“The wealth, home, happiness, well-wishers, mother, father, and brother which do not help in turning one’s face towards Shri Rama’s lotus feet should burn.” (Dohavali, 139)

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जरउ सो संपति सदन सुखु सुहद मातु पितु भाइ।
सनमुख होत जो राम पद करै न सहस सहाइ।।

jara’u sō sampati sadana sukhu suhr̥da mātu pitu bhā’i.
sanamukha hōta jō rāmapada kara’i na sahasa sahā’i..

The ask is almost contradictory. The mere pursuit of the goal nullifies the possibility of attaining it. As soon as desire enters the picture, the proposition is cancelled. What could the bhakti-yoga teacher be presenting, then? Why are they describing a dream which is impossible to fulfill?

The sought-after endpoint is pure devotion. Bhakti, without any hints of karma, jnana, or yoga. No personal desire. No wanting anything for yourself. Be devoted to the Supreme Personality of Godhead, Bhagavan, for the mere opportunity to be within that service.

This is considered the topmost standard of transcendental life. That is to say, the person who is in pure bhakti has nowhere else to go. They have returned to what is known as dharma, or the essential characteristic way of living for the life force itself, the jiva soul.

The problem is that if I am striving for a particular standard of yoga, it means that I have desire. If my desire is to get to somewhere better, to improve myself, does that not make it impossible to be in pure devotion? How can I be a pure devotee if I know that pure devotion stands atop impersonal realization of the Absolute Truth, ascension to the heavenly planets, unlimited enjoyment, perfections in mystic yoga, and so forth?

An incident from the pastimes of Shri Rama gives us a clearer idea. There is a particular sentiment raised by Goswami Tulsidas, which is referencing a scene in the city of Ayodhya. The people of the town are suffering because Rama has left their presence. The eldest son to King Dasharatha, Rama was ready to be their leader, but like a crooked rival party stealing the election in the early hours of the morning, the plans changed abruptly via the influence of Kaikeyi.

The wives in Ayodhya, the women running the individual households, held a particular sentiment. This was in response to learning that Bharata, one of the younger brothers of Rama, was preparing to leave for the forest and retrieve his elder brother. Bharata was going to bring Rama back, to install Him on the throne, where He rightfully belonged.

Before we understand the sentiment the women expressed, we run through a list of responses they hypothetically could have given. When their husbands returned home from a day at work, the wives could have responded in a variety of ways, based on intimate knowledge of the situation.

1. Who will take care of our house?

“You want us to go with Bharata to the forest? Why? Who will manage the house? Who will take care of my garden? Do you not notice how beautiful it is? That makes sense, since you never notice anything about me. You have been home for over an hour and not yet remarked about my haircut. Don’t bother saying anything now, as your silence speaks volumes.

“Anyway, there is too much going on over here. We can’t just pick up and leave. We shouldn’t meddle in the affairs of other people. Just tend to your responsibilities. We should stay out of harm’s way.”

2. He will be just fine

“Are you kidding me? Rama will be just fine. He is a big boy. He is strong. He has His weapons. Lakshmana, the devoted younger brother, is there with Rama. For some reason, Sita Devi insisted on accompanying Rama. Husband and wife will set up their own version of a household wherever they settle. We should not worry too much about them.”

3. Who will be getting His wealth?

“Wow, Kaikeyi kicked Rama to the curb. He has to live like an ascetic. Do you know what that means? Someone must be getting His wealth. Quick. Hurry up, get ready. Make yourself presentable. We should beg in charity. After all, the royal kingdom is loaded. They can spare a few jewels for us common folk.”

4. Fourteen years is nothing

“Just relax. The punishment is only for fourteen years. That is not an eternity. Rama will be back, as good as new. The time will fly by. We will be okay. Bharata is here. The gurus are advising Him. Nothing to worry about.”

5. Not my problem

“I heard about what happened to Rama, but let’s not get involved. This is someone else’s problem. If you say too much, Kaikeyi will get angry. She will punish us. She will look to inflict revenge in the same way she destroyed her husband. Better to play it safe.”

…

These individual responses are each understandable. They are not based in ignorance. Rather, there is intelligence at the foundation. As the saying goes, only fools rush in. The wise take their time. The wise deliberate. The wise react accordingly.

किं नु तेषां गृहैः कार्यं किं दारै: किं धनेन वा।
पुत्रैर्वा किं सुखैर्वापि ये न पश्यन्ति राघवम्।।

kiṃ nu teṣāṃ gṛhaiḥ kāryaṃ kiṃ dārai: kiṃ dhanena vā।
putrairvā kiṃ sukhairvāpi ye na paśyanti rāghavam।।

“Of what use are wealth, comforts and pleasures, home, wives, and sons if one is not able to see Shri Rama?” (Valmiki Ramayana, Ayodhya Kand, 48.7)

The wives in Ayodhya embodied pure devotion in their actual response. They gave their husbands an earful. They asked the rhetorical question about the usefulness of having so much around. All of those possessions should burn, should be thrown away, if they are not helping in bringing devotion to Rama’s lotus feet.

Pure devotion is acting out of love. Whether the Supreme Lord lifts me up, brings me down, ignores me, or elevates me to prominence, I will continue in that devotion. Even if He asks me to desist, I will not listen.

In Closing:

Even His entreaties refusing,
That bhakti life losing.

Whether to heaven ascending,
Or to hellish realm descending.

Whether as wealthiest known,
Or as pauper alone.

Everything Sita and Rama for,
Now, tomorrow, and before.

Categories: dohavali 121-160, the five

Tags: god, hare krishna, poem, poems, poetry, ramayana, religion