Three Paths Of Transformation to Consider

“Knowing the supreme taste associated with service to Rama, Brahma became a devotee Jambavan and Shiva became Hanuman. One should try to understand the meaning behind doing this.” (Dohavali, 143)

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जानि राम सेवा सरस समुझि करब अनुमान।
पुरुषा ते सेवक भए हर ते भे हनुमान ॥

jāni rāma sevā sarasa samujhi karaba anumāna।
puruṣā te sevaka bhae hara te bhe hanumāna ॥

1. Becoming the creator

“You mean I get control over the entire universe? I can create whatever I want? Maybe I will make mountains. Rivers. Trees. I will generate a variety of species. Some with two legs, others with four. Some moving, others stationary. Everyone will trace their ancestry to me. What greater reward can there be?”

2. Becoming the destroyer

“You mean I get to annihilate the entire world? Sort of like taking a sledgehammer to broken computers and discarded furniture, I can destroy as much as I want? That would be so cool. It must mean that I am the most powerful person there is. Who can be more potent than the one who can destroy all that there is?”

3. Becoming the servant of Shri Rama

“Who would actually want this? Who would make this their objective in life? Who would volunteer to sign up for this role? To be a servant is to be conquered. Isn’t that like a punishment, akin to going to prison?

“The people within this role swear by it. They want it lifetime after lifetime, apparently. They think there is nothing better. They hope that everyone else tries it, as the claim is that it is returning to the natural way; dharma.”

…

This service is actually within the living being already. Service is part of the jiva’s very existence. Every activity that we see, that we can study, that we can contemplate, that we can judge, has service at the foundation.

Goswami Tulsidas explains that both Lord Brahma and Lord Shiva choose the role of servant. In addition, they do not serve Rama directly while in the more respectful rupas. Therefore, they have no problem becoming bears and monkeys.

Whatever way is best for connecting directly with Rama, who is the Supreme Personality of Godhead, they will prefer. This further supports the claim that bhakti-yoga extends beyond the boundaries of time and circumstance.

We might not be living near a temple. We might not have any devotees nearby. We might lament the fact that our cherished desire to perform arati at regular intervals, with the proper paraphernalia, dressed in devotional attire, with friends and family around cannot come to fruition.

Nevertheless, if we are able to act in that service, in always pleasing the husband of Sita, then we experience the highest taste there is. Not even control over the entire creation can compare. That specific form and place become most favorable. Any other reward will not even move the scales.

“Another instance of Krishna’s feeling of obligation is stated in connection with His dealings with Jambavan. When the Lord was present as Lord Ramachandra, Jambavan, the great king of the monkeys, rendered very faithful service to Him. When the Lord again appeared as Lord Krishna, He married Jambavan’s daughter and paid him all the respect that is usually given to superiors. Any honest person is obliged to his friend if some service has been rendered unto Him. Since Krishna is the supreme honest personality, how can He forget an obligation to His servitor?” (Nectar of Devotion, Ch 21)

This decision by Brahma and Shiva is made using intelligence. It is not blind sentiment or merely affection due to familiarity. To be a devotee at the lotus feet of Rama is a higher existence than staying fixed in the heavenly region as a god. Jambavan and Hanuman are still respected to this day, despite their unusual external appearance.

In Closing:

As the creator to become,
Or through destroyer undone.

A deva tall and respected,
A great reward expected.

But rather a servant to become,
By Brahma and Shiva done.

To experience higher taste,
In Rama’s lila to face.