This body, as the sages teach, is much like a cage woven from the elements, held together by the subtle thread of latent impressions—just as a bundle of threads is bound by the central strand running through it. These latent impressions, or vasanas, are of two kinds: pure and impure. The impure impressions are the seeds of birth and rebirth, while the pure ones lead to the cessation of the cycle of birth. The wise declare that impure impressions are thick with ignorance and rooted in ego; these are the very cause of repeated births. In contrast, the pure impressions, having let go of the seed of rebirth, endure like a roasted seed that cannot sprout again. They last only until the end of the body, and are called pure because, through them, the distinction between the knower and the known is fully realized. Even among those still embodied, the liberated ones—jivanmuktas—retain only these pure impressions, which, like the turning of a wheel that gradually comes to a stop, do not cause further birth. Those whose impressions are thus purified, who have transcended the causes of suffering and rebirth, and who have realized the unity of the knower and the known, are rightly called liberated while living; they are the truly wise. Now, let me tell you about this very state of living liberation, as it was attained by the noble-hearted Rama, so that you may understand the path that leads to freedom from old age and death. O Bharadvaja, wise among sages, listen as I recount this auspicious journey of Rama; by hearing it, you will come to know all things in every way. Rama, whose eyes shone like lotuses, after completing his studies, spent his days at home, engaged in playful activities, completely free from fear. During this time, while the king ruled the earth with justice, the people lived in peace and stability, untouched by sorrow or distress. One day, a deep longing arose in Rama’s heart—to see the sacred places and the hermitages of the great sages. With this resolve, Rama, the scion of Raghu, approached his father and reverently touched his feet, just as a swan would clasp the tender filaments of a lotus. “Father,” he said, “my mind yearns to see the holy places, the abodes of the gods, the forests, and the revered shrines. Please grant this wish of mine. There is no one in the world who, having made a request to you, has been disappointed.” Hearing Rama’s earnest plea, the king consulted the sage Vasistha and, after careful consideration, granted permission to Rama, who had been the first to make such a request. On a day marked by auspicious stars, Rama, adorned with sacred ornaments and having received the blessings of the Brahmins, set out with his two brothers. Learned Brahmins, well-versed in the scriptures and sent by Vasistha, accompanied them, along with a few affectionate and distinguished princes. Rama’s mothers, embracing him and showering him with their blessings, bid him farewell as he departed from the palace, intent on his pilgrimage. As Rama left the city, the air was filled with the sound of musical instruments, and the women of the city gazed at him with eyes as eager as swarms of bees. Village women, their lotus-like hands outstretched, showered his path with rice grains, making the way look like a snowy mountain covered in fresh snowflakes. Rama gathered the Brahmins close, listened to the blessings of the people, gazed at the wide horizons, and wandered through the wilderness. Gradually leaving the land of Kosala, he observed the sacred rites of bathing, giving, austerity, and study at each holy place he visited. He beheld rivers and sacred forests, shrines, wild lands at the forest’s edge, and the banks of oceans and mountains. He saw the Mandakini, shining like the moon; the Kalindi, pure as a lotus; the Sarasvati, the Shatadru, the Chandrabhaga, and the Iravati. He visited the Vena, the Krishnavena, the Nirvindhya, the Sarayu, the Carmanvati, the Vitasta, the Vipasha, and also the Bahuda rivers. Rama journeyed to Prayaga, Naimisha, Dharmaranya, Gaya, Varanasi, Shrigiri, Kedara, and Pushkara. He visited Manasa, Kramasaras, Uttaramanasa, Vadava, Madava, and countless other sacred places with their holy hollows. He went to the Agni tirtha, the great tirtha, the Indradyumna lake, and many other lakes, ponds, and reservoirs. He visited the shrines of Swamin, Karttikeya, the Hari at Saligrama, and the sixty-four abodes of Hara, the lord of Girija. Rama beheld wondrous and marvelous places—the banks of the four oceans, the caves and groves of the Vindhya mountains, and the grounds of the ancestral hills. He visited the pure and auspicious hermitages of great royal sages, Brahmarshis, gods, and Brahmanas. Again and again, Rama and his brothers traveled to all the borders of the earth, in all four directions. Having seen the entire earth and been honored by immortals, kinnaras, and men, Rama—the delight of the Raghu line—returned to his home, just as the Lord of beings returns to the realm of Shiva after wandering through all directions. As he entered the city, the people showered him with handfuls of roasted rice and flowers, and the illustrious Jayanta entered his house as if entering heaven itself. Rama, who had arrived first, bowed in reverence to his father, to Vasistha, to his mother, relatives, Brahmins, elders, and teachers. Again and again, he was embraced by his friends, mothers, father, and groups of Brahmins, and he found endless joy in their affectionate greetings. There, Rama and his brother, sons of Dasharatha, exchanged firm and loving words, their sweet voices delighting all quarters like the gentle notes of a melodious flute. For many days, the festival of Rama’s return continued, filling the people with great joy and the sounds of playful celebration. From that time onward, Rama lived happily at home, sharing stories of the customs and practices he had witnessed in many lands. Rising early each morning, performing the Sandhya ritual as prescribed, Rama would then see his father seated in the royal assembly, resplendent and majestic, like Indra among the gods.