Avatarof the Treta era (Yuga). Hero of the Ramayana; killed the wicked Ravanato rescue his virtuous wife Sita, who had been kidnapped. Rama means he who pleases. (Dharma Vahini p.133)

Rama: Destroyer of Fear from the hearts of those devoted to Him, the Crown Jewel of the Ikshvaku Dynasty, the precious Gem of the Raghu Dynasty, Rama! (RKRV Part II p.149)

The four brotherswere always sharp and alert. This was depicted in Tyagarajas song.

But for their devotion to Rama,

Would a monkey cross the ocean?

Would the goddess Lakshmi worship you?

Would Lakshmanawillingly serve you?

Would the highly intelligent Bharataoffer his prostrations to you?

Oh! How great indeed is the power of devotion

to Lord Ramas strength (Telugu Poem)

(SSB 2002, p.58)

It was declared that Rama was born of the Payasam which was brought by the Deity from the sacrificial fire. No Avatar is born flesh and blood, including this Avatar. The body of the Avatar is cit substance; it is not jada like other materials. The embryo of ordinary mortals is jalodakasayi enveloped in watery stuff; the embryo of the Avatar is encased in kshirodakasayi, the pure white milk of holiness. That is why in the make-up of the Avatar there is no blemish, there is no trace of Guna.(SSS Vol.4, p. 15)

Valmiki has given the meaning of Rama by splitting the name into three parts. Ra, Aa and Ma. Ra is the basic letter for Agni or fire; Aa is for Sun and Ma for Moon. These three letters respectively signify Agni, Sun and Moon. The fire burns away all the sins, the sun sheds light and removes the ignorance and the moon cools the agitation in ones mind. Thus the utterance of the name of Rama removes your sins, your ignorance and your agitations, and eliminates the possibility of your being reborn. In this context, he has also been identifying the sound AUM with the name Rama, and both bring the same result. As AUM is the very basis of all the Vedas, so also is Rama the basis of all creation. The three important aspects of Agni, Moon and Sun contained in the name Rama are synonymous with Ida, Saraswati and Bharati and are the basis for the whole world. (SSB 1974 - p. 243/244)

Rama means Delight! Nothing delights more than ones innate Self, and so Rama is also known as Atmarama. Bharatas name itself signifies that he is saturated with love of Rama (Bha - means, Bhagavan - the Lord, Rama; ratha - means, pleased by, happy over, attached to). (SSS Vol.7, pp. 117-118)

Rama is the name for the ananda that is inherent in every heart; recite the name, let the ananda respond and upsurge. Resort to the recitation of the Name when your mind is agitated by fear, anxiety or grief. (SSS Vol.7, p. 301)

Tyagaraja sang that Rama is composed of two sounds, Ra taken from Na-ra-ya-na and Ma taken from Na-ma-Shiva-ya; that Rama is the harmonisation of Vaishnavism and Saivism. (SSS Vol.3, p. 165)

Rama conducted himself as if he was subject to Maya, but upheld Dharma for promoting the welfare of the world.(SSS Vol.23, p. 205)

When Dharma was showing signs of decline, Rama appeared to protect Dharani (the earth), Dharma Patni (his consort) and Dharma (Righteousness). It was for these three-fold purposes that Rama Avatar took place. (SSS Vol.23, pp.212-213)

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 p.186-187)

Manifestation of the Vedas in Human Form

Who are Rama, Lakshmana, Bharataand Shatrughna? In Treta Yuga, the four Vedas assumed physical form and incarnated as Rama, Lakshmana, Bharata and Shatrughna. While Rig Vedaassumed the form of Rama, Yajur Veda, Sama Vedaand Atharva Vedamanifested in the forms of Lakshmana, Bharata and Shatrughna, respectively. (SSS Vol.37 p.98)

The Vedas thus incarnated in Treta Yugato impart the most precious message to mankind. The two great sages Vashisthaand Vishwamitradeclared to the world that the four Vedas had taken birth in human form as Rama, Lakshmana, Bharataand 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 idealto the world. Hence the Vedas are not formless; they have a form. (SSS Vol.37, p.98)

Lord Ramawas Pranavaitself (AUM). The three brothers are the syllables of A, U and M in Omkara. Lakshmanawas A, Bharatawas U and Shatrughnawas M, and the Lord was the Pranava. We can realise the sacredness of the Ramayanawhen we comprehend its inner significance, instead of being absorbed only in the external form of the narrative. (SSS Vol.25 p.186-187)

Four brothers are embodiments of four Vedas

Ramaand his three brothers are, from one point of view, the four Vedas in human form. What are these Vedas? Rig Vedais the embodiment of Speech (Vak); Yajur Vedais the embodiment of Mind (Manas); Sama Vedais the embodiment of the Life Principle (Prana); and Atharva Vedais the embodiment of the Intellect (Buddhi). Thus the four Vedas played about in the house of Dasharathaas Rama, Lakshmana, Bharataand 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 Vedalays 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 RamaHimself. Yajur Veda says that Dharma is the most important thing and that the practice of Dharma is necessary for us during our life. (SSB 1977, p.85-86)

He put on the vesture of manhood in order to establish and exemplify Dharma. Ramah Vigrahavan Dharmah is how the Ramayanadescribes Him--- Rama, the embodied Dharma. (SSS Vol.14, p.312)

Mankind should follow Rama s life

Rig Vedaenshrines 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 Vedacontains 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 Vedawhich 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 Ramacame, in order to lay down the norms of life and that His life has to be observed and followed by mankind. He is the idealMan, with qualities and virtues which every man can earn to elevate himself. Mere worship, empty adoration is not what the Avatarexpects. Rama underwent trouble, disappointment, and distress 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 Ramayanateaches 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 Sugrivawere brothers! So were Ravanaand Vibhishana! (SSS Vol.14 p.312-313)

Four brothers represent four Purusharthas

From another point of view, Ramaand the brothers can be understood as models of the four Primal goals of Man, the Purusharthas. Of these Rama was Dharma (Righteousness); Lakshmanawas Artha (prosperity); Bharatawas Kama(fulfilment of desires) and Shatrughna was moksha (liberation). These four are the progeny of every human being. (SSS Vol.14 p.313)

Ramais 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: Bharatais the embodiment of Satya, Shatrughna of Shanti and Lakshmanaof Prema. Study the Ramayanawith 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 p.67-68)

Ramais the embodiment of Dharma (righteousness), Lakshmanais the embodiment of Shraddha (dedication). Bharataembodies 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 Shatrughnaas another. (SSS Vol.20 p.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-arthaand 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 Lakshmanafollows in the footsteps of Ramaand 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 p.313-314)

The second pair of Purusharthas is Kamaand Moksha; the only desire worth entertaining and pursuing is the desire for liberation. Bharatahad it and Shatrughna shared it. After the long pilgrimage to the shrines and holy spots of Bharat, Ramahad 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. Vashisthaattempted 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 Avatarwas designing His Master Plan. At the end of that period, the sage Vishwamitraarrived at the palace, asking Dasharathato 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 p.314-315)

Ramatook 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 ones life in this world. This is why Ramahas been described by saying Ramo vigrahavan dharmah. Rama is the embodiment of Dharma. Ramas form is Dharma, Ramas conduct is truth. (SSB 1977, p.51)

Nature of Dharma

Both Lakshmanaand Bharatadedicated 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..... (Ramais 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 Vaidik 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 p.83-84)

The four brothersestablished the supremacy of the Vedas:

The mantras contained in the Vedas are of immense significance. When Sage Vishwamitrarealized that the Rakshasas (demons) wanted to stop the chanting of Vedic mantras and destroy righteousness and truth on earth, he sought the help of Ramaand Lakshmanawho 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 Yugaannihilated their demonic qualities. Symbolising the divine powers of the Vedas, Rama, Lakshmana, Bharataand Shatrughnadestroyed demonic forces and fostered divine forces in the world. The four brothersthus 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 Aditya varnam 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)

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 Ramais 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.109-111)

Ramaalso shared with Bharatathe love that Lakshmanapoured on him so profusely. He told Bharata who prayed to him, with tears in his eyes, to return to Ayodhyaas 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 Shatrughnahad 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)

Kausalyalovingly 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 Bharatas grief.

What love the brothers had for each other! Bharatareplied, 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 Ramaalways 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 Ramas 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 p.54-55) What an example of fraternal love!

Lakshmana, Bharataand Shatrughnawould tell their mothers that it was their great good fortune that they had Ramaas 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 Part II p.63)

While in exile, Ramawould not bear separation from Lakshmanaeven for a moment. He would anxiously ask Sitaabout Lakshmanas whereabouts whenever he was not found by his side. Rama thus taught the idealof brotherhood by his own example. (SSS Vol.36 Part II p.64)

He would not eat alone delicacies but share with His brothers

Ramadid not lack anything. But He was not interested in pleasures and comforts. Whenever mother Kausalyaserved Him various delicacies, He would not eat alone. He would eat only in the company of His brothers Lakshmana, Bharataand Shatrughna. (Dasara Discourses 2001 p.95)

Boundless Love for each other:

Among the four brothers there was boundless love and regard for each other. When Ramawent to the forest and was in Chitrakuta, Bharatacame there to entreat him to return to Ayodhyaand 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 Vashisthawho 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.

Bharatapleaded 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 Ramayanato 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)

When Bharatareturned from Kekaya kingdom, he came to know from sage Vashisthathat Ramahad 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 to 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 Part I p.103-104)

Love that existed between Ramaand Bharata

After reaching the forest, Ramasent word through Sumantra(who had driven the chariot) as follows: My brother Bharatawould have returned to Ayodhyaby now. Tell Bharata that there should be complete unity in the family. He should love Kausalyaand 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.

Bharatalost for a moment the sense of respect he should have for the word of the preceptor. Ramawas the very life-breath of Bharata. He spoke to Vashisthain great anguish: Am I to rule over a kingdom which banished Rama and plunged the whole of Ayodhyain 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, Ramacame to his mother Kausalyain great joy. Kausalya asked him what the reason for his joy was. Rama said: I am immensely happy today because Bharatawon 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 p.78-79)

Their affection and selfless attitude to serve people

One should recognise the affection that was shown between the brothers in the Ramayanaand the sacredness of such affection. At no time and on no occasion did the brothers of Ramaexhibit 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 p.54-55)

Repay ones debt of gratitude

During the conversation, Bharata told Rama that their father was dead. Although Rama was the incarnation of Narayana, because he was in human form and in order to proclaim how one in human form he should conduct himself in that situation, Rama also appeared as if he suffered very much at news of the death of their father. Rama and Bharata consoled each other.

A potter cannot make a pot without hard clay. The clay must be wet and used as soft paste. In the same manner, after creating the body, God has to put life into it. For putting life into the body, the parents are made responsible. For the birth of a human being, the father and mother are responsible. God functions only as a witness to that. To such parents, to such father and mother, one should repay ones debt of gratitude. This is the reason why we are taught that mother should be regarded as God and the father should be regarded as God and the guest should be regarded as God

Immediately thereafter, Rama and Bharata went to the river and performed the traditional rites which they do at the death of the father. (SSB 1977, p.70)

Spirituality promotes spirit of unity

The story of the Ramayanareveals the idealrelationship that should exist between brothers. Lakshmanaand Shatrughnaserved Ramaand Bharatarespectively, 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 Ramais an idealto 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. Let everybody attain divinity and experience divine bliss. You should have such broad feelings. Your welfare lies in the welfare of the society. (SSSVol.32 Part I p.108)

Ideal Brotherhood:

After the marriage, Ramahad to face many ordeals. He overcame them all with fortitude. He decimated the demonic forces. Lakshmanawas 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, Bharataand Shatrughna demonstrated the idealbrotherhood to the entire world. Such ideal brotherhood is not noticed today. Many wonderful events took place in the life of Rama.

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. (SSS Vol.36)

Ramademonstrated the idealunity and coexistence in the world

Ramaand Sitaare depicted as lead characters. Not much importance is given to the other roles in the epic. If Lakshmana, Shatrughna, Urmila, Mandavi and Shrutakirti 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 idealof unity and coexistence to the world. In the Veda, there is a shloka that aptly describes this idealism.

Saha Na Vavathu

Sah Nau Bhunakthu

SahaVeeryam karavavahai

Tejaswi Navadheethamasthu

Ma Vidvisavahai.

(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 brothersdisplayed such a unity amongst themselves. Today, if our children in the house, they take four different directions. (SSB 2002, pp.92-93)

The four brothers Rama, Lakshmana, Bharata and Shatrughna were parts of the same substance and facets of the same Divinity. Similarly, their mothers Kausalya, Sumitra and Kaikeyi used to move in the company of one another. There was no discord between them. The unity between the four brothers was in fact the sum and substance of Ramayana. (SSS Vol.38, p.82)

Rama, Lakshmana, Bharataand Shatrughnabecame 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)

An Ideal Husband

Rama was an ideal husband. Ramas adherence to the principle of monogamy has to be properly understood. Valmiki understood it very well. One word, one arrow, one wife was the rule for Rama. What is the reason? In the body there are many organs. But all of them are animated, nourished and sustained by the heart alone. In the same manner the wife, for the husband is only one and the husband for the wife is only one. To demonstrate to the world this ideal monogamy, Rama set an example.

When Sita was abducted, Rama felt the loss as if he had lost half his body. He looked upon his wife as ardhaangi, one half of himself. When Rama appeared grief stricken over the absence of Sita he wanted to merely show to the world what the loss of a wife means. He never thought of a second wife. Rama felt, it is my duty to protect my wife. Every husband in the world should have a similar conviction. (SSS Vol.27, pp.109-111)

An ideal friend

Rama was an ideal friend. There cannot be a greater friend than Rama. There are in the world fair-weather friends who display their friendship when one is wealthy or wielding power. But if wealth and position are gone not a single friend will show his face. Rama, however, was not such a friend. He was loving, considerate and affectionate equally in weal and woe, in times of joy or sorrow. Guha was an ordinary boatman. Rama hailed him as his fourth brother and showered his love on Guha. Rama treated in the same friendly spirit everyone who came to him for any help or to find an asylum. He thus stood out to the world as an ideal friend. (SSS Vol.27, pp.110)

An Ideal Enemy

Rama was not only an ideal friend; he was also an ideal enemy. In the world, it is common to see men resorting to all kinds of deceitful devices to foil their enemies. But Rama never stooped to such unworthy practices. Rama adhered to the noble heroic path even dealing with his enemies. For example, when Rama was engaged in battle with Ravana, Ravana could not stand up to the arrows Rama. All the weapons of Ravana were destroyed. Rama noticed that Ravana was tired and weaponless. In such a situation it was not proper to kill the enemy. Then no heroism. in killing a weak or powerless man. The enemy should be destroyed when he is strong and powerful. Recognizing the plight of Ravana, Rama laid down his arms and told Ravana, O, Ravana! You are tired and without weapons. You are not in a fit condition to carry on the fight. Go home, take rest and return to battle tomorrow. We shall resume the fight tomorrow. By displaying this kind of magnanimity towards his enemy Rama demonstrated that he was an ideal enemy. (SSS Vol.27, p.110)

Nay, when Ravana, the worst enemy, was dying, a couple of moments before death, Rama asked Laksshmana to go to Ravana and learn certain principles of political administration. Look here, Lakshmana, Ravana is not an ordinary man. He is a great worshipper of Lord Shiva, he is a great scholar, and he is great king. Go and learn political administration from him (Alaram Bells! Divine p.23)

His Divine Form

Sage Vashistha described the divine form of Rama saying, Pumsam mohana rupaya (one whose form enchants even males). Rama, the beauty and handsomeness that you are endowed with are not limited to your physical form alone. Your infinite love and compassion give you this blissful form. Even men are attracted by the blissful form of yours. You are the very personification of Sat-cit-anandaThus sage Vashistha extolled the glory and majesty of Rama.

(SSS Vol. 36)

Thousands of years have passed since the advent of Treta Yuga, yet, even now everyone; right from children to elderly people remember the name of Rama. The glory of Ramas name is such that it has not diminished even a bit with the passage of time. This truth should be recognised by all. Rama is the name given to a form, but the name of Rama is not limited to a form. Atma is Rama, and its true name is Atmarama. Therefore, wherever and whenever you remember the name Rama, Rama is there with you, in you, around you.Rama is one, whether you identify it with the Atma or with the form installed in your heart. (SSS Vol.40, p.103)

Observed the Shastric rule correctly

Rama is described as tenderer than the petal of a rose, but, at the same time, harder than diamond. He pined for Sita with extreme tenderness; he sent to the forest as an exile, with a hardness of heart that shocked even Lakshmana. The nature of every Avatar is such. Vashistha and others who were in great sorrow at the fate of Sita thought of a stratagem to get her back to Ayodhya; they persuaded Rama to agree to the performance of an Ashvamedha sacrifice; the main performer this Yajna must have a legally wedded wife as an active participant and sharer; otherwise, he cannot claim the right to perform the rite! So, since Rama will never take another wife, they hoped Rama will recall Sita so that he may perform the sacrifice, as agreed upon. But, Rama was too clever for them; he observed the Shastric rule correctly by making a golden image of Sita and allowing it to take place of the living wife, during the ceremony. (SSS Vol.5, p. 73-74)

Protector of depressed and oppressed

The Lord likes to be called Aartha-thrana parayana (protector of, and devoted to the distressed and oppressed) more than any other name, for He is most happy when He rescues those in agony. He yielded to entreaties of Sugriva who required Him to demonstrate His prowess before surrendering to Him! He walked to rescue Sugriva, who had lost his kingdom and his queen, and so he was willing to put to test b apprehensive supplicant! (SSS Vol.6, pp.128-129)

Good and bad are obverse and reverse.

The sandalwood tree without any feeling of bitterness, imparts its fragrance even to the axe that fells it. Divinity responds in the same manner. Some persons, blinded by their ignorance, arrogance and folly may say all sorts of things about God. They may even imagine that they have assailed God. God remains totally unaffected. Even to such bad and evil minded persons, He offers, His blessings and benediction. Good and bad are obverse and reverse. The citizens of Ayodhya had great love and devotion for Shri Rama. However, despite all their entreaties, appealing to him to stay in Ayodhya, Rama decided to leave for the forest. When Rama did not respond to their appeals all their love and devotion turned into bitterness and resentment. We used to think that Ramas heart was sweet as nectar. We felt that this heart was soft as butter. We could never bring ourselves to think He would be so hard- hearted. Such were the bitter feelings of the citizens of Ayodhya. This was the reverse of what they had felt about Rama earlier. (SSS Vol.22, pp. 87-88)

Love Principle

Hanuman was a servant. Rama exemplified the ideal of a servant. Rama embraced Hanuman and said: Dear friend, Hanuman! You in your physical form belong to a different species. You are a monkey and I am a man. But the love principle is one and the same in both of us. Caste and creed may vary. But the love principle is one. In all beings, in all counties, in all individuals love animates every one. Today the reign of this love principle has to be established all over the world. God is the In-dweller in the heart. The heart is full of love. That love must be shared with others. It is only when the love is shared that old saying about equal-mindedness in joy and sorrow, in gain and loss, will be realised. (SSS Vol.27, p.112)

Rajasika and Sattvika qualities

Rama is the destroyer of the bad qualities. When engaged in this act of destruction of bad qualities, He manifests His Rajo guna. But His Rajasika quality is associated with His Sattvika quality. Even in cutting off Ravanas ten heads, Rama showed His love. This was the only way Ravana could be redeemed.

When the Lord metes out punishment, it may appear harsh. But what appears externally as Rajasika is in reality Sattvika. In a hailstorm, along with rain there will be hailstones. But both the rain and hailstones contain water. Likewise, there is Sattvika quality even in the Lords actions. Similarly there may be Sattvika quality even in Tamsic actions. These depend on the time, place and the circumstances in which the Lord acts. Butter can be split with a finger. But powerful hammer is needed to break a piece of iron. The Lord deals with Sattvika persons in a Sattvika way. He applies the Rajasika weapon against Rajasika persons. (SSS Vol.24, p. 284-285)

Rama had control over senses

People should have pure minds. Without transformation of mind, all spiritual practices are utterly useless. The Rama Principle offers to the people a sacred path to God-realisation. Vishwamitra took Rama and Lakshmana to Mithila to witness the lifting of Shivas bow. The wanted to see beautiful places in Mithila. They requested the Sage for his permission. He told them, You have incarnated on earth to protect all the world and put down the evil forces. Do go round the city of Mithila and sanctify all the people of the city.

As they were going round the city it seemed as if they were illuminating every place where they went. --- Everyone was attracted by the brothers. Ladies going on the roads were keen to see the beautiful eyes of the two brothers. They scattered flowers in front of them hoping Rama would look at them. But Rama never looked at women. He went on with head bowed. This was one of the lessons taught by Rama. True devotion calls for control over the senses (the eyes, the ears, speech etc.) Because Rama had control over senses, he could win the hand of Sita (daughter of the Earth).If we wish to control the external world, we have to control our vision. One who has no control over his vision becomes a slave to the world. Such profound lessons can be gathered from the illustrious story of Rama. (SSS Vol.30, pp. 96-97)

Control of senses - ideal propagated by the great Avatar Rama.

Janaka, the great ruler and father of Sita, offering his daughter in marriage to Rama immediately after the latter broke Shiva Danush (the formidable bow of Shiva), in terms of proclamation made by him. When Janaka repeatedly asked Rama to look at Sita and take her hand, Rama looked in a different direction because he should not look at a woman till he tied the wedding knot around her neck. This is the ideal propagated by the great Avatar Rama. (SSS Vol.30, p.148)

Dramatic Acts demonstrate His Omnipresence

Once while proceeding to Mithila, Rama sat on a stone in the Gautamas ashram. That very moment, a woman emerged from the stone. However, Rama did not feel proud that by a mere touch of his feet, the stone had turned into a woman. On the contrary he felt sad that his feet had touched the wife of a great sage and thereby he had committed a wrong. This shows that God dwells in the minds of sages. God indulges in dramatic acts like these to demonstrate His omnipresence in the universe and to teach the world the greatness of Nature. (SSS Vol.27, p.85)

Divine Aspect of Rama

For all the mighty deeds done by Hanuman and great help rendered by him, Rama asked him: Hanuman! What reward can I give you? Apart from expressing my gratitude to you I cannot give you any fitting recompense. The only way I can show m gratitude to you is that whenever you think of me at any time in your life, I shall appear before you. Rama was showing his gratitude to Hanuman in this manner. This indicates that the primary duty of man is to be grateful all his life to the person who has done him a good turn. (SSS Vol.23, p. 86)

Cultivate ideals

Contemplate on Rama, the ideal lived by God for man. Rama is Dharma personified:Vigrahavaan Dhamah. Rama is 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; Bharat is the embodiment of Sathya, 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.5, p.180)

Yama and Rama

Hiranyakasyapu was a great scientist. Aeons ago, he succeeded in obtaining some control over all the five elements. Nevertheless, he failed to secure total mastery over Nature. His son Prahlada told him: You might have conquered all the worlds, but you have not been able to conquer your own senses. It means that if you are unable to control your mind, of what use is your achievement? It is only when you quell the mind that you can win over Nature. And the prerequisite is to realise the Lord, and be recipient of His Grace. He is the Master and the One who bestows. To those who entertain negative feelings in them, He appears as an enemy. Purandardasa sang: O Rama! To Vibhishana who believed in You, You appeared as God. But to Ravana who defied You, You became the very lord of death, Yama. You are not only Rama but You are Yama as well. There is no Yama other than You in this world. You appear as Rama to those who love You. To those who oppose You, You appear as Yama. To Prahlada, who prayed to You at all times and under all circumstances, You appeared as Lord Narayana. But to Hiranyakasyapu who opposed You, You appeared as death.

Hence, He is the Lord as well as the god of death. To Kamsa, who, without a trace of compassion for his sister, was prepared to kill her, Krishna appeared a Yama. To Ugrasena, the pious father of Kamsa, He appeared as the Lord Himself. Hence, good and bad are both decided by our own feelings. (SSB 1996, p. 88)

Blissful song - Bhava Samadhi

The two boys (Lava and Kusha) went along singing and entered Ayodhya. Standing in the heart of the city they went on singing the Ramyaana.

All the people strolling on the road stopped to listen the song. They were rooted to their places and were lost in the music of the great epic. This is known as Bhava-samadhi (the state of blissful feeling). The hearts of the listeners were filled with the bliss of the soulful music. At that moment Rama was coming in his chariot to the spot. He heard the singing. Returning to the palace, he sent word to the two boys to come to his palace for singing their songs. In this manner Lava and Kusha sang the story of Rama in a manner that moved the hearts of one and all from commoners to King Rama himself. (SSS Vol.30, pp. 92-94)

Human Aspect of Rama Realise the Divinity

Thus Rama himself enjoyed the narration of his story in song. He posed as if he did not know his own story. In this context, the human aspect of Rama should be noted. He lived like a common man, but ordinary men did not live like Rama. This is the secret of this phenomenon. Though Rama was divine, he moved about like ordinary man. Common men should live like Rama to manifest their divinity. It is not enough to recognise the human aspects of Rama. People should also realise the divinity in everyone. (SSS Vol.30, pp. 92-94)

Ramas Compassion

The unique quality of Rama was His compassion for all living beings. His nature was to shower love and affection on every living being and show compassion to all being. The Pama Tattva was unique in the sense showered love and affection on all and wished good for even those who did harm to Him. On one occasion when Bharat was finding fault with his mother for sending Rama to the forest. Rama condemned the action of Bharat and told him that reviling ones own mother was a great sin. After killing Ravana, Rama has a vision of His late father Dasharatha was in a ecstatic mood and requested Rama to ask a boon. Shri Rama told him, Father! I am extremely happy to have your darshan. I shall be grateful and feel happy if you can kindly forgive mother Kaikeyi and her son Bharata and withdraw the curses you heaped on them. That is all I wish from you. Earlier when Shri Rama set himself on His journey to the forests aper the wishes of Queen Kaikeyi, Dasharatha with uncontrollable sorrow and frustration cursed her saying Oh! Kaikeyi! May you go to hell. I will not receive the pindam (the oblations that are made to the deceased ancestors) at the hands of your sin. Shri Rama requested His late father King Dasharatha to withdraw these harsh words.(Beacons of Divine wisdom Part 1, pp.30-31)

Lesson for today s youth from the life of Rama

Even during their boyhood Ramaand Lakshmanawere careful about how they dressed. During the period of their early spiritual apprenticeship, they discarded princely robes, even though Dasharathatempted 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. When Ramaand Lakshmanawere wading through the Jungle after the loss of Sita, the sages who saw them described them as the Sun and Moon, so majestic and magnificent was their mien. They shone with the splendour of courage and determination. When strength of body and steadfastness of mind reinforce each other, one s mien becomes attractive. Youth today has neither physical strength nor mental steadfastness, so young people appear old very early in life. When the body is weak, the mind, too, gets weak. You must try to develop physical well-being and health, for a gem has to be treasured in a safe, strong box. The gem of Divinity that is your reality also has to be kept In a strong box, namely, the body. (SSS Vol.13 pp.211-212)

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 Ramayanathey 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 everyone. At present the passion in their eyes colours their version. (SSS Vol.13, p 212)

Rama - the idealstudent:

The world is becoming more and more deeply immersed in irreverence and cruelty. Codes of decent behaviour are being ignored and laughed at. The material is receiving greater attention than the moral and spiritual. Faith in the victory of truth, justice and goodness is fast disappearing; the distinction between good and bad is seldom recognised. The child Rama, when he was brought into the hall where Dasharatha, Kausalyaand Vashisthawere together, touched the feet of Kausalya first, of Dasharatha next and of Vashistha last---thereby demonstrating that it was aware of the ancient discipline: Revere the mother as God, revere the father as God; revere the preceptor as God. Gratitude for these three is absent only among animals which soon ignore the parents, once they are weaned. Keeping them as well as the preceptor in grateful memory is the sign of the human kind. (SSS Vol.6 p.211)

Vashisthagives lessons of liberation to the Avatar as part of the game:

Ramalearnt from Vashistha(it is part of the game of the Avatarto bestow on the preceptor Vashistha the merit of having taught the way of liberation) the method of conquering desire and he demonstrated by his equanimity that he could go into long exile, with as much exaltation as he could go towards the throne for his Coronation. Rama means the Joy that comes of Love. He loved bird and beast, demon and sage, to prove to the world that God saves those who love His children. (SSS Vol.7 p.433)

Vishwamitraimparts the knowledge of archery:

When we look at the story of the Ramayana, we find that at a certain point, Vishwamitracomes to Dasharathaand requests him to send his sons for the specific purpose of protecting his yagna in the forest. (SSB 1977, p.136) During the journey, he said, I shall teach You two mantras: Bala and Athibala. Come and sit near me and receive the instruction. The sage taught the two mantras. (SSB 2000 p.215) Not only did he teach Mantras, but he also gave them all the weapons that were in his possession and taught them how to use those weapons. (SSB 1977, p.136)

The Purva Ramayanadeals with valorous deeds of Rama, his victory over indomitable heroes like Parasurama, Vali and Ravana. These events speak of the dauntless courage, the matchless valour and immense physical and mental prowess of Sri Rama. (SSS Vol.25 p.180)

Ramawill not hurt anyone who has not done any injury. But when it is necessary, and when it has to be done, even Rahu will swallow the Moon, isnt it? So too Rama. He will never hurt the innocent. (RKRV Part II p.1-2) The meaning is that if you crave for Sita(prakriti), the pleasing, the objective world) you cannot get a perfect picture, a synoptic vision, out become one eyed, warped, defectiv