undertakes on completion of his studies.
He becomes indifferent to worldly affairs and his daily routines. When
reminded by his attendants he carries out such duties half-heartedly. He eats something only when prodded by his
attendants, that too with the utmost indifference and without enjoying the
food. No enjoyment of the senses, common
among young people of his age, interests him. His attendants report these matters
to King Dasaratha who becomes worried about his son. During this period Maharshi Vishwamitra
approaches Dasaratha requesting that Rama be sent with the former to fight the
rakshasas defiling and thwarting the yangna being performed by the
Maharshi. Dasaratha is stunned by this
request. He pleads with the Maharshi to spare Rama who is too young to fight
the powerful Rakshasas and he (Dasaratha) himself would fight the demons. Sage
Vishwamitra insists that Rama be sent with him and Vasishtha convinces
Dasaratha that, protected by the Maharshi, no harm would come to Rama. Thus consoled, Dasaratha describes to the
Maharshi the condition of his son and sends his attendants to fetch Rama to their
presence. Rama comes and, questioned by
sage Vishwamitra, he pours forth his heart to sages Viswamitra, Vasishtha and
मुनीन्द्रेण समाश्वास्य च राघवः|
चारु परिपूर्णार्थमन्थरम् ॥
भवता पृष्टो यथावदधुनाखिलम्।
को लंघयति सद्वचः ॥
uttered sweet and soft words full of meaning thus: “Bhagavan! Though I am an ignorant person, I shall, to
the best of my ability, reply to all your questions. Who can transgress the words of the good and
the noble ones?”
तावदयं जातो निजेऽस्मिन् पितृसद्मनि ।
वृद्धिं संप्राप्त प्राप्तविद्यश्च संस्थितः॥
सदाचारपरो भूत्वाऽहं मुनिनायक।
तु कालेन संसारास्थामिमां हरन्।
मनसि मे विचारः सोऽयमीदृशः ॥
परीतात्मा तेनाऽहं तदनु स्वयम् ।
brought up in my father’s palace and having completed my education, I went on a
pilgrimage to all the holy places on this earth encircled by oceans. During this period the thoughts arising in my
mind made me lose interest in this samsara. Led by a discriminating mind I have lost
interest in the pleasures of the senses and my thoughts are something like
नामेदं बत सुखं केयं संसारसंततिः|
मृतये लोको म्रियते जननाय च ॥
सर्व एवेमे सचराचर चेष्टिताः|
पतया पापा भयदा विभवभूमयः ॥
शलाका सदृशाः परस्परमसङ्गिनः|
केवलं भावा मनः कल्पनया स्वया ॥
कामायत्तमिदं जगदाभोगि दृश्यते |
येन स्म परिमोहिताः ॥
of births and deaths? People are born to die and they die to be born again. All
these pleasures of the senses, including all the activities of beings, are
ephemeral and sources of misery and fear.
Like rods of iron they are not attached; any attachment is only an
imagination of the mind. This mind is
controlled by desire and this world appears to be full of pleasures. The mind, by which people are deluded, seems
itself to be non-existent.
वयं कष्टं विकृष्टा मूढबुद्धयः|
दूरे वने मुग्ध मृगा इव ॥
केनचिच्च विक्रीता विक्रीता इव संस्थिताः|
मूढा वयं सर्वे जानाना अपि शम्बरम् ॥
प्रपञ्चेषु भोगा नाम सुदुर्भगाः|
हि वयं मोहात् संस्थिताः बद्धभावनाः ॥
बहुकालेन व्यर्थमेव वयं वने |
निपतिताः मुग्धाः श्वभ्रं मुग्धाः मृगा इव ॥
the simple animals of the forest deluded by the mirage for water where there is
no water, only the appearance of water.
We have not been sold to anyone but we behave as if we have been
sold. What is there in the pleasures of
this phenomenal world which are really not at all pleasurable? But we are deluded into thinking that these
are like nectar because of our attachment. Just like an animal falling in a pit
and staying there for a long time without knowing it, we have been deluded into
this samsara and have wasted our life for long without knowing it.
मे राज्येन किं भोगैः कोऽहं किमिदमागतम् |
तन्मिथ्या कस्य नाम किमागतम् ॥
एवं विमृशतो ब्रह्मन् सर्वेष्वेव ततो मम |
पथिकस्य मरुष्विव ॥
reflecting I have developed aversion to all objects of enjoyment just like a
traveller in a desert.
भगवन् ब्रूहि किमिदं परिणश्यति |
जायते भूयः किमिदं परिवर्धते ॥
me whether all this will perish? Will
they be born again and will they grow?
ते पुनः पुनः ॥
misery, birth, health and wealth – all these grow by appearing and vanishing
again and again
विविधैः तुच्छैर्वयममी किल |
जर्जरतां नीताः वातैरिव गिरिद्रुमाः ॥
different enjoyments of no substance we have been led into decay and senility
just as trees on a hill are felled by strong winds.
इव जनाः पवनं प्राणनामभिः|
संस्थिता व्यर्थं यथा कीचकवेणवः ॥
the air calling it Prana and vainly produce a sound just like inanimate
things such as bamboo plants making noises in the wind.
कथं दु:खमिति तप्तोऽस्मि चिन्तया|
इवोग्रेण कोटरस्थेन वन्ह्निना ॥
this misery come to an end? This very
thought is burning my inside like a tree which is being burnt by the fire in
one of its hollows.
गलद्बाष्पो न रोदिमि ॥
miseries of this samsara I do not cry shedding tears because I fear my
people (will start crying with me).
एव हृत्संस्थो ममैकान्तेषु पश्यति ॥
called joyful activities are devoid of pleasure resulting in empty cries. In my
solitary moments, it is discrimination that fills my heart.
मुह्यामि संस्मृत्य भावाभावमयीं स्थितिम्|
सुभगो दूरे संसारचेष्टया ॥
(reflecting on) the states of existence
and non-existence of material things just as a wealthy person who is
impoverished is deluded by recalling his erstwhile status as a rich
मनोवृत्तिं खण्डयन्ति गुणावलिम्|
प्रयच्छन्ति विप्रलम्भपरा श्रियः ॥
the material world, which have a
tendency to leave us in the lurch, delude our thinking, destroy our good
qualities and give us pain only.
नाऽऽनन्दाय धनानि मे|
do not give me joy or happiness, like
houses full of women giving birth to many children.
निर्वृतिमेति मनो मुने
यथा वनदन्तिनः ॥
calmness, worried as it is by imagining
various problems arising from different transient causes, just as an elephant
freely roaming in the forest is restless when it is shackled in chains.
which create the darkness of ignorance.
Hundreds of different types of sense enjoyments are bent upon snatching
away the discriminating faculty of men like skilled thieves. Who else except men of wisdom and knowledge
are capable of fighting these thieves?