This extract is taken from (Ramayana: A Divine Drama, Actors in the Divine Play as scripted by Bhagawan Sri Sathya Sai Baba Vol.1, pp. 33-80)
This sacred Hindu epic composed by Sage Valmiki deals with the incarnation of Vishnu as Shri Rama who strove all his life to re-establish the reign of Dharma in the world. The Ramayana has played a very important role in influencing and shaping the Hindu ethos over the centuries. (SSS Vol.1 Glossary)
Eka Shlokatmaka Ramayanam
Adau Rama Tapovanadi Gamanam Hatvamrigam Kanchanam
Videhi Haranam Jatayu Maranam Sugriva Sambhashanam
Vali Nigrahanaqm Samudratharanam Lankapuridahanam
Paschat(dravana Kumbhakarnaharanam Ethadhiramayanam
Ramayana - A Sacred Way of Life
The Ramayana is a guide book, a sacred text, an inspiring scripture, for everyman in all lands, at all times, whatever his creed or condition might be. For, it imparts poise, balance, equanimity, inner strength and peace. Peace is the best treasure, without which power, authority, fame, fortune are all dry and burdensome. (SSS Vol.13 p.55)
The Ramayana is not a sacred text to be used only for parayana (ritualistic reading) - (SSS Vol.31 p.71)
The Ramayana represents a sacred path, sacred door to Divinity, and a sacred way of life. The Ramayana is not merely the biography of an individual. (SSS Vol.38 p.105)
The Ramayana holds up the ideals to be pursued by the father, the son, the mother, the brother, the friend, the servant, the master, the teacher, the pupil, etc. The happy home is the basic cell of the national organism. It ensures a happy world, for mankind is one family, and if any one unit is sad or struggling in distress, how can, the rest be safe or satisfied? (SSS Vol.13 p.56)
There are many who spend much time in mechanically reciting the name Rama or systematically reading the entire Ramayana according to a fixed time-table, or who worship the images of Rama, Sita, Lakshmana, and Hanuman, as a daily ritual, with pomp and pedantry. (SSS Vol.13 p.60-61)
The Ramayana is the very life-blood of the Bharatiya. (SSS Vol.7 p.457)
Bhagavan speaks on Ramayana, the Path of Lord Rama
The Ramayana story illustrates the greatness and sacredness of culture and heritage of this country. Rama is not the story of Rama. Rama + Ayana is Ramayana. Ayana means Path. The inner meaning of Ramayana is that the path shown by Rama should be followed. (SSS Vol.21 p.79)
The great epic Ramayana was translated into several languages in the world, including Russian. It is widely read classic in the world. Several non-Indians not only read Ramayana in their own language, but they even worship and revere the great epic. The other day, the first lady of Kazakhstan, a former Republic of the erstwhile Soviet Union visited Prasanthi Nilayam and heard My discourse on Ramayana with great reverence and joy. In fact, Ramayana is held in high esteem in the erstwhile communist countries. They have developed great faith and devotion in Ramayana and the Ramayana way of life. Unfortunately, the Indians are still lagging behind in this regard. The Ramayana is a great spiritual text, which everyone should read with utmost reverence and devotion. (DD 10th October 2005 p7)
Ramayana has been divided into two sections, The Purva Ramayana and Uttara Ramayana. The Purva Ramayana deals 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 Shri Rama. The Uttara Ramayana (the latter half) is suffused with Karuna (compassion) and seeks to install the Rama tattva (The Rama Principle) in the heart of the people. (SSS Vol.25 p.180)
Ramayana Compared to sweetness of Sugarcane juice
Valmiki has compared the sweetness of the Ramayana to the sweetness of Sugarcane juice. The sugarcane has a hard rind and is full of knots. Nevertheless, the juice from it is sweet. Likewise in spite of many evil characters in the story and the sad episodes in it, the epic maintains its sweetness. The appeal of the Ramayana is inexhaustible.
When the Ramayana story is understood in its inner essence, it will transform human nature. Rama should be regarded not as Prince of Ayodhya, but as the Atmarama, the in-dweller in every heart. Dedicate your mind, speech and body to the Divine and thereby raise yourselves from the level of the human to that of the Divine. (SSS Vol.23 p.47)
Sacred Ideals of Ramayana
The Ramayana sets great ideals to men. People should contemplate on the sacred story and follow its ideals. The story of Rama is not an ancient one. It is eternal and ever new. It is full of auspiciousness. May you fill your heart with the sacred ideals of the Ramayana! May you give up hatred and all differences! May you live in peace and harmony! When you contemplate on Rama incessantly, you derive great joy and delight. (SSS Vol.36 Part I p.114-115)
The Ramayana shows us the way to lead an ideal life. That is why people of all countries and all languages hold the Ramayana in high esteem. This sacred epic is ever new and ever inspiring. Its glory has not diminished even a bit with the passage of time. It has stood the test of time because of the sacred ideals it stands for. (SSS Vol.33 p.83)
Ramayana and Puranic Texts
The Ramayana cannot be compared with other Puranic texts. It is not merely a great poetic work, but a great treatise on Human relationships between parents and children, between brothers, husband and wife and the king and his subjects. It is only when we are able to understand the significance of Ramayana in the larger context that the country will prosper with love and affection between citizens. In a few years’ time, nay, very shortly, the whole world will realise the greatness of Ramayana and try to emulate the ideals set in Ramayana, Today, we find wide variety of nations, religions and castes in the world. The situation will certainly change. Within a short span of time, the world will realise the truth. (SSS Vol.38 p.84)
Ramayana – The Essence of the Vedas
The source for the knowledge of Parama purusha is Veda. Such Parama purusha when He has taken the Avatar as the son of Dasharatha, Veda appeared in the form of Ramayana from Valmiki Maharshi. This is the belief of the sons of Bharat. We recite with Bhakti and Shraddha and do parayana as Veda, and get liberated. (DD - 19th May, 1977)
Veda-vedhye Pare Pumse
Jaathe DasharathAtmaje
Vedhah Praachethas Aaseeth
Saakshaath RamayanAtmanaa (Sanskrit Shloka)
(SSS Vol.29 p.69)
Just as Veda Purusha (Virat Purusha) was born as Dasharatha‘s earthly son, the Vedas were born from Prachetas in the form of The Ramayana. (SSS Vol.34 p.69)
The story of Rama is the story of one who was filled with the sweetness of compassion. This story is the royal road to human progress and an ideal life. The author of the Ramayana is called Prachetas. (SSS Vol.29 p.69)
The Ramayana is the very form of the Vedas that have come down to us from the heavens. The Vedas are divided into four parts, namely Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda. Lord Rama is the embodiment of Rig Veda, Lakshmana, the Yajur Veda, Bharata, the Sama Veda and Shatrughna, the Atharvana Veda. The four Vedas became the four sons of Dasharatha and played at his palace. The Rig Veda and the Yajur Veda consist of Mantras, which are related to Yajnas and Yagas. That is the reason why Sage Vishwamitra took Rama and Lakshmana along with him to safeguard his Yajna. While Rama was in exile, Bharat left Ayodhya and stayed in a village called Nandigrama, all the time singing the Divine Name of Rama for 14 long years. It is for this reason that Bharat is described as the personification of Sama Veda. It was Shatrughna who safeguarded the places of sacred rituals like Yajnas and Yagas from the invasion of evil spirits and demons. Do not think that Ramayana is different from the Vedas. In fact, it is the very essence of the Vedas. (SSS Vol.34 p.69-70)
Bhagavan speaks on Vedas came down to earth
In fact it is said that the Vedas incarnated as Ramayana, in order to help in the destruction of the evil and the revival of righteous living, tasks, which the Lord took upon Himself during His career as Rama. Why! Rama and His three brothers are from one point of view, the Four Vedas in Human form. The Yajur Veda lays down the rights and duties of man, The Dharma which ensures Peace and Prosperity for him, both here and hereafter. So, it is represented by Rama Himself, For He put on the vesture of manhood in order to establish and exemplify Dharma. ‘Rama Vigrahavaan Dharmah‘ is how the Ramayana Describes Him - ‘Rama, the embodied Dharma’. (SSS Vol.11 p.17)
This life is nothing but an ocean with the waves of union and separate. Everybody has to pass through the adversities of life. It is the nature of Pravritti (outward path). There is another aspect of life, i.e., Nivritti (inward path). A child goes to its mother and says, ‘I am hungry.’ The mother who follows the outward path says, ‘Child go and eat food. Your hunger will be satiated.’ This is the Pravritti Dharma. But the mother who treads the inward path does not merely say. ‘Go and eat food.’ She would advise the child as to what type of food to eat, when and how to eat. When you are hungry, you should not eat whatever you like without enquiring whether it is good for health. The Nivritti mother advices you eat such food which will bestow good health on you. Even Veda have dealt have desires but they should be under limit. They should be based on truth and righteousness. Do not eat everything you get. You should speak only after proper enquiry. These are some of the lessons that the Ramayana teaches to mankind. That is why the Ramayana is compared to Vedas. It teaches the Pravritti and Nivritti aspects of life in a beautiful manner. Pravritti is the Svabhava (nature) of prakriti; Nivritti is the Swarupa (form) of the Atma. Nivritti broadens our outlook, whereas Pravritti does the opposite. Hence, we should base all our activities on Nivritti. (SSS Vol.36 Part I p.111-112)
Subtle truth of Ramayana:
The Ramayana has very subtle truths embedded in it. The epic first of all expounds the duties of the individual. In the everyday world, any person’s form is termed as the individual. The duties of the individual taught by Ramayana are not relating to this external form of the individual. The Un-manifest, immanent and hidden human values are the essence of the Ramayana. The inner reality and the divinity resident in the heart constitute the true individuality. Individual does not mean the form; the individual in action is the true individual. (SSS Vol.34 p.71-72)
Profound secrets and truths – Rama displayed equanimity:
The basic elements are common to all mankind. The world itself is one family. All men are brothers. Rama preached to the world this basic truth. He taught the world the duties of everyday life, social duties and family obligations. This triple stream of duties is the Message of Ramayana. Whoever bathes in this triple stream is absolved of his sins and is redeemed. Such great work as the Ramayana has to be read, reread and lived up to by everyone. (SSS Vol.30 p.92)
Deep under current and significant meaning
The Ramayana has a deep undercurrent of significant meaning - Dasharatha means, he who rides in a chariot of ten, that is to say MAN. He is tied up with three gunas, or three wives as in the Ramayana. He has four sons, the Purusharthas: Dharma (Rama), Artha (Lakshmana), Kama (Bharata), and Moksha (Shatrughna). These four aims of man have to be systematically realised, with the last one, Moksha, always clearly before the eye. Lakshmana represents the Buddhi or intellect, and Sita is Truth. Hanuman is the mind, and it is the repository, if controlled and trained, of courage. Sugriva, the master of Hanuman is discrimination. With these to help him, Rama seeks Truth and succeeds. That is the lesson of the Epic to every man. (SSS Vol.9 p.204-205)
You must cultivate the positive quality of Love (Prema) for the Embodiment of Prema can be realised only through Prema. That is the Message the Ramayana gives all those who study it with sincere desire to learn. That is the Message I wish to give you. (SSS Vol.9 p.206)
The epic Ramayana is replete with inner significance. All the ideals propagated by the Ramayana should be properly understood and put into practice by one and all. Only then will human life find fulfilment. The name and form of Rama is highly sacred. Ramayathithi Ramaha, (Rama is one who pleases everyone). So, all should emulate Him. Rama is a synonym for Atma. Hence the term Atmarama. So in essence, all are the embodiments of Rama principle.
Sarvathah Paanipaadham That
Sarvathokshi Shiromukham
Sarvathah Shruthimalloke
Sarvamaavrithya Thishtthathi.
(SSS Vol.32 Part 2 p.72)
(Everywhere is His hands and feet, everywhere are His eyes, head and mouth; His ears are on all sides and He stands all-pervading.)
The oneness among humanity- Ramayana Is More a Story of Human Relationships:
The greatest truth propounded by Ramayana is the oneness among humanity. When there is such unity, there will be mutual love between people. When that mutual love between different people develops, the whole world can experience great joy and happiness. Thus, it is only Ramayana that can provide great joy to the entire humanity. Hence, let every individual chant Divine Name ‘Rama! Rama! Rama!’ (SSS Vol.38 p.85)
Duty is God:
Duty is God. That is the lesson that Ramayana teaches. The word duty is today used to indicate the methods by which one exercises his authority. No. Duty is the responsibility you have to respect and receive others and to serve them to the best of your ability. You claim to have the freedom to walk waving your walking stick around you; but, the man coming behind has as much freedom to use the road as you have. To exercise your freedom so that you do not limit or harm the freedom of others - that is the Duty, which becomes Worship.
When Rama, Sita and Lakshmana reached the banks of the Ganga, Sumantra, the aged Minister of the Court who had taken them so far in the Royal Chariot could not follow them; he had in duty bound return to the Capital. So, he turned back with tearful eyes; Guha rowed them across the river, they entered the forest and started walking in single file through the thick jungle, Rama, Sita in the middle and Lakshmana following behind. They reached the hermitage of Valmiki soon; when the sage came forward to welcome them, Rama asked him to indicate a place where he can reside. Valmiki said, ‘We sages reside in You; You reside in us. Where else can I request You to reside? Though you have assumed human form, you give yourself away the Beauty that shines in You’. (SSS Vol.13 p.57-58)
The human destiny
In the Divine epic of the Ramayana there is a profound message. That message is: man must lead the life of a human being; man must seek oneness with the Divine. Man should harmonise the three qualities in him - Sattva, Rajas, Tamas. In every human being all the three natures- human. Divine and demonic – are present. But most men today ignore their humanness and divinity and foster only their demonic nature. Man, in fact, should strive to manifest his divinity, and not display his weakness or his demonic qualities. (SSS Vol.31 p.71)
Ramayana is a guide on human relationships
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.
The Ramayana is a guidebook on the ideal relations between mothers and children, between husband and wife, between brothers, between the ruler and the people, between the master and the servants and many other human relationships Rama showed compassion to the dying eagle Jatayu, which had fought with Ravana when he was carrying Sita away to Lanka and Rama gave refuge to Vibhishana, even against the fears expressed by Lakshmana. These are examples of Rama’s supreme benevolence and magnanimity towards anyone who revered him or sought his protection. Rama declared to Lakshmana: ‘Anyone who comes to me in a spirit of surrender, whoever he might be, is mine and I am his. I shall give him asylum. This is my vow.’ Rama was a man pledged to one word, to one wife and to a single arrow.
Devotees should install Rama in their hearts and celebrate Ramanavami for achieving Atmic bliss. Going through the Ramayana epic they should reach the state of ‘Atma-Rama’ (oneness with the Universal Spirit). In such a state there is no Ahamkara (ego-sense). (SSS Vol.20 p.46/55)
The Ramayana stands out as a great ideal to the entire mankind. It sets examples in every field of life. The Ramayana is an inspiration not only for ancient times, but also for the modern age. Every man is born in this world, to shine as an ideal. Not to lead an ego centric life. Every man should stand out as a model to the best of his capacity. The Ramayana demonstrates to all how an ideal family should be and what should ideal manners be like. (SSB 2002 p.46-47)
The Ramayana demonstrates to us how one should live in the world, in the society and in the family. Rama provides example of an ideal brother, ideal son and ideal husband and ideal ruler. The ideal of Rama is most relevant to the world, at a time when it is fraught with chaos and confusion. We live today in a world where misunderstanding is driving a wedge between husband and wife, father and son, teacher and student, rulers and citizens. The remedy for all this lies in following the ideal set by Rama. (SSB 1996 p.41)
Models of unity and amity
The four brothers were virtually inseparable and manifested their divinity in equal measure. There was no discord between them. The unity between the four brothers is, in fact, the sum and substance of Ramayana. Similarly, their blessed mothers Kausalya, Sumitra and Kaikeyi were models of unity and amity. None can describe in full glory of the Ramayana.
Full of Noble Characters
The Ramayana is full of noble characters. The four brothers and their wives hold out great ideals for mankind. The mothers, Kausalya, Sumitra and Kaikeyi were also great women. They are embodiments of virtue and right conduct. People blame Kaikeyi saying that she was responsible for suffering of Rama and Sita. She was actually a divine instrument in the mission of Rama. She was not the kind of lady who would be swayed away by the words of Manthara. She was instrumental in sending Rama to the forest so that He could punish the wicked and protect the good. There are great subtleties and secrets in the Ramayana.. (SSB 2002 p.110)
Every aspirant needs to go through Ramayana
Ramayana needs to be gone through during the life of every aspirant. The heart is the Ayodhya. Dasharatha is the body, the Gunas are the consorts, the Purusharthas are the sons, Sita is Wisdom. Attempt and attain this Realisation by purifying the three tools – body, speech and mind. (SSS Vol.19 p.71)
Ramayana teaches the ideals of life:
The society today is in utter need of Ramayana. We do not have children who respect their parents, nor do we have parents who have great affection for their children. We do not have disciples today who revere their preceptors; nor do we have preceptors who have great love for their disciples. We do not have homes where parents shine as role models for their children. We do not have homes where brothers live with mutual love and affection; nor do we have homes where wives and husbands shine as ideals to others by virtue of their mutual love and affection. Good manners and courtesies have vanished. The Ramayana stands as an ideal for the trouble-torn society of today in various fields of activities. (SSB 2002 p.37-38)
The story of Rama teaches us the threefold Dharma (code of conduct) pertaining to the individual, the family and the society. You have to make every effort to understand the duties of the individual, the family and the society. Rama is the ocean of compassion. He is love personified. It is possible to understand His divinity only through the path of love. Love is the undercurrent of human life. Man will be able to manifest his innate divinity only when he develops love within.
Modern society needs to follow the Dharma that is contained in the epic Ramayana. Why? Today, the son is not paying heed to his father’s advice, and the parents are not concerned about the future of the son. Devotion to the Guru should be the aim of the students. But students are not having regard for their teachers and the teachers are not imparting anything good to them. In such a situation, everyone needs to follow the ideals of the Ramayana. The Ramayana speaks of the true identity of the individual, the real significance of the family, and the sanctity of the society. The Ramayana teaches the importance of human values. Today, corruption is rampant in all fields such as business, education, and politics. Under these circumstances, the principles of the Ramayana are very important. It explains in detail the relationship that should exist between brothers, the father and the son, the preceptor and the disciple. (SSS Vol.32 Part I p.100)
The story of the Ramayana reveals the ideal relationship that should exist between brothers. Lakshmana and Shatrughna served Rama and Bharat 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 I p.107)
Ideals to be pursued
The Ramayana holds up the ideals to be pursued by the father, the son, the mother, the brother, the friend, the servant, the master, the teacher, the pupil etc. The happy home is the basic cell of the national organism. It ensures a happy world, for mankind is one family, and if any one unit is sad and struggling in distress, how can the rest be safe and satisfied?
The Ramayana instils the wise, valid, valuable detachment, or tyaga. Rama gladly journeys into the forest as an exile, the moment he knows that his father’s wish was that he should do so; and, remember, he was to be crowned Emperor just that moment by very same person who ordered him to go into exile. When those who have full powers and claims, renounce positions of authority in the Ramayana, we see today persons with no powers or claims clamouring to occupy positions of authority! (SSS Vol.13 p.56-57)
The drama enacted by Rama and Sita held forth for every householder and every individual the highest ideal of righteous conduct. It placed before the fathers, mothers, wives, husbands, brothers and friends the best lines of behaviour expected of them and how each of them had to keep their promises, and tend their virtues. Why dilate further? The Ramayana lays down ideals for all relationships of life and for the realisation of the highest aim of human life. Nowhere else can there be seen such a variety and quantity of moral dicta with their practical applications. The one text, Ramayana, has soaked in its pages, directions for correct conduct in all situations and under all conditions; it teaches how to justify human birth, how to carry on the government of a kingdom, how to regulate the reactions of the people and how to design laws that can control and consummate the wishes of the people. If only the Ramayana is studied closely and observed in daily practice, mankind can attain peace and prosperity in all fields. (RKRV Part II p.66)
Ramayana conveys a great message. It is a compendium of qualities such as Tyaga (renunciation), Daya (compassion), Karuna (kindness), Sahana (forbearance), Saanubhuthi (empathy). (SSS Vol.21 p.91)
Today’s education is leading to agitation. True education lies in assimilating and digesting the principle of love. You are the embodiments of love. You are filled with love. You may not know this, but I can see love in you from top to toe. In future, the principles of Ramayana will be manifested in a glorious manner. The Ramayana will fill your lives with love and make you forget yourselves. Let your love be directed towards Rama. Rama + Ayana is Ramayana. (DD 17-10-2003 p.7-8) & (SSS Vol.36 Part 2 p.70)
The moral, social, and spiritual values on Ramayana
All of us live on the same earth. The same sky is above all of us. We breathe the same air and drink the same water. Ignoring this underlying principle of unity man visualizes multiplicity, which is a big mistake. The Ramayana centres on the principle of unity in diversity. Today, since man has lost the ability to see unity in diversity, he is immersed in restlessness. What we need today is to see unity in diversity and the divinity behind this unity.
The culture of Bharat says:
Satyam bruyat, priyam bruyat,
na bruyat satyam apriyam
(speak the truth, speak sweetly and softly, and never utter truth in an unpalatable way).
Satyam bruyat is the moral value. Priyam bruyat is the social value. Na bruyat satyam apriyam is the spiritual value. So, the moral, social, and spiritual values are all contained in the above statement.
The Ramayana teaches these values in the simplest way. But man has forgotten the message of the Ramayana and is leading the life of a Ravana. Ravana did not understand this principle of divinity. There was no transformation in him, though he had acquired all forms of knowledge and had done severe penance. He ruined himself on account of excessive desires. Before his death, he gave a message to the people: ‘O people, with all my skills and expertise in different forms of knowledge I became a victim of desires. I lost my sons, ruined my clan, and burnt my kingdom to ashes, since I could not control my desires. Do not become a victim of desires like me. Follow the path of truth and righteousness and be like Rama. Experience divinity.’ (SSS Vol.32 Part I p.100-101)
If your ambitions are not fulfilled,
Do not waver or get depressed.
He is a realized one who is cheerful
in the face of all adversities.
(Telugu Poem)
One has to face many obstacles in life, but one should never get depressed. Life is a challenge, meet it. Life is a dream, realize it. Life is a game, play it. Life is love, enjoy it. Be cheerful and courageous in the face of adversities; never give scope to any weakness whatsoever. The Vedanta declared, Na Ayam Atma balaheenena labhya (a weak-minded person cannot realize the Atma). A weak-minded person cannot accomplish anything. So, be strong-minded. Develop faith in that which is good.
Since there is no fear of sin and love for God,
Humanness is on the decline in human beings.
This is the cause for lack of peace in the world.
(Telugu Poem)
Therefore, man should cultivate Daiva preethi, papa bheeti, and sangha Neeti (love for God, fear of sin and morality in society). Though Rama and Ravana were equally well versed in all forms of knowledge, sage Valmiki extolled Rama as Divine and condemned Ravana as a foolish one. What is the reason? Ravana did not translate into action the knowledge he had acquired; on the contrary he used it for wicked purposes. On the other hand, Rama translated all his knowledge into action and gave joy to one and all. Sarva loka hithe ratah (Rama was engaged in the welfare of all). Sarvajnanopasampannah (He was the master).
Bhagavan says put teachings of Ramayana into practice
The Ramayana demonstrates that anything can be achieved through sincerity and devotion. The story of the Ramayana is so enchanting and captivating that one feels like listening to it again and again. Bharatiyas (Indians) have been singing the story of Rama since ancient times. Everyone should try to understand the essence of the Ramayana. The Ramayana teaches that one should have a good character, one should obey the command of the father and respect the parents, and there should be unity among brothers. If you follow these teachings in letter and spirit, your life itself will become a living Ramayana. (SSS Vol.32 Part1 p.110)
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. Mother Kaikeyi wanted her son Bharat to ascend the throne of Ayodhya, but Bharat never had any such desire. He went to Chitrakoota Mountain, fell at the feet of Rama, and prayed, He, being the eldest, should take over the kingdom of Ayodhya. But Rama did not yield to his request.
Quoting the Vedic dictum, Matru Devo Bhava, Pitru Devo Bhava, He exhorted Bharat to obey the command of the father and fulfil the desire of his mother by becoming king of Ayodhya. Rama promised him that He would render all help and support. That is why even today, people extol Rama as Sathyavakparipalaka (one who adheres to truthful speech). (SSS Vol.32 Part I p.101-102)
Today, many people read the holy Ramayana, but few understand its essence. They spend their time in acquiring bookish knowledge and superficial knowledge but fail to have practical knowledge. There are many people who can explain the teachings of Ramayana in a beautiful way, but how many of them obey the command of their fathers in their daily life? Not many! What is the use of reading various texts if we do not put into practice the message contained in them? Mere textual information is of no use. But, today, man is interested only in information and not transformation. Intellect will blossom only when there is transformation. (SSS Vol.32 p.101-102)
Satyam Vada Dharmam Chara
An important lesson that the Ramayana teaches is One must be grateful throughout life to one’s benefactor. He alone is qualified to be called a man, who extends this kind of thankfulness. An ungrateful person is a demon. Demons and humans do not differ in physical forms. They are categorized based upon their behaviour. Demons are those who possess evil feelings and do bad actions. Those perverted people who disregard the kind deed done to them and indulge in only harming others are demons. Those foolish ones who consider falsehood to their very life breath have been called as demons. In the world today, man finds untruth to be very dear to him. He is behaving most unrighteously. Yet, our Vedas have declared: ‘Satyam Vada Dharmam Chara‘. They call us to speak the Truth and practise Righteousness. But today, the words Truth and Righteousness hardly feature in daily conversation. (SSB 1996 p.102)
Throw away selfishness
The main teaching of Ramayana is to ask you to throw away your selfishness and promote selfless service and good qualities in you. Every individual character in Ramayana has been preaching this kind of ideal life. Such an ideal example of life, we should give some respect to disciplinary measures. Without discipline, whatever ideal examples you may give to your life, there is no value for them. (SSB 1977 p.72)
Not Merely a Grantha:
The Ramayana is not a mere story. It explains and expounds the principle of the Atma. The Ramayana Tattva has to be understood properly and translated into our life. Therefore, one should study the Ramayana with devotion and sacredness and experience the principle of the Atma.
Ramayana is not merely Grantha (sacred text); it is full of the Gandha (fragrance) of its sacredness spreads in the country, the country will prosper and its inhabitants will experience love, peace and bliss. Not only that, in a few year’s time, nay, very shortly, the whole world will realise the sacredness and greatness of the Ramayana and follow its ideals. In fact, Rama Tattva (principle of Rama) is present in all in the form of the Atma. Today we find many nations, religions and castes in the world. No. No. Within a short period of time the whole world will have one race, one caste and one religion.
The greatest truth propounded by the Ramayana is the unity of mankind. When there is such unity, then people will attain purity of heart. The purity of heart will bring the people close to each other. When there is amity among people, the whole world will experience bliss. Thus, Ramayana can give bliss to one and all. Hence everybody should chant the Divine Name, ‘Rama! Rama! Rama!’
During the entire period of 14 years of Rama‘s exile to the forest, all the brothers and their wives were always thinking and wishing the well-being of Rama; so were their mothers. Such was the nobility of their hearts.
The main emphasis of the Ramayana is on the principle of unity.
Every incident, every character, every episode of the Ramayana is full of bliss and divine mystery.
The story of Lord Rama is amazing,
It purifies the lives of the people in all the three worlds,
It is like the sickle that cuts the creepers of worldly bondage,
It is like a good friend who helps you in times of need,
It is like a shelter for the sages and seers doing penance in the forest. (Telugu Poem)
The story of Rama is most wonderful and endless. It is essential for every human being to put the ideals set by Rama into practice in his day-to-day life. (SS May 2005. 130-131)
Unsullied fraternal love is the core of Ramayana
In the epic Ramayana, not only the four brothers, Rama, Lakshmana, Bharata, Shatrughna, but also their wives played important roles. They demonstrated great ideals to the world. (SSS Vol.38 p.79)
The epic deals with the Incarnation of Rama-
The Ramayana, the epic that deals with the story of the Rama Incarnation, is sacred text that is reverentially recited by people with varieties of equipment, the scholar as well as ignoramus, the millionaire as well as the pauper. The Name that the Ramayana glorifies, cleanses all evil; it transforms the sinner; it reveals the Form that the Name represents, the Form that is as charming as the Name itself. (RKRV Part I p.1-2)
Ramayana is the joint epic of Rama and Sita
The term ‘Rama‘ means one who is pleasing and lovable. ‘Ayana’ means movement or journey. ‘Ra’ refers to Atma and ‘Ma’ refers to Mind. The Rama Principle means merging the mind in the Atma. ‘Ramayana‘ means suffusing the world with the bliss of the Rama Principle. But it is not Shri Rama alone that is involved in this process; Sita is also an epic personality. ‘Ramaa’ is another name for Sita. The Ramayana is thus a joint epic of Rama and Sita or Sita-Rama Ramayana.
Rarely in the world do we see married couples who are identical -man and wife - in their physical features, their qualities, behaviour, thoughts and capacities. But in the case of Rama and Sita the similarity was complete in every respect. There were no differences in features, qualities or other aspects. The truth of this is evident from what Hanuman experienced. Once Hanuman happened to look at Sita when she was alone. He got a doubt whether Rama himself had assumed a feminine form. Looking at Sita, he thought it was Rama himself. Hence Rama and Sita should be regarded as one identical entity and not as separate beings. (SSS Vol.20 p.47-48)
Transformation of demonic nature to divinity
Witnessing the grandeur and beauty of Lanka-with its huge mansions and beautiful gardens-and seeing the sacrificial fires burning in every home, Hanuman at first wondered whether the ruler of such a paradise on earth could commit the heinous crime of abducting Sita. Later Hanuman realised that Lanka was like the fig, fruit, which is very attractive on the outside but is full of worms inside. In spite of all its external beauty and grandeur, Lanka contained within it, forces of evil and wickedness. The conversion of such an abode of evil into a kingdom of righteousness by the installation of Vibhishana is the climax of the Ramayana story. (SSS Vol.20 p.53)
Inner Significance of the Characters of Ramayana:
One ought to revere the story of Rama as a profound allegory. Every act and actor in that story attracts attention and gets imprinted on the memory because the allegory is personal to each of us. (SSS Vol.19 p.68)
The Ramayana is not a mere compilation of incidents, like abduction of Sita, the fury of Rama, the death of Ravana etc. This is not the real Ramayana. We must understand the spiritual undertone of the Ramayana. (SSB 1996 p.84)
If we carefully look at the main characters in the story of Ramayana, we will come to the conclusion that God has put all this together as a drama on the stage of the world. People can learn from the numerous examples which God has given through Ramayana. God will also bend Himself to help His devotees. For the sake of happiness to devotees, God will be prepared to undertake any kind of trouble. Even if we blame God, He does not feel unhappy as when His devotees are blamed. God is above gunas; He is not affected by gunas. So, He does not attach importance to blemish. God is omnipresent. Because He assumes some form, we believe that God is of a particular form. That God is omnipresent is the Truth. (SSB 1977 p.73)
Go a little more deeply into the story of Ramayana and you will realise that Dasharatha is not the ruler of a far-off land, that his capital city is not on the map of Northern India, and that the four brothers are not people who lived and passed away! Ayodhya means a city that is unconquerable, into which the enemy cannot penetrate, an impregnable fortress. It represents the Atma, the heart where the Lord resides, which is proof against temptations, the subtle foes of passion and emotion, impulse and instinct. And Dasharatha? The person who has as his ‘ratha’ (chariot) the ‘ten’, namely, the body with the five senses of action and the five senses of knowledge! He married three brides, this individual who is the symbol of all individuals. Now, though each married man may have a wife with a physical existence of her own, he has also wedded to him, and inseparable from him, till death ‘do separate’ three attributes; Sattva, Rajas and Tamas, the three natures, balanced, passionate and dull. The three queens represent the three gunas - Kausalya; the Sattvika (balanced) guna, Sumitra, the Rajas (the passionate, active) and Kaikeyi, the Tamasika (stupid, dull, undiscriminating). No one can escape living with these Gunas and experiencing the varied reactions, which that contact involves. In due course, the yearning arose in the mind that it must have a Master whom it could obey and revere. The agony became so acute that the Transcendent Divine actualised itself in grace that took the Form of Payasam, brought by a Messenger of God from the sacrificial fire. That gift of grace was shared by the three gunas, and four sons were born representing Dharma, Artha, Kama and Moksha, the four prime ends of man. Rama, the eldest, is Dharma and the other three stand for the rest.
You will have to sacrifice a great deal if Dharma is to be born in your heart. That is why Dasharatha had to do the Puthrakameshtiyaga, a great sacrifice. The Divine is the very embodiment of Dharma and it is only by means of Dharma that He can be worshipped. And Dharma is the garland of flowers of holy deeds, holy words, and holy thoughts. (SSS Vol.7 p.458)
Rama is the very embodiment of Dharma (Morality, Virtue, Right conduct). The other three goals can be achieved only by steady adherence to Dharma. We find, therefore, the brothers Lakshmana, Bharata and Shatrughna following the footsteps of Rama. Rama had mustered so much spiritual strength through his consistent observance of Dharma, that he could wield and bend the mighty bow named Sivadhanus. That was the proof of the Jiva (the individual) having overcome delusion. Janaka, the Ruler of Videha, had the bow in his custody. He was on the lookout for a hero who had mastered the fatal flaw. (SSS Vol.19 p.69)
The story relates that Janaka, the Videhi, (ruler of Videha, that is to say, ‘without body’ or ‘body-consciousness) offered his daughter (the awareness of Brahman) to Rama. Wedding Sita is another way of saying ‘acquiring Supreme Wisdom’, for, from where was Sita gained? The story says, ‘from a furrow on the Earth’, that is to say, from Prakriti (Nature). This statement reveals that Brahma Jnana can be won by meaningful involvement with Prakriti. (SSS Vol.19 p.69)
The next stage in the career of Rama finds him in the thick jungle of life. Rama, accompanied by Sita (Prajnana) went to into forest of ignorance (Anjana). The jungle was infested with attractions and aversions. The Supreme Wisdom cannot co-exist with duality. It insists on the renunciation of both aspects. Rama pursued the golden deer, which Sita longed to possess. Brahma Jnanam disappeared as a consequence of this lapse. (SSS Vol.19 p.69) There, Ravana the embodiment of evil (Durnaya) stole Sita.
Rama (the representative jiva) had to undergo many spiritual austerities to regain the Supreme Enlightenment. He reached, according to the story, the Rishyamuka peak, the abode of total detachment. There he secured two allies, Sugriva (Discrimination) and Hanuman (Courage). The alliance was sealed by an act of service from Rama, which indicated his loyalty to Dharma under all conditions. He slew Vali, the vicious victim of wickedness. Vali had dethroned his father, forced him-to take refuge in the jungles, associated with Ravana, of evil fame, and ill-treated his brother Sugriva for no reason at all. Vali succumbed so low, because of the company he preferred to be in. He serves as a warning to everyone. Einstein said, ‘Tell me your company; I can tell you what you are.’
Rama installed Viveka on the throne of Vali. With his allies, he entered on the quest for the Wisdom that he had lost. He found across his path a wide ocean of Moha (delusion). His ally, Hanuman (Courage) had a vision, unclouded by desire or ignorance. His only desire was fixed on the Name of Rama and the Form of Rama. So he was able to leap across the ocean, smooth and safe. (SSS Vol.19 p.70)
After crossing the ocean of Samsara (worldly attachment), He came face to face with Vibhishana, Ravana and Kumbhakarna. He slew Ravana (the embodiment of the Rajasika, passionate, impulsive, possessive traits) and his brother, Kumbhakarna (the embodiment of the Tamasika, the dull, the self-destructive, the lethargic, traits).
After crowning Sattvika temperament (Vibhishana), He got back the embodiment of Anubhava-jnana (Experienced Knowledge). Prajnana was ultimately transformed into Anubhava-jnana. The transformation of Prajnana into Anubhava-jnana is real Wisdom. One has to grow through trials and tribulations to achieve true education. (SSB 1996 p.84-85)
The consummation of the soul’s journey is the Coronation, the Maha Pattabhishekam. This is the Ramayana which needs to be gone through, during the life of every aspirant. The heart is the Ayodhya. Dasharatha is the body, the Gunas are the consorts, the Purusharthas are the sons, Sita is Wisdom. Attempt and attain this Realisation by purifying the three tools--body, speech and mind. (SSS Vol.19 p.71)
Be Good, Do Good, See Good
The kind of ideals that are contained in the story of Ramayana are very necessary for every individual, for every country and for every group of people. Either for one’s sorrow or for one’s degradation, the kind of work which we do, the karma that we indulge in is responsible. This is the why we say, ‘Be Good, Do Good, See Good’. This is the way to God. Do good work, see good things, live in good manner and die as a good man. (SSB 1997 p.101)
Krodha and Kama – Manthara and Surpanakha-
The Ramayana story is woven around the anger (Krodha) of Manthara and lust (Kama) of S