Sarga 7¶
Vairāgya Prakaraṇa · Viśvāmitra's request for Rāma (28 verses)
Sarga 7 at a glance
Vālmīki continues his account to Bharadvāja.
- Viśvāmitra explains his need: rākṣasas wreck his sacrifice, and his vow forbids him to curse them (1.7.1–1.7.10).
- He asks for Rāma, still a boy, and promises him lasting good (1.7.11–1.7.18).
- He urges the king not to let affection for his son hold him back, and says he and Vasiṣṭha know who Rāma truly is (1.7.19–1.7.26).
- The sage falls silent, and the king searches for an answer (1.7.27–1.7.28).
Verse 1.7.1¶
श्रीवाल्मीकिरुवाच ।
तच्छ्रुत्वा राजसिंहस्य वाक्यमद्भुतविस्तरम् ।
हृष्टरोमा महातेजा विश्वामित्रोऽभ्यभाषत ॥ १.७.१ ॥
राज-सिंहस्य (of that lion among kings) तत् अद्भुत-विस्तरं वाक्यं श्रुत्वा (hearing those wonderfully expansive words) हृष्ट-रोमा (thrilled) महा-तेजाः विश्वामित्रः अभ्यभाषत (radiant Viśvāmitra replied).
Translation: Vālmīki said: Hearing the king's wonderfully generous words, the radiant Viśvāmitra, thrilled, replied:
Pointers for Reflection:
- हृष्टरोमा — hair standing on end. The same reaction as Arjuna's before the cosmic vision (Gītā 11.14, हृष्टरोमा धनञ्जयः). Joy at the king's open promise.
Verse 1.7.2¶
सदृशं राजशार्दूल तवैवैतन्महीतले ।
महावंशप्रसूतस्य वसिष्ठवशवर्तिनः ॥ १.७.२ ॥
राज-शार्दूल (tiger among kings), एतत् (this) मही-तले तव एव सदृशम् (on earth befits you alone), महा-वंश-प्रसूतस्य (born of a great line) वसिष्ठ-वश-वर्तिनः (and guided by Vasiṣṭha).
Translation: "Tiger among kings, such words befit you alone on earth, born of a great lineage and guided by Vasiṣṭha."
Pointers for Reflection:
- Guided by Vasiṣṭha. Viśvāmitra praises the king for following his guru. The king's greatness is credited partly to his teacher. A king who listens to a sage is the ideal (compare the राजर्षि, Gītā 4.2).
Verse 1.7.3¶
यत्तु मे हृद्गतं वाक्यं तस्य कार्यविनिर्णयम् ।
कुरु त्वं राजशार्दूल धर्मं समनुपालय ॥ १.७.३ ॥
यत् तु मे हृत्-गतं वाक्यं (but the request that is in my heart), तस्य कार्य-विनिर्णयं त्वं कुरु (decide on that matter), राज-शार्दूल (tiger among kings); धर्मं समनुपालय (uphold dharma).
Translation: "Now, tiger among kings, decide on the request in my heart, and uphold dharma."
Pointers for Reflection:
- धर्मं समनुपालय. Viśvāmitra frames his request as a test of the king's dharma — keeping one's word. This becomes the central tension of Sargas 8–9.
Verse 1.7.4¶
अहं धर्मं समातिष्ठे सिद्ध्यर्थं पुरुषर्षभ ।
तस्य विघ्नकरा घोरा राक्षसा मम संस्थिताः ॥ १.७.४ ॥
पुरुष-ऋषभ (best of men), अहं सिद्धि-अर्थं धर्मं समातिष्ठे (I undertake a sacred rite for its fulfilment); तस्य विघ्न-कराः (obstructing it) घोराः राक्षसाः मम संस्थिताः (fearsome rākṣasas have set themselves against me).
Translation: "Best of men, I am undertaking a sacred rite to bring it to completion, but fearsome rākṣasas have set themselves to obstruct it."
Pointers for Reflection:
- The outer problem. A rite and its obstacles. The Yoga Vasiṣṭha will later teach that every obstacle is met within the mind first.
- Reading note. The online text prints सिद्धयर्थं; the correct form सिद्ध्यर्थं is used here.
Verse 1.7.5¶
यदा यदा तु यज्ञेन यजेऽहं विबुधव्रजान् ।
तदा तदा तु मे यज्ञं विनिघ्नन्ति निशाचराः ॥ १.७.५ ॥
यदा यदा तु (whenever) अहं यज्ञेन विबुध-व्रजान् यजे (I worship the hosts of gods with a sacrifice), तदा तदा तु (then each time) निशा-चराः मे यज्ञं विनिघ्नन्ति (the night-roamers wreck my sacrifice).
Translation: "Whenever I worship the gods with a sacrifice, every time, the night-roamers wreck it."
Pointers for Reflection:
- An echo of Gītā 4.7: यदा यदा हि धर्मस्य ग्लानिर्भवति भारत — whenever dharma declines … The same "whenever … then" (यदा यदा … तदा तदा) structure. In the Gītā, whenever dharma declines, the Lord comes. Here, whenever the rite is disturbed, a sage comes to fetch the Lord — Rāma.
- Recurring obstacles. Not once, but every time. The persistence of obstacles calls for a lasting solution.
Verse 1.7.6¶
बहुशो विहिते तस्मिन्मया राक्षसनायकाः ।
अकिरंस्ते महीं यागे मांसेन रुधिरेण च ॥ १.७.६ ॥
मया तस्मिन् बहुशः विहिते (though I performed it many times) ते राक्षस-नायकाः (those leaders of rākṣasas) यागे (during the rite) महीं मांसेन रुधिरेण च अकिरन् (strewed the ground with flesh and blood).
Translation: "Though I began the rite many times, the rākṣasa chiefs strewed the sacrificial ground with flesh and blood."
Pointers for Reflection:
- Defilement. Flesh and blood make the sacred ground impure, so the rite cannot proceed. A vivid picture of what disturbs sacred practice.
Verse 1.7.7¶
अवधूते तथाभूते तस्मिन्यागकदम्बके ।
कृतश्रमो निरुत्साहस्तस्माद्देशादुपागतः ॥ १.७.७ ॥
तस्मिन् याग-कदम्बके तथा-भूते अवधूते (when that series of rites was thus defiled) कृत-श्रमः निरुत्साहः (wearied and disheartened) तस्मात् देशात् उपागतः (I have come away from that place).
Translation: "When my rites had been defiled in this way, wearied and disheartened, I came away from that place."
Pointers for Reflection:
- Even a great sage loses heart. निरुत्साह, disheartened. Viśvāmitra admits discouragement. Compare Rāma's dejection (Sarga 5): even the strong have moments of weariness.
Verse 1.7.8¶
न च मे क्रोधमुत्स्रष्टुं बुद्धिर्भवति पार्थिव ।
तथाभूतं हि तत्कर्म न शापस्तस्य विद्यते ॥ १.७.८ ॥
पार्थिव (O king), मे क्रोधम् उत्स्रष्टुं बुद्धिः न भवति (I cannot bring myself to release my anger [in a curse]), हि (for) तत् कर्म तथा-भूतम् (that rite is of such a kind) [यत्] तस्य शापः न विद्यते (that no curse may be uttered during it).
Translation: "O king, I cannot release my anger in a curse, for while undertaking such a rite, cursing is not allowed."
Pointers for Reflection:
- Restraint of anger — Gītā 16.21:
- त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥
- Three gates lead to ruin of the self: desire, anger and greed. So one should give up these three.
- Viśvāmitra, famous for his anger, holds it back because his vow requires it. Discipline in action.
- Why he needs Rāma. He cannot fight with curses; he needs someone who can act. The sage's power is restrained by his own vow, so a kṣatriya is required. Knowledge and action need each other.
Verse 1.7.9¶
ईदृशी यज्ञदीक्षा सा मम तस्मिन्महाक्रतौ ।
त्वत्प्रसादादविघ्नेन प्रापयेयं महाफलम् ॥ १.७.९ ॥
तस्मिन् महा-क्रतौ (for that great rite) सा मम ईदृशी यज्ञ-दीक्षा (such is my consecration); त्वत्-प्रसादात् (by your grace) अविघ्नेन (without obstruction) महा-फलं प्रापयेयम् (may I reach its great fruit).
Translation: "This is the vow I have taken for that great sacrifice. Through your kindness, may I carry it through unhindered and win its full reward."
Pointers for Reflection:
- प्रसाद — grace. The sage asks for the king's grace. In this scene, the sage depends on the king, as later the king and prince will depend on the sages.
Verse 1.7.10¶
त्रातुमर्हसि मामार्तं शरणार्थिनमागतम् ।
अर्थिनां यन्निराशत्वं सत्तमेऽभिभवो हि सः ॥ १.७.१० ॥
माम् आर्तं (me, in distress) शरण-अर्थिनम् आगतं (who have come seeking refuge) त्रातुम् अर्हसि (you should protect). अर्थिनां यत् निराशत्वं (when petitioners are sent away without hope) सः हि सत्तमे अभिभवः (that is indeed a disgrace to the best of people).
Translation: "You should protect me, for I come in distress seeking refuge. To send a petitioner away without hope is a disgrace for the noblest."
Pointers for Reflection:
- शरणागति. Seeking refuge is a sacred relationship in Indian ethics. Rāma himself is famed for never refusing one who seeks refuge. Here a sage seeks refuge with Rāma's father.
- The king's words turned back. In 1.3.23, Rāma said no petitioner was ever refused by his father. Now Viśvāmitra holds the king to that reputation.
Verse 1.7.11¶
तवास्ति तनयः श्रीमान्दृप्तशार्दूलविक्रमः ।
महेन्द्रसदृशो वीर्ये रामो रक्षोविदारणः ॥ १.७.११ ॥
तव (you have) श्रीमान् (a glorious) दृप्त-शार्दूल-विक्रमः (with the valour of a proud tiger) वीर्ये महेन्द्र-सदृशः (equal to Indra in strength) रक्षः-विदारणः (a destroyer of rākṣasas) रामः तनयः अस्ति (son, Rāma).
Translation: "You have a son, Rāma, radiant, bold as a fierce tiger, a match for Indra in might, one who tears the rākṣasas apart."
Pointers for Reflection:
- Rāma named. The sage asks not for an army but for one young man. He sees in Rāma what Rāma does not yet see in himself.
Verse 1.7.12¶
तं पुत्रं राजशार्दूल रामं सत्यपराक्रमम् ।
काकपक्षधरं शूरं ज्येष्ठं मे दातुमर्हसि ॥ १.७.१२ ॥
राज-शार्दूल (tiger among kings), तं सत्य-पराक्रमं (with true valour) काक-पक्ष-धरं (still wearing a boy's side-locks) शूरं ज्येष्ठं पुत्रं रामं (your brave eldest son Rāma) मे दातुम् अर्हसि (you should give to me).
Translation: "Tiger among kings, you should give me your eldest son Rāma, brave and truly valiant, though he still wears the side-locks of a boy."
Pointers for Reflection:
- काकपक्ष — a boy's side-locks. Viśvāmitra knows Rāma is still a boy. He asks for him anyway. Greatness does not wait for age (compare 1.5.1, not yet sixteen).
Verse 1.7.13¶
शक्तो ह्येष मया गुप्तो दिव्येन स्वेन तेजसा ।
राक्षसा येऽपकर्तारस्तेषां मूर्धविनिग्रहे ॥ १.७.१३ ॥
मया गुप्तः (protected by me) एषः हि (he indeed) स्वेन दिव्येन तेजसा (with his own divine power) ये अपकर्तारः राक्षसाः (those rākṣasas who do harm) तेषां मूर्ध-विनिग्रहे शक्तः (is able to crush their heads).
Translation: "Protected by me, and by his own divine power, he is able to crush those harmful rākṣasas."
Pointers for Reflection:
- Two protections. मया गुप्तः, protected by the sage, and दिव्येन स्वेन तेजसा, by his own divine power. Guidance and inner capacity together. This is also the shape of the teaching to come.
Verse 1.7.14¶
श्रेयश्चास्य करिष्यामि बहुरूपमनन्तकम् ।
त्रयाणामपि लोकानां येन पूज्यो भविष्यति ॥ १.७.१४ ॥
अस्य (for him) बहु-रूपम् अनन्तकं श्रेयः च करिष्यामि (I will also bring about many kinds of endless good), येन (by which) त्रयाणाम् अपि लोकानां पूज्यः भविष्यति (he will be honoured by all three worlds).
Translation: "I, for my part, will do him good beyond measure and in many forms, so that the three worlds will come to revere him."
Pointers for Reflection:
- श्रेयस्. The highest good. Viśvāmitra promises more than victory: Rāma's spiritual good. In the Yoga Vasiṣṭha, Viśvāmitra's visit leads to Rāma's awakening — a greater gift than any weapon.
- Kaṭha Upaniṣad 1.2.1: अन्यच्छ्रेयोऽन्यदुतैव प्रेयः — the good is one thing, the pleasant another. The sage offers श्रेयस्, not प्रेयस्.
Verse 1.7.15¶
न च ते राममासाद्य स्थातुं शक्ता निशाचराः ।
क्रुद्धं केसरिणं दृष्ट्वा वनेरण इवैणकाः ॥ १.७.१५ ॥
ते निशा-चराः (those night-roamers) रामम् आसाद्य (facing Rāma) स्थातुं न च शक्ताः (will not be able to stand), क्रुद्धं केसरिणं दृष्ट्वा वने अरणे [इव] एणकाः (as deer in the forest on seeing an angry lion).
Translation: "Those night-roamers will not be able to stand before Rāma, any more than deer in a forest can stand before an angry lion."
Pointers for Reflection:
- Lion and deer. A conventional image of overwhelming strength. The sage speaks with certainty about a boy the court sees only as frail.
- Reading note. The online text prints वनेरण, which the online analysis splits as वने अरणे; the sense ("in the forest") is clear. Check your printed edition.
Verse 1.7.16¶
तेषां न चान्यः काकुत्स्थाद्योद्धुमुत्सहते पुमान् ।
ऋते केसरिणः क्रुद्धान्मत्तानां करिणामिव ॥ १.७.१६ ॥
तेषां (against them) काकुत्स्थात् अन्यः पुमान् (no man other than the scion of Kakutstha) योद्धुं न च उत्सहते (dares to fight), मत्तानां करिणां (against rutting elephants) क्रुद्धात् केसरिणः ऋते इव (as none but an angry lion).
Translation: "No man but Rāma dares to fight them, as none but an angry lion dares to face rutting elephants."
Pointers for Reflection:
- Only Rāma. The sage insists Rāma alone is fit. The reader knows why: Rāma is Viṣṇu (1.1.55).
Verse 1.7.17¶
वीर्योत्सिक्ता हि ते पापाः कालकूटोपमा रणे ।
खरदूषणयोर्भृत्याः कृतान्ताः कुपिता इव ॥ १.७.१७ ॥
वीर्य-उत्सिक्ताः ते पापाः (those wicked ones, swollen with power) रणे काल-कूट-उपमाः (are like deadly poison in battle), खर-दूषणयोः भृत्याः (servants of Khara and Dūṣaṇa) कुपिताः कृतान्ताः इव (like enraged gods of death).
Translation: "Those evil ones, drunk on their own strength, are deadly as the kālakūṭa poison in a fight — henchmen of Khara and Dūṣaṇa, like Death in a rage."
Pointers for Reflection:
- Khara and Dūṣaṇa. Rākṣasa chiefs whom Rāma fights in the Rāmāyaṇa's forest years. The Yoga Vasiṣṭha keeps the Rāmāyaṇa's world as its backdrop.
Verse 1.7.18¶
रामस्य राजशार्दूल सहिष्यन्ते न सायकान् ।
अनारतगता धारा जलदस्येव पांसवः ॥ १.७.१८ ॥
राज-शार्दूल (tiger among kings), [ते] रामस्य सायकान् न सहिष्यन्ते (they will not withstand Rāma's arrows), जलदस्य अनारत-गताः धाराः पांसवः इव (as dust cannot withstand a cloud's unceasing downpour).
Translation: "O lion among kings, they will not bear up under Rāma's shafts, any more than dust can stand against the unbroken streams of a rain cloud."
Pointers for Reflection:
- Rain settling dust. A gentle image for a violent act: the arrows settle the trouble as rain settles dust. Perhaps also a hint of the coming teaching, which will settle the dust of Rāma's mind.
Verse 1.7.19¶
न च पुत्रकृतं स्नेहं कर्तुमर्हसि पार्थिव ।
न तदस्ति जगत्यस्मिन्यन्न देयं महात्मनाम् ॥ १.७.१९ ॥
पार्थिव (O king), पुत्र-कृतं स्नेहं कर्तुं न च अर्हसि (do not let affection for your son stand in the way). अस्मिन् जगति (in this world) तत् न अस्ति (there is nothing) यत् महात्मनां न देयम् (that should not be given to the great).
Translation: "O king, do not let affection for your son hold you back. There is nothing in this world that should be withheld from the great-souled."
Pointers for Reflection:
- Attachment as weakness — Gītā 2.3:
- क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥
- Do not yield to weakness, Pārtha; it does not suit you. Cast off this petty faint-heartedness and arise.
- Arjuna's attachment was to his kin; Daśaratha's is to his son. Both teachers name it as the obstacle.
- Sneha, affection. Not condemned, but put in its place. Love that holds back the beloved from their purpose becomes bondage. Sarga 8 will show this from the father's side.
Verse 1.7.20¶
हन्त नूनं विजानामि हतांस्तान्विद्धि राक्षसान् ।
नह्यस्मदादयः प्राज्ञाः संदिग्धे संप्रवृत्तयः ॥ १.७.२० ॥
हन्त (truly), नूनं विजानामि (I know for certain): तान् राक्षसान् हतान् विद्धि (know those rākṣasas as already slain). न हि अस्मत्-आदयः प्राज्ञाः (for the wise like us) सन्दिग्धे सम्प्रवृत्तयः (do not act on what is uncertain).
Translation: "Truly, I know it for certain: consider those rākṣasas already slain. The wise like us do not act on uncertainty."
Pointers for Reflection:
- Doubt and action — Gītā 4.40: अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति — the ignorant, the faithless, the doubter are ruined. The sage acts from certainty, not hope.
- Contrast with the king. Viśvāmitra is certain; Daśaratha is about to be overwhelmed by doubt (1.8.38). Certainty grounded in knowledge versus doubt born of attachment.
Verse 1.7.21¶
अहं वेद्मि महात्मानं रामं राजीवलोचनम् ।
वसिष्ठश्च महातेजा ये चान्ये दीर्घदर्शिनः ॥ १.७.२१ ॥
अहं (I) महात्मानं राजीव-लोचनं रामं वेद्मि (know the great-souled, lotus-eyed Rāma), महा-तेजाः वसिष्ठः च (and so does radiant Vasiṣṭha), ये च अन्ये दीर्घ-दर्शिनः (and others who see far).
Translation: "I know the great-souled, lotus-eyed Rāma, and so does radiant Vasiṣṭha, and so do others who see far."
Pointers for Reflection:
- "I know Rāma." Viśvāmitra knows who Rāma really is — Viṣṇu in human form (1.1.55). The father knows his son; the sage knows the Lord.
- Gītā 7.26: वेदाहं समतीतानि वर्तमानानि चार्जुन — I know all beings past and present, Arjuna — but no one knows me. Few truly know Rāma; the far-seeing sages do.
Verse 1.7.22¶
यदि धर्मो महत्त्वं च यशस्ते मनसि स्थितम् ।
तन्मह्यं समभिप्रेतमात्मजं दातुमर्हसि ॥ १.७.२२ ॥
यदि (if) धर्मः महत्त्वं च यशः (dharma, greatness and fame) ते मनसि स्थितम् (are dear to your mind), तत् (then) मह्यं समभिप्रेतम् आत्मजं दातुम् अर्हसि (you should give me the son I desire).
Translation: "If dharma, greatness and fame matter to you, then give me the son I ask for."
Pointers for Reflection:
- Three appeals. Dharma, greatness, fame. The sage appeals to the king's highest values to overcome his strongest attachment.
Verse 1.7.23¶
दशरात्रश्च मे यज्ञो यस्मिन्रामेण राक्षसाः ।
हन्तव्या विघ्नकर्तारो मम यज्ञस्य वैरिणः ॥ १.७.२३ ॥
मे यज्ञः च दश-रात्रः (and my rite lasts ten nights), यस्मिन् (during which) मम यज्ञस्य वैरिणः विघ्न-कर्तारः राक्षसाः (the rākṣasas, enemies and obstructors of my rite) रामेण हन्तव्याः (are to be slain by Rāma).
Translation: "My rite lasts ten nights, and during it the rākṣasas who obstruct it must be slain by Rāma."
Pointers for Reflection:
- Only ten nights. The request is limited. Yet to an attached father, even ten nights of separation seem impossible (1.8.18).
Verse 1.7.24¶
अत्राप्यनुज्ञां काकुत्स्थ ददतां तव मन्त्रिणः ।
वसिष्ठप्रमुखाः सर्वे तेन रामं विसर्जय ॥ १.७.२४ ॥
काकुत्स्थ (scion of Kakutstha), वसिष्ठ-प्रमुखाः सर्वे तव मन्त्रिणः (all your counsellors, led by Vasiṣṭha) अत्र अपि अनुज्ञां ददताम् (let them give their consent here too); तेन रामं विसर्जय (and so send Rāma).
Translation: "Scion of Kakutstha, let all your counsellors, led by Vasiṣṭha, give their consent, and then send Rāma."
Pointers for Reflection:
- Vasiṣṭha's consent requested. The sage wants the guru's approval. It sets up Sarga 9, where Vasiṣṭha will speak decisively.
Verse 1.7.25¶
नात्येति कालः कालज्ञ यथायं मम राघव ।
तथा कुरुष्व भद्रं ते मा च शोके मनः कृथाः ॥ १.७.२५ ॥
काल-ज्ञ राघव (knower of time, descendant of Raghu), यथा अयं मम कालः न अत्येति (so that this time of mine does not pass by), तथा कुरुष्व (act accordingly); ते भद्रम् (may it go well with you); शोके मनः मा च कृथाः (and do not set your mind on grief).
Translation: "Knower of the right time, act so that my time does not slip by. May all be well with you, and do not let your mind turn to grief."
Pointers for Reflection:
- मा शोके मनः कृथाः — Gītā 2.11: अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे — you grieve for those who should not be grieved for. Viśvāmitra, like Kṛṣṇa, warns against needless grief.
- Timeliness. The sage stresses the right moment (काल). The next verse explains why.
Verse 1.7.26¶
कार्यमण्वपि काले तु कृतमेत्युपकारताम् ।
महदप्युपकारोऽपि रिक्ततामेत्यकालतः ॥ १.७.२६ ॥
अणु अपि कार्यं (even a small task) काले कृतं तु (done at the right time) उपकारताम् एति (becomes a great help); महत् अपि उपकारः अपि (even a great service) अकालतः रिक्तताम् एति (done at the wrong time becomes empty).
Translation: "Even a small act, done at the right time, becomes a great help; even a great service, done at the wrong time, is worthless."
Pointers for Reflection:
- Gītā 17.20:
- दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥
- A gift given because it is right to give, to one who cannot return it, at the right place and time, to a worthy person — that gift is called sāttvic.
- काले, at the right time: in both texts, timing is part of right action.
- A teaching for anyone. Help offered too late, words spoken too soon. A practical wisdom worth remembering.
Verse 1.7.27¶
इत्येवमुक्त्वा धर्मात्मा धर्मार्थसहितं वचः ।
विरराम महातेजा विश्वामित्रो मुनीश्वरः ॥ १.७.२७ ॥
इति एवं धर्म-अर्थ-सहितं वचः उक्त्वा (having spoken these words, full of dharma and purpose) धर्म-आत्मा महा-तेजाः मुनि-ईश्वरः विश्वामित्रः (the righteous, radiant Viśvāmitra, lord of sages) विरराम (fell silent).
Translation: Having spoken these words, full of dharma and purpose, the righteous and radiant Viśvāmitra, lord of sages, fell silent.
Pointers for Reflection:
- The request is made. Now silence, as the king must answer.
Verse 1.7.28¶
श्रुत्वा वचो मुनिवरस्य महानुभावस्तूष्णीमतिष्ठदुपपन्नपदं स वक्तुम् ।
नो युक्तियुक्तकथनेन विनैति तोषं धीमानपूरितमनोऽभिमतश्च लोकः ॥ १.७.२८ ॥
महा-अनुभावः सः (that great-souled king) मुनि-वरस्य वचः श्रुत्वा (hearing the great sage's words) उपपन्न-पदं वक्तुं (to find fitting words to say) तूष्णीम् अतिष्ठत् (stood silent); न हि (for not) धीमान् अपूरित-मनः-अभिमतः लोकः (a wise person whose heart's wish is unfulfilled) युक्ति-युक्त-कथनेन विना (without reasoned speech) तोषम् एति (finds satisfaction).
Translation: Hearing the great sage's words, the king stood silent, searching for fitting words. For a thoughtful person whose heart's wish has been crossed is not satisfied without a reasoned reply.
Pointers for Reflection:
- A closing verse in a longer metre (vasantatilakā).
- Silence again. Rāma was silent (1.5.6), the king was silent (1.6.1), Viśvāmitra fell silent (1.7.27), now the king is silent once more. The Yoga Vasiṣṭha is full of silences that come before understanding.
- युक्ति — reasoned speech. The king wants to answer with reasons, not mere refusal. In Sarga 8 he will give many reasons — all of them coming from attachment.