Prince Rama express his dissatisfaction with lay life. One remark „unreality things” in some Hindu scripture can stand for „impermanence” in a sense that only something which do not change can be stated as a real. Anyway, text is intent to influent our feelings, we do not renounce world because we „think” it is painful, but because we feel it. Dhamma is for one who feels.
Thereupon they began to describe in the following manner the grievous plight of their master, ever since his return from pilgrimage „It is only after entreating him by falling at his feet, that he performs some of our daily ceremonies. He says of what avail are the pleasures-giving- offspring, wealth, house, etc., being, as they, are, only unreal? Our master has no inclination towards valuable white clothes or dainties of six tastes or cool water or anything else. Like ascetics devoid of all egoism, he is free from all Abhimana (identification of self with objects), and has no inclination towards state- affairs; neither does he rejoice at happiness, nor is he afflicted by pains. He grievously complains of his life being spent in vain in the many worldly actions that do not contribute to the Jivanmukti state wherein all sorrows are unknown. Thinking that his great wealth is a source of infinite danger, he has given up all longing for it, and gives it away indiscriminately to all. We are not able to divine the underlying thought in his heart. Oh! For one in this assembly who will be pleased to instil, into our young king all the noble qualities that will befit him to be a ruler of our kingdom. These are the characteristics which our prince evinces.‟
At these submissive words of Rama's followers, Vasistha told them the following „Go ye and fetch this greatly be loved Rama (unknown to others) like a deer that has strayed away from its herd.‟ Then addressing the assembly, he said: „The great delusion that has now arisen in him, is unlike any that springs out of (disappointment as to) any desired object or out of a great accident; but is only (the stepping stone to) the acquisition of Divine wisdom through (Vairagya) indifference to worldly objects, and (Viveka) true discrimination. Like us, he will attain the quiescent state of Brahman after removing from his mind, all his delusion (of doubts) through the many-sided reasoning of the stainless Atmic enquiry. Rama's mind will soon become full and then he will perform sweetly and nobly all actions on behalf of men.‟ While the Muni was saying this, Rama appeared before the regal assembly and prostrated himself at the feet of his father, and then at the feet of Vasistha, Viswamitra, Brahmins well versed in all departments of knowledge, and the teachers imparting learning. Then having received the prostrations of his inferiors, he recognised their salutations with words of respect, and gestures of the eye. On the king asking him to come over, and sit on his lap in the throne, he merely spread his folded cloth on the ground and sat on it without going up to him. At which the king addressed him thus „Oh My son of rare knowledge, why should you, whom all should look up to as the seat of eternal bliss, pine away thus with this body of rare bloom emaciated, and your mind despondent even for a moment, like the ignorant? Men like you with a mind bereft of all desires have attained easily the Nirvanic seat, as stated by our Guru Vasistha, who is a revered sage and a Brahmarshi. Then why are you grieved thus in vain? All those accidents that bring on pains will never approach you, should your present delusion depart.‟ After Dasaratha, the crowned king of kings had said this, Vasistha began when Viswamitra interrupted him thus: “Oh, you redoubted champion, that have conquered easily your enemies of sensual objects, which are invincible, except through supreme efforts, drown not yourself in the ocean of delusion full of Ajnana which is befitting only the ever- fluctuating ignorant persons of the world. If you will reveal to me the cause of the delusion, preying upon you like a subterranean cat undermining a good house, then you will be relieved of it, and be also able to attain your longed-for object. Moreover your mental grief will thereby vanish to appear no more. Please therefore speak out.‟ At these words of Viswamitra, Rama relieved of all grief and quite jubilant like a peacock at hearing the thunder sound in the clouds, when the air becomes cool, addressed Viswamitra thus: “Oh Supreme Muni, the incarnation of grace and of great Tapas, as you were pleased to allow my ignorant self to relate the cause of my grief, I will do so. Now please hearken to the impediments in my way.‟
„Born in the house of Dasaratha, my father, I became well versed in all departments of knowledge and conducted myself strictly according to the dictates of religion. Then I circumambulated this earth girt by ocean, bathing as I went in the many sacred waters. With my return from the pilgrimage, all my desires for this delusion of the universe have ceased. There is not even an iota of bliss in this world. Destruction (death) exists only for birth, and birth is for death again. Therefore all are illusory in this world. All worldly things are generative of pains only, fraught with all dangers, unrelated to one another, related to one another only through the Sankalpa of the mind, obdurate like an iron rod, and fruitful of great (material) wealth. Therefore of what avail are the enjoyments of objects and kingdoms? If we set about enquiring, whence came the „I‟ or the body we have, we find that all those which are foreign to Atman, are nothing but unreal. All things being unreal, when I began to further enquire as to which generates which, among these things, I ceased to have any love for them, like a traveller, who, when he is convinced of the undulatory mirage in a desert not being water, never after craves for it. In trying to find out the path which will relieve me from the pains of the unconquerable sensual objects, I am burning within like an old tree which is consumed within, through the heat generated by itself through its old age. This unbearable dire delusion of mine is like a stone sticking in my gullets. Being afraid lest my relatives should condemn me for this grief of mine, (I tried in all manner of ways and yet) I am not able to get out of it though I cried aloud.‟
Wealth - ‟Like one s family with children, etc., that will not make happy him who is beset with the highest of dangers, wealth which only makes hosts of thoughts to whirl in the brains of men will not confer bliss. Just as a king allies himself with any person who owns his supremacy, no matter whether that person be noble-minded or base, so wealth which is attained by any person who flies to it for refuge tends, however serviceable it may be, to the condemnation of the spiritually wise, and hence is base. Who is there in this world whose mind does not thaw like ice at the sight of wealth or whirl in the maelstrom of wealth which embitters the happiness arising from the quintessence of the sweet discourse of the spiritually wise through the venom of love, hatred, etc., created in such worldly men by the manifold evil effects of wealth. Like a ruby that gets blurred with a coating of dust, all persons whether they are beneficial to their relatives or not, whether they are intelligent or poor or warlike succumb to this desire and are degraded. It is rare to find blameless opulent men, word-keeping warriors or kings who look equally upon all their subjects. This wealth which the mind covets and is very ephemeral in its nature is utterly useless like a flower-bud in a creeper growing in a well and encircled by a serpent.‟
Life - ‟Then Prana (Life) which is like a drop of rain water dripping from the end of a leaf turned over- head, flits out of the body, like an idiot at unseasonable times. It is only by being bitten by the serpent of the ever-waxing (desires of the five senses that persons without true Jnana begin to droop in their minds and thus shorten their lives. I do not rejoice in this life of mine which darts like a flash of lightning in the cloud of delusion, regarding this my limited body as real. It is possible to cleave the all-pervading Akasa or restrain the stormy winds or still the waves that ever and anon arise on the surface of the water hut to disappear; but by no means is it possible to resist this desire of life which should not be considered as permanent. This life is ephemeral like autumnal clouds or a ghee-less lamp or ocean waves; though appearing as real, it has not the least of quiescence, is steeped in boundless ignorance and is devoid of the true end of human life; if we enquire into its fruits, we find pains only are generated like unto the pangs of delivery. That is the noblest life in which persons, after attaining the highest Atmic wisdom replete with bliss and free from all pains, spend their lives in ceaseless Atmic enquiry, without wasting their time like such base things as trees, beasts or birds. The lives of those who have freed themselves from rebirths are the true ones and the noblest; but others lives are like those of old asses. In the case of persons without discrimination, learning is a burden to them; in the case of persons without quiescence (of mind), their mind is a burden to them; but in the case of persons having passion and other stains, Atman Jnana is a burden to them. In the case of persons who have not enjoyed the bliss in their own Self, the beautiful body, life, Manas, Buddhi, Ahankara, actions, etc., are intolerable burdens to them like those of a carrier. Life after associating itself with this body departs out of it even while young, like the wise who shun the association with the wicked. There is nothing as baneful as this life which is perishable in its nature and fleeting in the bestowal of pleasures.‟
Ahankara - „I am much terrified by the enemy of the illusory and harmful Ahankara (I-am-ness or egoism) which is generated through delusion and permeates me all throughout. It is only through Ahankara that all the mental cares, dangers and the ever-increasing actions of life arise. There is no enemy greater than he. Having associated with this enemy of mine for a long time, I am now in an agitated state of mind I do not taste food with water. Why need I speak about (other) enjoyments? All our daily ceremonies, yajnas (sacrifices), the enjoyables and others associated, as they are, with Ahankara are merely unreal. Therefore the real secret lies only in the renunciation of this Ahankara. So long as this Ahankara be-clouds us, so long will the flowers of desires bloom and increase in us. Though I have given up all Karmas (actions) in order to free myself from Ahankara, yet my pains have not ceased, not having cognized my own Self. May you, Oh Rishi, be pleased to bless me in order that I may liberate myself from this cursed Ahankara which is the source of all dangers in this world, is evanescent, has its seat in the mind, and is idiotic in its nature and without due discrimination and intelligence.‟
Manas - „Then my Manas (mind) is tossed about in objects of love and hatred, etc., like a light feather in a stormy wind. It ever whirls far and wide in the wise like a strolling city dog; but no results accrue therefrom. Like a flower (bamboo) case which is not able to hold the water in it, this baneful mind does not hold the joy (or enjoy the happiness) within, but whirls at the sight of its much-coveted immense wealth. This ferocious dog of mind following its mate of desires ever preys upon poor ignorant me like a carcase. Just as a straw is tossed to and fro in the air by a whirlwind, this mind of mine subjects me to all kinds of delusions and pains and tempts me far into the great void. This terrible mind which appears to be of the nature of the causeless Maya but which is otherwise through right enquiry, leads me into the many worldly actions like a lad obsessed. It will flit in a moment from earth to Patala (lower world) and thence back again to earth. This deceptive mind in seeming to lift me up to higher states hurls me to still lower ones, like a decayed rope that is used in lifting wood out of a well. This monster of a venomous mind is more terrible than fire itself, more insurmountable than mountains and more obdurate than a huge diamond.‟ „It is possible to drink up the contents of the ocean, eradicate (the mountain) Mahameru to its root or swallow the flaming fire; but it is impossible to control this mind of ours. It is the one cause of the generation of all objects. This perishable universe exists only when the mind exists but disappears with the absence of the latter. Therefore the mind should be annihilated. All the host of pains and pleasures which are like mountain fastnesses arise through the mind only. Hence I conclude they will perish, should the mind perish through stainless discrimination.‟
Desires - „The pack of owls called passion and anger play in the Akasa of Atman during the night of restless desires enveloped with the intense gloom of dire delusion. All my much longed-for, virtuous actions are entirely gnawed away by my desires like a fiddle string by a rat. Being without a mind of Atman Jnana, I am enmeshed by them, like a bird caught in a trap and droop thereby. The fire of desires has scalded me quite. In my present state, I do not think that even a bath in ambrosia will cool me. Like the sable darkness on the New Moon day, they make the most undaunted of persons to quail with fear, daze the eye of good intelligence and create tremors even in the hearts of the wise of sweet patience. This old harlot of desires of the nature of the ominous owl, ever follows persons in the hope of inciting them to earn wealth but in vain. Like a dancing woman who, though enfeebled by age, dances in vain without true joy, all my desires (play in me in a similar manner and) afflict me. They will try to encompass things beyond their reach; but even if such things are within their grasp, they will pass over and again long for happiness (in other things). Like monkeys, they roam about without any fixed seat. Like bees that rejoice, flying from one flower to another in a garden, they traverse in a moment, Patala, Akasa and all the eight quarters of the world. It is these ever-waxing desires that bring on the pains of re-birth, the heaviest of all pains. The Devas (celestials) extol disinclination of the mind (towards desires) as the greatest panacea for the remedy of the disease of desires which afflict even those living in palatial mansions guarded by forts.
It is desires that make the deep inner man manifest itself externally, like radiant damsels wearing golden bracelets or diseases or the rays of the sun which make the lotus bud blossom forth (and appear externally). These desires of the mind which are like a diamond point or a sharp-poinetd sword or like the sparks of iron emitted out of fire will, in one moment, reduce to nothing those men great as Mahameru or the handsome wise men or the courageous or warriors or any others.‟
The body - „This body which is composed of the cool intestines, muscles, etc., and is subject to changes, being at one time fat and at another time lean, shines in this mundane existence simply to undergo pains. What more palpably fruitless, pain- giving and degraded thing could be conceived of than this body which oscillates with pains or pleasures through the increase or decrease of the experiences of objects? Of what avail is this body whether eternal or otherwise, liable to pains and pleasures which house is tenanted by Ahankara, the householder having the ten mischievous cows of Indriyas (or the organs), the servant of Manas (mind) producing San-kalpa, and his partner of desires with the portals of the mouth wherein are adorned the festoons of many teeth and the monkey of the tongue? If this body which is the medium of the enjoyment of wealth, kingdom, actions, etc., exist always, then no doubt it is one that should be longed after; but all these will vanish with the advent of Yama (Death) at his appointed time. What beauty is there to be enjoyed in this body which is composed of blood and flesh, has the tendency to rot, is the same for the rich as well as the poor and, being without discrimination, is subject to growth and decay. Only he who relies with certainty upon a lightning flash or an autumnal cloud or a vast Gandharva (illusory) city will cling to this body as true.‟
Infancy - „Whatever (person) you are born as in this ocean of Samsara (Mundane existence) rolling with many waves of diversified actions in a restless and fluctuating state, the period of infancy is ever the cause of intense pains. This period is ever attended by unavoidable dangers, weaknesses, inability to convey ideas, ignorance, desires and instability of thought. And in this body it is that the mind functions and outdoes, in its fluctuation, the ocean waves or a damsel s eyes or the flames of fire or a lightning flash. It (the infant) feeds itself on offal like a roving dog and rejoices or weeps at trifles. Sometimes it eats the dust and invites the moon in the sky to come near it. Will all this ignorance constitute bliss? This mischievous period of infancy which creates terror in the hearts of one's master, parents, relatives, elders and others is the source of perpetual fear and a nest replete with many stains. The bawd of non-discrimination will find a safe asylum in it. During this period none enjoys happiness.‟
Youth - „Having crossed this period beset with many dangers, one reaches the period of youth liable to another kind of pains and then reels and droops under the heavy blows dealt by the devil called Manmatha (the god of love) who lives (latent) in the hollows of his mind. His noble intelligence though broadened in its views through a study of all departments of knowledge, though illumined in mind through the service of the guru and though purified through good Karmas will yet be defiled then like a muddy stream. The gigantic car of routh gros more and more in this forest of body and then the deer of mind falls giddily into the pit of sensual objects in it. The pains increase so long as there are the pleasures of youth to be enjoyed. Similarly too, the desires increase mightily till the youth is over and work manifold mischief. He only is a man who has acquired the power to easily attain (while young) salvation, overcoming all the obstacles of youth. Such a person is it that is fit to be worshipped by all, is truly wise and is one that has known his true state. Is there to be found in this universe, the period of youth (in the lives of any) fraught with such inestimable qualities as grace, humility, etc. and fit to be the safe asylum (of persons)? We may as well look for a spacious forest in the sky above.‟
Lust - „What happiness is there to be derived from the string-tossed puppets of female bodies composed of joints, muscles, bones and flesh? Oh, there will arise very fine desires no doubt, for women having soft tendrils of hair, if we once dissect (or analyse), with our minds, their eyes and other parts of the body into their components of skin, flesh and blood as well as tears, etc. The breasts of females adorned with pearl-garlands and other ornaments, like unto the waters of the Ganges with its long waves flowing down from the great Meru heights are preyed upon (or enjoyed) by bipeds like packs of dogs, licking balls of cooked rice strewn in the crematoriums in the suburbs of a town. Which person is there in this world that will not be burnt like straw when exposed to the flames of females proceeding from Agni (fire), the sin and having darkness in the shape of sable locks and scalding men with their eyes? The cool body of females (which one enjoys) serves as the dry fuel with which to burn him in hell. Dames with dark eyes are so many traps set by Kama (god of desire) to ensnare the ignorant minds of men. They resemble also the bait of flesh strung in the angling noose of excruciating torments in order to lure the fish of men in the pool of re-births replete with the mud of the dire mind. Oh, I will never long for the pleasures of women who are like caskets locking up within them infinite miseries and having, within them the gems of the endless desires, hatred, etc. If we begin to analyse this body into flesh, blood, bones, muscles, etc., then all our desires towards females, said to shine with the moons resplendence, will become inimical to us in a short time. Only he who has a spouse (and tastes the conjugal pleasures) lusts after such an enjoyment; otherwise how can he feel the pleasures of conjugal life? If the lust of women which is the source of all enjoyments ceases, then all the worldly bondage which has its substratum in the mind will cease. With the cessation of the (conception of this) universe which exists only in name, there dawns the eternal Elysian bliss. This lust of women which, being without discrimination is enchanting at a distance, craves always, even if gratified, and flutters like the wings of a honeybee and is hard to be given up. Being afraid of the terrible consequences it works, such as diseases, death, dotage and the mental and other pains, I do not long after it now. How without its renunciation, can I expect to attain the rare Brahmic seat?‟
Dotage - „The never-ending stage of infancy is devoured (or succeeded) by the stage of youth; the latter is, in its turn, devoured by that of old age with its great changes. If dotage sets in, accompanied as it is by delusion, diseases, pains, etc., then one's ripe intelligence bids adieu to him, like the affection of a husband: - towards his first wife after marrying a second one. With dotage, there ensue manifold pains, such as decline in this body of nine gates, forgetfulness, inability to gratify the desires or perform the requisite actions, dire diseases, complete helplessness in getting at things required and the scorn heaped upon him by his sons and others. Friends, issues, relatives, servants and others will laugh at the poor man who is quivering with old age. Like owls resting in the hollows of a tree, his desires will abide in this uncouth form of his, full of pains and greyness and devoid of strength and good qualities In this old age beset with frailties and imbecility when all dangers having, as their hand maids, desires burn one's hearts, all imaginary fears arise in him as he is unable to cope with the desires which arise in voluntarily in him and to contemplate upon the beneficial nature of the existence in the higher world. Thirst of joy in material objects will increase with old age; but the person will be powerless to gratify that thirst. Being unable to enjoy them, all his thoughts will droop and wither. Death lays its hand on grey heads which are like ripe pumpkins of the genus that become grey at their proper time. It is before the king called Death that the armies of mental and physical diseases march in procession in this world, having the insignia of the Chamara called greyness. In the tabernacle of this body white-washed by greyness, there live the dames called dangers, imbecile mind and diseases that make one droop. What bliss can we expect to derive from association with this the old grey hag of dire dotage? It is very difficult to do away with the desires of old age by getting rid of the three kinds of desires (of son, wife and wealth) very easily.
Kala - All the pleasurable objects of enjoyment in this world arising through Ajnana in the series of re-births take leave with the arrival of Yama (Death or Time), like a thread nibbled by a rat. There is nothing in this world which is not devoured by Kala (time) like Vadavaagni (the deluge fire) quenching the ocean waters abounding in crocodiles, fishes, etc. Even in the case of the ineffable great Ones, he will not wait a minute beyond the allotted time. Having swallowed up everything, he would be all himself. Even glorious Divine Kings, the beneficent Brahma, Asura Vritra of the might of Mahameru and others come under his clutches like a serpent under an eagle's grip. He will easily destroy all things, whether they be tendrils or leaves, a straw or Mahameru, the ocean waters or the lofty Mahendra mountains and wield them according to his will. He now creates in the morning this forest of the universe with the Aswatha (fig) tree, wherein grow the fruits of the mundane eggs buzzing with myriads of the flies of egos and having seen them ripe in the noon through his eyes of the sun, plucks them now grown as the guardians of the quarters and eats them up (at night). He also strings in a rope of three gunas, even the gems of the highest men of the universe, and makes them his prey. In this dilapidated dwelling of the small universe, he collects, in the casket of Death, all the worldly men scattered everywhere in it like rubies. Having hunted all the egos of beasts, birds, etc., in the great forest of this essenceless universe, he, at last, during the Maha-kalpa, sports in the tank of the great ocean filled with lotus of the shining Vadava fire. This personage of Time has, in the repast made of the diverse created worlds, all the living ones as his dainties of the six tastes such as bitterness, etc., and the incomparable seven seas of milk, clarified butter, etc., as his beverage; and cycles round and round in the objects created at every Mahakalpa.‟
„All the objects heretofore described by me are not real. This dire mind arises only through Ahankara. All the visible objects are dead to me. I am not able to know the end (and aim) of these births. Therefore my mind falters and is afflicted through mental cares. The diseases of desires preponderate in all. It is rare to find those high souled men who are free from the intense mist of desires. This my youth which is well-fitted for the acquisition of the higher spiritual ends is now vainly spent in fruitless endeavours.
Association with the wise – ‘True love for great personages is at a great discount and hence the path of Moksha (salvation) is not known. So it is that it is rare to attain Atma-Tatwa. As the impure mind (of man) has not the good heartedness (or benevolence) to consider others happiness as its own, it is ever reeling. Again as this mind has not the complacency to rejoice at another's virtue, there is no internal contentment. Then as it does not consider others pains as its own, there arises not compassion in it. Again if it is not indifferent to the vicious actions of others, baseness (of mind) however distant, will overtake it. And then cowardice will take the place of courage; else persons degraded into hell will again return to Swarga. It is very easy to contract association with the ignorant, but it is very hard to do so with the truly illuminated.‟
„All thoughts of objects which appear but to perish produce bondage only. All the hosts of egos which are the result of their Vasanas separate themselves (from their bodies) and go to heaven or hell. All the quarters will cease to exist in the absence of the sun which differentiates them. All countries visited get new appellations and change with times. The grandest mountains are scattered to dust. When Sat (the Reality) alone prevails (at the time of deluge), the three worlds of Bhu, Antariksha and Deva (or Swarga) perish, the oceans become parched up, stars are pulverized and scattered in space and the hosts of Devas and the Asuras disappear. Then Siddhas will be annihilated; Dhruva (polar star) will die; the Trinity (Brahma, Vishnu and Rudra) will be absorbed in the Supreme Reality; Time, the power of Isvara, who through his Sankalpa produces creation, &c-, along with its law of ordination comes to an end; the all-full Akasa perishes; and even the ancient visible macrocosm becomes merged in the non-dual Parameswara (the Supreme Lord) who is the liberator from the delusion of Maya, the one Reality above the reach of speech and mind and the one Jnana completely devoid of any stains.‟ „People in this world die, ever being engaged in such frivolous thoughts as the following „This time is an auspicious one, this is the spring season (for doing work), what is the best time favourable for pilgrimage?, relatives only grace an occasion, I cannot hereafter attain the like of the enjoyment I had at such and such a time and such like.‟ If after resolving within themselves to act out the lives of the Great Wise Ones, they do not utilize the day for this purpose, how can they expect to have sound sleep at nights? Having centered all their affections upon wife, children and wealth as if they were nectar and having identified themselves with them, they ever accumulate wealth for them. But if those much longed-for things disappear through some mishap, their sorrow knows no bounds. Having vanquished all enemies, some men come into the safe possession of immense wealth without any rivals; but lo! Yama glides in from some covert place and puts an end to all their fond cherished hopes. All the illusions called wife, sons, etc., are like so many wayfarers who meet together in the course of a journey. Even Brahmas die in a Kalpa which is but a moment of time (compared to eternity). It is absurd on the part of our mind with its very limited perception of time to attempt to know anything about the extreme smallness or greatness of time. All men are subject to diverse pains only. The really learned are very few in number. All the manifold Karmas of the different castes or orders of life generate pains and are illusory. How then am I to live (amidst such pains)? Let me walk in that path in which i shall be freed from all actions, involving me in auspicious days, great wealth, etc., and become of the nature of thought itself. All things generating pains in this world such as dangers, wealth, birth, death and others perish in the instant of time stated in our books of computation. A brave warrior dies at the hands of a coward and a hundred persons die through one man s hand. How men of cringing spirit exalt themselves to the status of lords! Thus is the wheel of time gyrating without any limit.‟
„Therefore in my mind severely scalded by the forest fire of these earthly stains, there will not arise the ever-increasing desire of wealth like the misconception of mirage in a desert. I do not long for a life of royal pleasures or for death which is inevitable to it. Therefore I shall rather be as I am now, without any pains to suffer from. But then, there is the despondency in my mind harrowing me which I have to free myself from. And if you through your well-trained mind cannot remove it now, when else will it be done? Even the most virulent of poisons, is no poison to me; but the sensual objects are truly so. The former defiles one body only, whereas the latter adulterates many bodies in successive re-births.‟
„Pleasures, pains, relatives, friends, life, death and others will in no way enthral the mind of the (emancipated) Wise. To them, this passing life is like water drops sprinkled by the wind and the sensual enjoyments are like a lightning flash. Also the period of youth which is conducive to men's salvation (if properly utilized) is only ephemeral. Having reflected well upon these things, quiescent sages like yourselves are ever engaged in deep.- Samadhi (meditation). The proclivities of my discriminative mind are also towards the identification of myself with; Kutastha (Brahman); but like a lady separated from hen deaf lord, my mind will neither attain the certainty of Brahman nor incline towards material desires. Therefore in this dilemma of mine, please point out to me that ever resplendent and eternal seat devoid of pains, frailties, Upadhis (or vehicles of matter), doubt or delusion. What is that eternal state unapproachable by pains wherein I shall remain unscathed by the fire of sensual objects, though moving in them, like a ball of mercury exposed to fire? Like the ocean which is nothing else but its waters, Samsara (mundane existence) rests on words only, proceeding from the power of speech. How did the righteous Great Ones manage to avoid the pains of this world? Please be gracious enough to import, to me that certainty of yours. Does not this supreme state exist? Is, there not this state (sthiti) of quiescence? If so, will not any one unlock to me the real mysteries? Otherwise I shall not, through my efforts alone, be able to attain the quiescent state. For being devoid of doubt and Ahankara, I shall not perform any duties. Neither food not sweet water nor fine clothes will I long for. I shall not perform the daily ceremonies of bathing, giving, etc. My mind will not incline towards wielding the regal sceptre or towards pleasures or pains. Without love or hatred, I shall only remain silent and be desireless, statue-like‟.
Thus did Rama, with a face like the stainless cool full moon, a sweet accent and a mind now full blown through. Atmic discrimination, deliver himself before the assembly of the joyful Munis and then remained silent like a peacock ceasing its cry at the sight of the sable threatening clouds.