Human interaction is a subtle and complex subject—one where even renowned philosophers, poets, and activists often focus on isolated aspects of human life, without perceiving its deeper connection to the whole of creation.
But Vālmīki Rishi stands apart as a profound visionary—poet, philosopher, and seer of truth—who viewed life through an integral lens: wholesome, realistic, and deeply relevant. For this reason, he chose the character of Śrī Rāma to embody his vision in the timeless composition, the Vālmīki Rāmāyaṇa.
The portrayal of Sri Rama is soulfully lovable—stirring our hearts, engaging our minds, and resonating with very core of our existance. At the same time, Rishi Vālmīki presents Sri Rama as the most practical and relevant personality, 𝘔𝘢𝘳𝘺𝘢𝘥𝘢 𝘗𝘶𝘳𝘶𝘴𝘩𝘰𝘵𝘵𝘢𝘮𝘢—the Supreme upholder of righteousness.
In today’s world, where people often drift into ideological extremes—some swayed by radical liberalism, others trapped in toxic conservatism, and many adopting a superficial centrism—Śrī Rāma emerges as a “𝘱𝘳𝘰𝘨𝘳𝘦𝘴𝘴𝘪𝘷𝘦 𝘤𝘰𝘯𝘴𝘦𝘳𝘷𝘢𝘵𝘪𝘷𝘦”. Not merely in terms of political or economic thought, but in how such principles are harmoniously applied within the broader social sphere.
For instance, Śrī Rāma did not object to Sugrīva marrying Tāra, the widow of the slain Vāli—a bold and progressive stance, especially considering that widow remarriage was not widely accepted at that time. He also broke away from the tradition of royal polygamy. While His father, Daśaratha Mahārāja, had many wives and for royal women, marrying into polygamous arrangements was common. But Śrī Rāma chose the path of 𝘌𝘬𝘢𝘱𝘢𝘵𝘯𝘪𝘷𝘳𝘢𝘵𝘢, a vow of monogamy, committing Himself to one wife alone.
Śrī Rāma honored the tapasya of Śabarī, even though she did not belong to an upper caste—a moment often misinterpreted by agenda-driven voices aiming to divide communities. He glorified her not for social identity, but for her unwavering pursuit of dharma & devotion.
While offering due honor to learned Brāhmaṇas, Śrī Rāma did not hesitate to kill Rāvaṇa, the grandson of the exalted Rishi Pulastya. It was not the lineage, but crime that He confronted. It was not caste, but qualities that inspired Him: be it in Śabarī — a humble forest-dweller; Guha — a tribal chief; or the Vānara Sena — who followed their own unique social codes.
Śrī Rāma was the epitome of 𝘗𝘪𝘵𝘳𝘢𝘣𝘩𝘢𝘬𝘵𝘢 —deeply loyal and submissive to His father, yet He listened with grace to Lakṣmaṇa’s emotional outburst against their father, without reacting in anger or treating it as a major offense. His renunciation of the throne was not just a moral stance, but a thoughtful strategy. Trusting Bharata’s capability, He knew Ayodhyā would flourish under his governance. Thus, Śrī Rāma pursued a higher cause—forming alliances with Sugrīva, Vibhīṣaṇa, and Hanumān, all while silently advancing the cause of defeating Rāvaṇa. In doing so, He neither lost Ayodhyā nor lost sight of His ultimate mission.
Śrī Rāma also understood that a king must gather resources to sustain and protect the kingdom. He often advised Bharata not to create a conflict between dharma and artha, reminding him that righteous governance requires both.
Śrī Rāma remains ever relevant across all spheres of life and His loving reciprocations with His devotees evoke deep devotion within the heart. That is why He is both—”𝙚𝙩𝙚𝙧𝙣𝙖𝙡𝙡𝙮 𝙡𝙤𝙫𝙖𝙗𝙡𝙚” and “𝙩𝙞𝙢𝙚𝙡𝙚𝙨𝙨𝙡𝙮 𝙧𝙚𝙡𝙚𝙫𝙖𝙣𝙩”, generation after generation.
– Govinda Das (ISKCON Member)
