Son of Dasharatha and Kaika; brother ofRama. ‘Bharata‘ means ‘he who rules’ (Glossary for the Vahinis)
Extract taken from (Ramayana: A Divine Drama - Actors in the Divine Play as scripted by Bhagawan Sri Sathya Sai Baba Vol. 3)
Kaikeyi‘s son was born the next day (after the child of Kausalya was born) — (Uttarayana, the Divine Half-year, the bright fortnight), Chaitra (Month), tenth day, Tuesday gandhayoga. (RKRV Part I, pp. 42-43) The conch manifested as Bharata. (SSS Vol.31, p. 202)
Dasharatha prayed to Vashistha to fix the auspicious time for the naming ceremony of the children. The Family Preceptor sat still for a few seconds lost in meditation: he saw revealed in his yogic vision the future years. He gazed on the child that was the source of Kaikeyi‘s joy. That child, Vashistha knew, will fill all hearts with love and joy. He will amaze all by his unbelievable adherence to Dharma. He will rule over his subjects with great compassion and affection. So, he gave him the name, Bharata (he who rules). (RKRV Part I, p. 43/46)
Bharata‘s name itself signifies that he is saturated with love of Rama (Bha - means, Bhagavan - the Lord, Rama; rata - means, pleased by, happy over, attached to). Let the Love for the Lord grow in you, as it did in Bharata. Let that sense of adoration, which discarded even a throne, flourish in you. Then, you can be of great use to our country, our culture, your society, your religion and your community. (SSS Vol.7, pp. 118-119)
Janaka approached Bharata and pronouncing the Vedic mantras traditionally used for the wedding, he gifted Mandavi to him as his bride. (RKRV Part I, p. 189)
Ending The Play
Rama proceeded to the bank of the Sarayu River. Bharata walked on the right side of Rama and Satrughna on his left. As they entered the waters, Bharata merged in the Lord.
Bharata’s Sons
Thaksha: Bharata‘s son. (Glossary for the Vahinis)
Pushkara. Bharata‘s second son. (Glossary for the Vahinis)
Rama placed the son of Bharata, Thaksha, over the Southern Kingdom. His second son, Pushkara, was given the Pushkara Kingdom. They destroyed the remnants of Rakshasas that were there and established themselves in those kingdoms. (RKRV Part II, p. 334)
Bharata
When Bharata returned from Kekaya kingdom, he came to know from sage Vashistha that Rama had gone into exile and would not return for fourteen long years. He was disconsolate. He went to the Sage, offered his respects and said, ‘Oh venerable preceptor, I do not want this kingdom which has caused the exile of my brother Rama. Being the eldest son, only Rama has the right to rule over the kingdom. Hence, at this very moment I shall go the forest, fall at the feet of Rama and plead with him to come and take over the reins of Ayodhya.’ In this manner, each of the four brothers was ready to make any sacrifice for the sake of the other. (SSS Vol.36, pp. 103-104)
Bharadwaja also exhibited some suspicions about Bharata‘s motives. Here it became clear how much Bharata was devoted to Rama. Bharadwaja wanted to test Bharata. He had a big throne chair prepared and was arranging for a feast. The feast that was arranged by Bharadwaja was not creating any interest in Bharata. When his brother Ramachandra was living on roots in the forest, he would not participate in this feast. We should recognise the close relationship and affection that existed between the brothers in those days. (SSB 1977, p. 71)
Kausalya said amidst her sobs, in a grief-stricken voice, ‘If Sita, Rama and Lakshmana reside in the forest, many calamities will happen. I know that Bharata cannot survive separation from Rama. My agony is heightened when I see Bharata, more than when I see Sita, Rama and Lakshmana. Fear overpowers me when I think of Bharata.’ (RKRV Part I, p. 462)
Kausalya mustered some little courage and addressed Sunayana thus: ‘Queen of Mithila! You are the consort of the Ocean of Wisdom, Emperor Janka. Who dare convey counsel to you! We prattle away in our ignorance. Yet, I pray you might tell the Emperor Janaka at the earliest, when he is in a mood to listen, these words of mine, namely, ‘Persuade Rama and make him agree to have Bharata for some time with him. Since Lakshmana has already spent some time in his presence, let Lakshmana be sent to Ayodhya to oversee the activities and administration there, and Satrughna be directed to assist Lakshmana in his duties at Ayodhya. ‘If only Rama agrees, the rest of the problems would set themselves right quickly. It is only the condition of Bharata that gives me anxiety. His attachment and love for Rama are deep-rooted and delicate. The Emperor has passed away. Rama will not return from the forest. If Bharata finds separation from Rama unbearable, it might lead to his death. Then, the entire empire would be reduced to a living corpse! My heart is torn by fear and anxiety when I picture the future, and the calamities that are in store.’ Kausalya held fast in her hand the two hands of Queen Sunayana and appealed to her to fulfil this mission, achieve this end, and confer ananda on them all. (RKRV Part I, pp. 463-464)
There is nothing wrong in repudiating one’s mother, father, husband or preceptor if they come between the devotee and God. When Kaikeyi came between him and his devotion to Rama, Bharata utterly denounced her. One must be prepared to sacrifice everything for God. (SSS Vol.31, p. 77)
Sumitra spoke next. She said, ‘Mother! (Queen Sunayana) Through your blessings and good wishes, our sons and daughters-in-law are as pure as the Ganga itself. Bharata had never so far asserted that he was the brother of Rama and claimed something from him. But now he is demanding that he should fulfil his wishes, in a sattvika, highly righteous manner. Even Goddess of speech, Saraswati, will hesitate to accept the assignment of describing the virtues, the humility, the large-heartedness, the fraternal attachment, the steadfastness of that faith, the courage and inflexibility of that courage, that mark Bharata as a great person. Can the ocean be measured by means of a snail shell? Bharata is at all times, under all conditions, the effulgent Lamp of Royal Line; only/ people did not realise this until now. A gem has to be examined before its value can be determined. Gold has to be tested on the touchstone, before its genuineness and fineness can be known. Let us not talk despairingly about him at this time. Our reason is now affected by sorrow and deluded by filial attachment.’ Sumitra wiped her tears, as she concluded her words of consolation. (RKRV Part I, pp. 463-464)
When the padukas are worshipped, the thoughts should be concentrated on the Feet of the Lord. Bharata is the supreme example of one who worshipped Rama‘s padukas with such devotion. Setting himself in a hermitage outside Ayodhya, he worshipped Rama’s padukas with such concentration for 14 years that his mind merged in the Lotus Feet of Rama. He identified himself totally with Rama and dedicated every moment to Rama. (SSS Oct.’98, p.263)
(Bharata taking the padukas)
Bharata was equal to Rama - But if we look at the type of faith each one had with care, we find that Bharata comes second in the series. (SSB 1977, p. 67)
Both Lakshmana and Bharata dedicated all that was theirs to the Divine. They had no trace of selfishness or self-interest in them. They adhered to Rama‘s Path – the path of Dharma (Rama–ayana). As all the brothers followed the path laid by Rama, the Ramayana vindicates its title. (SSS Vol.21, p. 83)
Unable to bear separation from his beloved brother Rama, Bharata developed hatred against his own motherKaikeyi. His anger and frustration clouded his love for his mother. It is evident that a greater tragedy makes one forget a lesser tragedy. Hence, if one desires to forget worldly sorrows, one has to be drawn itself in the divine love. In fact, moving away from god is in itself a great tragedy. If one loses himself in contemplation on God, the worldly sorrows will be swept away as if by air. It is only because Bharata delved deep into Rama chintana (contemplation on Rama) that he could forget worldly sorrows and difficulties. (Beacons of Divine Wisdom, Part 1, p. 53)
Bharata‘s mind was totally centred on Rama, because of such intense concentration, both became one. (SSS Vol.32 Part II, p. 47)
(Bharata Meets Rama - Painting by Sri K V Bhima Rao exclusively for this book)
The residents of Ayodhya stared in astonishment: ‘Who was Rama and who was Bharata?’ Both looked to be Rama! Both were dressed in the garbs of an ascetic, their hair was matted and both were similarly complexioned! The citizens, who had come to come to give a grand welcome to Rama, stood gaping!! Everybody came forward to garland Bharata, thinking he was Rama. Bharata realised their predicament and pointing to Rama, directed them to garland Him. Only then did the citizens realise who was Rama and who was Bharata and the other two brothers, were all aspects of the Divine incarnation. (SSB 1996, p. 96)
Rama‘s form and Rama’s brilliance entered Bharata‘s body. As he was continually thinking of Rama, he was transformed into Rama. (SSB 1977, p. 53)
Bharata gave up his mother, his throne, and all his wealth and power; he revelled in travail and poverty, he dwelt only in the thought of Rama in the forest, and denied himself everything that his brother could not get. By constant contemplation on Rama, even his complexion changed into Rama’s. (SSS Vol.5, p. 208)
Bharata as interpreted by Bhagavan Shri Satya Sai Baba in His Divine Discourse:
It is very necessary for you to recognise the affection that was shown between the brothers in the Ramayana and the sacredness of such affection. At no time and on no occasion did the brothers of Rama exhibit any selfishness. With a selfless attitude, they were regarding that service to the people was the main concern of their life. All these good qualities were acquired by them from their Guru Vashistha, even while they were young; and they shaped themselves so as to be ideals for others in the world. It is only when we can recognise and understand the true nature of satya and dharma, even while we are young, that we can get the most beneficial results out of such an understanding when we grow older. This age of yours is a very sacred age. In this sacred age, you must make an attempt to get such good notions implanted in your mind. It is only when the young plant is straight that the tree will also be straight. But if the plant becomes crooked when it is young, the tree will also become crooked. If the plant is crooked, how can it change into a straight tree when it grows big?
You are like tender young plants. If, at this stage, you can get rid of all crookedness, you can grow into a straightforward useful citizen of the country. It is to give you this chance that this opportunity has come your way. Truly, your body is like the temple of God. You should make an attempt to keep this temple sacred and clean and use it in a good manner. You are going to make your body the living place for the Sanathana, the age-old God. Along with your mind, you must keep your body sacred. Along with your body, you must keep your mind sacred. (SSB 1977, pp. 54-55)
Nirgunopasaka
Bharata requested Rama to return to Ayodhya, but his efforts did not succeed as Rama refused to return. So, Bharata reconciled himself to returning, but stayed outside Ayodhya in Nandigrama. His body was in Nandigrama, but his mind was with Rama. Bharata’s worship was purely mental as his mind was united with Rama. As Bharata’s worship was purely mental, he was Nirgunopasaka. (SSS Vol.32 Part II, p. 43)
Bharata was embodiment of SamaVeda and chanted Rama Nama incessantly with bhava, raga and tala (feeling, melody and rhythm) Bharata was engaged in nirguna worship (worship of formless God). (SSS Vol.37, p. 98)
Recognising the connection between Rama and Lakshmana, Bharata felt very sorry that Lakshmana alone deserved to be close to Rama and he did not get that opportunity of being close to Rama. In this way Bharata’s ideal was to serve Rama all the time and thereby derive the grace of the Lord. We can describe in this manner Bharata’s devotion and faith were even more than those of Lakshmana. Brothers between whom such devotion, faith and affection exist are very rare in this world. These brothers were serving Rama at all time and in that service they were setting an example, an example to the mankind. In each family, how should brothers conduct themselves? How should they treat each other? Answers to these questions were being furnished by these brothers. (SSB 1977, pp. 71-72)
Bharata lived in Nandigrama devoting himself entirely in the contemplation of Rama. He was immersed in the contemplation of Rama, foregoing even food and sleep. His wife Mandavi was also a great devotee of Rama. She also lived in Nandigrama for fourteen years serving her husband. Since Bharata was immersed in the contemplation of Rama, He too shone like Rama. When he entered Ayodhya with Rama, people could not distinguish between Rama and Bharata. ‘Yad Bhavam Tad Bhavati’ (As you think so you become). Mandavi was a virtuous lady, who was devoted to her husband by paying due obedience to the mothers-in-law and her husband. She shone as an ideal to others. She too became an ascetic with her hair in a single plait. When Rama was entering Ayodhya followed by the three brothers and their wives, people could not distinguish between Sita and Mandavi. Sita shone like an ascetic due to fourteen years of contemplation on Rama. Mandavi also shone like her since she was always immersed in the contemplation of the Lord. Brahmavid brahmaiva bhavati (The one who realizes the Brahman becomes Brahman himself). As all the bothers had oneness of thought and feeling, their four consorts also had the same. All of them constituted an ideal home. (SSB 2002, pp. 82-83)
Hanuman said to Bharata. ‘He too was remembering you. The Lord of the worlds, Rama has said out of his own mouth that in the whole world, there is no brother equal to you in purity of heart, sharpness of intellect, and equipped so fully with all the virtues. How can these words be negated?’
Bharata did not go into Ayodhya with Rama‘s sandals. He instead built a small ashram at Nandigrama and remained there, worshipping Rama’s sandals, in constant contemplation of Rama (RKRV Part II, p. 1). His wife Mandavi too spent her time contemplating on Rama’s name and thus gave support to her husband. Rama and Sita spent time roving in the forest. Lakshmana was totally dedicated to their service. (SSB 2002, p. 86)
Bharata, in the Ramayana, for the sake of bliss, was searching for the path of truth. He was in no way inferior to Rama. For the protection of truth, or for the following of the right kind of dharma, or for making sacrifices when they were necessary, Bharata was equal to Rama.
In the ordinary sequel, we regard Bharata as the third stage. We first take the part of Rama, then Lakshmana, then Bharata and then Satrughna. But if we look with care at the type of faith each one had, we find that Bharata comes second in the series. In all these four brothers, we do find some apparent changes at the time of birth. It is not possible for us to determine and say, this one is greater and that one is smaller. It is just for man’s satisfaction that these minor differences are created. We are not able to recognise the divinity that is present in three brothers: Bharata, Lakshmana and Satrughna.
When Bharata was at his grandfather’s place, Guru Vashistha sent him a letter asking him to come back to Ayodhya. As soon as Bharata saw the letter, he felt very happy that he was being asked to return for Rama‘s coronation. But quickly he began wondering, because if Rama’s coronation were to take place, his grandfather would also have been invited. He began worrying as to why he alone was called back. In this agitated frame of mind, he and Satrughna started for Ayodhya. They reached the entrance of Ayodhya. Bharata was a very smart person, and he had a keen sense of observation. He noticed that at the main gate there were no fresh welcoming arches. The mango leaves were all dried up, and this was symbolic of a dreary atmosphere instead of proclaiming prosperity. He started seeing bad omens and began wondering as to what the matter was. He found all the streets littered with dirty pieces of matter and all the houses appeared very unclean. This unusual situation made him think that something was drastically wrong, and that some tragedy had come over Ayodhya.
His chariot was taken straight to the mansion of Kaikeyi. As soon as he saw Kaikeyi, he could not understand the meaning of the perplexed look which Kaikeyi had. After a few minutes, he realised that the death of his father had taken place, and Rama had been banished to the forest. Without being able to bear the sorrow as a result of the two events, he ran to his Guru Vashistha. Vashistha described to him, in detail, all that had happened.
As soon as he got the details of what had happened, Bharata became very upset. His eyes became very red. He became so excited that he used very harsh words to his mother. He could not stay there even for a moment. He went straight to Kausalya. Unable to bear the death of her husband and the separation from her own son, Kausalya was in deep sorrow. Bharata ran to Kausalya, fell at her feet and asked her to pardon him, and said that he was innocent, and that he was not responsible for what had happened. In many ways, he asked for her pardon. Both Kausalya and Vashistha told Bharata that he should first perform the last rites of his dead father. It was already fourteen days after the death of his father. The body was carefully preserved. The kind of preservatives and methods by which the body was preserved in those days were not such as we have in these days. Bharata came to the conclusion that he does not deserve to perform the last rites of his father. The first son, Rama, alone should perform the last rites. Bharata said that in Ayodhya where Rama does not live, he cannot stay for a single moment. Here, we should see that Bharata even forgot the grief caused by the death of his father. Grief caused by the separation from Rama was much more to him than the death of his father. But somehow, he adjusted himself to the orders of Kausalya and Vashistha and performed the last rites of his father. The very next day, all the necessary ingredients were collected in order to perform the coronation of Bharata. But Bharata would not agree for his coronation. Bharata said that whatever arrangements had been made for the coronation should be taken along with him to the forest. He proclaimed that, in the Ikshvaku Dynasty, it is only the eldest son that had the right to the throne. He being younger had no right at all.
He recognised that this was the dharmic way of doing things, and he requested Vashistha and others to let him go to the forest. He thought that Rama‘s coronation could be performed even in the forest. He always looked to the ideas of people and wanted to follow the ideas of people. So he took some of the people of Ayodhya with him. In this manner, along with the people of Ayodhya, he undertook the journey to the forest. From some distance, Bharata saw that Rama was having his hermitage on the Chitrakoota Mountain. His heart melted at the sight. The sorrow that came from his heart was something which he could not bear. He noticed that Ramachandra was having unkempt hair. He was shocked to see that Ramachandra, who was used to sleeping on a bed of silk, was lying on a bed of leaves, bark and the ground. Rama, looked at the sorrow of Bharata and in many ways tried to console him. But all the attempts made by Rama to console Bharata did not give him any satisfaction. Bharata fell at the feet of Rama and said that he would not leave his feet until Rama agreed to return to Ayodhya and accept to become the king.
Even in that sorrowful situation, Rama was asking questions in a very peaceful manner. Is every-one well at home? Is the kingdom going on well? Are the people of the kingdom well? He was asking questions with an unparalleled peace of mind. During that conversation, Bharata told Rama that their father was dead. Although Rama was the in-carnation of Narayana, because he was in human form and in order to proclaim how one in human form should conduct himself in that situation, Rama also appeared as if he suffered very much at the news of the death of their father. Rama and Bharata consoled each other. A potter cannot make a pot with hard clay. The clay must be wet and used as soft paste. In the same manner, after creating a 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 one’s debt of gratitude. This is the reason why we are taught that mother should be regarded as God, father should be regarded as God, teacher 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. They returned home and were talking about various things. The very next day Bharata arranged a big congregation. All the people were requested to pray. The prayers were that either Rama should return to Ayodhya taking charge of the kingdom, or, since all the sons were on the same footing, Bharata should also be permitted to stay in the forest along with Rama. Preparing himself for such a task, Bharata was determined that by some means or the other, he should take Rama back to Ayodhya. He was repeatedly saying that for the sins committed by his mother, he was in no way responsible. Rama told Bharata that even his mother Kaikeyi was not responsible for this situation. In fact, they proposed to install Rama on the throne the very next day. Overnight, due to pressure, this decision had been changed. The change in such a decision overnight must be because of divine will. It was not a human decision. In this manner Rama was giving some explanation or other to Bharata. In spite of all explanations, Bharata did not give up his determination. When Bharata left Ayodhya and went to the river Ganges, even Guha had some doubt about the intentions of Bharata. Guha asked Bharata if he was taking all the attendants with him to Rama with a view to cause some harm to Rama. Bharata was not in a position to give any reply. Bharata accused his mother and said because he was born to this woman Kaikeyi, he was submitting himself to all this humiliation. From there, he went to the ashram of Bharadwaja. He also exhibited some suspicions about Bharata’s motives. Here it became very clear how much Bharata was devoted to Rama. Bharadwaja wanted to test Bharata. He had a big throne chair prepared and was arranging for a feast. The feast that was arranged by Bharadwaja was not creating any interest in Bharata. When his brother Ramachandra was living on roots in the forest, he would not participate in this feast. We should recognise the close relationship and affection that existed between the brothers of those days. Recognising the connection between Rama and Lakshmana, Bharata felt very sorry that Lakshmana alone deserved to be close to Rama and that he did not get that opportunity of being close to Rama. In this way Bharata’s ideal was to serve Rama all the time and thereby derive the grace of the Lord. We can describe in this manner Bharata’s devotion and faith, and we can come to the conclusion that Bharata’s devotion and faith were even more than those of Lakshmana. Brothers, between whom such devotion, faith and affection exist, are very rare in this world. These brothers were serving Rama all the time, and in that service they were setting an example to mankind. In each family, how should brothers conduct themselves? How should they treat each other? Answers to these questions were being furnished by these brothers.
Students:
It is necessary for you to recognise the kind of close affection that existed between the brothers in the family of Rama. You should draw a lesson from this and put this ideal into practice. We should understand the kind of ideals that should bind a family together. We should make an attempt, to some extent, to remove our selfishness and practice self- sacrifice. The main teaching of Ramayana is to ask you to throw away your selfishness and promote selfless sacrifice and good qualities in you. Every individual character in Ramayana has been preaching this kind of ideal life. Such an ideal example of life is very necessary today. In 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. Bharata was not in a position to overrule Rama’s orders. Bharata did not like to become the king and rule the kingdom. In this conflict, Rama tried to console Bharata. Vashistha then gave a small advice which would give satisfaction to Bharata. Vashistha said, ‘You can take the sandals of Rama, and regarding those sandals as symbolic of Rama, perform the coronation for the sandals and carry on the rule of Ayodhya.’ He could not throw away the orders and suggestions given by the Guru. He could not also contradict the orders of Rama. So, with a very heavy heart, he agreed to receive the sandals.
The people of those days were also such that they will obey good orders immediately. So, they recognised the sacred heart of Bharata and they accepted these suggestions. He took Rama‘s sandals, put them on the throne, and with a heavy heart, went to the village Nandigram. In that village, he announced that he would stay without food and without rest till Rama returns to Ayodhya. He decided and began to live a life of austerity in the village Nandigram in the same manner in which Rama was living in the forest. In this context, the rishis and elders have been telling us that the attributes and aspects of Rama and Bharata became one and the same. This exemplary conduct of Bharata, by which he had accepted fully the orders of his brother, and was carrying on the rule of the country, demonstrates his greatness. 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 so 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. How can we demonstrate this Truth? Here is a small example for this. We know that earth, water, fire, air and space are the five elements. For these elements, there are attributes. Amongst these five, the most important one is earth. Earth has got all the five attributes, the qualities of sound, form, touch, taste and smell. Because of these five qualities, the earth becomes immobile, becomes stationary and heavy. When we go to the second element, water, it gets some mobility. In water, one of the qualities, namely smell, has disappeared. Only four attributes remain. Because one of the attributes has disappeared, it has acquired some mobility. When we go to the third element of fire, it has got the attributes of sound, touch and form only. Since two qualities have disappeared, fire has become even lighter and fire is able to move faster than earth or water. When we go to air, it has lost three of the attributes. It has got only two of them, namely sound and touch. it has no form. Since three of the attributes have disappeared, air has become much lighter and moves faster and freely occupies the whole space.
The last one, the fifth element is space, or Akasha. This space has lost all the qualities. Neither form nor touch, nor smell nor taste are present in Akasha. So it has become omnipresent. It is so light that it is present everywhere. God has no attributes or gunas at all, and therefore, is able to be present everywhere. If space or Akasha, which has only one quality, namely sound, is present everywhere, then God, who has no quality or no attribute at all, can be present everywhere. One may at this point get a doubt that if God is omnipresent and is above gunas, how is it that the gunas are not in Him but He is in the gunas? The moment we say that He is everywhere, it follows that He is present in the gunas also. He is in the gunas, but the gunas are not in Him. How is this possible? For example the mud is present in the pot, but the pot is not present in the mud. The pot is created. The pot has a form. The form has been given in an artificial way. However, if God is in His formless aspect, it is not possible for people to easily recognise the formless aspect. So, He takes a human form, and comes to the world. In this way, He wants to demonstrate to the people the ideal path they should follow. (SSB 1977)
Lakshmana’s devotion was apparent and was always seen easily. Lakshmana had always attributes and quality, whereas Bharata was attributeless and without gunas. Here the formless and the form are like two legs. Here is an example for this. This is a pillow. There is a cloth covering the pillow. Inside the cloth is cotton. There is cotton inside and there is cotton on the outside in the form of cloth. The cloth is the quality and has a form. The cotton is without quality. Here we see that the formless is contained within the form. In the outer cloth, cotton is contained. In the Vedantic parlance, we can say that the cloth and the cotton are one and the same. Bharata has demonstrated this simple truth. Lakshmana and Bharata were such that they regarded their entire lives as belonging to Rama and their ambition was to be nearest Rama. All their life was surrendered for the service of Rama. (SSB 1977, pp. 53-54)
Bharata was a man of such great sacrifice. He was embodiment of dharma. Shri Rama then taught several moral principle to Bharata and tried to convince him. He explained to Bharata that a person who disobeys the command of his father is not worthy of a son. In accordance with the principle, he was unable to fulfil the request of Bharata. Rama gave His sandals to Bharata as per his wish. Bharata kept reverentially on his head and brought them to Ayodhya. (Beacons of Divine Wisdom, Part 1, p. 51)
Whereas Lakshmana was a direct devotee (Pratyaksha bhakta) serving Shri Rama constantly in His divine presence, Bharata was a paroksha bhakta (indirect devotee) constantly contemplating on Rama. Whereas Lakshmana was a sagunopasaka (worshipping form and attributes of God), Bharata was nirgunopasaka (worshipping formless, attributeless God). However, the fact that both aspects of God are the same was proved by the divine experiences of Lakshmana and Bharata. (Beacons of Divine Wisdom, Part 1, p. 57)