Extracts from the Adhyatma Ramayana.

Extracts from CONVERSATION BETWEEN RAMA AND NARADA in the AYODHYA KANDAM (ADHYATMA RAMAYANA)

Conversation Between Rama and Narada. Verses: 9-30.

Thereupon Narada said to Rama, the lover of all devotees: “O Rama! Why art Thou trying to misguide me by such words, as if Thou wert just a worldly man?

O All-pervading One! Thy statement that Thou art one involved in Samsara is true, indeed, in a way. For, is not Maya, the First Cause of the whole universe, Thy Consort? 

It is by Thy mere presence that she generates Brahma and the other offspring of hers. It is with Thee as her support that Maya, constituted of the three Gunas, subsists. It is by Thy support that she constantly gives birth to three types of beings – those that are Sattvika (Sukla or white), Rajasa (Lohita or red) and Tamasa (Krishna or black). … To put it briefly, whatever female form is there in this universe, that the auspicious Sita is. And whatever male form there is, that Thou art, O scion of the Raghu’s line.

…

Pure Consciousness has three adjuncts – gross, subtle and causal. When identified with these, Pure Consciousness is called Jiva, Cosmic or individual, Devoid of them He is the Supreme Lord. O the noblest of Raghu’s line! Thou art the Pure Consciousness, the Witness – … The whole universe has originated from Thee; it remains established in Thee; and it dissolves in Thee.

Therefore, design to bless me, O Lord! and let not Thy Maya delude me.” 

 AND WHY, AS LITERARY CRITICS,  WE SHOULD RE-READ THE ABOVE EXTRACT? 

 

1. Gender roles are defined in a prescriptive manner; the above statements which refer to the Absolute Divine make that clear. Sri Rama is God incarnate; and it is through his presence and his support that Maya, his Consort, is the First Cause of the Universe.

   

2.     Sri Rama is construed as being Pure Consciousness and the whole Universe as having “originated” from Him. This is undoubtedly, problematic.

 

3.     In the Kena Upanishad, Brahman or Pure Consciousness is referred to as “It”; on the other hand, in the Katha Upanishad, a shift occurs whereby, Brahman, or realization of Brahman, is seen within a gendered parameter:

“That Purusa indeed, who keeps awake and goes on creating desirable things even when the senses fall asleep, is pure; and He is Brahman, and He is called the Immortal. All the worlds are fixed on Him; none can transcend Him. This indeed is that. (Part II. Canto II. Verse 8)