The epic Rāmāyaṇa chronicles the remarkable journey of Śrīrāma, an illustrious figure revered as the incarnation of Mahāviṣṇu. This timeless tale delves into the immense virtues and noble qualities of Rāma, exploring every aspect of his magnanimous character in great detail. Moreover, the characters in this epic can be seen as archetypes, embodying profound ideals and virtues. Rāma's brother Lakṣmaṇa exemplifies the ideal brother in the Indian family system, showcasing unparalleled devotion and bhakti towards Rāma. Bharata, another brother of Śrīrāma, possesses an exemplary character that at times even surpasses Rāma's nobility, leaving a lasting impression on readers. Sītā, who holds a cherished place in the hearts of devout Indians, stands as a classic example of an ideal wife, embodying loyalty, purity, and strength. In contrast, Rāvaṇa emerges as a formidable villain, serving as a worthy adversary to Rāma. It is said that one's qualities and skills are truly tested when juxtaposed with an equal opponent, and Rāvaṇa fulfills that role with strength and complexity. Conversely, Vibhīṣaṇa, Rāvaṇa's brother, stands out as one of the greatest devotees of Śrīrāma, displaying unwavering loyalty and wisdom. The story of Rāmāyaṇa beautifully unfolds, showcasing the exquisite qualities of Rāma. At the tender age of sixteen, before Rāma's ascension to the throne, Sage Viśvāmitra arrives and beseeches Rāma's father, King Daśaratha, to send Rāma along with him to protect sacrificial sites from the demons. This pivotal event marks the beginning of Rāma's extraordinary journey, setting the stage for the awe-inspiring tale that follows. However, bewildered and worried Daśaratha meanwhile says, Ūnaṣoḍaśavarṣo me rāmo rājīvalocanaḥ | Na yuddhayogyatāmasya paśyāmi saha rākṣasaiḥ || Despite Daśaratha's reluctance, the wise sage Viśvāmitra, aware of Rāma's true identity and the purpose of his birth, stood firm in his request. In the presence of the esteemed sages gathered in Daśaratha's court, Viśvāmitra confidently spoke his words: Ahaṃ vedmi mahātmānaṃ rāmaṃ satyaparākramam | vasiṣṭho'pi mahātejā ye ceme tapasi sthitāḥ || “Ahaṃ vedmi” – I know! Rāma may be your son. He is the sublime soul whose valor is in his truthfulness and even great sages like Vasiṣṭha are also aware of that. Persuaded by the revered Kulaguru Vasiṣṭha, who served as the Acharya and spiritual guide for Daśaratha's lineage, Daśaratha eventually relented and agreed to send Rāma with Viśvāmitra. Following the guidance of the Kulaguru, Daśaratha made the difficult decision to send both Rāma and Lakṣmaṇa to the forest. Under the tutelage of Viśvāmitra, they underwent rigorous training in the art of warfare, known as "Śastra vidyā," enabling them to confront formidable adversaries such as King Rāvaṇa and Indrajitu. Moreover, Viśvāmitra initiated Rāma and Lakṣmaṇa into a special mantra called "Bala and Atibala," granting them the ability to endure hunger and thirst during their battles. Demonstrating his remarkable skill in archery, Rāma, accompanied by Lakṣmaṇa, safeguarded Viśvāmitra's sacred sacrifice by slaying the Asura Subāhu. They also utilized the power of Rāma's arrows to cast Mārīca, Subāhu's brother, far into the depths of the ocean. This extraordinary feat showcased Rāma's exceptional prowess in handling the bow and arrow, underscoring his capability to face powerful opponents with remarkable precision and strength. Subsequently, Rāma and Lakṣmaṇa, accompanied by Viśvāmitra, continued their journey to Mithilā. Along the way, they encountered the secluded Āśrama of Ahalyā, who had been forsaken by her husband, Gautama Maharṣi, due to her infidelity. Legend has it that Ahalyā, cursed by Gautama, had transformed into a stone. However, as Rāma's divine feet brushed against the stone, the curse was lifted, and Ahalyā regained her original form. Moved by her redemption, Rāma and Lakṣmaṇa humbly bowed before Ahalyā and Gautama, seeking their blessings—a testament to Rāma's exceptional humility. Arriving in Mithilā with Viśvāmitra, Rāma and Lakṣmaṇa were confronted with a formidable challenge—the task of stringing the mighty "Śiva Dhanus" (the bow of Lord Śiva) arranged by Janaka Mahārāja, the king of Mithilā. Janaka had proclaimed that the one who could accomplish this feat would be deemed worthy of marrying his beloved foster-daughter, Sītā. Despite the failed attempts of numerous kings and princes from different realms, Janaka, upon seeing Rāma, sensed that he was the ideal suitor for his daughter. Guided by Viśvāmitra's instructions, Rāma fearlessly approached the bow, and as he attempted to string it, a resounding sound echoed through the air, signaling to the heavens that Lord Nārāyaṇa was revealing another aspect of his divine incarnation. This remarkable display of power and valor further showcased Rāma's extraordinary abilities. Having emerged victorious in the Svayamvara, Rāma and Sītā's marriage was celebrated with great pomp and grandeur in the presence of Daśaratha, his wives, and all their relatives. Rāma's brothers also entered into matrimonial alliances with Sītā's sisters, marking a joyous union of two noble families. Upon their return to Ayōdhyā, Rāma faced yet another trial—the news of his triumph over the "Śiva Dhanus" reached the ears of Paraśurāma. Enraged that a young lad had succeeded in breaking the bow of his own teacher, Paraśurāma resolved to confront Rāma. The arrival of Paraśurāma, known for his fierce anger towards Kṣatriyas and possessing the explosive force of a volcano, struck fear into the heart of Daśaratha. Upon Paraśurāma's arrival at the king's court, Daśaratha extended a warm welcome to him, concealing his inner apprehension regarding Paraśurāma's fury. In the meantime, Paraśurāma declared his intention to meet the individual who had shattered the "Śiva Dhanus." In response, Rāma stepped forward, paying his respects to Paraśurāma and introducing himself as the one who had accomplished the feat. Hearing Rāma's words, Paraśurāma challenged him to string the "Viṣṇu Dhanus" (the bow of Viṣṇu), proclaiming that if Rāma succeeded, his valor would be acknowledged, but if he failed, he would become the target of Paraśurāma's arrows. Accepting the challenge without hesitation, Rāma confidently took hold of the bow, and with ease, it returned to its rightful owner, for Rāma was the incarnation of Viṣṇu. He effortlessly bent, strung, and wielded the bow, leaving Paraśurāma humbled in his presence. Paraśurāma, acknowledging Rāma's superiority, offered his obeisances and dedicated all his accumulated merits (Puṇya) to Rāma. Rāma's arrows, infused with divine power, nullified Paraśurāma's Puṇya and obediently returned to his quiver, further attesting to the extraordinary greatness of Rāma. Thereafter, Paraśurāma departed for the southern regions to engage in penance. From his birth to his marriage, Rāma's life unfolded smoothly. However, the true trials of his life commenced when Daśaratha determined to proclaim Rāma as the Yuvarāja (Crown Prince) of Ayōdhyā through the Rāma Paṭṭābhiṣēka (coronation) ceremony. Despite Bharata and Śatrughna being away in their maternal uncle's home, Daśaratha proceeded with the coronation due to a troubling dream that foretold his own demise. Being a wise ruler, Daśaratha sought the opinion of the people of Ayōdhyā before making a decision regarding Rāma's enthronement. The citizens of Ayōdhyā joyously welcomed this news, and their elation knew no bounds. Vālmīki eloquently delineates Rāma's unparalleled virtues and virtues through this verse. Buddhimānmadhurābhāṣī pūrvabhāṣī priyaṃvadaḥ | vīryavānna ca vīryeṇa mahatā svena vismitaḥ || Rāma, known for his wisdom, possessed a gentle and eloquent speech, always taking the initiative in conversations. His heart overflowed with compassion and valor, never allowing arrogance to tarnish his noble gallantry. In unanimous agreement, the people of Ayōdhyā fervently proclaimed Rāma as their future king, prompting Daśaratha to swell with paternal pride upon hearing their words. Yet, with a slight trace of uncertainty, he inquired of his subjects if he had not ruled them well. The people responded, affirming Daśaratha's goodness as a king but expressing their belief that Rāma would excel as their ruler. The news of Rāma's imminent coronation rapidly spread, catching the attention of Mantharā, a maid in the service of Kaikeyī, Daśaratha's beloved wife. Mantharā cunningly poisoned Kaikeyī's mind, warning her that she would lose her significance in the palace if Rāma were to ascend the throne. She insinuated that Bharata, Kaikeyī's son and rightful heir, would be reduced to a servant under Rāma's reign, despite his qualifications to rule Ayōdhyā. Kaikeyī initially defended the tradition that the eldest son should become the Yuvarāja of the kingdom. However, Mantharā refused to accept this custom and reminded Kaikeyī of the two boons granted by Daśaratha years ago, urging her to demand their fulfillment. Mantharā proposed that Kaikeyī request Rāma's exile to the forest for 14 years, living as a sage-like ascetic, as the first boon, and that Bharata be crowned and declared the Yuvarāja as the second boon. Although hesitant due to her fondness for Rāma, Kaikeyī gradually succumbed to Mantharā's manipulations and resolved to ask the king to honor his promise. Daśaratha, overwhelmed by love for Rāma, found himself perplexed and agitated upon hearing Kaikeyī's decision. However, a promise was a promise, and Daśaratha conveyed the news to Rāma. Vālmīki vividly describes Rāma's response upon hearing his father's words. evamastu gamiṣyāmi vanaṃ vastumahaṃ tvita: | “If so, I will go to the forest”. Noting the poise in Rāma’s words Vālmīki highlights that Rāma is made of different material and hence is glorified as “Pitṛ vākya paripālaka” (one who abides in upholding a father’s word). Our Sanātana Dharma mentions the following duties of a son- 1. jīvato vākyakaraṇāt – Obey your parents when they are here. 2. kṣayāhe bhūribhojanāt - Perform yearly Śrāddham and monthly tarpaṇam 3. gayāyāṃ piṇḍadānāt – Do Gayā Śrāddham once in lifetime In accordance with the scriptures and the tradition of wishing for many sons, who would then perform the Śrāddham ritual in Gayā, Rāma, the upholder of righteousness and rituals (Dharma Paripālaka), makes the decision to go to the forest. He firmly believes that obeying his father's command is the foremost duty of a worthy son. Although unaffected by the loss of the throne, his only lament is that he won't be able to care for his father in his old age, and he appeals to his mother Kausalyā to fulfill that role, showcasing his deep sense of filial piety. Rāma informs Sītā that she can continue living in Ayōdhyā, but she insists on accompanying him, expressing that even heaven would be unbearable for her in his absence. Lakṣmaṇa, upon witnessing Rāma's resolve, also decides to join him in the forest and serve him in every possible way. Describing the virtuous qualities of Rāma, Lakṣmaṇa states, amarṣī durjayo jetā vikrānto buddhimānbalī । rāmasya dakṣiṇo bāhurnityaṃ prāṇo bahiścaraḥ ॥ Vālmīki describes Lakṣmaṇa as the right hand of Rāma and as an integral part of Rāma. Rāma fails to convince and stop Lakṣmaṇa from joining his journey to the forest and finally all three of them leave for the forest. In the forest, Rāma demonstrates yet another remarkable quality of his character by befriending Guha, a hunter. Rāma's humility and modesty shine through as he openly displays his affection for people, regardless of their social status. Sumantra, the minister and charioteer, conveys the news of Rāma's departure to Daśaratha, which devastates the king, leading to his collapse from profound grief. Messengers are sent to bring Bharata back from his uncle's house to perform the final rites. Upon learning of the treachery and injustice committed against his brother, Bharata becomes furious and reproaches his mother for her deceitful plan. He dutifully carries out all the funeral rites for his deceased father and then, accompanied by the people of Ayōdhyā, sets out for the forest to persuade Rāma to return and assume the throne. When Bharata meets Rāma, he falls at his brother's feet and implores him to come back to Ayōdhyā. However, Rāma remains resolute in his decision, stating that he will only return after completing the fourteen years in the forest. He urges Bharata to return to Ayōdhyā and take care of the kingdom in his absence. Despite Bharata's resistance and his threat to undertake a fast unto death (Prāyōpavēśa), Rāma persists in convincing him that such an act is not fitting for a Kṣatriya. Eventually, Bharata relents and agrees to return but declares that he will not ascend the throne as king. Instead, he vows to rule the kingdom as Rāma's representative, with Rāma's footwear (Pādukā) symbolizing the throne. With deep reverence, Bharata carries the sacred footwear on his head and returns to Ayōdhyā. However, he refrains from entering the city and governs the kingdom from Nandigrāma, a place on the outskirts of Ayōdhyā. Due to his selflessness and unwavering devotion, Bharata attains greater glory than Rāma. Throughout their journey in the forest, Rāma encounters various adversaries. One such adversary is Śūrpanakhī, Rāvaṇa's sister, who becomes infatuated with Rāma's beauty and expresses her desire to marry him. When Rāma rejects her proposal, she attempts to harm Sītā. This incident compels Rāma to instruct Lakṣmaṇa to punish Śūrpanakhī. Frustrated and humiliated, she hastens to her brother Rāvaṇa and provokes him, asserting that he cannot be a worthy king of Laṅkā unless he claims Sītā as his wife in his harem. After Śūrpanakhī's manipulations, Rāvaṇa seeks the assistance of Mārīca to carry out his plan of abducting Sītā. Mārīca transforms himself into a golden deer and lures Sītā with its captivating beauty. Enthralled by the deer, Sītā requests Rāma to capture it for her. Rāma, suspecting foul play, pursues the deer and eventually realizes its illusion. He shoots an arrow at the deer, which turns out to be Mārīca. In his last moments, Mārīca cries out in Rāma's voice, "Hā Sītā, Hā Lakṣmaṇa," deceiving Sītā and causing her to believe that Rāma is in danger. Sītā urges Lakṣmaṇa to go to Rāma's rescue. Taking advantage of this opportunity, Rāvaṇa arrives at the hermitage, abducts Sītā, and carries her away. Jaṭāyu, a mighty bird, attempts to thwart Rāvaṇa's efforts by engaging in a fierce battle but is ultimately slain by Rāvaṇa's formidable sword, Candrahāsa. Rāvaṇa proceeds to transport Sītā to his kingdom, Laṅkā, using the aerial route. During the journey, Sītā notices some individuals near a mountain and drops her jewelry on them, hoping that they will aid Rāma in his search for her. The jewelry falls into the hands of the monkeys (Vānara-s or Vananara-s). Subsequently, Rāma and Lakṣmaṇa arrive in Kiṣkindhā, the place where the jewelry was found, as they continue their quest to locate Sītā. It is here that Vālmīki introduces Hanumān, an ardent devotee of Rāma. Rāma describes Hanumān with the following words to emphasize his exceptional qualities. nūnam vyakaraṇam kṛtsnam anena bahudhā śrutam | bahu vyāharatānena na kiṃcit apaśabditam || Rāma feels extremely impressed when he talks to Hanumān and he says to Lakṣmaṇa, “he has learned the grammar comprehensively and not a single word has gone amiss in the verbiage”. Upon befriending Sugrīva through Hanumān's introduction, Rāma assists in the dethroning of Vāli and establishes Sugrīva as the rightful King of Kiṣkindhā, valuing the sanctity of their friendship. Subsequently, Sugrīva dispatches his monkey armies in various directions, with the southern battalion led by esteemed warriors such as Hanumān, Aṅgada, Jāmbavān, and others. Hanumān, crossing the southern ocean, ventures to Laṅkā in search of Sītā. There, he locates her and advises Rāvaṇa to promptly return her to Rāma. However, Rāvaṇa defiantly rejects Hanumān's plea. Hanumān returns to Kiṣkindhā to inform Rāma and the others of Sītā's captivity by Rāvaṇa. At Rāma's command, Sugrīva's army constructs a bridge across the ocean to Laṅkā and successfully crosses over. Rāma engages in a fierce battle against Rāvaṇa, culminating in his ultimate triumph over the formidable demon king. Following Rāvaṇa's demise, Vibhīṣaṇa, Rāvaṇa's younger brother and an ardent devotee of Rāma, surrenders himself at Rāma's feet. In the aftermath of the battle, upon hearing Vibhīṣaṇa's refusal to perform the final rites for his own brother, Rāma utters these profound words to express his admiration for Vibhīṣaṇa's righteousness and integrity. maraṇāntāni vairāṇi nirvṛttaṃ naḥ prayojanam | kriyatāmasya saṃskāro mamāpyeṣa yathā tava || Rāma says, “Hostilities end with death. Let his funeral rites be performed and he is as much a brother to me as he is yours” After the death of Rāvaṇa, Vibhīṣaṇa is crowned as the King of Laṅkā, and Rāma, Lakṣmaṇa, and Sītā along with Sugrīva, Vibhīṣaṇa, Hanumān, and the army of monkeys return back to Ayōdhyā. Bharata who was waiting for Rāma in Nandhigrāma in the robes of a Sanyāsi welcomes back Rāma with open arms and returns the Kingdom back to him. Vasiṣṭha and the other great sages of Ayōdhyā decide to coronate Rāma and Vālmīki describes the coronation ceremony like this, tataḥ sa prayato vṛddho vasiṣṭho brāhmaṇaiḥ saha || rāmaṃ ratnamaye pīṭhe sahasītaṃ nyaveśayat | (Vasiṣṭha and others, with much pleasure, consecrated Śrīrāma along with Brāhmaṇas officiating as priests. All the gods assembled there and sprinkled the sap of medicinal herbs on Rāma and Sītā.) And the following verse of Vālmīki describes Rāma’s rule. rāmo rāmo rāma iti prajānāmabhavan kathāḥ | rāmabhūtaṃ jagadabhūdrāme rājyaṃ praśāsati || As Rāma assumed the throne and began his reign, discussions and dialogues revolved solely around him. The entire world seemed to revolve around Rāma, capturing the attention and interest of all.