Śrī Sāketa-Loka : The supreme abode of godhead

In Vaidic-scriptures, Shri Sāket (साकेत) Lok (or Shri Ayōdhyā-Purī) is celebrated and eulogized as the supreme abode of the original personality of godhead, Lord Śrī Rāma. It is the highest realm in the spiritual abode, as said by the Vashistha-Samhita that Rama's name (Naam), Rupa (form), leela (Rama's pastimes) and Dhaam (Rama's abode) - all these four are supremely divine & the most superior (रामस्य नाम रूपं च लीला धाम परात्परम्।), and very form of Sat- chid-anandamay Svarupam. Sāketa-Loka is the vāṅmānōgōcara (वाङ्मानोगोचर सनातन) eternal world beyond the reach of the sense organs (speech and mind).

Many Vaikuṇṭhas

In the sacred scriptures many Vaikunthas are said, among them five Vaikunthas are said to be prime, those are 1) Ksheer-sāgar, 2) Ramā-Vaikuṇṭha [Ramā means the goddess Lakshmi], 3) Kāraṇa-Vaikuṇṭha, 4) Mahā-Vaikuṇṭha and 5) the Parā-Vaikuṇṭha which is beyond the Virajā river in Tripād- Vibhuti. In the Parā-Vaikuṇtha, there are Parā-Nārāyaṇa and Parā-Lakshmi, Parā-Nārāyaṇa or Aadi-Nārāyaṇa is also known as Shri Rāma-Nārāyaṇa Prabhu, he is the Avatāri Purusha (the supreme source) of the first Vyuha forms and various incarnations.

Shri Ayōdhyā-Purī (Sāketa-Loka) is the original source of all Vaikuṇṭha, where the Brahm in his own original form of Śrī Rāma is present with Shri Śrī Sītā Jī.

The spiritual abode of Bhagavan Shri Rama, Sāketa-Loka is also known as Nitya-Ayōdhyā (नित्य-अयोध्या/अयोध्या , the eternal Ayodhyā) or Parā-Ayōdhyā [the Ayodhya in supreme sky]; Its self-same image, Ayōdhyā is also present there in the leelā-Vibhuti. Whenever Bhagavan Shri Rama himself appears in the material world as the son of Dasharatha and Kausalya, then Sāketa Loka (साकेत, नित्य-अयोध्या) also manifests itself on the earth. Ayōdhyā has been eulogized in Veda (Atharva-Veda), Aranyaka (Taittriya-Aranyaka), various Upanishads, Purānas and Samhitās, etc as the supreme abode of Brahm. The Ayōdhyā-Purī in the material world never touches the earth, it is sat-chid-anandamay Svarupa and it remains always situated on the Sudarshan Chakra (disc) of Bhagavan Shri Vishṇu, It shows Para-Ayōdhyā and Bhauma-Ayōdhyā both are same in their Svarupa, only difference between them is in the leelas happening there.

“The Parā-Ayōdhyā is the Nitya Bhoga-sthān (where Bhagavān disports), while Ayōdhyā on the earth is the leelā-sthān (where Bhagavān does various other leelās also), and Bhagavān Śrī Rāma is the supremely-independent Lord of these both Nitya-Vibhuti and Leela-Vibhuti. Whatever is present in the Nitya Bhoga-sthān (Parā-Ayōdhyā, those all are also present in the Ayōdhyā in this material-world.”

Śrī Sītā and Śrī Rāma are Nitya-Kishori and Kishore in Śrī Sāket-Loka.

Beyond the material universe, after the Viraja river there is spiritual space full of immortality. It is called Tripad-Vibhuti In spiritual space there are many different words at 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 (eternally Young prince).

“Śrī Sītā is having attained the age of twelve Years (of a Kishori in her eternal blissful form), she brings forth the eternal bliss, and likewise that prince Śrī Rāma is having attained the age of sixteen years (of a Kishore).”

Know the supreme abode of the Brahm himself

“(पुरुष) परम-पुरुष (ऊर्ध्वो) उर्ध्व दिशा में (नु) निश्चयसे (सृष्टा३) फैला हुआ [व्याप्त हो रहा] है, (तिर्यङ्) तिरछी दिशाओं में (नु) निश्चयसे (सृष्टा३) फैला हुआ [व्याप्त] है, वह (सर्वा) सभी (दिशः) दिशाओं में (आ बभूवा३) है। (यो) जो कोई (ब्रह्मणो) स्वयं ब्रह्म के [अर्थात् सर्वेश्वर श्रीराम के] (पुरं ) पुरी को (वेद) जानता है, (यस्याः) जिसका (उस पुरी का) स्वामी (पुरुष) [वेदों में वर्णित परम-] पुरुष (उच्यते) कहा जाता है । ”

“(puruṣa) The supreme person (sṛṣṭā3 nu) is certainly pervaded and spread (ūrdhvō) upwards, and (sṛṣṭā3 nu) certainly stretched (tiryaṅ) transversely. (puruṣa) The supreme person (ā babhūvā3) is present (sarvā diśaḥ) in all directions [regions]. (yō) Whoever (veda) knows (brahmaṇō puraṃ) the city of the Brahm [Sarvēśvar Śrī Rām], (yasyāḥ) [the Lord] of which city (ucyatē) is called (puruṣa) Purusha [the universal aatmaa, who is pervading everywhere].”

“(यो) जो कोई (वै) निश्चित रूप से (ब्रह्मणो) ब्रह्म की [अर्थात् सर्वेश्वर सर्वकारण परात्पर पुरुष श्रीराम की] (अमृतेनावृतां) अमृत [परमानन्द] से परिपूर्ण (तां) उस (पुरम्) पुरी को (वेद) जानता है (तस्मै) उसके लिए (ब्रह्म) स्वयं ब्रह्म [श्रीराम] (च) और (ब्राह्मा) ब्रह्म [श्रीराम] के सम्बन्धी [उनकी शक्तियाँ स्वरूपा शक्ति श्रीसीता, और लक्ष्मी, भू, नीला, इत्यादि, नित्य-परिकर श्रीलक्ष्मण-भरत-शत्रुघ्न-हनुमान इत्यादि और अन्य सभी अवतारी-अवतार-देव-देवियाँ] (चक्षुः) दिव्य-चक्षु, (प्राणं) आयुष्य, प्राणशक्ति और (प्रजां) उत्तम संतान आदि देते हैं ।”

“(yō) Whoever (vai) indeed (vēda) knows (tāṃ) that (brahmaṇō puram) city of Brahm, (amṛtēn-āvṛtāṃ) permeated with the supreme nectarine bliss and bliss alone, (tasmai) to him (brahm) Svayaṃ Brahm [Śrī Rāma] himself (ca) and (brāhmā) brāhmā, the potencies and relatives of Brahm [Śrī Rāma's potencies Śrī Sita, Bhu, neela etc, Nitya-Parikars Shri Lakshman-Bharat-Shatrughn-Hanuman etc, various Avataris and Avataras, gods and goddesses etc] (daduḥ) give (cakṣuḥ) divine-sight (prāṇaṃ) life-force [long-life] and (prajāṃ) progeny, etc.”

Knowing truly the city of Brahm pleases the Brahm, and When Brahm Śrī Rāma himself is pleased, then all gods and goddesses and his devotees are naturally pleased over him - such is the sense.

“(यस्याः) जिस पुरी के कारण ब्रह्म को (पुरुष) पुरुष (उच्यते) कहते हैं, उस (ब्रह्मणो पुरं) ब्रह्म की पुरी को (यो) जो (वेद) जानता है, (तं) उसको (जरसः) वृद्धावस्था के (पुरा) पूर्व (चक्षुर्जहाति न) चक्षु [दृष्टि] नहीं छोड़ती है, और (न वै प्राणो) न प्राण ही छोड़ते हैं।”

“(purā) before (jarasaḥ) the natural decay of body (cakṣuḥ na jahāti na) neither the sight leaves (taṃ) him (na vai prāṇō) nor the life leaves (taṃ) him, (yō) who (vēda) knows (brahmaṇō puraṃ) the city [abode] of Brahm, (yasyāḥ) because of [वस् vas - living in] that divine city [पुरि Purī] Brahm is (ucyatē) named (puruṣa) Puruṣa.”

Now the next mantra tells the name and form of that city (supreme abode) of Brahm.

“(अष्टचक्रा) आठ चक्रों [आवरणों] और (नवद्वारा) नौ-द्वारों वाली - (अयोध्या) अयोध्या जी (देवानां पूः) दिव्य-गुणों से युक्त भक्तिप्रपत्तिसम्पन्न परम-भागवत स्वरूप देवों की पूरी [स्वर्गलोक] है [जो देवों द्वारा सेवित हैं], (तस्याँ) उस [अमृत से परिपूर्ण ब्रह्म की] अयोध्या पुरी में (ज्योतिषावृतः) दिव्य-ज्योतियों से आवृत (हिरण्ययः) सुवर्णमय (स्वर्गो कोशः ) स्वर्ग-कोश है अर्थात् परम-सुन्दर आनन्दमय दिव्य-महामण्डप है ।”

“(dēvānāṃ pūr ayōdhyā) Ayōdhyā, the city of gods [the devas devoted to Shri Rama], has (aṣṭa-cakrā) eight circles and (nava-dvārā) nine gates. (tasyām) Therein [in the Ayōdhyā, the city of Brahm] (hiraṇyayaḥ svargō kōśaḥ) resides golden (luminous) core the divine pavilion which is full of pure bliss, and (jyōtiṣāvṛtaḥ) covered with the divine-light [brahm-jyoti].”

इस मन्त्र में 'ब्रह्मणो अमृतेनावृतां पुरम् (अथर्ववेद १०.२.२९)' ब्रह्म की अमृतमय पुरी का नाम और स्वरूप बताया जा रहा है, उस पुरी का नाम अयोध्या है, वह आठ आवरणों और नौ-द्वारों वाली है, यह स्वयं ब्रह्म (श्रीराम) और ब्राह्मा (ब्रह्म श्रीराम के उपासक दिव्य-गुणों से युक्त भक्तिप्रपत्तिसम्पन्न परम-भागवत दिव्य-सूरियों देवों) की पूरी अमृतमय (परमानन्दमय सुखस्वरूप) होने से स्वर्ग कही जाती है, अयोध्या पुरी ब्रह्म के उपासक दिव्य-गुणों से युक्त दिव्य-सूरी परम-भागवतों से सेवित है, उसके केन्द्र में हिरण्यमय (स्वर्ग-कोश) परम-सुन्दर आनन्दस्वरूप दिव्य-महामण्डप है, जहाँ आत्मवान यक्ष (स्वयं ब्रह्म श्रीराम ) कल्पतरु के निचे सिंहासन पर विराजित हैं।

In this mantra Atharva-Veda 10.2.31, the name and form of the supremely necatrine city of Brahm ('brahmaṇō amṛtēnāvṛtāṃ puram - atharvavēda 10।2।29)' are given. Ayōdhyā is the name of the city of Brahm himself, It has the eight-circles and nine gates. As it is the the supremely necatrine city of Brahm and brāhmāś (the gods devoted to Brahm), therefore it is called the Svarga (the heaven of pure bliss and bliss alone), there in resides the Svarga-Kosha i.e. exceedingly beautiful and blissful divine Maha-mandapam (pavilion) in which divine Yaksha the Svayaṃ Brahm Shri Rama is present on a divine throne under Kalpataru.

Ayōdhyā has eight-circles. In the Ashta-āvaraṇa (the eight circular regions or coverings) which encircles Ayōdhyā, there are all divine abodes of Avataris and Avataras of Brahm Śrī Rāma, and all others gods and goddesses are present there. There are ten-inner circles in Ayodhya in which all devotees Sakhi-Sakhā-dāsa-dāsi of supreme Brahm Shri Ram are present, and in the core divya maha-mandapam Brahm Shri Ram himself is present. Thus, there are total 18 Āvaraṇa-s.

“तीन अरों से युक्त, सत्-चिद्-आनन्द गुणों से त्रिप्रतिष्ठित (आधृत) उस हिरण्यमय कोश (दिव्य-महामण्डप) में जो आत्मवान यक्ष (पूज्यनीय ब्रह्म) है, उसे केवल ब्रह्मविद हीं जानते हैं।”

“In that luminous golden core (divya maha-mandapam), having three spokes and (established in) three qualities (i.e. Sat [eternal existence] - Chid [consciousness] - Ananda [bliss]) — in such splendorous core the Yakṣá (Brahman) venerable for all and the Lord of Aatmas is [sitting] there [on a divine throne], to him verily Brahmvid (the knower of the Brahman) knows.”

यक्ष्यते पूज्यत इति यक्षम् - सभी के लिए पूज्यनीय हैं इसलिए परब्रह्म यक्ष कहे गए हैं, केनोपनिषद् में भी ब्रह्म (श्रीराम) का यक्ष कहा गया है।

yakṣyate pūjyata iti yakṣam - Brahm is worshipable for all, so he is called Yaksha. In Kena-Upanishad of Samveda also, Brahm (Shri Rama) is called Yaksha.

“उस अत्यंत देदीप्यमान मन को हरण करने वाली यश से परिवृत हिरण्मयी अपराजिता पुरी (श्रीअयोध्या पुरी) में ब्रह्म सम्यक रूप से विराजमान हैं।”

“In that Aparajita city which is excessively luminous, (exceedingly) enticing to the heart, full of Brahm-Yasha, Brahman is splendidly present [entered] there (in the core).”

वेद में 'ब्रह्मणो अमृतेनावृतां पुरम् (अथर्ववेद १०.२.२९)' ब्रह्म की अमृतमय पुरी का नाम अयोध्या है जिसे वहां स्वर्ग, अपराजिता, ब्रह्म-पुर इत्यादि कहा गया है, यह पूर्ण है इसलिए 'पूः या पुरं' कहलाती है, यह शुद्ध सच्चिदानंदमय 'सुखस्वरूप' है इसीलिए स्वर्ग कहलाती है, इसमें स्वयं ब्रह्म श्रीराम के विद्यमान होने से श्रीअयोध्याजी कभी जीती नहीं गयी हैं इसलिए इसको अपराजिता पुरी कहते हैं, इसीको परमपद, पराव्योम, सत्या इत्यादि नामों से जाना जाता है । ब्रह्म की इसी पूरी के अंश मात्र से त्रिपादविभूति ब्रह्मलोक में भगवान के अन्य दिव्यलोक स्थित हैं!

Various names of Saket-Loka

In Vedas, 'brahmaṇō amṛtēnāvṛtāṃ puram (atharvavēda 10.2.29)' - the necatrine city of Brahm (the ultimate world in Brahm-loka) is called Ayodhya, which is also called Svarga, Aparajitā, Brahm-puram (Brahm-Purī) etc there; since it is purṇa (complete and perfect in divine bliss), therefore it is called Puram; because of it being the embodiment of pure bliss and happiness, so Ayodhya is called Svarga; as Brahm himself is present there, so it is never conquered, therefore Brahm-puram Ayodhya is called Aparajita (unconquered) city. Being the city of Brahm himself, It is called Parāvyom (highest sky), the Parampadam (supreme abode), Satyā (eternal world), etc in Vedas. The Saket-Loka is called by various names Brahm-Loka, Akshaya-Loka, Divam and Sāntānik-loka etc in Śrī Vālmīki Rāmāyaṇa. Among various names of Shri Saket-loka, there are 12 prime names - 1) Ayōdhyā, 2) Anandini, 3) Satyā, 4) Sat, 5) Sāket, 6) Koshalā 7) Vimalā 8) Aparājitā 9) BrahmPurī, 10) Pramodvan, 11) Sāntānik-loka and 12) divya-loka. From a part of this divine world of Brahm Shri Rama, all other divine abodes are present in the Tripad-vibhuti Brahmloka.

Thus, Veda gives the name and the form of the spiritual abode of Brahm himself. Such glorious description of any other divine abode of Bhagavan, by name, is not present in the Mantra-Samhitas of Vedas. Therefore, all other divine abodes which are called supreme in Puranas and other scriptures should be considered only as the partial manifestation of the glorious Ayōdhyā Purī the supreme abode of Brahm himself. There the supreme abode of Brahm is glorified in form of the glorification of its amsha-manifestations (various divine abodes of Bhagavan).

In the supreme glory of Ayodhya (Saket-Loka), the spiritual abode of original personality of godhead Bhagavan Shri Rama, Vaśiṣṭha-Saṃhitā says:

“The eternal Ayodhya is the very form of the nature ― Sat ([eternal-] existence), Chit ([pure-] consciousness) and Ananda ([supreme-] bliss). All Vaikuntha-s (the abode of Vishṇus), Goloka (the abode of lord Krishna) etc are in existence as mere one part of the glory of Ayodhya.”

The supreme abode Saketa-Loka (i.e. eternal Ayodhya) 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).

The divine city, Ayodhya, the highest realm in Tripad-Vibhuti is supremely glorified and described in detail in Padma-Purana, one of the main Vaishnava-Satvika-Puranas. Various Avatari and Avataras, and Prakash-Svarupas of Shri Rama are present there in the divine city of Rama or Ayodhya. The center of Para-Vaikuntha in Tripad-Vibhuti is called the Rama-Purī which shows Bhagavan Aadi-Narayana is the Prakash-Svarupa of Bhagavan Shri Rama.

Tripād-Vibhuti

Purusha-sukta of Rig veda says all this material creation is just one portion (ek-paad Vibhuti); while the three portions, the immortal world is present in the divam (divine spiritual space).

“(ētāvān) All these [worlds] is [one part of] (asya) his (mahimā) greatness. (ca) And (ato/atas) beyond all this, (pūruṣaḥ) The Purusha is (jyāyām) greater than all the greatness. (viśvā-bhūtāni) All these created worlds are ([ek-]pād) just one part of (asya) him, and his (tripāda) three parts rest (divi) in the divine transcendental-realm, where they are (āmṛtaṃ) immortal. ॥ 3॥

(tripād) The three parts (pūruṣaḥ) of the Purusha (udait) rose (ūrdhva) above [all these worlds]. ([ek-] pādō) Only one part (asya) of him (iha) was this here (abhavat) manifested [/in which creation happens] (punaḥ) again and again. (tato) then, Purusha (vyakrāmat viṣvaṅ) pervades universally (abhi sāśana - anaśanē) all the living-beings which eat and non-living-beings which eat not. ॥ 4॥ ”

In ekapād-vibhuti (one portion of Purusha), creation of innumerable universes happens again and again. Beyond all these material-creation there are (tripād) three portions of Purusha in the immortal transcendental-realm called Tripād-Vibhuti.

The position of Shri Saket-Lok in spiritual world Tripād-Vibhuti :

“There are innumerable divine abodes (e.g. various abodes of gods and goddesses [Mahābrahmā, Mahāshambhu, Durgā-devi etc], and many Vaikuṇthas of the various Avataras of Vishnu, Dvārika, Mathurā-Purī, Goloka-Vrindāvana, etc) in Tripādvibhūti (beyond the divine virajā river); and all of those are made up of Shuddha-sattva and all filled with supreme bliss of Brahm (Brahmānanda)!

Beyond all those, there is the supreme abode of Vishṇu (i.e. Ādi-Vaikuṇtha). The devotees and servants of Lord’s lotus-feet reside in the supreme (Ādi-)Vaikuṇtha lōka, that Supreme abode of Bhagavān Vishnu, the very embodiment and bestower of the bliss of Brahm.

At the very center of that (Ādi-Vaikuṇtha lōka in the Paramavyōm) is situated the divine city renowned by the name of Ayōdhyā, which is adorned and filled all around by amazing multi-storied buildings and picturesque Vimaans.”

The divine city Ayōdhyā is in the middle of the topmost part of Ādi-Vaikuṇtha lōka. It shows Shri Rama's abode divine Ayōdhyā is the original root source of all Vaikuṇtha-lōkas, and even the Ādi-Vaikuṇtha lōka the abode of Ādi-Nārāyaṇa is present in the outer circle of divine city Ayōdhyā.

Ādi-Rāmāyaṇa says:

“Śrī Rāma is himself Parambrahm, the very form of Sat [eternal existence] - Chid [consciousness] - Ananda [bliss], whose divine abode [Divine Ayōdhyā Śrī Sākēta-Lōka] is eternally self-illuminated even beyond the divine world Gōlōka.”

Sada-Shiva Samhita, Vashishtha-Samhita, Shuka-Samhita and various other scriptures give a detail description of the position of Shri Saket-Lok in spiritual world Tripād-Vibhuti.

Sadā-Shiva Samhitā says the Maharlok is one Koti Yojan above the Bhu-lok. From the Maharlok, the Janalok is two Koti Yojanas. Thereafter from the Janaloka, the Tapalok is four Koti Yojanas. Therafter from the Tapalok, the ‘Satyalok’ (the abode of Lord Brahmā) is eight Koti Yojanas ; then the ‘Kaumār-lok’ (the world of four sage Kumāras) is sixteen Koti Yojanas above from the ‘Satyalok’, and from the ‘Kaumār-lok’, the ‘Umā-lok’ (the abode of goddess Umā / Durgā) is thirty two Koti Yojanas distance. Above the ‘Umā-lok’ is ‘Shiva-Loka’, and left-above of the ‘Umā-lok’ is the ‘Ramā-lok’ (the world of Bhagavati Lakshmi and Vishnu). In between ‘Shiva-loka’ and ‘Umā-lok’, there is the last periphery of the Saptāvaraṇa, Sapta-āvaraṇa means the seven coverings of 1. Prithvi (earth element) 2. Jala (water) 3. Vāyu (air) 4. Agni (fire) 5. Ākāsh (space) 6. Ahamkara (threefold ego of the nature tamas, rajas and satva) and 7. the Mula-prakruti (the original nature from which Ahamkara [satva-raja-tamas] and the five primordial elements are manifested). Each of the latter element is the cause of the previous element(s).

The five primordial elements are 1. Prithvi 2. Jal 3. Vayu 4. Agni and 5. Akash, the Prithvi element is 10 Koti Yojanas in space, and each of the latter element is ten Koti Yojanas above the previous one, and thus the Brahmāṇd (the egg like material universe) is called of 50 Koti Yojanas. These all are within one Brahmāṇd (universe). Above the Brahmāṇd, there is a thick void of darkness, beyond that void of darkness at its upper boundary there flows the great Viraja river. At the lower-boundary of Virajā river, there is Mahā-Kāla. At the upper boundary of Virajā river, there starts the transcendental-realm, the immortal Tripād-Vibhuti in which there are various spiritual abodes of different gods.

When a Jiva (Chetan) is liberated by the grace of Brahm, then it crosses all the covers of the material world, and reaches to the spiritual world through Archiradi-marga; after having the fortune of taking bath in the divine Virajā river there, the divine qualities appear in it. Then, it gets the touch of the Amānav-Being (human-like but not human), by which the aatmaa gets the divine body (as per the will of Brahm). Then, It enters into Tripādvibhuti from where a Jiva never returns into the material world.

“Beyond the physical (material) universe, there is spiritual space in which all the abodes are (made of) Shuddha-Satva. In the spiritual space, there is a divine abode ‘Mahā-vaiṣṇava’ by name, the residence of great ‘Mahā-Vishṇu’. One gets all desired fruits in this mysterious higher world.”

“Above the ‘Mahā-vaiṣṇava’ Loka, there is another ‘Satyalok’ [the abode of BrahmA of Tripad-Vibhuti]. There live many Siddha-s, great Yogi-s and the god-conscious souls. Lord Mahā-Shambhu (Lord Sadā-Shiva) fully endowed with all kinds of potency disports there in the Sadāshiva-Lok [which is present above the ‘Satyalok’ of Mahā-Brahmā].”

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

“Above the Mahā-Shambhu-Loka, there is the supremely divine abode of Lord Vishṇu known as ‘Mahā-vaikuṇṭha’ where Lord Vasudeva (Vishṇu) [and other Vyuhas and various Avataras] etc disport there with their own inherent potency.”

“Above the Mahā-vaikuṇṭha, there is supremely divine eternal abode, which is eternally self illuminated, very form of divine light, highly refulgent, known as ‘Gōlōka’ which is completely beyond the reach of sensory organs and inexpressible in words.”

“At the center of the ‘Gōlōka’, there is supremely divine world which is known as ‘Sāketa’ (Śrī Sāketa-Loka) adorned with effulgent gems and served by divine damsels (eternally young ladies) adorned with various ornaments.”

[These eternally young damsels are Sakhis (female-friends) and maid-servants of Sita-Ram.]

There are many divine worlds within Goloka [the world which is beyond the mind and speech]. At the topmost-part of Goloka, there is Śrī Sāketa-Loka, and in the outer Aavaraṇa-s (coverings) of Sāketa (divine Ayōdhyā) there are Aadi-Vaikuntha (the world of Aadi-Nārāyaṇa) and Vrindavana (the divine world of Śrī Krishṇa) as described by various scriptures. Lord Krishna plays his divine sports (Rasa-Leelas) with his pleasure-potency Śrī Rādhīkā Ji and the Gopikas (cowherd-ladies) in Vrindavana. Śrī Kṛṣṇa is the manifestation of Shringari Svarupa of Svayam Brahm Śrī Rāma in Vrindavana in Tripād-Vibhuti.

“At the center of that ‘Sāket-lōka’, there is supremely generous wish-yielding eternal tree known as Kalpa-Vriksha, under that tree there is the supremely divine golden pavilion (divine maha-mandapam in the divine arbor).”

This central part is also known as Pramod-Vana (Ashoka-Vana) the supremely divine forest which is filled with Pramoda (eternal bliss and joy), It has not even a grain of sorrow. This Ashok-Vana manifests itself in the form of Vrinda-vanam in Goloka.

“At the center of that golden pavilion in the arbor, there is an altar made of gold, in the center of altar there is a divine Siṃhāsana (throne) made of gold and gems. On that throne, there is a great lotus having thousand petals (known as Sahastrāraṃ Mahāpadmaṃ). In the middle of that thousand-petaled lotus, there is a divine-Mudrika of circular round pattern adorning it, and inside it there are two different Mudras (imprints) which are with the seeds of Agni(fire) i.e. Ra (र) and Chandra (moon) i.e. Ma (म) and adorned with Bindu (dot). There are Chhatra (the umbrella over throne) which is cool and blissful like myriads of moon in its radiance, and very beautiful Chāmara adorning the divine throne. Sarvadēva Shirōmaṇi Bhagavān Śrī Rāma the original personality of godhead is sitting on that transcendental throne [along with his consort dēvi Śrī Sītā].”

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

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.

“Sarvadēva Shirōmaṇi Bhagavān Śrī Rāma (sitting on that throne under Kalp-taru in Saket-loka) is of two armed, He is extremely blissful and exceedingly sweet (madhuraṃ) to look at. He has very serene lovely countenance akin to Sharat-chandra (the full moon of autumn). He is very fond of the love of Janaki i.e. Sita, the daughter of Janaka. The great armed Śrī Rāma is wielding a bow named ‘Kodanda’ in his hand.”

The spiritual abodes of innumerable avataras :

While going upwards in the Tripad-Vibhuti from one spiritual region (Āvaraṇa, covering) to another [and same while going from the outer circle to inner circle of Ayōdhyā in the leela-Vibhuti also]:
In The Fourth Āvaraṇa (covering) of Sāket-Loka, there are divine abodes of Garbhodakaśāyī Viṣṇu, Ksheer-sāgar Vishnu, Shvetdvipa Vishṇu, etc, then there are divine abodes of Vyuhas and innumerable Avatāras of Vishṇu

(1) Vaikuṇtha of Garbhodakaśāyī Viṣṇu in the eastern direction
(2) Ramā-Vaikuṇṭha in the southern direction
(3) Vaikuṇtha of Shvetdvipa Vishṇu in the western direction
(4) Ksheer-sāgar Vishṇu in the northern direction

Then in the fourth Avaraṇa (covering) of Śrī Ayōdhyā, there are Dvārāvati (Dvārika) and Mathurā-Purī which constantly serve and worship Śrī Ayōdhyā-Mahārānī from there.

In The Fifth Āvaraṇa (covering) of Śrī Sāket-Loka (divine Ayōdhyā), there are (i) Mithilā-Purī in the east of Ayōdhyā, (ii) Chitrakoot in the south of Ayōdhyā, (iii) Aadi-Braja Shri Vrindavana-dhaam of Bhagavān Śrī Kṛṣṇa in the west of of Ayōdhyā, and (iv) Aadi-Vaikuṇtha of Shrimān Aadi-Nārāyaṇa in the north of Ayōdhyā.

Sage Vaśiṣṭha said to Sage Bharadvāja “O' Sage! In the fifth Āvaraṇa of Ayōdhyā (fifth covering when going from outer circle towards the center), there are (i) Mithilā, (ii) Citrakūṭa, (iii) [Ādi-Braja] Śrīmad-Vṛndāvana [of Bhagavān Śrī Kṛṣṇa] and (iv) [Ādi-] Mahā-Vaikuṇṭha [of Shrimān Aadi-Nārāyaṇa].

The directions of their presence in the Āvaraṇa of Śrī Sāket-Lōka are also given there.

It is seen in this world, these divine abodes are present in the Āvaraṇa of Bhauma-Ayōdhyā in same way as like they are present in the Āvaraṇa of divine Ayōdhyā (Śrī Sāket-Lōka).

(i) Mithilā-Purī : It is situated in the east of Ayōdhyā, It is the spiritual abode of great devotees who have parental affection, sisterly affection etc towards Shri Sita Ji. Maharāja Sirdhvaja Janak is the king of Mithila-Purī and Shri Sita Ji is his daughter the princess, and Bhagavān is the son-in-law. Innumerable damsels of Mithilā Purī are like the Chakora birds for the moon-like countenance of Bhagavān Śrī Rāma. Mithilā-Purī is full of Aishvarya and Mādhurya, with its own 13 Āvaraṇas inside and outside in total. The center of Mithila Purī is adorned and filled all around by amazing multi-storied buildings and palaces, divine arbors and gardens, and picturesque divine Vimana-s. There are divine forests surrounding the center of Mithilā-Purī for Vanavihāra of divine couple.

Whatever things are present in divine Ayōdhyā, those all are present in the same way in the Mithilā-Purī also.

(ii) Chitrakoot in the south of Ayōdhyā : There is the most divine Parvat (moutain) named Kāmadgiri in Chitrakoot in the south of Ayōdhyā. Chitrakoot is Sat-chid-anandamay Svarup, with many divine charming forests surrounding it. The name Chitrakoot means the most beautiful mountain. Divine couple Bhagavān Śrī Sītā-Rāma both love beautiful and captivating sceneries of mountains, forests, groves, springs, water-falls, rivers, flora and fauna, therefore Chitrakoot is the perfect Vihārsthali and Mādhurya-abode of Bhagavān Śrī Sītā-Rāma.

The Chitrakoot mountain has brilliant colorful peaks, some of them are silver color, some red color, some yellowish color, some shines like white maṇi, some emerald and some ruby etc. There are many springs, water falls, caves, beautiful forests with captivating sceneries and with several kinds of birds and animals, several type of glowing herbs, creepers, plants, and trees with various flowers and fruits in Chitrakoot, perfectly suitable for enjoying the Vanavihāra by the divine couple Śrī Sītā and Śrī Rāma.

There is a very beautiful, serene and divine river Mandākini which is very much adored by divine couple; Śrī Sītā and Śrī Rāma both take bath and do Jala-vihār (play water-sports) and Nauka-vihāra (enjoying boating) in the divine river Mandākini. The both banks of Mandākini river are made of golden Sphatik gemstones which make the scenery heart captivating. The sands on the bank are like Vajra-Vaidurya Mani (gemstones) which keeps glittering.

Bhagavān Śrī Rāma says to Śrī Sītā Jī- “O my darling! Behold this Chitrakoot mountain, abundant with the flocks of birds of every kind, rich with minerals and crowned with its peaks which seem to shoot into the sky. ॥4॥

Some of the peaks of the Chitrakoot mountain shine like silver, some red like blood, some yellowish and red like madder, some with the brilliance of emerald, some with the tints of topaz, crystal and the flower of the Kētaka, some with the luster of stars and some with the sheen of quicksilver! ॥5-6॥”

“This mountain is splendid with its numerous and harmless herds of deer, tiger, leopard and bear, and its innumerable birds.”

In the 94th chapter of Ayōdhyā Kāṇda of Śrī Vālmīki Rāmāyaṇa gives a detail description of the heart captivating beauty of Śrī Chitrakoot Dhāma. Chitrakoot is the residence of great devotees devoted in Mādhurya-Bhāva towards Bhagavān Śrī Sītā-Rāma.

(iii) Ādi-Braja Shri Vrindāvana-dhām : The original primeval Vrindāvan Dhāma (i.e. Ādi-Braja) of Paramatmā Bhagavān Śrī Kṛṣṇa is situated in the fifth Āvaraṇa in the west of Ayōdhyā. Bhagavān Śrī Rādhā-Kṛṣṇa are the Shringāri-rupa of Bhagavān Śrī Sītā-Rāma. Ādi-Braja Śrīmad-Vṛndāvana is the manifestation of Śrī Pramōdvan of Śrī Sāket-Lōka, here Bhagavān Śrī Kṛṣṇa disports with Śrī Rādhika and Gopis. Vrindāvana-dhām has its own seven Āvaraṇas. On the bank of Vrindāvan, there flows divine river Yamunā. In the Vrindā forest there are twelve divine forests and a divine moutain Govardhan Parvat, which are very dear to Bhagavān Śrī Kṛṣṇa.

“Gōlōk (in which Mathura and Vrindavan etc are present) is situated on the west of Śrī Sāket-Lōka.”

Śuka Saṁhitā says 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 Rama, Sri Krishna appeared and from Sri Sita Ji, Sri Radhika appeared.

(iv) Ādi-Vaikuṇtha : The original primeval Vaikuṇtha of Shrimān Ādi-Nārāyaṇa is situated in the north of Ayōdhyā. In the Ādi-Vaikuṇṭha, Bhagavān Śrīmān Ādi-Nārāyaṇa is four-armed, of sixteen (16) Years age, and bluish color with hue of fresh-cloud; He dwells there with Bhagavati Ādi-Lakshmi. The sixteen divine potencies (devis) who are wives Śrīmān Ādi-Nārāyaṇa constantly serve Śrī Bhagavān in the Mahā-Vaikuṇṭha. Bhagavān Śrīmān Ādi-Nārāyaṇa is also called as Rāma-nārāyaṇa Prabhu, the cause of innumerable Avatāras, he is the Prathama Acharya of Shri Rama-Bhakti.

Bhagavān Śrī Kṛṣṇa and Ādi-Nārāyaṇa are the manifestations from the Mādhurya and Aiśvarya of the Sanātan-Vishṇu Sarvēśvara Bhagavān Śrī Rāma who dwells.

In The Sixth Āvaraṇa of Śrī Sākēt-Lōka, there is Pramōdavana (the divine forest of bliss and bliss alone) on the bank of Ayōdhyā, therefore Ayōdhyā is also renowned by the name ‘Pramodavana’.

Pramōdavana

In Pramodavan, there are four divine mountains and twelve divine forests in which Sarvēśvara Bhagavān Śrī Rāma disports with Śrī Sītā Jī and her innumerable female friends, and Gopis of those Vanas.

The four divine mountains in the sixth Āvaraṇa are —
(1) Śrṛṃgārādri Parvat, radiant like bluish sapphire, it is endowed with Āhlādinī-Shakti (pleasure-potency) of Śrī Rāma
(2) Ratnādri Parvat, radiant like Yellowish gems, and cared by Bhu-dēvī
(3) Leelādri Parvat, radiant like reddish gems and endowed with Leelā-dēvī
(4) Muktādri Parvat, radiant like Chandrakānt Maṇi (moon like white radiant gem) and endowed with Śrī-dēvī

All these four divine mountains are Sat-chid-anandamay; which are surrounded by divine forests. Several kinds of glowing creepers, herbs, plants, trees which are full divine flowers and fruits, and springs, waterfalls, caves, flora and fauna etc are beauty of these divine mountains. Various kinds of the flocks of colorful birds, parrots, peacocks, cuckoos, etc dwell there and chirp melodiously.

There is a very beautiful, serene and divine river Mandākini which is very much adored by divine couple; Śrī Sītā and Śrī Rāma both take bath and do Jala-vihār (play water-sports) and Nauka-vihāra (enjoying boating) in the divine river Mandākini. The both banks of Mandākini river are made of golden Sphatik gemstones which make the scenery heart captivating. The sands on the bank are like Vajra-Vaidurya Mani (gemstones) which keeps glittering.

The twelve divine Vanas(forests) on the bank of divine Sarayu are —
(1) Śrīśrṛṃgāra Vana
(2) Vihāra Vana
(3) Tamāla Vana
(4) Rasāla Vana
(5) Campaka Vana
(6) Candana Vana
(7) Pārijāta Vana
(8) Divya-Aśōka Vana
(9) Anaṅga Vana
(10) Nāgakēśara Vana
(11) Vicitra Vana
(12) Kadamba Vana

The hue of these twelve divine forests are like Sapphire and emerald, in them there are ever new and fresh dense and big trees which are full with ever fresh fragrant beautiful-flowers and divine fruits. Being laden with flowers and fruits, branches of many trees are touching the ground. In these forests, there are many Latākunjas (arbors) and Vedikās (altars and sitting places) which are made of various divine gems, some Vedikās are made of gold, some are of Chandrakānt-maṇi, some are of Yellowish-gems, some are of red coral gemstone, some are of Syamantak-maṇi, some Vaidurya- maṇi, some are harit-maṇi, some are of Padmaparāg-maṇi, etc. These Vedikās are very beautiful and illuminating. Latākunjas (arbors) and flower-houses are made of divine flower-creepers. In some regions of the forests there is spring-season, at some rainy season, at some winter-season, and so on all seasons with all of their glories reside in those forests. There are many groves, in some groves there are trees with fruits like Chintāmaṇi (wish-yielding divine gem) and leaves like sapphire and emeralds, in some groves there are colorful trees with glowing skins and leaves, some trees are red, some are green, some are blue, and so on. Nectarine honey is dripping from the bees-hive on some trees. Flocks of beautiful birds are flying and chirping melodiously on some trees. There are various small and big ponds and Kundas with fresh nectarine water; the banks and steps of those ponds are made of various magnificent gems; beautiful water-lillies of several colors bloom in them; and various beautiful and colorful water-birds, swans, geese, etc swim in those ponds. The breeze blows and carries the fragrance of fragrant flowers, from one part of forests to other parts. Lavaṃga-latikā, Mālatī, Jūhī, KēvaDā, Kētakī, Bāsantī, Sthala-kamala, Sēvatī and sevaral other types divine creepers full with their fragrant beautiful flowers spread their fragrance in the forests. There are flower gardens with Kund, Malati, Chamela flowers etc. The parts of forests are abuzz with the sounds of Kroncha, Chakora, Shuk, Pik, Kokila, and other birds. Bumble-bees are humming here and there, colorful butterflies are flying over flowers, creepers and plants in those forests. Peacocks are dancing with their peahens.

In The Seventh Āvaraṇa of Śrī Sāket-Lōka, there flows the most divine river Sachchidānanda-svarūpiṇī Paramānanda-dāyinī Sarayū, after taking a bath in which a Jivātmā gets the divine body to serve Bhagavān Śrī SītāRāma in the inner circle of Ayōdhyā-Mahārānī. Both the banks of Sarayū are adorned with Chandrakāntamaṇi, Padmarāgamaṇi, Kaustubhamaṇi, Chintāmaṇi, Indranilamaṇi, Sphatikamaṇi, Vaiduryamaṇi, Gajamukta, Māṇikya and other various divine gems. The sands on the banks of Sarayū glitter and resemble like the fine-particles made of Vajramaṇi, Chandrakāntamaṇi, Sphatikamaṇi, gold, and other gemstones. The taste of the water of Sarayū river excels even over the taste of ambrosia. Blue, white, yellow and red lotuses bloom in it and spread fragrance there. Swan, Krauch, Chakravak, Saras and various other water-birds disport with their female-birds in the Sarayū river. All other divine rivers like Virajā etc are manifested from an amsha of Sarayū. The divine river Sarayū is very dear to divine couple Śrī SītāRāma, and they both take bath and do Jala-vihār (play water-sports) and Nauka-vihāra (enjoying boat ride) in the river Sarayū. On the bank of river Sarayū, there are villages in which Gop-Gopīs live.

In the eighth Āvaraṇa of Śrī Sāket-Lōka, there is Bhavya-Gopuram and beautiful fortress of Ayōdhyā-mahāpurī, which has total nine (9) gates. Among those 9 gates, the four gates are most important ones.

“On the eastern gate of the boundary of Ayōdhyā-Purī, the gatekeeper is Sugrīv; The son of wind-god Hanumān is present on the southern-gate, Maharāja Vibhīshaṇa the king of demons is present on the western-gate, and Angada the son of Bāli is present on the northern-gate.”

Hanumān Jī along with his divine retinues are present at the southern-gate of Śrīmatī Ayōdhyā-Mahārānī.

Thus, Hanumān Jī, Maharāja Sugrīv, Maharāja Vibhīshaṇa etc all they are simultaneously and eternally present in divine Ayōdhyā Śrī Sākēt-lōka also.

At each of these four gates, there is a divine Vana, thus there are total four divine Vanas, Sāntānik-Vana is one of those four divine Vanas present in Ayōdhyā-Mahārānī, and therefore divine Ayōdhyā is also renowned as Sāntānik-lōka or Sāntānik-Vana which is mentioned in the Uttar-kāṇda of Śrī Vālmīki Rāmāyaṇa, Mahābhārat, Bṛhad-brahm saṃhitā and various other scriptures. At the time of līlā-saṃvaraṇa, Bhagavān Śrī Rāma brought innumerable Jivas in divine Sākēt-Lōka, and those Jivas were lodged in divine Sāntānik-Vana and other parts of divine Sāket-Lōka. Since Divine Sāntānik-Vana is present within Pramōd-vana and more close to the inner-core where Brahm himself is present, therefore it has all magnificence of Śrī Pramōd-vana as described earlier, and it is very dear to divine couple Śrī SītāRāma.

“At the city-entrance of Sākēta lōka, there is divine river Sarayū who causes the divine pleasure-sports (kēli-kāriṇī) of Śrī SītāRāma. With innumerable damsels and Sakhis (female-friends) present on its bank, Sarayū-Mahārānī shines forth. And There is a divine forest which is very dear to me and known as divya-Sāntānik-vanaṃ on its bank, in which the goddess of glory and fortune of Sākēta lōka renowned by the name Sītā expands (manifests) her evergoing divine celebrations (leelā).”

Inner region of divine Ayōdhyā Śrī Sākēt-lōka

In the last inner circle of all these eight Āvaraṇa-s, there is the Purī of Brahm himself, Śrī Ayōdhyā-mahāpurī (Śrī Sākēt Lōka).

The inner region from the fortress of Śrī Ayōdhyā-mahārānī is also called Aparājitā Purī of Parabrahm in Vēdas, Upanishads, Purāṇas and Vaiṣṇava-saṃhitās. This is Ayōdhyā-Mahārānī, the original root cause of all Vaikuṇtha-lōkas and Gōlōk in the Tripādavibhūti. Inside it there are ten Āvaraṇa-s, in the first nine Āvaraṇa-s there are residences of the Dāsa and Sakhā of Bhagavān Śrī SītāRāma.

Brahm himself under Kalpataru

In the tenth Āvaraṇa, there live innumerable Sakhis (female-friends) of Bhagavān Śrī SītāRāma. In the middle of the tenth Āvaraṇa there is the most divine arbor in middle of which there is a Divya-maha-maṇdap (a divine golden-arena) of name 'Vibhru-pramita', in middle of that divine golden pavilion there is the Vedi (altar) named 'Vichakshana', in middle of that there is an eternal wish-yielding tree (Kalpataru) which is in the shape of an umbrella, under that wish-yielding Kalpataru there is the most divine golden throne named 'Amitaujā' on which Śrī Rāma the Brahm himself is sitting along with Śrī Sītā Jī. The divine couple are surrounded and served by their female-friends, there everything is made of Sat-chid-ananda particles.

Whoever reads this description of Śrī Sāket-Lōka with love becomes verily liberated and attains the Prēma-Bhakti of Bhagavān Śrī SītāRāma in divine Ayōdhyā-Mahārānī.

Skanda-PuraNa gives a well description of the glory of Ayōdhyā it tells why this divine-city of Brahman, Sāket-Loka, is known by the name ‘Ayōdhyā’ :

Aishvarya (opulence) and Mādhurya (sweetness)

Sampurn-Aishvarya and Sampurn-Mādhurya both find their abode in Śrī Rāma. The four armed Shrimannarayana or Maha-Vishṇu who dwells in Maha-Vaikuntha is the Aishwarya rupa of Bhagavan Shri Rama. Maha-Vishṇu 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-Vishṇu with his supreme-opulence (Aishwarya) in Maha-Vaikuntham, while He himself eternally dwells in his personal Mādhurya-rupa (two-armed form) along with his Para-shakti Sita in Saket-Loka, where the eternal divine couple Shri SitaRama sport with devotees in Sakha-Sakhi Bhaava. And All Avataris, Avataras, gods and goddesses worship him and eagerly wait if they could get some instruction from Brahm himself.

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), vatsalya (parent-children relationship with Sri Rama), and Mādhurya (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 superior over rest all kinds of Rasa (bliss). Therefore, devotees who are in mood of Prema (loving devotion of Mādhurya) think that their Ishta-Deva (the form of god worshiped by devotee) must be singularly most charming and handsome. And Śrī Rāma is that most handsome and charming prince, Bhagavān Śrī Rāma is ēka-priya-darśanaḥ (Śrī Vālmīki Rāmāyaṇa 1.1.3)- singularly most charming, unrivalled (ekam advitiyam) in the loveliness (and attraction) of his beauty, form, elegance, charm etc, "ēka one" as if none in whole cosmos is so much beautiful and attractive like him. And therefore, he is the Ishta of Sarva-loka (all the worlds) including his Avataras and all gods and goddesses.

It's not that If Maha-Vishṇu 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-Vishṇu form in Maha-Vaikuntha, and in Goloka-Krishna (Kṛṣṇa), Mādhurya (sweetness) is predominant and complete in all respect, while complete Mādhurya 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 perfect and 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 Mādhurya to the fullest. Whenever, he personally descends in the material world as the son of Maharaj Dasharath, His Maryada-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-Mādhurya (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 Mādhurya, both! For this we can see pramana (evidence) from Valmiki Ramayana, Shri Ram has supreme Mādhurya-Rasa.

“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, Śrī Rāma! You always wish the welfare and well-being of all beings like Brahmā! O' Rāma! You have the supreme Mādhurya-Rasa (sweetness and charm) as well as the supremely amazing prowess, valor and heroism!”

Perhaps in scriptures, first time the word Mādhurya comes in Śrī Vālmīki Rāmāyaṇa to say Śrī Rāma has Paramaṃ Mādhurya. 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 him or his dear consort Sita. 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. 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 after seeing the all attractive beauty and charm, yet heroic and strong personality of Shri Rama.

In Śrī Rāmāvatāra, Śrī Rāma has both aspects of Mādhurya and Aishvarya, however he displayed a well-balance between his Mādhurya-Leelā and Maryāda-leelā, that's why he is more complete and perfect among his all Purushāvatārs (incarnations), and therefore he is called Paratpar Purusa Purushottama in true sense. Sage Vālmīki and Lord Brahmā 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 Sage Vālmīki revealed predominantly Maryadā-Leelā (the noble pastimes) of Śrī Rāmāvatāra in greater benefit and common goodness of the society, and gave hints of Mādhurya-Leela at few places in Vālmiki-Rāmāyana. It is because Mādhurya is not for all. However, there are many other scriptures which equally sing the glory of divine love and sweetness (Mādhurya-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 Śrī Rāma i.e. Saket Loka.

Mādhurya in Scriptures –

Sage Vālmīki gives hints of tha Mādhurya-leela by telling “रामो रमयताम् वर: Ramo Ramaytaam varaH - which means Śrī Rāma is the foremost in delighting others”, It says indirectly Śrī Rāma is the original and the foremost Rasikeshvara. Sage Vālmīki describes about Ashok-Vana in Ayōdhyā in Śrī Vālmīki Rāmāyaṇa, the divine-leelā of Ashok-Vana is mentioned in various scriptures also.

Shiva-Samhita says -

“In the Saket-Loka (Ayōdhyā), there is exceedingly charming divine forest known as Ashoka-Vana which is full of Rasa and Rasa (necatine bliss) alone. In central region of that forest, Śrī Rāma and his princess Janaki (Sītā) play their various sweet-pastimes with herds of hundreds of youthful and very attractive young damsels.”

These herds of beautiful damsels are friends of Sita-Rama.

The Mādhurya-leela of Bhagavan is only for an specific group of devotees who have strong natural Bhava of intimate love towards Shri Rama, who worship him in Mādhurya-Rasopasana. Mādhurya-Bhāva is not for imposing on everyone or discussed and distributed publicly. In fact, true love is the essence of the Bhakti, and it can be achieved in all Bhaavas, while in Mādhurya, an intense Raga (attachment) to lord is developed naturally because of his sweetness and charm.

There are many scriptures which sings the glories of Mādhurya pastimes of Bhagavān Śrī Rāma happening in different regions within Śrīmatī Ayōdhyā-Mahārānī, and those are kept secret from common public, yet greatly relished by 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 Mādhurya-pastimes of Lord Rama.

Bhusundi-Ramayana tells about Sita-Loka (or Sita-Vaikuntha) where the original personality of godhead, Rama is eternally engaged in Nitya-Leela with Sita there, without the permission granted by Sita, none can enter in leela there. There is a big Vana (divine wood) near Sarayu which is known as Pramod-Vana is also known as Rama-Vaikuntha where Shri Rama plays various sports with Sita and myriad other women, cowherd women, divine damsels, etc who are Sakhis of the divine couple.

Ayōdhyā is renowned as Pramod-Vana. These both Sita-Vaikuntha and Rama-Vaikuntha are inside the supreme abode Saket-Loka. Lord Rama and Sita appear to be two outwardly, however 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.

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 Vishṇu-Tattva-s originate from that supreme Sri Rama alone.

The Divine City Ayōdhyā in Śrī Vālmīki-Rāmāyaṇa

While describing the Prakat-Ayōdhyā (Ayōdhyā which is manifest [Prakat] to eyes), maharshi Vālmīki tells in Śrī Vālmīki-Rāmāyaṇa the divine city Ayōdhyā as the city which came into existence on its own, means Ayōdhyā has self-existence without any support, and this city is renowned in all the Lōkas (worlds).

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:

“(लोकविश्रुता अयोध्या नाम नगरी) The Ayōdhyā, the city renowned in all Lōka-s (such as Dev-lōka, Brahm-lōka, Bhū-lōka etc लोकविश्रुता स्वर्गादिलोकप्रसिद्धा) was existing there (in the Kōsala-kingdom) by own-self (आसीत् स्वयम्) i.e. self-existing eternal, having no origin, and It was (once) established as his kingdom (Purī) by King Manu, the Indra among men.”

एतेनायोध्याया रामाभिन्नत्वनित्यत्वचेतनत्वानि व्यञ्जितानि।

Ayōdhyā-Nagari as a city was already there, which was world-renowned. The first Manu accepted it only, after seeing it. Thus, it implies that Ayōdhyā is self-existing, non-different from Lord Rama, It indicates its the अभिन्नत्व (non-duality between Lord Ram and Ayodhya) in नित्यत्व (eternity, both having no origin existing from eternity), चेतनत्व ( and consciousness).

Same thing is reiterated in various other scriptures like Padma-Purana, Skanda-Purana, Vashishtha-Samhita, etc.

“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).”

Ayōdhyā is Mahāpurī and Śrīmatī.

“(The manifest Ayōdhyā) Mahāpurī is twelve (divine) Yōjanas in length, and Śrīmatī (Ayōdhyā Mahārānī) who is full of Nikhil-Aishvarya-Shōbhā-Kānti is three (divine) Yōjanas in breadth, and connected by well-devised grand-avenues.”

The word Mahāpurī explains Ayōdhyā is the greatest Purī and Mahārānī (queen) among all seven divine Purīs (cities), hence renowned in all the worlds, and her name is taken first with reverence among all divine cities. Śrī means Saundarya (beauty), Aiśvarya (opulence), Śōbhā (attraction, glory), Kānti (lustre, shine, splendor) etc., here the word Śrīmatī came as an adjective for Mahāpurī, therefore Śrīmatī tells Śrīmatī Ayōdhyā Mahārānī is Nikhil-Saundarya-Aishvarya-Shōbhā-Kānti-Vishishtā (full of all glory-beauty-sweetness-attraction-splendor-opulence etc).

“She (Ayōdhyā-Mahārānī) is filled with the groups of damsels who are dancers and artists, she is full of many great gardens and forests full of fruit-bearing trees like like Aamra-vana (mangogroves). A forest of big Sāla trees surround her as like being her cincture ornament. And She is surrounded by many Purīs (divine cities like Mathurā-Purī, Kāshi etc).”

There are many great gardens (udyānā) and forests (vanā) full of fruit-bearing trees like mangogroves in Ayōdhyā-Mahārānī. Group of damsels roam in those great gardens and forests. Ayōdhyā-Mahārānī is surrounded by many Purīs i.e. divine cities like Mithilā-Purī, Mathurā-Purī, Kāshi etc from all of her sides, as like scriptures say - साकेतपश्चिमद्वारि वृन्दावनमदूरतः sākēta-paścima-dvāri vṛndāvanam-adūrataḥ - on the western gate of Sākēta, there is Vṛindāvana. In such way, Śrīmatī Ayōdhyā Mahārānī is surrounded by other divine Purīs.

“Like an abode afloat in the Divi (divine spiritual world), attained by the Siddhās (accomplished souls) that arrive there through their Tapa (austerities), Śrīmatī Ayōdhyā Mahārānī is filled with exquisitely built dwellings full of the best (noblest) of men (souls).”

Ayōdhyā is like the abode afloat in the sky (vimānam-iva) in the divine (spiritual) world (divi), it never touches the worldly realm, its residents are not common people, but the best of devotee-souls (narōttama-samāvṛtām), therefore she is best of all divine worlds.

All glories to Śrī Rāma and Sākēt-Dhāma!

 

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