Rama shows his concern to Vishwamitra when entering the deserted forest near Badri

स वनं घोरसंकाशं दृष्ट्व नृपवरात्मजः
अविप्रहतमैक्ष्वाकः पप्रच्छ मुनिपुंगवं
अहो वनमिदं दुर्गं झिल्लिकागणनादितं
भैरवैः श्वापदैः कीर्णं शकुंतैर्दारुणारवैः
नानाप्रकारैः शकुनैर्वाश्यद्भिर्भैरवस्वनैः
सिंहव्याघ्रवराहैश्च वारणैश्चापि शोभितम्
धवाश्वकर्णककुभैर्बिल्वतिंदुकपाटलैः
संकीर्णं बदरीभिश्च किंन्विदं दारुणं वनं
तमुवाच महातेजा विश्वामित्रो महामुनिः
श्रूयतां वत्स काकुत्स्थ यस्यैतद्दारुणं वनम्
एतौ जनपदौ स्फीतौ पूर्वमास्तां नरोत्तम
मलदास्च करुषाश्च देवनिर्माण निर्मितौ

sa vanaM ghOrasaMkaashaM dRuShTva nRupavaraatmajaH
aviprahatamaikShwaakaH papracCa munipuMgavaM
ahO vanamidaM durgaM JillikaagaNanaaditaM
BairavaiH shwaapadaiH keerNaM shakuMtairdaaruNaaravaiH
naanaaprakaaraiH shakunairvaashyadbhirbhairavaswanaiH
siMhavyaaGravaraahaishca vaaraNaishcaapi shObhitam
dhavaashwakarNakakubhairbilvatiMdukapaaTalaiH
saMkeerNaM badareebhishca kiMnvidaM daaruNaM vanaM
tamuvaaca mahaatEjaa vishwaamitrO mahaamuniH
shrUyataaM vatsa kaakutstha yasyaitaddaaruNaM vanam
Etou janapadou spheetou poorvamaastaaM narOttama
maladaasca karuShaashca dEvanirmaaNa nirmitou
 

Shloka Translation:

Seeing the destroyed forest the king of great souls

The Ikshwaku king who has not hurt the sages spoke to the great sage

This jungle is dark like fort and has full of cricket insect sounds

It is dark, horrible and doesn’t even get the Sun’s rays

There are different elements that seems to hypnotize in this forest

The forest is filled with Carnivorous animals like tiger and leopard

There are distinguished Rogue horses, poisonous trees and leaves

as a group surrounded into badari and why is this forest in a helpless state

addressing him spoke the great enlightened sage Vishwamitra

Listen Son of Kakutsa clan about this abandoned forest

This was filled with people guarded by excellent human beings

The good things and the greeneries are the produce created by Gods

The above verses can be found in the 23^rd sarga of Balakanda from Valmiki Maharshi’s Ramayana, where Rama while entering into an abandoned forest at Badari asks Vishwamitra, the enlightened sage about its helpless state fully filled with wild carnivorous animals and poisonous trees and leaves and further asks as to what led to such a situation. Sage Vishwamitra begins to answer by stating that all the great things are created by Gods and further explains why the forest reached such a deserted state.

Sage Vishwamitra's request to King Dasharatha

अहं नियममातिष्ठ सिद्धिर्यथं पुरुशर्षभ
तस्य विघ्नकरौ द्वौ राक्षसौ कामरूपिणौ
व्रते मे बहुशश्चीर्णे समाप्त्यां राक्षसाविमौ
मरीचश्च सुबाहुश्च वीर्यवंतौ सुशिक्षितौ
तौ मांसरुधिरौघेण वेदिं तामभ्यवर्शताम्
अवधूते तथा भूते तस्मिन्नियमनिश्चय
क्रुतश्रमौ निरुत्साहस्तस्माद्देशादपाक्रमे
न च मे क्रॊधमुत्स्रष्टुं बुद्धिर्भवति पार्थिव
तथाभूता हि सा चर्या न शापस्तत्रं मुच्यते
स्वपुत्रं राजशार्दूल रामं सत्यपराक्रमं
काकपक्षधरं शूरं ज्येष्ठं मे दातुमर्हसि
शक्तो ह्येष मया गुप्तो दिव्येन स्वेन तेजसा
राक्षसा ये विकर्तारस्तेषामपि विनाशने
श्रेयश्चास्मै प्रदास्यामि बहुरूपं न संशयः
त्रयाणामपि लोकानां येन ख्यातिं गमिष्यति
न च तौ राममसाध्य शक्तौ स्थातुं कथं चन
न च तौ राघवादन्यो हंतुमुत्सुहते पुमान्
वीर्योत्सिक्तौ हि तौ पापौ कालपाशवशं गतौ
रामस्य राजशार्दूल न पर्याप्तौ महात्मनः
अहं विद्धि महात्मानं रामं सत्यपराक्रमम्
वसिष्ठो अपि महातेजा ये चे मे तपसी स्थिताः

ahaM niyamamaatiShTha siddhiryathaM purusharShabha
tasya vighnakarou dwou raakShasou kaamaroopiNou
vratE mE bahushashceerNE samaaptyaaM raakShasaavimou
mareechashca subaahushca veeryavaMtou sushikShitou
tou maaMsarudhiroughENa vEdiM taamabhyavarshataam
avadhootE tathaa bhootE tasminniyamanishcaya
krutashramou nirutsaahastasmaaddEshaadapaakramE
na ca mE krodhamutsraShTuM buddhirbhavati paarthiva
tathaabhootaa hi saa caryaa na shaapastatraM mucyatE
swaputraM raajashaardoola raamaM satyaparaakramaM
kaakapakShadharaM shooraM jyEShThaM mE daatumarhasi
shaktO hyesha mayaa gupto divyenaswena tEjasaa
raakShasaa yE vikartaarastEShaamapi vinaashane
shrEyashcaasmai pradaasyaami bahuroopaM na saMshayaH
trayaaNaamapi lOkaanaaM yEna khyaatiM gamiShyati
na ca tou raamamasaadhya shaktou sthaatuM kathaM cana
na ca tou raaghavaadanyO haMtumutsuhatE pumaan
veeryOtsiktou hi tou paapou kaalapaashavashaM gatou
raamasya raajashaardoola na paryaaptou mahaatmanaH
ahaM viddhi mahaatmaanaM raamaM satyaparaakramam
vasiShThO api mahaatEjaa yE cE mE tapasee sthitaaH

Shloka Translation:
Oh the great of human beings, when I with a dedicated mind start a ritual
There are two demons who can change forms as they can, destroy that
My ritual practise is being destroyed by those dishonoured demons
By name Mareecha and Subaahu who have been well trained in valour
They rain the Meat and Blood into the holy pedestal where rituals are performed
They are the most disregarded demons who don’t have disciplined actions
Their actions create frustrations and hence they deserve to be thrown out of the region
I haven’t gone to the peak of being angry, understanding their mortal capacity
Hence I haven’t cursed them on their wrong doings
You Son is excellent amongst the kings and protects the truth
He is the prime amongst all the human warriors, hence share him with me
I know through my vision that he has a divine aura
That he can destroy the wrong doing demons individually
I’ll provide all the guidance and support, don’t doubt about it
As he will be recorded famous amongst the three worlds
I doubt you know about the impossible strength of Rama
There is no other than him in the Raghava dynasty and all of them clubbed together
Although valorous you all would be captured by the Time’s limits
Hence you all aren’t sufficient to Rama, a great soul and excellent amongst all kings
I believe that the great soul Rama is the one who fights and protects truth
Vasishtha who through his meditation vision understands about this

The above verses are available in the 18th sarga of Valmiki Maharshi’s Ramayana. Here Sage Vishwamitra asks King Dasharatha to send Rama along with him in order to kill the wicked demons who were disturbing in his rituals by throwing blood and meat into the sacred pedestial. The sage continues to praise Rama stating that he understands the valour of Rama, who has all the divine strengths and there is no match for him in the Raghava dynasty even when all the kings are clubbed together and nor does any of the beings have that strength as him. Dasharatha doesn’t understand his Son’s mighty strength. The sage is fundamentally mentioning that there is a divine power in Rama, which he can see through his meditation vision and so as the sage Vasishtha who is the Guru of King Dasharatha. He also mentions that the king shouldn’t be worried about his valour against the demons as all the support and guidance will be provided by himself to the great soul Rama. So, if one understands and reads Ramayana, we'll come to know that through his divine vision, the sage Vishwamitra understood who this Rama is and his purpose to have come into this mortal world taking a human form.

Sage Vasishtha's explanation about Sage Vishwamitra to King Dasharatha

इक्ष्वाकूणां कुले जातः साक्षाद्धर्म इवापरः
धृतिमान्सुव्रतः श्रीमान् न धर्म हातुमर्हसि
त्रीषु लोकेषु विख्यातो धर्मात्मा इति राघवः
स्वधर्म प्रतिपद्यस्व न अधर्म वोढुमर्हसि
संश्रुत्यैवं करिश्यामीत्यकुर्वाणस्य राघव
इष्टापूर्तवधो भूयात्तस्माद्रामं विसर्जय
कृतास्त्रमकृतास्त्रं वा नैनं शक्ष्यंति राक्षसाः
गुप्तं कुशिकपुत्रेण ज्वलनेनामृतं यथा
एष विग्रहवान् धर्म एष वीर्यवतां वरः
एष बुद्धयाधिको लोके तपसस्च परायणं
एषो अस्त्रान्विविधान्वेत्ति त्रैलोक्य सचराचरे
नैनमन्यः पुमान्वेत्ति न च वेत्स्यंति के चन
न देवा नर्षयः के चिन्नासुरा न च राक्षसाः
गंधर्ववक्षप्रवराः सकिंनरमहोरगाः
सर्वास्त्राणी कृशाश्वस्य पुत्राः परमधार्मिकाः
कौशिकाय पुरा दत्ता यदा राज्यं प्रशासति
एवं वीर्यो महातेजा विश्वामित्रो महातपाः
न रामगमने राजन्संशयं गंतुमर्हसि

ikShvAkUNAM kulE jAtaH sAkShAddharma ivAparaH

dhRutimAnsuvrataH SrImAn na dharma hAtumarhasi

trIShu lOkEShu viKyAtO dharmAtmA iti rAGavaH

svadharma pratipadyasva na adharma vODhumarhasi

saMSrutyaivaM kariSyAmItyakurvANasya rAGava

iShTApUrtavadhO BUyAttasmAdrAmaM visarjaya

kRutAstramakRutAstraM vA nainaM SakShyaMti rAkShasAH

guptaM kuSikaputrENa jvalanEnAmRutaM yathA

ESha vigrahavAn dharma ESha vIryavatAM varaH

ESha buddhayAdhikO lOkE tapasasca parAyaNaM

EShO astrAnvividhAnvEtti trailOkya sacarAcarE

nainamanyaH pumAnvEtti na ca vEtsyaMti kE cana

na dEvA narShayaH kE cinnAsurA na ca rAkShasAH

gaMdharvavakShapravarAH sakiMnaramahOragAH

sarvAstrANI kRuSASvasya putrAH paramadhArmikAH

kauSikAya purA dattA yadA rAjyaM praSAsati

EvaM veeryO mahaatEjaa vishwaamitrO mahaatapaaH

na raamagamanE raajansaMshayaM gaMtumarhasi

Shloka Translation

Those born in the clan of ikshwaku are the epitome of Righteousness

You having great mind and doing good, why would you not respect the Dharma

It is famous in the three worlds that the Raghu Dynasty kings are the great souls of Dharma

When it comes to self-righteousness, why should you take the path of Non-righteousness

Hence after learning about what the earlier kings of the Raghava dynasty have done before

Kill your internal desire and then send Rama to do what is right

Even if they do or not do anything about those demons

Which is hidden as the treasure of the son of Kushika

Who is the idol of Dharma and the boon for one’s valour

He is well versed with his intellect which he has gained from deep meditation

He is a learned on various weapons used by the movables and immovable in the three worlds

There are no men who is equivalent to him that I can recall

There are no Gods, no Sages, no Asuras, no Demons, no kings, no Snakes,

And all of them together are just a small piece in front of him due to his height of righteousness

He has renounced the kingdom that you are ruling today

Such is the valour of the great enlightened one called vishwaamitra

Hence do not doubt about the path that Rama will be taking

The above verses are available in the 20th Sarga of Valmiki Maharshi's Ramayana where sage Vasishtha explains to the Dasharatha as to how Rama is in the safer hands, while explaining about the details of the enlightened sage Vishwamitra. He explains the path of his righteousness and mentions that there is no parallel for him in all the three worlds when it comes to the Dharma (righteousness) and without hesitation he should be sending Rama alongwith Vishwamitra and  have no doubts about the path that Rama would be taking under the guidance of Vishwamitra. He summarizes basically that he can truly trust the mentor that Rama has got and believe that his son would learn the path of righteousness through him.

Who is a Learned Person?

उत्सीदेयुरिमे लोका न कुर्या कर्म चेदहम्

संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः

सक्ताः कर्मण्यविद्वांसो यथा कुर्वंति भारत

कुर्यात्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्

न बुद्धिभेदम् जनयेदज्ञानां कर्मसंगिनाम्

जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्

utsIdEyurimE lOkA na kuryA karma cEdaham

saMkarasya ca kartA syAmupahanyAmimAH prajAH

saktAH karmaNyavidvAMsO yathA kurvaMti BArata

kuryAtvidvAMstathAsaktaScikIrShurlOkasaMgraham

na buddhiBEdam janayEdaj~jAnAM karmasaMginAm

jOShayEtsarvakarmANi vidvAnyuktaH samAcaran

Shloka Translation:

 

How much the world enthuses you do not work for a personal purpose.

Post doing good to the doer, the subjects are made redundant

O Bharatha, if the learned does the Karma being attached,   

Those would also have the interest and make this world a jealousy store

No knowledge takes birth from dividing minds are understood by the Doers of Karma

Like the Sun does its Karma, the learned practices his duty with equilibrium

The above the famous verses from the Gita where Shri Krishna sings and preaches this to Arjuna. He says what the Doer of the duties should concentrate on and how the learned behaves. He adds that doing the duty with no personal intentions would always be a grace and would help the world, otherwise the world would become a repository of the jealous. Hence, he advises that as the Sun does its duty spreading light without discrimination, the learned do their duty being equal.