The following is a transcription of a discourse delivered by Śrīla Bhaktivedānta Nārāyaṇa Mahārāja in Sydney, Australia, on April 20 2002 (Bhakta Bandhav Anthology Volume 82)

 

Śrīla Bhaktivedānta Nārāyaṇa: First of all, my millions of daṇḍavat praṇāmas at the lotus feet of my dīkṣā-guru, nitya-līlā praviṣṭa oṁ viṣṇupāda Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja. And the same at the lotus feet of my śikṣā-guru, nitya-līlā praviṣṭa oṁ viṣṇupāda Śrī Śrīmad Bhaktivedānta Svāmī Mahārāja. Svāmījī was very glorious. In a couple of years, he spread Kṛṣṇa consciousness worldwide. He wrote so many books. What he did was wonderful, wonderful. We bow down at his lotus feet.

Tomorrow is Rāma-navamī, the birthday of Śrī Rāmacandra. I will speak about the greatness of the love and affection there. But there is one thing I want to remind you of. On my last trip here, I was in Murwillumbah. Many devotees from Australia, Fiji, and New Zealand attended. We had a very good proposal for Australia: a preaching centre, a school for children, and the provision of medical help.

A good proposal came, and I told them, “Why should we not do it very soon?” There are many good, qualified devotees in Murwillumbah, so many. I proposed we establish a centre in Murwillumbah, and that proposal was approved. A darling daughter of mine proposed, “My house is vacant for all these things, for a school, and I will teach the children.” Another devotee also passed graduation and was ready to give some time to that.

So, a school and centre were going to be started, but I am worried that we still cannot do anything. I know that in Australia, everyone has a lot of money. I think that if everyone from outside of Murwillumbah and beyond could donate something to the school, the provision of medical help, and this preaching centre, we could make it happen. Then our books may be distributed here and there, and thus, especially from all over Australia, everyone will come there. They may stay there, hear, and learn something.

I want to create an ideal centre, similar to the ones in Badger and also in Birmingham. I do not believe it is a huge problem if everyone donates something. I myself will also donate if you like. I would like to see a preaching centre, a school, book distribution, and nagara-saṅkīrtana, all started from there. Classes should also be held so that all can come and learn something, which will help all devotees. It is essential. I would like you to come forward and give a donation. Then, you can do this very easily; I know.

Very soon, I want to see this preaching centre, school, and the provision of medical help. I don’t think it’s difficult for you. Very soon, I want this. I want someone to be like a treasurer, someone to be the president, someone to be a secretary, like this. You should establish a system like this and implement it easily. Then, go on and do this all over Australia. But first, there should be something in Murwillumbah. Then, Cessnock is also a good place. But later on, we will see if we can do something there. I want this very soon. You should proceed.

Tomorrow is the birthday of Śrī Rāmacandra. Perhaps Western devotees also know about the Rāmāyaṇa? You know something? Many people are unfamiliar with the Rāmāyaṇa, but Indians are well aware of its significance. Kṛṣṇa is the Supreme Personality of Godhead. From time to time, He descends from Goloka Vṛndāvana and also sends His incarnations. He appears in the form of Rāma. Rādhikā appears in the form of Sītā-devī. In this way, Kṛṣṇa sometimes appears as Nṛsiṁhadeva. Lakṣmī-devī also appears. Śrīmatī Rādhikā appears as Lakṣmī. And His associates, like Prahlāda Mahārāja, also appear.

In the Rāmāyaṇa, the life and character of Kaikeyī are portrayed in a negative light. We hate Kaikeyī. We don’t give any of our children the name Kaikeyī. In India, we don’t give anyone the name Kaikeyī. But I see that her life and character are very glorious. There is no reason to hate her. However, it is a common Indian tradition to dislike her. We do it. Why?

Once, Mīrābāi wrote a letter to Tulasī dāsa. Do you know Tulasī dāsa? In this age, he wrote Rāma-carita-mānasa after Vālmīki’s Rāmāyaṇa. She wrote a letter to him that said, “My husband is opposed to me. He is against me. My whole family is against me. I cannot associate with sādhus. They cannot tolerate my worship of Kṛṣṇa. They say, ‘I am a queen, so a queen should not do like this.’ They wanted to give me poison. They created numerous problems for me. What should I do?”

Then Tulasī dāsa wrote in return, “If anyone is not favourable to Lord Rāma and Lakṣmī Sītā — if they are not serving Them, not chanting Their names, not meditating on Them, if they are against Them — then at once, like they are an enemy, one should give them up. He may be our father, our mother, our husband; she may be our wife; he may even be our Guru. If Guru is against Kṛṣṇa, against Śrīmatī Rādhikā, against devotion, then that Guru must be given up. Don’t have any connection with him.”

In the epics, we see that Bharata Mahārāja, the brother of Rāma, left his mother forever. When he came to Ayodhyā, he saw, “Ayodhyā is like a desert. My mother is now a widow. Where are Rāma, Sītā, and Lakṣmaṇa?” He asked his mother, Kaikeyī, “Why did you become a widow? Where is Rāma? Where is Mahārāja Daśaratha?”

She told him, “Oh, my dear son, I have done everything for you, so that you should be the king with no opposition. That is why I asked two boons from Mahārāja Daśaratha: that Rāma should go to the forest for fourteen years and that Bharata should be the king. Hearing this, Mahārāja Daśaratha passed away, and Rāma left the kingdom to go into the forest. Sītā-devī and Lakṣmaṇa have followed Him.”

Then Bharata told her, “I have no relation with you. I will not have this mother-son relationship with you. I am not your son. I think that my mother has now died. You can only be a queen, no harm. I will call you ‘Mahārāṇī Kaikeyī,’ but not ‘my mother.’ ” And until the end of his life, he did so. He never called Kaikeyī his mother again.

When Rāmacandra returned from the forest after fourteen years, He then ruled for about eleven thousand years in Ayodhyā. In the meantime, one day, Kaikeyī went to Rāma and was weeping, “O my son Rāma, You always call me ‘mother, mother, mother,’ but yet my own son, Bharata, never calls me mother. He only calls me ‘Mahārāṇī Kaikeyī.’ Can you tell Bharata that even once, he should call me mother?”

She was weeping so much, so Rāma told her, “I will order him, and he must call you mother.” Rāma called Bharata and told him, “Brother, I have never asked anything from you. But I want something from you. You will have to obey My order.”

Bharata was thinking, “What does He want? He never wanted anything in my whole life. I am surrendered to Him; I am serving Him. But what does He want?” He thought something and told Rāma, “O my dear brother, I cannot call Mahārāṇī Kaikeyī ‘mother.’ After this, I can obey any order You give me. But I cannot do this thing. I cannot call her ‘mother,’ but I can call her ‘Mahārāṇī.’ ”

Hearing this, Rāma wept. We should follow Bharata. His character is so high. He is a surrendered soul. If you want to serve Kṛṣṇa, you will have to come to this path, having so much love and affection for Kṛṣṇa that if any opposition is coming, even if the guru is opposing Kṛṣṇa, one should give him up. You know that Bali Mahārāja left his Guru Śukrācārya. He was against Bali Mahārāja. He didn’t want Bali Mahārāja to give anything, even three steps of land to Viṣṇu. He told him, “He is Viṣṇu; He will take away everything from you.”

Bali Mahārāja told him, “Very good. Everything belongs to God. Anyhow, He may take everything, so why should I not offer everything to Him?”

Śukrācārya said, “If you are doing this and not obeying me, then you will be ruined.”

“Yes, I want to be ruined.” And because of this, Śukrācārya became blind in one eye, and Bali Mahārāja kept Vāmana Mahārāja at all his doors. When Bali Mahārāja would come through all his doors, he would always see Vāmanadeva.

Now, I am going to tell you who Kaikeyī was. Who was Kaikeyī? Why did she do so? You know that Mahārāja Daśaratha had three hundred and sixty high-class queens. Kauśalyā was very beautiful, having all the qualities of a chaste wife. Sumitrā also, but she had no son, no child. Mahārāja Daśaratha was very worried about that.

One day, he went hunting, because this is the habit of kings, of kṣatriyas. All day long, he hunted, and eventually he became thirsty and exhausted. The sun was going to set. Nearby, one of his friends was there. He was the king of that area, and his name was Kaikeya. He went there, and Kaikeya received him with so much honour. He thought, “He is my friend, so he should be honoured like a king and a friend.”

He deputed his teenage daughter, Kaikeyī, to serve him. She was very expert and very beautiful, possessing all the qualities. She served him delicious preparations, sweet water, and was always serving him. The next day, he became pleased and became very much attached to her. He went to the king and told him, “I want one thing, my friend. I want you to give me Kaikeyī, and I will marry her.”

“I cannot give her to you, never, never.”

“Why?”

“You will have to promise me one thing: that the son who will be born from the womb of Kaikeyī will be the emperor of Ayodhyā. If you agree to this, then I can allow the marriage.”

Mahārāja Daśaratha smiled. “I have had no son among my three hundred and sixty queens. I will be fortunate if a son is born to this Kaikeyī. Surely, he will be the emperor of Ayodhyā.” Then he promised that the son coming from the womb of Kaikeyī would be king. The marriage took place, and you know that, after all, four sons were born: Rāma, Bharata, Lakṣmaṇa, and Śatrughna. Rāma came from Kauśalyā, Sumitrā gave birth to Lakṣmaṇa and Śatrughna, and from Kaikeyī came Bharata.

Over time, as Rāma grew older, He used to play on the lap of Mother Kaikeyī. She was very beautiful and lovely. She used to love Rāma more than she loved her son, Bharata. One day, Rāma was playing with Kaikeyī and told her, “Mother, mother, mother, I want to receive a donation from you, a boon from you.”

She said, “Oh, my everything is for You.”

“Mother, I want one thing. I have descended to this world to establish dharma (religion) and destroy adharma (irreligion). I have also come to save devotees and to kill demons. You will have to help Me in this. I want you to ask Mahārāja Daśaratha, “My son Bharata will be king, and Rāma should be sent to the forest.”

She began to weep. “How can I do so? I cannot do this.”

“You promised you would help Me.” Anyway, she accepted this proposal, but with a heavy heart. After some time, Daśaratha Mahārāja went to heaven to fight with demons for the demigods. During the battle, the axle of the chariot broke. But Kaikeyī was so bold and strong. She put her toe or finger into the axle of the chariot wheel so that Mahārāja Daśaratha could continue fighting, and he thus fought and defeated the demons. After that, Mahārāja Daśaratha told her, “I want to give you two boons for what you have done for me.”

She told him, “Keep them with you. When I need them, I can ask. I am yours. I have totally given myself to you for your service, so why should I have these boons?”

But he told her, “You will have to accept these boons.”

“You should keep them with you, and when a chance may come, I will ask you for them.”

When Rāmacandra was given the kingdom and the proposal came, Bharata was at his maternal uncle’s house. Now Kaikeyī remembered the boons that Mahārāja Daśaratha had given her. First, when she heard that Mahārāja Daśaratha was giving the kingdom to Rāma and that he would be the emperor of Ayodhyā, she became very happy. She gave a very precious diamond necklace to her maidservant, Manthara, who became angry. She told Kaikeyī, “You are not seeing that now you are going to be the maidservant of Kauśalyā? Rāma will be the emperor, and His mother will be the queen’s mother.”

Then, she remembered everything that Rāma had told her. She also remembered the promise of Mahārāja Daśaratha and the two boons he had given her. Now, her heart grew heavy, and she felt sad because she had promised to offer this donation to Rāmacandra. Weeping, she told Mahārāja Daśaratha, “Now I want those two boons you promised me. I want Rāma to go to the forest for fourteen years, and Bharata should be the emperor of Ayodhyā.”

Her character is so high. For Rāma, she can sacrifice her life. I see that in the whole Rāmāyaṇa, the character of Kaikeyī is so high that no one can understand her glory. Kaikeyī’s character is so high. For Rāma, she sacrificed her whole life and everything because Rāma had told her to do this. If Kaikeyī had not taken this boon, then how could Rāma have killed Rāvaṇa and His dynasty? How could He have killed so many demons like Mārīca and so many others? How could He have established dharma? Kaikeyī gave Him the chance to do all these things, so we bow down at her lotus feet.

I wanted to tell you so many things, but there is no time now. Now it is seven. However, there is one more thing I would like to tell you. You know that Mahārāja Janaka had pledged, “Whoever lifts Śiva’s bow, strings it, and shoots an arrow from it, may marry my daughter.” All the demons came there. Even Rāvaṇa came there in another form. Indra and many demigods came there. All the emperors and princes throughout all of India and the whole world came there to marry Sītā.

At that time, Sītā was the Miss Universe, a very beautiful woman. And how powerful was she? When she was a young girl, she lifted Śiva’s bow with her left hand to clean underneath it. She was so powerful. Seeing this, Janaka Mahārāja pledged, “If someone like this comes, I will give my daughter in marriage to that person.” Rāma came there and very easily lifted the bow, and in a second, it was strung. When He went to pull it back to shoot an arrow, it broke into three pieces.

Thus, Sītā was married. How beautiful an occasion it was! Sītā was trying to give a flower garland to Rāma, but out of joy, she could not do so. Her sakhīs then helped her put a garland around Rāma’s neck. Her two eyes and His two eyes then met, and Rāma became very happy. How pleasant a time that was!

You also know that, after Mahārāja Daśaratha ordered it, Rāma went to the forest. Sītā was ready to give up the palace to go with Rāma. Rāma told her, “There are so many demons. You cannot walk in the forest. There are thorns, stones, and so many things. There are many snakes and scorpions everywhere. And so many demons are there in disguise. Don’t go.”

But she told Him, “Without You, I am nothing. I must serve You. I don’t care for the palace if I am not with You. I want to serve You.” She left everything — all facilities — and went with Rāma to the forest. When she was in the forest of Daṇḍakāraṇya, Rāvaṇa kidnapped her. Rāma invaded Laṅkā with the help of monkeys, especially Hanumān, and in a great battle, Rāvaṇa and everyone were all finished. Only Vibhīṣaṇa, who was a bhakta, was saved.

Then Rāma ordered Vibhīṣaṇa, “You can call Sītā-devī from Aśoka-vāṭikā.” She was called there, and when her palanquin was coming, He ordered, “She should come here barefoot, and also take off her veil. The monkeys have given their lives for her, so she should come, and everyone should see her.” She came out of her palanquin and, on her bare feet, without a veil, she came there.

When she came nearby, Rāma said, “I have fought for My family, to show that we are not cowards, and we can kill anyone. I came here to kill Rāvaṇa, not for you. I have not fought for you. Now that you are independent, you can go anywhere you like. You were in the palace of Rāvaṇa, so I cannot accept you.”

Sītā began to weep. “Why could You not tell me this before? I would have given up my body in fire! O Lakṣmaṇa, come and make a fire. I want to give up my life there.” Lakṣmaṇa looked upon the face of Rāma, and He was very grave. He made a fire, and Sītā-devī sat on the wood and said, “If I am a chaste lady, at once fire should come.” At once, fire came there, but she felt it was as cold as ice. Agni-deva came and said, “Sītā is pure. She has done no wrong to her chastity. You must accept her,” and Rāma again accepted her.

They all returned to Ayodhyā, and one day, you know, He told Sītā, “In My kingdom, My subjects have some doubt about your chastity. One washerman has challenged your chastity. He told his wife, ‘Why are you late in coming home? It is now nighttime. I am not Rāma that I am going to accept you again,’ and he kicked her and made his wife leave his home.” Rāma had heard this from a washerman, and He told Sītā, “Now you can go anywhere. I will not accept you again for the rest of My life.”

Sītā was then taken to the forest by Lakṣmaṇa, and he left her near the Ganges, near the āśrama of Vālmīki. She was pregnant, and after some time, two sons were born to her: Lava and Kuśa. Sītā-devī was sometimes teaching them archery and all kinds of good character. Vālmīki would also console her at times and teach the boys something. Sītā received some consolation from Vālmīki and her two sons. But for Rāma, He was alone in the kingdom. Although He was in the palace, scorpions and snakes were always biting Him. Why?

He could not tolerate separation from Sītā. Every year He used to make a golden statue of Sītā and thus He used to perform fire sacrifices. He told Vasiṣṭha Mahārāja, “O Gurudeva, I want to perform a fire sacrifice because this is the responsibility of a king.”

“Oh, You cannot perform a fire sacrifice.”

“Why not?”

“You are not qualified for that. You should bring Your wife, and then with her, You can perform a fire sacrifice.”

“I cannot do that.”

“Then, You cannot perform a fire sacrifice.”

“But Gurudeva, I want to perform a fire sacrifice.”

“Then, You should marry another lady. All the ladies in the whole world want to marry You. Why are You not going to marry again? You should marry and then perform a fire sacrifice with her.”

“I cannot do that. Without Sītā, I cannot do all these things.”

“Then, you cannot perform a fire sacrifice.”

“Gurudeva, I must perform a fire sacrifice, so please arrange somehow.”

“You should make a golden deity of Sītā, and when you do the prāṇā-pratiṣṭhā (installation ceremony) of that deity, then you can perform a fire sacrifice with her each year.” When He used to do prāṇā-pratiṣṭhā of that golden deity, that Sītā used to become alive.

One day, Lava and Kuśa went to Rāma’s palace. They were singing the Rāmāyaṇa, which Vālmīki had taught them. They were both so beautiful, like Rāma. They were very similar to Rāma, except that they were teenagers, and Rāma was young. There was only this difference. Their voices were so sweet when they sang while being accompanied on the vīṇā. They would sing going up and down, with a high tune and a low tune. Everyone who heard that used to weep bitterly. They came home somewhat late at night, and Sītā told them, “My dear sons, why have you come home late?”

“There is a reason. Everyone was hearing us very patiently, weeping to our song. We also saw something very strange and wonderful. There was a golden statue that looked just like you. The only difference between you and that statue was that you were speaking, and she was not. This was the only difference.” Hearing this, she wept loudly. They never knew that Rāma was their father, and that Sītā was Rāma’s wife. They said, “O mother, why are you weeping?”

She thought, “Rāma has left Mahārāṇī Sītā, but not His beloved Sītā,” and was weeping so much. After that, Sītā went with Vālmīki, Lava, and Kuśa to Rāma’s palace. Rāma told her, “You should give evidence that you are pure.”

She said, “If I am pure, if I don’t know anyone other than Rāma, then my Mother Earth should be divided into two and take me on her lap, if through my mind, my senses and my body, I have not touched anyone other than Rāma. It may seem that Rāvaṇa has touched me, but he has not touched me. He has only touched my shadow. If it is true, then Mother Pṛthivī, you should be divided into two and take me on your lap.”

She told this three times, and at once, a golden chariot emerged from the Earth. The Earth was divided into two, and Mother Earth came, and at once took Sītā-devī on her lap. Then, this Earth again closed up, and Rāma became mad after Sītā, “O Sīte, where are you? Where are you?” He took His bow and arrow. “I will shoot you, and I will cut you into pieces! Give Me My beloved Sītā!”

Vālmīki said, “This is the fact. Don’t be like that. Sītā is waiting for You in Ayodhyā. It was like this – so that this pastime should be heard, and all can have love and affection for Rāma, or Kṛṣṇa.” Kṛṣṇa or Rāma, They come to this world and They perform two kinds of pastimes: separation pastimes and meeting pastimes. Sometimes in Vṛndāvana, Rādhā and Kṛṣṇa meet. Then, after some time, what happens? Kṛṣṇa leaves Vṛndāvana and goes to Mathurā and Dvārakā. At that time, all the gopīs are feeling so much separation — weeping, weeping, weeping, weeping. You know Mahāprabhu, He left His house, and Viṣṇupriyā was only weeping, weeping and weeping. This is separation.

In this way, there is separation on one side and meeting on the other side. These two kinds of pastimes make a līlā complete. Without separation, there is no meeting, nothing at all. You should think like this. Kṛṣṇa-līlā is greater, more profound. You should try to know this and possess love and affection like the Vrajavāsīs have for Kṛṣṇa, and like the Ayodhyāvāsīs have for Rāma, and be happy. Hear these things and chant, “Hare Kṛṣṇa Hare Kṛṣṇa.” Gaura-premānande!

Source(s): Purebhakti.com, Serve Love – Bhakta Bandhav (Bhakta Bandhav Anthology transcribed and edited by the Bhakta Bandhav Team)

Image(s) made possible by Pixabay.com, Krishnapath.org.in, Keystone Press / Alamy Stock Photo and / or Bhaktiart.net

Unless indicated otherwise, all verse translations and quotes are from the books by Śrīla Prabhupāda (Vedabase.com)