Rāma : The Source of Bliss

As I was chanting the holy names today in Rāmeśvaram, a beautiful verse came to my mind:

rāmante yogino ’nante satyānande cid-ātmani
iti rāma-padenāsau paraṁ brahmābhidhīyate

“The yogīs take pleasure (rāmante) in the infinite, eternal, spiritual bliss. Therefore, the Supreme Brahman is known by the name ‘Rāma’.”

Another verse describes the meaning of Rāma:

vaidāgdhya-sāra-sarvasvam
mūrta-līlādhidāivatam
śrī-rādhāṁ ramayan nityaṁ
rāma iti abhidhīyate

“Because Kṛṣṇa is the essence of all refined mellows (vaidāgdhya-sāra-sarvasvam), the embodiment of divine pastimes (mūrta-līlādhidāivatam), forever giving pleasure to Śrīmatī Rādhārāṇī (śrī-rādhāṁ ramayan nityam), He is known as Rāma.”

Thus, the meaning of Rāma is one who gives pleasure to His devotees, and Lord Kṛṣṇa is also called as Rāma as He gives pleasure to Śrīmatī Rādhārāṇī.

Thus, in the name of Rāma, there is nothing but bliss – for His devotees.

Bliss or Sorrow??

And yet, in an apparent contradiction, the Caitanya-caritāmṛta says:

“rāmera caritra saba — duḥkhera kāraṇa”
“The activities of Lord Rāma were full of suffering, but Lakṣmaṇa, of His own accord, tolerated that suffering.” Cc Ādi 5.150

How can the pastimes of the Lord who is the very embodiment of bliss be a source of sorrow?

The Rāmāyaṇa is filled with a lot of apparent sorrow in the form of separation, exile, war, sacrifice, and banishment. Therefore, the brāhmaṇas visiting Kulaśekhara were instructed that they should only tell about the blissful pastimes of Lord Rāma. Else, he would get so deeply absorbed in the mood of Rāmāyaṇa that he would get his armies ready to fight against all enemies, and would go even up to the ocean.

Is there really sorrow in Lord Rāma’s pastimes? If yes, how can sorrowful pastimes bring joy to the heart?

Let us explore.

Sītā’s Separation and the Sweetness of Suffering

Banishment of Mother Sītā is one of the most painful episodes of Rāma’s pastimes. How can this pastime produce bliss in the hearts of devotees?

Sītā-devī and Lord Rāma spent 13 years together in the forest. The one year of separation when she was in Laṅkā was endured by Māyā-Sītā, the illusory form. The original Sītā was taken by Agni, and later reunited with the Lord.

The final separation, when Sītā was banished to the forest of Vālmīki, was again an arrangement so that she could relish loving service in separation, which is the highest expression of divine love.

Vipralambha-bhāva is one the deepest mysteries in spiritual subject matters. Separation enhances the flavour of union. Kṛṣṇa drowned the Gopīs in this blissful separation for a long time. And He felt that if He would come, it would dilute the intense emotions they were experiencing for Him.

Therefore, from the external eye, banishment appears tragic. But from a deeper perspective, it is transcendental nectar.

Forest of Grace(ful) Pastimes

Lord Rāma was sent to the forest for 14 years. Hearing this is a source of sorrow for many. How could Lord Rāma, the crest-jewelled prince, endure the austerities of the forest? How could His soft lotus feet tolerate the rocks, stones, and the forest paths?

Actually, in the forest, Lord Rāma got to spend personal time with Mother Sītā, which was not possible in the city of Ayodhyā. They performed blissful pastimes and relished each other’s company in the majestic forests of Daṇḍakāraṇya. This is not a cause of distress for devotees, but a reason to become blissful.

Everything is Beautiful!

Therefore, in the Sundara Kāṇḍa, where apparently Lord Rāma is in separation from Mother Sītā, where Sītā is in the custody of Rāvaṇa, and is full of śoka (lamentation) in the Aśoka-vāṭikā, Vālmīki describes:

sundaraḥ sundaraḥ rāmaḥ sundare sundarī kathā |
sundare sundarī sītā sundare sundaraṁ vanam ||
sundare sundaraṁ kāvyaṁ sundare sundaraḥ kapiḥ |
sundare sundaraṁ mantram sundare kiṁ na sundaram ||

In Sundara-kanda, Rama is beautiful. The narration is beautiful.
Sītā is beautiful. The forest is beautiful.
The poetry is beautiful. Hanumān is beautiful.
The mantra is beautiful—what in the Sundara Kāṇḍa is not beautiful?

The whole of Rāmāyaṇa is sundaram, filled with bliss if seen from an absolute perspective.

We must not judge Rāmāyaṇa by material standards of sorrow and joy. We must try to see through the lens of bhakti, and the light of the ācāryas.

Then, we will realize that every tear in Rāma’s pastimes leads to joyful union in the heart, and is a reason to celebrate.

When we absorb ourselves in these pastimes, chant Lord Rāma’s holy names, and open our hearts, even our own stone-like hearts can float in the ocean of Lord Rāma’s bliss.