Sarga 20¶

Vairāgya Prakaraṇa · On youth (yauvana) (43 verses)

Sarga 20 at a glance

Śrī Rāma's speech continues: on youth (yauvana).

A person climbs into youth only to fall; desire overpowers the mind (1.20.1–1.20.7).
A refrain: "youth does not please me" — a flash of lightning, a wave of wine, a dream embrace, a mirage city (1.20.8–1.20.13).
Youth as darkness, fire, flood, forest, lotus, ocean, wind, mirage — the season of attraction and aversion (1.20.14–1.20.37).
A turn: "have compassion for youth, as for a dying son"; those who cross youth with ease are great souls; a good youth — humble, compassionate, virtuous — is as rare as a forest in the sky (1.20.38–1.20.43).

Verse 1.20.1¶

श्रीराम उवाच ।
बाल्यानर्थमथ त्यक्त्वा पुमानभिहताशयः ।
आरोहति निपाताय यौवनं संभ्रमेण तु ॥ १.२०.१ ॥

अथ (then) बाल्य-अनर्थं त्यक्त्वा (having left behind the misfortune of childhood) अभिहत-आशयः पुमान् (a person, his mind struck down) निपाताय (only to fall) सम्भ्रमेण तु (with excitement) यौवनम् आरोहति (climbs up into youth).

Translation: Śrī Rāma said: "Leaving behind the misfortunes of childhood, a person, his mind already wounded, climbs eagerly into youth — only to fall."

Pointers for Reflection:

यौवन — youth. The second stage of life. Rāma himself is in it: "not yet sixteen" (1.5.1, 1.8.2). His critique of youth is self-examination.
Climbing only to fall. Youth is a peak, and every peak has a far side.
Gītā 2.13 named the three stages (see 1.19.1): कौमारं यौवनं जरा. Rāma has examined the first; now the second.

Verse 1.20.2¶

तत्रानन्तविलासस्य लोलस्य स्वस्य चेतसः ।
वृत्तीरनुभवन्याति दुःखाद्दुःखान्तरं जडः ॥ १.२०.२ ॥

तत्र (there) अनन्त-विलासस्य लोलस्य स्वस्य चेतसः (of his own restless mind with its endless play) वृत्तीः अनुभवन् (experiencing the movements) जडः (the dull one) दुःखात् दुःख-अन्तरं याति (goes from sorrow to sorrow).

Translation: "There, experiencing the movements of his own restless mind with its endless play, the dull one goes from one sorrow to another."

Pointers for Reflection:

From sorrow to sorrow. Youth promises freedom, but delivers the same mind, now with more power to follow its whims.

Verse 1.20.3¶

स्वचित्तबिलसंस्थेन नानासंभ्रमकारिणा ।
बलात्कामपिशाचेन विवशः परिभूयते ॥ १.२०.३ ॥

स्व-चित्त-बिल-संस्थेन (dwelling in the hole of one's own mind) नाना-सम्भ्रम-कारिणा (causing many agitations) काम-पिशाचेन (by the demon of lust) विवशः (helpless) बलात् परिभूयते (he is forcibly overpowered).

Translation: "The demon of lust, living in the cave of his own mind and causing all kinds of agitation, overpowers him by force, and he is helpless."

Pointers for Reflection:

काम — desire, lust. Youth is the season of काम.
Gītā 3.37: काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ — it is desire, it is anger, born of rajas, all-devouring, most sinful; know it as the enemy here.

Verse 1.20.4¶

चिन्तानां लोलवृत्तीनां ललनानामिवाऽवृतीः ।
अर्पयत्यवशं चेतो बालानामञ्जनं यथा ॥ १.२०.४ ॥

[यौवनम्] (youth) अवशं चेतः (the helpless mind) लोल-वृत्तीनां चिन्तानाम् (to anxious longings of fickle ways) ललनानाम् इव (as if to women) आवृतीः अर्पयति (hands over to be enveloped), बालानाम् अञ्जनं यथा (as kohl [is applied to the eyes] of children).

Translation: "Youth hands over the helpless mind to be wrapped in fickle longings, as if to wanton women — as kohl is put on a child's eyes whether it wants it or not."

Pointers for Reflection:

Reading note. The simile of kohl is compressed and its sense uncertain; the translation follows the likeliest reading: something applied to a helpless subject.

Verse 1.20.5¶

ते ते दोषा दुरारम्भास्तत्र तं तादृशाशयम् ।
तद्रूपं प्रतिलुम्पन्ति दुष्टास्तेनैव ये मुने ॥ १.२०.५ ॥

मुने (O sage), ये दुष्टाः (those who are wicked) ते ते दुर्-आरम्भाः दोषाः (those faults of evil undertakings) तत्र (there, in youth) तादृश-आशयं तं (him, of such a mind) तेन एव तत्-रूपं प्रतिलुम्पन्ति (rob of his form by that very [youth]).

Translation: "O sage, in youth the wicked faults that lead to evil undertakings rob such a person of his true form."

Pointers for Reflection:

Robbed of one's true form. The faults of youth do not add to us; they take away who we really are.

Verse 1.20.6¶

महानरकबीजेन संततभ्रमदायिना ।
यौवनेन न ये नष्टा नष्टा नान्येन ते जनाः ॥ १.२०.६ ॥

महा-नरक-बीजेन (the seed of great hell) सन्तत-भ्रम-दायिना (giving constant delusion) यौवनेन (by youth) ये न नष्टाः (those who are not ruined), ते जनाः (those people) अन्येन न नष्टाः (are ruined by nothing else).

Translation: "Youth sows the seed of the deepest hells and keeps a person ever spinning. Whoever survives youth unruined will be ruined by nothing else."

Pointers for Reflection:

The great test. Youth is the hardest trial. Whoever passes it is safe. This prepares 1.20.41–43, which praises those who cross youth well — like Rāma himself.

Verse 1.20.7¶

नानारसमयी चित्रवृत्तान्तनिचयोम्भिता ।
भीमा यौवनभूर्येन तीर्णा धीरः स उच्यते ॥ १.२०.७ ॥

येन (by whom) नाना-रस-मयी (full of many flavours) चित्र-वृत्तान्त-निचय-उम्भिता (filled with many strange events) भीमा यौवन-भूः (the fearsome land of youth) तीर्णा (has been crossed), सः धीरः उच्यते (he is called steadfast).

Translation: "Whoever has crossed the fearsome land of youth, full of every flavour and crowded with strange events, is called steadfast (dhīra)."

Pointers for Reflection:

धीर — the steadfast one. The word the Gītā uses for the wise: धीरस्तत्र न मुह्यति (2.13) — the steadfast one is not deluded by this.
Crossing youth. The image of crossing (तरण) returns: life is a river to be crossed, and youth its most dangerous stretch.

Verse 1.20.8¶

निमेषभासुराकारमालोलघनगर्जितम् ।
विद्युत्प्रकाशमशिवं यौवनं मे न रोचते ॥ १.२०.८ ॥

निमेष-भासुर-आकारम् (shining for a blink) आलोल-घन-गर्जितम् (with restless thunder of clouds) विद्युत्-प्रकाशम् (bright as lightning) अशिवम् (inauspicious) — यौवनं मे न रोचते (youth does not please me).

Translation: "Shining for a moment, with restless thunder, flashing like lightning, inauspicious — youth does not please me."

Pointers for Reflection:

A refrain begins: यौवनं मे न रोचते, "youth does not please me" (1.20.8–1.20.13). Like the body-house refrain of Sarga 18.

Verse 1.20.9¶

मधुरं स्वादु तिक्तं च दूषणं दोषभूषणम् ।
सुराकल्लोलसदृशं यौवनं मे न रोचते ॥ १.२०.९ ॥

मधुरं (sweet) स्वादु (tasty) तिक्तं च (and bitter) दूषणं (corrupting) दोष-भूषणम् (adorned with faults) सुरा-कल्लोल-सदृशम् (like a wave of wine) — यौवनं मे न रोचते (youth does not please me).

Translation: "Sweet, tasty and bitter, corrupting, decked with faults, like a wave of wine — youth does not please me."

Pointers for Reflection:

Wine. Youth intoxicates. Sweet at first, bitter after.

Verse 1.20.10¶

असत्यं सत्यसंकाशमचिराद्विप्रलम्भदम् ।
स्वप्नाङ्गनासङ्गसमं यौवनं मे न रोचते ॥ १.२०.१० ॥

असत्यं सत्य-संकाशम् (unreal yet looking real) अचिरात् विप्रलम्भ-दम् (soon disappointing) स्वप्न-अङ्गना-सङ्ग-समम् (like union with a woman in a dream) — यौवनं मे न रोचते (youth does not please me).

Translation: "Unreal yet seeming real, soon disappointing, like an embrace with a woman in a dream — youth does not please me."

Pointers for Reflection:

Unreal but seeming real (असत्यं सत्यसंकाशम्). The definition of māyā in four syllables.

Verse 1.20.11¶

सर्वस्याग्रे सर्वपुंसः क्षणमात्रमनोहरम् ।
गन्धर्वनगरप्रख्यं यौवनं मे न रोचते ॥ १.२०.११ ॥

सर्वस्य अग्रे (first of all) सर्व-पुंसः (to every person) क्षण-मात्र-मनोहरम् (charming for only a moment) गन्धर्व-नगर-प्रख्यम् (like a city of the gandharvas) — यौवनं मे न रोचते (youth does not please me).

Translation: "Charming to every person for only a moment, like a gandharva city in the clouds — youth does not please me."

Pointers for Reflection:

The gandharva city — the mirage-city of 1.18.61.

Verse 1.20.12¶

इषुप्रपातमात्रं हि सुखदं दुःखभासुरम् ।
दाहपोषप्रदं नित्यं यौवनं मे न रोचते ॥ १.२०.१२ ॥

इषु-प्रपात-मात्रं हि सुख-दम् (giving pleasure only for the flight of an arrow) दुःख-भासुरम् (bright with sorrow) नित्यं दाह-पोष-प्रदम् (always giving burning and drying) — यौवनं मे न रोचते (youth does not please me).

Translation: "Pleasant only for as long as an arrow's flight, shining with sorrow, always burning and withering — youth does not please me."

Pointers for Reflection:

An arrow's flight. Brief, and ending in a wound.

Verse 1.20.13¶

आपातमात्ररमणं सद्भावरहितान्तरम् ।
वेश्यास्त्रीसंगमप्रख्यं यौवनं मे न रोचते ॥ १.२०.१३ ॥

आपात-मात्र-रमणम् (pleasant only at first) सत्-भाव-रहित-अन्तरम् (with no goodness within) वेश्या-स्त्री-सङ्गम-प्रख्यम् (like union with a courtesan) — यौवनं मे न रोचते (youth does not please me).

Translation: "Pleasant only at first, with no goodness within, like a courtesan's embrace — youth does not please me."

Pointers for Reflection:

Gītā 18.38: विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ — the pleasure from contact of the senses with their objects, nectar at first and poison in the end, is called rājasic. Rāma's आपातमात्ररमण is the Gītā's अग्रेऽमृतोपमम्.

Verse 1.20.14¶

ये केचन समारम्भास्ते सर्वे सर्वदुःखदाः ।
तारुण्ये संनिधिं यान्ति महोत्पाता इव क्षये ॥ १.२०.१४ ॥

ये केचन समारम्भाः (whatever undertakings) [सन्ति], ते सर्वे सर्व-दुःख-दाः (all of them bringing every sorrow) तारुण्ये सन्निधिं यान्ति (gather in youth), क्षये महा-उत्पाताः इव (as great portents at the world's end).

Translation: "Every undertaking that brings every kind of sorrow gathers in youth, like great portents at the end of the world."

Pointers for Reflection:

Portents. Youth is when all the seeds of later suffering are sown.

Verse 1.20.15¶

हार्दान्धकारकारिण्या भैरवाकारवानपि ।
यौवनाज्ञानयामिन्या बिभेति भगवानपि ॥ १.२०.१५ ॥

हार्द-अन्धकार-कारिण्या (causing darkness in the heart) यौवन-अज्ञान-यामिन्या (by the night of youthful ignorance) भैरव-आकारवान् भगवान् अपि (even the Lord of fearsome form, Śiva) बिभेति (is afraid).

Translation: "Even the Lord of terrible form, Bhairava himself, fears the night of youthful ignorance that darkens the heart."

Pointers for Reflection:

Even Śiva fears it. A strong poetic exaggeration. Śiva burned Kāma, the god of desire, with his third eye; even he is said to be wary of youth's darkness.
Kashmir Śaivism (see the synthesis of traditions): भैरव is the supreme form of Śiva in that tradition.

Verse 1.20.16¶

सुविस्मृतशुभाचारं बुद्धिवैधुर्यदायिनम् ।
ददात्यतितरामेष भ्रमं यौवनसंभ्रमः ॥ १.२०.१६ ॥

एषः यौवन-सम्भ्रमः (this agitation of youth) सु-विस्मृत-शुभ-आचारम् (in which good conduct is quite forgotten) बुद्धि-वैधुर्य-दायिनम् (bringing confusion of intellect) भ्रमम् (delusion) अतितराम् ददाति (gives in great measure).

Translation: "The excitement of youth gives great delusion, in which good conduct is forgotten and the intellect is thrown into confusion."

Pointers for Reflection:

Gītā 2.62–63: ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते… स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति — dwelling on objects, attachment arises… from loss of memory comes the ruin of intellect, and from that one perishes. Rāma's सुविस्मृत and बुद्धिवैधुर्य are the Gītā's स्मृतिभ्रंश and बुद्धिनाश.

Verse 1.20.17¶

कान्तावियोगजातेन हृदि दुःस्पर्शवह्निना ।
यौवने दह्यते जन्तुस्तरुर्दावाग्निना यथा ॥ १.२०.१७ ॥

यौवने (in youth) जन्तुः (a creature) कान्ता-वियोग-जातेन (born of separation from the beloved) हृदि दुः-स्पर्श-वह्निना (by a fire in the heart, painful to touch) दावाग्निना तरुः यथा (like a tree by a forest fire) दह्यते (is burned).

Translation: "In youth a creature burns as a tree burns in a forest fire, with a fire in the heart — one that cannot bear to be touched — kindled by separation from the one it loves."

Pointers for Reflection:

Viraha — the pain of separation. Rāma, in his own life story, will know this pain fully when Sītā is taken. Here he speaks of it before living it.

Verse 1.20.18¶

सुनिर्मलापि विस्तीर्णा पावन्यपि हि यौवने ।
मतिः कलुषतामेति प्रावृषीव तरङ्गिणी ॥ १.२०.१८ ॥

यौवने हि (in youth indeed) सु-निर्मला अपि (though very pure) विस्तीर्णा (broad) पावनी अपि (and purifying) मतिः (the mind) प्रावृषि तरङ्गिणी इव (like a river in the rains) कलुषताम् एति (becomes muddy).

Translation: "In youth even a pure, broad and purifying mind becomes muddy, like a river in the monsoon."

Pointers for Reflection:

The monsoon river again (1.13.2, 1.17.27). Even a pure mind is clouded when the floods of youth arrive.

Verse 1.20.19¶

शक्यते घनकल्लोला भीमा लङ्घयितुं नदी ।
न तु तारुण्यतरला तृष्णातरलितान्तरा ॥ १.२०.१९ ॥

घन-कल्लोला भीमा नदी (a fearsome river with heavy waves) लङ्घयितुं शक्यते (can be crossed); तु (but) तृष्णा-तरलित-अन्तरा तारुण्य-तरला [नदी] (the restless river of youth, its depths stirred by craving) न [शक्यते] (cannot).

Translation: "A fearsome river with heavy waves can be crossed, but not the restless river of youth, its depths stirred by craving."

Pointers for Reflection:

Harder than any river. Compare 1.16.24: restraining the mind is harder than drinking the ocean.

Verse 1.20.20¶

सा कान्ता तौ स्तनौ पीनौ ते विलासास्तदाननम् ।
तारुण्य इति चिन्ताभिर्याति जर्जरतां जनः ॥ १.२०.२० ॥

सा कान्ता (that beloved) तौ पीनौ स्तनौ (those full breasts) ते विलासाः (those charms) तत् आननम् (that face) — इति चिन्ताभिः (by such thoughts) तारुण्ये जनः जर्जरतां याति (in youth a person is worn down).

Translation: "'That beloved, those full breasts, those charms, that face' — with such thoughts, a person is worn down in youth."

Pointers for Reflection:

Thoughts, not objects. Rāma's point is not that beauty is evil, but that dwelling on it (चिन्ता) wears one out. Compare Gītā 2.62, ध्यायतो विषयान्.

Verse 1.20.21¶

नरं तरलतृष्णार्ति युवानमिह साधवः ।
पूजयन्ति न तु च्छिन्नं जरत्तृणलवं यथा ॥ १.२०.२१ ॥

साधवः (the good) इह (here) तरल-तृष्णा-आर्तिं युवानं नरम् (a young man afflicted by restless craving) न पूजयन्ति (do not honour), छिन्नं जरत्-तृण-लवं यथा (as [they do not value] a cut bit of dry grass).

Translation: "The good do not honour a young man tormented by restless craving, any more than a cut wisp of dry grass."

Pointers for Reflection:

Not honoured by the good. The young man driven by craving may be admired by his peers, but not by the wise.

Verse 1.20.22¶

नाशायैव मदार्तस्य दोषमौक्तिकधारिणः ।
अभिमानमहेभस्य नित्यालानं हि यौवनम् ॥ १.२०.२२ ॥

यौवनं हि (youth indeed) मद-आर्तस्य (afflicted with rut) दोष-मौक्तिक-धारिणः (bearing the pearls of faults) अभिमान-महा-इभस्य (of the great elephant of pride) नाशाय एव (only for its ruin) नित्य-आलानम् (is a permanent tethering post).

Translation: "For the great bull-elephant of pride, crazed with rut and decked in pearls that are really faults, youth is a tethering post it never leaves — and it is there only for its undoing."

Pointers for Reflection:

Pearls in the elephant's head. Pearls were said to form in the temples of great elephants. The 'jewels' of youth's pride are really faults.

Verse 1.20.23¶

मनोविपुलमूलानां दोषाशीविषधारिणाम् ।
शोषरोदनवृक्षाणां यौवनं बत काननम् ॥ १.२०.२३ ॥

बत (alas) यौवनं (youth) मनः-विपुल-मूलानाम् (with the mind as their wide root) दोष-आशीविष-धारिणाम् (bearing the serpents of faults) शोष-रोदन-वृक्षाणाम् (of the trees of withering and weeping) काननम् (is the forest).

Translation: "Alas, youth is a grove of trees that bear withering and weeping, their roots spreading wide in the mind, serpents of faults coiled in their branches."

Pointers for Reflection:

Rooted in the mind. Again, the root is not youth itself but the mind (Sarga 16).

Verse 1.20.24¶

रसकेसरसंबाधं कुविकल्पदलाकुलम् ।
दुश्चिन्ताचञ्चरीकाणां पुष्करं विद्धि यौवनम् ॥ १.२०.२४ ॥

यौवनं (youth) रस-केसर-सम्बाधम् (crowded with filaments of passions) कु-विकल्प-दल-आकुलम् (full of the petals of wrong fancies) दुश्चिन्ता-चञ्चरीकाणां पुष्करम् (the lotus for the bees of evil thoughts) विद्धि (know).

Translation: "Know youth to be a lotus for the bees of evil thoughts, crowded with the filaments of passion and full of the petals of wrong fancies."

Pointers for Reflection:

The lotus of youth. Beautiful, and swarming with bees. Compare 1.17.31, craving as the bee in the heart-lotus.

Verse 1.20.25¶

कृताकृतकुपक्षाणां हृत्सरस्तीरचारिणाम् ।
आधिव्याधिविहंगानामालयो नवयौवनम् ॥ १.२०.२५ ॥

नव-यौवनम् (fresh youth) कृत-अकृत-कु-पक्षाणाम् (with the bad wings of done and undone) हृत्-सरः-तीर-चारिणाम् (roaming the shores of the heart's lake) आधि-व्याधि-विहङ्गानाम् (of the birds of mental and bodily illness) आलयः (is the home).

Translation: "Fresh youth is the home of the birds of mental and bodily illness, which roam the shores of the heart's lake on the bad wings of things done and left undone."

Pointers for Reflection:

Done and undone. Regret for what was done and what was not. The two wings of guilt.

Verse 1.20.26¶

जडानां गतसंख्यानां कल्लोलानां विलासिनाम् ।
अनपेक्षितमर्यादो वारिधिर्नवयौवनम् ॥ १.२०.२६ ॥

नव-यौवनम् (fresh youth) जडानां गत-संख्यानां विलासिनां कल्लोलानाम् (for countless, dull, playful waves) अन्-अपेक्षित-मर्यादः वारिधिः (is an ocean that knows no bounds).

Translation: "Fresh youth is a boundless ocean for countless, dull, playful waves."

Pointers for Reflection:

मर्यादा — limit, boundary. The ocean is said to keep its shore; youth does not. Rāma, called मर्यादापुरुषोत्तम, the ideal of right limits, sees youth's lack of limit.

Verse 1.20.27¶

सर्वेषां गुणसर्गाणां परिरूढरजस्तमाः ।
अपनेतुं स्थितिं दक्षो विषमो यौवनानिलः ॥ १.२०.२७ ॥

विषमः यौवन-अनिलः (the harsh wind of youth) परिरूढ-रजः-तमाः (thick with rajas and tamas / dust and darkness) सर्वेषां गुण-सर्गाणां (of all the creations of virtue) स्थितिम् अपनेतुम् दक्षः (is skilled at removing the ground).

Translation: "The harsh wind of youth, thick with the dust of rajas and the darkness of tamas, is skilled at sweeping away the ground of every virtue."

Pointers for Reflection:

The guṇas. रजस् (restlessness, dust) and तमस् (dullness, darkness): a double meaning again. Youth is ruled by these two, and sattva is blown away.
Gītā 14.12–13: लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते — greed, activity, undertaking, restlessness and longing arise when rajas grows.

Verse 1.20.28¶

नयन्ति पाण्डुतां वक्रमाकुलावकरोत्कटाः ।
आरोहन्ति परां कोटिं रूक्षा यौवनपांसवः ॥ १.२०.२८ ॥

आकुल-अवकर-उत्कटाः (thick with whirling refuse) रूक्षाः (harsh) यौवन-पांसवः (the dust-storms of youth) वक्त्रं पाण्डुतां नयन्ति (make the face pale) परां कोटिम् आरोहन्ति (and rise to great heights).

Translation: "The harsh dust-storms of youth, thick with whirling refuse, rise high and leave the face pale."

Pointers for Reflection:

Reading note. The online text prints वक्रम् (crooked); read वक्त्रम् (face), which fits 'pale'.

Verse 1.20.29¶

उद्वोधयति दोषालिं निकृन्तति गुणावलिम् ।
नराणां यौवनोल्लासो विलासो दुष्कृतश्रियाम् ॥ १.२०.२९ ॥

नराणां यौवन-उल्लासः (the exuberance of youth in men) दोष-आलिम् उद्बोधयति (awakens a swarm of faults) गुण-आवलिं निकृन्तति (cuts down the row of virtues) दुष्कृत-श्रियां विलासः (and is the playground of the splendours of evil deeds).

Translation: "The exuberance of youth awakens a swarm of faults, cuts down the rows of virtue, and is the playground of the glamour of wrongdoing."

Pointers for Reflection:

Exuberance. Not youth's energy itself, but its exuberance without discernment.

Verse 1.20.30¶

शरीरपङ्कजरजश्चञ्चलां मतिषट्पदीम् ।
निबध्नन्मोहयत्येष नवयौवनचन्द्रमाः ॥ १.२०.३० ॥

एषः नव-यौवन-चन्द्रमाः (this moon of fresh youth) शरीर-पङ्कज-रजः-चञ्चलां मति-षट्पदीम् (the bee of the intellect, restless with the pollen of the body-lotus) निबध्नन् (trapping) मोहयति (bewilders).

Translation: "The moon of fresh youth traps the bee of the intellect, restless with the pollen of the body-lotus, and bewilders it."

Pointers for Reflection:

The moon closes the lotus, trapping the bee inside. The intellect is caught in the body by youth's moonlight.

Verse 1.20.31¶

शरीरखण्डकोद्भूता रम्या यौवनवल्लरी ।
लग्नमेव मनोभृङ्गं मदयत्युन्नतिं गता ॥ १.२०.३१ ॥

शरीर-खण्डक-उद्भूता (grown from a patch of the body) रम्या यौवन-वल्लरी (the charming creeper of youth) उन्नतिं गता (grown tall) लग्नम् एव मनः-भृङ्गम् (the bee of the mind that clings to it) मदयति (intoxicates).

Translation: "The charming creeper of youth, sprung from a patch of the body and grown tall, intoxicates the bee of the mind that clings to it."

Pointers for Reflection:

Intoxication. The mind clings to youth and is drunk on it.

Verse 1.20.32¶

शरीरमरुतापोत्थां युवतामृगतृष्णिकाम् ।
मनोमृगाः प्रधावन्तः पतन्ति विषयावटे ॥ १.२०.३२ ॥

मनः-मृगाः (the deer of the mind) शरीर-मरु-ताप-उत्थां युवता-मृगतृष्णिकाम् (to the mirage of youth that rises from the heat of the body's desert) प्रधावन्तः (running) विषय-अवटे पतन्ति (fall into the pit of sense-objects).

Translation: "Running towards the mirage of youth that rises from the heat of the body's desert, the deer of the mind fall into the pit of sense-objects."

Pointers for Reflection:

The mirage. मृगतृष्णा literally means 'the deer's thirst'. The deer of the mind thirsts for the mirage of youth — a perfect pun.

Verse 1.20.33¶

शरीरशर्वरीज्योत्स्ना चित्तकेसरिणः सटा ।
लहरी जीविताम्भोधेर्युवता मे न तुष्टये ॥ १.२०.३३ ॥

शरीर-शर्वरी-ज्योत्स्ना (the moonlight of the body's night) चित्त-केसरिणः सटा (the mane of the lion of the mind) जीवित-अम्भोधेः लहरी (a wave of the ocean of life) युवता (youth) मे तुष्टये न (gives me no satisfaction).

Translation: "Moonlight for the night of the body, a mane on the lion of the mind, a swell on the sea of living — even so, youth does not content me."

Pointers for Reflection:

Beautiful, but not satisfying. Rāma grants youth its beauty: moonlight, a lion's mane, a wave. But beauty is not contentment.

Verse 1.20.34¶

दिनानि कतिचिद्येयं फलिता देहजङ्गले ।
युवता शरदस्यां हि न समाश्वासमर्हथ ॥ १.२०.३४ ॥

देह-जङ्गले (in the forest of the body) कतिचित् दिनानि (for a few days) या इयं युवता-शरत् (this autumn of youth which) फलिता (bears fruit), अस्यां हि (in it) समाश्वासं न अर्हथ (you should not trust).

Translation: "This autumn of youth bears fruit in the forest of the body for only a few days. Do not put your trust in it."

Pointers for Reflection:

Rāma addresses the assembly (अर्हथ, plural): 'you should not trust it'. He turns from self-reflection to counsel.

Verse 1.20.35¶

झटित्येव प्रयात्येव शरीराद्युवताखगः ।
क्षणेनैवाल्पभाग्यस्य हस्ताच्चिन्तामणिर्यथा ॥ १.२०.३५ ॥

युवता-खगः (the bird of youth) शरीरात् (from the body) झटिति एव प्रयाति एव (flies away very quickly), अल्प-भाग्यस्य हस्तात् (from the hand of an unfortunate one) चिन्तामणिः यथा (as the wish-fulfilling gem) क्षणेन एव (in a moment).

Translation: "The bird of youth flies from the body very quickly, as the wish-fulfilling gem slips in a moment from the hand of the unlucky."

Pointers for Reflection:

चिन्तामणि — the wish-fulfilling gem. Youth is precious and quickly lost. The true चिन्तामणि, later texts say, is the Self or the Lord's name.

Verse 1.20.36¶

यदा यदा परां कोटिमध्यारोहति यौवनम् ।
वल्गन्ति सज्वराः कामास्तदा नाशाय केवलम् ॥ १.२०.३६ ॥

यदा यदा (whenever) यौवनं परां कोटिम् अध्यारोहति (youth climbs to its highest peak) तदा (then) स-ज्वराः कामाः (feverish desires) केवलं नाशाय वल्गन्ति (leap up only to destroy).

Translation: "Whenever youth climbs to its highest peak, feverish desires leap up — only to destroy."

Pointers for Reflection:

An echo of Gītā 4.7: यदा यदा हि धर्मस्य ग्लानिर्भवति भारत — whenever dharma declines, Bhārata… The same opening, यदा यदा, used for the opposite: the Gītā's verse tells of the Lord's descent to restore dharma; here, of desire's rise to destroy it. The speaker is that same Lord, as student.

Verse 1.20.37¶

तावदेव विवल्गन्ति रागद्वेषपिशाचकाः ।
नास्तमेति समस्तैषा यावद्यौवनयामिनी ॥ १.२०.३७ ॥

यावत् (as long as) एषा समस्ता यौवन-यामिनी (this whole night of youth) अस्तं न एति (does not set), तावत् एव (just so long) राग-द्वेष-पिशाचकाः (the demons of attraction and aversion) विवल्गन्ति (leap about).

Translation: "As long as this whole night of youth has not passed, the demons of attraction and aversion leap about."

Pointers for Reflection:

Gītā 3.34: इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ — attraction and aversion are seated in each sense towards its object; do not come under their sway, for they are one's enemies on the path.

Verse 1.20.38¶

नानाविकारबहुले वराके क्षणनाशिनि ।
कारुण्यं कुरु तारुण्ये म्रियमाणे सुते यथा ॥ १.२०.३८ ॥

नाना-विकार-बहुले (full of many changes) वराके (pitiable) क्षण-नाशिनि (perishing in a moment) तारुण्ये (for youth) म्रियमाणे सुते यथा (as for a dying son) कारुण्यं कुरु (have compassion).

Translation: "Have compassion for youth — pitiable, full of changes, perishing in a moment — as for a dying son."

Pointers for Reflection:

Reading note. The online text prints सुतै यथा; corrected here to सुते यथा.
A turn to compassion. After all the criticism, Rāma asks for compassion towards youth, as for a dying child. This is the beginning of the change from aversion to wisdom: not hatred of the transient, but tenderness towards it.
Misplaced detachment softening (see 1.10.46). Rāma's detachment is still partly misplaced aversion; this verse shows it beginning to soften into compassion (करुणा), which will be one of the marks of the knower (1.20.43).

Verse 1.20.39¶

हर्षमायाति यो मोहात्पुरुषः क्षणभङ्गिना ।
यौवनेन महामुग्धः स वै नरमृगः स्मृतः ॥ १.२०.३९ ॥

यः पुरुषः (the person who) मोहात् (from delusion) क्षण-भङ्गिना यौवनेन (by youth, which breaks in a moment) हर्षम् आयाति (rejoices), सः (he) महा-मुग्धः (greatly deluded) नर-मृगः स्मृतः वै (is considered a beast among men).

Translation: "The person who, deluded, rejoices in youth that breaks in a moment is greatly deceived — a beast in human form."

Pointers for Reflection:

नरमृग — a human beast. Strong words, like 1.14.12 (old donkeys).

Verse 1.20.40¶

मानमोहान्मदोन्मत्तं यौवनं योऽभिलष्यति ।
अचिरेण स दुर्बुद्धिः पश्चात्तापेन युज्यते ॥ १.२०.४० ॥

यः (one who) मान-मोहात् (from pride and delusion) मद-उन्मत्तं यौवनम् अभिलष्यति (longs for youth that is drunk with passion), सः दुर्बुद्धिः (that fool) अचिरेण (soon) पश्चात्-तापेन युज्यते (meets with regret).

Translation: "Whoever, from pride and delusion, longs for youth drunk with passion, soon meets with regret."

Pointers for Reflection:

पश्चात्ताप — regret, literally 'burning afterwards'. Compare 1.20.13 and Gītā 18.38: nectar first, poison after.

Verse 1.20.41¶

ते पूज्यास्ते महात्मानस्त एव पुरुषा भुवि ।
ये सुखेन समुत्तीर्णाः साधो यौवनसंकटात् ॥ १.२०.४१ ॥

साधो (good sir), ये (those who) यौवन-संकटात् (from the danger of youth) सुखेन समुत्तीर्णाः (have crossed with ease), ते पूज्याः (they are worthy of honour) ते महात्मानः (they are great souls) ते एव भुवि पुरुषाः (they alone are true persons on earth).

Translation: "Good sir, those who cross the dangers of youth with ease are worthy of honour; they are great souls; they alone are true persons on earth."

Pointers for Reflection:

Crossing with ease. Not by struggle but सुखेन, easily. This is the ideal: not a youth of rigid suppression, but one lived lightly and well.
This describes Rāma himself. Vālmīki's Rāma, and the Rāma of 1.11, is exactly such a young man. He does not yet see it.

Verse 1.20.42¶

सुखेन तीर्यतेऽम्भोधिरुत्कृष्टमकराकरः ।
न कल्लोलबलोल्लासि सदोषं हतयौवनम् ॥ १.२०.४२ ॥

उत्कृष्ट-मकर-आकरः अम्भोधिः (the ocean, full of great crocodiles) सुखेन तीर्यते (is crossed with ease); न [तु] कल्लोल-बल-उल्लासि स-दोषं हत-यौवनम् (but not cursed youth, swelling with the force of its waves and full of faults).

Translation: "The ocean, full of great crocodiles, can be crossed with ease — but not cursed youth, swelling with mighty waves and full of faults."

Pointers for Reflection:

Harder than the ocean. Compare 1.20.19. The images of crossing gather to prepare the final verse.

Verse 1.20.43¶

विनयभूषितमार्यजनास्पदं करुणयोज्ज्वलमावलितं गुणैः ।
इह हि दुर्लभमङ्ग सुयौवनं जगति काननमम्बरगं यथा ॥ १.२०.४३ ॥

अङ्ग (dear one), इह जगति (here in the world) विनय-भूषितम् (adorned with humility) आर्य-जन-आस्पदम् (the dwelling of the noble) करुणया उज्ज्वलम् (shining with compassion) गुणैः आवलितम् (surrounded by virtues) सु-यौवनम् (a good youth) अम्बर-गं काननं यथा (like a forest in the sky) दुर्लभं हि (is rare indeed).

Translation: Dear one, here in the world a good youth — adorned with humility, the home of the noble, shining with compassion, rich in virtues — is as rare as a forest in the sky.

Pointers for Reflection:

A closing verse in a longer metre (drutavilambita).
The ideal youth. After condemning youth for a whole sarga, Rāma describes what a good youth would be: humble, noble, compassionate, virtuous. It is rare — 'like a forest in the sky'.
Rāma is describing himself. This is exactly the young Rāma of 1.11 (see 1.11.17) and of Vālmīki. He sees the ideal clearly but does not see that he embodies it. The reader does.
Taittirīya Upaniṣad 2.8.1: युवा स्यात्साधुयुवाध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठः — let there be a youth, a good youth, learned, quick, firm and strong… The Upaniṣad uses the good youth as the measure of human joy, the first step of its ladder of bliss (the आनन्दमीमांसा) that rises to the bliss of Brahman. The good youth is not the end, but the beginning.