Śrī Rāma (श्रीराम)

Lord Rama, The Most Superior

First the question arises: who is Śrī Rāma?

When we say 'Rāma' (Śrī Rāma), then it means we are talking about the all-encompassing supreme-entity (Brahman), the most perfect incarnation of the supreme-reality, or the supreme-entity himself in the human-form as a Young charming prince of Ayodhyā, or the Supreme personality of godhead. Śrī Madhvāchārya says — "'Rāma' literally means the supreme bliss, Rāma means the 'Brahman' (the complete, the absolute, the supreme element) as well as Bhagavān (the Brahman or god with form) who is the delight for all the worlds, both".

'Rāma' this is a whole indivisible term, denoting the Supreme absolute which is indivisible (akhand) all encompassing infinite (anant) without any beginning or end (anadi). In Samskrit 'Ram'-dhātu in the sense of 'ramate sarvabhuteshu sthāvareshu charāchareshu ch' - Rāma means 'the one who dwells within all sentients (Chid) and insentient (achid) substances, existing in all [as their soul of souls], and also in case of insentients, pervading whole everything.'

In simple words, Rāma is the one indivisible (akhand) all encompassing supreme cosmic spirit (Brahman), the all pervading (therefore, He is called Vishnu), the embodiment [abode] of all souls (therefore, He is called Nārāyaṇa), the ātma of all ātma-s (therefoe, He is called Vāsudeva), and thus the ultimate reality, the supreme entity. The resplendence of the supreme reality Rāma (Brahman) is perceived two fold ways - direct (Pratyaksham) resplendence as He himself as Bhagavān, and the hidden (Tirohitam) resplendence which is abiding in and energizing all (ramate charāchareshu). As Bhagavān or Ishvara (denoted by Śrī Rāma the qualified Brahman with infinite attributes and form), he is mine of infinite auspicious qualities, the original cause of all the causes, the supreme ruler (Ishwara) of all rulers (Ishwara-s), the source of supreme bliss, the supreme refuge of all Jivas (individual souls), therefore the subject of worship for all Jivas. Thus, Ishwara Śrī Rāma is Param-brahman endowed with infinite auspicious qualities. Śrī Rāma (Bhagavān, Ishwara, the supreme personality, the consort of Sītā) is one, and Jivas are many, Śrī Rāma (Bhagavān) is Supremely Independent and all Jivas are dependent. The triad of Ishvara (Bhagavān) along with the universe (Achid, Prakriti, the nature) and the sentient beings (Chid) is Brahman (the supreme truth, the absolute), which signifies the completeness of the existence.

Since Bhagavān or Ishwara (Brahm with form) is the subject of worship for all Jivas, to be loved most, therefore Bhagavān Śrī Rāma as the Lord of Ayodhyā, the supreme personality unto whom one should take refuge should be the subject of worship by all, and the main focus here.

In whole world people know about Śrī Rāma, the prince of Ayodhyā (a place in north India) and his saga 'Rāmāyaṇa'. Śrī Rāma is on the lips of every man, woman, child in the sacred land of Bhāratavarsha (India). He, being the god himself, is worshipped by all; moreover He is the most ideal hero, the role model for everyone in true sense, and therefore popularly known as the Maryādā-Purushottama (the best among all virtuous men with all Ideal qualities).

Śrī Rāma is the Supreme Purusha, the Supreme personality of godhead, eulogized by all Vaidic-scriptures in one voice.

राम त्वं परमात्मसि सच्चिदानन्दविग्रहः॥
इदानीं त्वां रघुश्रेष्ठ प्रणमामि मुहुर्मुहुः।
(शुक्लयजुर्वेदीय मुक्तिकोपनिषद् 1/4,5क)

rāma tvaṃ paramātmasi saccidānandavigrahaḥ ॥
idānīṃ tvāṃ raghuśrēṣṭha praṇamāmi muhurmuhuḥ ।
(śuklayajurvēdīya muktikōpaniṣad 1.4,5 a)

“O' Śrī Rāma! You are the Paramātmā (the Supreme ātmā, the Supreme Being), of the nature Sat (real, eternal), Chid (consciousness) and Ananda (bliss)! I pay my obeisance in your lotus feet again and again.”

In the words of Vedāvatār Śrīmad Vālmīki Rāmāyaṇa — Śrī Rāma is the sun of sun (Mahā-Surya), the fire of fire, the god of god, the ruler of ruler i.e. the ruler of even those who govern all (Prabhoh-Prabhu), the supreme unchanging element (Akshara), perfect, omniscient, omnipresent, incorporeal, the selfsame supreme, the eternal Maha-Viṣhṇu, the Parātpar (higher than the highest) Brahman. Therefore, everything exists in Śrī Rāma, and Śrī Rām pervades everything. He is the one supreme entity, which is identified as Brahman, Paramātmā, and Bhagavān.

Śrī Rāma (श्रीराम), the Purushottama

Śrī Rāma is known as Purushottama which means the best of Purusha-s, or the Supreme Purusha (personality), Bhagavān.

Śrī Rāma is the perfect Avatār (incarnation) of the Supreme all-pervading omnipresent entity. The most popular symbol of chivalry and virtue, Śrī Rāma - in the words of Swāmi Vivekānanda - is "the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king."

Shukrāchārya, a great devotee of lord in his Shukra-neeti has said the same:-

न रामसदृशो राजा पृथिव्यां नीतिमानभूत् ॥
सुभृत्यता तु यन्नीत्या वानरैरपि स्वीकृता ।
(शुक्रनीतिः ५.४४ख,४५क)

na Rāmasadṛśō rājā pṛthivyāṃ nītimānabhūt ॥
subhṛtyatā tu yannītyā vānarairapi svīkṛtā ।
(śukranītiḥ 5.44b,45a)

“On this earth, neither before (in past) nor after (in future) there would be a King as Neetimān (statecraft, paragon of virtuosity, nobility, principled) like Śrī Rāma; by his virtuosity, (let alone human) even monkeys (which are thought to be uncivilized) gladly became his servants for forever (i.e. they gladly accepted Śrī Rāma as their eternal King, their Bhagavān)!” .

What a charm Śrī Rāma has, His captivating look and charm made millions of (seemingly uncontrollable) monkeys being controlled, and clung around him, that too without any effort!

Here is one of the excellent declarations about Śrī Rāma in Vālmīki Rāmāyaṇa:-

रामो विग्रहवान् धर्मः साधुः सत्यपराक्रमः।
राजा सर्वस्य लोकस्य देवानामिव वासवः॥
(श्रीवाल्मीकि रामायण ३.३७.१३)

rāmō vigrahavān dharmaḥ sādhuḥ satyaparākramaḥ।
rājā sarvasya lōkasya dēvānāmiva vāsavaḥ॥
(Śrī Vālmīki Rāmāyaṇa 3.37.13)

“Śrī Rama is the embodiment of Dharma (righteousness), he is sadhu (noble, equable person) with truthfulness as his valour, and as Indra to all gods, He (Lord Rāma) is the king of all the worlds.”

Anyone can find the tale of Śrī Rāma and his life in Rāmāyaṇam (Rāmāyaṇ), which is known as the first epic poem in the whole world, written by sage Vālmīki.

Śrī Rāma, the all attractive personality

चन्द्रकान्ताननं राममतीव प्रियदर्शनम् ॥
रूपौदार्यगुणैः पुंसां दृष्टिचित्तापहारिणम् ॥
(श्रीवाल्मीकि रामायण २.३.२८ख-२९क)

candrakāntānanaṃ rāmamatīva priyadarśanam ॥
rūpaudāryaguṇaiḥ puṃsāṃ dṛṣṭicittāpahāriṇam ॥
(śrī vālmīki rāmāyaṇa 2.3.28B-29A)

“With a moon-like face, Śrī Rāma is an extreme delight to look at. By His form (रूप), qualities (गुणैः) and generosity, He steals the eyes (vision) and hearts of even men! (What about women? What a futile question!).”

Śrī Rāma is so beautiful, so attractive that both young and old women pray devoutly for illustrious Rāma. His charming eyebrows, red-lotus eyes, his broad chest, and his everything else, all are captivating!

सुभ्रूरायतताम्राक्षः साक्षाद्विष्णुरिव स्वयम्।
रामो लोकाभिरामोऽयं शौर्यवीर्यपराक्रमैः ॥
(श्रीवाल्मीकि रामायण २.२.४३ख, ४४क)

subhrūrāyatatāmrākṣaḥ sākṣādviṣṇuriva svayam।
rāmō lōkābhirāmō'yaṃ śauryavīryaparākramaiḥ ॥
(Śrī Vālmīki Rāmāyaṇa 2.2.43b, 44a)

“Śrī Rāma, who enchants all in all the worlds, has beautiful eyebrows. He has red and broad eyes. He is absolutely like the Viṣṇu himself in strength, heroism and valour ”.

स्त्रियो वृद्धास्तरुण्यश्च सायं प्रातः समाहिताः ।
सर्वान् देवान् नमस्यन्ति रामस्यार्थे यशस्विनः॥
(श्रीवाल्मीकि रामायण २.२.५२)

striyō vṛddhāstaruṇyaśca sāyaṃ prātaḥ samāhitāḥ ।
sarvān dēvān namasyanti rāmasyārthē yaśasvinaḥ॥
(Śrī Vālmīki Rāmāyaṇa 2.2.52)

Both young and aged women pray devoutly invoking at dusk and at dawn (each morning and evening to) all the gods, for the sake of illustrious Rāma”.

The Naam (नाम name), Rupa (रूप form), Leela (लीला exploits or pastimes), and Dhaam (धाम) of Śrī Rāma, all these fours are higher than the highest (ParatPar, परात्परम्).

Śrī Rām is the most beautiful, the most attractive, the most handsome, the most virtuous, the most Valiant, yet the most compassionate, the most merciful, the most fit to be taken shelter of in all the worlds, the Dharma-personified (the embodiment of Dharma), the protector of those who are in his refuge, the most truthful, the possessor of the most beautiful and noble character, of extremely mild disposition, and the mine of infinite auspicious qualitiies. If the word 'Purushottama' (the bestest Purusha) becomes real in anyone, then He is Śrī Rāma alone! Is there anywhere else such hero like Śrī Rāma? Simple answer is No. None comes close to Śrī Rām in any manner; he is the culmination of all the best virtues and qualities.

All divine transcendental qualities are found to the full extent in Śrī Rāma, Paratpar Brahman (Paripurntamam Bhagavān). No one else is as much beautiful or attractive as like the Supreme personality of Godhead Śrī Rāma. The all attractive transcendental beauty of Śrī Rāma is just matchless. Similarly, the glory of his name "Rāma" is incomparable to any other name of God.

रामस्य नाम रूपं च लीला धाम परात्परम्।
एतच्चतुष्टयं नित्यं सच्चिदानन्दविग्रहम्॥
(वशिष्ठ संहिता)

rāmasya nāma rūpaṃ ca līlā dhāma parātparam।
ētaccatuṣṭayaṃ nityaṃ saccidānandavigraham॥
(vaśiṣṭha saṃhitā)

“Śrī Rāma’s name, form, Leelā (pastimes) and Dhama (abode) are all Suprememly divine, higher than the highest (परात्परम्) and sat-chid-aananda-vigrah, the very form of truth, conciousness and bliss!”

Śrī Vālmīki Rāmāyaṇa which is the primary source to know about Śrī Rāma and his story, says Śrī Rāma is the Supreme Personality, the most superior God, who can be referred only in the sense of the God of gods, Mahā-Viṣhṇu (Prabhoh Prabhu, Viṣhṇu of Viṣhṇu), or Mahā-Surya (Sun of Sun), or Mahā-Shakti (Śrī of Śrī), etc.

Śrī Rāma, the ultimate refuge for all

Lord Rāma is the only personality who desrves praises in whole universe, as He has been glorified as the ultimate refuge, the ultimate Purusha in all Vaidic scriptures. He should be worshiped by all and all in the existence. The self-sufficient authority Vedāvatāra Śrī Vālmīki-Rāmāyaṇa says -

निवासवृक्षः साधूनामापन्नानां परा गतिः।
आर्तानां संश्रयश्चैव यशसश्चैकभाजनम्॥
(श्रीवाल्मीकि रामायण ४.१५.१९)

nivāsavṛkṣaḥ sādhūnāmāpannānāṃ parā gatiḥ ।
ārtānāṃ saṃśrayaścaiva yaśasaścaikabhājanam ॥
(śrī vālmīki rāmāyaṇa 4.15.19)

“Śrī Rāma is like a sheltering tree to the virtuous, he is the ultimate (supreme) refuge for the destitutes and a protector of the distressed. He is the only personality who deserves to be famous”.

Here the word 'Nivāsavṛkṣaḥ - the sheltering tree' indicates, anyone be it deva or even an asura, can approach and get shelter under that tree in form of Śrī Rāma, a tree can't say I will not provide you my shelter.

द्विश्शरं नाभिसन्द्धत्ते द्विःस्थापयति नाश्रितान्।
द्विर्ददाति न चार्थिभ्यो रामो द्विर्नाभिभाषते ॥
(श्रीहनुमन्नाटक)

dviśśaraṃ nābhisanddhattē dviḥsthāpayati nāśritān।
dvirdadāti na cārthibhyō rāmō dvirnābhibhāṣatē ॥
(Śrī-hanumannāṭaka)

Bhagavān Śrī Rāma says to Parashu-Rāma:
Rāma never aims his arrow twice! (means 'in one go, he can destroy his enemy or target completely'), Rāma doesn't establishes his āśrītas (those who are completely dependent on him) twice! (means 'He gives Abhayam [complete fearlessness, makes one completely free from all fear, worries, and anxiety etc] to his dependents, no god can depose his AŚrītas once installed by Rāma), Rāma doesn’t give twice to any seeker! (means Rāma bestows so much in first seeking itself that the seeker doesn’t need to look anywhere else thereafter!), Rāma never speaks anything twice!(What is said is said. No one in entire cosmos can change that!)”.

In Sharaṇya (to whom one should take refuge), these two qualities must be present as per Bhagavad śrī Rāmānuja :
First, He should be able to maintain, sustain and protect those who come in his refuge,
and second, He could fulfill the desires and wishes of his dependents!
And Bhagavān Śrī Rāma has all these qualities in full, he gives ultimate protection and fulfill all desires and wishes of those who come in his refuge!

Bhagavān Śrī Rāma is known by various others names like Rāmachandra, Rāmabhadra, Rāghav, Rājivalochan, Rājivanayan, etc, all these other names of Śrī Rāma are also greater than all the Vedas, Yet his eternal and the most superior, the most divine and the most beautiful name is 'Rāma' राम.

Śrī Rāma, the complete Personality

In beginning of Śrī Vālmīki Rāmāyaṇa, Sage Vālmīki enquired with the divine sage Nārada about the personality with 16 attributes [i.e shodash-kalā-Purusha].

Then, Divine sage Nārada thought for a while in his heart and said to the best of sages Vālmīki, 'the qualities You have asked for are extremely rare and unattainable to be found all simultaneously in one Person, Yet there is one personality in the world in whom all these rare qualities are found, he is renowned by the name 'Rāma' in the world.' And then divine sage enumerated some of the innumerable qualities of Śrī Rāma which can be grouped broadly in following three categories as below. In fact, in the cosmic hero to be adored (and fit to be taken refuge) by all, following features should be present :-

(1) Param-Aishvarya (Supreme Lordship): The universal hero should be Param-aishwaryavAn (means the one having supreme Lordship), the one Lord of all beings.

The qualities of Śrī Rāma such as samarthah (All-capable, capable of doing everything), MahAvIryO (of incomprehensible prowess), dyutimAn (self-resplendent), bibhyati devAh (from whom even gods fear, let alone foes, when exited to wrath), vashii (supreme controller of everyone and everything), Rakshita-Jivalokasya (the protector of all living beings), dhaataa (the sustainer of all the worlds), etc show his Param-Aishwarya (supreme Lordship).

* 'bibhyati devAh - from whom even gods fear, let alone foes, when he is excited to wrath' is for telling his Param-Aishwarya over all others. It doesn't mean Śrī Rāma causes fear to others, in fact Śrī Rāma is the delight to all in all the worlds, He is very Saral (gentle, soft, tender, simple) and Saumya (calm, pleasing, tranquil), whose full-moon like countenance constantly drips nectarine bliss to whole world. He is like mother earth of earth in forbearance and forgiveness, and doesn't remember anyone's fault [ansuyakaH] or any number of bad things done to him. Yet, certainly they would have to fear who wish to do bad to his devotees, be it anyone, even gods. Even though he has equal disposition towards all [sarva-samaH], still to uphold the rule of love, to protect his devotee(s), he shows anger in which he can become the cosmic-fire, or Narasimha (man-lion incarnation), the death of even death, then even gods fear from him to give shelter to the offender of his dear ones (devotees). This is like assurance for the adherers of Śrī Rāma who seek refuge in him that Śrī Rāma loves them so much.

Śrī Rāma has done the most solemn pledge in Vālmīki Rāmāyaṇa as an assurance to all - “He who seeks refuge in me telling just once 'I am Yours. Oh Rama!' then I give him Abhayam (i.e. complete fearlessness, another meaning of Abhayam is liberation , as in liberation alone a Jiva is completely free from all fears, worries and anxiety) from all types of beings”.

साहिब होत सरोष सेवक को अपराध सुनि ।
अपने देखे दोष सपनेहूँ राम न उर धरे ॥
(दोहावली)

sāhiba hōta sarōṣa sēvaka kō aparādha suni ।
apanē dēkhē dōṣa sapanēhūm̐ rāma na ura dharē ॥
(dōhāvalī)

“Ordinary Lords of the world get angry just by listening to some fault on the part of their servants (they do not even bother to verify it); But, Śrī Rāma never even in dreams, took to heart even those faults (of His devotees), which He himself had been witness to”.

(2) Param-Mādhurya (Supreme sweetness) - The qualities of Śrī Rāma such as sadaik-PriyadarshanaH (who gives constant delight to everyone by the lovelinless of his look, beauty, in each and every moment), dhritimaan (the one who is sublime bliss personified to satisfy others), Sarvalokapriya (dear to all in all the worlds), etc shows his Param-Mādhurya (supreme sweetness). Therefore, Bhagavān Śrī Rāma is called Śrī Rāmachandra who is pleasing to all like moon.

(3) Sheel (inherent noble disposition) - A hero is adored, and worthy of praises and worship when he has inherent noble sublime disposition, character and conduct.

The qualities of Śrī Rāma such as ChAritravAn (of noble conduct), GunavAn (the abode of all qualities and virtues), satya vaakyaH (always truthful, never deceiving anyone), dhridh-vrataH (Of firm resolve), anasuuyakaH (free from finding fault in others), sarva-samah (having equanimity towards all Jivas, discriminating none on the basis of caste, creed, race, etc), Kritagya (the one who remembers even the smallest things done ever to him, [and never remembers any number of bad things done to him by anyone]), dharmagya (always righteous as being the knower of dharma in its entirety), etc shows his noblest sublime disposition, character and conduct. Therefore, Bhagavān Śrī Rāma is called Śrī Rāmabhadra who is of gentle, auspicious, noble character and qualities.

Thus, Bhagavān Śrī Rāma is the most complete person who is called Śrī Rāmachandra as well as Śrī Rāmabhadra, both.

Some other aspects of Śrī Rāma :-

Śrī Rāma, the most compassionate Lord : Bhagavān means compassion personified, which is predominantly seen in Bhagavān Śrī Rāma alone. He is most compassionate, most merciful and kindest Lord.

व्यसनेषु मनुष्याणां भृशं भवति दुःखितः ।
उत्सवेषु च सर्वेषु पितेव परितुष्यति ॥
(वाल्मीकि रामायण २.२.४०ख-४१क)

vyasanēṣu manuṣyāṇām bhṛśaṃ bhavati duḥkhitaḥ ।
utsavēṣu ca sarvēṣu pitēva parituṣyati ॥
(vālmīki Rāmāyaṇa 2.2.40kha-41ka)

“Śrī Rāma feels touched and becomes sad seeing the pains or afflictions of people; and rejoices like a father in all their jubilations.”

Śrī Rāma, the most merciful Lord :

सुरोऽसुरो वाप्यथ वानरो नरः सर्वात्मना यः सुकृतज्ञमुत्तमम् ।
भजेत रामं मनुजाकृतिं हरिं यः उत्तराननयत्कोशलान्दिवमिति॥
(श्रीमद्भागवतम् ५.१९.८)

suro'suro vāpyatha vānaro naraḥ sarvātmanā yaḥ sukṛtajñam uttamam ।
bhajeta rāmaḿ manujākṛtiḿ hariḿ ya uttarān anayat kosalān divam iti ॥
(Śrīmad Bhāgavatam 5.19.8)

“इसलिए देव, असुर, नर, अथवा नर से भिन्न (वा-नर) पशु, पक्षी, आदि अन्य सभी को सम्पूर्ण भाव से (सर्वात्मना) मनुजाकृति (माधुर्यविशेष नराकृति द्विभुज) हरि श्रीराम का ही भजन करना चाहिए, (यदि प्रश्न उठे क्यूँ? तो कहते हैं- श्रीराम अतिशय करुणासिन्धु हैं) जो थोड़े किये को भी बहुत मानते हैं, जिन्होंने समस्त कोसलवासियों को (तरु-गुल्म-लता-कीट-पतंग-पशु-पक्षी-नर-नारी समेत) अपने साथ दिव्य-स्वधाम (दिवं - त्रिपादस्यामृत दिव्य-अयोध्या) लेते गए।”

“Therefore, whether one is a demigod or a demon, a man or a creature other than man, such as a beast or bird, everyone should wholeheartedly worship the human-formed (the embodiment of Mādhurya, the two-armed Narākriti) Hari Bhagavān Śrī Rāma, the Supreme Personality of Godhead. There is no need of great austerities or penances to worship Bhagavān Śrī Rāma, for He is pleased by even a small service offered to him (such supremely compassionate lord he is). Thus He is satisfied, and as soon as He is satisfied, the devotee is successful. [[Indeed, No one can match his compassion towards his devotees, that] Lord Śrī Rāma brought all the residents of Ayodhyā to his divine-abode Sāntānik Sāket loka (the supreme Mādhurya-abode in Tripād-Vibhuti)

Śrī Viśvanātha Cakravartī, Śrī Vaṃśīdhara, and other great commentators of Śrīmad-Bhāgavatam, comment over this verse —

तस्माद्भजनीयेषु सर्वावतारेषु मध्ये राम एव कृपासिन्धुतिशयेन भजनीयो यद्भजने सर्व एवाधिकारीत्याह - सुर इति यः कोऽपि सर्वात्मना सर्वप्रकारेण (भजेत)।

tasmādbhajanīyēṣu sarvāvatārēṣu madhyē rāma ēva kṛpāsindhutiśayēna bhajanīyō yadbhajanē sarva ēvādhikārītyāha - sura iti yaḥ kō'pi sarvātmanā sarvaprakārēṇa (bhajēta)।

“Among all the Avatārās (incarnations) who are worthy of worship, Bhagavān Śrī Rāma (राम एव) is exceedingly compassionate, He is the ocean of mercy and compassion (कृपासिन्धु), therefore Supremely worshipable alone for one and all. All have rights in doing his worship, be it Devas or Daityas (Asuras), Man or creature different from man such as beast or bird - one and all should wholeheartedly worship (surrender to) him, in every manner.”

Prapannas are constantly dearmost to Bhagavān Śrī Rāma. In fact, in his causeless mercy and affection), Bhagavān Śrī Rāma doesn't expect any worldly qualifications - of Jñāna (knowledge), Kriyā (action), Bhakti (devotion), or Yoga (Contemplation) in someone. He, by his own causeless-mercy only, brought all the residents of Kosala-puri Ayodhyā (even trees-plants-creepers-shrubs-insects-animals-birds-Rishi-Maharshi-Devas-Asuras-men-women, whatever creature is there in the existence, who used to live in Ayodhyā, or just came there at that time from somewhere, they all were brought by him) to his divine-world (Sāntānik Sāket loka), Such is the all-merciful Bhagavān Śrī Rāma.

Therefore, Everyone should wholeheartedly adore and worship Bhagavān Śrī Rāma as per the instruction of Śrīmad Bhāgavatam.

Śrī Rāma, the best in Gāndharv-kalā : Gāndharva-Kala is the arts of playing music and dance. Śrī Rāma is best in dance and music also (which indicates Śrī Rāma is the expert of Rāsa dance).

गान्धर्वे च भुवि श्रेष्ठो बभूव भरताग्रजः ।
(श्रीवाल्मीकि रामायण २.२.३५)

gāndharvē ca bhuvi śrēṣṭhō babhūva bharatāgrajaḥ ।
(Śrī Vālmīki Rāmāyaṇa 2.2.35)

“Śrī Rāma is best in the world in the arts of music and dance.”

Śrī Rāma is the all beauty-elegance-and-charm personified, He is sarvang-sundar from the head to the tips of the nails. He is lokabhirama (रामो लोकाभिरामोऽयं - the enchanter of all the worlds) in every manner. Śrī Rāma always speaks sweetly and softly with all living beings (प्रियवादी च भूतानाम् सत्यवादी च राघवः ॥ ~ श्रीवाल्मीकि रामायण २.२.३२), He himself initiates conversation (as respect given to all) with loving words (स्मितपूर्वाभिभाषी च ~ श्रीवाल्मीकि रामायण २.२.४२). Śrī Rāma is Saral (gentle, soft, tender & simple) and Saumya (pleasant, peaceful, calm, & tranquil) and lokabhiram (the delight to all in all the worlds). He is the ocean of all qualities and virtues and character. He is the compassion-personified, a truly complete and perfect personality in every sense.

Śrī Rām (Rāma) is celebrated as the perfect ideal hero in Rāmāyana, the first epic poem of the world. No one can find any such hero in any other history of the world. Only the followers of Sanātan Vedic-Dharma can proudly claim that they have a hero like Śrī Rāma who has no match in entire world.

Śrī Rāma, the Bhagavān himself

In Śrī Vālmīki Rāmāyaṇa and other Vaidic-scriptures, Śrī Rāma is celebrated as the Supreme personality of godhead - The complete personality who himself descended as the prince charming of Ayodhya to teach the world how to lead a righteous life by presenting the example of his own life, to establish the Dharma, to liberate the earth from evil demons, and to impart the supreme bliss to his devotees.

वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम् ।
ब्रह्मेति परमात्मेति भगवानिति शब्द्यते ॥
(श्रीमद्भागवतम् १.२.११)

vadanti tat tattva-vidas-tattvaḿ yaj jñānam advayam ।
brahmeti paramātmeti bhagavān iti śabdyate ॥
(Śrīmad Bhāgavatam 1.2.11)

“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.”

If there is god (Bhagavān), then He can be completely presented before everyone as Śrī Rāma alone, How?

As Śrī Rāma shows all the characteristics of being Bhagavān as described in various scriptures. As per Viṣhṇu Purāṇa, Bhagavān is:

ऐश्वर्य्यस्य समग्रस्य वीर्यस्य यशसः श्रियः ।
ज्ञानवैराग्ययोश्चैव षण्णां भग इतीङ्गना ॥
(श्रीविष्णु पुराण ६.५.७४)

aiśvaryyasya samagrasya vīryasya yaśasaḥ śriyaḥ ।
jñāna-vairāgyayōścaiva ṣaṇṇāṃ bhaga itīṅganā ॥
(Śrī Viṣṇu-Purāṇa 6.5.74)

Śrī Viṣhṇu Purāṇ says: - “He who possesses these six attributes of aiśvarya (supremacy, Lordship over all), vīrya (valor), yaśa (fame, glory); śriya (splendor); jñāna (knowledge) and vairāgya (renunciation) in full (to infinite degree) is called Bhagavān!.”

Śrī Rāma, the prince of Ayodhya

Śrī Viṣhṇu Purāṇa further says :

भगवच्छब्दवाच्यानि विना हेयैर्गुणादिभिः॥
(श्रीविष्णु पुराण ६.५.७९)

bhagavacchabdavācyāni vinā hēyaih guṇādibhiḥ ॥
(Śrī Viṣhṇu Purāṇa 6.5.79)

“The word 'Bhagavad' denotes the one who is bereft of any vile quality (i.e. No vile quality can ever touch Bhagavān) and full of auspicious qualities.”

Upon consideration of these Inclusion (assertive statement — Vidhi-Vākya) and Exclusion (Negation — Nishedha-Vākya), Śrī Rāma alone perfectly qualifies to be called Bhagavān, as no vile quality is ever seen in him !

(1) Aishvarya (supremacy, Lordship) — Śrī Rāma has the supreme Aishvarya, He is the supreme King of all the worlds, the king of Tripād-Vibhuti (divya-Ayodhyā) as well as of leelā-Vibhuti (Bhaum-Ayodhyā). He is worshiped by gods like Shiva, Brahmā and even his incarnations, etc.

(2) Vīrya (valor) — Śrī Rāma is second to none in his valor, he is the most valorous one!

(3) Yasha (fame, glory) — His Yasha (fame, glory) has been sung in millions of scriptures (ग्रन्थकोटिभिः) , one billion Rāmāyaṇa-s are solely dedicated to one personality i.e. Śrī Rāma, one can't find more than two-three arsha-texts solely dedicated for other personalities.

(4) Śrī (splendor) — He is the possessor (consort) of Bhagavatī Śrī (Sītā), He is dyutimān (self-resplendent), and the Śrī (splendor) of Śrī (splendor).

(5) Jñāna (knowledge) — सर्वज्ञः सर्वदर्शी ~ श्रीवाल्मीकि रामायण २.१०६.६ / sarvajñaḥ sarvadarśī ~ Śrī Vālmīki Rāmāyaṇa 2.106.6 — Śrī Rāma is all knowing, omniscient, and all-viewing supreme.

(6) Vairāgya (unattached) - Even though being the supreme lord of the entire world, he is the most ascetic personality. Just to make his father's words true, He without any second cosideration immediately gave up all the opulence and luxuries of his Rājya-lakṣmī (of the most divine city Ayodhyā, the eternal Puri of Brahman) which is most difficult to renounce for others and is always desired earnestly by even the great personalities and demigods.

Each of the aforementioned six qualities are full in Śrī Rāma, there are now being described in detail :

(1) Param-Aishvaryam (Supremacy, Lordship, Opulence):

🌷Śrī Rāma has the supreme Aishvarya, He is the supreme King of all the worlds, the king of Tripād-Vibhuti (divya-Ayodhyā) as well as of leelā-Vibhuti (Bhaum-Ayodhyā). He is worshiped by gods like Shiva, Brahmā and even his incarnations, etc.

🌷Śrī Rāma liberated Ahalyā by the touch of his feet, this showed the nature of him being the supreme-being.

🌷 All the divine weapons, with all humility prostrated before Śrī Rāma, since He is original possessor of them all, this shows his Ishvaryam (supreme nature).

🌷 Bhagavān Śrī Rāma is Jāmadagnyajit, He took out the Vaishṇavi-Splendor from Parashu-Rāma, and thus ParashuRāma was rendered vigor-less. This shows Śrī Rāma is Swayam-Bhagavān (the original personality of godhead, and the fountain source [Avatārī] of all incarnations [Avatāras] - सर्वेषां अवताराणां अवतारी रघुत्तमः ~ अगस्त्य संहिता), and all incarnations are the amsha (parts) and Kalā (the parts of the parts) of Śrī Rāma.

After this, Lord Parashu-Rāma praised Śrī Rāma as the Supreme personality of godhead. (In Mahā-Bhārata, it is mentioned that Śrī Rāma even showed his universal form to Parashu-Rāma)

In the Mantra-Rāmāyaṇa, Śrī Nilakaṇth Chaturdhar says even though displaying the humanly-sentiments (for leelā), Bhagavān Śrī Rāma is wielder of divine weapons. Śrī Rāma is the breaker of Shiva's divine bow (Bhagnēśakārmukaḥ), thus He is greater than Shiva; Śrī Rāma is (Jāmadagnyajit) the subduer of Parashurama who was endowed with the divine splendor of Brahmā and Vishṇu, thus Śrī Rāma is greater than Brahmā and even Vishṇu, these are clearly visible (in Rāmāyaṇa).

Here, the sense behind telling 'Śrī Rāma is higher than even Vishṇu' means He is the Vishṇu of Vishṇu, and the innumerable Vishṇu-Tattvas appear from the original divinity Bhagavān Śrī Rāma!

🌷 Śrī Rāma killed the demon king Rāvaṇa who was not even killed by Viṣhṇu's Sudarshan Chakra. Thus after killing Rāvaṇa, Śrī Rāma restored the glory of Viṣhṇu again in the universe. That's why Rāmāyaṇa says, Śrī Rāma is Vishnorardham means "विष्णुं अर्ध्नोति ऋद्धिमन्तं करोति इति विष्णोरर्धम् Viṣhṇum ardhnoti ridhimantam karoti iti Vishnorardham - Śrī Rāma is the one who gives glory (Vishnutvam) to even Viṣhṇu".

🌷 All merciful Śrī Rāma bestowed his supreme Mādhurya abode, Sākēt-Lōka to innumerable Jivas from an ant even to an straw, even to those who were never ever in his service - who just followed him few steps in the end. Śrī Rāma is the personality who gave liberation to whole Ayodhyā and brought all the residents of Ayodhyā in the Sāntānik-Loka (a Vana full of Madhuryā namely - Sāntānik-vanam) which is within the supreme abode of Para-Brahman i.e. Sāket Loka. Such leela is shown by Śrī Rāma only. This is the supreme generosity and compassion of Lord Śrī Rāma. Only the most superior personality can do this out of his supreme mercy and affection on ordinary souls.

स यैः स्पृष्टोऽभिद‍ृष्टो वा संविष्टोऽनुगतोऽपि वा।
कोसलास्ते ययुः स्थानं यत्र गच्छन्ति योगिनः॥
(श्रीमद्भागवतम् ९.११.२२)

sa yaiḥ spṛṣṭo ’bhidṛṣṭo vā saṁviṣṭo ’nugato ’pi vā ।
kosalās te yayuḥ sthānaṁ yatra gacchanti yoginaḥ ॥
(Śrīmad-Bhāgavatam 9.11.22)

“जिन्होंने भगवान् श्रीराम का स्पर्श किया (स्पृष्टो), या एकबार मात्र दर्शन हीं कर लिया (अभिद‍ृष्टो), या सहवास साथ में सोए या बैठे), या उनके पीछे अनुगमन किया, वे सब के सब कोसल देश के निवासी भक्ति-सिद्ध परमयोगियों के स्थान (साकेतानन्तर सान्तानिक लोक) को गए (मुक्त हो गए)!”

“Those who touched Bhagavān Śrī Rāma (sprishto), or just saw him only once (abhidrishto), or cohabited (slept or sat together with him), or followed behind him, all those inhabitants of Kosala region (Ayodhyā) went to the supreme divine abode (Sāntānika-lōka within the divine Ayodhyā Sāketa-lōka) where the perfect Bhakti-Yogis go!>”

🌷 Śrī Hanumāna described about the supreme Aishvaryam of Bhagavān Śrī Rāma to Rāvana that just don't take Śrī Rāma mere a human-being, he is the Supreme-Person (Purushottama), He is very much capable of annihilating all the worlds again & again and create them over again in exactly the same manner.

सर्वांल्लोकान् सुसंहृत्य सभूतान् सचराचरान्।
पुनरेव तथा स्रष्टुं शक्तो रामो महायशाः॥
(श्रीवाल्मीकि रामायण - ५.५१.३९)

sarvāṃllōkān susaṃhṛtya sabhūtān sacarācarān।
punarēva tathā sraṣṭuṃ śaktō rāmō mahāyaśāḥ॥
(Śrī Vālmīki Rāmāyaṇa - 5.51.39)

“Annihilating all the worlds including the elements, their created beings, as well as the entire mobile and immobile creation, the highly illustrious Śrī Rāma is capable of creating them over again in exactly the same way.”

(2) Param-Viryam (Supreme Valour, Heroism):-

If Bhagavān wishes, He can destroy even the greatest of demonic-armies just by mere his will, but then there would be no playful efforts and leelā to be rejoiced by his devotees. He is sportive, and to be recognised as Bhagavān, He should have incomprehensive valor, means second to none in his prowess.

🌷 Śrī Rāma is second to none in his valor, he is the most valorous one, He never shown his back to one who challenged him, whoever challenged him got defeated!

When Meghanād was becoming invincible for even Śrī Lakshmaṇ. Then finally, Lakshmaṇ ji addressed the following prayer in which he invoked the supreme truth to get Meghanād killed by his arrow:

धर्मात्मा सत्यसन्धश्च रामो दाशरथिर्यदि ॥
पौरुषे चाप्रतिद्वन्द्वस्तदेनं जहि रावणिम् ।
(श्रीवाल्मीकि रामायण - ६.९०.७१ख,७२क)

dharmātmā satyasandhaśca rāmō dāśarathiryadi ॥
pauruṣē cāpratidvandvastadēnaṃ jahi rāvaṇim ।
(Śrī Vālmīki Rāmāyaṇa - 6.90.71B,72A)

“O my dear arrow! If Śrī Rāma, the son of Dasaratha, is always righteous, keeps up his promise, and is second to none in his prowess (पौरुषे चाप्रतिद्वन्द्वः - pauruṣē cāpratidvandva' i.e. he is supreme Purusha of Vedas), then please destroy this Indrajit.”

Param-Viryam Guna is predominantly visible in the hero of Rāmāyaṇa. Śrī Rāma is the personality in the history (Rāmāyaṇa and Mahābhārata) and other scriptures, who never shown his back in war. Thus, Puruṣa or Pauruṣhatva (Param-vIrya) in its entirety culminates in Śrī Raghunātha, and it is predominantly visible in Śrī Rāma alone.

🌷 Śrī Rāma eliminated single-handedly an army of 14000 (fourteen thousand) dreaded demons in Daṇdakāraṇya in no time. Again, during the Rāma-Rāvaṇ Yuddh, Bhagavān swiftly and single-handedly killed a very fierce army of around 2.5 lacs dreaded demons.

(3) Param-Yasha (Supreme fame, glory)

🌷 Śrī Rāma is Puroshottama (पुरुषोत्तम - the best among all Purushas) in real sense, He is the mine of all auspicious qualities, virtues, and noble conduct, therefore most deserving personality of eulogies, praises and fame.

🌷 His Yasha (fame, glory) has been sung in millions of scriptures, one billion Rāmāyaṇa-s are solely dedicated for one personality alone i.e. Śrī Rāma, one can't find more than two-three arsha-texts solely dedicated for any other personality.

Scriptures says: ‘चरितं रघुनाथस्य शतकोटि प्रविस्तरम। - Charitam Raghunathasya Shatkoti Pravistaram (~ Śrī Padma Purāṇa, Pātāl Khaṇd) - Śrī Rāma's Charitam (exploits) has been sung across 100 crore (one billion) Rāmāyaṇa-s’.

यस्यामलं नृपसदःसु यशोऽधुनापि
गायन्त्यघघ्नमृषयो दिगिभेन्द्रपट्टम् ।
तं नाकपालवसुपालकिरीटजुष्ट-
पादाम्बुजं रघुपतिं शरणं प्रपद्ये ॥
(श्रीमद्भागवतम् ९.११.२१)

yasyāmalaṁ nṛpa-sadaḥsu yaśo ’dhunāpi
gāyanty agha-ghnam ṛṣayo dig-ibhendra-paṭṭam ।
taṁ nākapāla-vasupāla-kirīṭa-juṣṭa-
pādāmbujaṁ raghupatiṁ śaraṇaṁ prapadye ॥
(Śrīmad Bhāgavatam 9.11.21)

“Śrī Rāma’s spotless name and fame (yaśa, glories), which vanquish all sinful reactions, are still sung by great sages like Mārkaṇḍeya Ṛṣi in the assemblies of great emperors like Mahārāja Yudhiṣṭhira. His immaculate Glory is spread (shining) to the end of all the directions ― like the ornamental clothes of the guardian-deities of all directions. All the Lords of Vasu (the saintly kings) and all the gods of heaven, including Lord Śiva and Lord Brahmā, worship the Lord (Śrī Rāma) by bowing down with their helmets. I (Shukadeva) take refuge (Śaraṇāgati) in those lotus-feet of Śrī Rāma.”

🌷 Śrī Rāma has been the symbol of all auspicious qualities (सर्वलक्षणसंयुतम्, स च सर्वगुणोपेतः कौसल्यानन्दवर्धनः ~ श्रीवाल्मीकीये) a perfect man - a complete personality should have. He is renowned for being ideal obedient son, ideal-disciple, ideal-husband, ideal-brother, ideal-friend and more than all these, an ideal-king, and the one virtuous benevolent supreme lord (master) of the entire cosmos.

सब बिधि समरथ सकल कह सहि साँसति दिन राति ।
भलो निबाहेउ सुनि समुझि स्वामिधर्म सब भाँति ॥
(दोहावली, पद -२०४)

saba bidhi samaratha sakala kaha sahi sām̐sati dina rāti ।
bhalō nibāhēu suni samujhi svāmidharma saba bhām̐ti ॥
(dōhāvalī, pada -204)

Goswāmī Tulsīdās Ji says — ‘Śrī Rāma is supreme, potent, proficient and adept in every way’— this is declaration of all wise and learned people. The Lord strived daily to live up to his vows of righteous conduct, probity, and propriety which are expected from a great Lord. Lord had truly lived up to that immaculate reputation in a perfect manner. For this Supreme Lord Śrī Rāma sacrificed his own pleasure every time for the pleasure of his people, and lived up to his exalted stature and its incumbent reputation, to uphold his own vows, and to be always vigilant towards his responsibilities as the Lord of this world. Śrī Rāma truly lived up to the exalted stature suiting to a great Svami of the whole world.

🌷 Even among his enemies, Śrī Rāma was celebrated as a righteous man. His enemies were praising his righteousness (Dharma), vIrya (supreme-valour) and Madhurya (sweetness and charm). Not even an enemy talks bad about Śrī Rāma, even they fall in his love.

न तं पश्याम्यहं लोके परोक्षमपि यो नरः।
स्वमित्रोऽपि निरस्तोऽपि योऽस्यदोषमुदाहरेत् ॥
(श्री वाल्मीकि रामायण २.२१.५)

na tam paśyāmy aham lōkē parōkṣam api yō naraḥ ।
svamitrō'pi nirastō'pi yō'syadōṣamudāharēt ॥
(Śrī Vālmīki Rāmāyaṇa 2.21.5)

At the time of exile, Śrī Lakshmaṇ remarks — “I see no one in this world any person, whether an enemy or an expellee, speaking ill of Śrī Rāma even indirectly behind his back.”

🌷 When Śrī Rāma ruled this earth, whole earth became the Rāma's world. No one was interested in anything other than Rāma and Rāma alone. Every creature felt pleased, Every one was intent on virtue (dharma). Turning their eyes towards Śrī Rāma alone, creatures did not kill one another.

🌷 Śrī Vālmiki Rāmāyaṇa says Śrī Rāma is the only personality who deserves to fame:

निवासवृक्षः साधूनामापन्नानां परा गतिः।
आर्तानां संश्रयश्चैव यशसश्चैकभाजनम्
(श्री वाल्मीकि रामायण ४.१५.१९)

nivāsavṛkṣaḥ sādhūnāmāpannānāṃ parā gatiḥ।
ārtānāṃ saṃśrayaścaiva yaśasaścaikabhājanam
(Śrī Vālmikī Rāmāyaṇa 4.15.19)

“Lord Rāma is like a sheltering tree to the virtuous, an ultimate (supreme) refuge for the destitutes and a protector of the distressed. He is the only personality who deserves to be famous.

(4) Śrīyah (resplendence, Śrī)

🌷 Lord Śrī Rāma is the possessor (consort) of Bhagavatī Śrī (Sītā), He is dyutimān (self-resplendent), and the Śrī (splendor) of Śrī (splendor).

🌷 Lord Śrī Rāma is the possessor of Śrī (all attractive beauty, Youngness, handsomeness, charm, elegance, riches, etc ) in full (infinite) degree, for he is one without a second in the beauty-elegance-charm and loveliness of his form.

All attractive beauty: Śrī Rāma has all attractive beauty which attracts even men, then what to say of women, even brahm-realised sages to demonesses lost their senses and became lustful seeing the all attractive beauty of Śrī Rāma.

🌷 Śrī Rāma is the consort of Śrī. When Śrī Rāma was ruling on earth, then all people were engaged in virtue and lived without telling lies, without having greed, and thus totally satisfied in Śrī Rāma's rule. When supreme personality himself rules this earth, earth becomes fully satisfied. That's why all give example of Rāma-Rājya (the rule of Śrī Rāma on this earth).

🌷 Except Śrī Rāma, none else has a servant like Hanumān ji, a Vaishnava-devotee like Lord Shiva, a brother like Lakshmana, and a wife like Śrī Sītā.

🌷 Bhagavān Śrī Rāma is the god of god, the god of even Brahmā-Viṣhṇu-Shiva. Sadā-Shiva himself appeared as Śrī Hanumān to serve the supreme Lord Bhagavān Śrī Rāma. In Padma-Purāṇ, Lord Sada-Shiva himself accepts Lord Śrī Rāma alone is his Iṣhṭa-Deva, and He completely surrendered in the lotus feet of Śrī Rāma. Lord Shiva had wars with the other forms of Bhagavān in leelā, however when He had to do war with Bhagavān Śrī Rāma upon the call of his devotee, instead of doing any war Lord Shiva like a true-devotee just surrenders in the lotus-feet of his Iṣhṭa-Deva Bhagavān Śrī Rāma. Thus, Śrī Rāma is the possessor of the best of everything in the world.

Śrī Rāma, the god of Lord Shiva

Lord Shiva completely surrendering in
the lotus feet of Śrī Rāma!

(5) Param-jñāna

🌷 Jñāna (knowledge) — सर्वज्ञः सर्वदर्शी ~ श्रीवाल्मीकि रामायण २.१०६.६ / sarvajñaḥ sarvadarśī ~ Śrī Vālmīki Rāmāyaṇa 2.106.6 — Śrī Rāma is all knowing, omniscient, and all-viewing supreme. However, He keeps it hidden for the purpose of Leelā, and displays it in private to his devotees, e.g. when Kāla came to deliver the message of Brahmā, Supreme Lord Bhagavān Śrī Rāma said to him I know with which message You have come here (ममापि हृदि वर्तते), and In the end of conversation Śrī Rāma smilingly said to him "(हृद्गतो ह्यसि सम्प्राप्तो) As per my desire only, You have come here (on being sent by Brahmā)".

🌷 Śrī Rām in his heart knew well that only Hanumān Ji would be able to find Sītā, therefore He gave his mudrikā (ring) to Śrī Hanumān alone!

🌷 Śrī Rāma had already given his words to Sugreeva and Vibhishana, even before killing Vali and Ravana respectively, he declared them king of Kishkindha and Lanka respectively.

These show Śrī Rāma is the supreme controller of time, and He is the omniscient Lord with the knowledge of Past, present and future.

🌷 Śrī Rāma knows everything, सर्व शास्त्र अर्थ तत्त्वज्ञो - He is the knower of the meaning and the essence of all the shastra (scriptures), he knows Dharma in it's subtle form. Śrī Rāma has been proclaimed as Vigrahvan Dharmah means who is the embodiment of Dharma. It means Śrī Rāma was the knower of the subtle form of Dharma which is known to Param-jñāna swarupam Bhagavān only. How would he use Dharma, no one can understand entirely apart from him.

(6) Param-Vairāgya (unattachment)

🌷 Even though being the supreme lord of the entire cosmos, he is the most ascetic personality. The supreme personality of godhead has the nature of being completely free from any material desire. Param-Vairagya Guna has been clearly seen or predominantly visible in Bhagavān Śrī Rāma.

🌷 There are many instances where Śrī Rāma showed his Param-Vairagya Guna, e.g. Just to make his father's words true, He without any second cosideration gave up instantly all the opulence and luxuries of his Rājya-lakṣmī (of the most divine city Ayodhyā, the eternal Puri of Brahman) which is most difficult to renounce for others and is always desired earnestly by even the great personalities and demigods.

गुर्वर्थे त्यक्तराज्यो व्यचरदनुवनं पद्मपद्‌भ्यां प्रियायाः
पाणिस्पर्शाक्षमाभ्यां मृजितपथरुजो यो हरीन्द्रानुजाभ्याम्।
(श्रीमद्भागवत ९-१०-४)

gurv-arthe tyakta-rājyo vyacarad anuvanaḿ padma-padbhyāḿ priyāyāḥ
pāṇi-sparśākṣamābhyāḿ mṛjita-patha-rujo yo harīndrānujābhyām
(Śrīmad Bhāgavatam 9.10.4)

“For the sake of [keeping the promise of] His father, Lord Śrī Rāma immediately gave up his Rajya-lakshmi (the opulence, luxuries, & comforts of Śrīmatī Ayodhyā Mahāpurī) and, accompanied by His wife, mother Sītā, wandered from one forest to another on His lotus feet, which were so delicate that they were unable to bear even the touch of Sītā's palms.”

The very next morning Śrī Rāma was going to be coronated as the prince (heir) of Ayodhya and even all citizens, courtiers, ministers, brothers were in favour of Śrī Rāma, and they all wanted to see him coronated as soon as possible, however when Śrī Rāma heard the wishes of his step mother and the promise made earlier by his father to mother Kaikeyi, Śrī Rāma decided instantly without any heSītātion to leave Ayodhya and go in exile to keep the promises of his father towards his step-mother (for Pitru-Saty-Vachana Palanay, Lord left Ayodhya very next morning). Śrī Rāma sacrificed all his comforts as well as the throne which rightfully belonged to him for his younger brother Bharat, and decided to spend the 14 years of his life in forests as per the wish of his step mother. Definitely he could have lived with all luxuries and comforts in Ayodhya as he was not responsible for the promises made to his step mother by his father, Yet he chose to keep the honor of the promises made by his father to his step-mother. Where one would see such a son like Śrī Rām !?

🌷 Śrī Rāma won the golden-Kingdom-Lanka and treated it as a mere golden-ring and gifted it to Vibhishana, (and still felt in his heart that he has not given something enough to Maharāj Vibhishana), and same way He gifted the kingdom of Kishkindhā to Sugreeva.

Thus, all the six (6) qualities are full and complete in Śrī Rāma. The word 'Bhagavān' is primarily attributed to Śrī Rāma by scriptures, actually the name 'Rāma' itself stands for 'Parabrahm' or 'Bhagavān' himself. Śrī Rāma is the Purusha (the Supreme Person) of Vedas, and Vedanta.

Apart from all above attributes which can be found to full degree in Bhagavān (God) alone, there is another attribute (virtue) of Rama which makes him very unique among his all incarnations. That attribute is his pure unblemished character which makes him "Maryāda Purushottam".

जो बड़ होत सो राम बड़ाईं॥

"Wherever there is anyone who is great (or best in something), his greatness (bestness) is due to Śrī Rāma alone (because Śrī Rāma has all bestness in all qualities)!”

सीतापतिर्जयति लोकमलघ्नकीर्तिः ॥
(श्रीमद्भागवतम् ११.४.२१)

sītāpatirjayati lōkamalaghnakīrtiḥ ॥
(śrīmadbhāgavātam 11.4.21)

“(Recounting) Whose spotless glories and fame destroy the contamination of all the worlds, that illustrious Lord Rāma, the darling consort of Sītā is always victorious!”

Therefore, Lord Brahmā in Śrī Vālmīki Rāmāyaṇa said to this extent "None other than You, O' Śrī Rāma, can be worthy of all eulogies, praises and fame."

Maryada-purushottama (मर्यादा पुरुषोत्तम)

Śrī Rāma is renowned for one word (keeping his promises), one arrow (Rama-Baan, the infallible weapon of Śrī Rāma which never goes in vain, as an assurance of protection), and one wife (ek-patni Vrata i.e. devoted towards one wife only). Śrī Rāma was the Chakrvarti-Samrat i.e. the king of the entire earth, the greatest empire, and that time it was a general practice among kings to keep many wives. Even Śrī Rāma could have married many princesses, but He was solely devoted to his consort Sītā alone. Such pure character of being Ek-Patni-Vrata (devoted to one wife only, not thinking of any other lady in even dreams) is seen in Bhagavān Śrī Rāma only, this highest Dharma of Ek-Patni-Vrata was established by him.

Whatever Śrī Rāma accepted (in his actions), It became the virtue! Whatever Śrī Rāma did, it became the highest form of Dharma. In other words, Qualities are termed as quality because Śrī Rāma adorns them, because they have found place in Śrī Rāma!

Śrī Rāma never ever spoke any untruth, truthfulness is valor. He never deceived any person. He has an impeccable character. Whatever Śrī Rāma promised to someone, he fulfilled it. Whoever surredered to him, He gave them Abhayam.

Śrī Rāmā's Avatāras

Śrī Rāma has innumerous incarnations, and of which ten are upheld as major incarnations, they are:-

Lord Rāma, The source of all incarnations

1. Matsya
2. Koorma
3. Vārāh
4. Nrisimha
5. Vāmana
6. Parashurāma
7. Śrīmad Rāmachandra
8. Śrī Kṛṣṇa
9. Baudhha
10. Kalki

Śrī Rāma is the original source of all the Avatāra-s (incarnations), and He is himself the Supreme personality of godhead known as Purusa, or Brahm of the the Veda-s.

Out of infinite incarnations or major 10 incarnations, there are 3 Poorna-avataras (पूर्णावतार) or Purna-Brahman.

Those three (3) Poorṇa-Avatār of Bhagavān Śrī Rāma are:
(1) Śrī Narasimha
(2) Śrī Rāma (Śrīmad Rāmachandra)
(3) Śrī Kṛṣṇa

Out of aforementioned 3 Poornāvatāra-s (पूर्णावतार), both Śrī Rāma and Śrī Kṛṣṇa are glorified as Sarva-Kāraṇ-Kāraṇam (means, the cause of all the causes) and 'Svayam Bhagavān' (the God himself) in Vaidic-scriptures.

Out of above two Avatāras, Bhagavān Śrī Kṛṣṇa is counted as the manifestation (incarnation) of Bhagavān Śrī Rāma in Śrī Vālmīki Rāmāyaṇa, Śrī Kṛṣṇa-Upanishad (i.e in Shruti), Purāṇa-s, and other various Vaidic-scriptures.

विष्णोर्यथावतारेषु कौशल्या जनितो वरः।
(श्रीपद्म पुराण ६.२१२.२६)

viṣṇōr-yathā-avatārēṣu kauśalyā janitō varaḥ ।
(Śrī Padma-Purāṇ 6.212.26)

Bhagavān Śrī Viṣhṇu said —
“The son of Kausalyā (Bhagavān Śrī Rāma) is best among all the incarnations of Viṣhṇu (the all-pervading supreme-being)!”

Śrī Rāma is called Paripūrntamam-ParaBrahman, for his nama, rūpa, leela and dhaam all these four are called Paratpar (most superior).

(a) Naam - the name 'Rāma' is called 'Parabrahman' itself (राम नाम परमब्रह्म सर्व-देवाधिकम महत् । - पद्म-पुराण) in Vedic-scriptures and also known as Tarak-Brahm. Harit-Smriti says no Bhagavānnama could become equal to Śrī 'Rama' Naam as only the name 'Rama' manifests the capability to impart the supreme bliss and delight to even Bhagavati 'Śrīi'.

The name 'Rāma' is chanted by even great divinity like Lord Shiva himself with his consort Bhagavati Parvati.

(b) Rūpa - Among all Pūrṇa-avataras, Śrī Rāma is called Rajīvalochana (राजीवलोचन - the one having red-lotus eyes). Bhagavān Śrī Rāma is so beautiful that even Bhagavān Śrī Kṛṣṇa is said to be attracted towards Bhagavān Śrī Rāma. Śrī Kṛṣṇa himself accepts this in Brahmanda-Purāṇa, that among all incarnations He loves Śrī Rāma most.

(c) Leelā - Bhagavān Śrī Rāma's divine leela is sung across one billion Rāmāyaṇa-s.

Śrī Vālmīki Rāmāyaṇa says Bhagavān Śrī Rāma sported with Sītā in the most beautiful divine forest, Ashok-vanam, of Ayodhya, for a ten thousand Years. Same Śrī Rāma again appeared as Śrī Kṛṣṇa and did Rasa for 10 years in Vrindavana.

(d) Dhaam - Divine Veda names the divine abode of Purusha as 'Ayodhya' exclusively, which signifies the superiority of the divine abode of Śrīmad Rāmachandra over all divine abodes of Bhagavān, whoever comes to know this divine abode of Brahman 'AyodhyRā' is granted immortality, and supreme bliss.

Vālmīki-Rāmāyaṇa declares Śrī Rāma to be Ishta-Deva of all worlds (iShta sarvasya Lokasya Ramah, इष्ट: सर्वस्य लोकस्य रामः .

भगवान् श्री राम रूप-सिंधु, गुण-सिंधु और शील-सिंधु होने के कारण सभी प्राणिमात्र के इष्ट हैं।

Bhagavān Śrī Rāma is Rupa-sindhu (the ocean of all beauty-elegance-&-charm), Gun-Sindhu (the ocean of all virtues & qualities) and Sheel-sindhu (the ocean of intrinsically sweetest disposition and inherently noblest character), therefore he is the one Ishta for one and all-beings.

Thus, Paripurntamam-Parabrahman (परिपूर्णतमम् परमब्रह्म), the original Purusa or the original personality of godhead is Śrī Rāma.

Vaidic scriptures say there is no one even equal to Śrī Rāma, let alone talking of anyone being superior to him.

नेदं यशो रघुपतेः सुरयाच्ञयाऽऽत्त-
लीलातनोरधिक-साम्य-विमुक्त-धाम्नः
रक्षो-वधो जलधि-बन्धनं अस्त्र-पूगैः
किं तस्य शत्रु-हनने कपयः सहायाः ॥
(श्रीमद्भागवतम् ९.११.२०)

nedaḿ yaśo raghupateḥ sura-yācñayātta-
līlā-tanor adhika-sāmya-vimukta-dhāmnaḥ
rakṣo-vadho jaladhi-bandhanam astra-pūgaiḥ
kiḿ tasya śatru-hanane kapayaḥ sahāyāḥ
(Śrīmad Bhāgavatam 9.11.20)

“Killing of demons (Rāvaṇa, Kumbhakarna, etc) with bow and arrows, or building a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Rāma, whose spiritual body is always engaged in various pastimes. There is no one even equal to Lord Rāma, so there is no question of anyone being superior to him, and therefore He [to such a supreme lord who has no equal or superior] had no need to take help from the monkeys to gain victory over demon Rāvaṇa. [so if someone says even Supreme Lord Rāma needed help of monkeys such as Sugriva, Angad, Hanumana, etc., then it is utter foolishness, nothing else.]” (- Śrī-Mad BhAgvat MahaPurāṇa 9-11-20)

Brahmā-Viṣṇu-Shiva are the parts (portions) of Śrī Rāma

ब्रह्मविष्णुमहेशाद्या यस्यांशा लोकसाधका: ।
तमादिदेवं श्रीरामं विशुद्धं परमं भजे ॥
(स्कन्द पुराण, उत्तरखंड,
रामायण महात्म्य प्रथमोध्याय -३ )

brahmaviṣṇumahēśādyā yasyāṃśā lōkasādhakā: ।
tamādidēvaṃ śrīrāmaṃ viśuddhaṃ paramaṃ bhajē ॥
(skanda purāṇa, uttara khanḍa,
rāmāyaṇa mahātmya prathamōdhyāya -3 )

“Salutations to that Rama who is the most superior, the primeval lord of universe, and free from all the vices. Brahmā (Brahmaa), Viṣṇu (Viṣhṇu) and Mahesa (Shiva) who are sustainer of the world, are just parts of Lord (Śrī) Rāma . ” (- Skanda Puran, Uttar Khand, Rāmāyaṇa MahAtmya, 1.3)

ब्रह्मविष्णुमहेशाद्या यस्यांशा लोकसाधका: ।
तं रामं सच्चिदानन्दं नित्यं रासेश्वरं भजे ॥
(हनुमत्-संहिता)

brahmaviṣṇumahēśādyā yasyāṃśā lōkasādhakā: ।
taṃ rāmaṃ saccidānandaṃ nityaṃ rāsēśvaraṃ bhajē ॥
(hanumat-saṃhitā)

Param-Bhāgavat Śrī Hanumān says to Vibhishana “I always worship Lord Śrī Rāma, who is eternal and who is very form of Sat 'real, eternal existence', Cit 'Consciousness' and Ananda 'Bliss'. Śrī Rāma is an expert in the rāsa leelā, the dance practiced by cowherds, Kṛṣṇa and gopis. His parts are Brahmā (Brahmaa), Viṣṇu (Viṣhṇu) and Mahesa who are the sustainers of the world.”

Ram manifested himself as Viṣhṇu

He is Śrī Rāma who transformed himself as Viṣhṇu in starting of the creation.

सर्वावतारी भगवान् रामश्चतुर्भुजोऽभवत् ॥ (कोशल-खंड)

sarvāvatārī bhagavān rāmaścaturbhujō'bhavat ॥ (kōśala-khaṃḍa)

“Lord Śrī Rāma, the original source of all the incarnations, transformed himself in his four-armed form of Viṣhṇu!”

सर्वे अवतारा श्री राम नाम शक्ति समुद्भवाः । [स्कन्द-पुराण ]

sarvē avatārā śrī rāma nāma śakti samudbhavāḥ । [skanda-purāṇa]

Lord Shiva tells Pārvatī: “All incarnations of Lord Hari are originated from Śrī Rām Naam.”

(Ram Naam is itself Parambrahman and there is no difference between Lord Śrī Rām and his name.- Padma-Purāṇa)

सर्वेषामवताराणामवतारी रघूत्तम: ।
रामपादनखज्योत्स्ना परब्रह्मेति गीयते ॥
[अगस्त्य-संहिता]

sarvēṣāmavatārāṇāmavatārī raghūttama: ।
rāmapādanakhajyōtsnā parabrahmēti gīyatē ॥
[agastya-saṃhitā]

“Lord Śrī Rāma, the best among the Raghus, is the original personality of Godhead, among all the incarnations; and the moonlight coming from the nails of Śrī Rāma's feet is praised as Parabrahman by the scriptures.”

Lord Rāma is the original godhead among all incarnations, Śrī Rāma's Paratva (परत्व Supremacy over other forms of Brahman) is also more evident from the words of scriptures that Lord Rāma has two arms in his eternal form residing in his supreme abode Saket-Loka and supreme Purusa of Veda is described as the two armed Para-Brahman (i.e. Lord Śrī Rāma).

ययौ तथा महाशम्भू रामलोकमगोचरम्
तत्र गत्वा महाशम्भू राघवं नित्यविग्रहम्
ददर्श परमात्मानं समासीनं मया सह ।
सर्वशक्तिकलानाथं द्विभुजं रघुनन्दनम्
द्विभुजाद्राघवान्नित्यात्सर्वमेतत्प्रवर्तते ।
[सुन्दरीतन्त्र]

yayau tathā mahāśambhū rāmalōkamagōcaram
tatra gatvā mahāśambhū rāghavaṃ nityavigraham
dadarśa paramātmānaṃ samāsīnaṃ mayā saha ।
sarvaśaktikalānāthaṃ dvibhujaṃ raghunandanam
dvibhujādrāghavānnityātsarvamētatpravartatē ।
[sundarītantra]

“The Maha-Siva went to the abode of Śrī Rāma i.e. Saket loka, which is beyond the reach of sensual organs. Reaching there the great Siva found Rāghava (Lord Rāma) the supreme soul possessed of eternal body. Śrī Rāma who is the lord of all powers, was seated along with Sītā. This entire universe is activated by the prowess of eternal Rāghava (Lord Rāma), with two arms.”

स्थूलं चाष्टभुजं प्रोक्तं सूक्ष्मं चैव चतुर्भुजम् ।
परं च द्विभुजं रूपं तस्मादेतत्त्रयं यजेत् ।
[आनंद संहिता ]

sthūlaṃ cāṣṭabhujaṃ prōktaṃ sūkṣmaṃ caiva caturbhujam ।
paraṃ ca dvibhujaṃ rūpaṃ tasmādētattrayaṃ yajēt ।
[ānanda saṃhitā ]

“Sthula-Brahman is the god with eight arms (i.e. 8 armed Viṣhṇu) and is visible, but the form of Viṣhṇu who has 4-arms is subtle i.e. He is Sukshma-Brahman but the God who is of two-armed (i.e. Lord Ram in his eternal form), is the most superior (परं च द्विभुजं रूपं). Therefore, one should worship the assemblage of god's three forms. .

Same Lord Śrī Rāma transformed himself into various forms and also into four armed Viṣhṇu for sustenance of the universe. There is none in whole universe who is beyond Lord Śrī Rāma. Lord Śrī Rāma is higher than even the highest which means Śrī Rāma is the only person (Purusa) who is superior than himself.

So lord Śrī Rāma comes himself in Treta-Yuga in his original Swayam-Rupa i.e. ultimate form of Para-Brahman, while in various incarnations he assumes different forms like of Matsya (divine fish), Varaha (divine boar), Vamana, Narsimha (half man-half lion), Śrī Kṛṣṇa etc.

Of the various avatar, Śrī Rāmavatāra is unique and highly glorious. While the earlier avatars only served a limited purpose, namely subduing the wicked and protecting the good, the main purpose of Śrī Rāmavatāra is Dharma-Samsthāpana. Its uniqueness lies in the fact that the Lord chose the role of a man - an ideal human. The glory of Śrī Rāmavatāra is the demonstration that the dharmic way of life could be lived by all in thought, word and deed, under all conditions and circumstances.

This has been achieved by Lord Rāma in this descent by becoming the son of King Dasaratha.

“वेदवेद्ये परेपुंसि जाते दशरथात्मजे ।
वेदः प्राचेतसादासीत् साक्षाद् रामायणात्मना ॥
तस्माद्रामायणं देवि! वेद एव न संशयः ॥"
(- अगस्त्य संहिता
- मंगलाचरण, श्रीमद्वाल्मीकि रामायण)

“vēdavēdyē parēpuṃsi jātē daśarathātmajē ।
vēdaḥ prācētasādāsīt sākṣād rāmāyaṇātmanā ॥
tasmādrāmāyaṇaṃ dēvi! vēda ēva na saṃśayaḥ ॥"
(- agastya saṃhitā
- maṅgalācaraṇa, śrīmad vālmīki rāmāyaṇa)

Lord Shiva tells Parvati:-

Supreme being is known through only Vedas. When that Supreme being born as son of Dasratha (Śrī Rāma) in Ayodhya, that time all Vedas manifested themselves through the mouth of sage Vālmīki, the son of sage Prachetus, directly as the Rāmāyaṇa.
Therefore O' Devi, there is no doubt that Rāmāyaṇa is Vedas itself.

“When the Supreme Lord who is sought after and proclaimed by the Vedas was born as the son of Dasaratha, the Vedas became the Rāmāyaṇa. The Rāmāyaṇa is Vedas in action".

Lord Śrī Rāma is the original Source of All the Avatāras.



    Supremacy of Lord Rāma


In Aadi-Rāmāyaṇa, Lord Hanumān says to Garuda:-

“Lord Śrī Rāma of Ayodhyā is the God of all the Gods ( देवदेवेश ). Lord Śrī Kṛṣṇa and other incarnations are his Amsha-Avatāras (अंशावताराः कृष्ण: the plenary portions) of Lord Śrī Rāma. Those innumerable (ह्यसंख्यका) incarnations make salutations (प्रणमन्ति) to Lord Śrī Rāma. I don't know any other Supreme Being, the god of all the gods other than that Lord Ram. All the innumerable incarnations are originated from Lord Śrī Rām alone.”

Again Brihad.Brahm-Samhita says same thing that many incarnations of Śrī-Hari make salutations to Supreme Purusa of Veda-s i.e. Lord Rāma.

Brihad.Brahm-samhita (बृहद्ब्रह्मसंहिता):

तस्मिन्साकेतलोके विधिहरहरिभि: सन्ततं ,
सेव्यमाने दिव्ये सिंहासने स्वे जनकतनयया राघव: शोभमान:
युक्तो मत्स्यैरनेकै: करिभिरपि तथा नारसिंहैरनन्तै:
कूर्मै: श्रीनन्दनन्दैर्हयगलहरिभिर्नित्यमाज्ञोन्मुखैश्च ॥
यज्ञ: केशववामनौ नरवरो नारायणो धर्मज:
श्रीकृष्णो हलधृक् तथा मधुरिपु: श्रीवासुदेवोऽपर:
एते नैकविधा महेन्द्रविधयो दुर्गादय: कोटिश:
श्रीरामस्य पुरो निदेशसुमुखा नित्यास्तदीये पदे ॥
इत्यादीनि बृहद्ब्रह्मसंहितावचनानि सङ्गच्छन्ते ।
अत्र नन्दनन्दनशब्द: नन्दं नन्दयति विविधोक्त्या
शोकत्याजनाद्वर्धयतीति मथुरानिवासिपर: ।
श्रीकृष्णशब्दो द्वारकानिवासिपर इति न विरोध: ।

tasmin sākētalōkē vidhi-hara-haribhih santataṃ ,
sēvyamānē divyē siṃhāsanē svē janaka-tanayayā rāghavah śōbhamānah
yuktō matsyair-anēkaih karibhirapi tathā nārasiṃhair-anantaih
kūrmaih śrīnandanandai-haya-gala-haribhir-nityam-ājñōn-mukhaiśca ॥
yajñah kēśava-vāmanau naravarō nārāyaṇō dharmajah
śrīkṛṣṇō haladhṛk tathā madhuripuh śrīvāsudēvō 'parah
ētē naikavidhā mahēndravidhayō durgādayah kōṭiśah
śrīrāmasya purō nidēśasumukhā nityāstadīyē padē ॥
ityādīni bṛhadbrahmasaṃhitāvacanāni saṅgacchantē ।
atra nandanandana-śabdah nandaṃ nandayati vividhōktyā
śōkatyājanādvardhayatīti mathurā-nivāsiparah ।
śrīkṛṣṇaśabdō dvārakā-nivāsipara iti na virōdhah ।

Rāghava (Śrī Rāma) shines with Sītā on the divine throne in world of SAketa (AyodhyA) where BrahmA, Shiva and Viṣhṇu constantly worship him. He (Lord Rāma) is surrounded by many divine fish incarnations, monkeys and also by plentitude of the Narasimhas or Narasimha incarnations, tortoise incarnations, and sons of Śrī Nanda, i.e Śrī Kṛṣṇa, Haya, Gala, and Hari. They all are eager to receive the orders of Lord Rāma. Keshava, Vamana the foremost persons, Narayana, Yudhisthira, Śrī Kṛṣṇa, Haladhrik BalaRAma and VAsudeva, the enemy of the demon Madhu as well as various kinds of Mahendras and millions of Goddess Durgas, eager for advice, remain always in front of Śrī Rāma (Śrī Rāma) near His feet" . Here, the epithet Nanda-nandana signifies that form of Lord Kṛṣṇa, who delights Nanda and dwells in MathurA, while Śrī Kṛṣṇa refers to the one who resides in DwArika.”

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॥ श्रीसीतारामचंद्रार्पणमस्तु ॥