Sarga 11¶

Vairāgya Prakaraṇa · Śrī Rāma comes to the assembly (38 verses)

Sarga 11 at a glance

Vālmīki continues his account to Bharadvāja.

Viśvāmitra declares that Rāma's state is "the great dawning of awakening", and promises that Rāma will return to his ordinary duties with a mind made whole (1.11.1–1.11.8).
Rāma enters the assembly; a long description of his calm, young yet mature bearing (1.11.9–1.11.21).
He bows to all and sits on the ground before the sages (1.11.22–1.11.28).
Daśaratha, Vasiṣṭha and Viśvāmitra each speak to him, inviting him to tell them what troubles him (1.11.29–1.11.37).
Rāma's sorrow lifts like a peacock's at the sound of rain (1.11.38).

Verse 1.11.1¶

विश्वामित्र उवाच ।
एवं चेत्तन्महाप्राज्ञा भवन्तो रघुनन्दनम् ।
इहानयन्तु त्वरिता हरिणं हरिणा इव ॥ १.११.१ ॥

एवं चेत् (if that is so), महा-प्राज्ञाः भवन्तः (you wise ones) त्वरिताः (quickly) रघुनन्दनम् इह आनयन्तु (bring Rāma here), हरिणाः हरिणम् इव (as deer bring a deer [of their herd]).

Translation: Viśvāmitra said: "If that is so, wise ones, bring Rāma here quickly, as deer bring back one of their own."

Pointers for Reflection:

Viśvāmitra takes charge. Having heard the servant's account (Sarga 10), the sage asks for Rāma to be brought. Gently: as deer guide a member of their herd, not as soldiers fetch a captive.

Verse 1.11.2¶

एष मोहो रघुपतेर्नापद्भ्यो न च रागतः ।
विवेकवैराग्यवतो बोध एव महोदयः ॥ १.११.२ ॥

रघुपतेः एषः मोहः (this delusion of Rāma) न आपद्भ्यः (is not from misfortune) न च रागतः (nor from passion); विवेक-वैराग्यवतः (of one who has discernment and dispassion) बोधः एव महा-उदयः (it is the great dawning of awakening itself).

Translation: "This state of Rāma's is not delusion born of misfortune or passion. In one who has discernment and dispassion, it is the great dawning of awakening."

Pointers for Reflection:

The key verse of Sarga 11. Viśvāmitra names exactly what Rāma's crisis is: not sickness, not grief over loss, but the dawn of बोध, awakening. What the household saw as a disaster, the sage sees as the beginning of the highest good.
विवेक and वैराग्य. Discernment and dispassion: the first two of the classical qualifications for liberation. Rāma already has both. What he lacks is knowledge (compare 1.10.46, and the two wings, 1.1.7).
Gītā 2.11 again: Kṛṣṇa too saw that Arjuna's grief was a starting point, not an ending. The teacher reads the student's crisis as readiness.

Verse 1.11.3¶

इहायातु क्षणाद्राम इह चैव वयं क्षणात् ।
मोहं तस्यापनेष्यामो मारुतोऽद्रेर्घनं यथा ॥ १.११.३ ॥

रामः क्षणात् इह आयातु (let Rāma come here at once), वयं च एव इह क्षणात् (and we, here, at once) तस्य मोहं अपनेष्यामः (will remove his confusion), मारुतः अद्रेः घनं यथा (as the wind removes a cloud from a mountain).

Translation: "Let Rāma come here at once, and we will remove his confusion just as quickly, as the wind blows a cloud from a mountain."

Pointers for Reflection:

The cloud and the mountain. The mountain is never harmed by the cloud; the cloud only hides it. Rāma's true nature is untouched; only a passing confusion covers it.
क्षणात् — at once. The sage's confidence: understanding can come in a moment, though the teaching will take many sargas to unfold.

Verse 1.11.4¶

एतस्मिन्मार्जिते युक्त्या मोहे स रघुनन्दनः ।
विश्रान्तिमेष्यति पदे तस्मिन्वयमिवोत्तमे ॥ १.११.४ ॥

युक्त्या (by the right method) एतस्मिन् मोहे मार्जिते (when this confusion is wiped away), सः रघुनन्दनः (Rāma) वयम् इव (like us) तस्मिन् उत्तमे पदे (in that highest state) विश्रान्तिम् एष्यति (will come to rest).

Translation: "When this confusion is wiped away by the right method, Rāma will come to rest, as we have, in that highest state."

Pointers for Reflection:

विश्रान्ति — rest. A key word of the Yoga Vasiṣṭha: liberation as complete rest. Compare Rāma's longing for अनायासपद, the effortless state (1.10.32).
युक्ति returns from 1.2.31: the right means, the skilful method. Not force, but skill.
"Like us." The sages speak from experience. Liberation is not theory; it is a state they live in.

Verse 1.11.5¶

सत्यतां मुदितां प्रज्ञां विश्रान्तिमपतापताम् ।
पीनतां वरवर्णत्वं पीतामृत इवैष्यति ॥ १.११.५ ॥

[सः] पीत-अमृतः इव (like one who has drunk nectar) सत्यतां मुदितां प्रज्ञां विश्रान्तिम् अपतापतां (truthfulness, joy, wisdom, rest, freedom from distress) पीनतां वर-वर्णत्वं [च] (and good health and fine complexion) एष्यति (will gain).

Translation: "Like one who has drunk nectar, he will gain truthfulness, joy, wisdom, rest, freedom from distress — and health and good colour too."

Pointers for Reflection:

Body and mind together. The sage promises not only inner peace but the return of health: the pale, thin Rāma (1.5.4–5) will be well again. Inner freedom shows outwardly.
मुदिता — joy. Not grim detachment but joy. Contrast with Rāma's present state (1.10.18): the teaching aims at happiness.

Verse 1.11.6¶

निजां च प्रकृतामेव व्यवहारपरम्पराम् ।
परिपूर्णमना मान्य आचरिष्यत्यखण्डितम् ॥ १.११.६ ॥

परिपूर्ण-मनाः (with a mind complete) मान्यः [सः] (honoured, he) निजां प्रकृताम् एव व्यवहार-परम्पराम् (his own natural round of worldly duties) अखण्डितम् आचरिष्यति (will carry on without a break).

Translation: "With his mind made whole, he will carry on his own natural round of worldly duties, without a break."

Pointers for Reflection:

The theme of wisdom lived, not renounced, promised in advance. The sage does not promise that Rāma will become a hermit. He promises that Rāma will return to his ordinary duties (प्रकृत व्यवहार) — with a full mind. This answers the servant's question exactly (1.10.50).
परिपूर्णमनाः — a complete mind. Not an empty mind (शून्यमनाः, 1.10.24), but a full one. The difference between despair and freedom.

Verse 1.11.7¶

भविष्यति महासत्त्वो ज्ञातलोकपरावरः ।
सुखदुःखदशाहीनः समलोष्टाश्मकाञ्चनः ॥ १.११.७ ॥

[सः] महा-सत्त्वः (great-souled) ज्ञात-लोक-परावरः (knowing the high and the low of the world) सुख-दुःख-दशा-हीनः (beyond states of pleasure and pain) सम-लोष्ट-अश्म-काञ्चनः (seeing a clod, a stone and gold as the same) भविष्यति (will be).

Translation: "He will be great-souled, knowing the highest and lowest of the world, beyond pleasure and pain, seeing a clod of earth, a stone and gold as the same."

Pointers for Reflection:

Gītā 6.8 and 14.24 — the same phrase:
- ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥
- The yogī content with knowledge and realisation, steady, master of the senses, who sees a clod, a stone and gold as the same, is called established in yoga. (6.8)
- समलोष्टाश्मकाञ्चनः appears in the Gītā twice (6.8, 14.24) and here, letter for letter. Viśvāmitra describes the future Rāma in the Gītā's own words for the yogī and the one beyond the guṇas.
Equal vision, not indifference. Seeing gold and stone as the same does not mean not caring; it means not being ruled by their difference. Rāma will rule a kingdom with such a mind.

Verse 1.11.8¶

इत्युक्ते मुनिनाथेन राजा संपूर्णमानसः ।
प्राहिणोद्राममानेतुं भूयो दूतपरम्पराम् ॥ १.११.८ ॥

मुनि-नाथेन इति उक्ते (when the lord of sages had said this) सम्पूर्ण-मानसः राजा (the king, his mind now at ease) रामम् आनेतुं (to bring Rāma) भूयः दूत-परम्परां प्राहिणोत् (again sent a series of messengers).

Translation: When the lord of sages had said this, the king, his mind now at ease, sent messenger after messenger to bring Rāma.

Pointers for Reflection:

The father's mind is full (सम्पूर्णमानसः). Viśvāmitra's words have done for Daśaratha what Vasiṣṭha's did in Sarga 9. Wise words settle the mind.

Verse 1.11.9¶

एतावताथ कालेन रामो निजगृहासनात् ।
पितुः सकाशमागन्तुमुत्थितोऽर्क इवाचलात् ॥ १.११.९ ॥

अथ (then) एतावता कालेन (in that time) रामः निज-गृह-आसनात् (Rāma, from his seat at home) पितुः सकाशम् आगन्तुम् (to come to his father) उत्थितः (rose), अर्कः अचलात् इव (like the sun from the eastern mountain).

Translation: In the meantime Rāma rose from his seat at home to come to his father, like the sun rising from the eastern mountain.

Pointers for Reflection:

Rāma rises. After sargas of sitting still (1.5.6, 1.10.24), Rāma stands up. The image of the rising sun recalls the last verse of Sarga 10: the sun that dispels darkness (1.10.51).

Verse 1.11.10¶

वृतः कतिपयैर्भृत्यैर्भ्रातृभ्यां च जगाम ह ।
तत्पुण्यं स्वपितुः स्थानं स्वर्गं सुरपतेरिव ॥ १.११.१० ॥

कतिपयैः भृत्यैः भ्रातृभ्यां च वृतः (accompanied by a few servants and his two brothers) सुरपतेः स्वर्गम् इव (as [one goes] to Indra's heaven) तत् पुण्यं स्व-पितुः स्थानं जगाम ह (he went to his father's holy hall).

Translation: With a few attendants and his two brothers, he went to his father's holy hall, as one goes to Indra's heaven.

Pointers for Reflection:

Narrative link. The assembly hall becomes the setting for the whole teaching.

Verse 1.11.11¶

दूरादेव ददर्शासौ रामो दशरथं तदा ।
वृतं राजसमूहेन देवौघेनेव वासवम् ॥ १.११.११ ॥

तदा (then) असौ रामः (Rāma) दूरात् एव (from afar) राज-समूहेन वृतं दशरथं (Daśaratha, surrounded by kings) देव-ओघेन वासवम् इव (like Indra by the gods) ददर्श (saw).

Translation: From afar, Rāma saw Daśaratha surrounded by kings, like Indra among the gods.

Pointers for Reflection:

Seeing the father. The son who has been withdrawn now looks at the world again — first at his father.

Verse 1.11.12¶

वसिष्ठविश्वामित्राभ्यां सेवितं पार्श्वयोर्द्वयोः ।
सर्वशास्त्रार्थतज्ज्ञेन मन्त्रिवृन्देन मालितम् ॥ १.११.१२ ॥

द्वयोः पार्श्वयोः (on his two sides) वसिष्ठ-विश्वामित्राभ्यां सेवितं (attended by Vasiṣṭha and Viśvāmitra) सर्व-शास्त्र-अर्थ-तत्-ज्ञेन मन्त्रि-वृन्देन मालितम् (surrounded by ministers who knew the meaning of all scriptures).

Translation: Vasiṣṭha and Viśvāmitra sat on either side of him, and around him were ministers learned in the meaning of every scripture.

Pointers for Reflection:

The two sages, side by side. The king sits between Vasiṣṭha and Viśvāmitra: the two teachers of the Yoga Vasiṣṭha. Royal power framed by wisdom.

Verse 1.11.13¶

चारुचामरहस्ताभिः कान्ताभिः समुपासितम् ।
ककुब्भिरिव मूर्ताभिः संस्थिताभिर्यथोचितम् ॥ १.११.१३ ॥

यथा-उचितं संस्थिताभिः (standing in their places) चारु-चामर-हस्ताभिः कान्ताभिः (by lovely women holding elegant fly-whisks) मूर्ताभिः ककुब्भिः इव (like the directions in bodily form) समुपासितम् (attended).

Translation: Lovely attendants with elegant fly-whisks stood in their places around him, like the four directions in bodily form.

Pointers for Reflection:

A royal court in full splendour. The text paints the scene before Rāma enters it — the world in its best form, which Rāma will soon question.

Verse 1.11.14¶

वसिष्ठविश्वामित्राद्यास्तथा दशरथादयः ।
ददृशू राघवं दूरादुपायान्तं गुहोपमम् ॥ १.११.१४ ॥

वसिष्ठ-विश्वामित्र-आद्याः (Vasiṣṭha, Viśvāmitra and the others) तथा दशरथ-आदयः (and Daśaratha and the rest) दूरात् उपायान्तं गुह-उपमं राघवं (Rāma, approaching from afar, like Guha [Kārttikeya]) ददृशुः (saw).

Translation: Vasiṣṭha, Viśvāmitra, Daśaratha and the others saw Rāma approaching from afar, like Kārttikeya.

Pointers for Reflection:

Guha — Kārttikeya. Rāma is compared to Skanda, the youthful god. The same figure appears in 1.1.59 (Sanatkumāra as Śarajanman) and 1.3.38. The text quietly weaves its threads.

Verse 1.11.15¶

सत्त्वावष्टब्धगर्भेण शल्येनेव हिमाचलम् ।
श्रितं सकलसेव्येन गम्भीरेण स्फुटेन च ॥ १.११.१५ ॥

[सः] सत्त्व-अवष्टब्ध-गर्भेण (firm with inner strength) सकल-सेव्येन गम्भीरेण स्फुटेन च (worthy of all, deep and clear) शल्येन हिम-अचलम् इव (like the Himālaya with its firm core) श्रितम् (was).

Translation: He seemed like the Himālaya, held firm by an inner core of strength — deep, clear, and worthy of everyone's respect.

Pointers for Reflection:

Sattva. Inner strength and clarity. Even in his crisis, Rāma's essential steadiness shows.

Verse 1.11.16¶

सौम्यं समं शुभाकारं विनयोदारमानसम् ।
कान्तोपशान्तवपुषं परस्यार्थस्य भाजनम् ॥ १.११.१६ ॥

सौम्यं (gentle) समं (even) शुभ-आकारं (auspicious in form) विनय-उदार-मानसं (humble and noble in mind) कान्त-उपशान्त-वपुषं (lovely and calm in body) परस्य अर्थस्य भाजनम् (a vessel for the highest truth).

Translation: Gentle, even-tempered, auspicious in form, humble and noble in mind, lovely and calm in body: a vessel ready for the highest truth.

Pointers for Reflection:

परस्य अर्थस्य भाजनम् — a vessel for the highest. The same idea as पात्र (1.6.44). The sages see Rāma as ready to receive the teaching.
सम — even. The quality the Gītā calls yoga (2.48). Rāma already shows its beginning.

Verse 1.11.17¶

समुद्यद्यौवनारम्भं वृद्धोपशमशोभनम् ।
अनुद्विग्नमनानन्दं पूर्णप्रायमनोरथम् ॥ १.११.१७ ॥

समुद्यत्-यौवन-आरम्भं (just entering youth) वृद्ध-उपशम-शोभनं (yet graced with the calm of the old) अनुद्विग्नम् (unagitated) अनानन्दं (without elation) पूर्ण-प्राय-मनोरथम् (as if his wishes were almost fulfilled).

Translation: Just entering youth, yet graced with an elder's calm; untroubled, without elation, as though his every wish were nearly fulfilled.

Pointers for Reflection:

Young in years, old in calm. वृद्धोपशम — the peace of the aged in a boy of fifteen. Remember this verse when Rāma condemns youth in Sarga 20: he himself is the rare "good youth" of 1.20.43.
अनुद्विग्नम् अनानन्दम्. Neither troubled nor elated. Compare Gītā 2.56, दुःखेष्वनुद्विग्नमनाः.

Verse 1.11.18¶

विचारितजगद्यात्रं पवित्रगुणगोचरम् ।
महासत्त्वैकलोभेन गुणैरिव समाश्रितम् ॥ १.११.१८ ॥

विचारित-जगत्-यात्रं (one who has reflected on the course of the world) पवित्र-गुण-गोचरं (an abode of pure virtues) महा-सत्त्व-एक-लोभेन (as if out of love for his great nature alone) गुणैः समाश्रितम् इव (sought out by the virtues themselves).

Translation: He had reflected deeply on the course of the world; pure virtues gathered in him, as though they sought him out for love of his greatness.

Pointers for Reflection:

विचारितजगद्यात्र — one who has inquired into the world. Rāma's pilgrimage and his reflections (Sargas 3, 10) are called विचार. His crisis is the fruit of inquiry, not of weakness.

Verse 1.11.19¶

उदारमार्यमापूर्णमन्तःकरणकोटरम् ।
अविक्षुभितया वृत्त्या दर्शयन्तमनुत्तमम् ॥ १.११.१९ ॥

उदारम् (noble) आर्यम् (worthy) आपूर्णम् अन्तः-करण-कोटरम् (the inner chamber of his mind full) अविक्षुभितया वृत्त्या (by an unagitated disposition) अनुत्तमं दर्शयन्तम् (showing the highest).

Translation: Noble and worthy, the inner chamber of his mind full, he showed by his undisturbed bearing the highest excellence.

Pointers for Reflection:

Inner fullness. आपूर्ण, "full" — the description of Rāma now speaks of fullness where the servant saw only emptiness (1.10.24). Perhaps both are true: emptied of the world, he is ready to be filled with truth.

Verse 1.11.20¶

एवङ्गुणगणाकीर्णो दूरादेव रघूद्वहः ।
परिमेयस्मिताच्छाच्छस्वहाराम्बरपल्लवः ॥ १.११.२० ॥

एवं गुण-गण-आकीर्णः (filled with such virtues) रघु-उद्वहः (Rāma) दूरात् एव (from afar) परिमेय-स्मित-अच्छ-अच्छ-स्व-हार-अम्बर-पल्लवः (with a measured smile, his necklace and garments pure and spotless) …

Translation: Rich in such virtues, Rāma, from afar, with a gentle, measured smile, wearing a spotless necklace and garments …

Pointers for Reflection:

A measured smile. परिमेयस्मित. Rāma smiles again, though only a little. The sorrow is lifting at the sight of the sages.
The sentence continues into the next verse.

Verse 1.11.21¶

प्रणनाम चलच्चारुचूडामणिमरीचिना ।
शिरसा वसुधाकम्पलोलदेवाचलश्रिया ॥ १.११.२१ ॥

चलत्-चारु-चूडामणि-मरीचिना (with the rays of his lovely crest-jewel swaying) वसुधा-कम्प-लोल-देव-अचल-श्रिया (with the splendour of the gods' mountain trembling in an earthquake) शिरसा प्रणनाम (bowed his head).

Translation: … bowed his head, the rays of his crest-jewel swaying, like the mountain of the gods trembling as the earth shakes.

Pointers for Reflection:

The bow. Rāma bows to his father and the sages. Humility is the first gesture of a student before a teacher (Gītā 4.34, प्रणिपात).

Verse 1.11.22¶

एवं मुनीन्द्रे ब्रुवति पितुः पादाभिवन्दनम् ।
कर्तुमभ्याजगामाथ रामः कमललोचनः ॥ १.११.२२ ॥

मुनि-इन्द्रे एवं ब्रुवति (while the chief of sages was speaking thus) कमल-लोचनः रामः (lotus-eyed Rāma) अथ पितुः पाद-अभिवन्दनं कर्तुम् (to bow at his father's feet) अभ्याजगाम (came forward).

Translation: Even as the chief of sages was speaking, lotus-eyed Rāma came forward to bow at his father's feet.

Pointers for Reflection:

Timing. Rāma arrives while Viśvāmitra is still speaking. Teacher and student meet in the middle of a sentence about the student's awakening.

Verse 1.11.23¶

प्रथमं पितरं पश्चान्मुनी मान्यैकमानितौ ।
ततो विप्रांस्ततो बन्धूंस्ततो गुरुगणान्सुहृत् ॥ १.११.२३ ॥

सुहृत् [रामः] (the affectionate Rāma) प्रथमं पितरं (first his father) पश्चात् मान्य-एक-मानितौ मुनी (then the two sages, honoured by all who deserve honour) ततः विप्रान् (then the brāhmaṇas) ततः बन्धून् (then his relatives) ततः गुरु-गणान् [अभिवन्द्य] (then the elders [he greeted]).

Translation: Affectionately he greeted first his father, then the two sages honoured above all others, then the brāhmaṇas, his relatives, and the elders.

Pointers for Reflection:

The order of reverence. Father, sages, brāhmaṇas, relatives, elders — the same order as 1.4.2. Rāma's courtesy has not been lost in his crisis.

Verse 1.11.24¶

जग्राह च ततो दृष्ट्या मनाङ्मूर्ध्ना तथा गिरा ।
राजलोकेन विहितां तां प्रणामपरम्पराम् ॥ १.११.२४ ॥

ततः च (and then) राज-लोकेन विहितां तां प्रणाम-परम्परां (the series of greetings offered by the kings) दृष्ट्या मनाक् मूर्ध्ना तथा गिरा जग्राह (he received with a glance, a slight nod and a word).

Translation: Then he acknowledged the greetings of the assembled kings with a glance, a slight nod and a word.

Pointers for Reflection:

Measured courtesy. A glance, a nod, a word: each received its proper response. Rāma is withdrawn but not rude.

Verse 1.11.25¶

विहिताशीर्मुनिभ्यां तु रामः सुसममानसः ।
आससाद पितुः पुण्यं समीपं सुरसुन्दरः ॥ १.११.२५ ॥

मुनिभ्यां विहित-आशीः (blessed by the two sages) सु-सम-मानसः (his mind well balanced) सुर-सुन्दरः रामः (Rāma, handsome as a god) पितुः पुण्यं समीपम् आससाद (came close to his father).

Translation: Blessed by the two sages, his mind well balanced, Rāma, handsome as a god, came close to his father.

Pointers for Reflection:

सुसममानसः — a well-balanced mind. Even before the teaching, the presence of the sages steadies him.

Verse 1.11.26¶

पादाभिवन्दनपरं तमथासौ महीपतिः ।
शिरस्यभ्यालिलिङ्गाशु चुचुम्ब च पुनःपुनः ॥ १.११.२६ ॥

अथ (then) असौ मही-पतिः (the king) पाद-अभिवन्दन-परं तं (him, intent on bowing at his feet) शिरसि आशु अभ्यालिलिङ्ग (embraced at once, by the head) पुनः पुनः चुचुम्ब च (and kissed again and again).

Translation: As Rāma bent to touch his feet, the king at once embraced him and kissed his head again and again.

Pointers for Reflection:

A father's love. After all his fear (Sarga 8), Daśaratha simply holds his son. The teaching will not deny this love, but free it from fear.

Verse 1.11.27¶

शत्रुघ्नं लक्ष्मणं चैव तथैव परवीरहा ।
आलिलिङ्ग घनस्नेहो राजहंसोऽम्बुजे यथा ॥ १.११.२७ ॥

पर-वीर-हा [सः] (that slayer of enemy heroes) घन-स्नेहः (full of deep love) शत्रुघ्नं लक्ष्मणं च एव तथा एव (Śatrughna and Lakṣmaṇa too) आलिलिङ्ग (embraced), राजहंसः अम्बुजे यथा (as a royal swan embraces a lotus).

Translation: Full of love, the king embraced Śatrughna and Lakṣmaṇa too, as a royal swan nestles a lotus.

Pointers for Reflection:

All three sons. The brothers who shared Rāma's dejection (1.5.9) are included in the embrace.

Verse 1.11.28¶

उत्सङ्गे पुत्र तिष्ठेति वदत्यथ महीपतौ ।
भूमौ परिजनास्तीर्णे सोंऽशुकेऽथ न्यविक्षत ॥ १.११.२८ ॥

अथ (then) मही-पतौ (the king) पुत्र उत्सङ्गे तिष्ठ इति वदति [सति] (saying, 'son, sit on my lap'), सः (he) परिजन-आस्तीर्णे अंशुके भूमौ (on a cloth spread on the ground by attendants) न्यविक्षत (sat down).

Translation: The king said, "Son, sit on my lap" — but Rāma sat on a cloth that the attendants had spread on the ground.

Pointers for Reflection:

He does not sit on the lap. In 1.5.12, Rāma sat on his father's lap. Now he chooses the ground. A small, telling sign: the boy is becoming a student, seated humbly before the teachers.
On the ground. The traditional place of the student. Compare उपनिषद्, literally "sitting down near" a teacher.

Verse 1.11.29¶

राजोवाच ।
पुत्र प्राप्तविवेकस्त्वं कल्याणानां च भाजनम् ।
जडवज्जीर्णया बुद्ध्या खेदायात्मा न दीयताम् ॥ १.११.२९ ॥

पुत्र (son), त्वं प्राप्त-विवेकः (you have gained discernment) कल्याणानां च भाजनम् (and are a vessel of all good); जडवत् (like a dullard) जीर्णया बुद्ध्या (with a worn-out mind) आत्मा खेदाय न दीयताम् (do not give yourself up to sorrow).

Translation: The king said: "Son, you have gained discernment and are a vessel of every good. Do not give yourself up to sorrow with a worn-out mind, like a dullard."

Pointers for Reflection:

The father recognises the son's discernment. प्राप्तविवेक: "you have gained viveka". Even the father now sees that Rāma's state is connected with wisdom, not mere illness.
But do not despair. The father's plea echoes Kṛṣṇa's first words to Arjuna: do not yield to dejection (Gītā 2.3).

Verse 1.11.30¶

वृद्धविप्रगुरुप्रोक्तं त्वादृशेनानुतिष्ठता ।
पदमासाद्यते पुण्यं न मोहमनुधावता ॥ १.११.३० ॥

वृद्ध-विप्र-गुरु-प्रोक्तम् अनुतिष्ठता (by following what elders, brāhmaṇas and teachers say) त्वादृशेन (by one like you) पुण्यं पदम् आसाद्यते (the holy state is reached), न मोहम् अनुधावता (not by running after delusion).

Translation: "One like you reaches the holy state by following what elders, brāhmaṇas and teachers say — not by running after confusion."

Pointers for Reflection:

Listen to the wise. The father's practical advice: do not struggle alone; follow those who know. This prepares for the teaching of Vasiṣṭha.
Gītā 4.34 (quoted at 1.1.4): उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः — the wise who have seen the truth will teach you.

Verse 1.11.31¶

तावदेवाऽऽपदो दूरे तिष्ठन्ति परिपेलवाः ।
यावदेव न मोहस्य प्रसरः पुत्र दीयते ॥ १.११.३१ ॥

पुत्र (son), यावत् एव मोहस्य प्रसरः न दीयते (as long as delusion is given no room to spread), तावत् एव (only so long) परि-पेलवाः आपदः दूरे तिष्ठन्ति (do weak misfortunes stay far away).

Translation: "Son, misfortunes stay far off only so long as delusion is not given room to spread."

Pointers for Reflection:

Prevention. The king's wisdom: confusion, once allowed in, invites further troubles. Watch the mind before it spreads.

Verse 1.11.32¶

श्रीवसिष्ठ उवाच ।
राजपुत्र महाबाहो शूरस्त्वं विजितास्त्वया ।
दुरुच्छेदा दुरारम्भा अप्यमी विषयारयः ॥ १.११.३२ ॥

राज-पुत्र महा-बाहो (mighty-armed prince), त्वं शूरः (you are a hero); अमी दुर्-उच्छेदाः दुर्-आरम्भाः अपि विषय-अरयः (these sense-objects, enemies hard to cut down and hard to fight) त्वया विजिताः (have been conquered by you).

Translation: Vasiṣṭha said: "Mighty-armed prince, you are a hero. You have already conquered these enemies — the objects of the senses — which are so hard to fight and cut down."

Pointers for Reflection:

Vasiṣṭha's first words to Rāma. He begins with praise: you have already won the hardest battle, against sense-objects. Rāma's dispassion is real victory.
Gītā 3.43: जहि शत्रुं महाबाहो कामरूपं दुरासदम् — slay this enemy, mighty-armed one, in the form of desire, so hard to conquer. Kṛṣṇa urges Arjuna to do what Vasiṣṭha says Rāma has already done.

Verse 1.11.33¶

किमतज्ज्ञ इवाज्ञानां योग्ये व्यामोहसागरे ।
विनिमज्जसि कल्लोलबहुले जाड्यशालिनि ॥ १.११.३३ ॥

किम् (why) अ-तत्-ज्ञः इव (like one who does not know) अज्ञानां योग्ये (fit only for the ignorant) कल्लोल-बहुले जाड्य-शालिनि व्यामोह-सागरे (in an ocean of confusion, full of waves and dullness) विनिमज्जसि (are you sinking)?

Translation: "Why then do you sink, like one who does not know, into this ocean of confusion, full of waves and dullness, fit only for the ignorant?"

Pointers for Reflection:

The gentle challenge. Having praised him, Vasiṣṭha asks: why, then, behave like the ignorant? Your dispassion is right; your despair is not. Exactly the distinction of 1.10.46.
Gītā 2.11: अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे — you grieve for what is not to be grieved, yet speak wise words.

Verse 1.11.34¶

विश्वामित्र उवाच ।
चलन्नीलोत्पलव्यूहसमलोचनलोलताम् ।
ब्रूहि चेतःकृतां त्यक्त्वा हेतुना केन मुह्यसि ॥ १.११.३४ ॥

चलत्-नील-उत्पल-व्यूह-सम-लोचन-लोलतां (the restlessness of eyes like a cluster of trembling blue lotuses) चेतः-कृतां (made by the mind) त्यक्त्वा (giving up) ब्रूहि (tell us): केन हेतुना मुह्यसि (for what reason are you troubled)?

Translation: Viśvāmitra said: "Give up this restlessness of the mind that makes your eyes tremble like blue lotuses, and tell us: what is troubling you?"

Pointers for Reflection:

"Tell us." No one has yet asked Rāma in a way he could answer. Viśvāmitra invites him to speak, among those who can understand.
Restless eyes, restless mind. The sage notices the outward sign of the inner state.

Verse 1.11.35¶

किंनिष्ठाः के च ते केन कियन्तः कारणेन ते ।
आधयः प्रविलुम्पन्ति मनो गेहमिवाखवः ॥ १.११.३५ ॥

ते (your) के आधयः (what anxieties), किं-निष्ठाः (on what are they based)? कियन्तः (how many)? केन कारणेन (from what cause) ते (they) मनः (your mind) गेहम् आखवः इव (as rats a house) प्रविलुम्पन्ति (gnaw away)?

Translation: "What are these anxieties, on what are they based, how many are they, and what causes them, that they gnaw at your mind as rats gnaw a house?"

Pointers for Reflection:

Precise questions. The sage asks like a physician: what, on what basis, how many, from what cause? Inquiry (विचार) begins with naming the trouble clearly.
आधि — mental anguish (see 1.8.13). The rats in the house: small, hidden, destructive.

Verse 1.11.36¶

मन्ये नानुचितानां त्वमाधीनां पदमुत्तमम् ।
आपत्सु चाऽप्रयोज्यं ते निहीना अपि चाधयः ॥ १.११.३६ ॥

मन्ये (I think) त्वं न अनुचितानाम् आधीनाम् उत्तमं पदम् (you are not a fit home for unworthy anxieties); ते आपत्सु च (and in your troubles) निहीनाः आधयः अपि अप्रयोज्यम् (even petty anxieties should have no place).

Translation: "I think you are no fit home for unworthy anxieties; even in hardship, petty anxieties have no place in you."

Pointers for Reflection:

The sage's respect. Viśvāmitra trusts that Rāma's trouble is not petty. Compare Vasiṣṭha's words to the king (1.5.15): the great are moved only by great causes.

Verse 1.11.37¶

यथाभिमतमाशु त्वं ब्रूहि प्राप्स्यसि चानघ ।
सर्वमेव पुनर्येन भेत्स्यन्ते त्वां तु नाधयः ॥ १.११.३७ ॥

अनघ (sinless one), त्वं यथा-अभिमतम् आशु ब्रूहि (tell us quickly what you have in mind); सर्वम् एव प्राप्स्यसि च (and you will receive everything), येन (by which) आधयः त्वां पुनः न भेत्स्यन्ते (anxieties will never again pierce you).

Translation: "Sinless one, tell us quickly what is on your mind, and you shall receive all that is needed, so that anxieties never pierce you again."

Pointers for Reflection:

A promise. The sage promises a cure that lasts: not relief for now, but freedom from anxieties for ever.
Like Brahmā's boon (1.2.7), the offer is open. But Rāma will ask not for a thing, but for understanding.

Verse 1.11.38¶

इत्युक्तमस्य सुमते रघुवंशकेतुराकर्ण्य वाक्यमुचितार्थविलासगर्भम् ।
तत्याज खेदमभिगर्जति वारिवाहे बर्ही यथा त्वनुमिताभिमतार्थसिद्धिः ॥ १.११.३८ ॥

सुमते (O wise one [Bharadvāja]), इति उक्तम् (thus spoken) उचित-अर्थ-विलास-गर्भम् अस्य वाक्यम् आकर्ण्य (hearing his words, rich in fitting meaning) रघु-वंश-केतुः (the banner of the Raghu line, Rāma) अनुमित-अभिमत-अर्थ-सिद्धिः (sensing that his wish would be fulfilled) वारि-वाहे अभिगर्जति बर्ही यथा (as a peacock when a rain cloud thunders) खेदं तत्याज (gave up his sorrow).

Translation: Hearing these words, full of fitting meaning, Rāma, the banner of the Raghu line, sensing that what he longed for would be granted, gave up his sorrow — as a peacock does when a rain cloud thunders.

Pointers for Reflection:

A closing verse in a longer metre (vasantatilakā).
The peacock and the rain cloud. Peacocks dance at the sound of thunder that promises rain. Rāma, the cātaka who would drink only rain from the sky (1.10.12, 1.10.47), now hears the thunder of the coming teaching.
The turn of the Vairāgya Prakaraṇa. From here Rāma speaks. Sargas 12–32 are his great speeches on the emptiness of worldly life, addressed to the sages.