A Visit To Shokadhama

“For as long as there is not devotion to Shri Rama and the release of material desires, which are like an abode of grief, the living being should not expect to find welfare and peace of mind, even in a dream.” (Dohavali, 131)

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तब लगि कुसल न जीव कहुँ सपनेहुँ मन बिश्राम।
जब लगि भजत न राम कहुँ सोकधाम तजि काम ॥

taba lagi kusala na jīva kahum̐ sapanehum̐ mana biśrāma.
jaba lagi bhajata na rāma kahum̐ sokadhāma taji kāma ..

We have the hypothetical situation of father and son, who are preparing for a trip. They are going on an outing, and the son, who is young, has eagerness and anticipation. Not only does he get to spend time with the father, who is otherwise busy working, there is a new place to visit. The son shares the following in preparation:

“I can’t wait to go. This is going to be so much fun. Dad, why can’t you tell me the exact location? You want it to be a surprise. Are there games in that place? Is it a farm where we can see animals? Is it a restaurant? I would always welcome pizza and ice cream, in case you were wondering.”

Upon reaching the destination, the father and son look around. They take a brief tour, as if visiting a museum. The son eventually breaks the silence. He offers the following commentary:

“Dad, what kind of place is this? Everyone is sad. I see nothing but grief. It is not necessarily that a war has ravaged an otherwise beautiful city. There is plenty of variety, for sure. But the effect is the same, as if some terrible calamity has befallen everyone. I do not see a single person who is happy. What exactly happened? Why did you bring me here?”

Such a place can be described as shokadhama. It is the abode of grief. There is only unhappiness. Everyone is stressed. They never find peace or tranquility. Even during the periodic escape known as sleeping, where the living being takes shelter of the subtle body, there is only anxiety. The nighttime dreams are a reflection of the daily struggles.

Goswami Tulsidas explains that this shokadhama represents material desires. The Sanskrit word is “kama.” It can refer to ordinary desire, sex life, or lust, depending on the context. The actual meaning is one, since lust and sex life are exaggerated forms of ordinary desire. Like material desire but gaining intensity, rising to another level.

An honest study of our own life supports the claim. Take something as simple as a vacation. This is supposed to be a period of rest from work or school. A chance to visit a new place. A change of scenery. A way to spend time together, with the family who already live in the same house.

The vacation turns into a nightmare. There is regret over the chosen hotel. The location is not all it was cracked up to be. Every unfulfilled desire creates regret. There is sadness over having squandered an opportunity for enjoyment.

Every material desire eventually creates the same problem. When it is fulfilled, there is the expectation that the next time should provide as much, if not more, satisfaction. When the desire is not fulfilled, there is agitation. The stronger the desire, the more intense the agitation, which then manifests as anger or wrath.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥

dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho ’bhijāyate

“While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.” (Lord Krishna, Bhagavad-gita, 2.62)

Unless a person abandons material desires, they cannot even dream of auspiciousness, welfare, or good conditions, in general. This abandoning process is known as renunciation, or vairagya. There is also the associated practice of tapasya, which can refer to penance. It is a way to voluntarily impose renunciation.

But there must be a higher purpose. Why will someone torture themselves for no reason? Why will they go without when there is already so much available? Why should someone prevent indulgence when the objects for indulgence are close by?

Tulsidas gives the necessary component. There must be devotion to the Supreme Personality of Godhead. That is the only true way to acquire renunciation. When there is devotion, the material desires automatically will go away.

There is exit from shokadhama. Instead, a person lives in Vaikuntha. Either physically in their travel to the next lifetime or mentally in their immediate surroundings. This is because of the practice of devotion. They are always worshiping God, who is known as Rama, and so they are always happy in that service.

अनन्याश् चिन्तयन्तो मां
ये जनाः पर्युपासते
तेषां नित्याभियुक्तानां
योग-क्षेमं वहाम्य् अहम्

ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham

“But those who worship Me with devotion, meditating on My transcendental form – to them I carry what they lack and preserve what they have.” (Lord Krishna, Bhagavad-gita, 9.22)

The devoted soul maintains desire, but which is transcendental in nature. They want to always please Rama. They want to always increase their service. There is no reason for extended grief, because the Supreme Lord facilitates devotion. He provides what is necessary and preserves what is already there.

In Closing:

Listen clearly to me,
For visible evidence to see.

That whatever there maintaining,
And gaps easily attaining.

Because from devotion’s attempt,
From shokadhama exempt.

And renunciation clear,
Like Vaikuntha already here.