Attached Though Detached

“Then, having been ordered by Sugriva, thousands of monkeys, who could assume any shape at will, searched in all directions for that goddess.” (Hanuman, Valmiki Ramayana, Sundara Kand, 31.13)

sugrīveṇāpi sandiṣṭā harayaḥ kāmarūpiṇaḥ ||
dikṣu sarvāsu tām devīm vicinnvanti sahasraśaḥ |

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In the verse previous to this one in the Ramayana, Shri Hanuman explains how Shri Rama, the Supreme Lord in a famous incarnation form, shows full detachment by being able to give up a kingdom that He rightfully earns. Rama can conquer cities belonging to others. He does this when necessary, but He does not keep the kingdom for Himself. He conquered the monkey kingdom in Kishkindha and then gave it away to Sugriva. While showing detachment in that area, Rama is fully attached to His dearest servants, the people who love Him at a level impossible to measure. For them, He will literally move heaven and earth. He can do the work all by Himself, but He is not against allowing the most eager among the creatures on earth to go on His behalf.

Rama doesn’t need to rely on the human species alone. Consider the seeing eye dog. The person who has difficulty seeing, who may be completely blind, needs help in getting around. If they live in an urban area, how are they going to cross the street properly and safely? Perhaps using sound and a guide stick they can walk through the streets, but they can only get so far this way.

Obviously it would be ideal to have another person with them at all times. But who would be willing to assume such a role? Especially in the busy modern life, where simply making ends meet requires so much labor, few will be able to make the full sacrifice for the benefit of another. The dog comes into play here, as it can be very useful for the blind person. The dog is loyal. It cannot speak, but it can communicate well enough to increase the spatial knowledge of the handicapped person.

In Rama’s case, He is not handicapped. He is the most capable person. Since He is so dear to the pious souls, so many are enthusiastic about serving Him. After regaining his kingdom, the monkey-king Sugriva offered service to Rama by ordering thousands of monkeys to go in search of Sita, Rama’s wife who had gone missing. These monkeys were not ordinary. As Hanuman describes, they could assume any shape at will, kama-rupa. This trait they shared in common with the inhabitants of Lanka. The difference was that the Rakshasas in Lanka were wicked-minded, while the monkeys from Kishkindha were spontaneously attracted to devotional service to God.

The less intelligent person may take this verse from the Ramayana as an opportunity for criticizing Rama.

“He was so lusty for His wife that He engaged thousands of forest-dwellers to look for her. If He really was God, He would have forgotten about His wife. So many famous saints of the past left home voluntarily. Some of them had beautiful wives, too. So Rama couldn’t do that. He had to see His wife again, who was known to be the most beautiful woman in the world. Thus He can’t be God.”

In truth, the fact that thousands of monkeys went searching for Sita shows how much God loves His devotees. Whether a foolish person criticizes Him or not, it makes no difference. Sita was in trouble. It was not like she was staying with a saintly person, in safe confines. She was in constant trouble, terrorized by the female ogres of Lanka, who were ordered by their leader to scare her into submission. The evil king, Ravana, wanted Sita for himself, and thus far she hadn’t budged. He thought that perhaps with the threat of violence she would change her mind.

So for God to abandon a person at such a time for the sake of showing renunciation that He had already shown many times previously was not desired. For Sita’s sake Rama will do anything, and she the same. For this reason she is Hare, or the energy of God. She is the perfect spiritual energy, incapable of being tainted by material contact. We living entities are the marginal energy; we can choose either the spiritual or the material. Hare is always with the spiritual side, and so God is always with her. He will do anything for her benefit.

In Closing:

Though God by Himself all can do,

Not against taking help from others too.

 

Like monkeys by Sugriva sent,

In search of Sita they went.

 

Rama previously renunciation shown,

Not worried thus for reputation His own.

 

Rather to alleviate wife in sore distress,

Who by Hanuman’s association soon to be blessed.

Not Ready To Say Goodbye

“Those who sing of the auspicious occasion of the initiation and the wedding of Sita and Rama with excitement get countless auspicious blessings day after day, says Tulsi.” (Janaki Mangala, Chand 24.2)

upabīta byāha uchāha jē siya rāma maṅgala gāvahīṁ | 
tulasī sakala kalyāna tē nara nāri anudita pāvahīṁ ||

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The Janaki Mangala is a short collection of verses that tells a story. Though a story, it is a summary, as the details from that one event alone would fill volumes. The original telling comes from the Ramayana of Valmiki, which was authored in Sanskrit. Since then it has been retold countless times, even by one of the main participants herself, Sita Devi. In the original Ramayana she offers her own summary to the wife of a sage. That sage’s wife already knew the story, but she wanted to hear it again. The same sentiment is shared by Tulsidas here, who blesses those who sing and hear of this tale over and over again.

"I have heard, O Sita, that your hand in marriage was won by the renowned Raghava on the occasion of the self-choice ceremony [svayamvara]. O Maithili, I wish to hear that story in detail. Therefore please narrate to me the entire sequence of events as you experienced them." (Anasuya speaking to Sita Devi, Valmiki Ramayana, Ayodhya Kand, 118.24-25)

Perhaps the following has happened to us on more than one occasion. We pick up a book that interests us. We heard about it on television, where the author was interviewed during a promotional tour for the release of the book. We liked them when they were in the public eye, and so since they now have a book out we’re interested in reading it.

It ends up being more than just a basic memoirs that give notes on events in chronological order. Instead, it is like a compelling story, a page-turner if you will. It is difficult to put down. We get emotionally invested in the outcome, where we are attached to the loveable characters and disgusted by the loathsome ones.

As we’re cruising through the book, something dawns on us.

“Hey, if I finish this book too quickly, what am I going to read later on? There’s only so much of this left. I will feel empty afterwards. I will feel alone. I don’t know what to do. Maybe I should read more slowly. I will ration my reading; this way I’ll get to stay in the story longer.”

If we feel this way about an ordinary book with ordinary characters, imagine the attachment that comes from hearing about the Supreme Personality of Godhead. He is the most loveable character. He has beauty, wealth, strength, fame, wisdom and renunciation to the highest degree. Above that, He is the most merciful person. He is an ocean of mercy, and that ocean flows to those who love Him and are dedicated to spreading His glories throughout the universe.

Those wonderful qualities belong to His closest associates as well. So we wouldn’t blame someone for wanting to ration their hearing of the story of the wedding of Sita and Rama. Rama is God Himself and Sita is His eternal consort. The Supreme Lord can most certainly appear in the manifest world whenever He so chooses. Just because we can’t see Him now doesn’t mean that He doesn’t exist. Indeed, even when He appears in an incarnation form like He did with Rama, He remains hidden from the eyes of the foolish and less intelligent.

nāhaṁ prakāśaḥ sarvasya

yoga-māyā-samāvṛtaḥ

mūḍho 'yaṁ nābhijānāti

loko mām ajam avyayam

“I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-maya]; and so the deluded world knows Me not, who am unborn and infallible.” (Lord Krishna, Bhagavad-gita, 7.25)

The highly fortunate see Him in all His glory. They record His activities and then pass on that information to others. There are people who didn’t witness the events firsthand. With the marriage of Sita to Rama, only the people in Janakpur directly saw what happened. The celestials from the sky also watched, but all others were shut out. Then there were the festivities in Ayodhya, Rama’s home. The people of Ayodhya warmly welcomed Sita to their home, who arrived there accompanied by Rama and His three younger brothers and their new brides.

From that story you hear of wonderful characters like Janaka. There was no other king like him, and in qualities he could only be matched by Dasharatha from Ayodhya. Thus it was fitting that Janaka’s daughter married Dasharatha’s son. Then you have the guru Vishvamitra, who kindly led Rama to Janakpur to take part in the contest of the bow. You have the devoted younger brother Lakshmana, who is always there to support Rama. You have the loving mothers in Ayodhya, who achieved the fruit of an existence by having motherly affection for Sita.

The verse above is the last one from the Janaki Mangala. Does this mean that the story is over? Does it mean that one has to return to a life devoid of God’s association? To ease the worried mind, Tulsidas says that anyone who sings of these glorious events, Rama’s marriage and His training in the forest with Vishvamitra, gets auspiciousness day after day. This means that you can hear the story over and over again and not get bored. It is an exercise worth trying. The boon is made possible through the Supreme Lord Himself, who is an infallible and inexhaustible being. His name alone carries that potency, and so one can also repeatedly chant the maha-mantra and never have to say goodbye to their beloved Lord of their life-breath: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

When swiftly a book you read,

Story towards ultimate end to lead.

 

But for more you yearn,

Why to life of sadness return?

 

Story of Sita and Rama never to close,

This Goswami Tulsidas knows.

 

With excitement repeatedly sing,

All auspiciousness to you to bring.

Sharing With The World

“Those who sing of the auspicious occasion of the initiation and the wedding of Sita and Rama with excitement get countless auspicious blessings day after day, says Tulsi.” (Janaki Mangala, Chand 24.2)

upabīta byāha uchāha jē siya rāma maṅgala gāvahīṁ | 
tulasī sakala kalyāna tē nara nāri anudita pāvahīṁ ||

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If you are fortunate enough to come across the king of education, raja-vidya, that is Vedanta and understand it perfectly, knowing full well that everything emanates from the Supreme Personality of Godhead, you should share this wisdom with others. This is to save both them and yourself. Your speech will show how much you know. Not so much facts and figures, but your true understanding - that will be revealed. And the message will be so powerful that others will be enlightened in the process. Goswami Tulsidas, not requiring self-purification due to his constant engagement in devotional service, here gives a benefit to all of humanity, sharing the secret to life with so many, both contemporaries and those yet to take birth.

Let’s pretend that you agree to this assignment that I give to you. You are to be liked. That is it. I’ll pick a specific sphere of influence, and you do the rest. It doesn’t have to be in an entire society; only in a limited area, like your place of work or school. How will you go about accomplishing the task? One option is to give gifts to people. Find out what each person wants and then go out and buy it. This will win you some friends in the interim, but it is an expensive option. What if someone wants a car? What if someone wants to go away on a vacation? How are you going to pay for this? Moreover, why will you want to when all you’re getting is their approval? And that approval will only be based on something you give to them; it has nothing to do with who you are as a person.

rajo rāgātmakaṁ viddhi

tṛṣṇā-saṅga-samudbhavam

tan nibadhnāti kaunteya

karma-saṅgena dehinam

“The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.” (Lord Krishna, Bhagavad-gita, 14.7)

Material desire is such that it will never be satisfied. If you’re craving pizza today, once you eat it you won’t all of a sudden stop craving pizza. In the future, you will want to eat it more; it will take more indulgence to reach the same level of temporary satisfaction. And so by giving gifts to others, they may like you for only a short period of time.

Another option is to do favors for them. Ask each person what they want accomplished and then go out and do it. Again, this is an expensive road to travel, as you will have a difficult time doing so much for so many. They may not appreciate you after a while, also, for they will want something else done. Since you came through before, you are expected to do so again. If for some reason you don’t, then you’re not liked, more so than if you hadn’t done anything for them to begin with.

The easiest way to complete the assignment is to remain silent. Just don’t say anything. Smile when you see the other person. Listen to them attentively. Whatever opinion they volunteer, agree with. Don’t pass judgment. Be supportive. In this way you will be liked quickly. What can anyone say about you? You have no opinions and you rarely speak. They have nothing to criticize.

In this way your silence buys the confidence of others. But what if you know that they aren’t meeting life’s true mission? What if you know that their constant intoxication is a sign of defeat against the illusory forces of maya? What if you know that their abilities in so many different areas would really be useful once they were directed towards devotional service, which is an endless occupation?

The benevolent saints take the risk of spreading the glories of the Supreme Lord. They speak out when necessary. They assert the superiority of the devotional path, bhakti-yoga. They know this choice will make them unpopular with many, but since they’ve realized for themselves that devotion is the best way to go in life, they are undeterred. Here Goswami Tulsidas tells everyone how to find auspiciousness day after day. And this auspiciousness is for everyone, regardless of their present circumstances. Whether they are from India or not, whether they even believe in God or not, in following his formula they are guaranteed to be benefitted.

That auspiciousness comes from regularly singing about the auspicious events of a training period and a wedding. The training, upavita, was for Rama and Lakshmana, two brothers who roamed this earth a long time ago. The wedding was for the same Rama to the daughter of King Janaka, Sita Devi. Tulsidas himself took great delight in singing of these two wonderful incidents. He easily could have kept the information to himself. He could have remained silent in the presence of others, for that would have made him very popular. He could have sung to himself in a small room in a house, and thus not be phased by the constant comings and goings of the living entities, who must die after taking birth.

Tulsidas shared his wisdom with many others. He wrote his own song of the events so that the message would travel more quickly and to more areas. That writing transcends time, as it is available to this day. Thus the message continues to travel. The revelations of a genuine saint withstand the test of time. Guided from within by God Himself, they find the best way to share the message with as many as possible. They give others a hint on how to accomplish the same. “Glorify God. Be happy in His service, and give others the same gift.” All of that is accomplished today through the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. Works like the Janaki Mangala give us the meaning to these names.

In Closing:

When sublime wisdom to find,

Fair to keep hidden in mind?

 

Or to share with others better yet,

For seeing how life’s goal to be met?

 

Easy to be liked when quiet to stay,

Towards path to hell not to get in the way.

 

Saints of Vedic tradition all risks take,

Tell of Sita and Rama, auspicious life for us make.

Doing The Work For Us

“Those who sing of the auspicious occasion of the initiation and the wedding of Sita and Rama with excitement get countless auspicious blessings day after day, says Tulsi.” (Janaki Mangala, Chand 24.2)

upabīta byāha uchāha jē siya rāma maṅgala gāvahīṁ | 
tulasī sakala kalyāna tē nara nāri anudita pāvahīṁ ||

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“We’re supposed to think about God. We’re supposed to remember Him at all times. If we’re having trouble remembering, then make a plan to remember throughout the day; in essence remembering to remember. They say to chant the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. Repeat this mantra all the time, and all good things will come. But I can’t do this. I need more. I can’t see how the enjoyment will come that is necessary to continue on.”

The saints of the Vedic tradition indeed do make such recommendations. They believe so strongly in them that they’ll dedicate their whole lives to repeating the same message. Rather than stay bound to home and family, remaining safe from the scrutiny of the public, they abandon everything to facilitate extended travel. By moving about, they are better able to spread the message of divine love, which they say is awakened through the remembrance mentioned above. Some saints go one step further: they hand us information to help us in our remembrance.

We can take the example of the above quoted verse from the Janaki Mangala. Here Goswami Tulsidas says that singing of the glories of the sacred thread investiture of Shri Rama and His marriage to Sita will bring auspiciousness day after day. The singing should be done with attention, with some sort of interest. Since it will bring auspiciousness daily, obviously the singing should take place repeatedly.

This recommendation doesn’t come out of left field. We shouldn’t dismiss it outright, thinking it impossible to do. If there is a God, why not remember Him? If He is so great, what is the harm in remembering Him day after day? We claim that the difficulty is that we can’t see Him. Sure, His influence is everywhere. Not a blade of grass moves without His sanction. There cannot be life without His glance. In the Vedas it is said that at the beginning of the creation, according to our present timeline anyways, there was only a chunk of matter. Granted, it was a large chunk, but it had the properties of matter nonetheless. It was lacking consciousness. It was just awaiting change. Most importantly, it required the instigation of a spiritual force in order to do anything. That force came from God, who injected a portion of His potency into the material chunk, thereby giving birth to the life that presently surrounds us.

mama yonir mahad brahma

tasmin garbhaṁ dadhāmy aham

sambhavaḥ sarva-bhūtānāṁ

tato bhavati bhārata

“The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.” (Lord Krishna, Bhagavad-gita, 14.3)

We don’t remember being there at the beginning of the creation, so it’s hard to keep that event in our mind. So unless we see a personality who is God then we can’t really remember Him so well. But hearing is just as effective in spiritual matters; hence the recommendation for chanting. Chanting is kirtanam and hearing is shravanam. Together, they make the two most potent methods of bhakti-yoga, or devotional service. Yoga is the mission for the living entity. Yoga is complete concentration; it transcends laziness, fatigue, chaos, despair, hopelessness, and all other negative conditions. It is a firm link to the Divine, and it is best maintained through bhakti, or divine love. Indeed, bhakti-yoga is the culminating stage of all other yoga practices.

Tulsidas recommends that we always sing of the glorious event of Rama’s marriage to Sita. But there are so many marriages that take place. Why not remember a marriage of a famous king from recent times? Why not watch our own wedding video over and over again? To help us in accepting his recommendation, Tulsidas provides information into the natures of Sita and Rama. Sita is the energy of God. She is the pleasure potency, and she acts only for God’s pleasure. Rama is God Himself, non-different from the original Personality of Godhead. Some may call Him Krishna, Vishnu, or by some other name, but the personality addressed is the same in each case.

Rama is God and Sita is His wife. Tulsidas gives information of how their marriage took place. His Janaki Mangala poem is dedicated to that blessed event that occurred many thousands of years ago. The Janaki Mangala also describes the training Rama received from the guru Vishvamitra. Rama is God, so He doesn’t need anyone’s help. Yet He is so kind that He pretends to need instruction from respected personalities. In this case, Rama and His younger brother Lakshmana took training in the military arts, conducted with the bow and arrow during the time period in question. The spiritual teachers could also instruct disciples in how to run businesses, govern a kingdom, and see the spiritual equality in all beings. Vishvamitra’s guidance was important because of his love for Rama. If the spiritual guide has love for God, then he is worth approaching.

We have trouble remembering God. We would rather worry over the future of the economy of the nation. We would rather plan our upcoming week. We would rather spend hours zoning out, forgetting our troubles. But as Tulsidas says, remembering brings auspiciousness. There is no loss on our part, though we think there is. We think we will miss out on fun, but bhakti-yoga is the only actually fun activity. It increases the happiness of the participant, making more room in the heart for the love that overflows. That love first appears through hearing, and to make sure the love continues to grow, the benevolent saints of the Vedic tradition give us plenty to hear.

In Closing:

That to miss out on fun,

Means attention there is none.

 

Though good for us to hear,

To waste time the fear.

 

Saints thus in renunciation live,

So that much for hearing they can give.

 

Advantage of their mercy take,

And fruitful this life make.

 

Tulsidas so much of Rama writing,

Like His marriage and with demons fighting.

 

With respect keep that valuable gem,

Sing of Sita and Rama, have love for them.

Training Exercise

“Those who sing of the auspicious occasion of the initiation and the wedding of Sita and Rama with excitement get countless auspicious blessings day after day, says Tulsi.” (Janaki Mangala, Chand 24.2)

upabīta byāha uchāha jē siya rāma maṅgala gāvahīṁ | 
tulasī sakala kalyāna tē nara nāri anudita pāvahīṁ ||

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The upavita is the sacred thread, which is worn around the shoulder. It has special significance, though commonly today one receives it as part of a ceremonial function. Sort of like the bar mitzvah or confirmation, those sons born into high class families go through a ceremony where they receive the upavita. From this verse from the Janaki Mangala, we see that the sacred thread is more than just an ornament. It means something, and who better than God to explain that meaning.

The upavita goes to the twice-born. What does it mean to be born twice? The first birth is obvious; it occurs from the womb of the mother. Everyone has this birth. To be alive means to have taken the first birth. The second birth is actually more important; it signals entry into spiritual understanding. Think of it like being admitted to school, except the education is the highest there is. The instruction deals with the difference between matter and spirit, the true position of the soul, which is the identifying agent within all creatures.

rāja-vidyā rāja-guhyaṁ

pavitram idam uttamam

pratyakṣāvagamaṁ dharmyaṁ

su-sukhaṁ kartum avyayam

“This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.” (Lord Krishna, Bhagavad-gita, 9.2)

The second birth comes from the guru, or spiritual master. Shri Ramachandra, the Supreme Personality of Godhead appearing on earth in a beautiful incarnation form many thousands of years ago, was of the royal order. Therefore His “second birth” related to learning the military arts. He was not expected to be a brahmana, which means one who knows Brahman, which is the non-differentiated spiritual energy. I am Brahman and so are you. In fact, so is the cat, the dog, the elephant, and the cow. Anything we consider to be life is Brahman, or spirit, in its true identity.

Goswami Tulsidas says that one who sings with excitement of the upavita of Shri Ramachandra gets all auspiciousness every day. The verse quoted above sums up what has been detailed in the work known as the Janaki Mangala. Interestingly, there is no previous mention of a sacred thread being given to Rama. There is no mention of an official ceremony where Rama, the eldest son of the king of Ayodhya, gets a sacred thread from a guru.

Upavita is a compound Sanskrit word. Upa means “to bring closer” and vita can refer to “trained.” Combining the two, we get a definition of “bringing one closer in order to train them.” This is the more applicable meaning to the upavita mentioned here by Tulsidas. The great poet does describe how Rama and His younger brother Lakshmana received training in the military arts from the brahmana Vishvamitra.

So the sacred thread is more than just a decoration. It is more than just an indication of entry into instruction. The person getting the sacred thread must do something in order to earn it. As Rama is God, it makes sense that He was asked to do something extraordinary to earn His stripes. God does not require this training. He doesn’t need anyone to teach Him anything. Yet in order to give the proper lesson to future generations, He humbly served Vishvamitra and did whatever the sage asked.

And what was asked of Rama? The sages in the forest of Dandaka were being harassed by evil night-rangers. These were ogre-like creatures who had no morals and could change their shapes at will. Using black magic, they could appear in one second and then vanish the next. They didn’t fight fairly. Rama and His younger brother Lakshmana were asked to defend against such attackers.

Rama’s training was successful, and through Vishvamitra’s blessings He eventually went to Janakpur, where He wed Sita. One of her other names is Janaki, and so we get the main subject of the work of Tulsidas. The training required for ordinary souls, who are not God, is not as difficult. We do not need to slay wicked night-rangers all by ourselves. We wouldn’t be able to accomplish such a task anyway, as our abilities are paltry in comparison to Rama’s.

To earn the vital second birth, one simply needs love for Rama. With love for the Supreme Lord, there is love for the guru, who is the spiritual master representing Rama’s interests on earth. If one doesn’t yet have love for Rama, if they don’t know who He is or are not certain of His divinity, faith in the guru is enough. Following their instructions, inquiring submissively and humbly serving their interests, one can pass the tests necessary to enter the second and more important life.

The guru is most pleased by the disciple who always chants the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. This chanting is identical with singing the glories of the upavita of Rama and His marriage to Sita. It is identical with love for God, which is the pinnacle achievement in life. This chanting pleases the bona fide spiritual master, and it opens the door to eternal spiritual life.

In Closing:

When sacred thread gaining,

Means from guru training.

 

Entry into the second birth,

Accepting knowledge of highest worth.

 

Rama the tests of guru passed,

By arrows from bow coursing fast.

 

Today from guru take holy names spoken,

And see doors to spiritual world open.

Show It Again

“Those who sing of the auspicious occasion of the initiation and the wedding of Sita and Rama with excitement get countless auspicious blessings day after day, says Tulsi.” (Janaki Mangala, Chand 24.2)

upabīta byāha uchāha jē siya rāma maṅgala gāvahīṁ | 
tulasī sakala kalyāna tē nara nāri anudita pāvahīṁ ||

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The glories of the marriage of Sita and Rama know no end. Hearing about it is not enough. Each word used to describe that sacred event opens up so many avenues for study and discussion. Rama is the Supreme Lord in an incarnation form and Sita His eternal consort, so this infinite expansion makes sense. The material world is like the branches coming from the inverted tree whose root is the spiritual sky, the imperishable abode of God in His personal form.

avyakto 'kṣara ity uktas

tam āhuḥ paramāṁ gatim

yaṁ prāpya na nivartante

tad dhāma paramaṁ mama

“That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode.” (Lord Krishna, Bhagavad-gita, 8.21)

The spiritual realm is described as unmanifest in the Bhagavad-gita, the definitive word on Vedanta, the end of all knowledge. Unmanifest to us means unseen. It’s like the air. We know that it’s there, but we can’t see it. We have to perceive the effect it has on manifest objects in order to detect its presence. Since we cannot see the spiritual sky, we think that the “unmanifest” description means that there is a lack of variety there.

But that is actually not the case. The inverted tree that expands to create the material world is compared to a reflection of a tree seen in water. The reflection is not the real object. If you go to reach for the branches within the water, all you’ll get is water; you won’t get the branches. Similarly, the material world is temporary and always changing; so what you see is not completely real. The real thing is in the original object, which is the spiritual world.

Proof that there is tangible form in the spiritual world comes from events like those described in the verse above from the Janaki Mangala. Here we have glorification of a sacred thread investiture and a wedding. These are not ordinary events. The author, Goswami Tulsidas, says that one who sings of these events with great attention and excitement gets auspiciousness coming to them day after day.

The same events in the material world don’t have the same properties. Take this situation for example. You and your husband recently got married. It was a grand occasion. All your friends, close family, and even distant relatives attended. There were so many photographers there that a passerby would have thought a royal family from England was getting married.

After the ceremony, you and your husband moved in together. As is common for newlyweds in their new home, you invite so many guests to come over and visit. One day your good friends from childhood arrive. Due to a scheduling conflict, they couldn’t attend your wedding. When they come over, you play the video recording from your wedding. They enjoy the presentation very much, and they lament the fact that they couldn’t have attended.

Now imagine that a week later you invite them over to your home again. You decide to show them the same wedding video. Will they like this? Would you want to sit through the entire thing again? Maybe in the odd circumstance you’ll both get a kick out of seeing everything again, but once you reach a third or fourth viewing in so short a timespan, you get little enjoyment. There are diminishing returns; everyone will want to watch anything else.

With the marriage of Sita and Rama, the same event can be relived day after day. Goswami Tulsidas gives his blessing that you’ll get all auspiciousness, kalyana, by singing of the event with excitement. A very similar verse appears in the Ramacharitamanasa from the same author. In that book, the verse says that one gets auspiciousness from hearing about the wedding of Sita and Rama. Singing creates hearing, and so the two verses have essentially the same meaning.

And why is there kalyana from repeated singing? There is complexity to the event. You don’t have only Sita and Rama. You have Janaka, Sita’s father. From hearing his name one time, your mind can go into contemplation of his great qualities. You can ponder how he was a detached yogi, expert in mysticism. You can then appreciate how he loved Sita instantly when he found her as a baby one day in the ground. If you get bored with that direction, you can remember how he is considered one of the twelve mahajanas, or great-souls, who are authorities on devotional service to God. Sita appeared as the daughter to such a mahajana, which only further increased his greatness.

Tulsidas mentions Rama’s upabita, or investiture of the sacred thread, along with the wedding to Sita. In the Janaki Mangala, we don’t get any descriptions of Rama being given a sacred thread by any teacher. The sacred thread comes at the time of initiation, and it marks the second birth, the one into Vedic culture, given by the guru, or spiritual master. We do get descriptions of Rama and His younger brother following the guru Vishvamitra into the forest and protecting him from the attacks of wicked night-rangers. This is the upabita that Tulsidas refers to, as it is the training of Rama and Lakshmana by a celebrated sage of the Vedic tradition. Thus one can contemplate on the exact meaning to initiation and the sacred thread. It is more than just a rite of passage. It is more than just a ceremonial function reserved for the higher classes. Upabita actually means something; it relates to specific training.

Rama does not require such training, but He undergoes it anyway to set the proper example. The tests He passed cannot be imitated by anyone, and neither can His marriage. This earth has never seen such a spectacle. Thankfully there needn’t be competition in this area. One can delight in the marriage of Sita and Rama as if it were for their two best friends, for God is the supreme well-wisher. His eternal consort favors those who are dear to Rama, and so by being happy for the beloved couple’s happiness, one is guaranteed to get auspiciousness day after day, as the author promises.

In Closing:

With excitement of event sing,

Then daily auspiciousness to you to bring.

 

Promise by author Tulsidas made,

In whose mind Rama-lila played.

 

Also from Vishvamitra receiving training,

Rama and Lakshmana upabita gaining.

 

Into contemplation of these your mind,

And renewed inspiration in life to find.

Unifying All Poets

“As the kumuda flower blooms at the sight of the moonrise, like that Ayodhya alighted in happiness. All the poets sing of the glories of Rama’s wedding.” (Janaki Mangala, Chand 24.1)

bikasahiṁ kumuda jimi dēkhi bidhu bha'i avadha sukha sōbhāma'ī |
ēhi juguti rāma bibāha gāvahiṁ sakala kabi kīrati na'ī ||

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This one poet wants to write about love. They’ve been scorned too many times in the past. They’ve had many unpleasant experiences in the romance department. This other poet wants to write about nature. They particularly enjoy the spring season. The flowers in bloom, the honeybees buzzing about, the gradual departure of the cold winter chill - these things are ripe to be described in verse. With as many topics as there are for discussion, in those directions the various poets will turn. One topic, however, can unify all. In the above referenced verse from the Janaki Mangala, the kavis, the poets of sharp intellect, unify in praise of the wedding of Sita and Rama.

Poetry may not appear to be so valuable today, but its influence is still present, though one has to look a little harder to see it. As the noted playwright and poet Shakespeare quipped, brevity is the soul of wit. The less amount of words you can use to convey your message, the more powerful the message will be. Consider the song versus the book. If I can put my thoughts into a melodious song, it will be easy for others to repeat it. With a few lines, so many others will parrot my sentiments, even without knowing fully what the words mean.

Meanwhile, the same sentiments described at length in a paper or book are not as easily consumed by the public. For starters there is the time factor. Listening to a song requires much less time than reading a book. You can listen to the same song many times in the same amount of time it takes to read the book just once.

So the power of poetry is still alive and well in the form of the song. In times past, poetry was also put into song, and the words became more meaningful due to the limited communications channels. In ancient times, there was no television or radio. There weren’t newspapers, either. If you wanted to describe something important, you needed to put your words into poetry and then hopefully be able to sing the resultant verses.

The kavis thus became very important. In the Vedic tradition, the kavi can be likened to a bard. It is said that the famous Homer had memorized his lengthy works like the Illiad and the Odyssey. He would recite them from memory when called upon. Similarly, Vyasadeva and Valmiki Muni could also recite their lengthy works without using reference tools. Hardly anything in history compares to the Mahabharata in length and substance, and Vyasadeva had the entire thing memorized.

The verse quoted above comes from a very short work known as the Janaki Mangala. It is authored by a kavi whose name is Tulsidas, which means “servant of the tulasi plant.” The tulasi plant is a goddess, and she is very dear to the Supreme Lord Vishnu. Vishnu is the personal form of God, a clearer picture to give definition to the abstract concept of a supreme controller. Janaki refers to the daughter of King Janaka. Her name is also Sita, and she is the eternal consort of Vishnu’s incarnation of Rama, the prince of Ayodhya.

Thus the kavi who is a servant of Tulasi Devi, who is dear to Vishnu, authored a poem turned into song for glorifying the Supreme Lord in His incarnation of Rama, particularly focusing on the marriage of Rama to Sita. From this verse we can gather that Tulsidas did not do anything new by authoring his poem. At the time of Rama’s wedding, so many kavis sung of the glorious event. They all united on the one subject matter. And they described the event very happily, for everyone in the town was happy.

The happiness of the people was like the blooming of the white water-lily at the ascent of the moon in the night sky. This means that the people of Ayodhya were spontaneously happy; no one had to tell them to react in a certain way. They were not afraid of the royal family. They would not get punished if they did not react appropriately. Rather, no one could stop them from being happy. Even if Rama were to tell them to stop celebrating, they wouldn’t. He was their bright moon, Ramachandra, and they were the water-lilies connected to Him. This relationship represents real yoga, the connection of the individual soul to the Supreme Lord.

Just as the spontaneous happiness of the people was a sign of perfect yoga, so too the singing of the kavis in celebration of Rama’s wedding gave an indication that they were not separated from God in interests. Poetry covering any other subject is limiting. It is not yoga since the connection to the Divine is not direct. There is a connection to God’s separated energy, known as the material nature. Sita Devi is the pleasure potency energy, and in the marriage to Rama the pleasure energy and the energetic unite. The energy that are the poets always sing of that wonderful occasion, showing that only in yoga is there eternal happiness full of activity.

In Closing:

One poet interested at nature’s sight,

Another about unrequited love to write.

 

But only on one subject all kavis to unite,

Devotion to Rama, like moon shining bright.

 

Happiness in Ayodhya rising at the wedding,

Like water-lilies vision of Ramachandra getting.

 

These words not concoction of mine,

Glorified too by poets of the time.

Happiness Is Rising

“Looking at the four pairs, they gave their blessings as they departed. Like the white lily blooming at the rising of the moon, happiness grew in their hearts.” (Janaki Mangala, 192)

jōrīṁ cāri nihāri asīsata nikasahiṁ |
manahum̐ kumuda bidhu-udaya mudita mana bikasahiṁ ||

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Who is God? Where does He live? What does He want from us? Is it better to ask things of Him or offer something to Him? If it’s the latter, what could He possibly want from us? Where do we make these offerings? The above referenced verse from the Janaki Mangala gives an example of offerings made to Him and the resultant effect. The reciprocation is tremendous, delivering a reward far superior to anything that could be asked for directly.

What are things that we could ask for? Well, perhaps we’re not feeling so well. Last night I ate something that isn’t sitting well with me. Now my stomach hurts. I’m in so much pain that I can’t do anything. I can’t even sleep. It feels like I need to throw up, but I can’t. Therefore I don’t have any relief. As a last resort I pray to God.

“O Lord, please help me out. I know I’m suffering the reaction to some past mistake. I did something wrong for sure. I have too many sins to count. I swear to be good from now on. Just make this pain go away. I can’t live like this.”

And what happens when the pain does go away? Naturally, we soon forget about the whole ordeal. We don’t remember the promises we made under duress. We carry on as usual. “As usual” means continuing in a life of material sense gratification, where the only time we remember the good Lord is when we again want something. Thus happiness does not increase. It comes for a brief moment, and then goes away. It is like the sun that peaks out from the clouds only to get hidden again.

Imagine another situation. You come home from work one day and happily greet your children. You are so happy to see them that you give them candy bars. You picked these up on your way home since they asked you for them. Your wife had advised against it, but you couldn’t help yourself. Your children are so happy to receive these gifts. The problem is the next time they aren’t as happy. They want more. The candy bars are not enough. Pretty soon you regret ever having given them the gift in the first place.

The senses of the living entity act in this way. Satisfying them only makes them want more in the future. And to reach the same satisfaction requires more the second time around. By following the desires that constantly flow in, like a rushing river, happiness remains elusive.

“A person who is not disturbed by the incessant flow of desires - that enter like rivers into the ocean which is ever being filled but is always still - can alone achieve peace, and not the man who strives to satisfy such desires.” (Lord Krishna, Bhagavad-gita, 2.70)

As they say during the Christmas season, it is better to give than it is to receive. When applying this principle to the relationship to God, the previous situation turns around completely. Whereas asking for things doesn’t lead to permanent happiness, and makes one even more upset with the Supreme Lord in the chance that the desired object doesn’t come to fruition, giving to God brings happiness that only increases.

In the above referenced verse from the Janaki Mangala, happiness is on the rise. It comes from offering blessings to four newlywed couples. The women in the royal court generously gave these blessings. The recipients didn’t require them, but they accepted them anyway. The head of the newlywed couples was Shri Rama, the Supreme Lord in a famous incarnation form. Rama can grant anything to anyone. As soon as someone wants something, He can ask His eternal consort, Lakshmi Devi, to give it to them. God never runs out. The pie that is the spiritual world is infinite. Taking away one part does not diminish the whole. To us this is inconceivable, or achintya.

The women here felt happy because offering blessings to God is totally natural. The reaction is automatic as well; hence the comparison to the kumuda flower. That flower is the white water-lily; it opens up at the rise of the moon. It opens more and more as the moon heads towards its peak in the sky. In the same way, the more one offers blessings to God, the more happiness they feel in the heart.

The comparison is not entirely accurate, though, as the happiness in devotional service never reaches an end. The space in the heart only increases to make more room for happiness. It is no wonder, then, that the devoted souls continue to offer blessings to God, hoping for only the best for Him. In the heightened state of devotion, they care not for their own welfare, which is automatically maintained by Rama, His wife Sita, and Rama’s three younger brothers and their consorts, who happily returned to Ayodhya and were blessed by all the people who loved them so very much.

In Closing:

In devotion no care for personal gain,

By Sita and Rama always maintained.

 

For God’s welfare instead the only care,

That He’s self-sufficient happily unaware.

 

Like water-lily to the moon in the sky,

Through bhakti happiness on the rise.

 

Since no limit comparison deficient,

For them no offering to Lord ever sufficient.

Gift Dilemma

“They gave gifts of clothes to all who were entitled. All the guests, the female attendants, and the wives of the gurus received gifts.” (Janaki Mangala, 191)

nēgacāra kari dīnha sabahiṁ pahirāvani | 
samadhī sakala su'āsini guratiya pāvani ||

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Here the gift-giving at a famous marriage reception continues. There is no consumption of alcoholic beverages. There is no first dance for the married couple. The guests get the top priority, and they are not going to leave empty-handed. The Supreme Lord is making sure of that. The wives in His royal family are making sure everyone who deserves to get a gift gets one. No one is shut out, and so in the spiritual world the reciprocation of love continues, without end to the exchanges.

Imagine this scenario. Someone’s invited you to their wedding. You don’t mind going. They’re a good friend. Amidst all the other planning you have to do, there is the gift. You ask yourself a series of questions:

“How much should I give? Well, how much did they give me for my wedding? I am travelling quite a ways for theirs. I’ve heard that if you have to spend for travel, you can give a smaller gift. What about the people who can’t attend? I’ve heard that if you’re invited, you’re compelled to get a gift. If you can’t make it then you have to give something at least. Then I’ve heard the stories of people basing their gift on their assessment of the wedding hall. If it’s a nice place, you’re supposed to give more. You’re supposed to figure out how much the couple paid per person, and then match that in your cash donation. I’ve heard of people going to the wedding reception with a blank check in their pocket. Upon surveying the situation, they then fill in an appropriate amount. I must say, this is all too much for me to handle.”

In Ayodhya a long time ago, the wedding reception was for the king’s four sons. The royal family had wealth, so they didn’t require anything. Still, everyone in the town celebrated to the best of their ability. There were no misers, including the hosts. And so everyone went away with gifts. In the traditional way, the women were the managers of finance in the homes. When a gift needed to be given, they would pick something and give it away.

Here the three wives of King Dasharatha are continuing to give away gifts. They gave clothes to all who were entitled. Anyone who came up to them received something nice. Who doesn’t appreciate a nice shirt? What woman wouldn’t want a beautiful sari to wear to the next important function? These were simpler times, so clothes as a gift were well appreciated.

In the royal court, there were female attendants and wives to the gurus. They received gifts as well. One may wonder how the royal family could afford to make such donations. Rama is the Supreme Lord in an incarnation form. He is the husband of the goddess of fortune, Lakshmi Devi. On earth He wed Lakshmi in her most beautiful form of Sita. This wedding took place in Janakpur, the land of Sita’s father Janaka.

Here Ayodhya welcomes Sita and Rama. Rama’s three younger brothers were married simultaneously, so the festivities are for four marriages. Where there is the goddess of fortune, there is an endless supply of wealth, jewels, clothes, gold and cows. There is no shortage if Lakshmi Devi is in a favorable mood. When she is with her husband, she profusely distributes charity to those dear to Him. The special qualification of the residents of Ayodhya is that they were all dear to Rama. He loved every one of them, and so it is not surprising that everyone received gifts to their heart’s content.

Bhakti-yoga is unique in that the service continues regardless of what gifts are or aren’t received. Whether one gets a lot or very little from the Supreme Lord, they continue in their devotion. The greatest gift in life is to have a best friend to whom kind words can be offered day after day. That best friend can only be God, since He lives forever in His transcendental form. His land of Ayodhya also remains forever manifest, including the good work of His closest associates.

The gift dilemma for the devotee is how to offer more and more service, and God’s dilemma is how to repay that life dedicated to service to Him. This is a good problem for each to have, and they take turns in topping one another. One second the devotee does something amazing and the next Rama replies with an amazing act of His own. The sparring continues, with everyone winning. This happens only in spiritual life, entry to which is very easy in this age. One can open the door to transcendental bliss through just the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

One side many a gift giving,

The other in service continuing.

 

All obeisances to Sita and Rama made,

Difficult for them such love to repay.

 

Whether a lot or very little to come,

Deviation from devotional path to be none.

 

To reward the bhaktas the desire still,

Thus air of spiritual world with love filled.

Nothing Left

“They gave the beggars whatever they asked for and more, who gave their blessings here and there. Then they did puja to the devas and the forefathers for Rama’s good fortune.” (Janaki Mangala, 190)

jācaka kīnha nihāla asīsahiṁ jaham̐ taham̐ |
pūjē dēva pitara saba rāma udaya kaham̐ ||

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Sharanagati is full surrender to the Divine. Full surrender means full dependence. When there is full dependence, there cannot be anything left to hold on to. Other objects may be there, and to outsiders it may appear that there are remaining attachments, but in the mind of the surrendered soul there is only their beloved Supreme Personality of Godhead. He is their only hope for salvation. He is their only reason for living, for in service to Him they derive the most happiness. They know this both in theory and in practice.

Imagine this scene. You’re taking a big exam today. This is important; it will determine where you end up next year. If you perform well, you’ll have your pick of school. You won’t be at the mercy of admission committees. They will all want you, for from your grades and exam performance it will be impossible to deny you. So you’ve studied a lot for this exam. But you’re still very worried. You see that your friends are worried too. Classmates are assembled on this Saturday morning, all as nervous as you. Normally this day of the week is reserved for rest, for unwinding by watching hours of television. But not today. Everyone has their “game face” on.

As you head towards the examination room, you notice that there is a line, and it is not moving quickly. After a while you figure out the cause of the delay: there is a security check prior to entry. Each person has to remove their mobile telephones. This shouldn’t be causing a problem, you think. There were explicit instructions given beforehand that smartphones and such devices were not allowed in the examination room. Yet everyone seems to have them on their person. The phones aren’t the only thing. Some have papers stashed in their jacket pockets. Others have little notes scribbled on various parts of their body. Some are wearing headphones. Some actually brought their books with them.

“Everyone, may I have your attention please,” announces the security person at the front of the line. “The items listed on this sign right here are not allowed in the examination room. If you’ll please put them away right now, this line will move much more quickly. The time for studying is over. You have to rely on your brains now. There is no other way.” Thus the students surrender to the moment. They no longer have support from the outside. They are forced to rely on only themselves to pass the examination.

The experience is similar for the devoted souls in sharanagati. They intentionally weaken themselves, leaving no objects of distraction. In full dependence, the bliss they experience from devotional service is much higher. They feel true love in this dependence, as they are completely vulnerable. Without vulnerability there cannot be a full interaction of love.

The symptoms of this vulnerability are shown in the verse quoted above. Here the family in Ayodhya is not holding anything back. They already gave away so many gifts to the worthy members of society, the priests. Now they are giving the beggars of the town whatever they want. In return the beggars are giving their blessings. The royal family had plenty to give away, and more importantly they were not worried since they had love for Rama, the Supreme Lord in His incarnation form which roamed the earth during the Treta Yuga, the second time period of creation.

As if giving away gifts was not enough, the family members sacrificed even more. They held a puja, or worship ceremony, for the devas, or demigods. You have a demigod in charge of practically every aspect of material life. They wanted all the devas to bless Rama. They also did a puja for the forefathers, those appearing previously in their family.

It should be noted that none of these acts were necessary. Rama does not need anyone’s blessings. He does not require help from any demigod, human being, animal, or plant. He is fully self-sufficient; He is the only person who can claim so. Yet the offerings indicate full surrender on the part of the family members in Ayodhya. They were celebrating the marriage of Rama to Sita, and also the marriages of Rama’s younger brothers to Sita’s relatives from Janakpur.

In full surrender, they had no concern for Rama’s strengths. They did not remember how He had already defeated wicked night-rangers in the forest. They were not remembering how Tataka and Subahu were driven away from Vishvamitra’s ashrama. Instead they were worried about Rama. They wanted life to be perfect for Him. They wanted Him to have every comfort. They were not concerned with their own welfare. If giving away gifts and holding pujas would help Rama, His brothers and their wives, then they would repeat such acts day after day.

This concern for Rama equates to the achievement of life’s mission. Such concern is real love, and since it is tied to the Supreme Lord, it lasts forever. It transcends the bounds of birth and death. All that has happened in the past is of no concern to the person who has the brightest future ahead of them, one where they worship God in full surrender, leaving all attachments behind.

In Closing:

All attachments behind leaving,

In full surrender to Rama cleaving.

 

To beggars even more gifts gave,

Nothing for themselves to save.

 

Path of devotion in this way cleared,

For Rama’s welfare only they feared.

 

Thus true love from them shown,

Highest bliss in sharanagati alone.