Prayer to Supreme Lord Śrī Rāma (Śrī Rāma-Vandana)
1. Āpadām-apahartāraṃ dātāraṃ sarva-sampadām।
lōkābhirāmaṃ śrīrāmaṃ bhūyō-bhūyō nāmāmyaham॥1॥
आपदामपहर्तारं दातारं सर्वसम्पदाम्।
लोकाभिरामं श्रीरामं भूयो-भूयो नामाम्यहम्॥१॥
To Śrī Rāma, Who removes all types of adversities, Who bestows all types of opulences (favour, honour and wealth),
Who is enchanting to the whole world by his beauty, I bow again and again.
2. Rāmāya rāmabhadrāya rāmacandrāya vēdhasē।
raghunāthāya nāthāya sītāyāḥ patayē namaḥ॥2॥
रामाय रामभद्राय रामचन्द्राय वेधसे।
रघुनाथाय नाथाय सीतायाः पतये नमः॥२॥
My salutations to Bhagavān Śrī Rāma, to Śrī Rāmabadhra, to Śrī Rāmachandra, to the Supreme creator [cause] of all,
to Raghunāth the Lord of all Jivas [Raghus], to the Supreme Lord (Nāth), and to Sītāpati the Lord (husband) of Sītā.
3. Neelāmbujaśyāmalakōmalāṅgaṃ sītāsamārōpitavāmabhāgam ।
pāṇau mahāsāyakacārūcāpaṃ namāmi rāmaṃ raghuvaṃśanātham॥3॥
पाणौ महासायकचारूचापं नमामि रामं रघुवंशनाथम् ॥३॥
Who has complexion and softness like that of a blue lotus, Whose body parts are very soft; On whose left side resides his dear consort Sītā;
Who has a divine arrow and a beautiful bow in His hands, I pray to that Śrī Rāma who is the Lord of Raghu dynasty.
Above three shlokas (verses) should be recited every morning as regular prayer to Śrī Rāma before chanting the Guru-Mantra. The first Mantra is infallible Mantra in removing all kinds of sufferings of Jiva and bestows the grace of all merciful Lord Śrī Rāma, the most superior. The second Mantra is one of the greatest Mantra-s of Lord Śrī Rāma. The 2nd one can be repeated as many times a devotee want with pleased mind. 3rd Mantra is Dhyan Mantra i.e. meditation Mantra on all attractive form of Lord Śrī Rāma. During chanting this mantra, one should meditate on Lord Śrī Rāma as described in the Mantra. This Mantra has a very deep meaning too. It represents whole Rāmayana in one single verse.
Neelāmbuja Shyāmal Komalāngam : The blue lotus like soft body parts are of child Rāma, thus it is the description of the Baal-Leela (child-sports) of Lord Śrī Rāma.
Sītā Samāropita vāma Bhāgam : By sages, Sītā was given seat on the left Side of Lord Śrī Rāma during their marriage, it is the description of the Vivah-Leela (marriage-pastimes) of Lord Śrī Rāma.
Pānau Mahāsāyak Chāru chāpam : By taking arrows and beautiful bow in his hands, Lord Śrī Rāma slayed all the evil demons, It is the description of heroic exploits of Lord Śrī Rāma in war i.e. Rann Leela.
Namāmi Rāmam Raghuvansh Nātham : After killing Rāvaṇa, the coronation (पत्ताभिषेकं) of Lord Śrī Rāma was done on the throne of Ayodhya, then Lord Shiva, Lord Brahma and all deities made salutations in the lotus feet of Lord Śrī Rāma. Thus, it is the description of Lord Śrī Rāma's Rajya-Leela (supreme lordship). It unveils also how Lord Śrī Rāma becomes the delight of all the worlds. Whole world became the world of Lord Śrī Rāma and Rāma alone.
After chanting the Guru-Mantra or the name 'Rāma', one should chant Dvaya-Mantra (द्वय-मन्त्र) of Bhagavān Śrī Rām at least nine times to remember one is always in the refuge of the lotus-feets of Bhagavān Śrī Rāma.
Such questions may arise in the minds of beginners who want to learn the science of the supreme one, Lord Śrī Rāma. Why should one sing prayers or chant the name of Śrī Rāma? Why should one become a devotee of Bhagavān Śrī Rāma? Why should one take the refuge of Lord Śrī Rāma? Answers of these questions are really not based upon some emotional appeals, rather verily based upon the clear declarations and philosophy of all Vaidic-scriptures. A seer in Rig Veda declares clearly :-
हे अमृत के पुत्रों (सभी मनुष्य)! सुनों!
Hear, ye children of immortal bliss!
यु॒जे वां॒ ब्रह्म॑ पू॒र्व्यं नमो॑भि॒र्वि श्लोक॑ एतु प॒थ्ये॑व सू॒रेः।
शृ॒ण्वन्तु॒ विश्वे॑ अ॒मृत॑स्य पु॒त्रा आ ये धामा॑नि दि॒व्यानि॑ त॒स्थुः॥
(ऋग्वेद १०.०१३.०१ , श्वेताश्वतरोपनिषद २.५)
yujē vāṃ brahma pūrvyaṃ namōbhirvi ślōka ētu pathyēva sūrēḥ ।
śṛṇvantu viśvē amṛtasya putrā ā yē dhāmāni divyāni tasthuḥ ॥
(ṛgvēda 10.013.01, śvētāśvatarōpaniṣada 2.5)
“मैं अपने मन और वाणी को ब्रह्म से युक्त करता हूँ, मेरा यह श्लोक सूर्य के किरणों की भांति सर्वत्र जाए। हे अमृत के पुत्रों (सभी मनुष्य)! सुनों! हे दिव्यधामों के वासी देवगण! तुम भी सुनों!”
“I unite myself with the eternal Brahman, who is the supreme source of everything (Vaak, and Mantras). Let my verse (prayer) go forth like the path of the sun. Hear, ye children of immortal bliss (all humans), even ye who dwell in higher spheres (devas)!”
वेदाहमेतं पुरुषं महान्तमादित्यवर्णन्तमसः परस्तात्।
तमेव विदित्वातिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय॥
(यजुर्वेद ३१.१८ , श्वेताश्वतरोपनिषद ३.८)
vēdāhamētaṃ puruṣaṃ mahāntamādityavarṇantamasaḥ parastāt ।
tamēva viditvātimṛtyumēti nānyaḥ panthā vidyatē'yanāya॥
(yajurvēda 31.18 , śvētāśvatarōpaniṣada 3.8)
“(तमसः परस्तात्) समस्त माया रूपी तमस-अन्धकार से परे [दिव्य-धाम में स्थित] (आदित्यवर्णः) सूर्य के समान ज्योतिमान (एतं महान्तं पुरुषं) इस महान्तम् परम-पुरुष को (अहं वेद) मैं जानता हूँ, (तं) उन्हें (विदित्वा) जानकर (एव) ही मनुष्य (मृत्युं अति एति) मृत्यु के परे जा सकता है। (अयनाय) मृत्यु से परे जाने के लिए (अन्यः) दूसरा अन्य कोई (पन्था) मार्ग (न) नहीं (विद्यते) है!”
“(ahaṃ vēda) I know (ētaṃ) this (mahāntaṃ puruṣaṃ) great [/supreme] Puruṣa who is (ādityavarṇaḥ) shining effulgent like sun and (tamasaḥ parastāt) beyond all tamas-darkness in form of Maya [in the transcedental-supreme abode]. (ēva) Only (viditvā) by knowing (taṃ) him, one (ati ēti) passes over (mṛtyuṃ) the death. (ayanāya) For going beyond the cycles of births and deaths, ((vidyatē) There is (na) no (anyaḥ) other (panthā) way!”
भगवान् श्री राम रूप-सिंधु, गुण-सिंधु और शील-सिंधु होने के कारण सभी प्राणिमात्र के एकमात्र 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 Ishta for one and all-beings.
Vaidic scriptures clearly instruct us to pray and be devoted to one supreme personality, the Purushottama, the Mahantam Puruṣa of Vedas, Lord Śrī Rāma.
Bhagavān Śrī Rāma is the Supreme personality of Godhead, see here: Rāma, the primeval Puruṣa. Śrī Rāma is the only one fit to be taken shelter of for all the worlds. It is the conclusion of all great divinities such as Maha-deva Lord Shiva, Lord Hanumān, Lord Brahmā, Shukadeva, etc in the Vaidic scriptures, and also approved by the godly sage Maharshi Vālmīki through the mouth of Mahāraj Vibheeshan in the Yuddha-Kaand of Śrīmad Vālmīki Rāmāyaṇa.
Śrī Hanumān (at Śrī Rāma's feet) supporting Vibishana and suggesting Śrī Rāma that Vibishana is truly for Dharma! (We wish to build one such grand magnificent temple with intricate carvings for generations to come!)
निवेदयत मां क्षिप्रं राघवाय महात्मने ।
सर्वलोकशरण्याय विभीषणमुपस्थितम् ॥
(श्री वाल्मीकि रामायण ६.१७.१७)
nivēdayata māṃ kṣipraṃ rāghavāya mahātmanē ।
sarvalōkaśaraṇyāya vibhīṣaṇamupasthitam ॥
(Śrī Vālmīki Rāmāyaṇa 6.17.17)
“Please inform immediately to high souled Rāma, who is the one fit to be taken shelter of for all the worlds. So, I have come to him (to take his refuge).”
Lord Śrī Rāma is the ultimate refuge for one and all, whether one is a god or a demon, a human being (a man or woman, a rich or poor), or a creature other than human-being such as a beast or bird, etc.
निवासवृक्षः साधूनामापन्नानां परा गतिः।
आर्तानां संश्रयश्चैव यशसश्चैकभाजनम्॥
(श्री वाल्मीकि रामायण ४.१५.१९)
nivāsavṛkṣaḥ sādhūnāmāpannānāṃ parā gatiḥ।
ārtānāṃ saṃśrayaścaiva yaśasaścaikabhājanam॥
(Śrī Vālmīki Rāmāyaṇa 4.15.19)
(साधूनाम् to the virtuous people, निवासवृक्षः a sheltering tree, आपन्नानाम् to the destitutes, परा ultimate / supreme, गतिः refuge, आर्तानाम् to the distressed, संश्रयश्चैव protector, यशसः fame, एकभाजनम् sole repository. )
“Lord Śrī 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.”
So, who else apart from Bhagavān Śrī Rāma is suitable to be taken as the ultimate refuge for Jiva-s? The evil crow Jayant went to Brahmā and Shiva, even they didn't provide him shelter, in the end he had to come to Śrī Rāma to seek his refuge, this shows for they who has no shelter in entire only, for them only Bhagavān Śrī Rāma is the ultimate refuge.
Bhagavān Śrī Rāma is Ishta-Deva of all deities including Lord Shiva, Lord Hanumān, Lord Ganesha, Lord Brahmā, etc. The self sufficient authority (Pramāṇa), Śrī Vālmīki Rāmāyaṇa says:- इष्ट: सर्वस्य लोकस्य राम: (IshTaH Sarvasya Lokasya RāmaH) - Bhagavān Śrī Rāma is the IshTa-Deva of all the worlds.
Lord Shiva, Lord Ganesha, Lord Hanumān, etc have become the worthy of worship by chanting the name of 'Rāma'.
All the deities reside in Lord Śrī Rāma, as He is Sarva-Devamayam, He is the all encompassiong Supreme Brahm, which means Śrī Rāma is the origin of all the deities (demi-gods, and the supreme Vishnu-Tattvas).
सर्वदेवमयो रामः स्मृतश्चार्त्तिप्रणाशनः ॥ (श्री स्कन्द महापुराण)
sarvadēvamayō rāmaḥ smṛtaścārttipraṇāśanaḥ ॥ (śrī skanda mahāpurāṇa)
It means “All the deities reside in Śrī Rāma or Śrī Rāma is the original root of everyone. Śrī Rāma destroys all type of agonies of his devotees.”
Therefore, it is sufficient to serve one and only Bhagavān Śrī Rāma, the original cause of all the causes, the origin of one and all, the original root which supports all. The leaves and branches of a tree gets support and nourishment from its root, similarly Śrī Rāma is the root (origin) and support of the entire creation. There is none who has any independent existence beyond Lord Śrī Rāma. When one worships the god of gods, the Supreme Personality of godhead Bhagavān Śrī Rāma, then everyone becomes satisfied. All the deities are pleased, when one takes refuge into the lotus feet of Lord Śrī Rāma. Everyone becomes favorable on the devotee of Śrī Rāma.
No god is superior than Śrī Rāma. Śrī Rāma is the root and origin of all the deities. It is sufficient to serve the root rather than serving the individual leaves. Serving the leaves in independence of serving the root might be the waste of time and energy, moreover it has been said that fruits of serving other deities except Lord Śrī Rāma are also doubtful, while the devotion to Śrī Rāma is Amogha, Unfailing and supreme. If one gives water to the root, it nourishes all the leaves, fruits including other parts of a tree. So, if one worships the cause of all causes i.e. the most superior Lord Śrī Rāma, all dieties will be automatically pleased, as they themselves worship the Supreme personality of godhead Lord Śrī Rāma.
रामात् नास्ति परोदेवो रामात् नास्ति परंव्रतम् ।
न हि रामात् परोयोगो न हि रामात् परोमखः ॥
(श्रीपद्मपुराण , पातालखण्ड ३५।५१)
“No God is superior than Śrī Rāma; No penance has greater fruit than Śrī Rāma (the penance which is done for Lord Śrī Rāma); no Yoga exists beyond Lord Śrī Rāma (means Param-Yoga is to get the nearness of Śrī Rāma only); No sacrifice (Yajna) is greater than the Yajna which is done for Lord Śrī Rāma.” (- Padma Purāna 5.35.51)
Therefore, It is always better to be a devotee of most superior Bhagavān Śrī Rāma.
It is very simple to take refuge of Bhagavān Śrī Rāma. One doesn't need to abandon his (her) righteous duties, instead one has to establish a relation or loving-bond with Śrī Rāma.(How?)
One needs to just say : “श्रीराम तवाऽस्मि — O' Śrī Rāma, I am Yours”, only by this much one can take refuge into the lotus feet of Bhagavān Śrī Rāma, one can become a devotee of Bhagavān Śrī Rāma, and Śrī Rāma will become ours. And as soon Śrī Rāma is ours, there would be no fear of anything in the entire world. This is also the solemn pledge of Bhagavān Śrī Rāma in Śrī Vālmīki Rāmāyaṇa.
सकृद् एव प्रपन्नाय तवाऽस्मि इति च याचते ॥
अभयं सर्वभूतेभ्यो ददामि एतद् व्रतं मम ।
(श्री वाल्मीकि रामायण ६.१८.३४)
sakṛd ēva prapannāya tavā'smi iti ca yācatē ॥
abhayaṃ sarvabhūtēbhyō dadāmi ētad vrataṃ mama ।
(Śrī Vālmīki Rāmāyaṇa 6.18.34)
“He who seeks refuge in me just once, telling me that 'I am yours', I give him Abhayam (fearlessness, assurance of safety) against all types of beings (including myself). This is my solemn pledge”.
Above verse is also known as Charama (ultimate) Shloka of Vālmīki Rāmāyaṇa. Once Jiva takes the shelter of the most superior Lord Śrī Rāma, he has no need to worry about anything as Lord Śrī Rāma has taken vow to protect him from all kind of fears.
There are many deep imports of this charama Shloka of Vālmīki Rāmāyaṇa. It is also the essence of Vedas, Rāmāyaṇa, and Bhagavad Gītā. Śrī Rām says He bestows 'Abhayam', in Sanskrit 'Abhayam' has many meanings e.g. fearlessness, supreme protection in all conditions, and Abhaya-Padam (the liberation, the supreme abode which is free from fears of mortal worlds). 'Abhayam' in Upanishad is used for Mukti (liberation) as only in Abhaya-Padam (in supreme abode, after liberation from the agonies and fears of mundane world), a Jiva has no Bhayam (fear from any being or worries or anxiety or insecurity of losing something). Therefore, Śrī Rāma assures I give him Abhayam i.e. the complete fearlessness from all beings, the state of being freed from all worries and anxieties of the material world as well as the Mukti (supreme liberation) i.e Abhaya-Padam.
To feel the bliss of being in the shelter and loving relation with the supreme one, a devotee should recite these Sharaṇāgati Mantra-s at the end of their daily prayer:
One can take Sharaṇāgati (refuge) of the Supreme Lord Śrī Rāma with following two Mantra-s:
श्रीरामचन्द्रचरणौ मनसा स्मरामि । श्रीरामचन्द्रचरणौ वचसा गृणामि।
श्रीरामचन्द्रचरणौ शिरसा नमामि । श्रीरामचन्द्रचरणौ शरणं प्रपद्ये ॥
śrīrāmacandracaraṇau manasā smarāmi । śrīrāmacandracaraṇau vacasā gṛṇāmi।
śrīrāmacandracaraṇau śirasā namāmi । śrīrāmacandracaraṇau śaraṇaṃ prapadyē ॥
“I remember Bhagavān Śrī Rāmachandra's lotus-feet by heart, I praise loudly Bhagavān Śrī Rāmachandra's lotus-feet by speech, I offer salutations to Bhagavān Śrī Rāmachandra's lotus-feet by bowing my head, and I take refuge in the (two) lotus-feet of Bhagavān Śrī Rāmachandra!”.
To feel the especial personal relationship with the most superior personality, Lord Śrī Rāma, say this:
माता रामो मत्पिता रामचन्द्रः । स्वामी रामो मत्सखा रामचन्द्रः।
सर्वस्वं मे रामचन्द्रो दयालु: । नान्यं जाने नैव जाने न जाने ॥
mātā rāmō matpitā rāmacandraḥ । svāmī rāmō matsakhā rāmacandraḥ।
sarvasvaṃ mē rāmacandrō dayālu: । nānyaṃ jānē naiva jānē na jānē ॥
“Śrī Rāma is my mother, Śrī Rāma is my father, Śrī Rāma is my Svāmī (master, Lord), and Śrī Rāma is my friend, indeed the kind-hearted Rāma is my all-in-all, Besides him I don't know anyone, I really don't know anyone else at all !”.
Thus as soon as one says from heart "O, Śrī Rāma, I am Yours and You are mine", one becomes his devotee at that very instant.
When Bhagavān Śrī Rāma is pleased, When he sees a Jiva with his benign look, then nothing more remains to be achieved, everything is achieved here and hereafter in the supreme-world.
अमोघं दर्शनं राम अमोघस्तव संस्तवः।
अमोघास्ते भविष्यन्ति भक्तिमन्तो नरा भुवि ॥
ये त्वां देवं ध्रुवं भक्ताः पुराणं पुरुषोत्तमम्।
प्राप्नुवन्ति सदा कामानिह लोके परत्र च ॥
(श्री वाल्मीकि रामायण ६.११७.३१-३२)
amōghaṃ darśanaṃ rāma amōghastava saṃstavaḥ।
amōghāstē bhaviṣyanti bhaktimantō narā bhuvi ॥
yē tvāṃ dēvaṃ dhruvaṃ bhaktāḥ purāṇaṃ puruṣōttamam।
prāpnuvanti sadā kāmāniha lōkē paratra ca ॥
(śrī vālmīki rāmāyaṇa 6.117.31-32)
Lord Brahmā prays to Bhagavān Śrī Rāma -
“O Śrī Rāma! Your blessed-sight or benign-look is (amogh) unfailing and infallible. The songs in praise of You never go in vain. Those humans who are full of devotion to You will never be unsuccessful on this earth. Those who are devoted to You, the primeval and the eternal lord, belonging to ancient times, the Supreme Person, will forever attain their desired objects here as well as hereafter (your supreme abode Sāket-loka which is full of the eternal supreme bliss Brahmānanda).”
Anything done for Bhagavān Śrī Rāma never goes in vain.
कथञ्चिदुपकारेण कृतेनैकेन तुष्यति।
(श्रीवाल्मीकि रामायण २.१.११)
kathañcidupakārēṇa kṛtēnaikēna tuṣyati।
(śrī vālmīki rāmāyaṇa 2.1.11)
“Bhagavān Śrī Rāma, because of his affectionate and compassionate nature, is pleased and satisfied even from whatever a way small service done towards him”.
Bhagavān Śrī Rāma recognizes love only, He is bound by love alone, there is no need of great penance to please him, He is pleased by even from whatever a way small service done to him with pure love. Śrī Rāma reciprocates accordingly to his devootees, the way in which they surrender to him (ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ~ गीता ४.११ / yē yathā māṃ prapadyantē tāṃstathaiva bhajāmyaham ~ gītā 4.11).
Śrī Rāma is the ocean of compassion for his devotees, therefore He is called Bhakt-vatsal who loves and cares his devotees most, It is evident from his disposition that he even cried for his devotees, for example in the case of Giddharāj (the king of vultures) Jaṭāyu, Śrī Lakṣmaṇa, Śrī Bharat, and Śrī Sītā, etc. The vulture-king Jaṭāyu sacrificed his life in the combat with the demon king Rāvaṇa for rescuing Śrī Sītā the beloved consort of Śrī Rāma from the evil demon. Although Maharāj Jaṭāyu was unsuccessful in his endeavor to rescue Śrī Sītā, Yet Bhagavān Śrī Rāma acknowledged his supreme devotion. Jaṭāyu did the supreme service of the Lord through his material body, and if the supreme lord would have just given him the divine-abode without showing any emotions or grief, wouldn't it be a mere heartless unsympathetic rewarding for his service by the supreme lord without acknowledging his pain near to death? However, Supreme Lord Śrī Rāma is free from all the blemishes, Bhagavān Śrī Rāma took Jaṭāyu in his laps and embraced him; and tears flown from the eyes of supreme personality of godhead Bhagavān Śrī Rāma! Śrī Rāma then blessed him the supreme world Vaikuṇtha, and then He cremated the bird ritually from his own handsa. Bhagavān Śrī Rāma bestowed such loving treatment to Jaṭāyu which is extremely rare for others, thus Śrī Rāma reciprocates with his devotees in the bestest way.
When Rāvaṇa abducted Śrī Sītā, the vulture king Jaṭāyu who was very old then, with all its' might confronted the demom king Rāvaṇa without having any care for his life. Jaṭāyu, a mere old bird, How long could He match against the demon-king Rāvaṇa in the combat. Still, the brave Jaṭāyu tried and exerted all it's might against Rāvaṇa to rescue Śrī Sītā, the beloved consort of Śrī Rāma, He shattered the Chariot, bow and armour of Rāvaṇa. In last, Rāvaṇa cut the wings of Jaṭāyu from his swords; with severed wings the mighty bird fell down on the earth. Jaṭāyu was about to die, that time Śrī Rāma and Lakṣhmaṇa came there while searching for Śrī Sītā. Though death verged on him and He struggled to utter words, He informed Śrī Rāma that Rāvaṇa has stolen the princess of Videha Śrī Sītā, and He went southward taking her forcibly along with him. Having known the news about his beloved Śrī Sītā which He was longing to hear, Śrī Rāma dopped aside his great bow, and embraced Jaṭāyu from his chest. The scorch of his anguish for Śrī Sītā was redoubled by the predicament of Jaṭāyu, Śrī Rāma couldn't hold himself, His eyes were again full of tears and He wept bitterly over Jaṭāyu. Here, the supreme personality of godhead Śrī Rāma cried for his devotee, Jaṭāyu!
Śrī Rāma felt so much for Jaṭāyu, as for his sake Jaṭāyu without any second consideration of his life fought bravely with the demon king Rāvaṇa. After some moments, Jaṭāyu left his life in the laps of Bhagavān. Then, Śrī Rāma gave a boon to the soul of Jaṭāyu to go to the supreme abode which is unparalleled i.e. Vishnoh Paramam Padam, Vaikuntha! Thereafter, Śrī Rāma performed cremation and other last rituals for Jaṭāyu. These are the words of blessing, Śrī Rāma said to the soul of Jaṭāyu in Śrī Vālmīki Rāmāyaṇa:
या गतिर्यज्ञशीलानां आहिताग्नेश्च या गतिः ।
अपरावर्तिनां या च या च भूमिप्रदायिनाम् ॥
मया त्वं समनुज्ञातो गच्छ लोकाननुत्तमान् ।
गृध्रराज महासत्त्व संस्कृतश्च मया व्रज ॥
(श्री वाल्मीकि रामायण ३.६८.२९-३०)
yā gatiryajñaśīlānāṃ āhitāgnēśca yā gatiḥ ।
aparāvartināṃ yā ca yā ca bhūmipradāyinām ॥
mayā tvaṃ samanujñātō gaccha lōkānanuttamān ।
gṛdhrarāja mahāsattva saṃskṛtaśca mayā vraja ॥
(śrī vālmīki rāmāyaṇa 3.68.29-30)
“O King of vultures! O mighty soul! With my aptly approbation (blessings) and by virtue of being cremated ritually by me, You will go to the unexcelled heavenly worlds, You depart to those worlds that are destined for the virtuosos of Vedic-rituals who perform Yajnas for a long time, and to those worlds that are destined for the people who worship the Supreme Brahm by five-fires for a long time, and to those that are destined for un-retreating combatants, and to those worlds that destined for the donors of lands. (You go to the planet which is unparallelled among all the worlds i.e. Supreme-Vaikuṇṭha Śrī Saket-loka).”
Śrī Rāma gave the divine four-armed form like the form of Bhagavān Vishṇu to Jaṭāyu, and sent him to the supreme abode of godhead i.e. Supreme-Vaikuṇṭha Śrī Saket-loka, the world which is unparalleled, and beyond all spiritual worlds.
Is there any other such compassionate Lord like Bhagavān Śrī Rāma who cried ever for his devotees? Certainly not! There is indeed none like Bhagavān Śrī Rāma! Therefore, everyone should adore the lotus-feet of Bhagavān Śrī Rāma.
॥वन्दे महापुरुष ते चरणारविन्दम्॥
Śrīmad Bhāgavatam says in Kaliyuga, one should worship, praise and meditate upon the Supreme Personality of godhead in following ways of the revealed-scriptures :
कृष्णवर्णं त्विषाकृष्णं साङ्गोपाङ्गास्त्रपार्षदम् ।
यज्ञैः सङ्कीर्तनप्रायैर्यजन्ति हि सुमेधसः ॥
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam ।
yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ ॥
(Śrīmad Bhāgavatam 11.5.32)
“For (the worship in) Kaliyuga, the Supreme Lord is (Bluish-)Dark (kṛṣṇa-varṇaṁ) in color, However His bodily-lustre is not black (ā-kṛṣṇaṁ), i.e. He shines like a blue-sapphire (nilamaṇī), He is accompanied by His associates, servants, weapons (divine bow and arrow, etc) and eternal-companions (Lakshmaṇ, Hanumān, etc). He is worshipped by the intelligent persons through such Yajñas which are primarily performed with congregational chanting of his divine names, praises, etc”.
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ - Bhagavān Śrī Rāma is dark-blusih [kṛṣṇa-varṇaṁ), but his lustre is not black (tviṣa akṛṣṇaṁ). After telling his divine-form (Vigrah) for the worship in Kaliyuga, His glories and leela are being described in the next verses in its continuity -
ध्येयं सदा परिभवघ्नमभीष्टदोहं तीर्थास्पदं शिवविरिञ्चिनुतं शरण्यम्।
भृत्यार्तिहं प्रणतपाल भवाब्धिपोतं वन्दे महापुरुष ते चरणारविन्दम्॥
त्यक्त्वा सुदुस्त्यजसुरेप्सितराज्यलक्ष्मीं धर्मिष्ठ आर्यवचसा यदगादरण्यम्।
मायामृगं दयितयेप्सितमन्वधावद्वन्दे महापुरुष ते चरणारविन्दम्॥
dhyēyaṃ sadā paribhavaghnamabhīṣṭadōhaṃ tīrthāspadaṃ śivaviriñcinutaṃ śaraṇyam।
bhṛtyārtihaṃ praṇatapāla bhavābdhipōtaṃ vandē mahāpuruṣa tē caraṇāravindam॥
tyaktvā sudustyajasurēpsitarājyalakṣmīṃ dharmiṣṭha āryavacasā yadagādaraṇyam।
māyāmṛgaṃ dayitayēpsitamanvadhāvadvandē mahāpuruṣa tē caraṇāravindam॥
(Śrīmad Bhāgavatam 11.5.33-34)
“O' Lord, Your lotus-feet are the only object always to be meditated. Your lotus-feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all holy places and of all saintly authorities in the line of devotional service and are honored by powerful demigods like Lord Śiva and Lord Brahmā by bowing down their heads. My Lord, You are so kind that You willingly protect all those who simply bow down to You with respect, and thus You mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat for crossing over the ocean of birth and death, and therefore even Lord Brahmā and Lord Śiva seek shelter at Your lotus feet. O Mahā-Puruṣa (Bhagavān Śrī Rāma), I worship those lotus-feet of Yours.” [Śrīmad Bhāgavatam 11.5.33]
“You gave up all the opulence and luxuries of Your Rājya-lakṣmī (of the most divine city Ayodhya, 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. Being the most faithful follower of the path of religion, You thus left for the forest (araṇyam) in obedience to Your father (King Dashrath). Out of sheer mercifulness You (or those lotus feet) ran after the Māyā-mṛgam Māricha in the forest (Dandakāraṇyam), to lovingly fulfill the desire of Your most beloved wife (dayita) Bhagavatī Sītā! O Mahā-Puruṣa Shyāmasundar Bhagavān Śrī Rāma, I worship those lotus-feet of Yours.”[Śrīmad Bhāgavatam 11.5.34]
“प्रभो! आप शरणागतों के रक्षक हैं। आपके चरणारविन्द सदा-सर्वदा ध्यान करने योग्य, माया-मोह के कारण होने वाले सांसारिक पराजयों का अन्त करने वाले, तथा भक्तों की समस्त अभीष्ट वस्तुओं का दान करने वाले कामधेनुस्वरूप हैं। आपके चरणकमल तीर्थों को भी तीर्थ बनाने वाले स्वयं परम तीर्थ स्वरूप हैं, शिव-ब्रह्मा आदि बड़े-बड़े देवता उन्हें मस्तक नवाकर नमस्कार करते हैं, वे सभी को शरण देने वाले हैं। आपके चरणकमल सेवकों की समस्त आर्ति और विपत्ति के नाशक, तथा संसार-सागर से पार जाने के लिए जहाज हैं। हे महापुरुष (भगवान् श्रीराम) मैं आपके उन्हीं चरणकमलों की वन्दना करता हूँ।” ॥श्रीमद्भागवतम् ११.५.३३॥
“जिस दिव्यनगरी (अयोध्या) के परम-सुखों के लिए सभी देवगण लालायित रहते हैं, आपने उस दुस्त्यज (औरों द्वारा न त्यागे जा सकने वाली) परम-वैभवशाली राज्य-लक्ष्मी श्री अयोध्या जी के सुखों का (कितनी आसानी से) त्याग कर दिया!! आपने अपने पिता के वचन (की सत्यता) को रखने के लिए (राज्य-लक्ष्मी का त्याग कर) वन-गमन किया। सचमुच आप धर्मनिष्ठता की सीमा हैं! आप(के चरणकमल) अपनी प्रियतमा श्रीसीता जी की एक इच्छा के लिए माया-मृग मारीच के पीछे भागे (आपके वही चरण जो सभी द्वारा सेवित होते हैं, वो वन में माया-मृग के पीछे दौड़ते हैं कितनी आश्चर्य की बात है)!!! हे (वास्तविक अर्थों में) महापुरुष कहलाने वाले भगवान् श्रीराम, मैं आपके उन्हीं चरणकमलों की वन्दना करता हूँ।” ॥श्रीमद्भागवतम् ११.५.३४॥
Therefore, especially in Kaliyuga everyone should worship and meditate upon the lotus feet of Śrī Rāma as per Śrīmad Bhāgavatam.