Ravans life in his naabi? Significance

WHY WAS RAVAN'S life LOCATED IN HIS NAABHIlll

In Lalita Sahasranama, 4 names of the Devi - Para, Pashyanti and Vaikhari is mentioned. These names of the Devi have a deep meaning with relation to our thought and speech process. The various stages of the manifestation or the development of sound, right from the navel onwards, are known in Sanskrit as

Para,

Pasyanti,

Madhyama and

Vaikhari.

Para is a soundless seed, the very possibility of the production of sound.

Pasyanti is a little more pronounced.

And the more intensified form is Madhyama;

and the audible manifestation of it is Vaikhari.

In more simple terms Para comes from beyond, it is our collective Consciousness, our Sanskaras - conditioning that surrounds our very being (most of us don't even realize that such thoughts exist in our consciousness), Pashyanti is the gut feeling, the instinct (not yet formed into words) that we have, Madhyama is the emotion that arises in our heart and mind before we say anything and Vaikhari is the final speech that we mouth. Para to Vaikhari can also be shown in our Chakras.

- Para lives in the Kundalini

- Pashyanti lives in the Manipura Chakra - the Navel

- Madhyama lives in the Anahat Chakra - the Heart

- Vaikhari lives in Vishuddhi Chakra - the Throat

Every thought has to pass through several stages before it actually manifests as concrete creative force. These stages are termed as Para, Pashyanti, Madhyama and Vaikhari. Para represents the transcendental consciousness. Pashyanti represents the intellectual consciousness. Madhyama represents the mental consciousness. And Vaikhari represents the physical consciousness. These states of consciousness correspond with the four states known technically as Jagrat, Svapna, Susupti, and Turiya - or the wakeful state, the dreaming state, the dreamless state, and the transcendental state. In terms of the universal cosmology, Vaikhari, Madhyama And Pashyanti correspond respectively to Bhuh, Bhuvah, and Svah.

Para ultimately corresponds to the Lord's Tri-pada-vibhuti. Let us explain it in the form of sound: Each level of sound corresponds to a level of existence, and one's experience of sound depends upon the refinement of one's consciousness. The existential realities corresponding to the four states of consciousness are

The physical (sthula ie. the Jagrut avastha - waking state) which is connected to the vaikhari-shabda,

- The subtle (sukshma ie. the Swapna avastha - dream state) which is connected to the madhyama-shabda,

- The causal (karana ie. the Sushupti avastha - deep sleep) which is connected with the pashyanti-shabda.

- The transcendental (para ie. the Turiya avastha) is connected to the para shabdha.

So where is the connection between the story, the various stages of sound and Ravan. One must have observed that whenever one wants to do any work, one relies on some inner feeling - also known as the gut feeling. If someone were to describe a horrible incident, we feel a weird pain in our stomach. If we are not so sure on the course of action, we tend to rely on our gut feeling, our instinct. When we are afraid too, our stomach hurts. When we are happy, we enjoy a good belly laugh. And many a times, we tend to forget that we have to eat to live, not live to eat. Almost every action of our life seems to revolve around this Chakra (the navel area) itself, even if it is not so evident. We may control our actions, we may seek mastery over the mind and tongue, but it is very difficult to gain mastery over our instincts. And this instinct itself is the one which proves to be a barrier to our merger with the Lord. This instinct itself stops us from our complete surrender to God. As long as we are unable to surrender totally without having a care as to what happens next, we cannot merge with the Divine. We may get peace with meditation, we may be able to do good karmas and so on and so forth, but we cannot merge and become one with God unless we forget ourselves. We can fool ourselves and say that we have left everything to God, but when faced with extreme fear or joy, if our stomach binds itself into a knot, we cannot say that our surrender is complete. This is what stops us from becoming Sthitha-Prajna. We do not completely move from the gross to that which is beyond our senses.

Sri Rama was an incarnation of MahaVishnu and Vishnu had given a promise to Jay and Vijay that He would ensure their Mukti in every life. He is a Bhakta-Vatsal and He knew that unless Ravana's complete entity was destroyed, he would not be able to have Mukti. The entity that was Ravana had to merge into Divine Consciousness and therefore all thoughts, experiences, instincts had to be destroyed. Ravana had to move from Vaikhari, Madhyama and Pashyanti into Para, beyond the perception of the senses. When Rama pierced Ravana's navel, He propelled Ravana into transcendental consciousness which was beyond all physical entities. This was Mukti.

There is complete silence.

But to reach that will take completely shedding of our ego.

But the tricky thing is trying you shed the ego is also episodic.😉

Paramahamsa is one off the few divine souls who have truly became one with God.

thanks for sharing it

By the way if we see raavan after doing all the bad job still got a good mukti...then what is the use of being good?

And the free will can also be used for good things just like Ram-Sita. All their choices were also that of free will. And they remain forever in other's hearts even after centuries.

Using Ravan like free will is easy, but using Ram-Sita like free will is difficult. Most good people when they say they are trying to emulate Ram-Siya they are not using free will, they are just trying to project in front of others as Ram-Siya, while the ego is still active. So such people can never get mukti.

Understand free will and use free will in all your decisions, mukti will come your way.