I Vairaagya

आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः
BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]
COMPOSED BY
VAALMIKI MAHARSHI
वैराग्यप्रकरणम् प्रथमम्
VAIRAAGYA PRAKARANAM
FIRST SECTION
‘DISPASSION’
PART ONE
[CONTEXT OF ‘VAASISHTAM DISCOURSE’]
Sanskrit text, Translation and Explanation

by
Narayanalakshmi
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DEDICATED
TO
ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR
Narayanalakshmi
Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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GIST OF VAASISHTAM
‘Vaasishtam’ composed by the great Rishi Vaalmiki is also known by the names of ‘Jnaana Raamaayanam’,
‘Jnaana Vaasishtam’, ‘BrhadYoga Vaasishtam’, ‘Mahaa Raamaayanam’, ‘Aarsha Raamaayanam’, and
‘Vasishta Raamaayanam’.
‘Vaasishtam’ is a simple version of the Upanishat, the concluding section of Vedas.
‘Vaasishtam’ is ‘Aarsheya’, authored by a Rishi, and contains the secret knowledge that belongs to the
Rishis, the ‘Seers of the Vedic hymns’ (MantraDrastaaraH).
‘Vaasishtam-Upanishat’ contains six Prakaranas or sections.

They are, Vairaagya, Mumukshu Vyavahaara, Utpatti, Sthiti, Upashama, and Nirvaana.
‘Vairaagya Prakarana’ contains Rama’s lamentation about the disgusting nature of the world.
‘Mumukshu Vyavahaara’ contains the qualities to be practiced by a seeker who is after liberation.
‘Utpatti’ discusses about how the world get produced as a conception only.
‘Sthiti’ tells how the ‘world-idea’ persists in the mind, as a conception only.
‘Upashama’ is where the realness seen in the ‘world-appearance’ slowly subsides off, through rational
thinking,
‘Nirvaana’ is the description of the ‘state of the JeevanMukta’ who is in the Nirvaana state, and who is free
of all the ‘coverings of the misconceptions’.
The total verses contained in ‘Vaasishtam’ are 32, 000, the Utpatti section comprising one third of the whole
text and the Nirvaana section almost half of the text.
‘Vaasishtam’ is a ‘huge dialogue session’ between Rama the ‘heir of RaghuVamsha’, and his preceptor
‘Maharshi Vasishta’ the ‘Knower of all’.
WHY THIS UPANISHAT IS NAMED AS YOGA VAASISHTA?

This great scripture with six Prakaranas is compared to a ‘Shatpadee (six-footed bee)’ which hums in the
form of Vasishta, in front of the ‘lotus faced Rama’; and both melt off into the oneness (Yoga) of the ‘honey
of silence’; that is why it is called ‘Yoga Vaasishtam’.
RAMA
Rama was the heir prince of Ayodhyaa, son of the renowned warrior Dasharatha, and was the scion of Raghu
dynasty. He was also an excellent Knower, equal to Vasishta or Vyaasa, which is a fact not known to many.
‘Jnaana Vaasishta Raamaayanam’ is the story of how he attained Moksha, even before he completed his
sixteenth year.
Later ofcourse, he married Seetaa, lived for fourteen years in the forest, killed Raavana at Lankaa, took over
the rulership of Ayodhyaa, later gave off the kingdom in the hands of his sons Lava and Kusha; and finally
gave up his body in Sarayu River, to bid a final farewell to the life on earth.
Rama is said to be an incarnation of Vishnu, who descended down to save the world from evil demons; yet
this is not the main purpose of his Avataar. A noble personage of the higher world descends down to the
lower level of mortals, not to just live a story that entertains people; rather his purpose is the ‘spreading of
Brahman knowledge’.
Rama spent a longer span of his lifetime in the forest regions only, and engaged himself in the transfer of
knowledge he learnt from Vasishta, to many Rishis and Munis residing in the wilderness.
Reducing the ‘Bhoo-Bhaara’ (burden of Mother Earth) does not mean just killing demons, but spreading the
‘Knowledge of the Aatman’, so as to make most of the people reach out to the state of Realization.
With lesser rebirths, ‘Mother Earth’ indeed would feel happy.
Rama carried the ‘nectar of Knowledge’ given to him by Sage Vasishta, and distributed it to all the good
souls he met during his fourteen years of travel through the jungles and villages of India.
Countless seekers of knowledge would have turned into ‘JeevanMuktas’ by his contact. Unfortunately, we
do not have any scripted form of those wonderful dialogues on Knowledge, that Rama would have had with
these Sages.
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VASISHTA
As his very name indicates, Vasishta was a person of strict discipline; and expected his disciples also to
maintain perfect discipline. He is the ‘MaanasaPutra (mind-created son)’ of Lord Brahmaa, the creator of
this world; is also one of the ‘Saptarishis (seven great Rishis)’.
He was the ‘family preceptor’ for the kings who belonged to ‘RaghuVamsha’.
Vasishta has a wife named Arundhati, renowned for her devotion to her husband. She was not less in
knowledge than Vasishta, and was a revered counselor for the ladies of the royal family.
WHAT THE BOOK CONTAINS

This text is not another philosophical view-point added to the existing lot of ‘six Darshanas’.
It is just a ‘training of Vichaara’ (rational thinking), offered by Vasishta to the ‘seekers after truth’.
This text does not support any theory of any philosopher, nor does it encourage blind religion, or propound a
supremely powerful godhead as the creator; and it does not support also, any body-based Yoga practice as
usually misunderstood by the students. It is also not a Tantra text.
Vaasishtam does not also explain the creation (Srshti) by inventing fresh terms and weird explanations; for,
according to Vasishta, there exists no emergent world at all (as an absolute reality), and he proves this very
view point by leading the student through many amazing mazes of stories, and leaves the student at the fag
end of the text with the most wondrous experience of the Reality, where the emergent world ceases to exist
once and for all; rather the student realizes as a true experience, that the emergent world was not there at any
time as something real.
ESSENCE OF VAASISHTAM
What is the gist of Vaasishtam? What are its main view-points?
First of all, it is not a religious text like Raamaayana or MahaaBhaarata.
It is not any theory thought out by some thinker to explain the world around us.
It does not propound a theory of Advaita or Dvaita.
It does not state that the Supreme Godhead is Shiva, or Naaraayana, or any other deity.
According to Vasishta, Reality (Brahman) is not a god with intelligence, though god-like beings exist as our
creator-lot and care for us from some other dimension, as if it is doll-world made for their amusement.
Do gods like Vishnu, Shiva, Umaa and others exist actually?
If we earth people exist here in this three dimensional world, nothing prevents any other being residing in
any other world unseen by us. We the humans, are not the sole proprietors of the universe as such.
God-world (DevaLoka) is not denied in Vaasishtam, but ‘Reality’ is not an intelligent Godhead according to
Vasishta. Even this DevaLoka that the earth people know of through the Puranas, is just some tiny dust mote
floating amidst the countless dust-motes of worlds, that exist unknown and unseen by us.
WHAT IS THE REALITY-STATE (BRAHMAN)?
Reality is an indescribable state which has no mind, no intelligence, no divisions, no thinking, no words, and
no purpose; is not even aware of anything anywhere; yet it exists as something that supports all that is there,
and exists also as all the objects that are perceived by all the minds.
Reality is the essence of the knowledge that shines as the perceived world which is known by all.
Reality is empty of all; even the state of emptiness.
Reality exists as the ‘potential power’ that can rise as any perceived experience of any one, from a worm to a
Brahmaa.
Reality is the changeless constant state of the Aatman.
MOKSHA/LIBERATION
Reality is not what you believe it to be! Reality is that which is not dependent on your belief or non-belief.
The ‘understanding of the supreme truth’ is referred to by the term Moksha.
Moksha is not a state that is waiting in the sky to swallow you up after you die.
Moksha is the perfect state of knowledge that you can attain, when you are living here, now, with no
relevance to what you are, where you are.
Moksha is not the vision of a deity; Moksha is not the attainment of super-powers.
Moksha is not the attainment of heaven or any other place of enjoyment.
Moksha is not the reaching of Kailaasa, or Vaikuntha.
Moksha is the ‘Abstract Knowledge of existence’ itself.
Moksha is the knowledge of how the world comes into existence, with you as the center-figure.
Moksha is the ‘vision of truth’ that hides behind the ‘lie named the world’.
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Seeing the actor (Reality) behind his weird costume (world) is Moksha.
You do not have to die for attaining Moksha. It is not an ‘after death attainment’.
When you realize the truth, you stay liberated while living; as a better state than the non-intelligent Reality.
When the ‘non-intelligent Reality’ evolves to know itself, it is known as Moksha.
‘Vaasishtam’ is a magic wand, that turns the ‘mirage waters of the dreary desert’ into the ‘cool Ganges
waters of the knowledge’, and proves that the desert was never there at all; and that only Gangaa flows
unhindered as ever.
WHO IS QUALIFIED TO STUDY THIS SCRIPTURE?
This text is not an ordinary text, that any and everyone can lay hands on. It is a tough book oozing with
abstract knowledge. It is the last resort for a seeker, who after studying countless books of philosophy and
religion, finds no peace yet, and falls at the feet of Vasishta at last, begging for help.
Others will find no use for it, because the study and understanding of the book requires extreme purity of
mind and a very high intellectual level.
This book contains countless stories, big and small; yet this book is not just a collection of stories but is the
array of extremely abstract thought processes, concealed within the amusing unique tales that Vasishta
presents Rama with.
WHO IS FIT TO READ THIS BOOK?

If you are already a ‘JeevanMukta’ (liberated while living), and have understood what the perceived
emergent world is, if you have no attachment to any form of a deity or saint, if you are not addicted to any
cult or philosophy or religion as such, if you do not have even a minuscule of desire for anything that is
connected to the perceived world, if you are always silent in your own essence of truth, then do not bother;
this book is not for you. Why should a person who is ‘already floating blissfully in the sky of Truth’, learn
the ‘process of growing wings’?
If you are not at all familiar with any philosophy, or Upanishads, or texts composed by Shankara and other
great thinkers, and if you are not dissatisfied with the life you live as a human stuck to earth, if you do not
have the curiosity to know ‘why the world exists as the world you see’ or ‘why you exist as a you’, if you are
not interested in attaining Moksha the final goal that is prescribed for all the humans by the ancient texts,
then do not bother; this book is not for you.
If like Rama, you feel dispassion rising in you through the proper reasoning process, and you feel trapped in
this limited structure of a human life, and want to get out of it like a man drowning in floods, then and then
only get ready for the journey through the ‘knowledge path’, holding the hands of the great Sage Vasishta;
you will surely reach the end of all the search.
When you start the study of this great scripture, be like a child which when fed up of all the toys and games,
starts crying for its mother and collapses on her lap exhausted and tired; and approach Vasishta like a child
approaching a mother; he will indeed sing lullabies of wonderful stories, and slowly make you close your
eyes peacefully in the ‘bliss of Aatman’.
Approach this book with reverence and respect; for it is a knowledge that is far beyond the level of the
ordinary. It is ‘Vasishta in person’.
HOW TO STUDY THE TEXT

‘Vaasishtam’ is an experience; not a study.
You cannot read it to gain merit; or add it to one of your collection of philosophical thoughts.
You cannot also read it verse by verse and try to gather its meaning step by step, as you do with any other
Sanskrit text, like Shankara’s for example. You have to grasp it paragraph by paragraph; idea by idea.
As and when you move from Prakarana to Prakarana, you have to ‘swell up in knowledge’ (like Brahman-
Reality).
You should be careful as to not forget off the previous instructions as if done with, so as to casually proceed
to understand the later ones like reading an ordinary philosophy book.
‘Study of JnaanaVaasishtam’ is a ‘penance of Knowledge’. You cannot hurry through it.
You have to ‘expand in knowledge’ as a ‘JnaanaBrahman’.
After the study of the whole text, you must stay as the very ‘essence of Vaasishtam’, the ‘very knowledge of
reality’. You must exist as the ‘essence of Reality (Brahman) with a very pure mind-state’. If you have not
reached such a level of ‘Brahman-state’ even at the end of the study, then start once again from the
beginning, and ascend the ‘Everest of Vichaara’, till you reach the ‘summit of Knowledge-experience’.
‘Vaasishtam’ is a long climb up the ‘mountain of Vichaara’, where Sage Vasishta holds your hand and walks
you up slowly up the rugged mountain, amusing you with intriguing stories of the highest level.
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You will never be aware of the hardship of the climb at all, and will surely find yourself suddenly on the
‘peak point of the Knowledge-Mountain’ and will have the ‘most amazing vision of Reality’.
After that, there is no coming down at all!
You can throw off the book also, as finished and done with.
The book takes you to that level of knowledge, where the book itself dissolves off in the luster of knowledge.
Even Vasishta melts off; you also melt off; and what is left back? Only the ‘silent bliss’ which is beyond the
grasp of words and thoughts!
Later, whatever life you live here in the life-stage, nothing matters; the silence alone stands as the essence of
all. Just the drama goes on, without an actor!
HOW TO ATTAIN ‘MOKSHA (KNOWLEDGE-STATE)’ BY THE MERE STUDY OF THIS BOOK?

Starting from ‘Vairaagya Prakarana’, you must develop dispassion, even as you read Rama’s detailed
description of the worthlessness of the world.
Next you must practice the qualities suggested by Vasishta to purify the mind, in the ‘MumukshuVyavahaara
Prakarana’. It cannot happen in a day or two. The muck that is collected in the mind like hardened rock,
cannot be got rid off by just reading about the qualities to be cultivated. You have to sincerely develop those
qualities as advised by Guru Vasishta.
Later, as you enter the study of ‘Utpatti Prakarana’, you must be in a state to wonder and analyze as to,
where forth this world came to be about, who made it, why I am here and so on.
In the ‘Sthiti Prakarana’, you will understand how the world continues to be, as a ‘product of the mind’ only.
In the ‘Upashama Prakarana’, the waves of all the doubts slowly subside off.
In the ‘Nirvaana Prakarana’, your mind is silenced into a peaceful death; this is the ‘first half of Nirvaana
Prakarana’. How to live in the world after such a silent state is attained, is explained in the ‘second half of
Nirvaana Prakarana’.
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SALUTATIONS
ॐ
कू जन्तं रामरामेति मधुरं मधुराक्षरमारुह्य कविताशाखां वन्दे वाल्मीकिकोकिलम्॥
Salutation to the Vaalmiki-Koel bird,
who sits on the branch of the poetry
singing sweetly the sweet letters ‘Rama, Rama’, the blissful state of the supreme.
अखण्डमण्डलाकारं व्याप्तं येन चराचरं तत्पदं दर्शितं येन तस्मै श्री गुरवे वसिष्टाय नमः॥
Salutation to the great Master Vasishta, who reveals the state of Reality,
who pervades without the division of name and form the entire sphere of the perceived
that is filled with the moving and non-moving objects.
श्री रामाय ज्ञानरूपाय वसिष्टशिष्याय विश्वामित्रप्रियाय लोकरक्षकाय मोहहरणाय नारायणस्वरूपाय नमः॥

Salutation to Rama, the form of Knowledge,
the disciple of Vasishta, the beloved of Vishvaamitra, the savior of the world,
who removes the ignorance, and who is Naaraayana in human form.
दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः॥

Salutations to that all-pervasive Aatman (common essence) in all;
which is self-shining; which illuminates the space above, the ground below,
which is the ‘space idea’ of outside and inside;
and which shines in me also (as awareness).
यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च यत्रैवोपशमं यान्ति तस्मै सत्यात्मने नमः॥
Salutations to the Self of the nature of Truth;
from which all beings appear, stay and dissolve off into.
ज्ञाता ज्ञानं तथा ज्ञेयं द्रष्टादर्शनदृश्यभूः कर्ता हेतुर्क्रि या यस्मात्तस्मै ज्ञप्त्यात्मने नम:॥
Salutations to the Self of the nature of understanding;
from which alone the concepts of
‘the knower, knowledge and the thing to be known’,
‘the perceiver, perceiving and the perceived phenomenon’,
‘the doer, the action and the purpose of the action’
shine forth.
स्फु रन्ति सीकरा यस्मादानन्दस्याम्बरेs वनौ सर्वेषां जीवनं तस्मै ब्रह्मानन्दात्मने नमः॥
Salutation to the Self of the nature of Supreme bliss,
from which the bliss-drops burst forth
to drench the space above and the earth below,
and which exists as the essence of life in all.
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CHAPTER ONE
CONTEXT OF THE VAASISHTAM DISCOURSE
[‘Sage Agastya’ relates the entire Vaasishtam-text, known also as ‘MahaaRaamaayanam’ to a Brahmin
named ‘Suteekshna’, who entertains a doubt as to which path is conducive to the attainment of Moksha, the
performance of Vedic rites (Karma) or the analytical method of knowledge (Jnaana). In other words, his
doubt amounted to, who is fit for the attainment of Moksha, a householder, or a man of renunciation?
(Agastya: अगं अस्यति इति अगस्तिः। He who subjugated the Vindhya Mountain)]
KARMA AND JNAANA; WHICH IS THE BETTER OF THE TWO?
[The term ‘Karma ‘in this context refers to the rites ordained by the Vedic texts.
The question is whether to perform the rites as a householder in a city, or seek the knowledge by staying in
the forest doing penance. What should a Brahmin who is bound to the rites and sacrifices as his ascertained
duties, do in such a case? If one wants to have liberation (Moksha) alone as his goal of life, should he
renounce the duties of life, and seek to a life of contemplation only? Is ‘duty’ a hindrance to the attainment
of liberation?]
सुतीक्ष्णो ब्राह्मणः कश्चित्संशयाकृ ष्टमानसोऽगस्तेराश्रमं गत्वा मुनिं पप्रच्छ सादरम्।

Some Brahmin named ‘Suteekshna’, troubled by some doubt in his mind, once went to the hermitage of
‘Muni Agastya’ and asked humbly.
सुतीक्ष्ण उवाच
Suteekshna spoke to Sage Agastya
भगवन्धर्मतत्वज्ञ सर्वशास्त्रविनिश्चित संशयोऽस्ति महानेकस्त्वमेतं कृ पया वद।

मोक्षस्य कारणं कर्म ज्ञानं वा मोक्षसाधनमुभयं वा विनिश्चित्य एकं कथय कारणम्।
Hey Bhagavan! You know the real essence of Dharma. You know the ‘ascertained conclusion’ of all the
‘Shaastras’ (Knowledge-Scriptures).
I have one great doubt; please answer this for me with compassion.
Practicing which method shall one attain liberation, is it ‘Karma’ or ‘Jnaana’, or both?
With proper ascertainment, tell me why that is chosen as the ‘means of liberation’.
अगस्तिरुवाच
Sage Agastya spoke
KARMA AND JNAANA; BOTH ARE THE SAME IN ESSENCE

(‘Karma’ and ‘Jnaana’ do not oppose each other; but are complementary to each other.)
उभाभ्यामेव पक्षाभ्यां यथा खे पक्षिणां गतिः तथैव ज्ञानकर्माभ्यां जायते परमं पदम्।
The bird has to fly in the sky, using both the wings. So also, the same ‘Supreme Truth’ is attained by
following the ‘path of Karma’ and ‘Jnaana’ both.
(‘Supreme Truth’ is the abstract knowledge about the mystery of one’s own existence in the world.)
के वलात्कर्मणो ज्ञानान्नहि मोक्षोभिजायते किं तूभाभ्यां भवेन्मोक्षः साधनं तूभयं विदुः।
Just by following the ‘Karma path’ or the ‘Jnaana path’ alone, ‘liberation’(Moksha) cannot be attained; but
together they lead towards ‘liberation’; and both when followed simultaneously, are understood as the single
practice resulting in the ‘state of liberation’.
STORY OF THE BRAHMIN NAMED KAARUNYA, SON OF AGNIVESHYA
अस्मिन्नर्थे पुरावृत्तिमितिहासं वदामि ते।

In this context, I will relate to you a past incident that happened long back.
कारुण्याख्यः पुरा कश्चित्ब्राह्मणोऽधीतवेदकोऽग्निवेश्यस्य पुत्रोऽभूद्वेदवेदाङ्गपारगः।
There was once a Brahmin named ‘Kaarunya’, son of ‘Agniveshya’.
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He was well-versed in the Vedas and other scriptures related to the Vedic study.
गुरोरधीतविद्यः सन्नाजगाम गृहं प्रति तस्थौ अकर्मकृ त्तूष्णीं संशयानो गृहे तदा।
He finished his education in the ‘GuruKula’ (residential school), and returned home. However, he abstained
from all the rites that were prescribed for his station of life, with some doubt lingering in his mind still.
अग्निवेश्यो विलोक्याथ पुत्रं कर्मविवर्जितं प्राह एतद्वचो निन्द्यं गुरुः पुत्रं हिताय च।
Agniveshya observed his son abstaining from the performance of all the prescribed rites; chided him and
spoke these words of advice as a teacher, with his son’s welfare in the mind.
आग्निवेश्य उवाच
Agniveshya spoke to Kaarunya, his son
किमेतत्पुत्र कु रुषे पालनं न स्वकर्मणः।अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद।

Son, what has happened to you? Why are you not performing your regular duties? If you abstain from all
these works, how will you attain the final goal of life (Moksha), tell me?
कर्मणोऽस्मान्निवृत्तेः किं कारणं तन्निवेद्यताम्।
For what reason you have abstained from the regular duties, explain it to me.
कारुण्योवाच
Kaarunya spoke to his father
PRAVRTTI AND NIVRTTI: WHICH IS THE BETTER OF THE TWO?
(‘Pravrtti’ means the interest shown towards the worldly life.

‘Nivrtti’ means the disinterest shown towards the worldly life.)
यावज्जीवमग्निहोत्रं नित्यं संध्यामुपासयेत् प्रवृत्तिरूपो धर्मोऽयं श्रुत्या स्मृत्या चोदितः।
Both the ‘Shrutis’ (revelations of Rishis) and ‘Smritis’ (authored by humans), advise a man to perform the
‘Fire-rites’ and ‘Sandhyaa-worship’ all throughout his life, which is a duty that is connected to the worldly
life (Pravrtti).(In that case I have to live as a householder, marry, beget children, and earn wealth for them.)
न धनेन भवेन्मोक्षः कर्मणा प्रजया न वा त्यागमात्रेण किं त्वेके यतयोऽश्नन्ति चामृतमिति श्रुत्योर्द्वयोर्मध्ये किं
कर्तव्यं मया गुरो इति संदिग्धतां गत्वा तूष्णीम्भूतोऽस्मि कर्मणि।
(Again they say that) Moksha cannot be attained through the attainment of wealth, or the performance of
duties, or begetting progeny; but through ‘renunciation’ alone do those noble ones strive to attain that single
goal of ‘Immortality’ (Amrtam). Since ‘Shrutis’ instruct both the paths (of ‘Pravrtti’ and ‘Nivritti’, (the
performance of the duties and renunciation of the duties), what should I do, hey father?
Caught in this dilemma, I have abstained from all the duties.
अगस्तिरुवाच
Sage Agastya spoke
इत्युक्त्वा तात विप्रोऽसौ कारुण्यो मौनमागतः।तथाविधं सुतं दृष्ट्वा पुनः प्राह गुरुः सुतम्।
Having spoken thus, the Brahmin named Kaarunya remained silent. His father understood his doubt, and
spoke to his son like this.
आग्निवेश्य उवाच
Agniveshya spoke to Kaarunya, his son
शृणु पुत्र कथामेकां तदर्थं हृदयेऽखिलं मत्तोऽवधार्य पुत्र त्वं यथेच्छसि तथा कु रु।
Listen my son, to this great story (of MahaaRaamaayanam) which explains everything that you want to
know. My dear son! Understand the subtle essence of the great text which I will relate to you in detail. After
listening to the entire text, and understanding its purport fully, you can later decide your course of life, as
you deem fit.”
10
[The ‘Vaasishtam text’ is related to an Apsaraa named Suruchi by a DevaDoota (divine ambassador), who
had a chance to hear it when it was related to ‘King Arishtanemi’ by Maharshi Vaalmiki himself, who is the
author of the text.]
STORY OF THE APSARAA NAMED SURUCHI
(‘Apsaraas’ are the beautiful damsels of heaven, interested only in the sense-pleasures offered by the
heaven; but this girl Suruchi had developed disinterest towards all the heavenly enjoyments, and chose to
spend time in solitude atop the mountain peaks, absorbed in the ‘Vichaara’, the analysis of Reality, always.)
सुरुचिर्नाम काचित्स्त्री अप्सरोगणोत्तमा उपविष्टा हिमवतःशिखरे शिखिसंवृते रमन्ते कामसंतप्ताः किन्नर्यो यत्र
किन्नरैः स्वर्धुन्योघेन संसृष्टे महाघौघविनाशिना।
There was a lady named Suruchi (one with the taste for excellent knowledge), who was the most excellent of
the Apsaraa group. She was once seated on the summit of the ‘Snow Mountain’ abided by beautiful
peacocks, where the ‘passion-filled Kinnara ladies’ enjoy the company of their lovers, and where the roaring
sounds of the ‘divine river Gangaa’ destroys the hosts of sins.
दूतमिन्द्रस्य गच्छन्तमन्तरिक्षे ददर्श सा।तमुवाच महाभागा सुरुचिश्चाप्सरोवरा।
She saw the messenger (Doota) of Indra moving in the sky.
That lady of great merits and the excellent of all Apsaraas, addressed him and said,
देवदूत महाभाग कु त आगम्यते त्वया अधुना कु त्र गन्तासि तत्सर्वं कृ पया वद।
“DevaDoota! Meritorious one! From where are you arriving at? Which place are you moving towards, now?
Please relate to me everything.”
देवदूतोवाच
Messenger of Indra spoke to Apsaraa
साधु पृष्टं त्वया सुभ्रु यथावत्कथयामि ते।

Hey lady with beautiful eyebrows (Subhru)! You have questioned rightly. I will tell you everything as it
happened.
अरिष्टनेमी राजर्षिर्दत्त्वा राज्यं सुताय वै वीतरागः स धर्मात्मा निर्ययौ तपसे वनम्।
The royal Sage Arishtanemi of righteous conduct, felt disinterest in all the worldly affairs; gave off his
kingdom to his son; and retired to the forest to engage in penance.
तपश्चरत्यसौ राजा पर्वते गन्धमादने कार्यं कृ त्वा मया तत्र तत आगम्यतेऽधुना।गन्तास्मि पार्श्वे शक्रस्य तं
वृत्तान्तं निवेदितुम्।
That king is doing his penance in the ‘Gandhamaadana Mountain’. I have finished my work there, and am
coming from there now. I am on my way to Indra’s court, to report to him all that happened there.
अप्सरोवाच
Apsaraa spoke
वृत्तान्तः कोऽभवत्तत्र कथयस्व मम प्रभो प्रष्टुकामा विनीतास्मि नोद्वेगं कर्तुमर्हसि।

Hey Prabhu! Tell me what all happened there! I feel curious about it all. I humbly beg of you. Do not
disappoint me or feel annoyed by my request.
शृणु भद्रे यथावृत्तं विस्तरेण वदामि ते।

Hey lady of auspicious conduct (Bhadraa)! Listen, I will tell you everything in detail.
11
JNAANA-VAASISHTAM DISCOURSE CONTEXT
[The entire Vaasishtam-text is discoursed by Sage Agastya to Brahmin Suteekshna, where a Braahmin
named Agniveshya relates this to his son Kaarunya, where a DevaDoota has discoursed this to an Apsaraa
named Suruchi, where Sage Vaalmiki had discoursed this to King Arishtanemi, where he had once
discoursed this to his disciple Bharadvaaja.
The text contains a detailed dialogue of Brahman-Knowledge that took place between Rama, the son of
Dasharatha and Sage Vasishta, the preceptor of the royal family. Since this auspicious Grantha is the essence
of Vasishta’s discourse on ‘Brahman Knowledge’, this great ‘Knowledge-Scripture’ is named as
JnaanaVaasishtam, and is also referred to as the ‘DviteeyaRaamaayanam’, since it is composed by Sage
Vaalmiki in a poetic form, as a ‘JnaanaKaavyam.’; and is the auspicious knowledge that rose from Lord
Brahmaa himself, to save the beings of his Creation.]
KING ARISHTANEMI IS OFFERED THE HEAVENLY PLEASURES BY INDRA

तस्मिन्राज्ञि वने तत्र तपश्चरति दुस्तरमित्यहं देवराजेन सुभ्रूराज्ञापितः तदा।
Hey lady with beautiful eyebrows! Since king Arishtanemi was doing a severe penance in the forest, I was
ordered by the king of Devas (Indra) like this.
इन्द्र उवाच
Indra spoke to the messenger
दूत त्वं तत्र गच्छाशु गृहीत्वेदं विमानकमप्सरोगणसंयुक्तं नानावादित्रशोभितं गन्धर्वसिद्धयक्षैश्च किन्नराद्यैश्च

शोभितं तालवेणुमृदङ्गादि।पर्वते गन्धमादने नानावृक्षसमाकीर्णे गत्वा तस्मिन्गिरौ शुभे अरिष्टनेमिं राजानं
दूतारोप्य विमानके आनय स्वर्गभोगाय नगरीममरावतीम्।
Hey Doota! You hasten towards Gandhamaadana Mountain filled with varieties of trees, in this air-vehicle
getting accompanied by the groups of beautiful Apsaraas and many types of musicians, and adorned by the
Gandharvas, Siddhas, Yakshas and Kinnaras, and equipped with all the musical instruments like Taala
(cymbals), flutes and Mrdanga (drums); and hey Doota, make King Arishtanemi climb this air-vehicle, and
bring him here to ‘Amaraavatee city’, so that he can enjoy the innumerable pleasures of the heaven.’
इत्याज्ञां प्राप्य शक्रस्य गृहीत्वा तद्विमानकं सर्वोपस्करसंयुक्तं तस्मिन्नद्रावहं ययौ।

After receiving Indra’s command, I climbed on to that air-vehicle, which was equipped with all the things he
mentioned, and went to that Mountain.
आगत्य पर्वते तस्मिन्राज्ञो गत्त्वाऽऽश्रमं मया निवेदिता महेन्द्रस्य सर्वाज्ञाऽरिष्टनेमये।
After reaching that mountain, I went to the hermitage of that king, and reported to king Arishtanemi the
instructions that were spoken by Mahendra.
इति मद्वचनं श्रुत्वा संशयानोऽवदच्छु भे
Hey auspicious lady! Hearing my words, feeling somewhat doubtful, he said
राजा उवाच
The king spoke to the messenger of Indra
ARISHTANEMI QUESTIONS THE WORTHINESS OF HEAVENLY PLEASURES

प्रष्टुमिच्छामि दूत त्वां तन्मे त्वं वक्तु मर्हसि।गुणा दोषाश्च के तत्र स्वर्गे वद ममाग्रतः ज्ञात्वा स्थितिं तु तत्रत्यां
करिष्येऽहं यथारुचि।
Doota! I want to ask you some questions for which you must give the answers proper. First of all, tell me
what the good and bad qualities are in that heaven-experience. After understanding what the real state of
such a place is, I will decide my future course of action.’
12
Indra’s messenger spoke to King Arishtanemi
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमं सुखम्।

In the heaven, the best of joys get experienced through the amount of merits one has acquired.
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गमुत्तमं मध्यमेन तथा मध्यः स्वर्गो भवति नान्यथा।कनिष्टेन तु पुण्येन स्वर्गो
भवति तादृशः।
Through the excellent merit one gets the excellent pleasures of the heaven. Through mediocre merits,
mediocre pleasures get experienced. For the least class of merits, the pleasures obtained are also likewise.
परोत्कर्षासहिष्णुत्वं स्पर्धा चैव समैश्च तैः।
Even there (in heaven), the envy about the superior position of others and competitive nature is common for
all.
कनिष्टेषु च संतोषो यावत्पुण्यक्षयो भवेत्।
For those of least merits, the joy lasts only till the merits reach their end.
क्षीणे पुण्ये विशत्येतं मर्त्यलोकं च मानवाः।
The descendants of Manu (humans) enter the mortal world when the merits finish off.
इत्यादिगुणदोषाश्च स्वर्गे राजन्नवस्थिताः।
Hey Raajan! These are the good and bad features of the Svarga-experience’.
इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत।

Hearing these words, Hey Bhadre, the king spoke like this.
राजा उवाच
The king spoke
THE KING REFUSES TO ACCEPT THE PLEASURES OF HEAVEN

नेच्छामि देवदूताहं स्वर्गमीदृग्विधं फलम्।
Hey DevaDoota! I do not desire for the experience of such a Svarga with such qualities.
अतःपरं महोग्रं तु तपःकृ त्वा कलेवरं त्यक्ष्याम्यहमशुद्धं हि जीर्णां त्वचमिवोरगः।
I will now engage myself in a fierce penance and discard this impure deteriorated body, like a snake
discarding its skin.
देवदूत विमानेदं गृहीत्वा त्वं यथागतः तथा गच्छ महेन्द्रस्य संनिधौ त्वं नमोऽस्तु ते।
Hey DevaDoota! You take this air-vehicle and go back the way you came to Mahendra’s presence.
Salutation to you!
INDRA IS PLEASED BY THE DISPASSION SHOWN BY THE KING

इत्युक्तोऽहं गतो भद्रे शक्रस्याग्रे निवेदितुम्।
Hey Bhadre! Having received a response like this, I went back to the presence of Shakra (Indra) to report
this all.
यथावृत्तं निवेद्याथ महदाश्चर्यतां गतः पुनः प्राह महेन्द्रो मां श्लक्ष्णं मधुरया गिरा।
When I reported the king’s words, the entire assembly of Indra was in great surprise, and again Mahendra
spoke to me soft and sweet words like this.
13
इन्द्र उवाच
Indra spoke to the messenger
दूत गच्छ पुनस्तत्र तं राजानं नयाश्रमं वाल्मीके र्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम्।

Doota! You again go there and take the king who has developed dispassion, to the hermitage of Vaalmiki,
‘who knows the Knowledge of the Supreme truth’ (JnaataTaatva), for his enlightenment purpose.
संदेशं मम वाल्मीके र्महर्षेस्त्वं निवेदय।महर्षे त्वं विनीताय राज्ञेऽस्मै वीतरागिणे नस्वर्गमिच्छते तत्त्वं प्रबोधय
महामुने तेन संसारदुःखार्तो मोक्षमिष्यति च क्रमात्।
You present this message of mine to the great Sage like this; ‘ MahaaRishi! This king has lost interest in the
worldly pleasures. He is endowed with the quality of humbleness. He does not desire the pleasures of our
heaven. Hey MahaaMuni! Please explain to him the Supreme truth, so that this king who is suffering the
pain of Samsaara, will attain ‘liberation’ through the proper practice.’
इत्युक्त्वा देवराजेन प्रेषितोऽहं तदन्तिके मयागत्य पुनस्तत्र राजा वल्मीकजन्मासौ निवेदितो महेन्द्रस्य राज्ञा
मोक्षस्य साधनम्।
With such an instruction I was sent back to the king by Mahendra. I took him to the Sage born out of the ant-
hill (Valmika); and presented the king to him, along with the message of Indra; and the king placed his
request for the ‘method of attaining liberation’.
ततो वल्मिकजन्मासौ राजानं समपृच्छत अनामयमतिप्रीत्या कु शलप्रश्नवार्तया।
Then the ‘Sage born out of the Valmika’ (Vaalmiki), showing great affection towards the king, questioned
him about the purpose of his visit while enquiring about his welfare.
राजोवाच भगवन्धर्मतत्त्वज्ञ ज्ञातज्ञेयविदांवर कृ तार्थोऽहं भवद्दृष्ट्या तदेव कु शलं मम।भगवन्प्रष्टुमिच्छामि
तदविघ्नेन मे वद।संसारबन्धदुःखार्तेः कथं मुञ्चामि तद्वद।
The king spoke: ‘Bhagavan! You know the exact duty to be performed by all. You know that ‘truth which
has to be known’! You are the ‘excellent of all Knowers’.
I am fulfilled by your sight. That itself is the greatest well-being of mine.
Bhagavan! I want to ask you this question, please answer without the denial of any sort. How will I free
myself from the ‘wretched suffering of Samsaara (worldly existence)’? Explain to me.’
वाल्मीकिरुवाच शृणु राजन्प्रवक्ष्यामि रामायणमखण्डितम्।श्रुत्वावधार्य यत्नेन जीवन्मुक्तो भविष्यसि।
वसिष्टरामसंवादं मोक्षोपायकथां शुभां ज्ञातस्वभावो राजेन्द्र वदामि श्रूयतां बुध।
Vaalmiki spoke: Listen hey king, I will relate to you the entire Ramayana without leaving out any portion.
By listening to it and contemplating on those instructions, you will become a ‘JeevanMukta’. I, who know
my true essence, will now relate to you the ‘dialogue between Vasishta and Rama’, which contains the
auspicious means of attaining ‘liberation’. Listen to what I say now, hey ‘Wise one’!
राजोवाच को रामः कीदृशः कस्य बद्धो वा मुक्त एव वा एतन्मे निश्चितं ब्रूहि ज्ञानं तत्त्वविदांवर।
The king spoke: “Best among Knowers! Who is Rama? What was he like? Whose son was he? Was he
bound or liberated? Tell me in detail, all that I have to know.”
वाल्मीकिरुवाच शापव्याजवशादेव राजवेषधरो हरिराहृताज्ञानसंपन्नः किं चिज्ज्ञोसौऽभवत्प्रभुः।
Vaalmiki spoke: “Only because of some curse, Lord Hari took the form of a king, to honor the words of the
devotees, thus making the curses fructify; and because of that, became a lesser form of a Knower, by
accepting the ignorant state.”
राजोवाच चिदानन्दस्वरूपे हि रामे चैतन्यविग्रहे शापस्य कारणं ब्रूहि कः शशाप चेति मे वद।
The king spoke: “Rama is of the nature of the ‘Supreme blissful state’. He is the form of ‘Supreme
Chaitanya’ (Supreme Reality). What was the cause of the curse? Who cursed him? Tell me all about it.”
14
वाल्मीकिरुवाच
Vaalmiki spoke to Arishtanemi
सनत्कु मारो निष्काम अवसद्ब्रह्मसद्मनि।

SanatKumaara, who was free of all the desires, lived in the ‘abode of Lord Brahmaa’.
वैकु ण्ठादागतो विष्णुस्त्रैलोक्याधिपतिः प्रभुः ब्रह्मणा पूजितस्तत्र सत्यलोकनिवासिभिः विना कु मारम्।तं दृष्ट्वा
ह्युवाच प्रभुरीश्वरः सनत्कु मार स्तब्धोऽसि निष्कामो गर्वचेष्टया अतस्त्वं भव कामार्तः शरजन्मेतिनामतः।तेनापि
शापितो विष्णुः सर्वज्ञत्वं तवास्ति यत्किं चित्कालं हि तत्त्यक्त्वा त्वमज्ञानी भविष्यसि।
Once Vishnu the ‘Lord of the three worlds’, arrived there and was worshipped by Brahmaa along with all the
other residents of SatyaLoka, except SanatKumaara. Lord Vishnu observed him (not paying respects to him)
and said “SanatKumaara! You are arrogant, and are acting conceited because you have conquered all the
desires. Therefore you get born as a man filled with desires with the name of SharaJanma’.
Vishnu was also cursed by him like this, ‘You are an all-knower; for some time-span you will lose that and
will become ignorant’.
भृगुर्भार्यां हतां दृष्ट्वा ह्युवाच क्रोधमूर्च्छितः विष्णो तवापि भार्याया वियोगो हि भविष्यति।
Sage Bhrgu saw his dead wife and losing himself in anger said,‘Vishnu! You will also suffer the agony of
separation from your wife.’
वृन्दया शापितो विष्णुश्छलनं यत्त्वया कृ तमतस्त्वं स्त्रीवियोगं तु वचनात्मम यास्यसि।
Vrindaa, the wife of the Asura king, cursed him ‘Because of your deceit, you will attain separation from your
wife by the power of my words’.
भार्यया हि देवदत्तस्य पयोष्णीतीरसंस्थिता नृसिम्हवेषधृग्विष्णुं दृष्ट्वा पञ्चत्वमागता तेन शप्तो हि नृहरिः
दुःखार्तः स्त्रीवियोगतः तवापि भार्यया सार्धं वियोगो हि भविष्यति।
DevaDatta’s wife, who was standing on the bank of River Payoshni, lost her life when she saw the terrifying
form of Narasimha. Her husband feeling the agony of his wife’s separation, cursed Narasimha, ‘You will
also be separated from your wife.’
भृगुणैवं कु मारेण शापितो देवशर्मणा वृन्दया शापितो विष्णुस्तेन मानुष्यतां गतः।
In this manner, Vishnu was cursed by Bhrgu, Kumaara, Devasharma and Vrindaa; so he attained the human
form. I have now told you how these curses were caused.
एतत्ते कथितं सर्वं शापव्याजस्य कारणं इदानीं वच्मि तत्सर्वं सावधानमतिः शृणु।
Now whatever words I say from now on, listen with full attention.
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
FIRST SECTION
‘DISPASSION’
PART TWO
[INTRODUCTION TO THE TEXT]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi
3
‘JNAANA RAAMAAYANAM’ BY MAHARSHI VAALMIKI
॥ॐ भूर्भुवःसुवः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्॥

That Reality-state, which is the Supreme ‘Savitr’,
that which shines as the essence of all individuals,
should be contemplated upon.
Let that Supreme state inspire our thinking to understand its great truth.
दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः ॥

Salutations to that all-pervasive Aatman in all; which is Self-shining;
which illuminates the ‘Div, Bhoo, and Aakaasha ‘, the outside and inside; and shines in me also.
‘Savitr’ is the silent ‘witness state’ that shines in all as the ‘awareness of one’s own existence’.
This is also known as ‘Aatman’, that which understands the world as some private experience.
This ‘Aatman’ shines as the ‘self-awareness’ in each living thing.
It is of the nature of ‘the knowledge of one’s own existence’. Therefore it is self-shining.
Whatever exists anywhere as any perceived object exists because of the ‘understanding nature’, the Aatman.
Unless ‘you are aware of your own existence’ as the ‘Aatman’, how can the world be known as existing?
Aatman fills the Dyu, Bhumi, and Aakaasha (BhooRBhuvaH SuvaH)

‘Div’ is the ‘world of those who excel in Knowledge’.
‘Bhoomi’ is the ‘stage set for Vaasanaa-fulfillment’; and ‘Aakaasha’ is the ‘expanse of hollowness’ that can
reveal any object anywhere at any time.
Where all is this Aatman? Everywhere, as the very knowledge of the outside and inside!
You exist as ‘the self-awareness’, and the world exists as your ‘awareness’.
Aatman alone is the essence of the Reality; and whatever it is aware of in the three levels of existence, is real
as the ‘essence of Aatman’. (TatSaviturVarenyaM) (Bhargo Deva)
What is this world made of?

World is just a ‘threesome unit’ of an ‘object of knowledge’ ‘understood’ by the ‘understanding entity’.
The ‘understanding entity’ is bound to the ‘object of knowledge’, as a part of it.
World is just a succession of the ‘threesome unit of an object that is perceived by some perceiving entity’.
The perceiving entity is bound to the object that is perceived, as a part of it.
World is just some ‘threesome unit of some action that is performed by some entity for some purpose of its
own’. The doer is always bound to the action as a part of the action.
There is no separate entity who exists as an individual, who knows or perceives or acts as an independent
entity, inside a world that is believed to be already there from some beginning.
All these three, namely the object of knowledge, the object of perception, the object of action, all can be
defined in a single word, namely ‘Bodha’ (information-content).
There exists only the silent state which knows all this by its very nature of Knowing.
It is nameless, formless, and exists in each living entity as the ‘awareness of one’s existence’.
4
CHAPTER TWO
[This scripture is not an exposition of some philosophical theory or viewpoint of a scholar. Only if you have
the firm desire for attaining the ‘Moksha state’ now itself, while alive in a body, then take over to the serious
study of this text; but do not approach it for any gain of merit or a reward of worldly pleasures. This
scripture is not a philosophical treatise, but is only a ‘process of Vichaara’ (rational thinking) as instructed
by Sage Vasishta. A worldly man attached to the objects of the world, has no use for this scripture. So also, a
person who is already established in the State of the Supreme, has no use for it.]
WHO IS QUALIFIED FOR THE STUDY OF THIS GREAT SCRIPTURE?
अहं बद्धो विमुक्तः स्यामिति यस्यास्ति निश्चयः नात्यन्तमज्ञो नो तज्ञः सोऽस्मिन्शास्त्रेऽधिकारवान्।

‘I am bound, I will become free’; he alone, who has such an ascertained belief, is qualified to study this
scripture; not the wholly ignorant, nor the ‘Knower of That’.
WHAT IS THE GOAL TO BE REACHED BY THE STUDY OF THIS SCRIPTURE?
कथोपायान्विचार्यादौ मोक्षोपायानिमानथ यो विचारयति प्राज्ञो न स भूयोऽभिजायते।।

The man of wisdom, who at first analyses the subtle stories given in this text, and the means of Moksha as
suggested by them, does not get born again.
WHY MAHARSHI VAALMIKI COMPOSED THIS RAAMAAYANA?
अस्मिन्रामायणे रामकथोपायान्महाबलानेतांस्तु प्रथमं कृ त्वा पुराहमरिमर्दन शिष्यायास्मै विनीताय भरद्वाजाय

धीमते एकाग्रो दत्तवांस्तस्मै मणिमब्धिरिवार्थिने।
Hey Destroyer of enemies (Arishtanemi)!
In this Raamaayana (which is the second half of the Raamaayana proper), previously I first composed the
many stories which led to Rama’s enlightenment state; and like an ocean offering its gems to the needy, I
related these stories to my disciple Bharadvaaja of great wisdom, who was the only one capable of grasping
these truths, and who was seated in front of me.
तत एते कथोपाया भरध्वाजेन धीमता कस्मंश्चिन्मेरुगहने ब्रह्मणोऽग्र उदाहृताः।
At some other time, the wise Bharadvaaja in turn related these stories to Lord Brahmaa, who stayed at the
summit of Meru Mountain.
अथास्य तुष्टो भवगवान्ब्रह्मा लोकपितामहः वरं पुत्र गृहाणेति तमुवाच महाशयः।
The great Lord Brahmaa, the grandfather of the world, was pleased and told him to ask for any boon.
भरद्वाजोवाच
Bharadvaaja spoke to Brahmaa
भगवन्भूतभव्येश वरोऽयं मेऽद्य रोचते येनेयं जनता दुःखान्मुच्यते तदुदाहर।

Bhagavan! Hey Lord of all that were there and will be! I would like to have a boon, by which the entire
populace can be freed of all suffering; tell me the means for it.
श्रीब्रह्मोवाच
Brahmaa spoke to Bharadvaaja
गुरुं वाल्मीकिमत्राशु प्रार्थयस्व प्रयत्नतः तेनेदं यत्समारब्धं रामायणमनिन्दितम्।

You make an effort and request Guru Vaalmiki for fulfilling this purpose. He had started the composition of
the taintless text of Raamaayana, and should make a completion of it.
5
तस्मिञ्छ्रुते नरो मोहात्समग्रात्संतरिष्यति सेतुनेवाम्बुधेः पारं अपारगुणशालिना।

By listening to this Knowledge-text of profound character, a man will cross over the state of delusion in its
entirety, like using a bridge to cross over the ocean waters.
इत्युक्त्वा स भरद्वाजं परमेष्टी मदाश्रममं अभ्यागच्छत्समं तेन भरद्वाजेन भूतकृ त्।तूर्णं संपूजितो देवः
सोऽर्घ्यपाद्यादिना मया।अवोचन्मां महासत्त्वः सर्वभूतहितेरतः।
The Supreme Lord, the Creator, offered this suggestion to him, and arrived at my hermitage, along with that
Bharadvaaja. He was immediately worshipped by me, by offering ‘Arghya and Paadya’. The great Lord of
excellent knowledge, who was interested in ending the suffering of all beings, spoke to me like this.
श्रीब्रह्मोवाच
Brahmaa spoke to Vaalmiki
रामस्वभावकथनादस्मात्वरमुने त्वया नोद्वेगात्स परित्याज्यं आसमाप्तेः अनिन्दितात्।

‘Hey ‘Muni of Excellence’! You should not cease from the completion of ‘this taintless story of Rama’s
realization of his true essence’.
ग्रन्थेनानेन लोकोऽयमस्मात्संसारसंकटात्समुत्तरिष्यति क्षिप्रं पोतेनेवाशु सागरात्।
Through the sincere study of this text, a person will soon cross over the terrible state of worldly existence
(Samsaara), like crossing the ocean by the use of a boat.
वक्तुं तदेवमेवार्थमहमागतवानयं कु रु लोकहितार्थं त्वं शास्त्रम्।
I have personally come to visit you to fulfill this purpose only. For the good of the world, you must compose
this ‘Shaastra’ to its completion.
इत्युक्तवानजः मम पुण्याश्रमात्तस्मात् क्षणात् अन्तर्द्धिमागतः मुहूर्ताभ्युत्थितः प्रोच्चैस्तरङ्गेव वारिणः।

So said the ‘unborn Lord’, and vanished from my Aashram that had been sanctified by his presence, like a
wave rising high from the waters dissolves into it within a few seconds.
तस्मिन्प्रयाते भगवत्यहं विस्मयमागतः पुनस्तत्र भरद्वाजमपृच्छं स्वस्थया धिया किमेतद्ब्रह्मणा प्रोक्तं भरद्वाज
वदाशु मे।इत्युक्ते न पुनः प्रोक्तं भरद्वाजेन तेन मे।
After he was gone, I was in very much surprise and questioned Bharadvaaja of the stabilized mind, ‘What
was this spoken by Brahmaa, tell me now’. Then Bharadvaaja, questioned by me like this said to me.
Bharadvaaja spoke to Vaalmiki
एतदुक्तं भगवता यथा रामायणं कु रु सर्वलोकहितार्थाय संसारार्णवतारकम्।

The Lord suggested that you should complete the ‘Raamaayana Grantha’ (by composing its next part also)
for the good of the world, as it will help them cross over the ocean of Samsaara.
मह्यं च भगवन्ब्रूहि कथं संसारसंकटे रामो व्यवहृतो ह्यस्मिन्भरतश्च महामनाः शत्रुघ्नो लक्ष्मणश्चापि सीता चापि
यशस्विनी रामानुयायिनस्ते या मन्त्रिपुत्राः महाधियः निर्दुःखतां यथैते तु प्राप्ताः तद्ब्रूहि मे स्फु टम्।तथैवाहं
भविष्यामि ततो जनतया सह।
Bhagavan! Explain to me how Rama conducted himself in this terrifying state of world-existence, and also
Bharata of great character, Shatrughna and Lakshmana also, and the renowned queen Seetaa also. Tell me
clearly, how all those people connected to Rama and also the sons of all the ministers who were extremely
wise, attained the ‘state bereft of all pains’. I will also do like those people.’
6
भरद्वाजेन राजेन्द्र वदेत्युक्तोऽस्मि सादरम्।तदा कर्तुं विभोराज्ञामहं वक्तुं प्रवृत्तवान्।

Hey King Arishtanemi! Bharadvaaja requested me like this with great devotion. Then I started the task of
obeying the command of Great Brahmaa, the all pervading lord, and began my speech.
शृणो वत्स भरद्वाज यथापृष्टं वदामि ते श्रुतेन येन संमोहमलं दूरे करिष्यसि।
‘Son Bharadvaaja! Listen to me. I will tell you all that you asked for, listening to which you will throw far
off, the dirt of this great delusion.
तथा व्यवहर प्राज्ञ यथा व्यवहृतः सुखी सर्वासंसक्तया बुद्ध्या रामो राजीवलोचनः।लक्ष्मणो भरतश्चैव शत्रुघ्नश्च
महामनाः कौसल्या च सुमित्रा च सीता दशरथस्तथा कृ तास्त्रश्चऽविरोधश्च बोधपारमुपागताः।वसिष्टो वामदेवश्च
मन्त्रिणोऽष्टौ तथेतरे।धृष्टिर्जयन्तो भासश्च सत्यो विजय एव च विभीषणः सुषेणश्च हनुमानिन्द्रजित्तथा एते अष्टौ
मन्त्रिणः प्रोक्ताः समनीरागचेतसः जीवन्मुक्ता महात्मानो यथाप्राप्तानुवर्तिनः।
Wise one! You also conduct yourself happily with unattached stabilized intellect, as did the lotus-eyed
Rama. Lakshmana, Bharata, Shatrughna of great virtues, his mothers Kausalyaa and Sumitraa, his wife
Seetaa, his father Dasharatha, his friends expertized in weaponry; all these attained the Supreme knowledge,
and also Vasishta, VaamaDeva, the eight ministers and others. Dhrshti, Jayanta, Bhaasa, the loyal Vijaya
also, Vibheeshana, Sushena, Hanumaan, Indrajit; these are known as the eight ministers who had un-agitated
desireless minds; all these great ones attained the ‘JeevanMukti state’ and lived in the world, doing their
regular duties.
एतैर्यथा हुतं दत्तं गृहीतमुषितं स्मृतं तथा चेद्वर्तसे पुत्र मुक्त एवासि संकटात्।
If you live like them son, as and how they performed their regular duties of rites, charity, acceptance, eating
food, and remembering the learning, you will also free yourself from this terrifying state of Samsaara.
अपारसंसारसमुद्रमध्ये लब्ध्वा परां युक्तिमुदारसत्त्वः न शोकमायाति न दैन्यमेति गतज्वरस्तिष्टति नित्यतृप्तः।
He who has fallen amidst the endless ocean of Samsaara will attain the great means of crossing over it
through the attainment of knowledge. He will stay freed of the ‘delusion-fever’, and will stay ever contented.
He will never ever attain any suffering or get into any wretched state.
Bharadvaaja spoke to Vaalmiki
जीवन्मुक्तस्थितिं ब्रह्मन्कृ त्वा राघवमादितः क्रमात्कथय मे नित्यं भविष्यामि सुखी यथा।

Bharadvaaja spoke: Brahman! Placing Raaghava (Rama born in Raghu dynasty) as the foremost topic, tell
me his practice of attaining JeevanMukti state, so that I will also become blissful in that state.
Vaalmiki spoke to Bharadvaaja
WHY SHOULD ONE STUDY THIS SCRIPTURE?
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवदपुनःस्मरणं साधो मन्ये विस्मरणं वरम्।

Hey Saadhu (person of excellent virtues)! I am of the opinion that the ‘complete forgetting’ so as not to
remember it again, is the best remedy for the ‘delusion of this world’, which appears like the hue of the sky.
(The blueness of the sky is not real, but is just a play of sunlight and dust as in contact with the human eye.
The sky is colorless actually. However, there is no getting rid of the blue color by wishing it away. ‘World-
perception’ is also something akin to the blueness of the sky; and you cannot wish it away. The best way to
get rid of the blue color is to not remember it at all as something real; and thus ignore it completely as non-
existent. The perceived world also has to be realized as a non-existent phenomenon, and forgotten
completely, though seen as existing.)
7
THE ONLY PATH IS VICHAARA
दृश्यस्यात्यन्ताभावबोधं विना तन्नानुभूयते कदाचित्के नचिन्नाम स्वबोधोऽन्विष्यतामतः।

(How can this ‘Vismaranam state’, the complete forgetting of the perceived, be made possible?)
Unless there is the true understanding of the absence of ‘the perceived’ (Drshyam), the truth cannot be
experienced at anytime in anyway; therefore seek to know one’s own essence.
(Such a knowledge-vision can be achieved only through the rational analysis of the world that gets seen as
real only at all times. Analyze and find out ‘who is the so-called seer, who sees the seen’, ‘why the seen is
there as real’, ‘what is concealed behind the continuously changing patterns of sense-perceptions’, and so
on.)
स चेह संभवत्येव तदर्थमिदमाततं शास्त्रमाकर्णयसि चेत्तत्वमाप्स्यसि नान्यथा।
Such a (Vismaranam) state, is indeed possible! With such a purpose in mind, if you listen with absorption to
the exposition of this Scripture, then surely you will attain it; and not otherwise.
जगद्भ्रमोऽयं दृश्योऽपि नास्त्येवमित्यनुभूयते वर्णो व्योम्नेवाखेदाद्विचारेणामुनाऽनघ।
Hey Anagha (taintless one)! Though this world-delusion gets seen, it will be experienced as non-existing like
the color of the sky, through the process of reasoning that is given in this scripture.
DO NOT WALLOW IN DEBATES AND ARGUMENTS
दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनं संपन्नं चेदुत्पन्ना परा निर्वाणनिर्वृतिः।

If the ‘cleansing of the perception’ occurs by the enlightenment that the ‘Seen (Drshyam) does not exist’,
then there arises the Supreme bliss of ‘Nirvaana’.
अन्यथा शास्त्रगर्तेषु लुण्टतां भवतामिह भवत्यकृ त्रिमाज्ञानां कल्पैरपि न निर्वृतिः।
Otherwise for people like you who are ignorant of the Supreme Reality, and wallow in the pits called
Scriptures, final emancipation (Nivritti) will not be possible even in many ‘Kalpas’ (Creation-spans of
Brahmaa).
(Any scripture which explains the creation, or the existence of this world, is based on the belief of its
existence. If you spend your entire life-time in studying only these scriptures, and not practice the realization
of the unreal nature of the world, then there is no getting rid of the perceived world, even after thousands
and thousands of Kalpas. Wallowing in the pits of theories and arguments , never leads to the Moksha that is
sought for.)
WHAT IS MOKSHA, AND HOW IT GETS ATTAINED?
अशेषेण परित्यागो वासनानां य उत्तमः मोक्ष इत्युच्छते ब्रह्मन्सैव विमलक्रमः।

Hey Brahman! The ‘Complete renunciation of Vaasanaas’ alone is the ‘excellent state of Moksha’; so it is
stated by the wise. That alone is the flawless means, Hey Brahman!
(‘Vaasanaas’ are the dormant ‘wants and needs and urges’ connected to the worldly life, and reside deep
within the mind. They rise as concrete desires in course of time, and force a man towards their fulfillment.
A man of the world exists only as an array of ‘Vaasanaa-fulfillment experiences’, and has no free will.)
क्षीणायां वासनायां तु चेतो गलति सत्वरं क्षीणायां शीतसंतत्यां ब्रह्मन्हिमकणो यथा।
If the Vaasanaas diminish away, then the mind dissolves off soon, like the snow-flake dissolving off when
the coldness of the atmosphere ceases to be.
अयं वासनया देहो घ्रियते भूतपञ्जरः तनुनान्तर्निविष्टेन मुक्तौघस्तन्तुना यथा।
The ‘cage of elements’ namely the body, is held together by the Vaasanaa, like the pearls are held together
by the thread piercing through them.
(A man’s life as a body-entity is just made of the succession of desire-fulfillment states.)
TWO TYPES OF VAASANAAS
वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा मलिना जन्मनो हेतुः शुद्धा जन्मविनाशिनी।
‘Vaasanaa’ is said to be of two kinds, pure and impure. The ‘impure Vaasanaa’ is the cause of the birth; the
‘pure Vaasanaa’ destroys the birth.
8
अज्ञानसुघनाकारा घनाहम्कारशालिनी पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः।

The wise speak of the ‘impure Vaasanaa’ as endowed with a form thick-set with ignorance, possessing dense
egoism and leading to rebirth.
पुनर्जन्माङ्कु रं त्यक्त्वा स्थिता संभ्रष्टबीजवत्देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते।
That alone is called a ‘pure Vaasanaa’ which is the knowledge of ‘That which is to be known’, which is
maintained only for the sake of the body, and remains like a crushed seed having lost the sprout of rebirth.
WHO ARE THE JEEVAN-MUKTAS?
ये शुद्धवासना भूयो न जन्मानर्थभाजनं ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः।

Those with the pure Vaasanaas, do not become the receptacle of the calamity called birth. Those men of
great intellect, the ‘Knowers of that which is to be known,’ are spoken of as ‘JeevanMuktas’.
अपुनर्जन्मकरणी जीवन्मुक्ते षु देहिषु वासना विद्यते शुद्धा देहे चक्र इव भ्रमः।
The trace of Vaasanaa remains in the bodies of JeevanMuktas (just for namesake), like the (illusionary)
wheel that is seen in the rotation of a torch, and does not cause the succession of births (for them).
(The only Vaasanaa to be maintained by a seeker who is after Moksha, is the ‘thirst for the knowledge of the
oneness of the Supreme Self with one’s own Self’ (Yoga).
After realizing the truth of one’s true essence, one just waits for the body to finish off its course of existence.
This left-over Vaasanaa with the slight shadow-like existence of the individuality, is harmless, and is akin to
the shape maintained by a burnt rope. The duality is seen but not felt as real.)
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
FIRST SECTION
‘DISPASSION’
PART THREE
[DEPRESSION-STATE OF RAMA]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi
3
CHAPTER THREE
RAMA’S STORY OF REALIZATION BEGINS
जीवन्मुक्तपदं प्राप्तो यथा रामो महामतिः तत्तेऽहं शृणु वक्ष्यामि जरामरणशान्तये।

For the annihilation of old age and death, listen to this auspicious account of how ‘Rama of excellent
intelligence’, attained the ‘state of JeevanMukti’.
भरद्वाज महाबुद्धे रामक्रममिमं शुभं शृणु वक्ष्यामि तेनैव सर्वं ज्ञास्यसि सर्वदा।
Hey Bharadvaaja of excellent wisdom! By understanding this, you will know whatever is to be known, once
and for all.
RAMA GOES ON A SACRED TOUR
विद्यागृहाद्विनिष्क्रम्य रामो राजीवलोचनः दिवसाननयद्गेहे लीलाभिरकु तोभयः।

Rama the lotus-eyed, returning home from the place of education, spent the days carefree, being engaged in
various sports.
अथ गच्छति काले तु पालयत्यवनिं नृपे प्रजासु वीतशोकासु स्थितासु विगतज्वरं तीर्थपुण्याश्रमश्रेणीर्द्रष्टुं
उत्कण्ठितं मनः रामस्य अभूद्भृशं तत्र कदाचिद्गुणशालिनः।
As time went by, even as the people stayed without any problem under the rule of King Dasharatha, an
intense longing to see a number of sacred places and hermitages arose in the mind of Rama, the abode of
virtues.
राघवश्चिन्तयित्वैवमुपेत्य चरणौ पितुः हंसः पद्माविव नवौ जग्राह नखके सरौ।
Raaghava, having decided to fulfill his desire approached his father; held on to his ‘feet-which had pollen in
the form of nails’ like a ‘swan holding on to the just-bloomed lotuses’.
रामोवाच
Rama spoke to his father
तीर्थानि देवसद्मानि वनान्यायतनानि च द्रष्टुमुत्कण्ठितं तात ममेदं नाथ मानसम्।

Hey Lord! Hey dear father! My mind is beset with a longing to visit the sacred places, temples, forests, and
sacred altars.
तदेतामर्थितां पूर्वां सफलं कर्तुमर्हसि।न सोऽस्ति भुवने नाथ त्वया योऽर्थी न मानितः।
This deep request of mine, you must make it fruitful Lord! There is no beggar in this world, who has not
been granted his wishes by you.’
इति संप्रार्थितो राजा वसिष्टेन समं तदा विचार्यामुञ्चदेवैनं रामं प्रथममर्थिनम्।

Thus requested by Rama, the king then having discussed the same with Sage Vasishta, and sent away Rama
his firstborn, who requested like this (by consenting to his request).
DESCRIPTION OF RAMA’S VISIT TO HOLY PLACES
शुभे नक्षत्रदिवसे भ्रातृभ्यां सह राघवः मङ्गलालंकृ तवपुर्कृ तस्वस्त्ययनो

द्विजैर्वसिष्टप्रहितैर्विप्रैर्शास्त्रज्ञैश्च समन्वितः स्निग्धैर्क तिपयैरेव राजपुत्रवरैर्सह
अम्बाभिर्विहिताशीर्भिरालिङ्ग्यालिङ्ग्य भूषितः निरगात्स्वगृहात्तस्मात् तीर्थयात्रार्थं उद्यतः।
4
On a day marked by an auspicious star, Raaghava along with his brothers started from the house of his, with
the purpose of visiting the holy places.
He was dressed in an auspicious manner (suited for the visit of holy places, in simple white garments only,
without the regular royal ornaments and attires).
The auspicious rite for the beginning of the journey was performed (so that the journey will be free of
obstacles and dangers) by the he Brahmin-scholars who were guided by Sage Vasishta and the Brahmins
well-versed in Vedic-scriptures.
He was accompanied by a few princes of his close contact. His three mothers blessed him and decorated him
again and again with their affectionate embraces.
निर्गतः स्वपुरात्पौरैस्तूर्यघोषेण वादितः पीयमानः पुरस्त्रीणां नेत्रैर्भृङ्गौघभङ्गुरैः
ग्रामीणललनालोलहस्तपद्मापनोदितैः लाजवर्षैर्विकीर्णात्मा हिमैरिव हिमाचलः
आवर्जयन्विप्रगणान् परिशृण्वन्प्रजाशिषः आलोकयन्दिगन्तांश्च परिचक्राम जाङ्गलान्।
As he moved out, the citizens around him played aloud the musical instrument called Toorya; the women of
the city drank him off, with their eyes swarming over him like bees.
Like the ‘Hima-Mountain’ by snow-showers, he who was dressed in white, was covered by the auspicious
rice thrown over him by the lotus-like hands of the village women.
He moved all over the wilderness (visiting many hermitages and villages), offering charity to Brahmins,
humbly accepting the blessings spoken by the people, and observing with wonder all the lands, in all the
directions.
अथारभ्य स्वकात्तस्मात्क्रमात्कोशलमण्डलात् स्नानदानतपोध्यानपूर्वकं स ददर्श ह नदीस्तीराणि पुण्यानि
वनान्यायतनानि च जङ्गलानि जनान्तेषु तटान्यब्धिमहीभृतां मन्दाकिनीमिन्दुनिभां कालिन्दीं चोत्पलामलां
सरस्वतीं शतद्रूं च चन्द्रभागामिरावतीं वेणीं च कृ ष्णवेणीं च निर्विन्ध्यां सरयूं तथा चर्मण्वतीं वितस्तां च
विपाशां बाहुदामपि प्रयागं नैमिषं चैव धर्मारण्यं गयां तथा वाराणसीं श्रीगिरिं च के दारं पुष्करं तथा मानसं च
क्रमसरस्तथैवोत्तरमानसं वडवावदनं चैव तीर्थवृन्दं स सादरं अग्नितीर्थं महातीर्थमिन्द्रद्युम्नसरस्तथा सरांसि
सरितश्चैव तथा नदहृदावलीं स्वामिनं कार्तिके यं च शालग्रामं हरिं तथा स्थानानि च चतुःषष्टिं हरेरथ हरस्य च
नानाश्चर्यविचित्राणि चतुरब्धितटानि च विन्ध्यमन्दरकु ञ्जांश्च कु लशैलस्थलानि च राजर्षीणां च महतां ब्रह्मर्षीणां
तथैव च देवानां ब्राह्मणानां च पावनानाश्रमाञ्छु भान्भूयोभूयः स बभ्राम भ्रातृभ्यां सह मानदः चतुर्ष्वपि दिगन्तेषु
सर्वानेव महीतटान्।
Starting from the Kingdom of Kosala in an orderly way, with the accompaniments of ritualistic baths,
charity, recitation of sacred hymns and meditation, Rama visited the sacred rivers, sacred places, forests,
temples, open places, forests situated in deserts or the windy places at the end of the forests, and banks of the
oceans at the mountain bases, Rivers namely Mandaakini shining white like the moon, taintless Kaalindi
with abundant lotuses, Sarasvati, Shatadru, Chandrabhaaga, Iraavati, Veni with her braided dark waves of
hair, Sarayu coming out of Vindhya, Charmanvati spreading vastly, Vipaashaa with her arm-like streams,
and sacred places like Prayaaga, Naimisha, Dharmaaranya, Gayaa, Vaaraanasi, Shri-giri, Kedaara, Pushkara,
lakes like ‘Maanasa’ to be approached in a guided path, and Uttaramaanasa, and the great centers renowned
for their sacredness like Hayagreeva Teertha, AgniTeertha, MahaaTeertha named Indradyumna lake, and the
ponds, streams, rivers and many lakes, temple of Lord Kaartikeya, Shaalagraama temple of Lord Hari, sixty
four sacred centers of Hari and Hara, many strange lands, the four ocean banks, the bower-filled slopes of
Vindhya and Mandara Mountains, the sacred places in ‘KulaShaila Mountains’, sacred and auspicious
hermitages of great Raajarshis (Kings turned into Rishis), Brahmarshis (excellent class of Rishis), Devas
(doing penance), and Brahmins (engaged in ascetic practices).
Rama who knew the art of respecting everyone (Maanada), wandered again and again in all the places at the
four ends of the earth accompanied by his brothers.
अमरकिन्नरमानवमानितः समवलोक्य महीमखिलामिमामुपययौ स्वगृहं रघुनन्दनो विहृतदिक्शिवलोकमिवेश्वरः।
Honored by all the gods, Kinnaras and humans, after fully seeing all the places on the earth, RaghuNandana
(the joy of Raghu dynasty) returned home, like Shiva returning to ShivaLoka after sporting in all the
directions.
5
RETURNING BACK TO AYODHYAA
रामः लाजपुष्पाञ्जलिव्रातैर्विकीर्णः पुरवासिभिर्प्रविवेश गृहं श्रीमाञ्जयन्तो विष्टपं यथा।

Hey Anagha (taintless one)! Showered with a host of parched grains and flowers by the residents of the city
(as a form of offering auspicious welcome), Rama entered the house like Jayanta, Indra’s son entering the
heaven.
प्रणनामाथ पितरं वसिष्टं भ्रातृबान्धवान्ब्राह्मणान्कु लवृद्धांश्च राघवः प्रथमागतः।
Rama, who had finished his first tour of the earth, saluted his father, his preceptor Vasishta, elderly brothers,
relatives, Brahmins and family elders.
सुहृद्भिर्मातृभिश्चैव पित्रा द्विजगणेन च मुहुरालिङ्गिताचारो राघवो न ममौ मुदा।
After getting embraced repeatedly by all the well-wishers, brothers, father and the groups of Brahmins,
Raaghava could not restrain his joy.
तस्मिन्गृहे दाशरथेर्प्रियप्रकथनैर्मिथःजुघूर्णुर्मधुरैराशा मृदुवंशस्वनैरिव।
In that house of Dasharatha, the directions were filled with the sweet music of the soft bamboo as it were,
because of the joyous talks exchanged between Daasharathi (Dasharatha’s son) and his loved ones (their
mouths acting as holes of the flute, and resounding as music from the surrounding walls.)
बभूवाथ दिनान्यष्टौ रामागमनोत्सवः सुखं मत्तजनोन्मुक्तकलकोलाहलाकु लः।
The celebration of Rama’s returning home lasted for eight days, with the people of the city intoxicated with
the joy of his presence.
DAILY ROUTINE OF RAMA’S CARE-FREE LIFE
उवास स सुखं गेहे ततःप्रभृति राघवः वर्णयन् विविधाकारान्देशाचारानितस्ततः।

From then onward, Rama lived in that house describing the various types of places and their cultures to one
and all.
प्रातरुत्थाय रामोऽसौ कृ त्वा संध्यां यथाविधि सभासंस्थं ददर्शेन्द्रसमं स्वपितरं तदा।
In the early morning Rama got up, worshipped ‘Sandhyaa’ as prescribed, and visited his father at the court,
who was shinning like ‘Indra in his heaven’.
कथाभिर्सविचित्राभिर्सवसिष्टादिभिर्सह स्थित्वा दिनचतुर्भागं ज्ञानगर्भाभिरादृतः जगाम पित्रानुज्ञातो महत्या
सेनयावृतः वराहमहिषाकीर्णं वनमाके टके च्छया।
Engaged in discussing ‘various topics pregnant with knowledge’, with Vasishta and others for a quarter of
the day clearing many of his doubts, he took permission of his father and went to the ‘forest abounding in
wild boars and buffaloes’ with a desire to hunt, accompanied by a huge army.
तताऽगत्य सदनं कृ त्वा स्नानादिकं क्रमं समित्रबान्धवो भुक्त्वा निनाय ससुहृन्निशाम्।
After returning home, he completed his bathing; consumed food along with his friends and relatives, and
spent the night in the company of his friends.
एवंप्रायदिनसमाचारो भ्रातृभ्यां सह राघवः आगत्य तीर्थयात्रायाः समुवास पितुर्गृहे।
With such a daily routine after coming back from the tour of the sacred places, Raaghava lived in his father’s
house with his brothers.
नृपतिसंव्यवहारमनोज्ञया सुजनचेतसि चन्द्रिकयानया परिनिनाय दिनानि च चेष्टया स्रुतसुधारसपेशलयाऽनघ।
With the conduct befitting a king, pleasing the minds of the good people like the moonlight, with actions
tender like the flow of the nectar, the flawless one passed his days.
DEPRESSION STATE OF RAMA, AFTER THE SACRED TOUR
अथोनशोडशे वर्षे वर्तमाने रघूद्वहे रामानुयायिनि तथा शत्रुघ्ने लक्ष्मणेऽपि च

Rama, the ‘scion of Raghu dynasty’, had not yet completed his sixteenth year.
Shatrughna and Lakshmana were always by his side.
भरते संस्थिते नित्यं मातामहगृहे
Bharata happily resided in his maternal uncle’s home.
6
सुखं पालयत्यवनिं राज्ञि

King Dasharatha ruled the kingdom in a righteous manner as always.
यथावदखिलामिमां जन्यत्रार्थं च पुत्राणां प्रत्यहं सह मन्त्रिभिः कृ तमन्त्रे महाप्राज्ञे तज्ञे दशरथे नृपे
The wise and intelligent king Dasharatha, was discussing the topic of the marriage of his sons with the
ministers, daily.
कृ तायां तीर्थयात्रायां रामो निजगृहे स्थितः जगामानुदिनं कार्श्यं शरदीवामलं सरः।
Meanwhile, Rama stayed at home after returning from the ‘Teertha Yaatra’ and started to fade out, like the
‘taintless lake in the autumn’.
कु मारस्य विशालाक्षं पाण्डु तां मुखमाददे पाकफु ल्लदलं शुक्लं सालिमालमिवाम्बुजम्।
The face of the prince with its broad (black) eyes paled into whiteness, and was like a ‘fully bloomed white
lotus with its garland of bees’.
कपोलतलसंलीनपाणिः पद्मासनस्थितः चिन्तापरवशस्तूष्णीमव्यापारो बभूव ह।
Seated in the lotus-posture lost in thoughts, with his cheek resting on his hand, he remained silent, and
ceased from the performance of all the routine duties.
कृ शाङ्गचिन्तया युक्तः खेदी परमदुर्मनाः नोवाच कस्यचित्किं चित् लिपिकर्मार्पितोपमः।
Immersed in some worry slowly eating out his body, feeling extremely sad, highly depressed, he never spoke
anything to anybody as if he was a ‘motionless picture painted on a canvas’.
खेदात्परिजनेनासौ प्रार्थ्यमानः पुनः पुनः चकाराह्निकमाचारं परिम्लानमुखाम्बुजः।
When the worried attendants pleaded with him again and again, he performed the fire-rites etc with a ‘smile-
less face resembling a faded lotus’.
एवं गुणविशिष्टं तं रामं गुणगणाकरमालोक्य भ्रातरावस्य तामेवावापतुर्दशाम्।
The other three brothers also attained the same state, by observing their brother, the mine of virtues,
depressed in this manner.
तथा तेषु तनूजेषु खेदवत्सु कृ शेषु च सपत्नीको महीपालश्चिन्ताविवशतां ययौ।
Seeing his sons slowly emaciating away in sadness, the king along with his wives became extremely
worried.
का ते पुत्र घनाचिन्तेत्येवं रामं पुनःपुनः अपृच्छत् स्निग्धया वाचा नैवाकथयदस्य सः।
Though king Dasharatha questioned him again and again with concern,’What worries you my child like
this?’, he never gives a proper answer to his queries.
न किन्चित्तात मे दु:खमित्युक्त्वा पितुरङ्कगः रामो राजीवपत्राक्षः तूष्णीमेव स्म तिष्टति।
Just murmuring vaguely, ‘Nothing worries me father’, Rama with his lotus like eyes, stays silent only, even
as he lies quietly on his father’s lap.
DASHARATHA CONSULTS HIS PRECEPTOR

ततो दशरथो राजा रामः किं खेदवानित्यपृच्छत्सर्वकार्यज्ञं वसिष्टं वदतां वरम्।
Then King Dasharatha consulted Vasishta, the best among orators, and the knower of all occurrences, as to
what could be the cause of Rama’s depression.
इत्युक्तः चिन्तयित्वा स वसिष्टमुनिना नृपः
Sage Vasishta thought for some time and said,
वसिष्टोवाच
Vasishta spoke
अस्त्यत्र कारणं श्रीमान्मा दुःखमस्तु ते।कोपं विषादकलनां विततं च हर्षं नाल्पेन कारणवशेन वहन्ति सन्तः।
There is some reason beyond human comprehension for this depression state of Rama.
Do not feel anxious about it, king! The noble beings (born on earth for some good of the world) carry the
emotions of anger, sadness or joy not for any lowly reason (like ordinary people).
सर्गेण संहृतिजवेन विना जगत्यां भूतानि भूप न महान्ति विकारवन्ति।
Hey King! The basic elements (that make the world), do not undergo changes, unless the creative or
destructive powers are acting fast elsewhere.’
7
MAHARSHI VISHVAAMITRA ARRIVES IN AYODHYAA
[Vishvaamitra was the son Gaadhi, and was a king named Kaushika. There was nothing that was impossible
for a Rishi like Vishvaamitra. He had revealed the GaayatriMantra for the good of the world; he had created
a second heaven for a Chaandaala king Trishanku; he had attained the position of Brahmarshi equaling
Vasishta through the performance of fierce penances. Actually he could himself have killed those worthless
Raakshasas, but had arrived there at Ayodhyaa, to make Rama’s incarnation-purpose to become fruitful.]
इत्युक्ते मुनिनाथेन संदेहवति पार्थिवे खेदवत्यास्थिते मौनं किञ्चित्कालप्रतीक्षणे परिखिन्नासु सर्वासु राज्ञीषु
नृपसद्मसु स्थितासु सावधानासु रामचेष्टासु सर्वतः
The anxious king was consoled by the ‘Lord of Munis’ (Vasishta) with such words of wisdom, and he
decided to wait for some more time withholding his worries within. All the queens in their private harems
were apprehensive; yet were unable to comprehend the reason for such a conduct of Rama.
एतस्मिन्नेव काले तु विश्वामित्र इति श्रुतः महर्षिरभ्यागत् द्रष्टुं तमयोध्यानराधिपं तस्य यज्ञोऽथ रक्षोभिस्तथा
विलुलुपे किल मायावीर्यबलोन्मत्तैर्धर्मकार्यस्य धीमतः।
At such a time as this, arrived there the great Maharshi (Ghaadheya, son of Gaadhi) renowned as
Vishvaamitra (Vishva Aaamitra, a complete friend of the world) to meet the king of Ayodhyaa, since the
‘rites of Sacrifice’ performed by the wise Sage for the welfare of the world, were destroyed by some
Raakshasas, who were conceited about their strength and their fighting abilities were empowered by magic.
VISHVAAMITRA NEEDED HELP TO COMPLETE HIS YAJNA-RITES

रक्षार्थं तस्य यज्ञस्य द्रष्टुमैच्छत्स पार्थिवं न हि शक्नोत्यविघ्नेन समाप्तुं स मुनिः क्रतुम्।
In order to safeguard his Yajna-rites, he wanted to see the king, since he was not able to complete the
Sacrifice without obstacles.
ततस्तेषां विनाशार्थमुद्यतः तपसां निधिः विश्वामित्रो महातेजा अयोध्यामभ्यगात्पुरीम्।
Vishvaamitra of great spiritual prowess, the treasure-chest of many penances, wanted those Raakshasas
killed; and with that purpose in mind, he had arrived at the city of Ayodhyaa.
स राज्ञो दर्शनाकाङ्क्षी द्वाराध्यक्षानुवाच ह शीघ्रमाख्यात मां प्राप्तं कौशिकं गाधिनःसुतम्।
He wanted to meet the king and said to the door-keepers, ‘Quickly report to your king that Kaushika,
Gaadhi’s son is here’.
तस्य तद्वचनं श्रुत्वा द्वास्था राजगृहं ययुः संभ्रान्तमनसः सर्वे तेन वाक्येन चोदिताः।
Hearing his words, all the door-keepers quickly went to the palace, feeling highly apprehensive and fearing
his words (afraid of curses).
ते गत्त्वा राजसदनं विश्वामित्रऋषिं ततः प्राप्तं आवेदयामासुः प्रतीहाराः पतेस्तदा।
The Pratihaaris (door-keepers) reached the palace of the king and reported to the king about the arrival of
Rishi Vishvaamitra.
अथास्थानगतंभूपं राजमण्डलमालिनं समुपेत्य त्वरायुक्तो याष्टीकोऽसौ व्यज्ञिपत्।
The ‘soldier armed with the club’ (Yaashtika) who hurriedly reached the king seated at his court surrounded
by his ministers and counselors reported thus.
याष्टिक उवाच
The soldier holding the ‘Yashti’ spoke
देव द्वारि महातेजा बालभास्करभासुरः ज्वालारुणजटाजूटः पुमाञ्छ्रीमानवस्थितः

Deva! At the door awaits the ‘noble personage of great spiritual prowess shining with the luster of the early
morning sun’, with ‘brown matted locks looking like the fire-flames (of the sun)’,
सभासुरपताकान्तं साश्वेभपुरुषायुधं कृ तवांस्तं प्रदेशं यस्तेजोभिः कीर्णकाञ्चनम्।
and has turned the ‘entire ground with its flag flying high and filled with horses, elephants, and soldiers’,
into a ‘land made of gold’ (with his shine.)’
(The door-keeper was afraid of even mentioning the name of great Rishi for fear of offending him.)
8
DASHARATHA IS SHOCKED BY THE UNEXPECTED ARRIVAL OF VISHVAAMITRA
वीक्ष्यमाणे तु याष्टीके निवेदयति राजनि विश्वामित्रो मुनिः प्राप्त इत्यनुद्धतया गिरा इति याष्टीकवचनमाकर्ण्य
As even the ‘Yaashtika’ was reporting to the king with his trembling voice that Sage Vishvaamitra was here
and waiting for the king’s command,
नृपसत्तमः स समन्त्री ससामन्तः प्रोत्तस्थौ हेमविष्टरात्।
the best of the kings rose up instantly from his golden chair along with his ministers and subordinate kings.
पदातिरेव सहसा राज्ञां वृन्देन मालितः वसिष्टवामदेवाभ्यां सह सामन्तसंस्तुतः जगाम यत्र तत्रासौ विश्वामित्रो
महामुनिः।
Garlanded by the crowd of kings, accompanied by Vasishta and VaamaDeva and followed by the other
kings, hurriedly walked by foot to the place where MahaaMuni Vishvaamitra was waiting.
GREAT SAGE VISHVAAMITRA
ददर्श मुनिशार्दूलं द्वारभूमावस्थितं

He saw the best of Sages (‘MuniShaardula’ /tiger among Munis) waiting at the entrance area
के नापि कारणेनोर्वीतलमर्क मुपागतं
as if the sun himself had descended down on the earth for some reason.
ब्राह्मेण तेजसाक्रान्तं क्षात्रेण च महौजसा
He was shining forth with the ‘luster of Brahman-Knowledge’ and also the ‘majestic glow of a valorous
Kshatriya’
जराजरठया नित्यं तपःप्रसररूक्षया जटावल्या वृतस्कन्धं
.His shoulders were covered by the matted locks turned yellowish by age, and had turned rough because of
the many penances he undertook.
ससंध्याभ्रमिवाचलमुपशान्तं च कान्तं दीप्तमप्रतिघाति च
He was like a ‘mountain with the cloud at its peak reddened by the evening sun’, calm, pleasing, shining and
invulnerable.
निभृतं चोर्जिताकारं दधानं भास्वरं वपुः पेशलेनातिभीमेन प्रसन्नेनाकु लेन च गम्भीरेणातिपूर्णेन तेजसा
रञ्जितप्रभं
He was polite and yet had an unbending posture, with a shining body, his shine enhanced by the ‘luster’
which was soft yet awe-inspiring, pleasing yet frightening, majestic and complete (unbroken).
अनन्तजीवितदशासखीमेकामनिन्दितां धारयन्तं करे श्लक्ष्णां कु ण्डीमम्लानमानसम्।
He had an untainted cheerful mind; and held in his hand a Kamandalu (water-pot) filled with water, the one
and only blameless friend that had stayed with him, throughout his innumerable life-events.
करुणाक्रान्तचेतस्त्वात्प्रसन्नैर्मधुराक्षरैर्वीक्षणैरमृतेनेव संसिञ्चन्तमिमाः प्रजाः युक्तयज्ञोपवीताङ्गं
धवलप्रोन्नतभ्रुवमनन्तं विस्मयं चान्तःप्रयच्छन्तमिवेक्षितुः।
(Vishvaamitra was a Kshatriya by birth, but had attained the Brahmin-status through is hard penance.)
He had white elevated eye-brows, and was wearing the suitable ‘Yajnopaveeta’ (sacred thread worn by
Brahmins); and being highly compassionate towards one and all, it was as if he was ‘sprinkling nectar’ with
his sweet talks and looks on the people in front of him; and as they all kept looking at him, it was the wonder
of such a personality that entered their hearts along with that nectar.
DASHARATHA WELCOMES VISHVAAMITRA WITH DUE RESPECT
मुनिमालोक्य भूपालो दूरादेवावनताकृ तिः प्रणनाम गलन्मौलिमणिमानितभूतलम्।

As soon the form of the Sage was visible, the king saluted from far itself, with the jeweled crown touching
the ground.
मुनिरप्यवनीनाथं भास्वानिव शतक्रतुं तत्राभिवादयांचक्रे मधुरोदारया गिरा।
The Sage also offered the due salutation to the king with his soft and sweet words, like the ‘sun himself
saluting the Indra of hundred sacrifices (Shatakratu)’, (and offered his blessings).
9
ततो वसिष्टप्रमुखाः सर्व एव द्विजातयः स्वागतादिक्रमेणैनं पूजयामासुरादृताः।

Then, all the Brahmins led by Vasishta and others, worshipped him with proper rites by welcoming him with
due honor.
दशरथोवाच
Dasharatha spoke
अशङ्कितोपनीतेन भास्वता दर्शनेन ते साधो स्वनुग्रहीताः स्मो रविनेवाम्बुजाकराः।

Dasharatha spoke: By your lustrous vision obtained without our even willing it, hey Saadhu, we are highly
blessed like the ‘hosts of lotuses by the arrival of the Sun!
यदनादि यदक्षुण्णं यदपायविवर्जितं तदानन्दसुखं प्राप्तमद्य त्वद्दर्शनान्मुने।
Hey Muni! Today by your vision we have obtained that blissful happiness, which is beginning less, which
cannot be broken into parts, and which is bereft of the danger of getting lost.
अद्य वर्तामहे नूनं धन्यानां धुरि धर्मतः भवदागमनस्येमे यद्वयं लक्ष्यमागताः।
Today we stand foremost among the blessed ones who follow the righteous path, for we have become the
object of your visit.
एवं प्रकथयन्तोऽत्र राजानोऽथ महर्षयः आसनेषु सभास्थानमासाद्य समुपाविशन्।
All the Sages and the kings, spoke words of honor in a similar manner, and sat in their respective seats in the
court.
स दृष्ट्वा मालितं लक्ष्म्या भीतस्तमृषिसत्तमं प्रहृष्टवदनो राजा स्वयमर्घ्यं न्यवेदयत्।
Observing the great Rishi garlanded by extreme prowess of penance, and afraid of offending him by
offering the welcoming rites in the hands of any other person, the king himself offered the Arghya, with a
face brightened by happiness.
स राज्ञः प्रतिगृह्यार्घ्यं शास्त्रदृष्टेन कर्मणा प्रदक्षिणं प्रकु र्वन्तं राजानं पर्यपूजयत्।
The Rishi accepted the Arghya and offered due praises to the king who was performing the
circumambulation ceremony around him in the proper manner, as prescribed by the Shastras.
स राज्ञा पूजितस्तेन प्रहृष्टवदनस्तदा कु शलं चाव्ययं चैव पर्यपृच्छन्नराधिपम्।
Having been thus worshipped by the king, he inquired with a smiling face, the well-being of the king and his
people, and about his wealth and riches.
वसिष्टेन समागम्य प्रहस्य मुनिपुङ्गवः यथार्हं चार्चयित्वैनं प्रपच्छानामयं ततः।
The greatest of the sages met Vasishta; exchanged pleasantries with him and inquired about his well-being
after worshiping him with due honor.
क्षणं यथार्हमन्योन्यं पूजयित्वा समेत्य च ते सर्वे हृष्टमनसो महाराजनिवेशने यथोचितासनगता मिथः
संवृद्धतेजसः परस्परेण पप्रच्छुः सर्वेऽनामयमादरात्।
All of them worshipped each other duly for a few minutes, exchanged pleasantries; sat in their respective
seats in the courtroom of the great emperor; and feeling happy inquired about the welfare of each other with
affection, each increasing the luster of the other.
उपविष्टाय तस्मै स विश्वामित्राय धीमते पाद्यमर्घ्यं च गां चैव भूयो भूयो न्यवेदयत्।
The king offered Vishvaamitra of excellent wisdom, ‘Paadya’, ‘Arghya’ and gifts of all kinds again and
again.
अर्चयित्वा तु विधिवत्विश्वामित्रमभाषत प्राञ्जलिर्प्रयतो वाक्यमिदं प्रीतमना नृपः।
Having worshipped Vishvaamitra in the due manner, the king with his mind overwhelming with joy, folded
his hands, and spoke these words humbly.
दशरथ उवाच
Dasharatha spoke
DASHARATHA PRAISES MAHARSHI VISHVAAMITRA

यथामृतस्य संप्राप्तिर्यथावर्षमवर्षके यथान्धस्येक्षणप्राप्तिर्भवदागमनं तथा।
Like the attainment of nectar, like the rains arriving off-season, like the blind regaining his sight, your arrival
has similarly proved blissful.
10
यथेष्टदारसम्पर्कात्पुत्रजन्माऽप्रजावतः स्वप्नदृष्टार्थलाभश्च भवदागमनं तथा।

Like the birth of a son through the wife dear to his heart for a man without progeny, like the wealth seen in
the dream obtained by a beggar when he wakes up, your arrival has similarly proved blissful.
यथेप्सितेन संयोग इष्टस्यागमनं यथा प्रणष्टस्य यथा लाभो भवदागमनं तथा।
Like obtaining the object of desire, like seeing a person loved much, like the profit gained by a man who has
lost everything, your arrival has similarly proved blissful.
यथा हर्षो नभोगत्या मृतस्य पुनरागमात्तथा त्वदागमाद्ब्रह्मन्स्वागतं ते महामुने।
The bliss gained by your visit is akin to the happiness one gets, when the dead who has risen to the sky
comes back, hey Brahman! Hey MahaaMuni, ‘Svaagatam’ (welcome)!
ब्रह्मलोकनिवासो हि कस्य न प्रीतिमावहेत्मुने तवागमस्तद्वत्सत्यमेव ब्रवीमि ते।
Who will not feel happy by residing in BrahmaLoka, hey Sage, however, your arrival also gives the same
bliss; I do speak the truth.
कश्च ते परमः कामः किं च ते करवाण्यहं पात्रभूतोऽसि मे विप्र प्राप्तः परमधार्मिकः।
What is your main purpose that needs to be fulfilled? What service shall I render to you?
You are a Sage par excellence, who follows the precepts of Dharma thoroughly.
Hey Brahmin of great learning, I must do anything that you ask for.
पूर्वं राजर्षिशब्देन तपसा द्योतितप्रभः ब्रह्मर्षित्वमनुप्राप्तः पूज्योऽसि भगवन्मया।
At first you were only adorned with the title ‘Raajarshi’ (a king who was equal to a Rishi); but later, with the
luster gained through hard penance, you attained the revered state of a ‘Brahmarshi’ (a Brahmin-Rishi); and
that is why, you are worthy of veneration for me, (and I revere you as an equal to Brahmarshi Vasishta).
गङ्गाजलाभिषेके न यथा प्रीतिर्भवेन्मम तथा त्वद्दर्शनात्प्रीतिरन्तःशीतयतीव माम्।
The happiness gained by your vision cools my inner self, like the ‘joy gained by the ablution in the Ganges
waters’!
विगतेच्छाभयक्रोधो वीतरागो निरामयः इदमत्यद्भुतं ब्रह्मन्यद्भवान्मामुपागतः।
It is really a great wonder hey Brahman, that you, who are without desire, fear or anger, who are beyond
attractions, who are free from afflictions of all sorts, have come here to visit me (an ordinary king)!
शुभक्षेत्रगतं चाहमात्मानमपकल्मषं चन्द्रबिम्बेवोन्मग्नं वेदवेद्यविदांवर साक्षादिव ब्रह्मणो मे तवाभ्यागमनं मतम्।
Hey ‘VedaVedya’ (well versed in Vedas)! Hey best of Knowers! This place is sanctified indeed. I have been
absolved of all sins. It is as if I am drowning in the bliss of attaining the Chandra-Loka.
I am of the opinion that the great Lord Brahmaa himself has arrived here (in your form).
पूतोऽस्म्यनुग्रहीतश्च तवाभ्यागमनान्मुने।त्वदागमनपुण्येन साधो यदनुरञ्जितमद्य मे सफलं जन्म जीवितं
तत्सुजीवितम्।
I feel purified and graced by your arrival, hey Muni! By the merit gained by your visit hey Saadhu, today my
life has attained its fulfillment; and the entire life has been lived well indeed (otherwise, I would not have
been blessed by your visit)
त्वामिहाभ्यागतं दृष्ट्वा प्रतिपूज्य प्रणम्य चात्मन्येव नमाम्यन्तर्दृष्ट्वेन्दुं जलधिर्यथा।
Observing that you (of great penance) have come to visit me (an ordinary king), and after worshiping and
saluting you, I salute myself like ‘the ocean saluting the distant moon reflected within itself’.
यत्कार्यं येन वार्थेन प्राप्तोऽसि मुनिपुङ्गव कृ तमित्येव तद्विद्दि मान्योऽसीति सदा मम।
Hey MuniPungava (eminent Sage)! Whatever task has to be performed, whatever is your purpose, know that
to be already completed, for you are always highly respected by me.
स्वकार्ये न विमर्शं त्वं कर्तुमर्हसि कौशिक।भगवन्नास्त्यदेयं मे त्वयि यत्प्रतिपद्यते।कार्यस्य न विचारं त्वं
कर्तुमर्हसि धर्मतः।कर्ता चाहमशेषं ते दैवतं परमं भवान्।
Kaushika! You need not hesitate to speak out your purpose.
Bhagavan! There is no task that will not be fulfilled by me for you (whatever be the difficulties encountered
in fulfilling it). You do not have to bother about the rightful manner of its completion (as it will not be done
with any desire for a reward or boon.)
I will fulfill it for sure to its completion, in service of you. You are the supreme divinity.
11
Vaalmiki spoke
VISHVAAMITRA S PLEASED BY DASHARATHA’S WORDS

इदमतिमधुरं निशम्य वाक्यं श्रुतिसुखमात्मविदा विनीतमुक्तं प्रथितगुणयशा गुणैर्विशिष्टं मुनिवृषभः परमं जगाम
हर्षम्।
Hearing such ‘extremely pleasing words’, which ‘bestowed bliss like the words of Vedas’, which were
‘filled with excellent qualities’, which were uttered by the king, who was polite and yet knew of his ability,
and who was well-known for his valour, the best of Sages (MuniVrshabha/Bull among Sages) attained
extreme satisfaction.
तच्छ्रुत्वा राजशार्दूलवाक्यमद्भुतविस्तरं हृष्ठरोमा महातेजा विश्वामित्रोऽभ्यभाषत।
Having heard the wonderful and detailed speech of that great king, Vishvaamitra of great luster, had joyous
horripilation all over his body and spoke in reply.
विश्वामित्र उवाच
Vishvaamitra spoke
(Maharshi Vishvaamitra explains the purpose of his visit.)

सदृशं राजशार्दूल तवैवैतन्महीतले महावंशप्रसूतस्य वसिष्टवशवर्तिनः।यत्तु मे हृद्गतं वाक्यं तस्य कार्यविनिर्णयं
कु रु त्वं राजशार्दूल धर्मं समनुपालय।
Hey ‘RajaShaardula’ (tiger among kings), such a speech behooves you, who are born on this earth in the
great family of Raghu, and act always under the guidance of Vasishta.
Fulfill the task I hold in my mind, hey ‘RajaShaardula’, and act the righteous way.
अहं धर्मं समातिष्टे सिद्ध्यर्थं पुरुषर्षभ तस्य विघ्नकरा घोरा राक्षसा मम संस्थिताः।
I have started the performance of a Yajna for the purpose of attaining some Siddhi (fulfillment), and there
are these Raakshasas (persons with demonic nature) who cause obstacles to its completion.
यदा यदा तु यज्ञेन यजेऽहं विबुधव्रजान्तदा तदा तु मे यज्ञं विनिघ्नन्ति निशाचराः।
Whenever I begin the rites of deities connected to the Yajna, these night-wanderers ruin my Yajna.
बहुशो विहिते तस्मिन्मया राक्षसनायकाः अकिरंस्ते महीं यागे मांसेन रुधिरेण च।
Many times I tried, and yet these ‘chiefs of the Raakshasa-clan’ splatter flesh and blood on the ‘sacred
ground of the Yajna’.
अवधूते तथाभूते तस्मिन्यागकदम्बके कृ तश्रमो निरुत्साहस्तस्माद्देशादुपागतः।
Harassed by such repeated obstacles, I feel exhausted; have lost all enthusiasm and have left that place.
न च मे क्रोधमुत्स्रष्टुं बुद्धिर्भवति पार्थिव तथाभूतं हि तत्कर्म न शापस्तस्य विद्यते।ईदृशी यज्ञदीक्षा सा मम
तस्मिन्महाक्रतौ।
I do not feel like getting angry hey Paarthiva, since a curse is not possible when engaged in such (Yajna)
actions; this is the discipline I have undertaken for this Yajna performance.
(I cannot get angry and curse those wicked ones, because it is against the discipline I have undertaken for the
performance of the Yajna-rites.)
त्वत्प्रसादादविघ्नेन प्रापयेयं महाफलम्।
By your grace, I will attain the great fruit of the Yajna without any obstacles.
त्रातुमर्हसि मामार्तं शरणार्थिनमागतम्।
You must indeed protect me, who have come here seeking shelter.
अर्थिनां यन्निराशत्वं सत्तमेऽभिभवो हि सः।
The disappointment given to the needy, lowers the nobility of a person (like you) for sure!
तवास्ति तनयः श्रीमान्दृप्तशार्दूलविक्रमः महेन्द्रसदृशो वीर्ये रामो रक्षोविदारणः।तं पुत्रं राजशार्दूल रामं
सत्यपराक्रमं काकपक्षधरं शूरं ज्येष्टं मे दातुमर्हसि।
You have your son Rama, who is endowed with all the auspicious qualities, who is valorous like a spirited
tiger, who is equal to Mahendra in prowess, and who is fully capable of destroying the Raakshasas.
12
You must give to me, hey RajaShaardula, your eldest son Rama, the valorous one, who is adorned by curly
locks on the forehead, and who fights for the right cause (SatyaParaakrama).
शक्तो ह्येष मया गुप्तो दिव्येन स्वेन तेजसा राक्षसा येऽपकर्तारस्तेषां मूर्धविनिग्रहे।
Protected by me through my divine prowess, he is capable of killing the Raakshasas who harass me.
श्रेयश्चास्य करिष्यामि बहुरूपमनन्तकं त्रयाणामपि लोकानां येन पूज्यो भविष्यति।
I will bring about also, many good things in his life, by which he will be honored in all the three worlds.
न च ते राममासाद्य स्थातुं शक्ताः निशाचराः क्रु द्धं के सरिणं दृष्ट्वा वनेरिण इवैणिकाः।
Those night-wanderers will not be able to stand in front of Rama, like the ‘antelopes in the ‘ierana’ grass-
lands of the forests, in front of a lion’.
तेषां न चान्यः काकु त्स्थात्द्योद्दुमुत्सहते पुमानृते के सरिणः क्रु द्धान्मत्तानां करिणामिव।
Except for Rama born in the family of King Kaakutstha, no other man is capable of fighting them, like the
‘mad elephants can be attacked by only the lion’.
वीर्योत्सिक्ता हि ते पापाः कालकू टोपमा रणे खरधूषणयोर्भृत्याः कृ तान्ताः कु पिता इव।रामस्य सहिष्यन्ते न
सायकाननारतगता धारा जलदस्येव पांसवः।
Those sinful demons are the servants of Khara and Dhushana (cousin brothers of Raavana), are arrogant with
their power, are like the fatal poison KaalaKoota (swallowed by Shiva), and are like the enraged ‘Yama’
(Deity of Death) in person. They will not be able to bear the onslaught of arrows shot by Rama, like the
‘mud particles facing the continuous downpour of the rain waters’.
न च पुत्रकृ तं शोकं कर्तुमर्हसि पार्थिव।न तदस्ति जगत्यस्मिन्न देयं महात्मनाम्।
Hey Paarthiva (Ruler of earth), you should not worry about your son. There is nothing that is not to be
offered to the noble ones.
हन्त नूनं विजानामि हतान्स्तान्विद्दि राक्षसान्।नह्यस्मदादय: प्राज्ञा: सन्दिग्धे संप्रवृत्तयः।
.I know for sure! Understand the Raakshasas as already dead.
Wise ones like us, do not venture in uncertain projects.
अहं वेद महात्मानं रामं राजीवलोचनं वसिष्टश्च महातेजा ये चान्ये दीर्घदर्शिनः।
I know the true essence of the noble Rama, so does Vasishta of great luster, and others who see far into the
oncoming events.
यदि धर्मो महत्वं च यशस्ते मनसि स्थितं तन्मह्यं समभिप्रेतं आत्मजं दातुमर्हसि।
If you regard Dharma as the highest, and desire the good fame that belongs to your dynasty, then you must
offer your son to me, as desired by me.
दशरात्रश्च मे यज्ञो यस्मिन्रामेण राक्षसाः हन्तव्या विघ्नकर्तारो मम यज्ञस्य वैरिणः।
The Yajna will go on for ten nights (and days incessantly), and those enemies who create obstacles to the
Yajna have to be killed at that time.
अत्राप्यनुज्ञां काकु त्स्थ ददतां तव मन्त्रिणः वसिष्टप्रमुखाः सर्वे तेन रामं विसर्जय।
Hey you of (the great) Kaakutstha dynasty, since the ministers and others under Vasishta have given
permission, you must let go of Rama.
नात्येति कालः कालज्ञ यथायं मम राघव तथा कु रुष्व।भद्रं ते मा च शोके मनःकृ थाः।
You are a ‘Kaalajna’, and must know the importance of time. Before the time conducive for the Yajna passes
off, give off Rama to me, hey Raaghava. May auspiciousness be with you!
कार्यमण्वपि काले तु कृ तमेत्युपकारतां महदप्युपकारोऽपि रिक्ततामेत्यकालतः।
Do not give way to undue worry. A help even if it is very small when rendered at the correct time is
considered as great; the great help which is rendered out of time becomes worthless.
Vaalmiki spoke
इत्येवमुक्त्वा धर्मात्मा धर्मार्थसहितं वचः विरराम महातेजा विश्वामित्रो मुनीश्वरः।

Having uttered such words of Dhaarmic nature (explaining the duties of a king), the greatest of Munis of
excellent luster, the great Vishvaamitra, the embodiment of Dharma, remained silent.
13
श्रुत्वा वचो मुनिवरस्य महानुभावस्तूष्णीमतिष्टदुपपन्नपदं स वक्तुं नो युक्तियुक्तकथनेन विनैति तोषं

धीमानापूरितमनोऽभिमतश्च लोकः।
After hearing the words of the great Muni, the noble king remained silent; unable to utter suitable words
(that would be conducive to the Sage’s request.)
A noble man will not get satisfied without the assurance of the exact fulfillment of his particular request
through suitable words, whereas an ordinary person will be happy just by the fulfillment of his wants.
(Killing the Raakshasas was not a problem for the king; he could do it himself; but he was not ready to send
his dearest son Rama with him, as requested by the great Sage; and the great Sage had wanted only Rama for
his purpose, and would not be satisfied with just killing the Daityas.)
तच्छ्रुत्वा राजशार्दूलो विश्वामित्रस्य भाषितं मुहूर्तमासीन्निश्चेष्टः सदैन्यं चेदमब्रवीत्।
The best of kings heard the speech of Vishvaamitra; was stunned into silence for a few seconds; and then
spoke these words, pleading like a beggar.
DASHARATHA REFUSES TO SEND RAMA WITH VISHVAAMITRA

दशरथ उवाच
Dasharatha spoke
RAMA IS INEXPERIENCED IN BATTLES; I WILL FIGHT THE DEMONS IN HIS STEAD

ऊनशोढशवर्षोयं रामो राजीवलोचनः न युद्धयोग्यतामस्य पश्यामि सह राक्षसैः।
Rama with his lotus like eyes, has not even reached the completion of his sixteenth year. I do not believe that
he is capable of fighting a battle.
इयमक्षौहिणी पूर्णा यस्याः पतिरहं प्रभो तया परिवृतो युद्धं दास्यामि पिशिताशिनाम्।
I am the lord of the complete Akshauhini army (very huge collection of elephants, horses, and soldiers) hey
Prabhu; surrounded by it, I will myself face those flesh-eaters in the battle.
इमे हि शूरा विक्रान्ता भृत्या मन्त्रविशारदाः अत्र चैषां धनुष्पाणिर्गोप्ता समरमूर्धनि।एभिः सहैव वीराणां
महेन्द्रमहतामपि ददामि युद्धं मत्तानां करिणामिव के सरी।
The mighty soldiers of my army are valorous and experts in all the war-strategies. I will be guarded by them
in the battle-field, even as I hold ready the bow for the attack. With these brave soldiers by my side, I can
even battle armies greater than Mahendra’s, like a lion facing the rogue elephants.
बालो रामस्त्वनीके षु न जानाति बलाबलमन्तःपुरादृते दृष्टा नानेनान्या रणावनिः।
Rama is still a child yet; he has no understanding of the strength and weakness of the armies.
न शस्त्रैर्परमैर्युक्तो न च युद्धविशारदः न वाऽस्त्रैर्शूरकोटीनां तज्ज्ञः समरभूमिषु।के वलं पुष्पखण्डेषु नगरोपवनेषु
चोद्यानवनकु ञ्जेषु सदैव परिशीलनं विहर्तुमेष जानाति सह राजकु मारकै र्कीर्णपुष्पोपहारासु स्वकास्वजिरभूमिषु।
He has not seen any battle-ground, except those of the harems (where ladies may have some tiffs).
He is not yet familiar with ‘Shastras’ (weapons held in hand) of the excellent kind, nor has he any expertise
in battles; nor is he even aware of the ‘Astras’ (weapons thrown at enemies with the empowered Mantra of a
deity) used by the soldiers in the battle-field. He knows only to roam about with other princes, in the flower
gardens, city-forests, and bowers of parks, spread out with flowers and used as a practice-ground for fights.
RAMA IS DEPRESSED NOWADAYS
अद्य त्वतितरां ब्रह्मन्मम भाग्यविपर्ययात्हिमेनेव हि पद्माभः संपन्नो हरिणः कृ शः।
Moreover hey Brahman, because of my own misfortune, he is emaciated and turned pale now, like a ‘lotus at
snow-time’.
नात्तुमन्नानि शक्नोति न विहर्तुं गृहावनिमन्तःखेदपरीतात्मा तूष्णीं तिष्टति के वलम्।
He does not even walk around the house-ground. Worrying about something secretly, he stays silent always.
सदारः सहभृत्योऽहं तत्कृ ते मुनिनायक शरदीव पयोवाहो नूनं निःसारतां गतः।
Hey MuniNaayaka, apprehensive about his condition, I along with my wives and servants have become
essence-less (lost the spirit) like the ‘clouds in the autumn season’.
ईदृशोऽसौ सुतो बाल आधिनाऽथ वशीकृ तः कथं ददामि तं तुभ्यं योद्धुं सह निशाचरैः।
This son of mine, still a child has emaciated his body, being stuck by some unknown mental agony.
How can I send him with you to fight the night-wanderers?
14
अपि बालाङ्गनासङ्गादपि साधो सुधारसाद्राज्यादपि सुखायैव पुत्रस्नेहो महामते।

Hey MahaaMati (Highly intelligent one)! The ‘affection felt for a son’, is more blissful than the ‘company of
young girls’, the ‘taste of nectar’ or even the ‘ruler ship of a kingdom’!
ये दुरन्ता महारम्भास्त्रिषु लोके षु खेददाः पुत्रस्नेहेन सन्तोऽपि कु र्वते तानसंशयम्।
Even those who follow the righteous path in all the three worlds, take over difficult enterprises demanding
extreme suffering, only for the sake of attaining a son’s love, for sure.
असवोऽथ धनं दारास्त्यज्यन्ते मानवैर्सुखं न पुत्रो मुनिशार्दूल स्वभावो ह्येष जन्तुषु।
Men give up lives, wealth, wives easily, but not a son hey ‘MuniShaardula’, for this is an inborn nature of all
the living beings.
राक्षसाः क्रू रकर्माणः कू टयुद्धविशारदाः रामस्तान्योधयत्वित्थं युक्तिरेवातिदुःसहा।
The Raakshasas are known for their cruel deeds, are experts in many deceitful tricks; it is unbearable to even
think that Rama will face them in the battle!
विप्रयुक्तो हि रामेण मुहूर्तमपि नोत्सहे जीवितुं जीविताकांक्षी न रामं नेतुमर्हसि।
Removed off from my son Rama, I will not bear to be alive even for a second; if you want me alive and well,
then you should not take Rama away from me.
नववर्षसहस्राणि मम जातस्य कौशिक दु:खेनोत्पादितास्त्वेते चत्वारः पुत्रका मया।
I have passed nine thousand years as of now, hey Kaushika, and these four sons have been obtained by me
after a long struggle.
प्रधानभूतस्तेष्वेको रामः कमललोचनः तं विनेह त्रयोऽप्यन्ये धारयन्ति न जीवितम्।
Of them all, the most beloved of all is Rama with his lotus like eyes. Separated from him, the other three also
will not hold on to life as such!
स एव रामो भवता नीयते राक्षसान्प्रति यदि तत्पुत्रहीनं त्वं मृतमेवाशु विद्दि माम्।
If that Rama is the one you want to take away with you to fight the Raakshasas, then consider me as dead
only, when separated from all my sons.
चतुर्णामात्मजानां हि प्रीतिरत्रैव मे परा ज्येष्टं धर्ममयं तस्मान्न रामं नेतुमर्हसि।
He is the dearest of all the four sons, so you cannot take away Rama the eldest one, who rightfully belongs
here.
निशाचरबलं हन्तुं मुने यदि तवेप्सितं चतुरङ्गसमायुक्तं मया सह बलं नय।
Hey Muni, if your intention is only the destruction of the ‘army of night-wanderers’, then, take me along
with you accompanied by my four-fold (elephants, horses, chariots, foot-soldiers) army.
किं वीर्या राक्षसास्ते तु कस्य पुत्राः कथं च ते कियत्प्रमाणाः के चैवेति वर्णय मे स्फु टम्।
How much strength do those Raakshasas have, whose sons are they, of what size is their army; explain all
these things to me properly.
कथं तेन प्रकर्तव्यं तेषां रामेण रक्षसां मामकै र्बालकैः ब्रह्मन्मया वा कू टयोधिनां सर्वं मे शंस भगवन्यथा तेषां
महारणे स्थातव्यं दुष्टभाग्यानाम्।वीर्योत्सिक्ता हि राक्षसाः।
.In what manner are those tricksters in battle have to be attacked by Rama, or my children or me, or how one
should tackle those unfortunate creatures in the battle field, explain in detail everything hey Bhagavan, for
these Raakshasas are haughty by their power.
(The king was also apprehensive about starting enmity with Raavana the Lord of Lanka, the most powerful
Daitya who had taken over the control of all the three worlds. Fighting his brothers Khara and Dhushana
would be an invitation to death for sure. He did not want his dearest son Rama, to enter any battlefield
anywhere on earth or heaven or Paataala. The child can just feel content with hunting some wild boars in the
nearby forests; that too accompanied by his army only. Rama will just quietly rule his little Ayodhyaa world;
marry; beget suitable children; and enjoy all the pleasures of the world. What more could anyone want! He
will not surely go with this Sage and fight the Daityas; even he himself would not dare to offend Raavana.
Blinded by his excessive affection for his son, Dasharatha had lost his Viveka; and poured out harsh words
at the great Sage. He was not even aware that his son was getting frustrated by the weight of this affection,
and was suffering like a bird imprisoned in a golden cage.)
श्रूयते हि महावीर्यो रावणो नाम राक्षसः साक्षाद्वैश्रवणभ्राता पुत्रो विश्ववसो मुनेः।स चेत्तव मखे विघ्नं करोति
किल दुर्मतिः तत्संग्रामे न शक्ताः स्मो वयं तस्य दुरात्मनः।
15
It is heard that the Raakshasa named Raavana of great valour is actually the brother of Vaishravana (Kubera)
and the son of Muni Vishvavasu. If that person is backing up the obstacles created by these Raakshasas, then
we ourselves are incapable of fighting that wicked one.
काले काले पृथग्ब्रह्मन्भूरिवीर्यविभूतयः भूतेष्वभ्युदयं यान्ति प्रलीयन्ते च कालतः।
Even as the body ages, hey Brahman, the abundant prowess and the valour that belong to people like us,
increase and decrease in course of time.
अद्यास्मिन्स्तु वयं काले रावणादिषु शत्रुषु न समर्थाः पुरा स्थातुं नियतेरेष निश्चयः।
On this present day, we are not strong enough to face the enemies like Raavana and others; this is indeed the
play of destiny.
तस्मात्प्रसादं धर्मज्ञ कु रु त्वं मम पुत्रके ।मम चैवाल्पभाग्यस्य भवान्हि परदैवतम्।
Hey Knower of Dharma (Dharmajna), please act favorable to my son.
You are the Supreme divinity for me of diminished fortune (for I cannot be of service to you).
देवदानवगन्धर्वा यक्षाः पतगपन्नगाः न शक्ता रावणं योद्धुं किं पुनः पुरुषा युधि।
When the Devas, Daanavas, Gandhravas, Yakshas, birds (like Garuda), and snakes (like Vaasuki) even, are
not capable of fighting Raavana in the battle, what can humans do?
महावीर्यवतां वीर्यमादत्ते युधि राक्षसः तेन सार्धं न शक्ताः स्म संयुगे तस्य बालकैः।
That Raakshasa (Raavana) steals away the strength of even great valorous persons (like Indra), who face him
in the battle; we are incapable even of fighting with his younger kin!
अयमन्यतमः कालः पेलवीकृ तसज्जनः राघवोऽपि गतो दैन्यं यतो वार्धकजर्जरः।
This is another phase of time where even good people lose their strength, where even a king of Raghu
dynasty (like me) is stuck by old age, and has turned weak and reached a wretched state.
अथवा लवणं ब्रह्मन्यज्ञघ्नं तं मधोः सुतं कथयत्वसुरप्रख्यं नैव मोक्ष्यामि पुत्रकम्।
Or, even if it is ‘Lavana’ the great Asura, the ‘son of Raakshasa Madhu’, is the one who disturbs your Yajna,
even then I will not allow my son to go with you.
सुन्दोपसुन्दयोश्चैव पुत्रौ वैवस्वतोपमौ यघ्नविघ्नकरौ ब्रूहि न ते दास्यामि पुत्रकम्।
If you say that they are the sons of Sunda and Upasunda (Maareeca and Subaahu) that disturb your Yajna,
even then I will not allow my son to go with you.
अथ नेष्यसि चेद्ब्रह्मंस्तद्धतोऽस्म्यहमेव ते।अन्यथा तु न पश्यामि शाश्वतं जयमात्मनः।
If you use your divine power and take him away, I am dead for you (I will instantly give up my life separated
from Rama)! Other than death, I do not see any certainty of my victory.
(If you take Rama away, I will die for sure; if I myself fight these Daityas, then also I will die for sure; for
Raavana will not take this offense lightly. He will destroy me and my whole family without hesitation.)
Vaalmiki spoke
इत्युक्त्वा मृदुवचनं रघूद्वहोऽसौ कल्लोले मुनिमतसंशये निमग्नः नाज्ञासीत्क्षणमपि निश्चयं महात्मा प्रोद्वीचाविव
जलधौ स मुह्यमानः।
Having said these words in a pathetic manner, this ‘great king of Raghu dynasty’ stayed drowned by the
shock of Vishvaamitra’s true intention of arriving there (with the sole purpose of taking away his dear son).
That noble one was not able to come to a firm decision, like a ‘man trapped in the high waves of the ocean’.
(He was sure that he will be cursed by the great Sage, for he had offended him by breaking his promise.)
MAHARSHI VISHVAAMITRA IS ANGRY AT THE KING
तच्छ्रुत्वा वचनं तस्य स्नेहपर्याकु लेक्षणं समन्युर्कौशिको वाक्यं प्रत्युवाच महीपतिम्।

Hearing his words, whose eyes were moist and troubled by his affection for his son, Vishvaamitra spoke to
the King with anger.
16
Vishvaamitra spoke
करिष्यामीति संश्रुत्य प्रतिज्ञां हातुमर्हसि स भवान्के सरीभूत्वा मृगतामिव वाञ्छसि।

Having promised that you will fulfill my request, you are now acting against it.
You, having become a lion, now desire to have the nature of a deer!
राघवाणामयुक्तोऽयं कु लस्यास्य विपर्ययः न कदाचन जायन्ते शीतांशोरुष्णरश्मयः।
This is very unbecoming of a person born in the family of Raghu; it is completely against the virtues that
belong to the dynasty; for the cool rays of the moon never turn hot.
(None of your ancestors have acted in this manner, and offended any Sage.)
यदि त्वं न क्षमो राजन्गमिष्यामि यथागतं हीनप्रतिज्ञः काकु त्स्थ सुखी भव सबान्धवः।
If you are incapable Raajan, then I will return back as I came, without my purpose getting fructified.
Hey Kaakutstha, having broken the promise (by bringing an ill fame to the great dynasty), stay happily with
your sons! (Vishvaamitra addresses Dasharatha now as ‘Kaakutstha’ to taunt him about his cowardice.)
MAHARSHI VASISHTA ADVISES THE KING
तस्मिन्कोपपरीते तु विश्वामित्रे महात्मनि चचाल वसुधा कृ त्स्ना सुरान्श्च भयमाविशत्।क्रोधाभिभूतं विज्ञाय

जगन्मित्रं महामुनिं धृतिमान्सुव्रतो धीमान्वसिष्टो वाक्यमब्रवीत्।
When the great Vishvaamitra was overcome by anger, the entire world shook making the Devas also
apprehensive. Understanding that Vishvaamitra, the well-wisher of the entire world was angry (because of
the offensive words of the king), the wise Vasishta who was well-disciplined and had a composed
disposition spoke these words (to the king).
Vasishta spoke
इक्ष्वाकू णां कु ले जातः साक्षाद्धर्मेवापरः भवान्दशरथः श्रीमांस्त्रैलोक्यगुणभूषितः धृतिमान्सुव्रतो भूत्वा न धर्मं

हातुमर्हसि।
You are born in the renowned family of King Ikshvaaku; you are the great Dasharatha praised as the
‘personified form of Dharma’; you are the ‘abode of all virtues’ that belong to the entire three worlds; you
are always of steadfast character; you act the right way at all times; such a person like you cannot afford to
act against Dharma like this.
त्रिषु लोके षु विख्यातो धर्मेण यशसा युतः स्वधर्मं प्रतिपद्यस्व न धर्मं हातुमर्हसि मुनेस्त्रिभुवनेशस्य वचनं
कर्तुमर्हसि।
You are well renowned in the three worlds for your righteous nature, and have earned a taintless fame; and
have always acted as per the duty prescribed for you. You should not act in an unrighteous manner.
You must obey the words of the Sage who is the Master of three worlds.
करिष्यामीति संश्रुत्य तत्ते राजन्नकु र्वतः इष्टापूर्तं हरेर्द्धर्मं तस्माद्रामं विसर्जय।
After offering a promise, if you do not fulfill his request hey Raajan, then that will prove to be against the
codes of Dharma ordained by the scriptures. Therefore permit Rama to go with him.
इक्ष्वाकु वंशजातोऽपि स्वयं दशरथोऽपि सन्न पालयसि चेद्वाक्यं कोऽपरः पालयिष्यति।
Being born in the renowned family of Ikshvaaku, and well known for Dhaarmic rule as Dasharatha, if you do
not keep your words, then, who else will ever keep their words promised to others?
(You will set a bad example thereof!)
युष्मदादिप्रणीतेन व्यवहारेण जन्तवः मर्यादां न विमुञ्चन्ति तां न हातुं त्वमर्हसि।
The conduct modeled by people like you alone, makes the people to stay disciplined and truthful; you should
not prove otherwise.
गुप्तं पुरुषसिंहेन ज्वलनेनामृतं यथा कृ तास्त्रमकृ तास्त्रं वा नैनं शक्ष्यन्ति राक्षसाः।
Guarded by this lion among men (Vishvaamitra) like the ‘nectar by a wall of fire-flames’ (at Indra’s palace),
the Raakshasas cannot hurt Rama, whether he is learned in the art of weaponry or not.
17
एष विग्रहवान्धर्म एष वीर्यवतां वरः एष बुद्ध्याधिको लोके तपसां च परायणम्।

This Sage is the personified form of Dharma; the best of valorous men; the most intelligent of all in the
world; and the supreme abode of penance.
एषोऽस्त्रं विविधं वेत्ति त्रैलोक्ये च सचराचरे नैतदन्यः पुमान्वेत्ति न च वेत्स्यति कश्चन।
He is proficient in all types of Astras prevalent among people in all the three worlds.
No other man is capable of knowing them all; nor will ever know.
न देवा नर्षयः के चिन्नासुरा न च राक्षसाः न नागा यक्षगन्धर्वाः समेताः सदृशा मुनेः।
None of the Devas, Rishis, Asuras, Raakshasa, Naagas, Gandharvas, even if they all group together can
equal the prowess of this Sage.This Muni Vishvaamitra renowned in the three worlds is of such a powerful
prowess and great luster (of penance).
एवंवीर्यो महातेजा विश्वामित्रोजगन्मुनिः।न रामगमने बुद्धिं विक्लवां कर्तुमर्हसि।
You should not feel apprehensive about Rama going along with him.
अस्मिन्महासत्त्वतमे मुनीन्द्रे स्थिते समीपे पुरुषस्य साधो प्राप्तेऽपि मृत्यावमरत्वमेति।
When this great Sage of such power stays next to a man, he will become immortal even if death strikes him.
मा दीनतां गच्छ यथा विमूढः।
Do not act wretchedly like a fool.
Vaalmiki spoke
तथा वसिष्टे ब्रुवति राजा दशरथः सुतं संप्रहृष्टमना राममाजुहाव सलक्ष्मणम्।

When Vasishta spoke these words, the king felt soothed, and sent instructions to his son Rama to come there
immediately with his brother Lakshmana.
प्रतिहार महाबाहुं रामं सत्यपराक्रमं सलक्ष्मणमविघ्नेन पुण्यार्थं शीघ्रमानयेति राज्ञा विसृष्टोऽसौ
गत्वान्तःपुरमन्दिरं मुहूर्तमात्रेणागत्य समुवाच महीपतिम्।
The ‘Pratihaari’(gate keeper) who was ordered by the king as ‘Bring Rama of strong shoulders and righteous
valour here, immediately for some auspicious purpose, along with his brother Lakshmana’, went to the
harem-palace; returned within a few minutes and reported to the king thus.
प्रतिहारि उवाच
Gate-keeper spoke
देव दोर्दलिताशेषरिपो रामः स्वमन्दिरे विमनाः संस्थितो रात्रौ षट्पदः कमले यथा।
Hey Deva! Rama who destroys the enemies with the might of his shoulders, stays at his palace with some
untold suffering, like a ‘bee that is trapped inside the lotus at night’.
आगच्छामि क्षणेनेति वक्ति ध्यायति चैकतः।
He says that he will arrive here within moments (mechanically), but immediately gets lost in some other
thoughts.
न कस्यचिच्च निकटे स्थातुमिच्छति खिन्नधीः।
He does not like to stay near anyone, and remains distressed in mind.
Vaalmiki spoke
इत्युक्तस्तेन भूपालस्तं रामानुचरं जनं सर्वमाश्वासयामास पप्रच्छ च यथाक्रमं कथं कीदृग्विधो राम इति।
The king who heard his report, consoled the attendant of Rama, and inquired slowly as to how Rama was,
and what his conduct was like at that time.
पृष्टो महीभृता रामभृत्यजनः खिन्नो वाक्यमाह महीपतिम्।
Questioned by the king like this, the servant who was attending to Rama, spoke like this to the king.
18
RAMA’S ATTENDANT REPORTS RAMA’S DEPRESSED STATE TO THE KING

रामभृत्यजनः उवाच
Rama’s attendant spoke
देहयष्टिमिमां देव धारयन्तेमे वयं खिन्नाः खेदे परिम्लानतनौ रामे सुते तव।
Hey Deva, it is indeed a sad state that we still keep these logs of bodies alive, when your son Rama acts so
dejected and is withering away like this.
रामो राजीवपत्राक्षो यतःप्रभृति चागतः सविप्रस्तीर्थयात्रायास्ततःप्रभृति दुर्मनाः यत्नप्रार्थनयास्माकं निजव्यापारं
आह्निकं सायमम्लानवदनः करोति न करोति वा।स्नानदेवार्चनादानभोजनादिषु दुर्मनाः प्रार्थितोऽपि हि नातृप्तेः
अश्नात्यशनमीश्वरः।
From the very day he came back from his sacred tour with the Brahmins, Rama with eyes resembling lotus
petals, acting depressed in the mind, performs (with disinterest) or (completely) refrains from the regular
rites of the morning and evening times, though reminded by us with repeated tries. Being averse to bathing,
worship of deities, accepting gifts, eating etc, the prince does not eat anything, though we plead with him,
feeling highly concerned about his health.
लोलान्तःपुरनारीभिर्कृ तदोलाभिरङ्गणे न च क्रीडति लीलाभिर्धाराभिरिव चातकः।
He does not any more play and sport in the swings with the pretty attendant-maids of his palace play-ground,
like a ‘Chaataka bird avoiding rains, against its very nature’.
माणिक्यमुकु लप्रोताके यूरकटकावलिर्नानन्दयन्ति तं राजन्द्यौर्पातविषयं यथा।
The bracelets and armlets made with bud-like gems, does not please him at all, like a ‘heavenly being does
not like to fall from his lofty state’. (He feels that such things are too lowly and dirt-like.)
क्रीडत्वधूविलोके षु वहत्कु सुमवायुषु लतावलयगेहेषु भवत्यतिविषादवान्।
He feels sorrowful when inside the bowers of creepers where the winds carry the fragrance of flowers, and
where sport the beautiful girls, trying to attract him.
यद्द्रव्यमुचितं स्वादु पेशलं चित्तहारि च बाष्पपूर्णेक्षणैरेव तेनैव परिखिद्यते।
Whatever object is presented to him as attractive, interesting and pleasing as per his particular tastes, he feels
sad by their very sight, with his eyes immediately getting filled with tears.
किमिमाः दुःखदायिन्यः प्रस्फु रन्तीः पुराङ्गनाः इति नृत्यविलासेषु कामिनीः परिनिन्दति।
When the dances are performed in front of him, he blames those girls saying ‘why these girls are trying to
hurt me’.
भोजनं शयनं यानं विलासं स्नानमासनमुन्मत्तचेष्टितेव नाभिनन्दत्यनिन्दितम्।
He does not show interest in tasty foods, soft beds, speedy vehicles, variety of sports, bathing in cool rivers,
staying amidst flowery bowers, as if these are all the things that belong only to insane persons.
किं संपदा किं विपदा किं गेहेन किमिङ्गितैः सर्वमेवासत् इत्युक्त्या तूष्णीमेकोऽवतिष्टते।
‘What matters if there is prosperity or calamity, what value is the grand palace-house, or the various desire
fulfillments; everything is unreal and momentary,’ saying these words he reverts off to silence, and seeks
solitude.
नोदेति परिहासेषु न भोगेषु निमज्जति न च तिष्टति कार्येषु मौनमेवावलम्बते।
He does not show interest in amusements; nor does he drown in pleasures. He does not do the routine works;
but stays always silent.
विलोलालकवल्लर्यो हेलावलितलोचनाः नानन्दयन्ति तं नार्यो मृग्यो वनतरुं यथा।
The pretty girls, who are like the ‘graceful creepers’, with their beautiful curly hairs and amorous looks, do
not interest him any more, like the ‘female deer does not attract a forest tree’. (He shows no emotional
response to anything around, and stays like the emotion-less inert tree.)
एकान्तेषु दिगन्तेषु तीरेषु विपिनेषु च रतिमायाति अरण्येषु विक्रीत इव जन्तुषु।
He wants to be all alone in solitude, in lonely places like the river banks and the forest groves; and like a
slave sold off, stays away from all the people (alone and sorrowful about his plight).
वस्त्रपानाशनादानपराङग्मुखतया तया परिव्राड्धर्मिणं भूप सोऽनुयाति तपस्विनम्।
Not interested in dressing up, or drinking, or eating, he acts like an ‘ascetic who has taken the vow of
renunciation’ (Parivraat).
19
एकै व वसन्देशे जनशून्ये जनेश्वर न हसत्येकया बुद्ध्या न गायति न रोदिति।

Always staying at places that are empty of people hey king, he remains silent; does not laugh (by thinking
about youthful pleasures); does not sing (by losing himself in the beauty of nature); does not cry also (when
pained by some ordinary misconduct of his brothers), but is lost in some unfathomable thoughts (in a very
serious manner).
बद्धपद्मासनः शून्यमना वामकरस्थले कपोलतलमादाय के वलं परितिष्टति।
Seated in the lotus posture, holding his chin with his left hand, he remains staring at nothing in particular.
नाभिमानमुपादत्ते न च वाञ्छति राजतां नोदेति नास्तमायाति सुखदुःखानुवृत्तिषु।
He does not feel proud (of his royal status); nor does he desire the royalty! He does not feel elated or
depressed in happy or sad occasions.
न विद्मः किमसौ याति किं करोति किमीहते किं ध्यायति किमायाति कथं किमनुधावति।
We cannot comprehend what his wants are, what his thoughts are, or what is he after.
प्रत्यहं कृ शतामेति प्रत्यहं याति पाण्डु तां विरागं प्रत्यहं याति शरदन्त इव द्रुमः।
He is gradually becoming paler and thinner, and is showing increased disinterest in everything, like the tree
at the end of autumn season (which stands bare without leaves or flowers, shedding off everything).
अनुयातौ तथैवेतौ राजन् शत्रुघ्नलक्ष्मणौ तादृशावेव तस्यैव प्रतिबिम्बाविव स्थितौ।
His brothers Shatrughna and Lakshmana also, who always act as the followers of their brother, stay like his
reflections hey Raajan (and show disinterest in everything like him).
भृत्यै राजभिरम्बाभिः संपृष्टोऽपि पुनःपुनरुक्त्वा न किं चिदेवेति तूष्णीमास्ते निरीहितः।
Though the other kings, mothers and servants inquire about his problems repeatedly, he says ‘nothing is the
problem’ and stays silent, not feeling interested in any more talks.
आपातमात्रहृद्येषु मा भोगेषु मनःकृ थाः इति पार्श्वगतं भव्यमनुशास्ति सुहृज्जनम्।
‘Do not be attracted by pleasures which please only at the moment of experience’ so he instructs his close
friends who stay next to him.
नानाविभवरम्यासु स्त्रीषु गोष्टीगतासु च पुरस्थितमिवास्नेहो नाशमेवानुपश्यति।
He shows disinterest in all the various amusements of art-forms, presented by the girls and the assembly of
friends; and looks at those things as impending destruction.
नीतमायुरनायासपदप्राप्तिविवर्जितैर्चेष्टितैरिति काकल्या भूयोभूयः प्रगायति।
‘Ah the life is ebbing away with actions which never lead to the Supreme rest’ he sings again and again like
this with a pitiful voice.
सम्राड्भवेति पार्श्वस्थं वदन्तमनुजीविनं प्रलपन्तमिवोन्मत्तं हसत्यन्यमना मुनिः।
If anyone addresses him as the future emperor, he like a ‘Muni’ stares at him as if that person is crazy and is
blabbering nonsense; and laughs aloud at him.
न प्रोक्तमाकर्णयति ईक्षते न पुरोगतं करोत्यवज्ञां सर्वत्र सुसमेत्यापि वस्तुनि।
He does not pay attention to anything spoken to him; he does not see with interest whatever is in front of
him; he ignores anything that is brought to him with care.
अप्याकाशसरोजिन्या अप्याकाशमहावने इत्थमेतन्मन इति विस्मयोऽस्य न जायते।
He never feels surprised or amazed at anything and considers it as mind-made only, like the ‘lotus blooming
in the sky’ or the ‘forest covering the sky’.
कान्तामध्यगतस्यापि मनोऽस्य मदनेषवः न भेदयन्ति दुर्भेद्यं धारा इव महोपलम्।
Though he is in the midst of attractive girls, the ‘arrows of Manmatha’ do not pierce his mind, like the ‘rains
falling on the hard rock-surface’.
आपदामेकमावासमभिवाञ्छसि किं धनमनुशिष्येति सर्वस्वमर्थिने संप्रयच्छति।
‘Do you want to possess the wealth which is the one and only abode of all calamities? Take it all!’ so saying
he gives off everything to the needy.
इयमापदियं संपदित्येवं कल्पनामयः मनसोऽभ्युदितो मोहेति श्लोकान्प्रगायति।
He recites verses which instruct ‘this is prosperity; this is calamity; all these are imagined concepts and
mind-made delusions’.
हा हतोऽहमनाथोऽहमित्याक्रन्दपरोऽपि सन्न जनो याति वैराग्यं चित्रमित्येव वक्त्यसौ।
20
He says with amusement ‘though a man screams that he is ruined and is an orphan, he does not get any
dispassion (even when met with worst circumstances of life); it is indeed strange!’
रघुकाननशालेन रामेण रिपुघातिना भृशमित्थं स्थितेनैव वयं खेदमुपागताः।
Since Rama the ‘Shaala tree of Raghu-forest’, the destroyer of all enemies, stays in this condition, we are
extremely worried.
न विद्मः किं महाबाहो तस्य तादृशचेतसः कु र्मः कमलपत्राक्ष गतिरत्र हि नो भवान्।
We do not know hey MahaaBaahu, how to react to him. Hey lotus eyed one, you alone are our refuge.
राजानमथवा विप्रमुपदेष्टारमग्रतः हसत्यज्ञमिवाव्यग्रः सोऽवधीरयति प्रभो।
If any King or any Brahmin tries to instruct him about anything pertaining to the administration science, he
smiles at them as if he does not understand their words, and ignores them.
यदेवेदमिदं स्फारं जगन्नाम यदुत्थितं नैतद्वस्तु न चैवाहमिति निर्णीय संस्थितः।
‘That which is spread out all around with the name of Jagat is not real; nor am I real’; thus he stays
ascertained.
नारौ नात्मनि नो मित्रे न राज्ये न च मातरि न संपदा न विपदा तस्यास्था न विभो बहिः।
Hey Lord, he shows no interest in anything outside like women (pleasures), himself (his well-being), friends
(company), kingdom (royal status), mothers (attachment to relatives), wealth (possessions), and calamities
(safety of oneself by avoiding them).
निरस्थास्थो निराशोऽसौ निरीहोऽसौ निरास्पदः न मूढो न च मुक्तोऽसौ तेन तप्यामहे भृशम्।
He has no ambitions, yet acts disappointed; he has no desires, yet acts restless; he is not foolish, yet not free
of worries also. That is why, we are concerned so much.
किं धनेन किमम्बाभिः किं राज्येन किमीहया इति निश्चयवानन्तः प्राणत्यागपरः स्थितः।
‘Of what use is wealth, mothers, kingdom or desire-fulfillments’; thus despising everything, he is ready to
give up his life also.
भोगेऽप्यायुषि राज्येषु मित्रे पितरि मातरि परमुद्वेगमायातश्चातकोऽवग्रहे यथा।
Like a Chaataka bird suffers when the rains are absent, he suffers at the sight of pleasures, life, kingdoms,
friends, fathers and mothers (as if scorched by their presence).
इति तोके समायातां शाखाप्रसरशालिनीमापत्तामलमुद्धर्तुं समुदेतु दयापरः।
Let the compassionate master uproot this tree of depression, that is growing fast by spreading out its
branches in his dear child.
तस्य तादृक्स्वभावस्य समग्रविभवान्वितं संसारजालमाभोगि प्रभो प्रतिविषायते।
Hey Prabhu, when he is acting like this, depressed at everything and everybody, the whole world that is
filled in entirety with enjoyments, is slowly poisoning him.
ईदृशः स्यान्महासत्त्वः क इवास्मिन्महीतले प्रकृ ते व्यवहारे तं यो निवेशयितुं क्षमः।
Which great man is there in this world, who is capable of getting him engaged in the regular activities?
मनसि मोहमपास्य महामनाः सकलमार्तितमः किल साधुतां सफलतां नयतीह तमो हरन्दिनकरो भुवि
भास्करतामिव।
Which noble person will remove completely the darkness of his mind through proper instructions, like the
‘sun shining over the earth with the lustrous rays, removing the darkness instantly’?
Vishvaamitra spoke
VISHVAAMITRA ASKS THE ATTENDANTS TO BRING RAMA TO THE COURTROOM

एवंचेत्तन्महाप्राज्ञं भवन्तो रघुनन्दनमिहानयन्तु त्वरिता हरिणं हरिणा इव।
If it so, then you people go and fetch here Rama of great wisdom, quickly like the ‘(lost) deer by the other
deer’!
एष मोहो रघुपतेर्नापद्भ्यो नापि रागतः विवेकवैराग्यवतो बोधैष महोदयः।
This ‘delusion of Rama’ is not due to the difficulties faced by him, or due to some want of some object; this
is the understanding which rises in a man endowed with discrimination and dispassion, resulting in the great
achievement (supreme bliss)!
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इहायातु क्षणाद्राम इह चैव वयं क्षणात्मोहं तस्यापनेष्यामो मारुतोऽद्रेर्घनं यथा।

Bring Rama immediately here. We will remove his delusions instantly, like the ‘winds blowing away the
cloud resting on the top of the mountain’.
एतस्मिन्मार्जिते युक्त्या मोहे स रघुनन्दनः विश्रान्तिमेष्यति पदे तस्मिन्वयमिवोत्तमे।
When this delusion is cleansed through a suitable method, then Rama will surely attain rest in the ‘excellent
state’ like us!
सत्यतां मुदितां प्रज्ञां विश्रान्तिमपतापतां पीनतां वरवर्णत्वं पीतामृतेवैष्यति।
He will know of the truth, become blissful, will understand everything, will feel restful, will be free of all
worries, will regain the health of the body and mind, will regain his shining luster as if by consuming the
excellent nectar; and will stay in the ‘state of the Supreme which is the Reality, the bliss-state, the essence of
all Knowledge, the most restful state, the state without afflictions, the swelling of oneself as the entire
perceived, and the shine of oneself in true essence’, by drinking the nectar of realization.
निजां च प्रकृ तामेव व्यवहारपरम्परां परिपूर्णमना मान्य आचरिष्यत्यखण्डितम्।
He, revered by all, with his mind completely satisfied, will perform the host of activities both ordinary and
his own, without a break.
भविष्यति महासत्त्वो ज्ञातलोकपरावरः सुखदुःखदशाहीनः समलोष्टाश्मकाञ्चनः।
He will become a knower with full understanding; he will understand the truth about the Supreme cause and
its effect, namely the perceived world; he will be free from joy and pain both; he will have equal vision
towards a lump of mud and gold.
Vaalmiki spoke
इत्युक्ते मुनिनाथेन राजा संपूर्णमानसः प्राहिणोद्राममानेतुं भूयो दूतपरम्पराम्।

When the great Sage spoke like this, the king feeling assured, sent again the servants to bring Rama to the
court room.
RAMA ARRIVES AT THE OPEN COURT-HALL
एतावताथ कालेन रामो निजगृहासनात्पितुः सकाशमागन्तुमुत्थितोऽर्के वाचलात्।

Meanwhile, Rama got up slowly from his seat like the ‘sun rising up from the mountain’, and got ready to
visit his father.
वृतः कतिपयैर्भृत्यैर्भ्रातृभ्यां च जगाम ह तत्पुण्यं पितुःस्थानं स्वर्गं सुरपतेरिव।
Surrounded by very few servants and his brothers, he reached his father’s place that was sanctified by the
presence of great Vishvaamitra, like the ‘heaven of Indra’.
RAMA SEES DASHARATHA SEATED IN THE ASSEMBLY
दूरादेव ददर्शासौ रामो दशरथं तदा वृतं राजसमूहेन देवौघेनेव वासवं

He saw from far itself, his father surrounded by many kings, like ‘Vaasava (Indra) by the crowd of Devas’,
वसिष्टविश्वामित्राभ्यां सेवितं पार्श्वयोर्द्वयोः
adorned by Vasishta and Vishvaamitra on both sides,
सर्वशास्त्रार्थतज्ज्ञेन मन्त्रिवृन्देन मालितं
garlanded by the group of ministers learned in all the scriptures,
चारुचामरहस्ताभिः कान्ताभिर्समुपासितं ककु ब्भिरिव मूर्ताभिर्संस्थिताभिः यथोचितम्।
and served by ‘attractive maids’ holding beautiful chowries and standing next to him, like the ‘directions
themselves personified’.
ALL THOSE IN THE ASSEMBLY ALSO SAW RAMA
वसिष्टविश्वामित्राद्यास्तथा दशरथादयः ददॄशू राघवं दूरादुपायान्तं

Vasishta, Vishvaamitra and other Sages, Dasharatha and his group of royal personages, saw Rama coming at
a distance.
22
गुहोपमं
Rama was handsome like ‘Guha’ (Subrahmanya).
सत्त्वावष्टब्धगर्भेण शैत्येनैव हिमाचलं श्रितं सकलसेव्येन गम्भीरेण स्फु टेन च
(The Snow mountain stands tall and majestic and is fully white, and is adorned by the full moon with all its
digits.) Rama too was like this ‘White Mountain with its essence of cold snow’.
He was dressed in simple white attire; his mind like the moon held the essence of all goodness (cool,
pleasing, removing the heat of suffering, majestic, strong etc). He was sought by all for his good nature, was
majestic in personality, and was of a pure guileless mind (like the ‘Hima Mountain’).
सौम्यं शुभाकारं विनयोदारमानसं
He was pleasing to look at, equal, of an auspicious look, and his mind was full of politeness and generosity.
कान्तोपशान्तवपुषं परस्यार्थस्य भाजनं
His body was attractive and subdued, was qualified to be the receptacle of the supreme fulfillment.
समुद्यद्यौवनारम्भं वृद्धोपशमशोभनं
He was in the threshold of youth, yet was shining with the calmness of the old age.
अनुद्विग्नं अनानन्दं
He was freed of worldly anxieties, yet was not cheerful because of lacking the supreme bliss.
पूर्णप्रायमनोरथं विचारितजगद्यात्रं पवित्रगुणगोचरं
His wish was on the verge of fulfillment (by the visit of the great Sage).
He had analyzed the ways of the world (with increased dispassion).
He was the sight of all auspicious qualities (like a deity in temple).
महासत्त्वैकलोभेन गुणैरिव समाश्रितं
The virtues had all collected in him, being greedy of possessing the most stable place (finding no other
suitable ground for their residence).
उदारं आर्यं आपूर्णमन्तःकरणकोटरं अविक्षुभितया वृत्त्या दर्शयन्तमनुत्तमम्।
His excellent disposition exhibited with its serene display, the virtues of tenderness decorating the
completeness of the mind-hollow (like a serene lake with soft waves).
RAMA GREETS ALL IN DUE MANNER
एवङ्गुणाकीर्णो दूरादेव रघूद्वहः परिमेयस्मिताच्छाच्छस्वहाराम्बरपल्लवः प्रणनाम

चलच्चारुचूडामणिमरीचिना शिरसा वसुधाकम्पलोलदेवाचलश्रिया।
The scion of Raghu family who was endowed with such virtues, saluted from far itself.
His smile was measured (was not an expression of joy), and his extremely white garland and garments
moved gracefully like the leaves (like the waves of his pure mind).
When he bent down to salute, the crest jewel on his head moved a little and its rays fell on the ground; it had
the beauty as if it was ‘golden Meru Mountain which had made the earth tremble with its slight movement’.
एवं मुनीन्द्रे ब्रुवति पितुर्पादाभिवन्दनं कर्तुमभ्याजगामाथ रामः कमललोचनः।
Even as the Sage was saying these words, Rama the lotus eyed prince, approached his father to offer his
salutations.
प्रथमं पितरं पश्चान्मुनी मान्यैकमानितौ ततो विप्रान्स्ततो बन्धूंस्ततो गुरुगणान्सुहृत्।
Rama with his affectionate nature, first saluted his father; then the two Sages who were honored among the
most honored, then the Brahmins, then the elderly relatives.
जग्राह च ततो दृष्ट्या मनाङ्मूर्ध्ना ततो गिरा राजलोके न विहितां तां प्रणामपरम्पराम्।
Then he accepted the hosts of salutations offered by the royal retinue, by a quick glance of his eyes, by the
slight shake of his head, and by words (as suited).
विहिताशीर्मुनिभ्यां तु रामः सुसममानसः आससाद पितुः पुण्यं समीपं सुरसुन्दरः।
After getting blessed by the two revered Sages, Rama shining handsome like a ‘Sura’ (Deva), and endowed
with a mind of equal vision, approached the sanctified presence of his father.
पादाभिवन्दनपरं तमथासौ महीपतिः शिरस्यभ्यालिलिङ्गाशु चुचुम्ब च पुनःपुनः शत्रुघ्नं लक्ष्मणं चैव तथैव
परवीरहा आलिलिङ्ग घनस्नेहो राजहंसोऽम्बुजे यथा।
23
When he saluted his father, the king, the ‘terror of his enemies’, embraced his head and kissed his forehead
again and again, overflowing with affection like the RajaHamsa (royal swan) bent on the lotus; and
embraced likewise Shatrughna and Lakshmana also.
उत्सङ्गे पुत्र तिष्ठेति वदत्येवं महीपतौ भूमौ परिजनास्तीर्णे सोंऽशुके ऽथ न्यविक्षत।
Even As the king was saying, ‘son, stay on my lap’; he sat on the ground on a cloth-mat spread by the
attendants.
दशरथोवाच
Dasharatha spoke
पुत्र प्राप्तविवेकस्त्वं कल्याणानां च भाजनं जडवज्जीर्णया बुद्ध्या खेदायात्मा न दीयताम्।

Dasharatha spoke: Son! You have attained maturity of mind now! You are the abode of all virtues! You
should not give yourself to such despondency with a worn out mind, like a fool.
वृद्धविप्रगुरुप्रोक्तं त्वादृशेनानुतिष्ठता पदमारुह्यते पुण्यं न मोहमनुधावता।
One attains the meritorious state by following the words spoken by the elderly Brahmins and the preceptors;
not by chasing the delusions like you!
तावदेवापदो दूरे तिष्टन्ति परिपेलवाः यावदेव न मोहस्य प्रसरः पुत्र दीयते।
As long as you give no occasion for the delusion to envelop you my son, so long will the difficulties which
soften you will stay at a distance!
Vasishta spoke (encouraging words)
राजपुत्र महाबाहो शूरस्त्वं विजितास्त्वया दुरुच्छे दा दुरारंभा अप्यमी विषयारयः।

Hey prince! Hey Mighty shouldered! You are truly courageous; for, though these enemies called the sense-
pleasures, which result in harm are difficult to eradicate, they have been conquered by you easily!
किमतज्ञेवाज्ञानां योग्ये व्यामोहसागरे विनिमज्जसि कल्लोलबहुले जाड्यशालिनि।
Why like an ignorant man do you drown in the ocean of delusion, turbulent with high rising waves of
freezing nature, fit only for the ignorant?
विश्वामित्रोवाच
Vishvaamitra spoke
चलन्नीलोत्पलव्यूहसमलोचनलोलतां ब्रूहि चेतःकृ तां त्यक्त्वा हेतुना के न मुह्यसि।

Discard the agitation of the eyes, which are like the ‘crowd of blue lotuses hit by the winds’, and tell me why
you are having this confusion within.
किं निष्टाः के च ते के न कियन्तः कारणेन ते आधयः प्रविलुम्पन्ति मनो गेहमिवाखवः।
What are your problems like, by what, for what reason do the agonies prey on your mind, like the ‘rats
plaguing a house’?
मन्ये नानुचितानां त्वमाधीनां पदमुत्तमं आपत्सु चाऽप्रयोज्यं ते निहीनाऽपि चाधयः।
As far as I know, you are in such a state that no problems can ever approach you; and if any problem is
really there, you need not even make effort to remove them (your father is there as your support); and you do
not have cause for any problem (as you are well-established in your royal status).
यथाभिमतमाशु त्वं ब्रूहि प्राप्स्यसि चानघ सर्वमेव पुनर्येन भेत्स्यन्ति त्वां तु नाधयः।
Hey blameless one! Speak out now whatever you have set your mind on. You will indeed attain anything
you wish for, so that the afflictions do not torment you again ever.
(We will remove your mental agony for sure.)
Vaalmiki spoke
इत्युक्तमस्य सुमते रघुवंशके तुराकर्ण्य वाक्यमुचितार्थविलासगर्भं तत्त्याज खेदमभिगर्जतिवारिवाहे बर्हीयथा

त्वनुमिताभिमतार्थसिद्धिः।
24
When spoken like this, hey noble Bharadvaaja, Rama the eminent heir of Raghu dynasty, hearing words
filled with pleasing assurances was relieved of all the worries, like a ‘peacock at the thundering of the
monsoon cloud’, feeling the fulfillment of one’s longing at hand.
इति पृष्ठो मुनीन्द्रेण समाश्वास्य च राघवोवाच वचनं चारु परिपूर्णार्थमन्थरम्।
Thus questioned by the Great Sage, Rama feeling encouraged, spoke out beautiful words churning out
profound truths.
JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
FIRST SECTION
‘DISPASSION’
PART FOUR
[DISPASSION-SPEECH OF RAMA]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi
of the Truth. She is from Bangalore, Karnataka, India.
3
CHAPTER FOUR
STUDY OF VAASISHTAM IS A TRAINING IN VICHAARA
Suggestion for those who have started the study of Vaasishtam:

This Upanishad penned by the great poet Vaalmiki Maharshi, is not a text that you just read through and
finish off, like an Aadyaatmic text filled with some fixed amount of verses.
This text is a training in thinking, a slow process of changing your very thought processes.
You have to go through every idea as an experience, as a thought process.
The ‘dispassion section’ is meant to make you dispassionate in the mind.
You have to slowly read each and every verse, and feel the same dispassion which Rama had felt.
Most of the dirt of attachments and desires in your mind, should be gone by the time you reach the end of
Rama’s speech.
If this rational dispassion does not rise in you as in Rama, then there is no use in the further study of this text.
Unless the mind is empty of all its dirt, how can it absorb the abstract truths presented by Brahmarshi
Vasishta to Rama? And after the rise of dispassion, you have to train yourself in the qualities prescribed for a
Mumukshu, as mentioned in the next section. When such qualities are cultivated with effort, then only the
discussion proper of the Reality which starts in the Utpatti Prakarana, can be grasped easily.
Therefore, patiently go through each and every page of this book slowly, with enormous patience.
Do not bother about time; time will bend and wait till you finish the complete book; it is a training in
Vichaara process, and you have to go through it slowly and practice what it says, if you really are after the
so-called Moksha, even if it takes many months or years even.
Sage Vasishta promises to Rama, that he will make the world vanish off for him by the end of the discourse,
and he fulfills his promise also; this was possible, not by magic, but because Rama was able to think along
with Vasishta, with full faith and involvement.
If you are really in search of solving the mystery of the world-existence, then patiently read the text slowly,
and analyze each and every idea presented there thoroughly, before you go for the next one.
Learn how to ask proper questions like Rama, learn how to wonder about the world-existence, as to how it
came to be about, what was there if this world was not there and so on. Unless you hunger for answers to
these questions like Rama, as if the life is not worth living if the answers are not found, you cannot become a
worthy student of Vaasishtam.
So practice true Vairaagya like Rama, by analyzing the ways of the world, and practice asking the right
questions like Upanishads (like what was there before anything was there etc), and cleanse the mind of all its
taints of beliefs and superstitions, and prepare yourself for receiving this great Rishi-wisdom.
This great Upanishad text is composed for only those who hunger to understand the mystery existence of
oneself and the world, and for those who want to pierce their vision beyond the pictures presented by the
senses as a world-scenario; and not for those who want to add it to their book-collections as ‘read’ and
‘finished with’ and as another feather decorating their ‘goodness-crown’.
4
RAMA STARTS TO POUR FORTH HIS MENTAL ANGUISH

WITH MOIST EYES AND CHOKING VOICE
रामोवाच
Rama spoke
भगवन्भवता पृष्ठो यथावदधुनाखिलं कथयाम्यहमज्ञोऽपि को लङ्गयति सद्वचः।

Bhagavan! Questioned by you I will relate to you everything as it is now, though I am ignorant.
Who can defy the words of the noble?
अहं तावदयं जातो निजेऽस्मिन्मन्दिरे पितुः क्रमेण वृद्धिं संप्राप्तः प्राप्तविद्यश्च संस्थितः।तत: सदाचारपरो भूत्वाहं
मुनिनायक विहृतस्तीर्थयात्रार्थं उर्वीमंबुधिमेखलाम्।एतावता च कालेन संसारास्थामिमां हरन्प्रादुर्भूतो मनसि मे
विचारः सोऽयमीदृशः।विवेके न परीतात्मा तेनाहं तदनु स्वयं भोगनीरसया बुद्ध्या प्रविचारितवानिदम्।
(This is how I started my analysis of the worldly ways.)
I was born in the house of my father (the great emperor Dasharatha as his eldest son).
Gradually I grew up (suitably educated in all the sciences that belong to the royal status).
Then hey MuniNaayaka, intent on doing some meritorious acts, I wandered the earth which is adorned with
the girdle of the ocean, with the purpose of visiting all the holy places. About this time only, reflections
(about the futility of the world-life) rose in my mind robbing away the interest for the world.
It is like this. Endowed with discrimination I got disinterested in all the sense pleasures and analyzed like
this through my intellect.
HOW MEANINGLESS THE LIFE IS!
किं नामेदं वद सुखं येयं संसारसंततिः जायते मृतये लोको म्रियते जननाय च।
Pray tell, what sort of happiness is this, the life led in this world that one takes birth to die someday, and dies
to get born once again! (Life is so short and temporary!)
अस्थिराः सर्वैवेते सचराचरचेष्टिताः आपदां पतयः पापा भावा विभवभूमयः अयःशलाकासदृशाः परस्परमसङ्गिनः
श्लिष्यन्ते के वलं भावा मनःकल्पनया स्वया।
All the actions performed by the moving and non moving things (enjoyer and enjoyed), are unstable and do
not stay for long. All the things which act as the fields of enjoyment, provoke sinful selfish acts, and are the
abode of all calamities (like diseases, wealth-loss, separation from the loved ones etc).
All the incidents stay like the iron rods unconnected to each other, and are joined together just by our own
imaginations in the mind.
मनःसमायत्तमिदं जगदाभोगि दृश्यते मनश्चासदिवाभाति के न स्मः परिमोहिताः।
The entire world around us is a just a collection of ideas in the mind; and the mind alone shines as this unreal
world; even then, why are we drowned in delusion like this?
असतैव वयं कष्टं विकृ ष्टा मूढबुद्धयः मृगतृष्णाम्भसा दूरे वने मुग्धमृगा इव।
We of foolish minds, are drawn inadvertently towards this unreality, like the innocent deer wandering in the
forest are drawn towards the waters of the mirage at a distance (never reaching the waters but dying by
getting burnt in the hot sands).
न के नचिच्च विक्रीता विक्रीता इव संस्थिताः बत मूढा वयं सर्वे जानानाऽपि शाम्बरम्।
We have not been sold by someone; but stay like slaves (bound by attachments and attractions)!
Alas, we are all utter fools, though aware of the illusory nature of everything.
किमेतेषु प्रपञ्चेषु भोगा नाम सुदुर्भगाः मुधैव हि वयं मोहात्संस्थिता बद्धभावनाः।
What worth are these enjoyments that are experienced by the senses, which are but objects conjoined by five
elements, which are nothing but our misfortunes leading to our downfall; yet we stay bound to these objects
because of our delusion alone, and for no other reason.
(We stupidly imagine pleasures as belonging to the objects.)
AFTER DEEP ANALYSIS I CAME TO THIS CONCLUSION

आ ज्ञातं बहुकालेन व्यर्थमेव वयं वने मोहे निपतिता मुग्धाः श्वभ्रे मुग्धा मृगा इव।
Ah, now I understand (after such a long time)! Like the unsuspecting deer falling into deep pits in the forest
(while it madly runs after food or runs away from hunters), we like fools have lived wastefully all these
times, sunk in the deep pits of delusion (by chasing the likes and avoiding the dislikes).
5
(We do not even know that we are trapped inside the darkness of these deep holes of ignorance.)
किं मे राज्येन किं भोगैः कोऽहं किमिदमागतं यन्मिथ्यैवास्तु तन्मिथ्या कस्य नाम किमागतम्।
What use is to me the kingdom or the enjoyments? (They will surely not help me in any way to get out of
this trap; for they are themselves the very traps set for me!)
Who am I (suddenly coming into existence as some person with such a life fixed as it were by someone)?
Why has this come, (from where has all this come)? Let it be just an illusion of unreal nature (as the
scriptures state); still, for what purpose, and how has it come to be like this?
I WANT TO BE OUT OF THIS SAMSAARA NIGHTMARE
एवं विमृशतो ब्रह्मन्सर्वेष्वेव ततो मम भावेष्वरतिरायाता पथिकस्य मरुष्विव।
As I reflected in this way Brahman, I felt dissatisfied with every existing thing, like a traveler lost in the
desert-lands. (There is nothing but mounds of hot dry sand wherever the traveler passes his eyes! I feel like a
lost soul, feel painful in the presence of any object or person, knowing their worthlessness.)
SHOW ME THE RIGHT PATH
तदेतद्भगवन्ब्रूहि किमिदं परिणश्यति किमिदं जायते भूयः किमिदं परिवर्धते।
Explain to me Bhagavan, how this unreal can be removed completely; how it makes its appearance and how
it becomes real!
WE ARE TRAPPED INSIDE THE WORLD WITH NO ESCAPE ROUTE
जरामरणमापच्च जननं संपदस्तथाऽऽविर्भावतिरोभावैर्विवर्धन्ते पुनःपुनः।
Old age, death, calamity and birth, keep on appearing and disappearing again and again.
भोगैस्तैरेव तैरेव तुच्छै र्वयममी किल पश्य जर्जरतां नीता वातैरिव गिरिद्रुमाः।
Observe how by each and every one of those base types of pleasures, we the greedy idiots have been led to a
shattered state, like the ‘mountain trees’ shattered by the stormy winds.
अचेतना इव जनाः पवनैर्प्राणनामभिः ध्वनन्तस्संस्थिता व्यर्थं यथा कीचकवेणवः।
People as the inert bodies, stay making meaningless sounds (like ‘I’ and ‘mine’) by the winds named
Praanas, like the bamboo groves shaking in the wind!
I AM WORRIED AND SUNK IN DISTRESS
शाम्यतीदं कथं दु:खमिति तप्तोऽस्मि चिन्तया जरद्द्रुमेवोग्रेण कोटरस्थेन वह्निना।
I am consumed by the constant worry, as to how this grief can be remedied, like an old tree getting scorched
by the savage fire existing inside its own hollow.
संसारदु:खपाषाणनीरन्ध्रहृदयोऽप्यहं निजलोकभयादेव गलद्बाष्पं न रोदिमि।
I have a heart heavy like a stone, which is dense with sorrows pertaining to this worldly existence.
Only because of apprehension about my family getting worried, with tears choking the throat, I do not cry
out aloud.
शून्या मन्मुखवृत्तीस्ताः शुष्करोदननीरसाः विवेक एव हृत्संस्थो ममैकान्तेषु पश्यति।
Only my discriminating faculty stays in my heart, giving me company in my loneliness and watches my
empty smiles and words towards others, and the empty looks I pass on with dried up tears.
WHO AM I ACTUALLY?
भृशं मुह्यामि संस्मृत्य भावाभावमयीं स्थितिं दारिद्र्येणेव सुभगो दूरे संसारचेष्टया।
Like a rich person who has become poor remembers his past and cries, I try to remember my true essence
beyond the levels of existence and non existence; and suffer because of the events of the world, in which I
am caught with at present.
I AM TRAPPED INSIDE THESE RICHES AND GRANDEUR OF LIFE
मोहयन्ति मनोवृत्तिं खण्डयन्ति गुणाविलं दुःखजालं प्रयच्छन्ति विप्रलंभपराः श्रियः।
The deceitful riches corrupt the thoughts in the mind; destroy the virtues; and trap one in the net of pains.
चिन्तानिचयचक्राणि नानन्दाय धनानि मे सम्प्रसूतकलत्राणि गृहाण्युग्रापदामिव।
The ‘many types of wealth’, are the ‘hosts of continuously thrown discus weapons’ in the form of worries,
and are never the sources of joy to me; they are beset with intense problems similar to the ‘houses filled with
wives, who have delivered a lot of children’.
6
विविधदोषदशापरिचिन्तनैर्विततभङ्गुरकारणकल्पितैर्मम न निर्वृतिमेति मनो मुने निगडितस्य यथा वनदन्तिनः।

Hey Muni, my mind like a fettered wild elephant, does not find rest because of the continuous sufferings
caused by the impermanence spread out in all the things all over.
I AM ATTACKED BY THE SENSE PLEASURES AND GETTING ROBBED OF VIVEKA
खलाः कालेकाले निशि निशितमोहैकमिहिकागतालोके लोके विषयशतचौराः सुचतुराः प्रवृत्ताः प्रोद्युक्ता दिशिदिशि
विवेकै कहरणे रणे शक्तास्तेषां क इव विदुषः प्रोज्झ्य सुभटाः।
At all times, in the darkness of night, when nothing gets seen in the mist spread out as the thick delusion, the
hundreds of deceitful clever thieves, namely the varied sense pleasures, are spread out in each and every
direction ready to rob off the Viveka! Which soldiers are capable of attacking them in this battlefield (of
Samsaara), except the ones endowed with true knowledge?!
CONDEMNATION OF WEALTH
(I know well the worthlessness of wealth and possessions)
इयमस्मिन्स्थितोदारा संसारे परिकल्पिता श्रीर्मुने परिमोहाय सापि नूनं कदर्थदा।

The fickle minded ‘Shree’ (Goddess of Wealth) hey Muni, who stays here in this Samsaara exaggerated as
the most eminent one to be sought at any cost, indeed corrupts the mind and brings about much harm.
उल्लासबहुलानन्तकल्लोलान् अलमाकु लान्जडान्प्रवहति स्फारान्प्रावृषीव तरङ्गिणी।
Like a muddy river flooding in the monsoon, which carries filthy stuff of all kinds in its endless abundant
turbulent dancing waves, she carries filthy (selfish and evil) thoughts of many types in her grand pretentious
show of producing the waves of joy.
चिन्तादुहितरो बह्व्यो भूरिदुर्ललितैधिताश्चञ्चलाः प्रभवन्त्यस्यास्तरङ्गाः सरितो यथा।
Like waves in a river, she produces many daughters of worries, who are brought up with care through the
extremely wicked acts, and who are always unquiet.
एषा हि पदमेकत्र न निबघ्नाति दुर्भगा दग्धेवानियताचारमितश्चेतश्च धावति।
This wicked lady herself never stays at one place for long; as if set on fire, she runs here and there
uncontrollably.
जनयन्ती परं दाहं परिक्षीणाङ्गिका सती विनाशमेव धत्तेऽन्तर्दीपलेखेव कज्जलम्।
Always in the process of diminishing, and producing extreme thirst (for fuel, wanting more and more effort),
she holds on to destruction only as her nature, like the lamp flame holds the black soot; (that is what gets left
back in the end).
गुणागुणविचारेण विनैव किल पार्श्वगं राजप्रकृ तिवन्मूढा दुरारूढाऽवलंबते।
This lady though very hard to attain, acts senseless like the nature of royalty and seeks anyone who is nearby
without any proper enquiry about the virtues or faults.
कर्मणा तेनैवैषा विस्तारमनुगच्छति दोषाशीविषवेगस्य यत्क्षीरं विस्तरायते।
She attains abundance through any kind of work (irrespective of good or bad) like any type of milk when
consumed, helps increase the intensity of the poison of the ‘sin-snakes’ (arrogance, rudeness, greed etc.)
तावच्छीतमृदुस्पर्शाः परे स्वे च जने जनः वात्ययेव हिमं यावच्छ्रिया न परुषीकृ ताः।
A person acts cool and soft towards his own people and others, as long as he is not hardened by the wealth,
like the water turning into snow by the cold wind.
प्राज्ञाः शूराः कृ तज्ञाश्च पेशला मृदवश्च ये पांसुमुष्ट्येव मणयः श्रिया ते मलिनीकृ ताः।
Those who are endowed with learning, those whose who are well-known for their courage, those who always
entertain gratitude towards others, those who behave properly with softness; all these get tainted by
arrogance and self-conceit by this ‘lady named Shree’, like the gems placed inside the hand filled with mud.
न श्रीः सुखाय भगवन्दुःखायैव हि वर्धते गुप्ता विनाशनं धत्ते मृतिं विषलता यथा।
This ‘lady called Shree’, hey Bhagavan, is like a poison-creeper; she never gives any joy, but is well-
nourished to cause harm only; and she surely brings about destruction in the end, though well protected.
श्रीमानजननिन्द्यश्च शूरश्चाप्यविकत्थनः समदृष्टिः प्रभुश्चैव दुर्लभाः पुरुषास्त्रयः।
Three types of men are indeed rare to find in this world; a wealthy man, who is not an object of censure; a
valorous man who is not conceited; a chieftain who treats everyone equally.
7
POSSESSION OF WEALTH TERRIFIES ME

एषा हि विषमा दुःखभोगिनां गहनागुहा
This terrible ‘Shree’, is the ‘deep hollow where hide the terrible serpents of pain’;
घनमोहगजेन्द्राणां विन्ध्यशैलमहातटी
she is the ‘great slope of Vindhya Mountain, where reside the rogue elephants of thick delusion’;
सत्कार्यपद्मरजनी
she is the ‘night for the red lotus of virtuous conduct (where it closes its petals)’;
दुःखकै रवचन्द्रिका
she is the ‘moonlight for the night-blooming white lotus of pain’;
सुदृष्टिदीपिकावात्या
she is the ‘collection of stormy winds for the lamp-light of true vision’;
कल्लोलौघतरङ्गिणी
she is the ‘river with turbulent waves (of wicked acts)’;
संभ्रमाभ्रादिपदवी
she is the ‘path made for the clouds of excitement and fear’;
विषादविषवर्धिनी
she increases the ‘poison of sorrow’;
के दारिका विकल्पानां
she is the ‘fertile field where anxieties grow well’;
खेदायभयभोगिनी
she is the ‘terrifying serpent that gives the income (aaya) of pain’;
हिमं वैराग्यवल्लीनां
she is the ‘snow-fall for the creepers of dispassion’;
विकारोलूकयामिनी
she is the ‘night welcomed by the ugly owls of ugly thoughts’;
राहुदंष्ट्रा विवेके न्दोः
she is the ‘Raahu that swallows up the moon of Viveka’;
सौजन्याम्भोजचन्द्रिका
she is the ‘moonlight for the red lotus of courtesy’;
इन्द्रायुधवदालोलनानारागमनोहरा
she is beautiful and attractive like a ‘rain-bow enticing with its various colors (various desires)’;
लोला तडिदिवोत्पन्नध्वंसिनी च जडाश्रया
she like a lightning, is gone the very moment of its production and is sheltered by the ‘dark thunders namely
the rich fools’;
चापलावजितारण्यनकु ली नकु लीनजा
she is the ‘forest mongoose (Nakula) caught by the greedy’, but is ‘not of a glorious birth’ (Na- Kuleenajaa)
(produced through wicked means also);
विप्रलम्भनतात्पर्यजितोग्रमृगतृष्णिका
she is the ‘huge mirage-water rising in the extreme heat’ slowly seeping through all the places smoothly;
लहरीवैकरूपेण पदं क्षणमकु र्वती
she like a splashing wave which rises and falls, never can stay stable for a second also (always rises and falls
the next instant);
चला दीपशिखेवातिदुर्ज्ञेयगतिगोचरा
she is always flickering like the light-flame, and her movements are unpredictable (moved by the winds of
desire);
सिंहीव विग्रहव्यग्रकरीन्द्रकु लपातिनी
she is like a ‘lioness’ intent on tearing off the chief elephants that are always engaged in battle-fields
(namely the men who compete with each other to possess her);
8
खड्गधारेव शिशिरा तीक्ष्णतीक्ष्णाशयाश्रया।

she is cold and sharp like the ‘sword blade’, and takes shelter in the cold and rude hearts.
POSSESSION OF WEALTH IS A PAIN DISGUISED AS JOY

नानयापहृतार्थिन्या दुराधिपरिलीनया पश्याम्यभव्यया लक्ष्म्या किं चिद्दुःखादृते यथा।
I do not see any joy that can be obtained through this ‘Goddess of wealth’, who is intent on taking away the
wealth of some one always, who is made of wicked thoughts only, and who is the most heinous of all.
WEALTH IS ALWAYS ACCOMPANIED BY CALAMITY
दूरेणोत्सारिताऽलक्ष्म्या पुनरेव तमादरादहो बताशिल्ष्यतीव निर्लज्जा दुर्जना सदा।
Though she gets thrown afar by the ‘lady of misfortune’ (co-wife), this ‘ever shameless wretch’ again
attaches herself to the man with affection (to make him more miserable).
WEALTH IS A POISONOUS CREEPER THAT IS FATAL

मनोरमा कर्षति चित्तवृत्तिं कदर्थसाध्या क्षणभङ्गुरा च व्यालावलीगात्रविवृत्तदेहा श्वभ्रोत्थिता पुष्पलतेव लक्ष्मीः।
This ‘deity of wealth’ is like a ‘creeper full of flowers rising out of a snake hole’;which is with its body
moving in various gestures because of the group of snakes on it; is pleasing and pulls the mind towards it; is
attainable through only foul means; is not stable even for a moment.
(Imagine seeing a beautiful creeper, that is filled with colorful fragrant flowers.
It is so beautiful, so attractive that you want to reach for the flowers immediately. You do not care what
hurdles you have to cross. You want to attain it by hook or crook. The creeper is moving gracefully
exhibiting all its beauty. You are infatuated with it. You do not care what happens. By fair or foul means you
want to possess the flowers. But you fail to see that the creeper is growing out of a snake-hole. It is moving
only because, the snakes are slithering all over it. The moment you touch it, the vicious snakes will pounce
on you, and will give you the utmost pain by their bites. Nor will you be able to hold the flowers for long.
They crumble to dust, the moment you lay your hands on it. You get only the venomous bites of the snake as
a reward, and will wither on the ground helpless and scream in pain.
The snake-hole here is the set of various wicked dispositions one develops when seeking wealth; and the
snakes are the wicked deeds and selfish thoughts.)
CONDEMNATION OF DIMINISHING LIFE-SPAN

(Life is short; and I do not want to waste it)
आयुः पल्लवकोणाग्रलवाम्बुकणभङ्गुरमुन्मत्तमिव संत्यज्य यात्यकाण्डे शरीरकम्।

The life-force (Praana), ‘unstable like the drop of water hanging on to the tip of the leaf’, rejects the body
and goes away at unexpected times, like ‘an insane person suddenly running away from home’.
विषयाशीविषासङ्गपरिजर्जरचेतसां अप्रौढात्मविवेकानां आयुरायासकारणम्।
Life becomes a cause of fatigue, for those who have not matured in the ‘Knowledge of Aatman’, and whose
minds are shattered by the contact of the ‘snake venom’ called the ‘sense pleasures’
ये तु विज्ञातविज्ञेया विश्रान्ता वितते पदे भावाभावसमाश्वासमायुस्तेषां सुखायते।
Those who have known ‘that which is to be known’, those who rest in the ‘Supreme state which has no
differentiation’, those who are equanimous in gain and loss, for them alone, the life is truly blissful.
वयं परिमिताकारपरिनिष्टितनिश्चयाः संसाराभ्रतडित्पुञ्जे मुने नायुषि निर्वृताः।
Inside the (dark) world, which is terrifying because of the dense dark clouds with continuous flashing of
lightning, hey Muni, people like us who are sure of the limitation of form (and are identified with the
physical body), are never at peace.
युज्यते वेष्टनं वायोराकाशस्य च खण्डनं ग्रथनं च तरङ्गाणां आस्था नायुषि युज्यते।
It is possible maybe to restrain the wind, or slice the space, or knot the waves together; but it is not possible
to trust the stability of life.
पेलवं शरदीवाभ्रमस्नेहेव दीपको तरङ्गके वालोलं गतमेवोपलक्ष्यते।
Like the thin autumn clouds, like the lamp without the oil, like the rolling waves, the life is observed to be
already over with.
तरङ्गं प्रतिबिम्बेन्दुं तडित्पुञ्जं नभोम्बुजं ग्रहीतुमास्थां बध्नामि न त्वायुषि हतस्थितौ।
9
I may even hope to catch a splashing wave, or the reflection of the moon, or a flashing lightning, or the lotus
blooming in the sky imagined by me; but I have no trust in the stability of life, which is continuously ebbing
away.
अविश्रान्तमनाः शून्यमायुः आततमीहते दु:खायैव विमूढोऽन्तर्गर्भं अश्वतरी यथा।
The wretched idiot obtains the useless and lengthy life for the sake of experiencing only pain, with his mind
not restful in one’s true essence; he is like the mule inside the womb of the horse, which kills the mother
when delivered from the womb. (Like the mule which kills its own mother, the foolish man wastes his life
because of his ignorance.)
संसारसंसृतावस्यां फे नोअस्मिन्सर्गसागरे कायवल्ल्याम्भसो ब्रह्मञ्जीवितं मे न रोचते।
Brahman, this life is not a thing of liking for me! In this turmoil of Samsaara, the ‘creeper of the body’ is just
the ‘worthless unstable foam’ found on the ‘waters of the creation-ocean’.
प्राप्यं संप्राप्यते येन भूयो येन च शोच्यते पराया निवृत्तेर्स्थानं यत्तज्जीवितमुच्यते।
That alone is known as a proper life where ‘that which is to be attained’ (Knowledge of one’s essence) is
attained; through which one does not grieve again, and which is the ‘state of the supreme bliss’.
तरवोऽपि हि जीवन्ति जीवन्ति मृगपक्षिणः स जीवति मनो यस्य मननेन न जीवति।
Trees also live; animals and birds also live; he alone lives truly, whose mind is not alive through worries.
जातास्त एव जगति जन्तवः साधुजीविताः ये पुनर्नेह जायन्ते शेषा जरठगर्धभाः।
Those beings alone are really born in this world, which live a noble life and never get born again here; all the
others are just ‘aging donkeys’ (burdened with life-problems).
भारोऽविवेकिनः शास्त्रं भारो ज्ञानं च रागिणः अशान्तस्य मनो भारो भारोऽनात्मविदो वपुः।
The ‘study of the Shastras that instruct abstract knowledge’, is an unbearable weight to the dull headed;
‘knowledge about the ephemeral nature of sense objects’ is an unbearable weight to the person who has
attractions for the world objects; ‘mind is an unbearable weight’ to a man whose has no peace; ‘body is a
weight’ to a person, who does not have the ‘knowledge of his true essence’.
रूपमायुर्मनोबुद्धिरहंकारस्तथेहितं भारो भारधरस्येव सर्वं दुःखाय दुर्धियः।
Body, life, mind, intelligence, ego, are all like the ‘weights carried by a burden-carrier’, who being attached
to them can never be without them, though they cause only pain to the idiot.
अविश्रान्तमनापूर्णमापदां परमास्पदं नीडं रोगविहङ्गानामायुरायासनं दृढम्।
Life is extremely tiresome; for it is the nest for the birds called diseases, is an abode of dangers, never a
place of rest, and is never complete with the desired things.
प्रत्यहं खेदमुत्सृज्य शनैरलमनारतं आखुनेव जरच्छभ्रं कालेन विनिहन्यते।
Life is eaten away slowly by ‘Kaala’(change and deterioration), like an old tree destroyed by a rat which
slowly and tirelessly keeps gnawing at it at every moment.
शरीरबिलविश्रान्तैर्विषदाहप्रदायिभिः रोगैरापीयते रौद्रैर्व्यालैरिव वनानिलः।
Terrifying diseases resulting in extremely poisonous fatal pains, stay inside the hollows of the body and suck
off the life, like the ‘snakes consuming the forest-air’.
प्रस्नुवानैरविच्छे दं तुच्छै रन्तरवासिभिः दुःखैराधृष्यते क्रू रैर्घुणैरिव जरद्रुमः।
‘Sufferings and sorrows’ are like the ‘lowly cruel wood-worms staying within the oozing dirt’; and eat away
the life, like the ‘worms gnawing at the old tree without a break’.
नूनं विगरणायाशु घनगर्धमनारतं आखुर्मार्जारके णेव मरणेनावलोक्यते।
‘Death’, at all times waits patiently, like the ‘cat that is greedy for the food sits outside the hollow where the
rat lives, ready to pounce on it at any time’.
गन्धादिगुणगर्भिण्या शून्ययाऽशक्तिवेश्ययाऽन्नं महाशनेनेव जरसा परिजीर्यते।
Like a glutton gobbling up food, the life is gobbled by the prostitute called ‘old age’ innate with qualities
like dirty smells, lack of proper emotions, and loss of strength.
दिनैर्क तिपयैरेव परिज्ञाय गतादरं दुर्जनः सज्जनेनेव यौवनेनावमुच्यते।
Within a few days itself, one is discarded by the youthful state, like a good man loses affection and rejects
the wicked man, once his true nature comes to light.
विनाशसुहृदा नित्यं जरामरणबन्धुना रूपं खिङ्ग्वरेनेव कृ तान्तेनाभिलष्यते।
Like a lustful young man is after a beautiful girl (only to spoil her health and beauty), ‘Krtaanta’ (the deity of
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annihilation) a friend of destruction and a relative of old age and death, is attracted by ‘life’ (only to destroy
it in the end).
स्थिरतया सुखभासितयानया सततमुञ्झितमुत्तमफल्गु च जगति नास्ति तथा गुणवर्जितं मरणभाजनमायुरिदं
यथा।
There is nothing in this world as worthless as this life, the receptacle of death; since it is completely without
any essence at all, though seemingly stable and blissful.
CONDEMNATION OF AHAMKAARA (I-NESS)

(I am free of Ahamkaara, the self-made ego-entity)
(Ahamkaara is said to be the first ‘Adhyaasa’-‘foremost false attribution’.

Ahamkaara means the ‘hm’ sound within you, which makes you deem yourself as a physical structure
separated from the rest of the physical structures which fill the world. It is the ‘ego’ feeling.
What is this ego (I-ness)?
A child when born has no ego, but the instinct of survival only, like the least evolved animal.
As it grows, it enters a process of self-hypnotism. It learns to identify with that image which is seen in the
mirror as its form. It trains itself to love and pamper that image-form. It builds its world of objects as that
which is connected to the body. It develops a self-imagined collection of information of oneself. Its whole
life is constructed around this ‘self-imagined information about oneself’.
This is Ahamkaara; the ego-feeling in each and every one of the living beings.
Animals also have this Ahamkaara without the expression of any language or thought form. Trees also have
this silent Ahamkaara without even the ability to move around actually. Stones, mud etc also have this
separateness naturally, as specified by nature, though they have no mind or intellect.
All objects have this separateness of existence and maintain their properties or qualities at all times.
Whereas in all inanimate objects, this Ahamkaara stays silent and as the pure expression of ‘Existence’
alone, in humans it devolves into a self-conceit based on imagined ideas about oneself. This self-conceit
which makes one utterly selfish and arrogant is condemned here by Rama, as the worst quality of all.)
मुधैवाभ्युत्थितो मोहान्मुधैव परिवर्धते मिथ्यामयेन भीतोऽस्मि दुरहङ्कारशत्रुणा।

Ahamkaara is what I imagine myself to be, as my own ideas about me. I am terrified of the enemy called the
wicked Ahamkaara which is completely unreal, is produced for no good and develops also for no good.
अहंकारवशादेव दोषकोशकदर्थतां ददाति दीनदीनानां संसारो विविधाकृ तिः।
(Why it is an enemy?) Only because of the ‘dominance of Ahamkaara’, that the ‘Samsaara’ (world-
experience) which is made of only desires and desire-fulfillments, pushes the ‘wretched of the wretched
beings’ (in the process of licking out the minuscule joys of life), to the worst state of countless faults.
अहंकारवशादापदहङ्काराद्दुराधयोऽहङ्कारवशादीहा नाहङ्कारात्परोरिपुः।
Through Ahamkaara only, all the problems rise up; from Ahamkaara only, the wicked mental worries arise;
due to Ahamkaara only, the desires arise; there is no enemy greater than the Ahamkaara!
तमहङ्कारमाश्रित्य परमं चिरवैरिणं न भुञ्जे न पिबाम्यम्भः किमु भोगान्भुजे मुने।
Having been under the control of that ‘Ahamkaara the supreme enemy’, for such a long time, I do not even
like to eat or drink anything (like a slave kept in chains); how can I enjoy any pleasures, hey Muni?
संसाररजनी दीर्घा माया मनसि मोहिनी ततोऽहंकारदोषेण किरातेनेव वागुरा।
The ‘dark night of Samsaara’ is long, produces imaginary ghosts, deludes the mind; and I am fully trapped
by this ‘Ahamkaara-fault’, like in a ‘trap set by the hunter’.
यानि दुःखानि दीर्घाणि विषमाणि महान्ति चाहंकारप्रसूतानि तान्यगात्खदिरा इव।
All the great pains and sufferings which one goes through for a prolonged time, rise up from the (thick-set)
Ahamkaara alone, like the ‘thorny plants from the mountain-ground’.
शमेन्दुसैंहिके यास्यं गुणपद्महिमाशनिं साम्यमेघशरत्कालमहंकारं त्यजाम्यहम्।
I fully renounce this Ahamkaara, which is the ‘Raahu’s mouth’ for the ‘moon called peace’; the ‘lightning
for the lotus of virtues’; the ‘autumn for the cloud of courteousness’.
नाहं रामो न मे वाञ्छा भावेषु न च मे मनः शान्त आसितुमिच्छामि स्वात्मनीव जिनो यथा।
I am not Rama the son of an emperor; I do not covet pleasures or powers related to the royal birth; I will not
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entertain thoughts of the world at all, and will stay without a mind. I want to remain quiet like ‘Vishnu
absorbed in YogaNidraa’ (quiet state of Aatman).
अहंकारवशाद्यन्मया भुक्तं हृतं कृ तं तत्तत्सर्वं अवस्त्वेव वस्त्वहंकाररिक्तता।
Associated with this Ahamkaara, whatever has been eaten, taken, or done by me (all the actions that are
tainted by the ‘I’ and ‘mine’) are not real at all (as belonging to a dream).
That ‘pure state without Ahamkaara’ is alone the truly stable one.
अहमित्यस्ति चेद्ब्रह्मन्नहमापदि दुःखितः नास्ति चेत्सुखितस्तस्मादनहङ्कारिता वरा।
If this ‘I’ is there, then hey Brahman, I am always stuck in problems resulting in pain; if it is not there, then
only there is peace; therefore, the ‘ego-less state’ is the best that is to be sought for.
अहंकारं परित्यज्य मुने शान्तमनस्तयाऽवतिष्टे गतोद्वेगो भोगौघो भङ्गुरास्पदः।
I will completely get rid of this ego-feeling hey Muni, and will stay with a quiet mind without anxieties.
(I will reject all the imagined ideas I have about me including my name, form and the life based on the body-
identity.) All the hosts of pleasures enjoyed because of this Ahamkaara, are just the imagined joys which are
momentary.
ब्रह्मन्यावदहंकारवारिदः परिजृम्भते तावद्विकासमायाति तृष्णाकु टजमञ्जरी।
As long as this ‘cloud of Ahamkaara’ keeps growing, so long does the ‘Kutaja tree of Trshnaa’ (thirst for
pleasures), is filled with the blooming flowers.
अहंकारघने शान्ते तृष्णा नवतडिल्लता शान्तदीपशिखावृत्त्या क्वापि यात्यतिसत्वरम्।
If the ‘dense Ahamkaara cloud’ subsides, then the ‘flash of lightning namely Trshnaa’, vanishes off
somewhere like a ‘snuffed off lamp-flame’.
अहंकारमहाविन्ध्ये मनोमत्तमहागजः विस्फू र्जति घनास्फोटैर्स्तनितैरिव वारिदः।
In the ‘great forest of the gigantic mountain of Vindhya’ namely Ahamkaara (stubborn and unbending), the
‘mad intoxicated huge elephant called the mind’ (mad with countless wants) trumpets aloud shattering things
all around, like the thundering cloud.
इह देहमहारण्ये घनाहंकारके सरी योऽयमुल्लसति स्फारस्तेनेदं जगदाततम्।
In this great wilderness of the body, the ‘huge lion of Ahamkaara’ wanders freely anywhere and everywhere;
and the world is its ground for hunting.
तृष्णातन्तुलवप्रोता बहुजन्मपरम्पराऽहंकारोग्रखिङ्गेन कण्ठे मुक्तावली कृ ता।
The ‘extremely sensuous rogue called Ahamkaara’, wears the ‘pearls of successive births’ woven in the
‘string of Trshnaa’ (thirst for pleasures).
पुत्रमित्रकलत्रादितन्त्रमन्त्रविवर्जितं प्रसारितमनेनेह मुनेऽहंकारवैरिणा।
Hey Muni! This ‘enemy named Ahamkaara’, has produced and spread out through his irremediable sorcery,
a ‘net made of son, friend and the family bindings’, to trap us all.
प्रमार्जितेऽहमित्यस्मिन्पदे स्वयमपि द्रुतं प्रमार्जिता भवन्त्येते सर्वैव दुराधयः।
If one erases off the limited identity of the ego-state, then all the afflictions also get instantly erased off.
अहमित्यम्बुदे शान्ते शनैश्च शमशातिनी मनोगगनसंमोहमिहिका क्वापि गच्छति।
When the cloud called ‘I’ subsides, then slowly (by the Vichaara-practice) the ‘delusion-mist that fills the
mind-sky’ destroying the quietness, vanishes off somewhere.
निरहंकारवृत्तेर्मे मौर्ख्याच्छोके न सीदतः यद्किञ्चिदुचितं ब्रह्मन्स्तदाख्यातुमर्हसि।
I am now without the Ahamkaara; yet am suffering through ignorance; whatever can cure this pain, please
instruct it to me, hey Brahman!
THE MIND-IMAGINED SELF-ENTITY, THE AHAMKAARA, IS ALWAYS IN TROUBLE

सर्वापदां निलयमध्रुवमन्तरस्थमुन्मुक्तमुत्तमगुणेन न संश्रयामि यत्नादहंकृ तिपदं परितोऽतिदुःखं शेषेण मां
समनुशाधि महानुभाव।
Hey Mahaanubhaava (of great experience)!
Instruct me well the Knowledge of that ‘Remaining Principle’ which remains after the destruction of
‘Ahamkaara’, in which I am not able to seek shelter even after trying hard, as I am enveloped by egoism
which is free of any good quality, which is situated inside, which is unstable, and which is the abode of all
calamities.
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(I am stuck with this Ahamkaara, like getting stuck under the belly of the cow, near its foot. The cow’s foot
being tied with a loose rope, keeps kicking me hard continuously, and I have to change my position
repeatedly for fear of getting kicked. I am in constant pain. I am trying hard to get out of here with no
results. Get me out of here and give me freedom.
The Sanskrit word which is used here is ‘AHAM-KRTI-PADA’. ‘PADA’ means ‘word’ and also ‘foot’.
GUNA means ‘quality’ and also ‘rope’. So the sentence,‘The cow is not tied properly with a good rope’ also
means,‘I am not endowed with excellent virtues’.The word ‘AHAM-KRTI-PADA’ refers to the ‘state created by
the I’ and also to the ‘foot of the cow which bellows AHAM’.
A wise man will not take shelter at the place which is at the foot- region of the cow; which is not tied to a
strong rope (Guna); which is situated in the belly part; which is unstable; which is the cause of all pains
because of kicking etc. Same adjectives apply to the ‘state of egoism’ also. The wise man will not take
shelter in the ‘state of egoism’, which is the abode of all sufferings, which does not allow virtues to develop;
which is restless and which lurks inside the mind.)
CONDEMNATION OF THE FICKLE MIND

(I have the mind under control)
दोषैर्जर्जरतां याति सत्कार्यादार्यसेवितात् वातान्तःपिच्छलववच्चेतश्चलति चञ्चलम्।

The ‘fickle mind which is shivering and carried away’, like a ‘light feather in the stormy wind’, goes far off
from the ‘good deeds sought by the virtuous’; and gets ‘shattered by the selfish acts as by the rocks’.
इतश्चेतश्च सुव्यग्रं व्यर्थमेवाभिधावति दूराद्दूरतरं दीर्घं ग्रामे कौलेयको यथा।
Like a ‘stray dog running wildly’, inside a village far and wide with no purpose, the mind also eagerly runs
here and there in vain, uselessly.
न प्राप्नोति क्वचित्किञ्चित्प्राप्तैरपि महाधनैः नान्तः संपूर्णतामेति करण्डक इवाम्बुभिः।
The mind does not attain anything actually (defined as joy). Even if it reaches great forests (of wealth), it
does not get complete satisfaction, like a ‘wicker basket that gets filled with water’.
नित्यमेव मुने शून्यं कदाशावागुरावृतं न मनो निवृतिं याति मृगो यूथादिव च्युतः।
Hey Muni, the ‘mind trapped by ill-sought desires’, is always empty of fulfillment, and does not ever stay in
rest, like a ‘deer lost from its herd’.
तरङ्गतरलां वृत्तिं दधदालूनशीर्णतां परित्यज्य क्षणमपि हृदये याति न स्थितिम्।
Holding on to the ‘nature of the unstable waves which raise again and again newly’, to break up only into
shattered drops at the end, the mind never rests in its essence, unable to give up its ever rising new thoughts
which dissolve off into nothing only.
मनो मननविक्षुब्धं दिशोदश विधावति मन्दराहननोद्भूतं क्षीरार्णवपयो यथा।
Mind always agitated by the wants, rushes in all the ten directions like the ‘waters of the milk-ocean
shattered by the churning of the Mandara Mountain’.
कल्लोलकलितावर्तं मायामकरमालितं न निरोद्धुं समर्थोऽस्मि मनोमयमहार्णवम्।
I am unable to control the ‘huge ocean of the mind’ which is filled with turbulent waves and whirlpools, and
abounds in the ‘alligators of illusion’ (appearing like restful rocks but ready to swallow the moment one goes
near.)
भोगदुर्वाङ्कु राकाङ्क्षी श्वभ्रपातमचिन्तयन्मनोहरिणको ब्रह्मन्दूरं विपरिधावति।
Hey Brahman! The ‘mind-deer’ runs far into the mountains intent on tasting the ‘Durvaa grass’, unaware of
the ‘abyss (of harms)’ waiting to swallow it up!
न कदाचन मे चेतः स्वामालूनशीर्णतां त्यजत्याकु लया वृत्त्या चञ्चलत्वमिवार्णवः।
Never does my mind give up ‘its nature of ever rising new thoughts, that dissolve off into nothingness’ due
to its apprehensive nature, like the ‘ocean can never be without its waves which rise and fall continuously’.
चेतश्चञ्चलया वृत्त्या चिन्तानिचयचञ्चुरं धृतिं बध्नाति नैकत्र पञ्जरे के सरी यथा।
The ‘mind with its restless nature’, becoming more restless by the hordes of worries, never gets any stability,
like the ‘lion trapped inside a cage’.
मनो मोहरथारूढं शरीरात्समतासुखं हरत्यपहतोद्वेगं हंसः क्षीरमिवाम्भसः।
Mind, riding the ‘chariot of delusion’ (of the identity with the body only), snatches away fast, the ‘bliss of
Aatman experienced while in the body’ (state of JeevanMukti), leaving back the ‘inertness of the body
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alone’; like the ‘swan drinking off the milk from the mixture of water and milk’ leaving back the ‘essence-
less water’.
अनल्पकल्पनातल्पे विलीनाश्चित्तवृत्तयः मुनीन्द्र न प्रबुद्ध्यन्ते तेन तप्येऽहमाकु लः।
Hey Muneendra, the thoughts rising in the mind are always absorbed in endless imaginations and never
come out of it; and so I suffer like this, as if feeling lost.
I AM TRAPPED BY THE MIND-DEVIL
क्रोडीकृ तदृढग्रन्थितृष्णासूत्रे स्थितात्मना विहगो जालके नेव ब्रह्मन्बद्धोऽस्मि चेतसा।
Like a ‘bird trapped in the net’, I am also trapped in this ‘net made of thickly woven knots of Trshnaa’ (with
the ‘I and ‘mine’ ideas always densely tied as knots), hey Brahman.
संततामर्षधूमेन चिन्ताज्वालाकु लेन च वह्निनेव तृणं शुष्कं दग्धोऽस्मि चेतसा।
I am scorched by the ‘fire of the mind’ with its ever rising ‘smoke of intolerance’, and with the ‘flames of
worries’; and my condition is similar to a ‘dry grass-piece set on fire’.
क्रू रेण जडतां यातस्तृष्णाभार्यानुगामिना शवं कौलेयके नेव ब्रह्मन्भुक्तोऽस्मि चेतसा।
I am like a ‘dead person’ because of identifying with the inert body; and the wild and violent ‘dog of the
mind’ with its ‘bitch Trshnaa’ at its back, preys upon ‘me as on a carcass’.
तरङ्गतरलास्फालवृत्तिना जडरूपिणा तटवृक्षेवौघेन ब्रह्मन्नीतोऽस्मि चेतसा।
Like a ‘tree on the bank’ carried off by the ‘floods of water’, hey Brahman, I am carried away by the ‘idiot
mind’ with its ‘splashing waves of desires’.
अवान्तरनिपाताय शून्ये वा भ्रमणाय च तृणं चण्डानिलेनेव दूरं नीतोऽस्मि चेतसा।
I am carried far away by the mind, like a ‘piece of straw by a fierce storm’; to fall into unknown places and
get tossed in the void. (I get tossed into higher and lower births and wander uselessly in many births where
there is no opportunity for attaining higher spiritual states.)
संसारजलधेरस्मान्नित्यमुत्तरणोन्मुखः सेतुनेव पयःपूरो रोधितोऽस्मि कु चेतसा।
Always intent on getting out of this ‘Samsaara-ocean’, I am blocked by this idiot-mind, like the ‘flooding
stream by the dam’.
पातालाद्गच्छता पृथ्वीं पृथ्व्याः पातालगामिना कू पकाष्टं कु दाम्नेव वेष्टितोऽस्मि कु चेतसा।
Like a ‘wooden stick of the water-well tied to a decayed rope’, I too keep on going up from the dark
underground to the surface level, and go down from the surface to the underground, clasped by this wicked
mind (attaining higher and lower births.)
मिथ्यैव स्फाररूपेण विचाराद्विसरारुणा बालो वैतालके नेव गृहीतोऽस्मि कु चेतसा।
Similar to a child obsessed by a ghost, whose illusory expanding form glides away through proper enquiry, I
too am possessed by this ‘wicked ghost of the mind’. (Mind is also a ‘form of illusion’ and runs away from
the ‘true enquiry of the Self’.)
IT IS DIFFICULT TO CONTROL THE MIND
वह्नेरुष्णतरः शैलादपि कष्टतरक्रमः वज्रादपि दृढो ब्रह्मन्दुर्निग्रहमनोग्रहः।
Hey Brahman, the ‘control of the mind’ is indeed very difficult; it is hotter than the fire (always burning with
desires; never can be extinguished); difficult to ascend than a mountain (its wants are higher than a
mountain, never can reach the summit of satisfaction); and harder than the diamond (stubborn and strong
with foolishness).
चेतः पतति कार्येषु विहगः स्वामिषेश्विव क्षणेन विरतिं याति बालः क्रीडनकादिव।
The mind pounces on its pleasure-fulfilling tasks, like a ‘bird pouncing on a piece of meat’; the next moment
it discards it and runs after another, like a ‘child throws away one toy and goes after another’.
जडप्रकृ तिरालोलो विततावर्तवृत्तिमान्मनोऽब्धिरहितव्यालो दूरं नयति तात माम्।
‘Taata’ (dear one)! The mind like ‘an ocean’ is cold (foolish), turbulent with waves (restless with desires)
and abounds in whirlpools (problems) that drag you to deep down to the ocean base. I helplessly get carried
away by the ‘vicious aquatic beings’ (wicked selfish wants) inside the ocean, far and wide.
अप्यब्धिपानान्महतः सुमेरून्मूलनादपि वह्न्यशनात्साधो विषमश्चित्तनिग्रहः।
It is very difficult to control the mind, more difficult than drinking off the waters of the ocean, or uprooting
the Meru Mountain, or consuming the fire.
चित्तं कारणमर्थानां तस्मिन्सति जगत्त्रयं तस्मिन्क्षीणे जगत्क्षीणं तच्चिकित्स्यं प्रयत्नतः।
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Mind alone is the cause of all objects; when it exists, the three worlds exist; when it vanishes off, the world
also vanishes off; so this mind alone should be dealt with through effort, and destroyed fully.
चित्तादिमानि सुखदु:खशतानि नूनमभ्यागतान्यगवरादिव काननानि तस्मिन्विवेकवशतस्तनुतां प्रयाते मन्ये मुने
निपुणमेव गलन्ति तानि।
All the hosts of pains and pleasures rise up from the mind only, like the ‘forests from a huge mountain’.
I believe hey Muni, that through discrimination they can dwindle and get annihilated completely.
सकलगुणजयाशा यत्र बद्धा महद्भिस्तमरिमिह विजेतुं चित्तमभ्युत्थितोऽहं विगतरतितयान्तर्नाभिनन्दामि लक्ष्मीं
जडमलिनविलासां मेघलेखामिवेन्दुः।
By conquering this mind, those great ones who strive after liberation, win over all the virtues that belong to a
‘JeevanMukta’. I am now prepared to conquer the mind-enemy (and rise to their state). I have lost the
attraction for the ‘world objects’. Like the ‘moon which does not like the array of dark clouds’, I also do not
feel pleased by the ‘Goddess of riches who sports in dirty foolish minds’ (blocking the rise of knowledge.)
CONDEMNATION OF TRSHNAA, THIRST FOR PLEASURES

(I have got rid of this Trshnaa also!)
(‘Trshnaa’ means the ‘lingering thirst for fresh and varied pleasures’, because of which the mind always
stays without satisfaction. Since the world abounds only in ‘mirage -rivers’ and not any real water of
happiness, the mind’s thirst never gets quenched; and it suffers throughout the life.)
हार्दान्धकारशर्वर्या तृष्णयेह दुरन्तया स्फु रन्ति चेतनाकाशे दोषकौशिकपङ्क्तयः।

Due to Trshnaa, which never leads to any good, like the ‘dark night with its hidden dangers of terrifying
darkness’, the ‘crowd of owls’ namely the ‘faulty actions and ideas’, rise up in the ‘expanse of pure
awareness state’.
अन्तर्दाहप्रदायिन्या समूढरसमार्दवो पङ्क आदित्यदीप्त्येव शोषं नीतोऽस्मि चिन्तया।
Like a ‘feather’, by the ‘heat of the sun which scorches the insides and removes all the moisture’, I have also
‘dried up because of worries’, and have ‘lost all the good qualities’ by the ‘heat of desires’.
मम चित्तमहारण्ये व्यामोहतिमिराकु ले शून्ये ताण्डविनी जाता भृशमाशापिशाचिका।
In my ‘mind-forest filled with the darkness of utter delusion’, deserted and empty of all other good thoughts,
the ‘flesh-eating devil of Trshnaa’ dances wildly.
वचोरचितनीहारा काञ्चनोपवनोज्ज्वला नूनं विकासमायाति चिन्ताचणकमञ्जरी।
The ‘thorny bushes of worries’ bloom well (in my mind), resplendent by the ‘desire of gold nearby’ (the
yellow intoxicating Dhattura plants), and the ‘mist of words’ (lamentations accompanied by the tears).
अलमन्तर्भ्रमायैव तृष्णातरलिताशया आयाता विषमोल्लासमूर्मिरम्बुनिधाविव।
‘Trshnaa’, violently shaking the mind, arrives only to increase the delusion within, like a ‘violent wave in the
ocean’.
उद्धामकल्लोलरवा देहाद्रौ वहतीव मे तरङ्गतरलाकारा तरत्तृष्णातरङ्गिणी।
‘Trshnaa-river’ with its ever rising waves, moving from one place to another, with its high rising incessant
sound, carries down my ‘body-hill’ to the ‘base hollow of objects’ (to shatter me to pieces).
वेगं संरोद्धुमुदितो वात्ययेव जरत्तृणं नीतः कलुषया क्वापि तृष्णया चित्तचातकः।
My ‘mind-chaataka bird’ gets blocked in its rush towards the ‘rains of Self-bliss’, and gets carried away
elsewhere by the ‘dusty winds’ (of actions) (losing its way) like a ‘dried up grass piece by the storm’.
यां यामहमतीवास्थां संश्रयामि गुणश्रियां तां तां कृ न्तति मे तृष्णा तन्त्रीमिव कु मूषिका।
Whichever virtue I get prepared to cultivate, as necessary for the ‘practice of Self-knowledge’, Trshnaa cuts
it off like a ‘deceitful rat gnawing away the string of Veenaa’.
पयसीव जरत्पर्णं वायाविव जरत्तृणं नभसीव शरन्मेघश्चिन्ताचक्रे भ्रमाम्यहम्।
Like a ‘dried up leaf caught in the whirlpool’, like a ‘dried up grass carried by the winds’, like ‘an autumn
cloud dissolving off in the sky’, I wander aimlessly caught in the ‘wheel of worries’.
गन्तुमास्पदमात्मीयमसमर्थधियो वयं तृष्णाजाले विमुह्यामो जाले शकु नयो यथा।
Caught in the ‘net thrown by the hunter’, we are unable to reach our nest (of Self-bliss), and stay miserable
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in this net spread out by Trshnaa.

तृष्णाभिधानया तात दग्धोऽस्मि ज्वालया तथा यथा दाहोपशमनमाशङ्के नामृतैरपि।
Dear one, I am burnt so much by the ‘hot flames of Trshnaa’ that I do not have the hope of even the nectar-
sprays healing the burns.
दूरं दूरमितो गत्वा समेत्य च पुनःपुनः भ्रमत्याशु दिगन्तेषु तृष्णोन्मत्ता तुरङ्गमी।
The ‘insane Trshnaa-mare’ (without discrimination), moves from here to far off lands, comes back, and
again and again wanders off in all the directions (in search of desire-fulfillment).
जडसंसर्गिणी तृष्णा कृ तोर्ध्वाधोगमागमा क्षुब्धा ग्रन्थिमती नित्यमारघट्टाग्ररज्जुवत्।
Like the ‘rope which pulls the water-pot from the well’, Trshnaa is always wet (filled with desires), goes up
and down (in various births), is rotten (because of the tainted thoughts) and is knotted (with the Ahamkaara).
अन्तर्ग्रथितया देहे सर्वदुश्छे दयाऽनया रज्जेवेवाशु बलीवर्दस्तृष्णया वाह्यते जनः।
By the ‘rope knotted through one’s own nasal holes’, thick and not easily cut, a bullock is pulled forward; so
is a man pulled by the ‘rope of Trshnaa’.
पुत्रमित्रकलत्रादितृष्णया नित्यकष्टया खगेष्विव किरात्येदं जालं लोके षु रच्यते।
Like a ‘bird getting enticed towards a painful net by the huntress scattering the tasty grains’, this Trshnaa
also attracts all towards her net, through the attachment towards son, friend, wife etc, which lead to incessant
pain only.
भीषयत्यपि धीरमन्धयत्यपि सेक्षणं खेदयत्यपि शान्तेहं तृष्णा कृ ष्णेव शर्वरी।
Trshnaa is like the ‘dark night’ which terrifies even the brave; blinds even those with eyes; worries even a
person of calm disposition.
कु टिला कोमलस्पर्शा विषवैषम्यशंसिनी दशत्यपि मनाक्स्पृष्टा तृष्णा कृ ष्णेव भोगिनी।
Trshnaa is like the ‘black serpent’, soft to touch (momentary joy); is with hidden venom (harmful results)
and bites at the slightest touch (there is no escape once you entertain a desire).
भिन्दती हृदयं पुंसां मायामयविधायिनी दौर्भाग्यदायिनी दीना तृष्णा कृ ष्णेव राक्षसी।
Trshnaa is the ‘dark Raakshasi of wretched deeds’, and tears away the hearts of the men; enchants with many
deceitful magical tricks; and gives only the worst states ever possible.
तन्द्रीतन्त्रीगणैः कोशं दधाना परिवेष्टितं नानन्दे राजते ब्रह्मंस्तृष्णा जर्जरवल्लकी।
Trshnaa is the ‘old ruined AlaabuVeena’ hey Brahman, makes only unpleasant sounds with the gourd
covered by many loosened strings; looks not very pleasing (is inauspicious for sight); and sounds harsh
(gives pain).
नित्यमेवातिमलिना कटु कोन्माददायिनी दीर्घतन्त्री घनस्नेहा तृष्णा गह्वरवल्लरी।
Trshnaa is the ‘creeper rising in the deep dark cave’, always dirty and dusty (because of selfish thoughts),
gives drowsiness which is harmful (results in harm though pleasing at first), grows very tall (reaching all
objects) and is thickly interwoven (with attachments).
अनानन्दकरी शून्या निष्फला व्यर्थमुन्नताऽमङ्गलकरी क्रू रा तृष्णा क्षीणेव मञ्जरी।
Like a ‘dried up bower of creepers’ (hanging on trees), Trshnaa gives painful pricks with thorns (harmful
results), is inauspicious looking, wastefully grown, is fruitless, is bared of all leaves and flowers, and never
gives any joy.
अनावर्जितचित्तापि सर्वमेवानुधावति न चाप्नोति फलं किं चित्तृष्णा जीर्णेव कामिनी।
Like a ‘prostitute who has aged’, Trshnaa uncontrolled runs after everyone (every object) and never gets the
needed fruit (of happiness).
संसारवृन्दे महति नानारससमाकु ले भुवनाभोगरङ्गेषु तृष्णा जरठनर्तकी।
In the ‘garden of Samsaara’ bubbling with many emotions, Trshnaa is a ‘dancer weakened by age’.
जराकु सुमितारूढा पातोत्पातफलावलिर्संसारजङ्गले दीर्घे तृष्णा विषलता तता।
Trshnaa is the ‘overspread poisonous creeper grown tall’ in the ‘wild jungle of Samsaara’ with the ‘flowers
of old age’ and the ‘fruits (of actions)’ falling all over.
यन्न शक्नोति तत्रापि धत्ते ताण्डविनीं गतिं नृत्यत्यानन्दरहितं तृष्णा जीर्णा इव नर्तकी।
Trshnaa is like an ‘aged dancer dancing on the pleasure-stage’, who, unable to move her limbs the correct
way (seeking the true joy of the Self), just assumes the ‘dance postures’ (of sense-movements) painfully,
without giving any joy.
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भृशं स्फु रति नीहारे शाम्यत्यालोक आगते दुर्लङ्ग्येषु पदं धत्ते तृष्णा चपलबर्हिणी।
Trshnaa is the ‘fickle minded female peacock’, who dances well in the ‘misty moist air of delusion’; she
remains quiet, only when the ‘light of Viveka’ shines forth; she walks on difficult and dangerous paths
(seeking worthless pleasures of family, wealth etc).
जडकल्लोलबहुला चिरं शून्यान्तरान्तरा क्षणमुल्लासमायाति तृष्णा प्रावृट्तरङ्गिणी।
Trshnaa is the ‘muddy monsoon flood’, flows with many ‘cold violent waves of foolishness’, empty of any
use always, is broken at places (because of many wants), and stays pleasing only for a short time.
नष्टमुत्सृज्य तिष्टन्तं तृष्णा वृक्षमिवापरं पुरुषात्पुरुषं याति तृष्णा लोलेव पक्षिणी।
Like the ‘hungry bird’ discarding the decayed tree moves to the next one, Trshnaa also moves from person to
person (like a viral infection).
पदं करोत्यलङ्ग्येऽपि तृप्तापि फलमीहते चिरं तिष्टति नैकत्र तृष्णा चपलमर्क टी।
Trshnaa is the ‘restless monkey’; never stays at one place for a moment; tries to cross treacherous areas, and
reaches for more fruits though not hungry.
इदं कृ तेवदमायाति सर्वमेवासमञ्जसमनारतं च यतते तृष्णा चेष्टेव दैविकी।
Trshnaa is like the ‘divine act’ (not under the control of humans), and always brings about unwanted
incidents at all times (by making the mind distracted) even when trying to fulfill the auspicious goals.
क्षणमायाति पाताले क्षणं याति नभस्थलं क्षणं भ्रमति दिक्कु ञ्जे तृष्णा हृत्पद्मषट्पदी।
Trshnaa is the ‘six-footed bee’ (senses and the mind) hovering in the ‘heart-lotus’, is at one moment at the
lowliest places, another moment she flies high in the sky, and the very next moment floats off in other
directions (chasing varieties of desires.)
सर्वसंसारदोषाणां तृष्णैका दीर्घदुःखदा अन्तःपुरस्थमपि या योजयत्यतिसंकटे।
Among all the faults found in the world, Trshnaa alone excels in giving endless pain to a man; for she can
push even a man staying safe inside the harem towards great difficulties.
प्रयच्छति परं जाड्यं परमालोकरोधिनी मोहनीहारगहना तृष्णा जलदमालिका।
Trshnaa is the ‘array of dark clouds’; gives extreme cold (coldness of heart/foolishness), blocks the ‘supreme
light of Aatman’; and fills the place with the ‘dense mist of delusion’.
सर्वेषां जन्तुजातानां संसारव्यवहारिणां प्रतिप्रोतमनोमाला तृष्णा बन्धनरज्जुवत्।
Trshnaa is like a ‘binding rope’ (tied to the neck of animals), that is worn as a ‘garland by the minds’, by all
types of beings who have taken birth on this earth, and who are engaged in a variety of worldly affairs
विचित्रवर्णा विगुणा दीर्घा मलिनसंस्थितिः शून्या शून्यपदा तृष्णा शक्रकार्मुखधर्मिणी।
Like the ‘bow of Indra’ (rainbow), Trshnaa has many hues (varieties of sense pleasures); is without any
string (any goodness); very long (never ending); stays in the dusty clouds (minds filled with ignorance); is
void (is unreal); stays in the emptiness of the sky (in the empty mind-space).
TRSHNAA IS...
अशनिर्गुणसस्यानां
he hailstone for the plants called virtues’;
फलिता शरदापदां
is the ‘autumn for the fruits of dangers’;
हिमं संवित्सरोजानां
the ‘snow-fall for the lotuses of wisdom’;
तमसां दीर्घयामिनी
is the ‘lengthy night for the ignorance’;
संसारनाटकनटी
is the ‘excelling actress in the drama of the world’;
कार्यालयविहङ्गमी
is the ‘bird flying inside the room busy with actions’(disturbing by flying madly);
मानसारण्यहरिणी
the ‘deer running wildly in the forest of the mind’;
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स्मरसङ्गीतवल्लकी
the ‘stringed Veenaa for the music of lust’;
व्यवहाराब्धिलहरी
the ‘wave in the ocean of day to day life’;
मोहमातङ्गशृङ्खला
the ‘chain around the elephant called delusion’;
सर्गन्यग्रोधसुलता
the ‘creeper for the tree of Sarga’ (creation);
दुःखकै रवचन्द्रिका
the ‘moonlight for the night-lotus called pain’;
जरामरणदुःखानामेका रत्नसमुद्गिका
the ‘single jewel-casket for the sufferings of old age and death’;
आधिव्याधिविलासानां नित्यं मत्ता विलासिनी।
the ‘intoxicated maiden sporting in the mental and physical ailments’.
I AM TOSSED IN AND OUT OF TRSHNAA LIKE THE DARK AND LIGHTED PATH OF THE SKY
क्षणमालोकविषया सान्धकारलवा क्षणं व्योमवीथ्युपमा तृष्णा नीहारगहना क्षणम्।
Trshnaa is like ‘path in the empty sky’ (reaching nowhere), sometimes brings about a little of light (making
one feel disgusted of the world because of the pains brought about by her); and the very next moment she
brings about darkness (because of the mind again craving after pleasures); and the very next moment is misty
(through delusions).
गच्छत्युपशमं तृष्णा कायव्यायामशान्तये तमी घनतमःकृ ष्णा यथा रक्षोनिवृत्तये।
Trshnaa subsides, only when the body is set at rest through knowledge; and is the ‘densely dark moon-less
night’, which when gone, stops the movement of the ‘wicked Raakshasas’ (desires).
तावन्मुह्यत्ययं मूको लोको विलुलिताशयः यावदेवानुसंधत्ते तृष्णा विषविषूचिका।
A man will be deluded only so long with his perturbed mind-state and remain helpless, as long as he holds
on to the ‘fatal cholera germ of Trshnaa’.
लोकोऽयमखिलं दुःखं चिन्तयोञ्झितयोञ्झति तृष्णा विषूचिकामन्त्रश्चिन्तात्यागो हि कथ्यते।
A man gets rid of all the suffering, by throwing off the anxiety about the fulfillment of desires, and thus will
be freed of Trshnaa. The ‘renunciation of anxieties about desire-fulfillment’ alone, is known as the ‘magical
chant’ which cures the ‘fatal disease of Trshnaa’.
तृणपाषाणकाष्टादिसर्वमामिषशङ्कया आददाना स्फु रत्यन्ते तृष्णा मत्स्यी हृदे यथा।
Trshnaa is like a ‘fish in a lake’ chasing after every piece of grass, stone and stick desirous of the meat-piece,
and perishes by means of that very meat-piece, when it is obtained.
रोगार्तिरङ्गना तृष्णा गम्भीरमपि मानवमुत्तानतां नयत्याशु सूर्यांशव इवाम्बुजम्।
‘Thirst for the union of woman’ is like an intensely painful disease, and makes a man stretch out in ugly
contours like the ‘hot sun-rays making the lotus petals open up in a haphazard manner’.
अन्तःशून्या ग्रन्थिमत्यो दीर्घस्वाङ्कु रकण्टकाः मुक्तामणिप्रिया नित्यं तृष्णा वेणुलता इव।
Trshnaa is like a ‘bamboo creeper’; hollow inside (worthless desires), made of knots (obsessions), with long
thorns as sprouts (worries), and always attracting with the illusory pearls (joys that never get attained).
अहो बत महच्चित्रं तृष्णामपि महाधियः दुश्च्छे दामपि कृ न्तन्ति विवेके नामलासिना।
Ah, is it not a wonder that the ‘great men of wisdom’ cut away even this Trshnaa which is very hard to
break, with their ‘faultless sword of discrimination’!
नासिधारा न वज्राग्निर्नतप्तायःकणार्चिषः तथा तीक्ष्णा यथा ब्रह्मन्तृष्णेयं हृदि संस्थिता।
Hey Brahman! Neither the ‘sword with the sharp blade’, nor the ‘thunderbolt of Indra’, not also the ‘sparks
of the burnt iron pieces’ are as sharp (as painful) as the ‘Trshnaa well-rooted in the heart’.
उज्ज्वलाऽसिततीक्ष्णाग्रा स्नेहदीर्घदशा परा प्रकाशा दाहदुःस्पर्शा तृष्णा दीपशिखा इव।
Trshnaa is like a ‘lamp flame’; brightly burning in the middle portion, blackened sharp edge at the end (ruin
only as the end), the thick wick burning off slowly (deteriorating states of the body), supported by the
attachments (oil), giving out light (the direct experience), yet hot to touch (with harmful results).
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अपि मेरूपमं प्राज्ञमपि शूरमपि स्थिरं तृणीकरोति तृष्णैका निमेषेण नरोत्तमम्।

Even if one be extremely wise to the size of the Meru Mountain, or be the most courageous man of
outstanding bravery, Trshnaa single handedly reduces him to the level of a dry straw.
संस्तीर्णगहना भीमा घनजालरजोमयी सान्धकारोग्रनीहारा तृष्णा विन्ध्यमहातटी।
Trshnaa is the ‘mountain slope of Vindhyaa’ that is covered by the dark mist (of ignorance), is filled with
thick dust (of Rajas), makes one lose the way, is huge (never-ending), and is difficult to cross over.
एकै व सर्वभुवनान्ततरलब्धलक्ष्या दुर्लक्ष्यतामुपगतैव वपुःस्थितैव तृष्णा स्थिता जगति चञ्चलवीचिमाले
क्षीरोदकाम्बुतरले मधुरेव शक्तिः।
Single, yet reaching out for the things all over the world, staying inside the body itself yet invisible, Trshnaa
is like the ‘sweetness in the flowing liquids of milk and water’ (ocean) with their restless waves.
(I want to have the thirst for Self-knowledge only, like the excellent swan which sucks out the sweet milk
from the water that is mixed with milk.)
CONDEMNATION OF THE PHYSICAL BODY

(I am disgusted with this body!)
(Analyze the physical body as a tool used by you to perceive the world, and look at it as an inert object only,
and not as you.)
THE RUINED BODY-VEENAA WITH ITS HARSH SOUNDS
आर्द्रान्त्रतन्त्रीगहनो विकारी परितापवान्कायः स्फु रति संसारे सोऽपि दु:खाय के वलम्।
(The body here is compared to a ruined Veenaa, the stringed musical instrument. Beginning from the tip of
the gourd (head), the Veenaa is connected by numerous strings all over; makes weird noises like agonized
screams.) The ‘physical body’ is dense with the ‘strings of wet nerves’; always changing and ugly; and
surrounded by countless miseries; comes into being in this mundane existence for undergoing pain alone.
BODY IS INERT BUT APPEARS AS IF CONSCIOUS

अज्ञोऽपि तज्ञसदृशो वलितात्मचमत्कृ तिः युक्या भव्योऽभव्योऽपि न जडो नापि चेतनः।
Though inert and non-conscious, the body acts as a conscious entity, by the magic of the ‘contact of the
Aatman, the understanding essence’ in all. Though capable of acting in the world, yet acting as an inert tool
only, it is neither inert nor conscious.
जडाजडदृशोर्मध्ये दोलायितदुराशयः अविवेकी विमूढात्मा मोहमेव प्रयच्छति।
It is an entity, which oscillates between the ‘states of inert and conscious states’, is without any
discriminating power, is foolish, and gives rise to the ‘delusion of attachment’ only.
BODY-COMFORT ALONE IS SOUGHT BY ALL

स्तोके नानन्दमायाति स्तोके नायाति खेदितां नास्ति देहसमः शोच्यो नीचो गुणबहिष्कृ तः।
By the smallest thing it gets pleasure; by the smallest thing it is pained; nothing is as loathsome as the
wretched body bereft of any good quality.
THE BODY-TREE
आगमापायिना नित्यं दन्तके सरशालिना विकासस्मितपुष्पेण प्रतिक्षणमलंकृ तः
This ‘body-tree’ is produced and destroyed again and again; at every moment, is adorned by the ‘blossoms
called smiles’ which appear and disappear with the ‘pollen of teeth’ ;
भुजशाखो घनस्कन्धो द्विजस्तम्भशुभस्तिथिः
the arms are the branches; the high rising shoulders act as the trunk, on top of which rest the ‘row of birds
called teeth’; (Birds and Brahmans both are termed as Dvijas because they are twice-born)
लोचनालिबिलाक्रान्तः शिरःपीठबृहत्फलः श्रवदन्तरसग्रस्तो
is filled with the ‘holes of bees called the eyes’; a ‘big fruit called head’ stays at the tip of the tree; ears are
the ‘tooth marks of the birds’ (as if by pecking) leaking some gel;
हस्तपादसुपल्लवः
the leaves are the hands and feet;
19
गुल्मवान्कार्यसंघातो
clumps of bushes grow on it like diseased portions; it is useful in doing work (but is not beautiful);
विहङ्गमकृ तास्पदः सच्छायो देहवृक्षोऽयं जीवपान्थगणास्पदः
is the resting place for the ‘bird namely Jeeva’; is well established with a huge shady foliage namely the hair
growth (of ignorance). This tree is the ‘temporary abode of the traveler called Jeeva’.
HOW CAN I PLACE TRUST IN THIS FLESH-MASS?

कस्यात्मीयः कस्य पर आस्थानास्था किलात्र के ।तात संतरणार्थेन गृहीतायां पुनः पुनः नावि देहालतायां च
कस्य स्यादात्मभावना।
How can this be a friend or enemy to anyone? How can any one get attached to it or be unattached?
It is just a ‘creeper used as a boat to cross over the ocean of worldly existence’!
Dear one, how can one identify with this ‘ugly tree’ as oneself?
देहनाम्नि वने शून्ये बहुगर्तसमाकु ले तनूरुहासंख्यतरौ विश्वासं कोऽधिगच्छति।
Who can have any trust in this ‘forest called the body’, which is empty of all good things, which is filled
with numerous holes (pits), and which is covered by countless trees of hairs?
मांसस्नाय्वस्थिवलिते शरीरपटहेऽदृढे मार्जारवदहं तात तिष्टाम्यत्र गतध्वनौ।
This body is like a ‘drum made of flesh, sinews, and bones’; it is not strong.
Like a ‘cat trapped within it’, I stay inside it, lost and bewildered.
THE BODY FIG-TREE

संसाराण्यसंरुढो
This fig tree namely the body is well rooted in the ‘Samsaara-forest’;
विलसच्चित्तमर्क टः
the ‘mind-monkey’ wanders all over it always jumping here and there;
चिन्तामञ्जरिताकारो
is covered by the ‘buds of worries’ (which constantly bloom as mental and physical afflictions);
दीर्घदुःखघुणक्षतः
is infested by the ‘worm of prolonged pains’;
तृष्णाभुजङ्गमीगेहं
the ‘terrifying serpent called Trshnaa’ lives in its hollow (ready to bite at any moment);
कोपकाककृ तालयः
the ‘ugly crow named anger with it harsh sounds’ has built a nest in it;
स्मितपुष्पोद्गमः
it gives rise to the blossoms of smiles;
श्रीमान्छु भाशुभमहाफलः
is revered because it yields the fruits of good and bad (through actions);
सुस्कन्धौघलताजालो
spreads out with many branches of limbs from its strong shoulders;
हस्तस्तबकसुन्दरः
is beautiful with the ‘pair of flower-clusters called the hands’;
पवनस्पन्दिताशेषस्वाङ्गावयवपल्लवः
all its ‘leaves of limbs’ move by the ‘movement of the wind’ (Praana);
सर्वेन्द्रियखगाधारः
is the support for all the ‘sense-birds’;
सुजानुस्तम्भोन्नतः has good trunks in the form of knees, and rises high and tall;
सरसच्छाययायुक्तः कामपान्थनिषेवितः
is covered by the ‘good shade of youth’ (which should be used in intellectual pursuits), but is sought by the
‘traveler called passion’ (unfortunately);
20
मूर्धसंजनिताऽऽदीर्घशिरोरुहतृणावलिरहंकारगृध्रकृ तकु लायः

has ‘rows of grass’ in the form of the long hairs growing out of the top; the ‘vulture named Ahamkaara’ has
a made a nest on its top;
सुषिरोदरः
has the empty hollow as the belly;
विच्छिन्नवासनाजालमूलत्वाद्दुर्लवाकृ तिः व्यायामविरसः
is firm because of the ‘entangled root-structure of Vaasanaas’; and is rugged and hard due to the spread out
fibrous branches of the hanging roots, namely the ‘tiresome prolonged actions’.
कायप्लक्षोऽयं न सुखाय मे।
This ‘fig tree of the body’ never gives me any happiness.
THIS BODY-HOUSE IS INDEED NOT TO MY LIKING! I DO NOT WANT IT AS MY ABODE!

(Rama condemns the body-house, and explains as to why he wants to discard his body.)
कलेवरमहंकारगृहस्थस्य महागृहं लुण्ठत्वभ्येतु वा स्थैर्यं किमनेन मुने मम।
Hey Muni! This inert body is a ‘huge mansion owned by Ahamkaara’!
What matters to me whether it collapses on the ground as dead, or remains stable with life?
(This body is owned by some imagined entity called Rama, and is not mine; that evil fellow always keeps
moving about and disturbs my quietness.)
पङ्क्तिबद्धेन्द्रियपशुं वलत्तृष्णागृहाङ्गनं रागरञ्जितसर्वाङ्गं नेष्टं देहगृहं मम।
(It is filled with animals of all sorts and is dirty and noisy, and stinks a lot.)
It is a house where the (ten) ‘sense-animals’ are tied in a row (making a noisy racket and crying out for
food). The ‘lady of the house namely Trshnaa’ is on the move constantly (is never at rest).
It is painted all over by the ‘red color of attachment’ (that hurts the eyes).
This (ugly noisy) body-house is indeed not to my liking!
पृष्टास्थिकाष्टसंघट्टपरिसंकटकोटरं आन्त्ररज्जुभिराबद्धं नेष्टं देहगृहं मम।
It is supported by various ‘sticks called the bones kept in a haphazard manner’ and causes a lot of trouble (by
breaking again and again). It is tied all over by the ‘wet tubes’ (for excretion etc) (cluttering the place all
over). This body-house is indeed not to my liking (for it may collapse at any time).
प्रसृतस्नायुतन्त्रीकं रक्ताम्बुकृ तकर्दमं जरामङ्कोलधवलं नेष्टं देहगृहं मम।
It is spread out with the ‘strings of nerves’; is wet and slushy, and soaked in blood; is whitened by the ‘chalk
powder of old age’ that is sprinkled all over. This (ugly and damp) body-house is indeed not to my liking!
चित्तभृत्यकृ तानन्तचेष्टावष्टब्धसंस्थिति मिथ्यामोहमहास्थूणं नेष्टं देहगृहं मम।
The ‘mind-servant’ keeps on doing unpredictable foolish actions, thus causing one to stumble and fall; a
‘huge pillar of unreality and delusion’ supports it. (I cannot co-exist with this idiot servant).
This body-house is indeed not to my liking!
दुःखार्भककृ ताक्रन्दं सुखशय्यामनोरमं दुरीहादग्धदासीकं नेष्टं देहगृहं मम।
It is filled with the ‘wild screams of the baby’ called ‘pain’; is used as an ‘attractive cradle for sleeping’
namely ‘joy’ (the pain is always cuddled inside the joy); has a horrible ‘dirty maid of improper wants’ who is
intent on spreading the diseases. (I have no control over anything.)
मलाढ्यविषयव्यूहभाण्डोपस्करसंकटमज्ञानक्षारवलितं नेष्टं देहगृहं मम।
It is filthy with the ‘wants of sense pleasures’ that are stored in the multifarious vessels of sense objects; is
surrounded by the ‘stinky waters of ignorance’. This (stinking) body-house is indeed not to my liking!
गुल्फगुग्गुलुविश्रान्तजानूर्ध्वस्तम्भमस्तकं दीर्घदोर्दारुसुदृढं नेष्टं देहगृहं मम।
The head (globe at the top) dangles on a wobbling supporting stick (neck), at the top of the pillar (chest),
which rises from the knees that look ugly like the ‘Guggulu plant’; with two long ‘logs of shoulders’ hung
downwards (like that of a scarecrow). This (ugly) body-house is indeed not to my liking, hey Brahman!
प्रकटाक्षगवाक्षान्तः क्रीडत्प्रज्ञागृहाङ्गनं चिन्तादुहितृकं ब्रह्मन्नेष्टं देहगृहं मम।
The (Knowledge) ‘senses of windows’ always open up the world (whether one wants it or not)!
The (stupid) ‘intellect-lady’ sports joyfully at the sight seen through the windows.
The ‘daughter named worry’ keeps crying aloud. This body-house is indeed not to my liking!
21
मूर्धजाच्छादनच्छन्नकर्णश्रीचन्द्रशालिकमादीर्घाङ्गुलिनिर्व्यूहं नेष्टं देहगृहं मम।

The roof is covered by the ‘hair-carpet’. The pair of ears on both sides is the ‘moon-gazing balconies’ that
are decorated with many gold and diamond ornaments. The house has ‘sets of lengthy pegs called the
fingers’ (to hold on to things). This body-house is indeed not to my liking!
सर्वाङ्गकु ड्यसंघातघनरोमयवाङ्कु रं संशून्यपेटविवरं नेष्टं देहगृहं मम।
(Though decorated on the outside and made to look beautiful, it is ugly if you observe it well.)
Dense collections of hairs grow on all the parts of the surface-areas like fungus. It has a huge
empty((growling) hole in the middle called the stomach (which never remains filled up).
नखोर्णनाभिनिलयं सरमारणितान्तरं भाङ्कारकारिपवनं नेष्टं देहगृहं मम।
(Dirty sharp things are spread allover the uneven floor, and a bitch hides inside making growling noises all
the time. And the wind is always blowing non-stop. Who can like such a house?)
The floor space is disgusting with the sticking out nails, hairs and navel hole.
A ‘bitch namely hunger’ growls all the time from the inside; and the wind (Praana) inside, makes a terrifying
sound (like a stormy wind). This body-house is indeed not to my liking!
प्रवेशनिर्गमव्यग्रवातवेगमनारतं वितताक्षगवाक्षं तन्नेष्टं देहगृहं मम।
(Too much of air flow and too much of the outside sight!)
The air flows in and out speedily without a break. There are ‘two elongated windows of eyes’ (showing too
much of the outside). This body-house is indeed not to my liking!
जिह्वामर्क टिकाक्रान्तवदनद्वारभीषणं दृष्टदन्तास्थिशकलं नेष्टं देहगृहं मम।
(A monkey resides there, and the doorway is made of ugly bones.)
The ‘doorway of the face’ looks terrible with a ‘female monkey called the tongue’ residing there (jumping in
all the directions); and there is a horrible sight of the ‘bone pieces woven together known as the teeth’.
त्वक्सुधालेपमसृणं यन्त्रसंचारचञ्चलं मनः सदाऽऽखुनोत्खातं नेष्टं देहगृहं मम।
(The house is always wet with paint; and machines inside it keep on working non-stop, and a rat keeps
moving here and there.)
The outside is covered by the ‘wet skin-paint’; is always vibrating by the continuous operation of the
machines (body parts); and all the things inside are always nibbled by ‘the rat of (desire)’.
स्मितदीपप्रभोद्भासि क्षणमानन्दसुन्दरं क्षणं व्याप्तं तमःपूरैर्नेष्टं देहगृहं मम।
Looks beautiful by the momentary lights of smiles (joys); but again instantly is filled by darkness (ignorance
and suffering) for long. This body-house is indeed not to my liking!
समस्तरोगायतनं वलीपलितपत्तनं सर्वाधिसारगहनं नेष्टं देहगृहं मम।
It is an ‘abode of variety of ailments’; is a ‘city with deteriorating walls (skin)’; and is dense with all sorts of
anxieties. This body-house is indeed not to my liking!
THE BODY IS A DANGEROUS FOREST! I AM UNABLE TO HOLD ON TO IT!
अक्षर्क्षक्षोभविषमा शून्या निःसारकोटरा तमोगहनदिक्कु ञ्जा नेष्टा देहाटवी मम।
This body-forest is a dangerous place with the ‘bear of sense’ roaming about always; is empty and desolate;
is hollow with no essence; is filled with dense darkness in all the direction-bowers.
This body-forest is indeed not to my liking!
देहालयं धारयितुं न शक्नोमि मुनीश्वर पङ्कमग्नं समुद्धर्तुं गजमल्पबलो यथा।
Hey Muneeshvara! I am not able to hold on to this body-house any more, like a ‘weak elephant cannot come
out of the mire it has sunken into’ (and keeps sinking inside) (like I am drowning by identifying with it).
WHAT VALUE IS ANY POSSESSION, WHEN THE BODY ITSELF IS UNSTABLE?

किं श्रिया किं च राज्येन किं कायेन किमीहया दिनैर्क तिपयैरेव कालः सर्वं निकृ न्तति।
Of what avail is the wealth, kingdom, body or action?
Within just a few days, ‘Kaala’ (Change/deterioration) cuts through everything.
रक्तमांसमयस्यास्य सबाह्याभ्यन्तरं मुने नाशैकधर्मिणो ब्रूहि कै व कायस्य रम्यता।
Hey Muni, pray tell me what beauty is in this ‘body made only of flesh and blood’?
22
It has only one rule both inside and outside, namely the ‘rule of destruction’.
मरणावसरे काया जीवं नानुसरन्ति ये तेषु तात कृ तघ्नेषु कै वास्था वद धीमताम्।
These bodies do not accompany one at the time of death; why should the wise favor these ungrateful
wretches tell me, dear one!
मत्तेभकर्णाग्रचलःकायो लम्बाम्बुभङ्गुरः न संत्यजति मां यावत्तावदेनं त्यजाम्यहम्।
The body is as unstable as the ‘tip of the ear of the musth elephant’; as unstable as the ‘water drop sticking
on to the tip of the bent grass’. This body is not going to leave me ever; so better that I discard it and be free.
पवनस्पन्दतरलः पेलवः कायपल्लवः जर्जरतनुवृत्तश्च नेष्टो मे कटु नीरसः।
I do not like this ‘body-leaf’, which easily floats off in the wind (moves by Praana), is delicate and shattered
(due to various physical and mental ailments), and falls into lowly places (by experiencing lowly pleasures),
staying bitter and essence less.
भुक्त्वा पीत्वा चिरंकालं बालपल्लवपेलवां तनुतामेत्य यत्नेन विनाशमनुधावति।
After eating and drinking for long time (in youth), then becoming thin and weakened (in old age), this body
moves only towards destruction as if forced. (Death is unavoidable.)
तान्येव सुखदुःखानि भावाभावमयान्यसौ भूयोऽप्यनुभवन्कायः प्राकृ तो हि न लज्जते।
Experiencing repeatedly the very same pleasures and pains, and the absence and presence of the very same
objects, the ‘lowly animal known as the body’ has no shame at all.
(What new joy is there that is not experienced by some one already?)
सुचिरं प्रभुतां कृ त्वा संसेव्य विभवश्रियं नोच्छ्रायमेति न स्थैर्यं कायः किमिति पाल्यते।
After enjoying the ruler-ship for long, after experiencing all types of riches, the body still does not attain any
acclaimed status or stability; why one pampers the body so much?
जराकाले जरामेति मृतिकाले तथा मृतिं सममेवाविशेषज्ञः कायो भोगिदरिद्रयोः।
This body which grows old with old age and dies at the death time, is the same in rich and poor without any
partiality. (Who can escape death?)
THE DUMB BODY-TORTOISE
संसाराम्भोधिजठरे तृष्णाकु हरकान्तारे सुप्तस्तिष्टति मुक्ते हो मूकोऽयं कायकच्छपः।
Inside the belly of the ‘Samsaara Ocean’, inside the ‘dark hollow of Trshnaa’, the ‘body-tortoise’ stays dumb
(inert) without any activity (towards waking up from ignorance), and is fast asleep (in ignorance).
THE BODY-LOG
दहनैकार्थयोग्यानि कायकाष्टानि भूरिशः संसाराब्धाविहोह्यन्ते कं चित्तेषु नरं विदुः।
Countless ‘body-logs’ (as animals, birds and other beings) that are only fit for burning, float in this ‘sea of
Samsaara’; some of them are termed as men. (What greatness is there in this man animal? )
THE WORTHLESS BODY-CREEPER
दीर्घदौरात्म्यवलया निपातफलपातया न देहलतया कार्यं किं चिदस्ति विवेकिनः।
There is nothing that a ‘man of discrimination’ wants with this ‘body-creeper’ which entwines around
‘unstable rotten things’ (wicked selfish acts), and ends in the ‘sudden collapse on the ground’ (through
wicked acts).
THE BODY-FROG
मज्जन्कर्दमकोशेषु झटित्येव जरां गतः न ज्ञायते यात्यचिरात्कः कथं देहदर्दुरः।
The ‘body-frog’ wallowing in the ‘dirty slushy mires’ (of desire-fulfillments), suddenly grows old and
vanishes off in no time; where to and how, we do not know.
THE BODY-HURRICANE
निःसारसकलारम्भाः कायाश्चपलवायवः रजोमार्गेण गच्छन्तो दृश्यन्ते नेह के नचित्।
The bodies, like the ‘sudden dusty hurricanes’ rise for no purpose, and move along the dusty paths
(spreading the dust, and swallowing the dust of more and more worldly actions), yet not scrutinized (through
Vichaara) by anyone.
DEATH WAITS AT EVERY MOMENT

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वायोर्दीपस्य मनसो गच्छन्तो ज्ञायते गतिः न गच्छतश्च भगवञ्छरीरस्य कदाचन।

The path of the wind, or the light-flame, or the mind can be understood hey Bhagavan, but never the moving
away of (the death of) the body.
बद्धास्था ये शरीरेषु बद्धास्था ये जगत्स्थितौ तान्मोहमदिरोन्मत्तान्धिग्धिगस्तु पुनःपुनः।
Fie on them, fie on them again and again, those who trust the stability of the body or the stability of the
world-state, being intoxicated by the ‘liquor of delusion’!
I HAVE ANALYZED WELL THE FAULTS OF THE BODY

नाहं देहस्य नो देहो मम नायमहं तथा इति विश्रान्तचित्ता ये ते मुने पुरुषोत्तमाः।
Hey Muni, those are the ‘excellent of men’, who have restful minds with the realization that ‘I am not
dependent on the body, nor is this body mine, and I am not the body’.
मानावमानबहुला बहुलाभमनोरमाः शरीरमात्रबद्धास्थं घ्नन्ति दोषदृशो नरम्।
The faulty visions of respect and offense, joyful gains that are connected only to the body, lead one towards
ruin alone.
I DO NOT WANT TO BE DECEIVED BY AHAMKAARA ANYMORE

शरीरश्वभ्रशायिन्या पिशाच्या पेशलाङ्गया अहंकारचमत्कृ त्या छलेन छलिता वयम्।
We have been deceived by the ‘deceitful devil’ namely the Ahamkaara (body-identity), with its magical
powder thrown at our eyes (in the form of pleasures connected to the body); it hides in the hollow of the
body and stays invisible.
I DO NOT WANT TO LOSE PRAJNAA: I HAVE SHELTERED IN VIVEKA

प्रज्ञा वराकी सर्वैव कायबद्धास्थयानया मिथ्याज्ञानकु राक्षस्या छलिता कष्टमेकिका।
The poor ‘Prajnaa’ (correct understanding of things) caught alone (without the help of Viveka) is getting
deceived in all manners by this ‘evil Raakshasi’ named ‘incorrect understanding’ (MithyaaJnaanam),
because of its trust in (the stability of) the body.
BODY IS A DISGUSTING OBJECT: I DO NOT TRUST IT ANY MORE: AND DO NOT OWN IT
न किं चिदपि दृश्येऽस्मिन्सत्यं तेन हतात्मना चित्रं दग्धशरीरेण जनता विप्रलभ्यते।
There is nothing that is real in this perceived phenomenon; yet it is a wonder that all the people get deceived
by this ‘ruined disgusting body’.
दिनैः कतिपयैरेव निर्झराम्बुकणो यथा पतत्ययमयत्नेन जरठः कायपल्लवः।
Within a short span of few days itself, this ‘aging body-twig’ falls off so easily, like a ‘water drop inside the
waterfall’.
कायोऽयमचिरापायो बुद्बुदोऽम्बुनिधाविव व्यर्थं कार्यपरावर्ते परिस्पुरति निष्फलः।
This body, which perishes within a short time, appears for no purpose, like the ‘bubble in the ocean’, being
caught in the ‘whirlpool of actions’.
मिथ्याज्ञानविकारेऽस्मिन्स्वप्नसंभ्रमपत्तने काये स्फु टतरापाये क्षणमास्था न मे द्विज।
Hey Dvija (Twice-born Brahmin)! I do not have any trust in this body, which is definitely bound to perish,
and is just a ‘city seen in the Svapna’ (dream) (and not really there except as a perceived image), and is
completely a ‘product of incorrect understanding’ (lack of self-knowledge).
I AM NOT AN IDIOT ANYMORE
तडित्सु शरदभ्रेषु गन्धर्वनगरेषु च स्थैर्यं येन विनिर्णीतं स विश्वसतु विग्रहे।
Let that idiot only have trust in this body, who believes in the stability of the lightning flashes, the autumn
clouds, and the illusory cities of Gandharvas.
I AM NOT INSANE LIKE THE BODY-IDENTIFIED FOOLS
सततभङ्गुरकार्यपरम्परा विजयिजातजयं हठवृत्तिषु प्रबलदोषमिदं तु कलेवरं तृणमिवाहमपोह्य सुखं स्थितः।
This body is already ready for death, the moment it is born; and is a carcass only. This carcass is always
engaged in perishing activities alone, and feels victorious by completing the selfish actions with the stubborn
faith in the joy received, and is the expression of extreme insanity one can have.
I am happy, after discarding this body-idea like a worthless grass, and will indeed feel peaceful from now on.
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ANALYZING THE THREE LEVELS OF THE LIFE-JOURNEY OF THE BODY-ENTITY

[Life is a journey through the three states of childhood, youth and old age, ending at death once and for all.]
CONDEMNATION OF THE CHILDHOOD STATE
लब्ध्वापि तरलाकारे कार्यभारतरङ्गिणि संसारसागरे जन्म बाल्यं दु:खाय के वलम्।

Though obtaining a (very rare) human birth in the ‘ocean of Samsaara’ with the ‘waves of actions’ that keep
repeatedly rising in various forms, the ‘state of infancy’ is a very painful state indeed!
अशक्तिरापदस्तृष्णा मूकता मूढबुद्धिता गृध्रुता लोलता दैन्यं सर्वं बाल्ये प्रवर्तते।
Weakness (not capable of doing anything), danger (always getting into many problems being dumb); desires
(stupid wants); inability to speak (cannot express one’s feelings); ignorance (does not know or understand
anything); gluttonous nature (wanting to taste and swallow any object whether edible or not); always a state
of restlessness (a source of agitation to itself and others); a pitiable state of dependence (always dependent
on others for every smallest need); all these are prevalent in infancy.
रोषरोदनरौद्रासु दैन्यजर्जरितासु च दशासु बन्धनं बाल्यमालानं करिणामिव।
Violent screams and angry tantrums; pathetic with pitiful states; the childhood bound to such states is
nothing better than the state of an ‘elephant chained to a post’.
न मृतौ न जरारोगे न चापदि न यौवने ताश्चिन्ताः परिकृ न्तन्ति हृदयं शैशवेषु याः।
Not in the man on the verge of death, not in the pains of aging and ailments, not in the state of youth
hankering after pleasures, do the worries torment the mind, as it happens in the childhood.
तिर्यग्जातिसमारम्भः सर्वैरेववधीरितः लोलो बालसमाचारो मरणादपि दुःखदः।
Starting the life like a crawling animal, threatened by all, the ‘fragile state of a child’s life’ is more painful
than death even.
प्रतिबिम्बघनाज्ञानं नानासंकल्पपेलवं बाल्यमालूनसंशीर्णं मनः कस्य सुखावहम्।
Reflecting dense ignorance only, in the wretched state pulled and pushed by various wants, and shattered by
only disappointments as if fettered to a stake, whose mind can feel happy in such a state of childhood?
जलवह्न्यनिलाजस्रजातभीत्या पदे पदे यद्भयं शैशवेऽबुद्ध्या कस्यापदि हि तद्भवेत्।
At every step afflicted by the fear of any and every object, like even the ordinary things like water, fire or
wind, the state of fear in the childhood arising out of stupidity is a ‘ground made for only calamities’ for
anyone.
लीलासु दुर्विलासेषु दुरीहासु दुराशये परमं मोहमाधत्ते बालो बलवदापतन्।
A child gets heavily attracted towards wrong type of plays, wrong things, wrong objects, and forcibly moves
towards harms.
विकल्पकल्पितारम्भं दुर्विलासं दुरास्पदं शैशवं शासनायैव पुरुषस्य न शान्तये।
Enthusiastic about the wrong objects, engaged in harmful actions in obtaining the wrong objects, the
childhood of a man is meant only for getting scolded and punished by the elders; and never is peaceful.
ये दोषा ये दुराचारा दुष्क्रमा ये दुराधयः ते सर्वे संस्थिता बाल्ये दुर्गते इव कौशिकाः।
Whatever faults exist, whatever idiotic actions exist, whatever wrong ways exist, whatever stupid mentality
exists, all these are together found in the childhood, like the ‘wicked owls residing in the dark miserable
hollows’.
बाल्यं रम्यमिति व्यर्थबुद्धयः कल्पयन्ति ये तान्मूर्खपुरुषान्ब्रह्मन्धिगस्तु हतचेतसः।
Hey Brahman! Fie on those fools, who with their ignorant minds filled with the worldly attachment, imagine
the childhood to be a pleasant state in the human life.
यत्र दोलाकृ ति मनःपरिस्फु रति वृत्तिषु त्रैलोक्याऽभव्यमपि तत्कथं भवति तुष्टये।
How can that mind which entertains the thoughts of the most heinous kinds in all the three worlds, and is
continuously swinging from object to object, ever give happiness?
सर्वेषामेव सत्त्वानां सर्वास्ववस्थाभ्य एव हि मनश्चञ्चलतामेति बाल्ये दशगुणं मुने।
In all the living beings, at all states of life, it is a common fact that the mind acts restless hey Muni; yet in the
childhood state (of human beings), such a restless state is ten times more!
मनः प्रकृ त्यैव चलं बाल्यं च चलतां वरं तयोः संश्लिष्यतोस्त्राता क इवान्तः कु चापले।
Mind is by nature restless; childhood is the extreme state of restlessness; when these two have joined
25
together, who can stop the flow of agitations within?

शैशवं च मनश्चैव सर्वास्वेव हि वृत्तिषु भ्रातराविव लक्ष्येते सततं भङ्गुरस्थिती।
Childhood and the mind always are found to exist together in all actions like twin brothers, being always
restless, agitated and dissatisfied.
स्त्रीलोचनैस्तडित्पुञ्जैर्ज्वालामालैस्तरङ्गकै र्चापलं शिक्षितं ब्रह्मञ्छै शवाक्रान्तचेतसः।
The mind possessed by infancy is said to be more unstable than the frail glances of ladies, the cluster of
lightning flashes, the flames of the fire or the rolling waves, Brahman!
सर्वाणि दुःखभूतानि सर्वे दोषा दुराधयः बाल्यमेवोपजीवन्ति श्रीमन्तमिव मानवाः।
All the idiotic thoughts, all the faults which bring pain, seek the state of childhood only, like the ‘men going
after a wealthy man’.
नवं नवं प्रीतिकरं न शिशुः प्रत्यहं यदि प्राप्नोति तदसौ याति विषवैषम्यमूर्च्छनाम्।
If the child (craving for newer things always), does not get new objects daily, it attains a mad state as if
affected by some poisonous drug (and goes into tantrums and screams of the ugliest sort.)
स्तोके न वशमायाति स्तोके नैव विकारिताममेध्य एव रमते बालः कौलेयको यथा।
The child comes under control through trifle means; acts mad for want of trifle objects; is always after the
dirty things like a brainless dog.
अजस्रबाष्पवदनः कर्दमाक्तो जडाशयः वर्षोक्षितस्य तप्तस्य स्थलस्य सदृशः शिशुः।
A child is like a ‘dried up ground sprinkled by rains’, stinking because of years of dampness (with all the
holes of the body leaking), infertile (is foolish), filled with wet dirty soil as if, with the face always drenched
in tears and saliva.
भयाहारपरं दीनं दृष्टादृष्टाभिलाषि च लोलबुद्धि वपुर्धत्ते बाल्यं दुःखाय के वलम्।
The childhood holds a body for only experiencing the various pains, with its idiotic mind, wanting things
seen and unseen, is pathetic, is always intent on eating, and always afraid of everything.
स्वसंकल्पाभिलषितान्भावानप्राप्य तप्तधीर्दुःखमेत्यबलो बालो विनिष्कृ त्त इवाशये।
Never able to get what all he wants and imagines, a child is always suffering and sad and heartbroken.
दुरीहालब्धलक्ष्याणि बहुवक्रोल्बणानि च बाल्यस्य यानि दुःखानि मुने तानि न कस्यचित्।
The sufferings of childhood which are caused by the wants of unobtainable things, and excessive crooked
manners, are not in any other state of a man’s life.
बालो बलवता स्वेन मनोरथविलासिना मनसा तप्यते नित्यं ग्रीष्मेणेव वनस्थली।
A child, with his mind scorched by the demands of various sorts, suffers in the mind always, like a ‘forest-
land at summer time’.
विद्यागृहगतो बालो परामेति कदर्थनामालानेव नागेन्द्रो विषवैषम्यभीषणाम्।
A child sent to a an educational institution, suffers more wretchedness like an ‘elephant-chief chained to a
stake’.
नानामनोरथमयी मिथ्याकल्पितकल्पना दुःखायात्यन्तदीर्घाय बालता पेलवाशया।
The childhood state with fragile nature, is prone to prolonged suffering due to the varieties of wants and
demands of imagined objects.
संहृष्टो भुवनं भोक्तु मिन्दुमादातुमंबरात्वाञ्छते येन मौर्ख्येण तत्सुखाय कथं भवेत्।
How can he, who through foolishness eats happily the mud on the ground, and wants the moon from the sky
to be given to him, be ever happy?
अन्तश्चित्तेरशक्तस्य शीतातपनिवारणे को विशेषो महाबुद्धे बालस्योर्वीरुहस्तथा।
What is the difference between a child and a tree, where both are incapable of thinking and cannot even
escape the cold and heat, hey you of highest intellect?
उड्डीतुमभिवाञ्छन्ति पक्षाभ्यां क्षुत्परायणाः भयाहारपरा नित्यं बाला विहगधर्मिणः।
Children (are always engaged on foolish ventures and) behave like the birds; want to fly high using their
arms like wings (to fall only), are always hungry and feeding, and gobble up the food with anxiety (as if in
fear of losing it).
शैशवे गुरुतो भीतिर्मातृतः पितृतस्तथा जनतो ज्येष्टबालाच्च शैशवं भयमन्दिरम्।
Childhood is an abode of fear; there is extreme fear from the mother, father, people and elderly kids.
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CHILDHOOD IS A PLAYGROUND FOR FOOLISHNESS

सकलदोषदशाविहताशयं शरणमप्यविवेकविलासिनः इह न कस्यचिदेव महामुने भवति बाल्यमिदं परितुष्टये।
This infancy here is never a cause of happiness to anyone on any account, hey MahaaMuni!
A child’s mind is tormented by all types of faults (wants, anger etc); and is an abode of the ‘playful idiot
named foolishness’ (Aviveka).
CONDEMNATION OF THE YOUTH-STATE
‘WANT OF ENJOYMENT’ CONTINUES IN YOUTH ALSO

बाल्यानर्थमथ त्यक्त्वा पुमानभिहताशय: आरोहति निपाताय यौवनं संभ्रमेण तु।
Stepping out of infancy, a man filled with great excitement ascends the state of youth with the mind smitten
with desires, to only fall down again.
PLEASURE IS THE ONLY GOAL SOUGHT BY THE YOUTH
तत्रानन्तविलासस्य लोलस्य स्वस्य चेतसः वृत्तीरनुभवन्याति दुःखाद्दुःखान्तरं जडः।
The fool keeps experiencing the imaginations rising in his mind about the endless pleasures that are waiting
for him, and moves from the already suffering state of the childhood, to the next suffering state of youth.
स्वचित्तबिलसंस्थेन नानासंभ्रमकारिणा बलात्कामपिशाचेन विवशः परिभूयते।
The ‘lust-vampire’ takes possession of the ‘hollow of one’s own mind’, and produces a variety of
hallucinations, and brings him forcefully under its control.
चिन्तानां लोलवृत्तीनां ललनानामिवाऽवृतीः अर्पयत्यवशं चेतो बालानामञ्जनं यथा।
The ‘mind without any control’, offers ‘the unblocked imaginations as fickle as the nature of women’, like a
‘magical collirium given to the children’ (to observe the hidden treasure under the ground but never to be
obtained actually).
ते ते दोषा दुरारम्भास्तत्र तं तादृशाशयं तद्रूपं प्रतिलुम्पन्ति दुष्टास्तेनैव ये मुने।
The wicked qualities of attraction and greed, which give rise to wicked acts, lead the lustful youth towards
ruin, becoming powerful by his youthful state itself.
महानरकबीजेन संततसंभ्रमदायिना यौवनेन न ये नष्टा नष्टा नान्येन ते जनाः।
People are ruined not by any other thing like that caused by the youth state, which is the ‘seed for all the
hells’, and keeps one always busy in search of pleasures.
WHO IS THE BEST OF YOUTH?
नानारसमयी चित्रवृत्तान्तनिचयोम्भिता भीमा यौवनभूर्येन तीर्णा धीरः स उच्यते।
He alone is said to be a ‘true man of valour’, who can cross the ‘youth-forest’, which is dreadful with its
many inherent dangers; is filled with fruits (pleasures) of many tastes good and bad, edible and poisonous;
and is thrilling with many wondrous sights of tigers, serpents, and the dacoits in the form of vices and
wicked sports.
THE YOUTH IS NOT TO MY LIKING

निमेषभास्वराकारमालोलघनगर्जितं विद्युत्प्रकाशमशिवं यौवनं मे न रोचते।
The youth is not to my liking, which is like a ‘momentary bright flash of inauspicious lightning’ (joy)
appearing amidst the ‘dark clouds of thunder of rudeness and ill-manners’.
मधुरं स्वादु तिक्तं च दूषणं दोषभूषणं सुराकल्लोलसदृशं यौवनं मे न रोचते।
The youth is not to my liking, which is like the ‘intoxication produced by liquor’, sweet and tasty, but sour
and harmful, ending in disastrous states and adorned by blamable acts.
असत्यं सत्यसंकाशमचिराद्विप्रलम्भदं स्वप्नाङ्गनासङ्गसमं यौवनं मे न रोचते।
The youth is not to my liking, where the pleasures experienced are unreal, yet appear real, instantly
deceiving, and is ‘as illusory as the company of a woman in a dream’.
सर्वस्याग्रे सर्वपुंसः क्षणमात्रमनोहरं गन्धर्वनगरप्रख्यं यौवनं मे न रोचते।
The youth is not to my liking, for it is illusory like ‘a city of Gandharvas’, which gives pleasure for just a
few moments of experience, and is the foremost of all momentary things, and is experienced by all men.
इषुप्रपातमात्रं हि सुखदं दुःखभासुरं दाहपोषप्रदं नित्यं यौवनं मे न रोचते।
The youth is not to my liking, which gives joy just for the time of an arrow reaching its target; is filled with
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pain only, and produces immense agony. (Flower-arrow of Manmatha turns into the real arrow of pain.)
आपातमात्ररमणं सद्भावरहितान्तरं वेश्यास्त्रीसङ्गमप्रख्यं यौवनं मे न रोचते।
The youth is not to my liking, which is like the ‘union with a prostitute’, joyous only at the time of
experience, having no good or auspicious relation.
YOUTH ENDOWED WITH ‘AVIVEKA’ IS THE WORST STATE OF LIFE

ये के चन समारम्भास्ते सर्वे सर्वदुःखदाः तारुण्ये सन्निधिं यान्ति महोत्पाता इव क्षये।
Whatever enterprise that give suffering, all those are present in the youth-state, like the calamities crowding
at the dissolution time.
हार्दान्धकारिण्या भैरवाकारवानपि यौवानाज्ञानयामिन्या बिभेति ज्ञानवानपि।
Even a ‘Knower of the highest sort’ with his gigantic personality, fears the youth-state filled with ignorance,
like a ‘night filled with terrifyingly darkness’.
सुविस्मृतशुभाचारं बुद्धिवैधुर्यदायिनं ददात्यतितरामेष भ्रमं यौवनसंभ्रमः।
The excited state of youth makes one forget good manners; kills off the intellect; and fills one with delusion.
कान्तावियोगजातेन हृदि दुःस्पर्शवह्निना यौवने दह्यते जन्तुस्तरुर्दावाग्निना यथा।
When the beloved is separated, the man suffers in the youth-state by the unbearable flames of fire (of
separation pangs), like a ‘tree by the conflagration’.
सुनिर्मलापि विस्तीर्णा पावन्यपि हि यौवने मतिः कलुषतामेति प्रावृषीव तरङ्गिणी।
Though taintless without faults, though broadened with education, though pure with virtues, the intellect of a
youthful person becomes tainted suddenly, like a ‘river in the monsoon’.
शक्यते घनकल्लोला भीमा लङ्गयितुं नदी न तु तारुण्यतरला तृष्णातरलितान्तरा।
One can cross over the huge turbulent river, but not the fragile state of youth which is turbulent with the
‘Trshnaa waves’ (want of countless pleasures of various forms, the passion for woman dominating most).
सा कान्ता तौ स्तनौ पीनौ ते विलासास्तदाननं तारुण्य इति चिन्ताभिर्याति जर्जरतां जनः।
‘That pretty girl; those huge breasts; those attractive gestures; that youthful face’; with such thoughts a
young man gets shattered.
A YOUTH OF DISCIPLINED MIND IS ADMIRED BY ALL
नरं तरलतृष्णार्तिं युवानमिह साधवः पूजयन्ति न तु च्छिन्नं जरत्तृणलवं यथा।
Noble men never commend a young man agitated by wants of pleasures, as if he is as worthless as a broken
piece of old grass.
YOUTH IS AN INSANE ELEPHANT CHAINED TO A STAKE

नाशायैव मदार्तस्य दोषमौक्तिकधारिणः अभिमानमहेभस्य नित्यालानं हि यौवनम्।
For the ‘huge elephant’ (young man) of self-conceit, mad with intoxication and wearing the ‘pearl of
wickedness’, the youth-state proves to be the ‘stake leading towards its ruin’.
YOUTH IS THE DARK FOREST
मनोविपुलमूलानां दोषाशीविषधारिणां शोषरोदनवृक्षाणां यौवनं बत काननम्।
Youth is the ‘dark forest’ with the mind ‘swelled up with deep-rooted desires of thorny plants’, with ‘vices
slithering like poisonous serpents’, and the ‘trees making sounds of melancholy because of the
disappointment and unfulfilled desires’.
YOUTH IS AN AFFLICTED LOTUS
रसके सरसंबाधं कु विकल्पदलाकु लं दुश्चिन्ताचञ्चरीकाणां पुष्करं विद्धि यौवनम्।
Understand the ‘youth to be a lotus’ with the ‘wicked thoughts hovering around like bees’, with the ‘petals of
perverted thoughts’, and dense with the ‘pollen of momentary joys’.
YOUTH IS A NEST FOR AILMENT-BIRDS
कृ ताकृ तकु पक्षाणां हृत्सरस्तीरचारिणां आधिव्याधिविहङ्गामानामालयो नवयौवनम्।
Fresh youth is a nest for the ‘birds of mental and physical ailments’, which float near the ‘heart-lake’, and
which have the ‘wings of sinful deeds’ that are already grown well; and where still the ‘wings of good deeds’
(that will keep the birds away) have not developed.
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YOUTH IS A TURBULENT OCEAN

जडानां गतसंख्यानां कल्लोलानां विलासिनामनपेक्षितमर्यादो वारिधिर्नवयौवनम्।
Fresh youth is the ‘ocean’ filled with countless turbulent waves which splash high, and jump about
recklessly, to end only in the undesired states of old age and worries.
YOUTH IS THE DARK DUSTY WIND FULL OF SAND

सर्वेषां गुणसर्गाणां परिरूढरजस्तमाः अपनेतुं स्थितिं दक्षो विषमो यौवनानिलः।
The terrible ‘youth-wind’, dense with dust and darkness (Rajas and Tamas), is capable of carrying off all the
virtues that get obtained in the world, through the study of Scriptures, and the company of the noble.
नयन्ति पाण्डु तां वक्त्रमाकु लावकरोत्कटाः आरोहन्ति परां कोटिं रूक्षा यौवनपांसवः।
The rough and hurting ‘sand particles of youth’ bring about the paleness of excessive passion; force one to
choose the crooked paths; carry off the senses like the grass and leaf pieces; and take one to the extreme
peak of suffering in the end.
YOUTH DESTROYS THE VIRTUES

उद्बोधयति दोषालिं विकृ न्नति गुणावलिं नराणां यौवनोल्लासो विलासो दुष्कृ तश्रियाम्।
For all men, the ‘merry sport of the youth’ is actually the play of wicked acts only; for it gives rise to hosts
of faults (like ill-manners, vices etc), and cuts off the ‘pearl garland of virtues’.
VIVEKA IS DISCARDED BY THE YOUTH; AND FRUSTRATION IS THE RESULT

शरीरपङ्कजरजश्चञ्चलां मतिषट्पदीं निबध्नन्मोहयत्येष नवयौवनचन्द्रमाः।
(Even as the bee keeps sucking the honey in the lotus, the sun sets, the moon appears and the bee gets
trapped inside the petals of the lotus; and sinks inside the pollen.)
The ‘moon of fresh youth’ traps ‘the ever-restless six-footed bee of the mind with its six senses and the
wings of Viveka’, inside the ‘dusty pollen of the body-lotus (pleasures related to the body)’ and deludes(and
the bee is unable ti fly using its Viveka wings).
शरीरखण्डकोद्भूता रम्या यौवनवल्लरी लग्नमेव मनोभृङ्गं मदयत्युन्नतिं गता।
The beautiful ‘youth-creeper filled with flowers’ rises from the ‘small bush of the body’; grows tall and high;
and intoxicates the ‘mind-bee’ which is stuck to it (only to make the bee collapse on the ground with
disappointments, making it unable to float high to fulfill all the desires.)
शरीरमरुतापोत्थां युवतामृगतृष्णिकां मनोमृगाः प्रधावन्तः पतन्ति विषयावटे।
The ‘mind-deer’ rush after the ‘mirage of youthful pleasures’ appearing in the ‘desert of the body’, and fall
into the ‘deep dark holes of the sense objects’.
I AM NOT HAPPY WITH THIS YOUTHFUL BODY
शरीरशर्वरीज्योत्स्ना चित्तके सरिणः सटा लहरी जीविताम्बोधेर्युवता मे न तुष्टये।
The youthfulness never gives me any joy, for it is the ‘moonlight’ in the ‘dark night of the body’ (hiding
many dangers of ailments etc of the darkness); is the ‘mane belonging to the mind-lion’ (attractive but
dangerous); and is the ‘splashing waves of life-ocean’ (momentary only).
YOUTH DOES NOT LAST LONG
दिनानि कतिचिद्येयं फलिता देहजङ्गले युवता शरदस्यां हि न समाश्वासमर्हथ।
This youthfulness gives fruit, in the ‘forest of the body’ for a few days of the autumn only; and is not to be
trusted.
झटित्येव प्रयात्येव शरीराद्युवताखगः क्षणेनैवाल्पभाग्यस्य हस्ताच्चिन्तामणिर्यथा ।
The ‘bird of youthfulness’ flies off suddenly from the ‘tree of the body’, like the ‘Chintaamani’ (wish-
fulfilling gem) disappearing from the ‘hands of a man stuck by misfortune’.
(Do not waste the youth state in wasteful pleasure-ventures; but absorb knowledge as much as possible.)
यदा यदा परां कोटिमध्यारोहति यौवनं वल्गन्ति सज्वराः कामास्तदा नाशाय के वलम्।
Even as the youth-state ascends to the extreme peak, the desires also, accompanied by the fever of
sufferings, rise higher leading towards one’s destruction only.
तावदेव विवल्गन्ति रागद्वेषपिशाचकाः नास्तमेति समस्तैषा यावद्यौवनयामिनी।
As long as the dark night of the youth (with no ‘Viveka-Sunrise) lasts, all the ‘devils of attractions and
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repulsions’ dance about, and do not ever subside.

नानाविकारबहुले वराके क्षणनाशिनि कारुण्यं कु रु तारुण्ये म्रियमाने सुते यथा।
Be kind towards the poor wretched youth-state with its various convulsions and momentary existence (in the
long suffering life-span of a man), like ‘acting kindly towards a dying son’. Feed the short-lived dying man
(youth-state) with the ‘good milk of virtues, learning, health, control etc’.
हर्षमायाति यो मोहात्पुरुषः क्षणभङ्गिना यौवनेन महामुग्धः स वै नरमृगः स्मृतः।
One who gets deluded by the momentary phase of youth and feels happy, is indeed a great fool fit to be
called a ‘man-animal’, hey Muni. (He is an animal in human form.)
सुखेन तीर्यते अम्भोधिरुत्कृ ष्टमकराकरः न कल्लोलबलोल्लासि सदोषं हतयौवनम्।
An ocean, which is an abode of crocodiles can be easily crossed over, not the horrible state of youth with its
‘many faults turbulent with its abundance of dancing waves of lustful desires’.
मानमोहान्मदोन्मत्तं यौवनं योऽभिलष्यति अचिरेण स दुर्बुद्धिः पश्चात्तापेन युज्यते।
He who sees some essence in the youth-state which is just an intoxicated state oozing with arrogance and
conceit, and covets it, indeed lacks intelligence, and regrets later.
ते पूज्यास्ते महात्मानस्त एव पुरुषा भुवि ये सुखेन समुत्तीर्णाः साधो यौवनसंकटात्।
Those noble ones alone are truly the excellent men who are to be worshipped; for they have crossed over the
‘danger called youth’ easily (and amassed the ‘wealth of knowledge’)!
YOUTH SPENT IN KNOWLEDGE-PURSUIT IS VERY RARE TO FIND
विनयभूषितमार्यजनास्पदं करुणयोज्वलमावलितं गुणैरिह हि दुर्लभमङ्ग सुयौवनं जगति काननमंबरगं यथा।
It is difficult to find a garden in the empty sky; so also it is difficult to find a youth of an excellent type who
is adorned with politeness (respects elders); who is the shelter of noble men (is learned and humble enough
to learn more); who shines with compassion (is unselfish); who is enveloped with good qualities.
(‘Suyouvanam’ - Youth is akin to the ‘KalpaVrksha’(wish-fulfilling tree) in the heavens, which shelters the
Devas and others, which is filled with gems as its fruits, and which bends humbly when the winds arrive.
Such a tree is not seen anywhere on the earth. A Young man with good qualities also is a rare find.)
CONDEMNATION OF ATTRACTION TOWARDS WOMEN

(I am not afflicted with the attraction for women’s forms.)
(This section is not condemnation of women as such, but is the condemnation of the physical attraction that
men exhibit towards women, by behaving like senseless animals.)
WHAT IS A WOMAN BUT A MASS OF WEIRDLY SHAPED FLESH?
मांसपाञ्चालिकायास्तु यन्त्रलोलेऽङ्गपञ्जरे स्नाय्वस्थिग्रन्थिशालिन्याः स्त्रियाः किमिव शोभनम्।
What beauty is there in the body of a woman, which is a ‘moving puppet made of flesh-lumps alone (like
clay lumps)’, and is just a ‘hollow cage shaped with limbs, oscillating as if hung by a string, and filled with
sinews, bone and nerves’ (and is like a mechanical doll which moves in an attractive manner)?
त्वङ्मांसरक्तबाष्पाम्बु पृथक्कृ त्वा विलोचनं समालोकय रम्यं चेत्किं मुधा परिमुह्यसि।
Observe well a woman’s glance (that entices you), separating the eye as the skin, flesh, blood and tear (the
eyes pour out tears melting you, yet inside there is only the blood flowing all over)! Do you still see beauty
in the female body? Why are you getting infatuated (with that stinking mass of flesh), foolishly?
इतः के शा इतो रक्तमितीयं प्रमदातनुः किमेतया निन्दितया करोति विपुलाशयः।
When a man of intelligence observes the body, separating them as, ‘these are hairs, this is the blood and so
on’, what attraction can he have for that ‘ugly mass of flesh’?
FEMALE BODY IS JUST A FLESH MASS THAT PROVES TO BE THE FOOD OF THE WILD ANIMALS
वासोविलपनैर्यानि लालितानि पुनःपुनः तान्यङ्गान्यङ्ग लुण्ठन्ति क्रव्यादाः सर्वदेहिनाम्।
Dear one! The flesh eating animals tear the limbs of all these dead female bodies that have been pampered
and beautified again and again with fragrant materials when alive.
मेरुशृङ्गतटोल्लासिगङ्गाजलरयोपमा दृष्टा यस्मिन्स्तने मुक्ताहारस्य उल्लासशालिता श्मशानेषु दिगन्तेषु स एव
ललनास्तनः श्वभिरास्वाद्यते काले लघुपिण्डेवान्धसः।
The very ‘breast adorned by the pearl garland’, which is like the ‘speedy waters of River Ganges playing on
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the bank of the peak of Meru Mountain (of rounded breasts)’ is in course of time’ preyed upon by the wild
dogs, like the ‘oblatory rice balls strewn across the cremation grounds that are situated in the suburbs of a
town’.
BEAUTY IN A WOMAN IS JUST AN IMAGINATION OF THE MIND

रक्तमांसास्थिदिग्धानि करभस्य यथा वने तथैवाङ्गानि कामिन्यास्तां प्रत्यपि हि को ग्रहः।
Blood, bone, flesh etc. of a female body, are similar to that of a camel or an elephant in the forest; what is
there to get infatuated with?
आपातरमणीयत्वं कल्प्यते के वलं स्त्रियः मन्ये तदपि नास्त्यत्र मुने मोहैककारणम्।
Even the idea of joy felt in the presence of a woman is just imagined only; rather I believe that even such a
joy is never there actually; it is just a momentary hallucination that causes the idea of woman being ‘an
object of enjoyment’.
INTELLECT DULLENED BY ATTRACTION TO WOMEN

विपुलोल्लासदायिन्या मदमन्मथपूर्वकं को विशेषो विकारिण्या मदिरायाः स्त्रियस्तथा।
What difference is there between liquor and women? Both give delight; both make one lose sense and
reason; both provoke intoxication and passion.
ललनाऽऽलानसंलीना मुने मानवदन्तिनः प्रबोधं नाधिगच्छन्ति दृडैरपि शमाङ्कु शैः।
Hey Muni, even the ‘sharp goads of quietude and other good qualities’, do not make the ‘man-elephants’
wake up from the slumber (of ignorance) they have gone into, because of being fettered to the ‘stake named
the woman’.
ATTRACTION TO WOMEN IS AN INVITATION TO HELL
के शकज्जलधारिण्यो दु:स्पर्शा लोचनप्रियाः दुष्कृ ताग्निशिखा नार्यो दहन्ति तृणवन्नरम्।
(Are they the fire, or the fuel?) Women burn the men like the fire burning off the grass; they (like the fire)
have soot in the form of their black hair; they burn with single touch; they are pleasing to the eyes (from far);
they have flames of evil acts (which destroy).
ज्वलतामतिदूरेऽपि सरसा अपि नीरसाः स्त्रियो हि नरकाग्नीनामिन्धनं चारु दारुणम्।
Women are the terrible but nice-looking ‘fuel’ that make the ‘fire of hell’ burn high (driving a man to do
wicked acts); because, they are beautiful to look at; burn from far itself; though seemingly filled with the
essence of giving joy, are without any essence truly (are dry) and give pain only.
WOMAN IS LIKE A DARK NIGHT

विकीर्णाकारकबरी तरत्तारकलोचना पूर्णेन्दुबिम्बवदना कु सुमोत्करहासिनी लीलाविलोलपुरुषा कार्यसंहारकारिणी परं
विमोहनं बुद्धेः कामिनी दीर्घयामिनी।
The attractive woman is a ‘prolonged dark night’; (because) her braid of hair spreads out like darkness; her
eye-pupils shine like stars; her face is like the full moon; her laughter is like the cluster of night-lilies; she
has men who wander in search of pleasures; brings about the cessation of all tasks (duties); deludes the brain
by blinding the vision.
WOMAN IS LIKE A POISONOUS CREEPER
पुष्पाभिराममधुरा करपल्लवशालिनी भ्रमराक्षिविलासाढ्या स्तनस्तबकधारिणी पुष्पके सरगौराङ्गी नरमारणतत्परा
ददात्युन्मत्तवैवश्यं कान्ता विषलता यथा।
The attractive woman is like a ‘poisonous creeper’; is sweet-looking with the adornment of flowers; has soft
tender leaves of hands; is endowed with eyes that move like bees; has breasts in the form of clusters of
flowers; is intent on killing the men who approach her; and makes them faint with (fatal) intoxication.
WOMAN IS LIKE A WILD BEAR THAT IS INTENT ONLY ON DESTROYING THE PREY
सत्कार्योच्छ्वासमात्रेण भुजङ्गदलनोत्कया कान्तयोद्ध्रियते जन्तुः करभ्येवोरगो बिलात्।
Like the bear making the snake come out of its hole (drawing them out with its breath) (and eating them), the
attractive woman also drags the man towards her by her breath, namely ‘enticing gestures and talks’; intent
only on ruining the passionate men of their wealth and intelligence.
WOMAN IS A NET SPREAD OUT BY MANMATHA

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कामनाम्ना किरातेन विकीर्णा मुग्धचेतसां नार्यो नरविहङ्गानामङ्गबन्धनवागुराः।

Women are the ‘nets spread out by the hunter named Kaama’ (the deity of passion), to bind the limbs of the
gullible men-birds.
WOMAN IS A STAKE FOR THE MIND-ELEPHANT

ललनाविपुलालाने मनोमत्तमतंगजः रतिशृङ्खलया ब्रह्मन्बद्धस्तिष्टति मूकवत्।
Hey Brahman, the ‘intoxicated elephant namely the mind’, stays unable to struggle even, tied to the ‘stake of
a woman’ with the ‘iron chains of passion.’
WOMAN IS THE MEAT PIECE FOR THE MEN-FISH

जन्मपल्लवमत्स्यानां वित्तकर्दमचारिणां पुंसां दुर्वासनारज्जुर्नारीबडिशपिण्डिका।
Woman hangs as the ‘bait of flesh’, from the ‘fish-hook angled from the rope of wicked Vaasanaas’, held by
the ‘fisherman called ignorance’, to catch the ‘fish called men,’ who swim in the ‘ponds of births,’ and
wander in the ‘muddy waters of the wealth’.
WOMAN BINDS AND RUINS

मन्दुरं च तुरङ्गाणामालानमिव दन्तिनां पुंसां मन्त्रेवाहीनां बन्धनं वामलोचना।
Woman with her enticing side-glance is an imprisonment for the men, like a stable for the horses, like a stake
for the elephants, like the Garuda-chant for the snakes.
WOMAN-ATTRACTION IS WORST VAASANAA EVER

नानारसवती चित्रा भोगभूमिरियं मुने स्त्रियमाश्रित्य संयाता परामिह हि संस्थितिम्।
This ‘stage of earth set for varied experiences’ is made of many pleasures, yet has been well-established for
long, by the support of women only. (Among all the Vaasanaas, the ‘Vaasanaa of passion’ alone abounds in
every mind; and the illusion of the world continues without any obstacle.)
I AM NOT BOUND BY PASSION ANYMORE

सर्वेषां दोषरत्नानां सुसमुद्गिकयानया दु:खशृङ्कलया नित्यमलमस्तु मम स्त्रिया।
I have had enough of the woman who is a ‘casket for holding all sorts of faulty gems namely sins’; and who
is a ‘binding chain’ that gives only pains!
किं स्तनेन किमक्ष्णा वा किं नितम्बेन किं भुवा मांसमात्रैकसारेण करोम्यहमवस्तुना।
What of breasts, what of eyes, what of hips, what of the body, everything is just a flesh-piece; I do not care
for that worthless lowly form (made of flesh).
इतो मांसमितोरक्तमितोऽस्थीनीति वासरैर्ब्रह्मन्कतिपयैरेव याति स्त्री विशरारुताम्।
Here is the flesh; here the blood; here the bones; in this way hey Brahman, within a few weeks a woman
(after death), attains the nature of an ‘object spread out to be analyzed (as pieces of flesh)’!
LOOK AT THE DEAD BODIES LYING IN THE CREMATION GROUND

यास्तात पुरुषैर्स्थूलैर्ललिता मनुजैर्प्रियाः ता मुने प्रविभक्ताङ्ग्यः स्वपन्ति पितृभूमिषु।
Those ‘beloved ladies’ when alive, are adored and caressed by the ‘men who lack the subtle vision’, but
sleep with their rotted limbs in the cremation grounds (uncared for) (and present a disgusting sight indeed).
यस्मिन्घनतरस्नेहं मुखे पत्राङ्कु राः स्त्रियः कान्तेन रचिता ब्रह्मन्पीयते तेन जङ्गले।
The very face, on which beautiful decoration-designs were drawn by the lover with extreme love, dries up
and shrinks in the deserted ground of cremation.
के शाः श्मशानवृक्षेषु यान्ति चामरलेखिकां अस्थीनि उडु वदाभान्ति दिनैरवनिमण्डले।पिबन्ति पांसवो रक्तं
क्रव्यादाश्चाप्यनेकशः चर्माणि च शिवा भुङ्ग्ते खं यान्ति प्राणवायवः।
The hairs fly off into the trees in the cremation grounds and become like chowrie threads; the bone pieces
erode off and look like the stars stuck on the ground. The mud absorbs off the blood; flesh is sought by
various wild animals like vultures, wolves etc; skin is eaten by the female jackal; and the Praana-winds melt
off in the sky.
इत्येषा ललनाङ्गानामचिरेणैव भाविनी स्थितिर्मया वः कथिता किं भ्रान्तिमनुधावथ।
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In this manner, I have told you in detail, as to how the limbs of a woman will end up as; why do you all
chase that delusion still?
HAVE YOU LOST YOUR INTELLIGENCE?

भूतपञ्चकसंघट्टसंस्थानं ललनाभिधं रसादभिपतत्वेतत्कथं नाम धियान्वितः।
How does an intelligent man fall for the ‘thing called woman’, getting attracted by a shape which is just a
‘collection of five elements’?
शाखाप्रतानगहना कट्वम्लफलमालिनी सुतालोत्तालतामेति चिन्ता कान्तानुसारिणी।
The ‘thought which runs after an attractive woman’, becomes a ‘Sutaalaa creeper’ (which grows very long
like the Taala tree) and grows high, is dense with various branches, and is garlanded by bitter and sour fruits.
कान्दिग्भूततया चेतो घनगर्धान्धमाकु लं परं मोहमुपादत्ते यूथभ्रष्टमृगो यथा।
Like a ‘deer lost from its herd’, the mind gets extreme confusion, feeling anxious and blind with its dense
state of attraction, not knowing which direction to run to!
शोच्यतां परमां याति तरुणस्तरुणीपरः निबद्धः करिणीलोलो विन्ध्यखाते यथा गजः।
Like the ‘male elephant enticed (tied) by a female elephant’ (by the hunters) ending up in the hollows of
Vindhya Mountain (and getting trapped), a young man who is after a young woman attains a pitiable state,
with his mind tied to a woman’s form.
REAL JOY IS THE FREEDOM FROM PASSION

यस्य स्त्री तस्य भोगेच्छा निस्त्रीकस्य क्व भोगभूः स्त्रियं त्यक्त्वा जगत्त्यक्तं जगत्त्यक्त्वा सुखी भवेत्।
Only that man, who owns a woman’s idea in the mind, will entertain also a desire to enjoy her; how can a
man who does not own any (idea of) woman as an object of enjoyment, have a desire to enjoy her?
When a woman (as an object of enjoyment) is renounced, the world is renounced; by renouncing the world,
one will become truly happy.
आपातमात्ररमणेषु सुदुस्तरेषु भोगेषु नाहमलिपक्षतिचञ्चलेषु ब्रह्मन्रमे।मरणरोगजरादिभीत्या शाम्यामहं परमुपैमि
पदं यत्नात्।
Hey Muni! I do not find happiness, in any of the ‘pleasures which are enjoyable as the momentary
gratification of the senses’; they are difficult to conquer; and they are as unstable as the ‘fluttering wings of a
honey bee’! Frightened of the death, old age etc, I, who am in the threshold of youth, will control my mind;
and with effort attain the ‘Supreme Bliss’.
CONDEMNATION OF OLD AGE
अपर्याप्तं हि बालत्वं बलात्पिबति यौवनं यौवनं च जरा पश्चात्पश्य कर्क शतां मिथः।
‘Youth’ forcefully swallows the childhood, since it is not satisfactory; youth is swallowed by the old age
later on! Observe the harshness of each towards the other!
(A child grows into a youth with so many dreams of fulfilling countless desires; but before much is
achieved, one starts becoming old, left back with the same unfulfilled desires.)
हिमाशनिरिवाम्भोजं वात्येव शरदम्बुकं देहं जरा नाशयति नदी तीरतरुं यथा।
Old age destroys the (youthful) body, like the ‘hailstone falling on the lotus’, like the ‘wind destroying the
drop of water stuck to the grass tip’, like the ‘flooding river uprooting a tree on the bank’.
जर्जरीकृ तसर्वाङ्गी जरा जरठरूपिणी विरूपतां नयत्याशु देहं विषलवो यथा।
Old age which is harshness incarnate, shatters the limbs of a man completely, and leads to distortion in the
body, like a drop of deadly poison consumed by a man.
शिथिलादीर्घसर्वाङ्गं जराजीर्णकलेवरं समं पश्यन्ति कामिन्यः पुरुषं करभं यथा।
The attractive girls look at a man whose limbs are dilapidated in a body worn out by old age (with a feeling
of disgust), as at the sight of an ugly camel.
(No animal is ugly or beautiful; but the women have their own standard of defining beauty.
An old man with knowledge is rejected as ugly; and a young man with his stupid gestures is proved
attractive. This attitude defines the immature brain level of young women.)
OLD AGE MAKES ONE LOSE HIS WISDOM
अनायासकदर्थिन्या गृहीते जरसा जने पलाय्य गच्छति प्रज्ञा सपत्न्येवाहताङ्गना।
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(Rare is an aged man with wisdom and intelligence!)

When a man is caught by old age which quickly brings about a state of wretchedness, ‘wisdom’ takes speed
and goes off like the ‘angry first wife running away at the sight of the second wife’.
OLD PERSON IS RIDICULED AND MADE FUN OF

दासाः पुत्राः स्त्रियश्चैव बान्धवाः सुहृदस्तथा हसन्त्युन्मुक्तकमिव नरं वार्धककं पितम्।
Servants, sons, women, relatives and friends laugh at a man trembling with the onset of old age, as if at a
mad man!
(A man who wasted his youth state in the pursuit of pleasures but not knowledge, turns into an idiot at the
onset of old age. His brain has lost all its power of proper thinking because of his neglect towards
knowledge. Unless you exercise the brain and body both, in the youth state, how can you expect any health
of the brain or the body at the old age?)
OLD PERSON HANKERS AFTER PLEASURES THAT REMAIN UNFULFILLED ALWAYS

दुःप्रेक्ष्यं जरठं दीनं हीनं गुणपराक्रमैर्गृध्रो वृक्षमिवादीर्घं गर्धो ह्यभ्येति वृद्धकम्।
‘Extreme hankering for sense pleasures’ (Gardha) takes hold of the old age, like the ‘vulture (Grdhra)
seeking the tall dry tree’; both (the tree and the aged person) are unpleasant for the eyes; are old and rotting;
are wretched; and are bereft of all the valorous virtues.
दैन्यदोषमयी दीर्घा हृदि दाहप्रदायिनी सर्वापदामेकसखी वार्धके वर्धते स्पृहा।
‘Covetousness’ (Sprhaa) increases in the old age; and is the one and only female friend leading towards all
sorts of harms; makes one wretched because of not getting fulfilled; and gives a pathetic appearance; stays
for long (till the last breath).
FEAR AND GREED ACCOMPANY OLD AGE

कर्तव्यं किं मया कष्टं परत्रेत्यतिदारुणमप्रतीकारयोग्यं हि वार्धके वर्धते भयम्।
‘What should I do now? What will happen to me after death?’; such fears haunt the mind of the old, where
no remedy is possible.
कोऽ हं वराकः किमिव करोमि कथमेव च तिष्ठामि मौनमेवेति दीनतोदेति वार्धके ।
‘Ah, how wretched I have become, what shall I do, how am I going to survive, better remain silent and keep
away from all’; such a pitiable state rises in the old age.
कथं कदा मे किमिव स्वादु स्याद्भोजनं जनादित्यजस्रं जरा चैषा चेतो दहति वार्धके ।
‘How, when and what tasty food will be given next?’; only such thoughts of lowly pleasures, burn the mind
in the old age.
गर्धोभ्युदेति सोल्लासमुपभोक्तुं न शक्यते ह्रदयं दह्यते नूनं शक्तिदौस्थ्येन वार्धके ।
‘Greedy desires’ rise up bringing up merriment; but are not capable of getting fulfilled as enjoyments; the
heart burns indeed by the decline of strength in the old age.
THE OLD MAN IS LIKE A FEMALE CRANE

जराजीर्णबकी यावत्कायक्लेशापकरिणी रौति रोगोरगाकीर्णा कायद्रुमशिरःस्थिता तावदागतैवाशु कु तोऽपि
परिदृश्यते घनान्ध्यतिमिराकांक्षी मुने मरणकौशिकः।
(The old man with his worn out body, is compared to a female crane, which dies when attacked by the owl.)
Hey Muni, the ‘female crane’ worn out by old age, suffering through many pains in the body, cries pitiably
with the ‘snakes of diseases crawling all over her’, staying on top of the dry tree. The ‘Death-owl’ (hearing
the cries of the crane) comes off from somewhere, and pushes it into the ‘extreme faint state of blinding
darkness’.
DEATH FOLLOWS OLD AGE
सायंसंध्यां प्रजातां वै तमः समनुधावति जरां वपुषि दृष्ट्वैव मृतिः समनुधावति।
As soon as the evening arrives, the darkness follows from behind; similarly, as soon as the old age is seen in
the body, death follows from behind.
जराकु सुमितं देहद्रुमं दृष्ट्वैव दूरतः अध्यापतति वेगेन मुने मरणमर्क टः।
Hey Muni, as soon as the ‘body-tree’ is filled with the (white) blossoms of old age, the ‘Death-monkey’
pounces on it with great speed (to only destroy it).
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THE OLD BODY IS AN UNPLEASANT SIGHT

शून्यं नगरमाभाति भाति छिन्नलतो द्रुमः भात्यनावृष्टिमान्देशो न जराजर्जरं वपुः।
Even a deserted city has some beauty; even a tree which has lost its creeper may look pleasing; even a
country without rains might be bearable to look at; but not the body stuck by old age.
THE OLD BODY IS STUCK BY VARIOUS AILMENTS AND BODY-CHANGES

क्षणान्निगरणायैव कासक्वणितकरिणी गृध्रीवामिषमादत्ते तरसैव नरं जरा।
Like a vulture seizing a prey by its neck, old age quickly seizes a man by the neck, thus making him cough,
to only swallow him up immediately.
दृष्ट्वैव सोत्सुके वाशु प्रगृह्य शिरसि क्षणं प्रलुनाति जरा देहं कु मारी कै रवं यथा।
(The white hair marks the beginning of old age.)
The moment it is sighted, the young girl plucks off the white lotus with great excitement; so also the old age
sees the white-haired head and immediately plucks it off.
सीत्कारकारिणी पांसुपरुषा परिजर्जरं शरीरं शातयत्येषा वात्येव तरुपल्लवम्।
The wind shakes a ‘tree with its leaves’, makes the whooshing sounds come out of it, and makes it covered
by harsh sand; so also, the old age makes a man breathe hard, makes his body shiver, and makes the skin
wrinkled and rough.
जरसोपहतो देहो धत्ते जर्जरतां गतः तुषारनिकराकीर्णपरिम्लानाम्बुजश्रियम्।
The body which is stuck by old age is worn out all over, and bears the ‘faded beauty of the lotus’, which is
hit by a heavy snow-fall.
जरा ज्योत्स्नोदितैवेयं शिरःशिखरिपृष्टतः विकासयति संरब्धं वातकासकु मुद्वती।
The ailments of lungs and heart rise from the ‘moonlight of old age’, and the ‘creeper of white lotus’ is filled
with flowers (white hairs) at the top of the mountain!
परिपक्वं समालोक्य जराक्षारविधूसरं शिरः कू ष्माण्डकं भुङ्ग्ते पुंसां कालः किलेश्वरः।
Lord Kaala (Death), eats off the head-pumpkin turning white, thinking it to be well-ripened.
जराजह्नुसुतोद्युक्ता मूलान्यस्य निकृ न्तति शरीरतीरवृक्षस्य चलत्यायुषि सत्वरम्।
‘River Gangaa of old age with its white waves’ flowing speedily, uproots the ‘body-tree growing on the
bank’, thus making the life go away fast.
जरामार्जारिका भुङ्क्ते यौवनाखुं तथोद्दता परमुल्लासमायाति शरीरामिषगर्धिनी।
The ‘cat of old age’ desirous of eating the flesh of the body, eats off first, the ‘youth-mouse’ (which is
already eating off the body), and then rejoices by consuming the dilapidated body that is left back.
काचिदस्ति जगत्यस्मिन्नामङ्गलकरी तथा यथा जराक्रोशकरी देहजङ्गलजम्बुकी।
There is nothing so inauspicious in this world like the old age (making one cough and breathe hard with
noise); it is as if the female jackal (of the cremation ground) is howling aloud, even as it wandering all over
the ‘body-jungle’ like an ‘ill omen’ (predicting the death.)
कासश्वासससीत्कारा दुःखधूमतमोमयी जराज्वाला जलत्येषा यस्यासौ दग्ध एव हि।
(Old age burns the body like burning a log of rotten wet wood.)
When the ‘flames of old age’ burn the body, which is wet with various liquids oozing from all the holes of
the body like a ‘damp log of wood by fire’, they (the flames of old age) make the man cough and breathe
hard (with whooshing and crackling noises); dark smoke rises from the wet wood making the eyes shed out
tears; and the man slowly gets burnt to death, suffering through it all (like the wet-wood slowly turning into
ashes).
जरसा वक्रतामेति शुक्लावयपल्लवा तात तन्वी तनुर्नृणां लता पुष्पानता यथा।
Hey ‘Taata’, the delicate body of a man, with its white pale blossoms of limbs, bends down by the old age
like a ‘creeper bending down by the weight of flowers’.
DEATH WAITS TO SWALLOW THE OLD BODY

जराकर्पूरधवलं देहकर्पूरपादपं मुने मरणमातङ्गो नूनमुद्धरति क्षणात्।
‘Death-elephant’ uproots the ‘plantain tree of the body’, which is ‘white like camphor’ because of old age.
मरणस्य मुने राज्ञो जराधवलचामरा आगच्छतोऽग्रे निर्याति स्वाधिव्याधिपताकिनी।
When ‘Death, the great emperor’ arrives, the old age acts as the ‘white royal chowrie’; and the ‘armies of
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diseases and mental afflictions’ holding aloft the king’s flag (symbol of ailments), walk in the front.
न जिताः शत्रुभिः संख्ये प्रविष्टा येऽद्रिकोटरे ते जराजीर्णराक्षस्या पश्याशु विजिता मुने।
(Who can hide from death, or conquer death?)
Those who hid in the ‘hollows of the mountains’ at times of war, and were not conquered by the enemies,
get conquered by the ‘demoness of old age and decay’; observe hey Muni!
THE WRETCHED STATE OF AGED PERSONS

जरातुषारवलिते शरीरसदनान्तरे शक्नुवन्त्यक्षशिशवः स्पन्दितुं न मनागपि।
Inside the ‘body-house covered by the snow (white hairs) all over’, the ‘sense-children’ trapped within
cannot move at all in the least even. (The senses deteriorate with the aging body.)
दण्डतृतीयपादेन प्रस्खलन्ती मुहुर्मुहुः कासाधोवायुमुरजा जरायोषित्प्रनृत्यति।
Slipping on the third leg (stick held by old people) again and again, the ‘lady named old age’ dances to the
drumming sound of cough and flatulence.
संसारसंसृतेरस्या गन्धकु ट्यां शिरोगता देहयष्ट्यां जरानाम्नी चामरश्रीर्विराजते।
The ‘white chowries symbolizing old age’ look beautiful, when placed on the ‘top portion (head)’ of the
‘ugly body-stick which is plastered by many smelly (stinking) unguents (body-liquids)’, in the house (world)
owned by the ‘Samsaara-master’.
जराचन्द्रोदयसिते शरीरनगरे स्थिते क्षणाद्विकासमायाति मुने मरणकै रवम्।
When the ‘body-city’ stays white by the ‘rising moon of the old age’, hey Muni, the ‘death-lily’ instantly
blooms up.
जरासुधालेपसिते शरीरान्तःपुरान्तरे अशक्तिरार्तिरापच्च तिष्टन्ति सुखमङ्गनाः।
When the ‘harem of the body’ is painted white by the old age, the ‘ladies namely weakness, dependence and
dangers’, stay happily inside.
I DO NOT COVET SUCH A HORRID STATE

अभावोऽग्रेसरी यत्र जरा जयति जन्तुषु कस्तत्रेह समाश्वासो मम मन्दमतेर्मुने।
Where the old age which precedes the death, always conquers all the bodies, what consolation does a dullard
like me have in this life, Hey Muni?
किं तेन दुर्जीवितदुर्ग्रहेण जरां गतेनापि हि जीव्यते यत्जरा जगत्यामजिता जनानां सर्वेषणास्तात तिरस्करोति।
What to say of the old age, where one continues to live even after becoming old, holding on to the horrifying
life! All the efforts of men to conquer it in this world are wasteful; and old age remains unconquerable, dear
one!
KAALA, THE CONSUMER OF ALL
(The purpose of the study of this huge text of knowledge, is to conquer ‘Kaala’, by understanding his non-
existence. ‘Change is not there for the changeless Aatman’.
The mind which is confined to a small earth planet, should expand to understand the hugeness of the
‘perceived phenomenon’. Earth is just a tiny dust mote in the limitless expanse of Jagat, which contains
countless Cosmic eggs, the Brahmaandas, like foam bubbles on the Ocean surface.
The common essence of all these worlds is ‘Kaala’, the change, the ‘destruction-principle’.
Kaala is the ‘division-sense’ that haunts the ignorant minds.
‘Division-sense’ can exist as countless worlds, far beyond our imagination.
Each particle keeps changing, each moment is dissolving off; even trinities are not spared by this Kaala.
Unless you understand ‘Kaala’ the change-factor, and fear him, how can you aspire for the state of the
‘Changeless Reality’?
‘Kaala’ refers to the ‘change’ which is a constant factor in the world phenomenon.
He is always accompanied by his partner ‘Niyati’, the law-factor that governs the change, and his function of
killing and destroying is knows as his partner ‘Kriyaa’.
Kaala’s duty is to destroy everything and everybody without mercy. Can anyone escape from him ever?
Rama describes the terrifying acts of Kaala, the end-factor of all.
Kaala is a terror to the ignorant; but is ‘non-existent’ to the ‘Knower of Brahman’.
The section on ‘Kaala’ is introduced here to make your mind expand to the ‘limitless space-expanse of
Kaala’, and view the hosts of worlds that appear and disappear by his power within the wink of the eye.
Learn to think big! That is why the elaborate description of Kaala is given here, to train you to think big.
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You, who are confined to the space within the four walls of a room, inside a minuscule planet, train yourself
to see the actions of Kaala, like a deity above him, as ‘Brahman itself’.
‘Kaala is not a deity; but is imagined as a ‘huge form that fills the entire space expanse of Jagat’, where
countless universes as the swarm of dust-motes rise up and vanish off in no time.
Kaala is the ‘change-factor’ that forms the ‘essence of all these worlds’.
This Kaala is unconquerable by all, but dissolves off into nothing, when the ‘truth of Brahman’ is
established in the intellect. Therefore, first understand the ‘Kaala’ who makes the world look real, and then
destroy this ‘destruction principle itself’ through Vichaara practice, as instructed by Sage Vasishta.)
DELUSION OF HAPPINESS IN LIFE

विकल्पकल्पनानल्पजल्पितैरल्पबुद्धिभिर्भेदैरुद्धुरतां नीतः संसारकु हरे भ्रमः।
With the ‘unending talks’ about ‘various imaginations and conceptions of one’s life affairs, possessions,
relations, pleasures, wealth etc’ by the foolish minds, the ‘delusion’ has become very thick inside this
‘Samsaara-hollow’.
सतां कथमिवास्थेह जायते जालपञ्जरे बाला एवात्तुमिच्छन्ति फलं मुकु रबिम्बितम्।
How can a sane person feel interested in the ‘cage of net spread’ out by the senses, which imprisons one
forever in ignorance?
इहापि विद्यते येषां पेलवा सुखभावना आखुस्तन्तुमिवाशेषं कालः तामपि कृ न्तति।
Only the senseless children, will want to eat the ‘fruit reflected in the mirror’! If anyone still retains a feeling
of happiness in this world, ‘Kaala’ completely tears it off like a ‘rat nibbling at the string’.
KAALA, THE GREAT DEVOURER

न तदस्तीह यदयं कालः सकलघस्मरः न ग्रसते तज्जगज्जातं प्रोत्थाब्धिमिव वाडवः।
Similar to the ‘Vaadava fire’ which swallows the ocean rising in tides, there is nothing in the world which
this Kaala, great ‘devourer of all’ does not swallow.
समस्तसामान्यतया भीमः कालो महेश्वरः दृश्यसत्तामिमां सर्वां कवलीकर्तुमुद्यतः।
The terrifying lord Kaala is always ready to eat off the ‘entire perceived phenomenon’ with an equal vision
towards all.
महतामपि नो देवः परिपालयति क्षणं कालः कवलितानन्तविश्वो विश्वात्मतां गतः।
This Great Lord does not wait for a second, even in the case of the great people renowned for their nobility
and wisdom; Kaala consumes the entire world, and is the very essence of this world.
युगवत्सरकल्पाख्यैः किं चित्प्रकटतां गतः रूपैरलक्ष्यरूपात्मा सर्वमाक्रम्य तिष्टति।
Though he is known a little by the names of ‘Yuga, year, Kalpa’ etc, he actually stays unseen by all, and yet
stays occupying everything.
ये रम्या ये शुभारंभाः सुमेरुगुरवोऽपि ये कालेन विनिगीर्णास्ते गरुडेनेव पन्नगाः।
Those who are beautiful; those who have auspicious undertakings; those who are great like the Meru
Mountain; all are swallowed by Kaala, like the ‘snakes by Garuda, the celestial bird’.
निर्दयः कठिनः क्रू रः कर्क शः कृ पणोऽधमः न तदस्ति यदद्यापि न कालो निगिरत्ययम्।
Kaala has no kindness; is stone-like hard, cruel, rugged like the saw, mean, lowly; there is nothing that Kaala
does not swallow even now (as I am uttering these words).
(Any moment is already gone even as it gets produced. Every event, every object, every thought keeps
vanishing at every instant. What can we hold on to as stable in this world, which is supported by ‘Kaala, the
change factor’ alone?)
कालःकवलनैकान्तमतिः अत्ति गिरीनप्यनन्तैरपि लोकौघैर्नायं तृप्तो महाशनः।
Kaala has only one intention; that is to swallow off everything. He gobbles up mountains also!
This great glutton is not satisfied even after consuming ‘hosts of worlds’.
हरत्ययं नाशयति करोत्यत्ति निहन्ति च कालः संसारनृत्तं हि नानारूपं यथा नटः।
Kaala robs (our cherished possessions), destroys (everything), and does all the things (keeps the world
going), eats (everything and everybody), and kills (all). He dances on the ‘Samsaara-stage’ as an actor
(disguised as any object) and dons many costumes (as any destructive agent) (and brings about death.)
भिनत्ति प्रविभागस्थभूतबीजान्यनारतं जगत्यसत्तया बन्धाद्दाडिमानि यथा शुकः।
Like a parrot pecking the pomegranate seeds continuously after breaking open the fruit into many parts,
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Kaala also breaks open the various worlds (stuck in the delusion of ‘many’), and continuously eats off the
beings inside who are bound by the (false) realness of the world.
शुभाशुभविषाणाग्रविलूनजनपल्लवः स्फू र्जति स्फीतजनताजीवराजीवनीगजः।
Kaala, the ‘wild elephant’ (VaneeGaja), roaming in the ‘forest of Samsaara’, shatters the living beings
swollen with the pride of possessions, by lifting and throwing off the hosts of people (JeevaRaajee) like
throwing off the leaves covering the trees, with his ‘sharp tusks of auspicious and inauspiciousness’ (so that
they can enjoy the results of their actions in various worlds).
विरिञ्चिमूलब्रह्माण्डबृहद्देवफलद्रुमं ब्रह्मकाननमाभोगि परमावृत्य तिष्टति।
He stays occupying the ‘entire forest of Brahmaa’, with its huge ‘Brahmaanda trees with their roots rising
from the countless creators’, and bearing the ‘fruits of Devas’.
यामिनी भ्रमारापूर्णा रचयन्दिनमञ्जरीः वर्षकल्पकलावल्लीर्न कदाचन खिद्यते।
Kaala never ever gets tired, even as he keeps on making a garland, with the ‘ever growing creepers of Kalpas
(Brahmaa’s days)’ and the ‘years (sensed by the created beings)’ as the string, tied with the ‘white blossoms
of days’ that are covered by the ‘dark bees of nights’.
भिद्यते न च भग्नोऽपि दग्धोऽपि न दह्यते दृश्यते नापि दृश्योऽपि धूर्तचूडामणिर्मुने।
Hey Muni, though broken as days etc, he does not break; though burnt as beings, he is not burnt; though seen
as deaths and destruction, he is not seen. He is the ‘crest jewel’ of all the cheats. (He can never be caught or
destroyed, though he catches everything and destroys everything.)
एके नैव निमेषेण किं चिदुत्थापयत्यलं किं चिद्विनाशयत्युच्चैर्मनोराज्यवदाततः।
Within a single moment, he takes away something; and destroys something else; like the kingdom
constructed in the mind is gone in a flash.
दुर्विलासविलासिन्या चेष्टया कष्टपुष्टया द्रव्यैकरूपकृ द्रूपं जनमावर्तयन्स्थितः।
Kaala’s partner in destruction, is ‘Kriyaa’ ‘his function’ (who acts out his will).
She rises as the many forms of death. She is nourished by the sufferings of all, and sports in the cruel acts.
With her as his partner, Kaala joins all the objects as one (through destruction), and rolls off the people who
have no self-knowledge (‘rupam janam’/ identified with forms) into various hells and heavens.
तृणं पांसुं महेन्द्रं च सुमेरुं पर्णमर्णवमात्मंभरितया सर्वमात्मसात्कर्तुमुद्यतः।
Kaala greedily reaches for anything and everything to fill his belly; be it a straw, or a grain of sand, or the
great Indra, or the great Meru, or a leaf, or the ocean.
क्रौर्यमत्रैव पर्याप्तं लुब्धतात्रैव संस्थिता सर्वदौर्भाग्यमत्रैव चापलं चापि दुःसहम्।
The cruelty reaches its extremity here in Kaala; greediness (of eating all) is well-established here only in
Kaala; all the misfortunes rise here in Kaala. (Everything changes; every one perishes. ‘Jagat’ is just the
changing patterns of sense-knowledge. The instability of everything is indeed unbearable.)
प्रेरयँल्लीलयार्के न्दुं क्रीडतीव नभस्थले निक्षिप्तलीलायुगलो निजे बालेवाङ्गणे।
Kaala is like a child, who is playing in the ‘play-ground of the sky’; he keeps juggling the ‘balls of moon and
sun’ up and down with his two hands skillfully.
KAALA’S TERRIFYING FORM OF CREATION AND DESTRUCTION
सर्वभूतास्थिमालाभिरापादवलिताकृ तिः विलसत्येव कल्पान्ते कालः कलितकल्पनः।
(Imagine the entire world getting burnt in the fire of dissolution.)
Kaala, the ‘destroyer of all the life-dreams of all the beings’, dances with glee at the dissolution-time,
adorning himself with the ‘garlands made of bones of all the dead bodies’.
अस्योड्डामरवृत्तस्य कल्पान्ते अङ्गविनिर्गतैर्प्रस्फु रत्यम्बरे मेरुर्भूर्जत्वगिव वायुभिः।
He has no restraint on his actions at the time of dissolution. Each and everyone falls dead, and the Praana-
winds rise out of these dead bodies, enveloping Kaala who stands covering the entire sky. With the Praana-
winds rising out of all the bodies, he shines in the sky, like the ‘tall Meru with its floating birch leaves’.
रुद्रो भूत्वा भवत्येष महेन्द्रोऽथ पितामहः शक्रो वैष्णवश्चापि पुनरेव न किञ्चन।
(What are all the names and forms, but the changing patterns of images and actions?) He becomes Rudra the
destroyer, Mahendra the ruler, Brahmaa the creator, Indra and Vishnu and others; and nothing also again.
धत्तेऽजस्रोत्थितोद्ध्वस्तान्सर्गानमितभास्वरानन्यान्दधद्दिवानक्तं वीचीरब्धिरिवात्मनि।
(What is creation and destruction of the world, but the changing patterns produced by Kaala?)
He, like the ocean holds the rising and falling waves, holds both the ‘created and destroyed worlds rising in
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countless numbers, and shining bright even as they burn,’ like holding the bright day and the dark night.
महाकल्पाभिधानेभ्यो वृक्षेभ्यः परिशातयन्देवासुरगणान्पक्वान्फलभारानिव स्थितः।
He stays under the huge trees of MahaaKalpa (great dissolution); makes the ripened fruits of Devas and
Asuras fall down; and then collects them in a heap (as the dead ones).
कालोऽयं भूतमशकघुंघुमानां प्रपातिनां ब्रह्माण्डोदुम्बरौघानां बृहत्पादपतां गतः।
This Kaala is a huge tree; myriads of insects namely Jeevas, buzz around it; the cluster of Udumbara fruits
namely Brahmaandas (myriad universes) grow on it.
(Kaala destroys countless Brahmaandas of countless Brahmaas within a second itself.)
KAALA’S DESCRIPTION AS AN IMAGINED FORM
सत्तामात्रकु मुद्वत्या चिज्ज्योत्स्नापरिफु ल्लया वपुर्विनोदयत्येकं क्रियाप्रियतमान्वितः।
(Who is his eternal companion?) His beloved is ‘Kriyaa’ (Kaala’s expression of destruction as an action),
and is always with him and is one with him.
(The Jagat is his garden where he wanders about.) He amuses himself by wandering around the lake of the
‘white lotuses of the world-reality’ (minds) that bloom by the ‘moonlight of Chit’ (Pure consciousness).
अनन्तापारपर्यन्तबद्धपीठं निजं वपुः महाशैलवदुत्तुङ्गमवलम्ब्य व्यवस्थितः।
(How big is he?) He fills whatever is there as space. His body stays firm, though spreading out across all
directions endlessly; and he stands high like the huge mountain reaching all the above-space.
क्वचिच्छ्यातमःश्यामं क्वचित्कान्तियुतं ततं द्वयेनापि क्वचिद्रिक्तं स्वभावं भावयन्स्थितः।
(What is his colour?) He is the day, he is the night, he is there in every moment. Sometimes he becomes
extremely black when he is in dark nights; he is bright-hued sometimes as the shining things, and as the
bright day. He is not these divisions also. Sometimes he is nothing of these.
(He is an illusion that the ignorant hold on to.) This is how he stays in his natural state.
संलीनासंख्यसंसारसारया स्वात्मसत्तया उर्व्येव भारघनया निबद्धपदतां गतः।
(Where he is not, what he is not? He is everything that you see as the perceived phenomenon, the ‘slithering
state of existence named Samsaara’.) His inner essence contains the total essence of the ‘countless
Samsaaras’ dissolved within him and therefore, he is firmly established (and is an immovable deity), because
of his heavy weight (as the ignorance in beings), and is like the Urvee (earth) which firmly supports the
weight of all the beings.
न खिद्यते नाद्रियते नायाति न च गच्छति नास्तमेति न चोदेति महाकल्पशतैरपि।
He is never tired (by his never-ending work); never cares for anything (will do his job of destroying without
any mercy); (is always there); he does not come, does not go, does not set, does not rise even in hundreds of
great dissolutions (since he is the very essence of the dissolution.)
के वलं जगदारम्भलीलया घनहेलया पालयत्यात्मनात्मानमनहंकारमाततम्।
(The world is always in the state of dissolution, because of this ‘Change factor named Kaala’.)
He just remains spread out ‘without any Ahamkaara or conceit’; maintains himself by himself completely
disregarding everything else, and allows the worlds to rise again.
(You cannot see him as an entity with ‘I’; for he is spread out as all that exists as the perceived.)
KAALA’S NON-STOP FUNCTION
यामिनीपङ्ककलितां दिनकोकनदावलीं मेघभ्रमरिकां स्वात्मसरस्यारोपयन्स्थितः।
He keeps putting the ‘red water lilies namely the days’, growing out of the ‘slushy grounds namely nights’,
hovered around by the ‘bees namely the destruction clouds’, into ‘himself as the huge lake’.
गृहीत्वा कृ पणः कृ ष्णां रजनीं जीर्णमार्जनीमालोककनकक्षोदानाहरत्यभितो गिरिम्।
The greedy one takes the ‘broom of dark night’ which is worn out by sweeping for long; and keeps on
sweeping the ‘golden powder’ around the ‘worn out golden mountains of Meru of countless creations’.
(The worn out golden powder from the Meru Mountains keeps on falling around; and Kaala keeps on
sweeping them with the night of dissolution.
So many creations, so many Brahmaas, so many destruction phases have come and gone!
So many worn-out Merus, have appeared and disappeared! Where is the end for that which ends all!)
संचारयन्क्रियाङ्गुल्या कोणके ष्वर्क दीपिकां जगत्सद्मनि कार्पण्यात्क्व किमस्तीति वीक्षते।
Kaala like a miserly old man, keeps moving the ‘sun-lamp’ with his finger, to the ‘corners of the world-
house’; and observes what is where (and grabs it with greed). (Nothing escapes his sharp eyes.)
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प्रेक्ष्याहर्विनिमेषेण सूर्याक्ष्णा पाकवत्फलं लोकपालफलान्यत्ति जगज्जीर्णवनादयम्।

(What ‘direction’ can exist in the’ limitless Kaala’? He destroys directions also.)
Watching with the steady glance of the sun (witness state) which does not set at all, ‘this one’ eats the fruits
namely the ‘guardians of the quarters’, from the ‘old forest of the world’, as if they are ripe fruits.
जगज्जीर्णकु टीकीर्णानर्पयत्युग्रकोटरे क्रमेण गुणवल्लोकमणीन्मृत्युसमुद्गके ।
He slowly collects the ‘precious gems of virtuous men’ that are scattered across the ‘dilapidated hut of the
Brahmaanda’; and throws them into the terrifying dark pit, the casket of death.
गुणैरापूर्यते यैव लोकरत्नावली भृशं भूषार्थमिव तामङ्गे कृ त्वा भूयो निकृ न्तति।
He picks the ‘necklace of the world’ that is made of the ‘gems of virtuous people’; and wears it on his body
as if adorning himself; and again cuts it off.
दिनहंसानुसृतया निशेन्दीवरमालया तारके सरयाजस्रं चपलो वलयत्यलम्।
(Night is the blue lotus, shining with the pollen of stars, and the days keep chasing these nights.)
He wears the ‘garland of blue lotuses of night’ filled with the ‘pollen of countless stars’ on his hand, and
keeps blocking the ‘swans of days’ which are following behind, wanting to consume the ‘lotuses of nights’.
शैलार्णद्युधराशृङ्गजगदूर्णायुसौनिकः प्रत्यहं पिबते प्रेक्ष्य तारारक्तकणानपि।
He is a butcher, who slices off the ‘world-sheep with its horns of mountain peaks, oceans and skies’; watches
out for the ‘blood drops of stars’, and licks them off immediately.
तारुण्यनलिनीसोम आयुर्मातङ्गके सरी न तदस्ति न यस्यायं तुच्छातुच्छस्य तस्करः।
He is the ‘moon for the youth-lotus’; he is the ‘lion for the elephant of life’; there is nothing lowly or high
that this robber does not take away.
कल्पके लिविलासेन पिष्टपातितजन्तुना अभावो भावभासेन रमते स्वात्मनात्मनि।
He sports in the ‘destruction games of Kalpas’; he powders the beings; he remains empty, without any object
around; stays blissful in his own essence of emptiness, with just the memory of the objects.
(Everything is changing and perishing at each and every second.
What is left back, but the memory of the objects? What can you hold on to as imperishable, but the Aatman?
Aatman is not a memory! It is the true Self-essence in you!)
कर्ता भोक्ताथ संहर्ता स्मर्ता सर्वपदं गतः।
He is the maker of everything; he is the eater of everything; he is the destroyer of everything; he is the one
who remembers everything; he alone stays as all the states of existence.
सकलमप्यकलाकलितान्तरं सुभगदुर्भगरूपधरं वपुर्प्रकटयन्सहसैव च गोपयन्विलसतीह हि कालबलं नृषु।
Though staying as all, Kaala is beyond the comprehension of the intellects.
He expresses himself as the form of good and bad fortunes; he seems to play the game of appearing and
disappearing; thus his power is renowned among men.
‘KAALA’ AS A ‘TERRIFYING HUNTER’
अस्योड्डामरलीलस्य दूरास्तसकलापदः संसारे राजपुत्रस्य कालस्याकलितौजसः।
Herein is described the hunting sport of Kaala, who sports everywhere in this Samsaara, with heightened
arrogance; from whom all the dangers keep away (since he cannot be destroyed); whose valour is
indescribable; who shines as the ‘son of the Supreme Brahman and his queen Maayaa’.
(Kaala is the ‘division-sense’; and rises from the deluding power of Brahman.)
अस्यैवाचरतो दीनैर्मुग्धैः भूतमृगव्रजैराखेटकं जर्जरिते जगज्जङ्गलजालके ।
He hunts the ‘helpless herd of deer’ namely the ‘ignorant beings’; enjoys the ‘sport of hunting’ in the ‘hosts
of forests’ namely the ‘shattered worlds’.
एकदेशोल्लसच्चारुवडवानलपङ्कजा क्रीडापुष्करिणी रम्या कल्पकालमहार्णवः।
The ‘great ocean of dissolution waters’ (at the time of dissolution) is the beautiful ‘play pond’ (where he
sports for amusement). At a single corner of that pond, the ‘pretty lotus of Vadava fire’ sways gently in the
‘storms of dissolution’.
कटु तिक्ताम्लभूताद्यैः सदधिक्षीरसागरैः तैरेव यैः पर्युषितैर्जगद्भिः कल्यवर्तनम्।
His breakfast is rather stale, because he consumes the same worlds repeatedly. The ocean of milk and curds
with variety of tastes like the sour, the pungent, the bitter etc, are kept as side-dishes. (Worlds are stale,
because the same worlds which are at the beginning of the Kalpa stay till the end of the Kalpa.)
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चण्डी चतुरसंचारा सर्वमातृगणान्विता संसारवनविन्यस्ता व्याघ्री भूतौघघातिनी।

His ‘companion lady’ is terrifying like a tigress, is stealthy in her movements; is accompanied by all hosts of
mother-goddesses; is the killer of hosts of beings; triumphing over the forest of the world.
(It is his beloved wife ‘KaalaRaatri’, the dark night of death.)
पृथ्वी करतले पृथ्वी पानपात्री रसान्विता कमलोत्पलकह्लारलोलजालकमालिता।
The entire earth becomes an ‘earthen drinking pot’ for Kaala. The pot is filled with delicious juicy wine. It is
adorned by the garland where ‘hosts of red, blue and white lotuses’ (three Gunas) playfully hang.
VISHNU AND SHIVA, THE POWERFUL DEVAS ARE HIS PETS.
विरावी विकटास्फोटो नृसिंहो भुजपञ्जरे सटाविकटपीनांसः कृ तः क्रीडाशकु न्तकः।
In his ‘cage-like shoulder’, he carries a ‘sportive bird’ namely ‘nara-simha’ (man-lion); it shouts with a
thunderous voice; makes terrifying noises by clapping the hands; has a mane around the neck; has plump
shoulders; is attractive. (Nara-simha is his pet-bird playing around killing the demons. It is the symbol of
Naaraayana who takes on the terrifying forms to destroy the wicked demons.)
अलाबुवीणामधुरः शरद्व्योमामलच्छविः देवः किल महाकालो लीलाकोकिलबालकः।
Kaala carries a cuckoo bird named ‘MahaaKaala’ (Shiva’s destruction form) to amuse himself. It is taintless
like the autumn sky in its hue. Its sound is like the ‘sweet music of AlaabuVeena’.
(LeelaaKokilaBaalaka: The ‘Terrifying killer of all’ (MahaaKaala) is spoken of here as the cuckoo child.
This MahaaKaala wears hosts of Brahmaandas as his garland. They all make sounds (screams and howls)
like the ‘AlaabuVeenaa ‘ which is ruined. For others, the sound may be terrifying and deathly; but to the
cruel mind of Kaala; it sounds sweet. The terrifying body of this MahaaKaala, shines dark and smooth like
that of the cuckoo bird. It is taintless in hue because MahaaKaala is the form of Supreme Shiva himself.)
अजस्रस्फू र्जिताकारो वान्तदुःखशरावलिः अभावनामकोदण्डः परिस्फु रति सर्वतः।
Twanging with million forms, emitting ‘rows of arrows called pains’, the bow called ‘non-existence’
(Abhaava) manifests everywhere. (Anything that has a form is to be considered as non-existent only; for it is
already destroyed by this Kaala.)
अनुत्तमस्त्वधिकविलासपण्डितो भ्रमच्चलन्परिविलसन्विदारयन्जरज्जगज्जनितविलोलमर्क टः परिस्फु रद्वपुरिह
काल ईहते।
Kaala excels in his hunting abilities. He is the best archer of all, for he can easily hit countless moving
targets. He targets the ‘restless monkeys (men who are chasing sense pleasures)’ roaming in the ‘old forests
namely the creations’.
KAALA/DAIVAM/KRTAANTA -TIME/DIVINITY/END OF ALL
(Kaala is known by the name of ‘Daivam’, because he brings about the fruits of actions for the beings, and
is also the time-factor which brings forth the fruits of action at some particular times only.
‘Daivam’ means that which fructifies the Karmas at a particular time; is not a deity or a supernatural power.
He is ‘Krtaanta’ (Krta+Anta) also, since he is the death-form for the mortals.)
अत्रैव दुर्विलासानां चूडामणिरिहापरः करोत्यत्तीति लोके ऽस्मिन्दैवं कालश्च कथ्यते।
This Lord, who shines forth as the ‘crest-stone of all painful sports’, is also known by the names of ‘Daivam’
(destiny) and ‘Kaala’ (Time), since he brings the fruits of actions (as destiny) and eats (everything).
क्रियामात्रादृते यस्य स्वपरिस्पन्दरूपिणः नान्यदालक्ष्यते रूपं न कर्म न समीहितम्।
He is of the nature of vibrating force, which equals the actions and their results. His form, or action, or
purpose cannot be directly observed, except through his work which gets experienced as the fruits of actions.
तेनेयमखिला भूतसंततिः परिपेलवा तापेन हिममालेव नीता विधुरतां भृशम्।
The ‘poor crowd of living beings’ is led towards the ‘sorrowful states of their Karmas’ by him, like the
‘snowy mist by the heat’ (to get destroyed only).
यदिदं दृश्यते किन्चिज्जगदाभोगिमण्डलं तत्तस्य नर्तनागारामिहासावतिनृत्यति।
Whatever is seen in the ‘entire Jagat-sphere’, is his ‘dancing-stage’; and he dances violently.
तृतीयं च कृ तान्तेति नाम बिभ्रत्सुदारुणं कापालिकवपुर्मत्तं दैवं जगति नृत्यति।
Having the third terrifying name of ‘Krtaanta’ (one who gives the end-result) he dances with intoxication, as
the destiny, with the form of a ‘Kaapaalika’, the bearer of the skull-bowl.
नृत्यतो हि कृ तान्तस्य नितान्तमिव रागिणः नित्यं नियतिकान्तायां मुने परमकामिता।
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This dancing Krtaanta is excessively attracted towards his beloved named ‘Niyati’ (Rule) and is extremely
passionate towards her, Hey Muni!
(The action and the result of the action; the thought and its fulfillment; a vibration in the brain and the
completed action; this is what Kaala does. The continuous change observed everywhere is Kaala.
Time is the process of continuous disorder that is seen in the Universe. This change also is bound by a set of
particular laws and this law is termed as Niyati.
Actually Kaala has no form. Yet seen from the poet’s eyes he is the terrifying destruction-form of Shiva
dancing on the ashes, in terrifying madness. Niyati always is bound to Kaala, since every change happens
because of some ordained law. Niyati is therefore described as the beloved lover inseparable from Kaala.)
DANCE OF ‘KAALA AND NIYATI’
(Kaala stays as the destruction essence of all creations. This is his destruction dance, the ‘TaandavaNrtyam’.
It is not the destruction of one world or one universe, but the entire perceived phenomenon that contains a
world within every atom of every object that ever exists as a form and name. Kaala is the gigantic form that
rises high above the skies of all the worlds, and dances as the very essence of Brahman-Reality.
Following below is the description of the Kaala the destruction power of Brahman, the Supreme Self.
Expand your mind to see the huge form of Kaala, that rises beyond the galaxies even.)
KAALA’S FORM
शेषः शशिकलाशुभ्रो गङ्गावाहश्च तौ त्रिधोपवीतेऽवीते चोभौ संसारवक्षसि
His broad chest is ‘Samsaara’ itself, the limitless world-existence which contains countless worlds.
‘Samsaara’ means the flow of experiences. It has no beginning and no end.
He wears a ‘sacred thread’ made of three strings on his broad chest, tied in a knot.
He is covered by the very old ‘triple-fold sacred thread’, which is made of the ‘three streams of Gangaa’, tied
up by the ‘knot of serpent Shesha’, shining in purity like the ‘digit of the moon’.
(Three streams of Gangaa refer to the merits which bind the three worlds to good results.
‘Shesha’ is all that is left over as the actions of the ignorant. Even these actions are pure, in the sense, they
rise from Brahman only.)
चन्द्रार्क मण्डले हेमकटकौ
Spheres of sun and moon are his golden armlets worn on the fore-arms.
(Arms suggest his action-form; sun and moons here suggest the time that is related to the earth people.)
करमूलयोः लीलासरसिजं
A lotus is held in the hand in sport (to add to his beauty).
(Lotus symbolizes his playful nature of non-attachment.)
हस्ते ब्रह्मन्ब्रह्माण्डकर्णिका
Hey Brahman, he wears the Meru Mountain on his ear.
(Meru Mountain symbolizes the central pedestal of the entire creation.)
ताराबिन्दुचितं लोलपुष्करावर्तपल्लवमेकार्णवपयोधौतमेकमम्बरमम्बरम्।
The ‘dark dissolution clouds dotted by shining stars’ are the ‘fringe design of his garment’.
His garment (worn from the neck down, like that of a Kaapaalika) is the sky-expanse washed by all the
oceans that are joined as one.
एवंरूपस्य तस्याग्रे नियतिर्नित्यकामिनी अनस्तमितसंरम्भमारम्भैर्परिनृत्यति।
In front of him with such a form, Niyati, his beloved one, always dances around him without stopping, and
accompanies him, with her varied measured dance-steps of bestowing the fruits of actions.
NIYATI’S FORM
तस्या नर्तनलोलाया जगन्मण्डलकोटरे अरुद्धस्पन्दरूपाया आगमापायचञ्चुरे
Niyati is absorbed in the dancing action, imitating the foot steps of her lord.
She never for a second, stops her movements.
Her stage is ‘this entire unstable world phenomenon’ which keeps on appearing and disappearing.
चारुभूषणमङ्गेषु देवलोकान्तरावली
She is adorned by the ‘shining ornaments’ namely ‘hosts of DevaLokas’.
आपातालं नभोलम्बं कबरीमण्डलं बृहत्
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Her thick and huge ‘braid of hair’ hangs from the ‘sky to the netherworld below’.
नरकाली च मञ्जीरमाला कलकलोज्ज्वला प्रोता दुष्कृ तसूत्रेण पातालचरणे स्थिता
‘Rows of hells’ containing fierce flames of fire, are the ‘shining anklets’ worn at her feet; and the ‘beads of
hells’ resound with the screams and cries of the beings that get burnt there as punishment. These anklets are
stringed through the ‘thread of wicked deeds’, and adorn her feet which are placed firmly in the Paataala.
कस्तूरिकातिलककं क्रियासंख्योपकल्पितं चित्रितं चित्रगुप्तेन यमे वदनपट्टके ।
ChitraGupta (one who keeps account of the list of Karmas) draws the tiny ‘ornamental mark of Tilak’ made
of the ‘numbers of actions of the beings’, with the ‘Kasturi paste’ which is fragrant with the ‘deeds of all the
beings’, on the ‘forehead of her face’ which is the ‘deity of death’, ‘Yama’.
HOSTS OF WORLDS AND DEVAS ARE CAUGHT IN THE DANCE OF KAALA AND NIYATI
(How big can you imagine the perceived phenomenon to be?
Countless Trinities and their worlds are created and destroyed by Kaala and Niyati.
Experience the huge expanse of creation, which is described by Rama here.)
कालास्यं समुपादाय कल्पान्तेषु किलाकु ला नृत्यत्येषा पुनर्देवी स्फु टच्छै लघनारवं
This Goddess takes the ‘face of Kaala’ on herself (by enticing him with her charms) and dances wildly at the
dissolution times, while the ‘shattering mountains resonate with the loud noise’ (adding music to her dance).
पश्चात्प्रालम्बविभ्रान्तकौमारभृतबर्हिभिः
The ‘peacocks brought up by Lord Kumaara with care’ are lost in her ‘dark braids which fly high and stay
tangled’. These peacocks are hanging here and there on her tangled hair, and are tossed in all the directions
violently, when she dances.
नेत्रत्रयबृहद्रन्ध्रभूरिभाङ्कारभीषणैर्लम्बलोलजटाचन्द्रविकीर्णहरमूर्धभिः
Countless ‘Shiva’s heads’ that are roaring in anger, fill the sky; and look terrifying with the locks of hair
swinging violently, with the moon-digits displaced and hanging at odd places, and with the three eyes of
Shiva looking like huge dark holes, shooting out flames of fire.
उच्चरच्चारुमन्दारगौरीकबरचामरैः
The beautiful ‘braids of hairs decorated by Mandaara flowers’ of the ‘Gaurees’, are flying high like
Chowries.
उत्ताण्डवचलाकारभैरवोदरतुम्बकैः
The ‘gourd-bowls’ of the ‘huge bellies of mountain-like Bhairavas’ are tossed about in all the directions.
रणत्सशतरन्ध्रेन्द्रदेहभिक्षाकपालकैः
The ‘begging bowls’ with the ‘hundreds of hundred thousands of holes in the form of the bodies of many
Indras’, are breaking with crackling noises.
शुष्कशारीरखट्वाङ्गभरैरापूरिताम्बरं
Heaps of dried up bones of the dead bodies are thrown about everywhere.
भीषयत्यात्मनात्मानं सर्वसंहारकारिणी।
The ‘destroyer of all’ frightens all by her terrifying form.
विश्वरूपशिरश्चक्रचारुपुष्करमालया ताण्डवेषु विवल्गत्या महाकल्पेषु राजते।
She wears the beautiful ‘blue lotus garland of the handsome heads’ that belong to the ‘cosmic form of
Vishnu’ collected from all the Creations; they are rolling like discus wheels (slicing the heads of one and
all). Thus she shines in the great dissolutions, jumping wildly like this in her frantic dance-forms.
प्रमत्तपुष्करावर्तडमरोड्डामरारवैर्तस्याः किल पलायन्ते कल्पान्ते तुम्बरादयः।
(When the destruction is over, she beats the drums in intoxication as it were. Dissolution clouds thunder
aloud, terrifying one and all when all are dead and gone.)
‘Tumburu and other Gandharvas’ (who were hiding from her), are running away frightened by the terrifying
sounds rising from her ‘drums’ namely the ‘dissolution clouds’, when she beats them intoxicated by the
‘destruction of all’, at the time of dissolution (and they are soon smashed like insects, by her feet).
THE ORNAMENTS OF KRTAANTA
(The ornaments made of moons and suns that adorn Krtaanta, belong to the heap of objects of countless
creations, and not just one moon or one sun or one Meru or one Kailaasa of a single Creation.)
नृत्यतोन्तः कृ तान्तस्य चन्द्रमण्डलभासिनः
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Krtaanta too, is dancing along with her on that stage, and shines with his ear-ornament of the ‘moon-sphere’
(made of countless moon-discs).
तारकाचन्द्रिकाचारुव्योमपिच्छावचूलिनः
The entire sky looks beautiful with the stars, and the moonlight (of countless moons) adorns the hair at the
back of his head; and shines as the ‘halo made of peacock feathers’ as it were, shining at the back of his
head.
एकस्मिञ्छ्रवणे दीप्ता हिमवानस्थिमुद्रिका अपरे च महामेरुः कान्ता काञ्चनकर्णिका
On one ear shines the Himavaan in the form of a ring made of ivory; on another ear shines the attractive
golden Meru as the golden ear ring.
अत्रैव कु ण्डले लोले चन्द्रार्कौ गण्डमण्डले
The two ears shine with the moon and sun, as the hanging ornaments from the ear-rings. They lightly touch
the cheeks on both sides (when he dances) (and reflect on his mirror-like cheeks).
लोकालोकाचलश्रेणी सर्वतः कटिमेखला
The rows of the ‘Lokaaloka Mountains’ surround from all sides like the waist cloth.
(‘Lokaaloka Mountain’ is a symbolized solid form of the entire perceived phenomenon; and contains
countless worlds in each and every stone-particle.)
इतश्चेतश्च गच्छन्ती विद्युद्वलयकर्णिका
The ‘round bracelet made of lightning-circles’, moves here and there (when his hands move making the
dance gestures).
अनिलान्दोलिता भाति नीरदांशुकपट्टिका
The ‘silken cloth made of many patches of clouds of various colours’ float gracefully in the wind.
मुसलैर्पट्टिशैर्प्रासैर्शूलैस्तोमरमुद्गरैर्तीक्ष्णैर्क्षीणजगद्वान्तकृ तान्तैरिव संभृतैः
संसारबन्धनादीर्घे पाशे कालकरच्युते शेषभोगमहासूत्रप्रोते मालास्य शोभते।
His garland shines beautiful; is made by tying in a row, all the sharp weapons like Musala, Pattisha, Praasa,
Shula, Tomara, and Mudgara. It is woven by the ‘Death deities’, who were thrown out of the destroyed
worlds (as jobless). (These Yamas used nooses to catch the Jeevas; Kaala uses the ‘Shesha serpent’ itself as
the noose to catch the entire creations. These Yamas weaved this special garland, by using the ‘many
discarded bodies of Sheshas of many Creations’ using all their weapons; and offered it to their master.)
The ‘weapon-garland’ is stringed through the ‘huge thread of the Shesha serpent’s body’ (thrown off after
the destruction phase), which is the ‘long noose thrown by the Kaala’ to catch the beings which are running
away like the frightened deer.
जीवोल्लासन्मकरिकारत्नतेजोभिरुज्ज्वला सप्ताब्धिकङ्कणश्रेणी भुजयोरस्य भूषणम्।
He wears the rows of bracelets. They are made of the ‘seven oceans’. They glow with the shine of gems
within them. These bracelets have ‘crocodile designs carved on them’; but actually these crocodiles are the
‘Jeevas floating in the ocean of Samsaara’.
व्यवहारमहावर्ता सुखदुःखपरम्परा रजःपूर्णतमःश्यामा रोमाली तस्य राजते ।
He has dark hairs all over his body as ‘Tamas’ (ignorance) and is covered by the ‘Rajas dust’ (attachment)
and the ‘hair-circles’ are the ‘whirlpools of worldly affairs with the successive growth of joy and sorrow’.
एवंप्रायः स कल्पान्ते कृ तान्तस्ताण्डवोद्भवामुपसंहृत्य नृत्येहां सृष्ट्वा सह महेश्वरैर्पुनर्लासमयीं नृत्यलीलां
सर्गस्वरूपिणीं तनोतीमां जराशोकदुःखाभिभवभूषिताम्।भूयः करोति भुवनानि वनान्तराणि लोकान्तराणि
जनजालककल्पनां चऽऽचारचारुकलनामचलां चलां च पङ्काद्यथार्भकजनो रचनामखिन्नः।
In this manner, having performed the ‘terrifying dance of death and destruction’ at the end of Kalpa, this
‘Krtaanta’ withdraws his desire for dancing; then along with ‘Great Gods’, creates everything again; and
begins his dance abounding in gestures (Laasya) namely the creations filled with old age, grief and pains.
Again he creates universes, forests, worlds and the network of conceived life-forms and the various yugas,
like a child playing with the clay by making dolls (‘ChaaChaaraChaarukalanaamaChalaamChalam’ – sounds
of ‘cha cha’ that rises when the clay dolls of Jeevas get made), and destroying them again without any
bother.
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HELPLESS STATE OF A MAN IN THE WORLD
WE ARE TRAPPED BY KAALA AND NIYATI

वृत्तेऽस्मिन्नेवमेतेषां कालादीनां महामुने संसारनाम्नि कै वास्था मादृशानां भवत्विह।
Hey MahaaMuni! When this is how Kaala and Niyati stay in control of everything, then what support can
people like us have in this thing called Samsaara?
विक्रीता इव तिष्टाम एतैर्दैवादिभिर्वयं मुने प्रपञ्चरचनैर्मुग्धा वनमृगा इव।
We stay as if like slaves (without any freedom), because of these Daivam, Karma etc, and are attracted
foolishly by the ‘world of elements, that is filled with the sense objects’, like the ‘forest deer attracted
towards the hunter’s trap, which is covered by the delicious grass’.
एषोऽनार्यसमाम्नायः कालः कवलनोन्मुखः जगत्यविरतं लोकं पातयत्यापदर्णवे।
This Kaala, who follows the ‘conduct of non-Aaryas’ (and provokes people to ungentlemanly behavior), is
always intent on swallowing things without a break, and hurls the people (who are after sense pleasures),
into the ‘ocean of suffering’.
दहत्यन्तर्दुराशाभिर्देवो दारुणचेष्टया लोकमुष्णप्रकाशाभिर्ज्वालाभिर्दहनो यथा।
With his cruel deeds, this ‘great god’ burns the ‘inside of a person’ with ‘wicked wants’, like the ‘fire burns
with the dazzling hot flames’.
धृतिं विधुरयत्येषा मर्यादारूपवल्लभा स्त्रीत्वात्स्वभावचपला नियतिर्नियतोन्मुखी।
Niyati (who makes the senses move towards their objects), is the ‘beloved of Krtaanta’ who creates an end to
all; she is restless in nature as pertaining to her female form, and is always disturbing the disciplined ones
and breaks their steadfastness.
ग्रसतेऽविरतं भूतजालं सर्पेवानिलं कृ तान्तः कर्क शाचारो जरां नीत्वाऽजरं वपुः।
This Krtaanta, eats off all the beings without ever stopping, like a ‘snake consuming the air’.
He is of a harsh conduct (hurts) and gives old age to all, he himself staying without getting old.
यमो निर्घृणराजेन्द्रो नार्तं नामानुकम्पते, सर्वभूतदयोदारो जनो दुर्लभतां गतः।
Yama is the king of all cruel people, and never has any sympathy for the suffering.
Indeed a man who is kind and generous towards all the beings, is rare to find.
THERE IS NO HOPE FOR US
सर्वा एव मुने फल्गुविभवा भूतजातयः दुःखायैव दुरन्ताय दारुणा भोगभूमयः।
Hey Muni, all the beings even up to Brahmaa possess prosperity and riches which are worthless actually,
which are just ‘fields of enjoyment giving pain’, leading towards harmful ends, and give immense suffering.
आयुरत्यन्तचपलं, मृत्युरेकान्तनिष्टुरः, तारुण्यं चातितरलं, बाल्यं जडतया हतम्।
Life is very unstable; Death (Mrtyu) is solely a ruthless person; youth is very short-lived; childhood is stuck
by foolishness.
कलाकलङ्कितो लोको, बन्धवो भवबन्धनं, भोगा भवमहारोगास्तृष्णाश्च मृगतृष्णिकाः।
A man is tainted by desire-fulfillments; the relatives bind one to the worldly existence; the pleasures are the
‘fatal diseases spread out in the world’; the ‘thirsts for pleasures’ is just the ‘quest for mirage-waters’.
शत्रवश्चेन्द्रियाण्येव, सत्यं यात्यसत्यतां, प्रहरत्यात्मनैवात्मा, मनसैव मनो रिपुः।
The senses (with the mind) alone are the enemies; truth (Aatman) has become the untruth (body) (because of
the mind); one’s own self (mind identified with the body) hits oneself (suffers); mind (which is ignorant)
alone is the enemy of the mind (which seeks purity).
अहंकारः कलङ्काय, बुद्धयः परिपेलवाः, क्रिया दुष्फलदायिन्यो, लीलाः स्त्रीनिष्टतां गताः।
‘Ahamkaara’ (‘I-sense of the body’), adds more taint only (to the ignorance which is already there); ideas
rising in the intellect are weak (only intent on satisfying the senses); all actions result in harm only; the
enjoyments are centered on the company of women only.
वाञ्छाविषयशालिन्यः, सच्चमकृ तयः क्षताः, नार्यो दोषपताकिन्यो, रसा नीरसतां गताः।
‘Wants’ are always turned towards the ‘sense objects’; the ‘concepts of wisdom’ which bring about the
‘Self-state’ are gone; ‘women’ are the ‘flags flying high on the towers of sins’; all enjoyments are actually
without any true essence.
वस्त्वस्तुतया ज्ञातं, दत्तं चित्तमहंकृ तौ, अभाववेधिता भावा, भावान्तो नाधिगम्यते।
Real (Self) is understood as unreal (body); mind is given off to the Ahamkaara (of the body); all the objects
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(body and its connected objects) are destruction-prone (because of Kaala); the cessation point of all the
objects (True Knowledge) is not attained.
तप्यते के वलं साधो मतिराकु लितान्तरा, रागरोगो विलसति, विरागो नोपगच्छति।
Hey Saadhu! The mind simply is scorched by hoarded up anxieties (which burn like fire); the disease of
attraction towards objects (Raaga) is dominant; the state of dispassion is not attained.
रजोगुणहता दृष्टिस्तमः संपरिवर्धते, न चाधिगम्यते सत्त्वं, तत्त्वमत्यन्तदूरतः।
The vision is tainted by the ‘quality of Rajas’ (worldly attachments); ‘Tamas’ (ignorance) is on the increase;
‘Saattvic state’ (of purity) leading towards the truth, is far off still.
स्थितिरस्थिरतां याता, मृतिरागमनोन्मुखी, धृतिर्वैधुर्यमायाता, रतिर्नित्यमवस्तुनि।
‘Stability of life’ is unstable (nothing stays the same); death is on the way to meet us; courage is lost;
attraction is towards the unreal objects only.
मतिर्मान्द्येन मलिना, पातैकपरमं वपुर्ज्वलतीव जरा देहे, प्रतिस्फु रति दुष्कृ तम्।
The intellect is tainted by foolishness; body is intent on destruction (death) only; old age burns like fire
inside the body (making it wither away); wicked and selfish actions alone abound.
यत्नेन याति युवता दूरे सज्जनसंगतिः, गतिर्नविद्यते काचित्क्वचिन्नोदेति सत्यता।
The youth-state forcefully pushes off the company of the good; there is no solution seen.
Even if one has attained enough merits, the knowledge of the truth never rises in any other world (like
attaining the Svarga through merits).
मनो विमुह्यतीवान्तर्मुदिता दूरतां गता, नोज्ज्वला करुणोदेति, दूरादायाति नीचता।
Mind is bewildered as it were (by the mist of confusions); cheerfulness has gone off far (no light of any sort
is seen); brightness of kindness does not rise (like the sun-rise); meanness of irritation and rudeness (ghosts
of darkness) come off from somewhere. (I feel lost in this darkness.)
धीरताऽधीरतामेति, पातोत्पातपरो जनः, सुलभो दुर्जनाश्लेषो, दुर्लभः सत्यसमागमः।
Steadfastness loses its steadfastness; a man is always in the act of falling (into harmful situations); ‘company
of the worldly ones’ is easy; ‘company of the wise’ is rare to find.
आगमापायिनो भावा, भावना भवबन्धिनी, नीयते के वलं क्वापि नित्यं भूतपरम्परा।
Objects disappear the moment they appear (neither the object nor the joy connected to it lasts long).
All the thoughts bind one to the mundane world only. The world with its crowd of beings, is moving
somewhere always, without any purpose as such.
WHAT STABILITY CAN BE FOUND IN PEOPLE LIKE ME?
दिशोऽपि हि न दृश्यन्ते, देशोऽप्यन्यापदेशभाक्, शैला अपि विशीर्यन्ते, कै वास्था मादृशे जने।
The ‘Directions’ allow ‘the space to exist’ for all the people; even they vanish off with the sun and the stars.
The ‘Lands’ also, turn into water-holes or mountains, and change off. Even the mountains wear off.
What stability can be found in people like me?
अद्यते सत्तयापि द्यौर्भुवनं चापि भुज्यते, धरापि याति वैधुर्यं, कै वास्था मादृशे जने।
The ‘space above’ (Dyau) is also, eaten by the ‘Lord who eats all’ (Kaala).
The entire world is also, eaten off (wears out). The stable Bhoomi also, perishes.
शुष्यन्त्यपिसमुद्राश्च, शीर्यन्ते तारकाऽपि, सिद्धाऽपि विनश्यन्ति, कै वास्था मादृशे जने।।
Oceans also, dry up; stars also, fall off. Those also who have mastered many ‘Siddhis of the world’ also,
perish. What stability can be found in people like me?
दानवाऽपि दीर्यन्ते, ध्रुवोऽप्यध्रुवजीवित:, अमराऽपि मार्यन्ते, कै वास्था मादृशे जने।
‘Daanavas’ also, with their gigantic bodies, decay off.
‘Dhruva ‘(the stable star) itself, is unstable (will perish in the dissolution).
Even ‘Amaras’ (immortals) get killed. What stability can be found in people like me?
शक्रोप्याक्रम्यते वक्रै र्यमोऽपि हि नियम्यते, वायुरप्येत्यवायुत्वं, कै वास्था मादृशे जने।
Even the mighty ‘Shakra’ (Indra) is affected by ‘Vakras’ (many crookedness-states) (with his body getting
deformed through curses). ‘Yama, the controller of all’ also stays controlled (is under Niyama).
‘Vaayu’ the ‘movement-deity’ himself, loses his movement and becomes ‘no-Vaayu’.
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सोमोऽपि व्योमतां याति, मार्तण्डोऽप्येति खण्डतां, मग्नतामग्निरप्येति, कै वास्था मादृशे जने।

‘Soma’ (moon) also, turns into emptiness (Vyoma).
The fierce hot Sun (Maartanda), gets broken to pieces (Khandataa).
Even ‘Agni’ (fire) becomes ‘Magna’ (drowned in the dissolution waters).
परमेष्ट्यपि निष्टावान्ह्रियते हरिरप्यजः, भवोऽप्यभावमायाति, कै वास्था मादृशे जने।
The ‘unborn Brahmaa’, the ‘Supreme Lord’ (Parameshti) also, reaches an end (Nishtaa).
‘Hari’ (Vishnu) also, gets withdrawn (Samhriyate).
Even ‘Bhava’ (Shiva), becomes Abhaava (non-existence). What stability can be found in people like me?
कालोऽपि संकाल्यते येन नियतिश्चापि नीयते व्योमापि लीयतेऽनन्तं कै वास्था मादृशे जने।
Even ‘Kaala’ also, gets swallowed off (Samkalati). ‘Niyati’ also, gets controlled (Neeyate).
‘Vyoma’ (sky) also, spreads off endlessly and dissipates. What stability can be found in people like me?
HOW TO SOLVE THE MYSTERY OF EXISTENCE?
अश्राव्यावाच्यदुर्दर्शतत्त्वेनाज्ञातमूर्तिना भुवनानि विडम्ब्यन्ते के नचिद्भ्रमदायिना।

Some ‘unknown principle of reality’, which cannot be sensed by the ears etc, which cannot be defined by the
intellect, which cannot be understood by the mind, gives this delusion somehow, and makes a show of these
worlds. (What is it?)
अहंकारकलामेत्य सर्वत्रान्तरवासिना न सोऽस्ति त्रिषु लोके षु यस्तेनेह न बाध्यते।
There is no one in all the worlds who is not affected by ‘that supreme principle which resides in all’ by
holding on to the ‘taint of Ahamkaara’. (It is the ‘I’ in all; but not also the ‘I’ in all.)
शिलाशैलकवप्रेषु साश्वभूतो दिवाकरः वनपाषाणवन्नित्यमवशः परिचोद्यते।
The day-making sun, who is riding on his chariot of horses, moves along the rocks, hills and slopes, and is
pushed along, like a ‘stone kicked along the forest slopes’. (Who kicks him?)
धरागोलकमन्तस्थसुरासुरगणास्पदं वेष्ट्यते धिष्ण्यचक्रे ण पक्वाक्षोटमिव त्वचा।
The ‘sphere of earth’, which keeps the ‘hosts of Suras and Asuras’ within it, is covered all over by the ‘astral
sphere’, like a ‘ripe walnut’ covered by a shell . (Who made all this?)
दिवि देवा भुवि नराः पातालेषु च भोगिनः कल्पिताः कल्पमात्रेण नीयन्ते जर्जरतां दशाम्।
The Devas are created in the heaven, the humans in the earth, the serpent-clan in the Paataala; and by just a
thought itself (by the Supreme), they attain the worn out state . (What controls everything?)
I AM LOST IN THE SAMSAARA! SAVE ME!
(Even when I want to engage in the ‘Vichaara of the hidden truths of the universe’, the mind is rushing after
the ‘fulfillment of desires’ only!)
कामश्च जगदीशानरणलब्धपराक्रमः अक्रमेणैव विक्रान्तो लोकमाक्रम्य वल्गति।
‘Kaama (passion deity)’, has conquered the ‘lords of the worlds’ without a battle, through deceit only; and
victorious he gallops everywhere in the world, without restriction.
वसन्तो मत्तमातङ्गो मदैर्कु सुमवर्षणैरामोदितककु प्चक्रश्चेतो नयति चापलम्।
‘Vasanta (spring)’, like an ‘intoxicated elephant’, oozes out ichor, in the form of ‘fragrant flowers’; and fills
the ‘circle of directions’ with fragrance; and ‘fills the minds with passion’.
अनुरक्ताङ्गनालोललोचनालोकिताकृ ति स्वस्थीकर्तुं मनः शक्तो न विवेको महानपि।
Even if one is endowed with great wisdom, he cannot stabilize the mind which is attracted by the ‘sight of a
pretty woman, whose intoxicating eyes are lustful with love’.
परोपकारिण्या परार्तिपरितप्तया बुद्ध एव सुखी मन्ये स्वात्मशीतलया धिया।
A man, who is ‘enlightened with the true knowledge’, and whose intellect stays absorbed in the coolness of
oneself; he alone is always intent on helping others (who are lost in the world); and feels pained by the
suffering of others (who are stuck with ignorance). (Where is such a person?)
उत्पन्नध्वंसिनः कालवडवानलपातिनः संख्यातुं के न शक्यन्ते कल्लोला जीविताम्बुधौ।
Who can count the ‘turbulent waves (of objects)’ that rise in the ‘ocean of life’, which perish the moment
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they rise up, and get dried up by the ‘Vadava fire of Kaala’?
सर्व एव नरा मोहाद्दुराशापाशपाशिनः दोषगुल्मकसारङ्गा विशीर्णा जन्मजङ्गले।
All the men are tied up by the ‘rope of selfish thoughts’, because of ignorance; and wither to death in the
wilderness of births, like the ‘Saaranga deer caught inside the thorny bushes’.
संक्षीयते जगति जन्मपरम्परासु लोकस्य तैरिह कु कर्मभिरायुरेतत् आकाशपादपलताकृ तपाशकल्पं येषां फलं नहि
विचारविदोऽपि विद्मः।
Life for a man here, keeps wasting away by selfish ignorant actions, through the ‘succession of births’ only.
This life is a ‘noose’ that strangles our lives slowly, like the ‘creeper hanging from the tree, which is
imagined in the sky’, and ‘which yields no fruit’.
We are barely aware of this danger, and do not even reason it out.
अद्योत्सवोऽयमृतुरेष तथेह यात्रा ते बान्धवा: सुखमिदं संविशेषभोगं इत्थं मुधैव कलयन्सुविकल्पजालं
आलोलपेलवमतिर्गलतीह लोकः।
‘Today is the festival; this is the season; so travel here; they are the relatives; this is happiness; that is special
enjoyment…!’ In this way, a man vainly believes in the ‘illusory world of conceptions’; and perishes with
the ‘restless body and the mind’.
अन्यच्च ताताऽतितरामरम्ये मनोरमे चेह जगत्स्वरूपे न किं चिदायाति तदर्थजातं येनातिविश्रान्तिमुपैति चेतः।
Moreover dear sire, is the obvious fact that, this world-form is completely without any essence. It is pleasing
to the mind at the moment of experience only. Actually, there is nothing that is gained from the objects, by
which the mind can attain full rest.
बाल्ये गते कल्पितके लिलोले, मनोमृगे दारदरीषु जीर्णे, शरीरके जर्जरतां प्रयाते, विदूयते के वलमेव लोकः।
After the childhood with its silly games and plays are over with, the ‘mind-deer’ gets trapped in the ‘dark
caves of wife and family’ and wastes away; later the body rots away by old age.
A man stays as scorched only, all through his life, in all the stages of his life.
जरातुषाराभिहतां शरीरसरोजिनीं दूरतरे विमुच्य क्षणाद्गते जीवितचञ्चुरीके जनस्य संसारसरोऽवशुष्कम्।
The ‘bee of life’, flies away instantly, when the ‘body-lotus’ gets hit by the ‘snowfall of old age’; and the
‘lake of all worldly enterprises’, dries up.
यदा यदा पाकमुपैति नूनं तदा तदेयं रतिमातनोति जराभराऽनल्पनवप्रसूना विजर्जरा कायलता नराणाम्।
Whenever the ‘body-creeper’ of the men grows well, and is filled with the ‘over-ripe fruits covered by
abundant white fibers’, the ‘death deity’ immediately feels attraction for it.
तृष्णानदी सारतरप्रवाहग्रस्ताखिलानन्तपदार्थजाता तटस्थसंतोषसुवृक्षमूलनिकाषदक्षा वहतीह लोके ।
The ‘river of Trshnaa’, flooding in this world at very high speed, grabs all the objects whatever it can in its
waters; and easily uproots the ‘tree of happiness’ on the bank.
शारीरनौश्चर्मनिबन्धबद्धा भवाम्बुधावालुलिता भ्रमन्ती प्रलोड्यते पञ्चभिरिन्द्रियाख्यैरधोभवन्ती मकरैरधीरा।
The delicate ‘body-ship bound by the leather (skin) cover’, tossed by the ‘waves in the world-ocean’, getting
rocked violently, rolling uncontrollably, upturning and sinking downwards (towards pleasures), is attacked
by the ‘five crocodiles’ namely ‘the senses’.
तृष्णालताकाननचारिणोऽमी शाखाशतं काममहीरुहेषु परिभ्रमन्तः क्षपयन्ति कालं मनोमृगा नो फलमाप्नुवन्ति।
These ‘mind-monkeys’ wander among the forests filled with ‘Trshnaa creepers’. They roam around the
‘thick groves of the desire-trees’ in hundreds of branches (searching for fruits) for a long time; but never
ever get the fruits they want.
कृ च्छे षु दूरास्तविषादमोहाःस्वास्थ्येषु नोत्सिक्तमनोभिरामाःसुदुर्लभाः संप्रति सुन्दरीभिरनाहतान्तःकरणा महान्तः।
It is very rare to find nowadays, the ‘noble ones’, who are not given to distress or joy when in trouble, who
are not proud of their prosperity, who are always happy and contented, and whose minds do not waver at the
sight of beautiful women.
तरन्ति मातङ्गघटातरङ्गं रणाम्बुधिं ये मयि ते न शूराः शूरास्त एव मनस्तरङ्गं देहेन्द्रियाम्भोधिमिमं
तरन्ति।
According to me, those are not the brave men who cross over the ‘battle-ocean filled with the waves of
elephant crowds’; but they alone are really brave who cross over the ‘ocean of the body and senses’ filled
with the ‘desire-waves of the mind’.
आक्लिष्टपर्यन्तफलाभिरामा न दृश्यते कस्यचिदेव काचित्क्रियादुराशाहतचित्तवृत्तिर्यामेत्य विश्रान्तिमुपैति लोकः।
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It is not seen anywhere that by accomplishing some work one is fully happy, and is at peace. Even if the fruit
of the action is attained as desired, there is no complete satisfaction at all, since the mind remains still tainted
by some distress or problem always.
कीर्त्या जगद्दिक्कु हरं प्रतापैर्श्रिया गृहं सत्त्वबलेन लक्ष्मीं ये पूरयन्त्यक्षतधैर्यबन्धा न ते जगत्यां सुलभा
महान्तः।
Those ‘noble ones bound to the nature of courage’ (free of attraction, hatred, anger etc), are not easy to find
in the world, who fill the ‘hollows of the directions’ with ‘good fame earned through valorous acts (of sense
control)’; who fill the houses of the needy with wealth; and who fill the wealth and riches with the qualities
of kindness, forbearance and humbleness.
अप्यन्तरस्थं गिरिशैलभित्तेर्वज्रालयाभ्यन्तरसंस्थितं वा सर्वं समायान्ति ससिद्धिवेगाः सर्वाः श्रियः सन्ततं
आपदश्च।
Even if one is hiding inside the hollow of mountain rocks, or inside a house made of diamond alone, all the
riches accompanied by even the Siddhis (Animaa etc), bring about only harms at all times.
पुत्रान्श्च दाराश्च धनंच बुद्ध्या प्रकल्प्यते तात रसायनाभं सर्वं तु तन्नाम करोत्यथान्ते यन्नातिरम्या
विषमूर्च्छनैव।
Dear Sire! Sons, wife, wealth etc connected to the world, are conceived by the intellect, like preparing some
elixir (giving utmost joy); but in the end, everything turns out be equal to the poisonous swoon, which is not
very pleasant actually (since it equals death).
विषादयुक्तो विषमामवस्थामुपागतः कायवयोवसाने भावान्स्मरन्स्वानिह धर्मरिक्तान्जन्तुर्जरावानिह दह्यतेऽन्तः।
Feeling extremely sorrowful, stuck in the horrible situations of life, with the body reaching its last stage of
life, the old man keeps remembering his actions done in the past which were not righteous, and burns inside.
कामार्थधर्माप्तिकृ तान्तराभिर्क्रि याभिरादौ दिवसानि नीत्वा चेतश्चलद्बर्हिणपिच्छलोलं विश्रान्तिमागच्छतु के न पुंसः।
Having spent the days in the beginning of the life, in mundane actions given to the fulfillment of only
‘Kaama’ (ambitions), and holding on to ‘Artha’ (wealth) as the foremost ‘Dharma’ (duty), how can a man
feel restful in his old age, (and attain the bliss of Moksha) when the mind is shaking like the peacock-feather
always?
पुरोगतैरप्यनवाप्तरूपैस्तरङ्गिणीतुङ्गतरङ्गकल्पैर्क्रि याफलैर्दैववशादुपेतैर्विडम्ब्यते भिन्नरुचिर्हि लोकः।
A man of the world, is never interested in solving the ‘mystery of existence’. He runs after the ‘desire-
fulfillment’ only always. He foolishly believes that there is joy in the objects of the world, and tries hard to
own them, and gets deceived. All the desires do not end up in the so-called joy at the completion of the
action. Sometimes, by chance, he may feel slightly happy by the fulfillment of some desire; but not always.
The happiness is short-lived. The joys that he obtains by the possession of worldly objects are (minuscule
and short-lived) like the ‘tip of the waves in a flowing river’.
इमान्यमूनि विभावितानि कार्याण्यपर्यन्तमनोरमाणि जनस्य जायाजनरञ्जनेन जवाज्जरान्तं जरयन्ति चेतः।
Wanting to please their wives (and children), the actions done by men in the world are categorized as, ‘those
that are to be done immediately’; ‘those that are always getting planned as to be done later’; and ‘those that
are supposed to be the sources of endless joy’. These actions make the mind also to age faster along with the
body which keeps aging speedily through exhaustion.
पर्णानि जीर्णानि यथा तरूणां समेत्य जन्माशु लयं प्रयान्ति तथैव लोकाः स्वविवेकहीनाः समेत्य गच्छन्ति
कु तोऽप्यहोभिः।
The ‘faded leaves in the tree’ lose the moisture, dry up, and get heaped together by the wind, and later
dissolve off into dust. So also, the men too, lose their ‘Viveka’; are heaped together by the ‘stormy wind of
desires’, and vanish off somewhere.
इतस्ततो दूरतरं विहृत्य, प्रविश्य गेहं दिवसावसाने, विवेकिलोकाश्रयसाधुकर्मरिक्ते ऽह्नि याते, रात्रौ क उपैति
निद्राम्।
Without resorting to noble deeds sheltered by the wise ones (by doing Vichaara of the worldly existence, and
practicing the qualities of self-control), the day is wastefully spent in wandering here and there, covering
vast distances (attending to the meaningless chores of the world).
At the end of the day, one enters the house (tired and exhausted).
Who then can have a peaceful sleep (with the mind haunted by countless worries)?
49
विद्राविते शत्रुजने समग्रे, समागतायामभितश्च लक्ष्म्यां, सेव्यन्त एतानि सुखानि यावत्तावत्समायाति कु तोऽपि
मृत्युः।
(Even if one is a king with access to all the wealth and riches, nothing much gets achieved.)
After the enemies have been vanquished completely; after getting surrounded by the well-earned riches;
when all these pleasures are ready to be enjoyed at last; then ‘death’ somehow arrives from somewhere!
कु तोऽपि संवर्धिततुच्छरूपैर्भावैरमीभिर्क्षणनष्टदृष्टैर्विलोढ्यमाना जनता जगत्यां न वेत्त्युपायातमहो न पातम्।
The ignorant people of the world, somehow (without showing interest towards the understanding of the
truth), keep increasing their ‘wants of objects of lowly character’ (like land and gold), that perish off the very
moment they are seen (without giving any true joy). Alas! Getting tossed by these desires, they do not see
the ‘great fall that is coming towards them’ (in the form of death).
प्रियासुभिः कालमुखं क्रियन्ते जनैडकास्ते हतकर्मबद्धाः यैर्पीनतामेव बलादुपेत्य शरीरबाधेन न ते भवन्ति।
These men-sheep (ready to be slaughtered in the Yajna), give off their loved lives to be swallowed by Kaala;
are tied to the ‘sacrificial post of selfish actions’; they stay fattened by pampering the bodies with the sense
pleasures; and are brought there by the ‘disease-priests’, to get killed; and thus cease to exist.
अजस्रमागच्छति सत्वरैवमनारतं गच्छति सत्वरैव, कु तोऽपि लोला जनता जगत्यां तरङ्गमाला क्षणभङ्गुरेव।
Like the ‘array of waves’ rise up to perish the next moment, the lives rise up in millions in this world very
fast, and vanish off also very fast somewhere, without any break.
प्राणापहारैकपरा नराणां मनो मनोहारितया हरन्ति रक्तच्छदाश्चञ्चलषट्पदाक्ष्यो विषद्रुमालोललताः स्त्रियश्च।
Women are like the ‘creepers entwined around the poisonous tree’. They attract the men, with their
‘beautiful red flowers (red lips)’, and the ‘restless bees of eyes’. They appear in the world, to only take off
the lives of men!
इतोऽन्यतश्चोपगता मुधैव समानसंके तनिबद्धभावा यात्रासमासंगसमा नराणां कलत्रमित्रव्यवहारमाया।
Like the travelers meet together at one common place, with the same intention of participating in some
festival or occasion, the ‘delusion of relationship with wife and friends’, is also nothing but a meeting taking
place in the ‘world of the Jeevas’, who arrive from here and there (hell or heaven) (only to part again)!
प्रदीपशान्तिष्विव भुक्तभूरिदशास्वतिस्नेहनिबन्धनीषु संसारमालासु चलाचलासु न ज्ञायते तत्त्वमतात्विकीषु।
The ‘truth of the Self’ never gets seen in the ‘darkness of delusion’ that is spread out everywhere, in the
‘succession of births and deaths’. Lives are like the ‘momentary flames of the lamps’, that are flickering with
the ‘wicks of childhood and youth’ burnt off; and surviving only because of the ‘left over taint of oil’
(attachment).
संसारसंरम्भकु चक्रिके यं प्रावृट्पयोबुद्बुदभङ्गुरापि असावधानस्य जनस्य बुद्धौ चिरस्थिरप्रत्ययतामातनोति।
This ‘potter’s wheel of Samsaara’, which is continuously on the move, is as unstable as the ‘bubble
appearing in the rain waters’; yet it makes the ‘non-observant man’ to believe in its stable nature (who sees
the wheel as not-moving only).
शोभोज्ज्वला दैववशाद्विनष्टा गुणाः स्थिताः संप्रति जर्जरत्वे आश्वासनाद्दूरतरं प्रयाता जनस्य हेमन्त
इवाम्बुजस्य।
The ‘beauty and attraction of the youth’, stay destroyed in the old age by destiny, and offer no consolation to
the heart; like the ‘beauty and the fragrance of the autumn lotus’ are gone far off in the snow season.
(An old man is uncared for and is ignored by one and all, even if he was once adored in his youth for his
beauty and strength.)
पुनःपुनर्दैववशादुपेत्य स्वदेहभारेण कृ तोपकारः विलूयते यत्र तरुः कु ठारैराश्वासने तत्र हि कः प्रसङ्गः।
The tree again and again, by its very nature, bears the weight of fruits and flowers, and helps the men; yet it
gets cut off by the axes, by the very same men! What trust can you have with anyone?
(World indeed lacks the quality of gratefulness!)
मनोरमस्याप्यतिदोषवृत्तेरन्तर्विघाताय समुत्थितस्य विषद्रुमस्येव जनस्य सङ्गादासाद्यते संप्रति मूर्च्छनैव।
The ‘company of the ignorant people’, brings about only a ‘painful fainting state’ like the ‘contact of the
poisonous tree,’ which though pleasing to look at, is filled with the ‘faults of concealed snakes’ (selfish and
deceitful qualities of people), and is there only to cause harm within.
कास्ता दशो यासु न सन्ति दोषाः, कास्ता दिशो यासु न दुःखदाहः, कास्ता प्रजाः यासु न भङ्गुरत्वं, कास्ताः
क्रिया यासु न नाम माया।
50
What stage of life is faultless (without sufferings), which direction of life is not free of the burning pain, who
are there who stay stable forever, what action is there that is not tainted by the delusion?
कल्पाभिधानक्षणजीविनो हि कल्पौघसंख्याकलने विरिञ्च्याः अतः कलाशालिनि कालजाले लघुदीर्घत्वधियोपि
असत्याः।
When the ‘hosts of Kalpas’, are counted, even ‘Brahmaa’s life’, which stays for a Kalpa, is momentary only;
therefore in the ‘network of Kaala’, the ‘concepts of long and short’, are also meaningless.
सर्वत्र पाषाणमया महीध्रा, मृदा मही, दारुभिरेव वृक्षाः, मांसैर्जनाः, पौरुषबद्धभावा, नापूर्वमस्तीह विकारहीनम्।
Everywhere, the mountains are just stone-formations; earth is just spread-out mud; trees are just wood; men
and women are just flesh lumps. The basic material is the same; the difference is made up of names (various
sounds) only. There is nothing new that is here, that is ‘free of change’.
आलोक्यते चेतनयाऽनुविद्धा पयोनुबद्धोऽस्तनयो नभः स्थाः पृथग्विभागेन पदार्थलक्ष्म्या एतज्जगन्नेतरदस्ति
किं चित्। (अस्तं नयति सूर्यचन्द्राग्न्युदकादीनीति अस्तनयो वायुः।तिष्टति न चलतीति स्थाः पृथिवी।अनुवित् हा अनुविद्धा।)
(The objects are just made of different groupings of elements only.
Why the mind likes some and dislikes others? Why does it imagine joy in some, and misery in some?)
Ha! Alas! The mind, which invents names and forms, sees the elements namely, the water, air, earth, etc as
joined to each other, and imagines the ‘groups of elements’ as different objects. There is nothing else in this
world, other than these elements grouped variously, when seen through ‘discrimination’.
चमत्कृ तिश्चेह मनस्विलोकचेतश्चमत्कारकरी नराणां स्वप्नेऽपि साधो विषयं कदाचित्के षांचिदभ्येति न चित्ररूपा।
This miracle of seeing the elements as solid objects, and dealing with them as having the qualities of
happiness by these men, is not strange; because at certain times, some people go through these experiences
as if real in their momentary dreams also (like king Harishchandra and others, as mentioned in the Puranas.)
अद्यापि यातेऽपि च कल्पनाया आकाशवल्लीफलवन्महत्वे उदेति नो लोभलवाहतानामुदारवृत्तान्तमयी कथैव।
If the ‘youthful state’ at present also, is passed off in such wasteful enjoyments (without doing any
Vichaara); there rises no chance of ever getting engaged in the ‘practice of Self-realization’ in the old age,
where men are greedy to enjoy even the least of the pleasures that are available, like aspiring for the ‘fruits
of the creeper growing in the sky’ (through imagination).
आदातुमिच्छन्पदमुत्तमानां स्वचेतसैवापहतोऽद्य लोकः पतत्यशङ्कं पशुरद्रिकू टादानीलवल्लीफलवाञ्छयैव।
Trying to reach out for the excellent state of position, power and wealth, pushed by his own foolish mind
which has no discrimination power, a man falls deep down the ‘abyss of destruction’, like the ‘goat reaching
out for the fruits of the dark green grass that grow on the mountain edge’ (to fall to its death only).
अवान्तरन्यस्तनिरर्थकांशच्छायालतापत्रफलप्रसूनाः शरीर एव क्षतसंपदश्च श्वभ्रद्रुमा अद्यतना नराश्च।
The men, who are young now, and do not strive for the true knowledge, are like the ‘trees growing in the
unapproachable craters in the mountains’, where the shade, creeper, leaf, fruit all get produced for no use.
Only the bodies grow well, by destroying all the good qualities that one has.
क्वचिज्जना मार्दवसुन्दरेषु क्वचित्कठोरेषु च संचरन्ति देशान्तरालेषु निरन्तरेषु वनान्तखण्डेष्विव कृ ष्णसाराः।
Men are like the ‘black antelopes’ roaming in various types of forest-lands that rise one after the other;
sometimes treading on the ‘mind-grounds’ soft and beautiful (kindness, courtesy etc), sometimes on the hard
lands (filled with anger, rudeness, deceit etc). (Ignorant men have no stability of character.)
धातुर्नवानि दिवसं प्रति भीषणानि रम्याणि वा विलुलितान्ततमाकु लानि कार्याणि कष्टफलपाकहतोदयानि
विस्मापयन्ति न शवस्य मनांसि के षाम्।
The ‘unseen destiny’ (Dhaatu) is like a ‘corpse’ indeed (is heartless)!
Each and everyday, it produces new desires, which are pleasing when experienced, but end in greater harms
later, thus making the mind suffer utmost, giving rise to the ‘fruits of hardship’ only.
Which wise man will not feel shocked by this all (and feel dispassionate about everything?)
जनः कामासक्तो विविधकु कलाचेष्टनपरः स तु स्वप्नेऽप्यस्मिज्जगति सुलभो नाद्य सुजनः।
A man is always intent on desire-fulfillment, and is engaged in various deceitful actions!
A man of discrimination is not easy to find in this world.
क्रिया दुःखासङ्गाऽविधुरविधुरा नूनमखिला न जाने नेतव्या कथमिव दशा जीवितमयी।
Every action is not ever without the ‘touch of suffering’; I do not know how to live this life at all!
UNSTABLE NATURE OF THE WORLD
51
यच्चेदं दृश्यते किन्चिज्जगत्स्थावरजङ्गमं तत्सर्वमस्थिरं ब्रह्मन्स्वप्नसंङ्गमसंनिभम्।

Whatever is perceived here as the world, with its hosts of moving and non-moving objects, is unstable hey
Brahman, like the ‘hosts of objects seen and met in the dream state’.
शुष्कसागरसंकाशो निखातो योऽद्य दृश्यते स प्रातरभ्रसंवीतो नगः संपद्यते मुने।
Hey Muni! Today what is seen as a ‘huge abyss, as if the entire ocean has dried up’, turns into a ‘huge
mountain with clouds resting on its peak’, the very next morning,
यो वनव्यूहविस्तीर्णो विलीढगगनो अचलः दिनैरेव सा यात्युर्वीसमतां कू पतां च वा।
Hey Muni! That which is a long stretch of forest-land, or a mountain reaching up to the skies, becomes just a
plain landscape, or a huge hollow of a well, within just few days.
यदङ्गमद्य संवीतं कौशेयस्त्रग्विलेपनैर्दिगम्बरं तदेव श्वो दूरे विशरिताऽवटे।
That very body, which is adorned by the silk garments and garlands, and made fragrant and soft by the
application of skin-creams today, will rot in a far-away hole tomorrow, without any clothes to cover it even,
when lying dead.
यत्राद्य नगरं दृष्टं विचित्राचारचञ्चलं तत्रैवोदेति दिवसैः संशून्यारण्यधर्मता।
The city seen today buzzing with various activities of the people, will turn into a desolate forest within a few
days.
यः पुमानद्य तेजस्वी मण्डलान्यधितिष्टति स भस्मकू टतां ब्रह्मन्दिवसैरधिगच्छति।
The valorous man, who shines as the lord of many regions, becomes a heap of ashes within days, hey
Brahman!
अरण्यानी महाभीमा या नभोमण्डलोपमा पताकाच्छादिताकाशा सैव संपद्यते पुरी।
That which was a ‘gigantic dreadful forest spread out like the expanse of the sky’, turns into a ‘city with its
flags covering the sky’.
या लतावलिता भीमा भात्यद्य विपिनावली दिवसैरेव सा याति पुनर्मरुमहीपदम्।
The ‘groves of trees’ that are dark and terrifying with their entwined creepers, appear within a few days as a
desert land.
सलिलं स्थलतां याति स्थली भवति वारिभूर्विपर्यस्यति सर्वं हि सकाष्टाम्बुतृणं जगत्।
Water-holes turn into dry lands; the land becomes a water-filled hole.
The entire world with its wood, water and grass, keeps changing into a different thing at every moment.
अनित्यं यौवनं बाल्यं शरीरं द्रव्यसञ्चयाः भावाद्भावान्तरं यान्ति तरङ्गवदनारतम्।
Youth, childhood, body, the collections of objects, everything is impermanent; all change from one thing to
the other continuously, like the ‘waves in the ocean’.
वातान्तर्दीपकशिखालोलं जगति जीवितं तडित्स्फु रणसंकाशा पदार्थश्रीर्जगत्त्रये।
The ‘life in this world’ is as unstable as the ‘edge of the flame of a tiny lamp which is inside a storm’.
The glorified riches in all the three worlds, are like the ‘flash of lightning’ only.
विपर्यासमियं याति भूतिभूतपरंपरा बीजराशिरिवाजस्रं पूर्यमानः पुनःपुनः।
‘All the species of beings in the world’ undergo change like the ‘heaps of seeds’ getting filled inside the
granary again and again; get sown in the fields, change into sprouts, then into plants and so on.
मनःपवनपर्यस्तभूरिभूतरजःपटा पातोत्पातपरावर्तपराभिनयभूषिता आलक्ष्यते स्थितिरियं जागती जनितभ्रमा
नृत्तावेशविवृतेव संसारारभटीनटी।
‘This world-existence’ is seen as an ‘extremely talented dancer of Samsaara’, dancing in frenzy from a very
long time deluding one and all. She wears the ‘dust-garment (of attachment and desires)’, made of the
‘beings that rise forth by the mind-wind’. She charms everyone by her ‘various dance gestures’ of rising up
(to heavens), moving downwards (to hells) and staying in the middle (as human forms).
गन्धर्वनगराकारविपर्यासविधायिनी अपाङ्गभङ्गुरोदारव्यवहारमनोरमा तडित्तरलमालोकमातन्वाना पुनःपुनः
संसाररचना ब्रह्मन्नृत्तसक्ते व राजते।
Hey Brahman! This world-design indeed shines forth as a ‘dancer absorbed in her dancing’. She can
instantly bring about sudden changes like the ‘illusory cities of Gandharvas’. She is very attractive with her
side glances and charming gestures (of worldly affairs). She deludes all, with her ‘lightning like flashing
looks (of pleasures)’.
52
दिवसास्ते महान्तस्ते संपदस्ताः क्रियाश्च ताः सर्वं स्मृतिपदं यातं यामो वयमपि क्षणात्।
‘Those days of the past filled with enjoyments and sorrows’; ‘those hard-earned great achievements’; ‘those
prosperities that we struggled hard to acquire’; ‘all those actions we did to keep the families happy and
joyous’; all have gone the way of memories! After this, we go too (and turn into just memories), in a second!
प्रत्यहं क्षयमायाति प्रत्यहं जायते पुनः अद्यापि हतरूपाया नान्तोs स्या दग्धसंसृतेः।
Every day ends; every day begins again; even now the horrible world with its perishing nature, has no end
ever (for me, the ignorant one)!
तिर्यक्त्वं पुरुषा यान्ति, तिर्यञ्चो नरतामपि, देवाश्चादेवतां यान्ति, किमिवेह विभो स्थिरम्।
Humans devolve to the state of crawling creatures (by attaining the Taamasic nature); crawling creatures
evolve into human species (by attaining Saattvic nature); Devas turn into non-Devas (by losing their
divinity); what is stable here, hey Vibhu?
रचयन्रश्मिजालेन रात्र्यहानि पुनःपुनरतिवाह्य रविः कालो विनाशावधिमीक्षते।
Creating the days and nights with the network of his rays, the ‘time-keeping Sun’ keeps moving them, and
waits for the ‘end of the beings’.
ब्रह्मा विष्णुश्च रुद्रश्च सर्वा भूतजातयः नाशमेवानुधावन्ति सलिलानीव वाडवम्।
‘Brahmaa, Vishnu, Rudra and all types of beings’ move towards destruction, like the ‘waters entering the
Vadava fire’.
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः विनाशवाडवस्यैतद्सर्वं संशुष्कमिन्धनम्।
Heavens, earth, wind, sky, mountains, rivers, quarters, all are just the ‘well-dried fuel for the blazing fire’
rising from the ‘Vadava fire of dissolution’ (which burns without fuel).
धनानि बान्धवा भृत्या मित्राणि विभवाश्च ये विनाशभयभीतस्य सर्वं नीरसतां गतम्।
The varieties of wealth, relatives, servants, friends, riches all appear essence-less to me, who is terrified of
the ‘unavoidable destruction phenomenon’.
स्वदन्ते तावदेवैते भावा जगति धीमते यावत्स्मृतिपथं याति न विनाशकु राक्षसः।
All these objects are pleasing to the mind, hey wise one, till they are not carried away in the memory-lane,
by the ‘wicked demon of destruction’.
क्षणमैश्वर्यमायाति क्षणमेति दरिद्रतां क्षणं विगतरोगत्वं क्षणमागतरोगताम्।
One moment, a man gets all riches; next moment, he attains poverty; one moment, he is without any
ailments; next moment he gets sickness.
प्रतिक्षणविपर्यासदायिना निहतात्मना जगद्भ्रमेण के नाम धीमन्तो हि न मोहिताः।
Though the world is always on the path of destruction and keeps changing every moment, which men even if
proved intelligent, are not deluded by the ill-fated world (to believe it as real and stable)?
तमःपङ्कसमालब्धं क्षणमाकशमण्डलं क्षणं कनकनिष्यन्दकोमलालोकसुन्दरं क्षणं जलदनीलाब्जमालावलितकोटरं
क्षणमुड्डामररवं क्षणं मूकमिव स्थितं क्षणं ताराविरचितं क्षणमर्के ण भूषितं क्षणमिन्दुकृ ताह्लादं क्षणं
सर्वबहिष्कृ तम्।
(The sky itself keeps changing colours, and looks different at different times!)
One moment, there is the slushy ground of darkness; next moment, there is the sky-expanse shining clear and
bright! One moment, it is a beautiful experience, soft like the touch of a golden light; next moment, it is the
‘lake filled with the array of dark clouds of lotuses’!
One moment, it is the harsh sound of drums (of thunders); next moment, everything is silent!
One moment, it is filled with stars; next moment, it is adorned by the sun; another moment, it is the joy of
the cool moonlight; yet another moment, nothing is there.
आगमापायपरया क्षणसंस्थितिनाशया न बिभेति हि संसारे धीरोऽधिक इवानया।
Which man even if proved courageous, is not frightened of this world which always moves towards
destruction only, and where everything is non-existent the next moment?
आपदः क्षणमायान्ति क्षणमायान्ति संपदः क्षणं जन्म क्षणं मृत्युः मुने किमिव न क्षणम्।
Within a moment, difficulties arise; within a moment, prosperities arise; within a moment, births and deaths
occur! Hey Muni, what does not happen, within a moment-span?
प्रागासीदन्य एवेह जातस्त्वन्यो नरो दिनैर्सदैकरूपं भगवन्किञ्चिदस्ति न सुस्थिरम्।
A man is different when seen in the past; within days he acts as if he is another person!
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Always it is the same; nothing remains stable.(Change alone remains unchanging.)

घटस्य पटता दृष्टा पटस्यापि घटस्थितिः न तदस्ति न यद्दृष्टं विपर्यस्यति संसृतौ।
A pot rots, and becomes one with the muddy ground; and makes the cotton grow out of it, which later turns
into a cloth; later, even the cloth rots, and turns into mud to become later again into a pot.
There is nothing that is not seen as changing.
अशूरेण हतः शूर, एके नापि हतं शतं, प्राकृ ताः प्रभुतां याताः, सर्वमावर्त्यते जगत्।
A valorous person gets killed by even a non-valorous person; many people get killed by a single person also;
ordinary people too become lords! The world upturns everything!
जनतेयं विपर्यासमजस्रमनुगच्छति जडस्पन्दपरामर्शात्तरङ्गाणामिवावली।
These ‘conscious entities’ (which are actually changeless as the Aatman-essence), go through countless
changes, being attached to the movements of the inert structure of the body, like the ‘array of splashing
water waves’ that exist as if separate from the Ocean!
बाल्यमल्पदिनैरेव यौवनश्रीस्ततो जरा देहेऽपि नैकरूपत्वं कास्था बाह्येषु वस्तुषु।
Childhood remains for just few days; then arrives the glorified youth; then the old age; even the body is not
the same anytime; what is there to trust about the stability of the outside objects?
क्षणमानन्दितामेति क्षणमेति विषादितां क्षणं सौम्यत्वमायाति सर्वस्मिन्नटवन्मनः।
Everywhere the mind like an actor, is happy at one moment, unhappy the next moment, calm at still another
moment (but never the same).
इतश्चान्यदितश्चान्यदितश्चान्यदयं विधिः रचयन्वस्तु नायाति खेदं लीलास्विवार्भकः।
Habituated to move from one thing to the other, and then to another, and then to another, the mind is not
tired at all, like an ‘idiot child playing with many toys’.
तनोत्युत्पादयत्यत्ति निहत्यासृजति क्रमात्सततं रात्र्यहानीव निवर्तन्ते नरं प्रति।
‘Nights and days’ pass for the man again and again, with no purpose achieved!
The ignorant man is stuck to this routine order of existence, where one appears with a form (body), produces
many result-oriented actions (functions), eats the results of the past actions; kills the life with wasteful
actions; and again produces the results of actions which lead to further births.
आविर्भावतिरोभावभागिनो भवभागिनः जनस्य स्थिरतां यान्ति नापदो न च संपदः।
Only the state of ‘appearance and disappearance of the objects’, is stable for the man, who lives in this
world; not the calamity or prosperity he meets with.
कालः क्रीडयत्ययं प्रायः सर्वमापदि पातयन्हेलाविचलिताशेषचतुराचारचञ्चुरः।
Kaala, who is an expert in overthrowing even the clever ones easily, sports in this manner, tossing everyone
into destruction.
समविषमविपाकतो विभिन्नास्त्रिभुवनभूतपरम्पराफलौघाः समयपवनपातिताः पतन्ति प्रतिदिनं
आततसंसृतिद्रुमेभ्यः।
The ‘hosts of fruits’ namely the ‘various types of living things in all the three worlds’, ripening with the
‘various levels of Karma-essence’ (rotten or good), are tossed by the ‘wind of Kaala’, and fall down at all
times, from the ‘trees of Samsaara’.
RAMA LAMENTS ABOUT THE PAIN OF IGNORANCE
इति मे दोषदावाग्निदग्धे महति चेतसि प्रस्फु रन्ति न भोगाशा मृगतृष्णाः सरःस्विव।

In this manner, my mind is severely burnt by the ‘terrible fire of all these faults’ seen in this world.
Because of such thoughts, the ‘desire for pleasures’ no more arises in my mind like the ‘mirages cannot ever
occur in a lake’ (which is like a mind disillusioned by Vichaara).
प्रत्यहं याति कटु तामेषा संसारसंस्थितिः कालपाकवशाल्लोला रसा निम्बलता यथा।

Everyday the world-state turns more bitter, like the ‘fruits of the lemon creeper’ which slowly develop more
bitterness as they reach the overly ripe state, in course of time.
वृद्धिमायाति दौर्जन्यं सौजन्यं याति तानवं करञ्जकर्क शे ब्रह्मन्प्रत्यहं जनचेतसि।
Hey Brahman, insolence increases and courteous manner decreases in the minds of people, which are ‘thorny
like the Karanja bushes’ (and hurt when contacted).
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भज्यते भुवि मर्यादा झटित्येव दिनं प्रति शुष्के व माषशिम्बीका टङ्कारकरवं विना।
Like the ‘dried up bean-pod’ crackling open suddenly with a noise, ‘bounds of morality’ get broken suddenly
without even making a sound. (Wealth and power make a man ignore others; and he walks away silently
showing disrespect, without even a glance at the elders or the learned.)
राज्येभ्यो भोगपूगेभ्यश्चिन्तावद्भ्यो मुनीश्वर निरस्तचिन्ताकलिता वरमेकान्तशीलता।
Hey Muneeshvara! It is better to stay in solitude absorbed in Vichaara, and remain free of all the worries,
than having the possessions of kingdoms and varieties of pleasures, which are the sources of worries only.
नानन्दाय ममोद्यानं न सुखाय मम स्त्रियः न हर्षाय ममार्थाशा शाम्यामि मनसा सह।
Beautiful gardens do not give me any joy; pretty women do not attract me; want of wealth does not delight
me; I want to withdraw into complete silence along with the mind.
अनित्यश्चासुखो लोकस्तृष्णा तात दुरुद्वहा चापलोपहतं चेतः कथं यास्यामि निर्वृतिम्।
The world has no permanence, and never gives any true joy, dear sire. Trshnaa is hard to bear with, and the
mind is always agitated. How will I ever attain the complete restful state?
नाभिनन्दामि मरणं नाभिनन्दामि जीवितं यथा तिष्ठामि तिष्ठामि तथैव विगतज्वम्।
I do not wish to die, or wish to live also. I will stay as I am now, with my fever remedied (by staying in
solitude and analyzing things, through Vichaara).
किं मे राज्येन किं भोगैः किमर्थेन किमीहितैरहंकारवशादेतत्स एव गलितो मम।
What use is to me the kingdom, or pleasures, or wealth, or wants? All these are there because of the ‘ego-I’
only. That is already dead in me! (I am not identified with my body or the position of a prince.)
जन्मावलिवरत्रायामिन्द्रियग्रन्थयो दृढाः ये बद्धास्तद्विमोक्षार्थं यतन्ते ये त उत्तमाः।
All the Jeevas are firmly packed inside the ‘leather-rope made of threads of births, with the firmly tied knots
of senses’.Those alone are the excellent men, who strive to free themselves out of it.
मथितं मानिनीलोकै र्मनो मकरके तुना कोमलं खुरनिष्पेषैः कमलं करिणा यथा।
Mind (that is pure and tender) is crushed by the sight of beautiful women, like the ‘delicate red lotus crushed
by the feet of the elephant’.
अथ चेत्स्वच्छया बुद्ध्या मुनीन्द्र न चिकित्स्यते भूयस्चित्तचिकित्सायास्तत्किलावसरः कु तः।
Hey Muneendra, if the treatment (of knowledge) is not rendered to the mind by developing a purified
intellect, now at this very stage of youth, where will one get the chance to do it again?
विषं विषयवैषम्यं न विषं विषमुच्यते जन्मान्तरघ्ना विषया एकदेहहरं विषम्।
The most deadly poison is what one gets out of the ‘sense experiences’ (as mental agonies and physical
ailments). The ordinary poison is not considered as poison at all; because the sense pleasures lead to the
suffering throughout many lives, whereas the ordinary poison just kills a single body.
न सुखानि न दु:खानि न मित्राणि न बान्धवाः न जीवितं न मरणं बन्धाय ज्ञस्य चेतसः।
The ‘mind of a Knower’ is not bound by the joys, pains, friends, relations, life or death.
तद्भवामि यथा ब्रह्मन्पूर्वापरविदां वर वीतशोकभयायासो ज्ञस्तथोपदिशाशु मे।
Hey Brahman! You are the best of those, who know the state of the world, and the way out of it also.
Instruct as to, how I will also become a ‘Knower freed of sorrows, anxieties and restlessness’.
वासनाजालवलिता दुःखसंकटसंकु ला निपातोत्पातबहुला भीमरूपाऽज्ञताटवी।
The ‘huge terrifying wild forest of ignorance’ is spread out with ‘Vaasanaa-nets’, with various dangers filled
with agonies, and uneven lands (of life) going down and rising up (through various experiences).
क्रकचाग्रविनिष्पेषं सोढुं शक्नोम्यहं मुने संसारव्यवहारोत्थं नाशाविषयवैशसम्।
I can even go through the pain of getting sawed by the sharp teeth of a powerful saw hey Muni, but I cannot
bear the destruction which waits at the peak of desires rising in the affairs of the world.
इदं नास्तीदमस्तीति व्यवहाराञ्जनभ्रमः धुनोतीदं चलं चेतो रजोराशिमिवानिलः।
Because of the delusion occurring due to the ‘magical collirium of ignorant actions’ applied to the eyes, the
already restless mind starts producing worries continuously in the form of ‘this is not there’ ‘this is there’,
like the ‘wind producing the dust storm’.
तृष्णातन्तुलवप्रोतं जीवसंचयमौक्तिकं चिदच्छाङ्गतया नित्यं विकसच्चित्तनायकं संसारहारमरतिः
कालव्यालविभूषणं त्रोटयाम्यहमक्रू रं वागुरामिव के सरी।
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This ‘necklace of Samsaara’ is a ‘pearl garland made of the heap of Jeeva-pearls’, which are stringed in the
‘unbreakable thread of Trshnaa’. Mind shines as the ‘central pendant’ because of the ‘essence of Chit’
(consciousness) shining through it. This necklace adorns the ‘neck of the deceitful Kaala’.
I will not be attracted by the pleasures anymore; and will easily break off the garland to pieces, like the ‘lion
tears off the net’, through the knowledge bestowed upon me by you.
नीहारं हृदयाटव्यां मनस्तिमिरमाशु मे के न (सुखकरेण) विज्ञानदीपेन भिन्धि तत्त्वविदांवर।
Hey Best of Knowers! With the ‘sunlight of proper knowledge’ ‘which bestows true bliss’, destroy the
‘darkness in the mind’, which is the ‘mist of ignorance’ covering the ‘heart lotus’ (of my essence).
विद्यन्त एवेह न ते महात्मन्दुराधयो न क्षयामाप्नुवन्ति ये सङ्गमेनोत्तममानसानां निशातमांसीव निशाकरेण।
Hey Mahaatman! There are no mental afflictions that do not cease to exist, by the company (instructions) of
those with excellent minds, like the ‘darkness of the night by the appearance of the moon’.
आयुर्वायुविघट्टिताभ्रपटलीलोलांबुवद्भङ्गुरं भोगा मेघवितानमध्यविलसत्सौदामिनीचञ्चलाः
लोलायौवनलालनाजलरयश्चेत्याकलय्य द्रुतं मुद्रैवाद्य मयार्पिता ननु दृढा चित्ते चिरं शान्तये।
Life is ephemeral, like the ‘drop of water hanging at the edge of the cloud’ which is already getting scattered
away by the wind.
Pleasures are momentary, like the ‘lightening playing amidst the canopy of clouds’.
The much favored youth, is dangling like a ‘rolling drop of water’ (ready to fall off any time).
(I cannot trust any of these to do me any good.)
Therefore, I have analyzed well all these factors now itself, when in the youthful state; and have given the
insignia of power to the stabilized mind, so that the mind will attain eternal peaceful state.
PULL OF KNOWLEDGE VERSUS PULL OF IGNORANCE
एवमभ्युत्थितानर्थशतसंकटकोटरे जगदालोक्य निर्मग्नं मनो मननकर्दमे।मनो मे भ्रमतीवेदं संभ्रमश्चोपजायते

गात्रणि परिकम्पन्ते पत्राणीव जरत्तरोः।
Observing the Jeevas born here, who are lost inside this ‘dark hole filled with hundreds of difficulties at
every point’, my mind is sunk in the ‘mire of worries’. I feel my mind reeling in confusion; I feel
apprehensive about everything. My body shivers like the ‘leaves of an aging tree’.
अनाप्तोत्तमसंतोषधैर्योत्सङ्गाकु ला मतिर्शून्यास्पदा बिभेतीह बालेवाल्पबलेश्वरा।
The intellect, like a child is perturbed because of not attaining the ‘mother’s lap’ of ‘excellent joy and
courage’ rising by the ‘power of knowledge’. It suffers like a ‘wife lost in the deserted forest with a husband
who is not strong’.
विकल्पेभ्यो लुठन्त्येताश्चान्तःकरणवृत्तयः श्वभ्रेभ्य इव साररङ्गास्तुच्छालम्बविडम्बिताः।
These thoughts about the world, rising in the mind as attachments, wallow in the dark holes of pains, like the
‘Saarangaa deer fallen into the deep holes, when reaching out for the bits of grass hanging from above’.
अविवेकास्पदा भ्रष्टाः कष्टे रूढा न सत्पदे अन्धकू पमिवापन्ना वराकाश्चक्षुरादयः।
The poor eyes and other senses are as if stuck inside the blinding dark well; since they have taken shelter in a
‘Jeeva without Viveka’, and so are always suffering, having not found the ‘state of Truth’.
नावस्थितिमुपायाति न च याति यथेप्सितं बुद्धिर्जीवेश्वरायत्ता कान्तेव प्रियसद्मनि।
(I am caught half way between the ‘world of attachments’, and the ‘Knowledge of the Self’; am unable to
get absorbed in any one of them fully.)
The intellect does not rest in its own abode of Self, nor does it go after the desired object; it acts like the
‘wife who owned by the lord of her life, does not rejoice in her husband’s house’.
(Afraid of her husband, a wife neither can go out nor stay at home! She must either go out and join her lover
or remain quietly at her husband’s home. She does neither. The intellect should at least understand through
discrimination, the identity of the limited self with the Supreme Self, its true owner, and rest in its own
source; or it should get totally absorbed in the worldly pleasures. It does neither, and is like the foolish wife
who neither stays happy in her own house, nor goes out as she desires.)
जर्जरीकृ त्य वस्तूनि त्यजन्ती बिभ्रती तथा मार्गशीर्षान्तवल्लीव धृतिर्विधुरतां गता।
My Intellect has dried up like the ‘creeper at the end of winter season’; and has lost the steadfastness. It has
lost all its leaves (desires for sense objects) hit by the ‘snow of Viveka’; and is left with very few leaves with
moisture (taste for the world).
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अपहस्तितसर्वार्थमनवस्थितिरास्थिता गृहीत्वोत्सृज्य चात्मानं भवस्थितिरवस्थिता।

With all objects slipping from the hand (being understood as transient), it has reached an unstable state
(without the rise of knowledge yet.) The world-state has left me (but not completely); and still is holding on
to me.
चलिताचलितेनान्तरवष्टम्भेन मे मतिः दरिद्रा छिन्नवृक्षस्य मूलेनेव विडम्ब्यते।
My intellect is moving towards the truth, yet is not able to move firmly to hold onto the ‘principle of truth’.
It is stuck by the ‘poverty of lacking true knowledge’. It is like the ‘tree which has been cut off, yet is with
the roots intact’ (and can re-grow again).
चेतश्चञ्चलमाभोगि भुवनान्तर्विहारि च न संभ्रमं जहातीदं स्वविमानमिवामराः।
The mind already is restless with endless wants. On top of that, it develops endless Vaasanaas as pertaining
to the entire world; and so wanders all over, without any restraint. Even when the fault is understood, it does
not cease its habit of wanting, like the ‘Amaras (immortals), who do not discard their air-vehicles filled with
all the pleasures’.
QUESTIONS PRESENTED BY RAMA
अतोऽतुच्छमनायासमनुपाधि गतभ्रमं किं तत्स्थितिपदं साधु यत्र शोको न विद्यते।

Therefore, tell me hey Saadhu, which is ‘that stable state’ after the attainment of which, there is no sorrow at
all; which is not attracted by lowly pleasures; which is not tiring like the worldly life; and which is free of
the superimposition imagined by the mind?
सर्वारम्भसमारूढाः सुजना जनकादयः व्यवहारपरा एव कथमुत्तमतां गताः।
How did the noble men like Janaka and others, who were into all sorts of duties ordained by the scriptures as
connected to the world, and were engaged in the routine duties of their lives, attain the excellent state?
लग्नेनापि किलाङ्गेषु बहुधा बहुमानद कथं संसारपङ्के न पुमानिह न लिप्यते।
You are respected by all hey Muni! How a man does not get tainted by the ‘wet soil of Samsaara’ though it
is stuck all over the body?
कां दृष्टिं समुपाश्रित्य भवन्तो वीतकल्मषाः महान्तो विचरन्तीह जीवन्मुक्ता महाशयाः।
What vision is taken recourse to, by great men like you, who are ‘liberated while alive’, even when moving
among the various situations of life, remaining free of all faults (that are experienced by the ignorant)?
लोभयन्तो भयायैव विषयाभोगभोगिनः भङ्गुराकारविभवाः कथमायान्ति भव्यताम्।
Pleasures and poisonous snakes have the same qualities!
Poisonous serpents approach, only to raise fear. Sense pleasures also attract, for raising the fear of harm.
Pleasures are short-lived; and the serpents are crooked in form. (Bhangura)
Pleasures are objects to be enjoyed (Vishaya); serpents are filled with poison (Visha).
How can these sense pleasures, which are like the poisonous snakes, ever stay conducive for one’s well
being?
मोहमातङ्गमृदिता कलङ्ककलितान्तरा परं प्रसादमायाति शेमुषीसरसी कथम्।
The ‘wild elephant of delusion’ has entered the ‘intellect-lake’, and has made the waters muddy.
The inside is full of the ‘dirt and slush of desires and foolish thoughts’.
How will the lake ever become placid with wisdom?
संसार एव निवहे जनो व्यवहरन्नपि न बन्धं कथमाप्नोति पद्मपत्रे पयो यथा।
Caught in the flood of Samsaara, how will one not get bound when engaged in regular duties, like the ‘water-
drop on the lotus leaf’?
आत्मवत्तृणवच्चेदं सकलं कलयञ्जनः कथमुत्तमतामेति मनोमन्मथमस्पृशन्।
‘Established in the state of one’s true essence within’, ‘looking at everything outside as worthless like grass’,
how will one attain the excellent state, without getting polluted by the ‘Manmatha’ (desire-agitation) within
the mind?
कं महापुरुषं पारमुपयातं महोदधेः आचारेणानुसंस्मृत्य जनो याति न दुःखिताम्।
Which great man is there, ‘who has crossed over the huge ocean of ignorance’, remembering and following
whose conduct, a man attains the ‘state free of suffering’?
किं तत्स्यादुचितं श्रेयः किं तत्स्यादुचितं फलं वर्तितव्यं च संसारे कथं नामासमञ्जसे।
What is that which is the correct goal to be reached, for one’s well being?
57
What is the correct fruit, that has to be gained through actions?

How one should conduct himself in this ‘senseless Samsaara’?
तत्त्वं कथय मे किं चिद्येनास्य जगतः प्रभो वेद्मि पूर्वापरं धातुश्चेष्टितस्यानवस्थितेः।
Hey Prabhu, explain to me the ‘truth about this world’ by which I will know ‘that state which is the real
essence without beginning and end; and which produces this unstable world’.
हृदयाकाशशशिनश्चेतसो मलमार्जनं यथा मे जायते ब्रह्मंस्तथा निर्विघ्नमाचर।
Hey Brahman! Do without hesitation anything that needs to be done, to clean off the dirt in this mind which
is the ‘tainted moon shining in the heart-sky’.
किमिह स्यादुपादेयं किं वा हेयमथेतरत्कथं विश्रान्तिमायातु चेतश्चापलमद्रिवत्।
What is to be sought here, what is to be rejected, or what is there other than this which is not sought or
rejected?
के न पावनमन्त्रेण दुःसंसृतिविषूचिका शाम्यतीयमनायासमायासशतकारिणी।
How will the ever-agitated mind stay unmoving like a mountain? Which ‘sacred Mantra is there that cures
fast the cholera of this horrible mundane existence’, which makes one suffer through untold agonies?
कथं शीतलतामन्तरानन्दतरुमञ्जरीं पूर्णचन्द्रेवाक्षीणां भृशमासादयाम्यहम्।
How will I attain fully the ‘unceasing abundant coolness’, like the ‘full moon’, with the ‘clusters of cool
flowers rising from the bliss-tree’?
प्राप्यान्तः पूर्णतां पूर्णो न शोचामि यथा पुनः सन्तो भवन्तस्तत्त्वज्ञास्तथेहोपदिशन्तु माम्।
Hey good ones! You all know the truth of all! Instruct me that knowledge, by which I will attain
completeness within, and will stay complete always, and will not again feel sad.
अनुत्तमानन्दपदप्रधानविश्रान्तिरिक्तं सततं महात्मन्कदर्थयन्तीह भृशं विकल्पाः श्वानो वने देहमिवाल्पजीवम्।
Like the ‘dogs tearing off a person who is half dead inside a forest’, the confusions and doubts torment very
much a Jeeva, who is ‘without the life-essence of supreme rest which bestows excellent bliss’.
(This is my condition at present.)
RAMA PLEADS FOR ANSWERS
THE MONSOON OF IGNORANCE

प्रोच्चवृक्षचलत्पत्रलम्बाम्बुलवभङ्गुरे आयुषि
Life is as transient as the ‘small water drop hanging from the edge of the moving leaf which is on top of the
tall tree’.
ईशानशीतांशुकलामृदुनि देहके के दारविरटद्भेककण्ठत्वक्कोणभङ्गुरे
The body is extremely delicate and hardly visible, like the ‘tiny moon digit adorning the massive locks of
Shiva’, and as short lived as the ‘small skin bubble of the throat of a croaking frog in the paddy field’.
वागुरावलये जन्तोः सुहृद्जनसंगमे
The company of friends and relatives, is the ‘trap made of entwining creepers’.
वासनावातवलिते कदाशातडिति स्फु टे
The ‘storm of Vaasanaas’ keeps blowing. The ‘lightning of ill-formed desires’, keeps flashing continuously.
मोहोग्रमिहिकामेघे घनं स्फू र्जति गर्जति
The ‘dense misty clouds of delusion’ abound and thunder aloud accompanied by the ‘heavy showers and hail
stones of sufferings and ailments’.
नृत्यत्युत्ताण्डवं चण्डे लोले लोभकलापिनि
The ‘peacock of greed’ dances madly and violently, without stopping.
सुविकासिनि सास्फोठे ह्यनर्थकु टजद्रुमे
The ‘Kutaja tree of sufferings’ bursts forth in full blossoms.
क्रू रे कृ तान्तमार्जारे सर्वभूताखुहारिणि
The ‘cruel cat namely Krtaanta (Death deity)’, is eating up all the ‘rats namely the living beings’.
अश्रान्तस्यन्दसंचारे कु तोऽप्युपरिपातिनि क उपायो
Continual floods of sufferings appear from anywhere and everywhere, and drown the beings without any
pre-warning. What is the way out? (What umbrellas can protect one?)
58
गतिः का वा का चिन्ता कः समाश्रयः

What methods are to be followed? (Is there any magical remedy to stop the downpour?)
What deity should be called upon for? Which cave or shelter is there that one should run to?
के नेयमशुभोदर्का न भवेज्जीविताटवी।
How will this ‘life-forest’ stay free of this terrible inauspicious consequence?
YOU ARE ALWAYS IN BLISS
न तदस्ति पृथिव्यां वा दिवि देवेषु वा क्वचित्सुधियस्तुच्छमप्येतद्यन्नयन्ति न रम्यताम्।
Among the humans of this world or the Devas in heaven, there is nothing even of the lowliest quality, that
does not turn into some pleasing thing for people like you, who excel in penance and knowledge.
ANSWER MY QUERIES
अयं हि दग्धसंसारो नीरन्ध्रकलनाकु लः कथं सुस्वादुतामेति नीरसो मूढतां विना।
How does this ‘horrible state of Samsaara’, which is completely essence less and which stays densely packed
with troubles, becomes well-palatable, freed of all foolishness?
आशाप्रतिविपाके न क्षीरस्नानेन रम्यतामुपैति पुष्पशुभ्रेण मधुनेव वसुन्धरा।
How will it become beautiful, by getting drenched in the ‘milk of complete satisfaction’, by removing the ill-
effect of wasteful desires’; like the ‘earth with its wealth of minerals and water, becomes beautiful by getting
filled with fresh flowers at the arrival of spring’?
अपमृष्टमलोदेति क्षालनेनामृतद्युतिर्मनश्चन्द्रमसः के न तेन कामकलङ्कितात्।
By what method of washing, will the ‘mind-moon rise up with its nectar-shine’ from the ‘dirty mires of
passion-filled desires’?
दृष्टसंसारगतिना दृष्टादृष्टविनाशिना के नेव व्यवहर्तव्यं संसारवनवीथिषु।
Modeled on which noble person, the rare one who has seen the ways of the world and who can remove the
results binding one here and hereafter (being established firmly in Viveka, Vairaagya and Bodha), should
one conduct himself in the ‘forest paths of Samsaara’?
रागद्वेषमहारोगा भोगपूगा विभूतयः कथं जन्तुं न बाधन्ते संसार्णवचारिणम्।
How do the prosperities and heaps of pleasures bringing about the viral fevers of attraction and repulsion, do
not affect a person who is caught in the ‘ocean of Samsaara’?
कथं च धीरवर्याग्नौ पततापि न दह्यते पावके पारदेनेव रसेन रसशालिना।
Hey Courageous one! How a man does not get burnt, even after falling into the ‘fire of Samsaara’, and stay
‘un-burnt like a mercury drop’, by remaining in the ‘essence of knowledge’?
यस्मात्किल जगत्यस्मिन्व्यवहारक्रियां विना न स्थितिर्दग्धसंसारे संभवत्यब्धौ पतितस्याजला यथा।
Why is it that one cannot stay in this world without interacting with the world, in this horrid Samsaara, like
‘the person who is drowning in the sea cannot be free of water’?
रागद्वेषविनिर्मुक्ता सुखदुःखविवर्जिता कृ शानोर्दाहहीनेव शिखा नास्तीह सत्क्रिया।
No good action is there as such, that is free of attraction and repulsion and does not end in joy or sorrow, like
the ‘flame of a fire cannot remain without the heat’!
मनो मननशालिन्याः सत्ताया भुवनत्रये क्षयो युक्तिं विना नास्ति ब्रूत तामलमुत्तमाम्।
Mind, which is always engaged in thoughts about the world, cannot lose its nature of wants, in all the three
worlds, without the attainment of knowledge as instructed by a Knower. Therefore instruct me fully the
‘excellent knowledge’ that is needed for the killing of the mind.
व्यवहारवतो युक्त्या दुःखं नायाति मे ययाऽथवा व्यवहारस्य ब्रूत तां युक्तिमुत्तमाम्।
Even when I am engaged in the duties belonging to the world, how I will not be pained by the results of
actions? Or how will I have to act in the world to remain painless always, instruct me that knowledge.
तत्कथं के न वा किं वा कृ तमुत्तमचेतसा पूर्वं येनैति विश्रामं परमं पावनं मनः।
How, what method, what practice was adopted by the excellent minds in the past, by which the extremely
purified mind attains the supreme restful state?
यथा जानासि भगवन्स्तथा मोहनिवृत्तये ब्रूहि मे साधवो येन नूनं निर्दुःखतां गताः।
Hey Bhagavan! Please tell me whatever you know about the methods practiced by the great men for
‘attaining the state free from afflictions’ for sure, and thus remove my delusion.
59
अथवा तादृशी युक्तिर्यदि ब्रह्मन्न विद्यते न वक्ति मम वा कश्चिद्विद्यमानापि स्फु टं स्वयं चैव न चाप्नोमि तां
विश्रान्तिमनुत्तमां तदहं त्यक्तसर्वेहो निरहङ्कारतां गतः।
Hey Brahman! If such a practice does not exist; or you do not care to explain in clear terms to me or anyone
even if it is there, if I will not also be able to attain that Supreme abode of rest by myself; then there is no
other option for me but to renounce all the wants and stay in an ego-less state.
न भोक्ष्ये न पिबाम्यम्बु नाहं परिदधेऽम्बरं करोमि नाहं व्यापारं स्नानदानाशनादिकं
न च तिष्ठामि कार्येषु संपत्स्वापत्सु चैव न किं चिदपि वाञ्छामि देहात्यागाद्दृते मुने।
I will not eat anything; I will not drink anything; I will not wear good clothes.
I will not perform any routine actions like bathing, charity and eating.
I will not engage in any action, whether met with calamity or prosperity.
Hey Muni! I do not like anything but the discarding of the body.
के वलं विगताशङ्को निर्ममो गतमत्सरः मौनमेवाधितिष्ठामि लिपिकर्मास्विवार्पितः।
I am going to remain without trying to solve the doubts also; and stay silent like a painted picture, with no
malice in the heart and no thoughts about myself!
अथ क्रमेण संत्यज्य प्रश्वासोच्छ्वाससंविदः संनिवेशं त्यजामीममनर्थं देहनामकम्।
I will gradually stop the process of inhalation and exhalation also, and give up this body which brings no
good.
नाहमस्य न मे नान्यः शाम्याम्यस्नेहदीपवत्सर्वमेव परित्यज्य त्यजामीदं कलेवरम्।
I do not belong to it; nor is it mine; none else (connected to this body) is mine too.
I will subside off like the oil-less lamp. I will renounce everything, and get rid of this carcass.
Vaalmiki spoke
इत्युक्तवानमलशीतकराभिरामो रामो महत्तरविचारविकासिचेताः तूष्णीं बभूव

पुरतो महतां घनानां के कारवश्रमवशादिव नीलकण्ठः।
Rama’s face was pleasant like a ‘cool taintless moon’. His mind was indeed broadened with great wisdom.
He spoke out his mind clearly to those great men in front of him, and took recourse to complete silence, like
a ‘peacock stays quiet after getting tired of its cries in expectation of the sight of monsoon clouds’!
RAMA’S SPEECH OF DISPASSION ENDS

JNAANA RAAMAAYANAM
COMPOSED BY
VAALMIKI MAHARSHI
FIRST SECTION
‘DISPASSION’
PART FOUR
[THE SOLUTION TO RAMA’S PROBLEM GETS DISCUSSED]

by
Narayanalakshmi
1
DEDICATED
TO

2
ABOUT THE AUTHOR
Narayanalakshmi
of the Truth. She is from Bangalore, Karnataka, India.
3
CHAPTER FIVE
वाल्मिकिरुवाच
Vaalmiki spoke
THE EFFECT OF RAMA’S PROFOUND SPEECH OF DISPASSION
वदत्येवं महामोहविनिवृत्तिकरं वचः रामे राजीवपत्राक्षे तस्मिन्राजकु मारके सर्वे बभूवुस्तत्रस्थाः

विस्मयोत्फु ल्ललोचनाः
When the ‘lotus eyed prince Rama’ spoke ‘words capable of destroying the great delusion (about the
world)’, the eyes of all those assembled there, opened wide in wonder;
भिन्नांबरा देहरुहैर्गिरः श्रोतुमिवोद्दुरैः
their garments slipped down because of the horripilation; because, their body-hairs themselves were rising
up to listen to those words as if.
विरागवासनापास्तसमस्तभववासनाः मुहूर्तममृताम्भोधिवीचिविलुलिता इव।
for the few minutes of Rama’s speech, all the ‘Vaasanaas of the world’ were overthrown by the ‘Vaasanaa of
dispassion’;it was as if the ‘waves of the ocean of nectar’ had drenched everyone there.
THE ENTIRE ASSEMBLY WAS LIKE THE SILENCE PERSONIFIED
(All the Rishis, all the men and women, all the birds and animals stayed silent and motionless in bliss)
ता गिरो रामभद्रस्य तस्य चित्रार्पितैरिव संश्रुताः शृणुकैः अन्तरानन्दपदपीवरैः
As if ‘expanded to the state of excellent bliss’, those ‘words of RamaBhadra’ were heard,
by all those people, who had assembled in Dasharatha’s court-hall (under the open sky),
as if they were just the ‘pictures painted on a canvas’ (since they were so absorbed in the profound speech
delivered by Rama, that their bodies had stayed motion-less and quiet);
वसिष्टविश्वामित्राद्यैर्मुनिभिः संसदिस्थितैः जयन्तधृष्टिप्रमुखैर्मन्त्रिभिर्मन्त्रकोविदैः नृपैर्दशरथप्रख्यैः पौरैः
पारशवादिभिर्सामन्तैर्राजपुत्रैश्च ब्राह्मणैर्ब्रह्मवादिभिर्तथा भृत्यैरमात्यैश्च
(those ‘words of RamaBhadra’ were heard)
by Vishvaamitra, Vasishta and other Sages who were seated in the assembly stayed silent along with the
Chief ministers like Jayanta and others who were experts in the art of counseling; kings like Dasharatha; all
the prominent citizens; chieftains of many cities like Paarasha; subordinate kings; princes; Brahmins;
scholars who had mastered the science of Brahman; servants; ministers;
पञ्जरस्थैश्च पक्षिभिर्क्रीडामृगैर्गतस्पन्दैः तुरङ्गैस्त्यक्तचर्वणैः
by the birds in the cages; sportive birds in the garden, that remained motionless; horses, that had stopped
their grazing;
कौसल्याप्रमुखैश्चैव निजवातायनस्थितैः
by the royal ladies like Kausalyaa and others, who were seated in their balcony-windows;
संशान्तभूषणारवैरस्पन्दैर्वनितागणैः
by hosts of other womenfolk, whose ornaments also had stopped making any noise;
उद्यानवल्लीनिलयैर्विटङ्कनिलयैरपि अक्षुब्धपक्षततिभिः विहर्ङ्गैर्विरतारवैः
by the birds in the garden and the pigeons on the roof-tops, where even their feathers on the wings stayed
motionless, and they had stopped their chirping noises also.
SIDDHAS AND OTHER DIVINE-WORLD DWELLERS ALSO HEARD THE SPEECH OF RAMA
सिद्धैर्नभश्चरैश्चैव तथा गन्धर्वकिन्नरैर्नारदव्यासपुलहप्रमुखैर्मुनिपुङ्गवैरन्यैश्च देवदेवेशविद्याधरमहोरगैः रामस्य ता
विचित्रार्था महोदारा गिरः श्रुताः।
Siddhas floating in the sky; Gandharvas; Kinnaras; great sages like Naarada, Vyaasa and Pulaha; Deva-
world residents along with the ‘deities of the quarters’; Vidyaadharas; denizens of serpent world; all these
people had heard the ‘speech of Rama’, which contained profound truths, and described the various factors
of life. (It was not the sound that traveled to all the worlds, but the profound dispassion level of Rama was
understood by all the other world dwellers.)
4
SHOWER OF FLOWERS AND PRAISES

अथ तूष्णीं स्थितवति रामे राजीवलोचने तस्मिन्रघुकु लाकाशशशाङ्के शशिसुन्दरे साधुवादगिरा सार्धं
सिद्धसार्थसमीरिता वितानकसमा व्योम्नः पौष्पी वृष्टिः पपात ह।
Even as Rama, the lotus-eyed, the ‘moon shining in the sky of Raghu dynasty’, shining beautiful like a moon
(with a taint of slight ignorance), remained silent after pouring out his agony of ignorance, ‘showers of
flowers’ started to rain profusely on all those assembled there, along with the ‘admiring words’ pouring from
the ‘crowds of Siddhas, who stayed in the excellent state of Brahman always’; and there appeared a ‘canopy
made of only the flowers’ in the expanse of the sky.
मन्दारकोशविश्रान्तभ्रमरद्वन्द्वनादिनी
It was accompanied by the ‘sound of humming made by the pairs of bees’ resting inside the ‘hollow of
Mandaara flowers’ (which had the fragrance of sweet honey).
मधुरामोदसौन्दर्यमुदितोन्मदमानवा
It brought intoxication to the residents of earth, with its sweet fragrance and wondrous beauty.
व्योमवातविनुन्नेव तारकाणां परंपरा
It was as if, the star-successions in the sky were pushed down to the earth-pedestal by the wind blowing
across the sky.
पतितेव धरापीठे स्वर्गस्त्रीहसितच्छटा
It shone like the ‘laughter of the beautiful ladies belonging to heaven’ falling down in the form of flowers
(with their soft murmuring sounds of falling)
वृष्टमूककचन्मेघलवावलिरिव च्युता
It fell like the ‘downpour of a tiny array of clouds’ which shone with only the lightning flashes (of flowers)
without the accompaniment of thunder.
हैयंगवीनपिण्डानामीरितेव परम्परा
It was like a ‘flow of freshly made butter lumps (of soft flowers)’.
हिमवृष्टिरिवोदारा
It was smoothly falling like the snow fall.
मुक्ताहारचयोपमा
It was like the ‘heap of pearl garlands’.
ऐन्दवी रश्मिमालेव
It was like the ‘garland of moonlight’.
क्षीरोर्मिणामिवाततिः
It was like the ‘succession of splashing waves of the milk ocean’.
किञ्जल्काम्भोजवलिता भ्रमद्भृङ्गकदम्बका
It was enveloped all around, by the beautiful lotuses with their filaments visible.
‘Swarms of bees’ were hovering around them, even as they fell.
सीत्कारगायदामोदिमधुरानिललोलिता
It was caressed by the fragrant winds, which were singing as it were ‘with the sighs of people who felt the
soft touch of flowers’.
प्रभ्रमत्के तकीव्यूहा
Ketaki flowers were rolling down in heaps.
प्रस्फु रत्कै रवोत्करा
Lotuses were blooming off, even as they fell.
प्रपतत्कु न्दवलया
Jasmines fell in circles.
चलत्कु वलयालया
‘Temple made of lotuses (that were not perfectly circled) (night lotuses)’ was on the move as it were.
आपूरिताङ्गणरसा
The ground was completely filled up.
5
गृहाच्छादनचत्वरा
All the four corners of the open court-hall were covered up.
उद्ग्रीवपुरवास्तव्यनरनारीविलोकिता
All the men and women of the city, kept looking at them with their heads lifted upwards.
निरभ्रोत्पलसंकाशव्योमवृष्टिरनाकु ला
It was like the rain of the lotus heaps, without the need of clouds.
अदृष्टपूर्वा सर्वस्य जनस्य जनितस्मया
It was unhindered; never seen before by anyone on earth. It brought a sense of wonder among all the people.
अदृश्याम्बरसिद्धौघकरोत्करसमीरिता
It was produced from the hands of the hosts of Siddhas, who stayed in the sky invisible to all.
सा मुहूर्तचतुर्भागं पुष्पवृष्टिः प्रपात ह।
The ‘shower of flowers’ fell for one fourth of a Muhurta.
SIDDHAS PRAISE RAMA’S DISPASSION

(Siddhas were invisible entities with no physical covering. They had no language. They never made sounds
called words. Their thoughts were like the songs that soothed the hearts of those assembled there; and all the
people just understood what they communicated, without the media of sounds called ‘words’.)
आपूरितसभालोके शान्ते कु सुमवर्षणे इमान्सिद्धगणालापान्शुश्रुवुस्ते सभागताः।
In the open court-hall filled with people, after the (magical) shower of flowers stopped; all the people there
heard the ‘songs of Siddhas’.
आकल्पं सिद्धसेनासु भ्रमद्भिरभितो दिवं अपूर्वमिदमस्माभिः श्रुतं श्रुतिरसायनं यदनेन किलोदारमुक्तं रघुकु लेन्दुना
वीतरागतया तद्धि वाक्पतेरप्यगोचरम्।
“From the beginning of the Kalpa, we belonging to the huge army of Siddhas, have wandered all over the
heaven. What we have heard today, is the ‘essence of Vedas’ and ‘nectar for the ears’.
We have never heard anything like this, before.
This Rama, the ‘moon of the Raghu dynasty’, has developed strong dispassion and has lost all the attraction
for the world; and has spoken words with profound meaning which are not known to the Lord of speech also.
अहो बत महत्पुण्यमस्माभिरिदं श्रुतं वचो राममुखोद्भूतं महाह्लादकरं धियः।
Aha! It is indeed a matter of great merit, that we have heard the words produced from Rama’s mouth, which
bestow the greatest joy to the intellect. (Others, who had no chance of hearing his words, have indeed wasted
their lives, due to lack of merits.)
उपशमामृतसुन्दरमादरादधिगतोत्तमतापदमेष यत्कथितवानुचितं रघुनन्दनः सपदि तेन वयं प्रतिबोधिताः।
We are indeed enlightened instantly by the fitting words of RaghuNandana which describe well, the ‘state of
excellence (of dispassion)’; which is beautiful with the ‘oozing nectar of tranquility’; and which alone is to
be striven for to the exception of all other achievements.”
SIDDHAS INVITE ALL THE GREAT MUNIS TO ASSEMBLE FOR A MEETING
सिद्धा ऊचुः पावनस्याथ वचसः प्रोक्तस्य रघुके तुना निर्णयं श्रोतुमुचितं वक्ष्यमाणं महर्षिभिः।
नारदव्यासपुलहप्रमुखा मुनिपुङ्गवाः आगच्छताश्वविघ्नेन सर्व एव महर्षयः।
पतामः परितः पुण्यामेतां दाशरथीं सभां नीरन्ध्रां कनकोद्द्योतां पद्मिनीमिव षट्पदाः।
Siddhas addressed the Sages: (Their thoughts were now directed towards the Sages.)
“It would be indeed proper to hear the ‘decision of the Maharshis’ towards the ‘sacred words uttered by the
scion of Raghu dynasty’. All the noble Sages led by Naarada, Vyaasa, Pulaha do join together quickly,
without any delay. Let us gather together in this ‘sacred assembly of Dasharatha’ densely decorated with
shining golden objects, like the ‘bees moving towards the lotus shining with a golden luster’.”
ALL THE SAGES ASSEMBLE TOGETHER TO DISCUSS THE PROBLEM PRESENTED BY RAMA
इत्युक्ता सा समस्तैव व्योमवासनिवासिनी, तां पपात सभां तत्र दिव्या मुनिपरंपरा, अग्रस्थितमनुत्सृष्टरणद्वीणं
मुनीश्वरं
Thus requested, the ‘entire divine crowd of Munis’ (MuniParamparaa) that stayed in the air vehicles
stationed in the sky, immediately arrived there in that ‘courtroom of Dasharatha’, with the greatest of all
Munis, ‘Naarada who never lets go off his humming Veenaa’ was in the front;
6
पयःपीनघनश्यामं व्यासमेव किलान्तरा

with Vyaasa who was ‘dark like the swollen monsoon cloud’ was also there inside;
भृग्वङ्गिरःपुलस्तादिमुनिनायकमण्डिता
It (the MuniParamparaa) was adorned by the noble Munis Bhrgu, Angeerasa, Pulasta and others;
च्यवनोद्दालकोशीरशरलोमादिमालिता
it was garlanded by Rishis like Chyavana, Uddhaalaka, Sheera, Sharaloma and others.
परस्परपरामर्शदुःसंस्थानमृगाजिना लोलाक्षमालावलया सुकमण्डलुधारिणी
Because of crowding against each other, the ‘deer skins held by them’ were displaced; the ‘garlands of
Rudraaksha’ were shaking; every one held the sacred Kamandalus (water pots) in their hands;
तारावलिरिव व्योम्नि तेजःप्रसरपाटला
like the ‘array of stars’, it shone with reddish luster (because of their brown matted locks);
सूर्यावलिरिवान्योन्यं भासिताननमण्डना
like the ‘array of suns’, each one’s face was lighted by the other;
रत्नावलिरिवान्योन्यं नानावर्णकृ ताङ्गिका
like the ‘array of precious gems’, they shone with various colours (since they wore garments of different
colours as pertaining to the station of their life);
मुक्तावलिरिवान्योन्यं कृ तशोभातिशायिनी
like the ‘line of pearls’, each one enhanced the luster of the other;
कौमुदीवृष्टिरन्येव द्वितीयेवार्क मण्डली
it was like ‘another rain of moonlight’ (because of their compassionate looks);
It was like ‘another union of suns’ (because of their knowledge);
संभृतेवातिकालेन पूर्णचन्द्रपरम्परा
it was as if the ‘full moons of all the past fortnights’ had collected together;
ताराजालेवाम्भोदो व्यासो यत्र विराजते तारौघ इव शीतांशुर्नारदोऽत्र विराजते
where Vyaasa shines like a ‘cloud amidst the collection of stars’; where Naarada shines like the’ moon
amidst the crowd of stars’;
देवेष्विव सुराधीशः पुलस्त्योऽत्र विराजते आदित्येव देवानामङ्गीरास्तु विराजते।
where Pulastya shines like ‘Indra among Devas’; where Angiras shines like ‘Aaditya among Devas’.
THE KINGS ALSO ARRIVED TO OFFER SALUTATIONS TO THE GREAT RISHIS
अथास्यां सिद्धसेनायां पतन्त्यां नभसो रसामुत्तस्थौ मुनिसंपूर्णा तदा दाशरथी सभा।
When the army of Siddhas descended down to the earth from the sky, the ‘entire assembly headed by
Dasharatha’, stood up along with the ‘crowd of Munis’.
मिश्रीभूता विरेजुस्ते नभश्चरमहीचराः परस्परवृताङ्गाभा भासयन्तो दिशो दश
The ‘sky travelers’ and the ‘ground walkers’ shone forth as a mixed group; their luster mixed with each other
(Munis shone with the luster of knowledge; the kings shone with the luster of jewels); they together lighted
up the ten directions.
वेणुदण्डावृतकरा लीलाकमलधारिणः दुर्वाङ्कु राक्रान्तशिखाः सचूडामणिमूर्धजाः
Some held the bamboo staff in their hands; some held the play lotuses.
Some had tied their locks with the Durvaa grass; some had adorned their heads with the crest jewel.
जटाजूटैश्च कपिला मौलिमालितमस्तकाः प्रकोष्टगाक्षवलया मल्लिकावलयान्विताः
Some had matted locks which had turned brown; some were adorned by the garlands in the front of their
heads. Some wore the bracelets made of Rudraaksha, on their arms; some wore jasmine bracelets on their
arms.
चीरवल्कलसंवीताः स्रक्कौशेयावगुण्ठिताः विलोलमेखलापाशाः चलन्मुक्ताकलापिनः।
Some wore ‘strips of clothes’ and ‘bark garments’; some were covered by ‘silk garments and flower
garlands’. Some had tied a ‘waist garment ‘made of cloth or bark; some had tied ‘pearl garlands’ on their
waists.
7
EVERYONE GREETS EVERYONE WITH REVERENCE

वसिष्टविश्वामित्रौ तान्पूजयामासुः क्रमादर्घ्यैर्पाद्यैर्वचोभिश्च सर्वानेव नभश्चरान्।
वसिष्टविश्वामित्रौ ते पूजयामासुरादरादर्घ्यैर्पाद्यैर्वचोभिश्च नभश्चरमहागणाः।
Vasishta and Vishvaamitra, worshipped all the ‘sky-travelers’ (Siddhas) in a proper manner by the ‘offering
of Arghya, Paadya’ and ‘words filled with respect’.
The ‘great group of sky travelers’(Siddhas), in turn worshipped with devotion ‘Vasishta and Vishvaamitra’,
by the ‘offering of Arghya, Paadya’ and ‘words filled with respect’.
सर्वादरेण सिद्धौघान्पूजयामास भूपतिर्सिद्धौघा भूपतिं चैव कु शलप्रश्नवार्तया।
The king worshipped the ‘hosts of Siddhas’, with extreme devotion; and the ‘hosts of Siddhas’ in return
inquired affectionately about his welfare.
तैस्तैर्प्रणयसंरम्भैरन्योन्यं प्राप्तसत्क्रियाः उपाविशन्विष्टरेषु नभश्चरमहीचराः।
After greeting each other with due respect and affection, and getting worshipped in the proper manner, the
‘sky travelers’ and the ‘ground walkers’ sat on their respective seats.
वचोभिः पुष्पवर्षेण साधुवादेन चाभितः रामं ते पूजयामासु: पुरः प्रणतमास्थितम्।
They commended ‘Rama, who stood before them in a humble posture with bent head’, with words of
admiration, along with the ‘shower of flowers’.
THE GREAT SAGES WHO HAD ARRIVED AT DASHARATHA’S ASSEMBLY-HALL
आसांचक्रे च तत्रासौ राज्यलक्ष्मीविराजितः विश्वामित्रो वसिष्टश्च वामदेवोऽथ मन्त्रिणः नारदो देवपुत्रश्च व्यासश्च
मुनिपुङ्गवः मरीचिरथ दुर्वासा मुनिराङ्गिरसस्तथा क्रतुः पुलस्त्यः पुलहः शरलोमा मुनीश्वरः वात्स्यायनो
भरद्वाजो वाल्मीकिर्मुनिपुङ्गवः उद्दालक ऋचीकश्च शर्यातिश्च्यवनस्तथा।
There were all these Sages on that day; Vishvaamitra who was shining with his royal dignity, Vasishta,
VaamaDeva and all the ministers, Naarada the son of Brahmaa, Vyaasa the best of all Sages, Marichi,
Durvaasa, Muni Aangirasa, Kratu, Pulastya, Pulaha, SharaLoma the greatest of all, Vaatsyaayana,
Bharadvaaja, Vaalmiki, the excellent Sage, Uddhaalaka, Rceeka, Sharyaati, Cyavana and others.
एते चान्ये च बहवो वेदवेदाङ्गपारगाः ज्ञातज्ञेया महात्मान आस्थितास्तत्र नायकाः।
In that ‘Sabhaa of Dasharatha’, on that auspicious day, were many ‘renowned personalities learned in Vedas
and Vedangas’, and ‘Knowers of the highest level’, shining as the best of all.
वसिष्टविश्वामित्राभ्यां सह ते नारदादयः इदमूचुरनूचाना राममानमिताननम्।
Along with Vasishta and Vishvaamitra, Naarada and others, the ‘Anuchaanas’ (who had mastered all the
Vedas and Vedangas methodically from an Aachaarya), spoke these words to Rama, who stayed with his
face bent in respect.
नारदादयः ऊचुः
Naarada and others spoke
RAMA’S PERFECT SPEECH ON DISPASSION IS COMMENDED

अहो बत कु मारेण कल्याणगुणशालिनी वागुक्ता परमोदारा वैराग्यरसगर्भिणी
Aha! The prince has spoken well, such ‘profound speech pregnant with dispassion’; which is ‘endowed with
all the auspicious qualities a speech should have’; ‘what has been concluded through proper rational analysis
filled with dispassion’;
परिनिष्टितवक्तव्यं
has ‘proper content of knowledge’;
सबोधमुचितं
‘suitable for the assembly of the learned’;
स्फु टमुदारं
‘clear in pronunciation’; ‘profound’;
प्रियमार्यार्हं
‘pleasing’; ‘fit to be heard by the noble’;
अविह्वलमपि स्फु टं
‘unhindered by anxiety’; ‘clear in thought’;
8
अभिव्यक्तपदं स्पष्टमिष्टं, स्पष्टं च तुष्टिमत्।

‘all words properly placed as per the grammar rules’; ‘pertaining to the welfare of all’;
‘uttered smoothly without the slurring of speech’; and ‘bestowing a peaceful state of mind, freed of all
wants’.
SUCH A PURITY OF THOUGHT LIKE THAT OF RAMA IS VERY RARE
करोति राघवप्रोक्तं वचः कस्य न विस्मयम्।
Who will not be awed by the ‘speech rendered by Raaghava’, which is endowed with all these qualities?!
शतादेकतमस्यैव सर्वोदारचमत्कृ तिः ईप्सितार्थार्पणैकान्तदक्षा भवति भारती।
Only in, one person in a hundred (among the most excellent in knowledge), the speech will be capable of
expressing the exact thoughts within, and shine par excellence (pleasing, scholarly and to the point).
कु मार त्वां विना कस्य विवेकफलशालिनी परं विकासमायाति प्रज्ञाशरलतातता।
Kumaara! (Rama!) Your understanding is like ‘creeper of sharp arrows’, with such a sharp scrutiny and
piercing analysis of the world, and the creeper has yielded the ‘fruit of Viveka’ (discriminating power of
what is real and what is unreal). In whom else but you, such a creeper can blossom forth, to give such a
wonderful fruit?
प्रज्ञादीपशिखा यस्य रामस्येव हृदि स्थिता प्रज्वलयत्समालोककारिणी स पुमान्स्मृतः।
He alone is to be considered as a ‘man with proper intelligence (Pumaan)’, in whose heart stays the ‘lamp-
flame of Prajnaa (proper understanding through Vichaara)’, as in Rama.
This ‘Prajnaa-flame’ burns bright in his intellect, bestowing a ‘vision of truth hidden behind all the varied
objects of the world’, as apart from the ‘ordinary vision of the senses and mind’.
(If anyone has no such vision, he is to be considered a woman only, as identified with the body and its
ordinary sensory perception (Prakrti).)
रक्तमांसास्थियन्त्राणि बहून्यतितराणि च पदार्थान् अभिकर्षन्ति नास्ति तेषु सचेतनः।
Others are all just ‘machines made of blood and flesh and bones’ only; and attract only the inert objects to
them (like inert metal pulled by inert magnet). There is no consciousness in them at all.
(They are all just inert objects made of flesh and blood; that is all; they are not conscious beings at all.)
जन्ममृत्युजरादुःखमनुयान्ति पुनःपुनः विमृशन्ति न संसारं पशवः परिमोहिताः।
These ignorant inert beings go through the sufferings of births, deaths and old age again and again; but never
take time to analyze the world-existence around them (like Rama has done).
कथंचित्क्वचिदेवैको दृश्यते विमलाशयः पूर्वापरविचारार्हो यथायमरिमर्दनः।
They are all just deluded animals (just getting born, eating, sleeping, reproducing, growing old and dying).
Only very rarely is found some one somewhere, who somehow starts analyzing the faults of the world, with
a purified mind, like this Rama, the ‘destroyer of enemies called sense-desires’.
अनुत्तमचमत्कारफलाः सुभगमूर्तयः भव्या हि विरला लोके सहकारद्रुमा इव।
People who equal Rama, who is noble and of auspicious form, yielding fruits of excellent thinking with the
taste of supreme bliss hidden within, are rare like the ‘mango trees’ which yield fruits of excellent taste,
which are endowed with well-formed branches and leaves, and have captivating looks.
सम्यग्दृष्टजगद्यात्रा स्वविवेकचमत्कृ तिरस्मिन्मान्यमतावन्तरियमद्यैव दृश्यते।
A ‘proper analysis of the life led in the world’, through the magic of one’s own thinking capability, is found
in this commendable Rama in this young age itself..
सुभगाः सुलभारोहाः फलपल्लवशालिनः जायन्ते तरवो देशे न तु चन्दनपादपाः।
Ordinary trees which are beautiful and well-grown, with smooth trunks easy to climb, covered with foliage
and fruits are there, in each and every country (like men endowed with beauty, learning, good family,
virtues, wealth, children etc); but not the sandal trees (people like Rama who are endowed with the quality of
dispassion and the reasoning power, at such a young age.)
वृक्षाः प्रतिवनं सन्ति नित्यं सफलपल्लवाः नत्वपूर्वचमत्कारो लवङ्गः सुलभः सदा।
Every forest is crowded with ‘trees yielding fruits and leaves’; but has not the ‘clove-plant with its unique
fragrance’.
ज्योत्स्नेव शीता शशिनः सुतरोरिव मञ्जरी पुष्पामोदलेखेव दृष्टा रामाच्चमत्कृ तिः।
Indeed ‘Rama’s speech filled with such profound reasoning’, is like the ‘cool shine of the moon’ (pleasing to
the mind), like the ‘blossoms of a good tree, with unique fragrance’ (rare reasoning power, par excellence).
9
अस्मिन्नुद्दामदौरात्म्यदैवनिर्माणनिर्मिते द्विजेन्द्रा दग्धसंसारे सारो ह्यत्यन्तदुर्लभः।

Hey noble Brahmins! It is very difficult to find even the least essence (meaning or satisfaction) in this
scorching mundane existence, which appears as if produced by some haughty wicked supernatural thing (or
destiny which controls the results of actions) (which has made this world, as a place of suffering only).
यतन्ते सारसंप्राप्तौ ये यशनिधयो धियः धन्या धुरि सतां गण्यास्त एव पुरुषोत्तमाः।
Those, who are endowed with the fame, because of their reasoning ability, and try hard for attaining the ‘true
essence’ concealed behind the ‘vision bestowed by the mind and senses’, are indeed blessed; they stand
foremost among the noble; and are excellent men.
न रामेण समोऽस्तीह दृष्टो लोके षु कश्चन विवेकवानुदारात्मा न भावी चेति नो मतिः।
There is no one here in this world at present, or in the future, like ‘Rama who is endowed with Viveka’ and
‘who is given to such a broadened vision of the world’; this is our opinion.
सकललोकचमत्कृ तिकारिणोऽप्यभिमतं यदि राघवचेतसः फलति नो तदिमे वयमेव हि स्फु टतरं मुनयो
हतबुद्धयः।
Hey Munis! If Rama’s expectation (of proper guidance to the understanding of the truth) does not get
fulfilled (through proper instructions by us all), then we ourselves have to be blamed; for his want of answers
will bring about the ‘welfare for all the beings in all the worlds’.
समाप्तमिदं वैराग्यप्रकरणम्
FIRST SECTION ON DISPASSION IS COMPLETE

I Vairaagya

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आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

Sanskrit text, Translation and Explanation

ALL THE SEEKERS OF TRUTH

ABOUT THE AUTHOR

‘Vaasishtam-Upanishat’ contains six Prakaranas or sections.

WHY THIS UPANISHAT IS NAMED AS YOGA VAASISHTA?

WHAT THE BOOK CONTAINS

WHO IS FIT TO READ THIS BOOK?

HOW TO STUDY THE TEXT

HOW TO ATTAIN ‘MOKSHA (KNOWLEDGE-STATE)’ BY THE MERE STUDY OF THIS BOOK?

श्री रामाय ज्ञानरूपाय वसिष्टशिष्याय विश्वामित्रप्रियाय लोकरक्षकाय मोहहरणाय नारायणस्वरूपाय नमः॥

दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः॥

CONTEXT OF THE VAASISHTAM DISCOURSE

KARMA AND JNAANA; WHICH IS THE BETTER OF THE TWO?

सुतीक्ष्णो ब्राह्मणः कश्चित्संशयाकृ ष्टमानसोऽगस्तेराश्रमं गत्वा मुनिं पप्रच्छ सादरम्।

भगवन्धर्मतत्वज्ञ सर्वशास्त्रविनिश्चित संशयोऽस्ति महानेकस्त्वमेतं कृ पया वद।

KARMA AND JNAANA; BOTH ARE THE SAME IN ESSENCE

अस्मिन्नर्थे पुरावृत्तिमितिहासं वदामि ते।

किमेतत्पुत्र कु रुषे पालनं न स्वकर्मणः।अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद।

PRAVRTTI AND NIVRTTI: WHICH IS THE BETTER OF THE TWO?

(‘Pravrtti’ means the interest shown towards the worldly life.

साधु पृष्टं त्वया सुभ्रु यथावत्कथयामि ते।

वृत्तान्तः कोऽभवत्तत्र कथयस्व मम प्रभो प्रष्टुकामा विनीतास्मि नोद्वेगं कर्तुमर्हसि।

शृणु भद्रे यथावृत्तं विस्तरेण वदामि ते।

JNAANA-VAASISHTAM DISCOURSE CONTEXT

KING ARISHTANEMI IS OFFERED THE HEAVENLY PLEASURES BY INDRA

इत्याज्ञां प्राप्य शक्रस्य गृहीत्वा तद्विमानकं सर्वोपस्करसंयुक्तं तस्मिन्नद्रावहं ययौ।

ARISHTANEMI QUESTIONS THE WORTHINESS OF HEAVENLY PLEASURES

स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमं सुखम्।

इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत।

THE KING REFUSES TO ACCEPT THE PLEASURES OF HEAVEN

INDRA IS PLEASED BY THE DISPASSION SHOWN BY THE KING

दूत गच्छ पुनस्तत्र तं राजानं नयाश्रमं वाल्मीके र्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम्।

सनत्कु मारो निष्काम अवसद्ब्रह्मसद्मनि।

Sanskrit text, Translation and Explanation

ALL THE SEEKERS OF TRUTH

ABOUT THE AUTHOR

‘JNAANA RAAMAAYANAM’ BY MAHARSHI VAALMIKI

॥ॐ भूर्भुवःसुवः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्॥

दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः ॥

Aatman fills the Dyu, Bhumi, and Aakaasha (BhooRBhuvaH SuvaH)

What is this world made of?

अहं बद्धो विमुक्तः स्यामिति यस्यास्ति निश्चयः नात्यन्तमज्ञो नो तज्ञः सोऽस्मिन्शास्त्रेऽधिकारवान्।

WHAT IS THE GOAL TO BE REACHED BY THE STUDY OF THIS SCRIPTURE?

कथोपायान्विचार्यादौ मोक्षोपायानिमानथ यो विचारयति प्राज्ञो न स भूयोऽभिजायते।।

WHY MAHARSHI VAALMIKI COMPOSED THIS RAAMAAYANA?

अस्मिन्रामायणे रामकथोपायान्महाबलानेतांस्तु प्रथमं कृ त्वा पुराहमरिमर्दन शिष्यायास्मै विनीताय भरद्वाजाय

भगवन्भूतभव्येश वरोऽयं मेऽद्य रोचते येनेयं जनता दुःखान्मुच्यते तदुदाहर।

गुरुं वाल्मीकिमत्राशु प्रार्थयस्व प्रयत्नतः तेनेदं यत्समारब्धं रामायणमनिन्दितम्।

तस्मिञ्छ्रुते नरो मोहात्समग्रात्संतरिष्यति सेतुनेवाम्बुधेः पारं अपारगुणशालिना।

रामस्वभावकथनादस्मात्वरमुने त्वया नोद्वेगात्स परित्याज्यं आसमाप्तेः अनिन्दितात्।

एतदुक्तं भगवता यथा रामायणं कु रु सर्वलोकहितार्थाय संसारार्णवतारकम्।

भरद्वाजेन राजेन्द्र वदेत्युक्तोऽस्मि सादरम्।तदा कर्तुं विभोराज्ञामहं वक्तुं प्रवृत्तवान्।

जीवन्मुक्तस्थितिं ब्रह्मन्कृ त्वा राघवमादितः क्रमात्कथय मे नित्यं भविष्यामि सुखी यथा।

WHY SHOULD ONE STUDY THIS SCRIPTURE?

भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवदपुनःस्मरणं साधो मन्ये विस्मरणं वरम्।

THE ONLY PATH IS VICHAARA

दृश्यस्यात्यन्ताभावबोधं विना तन्नानुभूयते कदाचित्के नचिन्नाम स्वबोधोऽन्विष्यतामतः।

DO NOT WALLOW IN DEBATES AND ARGUMENTS

दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनं संपन्नं चेदुत्पन्ना परा निर्वाणनिर्वृतिः।

WHAT IS MOKSHA, AND HOW IT GETS ATTAINED?

अशेषेण परित्यागो वासनानां य उत्तमः मोक्ष इत्युच्छते ब्रह्मन्सैव विमलक्रमः।

TWO TYPES OF VAASANAAS

अज्ञानसुघनाकारा घनाहम्कारशालिनी पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः।