Sarga 8¶

Vairāgya Prakaraṇa · Daśaratha's refusal (38 verses)

Sarga 8 at a glance

Vālmīki continues his account to Bharadvāja.

Daśaratha, stunned, says Rāma is only a boy and offers to go himself with his army (1.8.1–1.8.9).
He describes Rāma's present dejection, and confesses that love for a son outweighs everything (1.8.10–1.8.22).
He asks about the enemy, fears Rāvaṇa, and appeals to destiny (1.8.23–1.8.34).
He refuses to give his son, yet sees no honour in breaking his word, and is left tossed on waves of doubt (1.8.35–1.8.38).

Verse 1.8.1¶

वाल्मीकिरुवाच ।
तच्छ्रुत्वा राजशार्दूलो विश्वामित्रस्य भाषितम् ।
मुहूर्तमासीन्निश्चेष्टः सदैन्यं चेदमब्रवीत् ॥ १.८.१ ॥

विश्वामित्रस्य तत् भाषितं श्रुत्वा (hearing Viśvāmitra's speech) राज-शार्दूलः (that tiger among kings) मुहूर्तं निश्चेष्टः आसीत् (was motionless for a moment), स-दैन्यं च इदम् अब्रवीत् (and then said this, with dejection).

Translation: Vālmīki said: Hearing Viśvāmitra's words, the king was motionless for a moment, and then said, despondently:

Pointers for Reflection:

The father freezes. निश्चेष्ट, motionless — like Rāma in Sarga 5. Now it is the father who is struck still. Attachment, not dispassion, causes his paralysis.
दैन्य — dejection. The same word Vālmīki used for what the wise do not fall into (1.2.31, न दैन्यमेति).

Verse 1.8.2¶

ऊनषोडशवर्षोऽयं रामो राजीवलोचनः ।
न युद्धयोग्यतामस्य पश्यामि सह राक्षसैः ॥ १.८.२ ॥

अयं राजीव-लोचनः रामः (this lotus-eyed Rāma) ऊन-षोडश-वर्षः (is not yet sixteen); अस्य राक्षसैः सह युद्ध-योग्यतां न पश्यामि (I do not see him fit to fight rākṣasas).

Translation: "This lotus-eyed Rāma is not yet sixteen. I do not see that he is ready to fight rākṣasas."

Pointers for Reflection:

The father's view. Daśaratha sees a boy. Viśvāmitra sees the Lord (1.7.21). The same person, two ways of seeing. The Yoga Vasiṣṭha is much concerned with how seeing shapes the world.
ऊनषोडश repeats 1.5.1. Rāma's youth is stressed: the great questions come from someone very young.

Verse 1.8.3¶

इयमक्षौहिणी पूर्णा यस्याः पतिरहं प्रभो ।
तया परिवृतो युद्धं दास्यामि पिशिताशिनाम् ॥ १.८.३ ॥

प्रभो (lord), इयं पूर्णा अक्षौहिणी (this full army division) यस्याः पतिः अहं (of which I am the commander); तया परिवृतः (surrounded by it) पिशित-आशिनां युद्धं दास्यामि (I will give battle to the flesh-eaters).

Translation: "Lord, here is a full army division, which I command. Surrounded by it, I myself will fight the flesh-eaters."

Pointers for Reflection:

Offering himself instead. The father would rather go himself than send his son. A loving instinct, but not what was asked.

Verse 1.8.4¶

इमे हि शूरा विक्रान्ता भृत्या मन्त्रविशारदाः ।
अहं चैषां धनुष्पाणिर्गोप्ता समरमूर्धनि ॥ १.८.४ ॥

इमे हि भृत्याः (these servants) शूराः विक्रान्ताः मन्त्र-विशारदाः (are brave, valiant and skilled in counsel); अहं च धनुः-पाणिः (and I, bow in hand) समर-मूर्धनि एषां गोप्ता (am their protector at the front of battle).

Translation: "These soldiers are brave, valiant and wise in strategy, and I, bow in hand, will protect them at the front."

Pointers for Reflection:

Strength in numbers. The king trusts in armies and weapons. Viśvāmitra trusts in one person's inner power (1.7.13). Two kinds of confidence.

Verse 1.8.5¶

एभिः सहैव वीराणां महेन्द्रमहतामपि ।
ददामि युद्धं मत्तानां करिणामिव केसरी ॥ १.८.५ ॥

एभिः सह एव (with these alone) महा-इन्द्र-महताम् अपि वीराणाम् (even against heroes as great as Indra) युद्धं ददामि (I would give battle), मत्तानां करिणां केसरी इव (as a lion against rutting elephants).

Translation: "With these men I would fight even heroes as mighty as Indra, as a lion fights maddened elephants."

Pointers for Reflection:

The same image, turned around. Viśvāmitra used the lion for Rāma (1.7.16); the king now uses it for himself. Each claims the lion's role.

Verse 1.8.6¶

बालो रामस्त्वनीकेषु न जानाति बलाबलम् ।
अन्तःपुरादृते दृष्टा नानेनान्या रणावनिः ॥ १.८.६ ॥

रामः तु बालः (but Rāma is a boy) अनीकेषु बल-अबलं न जानाति (and does not know the strengths and weaknesses of armies); अनेन अन्तःपुरात् ऋते (apart from the inner palace) अन्या रण-अवनिः न दृष्टा (he has seen no battlefield).

Translation: "But Rāma is a boy. He does not know the strengths and weaknesses of armies. He has seen nothing but the inner palace — no battlefield at all."

Pointers for Reflection:

Only the inner palace. The father pictures a sheltered child. Yet Rāma has just travelled the whole land (Sarga 3). Parents often do not see how much their children have changed.
The real battlefield. Rāma's real struggle will not be on a field but in the mind. The father is right that his son has not seen battle — but wrong about which battle matters.

Verse 1.8.7¶

न शस्त्रैः परमैर्युक्तो न च युद्धविशारदः ।
नवास्त्रैः शूरकोटीनां तज्ज्ञः समरभूमिषु ॥ १.८.७ ॥

परमैः शस्त्रैः न युक्तः (he is not armed with great weapons) न च युद्ध-विशारदः (nor skilled in war), समर-भूमिषु शूर-कोटीनां न अस्त्रैः तत्-ज्ञः (nor experienced with weapons against hosts of heroes on the battlefield).

Translation: "He has no great weapons, no skill in war, no experience of facing hosts of warriors on the field."

Pointers for Reflection:

A list of lacks. The father lists what Rāma does not have. The Yoga Vasiṣṭha will show that what Rāma needs is not something to acquire, but something to see.

Verse 1.8.8¶

केवलं पुष्पखण्डेषु नगरोपवनेषु च ।
उद्यानवनकुञ्जेषु सदैव परिशीलनम् ॥ १.८.८ ॥

[अस्य] केवलं (only) पुष्प-खण्डेषु नगर-उपवनेषु च (in flower beds and city parks) उद्यान-वन-कुञ्जेषु (and in garden groves) सदा एव परिशीलनम् (has his time always been spent).

Translation: "He has always spent his time only among flower beds, city parks and garden groves."

Pointers for Reflection:

A gentle youth. The father's picture of Rāma is of a boy among flowers. The contrast with the warrior Viśvāmitra describes is total.

Verse 1.8.9¶

विहर्तुमेष जानाति सह राजकुमारकैः ।
कीर्णपुष्पोपहारासु स्वकास्वजिरभूमिषु ॥ १.८.९ ॥

एषः (he) राज-कुमारकैः सह (with the young princes) कीर्ण-पुष्प-उपहारासु (strewn with flower offerings) स्वकासु अजिर-भूमिषु (in his own courtyards) विहर्तुं जानाति (knows only how to play).

Translation: "He knows only how to play with the young princes in his own courtyards, strewn with flowers."

Pointers for Reflection:

Play (विहार). Recall 1.3.18, where Rāma spent his days in लीला, play. The father remembers the playing child; he has not yet seen the questioning young man.

Verse 1.8.10¶

अद्य त्वतितरां ब्रह्मन्मम भाग्यविपर्ययात् ।
हिमेनेव हि पद्माभः संपन्नो हरिणः कृशः ॥ १.८.१० ॥

ब्रह्मन् (O seer), अद्य तु (but now) मम भाग्य-विपर्ययात् (by a turn of my fortune) अतितरां (very much) हिमेन पद्मः इव (like a lotus by frost) पद्म-आभः [सः] (he who was lotus-like) हरिणः कृशः सम्पन्नः (has become pale and thin).

Translation: "But now, O seer, by a turn of my fortune, he who was like a lotus has grown pale and thin, like a lotus touched by frost."

Pointers for Reflection:

The father knows something is wrong. He has seen Rāma's decline (Sarga 5). This, more than Rāma's youth, is his real fear.
भाग्यविपर्यय — reversal of fortune. Daśaratha sees his son's state as bad luck. The text will show it as the beginning of the greatest good fortune.

Verse 1.8.11¶

नात्तुमन्नानि शक्नोति न विहर्तुं गृहावनिम् ।
अन्तःखेदपरीतात्मा तूष्णीं तिष्ठति केवलम् ॥ १.८.११ ॥

अन्नानि अत्तुं न शक्नोति (he cannot eat) न गृह-अवनिं विहर्तुम् (nor play in the courtyard); अन्तः-खेद-परीत-आत्मा (his heart wrapped in inner sorrow) केवलं तूष्णीं तिष्ठति (he just stays silent).

Translation: "He cannot eat; he does not even walk about the courtyard. His heart is wrapped in an inner sorrow, and he simply stays silent."

Pointers for Reflection:

The father's anguish. He describes Rāma's condition in the same words as Sarga 5. He is watching his son closely, and suffering for it.
Silence once more (तूष्णीं). Rāma's silence is becoming the centre of the whole story.

Verse 1.8.12¶

सदारः सहभृत्योऽहं तत्कृते मुनिनायक ।
शरदीव पयोवाहो नूनं निःसारतां गतः ॥ १.८.१२ ॥

मुनि-नायक (chief of sages), तत्-कृते (because of him) स-दारः सह-भृत्यः अहं (I, with my wives and servants) शरदि पयः-वाहः इव (like a cloud in autumn) नूनं निःसारतां गतः (have truly become hollow).

Translation: "Because of him, chief of sages, I and my wives and servants have become hollow, like an autumn cloud with no rain."

Pointers for Reflection:

An autumn cloud. Clouds in autumn look full but carry no rain. The household goes through its days, empty inside. Compare 1.5.4, Rāma as an autumn lake.

Verse 1.8.13¶

ईदृशोऽसौ सुतो बाल आधिनाऽथ वशीकृतः ।
कथं ददामि तं तुभ्यं योद्धुं सह निशाचरैः ॥ १.८.१३ ॥

ईदृशः असौ बालः सुतः (such is this boy, my son), अथ आधिना वशी-कृतः (and he is now in the grip of anguish); कथं तं तुभ्यं ददामि (how can I give him to you) निशा-चरैः सह योद्धुम् (to fight with night-roamers)?

Translation: "Such is my son, a boy now in the grip of anguish. How can I give him to you to fight with the night-roamers?"

Pointers for Reflection:

आधि — mental anguish. Not a bodily illness but a sickness of the mind. The Yoga Vasiṣṭha will later distinguish आधि (mental) and व्याधि (bodily) suffering and show that the first is the root of the second.

Verse 1.8.14¶

अपि बालाङ्गनासङ्गादपि साधो सुधारसात् ।
राज्यादपि सुखायैव पुत्रस्नेहो महामते ॥ १.८.१४ ॥

महा-मते साधो (great-minded sage), पुत्र-स्नेहः (love for one's son) बाल-अङ्गना-सङ्गात् अपि (more than the company of a young wife) सुधा-रसात् अपि (more than the taste of nectar) राज्यात् अपि (more than a kingdom) सुखाय एव (brings happiness).

Translation: "Great-minded sage, love for a son gives more happiness than the company of a young wife, than the taste of nectar, than a kingdom."

Pointers for Reflection:

What is truly dearest — Bṛhadāraṇyaka Upaniṣad 1.4.8:
- तदेतत्प्रेयः पुत्रात्प्रेयो वित्तात्प्रेयोऽन्यस्मात्सर्वस्मादन्तरतरं यदयमात्मा ।
- This Self is dearer than a son, dearer than wealth, dearer than anything else, for it is innermost.
- Daśaratha says the son is dearest of all. The Upaniṣad says the Self is dearer even than the son. This is the very insight the father lacks, and the son is about to seek.
An honest confession. The king is not pretending. He speaks for every parent. The text does not mock his love; it shows its limits.

Verse 1.8.15¶

ये दुरन्ता महारम्भास्त्रिषु लोकेषु खेददाः ।
पुत्रस्नेहेन सन्तोऽपि कुर्वते तानसंशयम् ॥ १.८.१५ ॥

ये (those) दुरन्ताः (ending badly) त्रिषु लोकेषु खेद-दाः (bringing grief in the three worlds) महा-आरम्भाः (great undertakings), तान् (them) सन्तः अपि (even good people) पुत्र-स्नेहेन (out of love for a son) असंशयं कुर्वते (certainly undertake).

Translation: "Even good people, out of love for a son, will certainly undertake great ventures that end badly and bring grief in all three worlds."

Pointers for Reflection:

Attachment drives action. The king admits that love for children leads even the good into harmful actions. He sees the danger, yet cannot escape it.
Foreshadowing. In the Rāmāyaṇa, it is Kaikeyī's love for her son Bharata that leads to Rāma's exile. The king's words are truer than he knows.

Verse 1.8.16¶

असवोऽथ धनं दारास्त्यज्यन्ते मानवैः सुखम् ।
न पुत्रो मुनिशार्दूल स्वभावो ह्येष जन्तुषु ॥ १.८.१६ ॥

मुनि-शार्दूल (tiger among sages), मानवैः (by people) असवः अथ धनं दाराः (life, wealth and wives) सुखं त्यज्यन्ते (are easily given up), न पुत्रः (but not a son); एषः हि जन्तुषु स्वभावः (this is the nature of living beings).

Translation: "O tiger of sages, a person will readily part with breath, with wealth, with a wife — but never with a son. That is how creatures are made."

Pointers for Reflection:

Bṛhadāraṇyaka Upaniṣad 2.4.5 — why we love:
- न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति ।
- Not for the sons' sake, my dear, are sons loved, but for the sake of the Self are sons loved.
- Yājñavalkya teaches Maitreyī that all love is ultimately love of the Self. The king's love is real, but its true object is deeper than he knows.
स्वभाव — nature. The king calls attachment natural. The Yoga Vasiṣṭha does not deny this; it asks whether we must remain bound by our nature.

Verse 1.8.17¶

राक्षसाः क्रूरकर्माणः कूटयुद्धविशारदाः ।
रामस्तान्योधयत्वित्थं युक्तिरेवातिदुःसहा ॥ १.८.१७ ॥

राक्षसाः (rākṣasas) क्रूर-कर्माणः (cruel in their deeds) कूट-युद्ध-विशारदाः (skilled in treacherous warfare); रामः तान् इत्थं योधयतु (that Rāma should fight them like this) [इति] युक्तिः एव अति-दुःसहा (the very idea is unbearable).

Translation: "Rākṣasas are cruel and skilled in treacherous fighting. The very idea that Rāma should fight them is unbearable to me."

Pointers for Reflection:

Fear speaking. The father's objection is not really about tactics but about fear for his child.

Verse 1.8.18¶

विप्रयुक्तो हि रामेण मुहूर्तमपि नोत्सहे ।
जीवितुं जीविताकांक्षी च रामं नेतुमर्हसि ॥ १.८.१८ ॥

रामेण विप्रयुक्तः हि (separated from Rāma) जीवित-आकाङ्क्षी [अहम्] (I, who wish to live) मुहूर्तम् अपि जीवितुं न उत्सहे (cannot bear to live even for a moment); रामं नेतुं च [न] अर्हसि (so you should not take Rāma).

Translation: "Separated from Rāma, I could not bear to live even a moment. So do not take Rāma away."

Pointers for Reflection:

A prophecy of the Rāmāyaṇa. In the Rāmāyaṇa, Daśaratha does die of grief when Rāma is exiled. His words here are tragically true.
Reading note. The text reads च रामं नेतुमर्हसि; the sense, as the online translation also takes it, requires a negative ("you should not take Rāma"). Check your printed edition.

Verse 1.8.19¶

नववर्षसहस्राणि मम जातस्य कौशिक ।
दुःखेनोत्पादितास्त्वेते चत्वारः पुत्रका मया ॥ १.८.१९ ॥

कौशिक (Kauśika), मम जातस्य (since my birth) नव-वर्ष-सहस्राणि (nine thousand years [have passed]); मया (by me) एते चत्वारः पुत्रकाः (these four dear sons) दुःखेन उत्पादिताः तु (were born only with great difficulty).

Translation: "Kauśika, I am nine thousand years old, and it was only through much suffering that these four little sons were born to me."

Pointers for Reflection:

Nine thousand years. Epic time, vast and symbolic. The point: these sons came late and with difficulty (in the Rāmāyaṇa, after a special sacrifice). All the more precious to their father.

Verse 1.8.20¶

प्रधानभूतस्तेष्वेव रामः कमललोचनः ।
तं विनेह त्रयोऽप्यन्ये धारयन्ति न जीवितम् ॥ १.८.२० ॥

तेषु एव (among them) कमल-लोचनः रामः (lotus-eyed Rāma) प्रधान-भूतः (is the foremost); तं विना (without him) अन्ये त्रयः अपि (the other three as well) इह जीवितं न धारयन्ति (cannot sustain their lives here).

Translation: "Among them lotus-eyed Rāma is the foremost. Without him, the other three could not go on living."

Pointers for Reflection:

Rāma as the centre. The whole family's life revolves around him. So his crisis is everyone's crisis (1.5.9–10).

Verse 1.8.21¶

स एव रामो भवता नीयते राक्षसान्प्रति ।
यदि तत्पुत्रहीनं त्वं मृतमेवाशु विद्धि माम् ॥ १.८.२१ ॥

यदि (if) सः एव रामः (that very Rāma) भवता राक्षसान् प्रति नीयते (is taken by you to face the rākṣasas), तत् (then) पुत्र-हीनं मां (me, deprived of my son) आशु मृतम् एव विद्धि (know as already dead).

Translation: "If you take that same Rāma to face the rākṣasas, then know that I, robbed of my son, am as good as dead."

Pointers for Reflection:

Attachment's extremity. The king identifies his whole life with his son. This is the opposite of the dispassion Rāma is growing into.

Verse 1.8.22¶

चतुर्णामात्मजानां हि प्रीतिरत्रैव मे परा ।
ज्येष्ठं धर्ममयं तस्मान्न रामं नेतुमर्हसि ॥ १.८.२२ ॥

चतुर्णाम् आत्मजानां हि (among my four sons) अत्र एव मे परा प्रीतिः (my deepest love is for this one); [सः] ज्येष्ठं धर्म-मयम् (the eldest, full of dharma); तस्मात् रामं नेतुं न अर्हसि (so you must not take Rāma).

Translation: "Of my four sons, my deepest love is for him — the eldest, the embodiment of dharma. So you must not take Rāma."

Pointers for Reflection:

धर्ममय. Rāma is called "made of dharma". The father loves him for his virtue — and yet, out of that love, is about to break his own dharma (his promise).

Verse 1.8.23¶

निशाचरबलं हन्तुं मुने यदि तवेप्सितम् ।
चतुरङ्गसमायुक्तं मया सह बलं नय ॥ १.८.२३ ॥

मुने (O sage), यदि निशा-चर-बलं हन्तुं तव ईप्सितम् (if you wish to destroy the forces of the night-roamers), चतुः-अङ्ग-समायुक्तं बलं (a fourfold army) मया सह नय (take, with me).

Translation: "O sage, if you wish to destroy the forces of the night-roamers, take a full fourfold army, and me with it."

Pointers for Reflection:

The counter-offer. Anything but Rāma. The king's generosity (1.6.53, nothing I would not give) has found its limit.

Verse 1.8.24¶

किंवीर्या राक्षसास्ते तु कस्य पुत्राः कथं च ते ।
कियत्प्रमाणाः के चैव इति वर्णय मे स्फुटम् ॥ १.८.२४ ॥

ते राक्षसाः तु किं-वीर्याः (what is the strength of those rākṣasas)? कस्य पुत्राः (whose sons)? ते कथं च (and how are they)? कियत्-प्रमाणाः (how big)? के च एव (and who are they)? इति मे स्फुटं वर्णय (describe it clearly to me).

Translation: "Tell me plainly: how strong are these rākṣasas? Whose offspring are they, of what kind, what size — and who, precisely, are they?"

Pointers for Reflection:

Questions from fear. The king now asks many questions — but they are about the enemy, not about himself. Compare Rāma's coming questions, which will be about life itself.

Verse 1.8.25¶

कथं तेन प्रकर्तव्यं तेषां रामेण रक्षसाम् ।
मामकैर्बालकैर्ब्रह्मन्मया वा कूटयोधिनाम् ॥ १.८.२५ ॥

ब्रह्मन् (O seer), तेषां कूट-योधिनां रक्षसां (of those treacherous rākṣasas) तेन रामेण (by Rāma) मामकैः बालकैः (by my boys) मया वा (or by me) कथं प्रकर्तव्यम् (how should they be dealt with)?

Translation: "And how, O brāhmaṇa, is Rāma to deal with these demons who fight by trickery — or my young sons, or I myself?"

Pointers for Reflection:

Seeking a way out. Each question looks for an option that does not involve sending Rāma.

Verse 1.8.26¶

सर्वं मे शंस भगवन्यथा तेषां महारणे ।
स्थातव्यं दुष्टभाग्यानां वीर्योत्सिक्ता हि राक्षसाः ॥ १.८.२६ ॥

भगवन् (revered one), मे सर्वं शंस (tell me everything): महा-रणे (in a great battle) तेषां दुष्ट-भाग्यानां (against those ill-fated ones) यथा स्थातव्यम् (how one must stand); राक्षसाः हि वीर्य-उत्सिक्ताः (for rākṣasas are swollen with power).

Translation: "Revered one, tell me everything — how one must stand against those ill-fated ones in a great battle, for rākṣasas are swollen with power."

Pointers for Reflection:

Anxiety multiplying. Each verse adds a new worry. A vivid picture of how fear grows in the mind when it is fed.

Verse 1.8.27¶

श्रूयते हि महावीर्यो रावणो नाम राक्षसः ।
साक्षाद्वैश्रवणभ्राता पुत्रो विश्रवसो मुनेः ॥ १.८.२७ ॥

श्रूयते हि (it is heard) महा-वीर्यः रावणः नाम राक्षसः (that there is a mighty rākṣasa named Rāvaṇa), साक्षात् वैश्रवण-भ्राता (brother of Vaiśravaṇa, Kubera, himself) विश्रवसः मुनेः पुत्रः (son of the sage Viśravas).

Translation: "It is said there is a mighty rākṣasa named Rāvaṇa, brother of Kubera himself, son of the sage Viśravas."

Pointers for Reflection:

Rāvaṇa named. The great enemy of the Rāmāyaṇa enters the conversation, only as a rumour. The epic's future is quietly present in the background.

Verse 1.8.28¶

स चेत्तव मखे विघ्नं करोति किल दुर्मतिः ।
तत्संग्रामे न शक्ताः स्मो वयं तस्य दुरात्मनः ॥ १.८.२८ ॥

सः दुर्मतिः (that evil-minded one) तव मखे विघ्नं करोति किल चेत् (if he is the one obstructing your sacrifice), तत् (then) वयं तस्य दुरात्मनः सङ्ग्रामे न शक्ताः स्मः (we cannot face that wicked one in battle).

Translation: "If that evil-minded Rāvaṇa is the one obstructing your sacrifice, then we cannot face that wicked one in battle."

Pointers for Reflection:

The king admits weakness. For all his armies (1.8.3–5), he cannot face Rāvaṇa. The limits of outer power become clear.

Verse 1.8.29¶

काले काले पृथग्ब्रह्मन्भूरिवीर्यविभूतयः ।
भूतेष्वभ्युदयं यान्ति प्रलीयन्ते च कालतः ॥ १.८.२९ ॥

ब्रह्मन् (O seer), काले काले (from age to age) भूरि-वीर्य-विभूतयः (great manifestations of power) भूतेषु पृथक् (in various beings) अभ्युदयं यान्ति (arise) कालतः च प्रलीयन्ते (and, in time, dissolve).

Translation: "O seer, from age to age great powers arise in different beings, and in time they dissolve."

Pointers for Reflection:

Gītā 10.41:
- यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥
- Whatever is powerful, glorious or mighty, know it to come from a spark of my splendour.
Gītā 11.32: कालोऽस्मि लोकक्षयकृत्प्रवृद्धः — I am Time, grown mighty, the destroyer of worlds. The king glimpses a deep truth — all power rises and falls in time — but uses it to excuse inaction.
A true insight, wrongly applied. The impermanence of power is exactly what Rāma will reflect on in the coming sargas. The father sees it as a reason for fear; the son will see it as a reason for inquiry.

Verse 1.8.30¶

अद्यास्मिंस्तु वयं काले रावणादिषु शत्रुषु ।
न समर्थाः पुरः स्थातुं नियतेरेष निश्चयः ॥ १.८.३० ॥

अद्य अस्मिन् तु काले (but now, in this age) वयं रावण-आदिषु शत्रुषु (before enemies like Rāvaṇa) पुरः स्थातुं न समर्थाः (are not able to stand); एषः नियतेः निश्चयः (this is the decree of destiny).

Translation: "At this time, though, we are no match for foes like Rāvaṇa; we could not even face them. Fate has settled it so."

Pointers for Reflection:

नियति — destiny. The king appeals to fate. The Yoga Vasiṣṭha will later argue strongly for पौरुष, self-effort, over fate. Here we see the attitude it will challenge.
A question to sit with. When do I say "it is fate" to avoid a difficult step?

Verse 1.8.31¶

तस्मात्प्रसादं धर्मज्ञ कुरु त्वं मम पुत्रके ।
मम चैवाल्पभाग्यस्य भवान्हि परदैवतम् ॥ १.८.३१ ॥

धर्म-ज्ञ (knower of dharma), तस्मात् (therefore) त्वं मम पुत्रके प्रसादं कुरु (show grace to my little son), मम च एव अल्प-भाग्यस्य (and to me, so unfortunate); भवान् हि पर-दैवतम् (for you are my highest deity).

Translation: "So, knower of dharma, show grace to my little son, and to me in my misfortune, for you are my highest deity."

Pointers for Reflection:

From promise to plea. In 1.6.54 the king called the sage his highest deity while promising everything. Now he calls him the same while asking to be released from his promise.

Verse 1.8.32¶

देवदानवगन्धर्वा यक्षाः पतगपन्नगाः ।
न शक्ता रावणं योद्धुं किं पुनः पुरुषा युधि ॥ १.८.३२ ॥

देव-दानव-गन्धर्वाः (gods, demons, gandharvas) यक्षाः पतग-पन्नगाः (yakṣas, birds and serpents) रावणं योद्धुं न शक्ताः (cannot fight Rāvaṇa); किं पुनः युधि पुरुषाः (how much less can men in battle)?

Translation: "Gods, demons, gandharvas, yakṣas, birds and serpents cannot fight Rāvaṇa — how much less mere men?"

Pointers for Reflection:

Dramatic irony. The king says no man can fight Rāvaṇa. The reader knows that Rāma, the man standing in the next room, will one day do exactly that.

Verse 1.8.33¶

महावीर्यवतां वीर्यमादत्ते युधि राक्षसः ।
तेन सार्धं न शक्ताः स्म संयुगे तस्य बालकैः ॥ १.८.३३ ॥

राक्षसः (that rākṣasa) युधि महा-वीर्यवतां वीर्यम् आदत्ते (takes away the strength of the mighty in battle); तेन सार्धं (with him) तस्य बालकैः [अपि] (or even with his boys) संयुगे शक्ताः न स्म (we are not able to fight).

Translation: "In battle that rākṣasa drains the strength of the mighty. We cannot fight him, nor even his sons."

Pointers for Reflection:

Fear grows larger than reality. The king has moved from the sacrifice's obstructors to Rāvaṇa and his sons. Fear builds its own monsters — a theme the Yoga Vasiṣṭha will develop: the mind creates what it fears.

Verse 1.8.34¶

अयमन्यतमः कालः पेलवीकृतसज्जनः ।
राघवोऽपि गतो दैन्यं यतो वार्धकजर्जरः ॥ १.८.३४ ॥

अयम् अन्यतमः कालः (this is a strange time) पेलवी-कृत-सत्-जनः (in which the good have grown weak), यतः राघवः अपि (since even I, the Rāghava) वार्धक-जर्जरः (worn out by old age) दैन्यं गतः (have fallen into weakness).

Translation: "This is a strange time, when good people have grown weak — for even I, a descendant of Raghu, worn out by age, have fallen into helplessness."

Pointers for Reflection:

The king speaks of himself. Here राघव means Daśaratha, of the line of Raghu, not Rāma. The old king admits his own decline.
Reading note. The online translation takes राघव here as Rāma; in context ("worn out by old age") it refers to Daśaratha himself.

Verse 1.8.35¶

अथवा लवणं ब्रह्मन्यज्ञघ्नं तं मधोः सुतम् ।
कथयत्वसुरप्रख्यं नैव मोक्ष्यामि पुत्रकम् ॥ १.८.३५ ॥

ब्रह्मन् (O seer), अथवा (or if it is) यज्ञ-घ्नं तं मधोः सुतं (that destroyer of sacrifices, Madhu's son) असुर-प्रख्यं लवणं (Lavaṇa, demon-like) कथयतु (say so) — पुत्रकं न एव मोक्ष्यामि (I will still not release my son).

Translation: "Or if it is Lavaṇa, Madhu's demon-like son, the destroyer of sacrifices — say so; still I will not release my son."

Pointers for Reflection:

Lavaṇa. Another rākṣasa of the Rāmāyaṇa, later slain by Śatrughna. The king runs through possible enemies, refusing each time.

Verse 1.8.36¶

सुन्दोपसुन्दयोश्चैव पुत्रौ वैवस्वतोपमौ ।
यज्ञविघ्नकरौ ब्रूहि न ते दास्यामि पुत्रकम् ॥ १.८.३६ ॥

सुन्द-उपसुन्दयोः च एव पुत्रौ (or the two sons of Sunda and Upasunda) वैवस्वत-उपमौ (like Yama himself) यज्ञ-विघ्न-करौ ब्रूहि (if you say they obstruct the sacrifice) — ते पुत्रकं न दास्यामि (I will not give you my son).

Translation: "Or if you say the obstructors are the two sons of Sunda and Upasunda, fearsome as Yama — still I will not give you my son."

Pointers for Reflection:

The refusal hardens. "I will not give my son" — said again and again. The promise of 1.6.52 ("consider it done") is now fully reversed.

Verse 1.8.37¶

अथ नेष्यसि चेद्ब्रह्मंस्तद्धतोऽस्म्यहमेव ते ।
अन्यथा तु न पश्यामि शाश्वतं जयमात्मनः ॥ १.८.३७ ॥

ब्रह्मन् (O seer), अथ (yet) चेत् नेष्यसि (if you take him), तत् (then) अहं ते हतः एव अस्मि (I am as good as slain by you); अन्यथा तु (but otherwise) आत्मनः शाश्वतं जयं न पश्यामि (I see no lasting victory for myself).

Translation: "Yet, O seer, if you take him, I am as good as slain by you. And if I refuse, I see no lasting honour for myself either."

Pointers for Reflection:

The dilemma laid bare. To give his son seems like death; to break his word means losing his honour. The king is caught between attachment and dharma — exactly Arjuna's position.
Gītā 2.6: न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः — we do not know which is better for us: to win, or to be defeated. Both men stand torn between two losses.
Reading note. The online text reads नेष्यसि; the online word analysis splits it as न इष्यसि. The sense here follows नेष्यसि, "if you take him".

Verse 1.8.38¶

इत्युक्त्वा मृदु वचनं रघूद्वहोऽसौ कल्लोले मुनिमतसंशये निमग्नः ।
नाज्ञासीत्क्षणमपि निश्चयं महात्मा प्रोद्वीचाविव जलधौ स मुह्यमानः ॥ १.८.३८ ॥

इति मृदु वचनम् उक्त्वा (having spoken such gentle words) असौ रघु-उद्वहः महात्मा (that great-souled chief of the Raghus) मुनि-मत-संशये कल्लोले निमग्नः (sunk in the waves of doubt about the sage's wish) प्र-उद्वीचौ जलधौ इव मुह्यमानः (bewildered, as in a high-waved ocean) क्षणम् अपि निश्चयं न अज्ञासीत् (could not reach a decision even for a moment).

Translation: Having spoken these gentle words, the great-souled king, sunk in waves of doubt about the sage's request, bewildered as if tossed on a high-waved ocean, could not reach a decision even for a moment.

Pointers for Reflection:

A closing verse in a longer metre (praharṣiṇī).
Gītā 2.7: कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः — my nature overcome by weakness, my mind confused about dharma, I ask you. The father is now in Arjuna's position. The son, in the next rooms, is in a deeper version of it.
Three people in doubt. Sutīkṣṇa (1.1.4), Kāruṇya (1.1.16), and now Daśaratha are all overcome by संशय. In each case, a teacher resolves the doubt. Sarga 9 brings Vasiṣṭha's resolution.