71. The Deity is Vira Rama, bija-s and other (adjuncts) are as before. The wise one after doing the anga-nyasa of the mula-mantra in parts,
72. silently meditates on Rama, who has put the arrow on the bow and facing Ravana, is holding the thunderbolt in his hand and has ascended the chariot.
73. One recites OM namo bhagavate Shri Ramaya and having said OM brahmane adds the words mam taraya (protect me).
74. Twenty four lettered mantra: With nama OM added, the mantra is 24-lettered. The bija-s and other adjuncts are as before.
75. Kliim, OM, and namah and bhagavate Ramachandraya thereafter, one says the word ‘all’.
76. Twenty five lettered mantra: janavashyakaraya (conquering people) svaha and kiim are to be recited mentally. The 25-lettered mantra is to include sarvavashyakara (conquering all).
77. Twenty six and twenty seven lettered mantra: With OM added at the beginning, the mantra has 26 letters. Adding OM at the end makes it 27-lettered.
78. OM namo bhagavate rakshoghnavishadaya (obeisance to Bhagavan, slayer of demons), sarvavighat nivaraya (protect from all obstacle), to be repeated twice;
79. Twenty eight and twenty nine lettered mantra: Adding svaha at the end makes this king of mantra-s 28-lettered. When joined with OM, it becomes 29-lettered.
80. Thirty and Thirty-one lettered mantra: Beginning with sva-bija, is the 30-lettered. With OM at the end, it has 31 letters.
81. O Ramabhadra the great archer! O Raghuvira the best of kings, and slayer of Ravana! Grant me wealth!
82. The Rishi is Rama, meter is anushtubh, Ram bija, yam shakti, are recited for the Ishta deity.
83. Nyasa of the mantra is done in the heart, on the head, with the 5-lettered on the shikha, and of the 3-lettered kavacha.
84. For the eyes with the 5-lettered mantra, called the astra. Holding the bow and arrow, blue-complexioned, accompanied by Sugriva and Vibhishana.
85. After slaying Ravana, coming for the protection of the three worlds; meditating on Rama in the heart, one chants (the mantra) mentally a million times;
86. Then one utters the rama gayatri given by ‘dashrathaya vidmahe’, followed by ‘sita-vallabhaya dhimahi,
87. tanno Ramah prachodayat’. [May we know the son of Dasharatha; we meditate on Sita’s consort; may Rama enlighten our intellect.]
88. For enchanting the earth and attain expertise in love add “madana” (cupid) to the “Sri Rama“ along with the Bhija of Maya.
89. With 15-lettered and 12-lettered (mantra-s) and also for the 16-lettered mantra one has to perform anga-nyasa.
90. While chanting the bija-s, meditation, etc. for these, the same sequence as for the 6-lettered mantra has to be adhered. OM namo bhagavate raghunandanaya.
91. Likewise, thereafter one recites ‘to rakshoghnavishad’, and ‘madhura’ (sweet); ‘prasannavadanam’ (tranquil-faced), ‘amita-tejaseo (to one of immeasurable brightness).
92. Thereafter, say namah (obeisance) to Balarama and Vishnu, and recite mentally the 47 letters.
93. Rishi is Brahma, meter is anushtubh, and deity is Raghava. Seven time 17, with 6 Rudra-s, and the 6 limbs;
94. While Meditating on the 10-lettered mantra , one chants it 100,000 times. It starts with “Shriyam Sita”, followed by the six lettered mantra and ending with “Swaha”.
95. The Rishi of this mantra is Janaka, meter is Gayatri, deity is Sita Bhagavati, shrim is bija, and namah is the shakti.
96. Sita is kilaka, viniyoga is done for the Ishta. Reciting with prolonged accents at the beginning, the 6-limb nyasa is done.
97. One should meditate on Rama at the center of the hexagon (yantra), thinking in the mind him with his body shining like gold, holding a lotus,and then look at Rama as the final refuge.
98. For the Lakshmana mantra utter the sound lam and bow to Lakshmana. For this (mantra) Agastya is the Rishi, meter is Gayatri,
99. Deity is Lakshmana, lam is the bija and shakti is namah; the 4 purushartha-s are the viniyoga.
100. Long ending sound with Ram as the bija is recited with the 6-limbed nyasa. (Rama) with 2 arms, personifying his body as of golden hue, and resembling a lotus,
101. For the Bharata mantra, he holding the bow and arrow, wholly devoted to Rama as the Supreme, one should utter the sound bha and bow to Bharata.
102. Rishi is Agastya, rest is done as before, to Bharata the blue-hued one who is tranquil and serving Rama whole-heartedly.
103. For the mantra of Shatrughna, recite “I worship Kaikeyi’s brave son, holding the bow and arrow”; utter the bija “sham” and ending with ‘shatrughnaya namah’, the Rishi-s and other adjuncts as before and the viniyoga for the control over enemies.
104. Two-armed, golden-bright, devoted to the service of Rama, slayer of Lavanasura, I worship the son of Sumitra.
105. The mantra of Hanuman, “hrum hanumate” is the king of mantra-s, of which Ramachandra is the Rishi, and the other rituals to be done as previously.
106. One should meditate on the two-armed one who is shining like gold, who is devoted to Rama’s service, wearing the girdle of munja-grass and is the servant of Rama.
Thus ends Second Chapter of Rama-rahasya Upanishad.
Third Chapter
Sanaka and other ascetics asked Hanuman: “O mighty son of Anjana! Tell us about the altar (yantra) for the worship by the aforesaid mantra-s.”
Hanuman replied: “To begin with, the altar is six-sided (hexagonal) and in the center is written the seed-letter (bijakshara) of Rama (Ram), with shrim.
Below that in the second corner is the Sadhya (food offering). Above it on the sixth corner is the Sadhakam (Constant devotion). On the surrounding sides are the seed letters of Jiva-Prana-Shakti. Encircling all these is OM.
In the South-East, North-East, North-West, & South-West, on the front corners, are kept the cooked rice.
Then sequentially the Heart mantra-s viz Ram, rim, rum, raim, raum, rah bija-akshara-,s the heart ‘astra mantras’ are to be recited.
Behind the corners are the bija-akshara of Rama and Maya, on the corners varaham hum; over this is the Kama-bija (Ram) and surrounding it, is the Vac (kiim).
Thereafter are three circles of eight leaves. On the leaves, garlands of syllables in eight groups of six-lettered mantras are inscribed.
Ending with five-lettered mantra.
On the face of each leaf the eight-lettered (mantras).
Again, the 8-petalled lotus.
On the petals, the 8-lettered Narayana mantra. OM namo Narayanaya
On the face of each petal shri bija.
Then the first round.
Then the 12-petalled. On them, the 12-lettered Vasudeva mantra. (OM namo bhagavate vasudevaya) As well as on their fronts, in all directions. In a circular manner. On the petals hum phat with the 12-lettered Rama mantra – (OM namo bhagavate ramachandraya .) On the front of the petal, Maya bija (kiiM). On the front of each in two circles – hram, sram, bhram, bram, bhramam, shrum, jram. Then in a circle.
Thereafter, the 32-petalled. On them, the king of mantra-s – Nrisimha anushtubh. On front of these, the 8 vasu-s, 11 rudra-s, 12 aditya mantra-s, along with OM and namo, in sequence, in dative case. Outside and surrounding is vashat.
Then the Bhupura of three lines. In 12 directions, adorned with the rashi-s (Zodiac signs). Abiding there the 8 naga-s (serpents). In the 4 directions, the Narasimha bija. In the intermediate directions, the Varaha bija.
This all-encompassing yantra fulfills all wishes and grants liberation.
Beginning with the 1–lettered and ending with the 9-lettered (mantra-s), this is the yantra and the tenth becomes the avarana (covering for it).
One should worship Raghava, with ‘anga-nyasa’, in the center of the hexagon.
In the first round, the anga-nyasa is done at all the corners.
At the root of the 8 petals, the initial cover of oneself.
Then the covering by Vasudeva and others.
At the base of the second 8-petals, the ‘cow covering’.
Then covers of Hanuman and other.
For the 12-petalled, Vasishtha covering.
For the 16-petalled, the blue lotus covering.
For the 32-petalled, Dhruva covering.
In the Bhupura, Indra covering.
Outside this is the vajra covering.
Offering thus, one should silently chant.
Now, the altar is described for the mantras starting with 10 syllables and ending with 32 syllables.
First the hexagon. In its center the name of the ‘ishta’. Thus surrounded by Kama bija. The remaining nine surround this.
At the six corners, the 6-fold anga-nyasa, in the front and back of the intermediate directions (S-E, N-E, N-W, S-W). On the face, the Shri-Maya (bija) In the corners, krodha.
Then the first round.
Then the 8-petals; on the petals, garlands of syllables, in multiples of 6. In a circular manner. Surrounding this, in all directions. Outside this the Bhupura, with 8 spear-points.
In all directions, Narasimha and Varaha. This is the Great Yantra.
Adhara-shakti (basic power) is the seat of Vishnu’s worship.
The first round is of anga-nyasa.
In the center, Rama. On the left, Sita. In their front, the bow and the arrow.
At the base of the 8 petals, two avarana-s of Hanuman.
The third avarana of cow.
Fourth of Indra.
Fifth of Vajra.
Thus worshipping the yantra with devotion, one should recite the 10-lettered and other mantra-s.
Thus ends the Third Chapter of Rama-Rahasya Upanishad.
Fourth Chapter
Sanaka and other ascetics asked Hanuman: ”Describe the ritual for recitation of Rama mantras.“ Hanuman replied, “The one who intends to recite this mantra should follow the following procedures:
1. He should bathe thrice a day.
2. He should take only sathvic foods like milk, roots, fruits or naivedya (rice pudding offered to the God)
3. He should follow the prescribed Karmas of the stage of his life (Brahmachari, Grahastha, Vanaprastha or Sanyasi)
4. He should give up the six negative emotions like anger, jealousy etc.
5. He should observe purity and practice dispassionate speech.
6. He should also observe dispassionate action and show respect to all women.
7. He should observe celibacy and sleep on the bare ground.
8. He should not have any desires.
9. He should be devoted to his teacher.
10. He should scrupulously observe bath, worship, recitation, meditation and oblation to the fire.
11. He should meditate with utmost concentration on Rama as instructed by his teacher.
12. He should invoke the sun, moon, Teacher, lamp, cow, Brahmin, etc.
13. The ascetic doing this japa should sit on a tiger skin and adopt postures prescribed like the Swasthikasana in rotating sequence.
14. He should seat himself below plants like Thulasi or trees like Parijata, Bilwa etc.
15. He should count using a rosary whose beads are either made of thulasi plant or use rudraksha.
16. The counting should be done mentally using the beads and should be one hundred thousand times at the altar of Maha Vishnu.
17. Tharpana should be offered after every ten total count. After ten counts offer rice pudding, pour over it clarified butter made from cow’s milk and eat what remains after the next tenth portion.
18. After this along with chanting flowers have to be offered along with the chanting of moola mantra,.
The ascetic who does this japa becomes liberated in life and the supernatural powers follow him like a bride follows her groom.
This Rama-mantra is not only a means to liberation, but if you remember me who am Rama’s servant, it will ensure success in these worldly affairs too.
To the one who for ever remembers Rama with total devotion as the final refuge of the mind, I am empowered to fulfill all their chosen wishes.
Towards the task of fulfillment of the wishes of the devotees of Rama, I – as an expert in carrying out Rama’s commands - am always wholly alert.
Thus ends the Fourth Chapter of Rama-rahasya Upanishad.
Fifth Chapter [Conclusion]
Sanaka and other ascetics asked Hanuman: “ Tell us the meaning of Sri Rama mantra”.
Hanuman replied: “Among the Rama mantras the 6-lettered is the king among them all; though as mentioned earlier they exist as one-, or two-, or three, or four, or five syllables or even as six-, or seven-, or eight, or even as many more syllables. Lord Shiva knows in essence the glory of the six-syllables (mantra); [ shri Ramah sharanam mama! ].
The true meaning of the king among the Rama mantras, as well as of the eight-lettered Narayana and five-lettered Shiva mantras, is spoken of as thus:
Where yogi-s revel in the 2 syllable mantra viz. ‘Ra ma’ where the ra syllable denotes fire wherein abides illumination.
Its nature as Existence-Consciousness-Bliss is regarded as the supreme meaning, the consonant denoting the unchanging Brahman, and the syllable the energy of manifestation.
Know that Consonants joined to Syllables are used in breathing; the sound ‘r’, of the nature of light, is therefore used in action.
The sound ‘ma’, is known as ‘maya’ indicating prosperity; being itself the seed-letter (bijakshara) is also equal to Brahman itself.
With the ‘bindu’ (anusvara), the Purusha takes on the form of Shiva-Sun-Moon, the flame as the crest, and the sound as the Prakriti.
Both Purusha and Prakriti jointly are considered as Brahman; the bindu, sound and the indwelling seed-letter as Fire and digits of the Moon.
Fire and OM by their very nature abide in the seed-syllables of Rama, just as the great tree in the mundane life is contained in its seed.
Similarly, in the seed-syllables Rama, is contained this whole moving and unmoving world. The name Rama is thus regarded as the seed with both these meanings.
When freed of the Maya-seed (kiim), the Supreme Spirit is said to exist (alone). This grants liberation to aspirants, and the ‘ma’ sound is regarded as the liberator.
Formless ‘ma’ in Rama is the grantor of enjoyment and liberation.The first letter ‘ra’ stands for the term ‘tat’ (That), and ‘ma’ stands for the term ‘tvam’ (You).
The wise knower of Truth declare that the confluence of the above two terms end in the meaning ‘asi’ (Are). The word ‘namah’ has the meaning of tvam (you) and tat is denoted by the word Rama.
When used in the dative case (Ramaya), the meaning asi (are) is indicated in the mantra. Wherefore, the sentence ‘tattvamasi’ grants the unitive salvation.
Therefore, this (mantra) giver of enjoyment and liberation surpasses the afore-said sentence (tattvamasi). All embodied human beings are qualified for this mantra.
For those desiring liberation, the dispassionate ones, as well as house-holders and in all stages of life, constant meditation of OM, and especially for ascetics, is enjoined; for the knower of the meaning of Rama-mantra doubtless become liberated while alive.
One who studies this Upanishad becomes sanctified by fire, purified by air, is freed from the sin of consuming intoxicants or of theft of gold or of the slaying of a Brahmin.
One who recites the Rama-mantra repeatedly merges in Ramachandra himself.
Therefore, this sacred hymn: Those whoever say “I am Rama in essence”, will not feel any want in this life, and without a doubt is Rama Himself”.
This is the Truth. This is the Upanishad.
Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !
Here ends the Rama-Rahasyopanishad, as contained in the Atharva-Veda.
___________________________________________________________ Translators Note: Some of the technical terms may not have been accurately translated. It is requested of all readers to point out any errors that would need corrections.