Valmiki Ramayana 2.116.2: Ayodhya Kanda, Sarga 116, Shloka 2
तपस्विनाम् औत्सुक्यं राक्षसत्रासश्च
Ascetics’ Anxiety and the Fear of Rakshasas
Setting: चित्रकूटस्य पुरस्तात् तापसाश्रमःPlaces named: चित्रकूट
ये तत्र चित्रकूटस्य पुरस्तात्तापसाश्रमे ।
राममाश्रित्य निरतास्तानलक्षयदुत्सुकान् ॥२॥
ye tatra citrakūṭasya purastāt tāpasāśrame |
rāmam āśritya niratās tān alakṣayad utsukān ||2||
चित्रकूटस्य पुरस्तात् तत्र तापसाश्रमे, रामम् आश्रित्य निरताः उत्सुकान् तान् मुनीन् रामोऽलक्षयत्।
Sandhi Notes
- तापसाश्रमे = तापस-आश्रमे (षष्ठी-तत्पुरुष)
- राममाश्रित्य = रामम् + आश्रित्य
- निरतास्तानलक्षयदुत्सुकान् = निरताः + तान् + अलक्षयत् + उत्सुकान्
Rama observed that the sages who earlier sought to stay with him near his hermitageunder his protection on chitrakuta were filled with anxiety (now).
The teaching
शरणागतस्य रक्षा क्षत्रियस्य प्रमुखो धर्मः; साधु-समुदायस्य व्याकुलता धर्म-भङ्गस्य पूर्वसूचना।
Duties in tension
- रामस्य वनवास-धर्म (स्व-निवास)
- क्षात्र-धर्म (आश्रित-रक्षा)
- ऋषीणां तपो-धर्म बनाम सुरक्षा-आवश्यकता
- Ethical theme
- शरणागत-रक्षा
- How it resolves
- Recognition of impending threat leading to protective action
For your practice
शरणागति-भावः—धर्म-रक्षक-तत्त्वे (राम-तत्त्वे) आश्रयः; साधकः सत्सङ्गस्य व्याकुलता-लक्षणं अवगच्छेत्।
Mood and themes
- Rasa
- Bhayanaka (fear), with Karuna (compassion)
- Mood
- Restless, foreboding, watchful
Themes
- Dharma
- Itihasa
- Ethics
- Refuge
- Kshatriya-Protection
Śaraṇāgati as surrender of ego to the righteous protector; anxiety as vṛtti signaling adharma’s approach.
गुहावास/अरण्य-परम्परा (Āraṇyaka ethos): forest as locus of inner inquiry, now threatened by disturbance.
Vālmīki Rāmāyaṇa 2.94-2.95 (चित्रकूट-निवास-वर्णन); Vālmīki Rāmāyaṇa 1.22 (मुनयः रामं आश्रित्य); Vālmīki Rāmāyaṇa 3.1-3.2 (अरण्य-प्रवेशे मुनि-सङ्ग)
Itihāsa motif: sages taking refuge in a kṣatriya protector
Ayodhyākāṇḍa 2.116: sets up sages’ complaint and subsequent move.
अनुष्टुप्
Narrative
सम-गति, मध्यम-स्वर; 'उत्सुकान्' पदे क्षिप्र-लयः
FAQs
The dharma of refuge and protection: sages rely on righteous kings/warriors for safety so spiritual truth (satya) and austerity can continue unhindered.
Rāma sees a change in the sages’ demeanor at the Citrakūṭa hermitage: those who had settled under his protection are now visibly anxious.
Rāma’s attentiveness and compassion: he notices the distress of those under his protection, signaling responsible guardianship.
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