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Śrī Sāketa-Loka : The supreme abode of godhead

In vedic-scriptures, Shri Saket (साकेत) Loka is celebrated and eulogized as the original abode of the supreme personality of godhead, Lord Rama. It is beyond the material conception of all sensual organs and inexpressible in words. As rightly said by the Vashistha-Samhita that Rama's form (Rama-Rupa), Rama's name, Rama's pastimes and Rama's abode, all these four are supremely divine and higher than the highest. (रामस्य नाम रूपं च लीला धाम परात्परम्।)

So in reality, no one is superior than Rama in any way, Rama is the only personality who is superior than himself.

The original abode of Lord Rama, Sāketa-Loka is also known as Nitya-Ayodhyā (नित्य-अयोध्या/अयोध्या , eternal Ayodhyā) and has been eulogized in Atharva-Veda, Taittriya-Aranyaka as well as in various scriptures like PurāNas and Samhitās etc. Sāketa Loka (साकेत, नित्य-अयोध्या) manifests itself when Lord Rama descends personally in the material world in form of the prince charming of Dasharatha and Kaushalya, then it retains its name Ayodhya (अयोध्या) . The Ayodhya-puri in the material world never touches the earth and it remains always situated on the Sudarshan Chakra (disc) of Lord Vishnu.

Shri Rama is worshipped by Nitya-Parashadas (eternal retinue of god) in the 'core central region of Maha-Vaikuntha' which is also known as Rama-Puri (the divine city of Rama) or Ayodhya. This divine city in center of Maha-Vaikuntha, Ayodhya, is supremely glorified and described in detail in Padma-Purana, one of the main Vaishnava-Satvika-Puranas. In Padma Purāṇa, Lord Shiva also tells about the Sāket-Loka (Nitya-Ayodhya), the supreme abode of Lord Rāma in following verses:

दुर्लभं योगिनां नित्यम् स्थानं साकेत संज्ञकम् |
सुखपूर्वं लभेत्तत्तु नाम संराधनात प्रिये || (पद्म पुराण)

Lord Shiva tells Paravti in Padma-Purana: O' my dear consort, Beyond all Vaikunthas, there is a divine eternal abode called "Sāketa" which is unachievable even for greatest Yogi-s. However, that eternal abode can be easily and pleasantly achieved by chanting the name of Rama. [-Padma Purāṇa]

प्राण प्रयाण समये राम नाम सकृतस्मरेत् |
सभित्वा मंडलम् भानो: परम् धामभिगच्छति || (पद्म पुराण)

Lord Shiva futher tells Paravti: even If one remembers the name "Rāma" just once at the time of death , then the soul after piercing entire material cosmos and passing through Archiradi-Marga achieves the supreme abode of Rama, Saket-Loka. [-Padma Purāṇa]

So "Rāma" Nāma (the name 'Rāma') is the most powerful means for achieveing Saketa-Loka, the original abode of the supreme personality of godhead .

In Supreme glory of eternal-Ayodhya (Saket-Loka), the original abode of godhead Rama, VashishTha-Samhita says:

अयोध्या नगरी नित्या सच्चिदानन्दस्वरूपिणी |
यस्यान्शांशेन वैकुंठो गोलोकादिः प्रतिष्ठितः || (वशिष्ठ संहिता)

The eternal Ayodhya is the very form of the nature ― Sat (true eternal existence), Chit (supremely conscious) and Ananda (supreme bliss). All Vaikuntha-s (the abode of VishNus), Goloka (the abode of lord Krishna) etc are in existence as mere one part of the glory of Ayodhya. These Vaikunthas and Goloka etc are the parts of the part (the Amsha-s of the Amsha, manifestations) of the eternal Ayodhya (Saket-Loka). [- Vashishtha Samhita]

Thus the supreme abode Saketa-Loka (i.e. eternal Ayodhya) which is the original abode of the Paratpar-Brahman, is the topmost realm in spiritual sky and beyond all heavenly abodes (Divyatam-Lokas). All divine Vaikunthas are in existence as mere one portion of the glory of Supreme abode Saket-Loka. This is also in line with Vedas as in Vedas, Ayodhya has been called the abode of Brahman, the most superior Purusa (Shri Rama).

Ayodhya (Saket-Loka) is the supreme abode of Brahman, the Ved-Purusa is completely in accordance of Shrimad Valmiki Ramayana and Vedas. One can read here from Vedas: Ayodhya, the abode of Ved-Purusa.

Beyond the material universe, there is spiritual space. In spiritual space there are different levels and at the topmost level, the Supreme personality of godhead is present in his personal eternal Swayam-Rupa (the original form of Rama-Rupa) as a Nitya-Kishore (an eternally young boy aged between 12-16 years). That topmost realm of spiritual space is known as Saket Loka as described in various scriptures. Goloka, the world of Lord Krishna (Kṛṣṇa who is in fact Lord Rama) encircles Saket-Loka the eternal spiritual world of Lord Rama, from outside as like a ring. The cause of all causes, the most superior Shri Rama lives in the central region of that Saket Loka with his Para-Shakti Sita, as like a prince lives with his princess in center of his kingdom. Sita is Nitya-Kishori (an eternally young girl aged between 12-14 years). So lets find more about his divine abode Saketa-Loka, where is it situated?

One can understand the position of Saket Loka, the divine abode of Lord Rama from the given image on the right side: -

Sada-Shiva Samhita gives a detail description of saket Loka in following verses:

‘Satya-Loka’ (the abode of BrahmA) is top world in 14 lokas. Above ‘Satya-Loka’, there is 'Kaumar Loka (the abode of four Kumara-s)'. Above ‘Kaumar-Loka’, there is ‘UmA-loka’ (the abode of Durga or Bhagavati UmA), above and north of ‘UmA-loka’, there is abode of ‘RamA-loka’ (the abode of RamA i.e. Lakshmi and Vishnu). And above‘UmA-loka’, there is 'Shiva-Loka' (The abode of Lord Shankara) etc. This is within one universe. Above the material universe, there is spiritual space.

तदूर्ध्व सर्व सत्वनां कार्यकारण मानिनां |
निलयं परमदिव्यं महावैष्णव संज्ञकम् ||
एतद् गुह्यं समास्थानं ददातु वाञ्छितं हि नः |

Beyond the physical (material) universe, there is spiritual space. In the spiritual space, there is a divine abode known as “Maha-Vaishnav”, the residence of great “Maha-Vaishnu”. One gets all desired fruits in this mysterious higher world.

तदूर्ध्व परं दिव्यं सत्यमन्यद्विवस्थितं ||
न्यासिना योगिनां स्थानं भगवद्भावनात्मना |
महाशम्भुर्मोदते तत्र सर्व शक्ति समन्वितः ||

Above the ‘Maha-Vaishnav’ Loka/planet, there are many other eternal worlds one above the previous one. These is Maha-Shambhu loka (the abode of Maha-Shambhu or Sada-Shiva), there live many Siddha-s (celestials having attained great positions), great Yogi-s and the god-conscious souls. Lord Maha-Shambhu (Lord Sada-Shiva) fully endowed with all kinds of potency enjoys there in Maha-Shambhu-Loka.

(Here ‘Samanvitah’ word emphasizes that Lord Sada-Shiva is endowed with all powers.)

तदूर्ध्व तु परकान्त महावैकुण्ठ संज्ञिकम् |
वसुदेवादयस्तत्र विहरंती स्व मायया ||

Above the Maha-Shambhu-Loka, there is the supremely divine abode of Lord Vishnu known as “Maha-Vaikuntha” where Lord Vasudeva (Vishnu) enjoys there with his own inherent potency.

तदूर्ध्व तू स्वयं भाति गोलोक: प्रकृते: परः |
वाङ्मानोगोचरातितो ज्योतिरुपः सनातन: ||

Above the Maha-Vaikuntha, there is supremely divine eternal abode, which is eternally self illuminated, very form of divine light, highly refulgent, known as 'Goloka', which is beyond the reach of sensory organs and inexpressible in words.

Goloka is the abode of Lord Krishna (Kṛṣṇa) as described in scriptures, where Lord Krishna plays his divine sports (Rasa-Leelas) with his pleasure-potency Śrī Rādhīkā Ji and the Gopikas (cowherd ladies). In same Sada-Shiva S amhita, it is told that One who lives in Goloka is non-other than the two armed Śrī Rāma, the wielder of divine bow. It means Śrī Krishna (Kṛṣṇa) of Goloka-Vrindavana is one of the prime forms of Lord Śrī Rāma, in other words Lord Kṛṣṇa has the highest proximity to Lord Śrī Rāma, the original godhead. In Sudarshan Samhita, Lord Vasudeva is described as the consdensed spiritual splendor of Lord Śrī Rāma and Lord Śrī Krishna is described as the Shringaar-Swarupa of Lord Śrī Rāma.

तस्यमध्ये पुरं दिव्यम साकेतमिति संज्ञकम् |
योषिद्रत्न मणिस्तभ प्रमदागण सेवितं ||

At the center of Goloka, there is supremely divine city which is known as “Saket” (Śrī Sāketa-Loka) adorned with effulgent gems and served by divine young ladies (damsels) adorned with various ornaments and superior gems. [These young ladies are friends and maid-servants of Sita-Ram.]

तन्मध्ये परमोदर: कल्पवृक्षो वरप्रद : |
तस्याधः परं दिव्यं रत्नमडपमुत्तमम् ||

In the center of Saket Loka, there is a supremely generous divine wish-yielding tree known as Kalpa-Vriksha, under that tree there is the most divine arbor.

( This central part is also known as Ashoka-Vana the supremely divine garden/wood which has not even a grain of sorrow, filled with supreme eternal bliss only. This Ashok-Vana manifests itself in the form of Vrinda-vanam in Goloka.)

तन्मध्ये वेदिकारम्या स्वर्ण रत्न विनिर्मिता |
तन्मध्ये च परं शुभ्रं रत्नं सिहासनं शुभं ||
सहस्त्रारं महापद्मं कर्णिकायुक्तमुन्न्तं |
तन्मध्ये मुद्रिकाभिन्न मुद्राद्वाभ्या विभिन्नकम् ||
वहीन्न्दुमडले नापि वेष्टितं विन्दु भूषितम् |
चंद्रकोटि प्रतीकाश छत्रकं च सचामरम् ||
तत्रास्ते भगवान रामः सर्वदेव शिरोमणि: |


Śrī Rāma in Saket Loka
in his swayam-rupa, under the Kalpataru

At the center of the divine arbor, there is an altar made of gold, in the center of altar there is a royal Simhasana (throne) made of gold and gems. At center of the seat, there is a royal throne made of gold and transcendental gems, on that throne there is a great lotus having thousand petals (known as Sahastraram), with various circular patterns and decorations. The light coming from just a particle of those materials of Chhatrkam (parasol of throne) and Chaamaram is more blissful than the bliss from the myriad of moons in sky at a time. Lord Rama, the original personality of godhead, (सर्वदेव शिरोमणि:) is sitting on that transcendental throne.

One should always contemplate on this form of Śrī Rāma, who is stting under wish-yielding tree, this form of Śrī Rāma is very serene, exceedingly sweet and blissful, the most attractive, and extremely enticing.

द्विभुजं मधुर शांत जानकी प्रेम विव्हलम् |
दोर्दण्डचण्डकोदण्ड शरच्चन्द्र महाभुजम् ||

That Rama (in Saket-loka under Kalp-taru) is of two armed, He is extremely blissful and exceedingly sweet to look at. He has very serene lovely countenance akin to Sharat-chandra (moon of autumn) . He is very fond of the love of Janaki i.e. Sita, the daughter of Janaka. The great armed Shri Rama is wielding a bow named ‘Kodanda’ in his hand.

Various names of Sāket:

Sāket-Loka (eternal-Ayodhyā) is known by various other names, some of those names are - Ayodhyā (अयोध्या) , Aparajitā (अपराजिता) , Satyā (सत्या) , Koshala (कोशल) , Akshaya-Loka (अक्षय-लोक) , and Brahm-Puri (ब्रह्मपुरी) etc. Skanda-PuraNa gives a well description of the glory of Ayodhyā, it tells why this divine-city of Brahman, Sāket-Loka, is known by the name 'Ayodhyā':

अकारो ब्रह्मचप्रोक्तं यकारो विष्णुरुच्यते ।
धकारो रुद्ररूपश्च अयोध्यानामराजते।। (स्कन्द-पुराण)

The seed letter 'A' ((अ) , A-kāra) is called 'BrahmA' (as wells for supreme brahman, lord Krishna tells in Gita 10.33, akṣarāṇām a-kāro 'smi - Of letters I am the letter 'A'), the seed letter 'Ya' ((य) , Ya-kāra) is called SaguNa Brahman 'VishNu' and from the seed letter 'Dha' ((ध) , Dha-kāra), lord Rudra is called; and thus, the god of even, BrahmA, Vishnu and Shiva, the higher than the highest Brahman Shri Rama lives in the divine city known by the name 'Ayodhyā'. (Skanda-Purāna)

Aishvarya (opulence) and Mādhurya (sweetness)

The four armed ShrimanNarayana or Maha-Vishnu who dwells in Maha-Vaikuntha is the Aishwarya rupa of Bhagavan Shri Rama. Maha-vishnu is the condensed spiritual effulgence (splendor) of Shri Rama, and he has infinite Kalyan-gunas (auspicious qualities). Bhagvan Śrī Rāma takes the form of Maha-Vishnu with his supreme-opulence (Aishwarya) in Maha-Vaikuntham, while He himself remains eternally present in his personal Madhurya-rupa (two-armed form) along with his Para-shakti Sita in Saket-Loka (the supremely divine Madhurya-abode), where the eternal divine couple Shri Shri SitaRama sport with devotees in Sakha-Sakhi Bhaava. In Ayodhya, divine couple Shri Sita and Shri Ram are also worshiped by all other divinities including Brahmaa-Vishnu-Shiva, Durga Devi, Hanuman etc in Saket-Loka.

Some devotees as per their modes of devotion think their Ishta-deva (beloved god) should have complete opulence (Sampurn-Aishvarya) in all respects, so they would find Śrī Rāma alone has the complete opulence (Sampurn-Aishvarya) and Madhurya in all respects. Yet there are different planes of love and devotion towards the supreme personality. There are different mode of devotion (Bhakti) : Shanta ( peaceful contemplater of Sri Rama), Dasya ( servant of the Sri Rama), Sakhya (friend of Sri Rama), Child of Sri Rama ( the mother-child approach), Vatsalya ( parent of Sri Rama), and Madhurya (lover of Sri Rama). Devotees take him as their father, mother, son, friend, master and beloved-lover etc.. as per their different modes of devotion.

In these modes of devotion, all devotees are devoted towards Lord, and all are great devotees, all rejoice the supreme Bliss. Some devotees think Prema-Rasa (bliss in intimate love with Lord in Sakhi-Bhava) is a little bit more superior over rest all kinds of Rasa (bliss). Therefore, devotees who are in mood of Prema (loving devotion of Madhurya) think that their Ishta-Deva (the form of god worshiped by devotee) must be all-attractive and display all completeness in Madhurya (sweetness). However, one should be always conscious that supreme-personality alone can be all attractive and complete in supreme Madhurya-Rasa.

However, It's not like that If Maha-Vishnu wishes, he can't display complete sweetness in his divine leela-s, he verily can do it, he is Shri Rama himself. To amuse himself, the most superior Lord Sri Rama has manifested different forms who represent his different aspects like Aishvarya (opulence) is predominant in Maha-Vishnu form in Maha-Vaikuntha, and in Goloka-Krishna (Kṛṣṇa), Madhurya (sweetness) is predominant and complete in all respect, while complete Madhurya and Aishwarya have taken abode in Bhagavan Shri Rama. After reconciling all vedic-scriptures and Veda-s, Sri Rama in Nitya Saket Loka is the original form of the supreme personality who is perfectly complete in all-Aishvarya (supreme opulence) and all Mādhurya-Rasa (supreme sweetness and charm) to infinite degree.

In spiritual world of Saketa-Loka, Shri Rama displays Madhurya to the fullest. Whenever, he personally descends in the material world as the son of Maharaj Dasharath, His Maryda-Leela (the noble pastimes of Rama as being the Purushottama the best personality) even overshines over his Saket-Leela as Maryada-Leela (the noble exploits) of Lord Rama was well-balanced of Para-Madhurya (supreme sweetness), Para-Ayishvarya (supreme opulence) and Maryada (noblity for establishing himself being the best personality). Hence in Rāmāvatāra, all deities crave to serve him personally and be his close associates anyhow even by taking the forms of lowly beasts. And Rāmāvatāra, they all exclaimed Oh, Rama! You have supreme Aishwarya amd supreme Madhurya, both! For this we can see pramana (evidence) from Valmiki Ramayana, Shri Ram has supreme Madhurya-Rasa.

तव बुद्धिर्महाबाहो वीर्यमद्भुतमेव च ।
माधुर्यं परमं राम स्वयम्भोरिव नित्यदा ।।
[वाल्मीकि रामायण ७.४०.१४]

tava buddhirmahābāhō vīryamadbhutamēva ca ।
mādhuryaṃ paramaṃ rāma svayambhōriva nityadā ।।
[Valmiki Ramayana 7.40.14]

हे महाबाहो श्री राम! आपकी बुद्धि-प्रभृति ब्रह्मा जी के समान सदैव कल्याण करने वाली है । हे राम! आपमें सर्वोत्कृष्ट माधुर्य (परमं माधुर्यं) भी है, और आपका पराक्रम (ऐश्वर्यादि) भी परम अद्भुत है ।।

O' great armed, Shri Rama! You always wish the welfare and well-being of all beings like BrahmA! O' Rama! You have the supreme Madhurya-Rasa (sweetness and charm) as well as the supremely amazing prowess, valor and heroism!

In Itihasa (history), Shri Rama has been only personality who has been celebrated as the ideal hero and the perfect personality. Whole Ramayana revolves around either him or his dear consort Sita. Therefore, for the common men-women, Maryada-Purushottam (the noblest purusha) Shri-Rama — who steals the hearts of all just by his natural enticing beauty, elegance, virtuosity, generosity, heroism and everything else without any effort — is even greater than Sri Rama of Saket-Loka in a sense. One can have a hint of his supreme sweetness from the episode of the sages of Dandakaranya engrossed in the bliss of Brahma-ananda yet lost their very own existence upon beholding all attractive Shri Rama, and then they requested Sri Rama to allow them to embrace him in the mood of conjugal love! Even great sages immersed in brahmananda are seen losing their heart in the mood of conjugal-love in Shri Rāmāvatāra after getting a glance of Sri Rama, then let alone thinking the conditions of the ordinary women folk when they would be getting a glance of the all attractive beauty and charm, Yet heroic and strong personality of Shri Rama.

In Rāmāvatāra, Lord Rama has both aspects of Mādhurya and Aishvarya, however he displayed a well-balance between his Madhurya-Leela and Maryada-leela, that's why he is more complete and perfect among his all Purushāvatārs (incarnations), so he is also known Paratpar Purusa Purushottama ( The higher than the highest Brahman). Sage Valmiki and Lord Brahmaa were verily aware that humankind can get complete and perfect teachings of dharma, righteousness and upright behavior to lead a human life from Sri Rama-avatār alone, therefore Valmiki revealed predominantly Maryadā-Leelā (the noble pastimes) of Ramavtaar in greater benefit and common goodness of the society, and gave hints of Mādhurya-Leela at few places in Vālmiki-Rāmāyana. It is because Madhurya is not applicable to all. However, there are many other scriptures which equally sing the glory of divine love and sweetness (Madhurya-Rasa) as well as Aishvarya (opulence) in its complete form displayed by Lord Rama. Scriptures say just by singing his matchless glorious Maryada-leela which can't be found in any of his other incarnations, devotee can easily get the supreme abode of Rama i.e. Saket Loka which is full of Madhurya as well as Aishvarya.

Mādhurya in Scriptures –

Lord Rāma is supreme Rasika (Rasikeshwar, supreme enjoyer ), and also the foremost among those who delight others. He is the reservoir of supreme Madhurya (sweetness and charm) as well as Supreme Aishwarya. While Valmiki was not in favour of revealing openly the Mādhurya-pastimes of Lord Rama in Valmiki-Ramayana thinking greater benefit and common goodness of all, so he gave some hints only of Madhurya-Rasa like “रामो रमयताम् वर: Ramo Ramaytaam varaH” which means Sri Rama is the foremost in delighting others”, It is because Madhurya-Bhava is not possible for common people, in fact it is not applicable to all, only those who have natural Bhava of intimate love towards Shri Rama should worship him in Madhurya-Rasopasana. Madhurya-Bhava shouldn't be imposed on everyone or discussed and distributed publicly. In fact, true love is the essence of the Bhakti, and it can be achieved in all Bhavas..while in Madhurya, an intense Raga (attachment) to lord is developed naturally because of his sweetness and charm.

There are many texts which sings glory of Mādhurya pastimes of Lord Rama, and those are kept very secret from common public, but highly rejoiced among Rasika-devotees (in Rasopasana or Rasikopasana), and thus passed from one generation to another through Guru-parampara. Only initiated devotees in Rama-mantra of Rasikopasana are eligible to relish Madhurya-pastimes of Lord Rama.

The Madhurya-pastimes of Lord Rama in Saket Loka, as well as those of Sri Rāmāvatāra when he himself descends in the material world as the prince charming of Ayodhya, have been described in many scriptures for example:-

Ramayana:

1) Bhusundi-Ramayana

By the grace of Lord Rama, Kak-Bhusundi is only immortal who doesn’t die even during the cosmic-dissolution. This Ramayana is also known as “Brahmaa-Bhusunda-Ramayana”. Bhusundi Ramayana says Sri Rama is the form of Prema (Love) an Ananda (bliss), he is Rasika (the supreme enjoyer) and Sita is Rasesvari who delights Rama. It is said that Prema-Bhakti of Lord Rama is the highest form of Bhakti over all other types of Bhakti, and Prema-ananda (the bliss in love) is highest form of ananda (bliss) and have higher place over Brahma-ananda.

It says also about Sita-Vaikuntha and Rama-Vaikuntha.

तत्परस्तस्य वै रूपं सीतावैकुण्ठसंज्ञकं |
रामवैकुण्ठसंज्ञम् तु प्रमोद्वनमुदाहृतम ||

Bhusundi-Ramayana describes about Sita-Loka (or Sita-Vaikuntha) where the original personality of godhead, Rama is eternally engaged in Nitya-Leela with Sita. There is a Vana (wood) near Sarayu which is also known as Pramod-Vana is also known as Rama-Vaikuntha where Rama plays various sports with Sita and myriad other women, cowherd women, divine damsels, etc .. under an Ashoka-tree. Thus Pramod-Vana is also equal to Ashoka-Vana (found in the center of Saket-loka) in divinity. These both Sita-Vaikuntha and Rama-Vaikuntha are inside the supreme abode Saket-Loka. Lord Rama and Sita appear to be two, but they are in fact one entity, as said in Bhusundi Ramayana. The same thing has been accepted by both Rama and Sita in Valmiki Ramayana too.

रामस्य चापि सीतायाः मिथस्तादात्मयसूचकम् |
यथा रामस्तथा सीता तथा श्री सहजा मता ||
(भुशुण्डी रामायण ७.२६)

It appears that Rama and Sita are two different personalities, however it is a false notion only. In reality Rama and Sita both are one entity. Rama is Sita and Sita is Rama, this is the truth.

2) Agastya-Ramayana : It is Ramayana written by sage Agastya.

3) Satyopakhyan :

It describes the cowherd-pastimes of Lord Rama in childhood, and Shri Rama’s sweet-sports with cowherds in twelve forests on the bank of river Sarayu, like plays with cowherd-boys, Rāsa-Dance, water sports, spring-festival etc.

4) Koshal-Khand : It describes about Rama's Rasa-Leela participated by Rama's male friends after taking forms of women, Princesses, Devakanya-s, Yaksha-Kinnar-Gandharva Kanyas, etc .

5) Ananda Ramayana etc.

Samhita-s:

1) Brihad.Brahm-Samhita

Brihad.Brahm-Samhita is the scripture which existed even before the time of Chaitanya-Mahaprabhu. It describes about Goloka and the highest abode Saket-Loka as well as the supreme opulence of Lord Rama being worshiped constantly by Brahma, Vishnu, Shiva, Krishna (Kṛṣṇa), Durga-devi etc.

2) Sada-Shiva Samhita:

It describes about the supreme abode of godhead i.e. Saket Loka and Madhurya-pastimes of Lord Rama, Sita and their friends. It tells about the form of Hanuman in Sakhi-Rupa i.e. in form of the female-friend of Sita giving divine teachings of "SitaRama" Nama to other Sakhi-s (the clusters of the friends of SitaRama).

3) Shiva Samhita:

It also describes about the supreme abode of godhead Saket Loka as well as Mādhurya-pastimes of Lord Rama.

तत्राशोक वनं रम्यं रसस्थान हि केवलं |
तन्मध्ये जानकी रामौ नित्यं लीला रतौ स्थितौ ||
सहितौ वनिता यूथै: शतैरपि मनोहरै: |
(शिव-संहिता २०.१३-१४)

In that Saket-Loka, the abode of original personality of godhead, there is exceedingly charming forest known as Ashoka-Vana which is full of supreme bliss (Rasa). In central region of that forest, Rama and his princess Janaki (Sita) play their various sweet-pastimes with herds of hundreds of youthful and very attractive young ladies. (These herds of ladies are friends of Sita-Rama and are in mood of love towards Lord Rama, the most superior.)

4) Hanumat-Samhita (Hanumana described Madhurya-pastimes of Lord Rama to VibhishaNa Maharaja.)

5) Shuka-Samhita (Describes the Rasa-Leela of Lord Rama in Chitrakuta as well as other places.)

In Śuka Saṁhitā, it is also told Bhagavan Sri Ram is the original personality of Godhead, and his consort Bhagavati Sri Sita is the original Para-shakti in Sri Saket-Loka (the topmost realm). When Sri SitaRam felt to amuse themselves in Nitya-Ayodhya, then Sri Saketa (the topmost realm) manifested Goloka-Vrindavana as one part (amsha-manifestation) of the (Pramod Vana of) Saketa, and from Sri Ram, Sri Krishna appeared and from Sri Sita Ji, Sri Radhika appeared.

6) Lomash Samhita (It says about the main friends of Sita e.g. Chandrakala being the closest friend of Sita. It describes how friends of Sita Ji plan and finalise the Rasa-Leela (i.e. dancing and sports in Prema-Bhava with Lord Rama.)

7) Agastya Samhita , etc

There are many other Vaishnava Aagma-s, and other scriptures which gives detail about Saket Loka and Madhurya-pastimes of Lord.

Thus, Saket-Loka is the topmost realm in the spiritual sky, and the original abode of Supreme personality of godhead Swayam Bhagvan Shri Rama, where Nitya-Kishor Rama is eternally engaged in his eternal pastime with his eternal consort Shri Nitya-Ksihori-ji (Sita). A devotee of Rama should always wish to get nearness of Sri Rama in Saket-loka, which is the only topmost realm of spiritual sky as per Vedic-scriptures. All Vishnu-Tattva-s originate from that supreme Sri Rama alone.


The Divine City Ayodhya in Valmiki RamayaNa

The divine city Ayodhya is mentioned in Valmiki RamayaNa as the city which came into existence automatically, means it has self-existence without any support. no one knows its' origin. This City is renowned in all heavens and all Lokas.


अयोध्या नाम नगरी तत्र आसीत् लोकविश्रुता |
मनुना मानव इन्द्रेण या पुरी निर्मिता स्वयम् || [वाल्मीकि रामायण १-५-६]


अयोध्येति । तत्र- तस्मिन्कोशलदेशे लोकविश्रुता स्वर्गादिलोकप्रसिद्धा या अयोध्या नाम नगरी स्वयमासीत्स्वेच्छया प्रकटीभूता सा मानवेन्द्रेण मानवस्वामिना मनुना पुरी स्वराजधानी निर्मिता कृता । एतेनायोध्याया रामाभिन्नत्वनित्यत्वचेतनत्वानि व्यञ्जितानि ।। 1.5.6 ।।


Translation:-

The Ayodhya, the city renowned in all Loka-s such as Dev-Loka, Brahm-Loka etc (लोकविश्रुता स्वर्गादिलोकप्रसिद्धा) exists by own-self i.e. self-existing eternal, having no origin (पुरी निर्मिता स्वयम् )
which was once established as own kingdom by King Manu, The Indra among men.


एतेनायोध्याया रामाभिन्नत्वनित्यत्वचेतनत्वानि व्यञ्जितानि |


Thus it implies that this same Ayodhya is not different from Lord Ram, It well-establishes the अभिन्नत्व (non-duality between Lord Ram and Ayodhya) in नित्यत्व (eternity, both having no origin existing from eternity), चेतनत्व ( and consciousness, both having same consciousness).


Same thing is reiterated by various other scriptures like one of the Most Authentic Satwika-Purana-s i.e. Padma-Purana, Skanda-Purana, Vashishtha- Samhita etc.


रामस्य नामरूपं च लीलाधामं परात्परं |
एतच्चतुष्टयं नित्यं सर्वम् सच्चिदानन्दविग्रहं || (वशिष्ठ संहिता)



The Naam (राम-नाम), the Rupa (राम-रूप), the pastimes (लीला) ,and the Dhaam (राम-धाम, the abode of Lord Ram), all these of Shri Ram are the most divine, charming, beautiful, and the most superior (परात्परं, the higher than the highest).
In fact, these all four are eternal (नित्यं), and very form of Sat (real, absolute)- Cit(consciousness)- Aananda (bliss) (सच्चिदानन्दविग्रहं).

All glories to Shri Rama and his Saket-Dhaam!!!

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