King Dasaratha was performing the Ashwamedha Yagya on the advice of the Rishis. Lord Narayana also decided to manifest on the Earth for the welfare of mankind. The Rithwiks (persons performing the yagya) gradually merged into One Spirit due to their energy and focus. This esoterically means that the light of their consciousness broke through the Brahma, Vishnu and Rudra granthīs or knots that exist in human beings limiting their consciousness and merged into the light of the Sahasrara or crown centre.
This is the plane of consciousness where the various Devatās like Indra and Varuna exist. It is from this higher plane of spiritual effulgence that the Yagna Purusha descended to Earth bearing the Payasa or pudding. The same Yagna Purusha had manifested as the Vamana Avatara in the past when Bali performed the Vishwajit Yaga. He again descended as the son of Dasaratha and Kausalya to fight evil and restore Dharma.
King Bali was sent into the lower realms (Pātāla) by the Lord. Bali represents the strength or power in the Muladhara or base centre. The same power travels to the Manipura or navel centre and is expressed as the Pranava (Om). Lord Narayana brought his divine qualities, family, attendants and weapons with him when he manifested on Earth. The Lord descended as Sri Rama, the effulgences of his mount – Adisesha, descended as Lakshmana, the divine weapon Sudarshana as Shatrugna and the conch Panchajanya as Bharata. The Panchajanya as Bharata symbolises the eternal joy of the Lord and refers to the one who approaches the Lord through the path of Bhakti or devotion.
The Chakra or Sudarshana is Shatrughna who is the the controller and destroyer of inner enemies. Adisesha as Lakshmana represents the one who approaches the Lord by constantly contemplating on his one-ness with the Lord. Sri Rama is Sri Mahavishnu. Sri Rama is the joyful one who dwells within us. A person’s intellect may be judged by his learning. Similarly, knowledge allows one to recognize the Paramātma in all.
Articles such as food, clothes and wealth were donated generously during the course of the Yaga based on the knowledge and capability of the receiver. The deities are pleased when one meditates with noble intentions.
The Prāna, Vyāna, Udāna, Samāna and Apāna form the steps on the path from the Sthula (gross) to the Sukshma (subtle) planes of existence. We have previously learned about the Annamaya (physical) , Pranamaya (vital), Manomaya (mental), Vijnanamaya (intellectual) and Anandamaya (experiencing) Kosās or sheaths in the human body. The first four are made up and permeated by the fifth. These sheaths have Granthis or knots between them. The physical manifestation of these knots can be seen in the physical body and are called “ductless glands” by modern science. These make up the seven important glands such as the thyroid and others.
There are also 7 corresponding centres in the human body that activate and regulate these glands. These centres are located at regular intervals within the spinal cord from the top to the bottom. They regulate the vital and other sheaths of the body. The Muladhara or base centre regulates and nourishes the Annamaya or physical sheath. The Swadhistāna generates and regulates the internal temperature of the body by manipulating the Pranamaya or vital sheath. This is why it is said to have the Agni Tattva or the quality of fire. The Manipura or navel centre presides over the generation and regulation of various fluids in the body such as blood and bile and so it said to be of the Jala Tattva or having the quality of water. The Anahata regulates the inhalation and exhalation and the five Pranas or pulsations which exist in the body and so is said to have the Tattva or quality of Vāyu (air). The Vishuddhi or throat centre establishes us firmly in the Akasha (ether) within us and provides stability. The vibrations of sound and speech are generated from this centre and so is said possess the tattva of Akasha. The Ājna or brow centre establishes the relationship between the mind and our existence. We are aware of our own existence only because of this centre.
The Sahasrāra or head centre contains the experience of Sarvāntaryāmitva or omniscience. The path from the Muladhāra to the Sahasrāra lies within the spinal cord. Just like the mind and buddhi, all of these centres exist on the planes of consciousness and energy and so are not visible on the physical plane.
The activity or world contained within us is Karma Yagna. The activity happening above us is the Brahmayagna. Lord Agni is the Purohita or priest. The one who enlightens the mind is Jātaveda. We are both the Paramātma as we contain within his Tattva within us and also human beings due to our physical bodies.
The evil intentions within us are Rāvana. Our spinal column is like a ladder that allows us to climb from the Bhūtattva or physical matter to the Akasha or ether.
“Dama” is the control of the mind and senses which leads to Mōksha. Indra and Varuna are the Devatas or divine intelligences. Lord Vishnu is the Atma or Spirit. He manifested as the divine Payasa or pudding in the vessel. The Yagna Purusha offered the vessel of Payasa to King Dasaratha. The king in turn offered half of the Payasa to Kausalya, half of what was left to Sumitra, half of that to Kaikeyi and the leftover part to Sumitra again.
The Sun’s rays lead to the formation of clouds and the subsequent rainfall. This rainfall causes the Earth to become pregnant with germinating seeds. In the same manner, the Paramātma descended into Kausalya’s womb to take birth. Lakshmana and Shatrughna were born to Sumitra and Bharata to Kaikeyi. All the brothers possessed superhuman strength because of the extraordinary way in which they were conceived.
Rama was born during the Spring season and is symbolically reborn every year at the same time.