The Ramayana is the manifested Veda that descended down from heaven to the earth. There are four parts to the Vedas: Rig-Veda, Yajur Veda, Sama Veda and Atharvana Veda. In this Ramayana, the Rig-Veda is Rama, Yajur Veda is Lakshmana, Sama Veda is Bharatha, and Atharvana Veda is Satrughna. These four, taking the forms of the four Vedas, are playing in the house of Dasaratha.

Rig-Veda and Yajur Veda consist of Mantras (mystically powerful formulae to be recited for spiritual upliftment) to God. They contain the ceremonies of Yagnas (fire sacrifices) and Yagas (sacrificial rites). Therefore, Vishwamitra came and took Rama and Lakshmana for the protection of a Yaga. Rig-Veda and Yajur Veda both are forms of Mantra. They are both forms of Yagnas and Yagas. Both Rama and Lakshmana went in this way and protected the Yaga of Vishwamitra.

Then there is Bharatha. Obeying the command of Rama, leaving Ayodhya, he went to a village. That place only was called Nandi village. Entering into it, he was always singing Rama Nama. For fourteen years, "Ram, Ram, Ram, Ram" - that only was Bharatha’s Kirtan (devotional song). Due to that, it is said that Bharatha is the embodiment of Sama Veda.

Wherever these Yajnas and Yagas and the chanting of God's Name goes on, the one who protects all around that area - so that ghosts, ghouls and bad spirits don't enter into it - is Satrughna.

So, we should not feel that Veda and Ramayana are different. The essence of the Vedas is the Ramayana. The form of the Ramayana is Veda.

In this Ramayana, Rama taught three types of Dharma. One is Vyakthi Dharma (Dharma of the Individual). The second is Kutumba Dharma (Dharma of the Family). The third is Sanghika Dharma (Dharma of the Society). To protect the form of the three Dharmas, it flowed in the form of the Trikona, the form of these three angles.

Both Sathya and Dharma are opposite to the nature of Ravana. He won't accept Sathya. He won't practice Dharma. This Ravana is the man who is distant from these two in this way. At the end, Ravana proclaimed to his people, "Therefore, oh people, you have made Sathya and Dharma distant. Don’t live like me! All that is in me are only bad qualities which have come. Unable to fulfil my desire, I lost my sons. Unable to control my delusion, I ruined all my brothers. Unable to maintain my fame, I made my whole kingdom ruined. Finally, I ruined myself. What did I achieve? I only attained bad reputation."

What did Rama achieve? He attained all good fame and reputation. Therefore, one who has got good fame is Rama, while the one who has got bad fame is Ravana. Good fame and bad fame, both are together. Rama without Ravana or Ravana without Rama cannot be. Therefore, this Ramayana is the merging or combination of Rama and Ravana. This means, bad is always following good.

(Baba gives an image of the face to illustrate:) To the face shining like the moon, there are black curls, curling like rings behind it. There is white brightness in this face and the black form of the hair. What is the inner meaning of it being thus? To Dharma that shines, the black rays that cause ill fame are represented behind. Therefore, both good and bad are the forms of man.

We have to teach well the inner meaning in a story like this Ramayana. Very subtle Dharmas are contained in the Ramayana. Therefore, Ramayana does not tell only individual stories. In the very beginning, it taught Vyakthi-Dharma (controls affecting the individual as a man). Vyakthi means, in the ordinary world, the form of man or the individual.

The form of man is called 'Vyakthi' (individuality). The Dharma of Vyakthi is not just to teach, referring to the outer form of the individual. This Ramayana teaches the unmanifest, immanent and hidden qualities in human beings. It is only individuality when such an inner Truth is expressed. It is individuality to express the Divinity in the heart. That which teaches this Dharma of individuality is Vyakthi Dharma.

Man of today is not doing the action of Sathya and Dharma. That which teaches what is hidden in the heart, the inner Truth, is 'individuality'. Vyakthi doesn’t mean the form of individuals here. Acharana Vyakthi means, 'The real individual is the one who practices'. Hence, Rama spread this Vyakthi Dharma to the world.

To obey the command of the father, He went to the forest and experienced numerous kinds of suffering and difficulties. However, He did not feel that all of these were troubles. In this way, He fostered Kutumba Dharma (Dharma of the Family). He spread the Truth to the world that in any situation He would not transgress the Kutumba Dharma (Family Dharma) of the Ikshavaku clan.

Viewing Ramayana from the social aspect, called Sanghika Ramayana, Rama gave respect to His mother, father, wife and children and brought the right type of reputation to His brothers.

During a time like this, in what way did He protect the reputation of the family? Wearing the robes of Naara (fiber), he entered into the residence of Kausalya and came to her, wanting to get her permission. Kausalya was very surprised. "The son who should become the King of kings, what is this? He has worn robes of fiber and come?"

Rama smiling and smiling responded, "Mother! Today my father made Me 'King of the Forest Kingdom'. From today, I have to rule over the Kingdom of the Forest. This is our Kutumba Dharma."

As the conversations were going on in this way, Lakshmana entered angrily. "Mother! It didn’t happen like this. Hearing the words of that Kaika (Kaikeyi), Father has become bad like this." He described all the things that happened without leaving anything out. He said, "I am waiting for the command of Rama. If He happens to give the order, in a moment I will go kill that Manthara and Kaika and come. In this moment, I will do the coronation of Rama. I am not even respecting the father."

Hearing the words that this Lakshmana said, Kausalya fell down. Then she said, "Rama! When obeying the words of the father is important to You, am I not Your mother? Am I not half of him? Therefore, You also have to obey the words of the mother!"

Then Rama was advising the mother. He said, "Mother! Due to separation from Me, Father is in a lot of grief. In a situation like this, it is not possible for you to leave Father and come. You are half of him. Console him. You have to make your effort to protect him to some extent. This is your Dharma. The Dharma of Bharatiya women is to obey the word of the husband. This is the Dharma of the wife. You should only do his seva, but should not participate in all other sevas. I am one who came in the middle. But you should not count Me. You obey the order of the husband."

Sita was right by the side of Rama. She heard all this. She said, "Rama! You are speaking so intelligently about Your Dharma! When I said that I will also come to the forest You said, "Don’t come. Do service of the elderly mother and father." Whether they are elderly or young, You are my husband, isn't it? I am Your wife, isn't it? You said to the mother that she should obey the word of the husband and feel that the seva of the husband is the most important. Hence, my husband is God to me. My most important aim is serving the husband. Is there a different Dharma for me and for Mother? If so, this is not the right type of path for You to teach." Accordingly, Rama praised Sita even though she had contradicted Him.

With full intelligence and tact, this Dharma has to be adjusted to some extent. With these kind of teachings about Dharma, Rama fostered the Dharma of the family and maintained the respect of the family.

Lakshmana had very strongly accused Kaika. Rama responded thus: "Lakshmana! She is not My stepmother. I am one who loves Kaika more than Kausalya. Kaika also loves Me more than Bharatha. You should not accuse a Kaika like that, equal to Mother." Therefore it is said,

Rama said, "I am obeying the command of the father. I am respecting the mothers. This is the our Kutumba Dharma." In this way based on that time, He taught Dharma.

In this Ramayana, a few more events began. When going to the forest, the nose and ears of Surpanakha (the demon-sister of Ravana) were cut off. She went and gave a report to her brother, Ravana. Ravana came with a huge army to the forest.

Then Rama called Lakshmana closely and said, "Lakshmana! At this time you have to give help to Your brother. You should not let any other feelings into your heart. My order only is important to you. I will fight alone with so many people. You take Sita and go. You both remain in a small cave."

Lakshmana did not accept this idea at all. He said, "Brother! Staying with Sita in a cave? Leaving You to fight alone with demons? I will also join with You in this fight. There are numerous demons. When they surround You, You will be all alone. When I am Your brother, is this the work that I will do? Therefore, I won't go into that cave. My aim is not to protect Sita. My only important aim is to protect my brother, Rama. Therefore I won’t go."

Then Rama said, "In Sanghika Dharma (the Dharma of the Society), so many situations like this keep happening. I have to practice this Dharma intelligently (or tactfully) according to the time. You know this, isn’t it? Not only that. Even when still more thousands of demons come, I will fight with them. You only protect Sita." He said this with good words. He whispered in Lakshmana’s ear the secret of Dharma.

Then Lakshmana accepted. He took Sita and went and put her in a cave. From the cave, he kept on hearing those yells and lightening. Lakshmana was unable to bear it. Sita also scolded him a lot. "Lakshmana! Leaving Him there alone, why should you stay here?" Sita insisted a lot, "You go! Go! Go!"

"Mother! In what way can I disobey the order of Rama? So, of the two persons Rama and Sita, Rama’s order is more important to me. I won’t go. Rama will be able to achieve this. He is omniscient and all-powerful (omnipotent). What is my strength when compared with His?" Saying that, he pacified her. After some time, he was looking forward for Rama.

Rama used a weapon with one thousand faces. All the demons fell down. Rama went to the cave to see Lakshmana. Seeing Rama safe, Lakshmana was very happy. How can only one Rama kill such an army? So, He is not a form of one. He has numerous forms. It is said,

As soon as they saw His face, all the demons fainted.

"Sita! Always repeat this Rama Nama. His name is sweeter than sugar. It is tastier than the essence of curds (butter) and more tasty than matured honey. Saying His Name again and again, it seems like nectar." Hence, no one can describe the sweetness in that Rama Nama as being 'this and that'.

Then Lakshmana kept saying, "Mother! We may be able to count the waves on the ocean. However, it is not possible to determine the power in Rama. There are powers in Rama that are attributeless. Who needs to protect Rama’s Shakthi like that? We are all only his instruments. But Rama has all powers. It is enough if we utter the Name of such a Rama." Saying this answer to Sita, he was pacifying Sita.

No one can describe the nature of Divinity. The Dharmas in this Ramayana are Dharmas of the Vedas only. They separated the Vedas into two parts. It is said that one part is Pravritti (the outward path) and the other part is Nivritti (the inward path). All the actions relating to the world are all Pravritti Dharmas. Pravritti is saying, 'Dear one, do you have hunger? Eat food.' Nivritti immediately comes in the way saying, "Dear one, just because there is hunger, don’t eat everything you get. What kinds of things should be eaten? In what way should they be eaten?' That which teaches this is Nivritti Dharma.

Today all that we see with the eye, hear with the ears and experience with the mind are all ways of Pravritti. That quality which is beyond these eyes, ears, and mouth is Nivritti. Rama taught the way of Nivritti like that.

These only are the important sayings of the Vedas.

What man?

It means, 'The one who was born as the son of Dasaratha'. However, He was not the son of Dasaratha. He was not born in the womb of Kausalya. Rama was born in the Yagna Hotra (ritualistic fire). Therefore, Veda is the form of Yagna. This is not something that is relating to worldly or physical aspects. Behind the mind and intellect is the quality that is beyond. Rama, Lakshmana, Bharatha and Satrughna are not only ordinary forms.

In a situation like this, Rama was so very dear to Kaika. She used to look after Him with so much more love than her son, Bharatha. Manthara came in between. Who is this Manthara? If that inquiry is done, this is also proved in the Vedas.

When King Kekaya (Kaika's father) was going on the path for hunting, there was a female and male deer playing. King Kekaya shot that male deer. However the female deer went crying to her mother, "Mother! This King Kekaya has killed my husband. What will be my fate?" Then that mother had a kind of Yanthra (a machine or a material instrument) that brought back to life those that had died. "Dear! You don’t cry. I will bring back to life your husband that has died. Don’t be sad."

Saying this she went to King Kekaya and said, "King! It is not good for you to do this kind of work. One who is a king should not take part in this kind of activity. You should not cause separation at all. This separation will give Ashanthi (peacelessness) to your life. So just as I am suffering due to the death of my son-in-law, in that same way you also will suffer regarding your son-in-law. I only will be the cause for this." That deer only was born as Manthara. She has separated the son, Rama from Dasaratha, the father. She has given that same kind of sorrow to King Kekaya.

If each thing is inquired into in this way, in the Vedas numerous types of these proofs can be seen. Therefore, the natures of the Vedas (the Mother of all the Sastras, emanating from God Himself), the Sastras (a category of scriptures containing the moral code or precepts of practical living) and the Puranas (ancient texts enshrined in the Vedas) are all interrelated and interdependent. It is not possible to divide them as, "This is different and that is different." Only worldly people on this worldly path, following physical Dharma, make these into different parts.

The relationship that is between our face and our hair (Baba again uses the imagery of the face and the hair around it), that same relationship is between good and bad. Therefore, it is not possible at all for us to make bad distant. Without Ravana, the majesty (power or influence) of Rama would not have spread to the world. Therefore, Ramayana joined both the good and the bad in its teaching and gave it to the world.

Ravana was not just ordinary. Ravana studied everything that Rama studied. However, what happened to the study that Ravana learned? Due to bad qualities being there, it took the form of an 'indigestion' disease. The study that Rama learned was digested, put into practice, and He uplifted the world.

Therefore, among the study, there are two types of study. One is the internal study and another is the external study. We only study, study, study, study. We learn by heart and write it in the examination. This is the outer study.

However, sending that which is studied into the heart brings sweetness to the heart. Then that which teaches this bliss of the heart to the world again, this is the inner study. So, the external studies are called 'Education', while the inner education is named 'Edu-care'. Without 'Edu-care', from where did 'Education' come? Therefore, you should all learn 'Edu-care'.

Just having education is of no use. 'Education' is that which, as soon as one goes to the examination hall, one writes and forgets. It is 'Edu-care' which makes all of this 'Education' arise. Therefore, the ones who studied these two different types of 'education' were Rama and Ravana.

At one time, Manthara had this old sankalpa (intention or resolve) inside. She went on telling fabricated tales against Dasaratha. Manthara began to want to destroy the love that Kaika had for Dasaratha.

Outside they were playing a lot of music. The horses were neighing. The elephants were trumpeting! So many sounds were heard. What was the reason? Dasaratha was coming in procession to tell the matter of the Coronation of Rama to Kaika.

Wondering what these sounds were, Manthara, a hunchback, stood up. She went on top of the terrace. She saw all from the top of the building. She thought, ‘What is this? Only the King is coming alone. No one else is coming!’ Manthara didn’t even like that the King was coming in such grandeur. She came down.

There was one attendant of Kausalya there. Her name was Deera. Wearing the silk clothes and all the ornaments that Kausalya had given to her, she was coming to show them to Kaika. Manthara saw her. Kausalya did not give anything to Manthara. Poor thing! There was also a lot of anger in Manthara. So Manthara asked, "What is this! You are coming decorated so much? Who gave it? What is the reason for this?"

"The son of Kausalya will become King. Due to the bliss of Kausalya, she has given silk clothes and ornaments to all her attendants." As soon as she heard these words, Manthara got very angry. Saying, "Wait here!" she went inside.

Seeing Kaika, she exclaimed, "Kaika! What is your grandeur? What are your decorations? Why are you doing it?" Kaika did not pay attention to her words. Then Manthara called her near, "Mother Kaika! You are making a big mistake. You are feeling that the King has love for you. This is only artificial love. You are believing his love and being deceived. Your plight will be falling soon. See! Hear my word."

Saying this, she tapped the shoulder of Kaika like that. (Swami demonstrated by tapping His own shoulder.) When Manthara patted Kaika’s back, Manthara’s feelings, filled with these bad qualities, entered into Kaika.

We should never be with those who are having bad qualities. Their mere touch will bring a lot of danger to us. Due to the shoulder being touched, bad qualities began to appear in Kaika. Before that touch, Kaika was praising Rama so much. From then on, she turned against Rama.

Then she asked what had happened. Dasaratha was coming. Manthara said, "Before he comes, take off all the ornaments and throw them away. Go to the Krodha Gruham (the Room of Anger) and lay there. Just as the withered creeper falls down, you fall down like that." She followed the words spoken by Manthara. She fell down in this Room of Anger.

The respected King came. He asked, "Where is Kaika?" No one replied. This Manthara went and said, "You go and see her at once!" Going inside and seeing her, he saw that she was frightfully changed. The jewels were thrown down just there. Dasaratha became very afraid seeing her like this.

"Kaika! Why are you acting like this?" There was no answer. "This is not good. The coronation of Rama is about to begin. This event is very grand. This is very important in my life. It is a blissful day in my life. Like that, you should not be in grief."

He went near her and showed proof in so many ways. "However many ornaments you want, whatever house it may be, whatever palace it may be, whatever grandeur it is, I will do it." He made the promise. She said, "I don’t need any of these." He fell down.

Kaika said, "What boons? I don't have any memory of it at all!"

Then Manthara explained. When Saradushana (a demon) came, Dasaratha took Kaika with him and fought a war with that demon. In that war, when Dasaratha's chariot wheel axle broke, Kaika put her finger there and so repaired the chariot wheel, enabling Dasaratha to vanquish the enemy, and thus also saving the life of Dasaratha.

Based on that help, Dasaratha had said, "You have been a great help like this. You have protected my life. I will give any boon that you ask for." She wondered, ‘What boon should be asked for?’

Whether in this time or another time, the one separated from her husband can remain away for thirteen years. If the fourteenth year comes, it is not possible to come together with the husband again. Whether in the court or in any other place, this is the proper Dharma.

Kaika said, "Therefore, for fourteen years, you desire that He has to go to the forest. Rama must be sent to the forest. My son, Bharatha, must be coronated. Say that these must be done in this second!" When Kaika said that to Dasaratha, Dasaratha felt very sad. He fainted. He lost consciousness. He could not speak any words at all.

"You may say anything, but Manthara is my Guru (teacher). I will obey her order which is the coronation of my son Bharatha, and the exile into the forest for your son Rama." She insisted like this.

It means that bad qualities and good qualities have such a close, intimate relationship in so many ways. Hence I say now and then :

Then thinking it would become late, Rama came there. Wearing the royal robes and ready for the coronation, He came to bow down to His parents. He saw this sight and felt very badly. He asked Kaika, "Mother! What is the reason for this?" Kaika did not answer at all.

She said, "Now you must go." No extra time was even given. He was going. He came to the father and bowed to him. The father didn’t even know that He did Namaskar to him. Dasaratha's mind was out somewhere else in shock. He was so much unaware of himself.

Then Kaika gave the command. She said, "Rama! Are the father and mother different for You? Therefore, as You are feeling me to be Your mother, I am giving the command. You must leave immediately!" He went.

It is our important duty not to pay attention to a Manthara like this. Lakshmana went and tried to kill her. Yet Rama stopped him saying, "She’s a female. It's not good to kill a female." Therefore, no one can kill her.

Therefore, the one who said bad words is Manthara. Kaika heard bad words. When it was done in this way, what happened to both of them? There is no one in the world that remembers them. Whoever it is among ladies, is there anyone who has taken the name of 'Manthara'? No. Never mind if the name of Manthara is not kept. Has anyone taken the name of 'Kaika'? They have not used it. They may take the name of Kausalya, but they will not have the name of Kaika. Therefore, the one who speaks bad words and the one who hears bad words, truly no one will ever use those names.

Keechaka looked upon Draupadi with bad looks. Then, due to his bad looks, Bheema came and broke his head. Hence among men, has anyone kept the name of 'Keechaka'? No one will take it. Therefore, the one who hears these bad words, the ones who speak bad words, and even the one who sees with bad looks, there is no chance in the world at all that others will use their names in future.

So today is the Birthday of Rama. Rama is the one who has very sacred qualities. At one time, in the residence of Kausalya, a lady came. Who was she? Mother Anjani came. It was not our cinema actress, Anjali Devi (a famous Indian film actress, who recently made a TV series on Swami’s childhood). Anjani, the mother of Anjaneya or Hanuman, came to see Kausalya.

So they were talking. Kausalya asked, "Mother, who are you?" Anjani said, "Mother! My son was a great warrior, who jumped over all of the ocean, reaching Lanka also. I am the mother of Hanuman."

Then the mother of Sage Agasthya came. "Who are you?" Kausalya inquired. "My son swallowed the entire ocean in one sip!"

Then Kausalya was very troubled. "Mothers! Your son who filled himself with the ocean and your son who crossed Lanka, it was all only with the power of the Name of my Son!"

At that moment, Rama entered. "What is this, Mother? You are arguing?" "Son! We are talking about the greatness of Your Name." Then Rama said, "Mother! This is not the greatness of My Name. This is only the greatness of My Sankalpa (Divine Will). Have not so many people repeated the name of Rama? But in everyone is this power of Rama Nama evident? No, no. Therefore, the sacredness in My heart is the main cause for this."

So don’t struggle for name and fame. Develop a sacred heart. Earn sacred Peace. In sacred matters, have a strong determination. Then only you will get the right type of reputation.

Tyagaraja also said:

Or else, would a monkey cross over the ocean? Could it cross over the ocean?

All come together and worship Lakshmi. Everyone worships Lakshmi. Lakshmi, who is worshipped by the entire world, is saying, ‘I want Him.’ She loves Him. Therefore,

The greatness in that Nama, the greatness in that Name, the greatness in those qualities, no one would be able to describe them as 'like this or that'.

Or else, since so many thousands of years, we continue to repeat, the Name of Rama. We keep distributing Pesera pulses (the pulses soaked and then given raw as Prasad on Ram Navami). We keep drinking Paanaka (the jaggery water given as Prasad for Ram Navami). Yet, even one of the bad qualities in us does not become distant. What is the use of celebrating? What is the use in celebrating all these festivals if we cannot make bad qualities distant?

By celebrating these Pandugas (festivals), the heart should become a Pandu (ripened fruit). The heart should change and become sweet. Then only you have celebrated the festival correctly and there will be the right type of sanctity.

Yours is a tender age. You are ones who have to make a very long journey. In the 'train' of society, all youths are the ones who will still make a long journey. In the 'train' of society, all the old, elderly people are the ones who will get down at the next 'station'. Where will they get down and what will they do?

You know Prasanthi Nilayam is in this is Rayalaseema (an area known for rocky terrain and lack of water). No matter how blissful it is here, it gets so hot that the body cannot bear it. This is the quality of this season. Therefore, from this evening, all the ones who have to go, without waiting for the command of Swami, you can certainly go blissfully and come again happily. (Applause) Come and arrive in Prasanthi Nilayam again in June.