Aranya Kanda
Analysis
Today’s reading actually contains two stories woven together — one short but meaningful, and another much longer one about Kabandha. We’ll save Kabandha’s story for next Sunday and focus today on the shorter one — the tale of the demoness Ayo-mukhi.
The Ramayana says that while Rama and Lakshmana were wandering through Dandakaranya, they came upon a deep, dark cave — almost like the underworld. There, they saw a huge and terrifying demoness named Ayo-mukhi. She caught hold of Lakshmana’s hand and said, “Come and enjoy with me!” Then she wrapped him tightly in her arms. But Lakshmana drew his sword and cut off her nose, ears, and breasts. Screaming in pain, she fled.
A similar episode appeared earlier in the story of Shurpanakha, who also approached Rama with the same intention — asking him to take her as his wife. When she was refused, Lakshmana cut off her nose and ears.
Now, we must understand this symbolically, not literally. In Indian culture, there is no tradition or justification for cutting off anyone’s body parts — not nose, ears, or anything else. So when such images appear in sacred texts like the Ramayana, they carry an inner meaning, not a physical one.
The demons in these stories do not represent external creatures; they stand for the demonic tendencies within our own minds — the darker impulses or vrittis that rise up from inside us. Cutting off their nose, ears, and breasts symbolizes making them powerless. The nose, ears, and breasts represent physical beauty and sensual appeal. So, to “cut them off” means to render those worldly temptations ineffective — to remove their power over us.
When Shurpanakha came to Rama and Lakshmana, she symbolized asakti — attachment — the deep impressions of desire that lie buried in our subconscious. When we lack self-knowledge, those impressions rise up and overpower us. But a person established in atma-jnana — in self-awareness — does not fall under their influence. Such a person conquers those impulses instead of being conquered by them.
That is the difference: either your vices overpower you, or you overpower your vices. Ordinary people often become weak before their impulses. But those who know their true Self — who live in awareness — are not swayed. Desires may arise, but they cannot control them; rather, such people dissolve those desires or make them harmless.
Now, the story says Ayo-mukhi lived in a deep cave. The cave represents our subconscious mind — the hidden depths of our consciousness. The mind has two layers: the conscious and the subconscious. The conscious mind is shallow; if a desire arises there, we can easily remove it with understanding. But when a tendency sinks into the subconscious and becomes a sanskar (habit), it is much harder to destroy.
For example, if I feel anger consciously, I can calm it through wisdom. But when anger becomes a deep-rooted habit, it must be eliminated from the subconscious — and that can happen only when I rise to the awareness of my true Self.
The word Ayo-mukhi itself holds the key. It has two parts: Ayo (from ayas, meaning “iron”) and mukhi (meaning “facing” or “turned toward”). So Ayo-mukhi literally means “one whose face is turned toward iron.” In spiritual language, iron represents the gross physical body — the body made of matter, the perishable structure of the senses and elements.
Thus, Ayo-mukhi means “one who is turned toward the physical body,” or in simpler words, “one absorbed in bodily pleasures.” That is why she is called a demoness — because such bodily indulgence, when it dominates the mind, is a rakshasi vritti — a demonic tendency.
When we identify with the body — when we think, “I am this body” — our attention naturally goes to bodily enjoyments. This craving becomes a habit, a sanskar buried deep in the subconscious. When that tendency rises from the cave of the subconscious to the conscious mind, it disturbs our inner peace.
If you are walking the spiritual path, this inner “demon” — the tendency toward pleasure — will challenge you. But through self-knowledge, you can overpower it. That’s what this story teaches.
Lakshmana represents the awakened intellect — the power of discrimination (viveka). When the demoness Ayo-mukhi tries to bind him in her arms, it means the tendency of sensual enjoyment tries to overpower our power of thought. But Lakshmana — the discriminating mind — uses the sword of awareness to make that impulse powerless. Cutting off her nose, ears, and breasts means neutralizing the attraction and charm of that desire. The tendency returns to its cave — the subconscious — where it loses its strength.
Rama and Lakshmana wandering in Dandakaranya symbolize introspection — the journey within our own mind. Most of us live outwardly; we blame people or situations for our troubles without looking inward. But the real source of disturbance is inside — the buried impressions that rise and take hold of us.
When you begin the inward journey, these inner demons will surface — lust, anger, greed, pride, and others. But if you are established in Self-knowledge, none of them can overpower you. You will remain steady and make those tendencies powerless.
That is the deeper message of the Ayo-mukhi story. It is not about an external demon but about our inner struggle. To overcome such inner forces, there is only one path — to know who you truly are. When you know, “I am not the body; I am the conscious being who operates through it,” you gain mastery over your thoughts. You become both the creator and the controller of your mind.
In the Ramayana, this inner mastery is symbolized by Lakshmana. Just as Lakshmana was born alongside Rama without separate intention, our power of discrimination arises naturally the moment self-awareness is born. When you awaken to your true nature — symbolized by Rama — the capacity for self-control — symbolized by Lakshmana — appears automatically.
So the story of Ayo-mukhi teaches us that during spiritual growth, many inner demons will surface from the depths. But they come only to be dissolved. When awareness shines, they lose their power and vanish back into the cave of the subconscious.
Next time, we will explore the story of Kabandha, which represents another deep-rooted negative force — the dark, headless energy of ignorance — and see how it too can be transformed through Self-knowledge.