Is it always right to speak about Detachment?

Is it always right to speak about Detachment?

Lord Lakshmana highlights the importance of Detachment

Lord Lakshmana highlights the importance of detachment to Nishadraj and says-

मोह निसाँ सबु सोबनिहारा |

देखिअ सपन अनेक प्रकारा ||

एहिं जग जामिनि जागहिं जोगी |

परमारथी प्रपंच बियोगी ||

जानिअ तबहिं जीव जग जागा |

जब सब बिषय बिलास बिरागा ||

Detachment is an invaluable asset. In times of need, it is essential to know the impermanent nature of the world. Death is an inevitable part of life. In one’s last moments, only the act of renunciation can save one from sorrow.  However, speaking of renunciation all the time can be inappropriate at times. We must know when to speak of renunciation looking at the time, place and circumstance. Though the body is perishable, if a patient seeks medical help from a doctor, the doctor mustn’t disappoint him. If the doctor gives him a discourse on the destructible nature of the body, the patient will end up getting frustrated. He will wonder where on earth I have come to. Which means it is not always right to keep repeating the impermanent nature of the world

Once, a friend of my mine invited a singer for his house inauguration ceremony. The singer sang the following lines-

अरे मन यह दो दिन का मेला रहेगा |

न कायम ये जग का झमेला रहेगा ||

“Oh, mind this is just a 2-days’ fair. This jugglery of the world shall very soon end.”

The host got frustrated and said- “It would be best if you stop your singing. Did we call you to hear this?”

This means that when we need to escape sorrow, a talk on renunciation can do wonders. But, when we interact with friends and family, we should act as per the situation. When we interact with people we must know how to switch our mood. If we keep trying to bring the supreme principle in irrelevant situations, we will end up in problems.

Renouncing the world doesn’t just mean talking about renunciation. After a long-day’s work you have a good night’s sleep in your cozy room. This is also renouncing the world in a way. You give your mind some rest and stop thinking for a few hours. You disengage from the world.

When a person feels very tired and exhausted, if he enters his world of emotions and exchanges love with Bhagavan, he derives immense bliss and satisfaction which cannot be found elsewhere.

Goswmaiji’s all-accepting nature

Tulsidas Gowami never stressed on a particular path. He held all paths at the same-pedestal. Just saying that ‘My path is the best and all other paths are futile’ is nothing but an eruption of opinions. Life is so vast, it cannot be contained in one person’s viewpoint. This is not correct taking, the all-expansive nature of life. Not being rigid about a specific path is definitely the outcome of Viveka or discrimination-

बुद्धेः फलमनाग्रहः |

“Shri Ramacharitmanas” is a scripture that doesn’t stress on any particular path. Due to Tulsidasji’s mature understanding into the nature of spirituality, he didn’t demean any path, He respected all paths.

झूठ कोउ नाहीं |

None of the paths are wrong.

Goswamiji had described Karma, Jnana and Bhakti yoga. He writes in the Vinaya Patrika-

प्रीती प्रतीति जहाँ जाकी, तहँ ताको काज सरो |

मेरे तो माय-बाप दोउ आखर, हौं सिसु-अरनि, अरो ||

मोहि तो ‘सावन के अंधहिं’ ज्यों सूझत रंग हरो ||

“Just as one is blinded by greenery in the monsoon rains, I see no differentiation in any path towards god-realization.”

Yet one needs to accept a path for oneself. If there a disease, you need a cure for it. One needs to accept a certain path of one’s liking.

Tulsidas Goswami’s favorite path

Goswamiji says in his Vinay Patrika-

बहु मत मुनि बहु पन्थ पुराननि, जहाँ-तहाँ झगरो सो|

गुरु कह्यो राम-भजन नीको मोहिं लगत राज-डगरो सो ||

As far as my personal liking is concerned, Ram Nama is everything for me.

Goswamiji was well- acclaimed and loved by the people. He had gained immense popularity amongst the masses. So many people often asked him “Goswamji, what is the secret behind your Siddhi? Which secret mantra do you chant? Goswamiji quickly said-

संकर साखी जो राखी कहौं, कुछ तौ जरि जीह गरो |

I take Lord Shiva’s oath and say-

अपनो भलो  राम नामहि ते तुलसिहि समुझि परो ||

“Whatever success I have gained in my life, is all due to the power of Rama naam.” These lines are stated in the Vinaya Patrika.

Though countless sadhana practices are prescribed in different scriptures, Goswamiji personally attained blessedness only through the chanting of rama nama, Truly, he has partiality towards the name. This proves that there can be partially even while being non-partial.

Kakabhusundiji’s liking for Bhakti

Garudji asked Kakabhusundiji—

ग्यानहि भगतिहि अंतर केता |

What is the difference between Jnana and Bhakti?

Bhusundiji in turn replied-

भगतिहि ग्यानहि नहिं कछु भेदा |

There is no difference between Bhakti and Jnana.

But, here he has shown his partiality for Bhakti while speaking.

When Garudji spoke, he first said Jnana and then Bhakti, but when Bhusundiji replied- he said- Bhakti first and then Jnana. This means that having partiality for one’s spiritual discipline is a good sign- भगति पच्छ हठ नहिं सठताई |

You may also want to read- Goswami Tulsidas explains the world of Bhakti

How is Goswamiji partial towards Ram nama?

There are four main paths towards god-realization– They are Nam, Roop, Leela and Dhama. Bhagavan’s Name, form, pastimes and abode.

Before starting the Ramcharitmanas, Goswmaiji gave the description of the Dham

बंदउँ अवध पूरि अति पावनि |

सरजू सरि कलि कलुष नसावनि ||

प्रनवउँ पुर नर नारि बहोरी |

ममता जिन्ह पर प्रभुहि न थोरी ||

He has thus very beautifully described the Dham. Then, there is also a description of Bhagavan’s form and beauty.

पुनि मन बचन कर्म रघुनायक |

चरन कमल बंदउँ सब लायक ||

राजिव नयन धरें धनु सायक |

भगत विपदि भंजन सुखदायक ||

And then he has taken many lines, atleast 28 lines to describe the glory of Bhagavan’s pastimes or Leela.

But when it came to describing the glory of Bhagavat Nama, his liking for Ram Nama became evident. He didn’t describe the glories of the name in just 2-4 chaupais or 28 chaupais, he took 9 entire dohas to satisfy his thirst for the name. You find a wonderful description of the glories of the Name in the 9 dohas. The dohas reveal the secrets of the name, reading which one feels immense fulfilment. Tulsidasji has presented the name in many different angles.

Tulidas Goswami choses three personalities

In the first doha, he chose three personalities to reveal the glories of Nam. Who are they? They are Lord Shiva, Lord Ganesha and Sage Valmiki. What is the purpose behind his choice, Let us analyse.

Lord Ganesha

For Ganeshji he said-

महिमा जासु जान गणराऊ |
प्रथम पूजिअ नाम प्रभाउ ||

Lord Ganesha was the first to be worshipped amongst the gods, due to the power of nama.

Lord Shiva

For Shankarji he said,

नाम प्रभाउ जान सिव नीको |
कालकूट फलु दीन्ह अमी को ||

Lord Shankara is very well-aware of the glories of Nam. With the power of the name he became immune to the venom he drank during the churning of the ocean.

Sage Valmiki

And as the third name, he spoke of sage Valimiki. Or we can say he took his own name, because he is the very incarnation of Sage Valmiki-

जान आदिकबि नाम प्रतापू |
भयउ सुद्ध करि उल्टा जापू ||

Adi Kavi knew the potency of the name. Though, he spelled ‘Ram’ in the reverse order, he derived immense benefits and purified his heart.

On one side we have the most intelligent and brilliant Lord Ganesha and on the other side we have Valimikiji. People believe that when Valimikiji was first advised to chant the name ‘Rama’, he could not even spell the word. “Ram”, is such a simple word. You need not even twist your tongue to pronounce it.

Goswamiji wants to point out that Ram Nam can do wonders even for the most brilliant of brilliant as well as ignorant-of-ignorant men. Nam doesn’t see any distinction. It works for men of all kinds.

The stories associated with these 3 personalities are inspiring. They are worth analyzing. Jnanis, karmis, and Bhaktas all take refuge under the name. Though people surrender to the name, they have different moods towards it. For instance- When a jnani takes the name, he takes it with a different mood. A bhakta differs from a jnani in his mood. A surrendered soul sees the name with a different mood. The same name has different meanings for different people.

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