“An intelligent person has respect for the body which brings them attachment to Shri Rama. That is why Hanuman gave up his form of Rudra in order to be a Vanara.” (Dohavali, 142)

Download this episode (right click and save)

जेहि सरीर रति राम सों सोइ आदरहिं सुजान
रुद्रदेह तजि नेहबस बानर भे हनुमान

jēhi sarīra rati rāma sōṁ sō’i ādarahiṁ sujāna
rudradēha taji nēhabasa bānara bhē hanumāna

“I think you would agree that the starting basis for interest in the science of self-realization, sanatana-dharma, is relief. From the suffering. From the torment. From the grief. Even from the bewilderment. I have gone through enough days to notice the pattern. It is like the years repeat themselves, with the same ups and downs, highs and lows, and stated objectives followed by retrospectives.

“Fortunately, the descending tradition from parampara is an ideal match. It is exactly what we need. The knowledge of the difference between spirit and matter is everything. I am spirit soul, part and parcel of Brahman. I am not the body. The changes I flow through relate to the body, which is temporary. There is visual evidence to support the claim.

“Dharma in the explicit sense, where we carry out rituals and procedures, under the guidance of rules and regulations, has a purpose. We are trying to get out of the bodily condition. We want to finally leave behind the cycle of birth and death. Liberation thus has an accompanying picture. There is a clear difference between nitya-baddha, always bound to suffering, and nitya-siddha, always free from the illusion of maya.

“In this respect, why would anyone ever choose to stay here? We have someone like Shri Hanuman, who can go wherever he pleases. He is so dear to Sita and Rama that it is like he is owed a debt which cannot properly be repaid. And yet, Hanuman does not ask for anything, up to and including liberation.

“We hear that the acharya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, is willing to suffer in order to save others. He is not afraid of returning to the manifest world, if necessary. He wants to help as many people as he can.

“How does this work, exactly? Is not striving for liberation associated with intelligence? Is that not the entire objective of dharma? Why are we worshiping God, then, only to continue in suffering?”

1. They are already in association with the Supreme Personality of Godhead

The jivan-mukta description has a meaning. It is a jiva, an individual, who is mukta, liberated. They are liberated even while manifest before us. We can see them. We can associate with them. We can offer words of praise, inquiry, or even derision. They can respond. They are as much alive, in the moment, as we are.

At the same time, they are liberated. They do not suffer from the effects of illusion. This is due to a link in consciousness. Shri Krishna explains that these great souls are always under the protection of the divine prakriti. They associate with a different kind of material energy. They are always sheltered.

महात्मानस् तु मां पार्थ
दैवीं प्रकृतिम् आश्रिताः
भजन्त्य् अनन्य-मनसो
ज्ञात्वा भूतादिम् अव्ययम्

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

“O son of Pritha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.” (Lord Krishna, Bhagavad-gita, 9.13)

In light of this information, what difference does it make to them? Whether they are coming or going, living amongst other saintly people or having to tolerate the ignorance of the antagonistic and the envious, they are the same in outlook. They always see the lotus feet of the Supreme Lord. They do not mind moving or not moving. They can stay where they are and still experience the bliss of full surrender, sharanagati.

जल थल नभ गति अमित अति अग जग जीव अनेक
तुलसी तो से दीन कहँ राम नाम गति एक

jala thala nabha gati amita ati aga jaga jīva aneka
tulasī to se dīna kaham̐ rāma nāma gati eka

“There are an infinite number of living beings, both moving and nonmoving, who have many different abodes, with some residing in the earth, some in the sky, and some in the water. But O helpless Tulsi, for you Shri Rama’s holy name is your only home.” (Dohavali, 37)

2. They have something valuable to share

Consider the situation of an employee at a large corporation. This employee is vital to several projects. They have knowledge of the higher outlook, of the bigger picture. They understand how the different components work. They can pinpoint issues often before they arise. They are able to plug gaps to ensure smooth operation of vital business functions.

If this employee should happen to leave, they take that knowledge with them. Perhaps a better offer catches their attention. Higher compensation and superior benefits at a competing firm. Maybe they are desperate for a challenge, to not be so comfortable with the known operations, to finally access a different knowledgebase.

There is free will, after all. Anything can happen. This employee can choose to fulfill their desires in the way they see fit, while abiding by the law. This leaves a vulnerability. Such an employee creates something like a “key-man” dependency.

In the case of the jivan-mukta, they have no personal desires. Their kama has been burned up in the fire of devotional allegiance, to which they feel renewing enthusiasm, despite the already established track record of success, which would extend for miles and miles if compared to a roll of tape which is gradually unwound. They are always ready to act, to engage, to serve such that the Supreme Lord will maintain a smile on His face.

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

taba lagi kusala na jīva kahu~ sapanehu~ mana biśrāma
jaba lagi bhajata na rāma kahu~ sokadhāma taji kāma

“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)

If there are no material desires, then the material world no longer feels like shoka-dhama. It is not one misery after another. Rather, as the Vaishnava feels pain in witnessing the suffering of others, they do their best to help. They have no interest in exclusivity, in creating a monopoly, or in hoarding a valuable jewel all to themselves, to be removed from where it would otherwise serve a useful purpose.

In Closing:

This valuable jewel of mine,
All for myself to shine.

From others to protect,
Miserliness to project.

For jivan-mukta a different way,
Ready in the suffering to stay.

So that others the truth can see,
And finally liberated to be.

Categories: dohavali 121-160, the two

Tags: hare krishna, hinduism, liberation, life, poem, poems, poetry