Chapter 9: श्रीमान् परमपुरुषः (Shriimaan Paramapurushah) - The Glorious Supreme Being
As Narada continued to describe Rama, each word seemed to unlock a deeper insight, revealing the many facets of his character and the divine purpose he embodied. In this verse, Narada spoke of Rama's attributes, each one adding to the complete picture of a being who was not only a man but a manifestation of the Absolute itself. Valmiki, listening intently, saw how each trait aligned with the cosmic principles of creation, sustenance, and dissolution. In Rama, he witnessed the living representation of these universal forces—the divine made manifest in human form.
Narada began with "बुद्धिमान्" (buddhimaan), which means "wise." This wisdom was not mere intellectual knowledge but a profound, innate understanding of dharma, or the cosmic order. It was the kind of wisdom that could perceive the underlying truth in every situation, see beyond the surface, and act in harmony with the greater good. Rama, as described by Narada, was not only aware of these truths but lived them, embodying wisdom in every action and decision. In the great cycle of creation, it is wisdom that gives birth to the laws of nature, to the rhythm and order of the universe, and Rama was the living representation of this cosmic intelligence.
The next attribute Narada mentioned was "नीतिमान्" (niitimaan), or "moralist." This quality of Rama is deeply connected to his role as a custodian of dharma. According to the ancient scriptures, the Absolute itself is niitimaan, as it preserves the balance of the universe, upholding truth and righteousness. As it is said in the Vedas, eSa setuH vidharaNa eSaam lokanaamasambhedaaya—the Absolute is the bridge that sustains and separates worlds, ensuring that the realms of existence function harmoniously. Rama, too, upheld the same cosmic principles. His morality was unwavering, unbending even in the face of hardship. He adhered to the highest principles, setting a standard of virtue for others to follow. In this way, he was an earthly reflection of the Supreme, the very embodiment of moral and ethical perfection.
Narada then described Rama as "वाग्मी" (vaagmii), meaning "eloquent." This was more than just a talent for words; it was the ability to convey truth with clarity, kindness, and precision. His eloquence was an expression of his inner purity and wisdom, a way of communicating the Absolute's wisdom to others in a form they could understand. In ancient texts, it is said that the Absolute is the source of all knowledge and speech—yat sarvaj~naH sarvavit, meaning "the one who knows all and is the knower of all." Rama's words were imbued with this divine essence, guiding, inspiring, and uplifting those who heard him. His speech was an instrument of truth, illuminating the path for others to follow.
Narada continued, describing Rama as "श्रीमान्" (shriimaan), meaning "glorious" or "prosperous." This prosperity was not material wealth but an inner radiance, a spiritual richness that came from his connection to the Absolute. The Shvetashvatara Upanishad describes the Absolute as the source of all prosperity—shriiH kaantisaMpadoH lakshmyaam, where divine splendor and luminous richness flow naturally. Rama, too, carried this radiant quality within him, and it attracted people to him like moths to a flame. This inner wealth was his true inheritance, a manifestation of the divine fortune that graced him. In his presence, one could feel the auspicious energy of the Supreme, as if the very spirit of Lakshmi, the goddess of fortune, had taken residence in him.
Narada then spoke of Rama as "शत्रुनिबर्हणः" (shatrunibarhanaH), or "the destroyer of enemies." This trait spoke to his role as a warrior, a protector of dharma. Yet, Rama's strength was not used for selfish purposes. He was a force of justice, using his might only to protect the innocent and uphold righteousness. In the great cosmic play, the Absolute itself is the destroyer of chaos, restoring balance when disorder threatens creation. Rama's role as a vanquisher of evil mirrored this function of the divine, showing that his battles were not merely personal but a necessary aspect of his dharmic duty.
Narada continued to describe Rama's physical attributes, drawing from the ancient science of saamudrikashaastra, or physiognomy, which analyzes physical characteristics to reveal inner qualities. According to this science, the physical body is a reflection of the soul, and certain physical traits indicate auspicious qualities. Narada mentioned Rama's broad shoulders, calling him "विपुलांसः" (vipulaamsaH). In the saamudrikashaastra, broad shoulders are considered a sign of strength, resilience, and capability. Rama's broad shoulders symbolized his capacity to bear the burdens of the world, a sign that he was chosen to shoulder the responsibilities of his people and uphold the ideals of dharma.
Another attribute Narada mentioned was "महाबाहुः" (mahaabaahuH), meaning "long arms." In ancient texts, long arms were seen as a symbol of protection and capability. Rama's lengthy arms represented his reach, both in a physical and spiritual sense. They symbolized his ability to protect and care for those under his protection, extending his influence across the kingdom. His arms were also a symbol of his power, showing that he was capable of accomplishing great deeds and fulfilling his role as a leader and protector.
Narada then described Rama's "कम्बुग्रीवः" (kambugriivaH), which refers to the lines on his neck. In ancient Indian physiognomy, three lines on the neck are considered highly auspicious, symbolizing good fortune and royal heritage. They are a mark of natural leadership and authority, an indication that Rama was destined to be a king. These lines also signify a connection to the divine, as they are believed to represent the blessings of the trinity—Brahma, Vishnu, and Shiva. In Rama, Valmiki saw not just a man but a being marked by the divine itself, blessed with the traits that made him an ideal king and leader.
Lastly, Narada spoke of Rama's "महाहनुः" (mahaahanuH), or "high cheekbones." In the saamudrikashaastra, high cheekbones signify strength, courage, and an unyielding spirit. Rama's prominent cheekbones represented his inner fortitude and his willingness to face adversity without fear. His courage was not merely physical but also moral; he had the strength to uphold truth and righteousness even when it demanded great personal sacrifice. His high cheekbones were a testament to his determination, a visible mark of his inner resolve.
As Valmiki listened to Narada's words, he began to see the complete picture of Rama's character, both his inner qualities and his outer form. Each attribute was a reflection of the Absolute, a reminder of the Supreme's presence in the world of form and substance. Rama's physical and spiritual traits were in perfect harmony, embodying the qualities of the divine in a way that was accessible to all.
Valmiki felt a profound sense of reverence as he contemplated this vision of Rama. He saw that Narada's description was not merely a list of attributes but a window into the nature of the Absolute itself. Rama was a living expression of the cosmic principles, a being who embodied the highest ideals of wisdom, morality, eloquence, prosperity, and strength. He was the bridge between the human and the divine, a guide for all who sought to understand the mysteries of existence and the path of dharma.
In his heart, Valmiki felt a renewed sense of purpose. He knew that his task was not just to tell the story of a hero but to reveal the divine nature that lay at the core of Rama's being. Through his words, he would bring forth the essence of the Absolute, showing how the Supreme manifests in human form to guide, protect, and uplift humanity.
With a heart full of devotion, Valmiki prepared to begin the next chapter of Rama's story. He would tell of a king, a warrior, a sage, and a protector, a being who was the very embodiment of the Supreme. And in doing so, he would offer a path for others to follow, a way to connect with the divine and discover the eternal truth within themselves.