement reveals the truth about the secret of the universe's creation.
Modern Science Concurs: Modern physics (Padārtha Vijñān), tracing the path laid out by Spiritual Science, has reached the exact same truth, stating: "Electron is no matter".
Implication of Non-Matter: Since the fundamental constituent of the Atom (the Electron) is not considered matter, it logically follows that the entire physical universe (jagat) lacks true physical substance.
World as a Supposition: This confirms that the world (jagat) is merely a conceptual hypothesis or supposition (dhāraṇā). Since the supreme existence (Brahma) has not been seen by anyone, the sources suggest that this fundamental idea or supposition itself is Brahman. The genesis of science and the world occurred from this initial estimation.
Analogy: If Atmic Science is seen as the operating system (OS) and blueprint for the universe, then Yoga is the developer who wrote the core code during a period of deep focus (Samādhi). The fundamental energies (Brahma, Vishnu, Mahesh) are the core hardware components (Neutron, Proton, Electron). The statement "Electron is no matter" is like a diagnostic report confirming that the magnificent 3D world we experience is simply a projection or interface (the Supposition) running on the fundamental, non-material code of Brahman.
Chapter 3
The Evolution of the Jīvātmā and the 'Maryādā Puruṣa'
The core principle of the Ramayana is the scientific explanation of the soul’s progression, moving away from the limited individual (Jīvātmā) toward the Supreme Self (Paramātmā). This internal journey centres on Rāmā, who embodies the concept of spiritual advancement within the inherent limitations of the physical body.
3.1 Rāmā: The Maryādā Puruṣa and the Limited Body
Rāmā is designated by the authors of the Ramayana as the Maryādā Puruṣa. The term Maryādā means boundary or limit. This appellation signifies a crucial spiritual truth: Rāmā is not boundless (sīmāhīn).
Rāmā represents the soul (ātmā) residing within the body (deh), known as Ātmārāmā.
An Aspect of the Infinite: Rāmā is understood as an aspect (ańśa) of the infinite Paramātmā (Supreme Soul).
The Path of Progression (Utkramaṇa): The narrative of Rāmā’s life demonstrates the soul’s relentless effort to progress (utkramaṇa or evolution) while remaining confined within the limited physical body (sīmita śarīr). The entirety of the Ramayana chronicles how the excellent individual soul (Jīvātmā) can attain the state of the supreme soul (Puruṣottama) through the spiritual effort of sādhanā.
The Yogī’s Joy: The name Rāmā itself means the one who rejoices in the consciousness (citta) of the yogī.
3.2 The Sādhak Puruṣa Endowed with Ten Senses
The quest for self-progression is specific to human existence and requires the participation of the material self, represented allegorically by King Daśaratha.
Daśaratha as the Seeker: The source material identifies Daśaratha as the sādhak puruṣa (seeker man) or the excellent Jīvātmā.
The Ten Senses: Daśaratha literally means the one possessing ten senses (daś indriya yukta sādhak puruṣa). The attainment of the superior state (Rāmā) is only possible by the human being who is endowed with these ten senses.
Evolutionary Endpoint: Physical evolution (physical evolution) culminates when the organism achieves the state of being a man endowed with a developed mind. Once the human form is attained, physical evolution stops. At this point, the human's mental (mental) and spiritual (spiritual) evolution begins. The Ramayana depicts how the ten-sensed being (Daśaratha) attempts to achieve bliss (Ātmānanda) through productive spiritual work (Yajña or Puruṣārtha-like sādhanā).
The Soul's Vehicle: The ten senses (daś indriya) are metaphorically referred to as the chariots (rath) in which the Ātmā (Rāmā) rides.
3.3 Saṁskāra: Transformation through the Inversion System
A crucial concept in this process of spiritual evolution (utkramaṇa) is the handling of Saṁskāra—the accumulated impressions of past actions or tendencies.
Destruction is Impossible: The destruction of Saṁskāra is deemed extremely difficult. Furthermore, the sources explicitly state that the destruction (vidhvaṁs) of Saṁskāra is impossible; they will never cease to be.
The Atomic Parallel: This reality aligns with the finding of atomic science: the atom is not destroyed, it only undergoes transformation (rūpāntara). Similarly, the ādī jīva (primeval living being), the Amoeba (Amba), never truly dies; it only undergoes change of form.
Inversion System: Since Saṁskāra cannot be destroyed, the spiritual discipline requires them to be transformed. This process of changing the form of the accumulated impressions is called the Inversion System.
Changing the Nature, Not the Energy: The underlying energy or essence of the Saṁskāra remains, but its nature (its effect or tendency) is altered. For instance, anger (gussā) can be converted into love (prem), and conversely, love could be converted into anger, but the original element does not disappear.
Man Yoga (Self-Refinement): The necessary change (rūpāntara) in the soul's former impressions occurs through a state of practice known as Man Yoga (Man Niyoga). This practice involves calming the mind by the mind itself (ātmannyevātmanā tuṣṭaḥ). Through this refinement, the old Saṁskāra is processed, and a new, refined Saṁskāra is established.
This insistence on rūpāntara (transformation) ensures that the innate energy from prior experiences remains, but its negative or ‘demonic’ form is superseded, allowing the limited soul (Maryādā Puruṣa) to continue its ascent toward Puruṣottama.
Analogy: The transformation of Saṁskāra is like taking raw, volatile carbon (representing raw desire or anger) and subjecting it to intense internal pressure and heat (representing the practice of Man Yoga). The carbon isn't destroyed; instead, it undergoes Inversion to emerge as a diamond (representing clarity, wisdom, or love). The core substance is eternal, but its utility and spiritual value are refined by the process of evolution.
Section 2: The Bodily Science of Yogic Sadhana (Application of Yogic Science in the Body)
This section interprets the symbolic characters and events of the Ramayana in the context of Sadhana within the Spinal Cord (Merudanda) and the body's Chakras.
Chapter 4
The Spine, Kuṇḍalinī, and the Triveni Nāḍīs: The Internal Path of the Yogī
The central tenet of interpreting the Ramayana as a Yoga Śāstra reveals that the geographical locations, family members, and crucial physical objects are all allegories (rūpaka) for the processes and pathways within the body of the meditating seeker (yogī). This chapter explores how Rāmā's journey is mapped onto the internal energy system, focusing specifically on the spinal column (Merudaṇḍa) and the three primary energetic channels known as the Triveni Nāḍīs.
4.1 Rāmā's Mothers: The Triveni Nāḍīs
Rāmā’s three mothers—Kausalyā, Kaikeyī, and Sumitrā—are symbolic representations of the three yoga-carrying Nāḍīs in the subtle body: Iḍā, Piṅgalā, and Suṣumṇā.
These Nāḍīs are critical because they channel all the body’s energy (śakti). It is through the collaborative operation of these three Nāḍīs that the dormant spiritual power known as Kuṇḍalinī is awakened.
The Role of the Three Vṛttis (Tendencies)
The mothers also represent the three primary tendencies (vṛttis) of the sādhaka puruṣa (represented by King Daśaratha, the man of ten senses):
Iḍā, Piṅgalā, and Suṣumṇā: The Nāḍīs are sometimes referred to by the sages (Munis) as Kausalyā, Kaikeyī, and Sumitrā. They run parallel to each other, located in the middle (bīc) and on the two sides (bājū) of the spinal cord (Merudaṇḍa).
Kausalyā (Joy): Rāmā, the Ātmānanda (Blissful Soul), is born specifically from Kausalyā.
Kaikeyī (The Purifying Force): Kaikeyī is described as the main protagonist and the most crucial character for the creation of the Ramayana. Kaikeyī’s action represents the highly elevated but necessary state of the seeker:
She signifies the state of being devoid of attachment to the body (dehabhāv virahita).
She symbolises the Centrifugal Force (repulsion), whose function is to expel the contaminated (duṣit) thoughts or kusaṁskāras (bad impressions) from within the body.
It is the Kaikeyī Vṛtti (tendency) that forces Rāmā, the Ātmā, into the Daṇḍakāraṇya (the forest of punishment), which allegorically represents the Suṣumṇā Nāḍī located inside the Merudaṇḍa (spinal cord), thereby initiating the rigorous tapasya (penance) required for higher sādhanā.
4.2 The Breaking of Śiva’s Bow: Opening the Spinal Path
The event where Rāmā breaks the heavy bow of Śiva (Hara Dhanuṣ) is a profound allegory for successfully accomplishing a major milestone in Yogic Sādhanā.
Symbolism of the Bow
The breaking of the bow represents the ultimate internal achievement required for the soul (Ātmā) to ascend:
The Three Elements of Sādhanā: The breaking of the bow is explained in terms of the spiritual target: Praṇava is the bow (Dhanuṣ), the Ātmā is the arrow (Śaraḥ), and Brahma is the target (Lakṣya). Rāmā’s entire sādhanā is the attempt to penetrate or merge with Brahma.
The Spinal Cord (Merudaṇḍa): The breaking of Hara Dhanuṣ (Śiva’s bow) is described as symbolic of the spinal cord (Merudaṇḍa) breaking. This "breaking" means shattering the physical and energetic limitations that confine the soul, thereby opening the path for higher sādhanā.
Acquisition of Power: The sources explain that Rāmā breaks the bow because he has achieved Ahalya’s state of superior body (Suhalyā Kāyā) and the highest state of the senses (Gautama). This achievement leads to the acquisition of Viṣṇu Śakti. Viṣṇu Śakti is the power of existence (sthiti) and preservation. The breaking of the bow grants Rāmā the status of the Param Puruṣa.
4.3 Hanumān: Will Power and Kuṇḍalinī Flow
Hanumān, Sītā, and Rāvaṇa are internal characters in the yogī’s consciousness. Hanumān’s actions represent the successful mobilisation of the necessary energetic and mental forces:
Hanumān as Will Power: Hanumān is universally understood as the embodiment of Will Power (Will Power or Man). This Will Power is required to execute the profound spiritual undertaking (sādhanā).
Vāyu Tattva Connection: Hanumān is a person of the Vāyu Tattva (Air element). Vāyu (Air) is the vehicle of the Ākāśa Tattva. Those who attain the Vāyu Tattva status (like Hanumān and Nārada) are capable of traversing the highest realms.
The Kuṇḍalinī Ascent: The query mentions Meghanāda (meaning 'Cloud-sound') giving 'Shakti' to Hanumān, symbolising the Prāṇa-Vāyu Kuṇḍalinī flowing into the Suṣumṇā Nāḍī. This action represents the internal process where the perfected Will Power (Hanumān) receives the concentrated life-force energy (Prāṇa-Vāyu) and channels it upwards through the central pathway (Suṣumṇā) located inside the spine (Merudaṇḍa). This energetic process of purification and ascent is vital for the sādhaka attempting to move the limited soul (Ātmārāmā) toward the supreme soul (Puruṣottama).
Analogy: If the human body is a secure vault containing the treasure of the soul, the spinal cord (Merudaṇḍa) acts as the highly complex lock mechanism. The three mothers, Kausalyā, Kaikeyī, and Sumitrā, represent the three wires of a tri-channel electrical circuit (Iḍā, Piṅgalā, Suṣumṇā) that must be perfectly aligned to activate the mechanism. The breaking of Śiva's bow is the moment the internal spiritual combination is cracked, allowing the massive energy (Kuṇḍalinī, channelled by Hanumān’s Will Power) to finally rush through the central channel and achieve the breakthrough to higher consciousness.
Chapter 5
Knowledge of Chakras and Specific States: Mapping the Inner Universe
The interpretation of the Ramayana as a Yoga Śāstra confirms that Rāmā’s journey through forests and kingdoms is fundamentally an allegory for traversing the Chakra systems (Cakra Samūha) within the subtle body of the seeker. These internal energy centres represent distinct spiritual achievements necessary for the soul's (ātmā’s) progression (utkramaṇa).
5.1 The Chakra Groups and Attainment of Knowledge
The knowledge concerning the body's Chakra groups was imparted to Rāmā and Lakṣmaṇa by Viśvāmitra. Viśvāmitra, himself representing the perfected state of sādhanā achieved through the Gāyatrī Mantra, provided knowledge of the broad universe's Chakra groups (vyāpaka brahmāṇḍer cakrasamūher jñāna).
This comprehensive knowledge covered:
The creation of the world (jagat sṛṣṭi).
The composition of the universe (brahmāṇḍa racanā).
The nature of Kāla (Time/Velocity).
The Chakras within the body (dehastha cakrasamūher) which denote the refinement of the body and soul.
The Chakras attained or understood during this phase include the Daṇḍa, Dharma, Kāla, Viṣṇu, and Indra Chakras.
Daṇḍa Chakra: Daṇḍa means punishment (śāsti) or result (pariṇāma). It refers to self-control (svaniyantrita) as the master of Daṇḍa is Yama.
Kāla Chakra: This knowledge explained the nature of time itself. The sources reveal the scientific truth of Kāla (Time Cycle). The true reality is that Kāla does not exist in the substantial sense; rather, science refers to motion or velocity (gati) as Kāla.
Viṣṇu Chakra: This refers to the principle of existence (sthiti) and preservation. It represents the constant clockwise circular motion (pradakṣiṇagati) of particles, which creates the perception of an object's existence. Yogis use the action of this Viṣṇu Chakra (known as Satellite Electron in physics) to acquire knowledge by travelling the universe outside their physical bodies during states like Yoga Nidrā.
5.2 The Manipur Chakra: The Abode of the Soul
The Maṇipura Chakra (Solar Plexus) is described as a pivotal point in the subtle body and is intimately connected to the soul's existence and movement.
The Location and Function
The Maṇipura Chakra is referred to as the Sūrya Chakra (Sun Chakra).
Residence of the Soul: This chakra is described as the abode (nivās sthān) of the soul (ātmā). It is the soul's seat or throne (āsan).
Between Fire and Water: Allegorically, the Maṇipura Chakra is the location where the soul resides between fire (Agni Tattva) and water (Ap Tattva).
The Origin of Consciousness: The office (office) of Śiva (Sadā Śiva) is said to reside in the Maṇipura Chakra, although Śiva’s origin is the head region (śirasthān) because the soul originates from the sun (Sūrya). When a sādhaka concentrates (dhyān), the soul comes from the Maṇipura Chakra and settles in the heart (Anāhata).
The Power of Akāśa Gaman
Mastering the Teja Tattva (Fire Element) associated with the Maṇipura Chakra is essential for achieving exceptional spiritual power:
Akāśa Gaman (Sky-Walking): Attaining mastery over the Maṇipura Chakra grants the sādhaka the power to control Earth’s gravitational force (madhya śakti). By controlling this gravity, the sādhaka can achieve the ability to walk in the sky (Akāśa Gaman) by will.
Achieving Freedom from Mass: This is related to the idea that the soul (Jīvātmā) possesses mass (weight/bhar) due to desire and attachment (vāsanā). Through intensive sādhanā, the soul's burden (mass) is reduced, allowing the subtle body (Liṅga Śarīr) to become lighter. Once free from the powerful two-kilometre gravitational field of the Earth, the Jīvātmā can then ascend, penetrate the Pitṛ Loka (Ozone layer/water element), and proceed toward the Akāśa Tattva (Sky Element).
5.3 Vishuddha Chakra: The Power of Vāk and Śrī
The Viśuddha Chakra, located in the throat (kaṇṭha) region, is the next crucial centre of attainment, sometimes called the Indra Chakra.
The Seat of Gaṇeśa
The Viśuddha Chakra is identified as the place of Gaṇeśa (Gaṇeśer Sthān). Gaṇeśa is worshipped by sādhakas as the incarnation of the Brahman (Oṁkār or Praṇava).
When the Kuṇḍalinī energy successfully enters this chakra, the sādhaka acquires the two distinct powers attributed to Gaṇeśa:
Vāk (Speech): The power of speech, or the ability to articulate profound truths. The throat (kaṇṭha) becomes sweet (madhur) and the sādhaka gains Kāku Vidyā (the science/art of voice modulation or intonation).
Śrī (Health/Wealth): The power of health and wealth (health and wealth or sampatti).
The ability of Rāmā's ally, Hanumān (who represents the Air/Vāyu Tattva), to meet with Sugrīva (whose name means "beautiful throat" or sundar galā) is interpreted as an internal event occurring at this chakra. This union represents the mastery of the Vāyu element and the attainment of perfect, persuasive Vāk (speech), essential for the forthcoming battles against Māyā (illusion).
Chapter 6
The Allegory of Characters: Mind, Will, and Ego
The Ramayana uses its key protagonists and antagonists not as historical figures, but as scientific metaphors (rūpaka) for the mental states, inherent tendencies (vṛttis), and energetic forces encountered by a seeker (sādhaka) during the process of Yogic spiritual evolution (utkramaṇa). This interpretation reveals the entire epic to be an internal map of consciousness.
6.1 Sītā: The Embodiment of Self-Experience
Sītā, Rāmā's consort, represents the ultimate goal of the seeker's journey: Self-Realization.
Sītā as Anubhuti: Sītā is the symbol of Self-Experience (Sw-Anubhuti) or Truth-Experience (Satya Anubhuti). The word Sītā is accurately employed to mean Self-Feeling (Sahanubhuti).
The Tapasya-Achieved Mind: She is the ** अनुभूति** (anubhuti) of the ** उन्नत मन** (refined mind), which is gained when Janaka (representing the consciousness/father of the soul) performs sādhanā (tilling the field/body).
The Soul's State: When this Self-Experience (Sītā) is taken away or lost, the sādhaka (Rāmā) is overwhelmed by śok (dukh) (sorrow).
Ultimate Sacrifice: Rāmā’s later, extreme penance involves giving up Sītā (Self-Experience) and Lakṣmaṇa (Viveka, or discrimination), signifying the highest point of detachment necessary for true liberation.
6.2 Hanumān: The Will Power (Manas)
Hanumān, the faithful ally, represents the crucial internal instrument required for prosecuting spiritual warfare: the controlled and focused Will Power.
Hanumān as Manas: Hanumān is identified as the symbol of Will Power, which is also referred to as the Mind (Manas).
Vāyu Tattva Master: He is considered the son of the Vāyu Tattva (Air element). The acquisition of the Vāyu Tattva status is a high achievement in sādhanā. Hanumān, alongside Nārada and Garuḍa, represents the attainment of this element.
The Vānara State: Hanumān belongs to the Vānara category, which is not a simple monkey species, but a symbol of a sādhaka's tendency (vṛtti). The term Vānara (Vā + Nara) denotes an astonishing high state of sādhanā.
Destruction of Illusion: This perfected Will Power (Hanumān) is deemed essential to overcome and burn the Laṅkā, which is the form of attachment and delusion (Moha rūpī Laṅkā).
6.3 Rāvaṇa and Laṅkā: The Ego of Ignorant Knowledge (Māyā)
Rāvaṇa and his capital, Laṅkā, represent the dangers inherent in misusing spiritual knowledge and succumbing to the material illusion (Māyā).
Rāvaṇa’s Fatal Flaw: Rāvaṇa is portrayed as a Brāhmaṇa paṇḍita (scholar) and scripture reader (śāstrajña). He symbolizes the individual who, despite extensive reading of the scriptures, becomes egoistic (ahaṁkārī), ghor lobhī (extremely greedy), and māyādharī. He is the symbol of one who becomes egoistic, greedy, and lustful after reading scriptures.
Rāvaṇa's Realm: The City of Illusion: Rāvaṇa is the king of Laṅkā, which is designated as the Māyā Nagrī (City of Illusion).
Laṅkā's Yogic Meaning: The word Laṅkā itself is derived from the Yogic concept of Māyā; lam means Māyā, and kāra means the state or situation.
Svarṇa Laṅkā (Golden Illusion): Laṅkā is famously known as Svarṇa Laṅkā (Golden Laṅkā) because gold (suvarṇa) is considered the highest form of Māyā.
The Rakṣasa Identity: Historically, the term Rākṣasa meant Raksaka (protector or Kṣatriya king) who often engaged in meat consumption and alcohol. These characters (Rāvaṇa and his kin) represent the group of defects (doṣ samūha) that the pure, blissful soul (Rāmā) must overcome.
6.4 Kaikeyī: The Essential Centrifugal Force
Kaikeyī is often viewed negatively, but in the context of Yoga Śāstra, her actions are necessary for the seeker’s spiritual advancement.
The Necessary Tendency (Vṛtti): Kaikeyī represents the tendency (vṛtti) of Centrifugal Force.
Expulsion of Defects: Her primary allegorical function is to expel the contaminated (duṣit) things or kusaṁskāras (bad impressions/defects) from within the body.
Forcing Austerity: This force is strictly necessary for Sādhanā. It is the Kaikeyī vṛtti that compels Rāmā (the Ātmā) into the Daṇḍakāraṇya (which symbolises the Suṣumṇā Nāḍī within the spinal cord). This expulsion forces the soul to undertake the penance required for higher realization.
Detachment from the Body: She embodies the state of being devoid of attachment to the body (dehabhāv virahita), a state that facilitates the ultimate passing of King Daśaratha (the ten-sensed sādhaka who is attached to the body).
Analogy: If the sādhaka’s spiritual journey is a deep-sea exploration, then Sītā (Self-Experience) is the valuable treasure map they seek. Hanumān (Will Power) is the powerful submarine engine and experienced navigator required for the voyage. Rāvaṇa is the brilliant but corrupt map expert who used his knowledge for self-aggrandisement, creating Laṅkā (Māyā)—a beautifully gilded decoy fortress of illusion. The critical internal mechanism, Kaikeyī (Centrifugal Force), is the deliberate jettisoning system that violently throws out all unnecessary attachments and spoiled supplies (kusaṁskāras), ensuring the submarine is light enough to reach the deepest, darkest point of the ocean floor where the true treasure lies.
Section 3: Advanced Yogic Sadhana and Attainment of the Ultimate Truth (Advanced Practices and Moksha)
This section explains the advanced states of a seeker, the scientific meaning of 'Astras' (weaponry), and the final attainment of Moksha.
Chapter 7
Viśvāmitra: Gāyatrī Mantra and the Siddha State
The narrative of Viśvāmitra guiding Rāmā and Lakṣmaṇa is not an account of an ancient historical mentor, but rather an allegory for the moment the seeker (sādhaka) attains the superior state of spiritual perfection through intense mantra practice. This state grants the power necessary to transcend physical limitations and successfully advance the soul’s progression (utkramaṇa).
7.1 Viśvāmitra: The Achieved State of Siddhi
Viśvāmitra is conclusively defined in the sources not as the name of an historical or worldly person, but as the state (avasthā) achieved by mastering the supreme creative power.
Definition of Viśvāmitra: The term Viśvāmitra signifies the individual who has achieved Siddhi (perfection or power) by practicing the Gāyatrī Mantra.
Source of Power: The energy utilized to attain this state is Sāvitrī or Gāyatrī, which is the Brahmi energy of Mitra (the Sun/Savitā).
A State, Not an Individual: Viśvāmitra represents a spiritual situation or state (sthiti) that is sometimes described as Satyaloka. It is possible for thousands of sādhakas to achieve the state of Viśvāmitra.
The Guide for the Ātmā: The need for Rāmā (the Ātmā) to seek Viśvāmitra confirms that the progression of the soul requires initiation into secret knowledge (gupta jñāna) by the perfected inner state. This guidance occurs when Rāmā, as the Ātmā, reaches the age of 16, symbolising his attainment of 16 Kalās (attributes of the supreme person) necessary for advanced sādhanā.
7.2 Gāyatrī Mantra: The Seed of Cosmic Elements
The Gāyatrī Mantra is the vehicle for attaining the Viśvāmitra state, establishing it as the Bīja (seed) mantra containing the fundamental building blocks of creation.
The 24 Fundamental Elements: The Gāyatrī Mantra consists of 24 letters (akṣara). These 24 letters are allegorical for the 24 fundamental elements (mūl tattva or molecules) of the universe (brahmāṇḍa).
Creation and Sustenance: The Gāyatrī Mantra is revered as the mantra for the creation (sṛṣṭi) and sustenance (pālan) of the material world.
Path to Samādhi: The practice of this mantra refines the mind (man) or intellect (buddhi), leading the seeker progressively toward the higher states of Jñāna (knowledge), Vijñāna (absolute knowledge), and ultimately the final stage of Yoga, Samādhi.
7.3 Bala and Atibala Vidya: Mastery over Hunger and Thirst
As a necessary prerequisite for performing severe spiritual austerities (tapasya) and advancing the soul's journey into the Suṣumṇā Nāḍī (represented by the Daṇḍakāraṇya), Viśvāmitra imparts the specialised knowledge of Bala and Atibala to Rāmā and Lakṣmaṇa.
Control of Physical Needs: These Vidya (knowledge) are specifically designed to enable the sādhaka to gain control over fundamental physiological drives: hunger (kṣudhā) and thirst (pipāsā).
Jalandhar Bandh: This mastery is directly related to the siddhi (perfection) of Jalandhar Bandh (the throat lock).
Controlling the Breath: The Jalandhar Bandh is one of the three Bandhas (locks) in the human body, and its attainment is key to controlling the breath (śvās). A sādhaka who has perfected the Jalandhar Bandh can suspend their breathing and remain in the Kumbhaka state (breath retention) for extended periods.
Aśvatthāmā Analogy: This yogic state of breath control is allegorically connected to the name Aśvatthāmā in the Mahabharata, which means the condition of being 'devoid of breathing' (śvās-praśvās se vihīn).
Facilitating Sādhanā: By conquering the demands of the physical body (hunger and thirst), the Bala and Atibala Vidya make the rigorous path of tapasya easier (sugam). This preparation ensures that the Ātmā (Rāmā) is equipped with the necessary inner discipline and stamina to confront the internal obstacles (such as Tārakā, the defect of arrogant knowledge) encountered on the path of Yoga.
Analogy: If the entire spiritual journey is a marathon, then the Gāyatrī Mantra is the genetic blueprint for the perfect runner's body (containing the 24 fundamental elements), and Viśvāmitra is the moment the runner successfully activates that blueprint (Siddhi). The Bala and Atibala Vidya are the specific training techniques (Jalandhar Bandh) that allow the runner to run without needing to stop for food or water, ensuring uninterrupted progress toward the finish line (Mokṣa).
Chapter 8
The Yogic Secret of Astras and Self-Protection
The profound powers or 'weapons' (Astras) described in epics like the Ramayana and Mahabharata are not to be understood as physical tools of mass destruction, but as scientific measures for the protection (संरक्षण) of the spiritual states attained through Yoga. The entire focus of Vedic science concerning these ‘weapons’ was on the acquisition of universal knowledge (ब्रह्मांड के ज्ञान आहरण) and the protection of the universe (ब्रह्मांड रक्षा), not on physical destruction.
8.1 The Meaning of Astra: Existence and Protection
The definition of Astra fundamentally opposes the concept of physical weaponry:
Etymological Definition: The word Astra is composed of two root parts: As (meaning existence or Existence) and Tra (meaning to protect or Protect).
Purpose: Astra is the name given to the measures and skills by which a highly advanced sādhaka (seeker) can defend their achieved state (अवस्था की रक्षा) of existence and the self (deha and ātmā).
Higher Goal: The knowledge of these Astras allowed yogis to gather information about the universe (the brahmāṇḍa), ensuring that the purpose was for world welfare (विश्व कल्याण) and knowledge acquisition, rather than annihilation.
8.2 Brahmastra: Stability in the Highest State
The most powerful of all, the Brahmastra (or Brahma Śirastra), is defined not by its capacity for devastation, but by its symbolic spiritual achievement:
Definition: Brahmastra means to remain stable (स्थिर बने रहना) in the Brahma Avastha (the State of Brahman).
Non-Physical Nature: Crucially, the sources confirm that Brahmastra is not a physical object (कोई भौतिक सामग्री नहीं).
The Ultimate Achievement: The Brahma Avastha is the highest state (चरम अवस्था) that a yogi achieves when progressing through the advanced stages of spiritual knowledge: Jñāna (knowledge), Vijñāna (absolute knowledge), and Prajñāna. Stability in Samādhi, the final state of Yoga, is synonymous with the perfection of the Brahmastra.
8.3 Krishnastra / Mahalaya: The Scientific Reality of Dissolution
The Krishnastra, often referred to as Mahalaya, reveals a profound connection between Yogic philosophy and cosmic physics, specifically relating to the ultimate dissolution of the universe (Pralaya).
Black Hole as the Supreme Element: The force associated with Krishnastra is directly connected to the scientific concept of the Black Hole (कृष्ण विवर).
The Ultimate State: The state above the Para Tattva (Supreme Element) itself is referred to as Mahalayas or Kāli Vivara (Black Hole).
Action of Pralaya: The Krishnastra power symbolizes the mechanism of Pralaya (dissolution), where the universe is attracted (कर्षण) and consumed (भक्षण). In this scenario, the entire physical world (वस्तु जगत) ends, and only the Gravitational force (कर्षण) remains.
Scientific Correlation: Modern physics has followed the path of Ādhyātmika Vijñān (Spiritual Science) and has confirmed this truth by naming the action of the ultimate principle of creation and destruction as the Black Hole. The Black Hole is described as the summation of gravitation (ग्रैवीटेशनब समष्टि). The acquisition of this knowledge gives the sādhaka complete understanding of creation (sṛṣṭi), preservation (sthiti), and dissolution (laya).
Analogy: If the entire process of Yoga is akin to building a secure server and filling it with divine data, the Astras are the firewalls and encryption keys (protection measures) necessary to safeguard that knowledge from the inevitable forces of internal corruption (kusaṁskāras) or external illusion (Māyā). The Brahmastra is not a missile that destroys the enemy, but the digital fingerprint confirming absolute and permanent administrator privileges (stability in Brahman), while the Krishnastra is the knowledge of the central server's 'wipe' function (the Black Hole), giving the yogi mastery over when and how the whole system returns to the original, non-material state.
Chapter 9
Samādhi, Mokṣa, and the Supreme State (Param Gati)
The culmination of Yogic Sādhanā, as described allegorically in the Ramayana, is the achievement of the ultimate state of consciousness: Samādhi, leading to Mokṣa (liberation) and the final attainment of Param Gati. This process relies on scientifically directing the mind inward, countering its material nature.
9.1 Sādhanā: The Centripetal Merging of Mind and Soul
The entirety of spiritual effort (Sādhanā) is directed toward a singular, counter-natural goal: reversing the flow of mental energy and uniting the individual consciousness with the absolute self.
The Inward Turn (Centripetal Force)
The natural tendency of the mind (mana) or will (icchā)—which is the executive aspect of the Jīvātmā—is to be outgoing or Centrifugal (Centrifugal force).
Sādhanā is the practice wherein the outward-looking mind (Jīvātmā) is turned inwards or made Centripetal (Centripetal).
This process seeks to merge the mind with the Ātmā (Soul).
The primary method to achieve this merging is known as Yoga, defined as the practice by which the individual soul (Ātmā) unites with the Supreme Soul (Paramātmā).
The attainment of Mokṣa or Nirvāṇa occurs when the mind successfully turns inward in faith (Śraddhā) and unites with the Ātmā.
9.2 Prājñāna and Samādhi: The Dissolution of Existence
The process of inward concentration refines the consciousness through ascending levels of absolute knowledge, culminating in the disappearance of individual existence.
The Stages of Supreme Knowledge
The mind (Mana), through persistent Sādhanā, undergoes refinement and evolution (utkramaṇa) through three hierarchical stages of knowledge:
Jñāna (Knowledge).
Vijñāna (Absolute Knowledge).
Prājñāna (Supreme Consciousness).
Samādhi is the final or remaining state of Prājñāna.
The End of Individuality
Samādhi is not a static point of rest, but the highest functional state where dual existence ceases:
In Samādhi, the mind (Mana) or the individual soul (Jīvātmā) dissolves.
The mind loses its existence as it merges and becomes one form (ekākār) with the Ātmā or Paramātmā.
This dissolution is analogized to a river merging into the ocean, where the river loses its distinct existence.
Crucially, this state is understood scientifically. The highest state of Samādhi is not static; rather, it represents the highest velocity (sarvōpari gati) in the universe. In this ultimate speed, the past and future become nullified, leaving only the Present.
9.3 Sahasrāra Chakra and Param Gati
The attainment of the ultimate goal, liberation from the cycle of rebirth, is physically mapped onto the subtle body at the apex of the spinal journey.
Establishing the Supreme State
The goal of Sādhanā is to attain Param Gati (the Supreme State).
Param Gati is attained by getting established in the Sahasrāra Chakra.
The Sahasrāra Chakra (Crown Chakra) is located at the head region and is known as the Ākāśa Tattva Sthān (place of the Sky element).
This chakra is symbolically referred to as the Mahāsamudra (Great Ocean).
The Final Merger and Non-Return
When the individual soul (Jīvātmā), represented by the Kundalinī energy, travels through the subtle body, it reaches the Sahasrāra.
The process culminates when the fully matured soul, having travelled the path like a river, leaves the river (Suṣumṇā Nāḍī) and merges into the ocean (Mahāsamudra) (Sahasrāra).
This final merger is called Agastya, meaning no motion (Na Gati) or the cessation of motion (Agati).
This state represents the last terminal point of Time where the motion (Gati) of Prakṛti (nature) ceases entirely.
The Param Gati is defined by the promise that the individual will not return. When the seeker dissolves (melts) and unites with the Sahasrāra, rebirth does not occur. This Brahmic state is the ultimate destination.
Analogy: If the soul's journey is likened to space exploration, then the mind (Jīvātmā) is a high-speed satellite constantly orbiting Earth (Centrifugal). Sādhanā is the precise engineering effort that fires the retro-rockets to slow its outward trajectory and direct it back to the home planet's gravity well (Centripetal). The moment the spacecraft achieves Samādhi and Param Gati in the Sahasrāra is when it reaches escape velocity from the solar system (Time/Motion), losing its orbital mass (individual existence) and merging permanently with the infinite, ensuring no return to the gravitational pull of the world.
Section 4: Synthesis and Critical Analysis of Vedic Knowledge
This section questions prevalent beliefs and places the principles of the Ramayana into a broader philosophical context.
Chapter 10
The True Meaning of Yagyas and Puranic Delusions
The profound scientific truths embedded within the Ramayana and related Vedic texts have often been obscured by literal interpretations, resulting in narratives deemed both unscientific and impossible. This chapter explores the original, Yogic meaning of terms like Yajña and Aśvamedha, demonstrating how the failure of subsequent scholars to grasp these concepts led to pervasive mythological delusions.
10.1 Yajña: The Principle of Productive Work
In the context of spiritual science, the term Yajña is fundamentally defined not as a ritualistic sacrifice involving violence, but as productive work (उत्पादक कार्य).
Yajña and Sādhanā: The concept of Yajña is inextricably linked to the idea of Puruṣārtha-like sādhanā (spiritual effort). King Daśaratha, representing the sādhaka puruṣa (seeker man), performed the Putra Kāmeṣṭhī Yajña.
The Purpose: The goal of this Yajña was the attainment of Ātmānanda Rāmā (the Blissful Soul). The four sons born from the result of this Yajña (Rāmā, Lakṣmaṇa, Bharata, and Śatrughna) are symbolic of the four puruṣārthas—Dharma, Artha, Kāma, and Mokṣa.
The fundamental scientific understanding is that the process of creation itself involves action and productivity; thus, achieving spiritual evolution (utkramaṇa) requires productive spiritual work.
10.2 Aśvamedha: Prāṇāyāma and the Conquest of Breath
The most severe misinterpretation relates to the Aśvamedha Yajña. While historical accounts suggest the ritual involves the literal sacrifice of a horse, the sources reveal its essence lies in mastering the life force.
Aśva means Breathless: In the language of Yogic science, the term Aśva (horse) does not refer to the animal, but means 'devoid of breathing' (श्वास-प्रश्वास से विहीन).
Meda means Sacrifice/Cutting: Meda means to cut or sacrifice. Therefore, Aśvamedha means the cessation or sacrificing of the breath and out-breath (श्वास-प्रश्वास को मेद करना).
The State of Kuṁbhaka: This practice is achieved through Prāṇāyāma (breath control) and Dhyāna (meditation), resulting in the Kuṁbhaka state. This state of absolute breathlessness is a form of Samādhi.
Generating the Seed (Bīja): This deep meditative state, where breath is suspended, generates the seed (bīja) in the body. The attempt by the ten-sensed sādhak puruṣa (Daśaratha) to reach this Kuṁbhaka state through Prāṇāyāma and Dhyāna is the core of the Aśvamedha Yajña. The success of this process leads to the joyous state of Ātmānanda (Rāmā).
10.3 Puranic Delusions and Scientific Impossibility
The high spiritual concepts behind Yajña were subsequently misinterpreted as physical, historical occurrences, leading to grotesque and untenable stories.
Failure to Understand Yogic Tattva
Ignorance of Scholars: Later scholars (paṇḍit gaṇ) failed to understand the high element of Yoga Tattva or the original Yogic element.
Creation of Purāṇas: Consequently, they mistakenly interpreted these profound Yogic principles, which form the entire basis of Ramayana and Mahabharata, as historical facts. This led to the composition of history-mixed Purāṇas.
Examples of Impossible Narratives
The resultant stories are demonstrably unscientific and impossible:
The Horse and the Queens: The literal interpretation of the Aśvamedha led to the notion of Daśaratha's queens copulating with a horse. The sources clarify that the description of the queen (Kausalyā) touching the horse (Aśva), followed by samyojana (union) with the other two queens (Kaikeyī and Sumitrā), represents the highly internal and secretive churning (manthan) of the three Nāḍīs (Iḍā, Piṅgalā, and Suṣumṇā). This churning process, performed in solitude at night (the time of Samādhi), aims to control the breath and generate the spiritual seed.
Gāndhārī’s 101 Children: The tale of Gāndhārī giving birth to 101 children is highlighted as an example of an unscientific and impossible event. It is asserted that a human woman cannot physically give birth to 101 children within a typical reproductive span (15/16 to 45/48 years, spanning 33 years).
These confusing mythological narratives prove that the texts were never intended as historical chronicles, but as a Shastra of Yoga Vijñān. The core truth is that the ritualistic practices and fantastical events merely serve as scientific metaphors (rūpaka) for the events occurring within the sādhaka's body and consciousness during high states of concentration.
Analogy: If Vedic philosophy is a complicated piece of clockwork mechanism, the original Rishis explained the gears and springs (Yogic Tattva). But later Puranic scholars, only seeing the external casing and the clock hands moving, mistook the description of the intricate internal winding mechanism (Aśvamedha or breath control) for a bizarre public parade (a horse sacrifice), thus leading subsequent generations to believe the clock tells time through impossible magic or meaningless ritual rather than precise inner science.
Chapter 11
Buddhism and the Refutation of Traditional Beliefs
The exploration of the Ramayana as a Yoga Śāstra reveals that the author, Vālmīki, not only employed profound scientific symbolism but also demonstrated a broad spiritual generosity by incorporating elements from contemporary spiritual movements, even while engaging in philosophical debate against certain tenets. The failure of subsequent commentators to grasp this Yogic context is identified as the root cause of widespread religious and historical delusion.
11.1 The Generosity of the Vedic Tradition
The source material confirms that Vālmīki displayed remarkable magnanimity by drawing names from the nascent Buddhist tradition when naming several key characters.
Buddhist Names in the Epic: Characters such as Hanumān, Sugrīva, Bāli, and Vibhīṣaṇa were given names belonging to the Śramaṇī or Bhikṣu (monk/mendicant) tradition of Buddhism. This inclusion indicates the generosity and reverence (śraddhā) of the Vedic tradition.
Acceptance of Good: This philosophical approach advocated the acceptance of good things and excellent objects (uttama vastu) from any school of thought, including Buddhism.
The Story of Śabarī: This principle is demonstrated by the episode of Rāmā meeting Śabarī, who was a follower of the Buddhist tradition (Buddha mata). Rāmā accepting and eating the Ber (berries) she offered symbolises the necessity of taking the good points (acchī bāt) and excellent things (uttama vastu) from any path.
The Chronological Debate and Philosophical Conflict
Although Vālmīki integrated certain monastic names, the text itself places Rāmā in direct philosophical opposition to the core doctrines of Buddha, demonstrating that the epic was composed during the period of early sectarian conflict:
Rāmā’s Rebuke: Rāmā explicitly referred to Buddha as a thief (cōra).
Atheistic Doctrine: Rāmā accused Buddha of spreading the atheistic doctrine (nāstik mat).
Contemporaneous Texts: This direct debate, occurring between Rāmā and Jābāli (an older man from Daśaratha's time), proves that the Ramayana and Mahabharata were written after Buddha and likely in the same century as the initial ideological struggle.
11.2 The Demonic Tendency of Egoistic Knowledge (Tārā)
The sources provide a strong warning against the spiritual pitfall of claiming ultimate knowledge out of ego, a tendency symbolised by Tārā.
Tārā’s State: Tārā’s state represents a demonic tendency (rākṣasī vṛtti). This dangerous state is achieved when a seeker claims knowledge of Brahman out of ego.
Internal Obstacles: This concept parallels Tārakā (Rāvaṇa’s sister), who is described as representing a prior saṁskāra (impression) that resides in the Mana Yoga state.
The Illusion of Brahman: Tārakā/Tārā is dangerous because the negative tendencies she represents (like the ego of prior knowledge) seem to the sādhaka to be the absolute truth, or Brahma itself. Rāmā experienced internal conflict about killing Tārakā because she appeared to be a Brāhmaṇī and a woman (nārī). This means the seeker struggles to eliminate that egoistic defect because it is deeply ingrained and resembles spiritual attainment.
Necessity of Destruction: Only by mastering Bala and Atibala Vidyā and engaging in the spiritual discipline of Mana Yoga can the seeker destroy or transform this deeply rooted demonic tendency (asurī vṛtti).
11.3 The Failure of Puranic Pundits and History-Mixed Purāṇas
The greatest distortion of the epic occurred after Vālmīki’s time, due to the intellectual incapacity of later scholars to interpret the complex Yogic doctrines.
The Gap in Understanding: The core concepts of the Ramayana and Mahabharata were texts of complete Yoga Vijñān (Yoga Science). However, later scholars (paṇḍit gaṇ) failed to understand the high element of Yoga Tattva.
The Creation of Delusion: Instead of recognising these elements as scientific allegories (rūpaka) for extraordinary internal events that occur during Samādhi, they interpreted them as historical facts.
The Result: History-Mixed Purāṇas: This failure resulted in the creation of history-mixed Purāṇas. These subsequent texts contain narratives deemed unscientific and impossible.
The Societal Impact: This misinterpretation caused great harm to the established spiritual tradition. For example, confusing the Yogic term Aśvamedha (cessation of breath) with the literal sacrifice of a horse led to the composition of absurd stories, such as Daśaratha's queens copulating with a horse.
The ultimate need is for Tattva Jñāna (knowledge of the absolute element) to strip away the layers of mythological delusion created by Puranic misinterpretation, thereby restoring the Ramayana to its status as a universal spiritual science.
Chapter 12
Philosophy and the Attainment of Ultimate Truth
Chapter 12 summarises the ultimate philosophical tenets of Yogic Science, establishing that true spiritual realization is always attained through internal, direct experience and that the path to divinity involves cultivating the inherent God-hood within the seeker.
12.1 The Nature of Yogic Knowledge: Pratyakṣa, Not Anumāna
The sources strongly assert that the knowledge of Yoga is always Pratyakṣa (Practical/Direct Experience), not Anumāna (inference). This distinction is crucial, differentiating the verifiable truths of spiritual experience from the intellectual constructs of external science.
Direct Experience is Essential
Necessity of Direct Sādhanā: The knowledge derived from the ancient texts is fundamentally the result of Pratyakṣa Ātmasādhanā (direct Self-Sādhanā).
Rejection of Mere Hearing: The Upaniṣads state that the Ātmā (Self) is not attained merely by Pracavana (speech/discourse) or by hearing much. If one simply listens to speeches or discourses, it is not considered true knowledge; only direct practice leads to truth.
Anubhūti as Truth: The pinnacle of realization is defined as Satyā Anubhūti (Truth Experience), symbolised by Sītā. Spiritual knowledge must culminate in feeling and experience, not just belief.
Contrast with Inference (Anumāna)
The starting point of physical science (Padārtha Vijñān) is defined by inference, in contrast to Yogic Science:
Science from Supposition: The creation of science and the physical world began from a foundational estimation or supposition (Anumāna). The status (sthiti) of the Bindu (point/zero), which represents the infinite God (Śiva/Īśa), is merely an assumption in our minds, and from this assumption, the world and science were created.
The Illusion of Matter: Since the supreme existence (Brahma) has never been seen, the source suggests that this fundamental idea or supposition itself is Brahman. This is confirmed by modern physics which claims 'Electron is no matter', supporting the philosophical declaration that "Brahma is truth, the world is illusion (Jagat Mithyā)".
Thus, external knowledge begins with Anumāna, but internal, Yogic truth requires Pratyakṣa (direct realization).
12.2 Developing God-hood: So'ham and Aham Brahmāsmi
The sources repeatedly assert the Advaitic realization that the ultimate reality lies within the individual soul, which must be cultivated to attain the Supreme State.
God is Within Us
The Internal Divinity: The cosmic driving force, Īśvara (God) which drives the universe, resides in the human body as Will Power (Icchā Śakti). The ultimate objective is for the mind (Jīvātmā) to merge with this internal Ātmā (Soul).
The Highest Realization: The seeker must develop that God-hood within themself. The core of this realization is captured in the Mahāvākyas: the 'Aham Brahmasmi' and 'So'ham' states.
Culmination of Knowledge: The experience of 'Ahaṁ Brahmāsmi' and 'Sō'ham' is the Anubhava (experience) attained at the final stage of Jñāna (knowledge). This state occurs when the mind has progressed through Jñāna (knowledge) and Vijñāna (absolute knowledge) to Prājñāna (supreme consciousness), where the consciousness dissolves in Samādhi.
The Brahmi State: The successful attainment and stability of this state is referred to as the Brahmi position or Brahmi Sthiti. This is the ultimate stage where the seeker will not return.
12.3 Pūjā as Subject-wise Analysis
The concept of Pūjā (worship) is fundamentally redefined away from external ritual and toward internal, analytical spiritual work.
Redefinition of Pūjā: The meaning of 'Pūjā' (worship) is 'Subject-wise Analysis'. This implies a focused, internal, and systematic engagement with the subject of divinity or self-knowledge.
The Scientific Basis of Worship: This analytical approach is supported by the emphasis on the need for Tattva Jñāna (knowledge of the absolute element).
Internal Strengthening: True worship involves strengthening the internal forces, rather than appeasing external deities. For instance, worshipping the God Indra (who resides within us as the King of the Gods, Devrāj) means strengthening our body. A strong body is considered the greatest wealth, enabling activity, farming, and earning, thereby fulfilling the desire for "wealth" attributed to the worship of Indra.
Rejection of Person Worship: This emphasis on internal, scientific analysis inherently rejects Vyakti Pūjā (person worship). The sources state that Rāmā and Kṛṣṇa were not historical individuals but universal high spiritual and social ideals. Their worship should therefore be focused on embodying their ideals and spiritual progress, which aligns with Subject-wise Analysis of the divine path, rather than mere adoration of an external form.
Analogy: If traditional learning is like reading a recipe book (inference/Anumāna), the ultimate truth attained in Yoga is actually cooking and tasting the dish yourself (direct experience/Pratyakṣa). The kitchen is not outside but inside your own home (God is within, leading to Aham Brahmasmi). Therefore, the act of Pūjā is not polishing the recipe book, but meticulously analysing the ingredients, temperatures, and methods (Subject-wise Analysis) within your internal kitchen to ensure the perfect, self-realised meal.
