“Many things happened on Dassera Day.” The most important was that Shri Rama was crowned as king and He also killed Ravana.
“Many may say, ‘How can it be He killed Ravana and He was coronated on the same date?’ In those days in India, we had supersonic airplanes.... The airplane’s name was Pushpak, meaning the flower.” It had tremendous speed, “so after killing Ravana He came to Ayodhya with His wife and that was the day He was crowned.”
A benevolent king
You can imagine how much advanced people were there at that time of Shri Rama and His kingdom. The reason was the king was an incarnation. Also He was a benevolent king, as described by Socrates....
The story of Rama, they say, was written before He was born, even before there was any inkling of it. The seer Valmiki wrote the whole story of Shri Rama. Shri Rama’s birth and all that were brought forth by the Agni, the fire, and He was born in the dynasty of the Surya – that is the sun....
He was one of the mildest of avataras you have ever had. He was a very formal person. He would go to any extent to bear upon Himself the problems than to tell others to do something.... This is one of the greatest qualities of Shri Rama, that He would not make anyone do anything for Him.” He would not order anything or use someone for any purpose.
The person who is born in Surya has to be extremely humble. He is the one who shows that nothing can affect, nothing can make him feel that he is something great.”
The sweetness of Shri Rama
Shri Rama went into a village where there was a very old woman who was belonging to the primitive class of beings. She had very few teeth. She brought some small fruits known as ber and she gave them to Him. “‘Shri Ram, you see, I have got these for You. I don’t have anything else. And these, I’ve tested all of them.’
Actually in India, if you put in the mouth it is utishta. Nobody will touch it. But she said, ‘I have tasted all of them by piercing my teeth into them and I have seen that none of them are sour.’” She knew Shri Rama didn’t like sour fruits. “‘None of them are sour and you can have them.’
If you did this to somebody in the West, they would hit you hard.
Immediately, Shri Rama rushed forward and took the bers from her hand, kissed her hand, said, ‘All right, all right, I’m going to have them.’ With such enthusiasm, He ate them.
So Lakshmana was a little angry at that lady. ‘What’s this going on?’
So Sitaji said, ‘Oh, do you like them very much?’
He said, ‘Yes, but I’m not going to give you anything.’
“She said, “No, I am your half body. You have to give me.’ So He gave some to Sitaji. Sitaji ate. “Yah, what a thing! It’s like nectar of heaven I am eating!’
So Lakshmana felt very jealous. He said, ‘Sister-in-law, can I not have a little of it?’
She said, ‘No, I can’t give you. You ask your brother. I’m not going to give to you. I have a very little share. Why don’t you ask your brother?’
Lakshmana went to his brother Rama and asked for more.
Shri Rama smiled and gave him that ber which was eaten or touched or was pierced by the teeth of a primitive woman, who was actually an outcast according to the Brahminic laws of India.
This is the sweetness of Shri Rama. “He used to make people feel comfortable like ... an oyster who gets a little stone into the body of the shell, takes out a kind of a shiny liquid and covers it with that shiny liquid and makes it into a pearl to be comfortable.
Now He didn’t want His own comfort. Rama is a little bit different, that He wanted to make everyone into a diamond or a pearl, so that the other person would shine and would look nice. And that’s how He felt comforted.
Rama or Ram is the seventh avatar of the Hindu God Vishnu. Rama is the central figure of the Hindu epic Ramayana, which is the principal narration of the events connected to his incarnation on earth, his ideals, and his greatness. Rama is one of the many popular deities in Hinduism. Religious texts and scriptures based on his life have been a formative component in numerous cultures of South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu.
Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of a great woman.
Rama (date uncertain) was a legendary north Indian king whose story is told in the many versions of the Ramayana and also in the Mahabharata. It is obvious that both these texts are multi-layered in the sense that earlier myths of indeterminate age have been incorporated into the core texts as they developed into the texts we know today, reaching the developed text c.200-100BCE.
Traditionally the Ramayana is regarded as having been compiled by Valmiki. Another, much later, rendering of the Ram story is the (Hindi) Ramcaritmanas by Tulsidas.
Modern historians regard these classic Indian texts as chronicles of the wars fought, essentially over resources, between city-states on the fertile Gangetic plain of northern India in the first millennium BCE, especially in the period 700-100BCE. In this context Rama is portrayed as the king of Ayodhya who marries Sita, the adopted daughter of King Janaka of Mithila or Videha sometime in the period 700-500BCE.
Traditional scholars assign considerably earlier dating to the Ramayana and much of the Mahabharata, and regard King Rama as having lived as early as five thousand years ago, or c.3000BCE.
Bibliography: Sukumari Bhattacharji, ‘A revaluation of Valmiki's "Rama"’ Social Scientist 30(1-2), 2002:31-49; Luis Gonzalez-Reimann, ‘The divinity of Rama in the Ramayana of Valmiki’ Journal of Indian Philosophy 34(3), 2006:203-220; K.K.Handique, et al., ‘Part 1: The Two Great Epics’ in The Cultural Heritage of India. Volume II (Calcutta: The Ramakrishna Mission, rev. 2nd ed., 1962), chapters 1-8; Ramdas Lamb, 'Ram' in Brill’s encyclopedia of Hinduism. Vol.III, edited by Knut A.Jacobsen (Leiden: Brill, 2011):112-118; A.K.Ramanujan, ‘Three hundred Ramayanas’  in Many Ramayanas: the diversity of a narrative tradition in South Asia, edited by Paula Richman (Berkeley: University of California Press, 1991):22-49 https://300ramayanas.wikispaces.com/ ; Paula Richman, ‘The diversity of the Ramayana tradition’ in Many Ramayanas: the diversity of a narrative tradition in South Asia, edited by Paula Richman (Berkeley: University of California Press, 1991):3-21; Dinesh Sakalani, ‘Questioning the questioning of Ramayanas’ Annals of the Bhandarkar Oriental Research Institute v85, 2004:51-65; Geoffrey Samuel, The origins of yoga and tantra: Indic religions to the thirteenth century (Cambridge: Cambridge University Press, 2008