Sarga 6¶
Vairāgya Prakaraṇa · The arrival of Viśvāmitra (55 verses)
Sarga 6 at a glance
Vālmīki continues his account to Bharadvāja.
- While the court waits, worried about Rāma, the sage Viśvāmitra arrives (1.6.1–1.6.13).
- King Daśaratha goes out on foot with Vasiṣṭha to meet him; a long description of the sage's radiance (1.6.14–1.6.26).
- The king's welcome, in a series of beautiful comparisons (1.6.27–1.6.51).
- The king's unconditional promise: "whatever you came for, consider it done" (1.6.52–1.6.54).
- A closing verse in a longer metre (1.6.55).
Verse 1.6.1¶
श्रीवाल्मीकिरुवाच ।
इत्युक्ते मुनिनाथेन संदेहवति पार्थिवे ।
खेदवत्यास्थिते मौनं किंचित्कालप्रतीक्षणे ॥ १.६.१ ॥
मुनि-नाथेन इति उक्ते (when the lord of sages had spoken thus), पार्थिवे (the king) सन्देहवति (full of doubt) खेदवति (downcast) मौनम् आस्थिते (remaining silent) किञ्चित्-काल-प्रतीक्षणे [सति] (waiting for a while) …
Translation: Vālmīki said: When the lord of sages had spoken thus, and the king, doubtful and downcast, remained silent, waiting for some time …
Pointers for Reflection:
- A pause. Vasiṣṭha has said there is a reason, but not what it is. The king waits. The text lets the silence stand before the next event.
- The sentence continues through 1.6.3.
Verse 1.6.2¶
परिखिन्नासु सर्वासु राज्ञीषु नृपसद्मसु ।
स्थितासु सावधानासु रामचेष्टासु सर्वतः ॥ १.६.२ ॥
सर्वासु राज्ञीषु (all the queens) नृप-सद्मसु (in the royal apartments) परिखिन्नासु (deeply troubled) सर्वतः राम-चेष्टासु सावधानासु स्थितासु (watching Rāma's every movement carefully) …
Translation: … and all the queens in the palace, deeply troubled, were watching Rāma's every movement …
Pointers for Reflection:
- Mothers watching. A tender detail: the household holds its breath around one silent young man.
Verse 1.6.3¶
एतस्मिन्नेव काले तु विश्वामित्र इति श्रुतः ।
महर्षिरभ्यगाद्द्रष्टुं तमयोध्यानराधिपम् ॥ १.६.३ ॥
एतस्मिन् एव काले तु (at that very time) विश्वामित्रः इति श्रुतः महर्षिः (the great seer known as Viśvāmitra) तम् अयोध्या-नर-अधिपं द्रष्टुम् अभ्यगात् (came to see that king of Ayodhyā).
Translation: … just then the great ṛṣi famed as Viśvāmitra came to Ayodhyā to see its ruler.
Pointers for Reflection:
- Perfect timing. Just when the household is at a loss, a great sage appears. In the Yoga Vasiṣṭha, the teacher arrives when the student is ready.
- Viśvāmitra was born a king and became a brahmarṣi through tremendous austerity (see 1.6.45). He is the one who will later urge Rāma to speak and Vasiṣṭha to teach.
Verse 1.6.4¶
तस्य यज्ञोऽथ रक्षोभिस्तथा विलुलुपे किल ।
मायावीर्यबलोन्मत्तैर्धर्मकार्यस्य धीमतः ॥ १.६.४ ॥
अथ (now) तस्य धीमतः धर्म-कार्यस्य (of that wise one devoted to dharma) यज्ञः (sacrifice) माया-वीर्य-बल-उन्मत्तैः रक्षोभिः (by rākṣasas, drunk on their magic, valour and strength) तथा विलुलुपे किल (had been disrupted, it is said).
Translation: For the sacrifice of that wise and dutiful sage had been disrupted by rākṣasas, intoxicated with their magic, valour and strength.
Pointers for Reflection:
- The outer story. This is the familiar Rāmāyaṇa episode: Viśvāmitra needs Rāma to protect his sacrifice. The Yoga Vasiṣṭha will use it as the occasion for something much greater.
Verse 1.6.5¶
रक्षार्थं तस्य यज्ञस्य द्रष्टुमैच्छत्स पार्थिवम् ।
नहि शक्नोत्यविघ्नेन समाप्तुं स मुनिः क्रतुम् ॥ १.६.५ ॥
सः मुनिः (that sage) तस्य यज्ञस्य रक्षा-अर्थं (to protect that sacrifice) पार्थिवं द्रष्टुम् ऐच्छत् (wished to see the king); न हि सः मुनिः क्रतुम् अविघ्नेन समाप्तुं शक्नोति (for the sage could not complete the rite without obstruction).
Translation: To protect that sacrifice he wished to see the king, for the sage could not complete his rite without interference.
Pointers for Reflection:
- Even a great sage needs help. Viśvāmitra, for all his power, asks a king for aid. Wisdom and action, sage and king, depend on each other — the two wings of 1.1.7.
Verse 1.6.6¶
ततस्तेषां विनाशार्थमुद्यतस्तपसां निधिः ।
विश्वामित्रो महातेजा अयोध्यामभ्यगात्पुरीम् ॥ १.६.६ ॥
ततः (therefore) तेषां विनाश-अर्थम् उद्यतः (set on their destruction) तपसां निधिः (that treasure of austerities) महा-तेजाः विश्वामित्रः (the radiant Viśvāmitra) अयोध्यां पुरीम् अभ्यगात् (came to the city of Ayodhyā).
Translation: So, set on destroying them, Viśvāmitra, that radiant treasury of austerity, came to the city of Ayodhyā.
Pointers for Reflection:
- तपसां निधिः. A "treasure-house of austerities". The sage's power comes from tapas, which the text respects, even as it will teach that knowledge goes further.
- Reading note. The online page displays this verse with a layout error and no verse number in Devanagari; the text is taken from its transliteration line.
Verse 1.6.7¶
स राज्ञो दर्शनाकाङ्क्षी द्वाराध्यक्षानुवाच ह ।
शीघ्रमाख्यात मां प्राप्तं कौशिकं गाधिनः सुतम् ॥ १.६.७ ॥
राज्ञः दर्शन-आकाङ्क्षी (wishing to see the king) सः (he) द्वार-अध्यक्षान् उवाच ह (said to the doorkeepers): शीघ्रम् आख्यात (announce quickly) मां गाधिनः सुतं कौशिकं प्राप्तम् (that I, Kauśika, son of Gādhi, have come).
Translation: Eager for an audience with the king, he told the keepers of the gate: "Go at once and say that Kauśika, Gādhi's son, is here."
Pointers for Reflection:
- Kauśika, son of Gādhi. Viśvāmitra names his royal lineage. He was born a kṣatriya, like Rāma.
Verse 1.6.8¶
तस्य तद्वचनं श्रुत्वा द्वास्था राजगृहं ययुः ।
संभ्रान्तमनसः सर्वे तेन वाक्येन चोदिताः ॥ १.६.८ ॥
तस्य तत् वचनं श्रुत्वा (hearing his words) सर्वे द्वाःस्थाः (all the doorkeepers) सम्भ्रान्त-मनसः (flustered) तेन वाक्येन चोदिताः (urged by his words) राज-गृहं ययुः (went to the palace).
Translation: Hearing his words, the doorkeepers, flustered, hurried to the palace as he had told them.
Pointers for Reflection:
- The sage's name alone causes a stir. Viśvāmitra's reputation precedes him, for his temper as well as his power (see Sarga 9).
Verse 1.6.9¶
ते गत्वा राजसदनं विश्वामित्रमृषिं ततः ।
प्राप्तमावेदयामासुः प्रतीहाराः पतेस्तदा ॥ १.६.९ ॥
ते प्रतीहाराः (those doorkeepers) राज-सदनं गत्वा (going to the palace) ततः (then) तदा पत्युः (to their master) विश्वामित्रम् ऋषिं प्राप्तम् आवेदयामासुः (announced that the seer Viśvāmitra had arrived).
Translation: The gatekeepers made their way into the royal hall and informed their lord that the ṛṣi Viśvāmitra had arrived.
Pointers for Reflection:
- Narrative link. The arrival is announced step by step, building the sense of a great event.
Verse 1.6.10¶
अथास्थानगतं भूपं राजमण्डलमालिनम् ।
समुपेत्य त्वरायुक्तो याष्टीकोऽसौ व्यजिज्ञपत् ॥ १.६.१० ॥
अथ (then) असौ याष्टीकः (the staff-bearer) त्वरा-युक्तः (in haste) आस्थान-गतं (seated in the assembly hall) राज-मण्डल-मालिनं भूपं (the king, surrounded by a circle of kings) समुपेत्य व्यजिज्ञपत् (approached and announced):
Translation: Then the staff-bearer hurried to the king, who sat in the assembly hall surrounded by other kings, and announced:
Pointers for Reflection:
- The assembly. Daśaratha sits among kings. The coming scene will be public: the whole court will witness Rāma's questions and Vasiṣṭha's teaching.
Verse 1.6.11¶
देव द्वारि महातेजा बालभास्करभासुरः ।
ज्वालारुणजटाजूटः पुमाञ्छ्रीमानवस्थितः ॥ १.६.११ ॥
देव (Your Majesty), द्वारि (at the door) महा-तेजाः (a man of great radiance) बाल-भास्कर-भासुरः (shining like the rising sun) ज्वाला-अरुण-जटा-जूटः (his matted hair red as flame) श्रीमान् पुमान् अवस्थितः (a glorious man stands).
Translation: "Your Majesty, at the door stands a glorious man of great radiance, shining like the rising sun, his matted hair red as flame."
Pointers for Reflection:
- Through another's eyes. The doorkeeper does not know the sage; he describes what he sees. Radiance (तेजस्) is the visible sign of inner power.
Verse 1.6.12¶
सभासुरपताकान्तं साश्वेभपुरुषायुधम् ।
कृतवांस्तं प्रदेशं यस्तेजोभिः कीर्णकाञ्चनम् ॥ १.६.१२ ॥
यः (who) तेजोभिः (by his radiance) तं स-भासुर-पताका-अन्तं स-अश्व-इभ-पुरुष-आयुधं प्रदेशं (that area with its shining banners, horses, elephants, men and weapons) कीर्ण-काञ्चनं कृतवान् (has made as if strewn with gold).
Translation: "His radiance has turned the whole place — the bright banners, horses, elephants, men and weapons — as if to gold."
Pointers for Reflection:
- Transforming what is near. The sage's presence changes the look of everything around him. The text will later say the same of the wise: the world is seen differently in their light.
Verse 1.6.13¶
वीक्ष्यमाणे तु याष्टीके निवेदयति राजनि ।
विश्वामित्रो मुनिः प्राप्त इत्यनुद्धतया गिरा ॥ १.६.१३ ॥
याष्टीके वीक्ष्यमाणे तु (as the staff-bearer was still looking on) राजनि निवेदयति [सति] (and was announcing to the king), अनुद्धतया गिरा (in a calm voice) विश्वामित्रः मुनिः प्राप्तः इति ("the sage Viśvāmitra has come") …
Translation: As the staff-bearer gazed and announced in a calm voice, "The sage Viśvāmitra has come" …
Pointers for Reflection:
- The name is spoken. The description of 1.6.11–12 is now given its name. The sentence continues into the next verse.
Verse 1.6.14¶
इति याष्टीकवचनमाकर्ण्य नृपसत्तमः ।
स समन्त्री ससामन्तः प्रोत्तस्थौ हेमविष्टरात् ॥ १.६.१४ ॥
इति याष्टीक-वचनम् आकर्ण्य (hearing the staff-bearer's words) सः नृप-सत्तमः (that best of kings) स-मन्त्री स-सामन्तः (with his ministers and vassals) हेम-विष्टरात् प्रोत्तस्थौ (rose from his golden throne).
Translation: … hearing these words, the best of kings rose from his golden throne together with his ministers and vassals.
Pointers for Reflection:
- The king rises. Power stands up for wisdom. The golden throne is left behind to greet a man with matted hair and a water-pot.
Verse 1.6.15¶
पदातिरेव सहसा राज्ञां वृन्देन मालितः ।
वसिष्ठवामदेवाभ्यां सह सामन्तसंस्तुतः ॥ १.६.१५ ॥
पदातिः एव सहसा (at once, on foot) राज्ञां वृन्देन मालितः (surrounded by the other kings) वसिष्ठ-वामदेवाभ्यां सह (with Vasiṣṭha and Vāmadeva) सामन्त-संस्तुतः (praised by his vassals) …
Translation: At once, on foot, surrounded by the other kings, with Vasiṣṭha and Vāmadeva, and attended by his vassals …
Pointers for Reflection:
- पदाति — on foot. The king does not ride or send for the sage; he walks to him. Humility before a teacher (compare Gītā 4.34, प्रणिपात).
Verse 1.6.16¶
जगाम तत्र यत्रासौ विश्वामित्रो महामुनिः ।
ददर्श मुनिशार्दूलं द्वारभूमाववस्थितम् ॥ १.६.१६ ॥
यत्र असौ महा-मुनिः विश्वामित्रः (where that great sage Viśvāmitra was) तत्र जगाम (he went), द्वार-भूमौ अवस्थितं मुनि-शार्दूलं ददर्श (and saw that tiger among sages standing at the gate).
Translation: … he made his way to the spot where Viśvāmitra, the great muni, stood, and found that tiger of sages waiting at the threshold.
Pointers for Reflection:
- Meeting at the threshold. The sage waits at the door; the king comes out. A threshold is where two worlds meet — the royal and the ascetic, the worldly and the spiritual.
Verse 1.6.17¶
केनापि कारणेनोर्वीतलमर्कमुपागतम् ।
ब्राह्मेण तेजसाक्रान्तं क्षात्रेण च महौजसा ॥ १.६.१७ ॥
केन अपि कारणेन (for some reason) उर्वी-तलम् उपागतम् अर्कम् [इव] (like the sun come down to earth), ब्राह्मेण तेजसा (with a brāhmaṇa's spiritual radiance) महा-ओजसा क्षात्रेण च (and a kṣatriya's great might) आक्रान्तम् (filled).
Translation: He looked like the sun come down to earth for some purpose, filled with both a brāhmaṇa's spiritual radiance and a warrior's great might.
Pointers for Reflection:
- Both natures in one person — Gītā 18.42–43:
- शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥
- शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥
- Calm, self-control, austerity, purity, patience, honesty, knowledge, realisation, faith: these are the brāhmaṇa's natural qualities. Valour, vigour, steadiness, skill, not fleeing in battle, generosity, leadership: these are the kṣatriya's.
- Viśvāmitra, a king who became a brahmarṣi, carries both. He is a living example of the two wings (1.1.7).
Verse 1.6.18¶
जराजरठया नित्यं तपःप्रसररूक्षया ।
जटावल्या वृतस्कन्धं ससंध्याभ्रमिवाचलम् ॥ १.६.१८ ॥
जरा-जरठया (hardened by age) तपः-प्रसर-रूक्षया (rough from long austerity) जटा-वल्या (with masses of matted locks) नित्यं वृत-स्कन्धं (his shoulders always covered) स-संध्या-अभ्रम् अचलम् इव (like a mountain with twilight clouds).
Translation: His shoulders were covered with masses of matted hair, hardened by age and rough from long austerity, like a mountain wrapped in twilight clouds.
Pointers for Reflection:
- The mountain image. Steady, ancient, crowned with colour. The sage is described in terms of nature, not of rank.
Verse 1.6.19¶
उपशान्तं च कान्तं च दीप्तमप्रतिघाति च ।
निभृतं चोर्जिताकारं दधानं भास्वरं वपुः ॥ १.६.१९ ॥
उपशान्तं च कान्तं च (calm and lovely) दीप्तम् अप्रतिघाति च (blazing and irresistible) निभृतं च ऊर्जित-आकारं च (quiet yet powerful in form) भास्वरं वपुः दधानम् (bearing a radiant body).
Translation: His radiant form was calm yet lovely, blazing yet unopposable, quiet yet powerful.
Pointers for Reflection:
- Opposites held together. Calm and blazing, quiet and powerful. The free person is not one-sided. Compare the description of the steady-minded in Gītā 2.55–72: at peace, yet fully capable of action.
- उपशान्त. Calm, the same root as उपशम (1.1.1), which gives its name to the fifth prakaraṇa.
Verse 1.6.20¶
पेशलेनातिभीमेन प्रसन्नेनाकुलेन च ।
गम्भीरेणातिपूर्णेन तेजसा रञ्जितप्रभम् ॥ १.६.२० ॥
पेशलेन अति-भीमेन (gentle and yet very fearsome) प्रसन्नेन आकुलेन च (serene and yet intense) गम्भीरेण अति-पूर्णेन (deep and wholly full) तेजसा (with a radiance) रञ्जित-प्रभम् (his light was coloured).
Translation: His light was tinged with a radiance that was gentle yet fearsome, serene yet intense, deep and wholly full.
Pointers for Reflection:
- Wholeness. अतिपूर्ण, "wholly full". Compare the Īśa Upaniṣad's invocation: पूर्णमदः पूर्णमिदम् — that is full, this is full. The sage's presence is described as fullness.
Verse 1.6.21¶
अनन्तजीवितदशासखीमेकामनिन्दिताम् ।
धारयन्तं करे श्लक्ष्णां कुण्डीमम्लानमानसम् ॥ १.६.२१ ॥
अनन्त-जीवित-दशा-सखीम् (the companion of his endless life) एकाम् अनिन्दितां श्लक्ष्णां कुण्डीं (a single, faultless, smooth water-pot) करे धारयन्तम् (holding in his hand), अम्लान-मानसम् (his mind unfading).
Translation: He held in his hand a single smooth, faultless water-pot, the companion of his long life; his mind never faded.
Pointers for Reflection:
- One water-pot. The sage's only possession. Compare the kingdom and golden throne the king has just left behind.
- अम्लानमानस. "Unfaded mind". Contrast Rāma's withered face (1.5.8, परिम्लानमुखाम्बुज). The one who will help Rāma has what Rāma has lost.
Verse 1.6.22¶
करुणाक्रान्तचेतस्त्वात्प्रसन्नैर्मधुराक्षरैः ।
वीक्षणैरमृतेनेव संसिञ्चन्तमिमाः प्रजाः ॥ १.६.२२ ॥
करुणा-आक्रान्त-चेतस्त्वात् (because his heart was filled with compassion) प्रसन्नैः मधुर-अक्षरैः वीक्षणैः (with serene, sweet glances) इमाः प्रजाः अमृतेन इव संसिञ्चन्तम् (as if sprinkling these people with nectar).
Translation: Out of a heart full of compassion, he seemed to sprinkle the people with nectar through his serene and gentle glances.
Pointers for Reflection:
- Gītā 12.13: अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च — without hatred towards any being, friendly and compassionate. The fearsome sage (1.6.20) is also full of करुणा.
- Reading note. The online text prints करुणाक्रान्तचेतत्तवात्; करुणाक्रान्तचेतस्त्वात् is used here.
Verse 1.6.23¶
युक्तयज्ञोपवीताङ्गं धवलप्रोन्नतस्रुवम् ।
अनन्तं विस्मयं चान्तः प्रयच्छन्तमिवेक्षितुः ॥ १.६.२३ ॥
युक्त-यज्ञोपवीत-अङ्गं (his body wearing the sacred thread) धवल-प्रोन्नत-स्रुवम् (holding a white, raised sacrificial ladle) ईक्षितुः अन्तः अनन्तं विस्मयं प्रयच्छन्तम् इव (as if giving endless wonder to whoever looked at him).
Translation: Wearing the sacred thread and holding a white sacrificial ladle, he seemed to fill anyone who looked at him with endless wonder.
Pointers for Reflection:
- Wonder again. As the messenger felt wonder before Ariṣṭanemi (1.1.43), so the court feels wonder before Viśvāmitra. In this text, wonder often marks the presence of the wise.
- Reading note. The online text prints युक्तयज्ञोपवीताङ्ग; युक्तयज्ञोपवीताङ्गं is used here.
Verse 1.6.24¶
मुनिमालोक्य भूपालो दूरादेवानताकृतिः ।
प्रणनाम गलन्मौलिमणिमानितभूतलम् ॥ १.६.२४ ॥
भू-पालः (the king) मुनिं दूरात् एव आलोक्य (seeing the sage from afar) आनत-आकृतिः (bowing) गलत्-मौलि-मणि-मानित-भूतलं प्रणनाम (prostrated, so that the jewels slipping from his crown honoured the ground).
Translation: Seeing the sage from afar, the king bowed low and prostrated himself, the jewels slipping from his crown as if to honour the ground.
Pointers for Reflection:
- Jewels fall to the ground. A beautiful image: the king's wealth literally falls at the sage's feet. Worldly splendour bows to spiritual greatness.
- Reading note. The online text prints सुनिमालोक्य; मुनिमालोक्य is used here.
Verse 1.6.25¶
मुनिरप्यवनीनाथं भास्वानिव शतक्रतुम् ।
तत्राभिवादयांचक्रे मधुरोदारया गिरा ॥ १.६.२५ ॥
मुनिः अपि (the sage too), भास्वान् शतक्रतुम् इव (as the sun greets Indra) मधुर-उदारया गिरा (with sweet and noble words) तत्र अवनी-नाथम् अभिवादयाञ्चक्रे (greeted the lord of the earth there).
Translation: The sage in turn greeted the king with sweet and noble words, as the sun greets Indra.
Pointers for Reflection:
- Mutual respect. The king bows to the sage; the sage greets the king. Neither despises the other's role.
Verse 1.6.26¶
ततो वसिष्ठप्रमुखाः सर्व एव द्विजातयः ।
स्वागतादिक्रमेणैनं पूजयामासुरादृताः ॥ १.६.२६ ॥
ततः (then) वसिष्ठ-प्रमुखाः सर्वे एव द्विजातयः (all the twice-born, led by Vasiṣṭha) आदृताः (respectfully) स्वागत-आदि-क्रमेण (with welcome and the other rites in order) एनं पूजयामासुः (honoured him).
Translation: After that, every one of the twice-born, Vasiṣṭha at their head, received him with reverence, offering welcome and the rest of the honours in due order.
Pointers for Reflection:
- Vasiṣṭha and Viśvāmitra together. In the older Rāmāyaṇa tradition, these two sages had a famous rivalry. Here they meet in mutual honour. Their cooperation will make the Yoga Vasiṣṭha possible.
Verse 1.6.27¶
दशरथ उवाच ।
अशङ्कितोपनीतेन भास्वता दर्शनेन ते ।
साधो स्वनुगृहीताः स्मो रविणेवाम्बुजाकराः ॥ १.६.२७ ॥
साधो (good sage), अशङ्कित-उपनीतेन (brought unexpectedly) भास्वता (shining) ते दर्शनेन (by the sight of you) रविणा अम्बुज-आकराः इव (like lotus ponds by the sun) सु-अनुगृहीताः स्मः (we are greatly blessed).
Translation: Daśaratha said: "Good sage, by the unexpected and shining sight of you, we are blessed, as lotus ponds are by the sun."
Pointers for Reflection:
- दर्शन. The sight of a holy person is itself a blessing (compare 1.1.50, where Ariṣṭanemi says the same to Vālmīki).
- Lotus ponds and the sun. Lotuses open when the sun rises. The king's welcome begins a long series of comparisons (1.6.27–1.6.51).
Verse 1.6.28¶
यदनादि यदक्षुण्णं यदपायविवर्जितम् ।
तदानन्दसुखं प्राप्तं मया त्वद्दर्शनान्मुने ॥ १.६.२८ ॥
मुने (O sage), त्वत्-दर्शनात् (from seeing you) मया (by me) यत् अनादि (that which has no beginning) यत् अक्षुण्णं (unbroken) यत् अपाय-विवर्जितं (free from loss) तत् आनन्द-सुखं प्राप्तम् (that joy of bliss has been gained).
Translation: "From seeing you, O sage, I have gained a joy that has no beginning, that is unbroken and free from loss."
Pointers for Reflection:
- Gītā 6.21:
- सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥
- That ultimate happiness, grasped by understanding and beyond the senses — knowing it, one never moves from the truth.
- The king uses words for ultimate bliss (beginningless, unbroken). Perhaps courtly exaggeration; perhaps a glimpse. Either way, he names what Rāma is seeking.
- A question to sit with. Have I ever felt, in the presence of a wise person, a joy that did not seem to come from anything in particular?
Verse 1.6.29¶
अद्य वर्तामहे नूनं धन्यानां धुरि धर्मतः ।
भवदागमनस्येमे यद्वयं लक्ष्यमागताः ॥ १.६.२९ ॥
अद्य (today) वयं धर्मतः (by our dharma) धन्यानां धुरि नूनं वर्तामहे (surely stand foremost among the fortunate), यत् इमे वयं (since we) भवत्-आगमनस्य लक्ष्यम् आगताः (have become the goal of your coming).
Translation: "Today we surely stand foremost among the fortunate, since we have become the object of your visit."
Pointers for Reflection:
- Fortune as being visited. The king counts it his greatest good fortune to be chosen by a sage. Value is placed not in having, but in being visited by wisdom.
Verse 1.6.30¶
एवं प्रकथयन्तोऽत्र राजानोऽथ महर्षयः ।
आसनेषु सभास्थानमासाद्य समुपाविशन् ॥ १.६.३० ॥
अत्र (here) एवं प्रकथयन्तः (talking in this way) राजानः अथ महा-ऋषयः (the kings and great seers) सभा-स्थानम् आसाद्य (reaching the assembly hall) आसनेषु समुपाविशन् (took their seats).
Translation: Talking in this way, the kings and great seers went into the assembly hall and took their seats.
Pointers for Reflection:
- The scene is set. The assembly hall, with kings and sages seated together, is where the whole Yoga Vasiṣṭha will be spoken.
Verse 1.6.31¶
स दृष्ट्वा मालितं लक्ष्म्या भीतस्तमृषिसत्तमम् ।
प्रहृष्टवदनो राजा स्वयमर्घ्यं न्यवेदयत् ॥ १.६.३१ ॥
सः राजा (that king) लक्ष्म्या मालितं (adorned with splendour) तम् ऋषि-सत्तमं दृष्ट्वा (seeing that best of seers) भीतः (in awe) प्रहृष्ट-वदनः (with a joyful face) स्वयम् अर्घ्यं न्यवेदयत् (himself offered water of welcome).
Translation: Seeing that best of seers in his splendour, the king, both awed and joyful, himself offered him water of welcome.
Pointers for Reflection:
- Awe and joy together. भीत and प्रहृष्ट: the right attitude before greatness is both reverence and delight.
- स्वयम् — himself. The king does not let servants do it. Compare Vālmīki honouring Brahmā (1.2.12).
Verse 1.6.32¶
स राज्ञः प्रतिगृह्यार्घ्यं शास्त्रदृष्टेन कर्मणा ।
प्रदक्षिणं प्रकुर्वन्तं राजानं पर्यपूजयत् ॥ १.६.३२ ॥
सः (he) राज्ञः अर्घ्यं शास्त्र-दृष्टेन कर्मणा प्रतिगृह्य (accepted the water of welcome from the king according to scriptural rite) प्रदक्षिणं प्रकुर्वन्तं राजानं पर्यपूजयत् (and honoured the king as he walked around him reverently).
Translation: Accepting the water as the scriptures prescribe, the sage honoured the king in turn as he circled him reverently.
Pointers for Reflection:
- Honour returned. The pattern of 1.6.25 repeats: each honours the other. A mature relationship between spiritual and worldly power.
Verse 1.6.33¶
स राज्ञा पूजितस्तेन प्रहृष्टवदनस्तदा ।
कुशलं चाव्ययं चैव पर्यपृच्छन्नराधिपम् ॥ १.६.३३ ॥
तेन राज्ञा पूजितः (honoured by the king) सः (he) तदा प्रहृष्ट-वदनः (then with a joyful face) नर-अधिपं कुशलम् अव्ययं च एव पर्यपृच्छत् (asked the king about his well-being and lasting prosperity).
Translation: Honoured by the king, the sage, his face full of joy, asked after the king's well-being and prosperity.
Pointers for Reflection:
- Courtesy before business. As Vālmīki did with Ariṣṭanemi (1.1.49), the sage asks how the king is before stating his purpose.
Verse 1.6.34¶
वसिष्ठेन समागम्य प्रहस्य मुनिपुंगवः ।
यथार्हं चार्चयित्वैनं पप्रच्छानामयं ततः ॥ १.६.३४ ॥
मुनि-पुङ्गवः (that bull among sages) वसिष्ठेन समागम्य (meeting Vasiṣṭha) प्रहस्य (smiling) एनं यथार्हम् अर्चयित्वा च (and honouring him fittingly) ततः अनामयं पप्रच्छ (then asked after his health).
Translation: Meeting Vasiṣṭha, the great sage smiled, honoured him fittingly and asked after his health.
Pointers for Reflection:
- प्रहस्य — smiling. The two great sages meet with a smile. Whatever their old rivalry in tradition, here there is warmth.
Verse 1.6.35¶
क्षणं यथार्हमन्योन्यं पूजयित्वा समेत्य च ।
ते सर्वे हृष्टमनसो महाराजनिवेशने ॥ १.६.३५ ॥
ते सर्वे (all of them) क्षणं (for a while) यथार्हम् अन्योन्यं पूजयित्वा (honouring one another fittingly) समेत्य च (and gathering) महा-राज-निवेशने (in the great king's palace) हृष्ट-मनसः [आसन्] (were glad at heart).
Translation: After honouring one another fittingly for a while, they all gathered in the great king's palace, glad at heart.
Pointers for Reflection:
- A gathering of joy. The assembly is happy. Only Rāma, absent, is not. His sorrow is the one thing that will draw this whole company into the deepest questions.
Verse 1.6.36¶
यथोचितासनगता मिथः संवृद्धतेजसः ।
परस्परेण पप्रच्छुः सर्वेऽनामयमादरात् ॥ १.६.३६ ॥
यथा-उचित-आसन-गताः (seated in their proper places) मिथः संवृद्ध-तेजसः (their radiance increased by one another) सर्वे (all) आदरात् (respectfully) परस्परेण अनामयं पप्रच्छुः (asked one another after their well-being).
Translation: Seated in their proper places, their radiance heightened by one another's company, they all respectfully asked after each other's welfare.
Pointers for Reflection:
- सत्सङ्ग. "Their radiance increased by one another": good company makes everyone brighter. Compare Gītā 10.9 (quoted at 1.4.8), बोधयन्तः परस्परम्, awakening one another.
Verse 1.6.37¶
उपविष्टाय तस्मै स विश्वामित्राय धीमते ।
पाद्यमर्घ्यं च गां चैव भूयोभूयो न्यवेदयत् ॥ १.६.३७ ॥
सः (he, the king) उपविष्टाय तस्मै धीमते विश्वामित्राय (to the wise Viśvāmitra, now seated) पाद्यम् अर्घ्यं च गां च एव (water for the feet, welcome water and a cow) भूयः भूयः न्यवेदयत् (offered again and again).
Translation: To the wise Viśvāmitra, now seated, the king offered again and again water for his feet, water of welcome, and a cow.
Pointers for Reflection:
- Generosity overflowing. The king gives more than is needed. This eagerness to give will soon lead to a promise he will struggle to keep (1.6.52–54; Sargas 7–9).
Verse 1.6.38¶
अर्चयित्वा तु विधिवद्विश्वामित्रमभाषत ।
प्राञ्जलिः प्रयतो वाक्यमिदं प्रीतमना नृपः ॥ १.६.३८ ॥
नृपः (the king) विधिवत् विश्वामित्रम् अर्चयित्वा तु (having duly honoured Viśvāmitra) प्राञ्जलिः प्रयतः प्रीत-मनाः (with joined palms, attentive and glad at heart) इदं वाक्यम् अभाषत (spoke these words).
Translation: Having duly honoured Viśvāmitra, the king, with joined palms, attentive and happy, spoke these words:
Pointers for Reflection:
- प्राञ्जलि — joined palms. The posture of reverence. Note it; in Sarga 8, this same king will plead with joined palms for the opposite of what he now promises.
Verse 1.6.39¶
यथाऽमृतस्य संप्राप्तिर्यथा वर्षमवर्षके ।
यथान्धस्येक्षणप्राप्तिर्भवदागमनं तथा ॥ १.६.३९ ॥
यथा अमृतस्य सम्प्राप्तिः (as the gaining of nectar) यथा अवर्षके वर्षम् (as rain in a land without rain) यथा अन्धस्य ईक्षण-प्राप्तिः (as sight regained by the blind), तथा भवत्-आगमनम् (so is your coming).
Translation: "Your coming is like finding nectar, like rain in a drought, like sight restored to the blind."
Pointers for Reflection:
- Sight to the blind — Chāndogya Upaniṣad 6.14.1–2: A man brought blindfolded from his homeland and left in a wilderness finds his way home only when someone removes the blindfold and shows him the way. The Upaniṣad continues: आचार्यवान्पुरुषो वेद — one who has a teacher knows. The king's words, "like sight to the blind", describe exactly what a teacher's arrival means.
- Three images of need fulfilled. Nectar, rain, sight: each answers a deep lack. The king does not yet know how true this is for his son.
Verse 1.6.40¶
यथेष्टदारसंपर्कात्पुत्रजन्माऽप्रजावतः ।
स्वप्नदृष्टार्थलाभश्च भवदागमनं तथा ॥ १.६.४० ॥
यथा अप्रजावतः (as for one without children) इष्ट-दार-सम्पर्कात् पुत्र-जन्म (the birth of a son from a beloved wife) स्वप्न-दृष्ट-अर्थ-लाभः च (and gaining a treasure seen in a dream), तथा भवत्-आगमनम् (so is your coming).
Translation: "It is like a son born to one who had none, like gaining a treasure seen in a dream."
Pointers for Reflection:
- The treasure seen in a dream. A hint, perhaps unintended by the king, of the Yoga Vasiṣṭha's teaching that the world itself is like a dream. Even the joys we gain have a dreamlike quality.
Verse 1.6.41¶
यथेप्सितेन संयोग इष्टस्यागमनं यथा ।
प्रणष्टस्य यथा लाभो भवदागमनं तथा ॥ १.६.४१ ॥
यथा ईप्सितेन संयोगः (as union with one longed for) यथा इष्टस्य आगमनम् (as the arrival of a loved one) यथा प्रणष्टस्य लाभः (as finding what was lost), तथा भवत्-आगमनम् (so is your coming).
Translation: "It is like meeting one we long for, like the arrival of a loved one, like finding what was lost."
Pointers for Reflection:
- Finding what was lost. The deepest of the images: the Self is often described as something we have never really lost, only forgotten (compare 1.3.2, विस्मरण).
Verse 1.6.42¶
यथा हर्षो नभोगत्या मृतस्य पुनरागमात् ।
तथा त्वदागमाद्ब्रह्मन्स्वागतं ते महामुने ॥ १.६.४२ ॥
यथा नभो-गत्या हर्षः (as the joy of flying through the sky) [यथा] मृतस्य पुनर्-आगमात् [हर्षः] (as the joy at one returned from death), तथा त्वत्-आगमात् (so from your coming). ब्रह्मन् महा-मुने (O seer, great sage), ते स्वागतम् (welcome to you).
Translation: "Like the joy of flying through the sky, like the joy of someone returned from the dead — such is my joy at your coming. Welcome, great sage."
Pointers for Reflection:
- Returning from death. The last of the images. The king does not know that his son will indeed be brought back to life — not from bodily death, but from the deadness of despair.
Verse 1.6.43¶
ब्रह्मलोकनिवासो हि कस्य न प्रीतिमावहेत् ।
मुने तवागमस्तद्वत्सत्यमेव ब्रवीमि ते ॥ १.६.४३ ॥
ब्रह्म-लोक-निवासः (living in Brahmā's world) कस्य प्रीतिं न आवहेत् (whom would it not delight)? मुने (O sage), तव आगमः तद्वत् (your coming is like that); सत्यम् एव ते ब्रवीमि (I speak the truth to you).
Translation: "Whom would it not delight to live in Brahmā's world? Your coming is like that, O sage. I tell you truly."
Pointers for Reflection:
- The king's highest image is heaven. Compare Ariṣṭanemi, who turned heaven down (1.1.40). The king still measures joy by heaven; Rāma will soon measure everything differently.
Verse 1.6.44¶
कश्च ते परमः कामः किं च ते करवाण्यहम् ।
पात्रभूतोऽसि मे विप्र प्राप्तः परमधार्मिकः ॥ १.६.४४ ॥
कः च ते परमः कामः (what is your highest wish)? किं च ते अहं करवाणि (what can I do for you)? विप्र (O brāhmaṇa), परम-धार्मिकः प्राप्तः (you, supremely righteous, have come) मे पात्र-भूतः असि (you are a worthy recipient for me).
Translation: "What is your greatest wish? What can I do for you? O brāhmaṇa, you, most righteous of all, have come to me; you are the worthiest recipient of any gift."
Pointers for Reflection:
- An open offer. The king asks what he can give, before knowing what will be asked. Compare Brahmā's boon (1.2.7). Offers made before knowing the request will test the giver (Sarga 8).
- पात्र — a worthy vessel. In Indian tradition, giving to a worthy person is itself a blessing to the giver (compare Gītā 17.20 on giving to the right person, at the right time and place).
Verse 1.6.45¶
पूर्वं राजर्षिशब्देन तपसा द्योतितप्रभः ।
ब्रह्मर्षित्वमनुप्राप्तः पूज्योऽसि भगवन्मया ॥ १.६.४५ ॥
भगवन् (revered one), पूर्वं (formerly) राजर्षि-शब्देन (by the title of royal sage) तपसा द्योतित-प्रभः (your splendour shone through austerity); ब्रह्मर्षित्वम् अनुप्राप्तः (now, having attained the status of brahmarṣi) मया पूज्यः असि (you are to be revered by me).
Translation: "Revered one, once you were called a royal sage, and your splendour shone through austerity. Now you have become a brahmarṣi, and I must honour you."
Pointers for Reflection:
- From king to brahmarṣi. Viśvāmitra's famous story: born a king, he reached the highest spiritual rank by his own effort. The Yoga Vasiṣṭha will later praise self-effort (पौरुष) above fate; Viśvāmitra is its living example.
- Gītā 4.2: इमं राजर्षयो विदुः — the royal sages knew this (see 1.1.23).
Verse 1.6.46¶
गङ्गाजलाभिषेकेण यथा प्रीतिर्भवेन्मम ।
तथा त्वद्दर्शनात्प्रीतिरन्तः शीतयतीव माम् ॥ १.६.४६ ॥
यथा गङ्गा-जल-अभिषेकेण मम प्रीतिः भवेत् (as I would feel joy bathing in the Gaṅgā), तथा त्वत्-दर्शनात् प्रीतिः (so the joy of seeing you) माम् अन्तः शीतयति इव (seems to cool me within).
Translation: "As bathing in the Gaṅgā gives me joy, so the sight of you seems to cool me within."
Pointers for Reflection:
- Cooling. In Indian thought, peace is often pictured as coolness, and agitation as heat. The sage's presence cools; Rāma's coming inquiry will seek a lasting coolness (compare गतज्वर, "free of fever", 1.2.31).
Verse 1.6.47¶
विगतेच्छाभयक्रोधो वीतरागो निरामयः ।
इदमत्यद्भुतं ब्रह्मन्यद्भवान्मामुपागतः ॥ १.६.४७ ॥
ब्रह्मन् (O seer), इदम् अति-अद्भुतं (this is most wonderful), यत् (that) विगत-इच्छा-भय-क्रोधः (free from desire, fear and anger) वीत-रागः निरामयः (without attachment, untroubled) भवान् माम् उपागतः (you have come to me).
Translation: "It is most wonderful, O seer, that you — free from desire, fear and anger, without attachment, untroubled — have come to me."
Pointers for Reflection:
- Gītā 5.28 — the same words:
- यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥
- The sage whose senses, mind and understanding are controlled, intent on liberation, free from desire, fear and anger — he is ever free.
- विगतेच्छाभयक्रोधः appears in both verses, letter for letter. The king, perhaps without knowing it, describes Viśvāmitra in the Gītā's words for the liberated.
- Why it is wonderful. One who wants nothing has come asking for something. The king is puzzled — and the answer (protection of the sacrifice) will show that the free still act for the world's good.
Verse 1.6.48¶
शुभक्षेत्रगतं चाहमात्मानमपकल्मषम् ।
चन्द्रबिम्ब इवोन्मग्नं वेदवेद्यविदांवर ॥ १.६.४८ ॥
वेद-वेद्य-विदां वर (best among those who know what the Vedas teach), अहं च (and I) शुभ-क्षेत्र-गतम् (having come to an auspicious place) आत्मानम् अप-कल्मषम् (myself free of stain) उन्मग्नं चन्द्र-बिम्बम् इव (like the moon's disc risen [from clouds]) [पश्यामि] (see).
Translation: "Best of those who know what the Vedas teach, I feel myself as if I had come to a holy place, cleansed of all stain, like the moon's disc emerging from clouds."
Pointers for Reflection:
- The moon emerging. The image of something pure that was only hidden. Compare 1.2.24, where delusion is a stain (मल) on what is already pure.
Verse 1.6.49¶
साक्षादिव ब्रह्मणो मे तवाभ्यागमनं मतम् ।
पूतोऽस्म्यनुगृहीतश्च तवाभ्यागमनान्मुने ॥ १.६.४९ ॥
तव अभ्यागमनं (your coming) मे (to me) साक्षात् ब्रह्मणः इव मतम् (seems like that of Brahmā himself); मुने (O sage), तव अभ्यागमनात् (from your coming) पूतः अस्मि अनुगृहीतः च (I am purified and blessed).
Translation: "Your coming feels to me like the coming of Brahmā himself. Your visit has purified and blessed me, O sage."
Pointers for Reflection:
- Purified by presence. The theme of 1.6.27–49: the very arrival of a wise person transforms. The text prepares us to see how much more Vasiṣṭha's teaching will transform Rāma.
Verse 1.6.50¶
त्वदागमनपुण्येन साधो यदनुरञ्जितम् ।
अद्य मे सफलं जन्म जीवितं तत्सुजीवितम् ॥ १.६.५० ॥
साधो (good one), त्वत्-आगमन-पुण्येन (by the merit of your coming) अद्य (today) यत् अनुरञ्जितं (being gladdened) मे जन्म स-फलम् (my birth is fruitful); तत् जीवितं सु-जीवितम् (that life is well lived).
Translation: "Today, by the blessing of your coming, my birth has borne fruit; my life is a life well lived."
Pointers for Reflection:
- A life made meaningful by one meeting. The king's words are courtly, but they point to something real: a single encounter can give meaning to a whole life.
- A question to sit with. Which meetings have made my life feel well lived?
Verse 1.6.51¶
त्वामिहाभ्यागतं दृष्ट्वा प्रतिपूज्य प्रणम्य च ।
आत्मन्येव नमाम्यन्तर्दृष्ट्वेन्दुं जलधिर्यथा ॥ १.६.५१ ॥
इह अभ्यागतं त्वां दृष्ट्वा (seeing you come here) प्रतिपूज्य प्रणम्य च (honouring and bowing to you), अन्तः इन्दुं दृष्ट्वा जलधिः यथा (as the ocean on seeing the moon) आत्मनि एव नमामि (I bow within myself).
Translation: "Seeing you here, honouring you and bowing to you, I bow within myself too, as the ocean swells within on seeing the moon."
Pointers for Reflection:
- The tide. The ocean rises towards the moon without moving from its place. Outer bowing becomes an inner bowing — devotion that moves the heart, not only the body.
- आत्मनि एव नमामि. "I bow within the Self." A hint, perhaps, that the true honour is given inwardly, to the Self that sage and king share.
Verse 1.6.52¶
यत्कार्यं येन वार्थेन प्राप्तोऽसि मुनिपुङ्गव ।
कृतमित्येव तद्विद्धि मान्योऽसीति सदा मम ॥ १.६.५२ ॥
मुनि-पुङ्गव (bull among sages), यत् कार्यं (whatever task) येन वा अर्थेन (or whatever purpose) प्राप्तः असि (you have come for), तत् कृतम् इति एव विद्धि (know it as already done), [यतः] सदा मम मान्यः असि (for you are always honoured by me).
Translation: "Foremost of munis, whatever work or aim has brought you here, count it as accomplished; you have always had my reverence."
Pointers for Reflection:
- The promise. "Consider it done." Daśaratha commits before knowing what is asked. This promise drives Sargas 7–9.
- An echo of Kaṭha Upaniṣad 1.1. Naciketas' father also made a grand offering and was held to it, when his son asked "to whom will you give me?" Promises given in enthusiasm can bind in ways one did not foresee.
Verse 1.6.53¶
स्वकार्ये न विमर्शं त्वं कर्तुमर्हसि कौशिक ।
भगवन्नास्त्यदेयं मे त्वयि यत्प्रतिपद्यते ॥ १.६.५३ ॥
कौशिक (Kauśika), त्वं स्व-कार्ये विमर्शं कर्तुं न अर्हसि (you need not hesitate about your purpose). भगवन् (revered one), त्वयि (for you) यत् प्रतिपद्यते (whatever is wanted) मे अदेयं न अस्ति (there is nothing I would not give).
Translation: "Kauśika, do not hesitate to state your purpose. Revered one, there is nothing I would not give you, whatever you may ask."
Pointers for Reflection:
- "Nothing I would not give." The king will soon discover that there is one thing: his son. The text gently shows how attachment hides in our generosity.
Verse 1.6.54¶
कार्यस्य न विचारं त्वं कर्तुमर्हसि धर्मतः ।
कर्ता चाहमशेषं ते दैवतं परमं भवान् ॥ १.६.५४ ॥
धर्मतः (as a matter of dharma) त्वं कार्यस्य विचारं कर्तुं न अर्हसि (you need not weigh the task). अहं च ते अशेषं कर्ता (I will do all of it for you); भवान् परमं दैवतम् (you are the highest deity).
Translation: "You need not weigh whether your request is right. I will do all of it for you. You are my highest deity."
Pointers for Reflection:
- Taittirīya Upaniṣad 1.11.2: अतिथिदेवो भव — treat the guest as God. Daśaratha calls Viśvāmitra परमं दैवतम्, the highest deity.
- Total commitment. The king's words leave no room for later refusal. This is the setting for the drama of Sargas 7–9.
Verse 1.6.55¶
इदमतिमधुरं निशम्य वाक्यं श्रुतिसुखमात्मविदा विनीतमुक्तम् ।
प्रथितगुणयशागुणैर्विशिष्टं मुनिवृषभः परमं जगाम हर्षम् ॥ १.६.५५ ॥
मुनि-वृषभः (the bull among sages) आत्म-विदा विनीतम् उक्तम् (spoken humbly by one who knows the Self) श्रुति-सुखं (pleasant to the ear) प्रथित-गुण-यशा-गुणैः विशिष्टम् (distinguished by famed virtues) इदम् अति-मधुरं वाक्यं निशम्य (hearing these very sweet words) परमं हर्षं जगाम (felt the greatest joy).
Translation: Hearing these very sweet words, pleasant to the ear and spoken humbly by one who knew the Self, rich in virtue and renown, the great sage felt the greatest joy.
Pointers for Reflection:
- A closing verse in a longer metre (puṣpitāgrā).
- आत्मविद् — "one who knows the Self". The narrator calls Daśaratha an आत्मविद्. A surprising title for a king about to be overwhelmed by attachment (Sarga 8). Perhaps a reminder that knowing and living what one knows are different things — the two wings again.