The topic of Bhakti in Ramayana is ubiquitous through the Epic. It may not be possible to cover everything in the limits of the essay here. I seek blessings from my Gurunatha and seek his Krupa to absolve me from any mistakes in my interpretation.
The 23rd Shloka from 5 Chapter of Seventh Ccanto Bhagavata Puranam refers to nine way (paths) of bhakti (Devotion).
श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥
The forms of bhakti are
There are two instances from Ramayana for this form of Bhakti.
In Bala Kanda Valmiki listens to the praise of Rama from Narada when he describes all the qualities of Rama. Listening to this gave the ability to Valmiki to know the Itihasa of Ramayana as it happens. One may say Narada was responding to the question by Valmiki, but one must listen to the response and the fruit is in the response. There is no better place to listen to the Gunas (quality of Rama) in Ramayan than in Bala Kanda Sarga 1)
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इक्ष्वाकुवंशप्रभवो रामो नाम जनैश्श्रुत: । बुद्धिमान्नीतिमान्वाग्मी श्रीमान् शत्रुनिबर्हण: । महोरस्को महेष्वासो गूढजत्रुररिन्दमः । धर्मज्ञस्सत्यसन्धश्च प्रजानां च हिते रतः । प्रजापतिसमश्श्रीमान् धाता रिपुनिषूदनः । |
रक्षिता स्वस्य धर्मस्य स्वजनस्य च रक्षिता । सर्वशास्त्रार्थतत्त्वज्ञस्स्मृतिमान्प्रतिभानवान् । सर्वदाभिगतस्सद्भिस्समुद्र इव सिन्धुभिः । स च सर्वगुणोपेत: कौसल्यानन्दवर्धन: । विष्णुना सदृशो वीर्ये सोमवत्प्रियदर्शनः । धनदेन समस्त्यागे सत्ये धर्म इवापरः । |
The list of gunas mentioned in above shlokas are
She listens to the story of Rama from Anjeneya in Ashoka Vanam. Anjeneya finds the location of Sita. He was not sure on how to approach Sita without creating a fear and doubt about him. Hanuman started narrating the story of Rama. In Sundara Kanda in Sarga 29, Hanuman narrates the story of Rama till he reaches Ashoka Vanam. Sita gets a relief and peace on listening to the story of Rama in the middle of the garden surrounded by demons and demonesses.
Besides Narada in Balakanda when he explains the qualities of Rama and Hanuman reciting the story of Rama in Sundara Kanda, there are few other instances of Keertana Bhava in Ramayana
Lava & Kush’s rendering the Ramayana in Uttar Kanda is an example of Keertana Bhakti. This was so powerful that it even led to a potential reunification of Rama and Sita. Though Sita decided to go back to her Abode.
Several rishis, munis, Hanuman were all known for living their life by thinking about Rama in whatever they do.
Jatayu waited for his death while remembering that Rama will come to him and he had to tell him about Sita. Jatayu Mokhsham is still a popular item in dance forms, like Kathakali and several drama forms of Ramayana.
Sita spent her time in Ashoka Vanam and remained alive with the remembrance of the deeds of Rama and her time with Rama.
No one can represent this form of Bhakti other than Bharata.
When Rama did not accept Bharat’s offer to return to Ayodhya, Bharata asked Rama to give his Paduka
आधिरोहाऽर्य पादाभ्यां पादुके हेमभूषिते।
एतेहि सर्वलोकस्य योगक्षेमं विधास्यतः।।
He further took the vow to stay outside Ayodhya
and perform the Paduka Seva.
स पादुके सम्प्रणम्य रामं वचनमब्रवीत्
चतुर्दश हि वर्षाणि जटाचीरधरो ह्याहम्।।
फलमूलाशनो वीर भवेयं रघुनन्दन।
तवाऽगमनमाकाङ्क्षान्वसन्वै नगराद्बहिः।।
तव पादुकयोर्न्यस्तराज्यतन्त्रः परन्तप।
Bharata bowed before the sandals and took the
vow of wearing matted locks and bark garments,
living on fruits and roots, placing the responsibility
of ruling the kingdom on Rama’s sandals.
He also insisted that he will be outside the city for
fourteen years till Rama returns.
Agramanimalastrotram which is part of Paduka Sahasram by Vedanta Desikan
प्रशस्ते रामपादाभ्याम् पादुके पर्युपास्महे ।
आनृशंस्यं ययोरासीदास्रितेष्व्नवग्रहम् ॥५॥
A crisp interpretation of above is
“Paduka seva gives more power than
the feet of the Lord itself.”
During the entire period of Vanavasa, various sages have worshipped Rama. When Vishwamitra took Rama and Laxmana in their childhood from Dasharatha to protect the Yagnashala from demons, Vishwamitra worshipped Rama with the following lines. This line is the starting line for the Vekateshwara Suprabhatam which can be heard in most places in the morning in South of India.
कौसल्या सुप्रजा राम पूर्वा सन्ध्या प्रवर्तते।
उत्तिष्ठ नरशार्दूल कर्तव्यं दैवमाह्निकम्
One can find this form of devotion in hundreds of places in Ramayana. This is a commonly sighted form not only in Ramayana but also in day-to-day life.
Vibhishana’s bhakti is a great example of Dasya Bhakti towards Rama. He offered unconditional and total surrender. Vibhishana said to the Sugriva and his army when they sighted him
सो अहम् परुषितस् तेन दासवच् च अवमानितः |
त्यक्त्वा पुत्रामः च दारामः च राघवम् शरणम् गतः ||
I have left my wife and children to surrender and
take refuge myself to Rama
Vibhishana’s statement when he was finally accepted by Rama was
अनुजो रावणस्य अहम् तेन च अस्मि अवमानितः ||
भवन्तम् सर्व भूतानाम् शरण्यम् शरणम् गतः |
I have left by brother, and now I seek refuge in you.
Nishadraj Guha has shown his devotion to Rama as friend. Rama himself describes his freindhsip as
अर्चिताश्चैव हृष्टाश्च भवता सर्वथा वयम्।
पद्भ्यामभिगमाच्चैव स्नेहसन्दर्शनेन च।।
Rama said to Guha–by coming on feet and
displaying friendliness (स्नेहसन्दर्शनेन)
you have pleased us.
Sugriva is also said to have shown devotion as a friend. However, his devotion was not unconditional. His devotion was more like an agreement.
Shabari and Lakshmana have surrendered themselves to Rama with no expectation in return.
Shabari’s Bhakti is considered one of the greatest as she had no thoughts other than Rama. She was engrossed so much that she did not even realise that she is offering fruits which was tasted by her. While everyone who wanted to see Rama came to Rama, Shabari was the only character in Ramayana who Rama went to see. One chapter (Sarga 74 of AranyaKanda) is dedicated to Shabari and her offerings to Rama.
Lakshamana is also considered an avatara of AdiSheshan. He has always been with Rama. In childhood, when Vishwamitra came to Ayodhya asking for Rama, Lakshmana went with Rama though he was not asked by anyone.
सर्वप्रियकरस्तस्य रामस्यापि शरीरत:।।
लक्ष्मणो लक्ष्मिसम्पन्नो बहि:प्राण इवापर:।
Lakshamana was dearest to Rama as
though his own body.
Lakshmana’s self-surrender was to an extent where he and Rama could be considered as one. Manthra while provoking Kekayi mentions about Rama and Lakshmana as Ashwini Kumars (the twin god of he
alth and medicine).
The same happened when Rama had to go into exile. Lakshmana decided to come with Rama. He did not sleep for the entire period of Vanvasa of Rama. When Shurpanakha approached Lakshmana to propose for marrying him, he said
कथं दासस्य मे दासी भार्या भवितुमिच्छसि।
सोऽहमार्येण परवान्भ्रात्रा कमलवर्णिनि।।
He says, “I am a slave and I have surrendered
myself completely to Rama.
How can you be a maid to a slave?”
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