Śrī Rāma and Vedas

भ॒द्रं कर्णे॑भिः शृणुयाम देवा भ॒द्रं प॑श्येमा॒क्षभि॑र्यजत्राः ।
स्थि॒रैरङ्गै॑स्तुष्टु॒वांस॑स्त॒नूभि॒र्व्य॑शेम दे॒वहि॑तं॒ यदायु॑: ॥
(ऋग्वेद १.८९.८)

bhadraṁ karṇebhiḥ śṛṇuyāma devā bhadram paśyemākṣabhir-yajatrāḥ ।
sthirair-aṅgais-tuṣṭuvāṁsas-tanūbhir-vy-aśema devahitaṁ yad-āyuḥ ॥
(Ṛigvēda 1.89.8)

“O' Devas ! May we hear auspicous words with the ears; while engaged in Yajnas, May we see auspicious things with the eyes; while praising the gods, with the steadiness in the limbs of our body, may we devote our lifespan for the service (benefit) of Devas (Gods and devotees).”

Thoughtful humans have been curious since time immemorial to know - who are they in reality - body, mind or something beyond the mind and body, the conscious soul? What is their true identity or Swarupa (nature)? From Where they have come? What is the nature? Which force runs their body or this world? Is there anyone who fashioned this whole everything, as it being so systematic like the activities of body - eyes to see, ears to hear, etc or the laws and phenomenons of the nature?

For these questions, they arrived to this conclusion, for everything so systematic, there must be one higher truth of existence by whose will everything is so systematic in the world; he is one alone, not two or three or many, otherwise there could be a clash of different wills. That supreme entity, the supreme Absolute truth is called as Brahm in the Vedas.

The curious disciple asks his Acharya (Guru) in the Upanishad:

केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः ।
केनेषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति ॥
(केनोपनिषत् १.१)

kēnēṣitaṃ patati prēṣitaṃ manaḥ kēna prāṇaḥ prathamaḥ praiti yuktaḥ ।
kēnēṣitāṃ vācamimāṃ vadanti cakṣuḥ śrōtraṃ ka u dēvō yunakti ॥
(kēnōpaniṣad 1.1)

“Directed by whom does the mind proceeds towards the objects? Directed by whom does the foremost vital air move inside? Directed by whom this speech which people utter? Who is the divine being that unites the eyes and the ears (with their objects)?”

There must be some divinity who has fashioned the mind, vital air inside, eyes, ears etc and also made these work so systematically.

Acharya answers there “That deva (the divinity) is Brahm. He is distinct from known (the seen world) and also distinct from unknown (the unseen self inside) as we have heard this from our previous Acharyas [Kena Upanishad 1.4], He is not fully grasped by the mind, directed by whom the mind grasps, know that is Brahm, Brahm is not this (idam) world and Jiva (individual living-beings) [1.6]; he is not seen by the eyes, directed by whom the eyes sees, know him Brahm [1.7]; he is not (fully) spoken by speech, but the speech is directed by him, know him Brahm [1.5], Knowing him one gets immortality, know him here itself, otherwise there might be the greatest loss for the self for many time cycles.”

Again another place:

यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति ।
यत् प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद् ब्रह्मेति ॥
(तैत्तिरीयोपनिषत् ३-१-३)

yatō vā imāni bhūtāni jāyantē । yēna jātāni jīvanti ।
yat prayantyabhisaṃviśanti । tadvijijñāsasva । tad brahmēti ॥
(taittirīyōpaniṣat 3.1.3)

“That from which all these beings are born (arise), That by which, when born (arise), they live (are sustained), That into which they enter, they merge (in the end) — seek to know That. That is Brahm.”

Therefore, one should seek to know the Brahm. Brahm is the main subject of Vadic scriptures, there has been always a natural curiosity for Brahm.

Brahm is the supreme-Being, the ultimate reality, the undefinable inexpressible entity, the supreme absolute truth which abides in the beginning, the middle and the end.


Shri Rama is that Brahm

अक्षरं ब्रह्म सत्यं च मध्ये चान्ते च राघव ॥
(श्रीवाल्मीकि रामायण ६.११७.१४)

akṣaraṃ brahm satyaṃ ca madhyē cāntē ca rāghava ॥
(Śrī Vālmīki Rāmāyaṇa 6.117.14)

Lord Brahmā Ji prays “O' Rāghava Śrī Rāma ! You are the immutable Brahm, the Supreme Absolute truth abiding in the beginning, the middle and the end.”

जगत्सर्वं शरीरं ते ॥
(श्रीवाल्मीकि रामायण ६.११७.२६)

jagat-sarvaṃ śarīraṃ tē ॥
(Śrī Vālmīki Rāmāyaṇa 6.117.26)

Lord Brahmā Ji tells “O' Śrī Rāma ! Whole cosmos is Your body.”

It means whole everything including all Jivas, devas etc live in the body of Śrī Rāma (Brahm), all-beings are born (arise), they live and enter in him only. 'jagat-sarvaṃ' explains also all the names of gods in the supreme sense belongs to Bhagavan Shri Rama. Lord Brahmā says there “O' Śrī Rāma! You are seen inside all-beings (as their antaryami) and whole everything.”


Why to seek Brahm (Rama)? Why to do his Upasana?

For this Shruti says :

ब्रह्मविदाप्नोति परम्। (- तैत्तिरीयोपनिषद् २.१.१)

brahmavidāpnōti param। (- taittirīyōpaniṣad 2.1.1)

“After knowing Brahm truly, one gets the highest [the Brahm himself, the supreme perfection, the highest felicity with him in the Supreme Abode].”

The fruits of knowing the Brahm -

स यो ह वै तत् परमं ब्रह्म वेद ब्रह्मैव भवति
नास्याब्रह्मवित्कुले भवति।
तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो
विमुक्तोऽमृतो भवति॥
(मुण्डकोपनिषत् ३.२.९)

sa yō ha vai tat paramaṃ brahm vēda brahmaiva bhavati
nāsyābrahmavitkulē bhavati ।
tarati śōkaṃ tarati pāpmānaṃ guhāgranthibhyō
vimuktō'mṛtō bhavati ॥
(Muṇḍakōpaniṣad 3.2.9)

“Anyone who knows that supreme Brahm becomes like Brahm indeed. In his line is not born anyone who does not know Brahm. He overcomes grief, and goes beyond all aberrations; and becoming freed from the knots of the heart, he attains the nectar of immortality.”

The word 'Brahm' denotes the highest Person - Purusha or the Supreme Absolute one. He is the highest object to be sought, knowing whom one gets liberation (freedom from of all bondage, suffering, grief), immortality, perfection, and the highest felicity i.e. eternal bliss (with him in the Supreme Abode).


How to know about that Brahm?

तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्
समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्॥
(मुण्डक उपनिषद् 1.2.12)

tadvijñānārthaṁ sa gurumevābhigacchet
samitpāṇiḥ śrotriyaṁ brahmaniṣṭham.
(muṇḍaka upaniṣad 1.2.12)

“For the knowledge of That (Brahm), taking sacrificial-fuel in hand one should approach a Guru who is learned in the Veda and is devoted to contemplation of the Brahm.”

Shruti says to know about that Brahm, One should with full of humility surrender to a Brahm-nishth Guru [the one who is devoted to Brahm / the Supreme Purusha] and then enquire about Brahm from him. One should listen him very attentively again and again (i.e. Shravan), after listening one should think about what is conveyed in order to imbibe his teachings into heart (i.e. manan), and be always conscious of (immersed in) the Tatva preached by Gurudeva (i.e. Nididhyasan).

Brahm is completely beyond the perception of material sense organs, therefore in context of Brahman, only Shabda (divine words of Vedas) are Pramaan (evidence). He is known through Vedas and Vaidic scriptures.

Brahm is cognisable through the Veda. Vedas are the revealation of the correct knowledge which helps one to perceive the subjects which are Achintya i.e. beyond the thoughts and Alaukik i.e. beyond the seen world (or worldly perceptions) such as Brahm, aatmaa, dharma etc. There are four mantra samhitas - Rig, Yajur, Sam and Atharva Veda. In these all secret knowledges of the world are hidden. Vedas are the revealation of the knowledge unto seers, seers of the Veda-mantras only received the mantras (eternal words) in their deep-meditation, they did not author it, therefore Vedas are Apaurusheya (authorless) and supreme authority free from all biases and any error.

अथातो ब्रह्म जिज्ञासा - ब्रह्म सूत्र १.१.१

athātō brahma jijñāsā - Brahm sūtra 1.1.1

“Therefore, now enquiry into Brahman.”

Bhagavad Rāmānanda says in his commentary over the Brahm Sutra 1.1.1 -

ब्रह्मशब्दश्चमहापुरुषादिपदवेदनीय निरस्ताखिलदोषमनवधिकातिशयासंख्येयकल्याणगुणगणं भगवन्तं श्रीराममेवाह। सामान्यवाचकनां पदानां विशेषार्थे पर्यवसानात् । तदाहवृत्तिकारः - "विशेषार्थेनसामान्यार्थोऽवसीयत् इति (बोधायनवृत्तिः)।" (- भगवद् श्रीरामानन्द, श्री आनन्दभाष्य, ब्रह्म-सूत्र १.१.१.)

“The word Brahm, and other words like Mahā-Purusha, etc., stand for the Supreme Person Bhagavān Śrī Rāma, who is the possessor of infinite auspicious qualities, unsurpassed in excellence, and devoid of all evil qualities. (Although 'Brahm' is general word, yet) The general words (e.g. Brahm - the one who is greatest in his qualities) ends in specifying the especial one.” (~ Bhagavad Śrī Rāmānanda, Śrī Ānanda-Bhashya, Brahm-sutra 1.1.1)

Bhagavad Rāmānuja says in his commentary over the Brahm Sutra 1.1.1 -

ब्रह्मशब्देन स्वभावतो निरस्तनिखिलदोषोऽनवधिकातिशयासंख्येयकल्याणगुणगणः पुरूषोत्त्मोऽभिधीयते सर्वत्र बृहत्त्वगुणयोगेन ब्रह्मशब्दः। बृहत्त्वं च स्वरूपेण गुणैश्च यत्रानवधिकातिशयं सोऽयं मुख्योऽर्थः। स च सर्वेश्वर एव। (- भगवद् श्रीरामानुज, श्रीभाष्य, ब्रह्म सूत्र १.१.१.)

“By the word Brahm, is denoted the Highest Person - Purusha, who is the possessor of infinite auspicious qualities, unsurpassed in excellence, and devoid of any evil quality. For, the word Brahman derive Its meaning from the association of 'Brihattva' i.e. greatness, and he who possesses greatness in all qualities, is the Lord of all, the Highest Person - Purusha)..”

Brahm is directly called 'Rama' because he is pervading (dwelling, ramante in) whole everything (रमन्ते सर्वभूतेषु स्थावारेषु च - Skanda-Purana, Lord Shiva said to Parvati); and in his qualities and virtues Shri Rama excels over all in the cosmos, thus he is greatest (brihad) in every way, and he makes other great (Brimhayati) - increases the glory of others, he is the infinite bliss (Rama), he increases the bliss of world, he delights others - therefore the word Brahm directly refers to Bhagavan Shri Rama in mukhya-abhidha-vritti (primarily in direct sense).


What is the essential nature of Brahm?

सत्यं ज्ञानमनन्तं ब्रह्म । (- तैत्तिरीयोपनिषद्)

satyaṃ jñānam-anantaṃ brahm । (- taittirīyōpaniṣad)

“Brahm is the truth (the eternal existence - the truth abiding in the beginning, the middle and the end), knowledge (all knowing) and infinite.”

आनन्दो ब्रह्मेति । (- तैत्तिरीयोपनिषद्)

ānandō brahmēti । (- taittirīyōpaniṣad)

“Ananda (Bliss) is the Brahm.”


Shri Rama is that anandamay Brahm

Brahm is verily bliss, full (embodiment) of bliss, and the name “Rama” literally means the inifinite “ bliss” [the 'bliss' (Ra) without any limitation (+am) i.e. Raam]. Therefore, Śrī Rāma alone is said (expressed or designated) directly by the word 'Brahm'. Śrī Rāma alone is the greatest Brahm.

र॑सो वै॒ सः । रसꣳह्येवायं लब्ध्वाऽऽन॑न्दी भ॒वति । (तैत्तिरीयोपनिषद् २.७)

rasō vai saḥ । rasam̐ hyēvāyaṃ labdhvā''nandī bhavati । (taittirīyōpaniṣad 2.7)

“That Supreme being, Brahm is indeed very form of Rasa (bliss, Joy); for one becomes happy/blissful by coming in the contact with that source of joy.”

एष ह्येवाऽऽन॑न्दयति । (तैत्तिरीयोपनिषद् २.७)

ēṣa hyēvā''nandayati । (taittirīyōpaniṣad 2.7)

“Brahm delights all.”

Brahm is Rasa-swarupa, his name is Rasa (delight, bliss), his form is Rasa (delight, bliss), his everything is full of Rasa and Rasa alone. The name ‘Rāma’ literally means the infinite bliss, the one who delights all, and the one who takes delight in disporting with his devotees. Thus, Rasarājtva (being full of Rasa and Rasa [delight, bliss]) alone is siddha (defined) from the name ‘Rāma’ alone. Thus, the name 'Rama' is the Svarupa-vāchak naam of Brahm.

Valmiki Ramayana says :

रामो रमयतां श्रेष्ठः । (श्री वाल्मीकि रामायण २.५३.१)

rāmō ramayatāṃ śrēṣṭhaḥ । (Śrī Vālmīki Rāmāyaṇa 2.53.1)

“Śrī Rāma is the foremost (greatest) among all those who delight (give bliss to) others.”

Thus, the essential nature of Brahm, Anandmaya, being the bliss and bliss alone is identified in its complete and ultimate sense with Shri Rama.

Apart from Shri Rama, wherever the word 'Brahm' is used for other devas like Aaditya (sun आदित्यो ब्रह्मेत्यादेशः॥ छान्दोग्योपनिषद् ३.१९.१॥ ), Rudra (एको हि रुद्रो न द्वितीयाय) etc in the Vedas, it is for telling the leela of Brahm only. In fact, all divine names in their ultimate sense refer primarily to Shri Rama (Vishnu) only, and in the secondary sense to the individual deities. This statement “Ananda (Bliss) is the Brahm” does not become true in any other divinity except 'Rama', therefore the word Brahm stands only and only for Rama.


Brahm (Rama) alone is said by the names of all devas (divinities)

स नः पि॒ता ज॑नि॒ता स उत बन्धुर्धामा॑नि॒ वेद॒ भुव॑नानि॒ विश्वा॑ ।
यो दे॒वानां॑ नाम॒धा एक॑ ए॒व तं स॑म्प्र॒श्नं भुव॑ना यान्ति सर्वा ॥
(अथर्ववेद २.१.३)

sa naḥ pitā janitā sa uta bandhurdhāmāni vēda bhuvanāni viśvā ।
yō dēvānāṃ nāmadhā ēka ēva taṃ sampraśnaṃ bhuvanā yānti sarvā ॥
(atharvavēda 2.1.3)

“(स) वह (नः) हम सबके (पि॒ता) पिता हैं, सबको (ज॑नि॒ता) उत्पन्न करने वाले हैं , (उत स) और वह (बन्धुः) स्नेह से हृदय को बांधने वाले बन्धु [आत्मीय स्वजन, भाई, मित्र, इत्यादि] हैं । वह (विश्वा॑ भुव॑नानि॒ धामा॑नि॒ वेद॒) सारे विश्व को उसमें रहने वालें जीवों और पदार्थों को, भुवनों और सभी स्थानों को जानता है। वह (एक॑) केवल एक (ए॒व) हीं हैं अर्थात् अद्वितीय हैं, (यो) जो (दे॒वानां॑ नाम॒धा) समस्त देवों के नामों को धारण करने वाले है [अर्थात् समस्त देवों के नाम उन्हीं के हैं]। (तं स॑म्प्र॒श्नं) उस सम्यक् प्रश्न अर्थात् जिज्ञासा करने योग्य [ब्रह्म] का (सर्वा भुव॑ना यान्ति) समस्त लोक आश्रय ग्रहण करते हैं । ”

“(sa) He is (naḥ) our (pitā) father, (janitā) begetter [mother], (uta) and (bandhuḥ) kinsman [brother, friend, etc]. (sa) He (vēda) knows (viśvā bhuvanāni dhāmāni) all the worlds, all the places and all-beings. (ēka ēva) He is one only [ there is no second like him], (yō) He who (dēvānāṃ nāmadhā) has taken names of all the gods. [The names of all the devas are given to him]. (sarvā bhuvanā yānti) All the worlds [all the beings] go to [take the shelter of] (taṃ sampraśnaṃ) him who should be known [worshipped] by all-beings after proper enquiry.”

Here '(ēka ēva) He is one only, [there is no second like him]' refers to one and only Shri Rama, there is none like Shri Rama, he is free from anyone equal to or greater than him. He is one with infinite qualities, therefore all the names refers to Shri Rama alone. Seers call him, the eternal truth which is seen in the beginning, the middle and the end, by different names.


Two aspects of Brahm Rama

Some people have a misconception that Brahm (the supreme absolute one) is only and only formless in Vedas, so sometimes people who are not aware about the concepts of Sanatan-Vedic Dharma in depth ask why do Hindus worship god in the personal-form of Lord Sri Rama as the original personality of godhead or Brahman? 'Brahm (God) is only and only formless' is the misconception. There are two aspects of the Brahman (Brahm) one is unmanifest and another is manifest (with form). In his unmanifest aspect, he is all pervading and in manifest aspect he possesses an eternal divine spiritual form to do leela and reciprocate lovingly with his devotees. Both aspects of Brahman are unspeakable, unfathomable, without beginning and without parallel. Although Brahm Rama is one only, yet his exitence has two aspects ― Unmanifest and manifest, both of these aspects are sat-chit-ananda svarupam.

The supreme personality in Veda-s is known as Purusa which means God has a personal form. There are many meanings of Purusha and Purusha means One who has Narakriti (a form like a human-being). As previously stated there are two aspects of that Supreme Purusa: one Nirguna (Avyakta form) and second Saguna (Vyakta-form) having Name, form and infinite auspicious qualities (full to infinite extent). There is in fact no difference between these two aspects and these are just names of two aspects of the absolute one, the ultimate truth known as Brahman.

Avyakta-form (un-manifested form) of Bhagavan Shri Rama is present in whole everything thats why he is called as Rama or Vishnu in Vedas. While his own personal Vyakta-form is superior over his Avyakta-form in one sense because with Vyakta-form one can reciprocate lovingly with him very easiliy.

Goswami Tulsidas Ji says in Sri Ramcharitmanas :

अगुन सगुन दुइ ब्रह्म सरूपा। अकथ अगाध अनादि अनूपा॥
मोरें मत बड़ नामु दुहू तें। किए जेहिं जुग निज बस निज बूतें॥१ ॥
प्रौढ़ि सुजन जनि जानहिं जन की। कहउँ प्रतीति प्रीति रुचि मन की॥
एकु दारुगत देखिअ एकू। पावक सम जुग ब्रह्म बिबेकू॥२॥
उभय अगम जुग सुगम नाम तें। कहेउँ नामु बड़ ब्रह्म राम तें॥
ब्यापकु एकु ब्रह्म अबिनासी। सत चेतन घन आनँद रासी॥३॥
अस प्रभु हृदयँ अछत अबिकारी। सकल जीव जग दीन दुखारी॥
नाम निरूपन नाम जतन तें। सोउ प्रगटत जिमि मोल रतन तें॥४॥
(श्रीरामचरितमानस १.२२.१-४)

aguna saguna dui brahma sarūpā। akatha agādha anādi anūpā॥
mōrēṃ mata baḍa़ nāmu duhū tēṃ। kiē jēhiṃ juga nija basa nija būtēṃ॥1 ॥
prauḍha़i sujana jani jānahiṃ jana kī। kahaum̐ pratīti prīti ruci mana kī॥
ēku dārugata dēkhia ēkū। pāvaka sama juga brahma bibēkū॥2॥
ubhaya agama juga sugama nāma tēṃ। kahēum̐ nāmu baḍa़ brahma rāma tēṃ॥
byāpaku ēku brahma abināsī। sata cētana ghana ānam̐da rāsī॥3॥
asa prabhu hṛdayam̐ achata abikārī। sakala jīva jaga dīna dukhārī॥
nāma nirūpana nāma jatana tēṃ। sōu pragaṭata jimi mōla ratana tēṃ॥4॥
(ŚrīRāmacharitamānas 1.22.1-4)

“There are two aspects of God : the one unqualified (Nirguna, the latent one who kept his qualities hidden, therefore beyond all description of qualities) and the other qualified (Saguna, the mine of all auspicious qualities). Both these aspects are unspeakable, unfathomable, without beginning and without parallel. To my mind, greater than both is the Name (Rama), that has established Its rule over both (Saguna and Nirguna) by its might.

Friends should not take this as a bold assertion on the part of this servant; I record my mind's own conviction, partiality and liking. The two aspects of Brahm (Rama) should be recognized as akin to fire: the one (viz., the Absolute) represents fire which is latent in wood; while the other (qualified Divinity) corresponds to that which is externally visible.

Though both are inaccessible by themselves, they are easily attainable through the Name (Raam राम) ; therefore I have called the Name 'Rama' greater than Nirguna Brahman and Saguna Brahman (Rama) both.

Even though such immutable Brahman (Nirguna aspect) is present in every heart, all beings in this world are nonetheless miserable and unhappy. Through the practice of the Name preceded by Its true appraisement, however, the same Brahm reveals itself even as the value of a jewel is revealed by its correct knowledge.”

Thus, here Goswami ji tells Brahm has two aspects Nirguna (Nirakar) and Saguna (Sakar) - Nirguna Brahman is latent (Nirakar - not visible, of unmanifest nature), while Saguna is the visible brahm (Sakar - having trascendental form), both are eternal, without begining, unfathomable and without parallel.


Thus here it ends all the controversies regarding which one is supreme whether Nirguna-Brahman (the all pervading Rama or Vishnu or Vasudeva) or Saguna-Brahman (Sri Rama of Divya-Ayodhya or Bhuma-Ayodhya, having a transcedental form). For a devotee, Saguna-Brahman is the subject of devotion as devotees can easily meditate upon him, reciprocate lovingly with him, etc. Saguna-Brahman (Sri Rama) by his presence is the source of the supreme bliss for his devotees, opposite to this his Nirguna-aspect which is all pervasive, yet personal features like beauty etc are unmanifest. In reality, Nirguna and Saguna are two features (aspects) of the Absolute-Truth (Brahm).

Hymns of Veda-s clearly eulogize Brahm as the Purusha (supreme-personality) also having transcendental form or the personality who possesses infinite auspicious qualities.

प्रजापतिर्दश हस्त्या अङ्गुलयो दश पाद्या द्वा ऊरू द्वौ बाहू ।
(ऐतरेय आरण्यकम् १.१.४)

prajāpatirdaśa hastyā aṅgulayō daśa pādyā dvā ūrū dvau bāhū ।
(Aitarēya āraṇyakam 1.1.4)

“The Supreme Lord has ten fingers in his hands, ten in his feet, He has two thighs and two Arms.”


Avatar-Vaad

Avatar-vaad means the philosophy of Brahm assuming different forms to do leela in Vibhuti-loka.

Q. Is there any concept of Avatar-Vaad in Vedas?

Beginners as well as the sincere learners of the science of Rama-Paratvam sometimes have this question in their mind - if there would be any proof of Avatar-Vaad (अवतार-वाद ) of Brahman (God), then the concept of incarnations could be easily validated from Veda-s?

There is not just one, but many hymns in Veda-s are there which support Avatar-Vaad, there are hymns which sings the the glory of many incarnations (e.g. Matsya, Trivikrama Vamana, Narasimha etc) of Brahm Sri Rama (Vishnu). And, there are clear Pramanas (proofs in support) of Avtaar-Vaad (Supreme personality manifesting himself in different ways) in Vedas. Lets see first Vedas approving Avatara-concept that God incarnates himself in various ways, so that we can talk further about Lord Rama in Veda-s.

न तस्य प्रतिमा अस्ति यस्य नाम महद्यशः।
हिरण्यगर्भ इत्येष मा मा हिंसीदित्येषा यस्मान्न जात इत्येषः॥
(यजुर्वेद ३२.३)

na tasya pratimā asti yasya nāma mahadyaśaḥ।
hiraṇyagarbha ityēṣa mā mā hiṃsīdityēṣā yasmānna jāta ityēṣaḥ॥
(Yajurvēda 32.3)

“(yasya) He whose (nāma) name is (mahad) of great [supreme] (yaśaḥ) glory, [indeed] there is no image [similitude] of him [means, there is none like him]. From (hiraṇyagarbha) 'Hiraṇyagarbhaḥ samavaratatgre ....' - (Rigveda 10.12.11, Yajurveda 25.10) with (iti ēṣa) this mantra & other mantras in the anuvak (Yajurveda 25.10-13), (mā mā hiṃsīdityēṣā) 'mā mā hiṃsīd.... ' (Rigved 10.121.9, Yajurved 12.102) with (iti ēṣā) this mantra, and 'yasmānna jāta...' (Yajurved 8.36) with (iti) this mantra (ēṣa) & other such mantras etc, he is described.”

na tasya pratimā asti - There is no similitude to Shri Rama in the entire universe, he is only one of his like, there is none like him. Hanuman Ji says to Sita Ji -

रामाद् विशिष्टः कोऽन्योऽस्ति कश्चित् सौमित्रिणा समः ।
( श्री वाल्मीकि रामायण ५.३९.५३)

rāmād viśiṣṭaḥ kō'nyō'sti kaścit saumitriṇā samaḥ ।
(Śrī Vālmīki Rāmāyaṇa 5.39.53)

“Who else is greater than Śrī Rāmā? and who else is equal to even Lakshmana? [Means Śrī Rāmā is free from anyone equal to or greater than him, and there is none equal to even Lakshmana.]”

(yasya nāma mahadyaśaḥ) whose name has great [supreme] glory - his name 'Rāma' is renowned among people (रामो नाम जनैः श्रुतः - श्री वाल्मीकि रामायण १.१.८ / rāmō nāma janaiḥ śrutaḥ - Śrī Vālmīki Rāmāyaṇa 1.1.8) and even great Lord Shiva adores and chants his name, and Shri Rama is the only one who deserves to be famous (यशसश्चैकभाजनम् - श्री वाल्मीकि रामायण ४.१५.२०क / yaśasaścaikabhājanam - Śrī Vālmīki Rāmāyaṇa 4.15.20A).

एषो ह देवः प्रदिशोऽनु सर्वाः पूर्वो ह जातः सऽउ गर्भेऽअन्तः।
सऽ एव जातः स जनिष्यमाणः प्रत्यङ् जनास्तिष्ठति सर्वतोमुखः॥
(यजुर्वेद ३२.४)

ēṣō ha dēvaḥ pradiśō'nu sarvāḥ pūrvō ha jātaḥ sa'u garbhē'antaḥ।
sa' ēva jātaḥ sa janiṣyamāṇaḥ pratyaṅ janāstiṣṭhati sarvatōmukhaḥ॥
(Yajurvēda 32.4)

“(janāḥ) O Human beings! (ēṣō ha dēvaḥ) This Deva, the Supreme soul who (pradiśō'nu sarvāḥ) permeates this whole world from all directions, (sa'u pūrvō ha jātaḥ) He alone earlier manifested (garbhē'antaḥ) inside a womb; (sa' ēva jātaḥ) Whatever born is he alone [his form], and (sa janiṣyamāṇaḥ) whatever will born is he only [his form only], and (sarvatōmukhaḥ) He, with faces present all directions (tiṣṭhati) sitting [present] in (pratyaṅ) everything.”

प्रजापतिश्चरति गर्भे अन्तरजायमानो बहुधा वि जायते।
तस्य योनिं परि पश्यन्ति धीरास्तस्मिन् ह तस्थुर्भुवनानि विश्वा॥
(यजुर्वेद ३१.१९)

prajāpatiścarati garbhē antarajāyamānō bahudhā vi jāyatē।
tasya yōniṃ pari paśyanti dhīrāstasmin ha tasthurbhuvanāni viśvā॥
(Yajurvēda 31.19, Purush-sukta)

“(प्रजापतिः) प्रजाओं का स्वामी परमात्मा (गर्भे) सभी चेतन-अचेतन पदार्थों के अन्दर (चरति) विचरण करता [अर्थात् विद्यमान] है, (अजायमानो) वह अजायमान जिसका जन्म नहीं हुआ है फिर भी वह गर्भ में आकर (बहुधा विजायते) बहुत प्रकार से प्रकट होता है । (तस्य योनिं) उनके मूलस्वरूप [जिससे सम्पूर्ण ब्रह्माण्ड प्रकट होता है] को ज्ञानी ऋषि-महर्षि देखतें [जानते] है, (तस्मिन् ह) उसीमें (भुवनानि विश्वा) सम्पूर्ण विश्व-भुवन (तस्थुः) रहते हैं ।”

“(prajāpatiḥ) The Prajaapati, that Supreme Lord of all (carati) dwells (garbhē antaḥ) inside the womb, and though (ajāyamānō) unborn yet (vi jāyatē) manifests (bahudhā) in diversified ways! (dhīrāḥ) Great devotees [seers and sages] pari paśyanti) see [know] (tasya yōniṃ) His original form from which whole everything has emerged, (tasmin) in him (bhuvanāni viśvā) all the worlds (tasthuḥ) live [are present].”

Thus, Supreme Lord manifests himself in various ways. The aforementioned hymns approve the concept of Avatar-Vaad from Veda itself.

Now, We will see more evidences from Vedas how Brahm (Brahman) is identified completely as Shri Rama. Brahm is identified by his Naam (name), Rupa (form), leela (pastimes) and dhaam (supreme abode).

 

Supreme Purusa Shri Rama in Veda-s

1) All Vedas

वेदवेद्ये परेपुंसि जाते दशरथात्मजे।
वेदः प्राचेतसादासीत् साक्षाद् रामायणात्मना ॥
तस्माद्रामायणं देवि! वेद एव न संशयः ॥
(श्रीलवकुशकृत श्रीरामायण-मङ्गलाचरण । अगस्त्य-संहिता)

vēdavēdyē parē-puṃsi jātē daśarathātmajē।
vēdaḥ prācētasād-āsīt sākṣād rāmāyaṇ-ātmanā॥
tasmād-rāmāyaṇaṃ dēvi! vēda ēva na saṃśayaḥ॥
(Śrī Lava-Kuśa-kṛta ŚrīRāmāyaṇa-maṅgalācaraṇa । agastya-saṃhitā)

“When the Supreme Being (Param Purusha) who is known through Vedas, was born as the son of Dashratha, that time all the Vedas (also) appeared (incarnated) directly as Rāmāyaṇa through the (mouth of) sage Valmiki. Therefore, O Devi Parvati! Rāmāyaṇa is Veda itself without a doubt.”

Shri Rama is the main subject of Ramayana, he is sung throughout in the Vālmīki Rāmāyaṇa in the beginning, the middle and the end. Therefore, there is no doubt that all vedas sing the glory of Bhagavan Shri Rama, and for this reason when Shri Rama appeared as the son of Maharaj Dasarath, then they also appeared as Shri Valmiki Ramayana; However the name Rama is not seen very frequently in Vedas like other names of gods, why?

Reason is the hymns (mantras of Vedas) describes him in the esoteric terms and in confidential ways. 'परोक्षप्रिया इव हि देवाः (बृहदारण्यकोपनिषत् ४.२.२) - parōkṣapriyā iva hi dēvāḥ (bṛhadāraṇyakōpaniṣat 4.2.2)' says Bhagavan (Shri Rama) likes what is said in esoteric indirect terms.

From the divine-Vaak (transcendental sound Rām [राम्] / aum [ॐ]), Gayatri was manifested; and from Gayatri, all Vedas were manifested in the beginning of every cycle of creation. Gayatri is the mother of all the Vedas. The Gayatri Mantra is found in almost all Vedas, that Gayatri mantra is dedicated to the Suryantaryami Paratpar Purusha Bhagavan Shri Rama only who is the source (cause) of whole everything. To reveal the same truth, Divine sage Narada narrated the Ramayana in accordance of the 24 letters of Gayatri Mantra to Sage Valmiki, and Sage Valmiki encoded entire 24000 thousand shlokas of Ramayana on the 24 letters of Gayatri Mantra. This is the supreme evidence in itself that Valmiki Ramayana is the explanation of Gayatri Mantra and the incarnation of all Vedas. It establishes the fact the supreme Brahm of Vedas is none else but Shri Rama alone.

Gayatri Mantra

तत्स॑वि॒तुर्वरे॑ण्यं॒ भर्गो॑ दे॒वस्य॑ धीमहि । धियो॒ यो नः॑ प्रचो॒दया॑त्॥
(ऋग्वेद ३.६२.१० । यजुर्वेद ३.३५ , २२.९, ३०.२, ३६.३ ।
सामवेद २.१३.४.३)

tatsaviturvarēṇyaṃ bhargō dēvasya dhīmahi । dhiyō yō naḥ pracōdayāt ॥
(ṛgvēda 3.62.10 । yajurvēda 3.35, 22.9, 30.2, 36.3 ।
sāmavēda 2.13.4.3)

“(स॒वि॒तुः दे॒वस्य॑) समस्त सृष्टि के प्रसविता [उत्पादक] और प्रेरक, दिव्यगुणों से युक्त सूर्यान्तर्यामी परमेश्वर [श्रीराम] के (तत्) उस (वरे॑ण्यम्) वरण करने योग्य सर्वोत्कृष्ट [अतिशयानन्द रूप] (भर्गो॑/ भर्गः) शुद्ध-स्वरूप [अथवा दुःखों के मूल अविद्या के नाशक ] दिव्य-तेज का (धीमहि) हम ध्यान करते हैं, (यो/यः) वह सविता देव [श्रीराम] जो हमारे ध्येय हैं (न॑:) हमारी (धियो॒) बुद्धियों को (प्रचो॒दया॑त्) उत्तम गुण-कर्म-स्वभाव में प्रेरित करें [करते हैं] ।”

“We (dhīmahi) meditate on (tat) that (varēṇyaṃ) supremely excellent and the most desirable (bhargō) divine form or spleandor (savitur dēvasya) of the Supreme god Savita [Shri Rama] inside the Sun, who is the beggter and the inspirer of entire animate and inanimate worlds, may (yo/yaḥ) he [the Savita-dev Shri Rama] (pracōdayāt) inspire (naḥ) our (dhiyō) intellects [on the auspicous path].”

(For detail explanation about How Savita deva is Shri Rama, read 'the Paratpar Svarupa of Bhagavan' here.)

bhūḥ bhuvaḥ Svaḥ are called three Maha-vyāhṛtis which are added before the original Gayatri mantra, and before all of them Oṃ (the seed of everything) is added.

The first letter of Gayatri Mantra is 'त (ta)' of the word तत् (tat) there, and the Valmiki Ramayana also starts with the first letter 'त (ta)' of Gayatri mantra as seen in पःस्वाध्यायनिरतं ..... [- श्री वाल्मीकि रामायण १.१.१] — tapaḥ-svādhyāyanirataṃ ....[Śrī Vālmīki Rāmāyaṇa 1.1.1]. Similarly every thousandth shloka of Valmiki Ramayana starts with other letters of Gayatri Mantra.

Again, Divine sage Narada also narrated Ramayana in brief on the pattern of Gayatri Mantra, therefore the first letter 'त (ta)' and the last letter 'य Ya' of Gayatri mantra are seen clearly in the begining of पःस्वाध्यायनिरतं ..... [- श्री वाल्मीकि रामायण १.१.१] — tapaḥ-svādhyāyanirataṃ ....[Śrī Vālmīki Rāmāyaṇa 1.1.1] and in the end of .... महत्त्वमीयात् [- श्री वाल्मीकि रामायण १.१.१००] — .... mahattvamīyāt [Śrī Vālmīki Rāmāyaṇa 1.1.100]. In fact, there is the sound of यात् yāt of प्रचो॒दया॑त् pracōdayāt in the end of the last shloka of Mula-Ramayana i.e. .... महत्त्वमीयात् [- श्री वाल्मीकि रामायण १.१.१००] — .... mahattvamīyāt [Śrī Vālmīki Rāmāyaṇa 1.1.100].

Thus, Valmiki Ramayana is directly the explanation of Gayatri Mantra, as like all Vedas are; Gayatri is their seed directly. Therefore, Valmiki Ramayana is the incarnation of all Vedas without a doubt, and Shri Rama is the supreme Brahman, the Paratpar Purusha of Vedas described there in Vedas in esoteric terms mostly.

Purush-sukta

वेदाहमेतं पुरुषं महान्तमादित्यवर्णन्तमसः परस्तात्।
तमेव विदित्वाऽतिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय॥
(यजुर्वेद ३१.१८ )

vēdāhamētaṃ puruṣaṃ mahāntamādityavarṇantamasaḥ parastāt ।
tamēva viditvā'timṛtyumēti nānyaḥ panthā vidyatē'yanāya॥
(yajurvēda 31.18)

“(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] Purusha 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!”

One can compare above statement of sage from the statements of sage Vishvamitra and Mandodari in Valmiki Ramayana.

Sage Vishvamitra said to Maharaja Dasarath while asking to give him child Shri Rama for protecting his Yajnas from Demons :

अहं वेद्मि महात्मानम् रामं सत्यपराक्रमम् ॥
वसिष्ठोऽपि महातेजा ये चेमे तपसि स्थिताः ।
(श्रीवाल्मीकि रामायण १.१९.१४ख-१५क )

ahaṃ vēdmi mahātmānam rāmaṃ satyaparākramam ॥
vasiṣṭhō'pi mahātējā yē cēmē tapasi sthitāḥ ।
(Śrī Vālmīki Rāmāyaṇa 1.19.14B-15A)

“(ahaṃ) I (vēdmi) know (mahā ātmānam) the great [/supreme] soul (rāmaṃ) Rama, (satya-parākramam) who has truthful-prowess. [Not only me] (mahātējā vasiṣṭhō'pi) even greatly splendorous Vasishṭha also (cha imē) and these other sages [Markandeya, Vamadeva sitting here] (yē) who are (tapasi sthitāḥ) steadfast in Tapa [severe penance, ascetism and gyana-yoga].”

vēda-aham-ētaṃ puruṣaṃ mahāntam (- Purush-sukta, Vedas) — ahaṃ vēdmi mahātmānam rāmaṃ (- Rāmāyaṇa)

Here these both are similar statements.

ahaṃ vēdmi - I know [vēda-aham]

mahātmānam rāmaṃ - the great (supreme) soul Rāma [puruṣaṃ mahāntam]

Purusha means the ātman who lives in the Puraṃ (divine city / cosmos / body). Rama is that mahātmānam - great ātman. Sage tells I know him, O' Dasarath You know him mere your son a twelve year old kid out of Your affection, but I know his reality, here 'I know' by seer is for certainty of knowing the truth of Rama.

Bhagavan has Paratva (supremacy) and Saulabhyam (accessibility), and these two qualities make him the subject of seeking by all.

(ētaṃ puruṣaṃ) From the word ētaṃ (this [Purusha]), the Saulabhyam (accessibility) of Bhagavan is said, He has assumed the human-form and become Sulabha (easily accessible) to all. Purusha means the ātman who lives in the Puraṃ (divine city / cosmos / body), Rama is that mahātmānam - great ātman; and again from the word Puruṣaṃ, Paurushaṃ (attributes of prowess, valor, strength) is said for Paratvam (supremacy), this Paratva is said here by satya-parākramam - who has truthful-valor or whose valor is constant means undefeated in all three times, whose prowess is without any deceit (Kāpaṭya), etc.

Vishvamitra says to Dasarath "I know", I know with certainty the sublime reality of Rama.

"vasiṣṭhō'pi mahātējā yē cēmē tapasi sthitāḥ" — Not only me, but even the greatly resplendent Brahmarshi Vashishtha and other sages of steadfast Tapa sitting here also know the great soul Rama, it is said on same pattern of the next hymn of Purush-sukta "tasya yōniṃ pari paśyanti dhīrāḥ (Yajurvēda 31.19)" — the original self of Purusha [i.e. mahātmānam rāmaṃ] is seen [known] to Jnani devotees [seers and sages].

Vishvamitra said None else other than Rama has fortitude to kill the demons who destroy my Yajnas. Shri Rama can eliminate them by his own divine resplendance (दिव्येन स्वेन तेजसा ॥ श्रीवाल्मीकि रामायण १.१९.९ -- divyēna svēna tējasā ॥ Śrī Vālmīki Rāmāyaṇa 1.19.9). This is the explanation of Satya-Parakramam which is his Paratva of Purusha [Shri Rama].

I know Rama is the supreme soul [mahā ātmānam, puruṣaṃ mahāntamā of Purush-sukta], O' Dasarath You can verify this truth from other sages as well as from even once my opponent spiritually resplendent Vashishtha, He brings impartiality in his statement by telling the original nature of Shri Rama is known to other resplendent seers and sages here. Here, Vishvamitra tells his certainty of awareness of Shri Rama's supreme nature with "I Know", O' Dasaratha for You Rama is a mere kid of 12 Years old, You are not aware of his supreme nature as of now. While I am a sage engaged in Tapa and subjects of Satvik nature, therefore I have divine sight to see who is Rama really, You are a King engaged in subjects of mostly Rajas nature, so You are not aware.

Last Mantra of Purusha-Sukta is final confirmation that Purusha is none else other than Purushottama Bhagavan Shri Rama

श्रीश्च ते लक्ष्मीश्च पत्न्यावहोरात्रे पार्श्वे नक्षत्राणि रूपमश्विनौ व्यात्तम्।
इष्णन्निषाणामुं म इषाण सर्वलोकं म इषाण ॥
(यजुर्वेद ३१.२२)

śrīśca tē lakṣmīśca patnyāvahōrātrē pārśvē nakṣatrāṇi rūpamaśvinau vyāttam।
iṣṇanniṣāṇāmuṃ ma iṣāṇa sarvalōkaṃ ma iṣāṇa ॥
(Yajurvēda 31.22)

“हे पुरुषोत्तम भगवान [श्रीराम] ! (श्रीश्च लक्ष्मीश्च) श्री [सीता] और लक्ष्मी (ते) आपकी (पत्न्यौ) पत्नियाँ हैं, (अवहोरात्रे पार्श्वे) [ब्रह्मा के] दिन-रात आपके दोनों पार्श्व हैं, (नक्षत्राणि रूपं) सारे नक्षत्र आपके रूप में हैं, (अश्विनौ व्यात्तम्) आकाश और पृथ्वी आपके खुले मुख हैं। (इष्णन् इषाण) [लीला की] इच्छा करते हुए आप मेरी कल्याण की इच्छा करें (अमुं मे इषाण) इसकी मैं इच्छा करता हूँ कि आप (मे इषाण सर्वलोकं) मुझे सर्वलोक [सर्वश्रेष्ठ लोक, सर्वयोगैश्वर्य] प्रदान करें । ”

“O' Purusha [Puruṣōttama Bhagavān Śrī Rāma] ! (śrīśca lakṣmīśca) Śrī [Sītā] and Lakṣmī are (tē) Your (patnyau) wives, (avahōrātrē pārśvē) the day and night [of Lord Brahmā] are Your sides [arms], (nakṣatrāṇi rūpaṃ) [luminous] stars of sky are Your [luminous] form, (aśvinau vyāttam) sky and earth are your open jaws. (iṣṇan iṣāṇa) Wishing [for doing leelā], wish my Kalyāṇa [for my ultimate welfare], (mē iṣāṇa amuṃ) I wish this (mē iṣāṇa sarvalōkaṃ) may You give me Sarvalōka [the most superior world, and all fulfill all desires].”

Here Shruti (Veda) says Śrī and Lakshmi are two wives of Bhagavan. Most of the times, Shri devi is referred to Bhagavati Lakshmi, however as here Lakshmi is separately mentioned, it means Śrī and Lakshmi are distinctly two divinities. In Valmiki Ramayana, devi Sumitra says :

पृथिव्या सह वैदेह्या श्रिया च पुरुषर्षभः ।
क्षिप्रं तिसृभिरेताभिः सह रामोऽभिषेक्ष्यते॥
(श्री वाल्मीकि रामायण २.४४.१७)

pṛthivyā saha vaidēhyā śriyā ca puruṣarṣabhaḥ।
kṣipraṃ tisṛbhirētābhiḥ saha rāmō'bhiṣēkṣyatē॥
(Śrī Vālmīki Rāmāyaṇa 2.44.17)

“Shri Rama the best among men will be crowned on the throne soon along with all these three — the goddess earth (the consort of Lord Vishnu), Vaidehi [the princess of Videha kingdom, Sītā who is Śrī of Śrī] and the goddess Lakshmi [Śrī, the goddess of fortune another consort of Vishnu).”

Here Sita Ji is named along with other goddesses to be installed on the throne along with their Lord Rama at the time of coronation, it is to say these other goddesses are also the wives of Śrī Rama. Among them, Sītā is the prime consort the original Śrī-Devi, whose manifestations are Lakshmi and Bhu-devi, etc. Whenever Sita is named along with goddess Śrī, there it should be understood that Sita is referred there in sense of being the original Śrī-devi [as Ramayana tells her Śrī of Śrī]; and from other goddess Śrī, Lakshmi-devi should be understood.

Thus, the last hymn of Purusha-suktam tells Purusha is the consort of Śrī-devi, which confirms Purusha is Bhagavan Śrī Rama whose wives are Śrī [Sītā] and Lakṣmī.

References of Naam, Rupa, leela and dhaam of Bhagavan Shri Rama in Vedas.

2) Rig Veda

The Rig-Veda hymn 10.111.07 is the basis of Shri Rama-mantra and the vaidic-philosophy of Sri Ramavat-Sampradaya in which Shri Rama is worshipped as the original personality of god-head since time immemorial. It is quoted by Bhagavad Shri Ramananda in ShriRamarchan-Paddhati for remembering Bhagavan Shri Rama at the dawn or during Brahm-muhurt.

सच॑न्त॒ यदु॒षस॒: सूर्ये॑ण चि॒त्राम॑स्य के॒तवो॒ राम॑विन्दन् ।
आ यन्नक्ष॑त्रं॒ ददृ॑शे दि॒वो न पुन॑र्य॒तो नकि॑र॒द्धा नु वे॑द ॥
(ऋग्वेद १०.१११.०७)

sacanta yaduṣasaḥ sūryeṇa citrāmasya ketavo rām-avindan ।
ā yan nakṣatraṃ dadṛśe divo na punaryato nakiraddhā nu veda ॥
(Ṛigvēda 10.111.07)

“जैसे (यत्) उषायें (उषस॒: ) [उषा काल की सूर्य की अल्प-प्रकाशक किरण-रश्मियाँ] सूर्य के साथ (सूर्ये॑ण) मिलती हैं (सच॑न्त॒), उसी तरह प्रभु के (अस्य) ज्ञानी-भक्तजन (के॒तवो॒) उपासना-भक्ति द्वारा सूर्य के समान देदीप्यमान और परमाद्भुत सौन्दर्य-ऐश्वर्य वाले (चित्रां) प्रभु श्रीराम को प्राप्त करते हैं (राम॑विन्दन्), [उषा काल की सूर्य की अल्प-प्रकाशक किरणें यहाँ के॒तवो॒ अर्थात् जीवों का विशेषण स्वरूप कही गयी हैं, उनका श्रीराम रूपी परमदेदीप्यमान सूर्य के साथ पत्नी-पति, सखी-सखा रूप से विशेष माधुर्य्य सम्बन्ध है] जब (यत्) आकाश में (दिवो) नक्षत्र ( नक्ष॑त्रं॒) नहीं (न) दीखते (ददृ॑शे) हैं, तब फिर (पुनः) सूर्य की ओर जाती हुई उन किरणों [ब्रह्मलोक को जाते हुए मुक्त जीवों] को साक्षात् रूप से (अद्धा) कोई भी अच्छी तरह नहीं (नकिः नु) जानता है (वेद)।”

“AS like (Yat) the Uṣa-s (uṣasaḥ - Ushovad alpa-prakashaṃ) - the less-bright rays of the dawn follows and becomes united (sachanta) with the effulgent Sun (Surya), [sun is the metaphor for the supremely effulgent Shri Rāma], similarly Bhagavan's (asya) wise devotees (ketavo) [through Bhakti-Upasana] attains (avindan) the most beautiful (citrām) Lord Shri Rāma (rām). [uṣasaḥ - the less-bright rays are an allusion, metaphor for Jivas, also in the wifely-mode or Sakhi mode of devotion towards the supremely wondorous sun in form of Shri Rama.] Again (punah) when (yat) the stars (nakṣatraṃ) are not (na) seen (dadṛśe) in the sky (divo), then no one (naki) knows (veda) at all (nu) directly (addha) about those (yat) rays (liberated Jivas) going to Sun (Shri Rama in Brahmloka).”

This Ṛig-vēdic hymn is the source of Rāma-mantra received by the devotees in the unbroken lineage of Shri-Sampradaya. It tells also the seed-mantra Rām (राम्) and aum (ॐ) are same, and there is relation of Karan (cause, rām) and Karya (effect, aum) between them. Thus, It tells the supreme glory of the name Rāma (राम). Many Vaidic-scholars and acharyas have written commentary over it to enunciate the Rama-mantra. Here, those explanations are not being given to keep the mantra secret, to learn that one should humbly enquire from one's acharya.

Rig-Vedic hymn 10.93.14 tells about the mighty and noble king Rama.

प्र तद्दु॒:शीमे॒ पृथ॑वाने वे॒ने प्र रा॒मे वो॑च॒मसु॑रे म॒घव॑त्सु ।
ये यु॒क्त्वाय॒ पञ्च॑ श॒तास्म॒यु प॒था वि॒श्राव्ये॑षाम्॥
(ऋग्वेद १०.९३.१४)

pra tad duḥśīme pṛthavāne vene pra rāme vocamasure maghavatsu ।
ye yuktvāya pañca śatāsmayu pathā viśrāvyeṣām ॥
(Rig-Veda 10.93.14)

ऋषि कहते हैं -
“(अस्म॒यु) मुझे चाहने वाले (ये) जो भक्त (प्र तद्) उन फैली हुई (पञ्च॑ श॒ता) पांच सौ अर्थात् पांच प्रकार की अनन्त मनोवृतियों को लगाकर (प॒था) भक्ति-पथ चलते हुए (दु॒:शीमे॒) पाप-अपराध और वासनाओं को नष्ट करने वाले (पृथ॑वाने) सर्वत्र विस्तृत महिमा वाले (वेने) परमज्ञानी (असु॑रे) (असु-र) सभी को प्राणों को प्रदान करने वाले या परमबलशाली प्रभु (रा॒मे) श्रीराम में (यु॒क्त्वाय॒) युक्त कर स्थित रहते हैं, —(म॒घव॑त्सु) ज्ञान-धन सम्पन्न ऐसे ज्ञानी भक्तों (शिष्यों) में (वि॒श्रावि एषाम्) श्रवण करने योग्य मन्त्रों का, यश का (प्रवो॑च॒म्) उपदेश करता हूँ ।”

The Sage tells -
“(ye) They who (pathā) are on the path of bhakti by (yuktvāya) uniting and placing (pañca śatā) their all five-fold sentiments whole heartedly (rāme) in Bhagavan Shri Rama (duḥśīme) who is destroyer of our sins and ignoble nature, (pṛthavāne) whose glory is spread everywhere in the world, (vene) who is supremely wise, (asure) who gives life to others (or who is the most potent Lord) — (maghavatsu) in such devotees endowed with the wealth of knowledge and devotion, I (pravocama) sing [preach] (eṣām viśrāvi)these glories and mantras.”

यहाँ श्रुति श्रीराम के लिए 'असुर' विशेषण का प्रयोग करती है जिसका अर्थ '[सभी को] प्राण (जीवन) देने वाले ईश्वर' है यथा - “अयं देवानामसुरो वि राजति (अथर्वेद १.१०.१)” — (अयं) यह (देवानां) समस्त देवों को भी (असुरो) जीवन देने (प्रकाशित करने) वाले ईश्वर (वि राजति) जगत पर राज (शासन) करते हैं।

Here shruti employs the word 'asura' as an adjective for Shri Rama, the word 'asura' means 'who gives life to others' or 'the supremely powerful ruler' e.x. “ayaṃ dēvānām-asurō vi rājati (atharvēda 1.10.1)” — (ayaṃ) He is (asurō) the life-giver [illuminator] of (dēvānāṃ) all gods, (vi rājati) He rules over all.

Only one king of all the worlds

स रा॒यस्खामुप॑ सृजा गृणा॒नः पु॑रुश्च॒न्द्रस्य॒ त्वमि॑न्द्र॒ वस्व॑: ।
पति॑र्बभू॒थास॑मो॒ जना॑ना॒मेको॒ विश्व॑स्य॒ भुव॑नस्य॒ राजा॑ ॥
(ऋग्वेद ६.३६.४)

sa rāyas-khām-upa sṛjā gṛṇānaḥ puruścandrasya tvam-indra vasvaḥ ǀ
patir-babhūthāsamo janānām eko viśvasya bhuvanasya rājā ǁ
(Rig Ved 6.36.4)

“(इ॒न्द्र॒) हे परमऐश्वर्यवान [श्रीराम] ! (स) वह (त्वं) आप (गृणा॒नः) हमलोगों से स्तूयमान होते हुए (पु॑रुश्च॒न्द्रस्य॒) बहुत आनन्द प्रदान करने वाले (वस्व॑: रायः) [हमारे बीच] सुख-आनन्द रूपी धन की (खाम) धारा को (उप॑ सृजा) प्रवाहित कीजिए! (त्वं) आप (जना॑ना॒म्) सभी जनों के (अस॑मो॒) अद्वितीय अनुपम (पतिः॑) पति / स्वामी / अधिपति (ब॒भू॒थ॒) [हुए] हो, आप ( विश्व॑स्य॒ भुव॑नस्य॒) सम्पूर्ण विश्व के (एको॒) एकमात्र (राजा॑) राजा हैं । ”

“(indra) O' Shri Rama, the supremely glorious Lord ! (tvam) You, (gṛṇānaḥ) praised by us, please (upa sṛja) create (khām) the spring or river (puruś-candrasya) of pleasing (vasvaḥ rāyas) riches [happiness] towards us. (tvam) You (babhūth) [became] are (asamaḥ) the one unique unparalleled incomparable (patiḥ) husband or Lord (janānām) of all Jivas. (tvam) You are (eko) the one and only one (rājā) king (viśvasya bhuvanasya) of all the world.”

These hymns of Vedas describe the Rupa of Bhagavan Shri Rama who is the King of all the worlds. Among all Bhagavad Svarupas, Shri Rama is sung as the king.

As Śrī Vālmīki Rāmāyaṇa is the avatara (incarnation) of all Vedas, therefore every bit of it is present in the Vedas, Now, one can match these words of Maharshi Valmiki with the above hymn —

1. कोसलेन्द्र ~ श्री वाल्मीकि रामायण (kōsalēndra ~ śrī vālmīki rāmāyaṇa) — कोसल के इन्द्र (भगवान् श्रीराम) । Indra of Kosala (Bhagavān Śrī Rāma)

2. राजा सर्वस्य लोकस्य ~ श्री वाल्मीकि रामायण (rājā sarvasya lōkasya ~ śrī vālmīki rāmāyaṇa) — श्रीराम सर्व लोकों के राजा हैं। Bhagavān Śrī Rāma is the king of all the worlds.

3. प्रजासुखत्वे चन्द्रस्य ~ श्री वाल्मीकि रामायण (prajā-sukhatvē candrasya ~ śrī vālmīki rāmāyaṇa)— श्रीराम लोगों को सुख-आनन्द देने में चन्द्रमा समान हैं। Bhagavān Śrī Rāma is moon like in the bliss and happiness for the people.

Among all Bhagavad-Svarupas, Bhagavān Śrī Rāma is the sovereign King (indicative of his being the original primeval form). In Śrī Vālmīki Rāmāyaṇa, Śrī Rāma is called the Raja (sovereign King) of all the worlds, again and again.

Here in this hymn, Śrī Rāma is also called the one incomparable unequaled divine Pati (husband, Svami) for all the Jivas which are collectively his Chit-Shakti. As 'Pati' and 'Rājā', these both words are said here, therefore the first word 'Pati' can be taken in the sense of Husband (Svami), while the latter word 'Rājā' is for the one sovereign king of all the worlds (eko viśvasya bhuvanasya rājā). Thus, this hymn supports the Rasopāsanā of Bhagavān Śrī Rāma.

आदित्य इव तेजस्वी लोककान्तः शशी यथा ।
राजा सर्वस्य लोकस्य देवो वैश्रवणो यथा ।
विक्रमेणोपपन्नश्चयथा विष्णुर्महायशाः ॥
(श्री वाल्मीकि रामायण ५.३४.२९)

āditya iva tējasvī lōkakāntaḥ ṡaṡī yathā ।
rājā sarvasya lōkasya dēvō vaiṡravaṇō yathā ।
vikramēṇōpapannaṡca yathā viṣṇurmahāyaṡāḥ ॥
(Śrī Vālmīki Rāmāyaṇa 5.34.29)

Hanuman Ji tells Shri Sita Ji— “Shri Rama radiates splendor like the sun, He pleases all (the worlds) like the moon. He is the king (rājā) of all the worlds like the Dēva Vaiṡravaṇa (Kubera) is the Lord of wealth. He is of great renown and endowed with prowess like that of Vishṇu.”

Valmiki Ramayana was composed to reveal the Brahm of Vedas. As seen earlier, Lord Brahma said “Shri Rama is Brahm, who is seen in the beginning, the middle and the end”, to tell about the Brahm in another way It is said whatever best qualities are present in all renowned gods, all those are simultaneously present in Shri Rama (the supreme Brahm), such is the sense. Shri Rama is the one and the only one king of all the worlds. He is given the names of all the gods in Vedas or Ramayana to express his infinite qualities.


The Form of Paratpar Purusha of Vedas

Vedas tell the most superior form of the supreme-being has the red lotus eyes, he is two armed and he weilds bow and arrow. Among all Avatari-Svarupas, Shri Rama is famous with the name Rajivalochan (the one who has red-lotus eyes), It has become rudhi (.

धन्या देवास्सगन्धर्वाः सिद्धाश्च परमर्षयः ।
मम पश्यन्ति ये नाथं रामं राजीवलोचनम् ॥
(श्री वाल्मीकि रामायण ५.२६.४१)

dhanyā dēvāssagandharvāḥ siddhāṡca paramarṣayaḥ ।
mama paṡyanti yē nāthaṃ rāmaṃ rājīvalōcanam ॥
(Śrī Vālmīki Rāmāyaṇa 5.26.41)

Śrī Sītā Jī says —
“Blessed indeed would be those Dēvas (gods), Gandharvas (celestials) and Maharshis (great seers and sages) who see my Lord Rāma of red-lotus eyes.”


Ramayana in a single hymn of Rig-Ved

भ॒द्रो भ॒द्रया॒ सच॑मान॒ आगा॒त्स्वसा॑रं जा॒रो अ॒भ्ये॑ति प॒श्चात् ।
सु॒प्र॒के॒तैर्द्युभि॑र॒ग्निर्वि॒तिष्ठ॒न्रुश॑द्भि॒र्वर्णै॑र॒भि रा॒मम॑स्थात् ॥
(ऋग्वेद १०.३.३)

bhadrō bhadrayā sacamāna āgātsvasāraṃ jārō abhyēti paścāt ।
suprakētair-dyubhir-agnir-vitiṣṭhan-ruśadbhir-varṇairabhi rāmamasthāt ॥
(ṛgvēda 10.3.3)

“(भ॒द्रो) श्रीरामभद्र (भ॒द्रया॒) अपनी भार्या सीता जी के साथ [वनवास के लिए] (सच॑मान॒) तैयार होकर [दण्डकारण्य वन में] ( आगात्) जब आये थे, (पश्चात) तब [श्रीराम की अनुपस्थिति में] [कपट वेष में] (जारो) कामुक रावण (स्वसारं) श्रीसीताजी का हरण करने के लिए (अभ्येति) आया था, [उस समय अग्नि देव हीं सीता जी के साथ थे अर्थात स्वयं सीता माँ अग्नि में स्थित हो चुकी थी राम जी के कहे अनुसार], [अब रावण के वध के पश्चात] (रुश॑द्भिः वर्णैः॑ ) देदीप्यमान और लोहितादी वर्णों वाले (अ॒ग्निः) अग्नि देव (सु॒प्र॒के॒तैः द्युभिः॑ वि॒तिष्ठ॑न्) परमव्योम द्युलोक की साधनभूत शुचित्वादि शुभलक्षणों वाली सीताजी के साथ [सीताजी का निर्दोषत्व सिद्ध करने के लिए] (रा॒मम् अ॒भि अ॒स्था॒त्) श्रीराम के सम्मुख उपस्थित हुए ।”

“When (bhadrō) Shri-Rambhadra (bhadrayā) along with his wife Sita (āgāt) came to the forest named Dandakaranya, (paścāt) therafter [in the absence of Shri Rama] (jārō) the lustful Ravana (abhyēti) came to abduct (svasāraṃ) Sita. [After Ravana was killed,] then (ruśadbhir-varṇairabhi) the lumionous and bright-yellowish-red-colored (agni) fire-god (suprakētai dyubhi vitiṣṭhan) along with Sita endowed with auspicious marks [to prove her pure nature] (abhi asthāt) became present in front of (rāmam) Shri Rama.”

In this hymn, the leela of Bhagavan Shri Shri SitaRama is described, it is renowned as Ramayana in one single hymn. There are many hymns in Vedas which describe the leelas of Bhagavan Shri Rama.

3) Atharva-Veda

Another name of the Atharva-Veda is the Brahm-Veda, because It mostly deals with the philosophical concepts about Brahm. Atharva Veda establishes this supreme truth very clearly that Sri Rama is the supreme Brahm of vedas.

अष्टचक्रा नवद्वारा देवानां पूरयोध्या ।
तस्याँ हिरण्ययः कोशः स्वर्गो ज्योतिषावृतः ॥
(अथर्ववेद १०.२.३१)

aṣṭa-cakrā nava-dvārā dēvānāṃ pūr-ayōdhyā।
tasyām̐ hiraṇyayaḥ kōśaḥ svargō jyōtiṣāvṛtaḥ॥
(atharvavēda 10.2.31)

“(अष्टचक्रा) आठ चक्रों [आवरणों] और (नवद्वारा) नौ-द्वारों वाली - (अयोध्या) अयोध्या जी (देवानां पूः) दिव्य-गुणों से युक्त भक्तिप्रपत्तिसम्पन्न परम-भागवत स्वरूप देवों की पूरी [स्वर्गलोक] है [जो देवों द्वारा सेवित हैं], (तस्याँ) उस [अमृत से परिपूर्ण ब्रह्म की] अयोध्या पुरी में (ज्योतिषावृतः) दिव्य-ज्योतियों से आवृत (हिरण्ययः) सुवर्णमय (स्वर्गो कोशः ) स्वर्ग-कोश है अर्थात् परम-सुन्दर आनन्दमय दिव्य-महामण्डप है ।”

“(dēvānāṃ pūr ayōdhyā) Ayōdhyā, the city of gods [the devas devoted to Shri Rama], has (aṣṭa-cakrā) eight circles and (nava-dvārā) nine gates. (tasyām) Therein [in the Ayōdhyā, the city of Brahm] (hiraṇyayaḥ svargō kōśaḥ) resides golden (luminous) core the divine pavilion which is full of pure bliss, and (jyōtiṣāvṛtaḥ) covered with the divine-light [brahm-jyoti].”

इस मन्त्र में 'ब्रह्मणो अमृतेनावृतां पुरम् (अथर्ववेद १०.२.२९)' ब्रह्म की अमृतमय पुरी का नाम और स्वरूप बताया जा रहा है, उस पुरी का नाम अयोध्या है, वह आठ आवरणों और नौ-द्वारों वाली है, यह स्वयं ब्रह्म (श्रीराम) और ब्राह्मा (ब्रह्म श्रीराम के उपासक दिव्य-गुणों से युक्त भक्तिप्रपत्तिसम्पन्न परम-भागवत दिव्य-सूरियों देवों) की पूरी अमृतमय (परमानन्दमय सुखस्वरूप) होने से स्वर्ग कही जाती है, अयोध्या पुरी ब्रह्म के उपासक दिव्य-गुणों से युक्त दिव्य-सूरी परम-भागवतों से सेवित है, उसके केन्द्र में हिरण्यमय (स्वर्ग-कोश) परम-सुन्दर आनन्दस्वरूप दिव्य-महामण्डप है, जहाँ आत्मवान यक्ष (स्वयं ब्रह्म श्रीराम ) कल्पतरु के निचे सिंहासन पर विराजित हैं।

In this mantra Atharv-Ved 10.2.31, the name and form of the supremely necatrine city of Brahm ('brahmaṇō amṛtēnāvṛtāṃ puram - atharvavēda 10।2।29)' are given. Ayōdhyā is the name of the city of Brahm himself, It has the eight-circles and nine gates. As it is the the supremely necatrine city of Brahm and brāhmāś (the gods devoted to Brahm), therefore it is called the Svarga (the heaven of pure bliss and bliss alone), there in resides the Svarga-Kosha i.e. exceedingly beautiful and blissful divine Maha-mandapam (pavilion) in which divine Yaksha the Svayaṃ Brahm Shri Rama is present on a divine throne under Kalp-taru.

Whoever indeed knows that heaven (city) of Brahm, Ayodhya permeated with nectarine bliss, Brahm and Brāhmā (all other gods) becomes pleased on him and give him sight, life-force (longevity) and progeny to live. When Brahm himself is pleased, then all gods are naturally pleased on him.

तस्मिन् हिरण्यये कोशे त्र्यरे त्रिप्रतिष्ठिते ।
तस्मिन् यद्यक्षमात्मन्वत्तद्वै ब्रह्मविदो विदुः ॥
(अथर्ववेद १०.२.३२)

tasmin hiraṇyaye kośe tryare tripratiṣṭhite ।
tasmin yad-yakṣam-ātmanvat-tad-vai brahmavido viduḥ ॥
(atharvaveda 10.2.32)

“तीन अरों से युक्त, सत्-चिद्-आनन्द गुणों से त्रिप्रतिष्ठित (आधृत) उस हिरण्यमय कोश (दिव्य-महामण्डप) में जो आत्मवान यक्ष (पूज्यनीय ब्रह्म) है, उसे केवल ब्रह्मविद हीं जानते हैं।”

“In that luminous golden core (divya maha-mandapam), having three spokes and (established in) three qualities (i.e. Sat [eternal existence] - Chid [consciousness] - Ananda [bliss]) — in such splendorous core the Yakṣá (Brahman) venerable for all and the Lord of Aatmas is [sitting] there [on a divine throne], to him verily Brahmvid (the knower of the Brahman) knows.”

यक्ष्यते पूज्यत इति यक्षम् - सभी के लिए पूज्यनीय हैं इसलिए परब्रह्म यक्ष कहे गए हैं, केनोपनिषद् में भी ब्रह्म (श्रीराम) का यक्ष कहा गया है।

yakṣyate pūjyata iti yakṣam - Brahman is worshipable for all, so he is called Yaksha. In Kena-Upanishad of Samveda also, Brahm (Shri Rama) is called Yaksha.

प्रभ्राजमानां हरिणीं यशसा संपरीवृताम् ।
पुरं हिरण्ययीं ब्रह्मा विवेशापराजिताम् ॥
(अथर्ववेद १०.२.३३)

prabhrājamānāṃ hariṇīṃ yaśasā saṃparīvṛtām ।
puraṃ hiraṇyayīṃ brahmā viveśāparājitām ॥
(atharvaveda 10.2.33)

“उस अत्यंत देदीप्यमान मन को हरण करने वाली यश से परिवृत हिरण्मयी अपराजिता पुरी (श्रीअयोध्या पुरी) में ब्रह्म सम्यक रूप से विराजमान हैं।”

“In that Aparajita city which is excessively luminous, (exceedingly) enticing to the heart, full of Brahm-Yasha, Brahman is splendidly present [entered] there (in the core).”

वेद में 'ब्रह्मणो अमृतेनावृतां पुरम् (अथर्ववेद १०.२.२९)' ब्रह्म की अमृतमय पुरी का नाम अयोध्या है जिसे वहां स्वर्ग, अपराजिता, ब्रह्म-पुर इत्यादि कहा गया है, यह पूर्ण है इसलिए 'पूः या पुरं' कहलाती है, यह शुद्ध सच्चिदानंदमय 'सुखस्वरूप' है इसीलिए स्वर्ग कहलाती है, इसमें स्वयं ब्रह्म श्रीराम के विद्यमान होने से श्रीअयोध्याजी कभी जीती नहीं गयी हैं इसलिए इसको अपराजिता पुरी कहते हैं, इसीको परमपद, पराव्योम, सत्या इत्यादि नामों से जाना जाता है । ब्रह्म की इसी पूरी के अंश मात्र से त्रिपादविभूति ब्रह्मलोक में भगवान के अन्य दिव्यलोक स्थित हैं!

In Vedas, 'brahmaṇō amṛtēnāvṛtāṃ puram (atharvavēda 10.2.29)' - the necatrine city of Brahm (the ultimate world in Brahm-loka) is called Ayodhya, which is also called Svarga, Aparajita, Brahm-puram etc there; since it is purna (complete and perfect in divine bliss), so it is called Puram; because of it being the embodiment of pure bliss and happiness, so Ayodhya is called Svarga; as Brahm himself is present there, so it is never conquered, therefore Brahm-puram Ayodhya is called Aparajita (unconquered) city. Being the city of Brahm himself, It is the Parampadam (supreme abode), Parāvyom (highest sky), Satyā (eternal world), etc. From a part of this divine world of Brahm Shri Rama, all other divine abodes are present in the Tripad-vibhuti Brahmaloka.

4) Taittiriya-Aranyaka

अ॒ष्टाच॑क्रा॒ नव॑द्वारा । दे॒वानां॒ पूर॑यो॒ध्या ।
तस्याꣳ’हिरण्म॑यः को॒शः । स्व॒र्गो लो॒को ज्योति॒षाऽऽवृतः ॥
यो वैतां ब्रह्मणो वेद । अमृतेनावृतां पुरीं ।
तस्मै ब्रह्म च ब्रह्मा च । आयुः कीर्तिं प्रजां ददुः ॥
(तैत्तिरीय-आरण्यक १.२७.२-४)

aṣṭācakrā navadvārā । dēvānāṃ pūr-ayōdhyā ।
tasyām̐ hiraṇmayaḥ kōśaḥ । svargō lōkō jyōtiṣāvṛtaḥ ॥
yō vaitāṃ brahmaṇō vēda । amṛtēnāvṛtāṃ purīṃ ।
tasmai brahma ca brahmā ca । āyuḥ kīrtiṃ prajāṃ daduḥ ॥
(Taittiriya Aaranyaka 1.27.2-4)

“Ayōdhyā, the city of gods [devoted to Shri Rama], has eight circles and nine gates, therein resides the luminous golden core. It is the world of heaven, the bright light [Brahm-Jyoti] has covered it. (brahmaṇō amṛtēnāvṛtāṃ purīṃ) This city of Brahman [Ayodhya] is full of nectar. Brahman (Rama who dwells in the luminous core of Ayodhya) and Braahm-shaktis (various gods, the potencies of Brahman) granted him the life, fame and offspring to live, to whoever knew the city of Brahm.”

Who comes to know the city of Brahm (Rāma), Ayōdhyā, on him Rāma becomes pleased and therefore all gods-devotees become naturally pleased on him.

The Mantra of Veda mentions the name of the spiritual abode of Brahm himself is 'Sri Ayōdhyā' permeated with nectar and nectar only. Therefore, when other spiritual abodes of Bhagavan are mentioned as the supreme abode in Puranas, it should be understood for being the manifestation of 'Sri Ayōdhyā' from her parts, those spiritual abodes are being glorified as the supreme abode.

The aforementioned hymns of Atharv-Ved and Taittiriya Aranyaka glorify and tell about the supreme abode of Brahm (Shri Rama).

Thus, from all these descriptions of Naam, Rupa, leela and dhaam, it is very much clear that Bhagavan Shri Rama is the supreme Brahman, the supreme element, the Paratpar Purusha of Vedas.

 

॥ श्रीसीतारामचंद्रार्पणमस्तु ॥