Turning Karma Into Bhakti

“Then that highly-resplendent Hanuman, who is the son of the wind-god, having a coral colored face, appearing humble and indigent, descended from the tree. He respectfully raised his folded hands to his head and said the following sweet words to Sita:” (Valmiki Ramayana, Sundara Kand, 33.1-2)

so.avatīrya drumāttasmādvidrumapratimānanaḥ |
vinītaveṣaḥ kṛpaṇaḥ praṇipatyopasṛtya ca ||
tām abravīn mahātejā hanūmān māruta ātmajaḥ |
śirasi añjalim ādhāya sītām madhurayā girā ||

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Every living entity works. Even if they are completely renounced, living in the forest with no possessions, they must do something to maintain their body. If they go out looking for fruits that have fallen from the trees, it means they are working. If they are sitting in meditation throughout the day, fasting from food and drink, they are still doing something. Everyone does some kind of work, but who knows for sure to whom that work should be offered. Shri Hanuman here gives us the answer, showing us that abilities used in any kind of work can be easily transferred to the spiritual realm.

As everyone does work, everyone has some kind of ability. Some are better at speaking than others. I get up in front of the classroom to deliver my book report, and as soon as I see the teacher I get nervous. My legs start to shake and I am barely able to speak. Meanwhile another student doesn’t even have a prepared speech, but they are able to talk eloquently for quite some time.

I have some ability but I don’t know how best to use it. Ordinary work is known as karma. The results of karma are known as fruits in Sanskrit: karma-phala, the output to your work. If I am lucky, I have a firm belief in God. I know that He exists. I offer Him salutations during the appropriated times in the day. I have so much respect for Him that I will never speak ill of Him.

But is that all? What should I work for? Should I try to satisfy my senses? Should I try to eat nicely and sleep on a comfortable mattress? Should I take care of my friends and family, keeping an eye out for their wellbeing? Should I engage in welfare work, where I help the poor and the needy?

Bhakti-yoga provides the answers. In the process, it turns karma into devotion. Put more simply, your abilities take on their true value when you use them in devotional service. Take Shri Hanuman for example. In this verse quoted from the Ramayana, we see that he has splendid characteristics. The color of his face is like coral. It is a beautiful reddish color. Hanuman is highly splendorous, maha-tejah. Tejah can also mean potency; so Hanuman can stand up to anyone in a fight.

Though he is maha-tejah, here he intentionally appeared humble and pitiable. He is preparing to offer sweet words to Sita Devi, the wife of Lord Rama. He is raising his joined palms to his head. This is all work. It is coming from someone who is very potent. We know from the following verses that Hanuman is very skilled in speech as well. So he has the ability to fight against highly estimable foes. He has a beautiful color to his face. He has very good parentage; he comes from an important god of the Vedic tradition.

Though he can use any of these characteristics to increase his personal stature and comfort, he does not do so. His abilities go straight to the bhakti realm. He works, but it is for pleasing God. He acts, but he is not interested in enjoying the result. This verse also gives us the proper mood required for transferring our abilities in karma to the realm of devotion. Hanuman can assume any size, which means that he could have appeared frighteningly large in front of Sita. He chose to look humble and meek instead because this is the proper way to address someone important like the wife of Shri Rama, who is the Supreme Lord in a splendid incarnation form.

We use sweet words all the time. We speak nicely to our spouse so that we’ll get along with them. We try to charm the person working behind the counter at the takeout restaurant so that they’ll throw in some extra food for free. We praise our parents and grandparents for the wonderful job they did in raising us. If sweet words are used in these instances, why not towards Sita also?

yat karoṣi yad aśnāsi

yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya

tat kuruṣva mad-arpaṇam

“O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” (Lord Krishna, Bhagavad-gita, 9.27)

Hanuman has amazing abilities, but this does not mean that one needs to be as skilled as him in order to practice bhakti. The same sweet words that we use elsewhere can be offered in the temple. When praying to God, we can praise Him very nicely. We can offer our respects to His wife, His younger brother, and all those devoted to Him. We can do this each and every day, and in so doing we’ll transcend the bounds of the material world. We will feel a pleasure we’ve never experienced before, and we’ll realize that the purpose to our work is to please the Supreme Lord, who is the enjoyer of all sacrifices.

In Closing:

A clenched fist, intimidating face can make,

Shri Hanuman, any form can take.

 

Though of qualities great and tall,

In approaching Sita looking humble and small.

 

Addressing to her words right and sweet,

Informing her that Rama soon with her to meet.

 

Karma into bhakti quickly to change,

When sweet words used for God the same.

What Do The Demigods Think

“Let there be all obeisances to the lord of speech [Brihaspati], the carrier of the thunderbolt [Indra], the self-create [Brahma], and also the consumer of oblations in the sacrificial fire [Agni]. Let whatever words spoken by this forest dweller in front of me be true; let it not be otherwise.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 32.14)

namo astu vācaḥ pataye savajriṇe svayambhuve caiva huta aśanāya |
anena ca uktam yat idam mama agrato vana okasā tac ca tathā astu na anyathā ||

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Not knowing any better, the human being first seeks rewards which are actually not difficult to attain. Praying for food to be put on the table each day seems like a wise thing to do, but then the same prayer is absent in so many who are able to eat without a problem. The animals know nothing of prayer, and they seem to find food to consume each day.

Food is one thing, but there are so many other rewards sought as well. The person who is a little religiously inclined understands that not everything comes through their own work.

“So many people work hard, but not everyone gets the same result. Some people aren’t as smart as others. Some aren’t as lucky. Some are born into more difficult circumstances. This means that we can’t control everything. There are higher powers who manage these things, and to gain their favor, I will pray to them.”

Indeed, this is a wiser choice than ignoring the existence of higher authorities. At the very least, the human being should know that there are three kinds of miseries which are beyond their control. Miseries come from mother nature in the form of hurricanes, earthquakes, tornadoes and the like. Then we get miseries from other living entities, like the mosquitoes that bite us for no reason and the people who cut us in line at the post office. Miseries of the third kind come from within, like a restless mind or an upset stomach.

We have little control over these miseries, so it’s wise to seek help from those who can control them. Not only is there control, but there are specific rewards the seeker can get. There is speech, which is managed by Brihaspati. His name and knowledge of his personality come to us from the Vedic tradition of spirituality. Then there is rain to help the crops grow. Indra, the wielder of the thunderbolt, manages this. Then we have our material form consisting of the three gunas: goodness, passion and ignorance. The self-create, Lord Brahma, manages this area since he creates everyone. There is also the respect offered to all the gods managing the many different departments of the material creation. Agni, the god of fire, accepts these offerings and then distributes them accordingly.

Though there are many gods of seemingly equal importance, one stands above all. He is the origin of even Brahma, who comes to be through the stem of the lotus flower that emerges from the navel of said origin of all. There are many ways to know how and why this god is supreme. For one thing, He does not always grant what the worshiper asks. He knows that the material is not as important as the spiritual. The aim of the human existence is to become conscious of Him, not to constantly be seeking material rewards that provide little to no happiness.

The supreme god is known by many names in the Vedas. One of them is Rama. This refers to His possession of transcendental pleasure and also to His incarnation that appeared on earth many thousands of years ago. That incarnation is described in detail in the work known as the Ramayana. The above quoted verse is from that work, and it gives proof to the concept of a singular deity which stands supreme.

In this verse Sita Devi, the wife of Rama, prays to various demigods to let the words of a forest dweller be true. The forest dweller’s name is Hanuman and he spoke these words in front of Sita. She did not know him prior to this encounter. She was worried about her husband at the time, and so the words of Hanuman were like nectar to her ears. Hanuman told her that Rama had sent him and that Rama was ready to come and rescue her.

The problem here was that Sita was surrounded by liars and frauds. The king of that particular land had used deception to lure her away from her Rama. So it makes sense that she would be hesitant to believe words coming from a stranger with a form that was out of place for the area. She asks that the important gods of the Vedic tradition validate Hanuman’s speech.

We know that the speech is indeed true, which means that the gods all confirm that Rama is the Supreme Lord. That is Hanuman’s more important opinion, as he serves Sita and Rama to this day without motivation and without interruption. Hanuman’s word is enough, as is Sita’s. Both are of impeccable credibility, proven through their thoughts, words and deeds. Yet Sita kindly offers the chance to the subordinate gods to support the glorious speech of Hanuman.

yo yo yāṁ yāṁ tanuṁ bhaktaḥ

śraddhayārcitum icchati

tasya tasyācalāṁ śraddhāṁ

tām eva vidadhāmy aham

“I am in everyone's heart as the Supersoul. As soon as one desires to worship the demigods, I make his faith steady so that he can devote himself to some particular deity.” (Lord Krishna, Bhagavad-gita, 7.21)

It is natural for the person who seeks and gets material rewards from their particular god of choice to have some affection for that god. In the Bhagavad-gita the Supreme Lord says that He helps such a person maintain their faith in their god of choice, though the rewards actually come from the original God’s sanction. With such a faith, it’s understandable if some would want to discount the notion that Krishna, Rama or Vishnu is a higher god. They will object to these claims, though they are supported by scriptural authority and the words of Hanuman.

In such cases, the gods themselves can be asked. They can be polled to see who they think is supreme. The answer coming back will be unanimous. Just as they were compelled to grant Sita’s wish, knowing that Hanuman’s words could not be untrue, they cannot lie about being under the control of the Supreme Lord. Thus the person whose faith is in a particular god can take the authority of that god to understand that there is a singular supreme being whose association is cherished by the wise.

In Closing:

Though to your favorite god you go,

A supreme being amongst all you should know.

 

Hanuman his story to Sita described,

To convince her of his message he tried.

 

To the demigods Sita then prayed,

That true would be speech Hanuman made.

 

No other choice, had to comply,

That Rama is God on their authority rely.

Carrying The Message

“Perhaps since I always think of this and it is my desire, it has appeared so. I also ascertain the same using my intelligence. But the desire within the mind does not have form, and the person addressing me has a well-manifested form. What is the reason?” (Sita Devi, Valmiki Ramayana, Sundara Kand, 32.13)

mano rathaḥ syāt iti cintayāmi |
tathā api buddhyā ca vitarkayāmi |
kim kāraṇam tasya hi na asti rūpam |
suvyakta rūpaḥ ca vadati ayam mām ||

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“How do you know that God is real? How do you know that what you’ve heard about Him is true? Isn’t it possible that it is all just a figment of the imagination? I mean talking monkeys, kids holding up hills as if they were umbrellas, demons changing their shapes at will - do you really think this stuff happened? Isn’t it possible that it’s all imagination and myth? Isn’t it possible that it’s all just in your head, meant to keep you from going crazy? Perhaps since you want God to exist so bad, you have made it so.”

One of the definitions of God is that He is beginningless. The Brahma-samhita says that He is anadi. There is always a beginning to a beginning. Scientists speculate that at the dawn of the creation there was only a chunk of matter. Or perhaps there were just chemicals which then randomly collided to create the universe as we know it. With the time factor, however, we know that there is a beginning to that origin. The beginning of all beginnings is God. That is one way to define Him.

If He is infinite in the backwards direction, the same would hold true of the forwards direction. In either way, we can’t know for sure that He exists. Even if He comes before us, how are we to believe that He lived before? In the Bhagavad-gita He tells Arjuna that He was there at the beginning of the creation and spoke the same words of wisdom to the sun-god Vivasvan. Arjuna had trouble believing this, thinking that there was no way that his good friend Krishna could have been alive so long ago.

arjuna uvāca

aparaṁ bhavato janma

paraṁ janma vivasvataḥ

katham etad vijānīyāṁ

tvam ādau proktavān iti

“Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?” (Bhagavad-gita, 4.4)

In response, Krishna explained that both He and Arjuna had appeared many times on earth previously. Whereas Arjuna could not remember those previous births, Krishna could. This is firsthand information of a supreme controller coming to Arjuna. Yet due to the defect of memory in ordinary souls, there is no way to get tangible proof that Krishna is telling the truth.

So if God comes up to you today and reveals Himself, how are you going to prove that He will exist forever? If you must die yourself at some point, how are you going to know what happens after you leave? Since you won’t be able to perceive what happens after you are gone, the belief in God seems to lack a tangible form. From the verse quoted above from the Ramayana, we get an easy way to know for sure.

This verse assures us that God does exist. The person speaking here sincerely desires to be with God again. Her specific form of choice is Shri Ramachandra. This form is not created by anyone. It always exists. There is only one Rama, the husband of Sita. No one can become Him. No meditation or renunciation can transform a person into the highest personality that exists.

The distressed princess, Sita, thinks that since she wants to be with Rama so badly her thoughts have created an illusion. She is hearing about Rama, but perhaps it’s only due to her desire. She reaches this conclusion using her intelligence. At the same time, however, she notes that desire does not have form. Think about it. If you want to eat ice cream, what does the “want” look like? Can you show me your thoughts? Of course not; you can only speak about them to me.

Sita saw something that has a very-well manifested form. It belonged to Shri Hanuman. He spoke words that described Rama, Sita’s husband. His words, having a form, also delivered a message from Rama. Thus through sound coming from a well-manifested form, we can believe in the existence of God. The same message comes today, though through a different messenger. Sita too is a kind of messenger, with her words of wisdom documented in the Ramayana. Those words are like sound preserved on a recording of tangible form. That sound came from somewhere. The music playing in the car did not just appear randomly from nowhere. Someone had to produce it, record it, and then distribute it.

So the message of God travels the same way. Though we think that maybe He doesn’t exist since we can’t see Him presently, in fact He lives on through the visible forms that we encounter all the time. Life itself is evidence of His existence. There cannot be life without Him; He is the life of everything that lives.

puṇyo gandhaḥ pṛthivyāṁ ca

tejaś cāsmi vibhāvasau

jīvanaṁ sarva-bhūteṣu

tapaś cāsmi tapasviṣu

“I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.” (Lord Krishna, Bhagavad-gita, 7.9)

Rama’s form does not have to be imagined. People saw Him previously, and they kindly shared what they saw with others. Just as Hanuman shared what he heard, others have also since passed on the message of God, leading up to the present time. Those messengers today advise that the best way to believe in God and to see Him is to have faith in the sound that is the holy name: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

If from death not always to be,

How God’s eternal existence to see?

 

Better if to rely on sound,

Like in Ramayana’s pages found.

 

Desire without form existing in the mind,

Still Rama’s association Sita to find.

 

From words of Hanuman this came,

Today through holy name arriving the same.

At The Constitutional Level

“I have a mind that has become thoroughly filled with thoughts of Him, with all my sentiments directed at Him. As I am constantly thinking about Him, in that manner I am seeing Him today and hearing about Him.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 32.12)

aham hi tasya adya mano bhavena sampīḍitā tat gata sarva bhāvā |
vicintayantī satatam tam eva tathaiva paśyāmi tathā śṛṇomi ||

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“Get out of my head. Stop bothering me already. I don’t want to think about you anymore.” Those tormented by affection for a particular person know these sentiments all too well. Those who wish to forget a past incident also have likely said the same under their breath a few times. When the mind is consumed with thoughts of a particular object, it appears that the object comes to life. No matter where they look, no matter which way they turn, they keep seeing that one thing. When the object stuck in the mind is the Supreme Personality of Godhead in one of His many beautiful forms, then the apparent curse turns into the greatest blessing.

That blessing explains how bhakti-yoga works at the constitutional level.

“What are the other levels? How is bhakti practiced at the non-constitutional level?“

The word “practiced” reveals everything. When that word is present, the bhakti, or devotion, is not at the constitutional level. Take any particular field and consider the experts in it. The person who is very good at billiards likely doesn’t need to practice an easy shot. They don’t have to think. With a mind focused on something else even, they can line up their shot and make it almost every single time. The expert typist doesn’t have to look at the keyboard when doing their work. They don’t have to check to see that everything is coming across on the screen accurately. Their typing is at a level where it becomes second nature.

That highest level in bhakti is described as constitutional because it is the origin from which everyone has descended. This means that previously we were perfectly conscious of God. We never thought of competing with Him. The thought of surpassing Him in any area of opulence never entered our mind. We worried only about how His pleasure could increase every day. We used the days as a delimiter for systematically executing our schemes to please Him. The expert organizers in this area are Vrinda Devi and Paurnamasi, who know how best to bring pleasure to God in His original form of Krishna. They devise schemes in the spiritual land of Vrindavana to allow Krishna to meet with His beloved Radha in ideal settings.

Falling from the spiritual world, we get separated from the constitutional level of bhakti. To get it back we have to practice. In the beginning we follow rules and regulations. If we are fortunate enough to believe in God, we fear Him a little bit. Since we think that rewards other than devotion to Him are more important, we approach Him with requests. We ask that He keep our family members safe and healthy. We ask that He give us enough provisions to maintain our livelihood.

If we are doubly fortunate and hear from someone who is at the constitutional level of bhakti-yoga, we take our religious practices up a notch. In this step, we do what our guide tells us out of love and respect for them. We start to chant the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. We try to think of the Supreme Lord as often as possible. We believe in the fact that He is all-attractive, that any aspect of His personal self is worth contemplating. Though we still have desires for material enjoyment, we suppress them as best we can.

The constitutional position is one step further. Then there is no need for practice. There is no need for thinking of God in a certain way. The love is there, and it remains. It cannot go away. An example of what results comes to us courtesy of Sita Devi in the quote referenced above. From the famous Ramayana of Valmiki, this verse explains how Sita is consumed with thoughts of Rama, who is her dear husband. Rama is also all-attractive, carrying His bow and arrow with Him and revealing to His devotees a beaming smile that instantly cures the dangerous enemy known as pride. Rama is God Himself, and Sita is always with Him. Their relationship is in marriage, which means that Rama voluntarily binds Himself by duty to protect Sita. She too uses the excuse of following the duties of a wife to always remain with Him.

The link between the two is so strong that one never forgets the other. The love for Rama essentially torments Sita. And that torment is a wonderful thing since it brings her husband’s association. Since she’s always thinking of Him, it’s like she sees Him everywhere. She hears of Him, too. Of course in this situation the seeing and hearing are not created by the mind. Hanuman is within vicinity, and he is describing Rama to Sita.

It is like music to her ears, as she will soon be reunited with Rama after a long period of uncertainty, which was created by the evil king of Lanka, Ravana. And so the long spell of misery triggered by the fall from the spiritual world, spanning many lifetimes, comes to an end when bhakti-yoga reaches the constitutional level. We will know it is there when we become helpless in our thoughts, when Sita and Rama will never leave our mind no matter how hard we may try.

In Closing:

No matter how hard to try,

Rama not to leave heart of mine.

 

Constitutional level explains,

In which Sita Devi always remains.

 

In whichever direction Him to see,

Of His association never to be free.

 

A boon is this helpless condition,

Bound always by God’s affection.

What Should I Think Of

“Since with intelligence I have always been speaking the words ‘Rama’ ‘Rama’ and thinking of Him, in that manner I am seeing and hearing His story corresponding to that.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 32.11)

rāmeti rāmeti sadaiva buddhyā vicintyā vācā bruvatī tameva |
tasyānurūpaṃ ca kathāṃ tadarthā mevaṃ prapaśyāmi tathā śṛṇomi ||

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What should the mind focus on? What is most important? If the mind is consumed with thoughts of a particular subject, will only things of that subject remain manifest? If there are thoughts only of pizza, does that mean pizza will be all that I eat? If I think only of my beloved, will they always be by my side? It seems to be that way with the mundane, though not in actuality. While consciousness of something will keep it on my mind, it will not necessarily bring it to my vicinity. The case is different with the Supreme Lord, whose association is most cherished.

Success is difficult. This is because it requires effort. If you quit, then automatically you’re a failure. You can’t succeed in crossing over the bridge if you stay on the other side. If you give it a try, then at least you have a chance. Obstacles may get in your way, the bridge may have trouble holding you up, or you may get tired en route. Anything can happen, so the desired result is not guaranteed.

The more complex the task, the more potential obstacles exist to thwart success. Therefore people who have succeeded can do quite well for themselves trying to teach their secrets to others. One of the recommendations is to envision success.

“Get rid of negative thoughts. See yourself in a position of victory. Stop imagining defeat. Shed your pessimism. Whatever you want to happen, see it manifest in your mind first. Picture everything going the right way. Then you will have a better chance at success.”

Psychologically, this is easy to understand. If you’re predisposed to defeat, it will be easier for you to give up when things get tough. If you’ve imagined failure, you’ll recognize the first signs of it.

Success for the human life is getting God’s association. That association is already there; it’s just difficult to see. There is separation in terms of consciousness, not in physical proximity. He is there resting within the heart as the Supersoul. This is an unmanifest form to the eyes; hence it is often described as nirguna in Sanskrit.

sarvendriya-guṇābhāsaṁ

sarvendriya-vivarjitam

asaktaṁ sarva-bhṛc caiva

nirguṇaṁ guṇa-bhoktṛ ca

“The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature.” (Lord Krishna, Bhagavad-gita, 13.15)

As the Supersoul is in my heart, I can try to think about it all day and hope to see it, but that will be difficult. How am I supposed to contemplate something which I think doesn’t have a form? It’s like trying to concentrate on the wind or the air. It’s like trying to keep the mind blank. The saguna form, which has features distinguishable to the eyes conditioned by material nature, is easier to remember. If you see it, it is easier to keep it in your mind.

The name addressing both the saguna and nirguna forms is so powerful that it can bring the desired association in consciousness very quickly. If you know what God looks like, that same name can help you remember Him. And as Sita Devi playfully speculates here, by saying that name over and over and thinking of the person it represents, the story of that person comes to life in front of you.

Sita here is in distress, physically separated from the actual form of the Supreme Lord in His incarnation as Shri Rama. She has just heard stories about Him told very nicely by Shri Hanuman, whose visible form is that of a monkey. In this situation it’s natural to wonder if you are hallucinating. She wonders here whether or not she has actually heard about Rama or if it is due simply to her constant thinking of Him.

In fact that constant thinking does bring the result shown here. Hanuman or one of his representatives will arrive on the scene to describe Rama further. And Rama is dear to everyone. With some the appreciation is indirect. The person who loves their bottle of whiskey indirectly appreciates Rama; they have affection for an aspect of His external energy, the material nature. The person who loves the vague concept of God has a more direct appreciation, and someone who is always conscious of Rama Himself or one of His non-different expansions like Vishnu or Krishna has the most appreciation.

When asked of the person successful in life’s mission, the guidance offered will be along these lines:

“Always think of Rama. Then He will come to you. Don’t think that you are separated from Him or that He doesn’t exist. If you say His name with intelligence on a regular basis, then you will get to hear more and more about Him. If you sincerely desire to never be separated from Him, He will send someone to help you make that happen. Those people will help you to understand that the name of Rama is the same as the person Rama. The name Krishna is Krishna, and so the wise souls reach for success in life by always repeating the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.”

In Closing:

How God in mind to see,

When without form is He?

 

How in my heart can He stay?

So small area, no possible way.

 

Better if on the form you concentrate,

Distinguishable features your ignorance to penetrate.

 

With intelligence repeating always the name,

Story of husband Rama to Sita came.

Nara And Nari

“Since with intelligence I have always been speaking the words ‘Rama’ ‘Rama’ and thinking of Him, in that manner I am seeing and hearing His story corresponding to that.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 32.11)

rāmeti rāmeti sadaiva buddhyā vicintyā vācā bruvatī tameva |
tasyānurūpaṃ ca kathāṃ tadarthā mevaṃ prapaśyāmi tathā śṛṇomi ||

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1. “You can’t get to heaven unless you believe in so and so.
2. Only people born into this religion can be a member of it.
3. Women are not allowed to hear this sacred sequence of words.
4. Children are too young to understand a supreme controller and life and death.
5. The lower class men, who work in dirty areas and are too busy seeking sense gratification, are not intelligent enough to understand the difference between matter and spirit.”

Perhaps we’ve heard one or more of these statements before. Maybe we have been a victim, on the receiving end, left puzzled as to why we are prohibited from understanding the person from whom everything has come. This verse from the Ramayana proves that the Supreme Lord is for everyone and that He can manifest anywhere and everywhere. This is the true import to the philosophy of the Ramayana, and it is confirmed in many other works as well.

The person speaking here is Sita Devi. She is the wife of Lord Rama, the Supreme Personality of Godhead appearing on this earth in a full incarnation form many thousands of years ago. Their marriage in the earthly realm is described earlier in the Ramayana itself, both by the author Valmiki and by Sita when speaking to Anasuya, the wife of the rishi Atri.

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

“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)

The same marriage has been described many times since then, including several times by a single author, as in the case of Goswami Tulsidas. In the last verse of his Janaki Mangala, the famous poet says that singing of the auspicious event of Rama’s marrying Sita will bring all auspiciousness every day. He specifically mentions nara and nari, or men and women.

The men part should be obvious. They are referenced often in famous works. Usually the term represents a whole, like the entire human society. The Declaration of Independence of the United States of America contains the famous line, “all men are created equal.” This means that Tulsidas just as easily could have referenced only men and not been blamed for it.

Yet he mentioned women as well, and it was done on purpose. In traditional Vedic culture, women did not receive a formal education. Education itself was different than it is today; each person learned knowledge that was vital to their occupation only. The workers generally didn’t need to go to school; they could learn by watching others. The mothers taught their daughters how to be mothers and wives. The men who received the highest education were brahmanas. They were taught about Brahman, the singular spiritual force whose sparks appear in various bodies. Every living thing is Brahman, and Brahman is the same. This means that the cat and the dog are the same constitutionally. The human being and the deer are identical also, and so the women and men within each species are naturally the same on the inside.

The wife gets the same destination as her husband, so if the husband is spiritually realized, there is no explicit need for the woman to learn about Brahman or other concepts from Vedanta, the highest philosophy. Bhakti-yoga, which is the soul’s eternal yearning, transcends all designations. It is simply love for God. Love is not the exclusive property of any race, gender, or species.

The Janaki Mangala is a work of love for God, so Tulsidas attempted to make it available to as many people as possible. If the women were not allowed to read the original Ramayana or prohibited from studying the Vedas, they could sing his work about the marriage of Sita and Rama and receive auspiciousness every day.

How that auspiciousness comes is explained by Sita in this verse from the Ramayana. She has just heard a monkey describing the great deeds and character of her husband. As it is odd to hear such a thing from such a source in any circumstance, Sita thought that maybe it was all a dream. Here she speculates that maybe since she has been saying Rama’s name constantly and been thinking of Him, she is seeing Him now and hearing a discussion about Him.

This is not mere speculation, but a fact that can be proven by experiment. If someone says Rama’s name over and over again, with intelligence, they will surely see Him. Intelligence means knowing that His name is not an ordinary sound vibration. It means understanding who Rama is and His divine nature. It takes intelligence to constantly repeat that name, since one should at least theoretically know that the name is non-different from the person itself.

Sita always thinks of Rama, so she doesn’t need to bring Him to her through saying His name or thinking about Him. Rama is always with her. Here the event nicely symbolizes the truth which is for all others to understand. Sita heard of Rama through the words of Hanuman, who is Rama’s representative. Similarly, one who daily sings the glories of Sita and Rama will attract their bona fide representatives roaming the earth at the time. The representatives increase the scope of hearing, creating many new devotees to swim in the auspiciousness of the divine mercy.

No one is prohibited from saying Rama’s name or any other name that addresses the same person. Man and woman alike can regularly repeat that name and have the Lord manifest before them. It is for this reason the saints of the Vaishnava tradition, who follow bhakti-yoga as their principal way of life, ask that we always chant the holy names in this age of quarrel and hypocrisy.

In Closing:

Though containing the word men,

To address all society is meant.

 

Still, sometimes women excluded,

Like from education not included.

 

Since cycle of birth and death to end,

Bhakti all designations does transcend.

 

Benefit coming to men and women the same,

Rama’s presence through chanting His name.

Seeing Through The Name

“Since with intelligence I have always been speaking the words ‘Rama’ ‘Rama’ and thinking of Him, in that manner I am seeing and hearing His story corresponding to that.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 32.11)

rāmeti rāmeti sadaiva buddhyā vicintyā vācā bruvatī tameva |
tasyānurūpaṃ ca kathāṃ tadarthā mevaṃ prapaśyāmi tathā śṛṇomi ||

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If you run into a bhakti-yoga teacher, they will surely present a lot of philosophy to you. Most of the points you’ve likely never heard before.

1. You are spirit soul.
2. You are not the body.
3. The aim of human life is to be God conscious. The others species don’t have this chance, which means that the humans shouldn’t imitate the animals.
4. The world came into existence due to the desire to compete with God. Once that desire is gone, you leave this temporary and miserable place.

Though familiarity with such facts is important for accepting the path of devotion with faith and steadiness, the devotion itself is what matters most. You can lack all knowledge even, not knowing how to read or write, and you can still find perfection in life. The teacher will tell you that above all else you should chant the name of God. There are many names to choose from, and in this verse from the Ramayana Sita Devi shows us the power in chanting that name.

The two names of choice in the bhakti tradition are “Krishna” and “Rama.” Krishna means “all-attractive” and Rama means “the source of all transcendental pleasure.” As these are Sanskrit words they can be used as names for any person. You can name your child Krishna or Rama and thus remember the name of choice easily. These names also address real, historical personalities. Krishna is the Supreme Personality of Godhead. To distinguish Him from others with the same name, He is also known as Yashodanandana, or the son of mother of Yashoda. He is Gokulananda, or the person who gives bliss to the residents of Gokula.

Rama can refer to Krishna’s older brother Balarama. He too lives in the area of Gokula, pleasing the same residents. Rama is a short form address for Balarama. Rama also refers to Shri Ramachandra, the prince of the Ikshvaku dynasty. This Rama is the same Krishna, just appearing differently on earth due to the time and circumstance. To distinguish Him from others with the same name, Rama is also known as Sitapati. He is the husband of the goddess of fortune, Sita Devi, who is the daughter of King Janaka.

The word “Hare” means a call out to the Lord’s pleasure potency. Hari is another name for the same Krishna and Rama. That which belongs to Hari is the pleasure potency, who is a personality. With Krishna, Hare is Radharani. With Rama, Hare is Sita. One of the best ways to always chant the name of God is to repeat the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

The recommendation is to chant this mantra as often as possible. You’re advised to make a routine out of it, for through routine you build strength and hopefully ability. If I practice something the wrong way, it doesn’t matter how much I repeat the same action, I won’t get the desired result. If I practice the correct way, then after a while that which was previously difficult becomes much easier. It sort of works the same with chanting the maha-mantra. The more you practice correctly, concentrating on hearing the names, then the more benefit you get out of it.

And what is that benefit? You will see God and you will hear others talking about Him. This fact is confirmed by Sita Devi in this verse from the Ramayana. Though her words are humorous in a sense, they confirm this timeless principle of Vedic philosophy. She considers that she is miraculously seeing Rama and hearing about Him from above, through some hallucination perhaps. She feels this way because she is in so much distress, awaiting a death sentence from the King of Lanka for not giving in to his amorous desires.

She says that she has always been thinking of Rama. This makes sense because she loves Him so much. He is her beloved husband, so why wouldn’t she think of Him? She has also been saying His name over and over. The result was that Hanuman, Rama’s messenger, came to the Ashoka grove and introduced himself while hiding in a tree branch above. The introduction came through a speech about the glories of Rama and His family.

Sita is always with Rama, thus she does not need to explicitly practice anything to get this benefit. Simply from her mind she can recite perfect and beautiful Hari-katha, or discussions about the Supreme Lord. She sees Rama always because she never stops thinking of Him. Still, this verse teaches us so much. There is indeed a way to see God. There is a way to hear about Him, also, which is even better. The high philosophy or strict austerity is not necessary. The name itself is powerful enough to deliver the presence of the Divine. The name is identical to that person, though we have a difficult time believing it. From Sita’s words, we should know it to be true.

In Closing:

By Rama’s name always to say,

Lord now to her making His way.

 

Through sound is that approach,

Just in time, after giving Ravana reproach.

 

Not required knowledge or renunciation,

Through name alone with proper pronunciation.

 

Rama seeing through sound of hearing,

Sita’s example our doubts now clearing.

Darkness Playing Tricks

“Indeed, this is not a dream, for I certainly cannot sleep, tormented by grief and distress as I am. Certainly there is no happiness for me when I am devoid of the association of He who has a face resembling the full moon.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 32.10)

svapno api na ayam na hi me asti nidrā |
śokena duhkhena ca pīḍitāyāḥ |
sukham hi me na asti yato asmi hīnā |
tena indu pūrṇa pratima ānanena ||

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Since it is dark I can only guess as to that sound I heard within the room. There is no light indeed, so how am I to know for sure? That same darkness prevents me from knowing the exact time in the day. I don’t know how many hours are left until daylight unless I have something like a clock to help me. In the bigger picture there is the darkness of the material existence covering the otherwise knowledgeable soul. As Sita Devi points out, the image of the Supreme Lord is like a full moon to vanquish that darkness.

Do I know who I am? What does “I am” mean? Who is this “I” that gets constantly invoked in my speech? Who is that “you” addressed when others speak in my direction? Covered by darkness, in confusion I think that the “I” relates to my country of origin.

“I am an American. I was born in the greatest land on earth. No one has ever been so free. We have the most unique system of government ever devised by man. Previously the majority of the world lived under tyranny. There was no hope for them. Whatever they were born into, they were stuck in. There was no mechanism to get ahead. Then a little miracle happened known as the Constitution. It granted rights to every citizen, supported by the Declaration of Independence, which stated that all men are created equal. I am proud to live in such a country.”

Indeed, official documents identify me with the country of origin. So this identification is valid in many instances, confirmed by higher authorities. But what about people from a different nation? Do they not feel happiness and sadness? Do they not get excited over upcoming events? Do they not go through the same cycle of birth and death? Of course they do, which means that my identification based solely off of country is not complete. Others take birth in different lands, and so that does not make them inherently different.

Then there is identification based on occupation:

“I am a doctor. I love what I do. I heal the sick. It took a lot of work to earn this title. I spent many years studying. Not just a few nights here and there, I had to memorize so much for so long. Then I had to go through years of training, all the while racking up a mountain of debt. Now that I am a doctor, I feel so satisfied. Everyone refers to me as ‘doctor’ and I love it. I am respected throughout the community.”

Again, this identification is valid in certain circumstances, especially at the place of business. But what about the carpenter? How about the policeman? Are they inherently different because they perform different work? Obviously not, since they just use different skills in their place of business. So occupation is not the sole criteria for identification, either. As occupation is related to work and achievement, we can rule out any identification based on similar characteristics.

The real identity of the individual is spirit soul. The only way to regain knowledge of that identity is with the help of the Supreme Lord. Since He is a person, purusha, who is above the mode of darkness, tamo-guna, one of His many names is Purushottama. In the verse quoted above He is referenced as Ramachandra, the prince of the Raghu dynasty who has a moonlike countenance.

Though the words spoken here are real and part of an amazing history documented in the Ramayana, they also nicely symbolize the struggle of the living entity conditioned by material nature. Sita Devi is Rama’s wife. She is a divine figure, incapable of ever not thinking of Rama. Thus she is never in darkness. She knows her identity all the time, and so she is never in ignorance.

The factual scene also symbolizes the struggle for the living entity. Sita is in Lanka, which is full of darkness. The people live in total ignorance of their true identity, mistaking wine and meat for their reason for living. The leaders consider enjoying with as many women as possible to be the true achievement in life. The king, Ravana, tried to enjoy Sita for himself, but she refused him. Therefore Sita found herself alone in a grove of Ashoka trees, longing for the association of her husband.

Here she says that Rama’s face resembles that of a full moon. In the night sky, that moon provides a soothing light. And so Rama would dissipate the darkness in Lanka. He would fix everything, bringing hope to an otherwise dreary situation. Here Rama’s presence is felt in His name and also in His representative Hanuman. Hanuman came to give Sita news of Rama, which is the same as shining the bright moonlike face of that handsome prince.

The name that Sita always remembered also gave her hope in an otherwise dreadful situation. So the living entities suffering in darkness can always chant the holy names of the Lord and wait for the association of His representative. The signal for help is the sound of the holy names repeated in sequence: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

In which country birth to take,

My true identity it can make?

 

Varied, with work the foundation,

What about then my occupation?

 

Since characteristics to change all the time,

Flawed this way to get identity of mine.

 

A spirit soul is who I truly am,

To remain the same through time’s span.

 

In darkness this I do not know,

Waiting for light to shine ever so.

 

In Lanka, the one with the moonlike face,

To save Sita, her agony by joy to be erased.

 

Darkness of ignorance, all others in boat the same,

To be rescued by chanting her husband’s name.

Trying To Understand His Potencies

“I had an inauspicious dream today; seeing a monkey as such is prohibited according to shastra. Let there be all good unto Rama with Lakshmana, and also to the father of mine, King Janaka.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 32.9)

svapno mayā ayam vikṛto adya dṛṣṭaḥ śākhā mṛgaḥ śāstra gaṇaiḥ niṣiddhaḥ |
svasti astu rāmāya salakṣmaṇāya tathā pituḥ me janakasya rājñaḥ ||

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In the chapters previous to this, the messenger Hanuman had the task of identifying someone whom he had never met previously. He went off the signs previously given to him. He had the words of Rama, this missing person’s husband. Rama is the original spiritual master, the adi-guru. His teachings are always flawless. The lone qualification for acting flawlessly is to hear from Rama or one of His representatives in the proper mood. The mood of humility coupled with genuine inquisitiveness yields the auspicious result which Hanuman obtained.

Hanuman also had the memory of ornaments which previously fell to the ground. Like trying to identify someone by having half of their scarf or one of their shoes, Hanuman knew that this missing person likely had the complementary ornaments with her. Most importantly, Hanuman knew the mentality of the person he was sent to find. He knew that she would be in distress, for she had been taken away from the side of her husband by force. Hanuman saw how great the qualities of that husband were, so he understood the wife would be feeling the most pain in separation.

In this verse from the Ramayana, the roles are switched. Hanuman has correctly identified the missing person. She is Sita Devi, the daughter of King Janaka. She is presently in the Ashoka grove in Lanka, a place which was not easy to access. Hanuman has special talents, so he found his way into that secret area without anyone noticing him. He saw many women in Lanka, but it was not until he went to the Ashoka grove that he concluded for certain that he had found Sita.

Upon finding her he decided to introduce himself by first speaking of Rama. This would hopefully soften the initial blow of shock. Here Sita is now trying to identify Hanuman. It should be noted that Hanuman previously made an erroneous judgment when seeing the wife of Ravana, the evil king of Lanka who had taken Sita away from Rama. It was due to Hanuman’s excitement to please Rama that he first thought that Mandodari might be Sita.

In the same vein, due to the circumstances Sita initially couldn’t identify Hanuman properly. Here she remarks how it is considered inauspicious to see a monkey in a dream. The judgment is delivered by shastra, the ultimate guiding authority. Shastra is nothing more than the law codes governing human behavior. It descends from Rama Himself in His original form of Shri Krishna, the Supreme Personality of Godhead.

śrī-bhagavān uvāca

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

“The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku.” (Bhagavad-gita, 4.1)

Sita wasn’t dreaming in fact, but she thought she might have been. After all, who is used to seeing monkeys, especially in an area that otherwise doesn’t have them? Thinking that maybe inauspiciousness was coming her way, she asked that there be all good fortune to Rama and His younger brother Lakshmana. She also asked the same for her father, King Janaka. Notably absent is Sita herself; she did not ask for her own good fortune. This is her mood; she is entirely unselfish. Very soon she would kindly pray for the same good fortune to come to the monkey that startled her, and based on the widespread worship of that monkey who is so dear to Rama, we see that her request was granted.

If Sita is good and seeing a monkey in a dream is bad, why did this situation happen? How could Sita make the mistake of thinking that Hanuman was an ordinary monkey? Why couldn’t she identify Him properly in the beginning?

The same questions can be asked about the nefarious behavior of characters like Ravana, Kamsa and so many others who acted as enemy to the Supreme Lord during His various descents to this earth. The explanation is that the strong conflict allows for the glories of the Supreme Lord to shine more brightly. Not that He requires this light to be opened. Not that He needs more fame and honor. The living entities are shrouded in ignorance borne of contact with the material nature. This makes it very difficult to believe in God’s existence, let alone understand Him.

The opposition provided by Ravana allows us to know that God can defeat the most powerful of enemies. The heroism of Hanuman shows that the devotees who are merged in the eternal occupation of devotional service can surmount any obstacle to please their beloved Lord. The difficulties faced by Sita in Lanka increase the glories of Hanuman. The fact that he was a monkey whose association is generally considered inauspicious also proves that devotion is never tied to a specific form or circumstance. No one is ever restricted from devotional service based on country of origin, language of preference, or family heritage. Hanuman is in a monkey form, and his amazing deeds warm the hearts of Sita and Rama.

In Closing:

When a monkey strangely to see,

Sita asked for all good there to be,

To Rama, Lakshmana and father,

Selfless, not her own welfare to bother.

 

By monkey to Lanka for Rama going,

The extent of God’s glories to everyone showing.

 

Hanuman so great in monkey form despite,

God for all to know, of circumstances in spite.

How To Bring Rama’s Messenger

“Lamenting greatly, deceived by fear, piteously saying ‘O Rama, O Rama’ and ‘O Lakshmana,’ while aggrieved by lamentation that noble lady cried in diverse ways in a low voice.” (Valmiki Ramayana, Sundara Kand, 32.5)

vilalāpa bhṛśaṃ sītā karuṇam bhayamohitā ||
rāmarāmeti duḥkhārtā lakṣmaṇeti ca bhāminī |
ruroda bahudhā sītā mandam mandasvarā satī ||

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By any fair assessment, Shri Hanuman is pretty awesome. He does anything for his friends. Not that he’ll only lend you some money and then hope you know what to do with it. Not that he’ll just drop everything to be by your side in a time of crisis. He will actually risk his life, heading into danger. He doesn’t seek the spotlight, but he doesn’t shy away from it either. Through the encouragement of those who know his greatness, he goes to where no other person has gone before.

He is a kind and compassionate soul as well. He’s fearless, so the bad guys don’t scare him. He’s heroic, so you can rely on him when you’re in trouble. He’s reliable, so you don’t have to worry about whether or not he’ll help you. He’s humble, so no need to be concerned with whether he’s only boasting about his abilities. It’s very easy to say that you can do something difficult, that you would come through in a tough situation, but it’s a different thing to actually deliver.

Hanuman does the most amazing things and he is such a wonderful person. This combination makes his association very desirable. But how to get that association? Are we to simply call his name? Are we to summon him to our side and expect him to be there? Sita Devi’s behavior subtly reveals the answer, the way to get Hanuman to come in all his glory. She is an authority figure on so many things, and so it’s not surprising that she would teach us how to get the association of someone so wonderful.

In reviewing Hanuman’s qualities, the shrewd person will notice that simply calling for him will not do the trick. He is there for his friends. This means that if he’s working for someone who needs help, why will he come to us directly? He is a divine figure of the Vedic tradition, which means that he has special powers. Worship of him is authorized, which means that it’s not something concocted out of sentiment. There are specific benefits to worshiping him, with the topmost being devotion to God.

As that very devotion exists in Hanuman, why would he not want to share it with others? If a person of such tremendous qualities considers devotion to God to be the most important thing in life, why would he not want others to have it also? Why would he value material opulence, the removal of distress, esoteric knowledge, or mystic perfections instead? Why would he want his worshipers to have temporary comforts when he knows full well that devotion lasts beyond the current lifetime?

In this scene from the Ramayana Sita Devi is very distressed. The verse says that she is deceived by fear, and so she doesn’t feel comfort upon first seeing Hanuman. This is only natural, as who would feel safe suddenly seeing a monkey in an odd place while already in distress? In a fearful condition, Sita piteously cried out for Rama and Lakshmana. Rama is her husband and Lakshmana is Rama’s younger brother. By protecting herself with these two names, the vision of Hanuman in front of her suddenly changed. From a stranger in the Ashoka grove he turned into the well-wishing friend bearing good news of her husband.

And so others can call Hanuman to the scene in the same way. Simply say the names of Rama and Lakshmana. Say them in full dependence, when you have nothing else to hold on to. Say them when this material world has caused you so much fear that you don’t know what to do. Upon saying these names, which are so dear to Hanuman, that great servant of the Supreme Lord rushes to the scene. He is attracted most by devotion to Rama, and so he goes wherever that devotion flourishes.

Sita loves Rama more than any person could, so Hanuman comes to her rescue when needed. Rama is God, an incarnation of the origin of the universe. His name is the great purifier. It brings His presence as well. And the family gets completed with the name of Sita and the name of Lakshmana. As those are the people dearest to Hanuman, that wonderful servant arrives at the scene as well. This makes for the greatest protection, and so the wise person continues to chant their names and bask in their association.

Glorious is he who knows the secret to bringing Hanuman to the scene. More glorious is he who maintains that devotion to the Supreme Lord by always chanting the holy names and inviting all Vaishnavas to come and enjoy in their exercise of devotion: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

To Hanuman in character no match,

How the devotee his attention to catch?

 

Since all opulences to own,

Worship of him we’re shown.

 

But devotion real object of his life,

Will do anything for Rama and His wife.

 

By calling Rama and Lakshmana by name,

His presence brought by devotion the same.