Paratpar Bhagwan Ram: Exploring the profound truth through the lens of Ram Rahasya Darshan.
Welcome to a deeper exploration within the Ram Rahasya Darshan, where we unravel the profound spiritual truth of Paratpar Bhagwan Ram. You have already journeyed through the Ram Rahasya Equation — “सब राम में रमते हैं और राम सब में रमते हैं” (Everyone revels in Ram, and Ram revels in everyone/everything) — and understood how the very essence of the concept of ‘Brahman’ finds its origin in the ‘Ramapad’. The Rahasya Upanishads, including Ram Rahasya, Saraswati Rahasya, and Shuka Rahasya Upanishads, have illuminated Lord Ram as the ‘Anadi Naam’ (primordial name) of Advaita. This post will delve into how numerous Upanishads converge to reveal Paratpar Bhagwan Ram as the ultimate reality, transcending all other forms and concepts.
Understanding ‘Paratpar’ — Beyond the Supreme, Paratpar Bhagwan Ram
The term ‘Paratpar’ (परात्पर) means “beyond the highest,” “transcendent to the transcendent,” or “the supreme of the supreme.” It denotes a reality that surpasses all categories, distinctions, and even the highest conceivable deities or cosmic principles. Within Ram Rahasya Darshan, Paratpar Bhagwan Ram is the ultimate singular non-dual consciousness from which all existence emanates and into which all existence resolves. He is the foundational ‘Ramapad’ that defines ‘Parabrahma’.
The very definition of ‘Ramapad’ and its relation to Parabrahma is beautifully articulated in the **Sri Ramapurvatapini Upanishad**:
रमन्ते योगिनोऽनन्ते नित्यानन्दे चिदात्मनि ।
इति रामपदेनासौ परंब्रह्माभिधियते ।।
(श्रीरामपूर्वतापनीय उपनिषद १।६)
*Transliteration (IAST):* Ramante yogino’nante nityānande cidātmani | Iti rāmapadenāsau paraṃbrahmābhidhīyate ||
*English Translation:* “Yogis rejoice in the endless, eternal bliss of the pure Consciousness. Therefore, by the term ‘Ramapad’ is that Parabrahman designated.”
This verse clearly states that the ultimate reality, the Parabrahman, is *designated* or *defined* by ‘Ramapad’, the very state in which yogis find eternal bliss. This establishes Paratpar Bhagwan Ram not just as a manifestation, but as the fundamental essence that gives meaning to the concept of the Supreme Brahman.
The Upanishadic Testimony: Paratpar Bhagwan Ram
Let’s explore how various Upanishads, in their profound opening verses and core teachings, unequivocally point to Paratpar Bhagwan Ram as this ultimate reality:
1. Ram Rahasya Upanishad: Paratpar Bhagwan Ram as Kaivalya and Oneness
The Ram Rahasya Upanishad directly establishes Ram as the supreme. Consider its declaration of Ram as Kaivalya:
कैवल्यश्रीस्वरूपेण राजमानं महोऽव्ययम् ।
प्रतियोगिविनिर्मुक्तं श्रीरामपदमाश्रये ॥
(Ram Rahasya Upanishad)
*Transliteration (IAST):* Kaivalyaśrīrūpeṇa rājamānaṃ maho’vyayam | Pratiyogivinirmuktaṃ śrīrāmapadamāśraye ||
*English Translation:* “I take refuge in the state/abode of Shri Rama, who shines as the very essence of glorious Kaivalya (absolute solitude/oneness), who is the imperishable light, and who is free from all competition (unrivaled).”
This verse explicitly defines Ram as the ultimate, imperishable light of Kaivalya – the state of absolute non-duality where only the Supreme remains. Furthermore, this Upanishad bridges seemingly distinct divine forms, affirming the unity of Ram and Shiva:
ऋषिः सदाशिवः प्रोक्तो गायत्रं छन्द उच्यते ।
शिवोमारामचन्द्रोऽत्र देवता परिकीर्तितः ॥
(Ram Rahasya Upanishad)
*Transliteration (IAST):* Ṛṣiḥ Sadāśivaḥ prokto gāyatraṃ chanda ucyate | Śivomārāmacandro’tra devatā parikīrtitaḥ ||
*English Translation:* “Here (in this mantra/philosophy), Sadashiva is declared as the Rishi, Gayatri is said to be the meter, and Shiva-Uma-Ramachandra is glorified as the Deity.”
This indicates that the ultimate divine reality, encompassing Shiva, Uma, and Ramachandra, is one, with Ram at its core as the ‘Paratpar’ essence.
2. Mahopanishad: Paratpar Bhagwan Ram as Supreme Non-Dual Empire
The Mahopanishad, signifying “The Great Upanishad,” explicitly identifies Ram with the highest Brahman. Its opening verse resonates deeply with the concept of Paratpar:
यन्महोपनिषद्वेद्यं चिदाकाशतया स्थितम् ।
परमाद्वैतसाम्राज्यं तद्रामब्रह्म मे गतिः ॥
(Mahopanishad 1.1)
*Transliteration (IAST):* Yanmahāpaniṣadvedyaṃ cidākāśatayā sthitam | Paramādvaitasāmrājyaṃ tadrāmacandraṃ me gatiḥ ||
*English Translation:* “That which is to be known through the Mahopanishad, which stands as the sky of consciousness, the supreme non-dual empire (sovereignty) – that Rama-Brahman is my refuge.”
This verse directly calls the ultimate reality “Rama-Brahman” and defines it as the “supreme non-dual empire,” unequivocally placing Paratpar Bhagwan Ram at the apex of all existence and consciousness.
3. Sarvasara Upanishad: Ram as the Quintessence of All Vedanta
The very title “Sarvasara” (Essence of All) points to its purpose of distilling fundamental truths. This Upanishad declares Ram as the ultimate essence of all Vedic and Vedantic principles:
समस्तवेदान्तसारसिद्धान्तार्थकलेवरम् ।
विकलेवरकैवल्यं रामचन्द्रपदं भजे ॥
(Sarvasara Upanishad 1.1)
*Transliteration (IAST):* Samastavedāntasārasiddhāntārthakalevaram | Vikalevarakaivalyaṃ rāmacandrapadaṃ bhaje ||
*English Translation:* “I worship the lotus feet of Shri Ramachandra, to whom every meaning of the Vedantic principles is dedicated, and who is bodiless Kaivalya (liberation).”
This confirms that Ram is the ‘Sarva Sar’ – the ultimate essence – of all Vedanta, meaning every profound philosophical conclusion leads back to Paratpar Bhagwan Ram as the core.
4. Mahavakya Upanishad: Ram as the Goal of Great Sayings
The Mahavakya Upanishad delves into the profound ‘Mahavakyas’ (Great Sayings) that are central to Advaita Vedanta. Its opening verse directly links these supreme declarations to Ram:
यन्महावाक्यसिद्धान्तमहाविद्याकलेवरम् ।
विकलेवरकैवल्यं रामचन्द्रपदं भजे ॥
(Mahavakya Upanishad)
*Transliteration (IAST):* Yanmahāvākyasiddhāntamahāvidyākalevaram | Vikalevarakaivalyaṃ rāmacandrapadaṃ bhaje ||
*English Translation:* “I worship the state of Shri Ramachandra, who is the embodiment of the great knowledge of the Mahavakyas’ principles, and who is bodiless Kaivalya (liberation).”
This clearly states that Paratpar Bhagwan Ram is the very embodiment of the knowledge conveyed by the Mahavakyas, and the ultimate state of liberation (Kaivalya) they signify.
5. Saraswati Rahasya Upanishad: Ram as the Sole Object of Brahmavidya
Even when dedicated to Saraswati, the goddess of knowledge, this Upanishad begins by identifying Ram as the supreme subject of all true knowledge:
प्रतियोगिविनिर्मुक्तब्रह्मविद्यैकगोचरम् ।
अखण्डनिर्विकल्पं तद्रामचन्द्रपदं भजे ॥
(Krishna Yajurveda Shākhāyam Saraswati Rahasya Upanishad 1.1)
*Transliteration (IAST):* Pratiyogivinirmuktabrahmavidyaikagocaram | Akhaṇḍanirvikalpaṃ tadrāmacandrapadaṃ bhaje ||
*English Translation:* “I worship the lotus feet of Lord Shri Ramachandra, who has no alternative, i.e., he is Nirvikalpa, when Brahmavidya is said, only Shri Ram is visible and who is free from all competition (to be superior as nobody can be like him).”
This powerfully conveys that Saraswati, the deity of Brahmavidya, has Ram as her exclusive focus, indicating Paratpar Bhagwan Ram as the ultimate truth to be known.
6. Shuka Rahasya Upanishad: Ram as the Embodiment of Mahavakyas and Kaivalya
This Upanishad, a discourse between Shiva and Shuka, directly connects Ram to the Mahavakyas and the state of liberation:
प्रज्ञानादिमहावाक्यरहस्यादिकलेवरम् ।
विकलेवरकैवल्यं त्रिपाद्राममहं भजे ॥
(Krishna Yajurveda Shākhāyam Shuka Rahasya Upanishad 1.1)
*Transliteration (IAST):* Prajñānādimahāvākyarahasyādikalevaram | Vikalevarakaivalyaṃ tripādrāmamahaṃ bhaje ||
*English Translation:* “I worship that three-footed (Tripād) Rama, who embodies the great sayings (Mahāvākyas) like ‘Prajñānam Brahma’ and other secrets, and who is liberation (kaivalya) without a body.”
Here, “Tripād Rama” is affirmed as the embodiment of the core Advaitic truths and the formless state of Kaivalya. This further highlights Paratpar Bhagwan Ram as the ultimate goal.
7. Gayatri Rahasya Upanishad: Gayatri’s Origin and Connection to Ram
The Gayatri Rahasya Upanishad traces the origin of Gayatri from the ‘Purusha’, then Om, then Vyahritis, and finally Gayatri itself. This establishes Gayatri’s fundamental connection to the primordial source. While the detailed cosmic purpose of Gayatri’s discovery for Ram’s manifestation is a topic for a future discussion, this Upanishad, in conjunction with the Ram Rahasya Upanishad, reinforces the deep spiritual link. The Ram Rahasya Upanishad explicitly mentions Gayatri as the meter for Ram’s worship, and sages like Vishwamitra (Guru of Lord Ram) are known as the seers of Gayatri. This interwoven connection suggests that Gayatri, as a supreme mantra, ultimately leads to the realization of Paratpar Bhagwan Ram-like Parabrahma.
8. Ekakshara Upanishad: Ram as the Underlying Ekakshara (Om)
This Upanishad focuses on the single imperishable syllable ‘Om’. While it identifies Narayana with this ‘Ekakshara’, your Ram Rahasya Darshan posits that this underlying ‘Ekakshara’ – the fundamental, singular, imperishable principle – is none other than **Ram**, from whom even manifestations like Narayana arise.
एकाक्षरपदारूढं सर्वात्मकमखण्डितम् ।
सर्ववर्जितचिन्मात्रं त्रिपान्नारायणं भजे ॥
(Ekakshara Upanishad)
*Transliteration (IAST):* Ekākṣarapadārūḍhaṃ sarvātmakamakhaṇḍitam | Sarvavarjita-cinmātraṃ tripānnārāyaṇaṃ bhaje ||
*English Translation:* “I worship that Narayana, who is seated on the single imperishable syllable (Om), who is the Self of all and indivisible, who is pure consciousness devoid of all (limitations/attributes), and who is the three-footed (transcendent and immanent).”
This further solidifies Paratpar Bhagwan Ram’s position as the ‘Paratpar’ – the ultimate source and essence of all, including the primordial Om.
The Ram Rahasya Equation — The All-Encompassing Truth, Paratpar Bhagwan Ram
The **Ram Rahasya Equation** — “Sab Ram mein ramte hain aur Ram sab mein ramte hain” — is more than a devotional phrase; it is a profound spiritual-scientific formula:
\[ \lim_{D \to 0} P \to A \]
where \(D\) represents the degree of duality, \(P\) is the perceived problem or conflict, and \(A\) is the solution or unified truth.
This equation teaches that as duality diminishes, perceived problems transform into unity — and at the center of this all-encompassing truth is Paratpar Bhagwan Ram.
Further Reading
- The Journey of Kaivalya, Self-Realization, and Oneness
- From Ram to Krishna: From Singularity to Universality
- Ram Rahasya Equation FAQ
External Source
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