Śrī Rāma, the supreme essence


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۞ Śrī Rāma, the supreme essence of Veda-avatar Vālmiki Rāmāyana ۞

If one would read Vedāvatār Shrimad Vālmiki Rāmāyana carefully, then one can truly appreciate this ultimate truth that "No Tattva ( Truth, Reality, Essence) exists beyond Shri Rama". Rama, Sita, Lakshman, Hanuman

In Shrimad Vālmiki Rāmāyana, the supreme glory of Lord Rāma has been revealed by many personalities, for example:

Among deities, by
Lord Brahmā
Sri Hanumān Ji
Parashu-Rāma Ji
Lakṣmaṇa Ji
Mahādev Shiv Ji
Kāla (the god of death)
Daśarath Ji, etc

Among Param Sati-s (Exemplary women), by
Bhagavati Sītā (the consort of Lord Rama)
Mandodari (the wife of demon king Rāvaṇa)
Tārā (the wife of Vāli)
- 'Sati' means the devout sagacious wife solely dedicated towards husband with all heart, mind and soul.

Among mothers, by
Sumitrā (the mother of Lakṣmaṇa )

The aforementioned ladies Bhagavati Sītā, Mandodari, Tārā and Sumitrā, all are Aapta-Naari (the knower of Brahman).

There are many other personalities too in Shrimad Valmiki-Ramayana like divine Sage Narada, Sage Valmiki ; devotee Shabari, devotees born in demon-race like Mareecha, VibhishaNa Maharaja etc who revealed the true nature of Rama being the most superior, the supreme absolute one. Yet among all the characters of Ramayana, after Bhagavatī Sītā, Devi Sumitrā understood Shri Rama more perfectly than anyone else. Sumitrā excels over all other personalities in revealing the ultimate truth of Rama being the most superior, the supreme one as well as his incomparable character and fame; and thus it shows It is Devi Sumitrā, one of the three-mothers of Lord Rama, who understood Shri Rama more perfectly after Bhagvati Sītā. Hereafter, the supreme glory of Lord Rama will be described in sequence as revealed by Sumitrā and other Param-Satis: Tārā, Mandodari and Bhagavati Sītā.


Sumitrā Devi is the mother of Lakshman and Shatrughna, and the step-mother of Lord Ram. She was the youngest among the three queens of king Dasratha the father of Lord Rama and the king of Ayodhya. The character of Sumitrā Devi was not like that of an oridnary woman or queen, but it was more like that of a great sagacious virtous lady. In Ramayana, She exhibits a great understanding of the supreme one and the Dharma. When She heard a great curse has befallen on the royal family in the form of the banishment of Rama in forest for 14 years, she was not afflicted by the grief as like other women in gynaecium, rather in that moment of great suffering, she consoles the wailing Kaushalya the mother of Lord Rama by telling who is the Ram in reality. One can have feel of the greatness of Sumitrā by this fact that she gave birth to two children Lakṣmaṇa and Shatrughna, of which one son (Lakṣmaṇa ) engaged himself in the service of Lord Rama and another son Shatrughna engaged himself in the service of the best devotee of Lord Rama i.e. Bharata.

When Lakshman came to his mother Sumitrā for asking permission to accompany his elder brother Rama in exile for the 14 years in the forest, then Sumitrā spoke followings words to Lakṣmaṇa , these words of Sumitrā clearly indicates that Sumitrā completely knows who are Rama and Lakṣmaṇa in reality.

सृष्टः त्वम् वन वासाय स्वनुरक्तः सुहृज् जने |
रामे प्रमादम् मा कार्षीः पुत्र भ्रातरि गच्चति ||
[VR 2.40.5]

sR^ishhTaH = at Birth; tvam = you; vanavaasaaya = to dwell in the forest; svanuraktaH = highly fond; suhR^ijjane = of your kinsman Rama; putra = Oh son! maa karshhiiH = do not; pramaadam = neglect; bhraatari = your half-brother; raame = Rama; gachchhati = who is going ( to the forest)

Oh my son (Lakṣmaṇa )! At the time of your birth, I became aware of this very fact that you will be very fond of your elder brother Rama and you will spend a considerable time in dwelling in the forest (for Rama). Oh son! never neglect your half brother Rama who is going to the forest. (Don't be lethargic while rendering your service to Rama.)

व्यसनी वा समृद्धो वा गतिर् एष तव अनघ |
एष लोके सताम् धर्मः यज् ज्येष्ठ वशगो भवेत् ||
[VR 2.40.6]

Oh, sinless one! Whether in adversity or in riches, Rama alone is refuge to you. From you, It will become the code of conduct in the world, that younger brother should be subject to the control of his elder brother.

Though all such instructions were not required to Lakṣmaṇa , the virtous one, who was a great lover of Rama. Yet Sumitrā advised him what ought to be advised.

रामम् दशरथम् विद्धि माम् विद्धि जनक आत्मजाम् |
अयोध्याम् अटवीम् विद्धि गच्च तात यथा सुखम् ||
[VR 2.40.9]

Know Rama to be Dasaratha, Your father. Look upon Sītā the daughter of Janaka as myself, your mother. Consider the forest as Ayodhya and depart happily, my son!

These are the great words by Sumitrā to Lakṣmaṇa , Know Rama to be your father and Janaki to be your mother, know Ayodhya where Rama resides!!! Obviously Sumitrā was very much aware about that Rama is the supreme father and Janaki is the supreme mother of all.

Sumitrā being knower of Dharma

विलपन्तीम् तथा ताम् तु कौसल्याम् प्रमद उत्तमाम् |
इदम् धर्मे स्थिता धर्म्यम् सुमित्रा वाक्यम् अब्रवीत् ||
[VR 2.44.1]

Here Sage Valmiki says: Sumitrā who was established in Dharma (righteousness), spoke the following words, which were virtuous, to the celebrated Kausalya, the foremost among women, who had been wailing (as her son, the faultless Rama was given exile for 14 years in forest without any crime.)

Then, Sumitrā starts telling the supreme nature of Lord Rama and consoles Kaushalya that Rama being the most superior in all respect, never deserves to be lamented. Devi Sumitrā assuages the grief of Kaushalya by establishing the greatness of Rama.

Sumitrā proclaims "na hi rāmātparo loke vidyate satpathe 'sthitah " means there is no one established in righteousness (Dharma) in the the world than Rama. This is one of the best verse in Valmiki Ramayana describing Rama being unrivalled and incomparable in character. Rama is the best among men (Purushottama). No one in all the worlds can match Rama in any manner!

Rama being the mine of excellent virtues, being the foremost among men (Purushottama)

तव आर्ये सद् गुणैः युक्तः पुत्रः स पुरुष उत्तमः |
किम् ते विलपितेन एवम् कृपणम् रुदितेन वा ||
[VR 2.44.2]

Oh' the venerable one (Kaushalya), That son (Rama) of yours, is endowed with excellent virtues and is the foremost among men (Purushottama). What is the use in your lamenting in this way or in weeping piteously?"

The banner of the Rama's fame fluttering all over the world

कीर्ति भूताम् पताकाम् यो लोके भ्रामयति प्रभुः |
दम सत्य व्रत परः किम् न प्राप्तः तव आत्मजः ||
[VR 2.44.7]

What has not been secured by your capable son, who is rich in virtue and is engrossed in the vow of truthfulness, and the banner of whose fame flutters through out the world?

Even the Sun-god and the Wind-god render their services to Rama.

व्यक्तम् रामस्य विज्ञाय शौचम् माहात्म्यम् उत्तमम् |
न गात्रम् अंशुभिः सूर्यः सम्तापयितुम् अर्हति ||
शिवः सर्वेषु कालेषु काननेभ्यो विनिह्सृतः |
राघवम् युक्त शीत उष्णः सेविष्यति सुखो अनिलः ||
[VR 2.44.8-9]

(O' Kaushalya, why do you lament?, even the sun-god and the wind god will render their service to Lord Rama, the most superior.) Having known the purity and magnanimity of Rama , the sun assuredly will not be able to torment Rama's body with his rays. Auspicious and delightful breeze of moderate heat and cold, blowing from woods at all times , will render service to Rama.

Like to the Sun-god, the Wind-god, the whole world is under the command of Lord Rama

यस्येषुपदमासाद्य विनाशम् यान्ति शत्रवः |
कथम् न प्ऱ्^थिवी तस्य शासने स्थातुमर्हति ||
[VR 2.44.13]

(Even whole world like sun-god, wind-god etc, is under the command of Lord Rama.) How can earth cannot be under the command of Rama, to whose aim of arrows, the enemies fall an easy prey? (So Oh', Kaushalya, don't be afflicted by the grief!)

None is established in right path in the world than Rama

नार्हा त्वम् शोचितुम् देवि यस्यास्ते राघवस्सुतः |
न हि रामात्परो लोके विद्यते सत्पथे स्थितः ||
[VR 2.44.26]

"Oh,queen! You, whose son is Rama, ought not to grieve, for none is established in right path (Dharma) in the world than Rama."

This line of Sumitrā " न हि रामात्परो लोके विद्यते सत्पथे स्थितः " is in the line of "Ramo Vigrahavan Dharmah" means Rama is the embodiment of Dharma. The previous proclaimation by Sumitra is even greater than the later one as it not only tells Rama is the very form of Dharma but no one equals to Rama in following Dharma in whole world. It means Rama is the only personality in whole world who is established in the highest form of Dharma in all respect.

Sumitrā tells further who is the Rama in reality:

Rama is the Maha-Surya, the illuminator of all gods, the god of all Gods, the god of even Vishnu i.e. Maha-Vishnu.

सूर्यस्यापि भवेत्सूर्योह्यग्नेरग्निः प्रभोः प्रभोः |
श्रियश्च श्रीर्भवेदग्र्या कीर्त्याः क्षमाक्षमा ||
दैवतम् दैवतानाम् च भूतानाम् भूतसत्तमः |
तस्य केह्यगुणा देवि वने वा प्यथवा पुरे ||
[VR 2.44.15-16]

Oh, Kausalya! Rama is the sun of sun (even illuminator of the sun) i.e. Maha-Surya, He is the fire of fire i.e. even the illuminator of Brahman , the ruler of the rulers i.e supreme controller of all the gods, the splendor of splendor, the shrii of shrii i.e. the God of even Maha-Lakshmi, the foremost glory of glory, the forbearance of forbearance, the god of the gods i.e god of even Vishnu means Maha-Vishnu, and the foremost being of all the beings. Indeed, what handicaps are there for him in the forest or in Ayodhya? (For such Rama whether he lives in the forest or in the town where are the evil qualities?)

Now the meaning of the each of the words above revealed in the supreme glory of Lord Rama, is given in light of the infallible self-sufficient authority Veda-s:-

۞ सूर्यस्यापि भवेत्सूर्यो : Here Shri Rama is told to be even the sun of sun means the illuminator of sun even i.e. Maha-Surya. The supreme Para-Brahman is also eulogised as Maha-Surya in Veda-s. Thus that Maha-Surya of Veda-s is none other than Rama himself.

۞ ह्यग्नेरग्निः : lord Rama is the fire of fire. What does it mean by the fire of fire? In Veda-s, It is told that Brahman is the supreme soul who is the fire or Agni who is the foremost among all and in known as Brahman. Veda-s say "agnir namasau" means 'Agni is called the brahman', since he is the foremost of all. Thus Rama is the Brahman of the Brahman , the inner-soul of all the Purusa forms of the Brahman (Vishnu, Narayana, Vasudeva, etc).

۞ प्रभोः प्रभोः: lord Rama is the Prabhoh Prabhu, the god of all the gods, the governor of those who govern all. In brief, Visnu and others only are the controllers of all. Rama, however, is the controller of Visnu and others. Thus Rama is the controller of even those who overpower all' (prabhoh prabhuh), the supreme controller of all the Purusa forms of the Brahman. Even Narayana, Vishnu, and all the incarnations of Rama etc are controlled by Lord Rama. Thus Rama is even the god of Vishnu, Narayana etc. That's why even Vishnu, Narayana, all incarnations of Rama, Shiva, and Hanuman etc worship Lord Rama in Saket-Loka. Such is the incomparable lordship of Lord Rama!

۞ श्रियश्च श्री: : Lord Rama is the Shri of Shri or the splendor of splendor. It means whatever there is the supreme splendour in any god, it is because of the most superior Rama. Thus, the references like "He is the splendor of the splendor", etc propagate him as the only supreme cause of all. There is another meaning of this too as per Veda-s, Bhagavati Shrii (Sītā, the Mahalakshmi) is the eternal consort of the supreme Purusa (Rama), and here Rama is told to be Shrii of Shrii means he is even the cause of Shrii, Shrii-Devi has no independence existence beyond Lord Rama. Thus as lord of Vishnu, Rama is Maha-Vishnu and as lord of even Shrii (Maha-Lakshmi), He is the most superior, the supreme soul.

۞ भवेदग्र्या कीर्त्याः : Lord Rama is the foremost glory of glory, it means no one can even come close to the glory of Lord Rama.

۞ क्षमाक्षमा : Lord Rama is the forbearance of forbearance, he is the most compassionate, all merciful. He is the only personality who, out of love, brought all the citizens of Ayodhya, the beast, the bird, and even the straws etc to his divine abode "Saket-Loka" i.e. back to godhead. No one can be equal to lord Rama in any manner. He is the most compassionate, the all merciful personality seen and experienced by the people in all the worlds.

۞ दैवतम् दैवतानाम् : Lord Rama is the god of all the gods, he is the supreme cause of all gods. So Bhagavattā (भगवत्ता) or say divinity of other gods are not independent, but completely dependent on Lord Rama. Lord Rama is Paratpar Paripurntamam Brahman.

So whatever great has been told by Sumitrā in supreme glory of Rama, no one has told in the way Sumitra has told till this date. Thus, Devi Sumitrā revealed the supreme glory of Lord Rama to console wailing Kaushalya, why to lament for Rama who is himself the supreme one, the most superior. Is there anyone in whole world who can cause any harm to Rama in any manner? Thus Hearing those words of Sumitrā the mother of Lakṣmaṇa , the agony of Kausalya Rama's mother and the wife of Dasaratha quickly disappeared in the same way as an autumnal cloud with a little water in it disappears quickly. Thus after reading above lines of Sumitrā to Kaushalya, no doubt remains that It is Devi Sumitrā, the mother of Lakṣmaṇa who understood Rama more perfectly than anyone else after Sītā, the dear consort of Lord Rama.

Sumitrā further tells don't lament, Rama will come soon and will be installed on throne along with Sītā.

पृथिव्या सह वैदेह्या श्रिया च पुरुष ऋषभः |
क्षिप्रम् तिसृभिर् एताभिः सह रामः अभिषेक्ष्यते ||
[VR 2.44.17]

(O' Kaushalya, don't lament,) Rama the best among men will be installed on the throne soon along with the Mother Earth (the consort of lord Vishnu), Sītā the princess of Videha kingdom and Lakshmi ( the goddess of fortune another consort of Vishnu).

पुत्रस्ते वरदः क्षिप्रमयोध्यां पुनरागतः।
पाणिभ्यां मृदुपीनाभ्यां चरणौ पीडयिष्यति।।
[VR 2.44.28]

Oh' Kaushalya! Your son Rama is the bestower of boons (as he is the supreme being described by me), will soon return to Ayodhya and press your feet with his tender and plumpy hands.

So even Brahmā,and other deities may be deluded from the actions of Lord Rama, but Sumitra will never be deluded because she knows whatever Rama does it is the highest Dharma as none is established in right path in the world than Rama. Hence one can say that after Bhagavati Sita, Sumitra understood Rama completely or say more pefrectly than anyone else.

Now next exemplary lady is Tārā in Ramayana who revealed the supreme nature of Lord Rama.


Tārā's name is there among five Param-Sati, the great women. She is the granddaughter of Dev-guru Brihaspati, the Jupiter and wife of Vāli and she is one of the exemplary females in Ramayana. By the effect of her great Satitva-Dharma, She could also know the reality of Rama. When Vāli was invited second time for the combat by Sugreeva, she could easily forsee the calamity on Vāli and then she advises Vāli not to confront Sugreeva, as long as Rama stands guard to him. As she is verily aware that Rama in not an ordinary mortal but he is the lord of all worlds, the supreme being. But, it was ill-fate of Vāli that he was maddened in his intellect by his brawny might slights her far fetching advice.

Tārā tells Vāli following words:

अयोध्य अधिपतेः पुत्रौ शूरौ समर दुर्जयौ |
इक्ष्वाकूणाम् कुले जातौ प्रथितौ राम लक्ष्मणौ ||
सुग्रीव प्रिय कामार्थम् प्राप्तौ तत्र दुरासदौ |
[VR 4.15.17-18A]

Rama and Lakṣmaṇa , born in Ikshvaku dynasty as sons of the king of Ayodhya, are valiant and unconquerable ones in war. They are presently in this country. These two unassailable ones have chanced there at Sugreeva's place to fulfil the longing desire of Sugreeva.

स ते भ्रातुर् हि विख्यातः सहायो रण कर्मणि ||
रामः पर बलमर्दी युगान्त अग्निः इव उत्थितः |
[VR 4.15.18B-19A]

That Rama is an acclaimed one for his warfare, and like the fire flaring up at the end of era he shatters the strength of enemies, and now that Rama is your brother's helpmate.

निवासवृक्षः साधूनाम् आपन्नानाम् परा गतिः |
आर्तानाम् संश्रयः चैव यशसः च एक भाजनम् |
[VR 4.15-19B-20A]

Rama is like the sheltering tree for the polite, the ultimate (supreme) refuge for the woebegone, a hospice for the agonised, and he is the only personality who deserves to be famous.

The above verse is in the glorification of the most superior, the supreme being, Rama. In the end of the verse "ca eka bhaajanaH" comes which means Rama is
- the only personality in all the worlds who is "nivaasa vR^ikSaH" i.e. sheltering tree for all,
- the only personality who is "Para-Gatih" i.e. the ultimate (supreme) refuge for all Jiva-s,
- the only personality who is "Aartaanaamt Sanshrayah" i.e. the protector of all destitutes,
- the only personality who deserves to be famous i.e. "Yashasah"

Now see the each word used by Tārā here:

۞ निवासवृक्षः nivaasa vR^ikSaH : Lord Rama is the sheltering tree for the polite. Lady Tārā is elucidating the whole being of Rama. The word nivaasa vR^iksha means a habitable tree; if it be asked why Rama is compared with a tree, then it is said that tree requires no formalities like 'may I come in...' or 'rights of admission reserved...' etc., as with any other house or habitation, for taking hold of its shade. A tree first gives its shade to the traveller who seeks it and then affords its fruits or flowers satisfying the basic needs of the needy. So Rama is such a tree that protects and nourishes, should anybody seek his grace. How much compassionate our beloved lord Rama is, he doesn't say anybody to first abandon all varieties of duties, or religion to seek his mercy as like Lord Krishna says in Gita, he first gives his mercy of his shade as like a tree whoever comes near to him. So Rama is celebrated as the most superior, the supreme origin of all, who doesn't need anything from his children to show his causeless mercy upon them, one just needs to go near to him. So there is no need of giving up your relations or duities towards your family members like parents, wife, husband, and go in forest to seek the mercy of Lord Rama. If one is wife, then she should be devoted to her husband, be polite towards everyone, and love lord Rama most, seek his mercy & feel the nearness of him by saying "Oh' Lord, I am Yours and You are mine! Only this much is required and he will accept anyone.

۞ आपन्नानाम् परा गतिः aapannaanaam paraa gatiH : Lord Rama is the only personality who is the ultimate refuge for all Jiva-s. If one needs protection from all beings and all kinds of fear, Rama is the ultimate refuge. If one wishes to achieve the supreme abode of Brahman i.e. Saket Loka,then only Rama is the ultimate refuge.

۞ आर्तानाम् संश्रयः aartaanaam sanshrayah : For earnest and anguished supplicants, Rama is the ultimate recourse. This is what later said in Bhagavat Gita at 9-22, "yoga skhemam vahamyaham" by Lord Krishna. If Vāli had dismissed this idea saying that 'if Rama is the ultimate course for the polite supplicants, I have my recourse to other supreme lords, i.e., none other than Indra, my father...' And for this Tārā is supplementing her thought in saying, yashasaH ca eka bhaajanaH the grace Rama is the only ultimate abode, where Indra and others gods are but penultimate.

۞ यशसः च एक भाजनम् yashasaH ca eka bhaajanaH : Lord Rama is the most superior, hence in all the worlds only he deserves to be famous, only his glory should be spread, sung and heard by all. If only Rama deserves to be famous, so It means no one is equal or superior to Rama, no deity can come close to Rama in any manner. Be it character, disposition, compassion, heroism, mercy, beauty, valor and everything else.

ज्ञान विज्ञान संपन्नो निदेशो निरतः पितुः ||
धातूनाम् इव शैलेन्द्रो गुणानाम् आकरो महान् |
[VR 4.15.20B-21A]

He is endowed with knowledge of sastras and ultimate reality as well. He always obeyed his father's command. He is a mine of virtues like the lord of the mountain who is a mine of minerals.

Thus Tārā warns Vāli that Rama is knower of mundane and ultra-mundane Dharma, and How Rama will apply Dharma on you only he knows.

तत् क्षमो न विरोधः ते सह तेन महात्मना ||
दुर्जयेन अप्रमेयेण रामेण रण कर्मसु |
[VR 4.15.21]

That great-souled honourable Rama is unconquerable in war, immeasureable is his strength. Enmity with him is not proper for you.

It means no one can stand in front of Rama in war, be it anyone, his strength is immesurable because he is himself the most superior one. Thus Tārā advised her husband Vāli and gave the idea of who is Rama in reality. After this we will see How Mandodari revealed the supreme glory of Lord Rama while lamenting for her dead husband Rāvaṇa.


Mandodari is another exemplary wife in Ramayana who was very much aware about the reality of Rama being the supreme one. Yet her husband Rāvaṇa was also maddened in his might and abducted wife of Rama as like a dog steals the food stuffs in absence of house-owner.

Mandodari says:

व्यक्तमेष महायोगी परमात्मा सनातनः |
अनादिमध्यनिधनो महतः परमो महान् ||
तमसः परमो धाता शङ्खचक्रगदाधरः |
श्रीवत्सवक्षा नित्यश्रीरजय्यः शाश्वतो ध्रुवः ||
मानुषं रूपमास्थाय विष्णुः सत्यपराक्रमः |
सर्वैः परिवृतो देवैर्वानरत्वमुपागतैः ||
सर्वलोकेश्वरः श्रीमान् लोकानां हितकाम्यया |
सराक्षस परीवारम् हतवांस्त्वां महाद्युतिः ||
[VR 6.111.14-17]

Oh, my dead husband, Rāvaṇa!) This Rama (who has killed You Oh, Rāvaṇa!) who is present here, is the Maha-Yogi (the supreme Lord of Yogi-s), the eternal supreme soul (परमात्मा सनातनः), , having no beginning middle or end (अनादिमध्यनिधनो), greater than distinguished great universal spirits like BrahmA, Shiva, etc (महतः परमो महान् ) (Means Rama is the most superior soul). [Shrimad Valmiki Ramayana 6.111.14]

This Shri Rama is the one beyond ignorance (तमसः परमो), the nourisher (धाता) , wielding a conch, a disc and a mace (शङ्खचक्रगदाधरः), wearing the 'Srivatsa' mark on his chest (श्रीवत्सवक्षा), , of lasting beauty, incapable of being conquered, a perpetual one, being the constant soul of the universe who never changes (शाश्वतो ध्रुवः). [Shrimad Valmiki Ramayana 6.111.15]

This Rama is truly mighty one (सत्यपराक्रमः), the lord of all the worlds (सर्वलोकेश्वरः), the prosperous one having a great splendour (श्रीमान् महाद्युतिः) and Lord Maha-Vishnu, the lord of maintenance of the world with a wish to benefit the worlds (लोकानां हितकाम्यया), assuming a human form (मानुषं रूपमास्थाय) surrounded by all the gods in the form of monkeys (सर्वैः परिवृतो देवैर्वानरत्वमुपागतैः) , and Rama killed you Oh Rāvaṇa along with your family, surrounded by demons (सराक्षस परीवारम् हतवांस्त्वां) . [Shrimad Valmiki Ramayana 6.111.16-17]

Mandodari further tells "Oh dead Rāvaṇa! the moment your brothers Khara-DushaNa were killed by Rama in Dandakaranya (Janasthana), though surrounded by a multitude of demons, it became evident that Rama was really no mortal. We felt perturbed, the moment Hanuman penetrated, by dint of his prowess, deeply into the City of Lanka, which was difficult to be entered even for gods. O the foremost of demons! For the annihilation of your power, your body and your own people, you conceived a desire for Sītā suddenly, you abducted Sītā and thus you entered in enmity with Rama."

She tells who is Sītā in reality:

अरुन्धत्या विशिष्टान् तान् रोहिण्याश्चापि दुर्मते |
सीतान् धर्षयता मान्यां त्वया ह्यसदृशं कृतम् ||
[VR 6.111.23]

O the foolish one (Rāvaṇa)! An unworthy act was indeed done by you, in offending Sītā, who was more distinguished and more respectable than Arundhati (wife of sage Vasishta) and Rohini (the principal spouse of moon-god).

वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् |
सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ||
[VR 6.111.24]

O my lord Rāvaṇa, who annihilated yourself and your people! Sītā is the earth of earth (वसुधाया हि वसुधां) means no one equals to Sītā in forbearance, and she is Shrii of Shrii or the goddess Lakshmi or Lakshmi the goddess of fortune and charm (means even Shrii-devi or Bhagavti Mahalakshmi is part of Sītā, Sītā is source of innumerable Lakshmi-s). She is extremely fond of her husband Rama. She is faultless in every limb as she was while living in forest.

Thus Sītā, the consort of Rama is not some simple incarnation of Lakshmi, but she is even the goddess of Lakshmi and earth. She is source of counless number of Lakshmi-s, Saraswati-s and UmA-s. And Rama is the absolute and ultimate reality of universe, the supreme cause of all the causes. There is no truth or essence in existence beyond Lord Rama.


Since Bhagavati Sītā is selfsame Rama, She is even Shrī of Shrī-Devī (Shrī Devī means Bhagavati Maha-Lakshmī), She is the Swarupa Shakti of Bhagavan Shri Rama, so what she says about Rama will be discussed in a new page named "Sītā" on the website. As like no deity or god can come close to the greatness of Lord Rama in any manner, be it character, beauty, valour, heroism, compassion, disposition, mercy and everything else; similarly no goddess can touch even the shadow of the greatness of Sītā Ji. If Rama is the best among gods, then Sita is the best among all the goddesses. If Rama is the best among the men, then Sita is the best among women. That's why one of the prime name of Ramayana is the Sītā-Charitam i.e. the Sublime legend of Sītā. What to say more about the greatness of Sita Ji, even the supreme personality of godhead Rama himself relishes to listen the sublime legend of Sita. Rama is the one who delights all the worlds, and Sita, however, is the one who delights the heart of Rama. And that Sita can't bear her life for a single moment without Rama, even the shadow of Sita loves only that NarayaNa who is Purushottama i.e. Lord Rama alone. There are many personalities who can be called NarayaNa e.g. Lord Vishnu, Lord Vasudeva, or any Purusa incarnation of Vishnu, etc, but the desirable personality even for the shadow of Sita is that NarayaNa who is Purushottama i.e. none other than Lord Rama himself. Hence the supremacy of Rama among all Narayana-Swarupa-s has been even revealed by the shadow of Sita!

So Rama is Rama, the most superior, no one is equal to him in any manner!

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॥ श्रीसीतारामचंद्रार्पणमस्तु ॥