At the dawn of youth, when strength and tranquility were perfectly balanced, there was one whose desires had nearly all been fulfilled, who moved through life untroubled and effortless. He observed the world with clear discernment, seeing its course and the play of pure qualities, as if he were embraced and sustained by the very virtues themselves. His noble essence filled the innermost chamber of his mind, and he shone forth the highest qualities through an undisturbed and peaceful state. Thus adorned with a multitude of virtues, the descendant of Raghu approached from afar, his garments and ornaments radiant, pure and white. As he entered, he bowed, his beautiful crest-jewel shimmering with moving rays, his head bearing a majesty like that of a mountain that causes the earth to tremble. First, he offered reverence to his father, then to the revered sages, then to the Brahmins, to his relatives, and finally to the teachers known for their great virtues. With his gracious presence and sweet words, he received the salutations of the people of the kingdom, accepting their respect in turn. Blessed by the sages, Rama, his mind at peace, approached his father's sacred presence, radiant like a celestial beauty. The king, seeing Rama devotedly bowing at his feet, quickly embraced his head and kissed him again and again. In the same way, he embraced Shatrughna and Lakshmana, those destroyers of enemies, with deep affection, as a royal swan lovingly embraces lotuses. Then, as the king said, “Sit on my lap, child,” Rama instead spread out a cloth on the ground, which attendants quickly covered, and seated himself there. The king addressed him with warmth: “Son, you have attained discernment and are a vessel of virtues. With a mind matured like that of the wise, you do not allow yourself to be afflicted by sorrow. By following the teachings of elders, sages, and teachers, one attains a blessed state—not by chasing after delusion. Calamities, though formidable, remain distant as long as the mind does not yield to the spread of delusion. “Prince, mighty-armed one, you are a hero. By you, these enemies—the sense-objects, difficult to cut off and hard to overcome—have been conquered. Why, as if ignorant, do you sink into the ocean of delusion, full of dense waves and sluggishness, though you are fit for knowledge? With eyes like moving clusters of blue lotuses, tell me, having abandoned the cause created by the mind, by what reason are you bewildered? On what are your sorrows based, how many are they, by whom, and for what reason do they assail your mind like thieves plundering a house? “I consider you to be the highest refuge for those troubled by afflictions, for when a steadfast person is attained in adversity, those afflictions are conquered. Speak swiftly whatever you desire, O sinless one, and you shall obtain it; by that, all your afflictions will again be shattered.” Hearing these words, full of meaning and noble intent, the scion of Raghu’s line cast off his distress, like a peacock that joyfully calls at the approach of rain, assured that his cherished aim would be fulfilled. Thus, questioned by the chief of sages and reassured, Rāghava spoke gentle words, measured and filled with steadfast meaning: “Revered one, since you have now asked, I shall speak as best I can, though I am ignorant; for who would disregard the words of the virtuous? “I was born here in my father’s house, grew gradually, and having acquired knowledge, I have now become established. Then, devoted to good conduct, O leader of sages, I traveled over the earth girdled by the ocean, undertaking pilgrimages. After this period, my own discernment swept away my attachment to worldly existence, just as a flood erodes the riverbank. My mind, filled with discernment, then reflected with an intellect that had lost all taste for enjoyment. “What is this so-called happiness, truly, in this cycle of worldly existence? People are born only to die, and die only to be born again. All these moving and unmoving activities remain in their own state; the lords of calamities, sinful thoughts, and the sources of prosperity all abide in their respective domains. Like sticks of dishonor, mutually unconnected, thoughts come together only through the mind’s own imagination. “This world, dependent on the mind, appears as an object of enjoyment; yet the mind itself here seems unreal—by what are we so thoroughly deluded? Alas, we are truly wretched, sold into unreality with deluded minds, like bewildered deer wandering in a distant forest, chasing the water of a mirage. We have not been sold by anyone, yet we stand as if sold; indeed, we are all deluded, even though we know the truth. “Are these so-called enjoyments in the world truly so rare? In vain, out of delusion, we remain bound by our own fixed notions. Unknowing for a long time, we have wasted our lives, fallen into deep delusion, bewildered like innocent animals trapped in a pit. What use is kingship to me, what use are pleasures? Who am I, and what is all this that has come to be? Let whatever is false remain false—who indeed has truly gained anything? “Thinking in this way, O Brahman, I have lost all interest in every state of being, just as a traveler loses desire for deserts. Therefore, venerable one, tell me: what is it that perishes, what is it that is born again, and what is it that grows and changes? Old age, death, birth, and also prosperity—all these revolve again and again through appearances and disappearances. By these fleeting states, we and others are worn down—see how we are brought to decay, like mountain trees battered by the wind.