The Upasana of Lakshmi is essential along with Shri Mahavishnu

In His discourse “Ramraksha Pravachan – 2 | Shree Sitaramchandro Devata: The Necessity of Worshipping Mahavishnu along with Lakshmi”, Sadguru Aniruddha Bapu has explained in simple words the importance of the Ramraksha Stotra and the profound secrets contained in it. 

Mantra Devata – The Divine Power of a Mantra 

Sadguru Aniruddha Bapu explains that the words “Deva”, “Devi”, and “Devata” are connected to the Sanskrit root “Divya” (divine). The form of the Parameshwar is not different from His mantra. The Naam (Name) and the Naami (the One who bears the Name) are one - meaning the Parameshwar and His Naam are one and the same. 

When a mantra is empowered and perfected by an authorised person, the utterance of that mantra, through the devotion and vibrations generated by the devotee, gives rise to a divine power. This power is called the Mantra Devata. This Mantra Devata continuously bestows its vibrations upon every person who chants that mantra. Each mantra has its own unique Mantra Devata. In collective worship, meaning when many people come together and chant a mantra, the vibrations are generated thousands of times over. This makes the Mantra Devata increasingly powerful. 

Most importantly, the very moment someone utters the mantra even once, with all their heart, and their mind becomes one with the lotus feet of the Saguna (manifest) form of the deity of that mantra, the Mantra Devata bestows abundant blessings upon them. This Mantra devata works to connect us with the deity to whom the mantra belongs. 

Namasmaran (Chanting the Name of God) and Mantradevata 

Just as a Mantra devata is formed from the vibrations in this universe, similarly, a deity of this mantra-shakti (mantra power) is formed within each individual according to their destiny (prarabdha) and their physical body. Bapu has explained this further using the example of electricity. Even though electricity is generated in a dam, it cannot be brought into our homes in its original form. Its power has to be gradually reduced to match the needs and capacity of the house. For this, the electricity passes through various substations. In the same way, the deity of the mantra-shakti within our body is like a 'substation' of the universal Mantra Devata. This Mantra Devata residing within our body is one with the universal Mantra Devata. 

If there are interruptions in the chanting of our mantra, the growth of the Mantra Devata developing within our body slows down. For this inner Mantra Devata to grow smoothly, we must provide it with “nourishment” and that nourishment is Namasmaran (remembering and recalling to the mind the Naam of the divine). The more we continue to chant the Naam of God with devotion, the more the size, meaning its power, of the Mantra Devata formed within our body increases. 

Due to this power, we receive more vibrations from the power of the universe. This mantra-shakti, generated from the universe, is the very link between God and us. This means that the power of God flows from the Mantra Devata in the universe to the Mantra Devata residing within our body. 

The importance of Naam-japa and true and pure compassion of Parameshwar 

Describing the glory of the Almighty’s true and pure compassion, Bapu said that for every vibration generated by a person in this universe when they sincerely utter a mantra, Omkar, the Parameshwar Himself adds an equal measure of vibrations into that mantra’s power. This is why the saints earnestly proclaim, “Naamjapa-yadnya is supreme; bathing rituals and other rites cannot obstruct it. In the Naam lies the sanctification of both dharma and adharma; in the Naam itself resides Parabrahma, the essence of the Vedas.” The meaning of this is: O children, do not get entangled in rituals like bathing and other formalities. Simply take the Naam, and all your faults will be forgiven. 

Faith and belief in the experience 

We keep looking for proof for everything. Bapu explains that proofs are never found outside, but rather within our own lives. However, we must be able to recognize them through the experiences of others. 

He gives a simple example. We eat wheat and rice. What if every person, after being born, thought, "Why should I eat wheat and rice? Just because my parents and grandparents did?" And what if they decided, "I'll only eat them after they are chemically tested and proven good for the body"? Our grandparents and great-grandparents ate wheat and rice and they were not harmed, and that's why we eat them.  

This faith is easily placed when it comes to food, but when it comes to devotion, our faith wavers. We begin to question: “My parents did bhakti, my grandparents did too. But why should I? Maybe God helped them, but what proof is there that He will help me?” Bapu asks, “If the same rice and wheat that filled your grandparents’ stomachs also fills yours, then why would the same God, who took care of your grandparents and great-grandparents, not take care of you?” 

When we eat rice and wheat, the stomach feels full and we instantly know it—sometimes even with a burp. But when it comes to God's grace, we might have to wait a little, and we aren't ready to wait. Waiting means patience or forbearance (Saburi). It is the Mantra devata that grants us this Saburi. Faith (Shraddha) comes from God Himself, but forbearance (Saburi) comes from the Mantradevata—born out of His mantra and His inspiration. 

These two—faith and forbearance—are the essentials we continually receive. When forbearance comes, faith increases, and when faith comes, forbearance deepens. Both are complementary to each other. 

 Sita: The Mantra Devata of the Ramraksha Stotra

Sadguru Aniruddha Bapu further explains that in the Ram Raksha Stotra, the sage Budha Kaushika beautifully states, "Shri Sita Ramachandro Devata." This means that the presiding deity of this mantra is Prabhu Ramachandra, and the power of this mantra is Sita. Sita, the daughter of the Earth, is the Mantra Devata. The power of a mantra is generated by the sons of the Earth—that is, by the mantras that we human beings utter. 

Humans have four levels of speech (Vaani): Vaikhari, Madhyama, Pashyanti, and Para. The Para Vaani (Para speech) resides at our navel, near the belly, or in the abdomen. This speech originates from the abdomen of the sons of the Earth, and from Para Vani, other levels of speech develop. This means that the one born from what we call the power of a mantra is Sita, the daughter of the Earth.  

The word 'Sita' has many meanings. 'Sita' refers to the furrow or crack made in the ground by the blade of a plow. Another meaning is sugar—sweetness itself. Sita is not mere coolness (Shitalata), but calmness (Shantata). Sita signifies serene gentleness (Shant-Snigdha). This calmness comes to us through chanting the name of God (namasmarana) and through the remembrance of our mantras. 

Sage Budha Kaushika explains very well in a single sentence, "Shri Sita Ramachandro Devata." Sita is herself Shri, or Lakshmi. Shri Sita is the Mantra Devata, and Ramachandra is the presiding deity (Adhishthatri Devata). 

Ramachandra: Ram Together with Sita Means Ram Together with Bhakti 

Ram was born in the solar dynasty (Suryakula), while Krishna was born in the lunar dynasty (Chandrakula). Since Ram was born into the solar dynasty, his name should have been 'Ram-bhanu' (Ram-Sun). So then, how did the name 'Ramachandra' come about? 

Bapu explains: “Chandra” means coolness, gentleness, serenity. The very moment Ram was wedded to Sita, at that very moment Ram became Ramachandra. Without Sita, Ram is immensely fierce, i.e., unapproachable. With Sita, Ram becomes near and dear to us, i.e., becomes approachable. This is the most important secret. 

Sita represents Bhakti (devotion). The moment we begin to worship Ram with devotion, the Ram who earlier seemed stern, fierce, and above all, distant, now feels close and loving to us—because of Sita, that is, because of bhakti. This Sita, in the form of devotion, already exists as the vibrating power of Omkara. But we generate that devotion for ourselves and within ourselves. That's why who gets the first honor? Sita, and then Ram. This is why we say 'Sitaram,' 'Radheshyam,' and 'Lakshminarayan' —always placing bhakti before God. 

Stotramantra: The Path of Awakening and the Treasure of Knowledge 

Sadguru Aniruddha Bapu further explains that the sage Budha Kaushika says, "Asya Shri Ram Raksha Stotra Mantrasya." There is a great secret hidden in using the combined phrase "Stotra Mantrasya" instead of saying "Stotrasya" or "Mantrasya" separately. The connection between stotra and mantra is related to the two names, Budha and Kaushika. 

A stotra awakens us and makes us aware (prabuddha), while a mantra is our treasure, our wealth. 

But if we do not even realize that we have this treasure, will we be able to use it? No. Then who makes us aware of it? That is the role of a Stotra. And that is why it is called a Stotra-Mantra. Why do we recite the Rāmrakṣhahttps://www.instagram.com/reel/DCZUftgO9ms/? Because we want Ram to protect us. It is a hymn in praise of Ram, it is a prayer to Him. Yet hidden within it is the true Mantra—the treasure. 

When a child needs to be given bitter medicine, we first show him honey and then slip the medicine in through it. In the same way, within this Stotra the Mantra is given. If we were asked to recite only the Mantra, it might seem dry or difficult, and our mind would not remain engaged. But in the Ramraksha, every single syllable is filled with the power of a Mantra. We have already heard its story. This Stotra-Mantra, this prayer, awakens us from the sleep of ignorance. The Ramraksha enlightens us, drawing us closer and closer to our own true Self. 

Sadguru Aniruddha Bapu explains: 
“Mantra means mananaat traayate iti mantraḥ—that which protects me when contemplated upon, that is a Mantra. A Mantra is a treasure that grants us what we truly need. But to obtain what is necessary, we must first know about it. And to make us aware of it, to awaken us, to remove the layers of ignorance—is the work of the Stotra. Therefore, it does not take the form of a Mantra, but of a Stotra. Yet, its soul, its essence, is indeed that of a Mantra.” 

Three Eternal Pairs: The Path to Prosperity in Life

When we begin to recite a Stotra with devotion—sometimes out of our own needs but with a faithful heart—then it is Sita who awakens us. She grants us peace, she grants us patience. And the very moment Sita is established within us, Rāma begins to bestow His treasure upon us. 

From this, it becomes clear how the three pairs are connected: Budha-Kaushika, Stotra-Mantra, and Sita-Ramachandra Devata. 

In this discourse, Sadguru Aniruddha Bapu also narrates a story about Goddess Lakshmi and Bhagwan Vishnu and the saint Savata Mali from the Warkari tradition. 

At the end of the second discourse in his Ram Raksha series, Bapu says, "We should embrace these three eternal pairs: stotra and mantra, Budha and Kaushika, and Sita and Ram. Only then will there be no lack in our lives; the stream of worldly and spiritual wealth will never run dry."