A worldly man recognises a person for what they have;
A man with a little more knowledge recognises a person for what they do; and
A man of wisdom, recognises a person for who they are.
Beyond the descriptions of what Rama had, and what he had done, as examples to give some reassurance to the Pandavas that they were not the only ones to tread a difficult path;
The eye of the Mahabharata frequents the real and deeper identity of Rama, as the Personality of Godhead, and amongst those to recognise, and often relish this, are:
The great Bhishma, and Hanuman;
Narada Muni;
Sages Lomasha and Pulatsya; and
Lord Balarama, and Lord Narayana
There is a special encounter between Bhima, and Hanuman, that found in the Vana Parva, the Book of the Forest.
After their confrontation, Hanuman recites in some detail the story of Lord Rama, before agreeing to place himself on the flagstaff of Arjuna and help the Pandavas.
And Hanuman shared the following words with Bhima:
“And it came to pass that the mighty son of Dasaratha the heroic Rama, who is Vishnu's self in the shape of a human being, took his birth in this world.”
“Rama recovered his wife even like the lost Vedic revelation. He, with his devoted wife Sita, returned to his own city, Ayodhya, inaccessible to enemies and that lord of men began to dwell there.”
Then that foremost of kings, Rama, was established in the kingdom. Thereafter, I asked a boon of the lotus-eyed Rama, saying, 'O slayer of foes, Rama, may I live as long as the history of thy deeds remaineth extant on earth!' Thereupon Rama said, 'So be it.”
“O best of Kurus, dear Bhima, do not tell anyone that I abide here. My eyes have been is blessed seeing thee; and Bhima, having felt a human being by thy coming, I have in my mind once again that son of Dasaratha, who was Vishnu himself under the name of Rama, and who delighted the heart of the world, and who was like the Sun to Sita, but also the darkness to Ravana.”
“And with tears in his eyes, the monkey from affection again addressed Bhima in choked utterance, saying, 'O hero, repair to thy own abode. May I graciously incidentally be remembered thee by in thy talk.”
The citation from the Shanti Parva, when none other than Lord Narayana is being cited talking to the Sage Narada, clarifies the position of Rama:
“Towards the close of Treta and the beginning of Dwapara, I shall take birth as Rama, the son of Dasaratha in Iskshaku's royal line.
Appearing in the forms of a swan, a tortoise, a fish, foremost of regenerate ones, I shall then display myself as a boar, then as a Man-lion, Nrisingha, then as a dwarf, then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha, then as Krishna the scion of the Sattwata race, and lastly as Kalki.”
A pertinent and moving citation of Rama as God, and is that from the parting of grandsire Bhishma from the world, in the Anusasana Parva towards the very end of the Mahabharata.
After the culmination of his final passing of knowledge concerning how to lead, and how to govern society, from Bhishma to Yuddhistira in the aftermath of war in order to begin the new era;
Bhishma after taking care of his duties in equipping the next generation to lead, finds a renewed sense of peace in his mind. And in doing so, offers a cascading of prayers to the various forms of the Lord. Bhishma prays as follows:
“My obeisances to He that assumed the form of Rama, the son of Dasaratha, going into exile at the command of his Sire. He that is exceedingly affectionate unto His worshippers. He that shows compassion towards even Chandalas, the dog-eaters, when they approach Him with devotion. He that chastises the wicked, and who destroyed Ravana the foe of the gods, having assumed the form of Rama that was full of compassion and other most amiable virtues.”
The next citation occurs in Book of the Forest, the Vana Parva.
The dialogue begins with Sage Lomasha citing to Yuddhistira, a recommended lake of pilgrimage which can re-energise one who bathes there:
“Bathing here, O son of Pandu, with thy brothers and Draupadi, thou wilt certainly regain that energy of thine that hath been taken away by Duryodhana, even as Parasurama regained his that had been taken away from him by the Son of Dasaratha, in their hostile encounter."
Yuddhistira in his philosophical curiosity, wanted to know more, and this time specifically in relation to Parasurama, and so inquired of the sage Lomasha:
“O illustrious one, why had Parasurama’s energy and might been taken away? And how also did he regain it? O exalted one, I ask thee, tell me everything.'
Sage Lomasha duly obliged, explained to Yuddhistira:
Listen, O king, to the history of Rama, the son of Dasaratha, and that also of Rama of Bhrigu's line, also known as Parasurama, gifted with intelligence.
For the destruction of Ravana, O king, Vishnu, in his own body, took his birth as the son of illustrious Dasaratha. Parashurama saw in Ayodhya that son of Dasaratha after he had been born.
It was then that Parasurama of Bhrigu's line, hearing of Rama the son of Dasaratha of spotless deeds went to Ayodhya, impelled by curiosity, and taking with him that celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of Dasaratha's son.
Dasaratha, hearing that Rama of Bhrigu's race had arrived on the confines of his dominion, set his own son Rama to receive the hero with respect.
Beholding Dasaratha's son approach and stand before him with ready weapons, Parasurama smilingly addressed him, O son of Kunti, saying:
'O king, exalted one, string, if thou canst, with all thy might, this bow of mine, which in my hands was made the instrument of destroying the Kshatriya race.'
Thus addressed, Dasaratha's son answered the great Parashurama:
'O illustrious one, it behoveth thee not to insult me thus. Nor am I, amongst the regenerate sagely classes, or deficient in the virtues of the Kshatriya order. The descendants Ikshwaku, never boast of the prowess of their arms without cause.'
Then unto Dasaratha's son who said so, Parashurama replied, That is a truce to all crafty speech, O King. Take this bow.'
At this, Rama the son of Dasaratha, took in anger from the hands of Rama of Bhrigu's line, that celestial bow that had dealt death to the foremost of Kshatriyas. And, O Bharata, the mighty hero Rama, smilingly strung that bow without the least exertion, and with its twang loud as the thunder-rattle, frightened all creatures in the welkin.
Rama then, addressing Rama of Bhrigu's race, said:
'Here, I have strung this bow. What else, O Brahmana, shall I do for thee?'
Then Rama, the son of Jamadagni, gave unto the illustrious son of Dasaratha a celestial arrow and said, 'Placing this on the bow-string, draw to thy ear, O hero.
Hearing this, Dasaratha's son blazed up in wrath once again, and said:
“I have heard what thou hast said, and even pardoned thee. O son of Bhrigu's race, thou art truly full of vanity. By the Grandsire Brahma’s grace thou hast obtained energy that is superior to that of the Kshatriyas, And it is for this that thou hast insulted me. Behold me now in my native form I give thee sight.'
Then Rama of Bhrigu's race beheld in the body of Dasaratha's son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats and the sacrifices, the Samansin their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning.
And the illustrious Vishnu then shot that shaft. And at this the Earth was filled with sounds of thunder, and burning meteors, O Bharata, began to flash. And showers of dust and rain fell upon the surface of the earth. And whirlwinds and frightful sounds convulsed everything, and the earth herself began to quake, And shot by the hand of Rama, that shaft, confounding by its energy the other Rama, came back blazing like a fire into Rama's hand.
And Parashurama, who had thus been deprived of his senses, regaining conciousness and life, bowed unto Rama, that complete manifestation of the power of Vishnu, and commanded by Him, he proceeded to the mountains of Mahendra.
Even this, O child, Yuddhistira, was what befell Parasurama of spotless deeds in days of yore, after he had, king, met Vishnu in the form of the Son of Dasaratha.
Parasurama was then advised by his ancestors, to bathe in the river called Diptoda, to absolve him of his despondency due to offending Vishnu in such way.”
And so Sage Lomasha recommended to Yuddhistira the bathing in the Diptoda river on his pilgrimage.
The next of such citations falls within the Salya Parva, which describes the point just after the main heroes of the Kaurava forces, including Bhishma, Drona, and Karna have fallen.
The Parva visits the pilgrimage of Balarama. Lord Balarama, having excused himself from the battle of Kurukshetra, citing his view to be firmly that in pursuit of peace and neutrality in this situation, Balarama had decided to entail in a pilgrimage of holy sites.
The Salya Parva describes how Balarama with a few of his close aides and sages, visited Usanas, or Kapala-mochana; that site where the son of Dasaratha, Rama, had slain a demon. The Parva describes:
“That tiger among kings, the high souled Rama, the son of Dasaratha, lived for some time in the forest of Dandaka, from desire of slaying the demons that were disruptive to the pious and peaceful. At Jana-sthana, Rama cut off the head of a wicked-souled Rakshasa with a razor-headed shaft of great sharpness. That head fell in the deep forest. That head, coursing at will through the welkin fell upon the thigh of Mahodara while the latter was wandering through the woods.”
It is not the only place where holy sites related to Rama are cited; in the Tirtha-yatra Parva, where after venting their frustrations at the situation of the murder plot by the Kauravas at the House of Laq, Yuddhistira firmly opposes his fiery brothers proposals for rapid revenge; citing their relative weaknesses in terms of alliances.
The Pandavas find themselves at this juncture seeking mental solace. In the forest, it is none other than the blessed sage Narada who comes to meet them, to provide them this.
Narada cites the Sage Pulatsya from a previous dialogue saying:
“One should next proceed to the excellent Gop-ratara in the Sarayu River, whence Rama, with all his attendants and animals, ascended to heaven.
Bathing in that tirtha, one's soul, through Rarma's grace, and by virtue of his own deeds, being cleansed of all sins, one becometh adored in heaven.”
Narada then advises Yuddhistira:
“Proceeding next, son of the Kuru race, to this Rama-tirtha on the Gomati River, and bathing there, thou shalt obtaineth the merit of the horse-sacrifice, and sanctifieth thy race.
After this, O mighty King, one should proceed to the great Sringa-vera-pura, where, formerly Rama, Dasharatha's son, had crossed the Ganga River.”
In line with the beautiful citations of Rama in the Mahabharata, Srila Prabhupada described in one of his letters in 1974:
“The Mahabharata means greater bharata. So we find saintly kings like Maharaj Yudhistira, Maharaj Parikshit, Maharaj Bharata, and so on, what to speak of King Lord Ramachandra. The whole history of the battle of Kurukshetra is based on this principle of finding out a rajarsi on the throne of the kingdom. Lord Krishna Himself took part in this battle of Kurukshetra to install Maharaj Yudhistira on the throne of the world empire and to pluck out the usurper king like Duryodhana from the seat of the ruling power.”
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