Rama, Lakshmana, Bharata and Shatrughna are the four sons of Dasharatha. Merely knowing this will not suffice. One should enquire and understand the inner meaning. Who is Dasharatha? He represents the human body consisting of ten senses (five senses of perception and five senses of action). Strictly speaking, Rama, Lakshmana, Bharata and Shatrughna are not the sons of Dasharatha and his three wives; we should not think that they were born like mortals. They were Chaitanya Swarupas (embodiments of divine consciousness) who emerged from the sacrificial fire. They set an ideal to parents, brothers and sisters in every family and to humanity at large.
Today, due to the impact of Kali Age, there is no unity and love even among brothers in one family. There are conflicts among them leading disturbances, On the contrary, Rama, Lakshmana, Bharata and Shatrughna had total unity among themselves. They delighted others by their unity. Even while playing games in their childhood, each aspired for the victory of the other. Once the four brothers as lads were playing a game. Shortly thereafter, Bharata came to mother Kausalya, sat on her lap and started weeping. She asked him, ‘Bharata, why are you feeling sad? Have you lost the game?’ Bharata replied, ‘Mother, I would have been happy if that were to be the case, but when I was about to lose the game, Rama managed to lose the game and made me the winner. I am upset at the defeat of my elder brother.’ What an example of fraternal love!
When Lakshmana fell unconscious in the battlefield. Rama was forlorn. He considered Lakshmana as his very life. He lamented saying, ‘If I were to search in the world, I may get a mother like Kausalya and a wife like Sita but not a brother as noble as Lakshmana. What is the use of this life without Lakshmana?’ The four brothers had such unity, harmony and love among themselves.
Extract taken from (Ramayana: A Divine Drama - Actors in the Divine Play as scripted by Bhagawan Sri Sathya Sai Baba, Vol 2)
Manifestation of the Vedas in Human Form
Who are Rama, Lakshmana, Bharata and Shatrughna? In Treta Yuga, the four Vedas assumed physical form and incarnated as Rama, Lakshmana, Bharata and Shatrughna. While Rig Veda assumed the form of Rama, Yajur Veda, Sama Veda and Atharva Veda manifested in the forms of Lakshmana, Bharata and Shatrughna, respectively. (SSS Vol.37, p. 98)
The Vedas thus incarnated in Treta Yuga to impart the most precious message to mankind. The two great sages Vashistha and Vishwamitra declared to the world that the four Vedas had taken birth in human form as Rama, Lakshmana, Bharata and Shatrughna. As a consequence of great merit earned by Dasharatha, the four Vedas incarnated as his sons. If anyone asked Sage Vishwamitra any questions about the Vedas, he replied, ‘All the four Vedas have incarnated as the four sons of Dasharatha to set an ideal to the world.’ Hence the Vedas are not formless; they have a form. (SSS Vol.37, p. 98)
Lord Rama was Pranava itself (AUM). The three brothers are the syllables of ‘A,’ ‘U’ and ‘M’ in Omkara. Lakshmana was ‘A,’ Bharata was ‘U’ and Shatrughna was ‘M,’ and the Lord was the Pranava. We can realise the sacredness of the Ramayana when we comprehend its inner significance, instead of being absorbed only in the external form of the narrative. (SSS Vol.25, pp. 186-187)
Four brothers are embodiments of four Vedas
Rama and his three brothers are, from one point of view, the four Vedas in human form. What are these Vedas? Rig Veda is the embodiment of Speech (Vaak); Yajur Veda is the embodiment of Mind (Manas); Sama Veda is the embodiment of the Life Principle (Prana); and Atharva Veda is the embodiment of the Intellect (Buddhi). Thus the four Vedas played about in the house of Dasharatha as Rama, Lakshmana, Bharata and Shatrughna. These four ends of life give fulfilment to human life, No human can find fulfilment without these four. There is a close connection between Dharma and Artha; Wealth should be acquired in a righteous way. Similarly, even desire should be acquired in a righteous way. Similarly, even desire should be sacred and righteous one. We should enjoy life basing ourselves firmly on the principles of Dharma. Unfortunately, the four ends of have been sadly neglected with utter disregard. Dharma, however, does not enjoy full freedom; it is subservient to God, its Master. (SSB 1996, p. 15)
The Yajur Veda lays down the rights and duties of man, the Dharma (righteousness) which ensures peace and prosperity for him, both here and hereafter. So, it is represented by Rama Himself. Yajur Veda says that Dharma is the most important thing and that the practice of Dharma is necessary for us during our life.
He put on the vesture of manhood in order to establish and exemplify Dharma. ‘Ramo Vigrahavan Dharma’ is how the Ramayana describes Him--- Rama, the embodied Dharma. (SSS Vol.14, p. 312)
Mankind should follow Rama s life
Rig Veda enshrines mantras (potent sacred formulae). It elucidates them and elaborates their meanings, with the mantra Rama as their crown. Brother Lakshmana, who repeated it, recited it and relied on it, for everything in life and beyond, is indeed the embodiment of the Rig Veda. He teaches mankind that the Rama mantra confers on man the Constant Presence of the Lord. The Sama Veda contains songs in praise of Creation and the Creator and through adoration sublimated into song, the Lord yields Grace. Bharata, whose every thought, word and deed was an act of thanksgiving, a paean of praise dedicated to Rama, was the Sama Veda itself. (SSS Vol.14, p. 312) Bharata was always in the belief that singing the name of Lord Rama would give salvation.
Then, we have the Atharva Veda which is a collection of medical and ritual details, of charms and protective amulets to overcome internal and external foes. Shatrughna, whose very name means the destroyer of foes is therefore appropriately the avatar (incarnation) of the Atharva Veda. This Veda enables man to conquer evil habits, attitudes and tendencies, so that he can listen to the Voice of God and gladly translate the words into daily life. Shatrughna demonstrated by his humility, loyalty and devotion the victory he had won over his ego, greed and anger.
Very often the mistake is committed, of forgetting that Rama came, in order to lay down the norms of life and that His life has to be observed and followed by mankind. He is the ideal Man, with qualities and virtues which every man can earn to elevate himself. Mere worship, empty adoration is not what the Avatar expects. Rama underwent trouble, disappointment and distresses like any man, in order to show that joy was but an interval between two grieves, that grief was but a challenge, a rest, a lesson. He held forth the ideal relationship between son and father, husband and wife, brother and brother, friend and friend, ally and enemy and even man and beast. The Ramayana teaches also that, as a consequence of the individual s accumulated karma-consequence, children of the same mother may have opposite characters and careers. The waters of a pond breed leeches, as well as lotuses. Vali and Sugriva were brothers! So were Ravana and Vibhishana! (SSS Vol.14, pp. 312-313)
Four brothers represent four Purusharthas
From another point of view, Rama and the brothers can be understood as models of the four Primal goals of Man, the Purusharthas. Of these Rama was Dharma (Righteousness); Lakshmana was Artha (prosperity); Bharata was Kama (fulfilment of desires) and Shatrughna was moksha (liberation). These four are the progeny of every human being. (SSS Vol.14, p. 313)
Rama is virtue personified (Vigrahavan Dharmah). Rama is the supreme exemplar of the virtues that man must cultivate so that he might live as a master, as a husband, son, brother, friend, or even as a foe. The other three brothers of Rama personify the other three ideals: Bharata is the embodiment of Satya, Shatrughna of Shanti and Lakshmana of Prema. Study the Ramayana with the aim of imbibing from it the ideals for happy living, for making this life worthwhile, and you will be amply rewarded. Then you can deservedly style yourselves devotees of the Lord. (SSS Vol. 6, pp. 67-68)
Rama is the embodiment of Dharma (righteousness), Lakshmana is the embodiment of Shraddha (dedication). Bharata embodies Bhakti (devotion), Shatrughna personifies Shakti (valour). Dharma is associated with Shraddha. The protecting cover for Bhakti is Shakti. Hence, Rama and Lakshmana were always together as a pair, and Bharata and Shatrughna as another. (SSS Vol.20, pp. 46-47)
Dasharatha (Ten-chariot leader) is Man, having five sense organs of perception and five senses of action, ruling over Ayodhya, the city that is impregnable (the heart wherein God resides). These four goals have to be reduced to two pairs --- Dharma-artha and kama-moksha. Man must struggle to attain prosperity only through righteous ways. The prosperity should be used to achieve and maintain Dharma. This is the reason why Lakshmana follows in the footsteps of Rama and when Kabandha held Lakshmana in his deadly clasp, Lakshmana offered to stay in those arms, advising Rama to escape and live. This is the reason why when Lakshmana fell unconscious on the battlefield and could not be revived. Rama lamented, ‘Perhaps I may get another Sita, if this Sita passes away; but Oh! Lakshmana, nowhere can I get another brother like you. (SSS Vol.14, pp. 313-314)
The second pair of Purusharthas is Kama and Moksha; the only desire worth entertaining and pursuing is the desire for liberation. Bharata had it and Shatrughna shared it. After the long pilgrimage to the shrines and holy spots of Bharat, Rama had a few years, until he was aged fourteen, of apparent introspection and solitude. He disliked food and regal apparel. He was not interested in materials and men. He waved his fingers and palms for no clear reason; he wrote on the air only He knew what. He laughed without reason. Vashistha attempted to bring His mind back to normalcy, but that was only a stage which all Avatars are in, before they enter upon the task for which they have come down. Those years, the Avatar was designing His Master Plan. At the end of that period, the sage Vishwamitra arrived at the palace, asking Dasharatha to send Rama (and the inseparable Lakshmana) with him, to save the hermits from the demonic gang who desecrated Vedic rites. The plan started unfolding. (SSS Vol.14, pp. 314-315)
Rama took truth as His very basis and in that way, He gave up the kingdom that was rightfully due to Him. He never had any aspirations for kingdoms. Ramachandra took truth as His foundation and based all His karma on the foundation of truth. It is in this context that it has been said that ‘Satyam nasti paro dharmah.’ Different from truth, there is no Dharma. There is no truth which is different from Dharma. He regarded Satya and Dharma as the two foundation walls.
He also regarded them as the two wheels for the chariot of His life. He propagated that with Satya and Dharma, one can carry on one’s life in this world. This is why Rama has been described by saying ‘Ramo vigrahavan dharmah.’ Rama is the embodiment of Dharma. Rama’s form is Dharma, Rama’s conduct is truth. (SSB 1977, p. 51)
Nature of Dharma
Both Lakshmana and Bharata dedicated all that was theirs to the Divine. They had no trace of selfishness or self-interest in them. They adhered to Rama s path of Dharma (Ramayana). As all the brothers followed the path laid down by Rama, the Ramayana vindicates its title.
‘Ramo Vigrahavan Dharmah‘..... (Rama is the very embodiment of righteousness,) says Valmiki. What is Dharma? Today all kinds of worldly Dharmas are proliferating. When we try to find out what is Vaidiki Dharma (Dharma according to Vedas), there are confusing and conflicting opinions. ‘Dharayiti iti Dharmah,’ it is said. (Dharma is that which sustains the world, that which upholds the world.) Every object in the world has got certain unique qualities.
The quality that is the vital essence of the object reveals its Dharma. For instance, it is the basic quality of fire to bum--burning is its Dharma. When the fire loses its capacity to burn, it ceases to be fire and becomes mere charcoal. Sweetness is the inherent quality of sugar. If sugar loses its sweetness, it is no longer sugar but sand. The Champaka flower has the natural quality of exuding fragrance. If there is no fragrance in it, it is not Champaka. In the same manner, for man the quality of Ananda that flows from his heart is his inherent Dharma. But man today, for the sake of external achievements, forgets this inherent nature. For all, whether they are educated or not, there is one common Dharma: They should extend to others the same honour and regard which they expect others to show towards them so that they may feel happy. We should not do to others anything which if others do to us will cause pain and unhappiness to us. (SSS Vol.21, pp. 83-84)
Do unto others as others do unto you
This means that we should not cause harm to others because we do not want them to do harm to us. This is the natural Dharma which is relevant to all people in worldly life. Not everybody can understand or follow Vaidiki Dharma (Laws of Eternal Religion). Hence, in our ordinary daily life, the simple principle to be adhered to is, do unto others as you would like others to do unto you. However, what we notice among most people today is rampant selfishness and self-centredness. While they want to be respected and honoured by others, they will themselves show no respect or regard to others. Dharma is not a one-way traffic. It calls for ‘give and take.’ Today the spirit of sacrifice is absent among people. The foremost lesson of the Ramayana is readiness for sacrifice. It is only through tyaga (renunciation or sacrifice) that one attains Yoga (oneness with Divinity). The Ramayana proclaims the ideal of sacrifice. Obeying the commands of his father, renouncing the kingship and wearing the bark of the tree, Rama went to the forest as an exile. He was complying with what he regarded as Aajna (divine command). He demonstrated to the world what adherence to truth means. (SSS Vol.21, p. 84)
Here Rama, Lakshmana, Bharata and Shatrughna can be identified with the four purusharthas: Dharma, artha, kama and moksha. Ramachandra has been looking at these four purusharthas as distinct ones. He took Dharma as the base, moksha as the destination which we have to reach. When we have a ladder and when we want to climb to the top using the ladder, the ladder rests on the ground as the base. The ladder has also got a destination which we have to reach. This ladder rests on the ground of Dharma and attempts to reach the top mansion which is moksha. In between there are two steps, the steps of artha and kama. Both these steps, Artha and kama, are to be joined either on one hand with Dharma or on the other hand with moksha. If one is to expound it in a simpler way, one can say that Dharma and artha join up and constitute one part, and kama and moksha, join up and constitute the second part. When Dharma and artha are put together, we see that by a dharmic life, one may acquire wealth or artha or you have the aspiration to acquire wealth for the sake of Dharma. Do not have kama towards the world. Do not have a desire to enjoy the world but have kama or the desire for moksha. All your earnings and acquisitions should be related to Dharma and your desires to moksha. (SSB 1977, pp. 51-52)
The four brothers established the supremacy of the Vedas:
The mantras contained in the Vedas are of immense significance. When Sage Vishwamitra realized that the Rakshasas (demons) wanted to stop the chanting of Vedic mantras and destroy righteousness and truth on earth, he sought the help of Rama and Lakshmana who symbolized the divine forces that descended on earth to destroy the demonic forces and establish peace in the world. With the power of mantras taught to them by Sage Vishwamitra, Rama and Lakshmana annihilated the Rakshasas. This incident signifies the fact that with the power of Vedic mantras man can destroy his demonic qualities. By engaging themselves in the chanting of the mantras, the people of Treta Yuga annihilated their demonic qualities. Symbolising the divine powers of the Vedas, Rama, Lakshmana, Bharata and Shatrughna destroyed demonic forces and fostered divine forces in the world. The four brothers thus established the supremacy of the Vedas as manifestation of the aspect of God with form. Each mantra has a form. It has also its own inner significance. When chanting is done with contemplation on form, it leads one to the path of self-realisation. The Vedic seers declared: vedahametam purusham mahantam. adityavarnam tamasah parastat. (I have seen the Divine Being who shines with the splendour of a billion suns beyond the realm of darkness). The seers and sages transcended the darkness of ignorance and visualized the effulgence of the Divine. They chanted the mantras, contemplated on the form of the Divine, performed Yajnas and attained peace and bliss. They made use of mantra, tantra and Yantra in the performance of yajnas which ensured peace and prosperity of the people in Treta Yuga. With the help of the mantras, they quelled the Rakshasas and established the reign of gods. (SSS Vol.37, pp. 99-100)
Love And Unity Between The Brothers
The ideal of brotherhood as depicted in the Ramayana is without parallel in any other epic anywhere in world literature. (SSS Vol.13, p. 211) The four brothers Rama, Lakshmana, Bharata and Shatrughna were parts of the same substance and facets of the same Divinity. The four brothers were virtually inseparable and manifested their divinity in equal measure. There was no discord between them. (DD on 10.10.2005 , p. 7) The unity between the four brothers was in fact he sum and substance of Ramayana.
Rama s expression of His fraternal love
He exemplified harmony and love among brothers. He treated his brothers as his own life – breath and showered his love equally on all of them. Thus Rama is an example of fraternal love for every family. He regarded his brothers as part of his own being and would not cause the slightest pain to them. Thereby he took his brothers to supreme state. Today brothers take their litigation to Supreme Court! This is not right at all. (SSS Vol.27, p. 109)
Rama also shared with Bharata the love that Lakshmana poured on him so profusely. He told Bharata who prayed to him, with tears in his eyes, to return to Ayodhya as its ruler, ‘No, Father has ordered Me to rule over the forests, helping and saving the anchorites and hermits from the inroads of demonic hordes. He has willed that you should rule over the Kingdom of Ayodhya. Let us both be loyal to him.’ That was the expression of His fraternal love. (SSS Vol.14, p. 314)
Rama, Lakshmana, Bharata, and Shatrughna had total unity among themselves. They delighted others by their unity. Even while playing games in their childhood, each aspired for the victory of the other. Once, the four brothers as young lads were playing a game. Shortly thereafter, Bharata came to mother Kausalya, sat on her lap, and started weeping. She asked him, ‘Bharata, why are you feeling sad? Have you lost the game?’ (SSS Vol.36)
Kausalya lovingly enquired, ‘Child, why are you crying? Did your elder brother scold you? Did your brothers fight with you?’ In this way she tried to find out the cause of Bharata’s grief. (SSB 2002, pp. 54-55)
What love the brothers had for each other! Bharata replied, ‘Mother, I would have been happy if that were to be the case. Mother, none of my brothers would dream of scolding me and fighting with me. They all love me very much. But in order to make me win, despite my best efforts Rama always keeps losing the game. He always wants me to win.’ The younger brothers should win and for that Rama would deliberately lose. That was always Rama’s style. Every brother followed this path and strove to make the other brothers win. Rama knew that if his brothers won and were happy he would be happy too. (SSB 2002, pp. 54-55) What an example of fraternal love!
Lakshmana, Bharata and Shatrughna would tell their mothers that it was their great good fortune that they had Rama as their elder brother. They would praise Rama saying, he was full of love and nowhere could they find a brother like him. They always wanted to be in the company of Rama and serve him. There was such unity and love among them. They enjoyed intimate and inseparable relationship. (SSS Vol.36)
While in exile, Rama would not bear separation from Lakshmana even for a moment. He would anxiously ask Sita about Lakshmana’s whereabouts whenever he was not found by his side. Rama thus taught the ideal of brotherhood by his own example. (SSS Vol.36)
He would not eat alone delicacies but share with His brothers
Rama did not lack anything. But He was not interested in pleasures and comforts. Whenever mother Kausalya served Him various delicacies, He would not eat alone. He would eat only in the company of His brothers Lakshmana, Bharata and Shatrughna. (Dussehra Discourses 2001 p.95)
Boundless Love for each other:
When Bharata returned from Kekaya kingdom, he came to know from sage Vashistha that Rama had gone into exile and would not return for fourteen long years’. He was disconsolate. He went to the Sage, offered his respects and said, ‘Oh venerable preceptor, I do not want this kingdom which has caused the exile of my brother Rama. Being the eldest son, only Rama has the right to rule over the kingdom. Hence, at this very moment I shall go the forest, fall at the feet of Rama and plead with him to come and take over the reins of Ayodhya.’ In this manner, each of the four brothers was ready to make any sacrifice for the sake of the other. (SSS Vol.36)
Among the four brothers there was boundless love and regard for each other. When Rama went to the forest and was in Chitrakoota, Bharata came there to entreat him to return to Ayodhya and reign as the legitimate heir to the throne. Rama refused to return, saying that Bharata should rule over Ayodhya in accordance with the promise given by Dasharatha. The argument between the two was ultimately resolved by Sage Vashistha who told Bharata: ‘Do not cause any pain to Rama, who is Divinity itself and who has come down to protect the good-and uphold Dharma.’
Bharata pleaded for taking Rama s sandals and administering the kingdom in Rama s name till he returned to Ayodhya. There are a series of episodes in the Ramayana to show how deep was the love between the four brothers and how devoted were the younger brothers to Rama. Such fraternal love is an example to the world for all time. (SSS Vol.20, p. 54)
Love that existed between Rama and Bharata
After reaching the forest, Rama sent word through Sumantra (who had driven the chariot) as follows: ‘My brother Bharata would have returned to Ayodhya by now. Tell Bharata that there should be complete unity in the family. He should love Kausalya and Sumitra in the same manner in which he would love his mother, Kaikeyi. He should not make any distinction between them. However, unable to bear the pangs of separation from Rama, Bharata used harsh words against his mother. He did not spare even the family preceptor Vashistha. Vashistha approached Bharata and told him: ‘Rama has left for the forest. You must get ready for the coronation. As soon as you are ready I shall fix the auspicious moment for the ceremony.’
Bharata lost for a moment the sense of respect he should have for the word of the preceptor. Rama was the very life-breath of Bharata. He spoke to Vashistha in great anguish: ‘Am I to rule over a kingdom which banished Rama and plunged the whole of Ayodhya in grief? Do not mention the name of the kingdom that sent my Rama to the forest. I have no use for such a kingdom tarnished by a grievous wrong.’ This was the kind of love that existed between the brothers.
Once, when the brothers were children, Rama came to his mother Kausalya in great joy. Kausalya asked him what the reason for his joy was. Rama said: ‘I am immensely happy today because Bharata won in the game we were playing.’ Rama rejoiced in the successes of his brothers. Meanwhile Bharata came weeping to Kausalya. She asked him: ‘Bharata! Why are you crying? Rama is so happy over your victory.’ Bharata replied: ‘Mother! I am very sad because Rama deliberately chose to lose so that I may win.’ The elder brother rejoices over the younger brother s victor. The latter feels sad about his victory and the defeat of the elder brother.
What mutual love prevailed among the brothers! Such was the pure and sacred unity that existed among the brothers at that time. (SSS Vol.29, pp. 78-79)
Example of Bharata to stand by traditions
If you consider the conduct of Bharata, you find that even though the kingdom was offered to him by his father and mother, he did not desire to enjoy what belonged by right to the eldest son, Rama. He considered it immoral and opposed to the traditions of the Ikshvaku family to accept the kingdom in such circumstances and firmly renounced it. When Dasharatha decided to take Kaikeyi as his third wife, with the consent of Kausalya and Sumitra, so that he could have a son to succeed to the throne, Kaikeyi s father imposed a condition that he would offer his daughter in marriage only if the son born to her would be made king, without regard to the claims of the son that might be born to the eldest queen. Dasharatha was not willing to accept this condition, but Kausalya and Sumitra persuaded him to accept it, saying that no one born in the Ikshvaku line would go against Dharma. This was amply borne out by the conduct of Bharata.
Bharata not only refused to ascend the throne, but he took a vow to stay out of the capital till Rama returned to the kingdom. He declared he was not prepared to sully the good name of his great ancestors for the sake of the throne. ‘When Rama has gone to the forest to honour his father s command, I shall also go to the forest,’ said Bharata. Ultimately, he secured the sandals of Rama, installed them on the throne and himself led the life of an ascetic in Nandigrama, a village outside the capital. Is it conceivable that anyone would give up a great good fortune that came his way in the manner Bharata did? Will anyone spurn the windfall that comes to him? But, Bharata did not regard the kingdom as a blessing. He felt that it would be infamous to succeed to the throne. (SSS Vol.24, pp. 62-63)
Lakshmana s devotion to his brother
Turning to the harmonious relations that existed between the brothers Complying with his stepmother s words, Rama might don the bark of trees, wear the mantle of an ascetic and leave for the forest. There was no such obligation on Lakshmana s part. But as a younger brother he felt that it was not proper for him to stay and enjoy life in Ayodhya when his brother was leaving for the forest. He was ready to renounce his mother and wife and accompany Rama, whom he considered as his life-breath.
Thus he followed Rama as an ascetic, treating Ayodhya without Rama as a jungle and a forest with Rama as Ayodhya. Indefatigably he served Rama and Sita night and day. The behaviour of brothers today in similar situations would be entirely different. They are likely to indulge in litigation over the sharing of property and lose them all in carrying the dispute upto the Supreme Court. They will not agree to enjoy the property in common and will ruin themselves through litigation. To such brothers, Rama should serve as an example. (SSS Vol.24, pp. 60-61)
Their affection and selfless attitude to serve people
One should recognise the affection that was shown between the brothers in the Ramayana and the sacredness of such affection. At no time and on no occasion did the brothers of Rama exhibit any selfishness. With a selfless attitude, they were regarding that service to the people was the main concern of their life.
All these good qualities were acquired by them from their Guru Vashistha, even while they were young and they shaped themselves so as to be ideals for others in the world. It is only when we can recognise and understand the true nature of satya and Dharma, even while we are young that we can get the most beneficial results out of such understanding when we grow older. (SSB 1977, pp. 54-55)
Spirituality promotes spirit of unity
The story of the Ramayana reveals the ideal relationship that should exist between brothers. Lakshmana and Shatrughna served Rama and Bharata respectively, with utmost devotion and sincerity. When Lakshmana fainted in the battlefield, Rama lamented, ‘In this world, I might find another mother like Kausalya, a wife like Sita, but definitely not a brother like Lakshmana.’ A brother should be like this —one who respects elders and brings name and fame to the whole family. It is the unity amongst the brothers that brought reputation to the whole family. (SSS Vol.32 Part II, p. 107)
The relationship that existed between the brothers of Rama is an ideal to the rest of the humanity. They lived in unity in spite of troubles and turmoil. (SSS Vol.32 Part I, p. 101)
Any big task can be accomplished if the five fingers are united. Otherwise even a small task becomes extremely difficult. So, everyone should strive for unity.
Spirituality destroys narrow mindedness
and confers unity, cooperation and universal peace. [Telugu Poem]
Unity is very essential. Through unity, you can understand spirituality. Do not hate anybody. Do not develop ill feelings towards others. Then you can become a true human being. Spiritual practices are just a waste of time if you cannot overcome your selfishness. Do not engage in spiritual activities aspiring for your own liberation, because it would amount to selfishness. Work for the redemption of one and all. Every other person has in his heart of hearts a picture of the God you revere. Recognise it and reconcile your misunderstandings; close up all gaps and be brothers in pilgrimage, encouraging and inspiring each other along the arduous road. (SSS Vol.5, p. 303) Let everybody attain divinity and experience divine bliss. You should have such broad feelings. Your welfare lies in the welfare of the society. . (SSS Vol.32 Part I, p. 108)
Lesson for today s youth from the life of Rama
Even during their boyhood Rama and Lakshmana were careful about how they dressed. During the period of their early spiritual apprenticeship, they discarded princely robes, even though Dasharatha tempted them to wear costly jewels and clothes. When in the forest as exiles, they wore deerskin and had their hair knotted on top. They argued that a dress must be worn for one s own satisfaction and not in order to imitate someone else. They were never slaves to fashion or convention. They laid down the norms for others and never imitated others just to earn their favour.
Heroism was the hall-mark of the brothers. They met every obstacle squarely and exhibited the necessary enterprise and ability to meet and overcome opposition. The youth of today have to learn this lesson. They quaff before the tiniest obstacle and lose heart at the first difficulty they encounter. Like the heroes of the Ramayana they should march forward bravely, whatever the handicap, in the secular, the moral or the spiritual fields of activity. When the truth of One Reality in all, the Reality of God, is revealed, then there will be no more room for anger or hatred. They will seek and see only the good in every one. At present the passion in their eyes colours their version. (SSS Vol.13, p. 212)
Ideal Brotherhood:
After the marriage, Rama had to face many ordeals. He overcame them all with fortitude. He
decimated the demonic forces. Lakshmana was His main weapon. With his help, Rama emerged victorious in the battle with demons. Many a time He lavished praises on His brothers saying, ‘My brothers are greater than Me, I owe My victory to them. I could win over enemies because of the strength of unity among us.’ The lives of Rama, Lakshmana, Bharata and Shatrughna demonstrated the ideal brotherhood to the entire world. Such ideal brotherhood is not noticed today. Many wonderful events took place in the life of Rama.
The stories of Lord Vishnu are amazing;
They purify the lives of the people in all the three worlds;
They are sickles that cut the creepers of worldly bondage;
They are like good friends who help you in times of need;
They are like shelters for the sages and seers doing penance in the forest. (Telugu poem)
(SSS Vol.38, p. 117)
Rama demonstrated the ideal unity and co-existence in the world
Rama and Sita are depicted as lead characters. Not much importance is given to the other roles in the epic. If Lakshmana, Shatrughna, Urmila, Mandavi and Sruthakeerthi were not there, the glory of Rama and Sita could not have been highlighted. Rama could not live even a minute without Lakshmana by his side. He would not eat without Lakshmana giving him company. Rama hence demonstrated the ideal of unity and co-existence to the world. In the Veda, there is a shloka that aptly describes this idealism.
Om Sahana Vavatu
Sahanau Bhunaktu
Sahaviryam Karavavahai
Tejas Vinavati
Tamastuma vidhwishavahai
Om Shanti Shanti Shantihi
(Let us all move together, let us all grow together,
Let us all stay united and share our knowledge,
Let us live together with friendship and without disharmony)
The four brothers displayed such a unity amongst themselves. Today, if our children in the house, they take four different directions. (SSB 2002, pp. 92-93)
Rama, Lakshmana, Bharata and Shatrughna became renowned on account of their strong sense of Unity. Contrast with Vali and Sugriva; they too were brothers but both had to undergo suffering on account of lack of unity. The Pandavas too illustrate how unity is strength. All the four younger brothers always bowed to the command of Dharamaja the eldest brother; they never went against his advice. The glorious example set by them in the Dwapara age continues to remain a shining beacon even in this Kali age. Disunity, discord, and dissatisfaction between brothers invariably produce pain and suffering. Unity, on the other hand, always paves the way for happiness. (SSB 2000, p. 81)