Rama
One of the thing that strikes one when reading Valmiki Ramayana is that narration begins with Valmiki's query as who among the people in them prevailing world who can be spoken as the best of men. The entire des iron of Rama by Narada too is of the human being with qualities and inclination which are comparable to the best in the world, even becoming to be compared with the supreme godhead, Vishnu, even Narada himself not mentioning that he is the descent of the Supreme Brahman.
Nowhere Rama claims himself or is conscious himself to be divine descent as Krishna repeatedly claims himself or is conscious himself to be divine descent. Rama endeavours to be righteous person wedded to live by moral and ethical principles mentioned in scriptures and ever to be the best and the ideal human being, मर्यादा पुरुषोत्तम.
His life is beset with innumerable problems, which he attributes to दैव - Divine Will and Purpose. He suffers, laments, mourns and faces each challenge in the spirit of detached renunciation, showing the world the manner of facing the travails and overcoming the sorrows and sufferings in this संसार - the Primordial world.
While it was left to others to recognise and accept Rama as the descent of the Supreme Brahman, Rama himself being confused claimed the deliverance of Sita from Ravan was to prove his पुरुषार्थ and to safeguard his and his family's honour and not claim to be the Supreme Being who has come to punish the evil and the unrighteousness and protect the noble and the uphold the righteous ones, as Krishna claimed, leaving it to Brahma Prajapati to descend personally and inform him that indeed he was the descent of the SupremeBrahman.
These claims and counter claims have lessons for human race. Every soul born is potentially divinise, the divine essence within each being potential in various degrees and intensity. Therefore, Bhagavat Purana says that there are many divine descents as gods, seers, great kings and human beings, but in all these descents only as Krishna the Supreme Brahman descended with complete, comprehensive and entirety of divine essence.
This needs clear comprehension without any external influence on mind, reflection with receptivity having given up all that is read and heard and seen, meditation in the spirit detached mind as that of a child. This is difficult but needs to be tried, then if not the goal, the Perfection, the passage that leads to Perfejction may be clear.
One of the thing that strikes one when reading Valmiki Ramayana is that narration begins with Valmiki's query as who among the people in them prevailing world who can be spoken as the best of men. The entire des iron of Rama by Narada too is of the human being with qualities and inclination which are comparable to the best in the world, even becoming to be compared with the supreme godhead, Vishnu, even Narada himself not mentioning that he is the descent of the Supreme Brahman.
Nowhere Rama claims himself or is conscious himself to be divine descent as Krishna repeatedly claims himself or is conscious himself to be divine descent. Rama endeavours to be righteous person wedded to live by moral and ethical principles mentioned in scriptures and ever to be the best and the ideal human being, मर्यादा पुरुषोत्तम.
His life is beset with innumerable problems, which he attributes to दैव - Divine Will and Purpose. He suffers, laments, mourns and faces each challenge in the spirit of detached renunciation, showing the world the manner of facing the travails and overcoming the sorrows and sufferings in this संसार - the Primordial world.
While it was left to others to recognise and accept Rama as the descent of the Supreme Brahman, Rama himself being confused claimed the deliverance of Sita from Ravan was to prove his पुरुषार्थ and to safeguard his and his family's honour and not claim to be the Supreme Being who has come to punish the evil and the unrighteousness and protect the noble and the uphold the righteous ones, as Krishna claimed, leaving it to Brahma Prajapati to descend personally and inform him that indeed he was the descent of the SupremeBrahman.
These claims and counter claims have lessons for human race. Every soul born is potentially divinise, the divine essence within each being potential in various degrees and intensity. Therefore, Bhagavat Purana says that there are many divine descents as gods, seers, great kings and human beings, but in all these descents only as Krishna the Supreme Brahman descended with complete, comprehensive and entirety of divine essence.
This needs clear comprehension without any external influence on mind, reflection with receptivity having given up all that is read and heard and seen, meditation in the spirit detached mind as that of a child. This is difficult but needs to be tried, then if not the goal, the Perfection, the passage that leads to Perfejction may be clear.
