The Ideal Man and NOT the Idealistic Man - Lord Rama (A genius diplomat)

 Through this post I want to bring to light, the

 strategic and diplomatic mind of Lord Rama. Lord Rama has been portrayed in TV Shows and many other sources as a person who is extremely idealistic and only talks on matters related to Dharma, as someone who will voluntarily choose to struggle for some “dharma”.

Please understand, Shri Rama was an extremely smart man. He was a king strong not just morally but also had a very good understanding of diplomacy. He wasn’t some idealistic morally right person. He was a man who was extremely shrewd and could handle complex political situations.

A very good example of this is in the Yuddha Kanda when Vibhishana seeks refuge in Shri Rama. People thing Shri Rama immediately accepted him as his own. Bro honestly that would be a really bad move. However good the person maybe, if he is from the enemy’s side, we cannot immediately trust that person completely. Shri Rama accepted him and immediately asked him about the strengths and weaknesses of Ravana and his forces so that he understood their weak points in battle. This is a genius move because it not just helps in knowing the weaknesses of the army, but makes sure that Vibhishana is completely trustworthy.

Valmiki Ramayana Yuddha Kanda Sarga 20

Hearing those words of Vibhishana, Rama in a soothing tone and with a refreshing look in his eyes, spoke these words: "Tell me really the strengths and weaknesses of the demons."

Thus asked then by Rama who was unwearied in action, Vibhishana started telling about the detailed strength of Ravana. "O, prince! Because of a special boon given by Brahma (lord of creation), Ravana can not be killed by all beings, Gandharvas (celestial musicians), serpents, and birds. Kumbhakarna, my elder brother born after Ravana, who is valiant and highly powerful, has enough strength to fight against Indra (Lord of celestials) in battle. You might have heard about Prahasta, his chief of army. He defeated Manibhadra in a battle on the mountain of Kailasa. When furnished with gloves made of the skin of Iguana (to prevent injury from the bowstring) and when clad in armor that no arrow can pierce, that Indrajit (son of Ravana) standing in battle wielding a bow, becomes invisible. The glorious Indrajit, having propitiated the God of Fire, strikes his enemy while remaining invisible in the battle field with a huge battle array (on both sides). Mahodara and Mahaparsva along with a demon called Akampana who are equal to the guardians of the world in battle - they are the commanders of his army. In the city of Lanka, are residing ten thousand crore demons, who can assume any form at will and who consume flesh and blood as their staple food. King Ravana along with those demons made war against the guardians of the earth. Those guardians of the earth along with the celestials were defeated by the wicked Ravana."

Before the war, Lord Rama sent Angada for a final conciliation with Ravana. This again shows his genius as a diplomat. He tried his best to settle the matter without a war. He sent a peace message but powerfully warning Ravana to not start a war and return Devi Sita else he would face annihilation at Rama’s hands.

Valmiki Ramayana Yuddha Kanda Sarga 41

That army of monkeys, guarded by Rama, Lakshmana and Sugreeva became even more invincible than all the celestials and demons put together. Having thus ranged his forces, with a view to destroy the demons, Rama who knew about the four expedients (to be used against an enemy in the shape of conciliation, gift, sowing dissension and punishment) employed in succession, took counsel again and again with his ministers and arrived at a decision. Calling to his mind the duty of the kings, Rama who was eager to undertake what was to be done next, in concurrence with Vibhishana, summoned Angada the son of Vali and spoke as follows:
"Go my gentle Angada on my behalf and, passing thought the city of Lanka without fear and anxiety and Lanka without fear and anxiety and approaching Ravana - the unfortunate demon devoid of sovereignty and who has lost his splendour because of his inclination to die - admonish him in the following words: "O, Ravana the Ranger of the Night! In your reckless arrogance, sages, celestials, celestial musicians and their wives, serpent - demons, yakshas the semi-divine beings and kings have been oppressed by you. From now on, that arrogance, born of the boon you received from Brahma the Lord of creation, shall be subdued."
"I shall inflict a fitting penalty for your ruthless abduction of my consort. I am stationed myself at the gate of Lanka, with a Rod of chastisement. O, demon! Slain by me, you will attain the region of Gods, of all the great sages and all the royal sages."
"O, the worst demon! Demonstrate the same courage and magic that you did employ in bearing Seetha away from me. If you do not make an appeal to my clemency by returning Seetha, I shall make this world devoid of all demons. This pious minded Vibhishana, the foremost of demons has come to me. Surely, this illustrious demon will obtain the kingdom of Lanka, which will henceforth be free from troubles."
"You, without a knowledge of the self and a sinful demon having stupid followers around you, cannot indeed enjoy the kingdom even for a moment, by this unrighteousness. O, demon! Otherwise, get ready for a battle, by gathering courage and laying hold of your valour. Having been slain by my arrows in combat, you will be laid in peace.
"O, Ranger of the Night! Even if you range the three worlds in the forms of a bird, you will not return alive, when you come into my range of sight. I give you this salutary counsel prepare for your obsequies. Let Lanka be obliged to be seen well by you (like your last sight), as your survival is in my hands."

Another beautiful description of Shri Rama’s diplomacy comes from his meeting with Sugreeva where he promises Sugreeva that he will slay Bali and liberate his wife. This was not just a friendship but also an allegiance of one King to another. He recognized Sugreeva’s problem as his own and helped Sugreeva and in exchange he used Sugreeva’s forced to wage his own war on Lanka. This is literally the basis of modern day international diplomacy. He instilled a confidence inside Sugreeva so that he could channelize it in his own mission.

Valmiki Ramayana Kishkinda Kanda Sarga 5

When thus said, that resplendent and righteous one being the patron of virtue Rama replied Sugreeva, as though laughing off.
"A friend is the resultant factor of helpfulness... that I know... oh, great monkey I intend eliminate that Vali, the abductor of your wife... unfailing are these arrows of mine, scorchers like sun, sharp ones tied with eagle feathers, similar to Indra's Thunderbolts, sharp are their point and straight is their egress, similar to enraged snakes, and these arrows of mine will be speeded up to fall on that vicious Vali...
"You will see now itself the falling of Vali like a splintered mountain onto ground, when completely ruined by these cruel arrows that are similar to venomous snakes..." Thus Rama inculcated confidence in Sugreeva.
On hearing Raghava's words that are appeasing for his self, Sugreeva is very completely satisfied and said this fine sentence.
"By your grace, oh, lion among men, let me regain my wife and kingdom too... oh, god of humans, as to how he does not suffer me again, thus you may please make happen... let not my elder brother turned as an enemy of mine suffer me again...
During the friendly conversation of Rama and Sugreeva, the left eyes of Seetha, Vali and Ravana that bear similitude with lotuses, golden orbs, and fireballs respectively have fluttered equally.

Another brilliant approach to diplomacy is when Lord Parashuram rages into Devi Sita’s Swayamvar. Lord Rama first respectfully bows to Parashurama and tries to calm him with sweet words but on seeing the sage continuously disregarding him, Lord Rama showed his true power by lifting Parashurama’s bow and stringing it. So 2 things were done here.
1) Trying to calm down the raged person
2) Making that person respect you by your power.
Lord Rama never took things to his ego. He was calm always ready to face situations for what they were and take things slowly.

This is where he respectfully tries to calm down Parashurama but Parashurama was uncaring of his merciful words.

Valmiki Ramayana Bala Kanda Sarga 75

On hearing that sentence of Bhaargava Rama, then king Dasharatha became a pitiable one, and with a downcast face and adjoined palms said this. "Aren't you a Brahman with inviolable ascesis, and whose rancour on Kshatriya-s has calmed down long back. Why this hostility again. It'll be apt of you to award aegis to my sons, for they are yet youngsters... "Aren't you from the bloodline of Bhaargava-s who always conduct themselves in self-study of Vedas and self-principled ways... haven't you readily discarded weapon-wielding on your promise to Thousand-eyed Indra..."Such as you were, you on becoming a dedicatee to probity, haven't you given the planet earth to Kashyapa and haven't you repaired to forests, and haven't you flagged yourself on Mt. Mahendra..."Or, oh, insurmountable sage, have you chanced upon us for a total annihilation of ours... when Rama is singularised and eliminated, nay-said that we all will be living..." Thus Dasharatha had gone on appealing in his love for his sons. While Dasharatha is speaking in that way that intransigent Bhaargava Rama of Sage Jamadagni uncaring for those merciful words of Dasharatha addressed Rama of Dasharatha alone.

When Shri Rama realized that merciful and kind words were not pacifying Parashurama and he was not being taken seriously, he lifted the Vaishnava bow of Parashurama and mounted an arrow on it thus showing his supreme power and revealing his Vishnu-state to Parashurama. He could have done this before itself but he first attempted to solve the issue just by pacifying.

Valmiki Ramayana Bala Kanda Sarga 76

On hearing that sentence of Rama of Jamadagni, then Rama of Dasharatha said this to him in a courtly owing to the presence of his father Dasharatha.
"Oh, Bhaargava Rama, whatsoever endeavour you have strived for freeing yourself from the indebtedness towards your father, I have heard of them, and oh, Brahman, we appreciate for your achieving that freeness from your paternal debt, but... Oh, Bhaargava Rama, demeaning me as though I am timorous, hence incapable to handle the bow, and hence I am an ignoble one for Kshatriya-hood, is meaningless... come on, now you may see my spiritedness and sprightliness..." So said Rama to Bhaargava.
Raghava, the nimble-handed vanquisher of his opponents, speaking thus in high dudgeon expropriated that estimable weapon, namely the longbow of Vishnu, from the hand of Bhaargava Rama, along with the long-arrow that is already fitted on it...
On lifting up the bow that is already fitted with an arrow on bowstring, then Rama started to take aim with it, but being indecisive about the target, then Rama of Dasharatha irefully said this to Rama of Jamagadni.
"Oh, Rama of Bhaargava, even if you are a Brahman you are eliminable, but because of your relationship with Vishvamitra, and because you are a venerable one for me, I am disinclined to release this arrow that exterminates your life...
"Oh, Bhaargava Rama, either this motility of yours at the speed of your mind, or even those unparalleled realms of heavens which you have earned by the power of your ascesis, I will eliminate whichever you wish... "This Vishnu's divine arrow is the conqueror of opponents' citadels, and a vanquisher of their vigour and vainglory, and it will not fall through wastefully... isn't it!" So said archer Rama to axeman Rama.

Through this post realize that Shri Rama wasnt just God doing amazing divine stuff and preaching about Dharma and righteousness. He was a ruler with an extremely progressive mindset and one of the most genius diplomats.

Bharata as a More ‘Ideal’ Character than Shatrughna: A Detailed Analysis

The Ramayana, one of the greatest epics in Hindu tradition, presents multiple ideal characters who exemplify righteousness (dharma), devotion, and duty. Among them, Bharata and Shatrughna, brothers of Lord Rama and Lakshmana, play significant but distinct roles. Both were princes by birth, destined to rule, yet their actions and personalities contrast in many ways.

While Shatrughna is often portrayed as a loyal yet relatively silent figure, Bharata emerges as a uniquely ideal character, often considered second only to Rama in his commitment to dharma. This analysis explores why Bharata is viewed as more ‘ideal’ than Shatrughna despite both being kings and royal brothers, focusing on their roles, virtues, and contributions to the Ramayana’s moral and philosophical depth.

1. Bharata’s Supreme Sense of Dharma vs. Shatrughna’s Silent Loyalty

Bharata is often seen as the epitome of righteousness (dharma), whereas Shatrughna embodies obedience and service.

Bharata’s Unique Adherence to Dharma

• When Bharata learned that his mother, Kaikeyi, had exiled Rama and secured the throne for him, he was deeply pained.
• He vehemently rejected the throne, considering it an act of injustice against Rama.
• Unlike Shatrughna, who was also pained but did not act independently, Bharata actively fought against his own benefit to uphold what was right.
• His journey to Chitrakoot to persuade Rama to return is a defining moment, showcasing his selflessness, moral clarity, and deep love for Rama.
• Even when Rama refused to return, Bharata chose to rule Ayodhya as Rama’s regent, symbolizing that the kingdom rightfully belonged to Rama.

Shatrughna’s Quiet Devotion

• Shatrughna, while a noble and devoted brother, does not take independent moral action like Bharata.
• His strongest moment in the Ramayana is when he punishes Manthara (Kaikeyi’s maid) for her role in Rama’s exile, which is an emotional reaction rather than a conscious act of upholding dharma.
• Unlike Bharata, who questions and actively resists injustice, Shatrughna remains a silent follower, accepting events as they unfold.

Thus, Bharata’s active participation in maintaining dharma makes him a more ideal character than Shatrughna, who represents passive devotion.

2. Bharata’s Renunciation of the Throne vs. Shatrughna’s Rule Without Conflict

Bharata’s Selfless Abdication

• Bharata could have easily accepted the throne without opposition, yet he rejected power for moral reasons.
• He lived as a hermit in Nandigram for 14 years, ruling Ayodhya as Rama’s representative by placing Rama’s sandals (Padukas) on the throne.
• His rule was marked by extreme discipline, sacrifice, and humility, making him an ideal king who ruled without attachment to power.

Shatrughna’s Later Rule Over Mathura

• Shatrughna later became the ruler of Mathura, taking over from Lavanasura, a demon.
• While this was a noble act, it did not involve moral dilemmas or internal struggles like Bharata’s renunciation.
• Shatrughna’s kingship was more conventional, whereas Bharata’s governance was an example of ruling without ruling, making it more philosophically profound.

Thus, Bharata emerges as a greater ideal because he rules not out of ambition but as an act of duty, unlike Shatrughna, whose kingship follows a conventional path.

3. Bharata as a Reflection of Rama vs. Shatrughna as a Shadow of Lakshmana

Both Bharata and Shatrughna were deeply devoted to their elder brothers, but their relationships and roles differ significantly.

Bharata as Rama’s Reflection

• Bharata is often seen as another Rama—a prince who embodies the same virtues but in a different way.
• Rama and Bharata share a unique bond of mutual respect, as shown when Rama tries to convince Bharata to rule, and Bharata refuses out of devotion.
• Valmiki’s Ramayana often parallels their characters, emphasizing that Bharata’s renunciation was as significant as Rama’s exile.

Shatrughna as Lakshmana’s Shadow

• Shatrughna is often depicted as Lakshmana’s companion and support, mirroring his role in Rama’s life.
• However, unlike Lakshmana, who plays a proactive role in Rama’s exile, Shatrughna is largely absent from major events, diminishing his individual significance.
• While Lakshmana is known for unwavering service to Rama, Shatrughna does not have a defining moment that elevates him to the same stature.

Because Bharata parallels Rama in virtue, he has a stronger individual identity than Shatrughna, who is more of an auxiliary figure.

4. Bharata’s Emotional Strength vs. Shatrughna’s Emotional Reaction

Another key difference is how Bharata and Shatrughna handle their emotions in times of crisis.

Bharata’s Composed Suffering

• Bharata suffers deeply from the consequences of his mother’s actions, yet he channels his pain into selfless duty.
• Instead of breaking down, he takes responsibility for Kaikeyi’s misdeeds, even though he had no role in them.
• He chooses penance over privilege, demonstrating unmatched emotional resilience.

Shatrughna’s Impulsive Response

• Upon hearing of Kaikeyi and Manthara’s role in Rama’s exile, Shatrughna loses control and attacks Manthara, an act of raw emotion rather than moral reasoning.
• Unlike Bharata, who transforms his grief into a higher purpose, Shatrughna reacts impulsively but does not play a pivotal role in shaping events.

Thus, Bharata’s ability to turn suffering into virtue makes him a superior moral figure compared to Shatrughna’s reactive nature.

5. Bharata’s Unique Ideal of Leadership and Renunciation

One of the most profound aspects of Bharata’s character is his willingness to rule without personal ambition.

Bharata as an Ideal Leader

• Despite rejecting the throne, Bharata still takes responsibility for the kingdom, proving that true leadership is not about power but service.
• His rule as a caretaker king (with Rama’s sandals as a symbol of true kingship) is a lesson in detachment, humility, and duty.

Shatrughna as a Conventional Ruler

• Shatrughna’s rule over Mathura was necessary but not extraordinary in the way Bharata’s governance was.
• He fulfills his duties without engaging in deeper philosophical or ethical dilemmas like Bharata.

Because Bharata redefined kingship as a form of spiritual service, he represents a higher moral ideal than Shatrughna, whose kingship is conventional rather than revolutionary.

Conclusion: Why Bharata is the More ‘Ideal’ Character

While Shatrughna is noble, loyal, and devoted, he does not undergo the same profound moral challenges as Bharata. The reasons why Bharata is considered a more ideal character include:

1. Active Upholder of Dharma – He rejects the throne, making a moral choice rather than simply obeying orders.
2. Rule Without Attachment – He governs in Rama’s name, showing detachment from power.
3. Reflection of Rama – His character mirrors Rama’s in virtue and self-sacrifice.
4. Philosophical Strength – He turns suffering into a higher purpose, unlike Shatrughna’s reactive emotional nature.
5. More Prominent Role in the Epic – His actions drive crucial events, unlike Shatrughna, who remains in the background.

Thus, Bharata stands as a rare example of an ideal king, ideal brother, and ideal devotee, making him one of the most revered characters in Hindu tradition, far surpassing Shatrughna in moral and philosophical depth.