Rama and KrIshna

Replies

Radha Sakhi December 27, 2022 at 6:14pm

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

Srī Rāma is the one who appears on earth as an Avatār of Śrī Hāri Vīshnu and some times he comes directly from Saket. When Śrī Hāri Vīshnu takes Śrī Rāma Avatār than his companions are Lakshmāna (Anānt Shësh Nāag), Bharata (Sudãrshan Chakrā) and Shātrughna (Shānkh).

But when Paratpar Par-Brahmā the lord who resides in Sāket appears than the chronology is different, than,

वैकुण्ठेशस्तु भरतः क्षीराब्धीशस्तु लक्ष्मणः ।
शत्रुघ्नस्तु स्वयं भूमा रामसेवार्थमागताः।।

(Nārad Panchratra Brihād Brahmā Samhitā)

Śrī Bhārat who is lord of Vāikuntha, Śrī Lakshmān who resides in Sheer Sagar (क्षीर सागर) and Śrī Shātrughna who is swayam Bhumā Purushā, all of them incarnated with him to serve Śrī Rāma.

Around same question was also asked by Śrī Hanumān ji in Kishkindha Kand,

मृदुल मनोहर सुंदर गाता। सहत दुसह बन आतप बाता॥

की तुम्ह तीनि देव महँ कोऊ। नर नारायन की तुम्ह दोऊ।।

Your beautiful, soft limbs are the destroyer of the mind and you are enduring the sorrowful sun and wind of the forest. Are you one of the three gods or are you both Nara and Narayana.

Again in next doha

जग कारन तारन भव भंजन धरनी भार।
की तुम्ह अखिल भुवन पति लीन्ह मनुज अवतार॥

Or else You are the Lord Himself (of Sāket), the root cause of the world and the master of all the planets, who incarnated in human form to take people across the ocean of material existence and to destroy the burden of the earth.

And Śrī Rāma is the Eternal husband of Srímati Sitā Maharani and appears as a son of King Dashārath and Queen Kaushālya.

Here are few virtues of Śrī Rāma,

स हि रूपोपपन्नश्च वीर्यवाननसूयकः ।

मां नमः भूमावनुपमस्सूनुः गुणैर्दशरथोपमः ॥

(Valmiki Ramayan 2-1-9)

"In his Rupa, Lavanya, Saundarya (beauty, elegance and charm etc), Śrī Rāma is incomparable, He is a hero of valor and without envy (towards anyone). By virtues, he was like Maharaj Dasarātha. In this way, Śrī Rāma was verily an incomparable son on the earth."

स च नित्यं प्रशान्तात्मा मृदुपूर्वं तु भाषते ।

उच्यमानोऽपि परुषं नोत्तरं प्रतिपद्यते ।।

(Valmiki Ramayan 2-1-10)

That Rāma is always peaceful in mind and speaks softly and sweetly (does not speak harsh or rude words even in laughs). He does not react to the hard words spoken by others.

कथंचिदुपकारेण कृतेनै केन तुष्यति ।

न स्मरत्यपकाराणां शतमप्यात्मवत्तया ॥

(Valmiki Ramayan 2-1-11)

That Rama, because of his good bent of mind, feels glad even by whatever way a good or little thing is done to him. He does not remember any number of bad things or offenses done to him.

Śrī Rāma does not think or remember any number of faults or mistakes or bad things done to him by others, he is the sweetest Lord.

अप्रधृष्यश्च संग्रामे क्रुद्धैरपि सुरासुरैः ।

अनसूर्यो जितक्रोधो न दृप्तो न च मत्सरी ।

न चावमन्ता भूतानां न च कालवशानुगः ॥

(Valmiki Ramayan 2-1-31)

"Even enraged gods as well as demons could not contain or defeat Shri Rama in the battle*. Shri Rama is free from jealousy. He is conquered anger. He has no arrogance and envy. He had not humiliated any living being. Kaala (time) could not control him, He remains always same in his own transcendental virtues (free from anger, envy, undefeated, soft and sweet spoken, always righteous, noble, gentle etc) and qualities (ever Youthful, attractive and charming etc)."

*This is also indicated in Śrīmad Rāmcharit Mānas,

संकर सहस बिष्नु अज तोही।

सकहिं न राखि राम कर द्रोही॥

Śrī Hanumān said; O Ravaña, I swear that even thousands of Vishnu and thousands of Shankar cannot protect the one who is enemy of Śrī Rāma.

वैहारिकाणां शिल्पानां विज्ञातार्थविभागवित् ।

आरोहे विनये चैव युक्तोवारणवाजिनाम् ।।

(Valmiki Ramayan 2-1-28)

For Vihar-Kreeda-Prayojana (disporting and delighting during Vihaar-kreeda), Shri Rama knows the arts of Music, and dance. He also knows painting, playing the instruments, etc. He knows how to distribute the wealth. He is efficient in riding and taming of elephants and horses etc.

गान्धर्वे च भुवि श्रेष्ठो बभूव भरताग्रजः ।

(vālmīki rāmāyaṇa 2.2.35)

Shri Rama is best in the world in the arts of music and dance.

Maharshi Vālmiki says in Śrī Rāmāyaṇa, Śrī Rāma is the Kāma-vardhanah (means mere a sight of whom infuses love towards him in everyone, not in just women, but even among men, from animals even to ordinary creepers- plants-trees and rivers, all feel a strong attraction and love towards him in Shringaar i.e. romance, such Kaam- vardhanah he is). That's Rāmcharit Mānas says Kāam Köti Chhābi Syām Sarirā, One doesn't need to chant a separate Kāma-mantra for Śrī Rāma, as the name 'Rāma' itself means the one who is foremost among all those who delight others (rāmō ramayatām śrēṣṭhaḥ) [Śrīmad Vālmīki Rāmāyaṇa 2.53.1]; 'Rāma' means the one who gives bliss; And bliss (ananda) is the most subtle and essence of all. Śrī Rāma is the only one in whole cosmos who can delight (give bliss to) 'Śrī Ji (Sītā Ji), none else.

In Valmiki Ramayana, the story of Śrī Rāma starts from the time when he is around 13 years old. Valmiki intentionally skipped initial 12 years of leela of Bhagavan Śrī Rāma in greater good of society, which is predominantly his dev-leela, unrestrained display of his complete divinity. (Just like Ved-Vyasa skipped childhood pastimes of Śrī Krishna in Mahabharata, yet His initial 12 years Madhurya pastimes in Vrindavan is disclosed in Bhagavatam only.) Similarly, childhood-leela of Śrī Rāma is revealed in many Ramayana-s mainly Śrīmad Bhüshundí Ramayan, Satyopakhyan etc, He does many divine- pastimes in the villages of many divine forests on the bank of river Sarayu. Before his marriage, he did many divine-pastimes, He did many Rāsa dance with many Gop-kanya-s (gopi-s), deva-kanyas, Gandharva-Kanya-s etc on the bank of river Sarayu. He was the one who did Rāsa-dance first time in Vrindāvan on bank of River Yamuna, this was the reason when BrahmA appears in Yuddha-Kanda before him after the elimination of Ravana, He eulogized Śrī Rāma as the one who is worshiped by Gopika-s in Vrindavan in Adhyatm-Ramayana.

Now coming to second question that is he a avatar of Vishnu or supreme lord even above Brahma Vishnu and Shiva?

As this servent quoted earlier that Śrī Rāma is both Avatari and Avatar and their is no difference between them. But in Śrī Samprāday Śrī Rāma is worshipped as an Avatāri from whom everything has emerged out like Brahmā, Vishnu even Maha Vishnu, Shiva, Krishna, Narsimha etc.

यस्यांशेन एव ब्रह्म विष्णु महेश्वरा अपि जाता महाविष्णुर्य्यस्य दिव्यगुणाश्च ।

स एव कार्यकारणयोः परः परमपुरुषो रामो दाशरथिर्वभुव॥

Atharvavedā Shrüti Vedsaropanishad

Whose Ansh are Brahma Visnu and Mahesvara, Whose divine Guna is Mahavisnu, The only one who is the cause of all causes, The one who is higher than the highest, such is Śrī Rāma, the son of Dasratha. (Approx same shloka is also found in Vashisht Samhita Ch. 26 and Samved Sudarshan Samhita 1–5.)

As Śrī Rāma himself says;

योऽपि नारायणोऽनन्तो लोकानां प्रभवाव्ययः ।
ममैव परमा मूर्तिः करोति परिपालनम्॥

(श्रीमद्रामायणे वाल्मीकीये अद्भुतोत्तरकाण्डे भगवद्धनूमत्संवादो नाम चतुर्दशः सर्गः)

The Lord of the infinite worlds, who is inseparable Nāräyan, is my supreme form and maintains the universe.

Vīshnu, Narayan, Krishna, Narsimha, Varah etc all other Gods and Demi Gods are only the manifestation Śrī Rāma and Śrī Rāma is Paratpar.

एतेषु चैव सर्वेषु तत्त्वं च ब्रह्म तारकम् ।
राम एव परं ब्रह्म राम एव परं तपः ।।
राम एव परं तत्त्वं श्रीरामो ब्रह्म तारकम् ।।
वायुत्रेणोक्तास्ते योगीन्द्रा ऋषयो विष्णुभक्ता हनूमन्तं पप्रच्छुः रामस्याङ्गानि नो ब्रूहीति ।
वायुपुत्रं विघ्नेशं वाणीं दुर्गां क्षेत्रपालकं सूर्यं चन्द्रं नारायणं नारसिंहं वायुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।

(Yajurvedā Shrüti RāmRahāshyopanishād)

In all the scriptures like Vedās, the supreme principle is 'Tāraka Rāma' in the form of Brāhman. Śrī Rāma is the Supreme Brāhman. Śrī Rāma is the supreme form. Śrī Rāma is the Supreme Being. Śrī Rāma is Tarakabrahma. Hanumān Ji preached to the devotee of Śrī Hāri Vīshnu and other Rishis "I myself, Śrī Ganēshā, Goddess Saraswati, Goddess Durgā, All the Guardian (Khetra Pāl), Sun (Suryā), Moon, Lord Śrī Hāri Nāräyana, Lord Naräsimha, Lord Vāsudev (Śrī Krishnā), Lord Vāraha etc. all are the mere parts of Lord Śrī Rāma. Lakshmāna, Shātrughna, Bharata, Vibhishana, Sugriva, Angad, Jambavant and Pranav (Om ॐ) are also mere parts of Lord Śrī Rāma.

Śrī Rāma and his manifestations are also mentioned in Śrīmad Vālmiki Rāmayan in Yuddh Kanda in Sarg 117 as said,

भवान् नारायणो देवः श्रीमांश्चाक्रायुधः प्रभुः ।

एकशृङ्गो वराहस्त्वं भूतभव्यसपत्नजित् ।।

'You are Lord Narayana, the omnipotent lord who holds the wheel, the earth-bearer with a beard and the conqueror of past and future enemies of the deities.

Here Brahmā ji is worshipping Śrī Rāma as Visheshya and with Visheshan he equalize Sri Rama with Śrī Hāri Nāräyana, Krishnā. He is telling that O Śrī Rāma you incarnates as Nāräyan who hold chakra, you incarnated as Krishnā and so on.

As said in various other scriptures same as Vedas,

द्विभुजो जानकीजानिस्सदा सर्वत्र एव हि।

भक्तेच्छातः पुनर्जातो वैकुंठे ते चतुर्भुज।।

(Shiv Samhita 5 Patal)

The two-armed Janakivallabh shri ram you are always everywhere. By the will of your devotee, you take 4 handed narayan form in vaikunth.

परं ब्रह्म परं धामं जगतां कारणं परम् ।

नागशय्या शयानं च द्विभुज रघुनंदनम्।।

(Satyopakhyan)

Two armed Shri Raghunandan is the supreme Brahman, supreme abode and is the cause of jagat who rests on bed of serpent.

ततस्तवमसि दुर्धर्षात्रस्माद भावात् सनातनात्।

रक्षार्थ सर्वभुतानाम् विष्णुसं उपजग्मिवान्।।

(Valmiki Ramayan 7.104.9)

Kaal says:- After my prayers, in the beginning of creation, you forsaken your durdharssa form(form that is difficult to be achieved by so me many) the bhava (2 armed Shri Ram) and assumed the form of Vishnu for the sake of protection and sustenance of all living beings.

Why Visheshya and Visheshan?

As said futher their,

लोकानां त्वं परो धर्मो विष्वक्सेनश्चतुर्भुजः

You are the supreme religion of the people. You are Vishvaksena Chaturbhuja. (Vishwaksena, is the commander-in-chief of the army of the Vishnu, additionally serving as a gatekeeper and chamberlain of celestial abode Vaikuntha.)

Now tell me have you seen Śrī Rāma gatekeepering Vāikuntha and fighting in favour of Devatas with four arms?

Not at all, all these Visheshan are been used to show Omnipresence of Śrī Rāma that it's only Śrī Raghunandan who manifests an Nāräyana, Vīshnu, Krishna, Vāraha, Vishvaksena etc.

Infact Śrī Raghavā is,

परान्नाराय गाच्चैव कृष्णात्परतरादपि ।
यो वै परतम श्रीमान् सवै दाशरथि स्वराट् ॥
जय मत्स्याद्यसंख्येयावतारोद्भवकारण । ब्रह्मविष्णुमहेशादिसंसेव्यचरणाम्बुज ।।

(Narad Panchratra Vashistha Samhita)

The one who is beyond Śrī Hāri Nāräyana, who is beyond even Śrī Krishnā, who is the most Paratammamvarat Paramatma, that is Dashrath's son Raghavā. Whose lotus feet are served by Brahma ādi Tridev (Shri Shiva and Shri Vishnu) and Matsya etc, is the reason for many incarnations. Hail to you such Supreme Lord Śrī Raghunandan.

नारायणोपि रामशः शंखचक्रगदाव्जधृक्।

चतुर्भुजस्वरूपेण वैकुण्ठे च प्रकाशते ॥

अवतारा बहवः सति कलाश्चांशविभूतयः।

राम एव परं ब्रह्म सच्चिदानन्दमव्ययम्।।

(Nārad Panchratra Śrī Bhardwaj Samhita)

Śrī Hāri Nārāyana is an incarnation of Śrī Rāma and shines in Vaikunth in the form of four arms with conch, chakra and mace. There are many incarnations of Śrī Rāma differentiating by Kalas, Part, Vibhuti etc. But Śrī Rāma himself is Par-Brahma who is devoid of Maya in his two armed form (human form)

सूर्यस्यापि भवेत्सूर्यो ह्यग्नेरग्नि प्रभोः प्रभुः।

श्रियः श्रीश्च भवेदग्र्या कीर्तिः कीर्त्याः क्षमाक्षमा ।।

दैवतं दैवतानां च भूतानां भूतसत्तमः ।

तस्य के ह्यगुणा देवि वने वाप्यथवा पुरे ॥

(Śrī Valmiki Rāmāyaṇa 2.44.15/16)

"Oh, Kausalya! Rama is the sun of even sun (the illuminator of even sun), He is the fire of even fire, he is the Narayan (prabhu*) of the Narayan (*here the word prabhu denotes narayan not Devatas, as devata are already mentioned in next shloka) ,(Śrimati Sītā is) the Sri of Śrī i.e. the Goddess of even Śrī-devi (Lakshmi), the foremost glory of glory, the forbearance of forbearance, the Devata of all Devata, and the foremost being (i.e. the Supreme-being) among all the beings. Indeed, what misfortune could be ever there for such Rama whether he lives in the forest or city?

Śrī Hāri Nāräyana and others are the incarnation of Śrī Rāma as mentioned in Vedas and other scriptures as mentioned above.(many people doubt that if their any Maha-Vishnü word mentioned in Vedas? A big big Yes! Śrī Rāma in Atharvavedā Rāma Tapniye Upnishad has been called as Maha-Vishnü)

Shrimad Valmiki Ramayana is the most authoritative scripture in Vishishtadvaita- Vaishnavism, Brahma himself told 'there is no grain of untruth in it'. When Śrī Rām killed Ravana, then Lord Brahma came and did Stuti of Śrī Rām. He eulogized Shri Ram in various ways, BrahmA mentions Narayana, Krishna, Varaha, Hrishikesa, Vishnu etc as various forms of Shri Rama.

Count...
- Radha Sakhi > Radha Sakhi December 27, 2022 at 6:15pm
  
  Srímati Sitā Maharani is has also been depicted as Lakshmi as Śrī Lakshmï is an incarnation of Śrī Sītā,
  
  सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः ||
  
  (VR- 6.117.28)
  
  O Śrī Rām, Maa Sītā is Goddess Lakshmi (the divine consort of Lord Vishnu), while You are Lord Visnu. You are Lord Krishna.
  
  As also said in Śrīmad Rāmcharit Mānas,
  
  जासु अंस उपजहिं गुनखानी।
  
  अगनित लच्छि उमा ब्रह्मानी॥
  
  भृकुटि बिलास जासु जग होई।
  
  राम बाम दिसि सीता सोई॥
  
  From whose fraction the innumerable mines of virtues Lakshmi, Parvati and Brahmani (powers of the trinity) are produced and by whose brow the world is created, The same (Swarupa-Shakti of the Lord) Sita is situated on the left side of Rama.
  
  Here one should not get confused with these Visheshan applying for Śrī SitāRāmā. Again telling here Brahmā ji is worshipping Śrī Rāma as Visheshya by using Visheshan for them.
  
  As Maa Lakshmi is non other than Incarnation of Srímati Sitā Maharani as mentioned in Vedās,
  
  Śrī Sītā has been depicted as the Original form of all Shakti in Vedās as shown below,
  
  सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति इच्छाशक्तिस्त्रिविधा भवति श्रीभूमिनीलात्मिका भद्ररूपिणी प्रभावरूपिणी सोमसूर्याग्निरूपा भवति
  
  Athârvavedā Shrüti Sītā Upänīshad
  
  Śrī Sītā is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. Taking the incarnation of Śrī Devi, Bhudevi, Neeladevi, the one who benefits everyone with her influence, shines in the form of moon, sun and fire.
  
  That's why in Śrīmad Vālmiki Rāmayan which is itself Incarnation of Vedās clearly says that Śrī Sītā is even Śrī of Bhagwāti Śrī.
  
  वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।
  सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ।।
  
  (Valmiki Ramayan 6.111.24)
  
  Same is said by Brahmānd Purān,
  
  सीतायाश्च त्रिविधाशाः श्री भूनीलादिभेदतः ।
  श्री भवेद् रुक्मिणी भूः स्यात् सत्यभामा वृढव्रता ॥
  नीलास्याद् राधिका देवी सर्वलोकैक पूजिता ।
  
  In short, Śrī Sītā manifests herself in three form Śrī, Bhu and Nila. By Śrī she becomes Rukmini by Bhu she becomes Satyabhama and by Nila she becomes Radha Rani Sarkār who is worshipped in all Lokas.
  
  Gosvami Tulsidasa who is the incarnation of sage Vālmīki (-Bhavishyottar Purāṇa), says same thing in Śrī Rāmacharitmānas, that Śrī Rāma is like billions of Lord Vishṇu, infinite billions of Maa Durgā and billions of Lord Shiva.
  
  रामु काम सत कोटि सुभग तन । दुर्गा कोटि अमित अरि मर्दन ॥
  सक्र कोटि सत सरिस बिलासा । नभ सत कोटि अमित अवकासा ॥
  
  सारद कोटि अमित चतुराई । बिधि सत कोटि सृष्टि निपुनाई ॥
  बिष्नु कोटि सम पालन कर्ता । रुद्र कोटि सत सम संहर्ता ॥
  
  (ŚrīRāmacaritamānasa 7.92.3/5)
  
  Śrī Rāma's body possesses the charm of a myriad Cupids. He is as inexorable in crushing the enemy as countless millions of Durgās. He enjoys the luxury of a myriad Indra-s and is immeasurable in expanse as a myriad firmaments. He is as sharp as countless millions of Saraswatis-s and possesses the creative skill of a myriad Brahmā-s. Again, He is as good a preserver as billions of Vishṇu-s and as thorough a destroyer as billions of Rudra-s.
  
  Incomparable as Śrī Rāma is, He has no compeer. Śrī Rāma alone is Śrī Rāma's peer - so declare the Vedas - even as the sun really suffers diminution by being likened to a myriad glow-worms.
  
  And so Śrī Krishnā also a manifestation of Śrī Rāma,
  
  यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया । अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम्।।
  
  (Atharvavedā Shrüti Krishnōpanishad 1.1)
  
  That Śrī Rāma, who transformed himself (incarnated) as Krishnā, attained Sarvaatmakta (सार्वभौमिकता) by his very lilā (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth. I make prostration before that same Śrī Rāma.
  
  Not only Śrī Rāma but his Mantra/ Name is also Paratpār as said by Vedas,
  
  गाणपत्येषु शैवेषु शाक्तसौरेष्वभीष्टदः ।
  
  वैष्णवेष्वपि सर्वेषु राममन्त्रः फलाधिकः॥
  
  गाणपत्यादि मन्त्रेषु कोटिकोटिगुणाधिकः ।
  
  मन्त्रस्तेष्वप्यनायास फलदोऽयं षडक्षरः ॥
  
  (Atharvavedā Shrüti Rama uttartapini 5.6-7)
  
  Among all the mantras of Lord Ganesha, Lord Shiva, Goddess Durga, Lord Surya and in all vaishnav mantra, the mantras dedicated to Shri Rama bestow greater fruits. And This Mantra-Raja of Bhagavan Shri Rama easily bestows Billions and Billions times the fruits of all the mantras dedicated to Lord Ganesha, Shiva, Durga, Surya and Vishnu. Such is the supreme glory of Mantra - Raj !
  
  'Rāma' this is a whole indivisible term, from Ram-dhātu in the sense of 'ramate sarveshu' - 'the one who dwells in all sentients and insentient (chid-achid) substances, is existing in them, is pervading them' - the meaning of 'all- pervading' Vishnu' and 'Antaryāmī vāsudev' both these meanings are included. Thus, the name 'Rāma' is as comprehensive (and pervading) as the names Viṣṇu, Vasudeva and Nārāyaṇa (narāṇām ayanam), however both the names Vāsudeva (Vāsu + Dev) and Nārāyana (Nāram + Ayanam) consist of two words, therefore by the divine-name 'Rāma', one whole undivided indivisible Brahman (the supreme absolute) is rightly and perfectly specified!
  
  As said in Pulatsya Samhita,
  
  सावित्री ब्रह्मणा सार्द्ध लक्ष्मीर्नारायणेन च ।
  
  शंभुना राम रामेति पार्वती जपति स्फुटम् ।।
  
  Srímati savitri with Śrī Brahma, mata lakshmi with Śrī Hāri Nāräyana, Śrī Shambhu with Maa Parvati constantly chants “Ram”.
  
  As cleared by Srímad Goswami Tulsidas ji Maharaj in Rāmcharit Mānas that,
  
  कहौं कहाँ लगि नाम बड़ाई।
  
  रामु न सकहिं नाम गुन गाई॥
  
  How far can I praise the name, even Rām cannot sing the virtues of his name.
  
  This chaupāai is exact translation of Vashistha Tantra,
  
  The strength of the name of Sri Raghavā has been cleared more in Vashistha Tantra;
  
  रामनाम परा ये च रामनार्थचिंतकाः ।
  
  तेषां पादरजस्पर्शात्पावनं भुवनत्रयम् ॥
  
  कृष्णनारायणादीनि नामानि जपतो निशम् ।
  
  सहस्‌‍‌त्रजन्मभी राम नाम्नि स्नेहो भवत्युत ॥
  
  राम एवाभिजानाति रामनाम फलं हृदि ।
  
  प्रवक्तुं नैव शक्नोति ब्रह्मादीनां तु का कथा ॥
  
  Those who are ready to chant the name of Shri Ram and are the ones who think about the meaning of the name. All the three worlds are purified by their lotus feet. There are as many names of Lord Vishnu like Lord Krishna, Narayan etc. So after chanting these names for thousands of Births one get love in the name Rām. Only one Shri Ram knows the fruits of his name in his heart but cannot say it. Because the Glory of his name is very big even his can't say that what to talk about Brahma and all.
  
  मंत्र परम लघु जासु बस बिधि हरि हर सुर सर्ब।
  
  महामत्त गजराज कहुँ बस कर अंकुस खर्ब ॥
  
  (śrīrāmacaritamānasa bālakānda, dohā 256)
  
  "The supreme sacred Mantra (the seed mantra Raam), indeed, is very small, although it has under its sway Brahm, Hari, Hara and all other gods. A tiny goad governs the mightiest and most furious elephant."
  
  From the name of Śrī Rāma everything has came into existence that want Vedas has says. As his name is Superior and originator of everyone, same like his Dhaam/ loka is also originator of different Lokas as mentioned in Vedas and Purān;
  
  Śrī Ayōdhyā-Puri (Sāketa-Loka) is the original source of all Vaikuntha, where the Brahm in his own original form of Śrī Rāma is present with Śrī Śrī Sītā Jī.
  
  ॐ याऽयोध्या सा सर्वबैकुण्ठानामेव मूलाधारा प्रकृतेः परा तत्सद् ब्रह्ममयी विरजोत्तरा दिव्यरत्नकोशाढ्या तस्या नित्यमेव श्रीसीतारामयोर्विहारस्थलमस्ति।।
  
  (Atharvavedā Shrüti Ram Rahashya Upnishad Uttarkhañd)
  
  Ayodhya, which is beyond nature, true form, Brahmamayi, is also the foundation of all the Vaikunth worlds. Rivers like Virja emerge in its north. And Shri Sitaram ji's place of residence is always present in the Kosh (Mandap) decorated with divine gems.
  
  In Padma puran it been clearly mentioned that Mathura etc Puris are servent of Śrī Ayodhyā Ji,
  
  मथुराद्याः पुरी सर्वा अयोध्यापुरदासिकाः ।
  अयोध्यामेव सेवन्ते प्रलयेऽप्रलयेऽपि वा ॥
  
  (Padma Puran)
  
  Mathura etc. all Purias are maidservants of Śrī Ayodhyā Puri. These Puris serve Ayodhyā ji with servility on both the occasions of doomsday and creation.
  
  अयोध्यापतिरेव स्यात् पतीनां पतिरीश्वरः ।
  अन्यासां मथुरादीनां रामांशाः पतयो यतः ॥
  
  (Shiv Shita 5 Patal)
  
  AyodhyaPati Śrī Rāma is the lord of the lords of Mathura and other Puri's as their lords are portions of Śrī Rāma.
  
  वैकुण्ठाः पंच विख्याताः क्षीराब्धिश्च रमाख्यकः ।
  
  महाकारणवैकुण्ठौ पञ्चमो विरजापरः ॥
  
  नित्यं दिव्यमनेकभोगविभवं वैकुण्ठरूपोत्तरं ।
  
  सत्यानन्दचिदात्मकं स्वयम्भू मूलं त्वयोध्यापुरी ॥
  
  Bhargav Puran khand 3 Ch. 2
  
  In sort, Śrī Ayodhyā Maharani is the Origin of 5 kinds of Vāikuntha as stated above, around same shloka is found in Vedas also,
  
  बाह्यान्तस्तारकाकारं व्योमपञ्चक विग्रहम् ।
  
  राजयोगक संसिद्धि रामचन्द्रमुपास्महे ।।
  
  (Shukla Yajurveda Mandal Brahmanopanishad 1.1)
  
  Pachch Param Vyom [Chidakash] is called Pachch Vaikunth, its master is Shri Ram who is Tarak Brahmakhya Rajyogaik Siddhi Swaroop.
  
  So from here it is clear that Naam, Guna, lila, Dham of Śrī Rāma can't be matched with anyone.
  
  Śrī Rāma is the most superior than anyone but as all are the manifestation of this sweetest lord that's why no body can't be down grade. As Sri Rama himself present in their heart. He is above all I repeat He is above all. No one can Match Śrī Rāma, Srimad Bhagavad Mahapuran and Vedas has clearly mentioned,
  
  नेदं यशो रघुपतेः सुरयाच्ञयाऽऽत्त लीलातनोरधिकसाम्यविमुक्तधाम्नः।
  रक्षोवध जलधिबन्धनमस्त्रपूगैः किं
  तस्य शत्रुहनने कपयः सहायाः।।
  
  (Śrīmad Bhagwat Mahapurana 9.11.20)
  
  In short, Parikshit! There is no one like Lord Shri Raghuvar, then how can anyone be greater than him.
  
  Hail to Priya Pritam Sarkar ❤️
  
  Hail to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya 🚩
3ruf705dlznca April 15, 2016 at 1:28pm

SB 9.11.1 — Śukadeva Gosvāmī said: Thereafter, the Supreme Personality of Godhead, Lord Rāmacandra, accepted an ācārya and performed sacrifices [yajñas] with opulent paraphernalia. Thus He Himself worshiped Himself, for He is the Supreme Lord of all demigods.

SB 9.11.2 — Lord Rāmacandra gave the entire east to the hotā priest, the entire south to the brahmā priest, the west to the adhvaryu priest, and the north to the udgātā priest, the reciter of the Sāma Veda. In this way, He donated His kingdom.

SB 9.11.3 — Thereafter, thinking that because the brāhmaṇas have no material desires they should possess the entire world, Lord Rāmacandra delivered the land between the east, west, north and south to the ācārya.

SB 9.11.4 — After thus giving everything in charity to the brāhmaṇas, Lord Rāmacandra retained only His personal garments and ornaments, and similarly the Queen, mother Sītā, was left with only her nose ring, and nothing else.

SB 9.11.5 — All the brāhmaṇas who were engaged in the various activities of the sacrifice were very pleased with Lord Rāmacandra, who was greatly affectionate and favorable to the brāhmaṇas. Thus with melted hearts they returned all the property received from Him and spoke as follows.

SB 9.11.6 — O Lord, You are the master of the entire universe. What have You not given to us? You have entered the core of our hearts and dissipated the darkness of our ignorance by Your effulgence. This is the supreme gift. We do not need a material donation.

SB 9.11.7 — O Lord, You are the Supreme Personality of Godhead, who have accepted the brāhmaṇas as Your worshipable deity. Your knowledge and memory are never disturbed by anxiety. You are the chief of all famous persons within this world, and Your lotus feet are worshiped by sages who are beyond the jurisdiction of punishment. O Lord Rāmacandra, let us offer our respectful obeisances unto You.

SB 9.11.8 — Śukadeva Gosvāmī continued: Once while Lord Rāmacandra was walking at night incognito, hiding Himself by a disguise to find out the people’s opinion of Himself, He heard a man speaking unfavorably about His wife, Sītādevī.

SB 9.11.9 — [Speaking to his unchaste wife, the man said] You go to another man’s house, and therefore you are unchaste and polluted. I shall not maintain you any more. A henpecked husband like Lord Rāma may accept a wife like Sītā, who went to another man’s house, but I am not henpecked like Him, and therefore I shall not accept you again.

SB 9.11.10 — Śukadeva Gosvāmī said: Men with a poor fund of knowledge and a heinous character speak nonsensically. Fearing such rascals, Lord Rāmacandra abandoned His wife, Sītādevī, although she was pregnant. Thus Sītādevī went to the āśrama of Vālmīki Muni.

SB 9.11.11 — When the time came, the pregnant mother Sītādevī gave birth to twin sons, later celebrated as Lava and Kuśa. The ritualistic ceremonies for their birth were performed by Vālmīki Muni.

SB 9.11.12 — O Mahārāja Parīkṣit, Lord Lakṣmaṇa had two sons, named Aṅgada and Citraketu, and Lord Bharata also had two sons, named Takṣa and Puṣkala.

SB 9.11.13-14 — Śatrughna had two sons, named Subāhu and Śrutasena. When Lord Bharata went to conquer all directions, He had to kill many millions of Gandharvas, who are generally pretenders. Taking all their wealth, He offered it to Lord Rāmacandra. Śatrughna also killed a Rākṣasa named Lavaṇa, who was the son of Madhu Rākṣasa. Thus He established in the great forest known as Madhuvana the town known as Mathurā.

SB 9.11.15 — Being forsaken by her husband, Sītādevī entrusted her two sons to the care of Vālmīki Muni. Then, meditating upon the lotus feet of Lord Rāmacandra, she entered into the earth.

SB 9.11.16 — After hearing the news of mother Sītā’s entering the earth, the Supreme Personality of Godhead was certainly aggrieved. Although He is the Supreme Personality of Godhead, upon remembering the exalted qualities of mother Sītā, He could not check His grief in transcendental love.

SB 9.11.17 — The attraction between man and woman, or male and female, always exists everywhere, making everyone always fearful. Such feelings are present even among the controllers like Brahmā and Lord Śiva and is the cause of fear for them, what to speak of others who are attached to household life in this material world.

SB 9.11.18 — After mother Sītā entered the earth, Lord Rāmacandra observed complete celibacy and performed an uninterrupted Agnihotra-yajña for thirteen thousand years.

SB 9.11.19 — After completing the sacrifice, Lord Rāmacandra, whose lotus feet were sometimes pierced by thorns when He lived in Daṇḍakāraṇya, placed those lotus feet in the hearts of those who always think of Him. Then He entered His own abode, the Vaikuṇṭha planet beyond the brahmajyoti.

SB 9.11.20 — Lord Rāmacandra’s reputation for having killed Rāvaṇa with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Rāmacandra, whose spiritual body is always engaged in various pastimes. Lord Rāmacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Rāvaṇa.

SB 9.11.21 — Lord Rāmacandra’s spotless name and fame, which vanquish all sinful reactions, are celebrated in all directions, like the ornamental cloth of the victorious elephant that conquers all directions. Great saintly persons like Mārkaṇḍeya Ṛṣi still glorify His characteristics in the assemblies of great emperors like Mahārāja Yudhiṣṭhira. Similarly, all the saintly kings and all the demigods, including Lord Śiva and Lord Brahmā, worship the Lord by bowing down with their helmets. Let me offer my obeisances unto His lotus feet.

SB 9.11.22 — Lord Rāmacandra returned to His abode, to which bhakti-yogīs are promoted. This is the place to which all the inhabitants of Ayodhyā went after they served the Lord in His manifest pastimes by offering Him obeisances, touching His lotus feet, fully observing Him as a fatherlike King, sitting or lying down with Him like equals, or even just accompanying Him.

SB 9.11.23 — O King Parīkṣit, anyone who aurally receives the narrations concerning the characteristics of Lord Rāmacandra’s pastimes will ultimately be freed from the disease of envy and thus be liberated from the bondage of fruitive activities.

SB 9.11.24 — Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī: How did the Lord conduct Himself, and how did He behave in relationship with His brothers, who were expansions of His own self? And how did His brothers and the inhabitants of Ayodhyā treat Him?

SB 9.11.25 — Śukadeva Gosvāmī replied: After accepting the throne of the government by the fervent request of His younger brother Bharata, Lord Rāmacandra ordered His younger brothers to go out and conquer the entire world, while He personally remained in the capital to give audience to all the citizens and residents of the palace and supervise the governmental affairs with His other assistants.

SB 9.11.26 — During the reign of Lord Rāmacandra, the streets of the capital, Ayodhyā, were sprinkled with perfumed water and drops of perfumed liquor, thrown about by elephants from their trunks. When the citizens saw the Lord personally supervising the affairs of the city in such opulence, they appreciated this opulence very much.

SB 9.11.27 — The palaces, the palace gates, the assembly houses, the platforms for meeting places, the temples and all such places were decorated with golden waterpots and bedecked with various types of flags.

SB 9.11.28 — Wherever Lord Rāmacandra visited, auspicious welcome gates were constructed, with banana trees and betel-nut trees, full of flowers and fruits. The gates were decorated with various flags made of colorful cloth and with tapestries, mirrors and garlands.

SB 9.11.29 — Wherever Lord Rāmacandra visited, the people approached Him with paraphernalia of worship and begged the Lord’s blessings. “O Lord,” they said, “as You rescued the earth from the bottom of the sea in Your incarnation as a boar, may You now maintain it. Thus we beg Your blessings.”

SB 9.11.30 — Thereafter, not having seen the Lord for a long time, the citizens, both men and women, being very eager to see Him, left their homes and got up on the roofs of the palaces. Being incompletely satiated with seeing the face of the lotus-eyed Lord Rāmacandra, they showered flowers upon Him.

SB 9.11.31-34 — Thereafter, Lord Rāmacandra entered the palace of His forefathers. Within the palace were various treasures and valuable wardrobes. The sitting places on the two sides of the entrance door were made of coral, the yards were surrounded by pillars of vaidūrya-maṇi, the floor was made of highly polished marakata-maṇi, and the foundation was made of marble. The entire palace was decorated with flags and garlands and bedecked with valuable stones, shining with a celestial effulgence. The palace was fully decorated with pearls and surrounded by lamps and incense. The men and women within the palace all resembled demigods and were decorated with various ornaments, which seemed beautiful because of being placed on their bodies.

SB 9.11.35 — Lord Rāmacandra, the Supreme Personality of Godhead, chief of the best learned scholars, resided in that palace with His pleasure potency, mother Sītā, and enjoyed complete peace.

SB 9.11.36 — Without transgressing the religious principles, Lord Rāmacandra, whose lotus feet are worshiped by devotees in meditation, enjoyed with all the paraphernalia of transcendental pleasure for as long as needed.

.
3ruf705dlznca April 15, 2016 at 1:25pm

Read about Lord Ramacandra from original source :

.

SB 9.10.1 — Śukadeva Gosvāmī said: The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was the celebrated Mahārāja Raghu. From Mahārāja Raghu came Aja, and from Aja was born the great personality Mahārāja Daśaratha.

SB 9.10.2 — Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion. Their holy names were Rāma, Lakṣmaṇa, Bharata and Śatrughna. These celebrated incarnations thus appeared in four forms as the sons of Mahārāja Daśaratha.

SB 9.10.3 — O King Parīkṣit, the transcendental activities of Lord Rāmacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rāmacandra, the husband of mother Sītā, I shall describe these activities only in brief. Please listen.

SB 9.10.4 — To keep the promise of His father intact, Lord Rāmacandra immediately gave up the position of king 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 Lord was also accompanied by Hanumān [or by another monkey, Sugrīva], king of the monkeys, and by His own younger brother Lord Lakṣmaṇa, both of whom gave Him relief from the fatigue of wandering in the forest. Having cut off the nose and ears of Śūrpaṇakhā, thus disfiguring her, the Lord was separated from mother Sītā. He therefore became angry, moving His eyebrows and thus frightening the ocean, who then allowed the Lord to construct a bridge to cross the ocean. Subsequently, the Lord entered the kingdom of Rāvaṇa to kill him, like a fire devouring a forest. May that Supreme Lord, Rāmacandra, give us all protection.

SB 9.10.5 — In the arena of the sacrifice performed by Viśvāmitra, Lord Rāmacandra, the King of Ayodhyā, killed many demons, Rākṣasas and uncivilized men who wandered at night in the mode of darkness. May Lord Rāmacandra, who killed these demons in the presence of Lakṣmaṇa, be kind enough to give us protection.

SB 9.10.6-7 — O King, the pastimes of Lord Rāmacandra were wonderful, like those of a baby elephant. In the assembly where mother Sītā was to choose her husband, in the midst of the heroes of this world, He broke the bow belonging to Lord Śiva. This bow was so heavy that it was carried by three hundred men, but Lord Rāmacandra bent and strung it and broke it in the middle, just as a baby elephant breaks a stick of sugarcane. Thus the Lord achieved the hand of mother Sītā, who was equally as endowed with transcendental qualities of form, beauty, behavior, age and nature. Indeed, she was the goddess of fortune who constantly rests on the chest of the Lord. While returning from Sītā’s home after gaining her at the assembly of competitors, Lord Rāmacandra met Paraśurāma. Although Paraśurāma was very proud, having rid the earth of the royal order twenty-one times, he was defeated by the Lord, who appeared to be a kṣatriya of the royal order.

SB 9.10.8 — Carrying out the order of His father, who was bound by a promise to his wife, Lord Rāmacandra left behind His kingdom, opulence, friends, well-wishers, residence and everything else, just as a liberated soul gives up his life, and went to the forest with Sītā.

SB 9.10.9 — While wandering in the forest, where He accepted a life of hardship, carrying His invincible bow and arrows in His hand, Lord Rāmacandra deformed Rāvaṇa’s sister, who was polluted with lusty desires, by cutting off her nose and ears. He also killed her fourteen thousand Rākṣasa friends, headed by Khara, Triśira and Dūṣaṇa.

SB 9.10.10 — O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beautiful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow, just as Lord Śiva killed Dakṣa.

SB 9.10.11 — When Rāmacandra entered the forest and Lakṣmaṇa was also absent, the worst of the Rākṣasas, Rāvaṇa, kidnapped Sītādevī, the daughter of the King of Videha, just as a tiger seizes unprotected sheep when the shepherd is absent. Then Lord Rāmacandra wandered in the forest with His brother Lakṣmaṇa as if very much distressed due to separation from His wife. Thus He showed by His personal example the condition of a person attached to women.

SB 9.10.12 — Lord Rāmacandra, whose lotus feet are worshiped by Lord Brahmā and Lord Śiva, had assumed the form of a human being. Thus He performed the funeral ceremony of Jaṭāyu, who was killed by Rāvaṇa. The Lord then killed the demon named Kabandha, and after making friends with the monkey chiefs, killing Vāli and arranging for the deliverance of mother Sītā, He went to the beach of the ocean.

SB 9.10.13 — After reaching the beach, Lord Rāmacandra fasted for three days, awaiting the arrival of the ocean personified. When the ocean did not come, the Lord exhibited His pastimes of anger, and simply by His glancing over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean fearfully approached Lord Rāmacandra, taking all paraphernalia to worship Him. Falling at the Lord’s lotus feet, the personified ocean spoke as follows.

SB 9.10.14 — O all-pervading Supreme Person, we are dull-minded and did not understand who You are, but now we understand that You are the Supreme Person, the master of the entire universe, the unchanging and original Personality of Godhead. The demigods are infatuated with the mode of goodness, the Prajāpatis with the mode of passion, and the lord of ghosts with the mode of ignorance, but You are the master of all these qualities.

SB 9.10.15 — My Lord, You may use my water as You like. Indeed, You may cross it and go to the abode of Rāvaṇa, who is the great source of disturbance and crying for the three worlds. He is the son of Viśravā, but is condemned like urine. Please go kill him and thus regain Your wife, Sītādevī. O great hero, although my water presents no impediment to Your going to Laṅkā, please construct a bridge over it to spread Your transcendental fame. Upon seeing this wonderfully uncommon deed of Your Lordship, all the great heroes and kings in the future will glorify You.

SB 9.10.16 — Śukadeva Gosvāmī said: After constructing a bridge over the ocean by throwing into the water the peaks of mountains whose trees and other vegetation had been shaken by the hands of great monkeys, Lord Rāmacandra went to Laṅkā to release Sītādevī from the clutches of Rāvaṇa. With the direction and help of Vibhīṣaṇa, Rāvaṇa’s brother, the Lord, along with the monkey soldiers, headed by Sugrīva, Nīla and Hanumān, entered Rāvaṇa’s kingdom, Laṅkā, which had previously been burnt by Hanumān.

SB 9.10.17 — After entering Laṅkā, the monkey soldiers, led by chiefs like Sugrīva, Nīla and Hanumān, occupied all the sporting houses, granaries, treasuries, palace doorways, city gates, assembly houses, palace frontages and even the resting houses of the pigeons. When the city’s crossroads, platforms, flags and golden waterpots on its domes were all destroyed, the entire city of Laṅkā appeared like a river disturbed by a herd of elephants.

SB 9.10.18 — When Rāvaṇa, the master of the Rākṣasas, saw the disturbances created by the monkey soldiers, he called for Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and other Rākṣasas and also his son Indrajit. Thereafter he called for Prahasta, Atikāya, Vikampana and finally Kumbhakarṇa. Then he induced all his followers to fight against the enemies.

SB 9.10.19 — Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras.

SB 9.10.20 — Aṅgada and the other commanders of the soldiers of Rāmacandra faced the elephants, infantry, horses and chariots of the enemy and hurled against them big trees, mountain peaks, clubs and arrows. Thus the soldiers of Lord Rāmacandra killed Rāvaṇa’s soldiers, who had lost all good fortune because Rāvaṇa had been condemned by the anger of mother Sītā.

SB 9.10.21 — Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rāmacandra, who sat on the effulgent chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows.

SB 9.10.22 — Lord Rāmacandra said to Rāvaṇa: You are the most abominable of the man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog steals eatables from the kitchen in the absence of the householder, in My absence you kidnapped My wife, Sītādevī. Therefore as Yamarāja punishes sinful men, I shall also punish you. You are most abominable, sinful and shameless. Today, therefore, I, whose attempt never fails, shall punish you.

SB 9.10.23 — After thus rebuking Rāvaṇa, Lord Rāmacandra fixed an arrow to His bow, aimed at Rāvaṇa, and released the arrow, which pierced Rāvaṇa’s heart like a thunderbolt. Upon seeing this, Rāvaṇa’s followers raised a tumultuous sound, crying, “Alas! Alas! What has happened? What has happened?” as Rāvaṇa, vomiting blood from his ten mouths, fell from his airplane, just as a pious man falls to earth from the heavenly planets when the results of his pious activities are exhausted.

SB 9.10.24 — Thereafter, all the women whose husbands had fallen in the battle, headed by Mandodarī, the wife of Rāvaṇa, came out of Laṅkā. Continuously crying, they approached the dead bodies of Rāvaṇa and the other Rākṣasas.

SB 9.10.25 — Striking their breasts in affliction because their husbands had been killed by the arrows of Lakṣmaṇa, the women embraced their respective husbands and cried piteously in voices appealing to everyone.

SB 9.10.26 — O my lord, O master! You epitomized trouble for others, and therefore you were called Rāvaṇa. But now that you have been defeated, we also are defeated, for without you the state of Laṅkā has been conquered by the enemy. To whom will it go for shelter?

SB 9.10.27 — O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of mother Sītā. Now, because of her curse, you have been reduced to this state, having been killed by Lord Rāmacandra.

SB 9.10.28 — O pleasure of the Rākṣasa dynasty, because of you the state of Laṅkā and also we ourselves now have no protector. By your deeds you have made your body fit to be eaten by vultures and your soul fit to go to hell.

SB 9.10.29 — Śrī Śukadeva Gosvāmī said: Vibhīṣaṇa, the pious brother of Rāvaṇa and devotee of Lord Rāmacandra, received approval from Lord Rāmacandra, the King of Kosala. Then he performed the prescribed funeral ceremonies for his family members to save them from the path to hell.

SB 9.10.30 — Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him.

SB 9.10.31 — Seeing His wife in that condition, Lord Rāmacandra was very compassionate. When Rāmacandra came before her, she was exceedingly happy to see her beloved, and her lotuslike mouth showed her joy.

SB 9.10.32 — After giving Vibhīṣaṇa the power to rule the Rākṣasa population of Laṅkā for the duration of one kalpa, Lord Rāmacandra, the Supreme Personality of Godhead [Bhagavān], placed Sītādevī on an airplane decorated with flowers and then got on the plane Himself. The period for His living in the forest having ended, the Lord returned to Ayodhyā, accompanied by Hanumān, Sugrīva and His brother Lakṣmaṇa.

SB 9.10.33 — When Lord Rāmacandra returned to His capital, Ayodhyā, He was greeted on the road by the princely order, who showered His body with beautiful, fragrant flowers, while great personalities like Lord Brahmā and other demigods glorified the activities of the Lord in great jubilation.

SB 9.10.34 — Upon reaching Ayodhyā, Lord Rāmacandra heard that in His absence His brother Bharata was eating barley cooked in the urine of a cow, covering His body with the bark of trees, wearing matted locks of hair, and lying on a mattress of kuśa. The most merciful Lord very much lamented this.

SB 9.10.35-38 — When Lord Bharata understood that Lord Rāmacandra was returning to the capital, Ayodhyā, He immediately took upon His own head Lord Rāmacandra’s wooden shoes and came out from His camp at Nandigrāma. Lord Bharata was accompanied by ministers, priests and other respectable citizens, by professional musicians vibrating pleasing musical sounds, and by learned brāhmaṇas loudly chanting Vedic hymns. Following in the procession were chariots drawn by beautiful horses with harnesses of golden rope. These chariots were decorated by flags with golden embroidery and by other flags of various sizes and patterns. There were soldiers bedecked with golden armor, servants bearing betel nut, and many well-known and beautiful prostitutes. Many servants followed on foot, bearing an umbrella, whisks, different grades of precious jewels, and other paraphernalia befitting a royal reception. Accompanied in this way, Lord Bharata, His heart softened in ecstasy and His eyes full of tears, approached Lord Rāmacandra and fell at His lotus feet with great ecstatic love.

SB 9.10.39-40 — After offering the wooden shoes before Lord Rāmacandra, Lord Bharata stood with folded hands, His eyes full of tears, and Lord Rāmacandra bathed Bharata with tears while embracing Him with both arms for a long time. Accompanied by mother Sītā and Lakṣmaṇa, Lord Rāmacandra then offered His respectful obeisances unto the learned brāhmaṇas and the elderly persons in the family, and all the citizens of Ayodhyā offered their respectful obeisances unto the Lord.

SB 9.10.41 — The citizens of Ayodhyā, upon seeing their King return after a long absence, offered Him flower garlands, waved their upper cloths, and danced in great jubilation.

SB 9.10.42-43 — O King, Lord Bharata carried Lord Rāmacandra’s wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a waterpot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the Ṛkṣas, carried a golden shield.

SB 9.10.44 — O King Parīkṣit, as the Lord sat on His airplane of flowers, with women offering Him prayers and reciters chanting about His characteristics, He appeared like the moon with the stars and planets.

SB 9.10.45-46 — Thereafter, having been welcomed by His brother Bharata, Lord Rāmacandra entered the city of Ayodhyā in the midst of a festival. When He entered the palace, He offered obeisances to all the mothers, including Kaikeyī and the other wives of Mahārāja Daśaratha, and especially His own mother, Kauśalyā. He also offered obeisances to the spiritual preceptors, such as Vasiṣṭha. Friends of His own age and younger friends worshiped Him, and He returned their respectful obeisances, as did Lakṣmaṇa and mother Sītā. In this way they all entered the palace.

SB 9.10.47 — Upon seeing their sons, the mothers of Rāma, Lakṣmaṇa, Bharata and Śatrughna immediately arose, like unconscious bodies returning to consciousness. The mothers placed their sons on their laps and bathed Them with tears, thus relieving themselves of the grief of long separation.

SB 9.10.48 — The family priest or spiritual master, Vasiṣṭha, had Lord Rāmacandra cleanly shaved, freeing Him from His matted locks of hair. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony [abhiṣeka] for Lord Rāmacandra with the water of the four seas and with other substances, just as it was performed for King Indra.

SB 9.10.49 — Lord Rāmacandra, fully bathed and His head clean-shaven, dressed Himself very nicely and was decorated with a garland and ornaments. Thus He shone brightly, surrounded by His brothers and wife, who were similarly dressed and ornamented.

SB 9.10.50 — Being pleased by the full surrender and submission of Lord Bharata, Lord Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varṇa and āśrama, accepted Him as their father.

SB 9.10.51 — Lord Rāmacandra became King during Tretā-yuga, but because of His good government, the age was like Satya-yuga. Everyone was religious and completely happy.

SB 9.10.52 — O Mahārāja Parīkṣit, best of the Bharata dynasty, during the reign of Lord Rāmacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.

SB 9.10.53 — When Lord Rāmacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.

SB 9.10.54 — Lord Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāśrama-dharma. Thus He taught the general public by His personal activities.

SB 9.10.55 — Mother Sītā was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord.

.
3ruf705dlznca November 16, 2015 at 4:19pm

Haridasa namacarya said :

"All living entities in creation are inspired by the Lord in the heart to act in different ways. People of different religions praise the Lord's holy names and qualities according to the view of their scriptures. The Supreme Lord accepts everyone's mood. If anyone shows malice towards another's religion he actually shows malice to the Lord Himself, who is worshiped by that religion. Since God is one, that person becomes envious of the same Supreme Lord that he himself is worshiping."