Sarga 33¶

Vairāgya Prakaraṇa · The sages assemble (46 verses)

Sarga 33 at a glance

The end of the Vairāgya Prakaraṇa.

The siddhas summon the great sages of heaven to hear the answer to Rāma's questions; Nārada, Vyāsa, Pulastya, Aṅgiras and others descend into Daśaratha's assembly (1.33.1–1.33.14).
Ascetics and kings, sky-beings and earth-beings, honour one another and take their seats; Rāma stands bowed before them (1.33.15–1.33.28).
The sages praise Rāma's speech: rich in dispassion, clear, noble; the lamp of wisdom blazes in his heart; such a person is rare as sandalwood (1.33.29–1.33.45).
Their promise: if Rāma's wish is not fulfilled through them, they are fools. The teaching begins in the next book (1.33.46).

Verse 1.33.1¶

सिद्धा ऊचुः ।
पावनस्यास्य वचसः प्रोक्तस्य रघुकेतुना ।
निर्णयं श्रोतुमुचितं वक्ष्यमाणं महर्षिभिः ॥ १.३३.१ ॥

रघु-केतुना प्रोक्तस्य (spoken by the banner of the Raghus) अस्य पावनस्य वचसः (of this purifying speech) महा-ऋषिभिः वक्ष्यमाणं (which will be given by the great sages) निर्णयं (the answer, the final judgment) श्रोतुम् उचितम् (it is fitting to hear).

Translation: The siddhas said: "It is fitting that we hear the answer the great sages will give to this purifying speech of Rāma, the banner of the Raghus."

Pointers for Reflection:

निर्णय — the answer, the verdict. The siddhas know that the questions are only half; now the sages must answer. Sarga 33 sets the scene for the teaching that fills the rest of the Yoga Vasiṣṭha.
पावन — purifying. Even Rāma's questions purify. Compare 1.32.1.

Verse 1.33.2¶

नारदव्यासपुलहप्रमुखा मुनिपुङ्गवाः ।
आगच्छताश्वविघ्नेन सर्व एव महर्षयः ॥ १.३३.२ ॥

नारद-व्यास-पुलह-प्रमुखाः मुनि-पुङ्गवाः (great sages led by Nārada, Vyāsa and Pulaha) सर्वे एव महा-ऋषयः (all the great seers) आशु अविघ्नेन आगच्छत (come quickly, without hindrance).

Translation: "Great sages led by Nārada, Vyāsa and Pulaha — all you great seers — come quickly, without delay."

Pointers for Reflection:

The siddhas summon the sages. Heaven calls its wisest to Daśaratha's court to hear the teaching.

Verse 1.33.3¶

पतामः परितः पुण्यामेतां दाशरथीं सभाम् ।
नीरन्ध्रां कनकोद्योतां पद्मिनीमिव षट्पदाः ॥ १.३३.३ ॥

षट्पदाः पद्मिनीम् इव (as bees [descend on] a lotus-pond) नीरन्ध्रां कनक-उद्योतां (crowded and golden-bright) पुण्याम् एतां दाशरथीं सभाम् (this holy assembly of Daśaratha) परितः पतामः (let us descend all around).

Translation: "Let us descend all around this holy assembly of Daśaratha, crowded and golden-bright, as bees descend on a lotus-pond."

Pointers for Reflection:

Bees to a lotus. The image of sages drawn to wisdom like bees to nectar — as the bee drinks the honey of the lotus, the seeker drinks the honey of the teaching.

Verse 1.33.4¶

श्रीवाल्मीकिरुवाच ।
इत्युक्ता सा समस्तैव व्योमवासनिवासिनी ।
तां पपात सभां तत्र दिव्या मुनिपरम्परा ॥ १.३३.४ ॥

इति उक्ता (thus addressed) सा समस्ता एव (that whole) व्योम-वास-निवासिनी (dwelling in the sky) दिव्या मुनि-परम्परा (divine company of sages) तत्र (there) तां सभां पपात (descended into that assembly).

Translation: Śrī Vālmīki said: "So addressed, the whole divine company of sages who dwell in the sky descended into that assembly."

Pointers for Reflection:

Heaven comes to earth. The sages of the sky join the sages of the earth. The teaching is so important that both worlds gather for it.

Verse 1.33.5¶

अग्रस्थितमनुत्सृष्टरणद्वीणं मुनीश्वरम् ।
पयः पीनघनश्यामं व्यासमेव किलान्तरा ॥ १.३३.५ ॥

[ते] अन्तरा (among them) अग्र-स्थितम् (standing in front) अनुत्सृष्ट-रणत्-वीणं मुनि-ईश्वरं (the lord of sages, whose sounding vīṇā was not set down, [Nārada]) पयः-पीन-घन-श्यामं व्यासम् एव किल (and Vyāsa himself, dark as a cloud heavy with rain) …

Translation: "Among them, in front, were the lord of sages Nārada, still holding his sounding vīṇā, and Vyāsa himself, dark as a rain-cloud …"

Pointers for Reflection:

Nārada and Vyāsa. Nārada, the wandering sage with his vīṇā, and Vyāsa — the 'dark' (कृष्ण) compiler of the Vedas, the Mahābhārata and the Gītā. The two great narrators of Indian scripture come to hear Rāma.
Reading note. The online text places the vīṇā-bearing sage and Vyāsa in one phrase; the vīṇā belongs to Nārada, as 1.33.11 confirms.

Verse 1.33.6¶

भृग्वंगिरःपुलस्त्यादिमुनिनायकमण्डिता ।
च्यवनोद्दालकोशीरशरलोमादिमालिता ॥ १.३३.६ ॥

[सा मुनि-परम्परा] भृगु-अङ्गिरः-पुलस्त्य-आदि-मुनि-नायक-मण्डिता (adorned with leading sages Bhṛgu, Aṅgiras, Pulastya and others) च्यवन-उद्दालक-उशीर-शरलोम-आदि-मालिता (garlanded with Cyavana, Uddālaka, Uśīra, Śaraloman and more).

Translation: "The company was adorned with leading sages — Bhṛgu, Aṅgiras, Pulastya and others — and garlanded with Cyavana, Uddālaka, Uśīra, Śaraloman and many more."

Pointers for Reflection:

Uddālaka — the teacher of the Chāndogya Upaniṣad, who taught his son Śvetaketu तत्त्वमसि — you are That (6.8.7). The Upaniṣadic teachers themselves come to hear Rāma.

Verse 1.33.7¶

परस्परपरामर्शदुःसंस्थानमृगाजिना ।
लोलाक्षमालावलया सुकमण्डलुधारिणी ॥ १.३३.७ ॥

[सा] परस्पर-परामर्श-दुः-संस्थान-मृग-अजिना (their deerskins disarranged by brushing against each other) लोल-अक्ष-माला-वलया (with swaying rosaries) सु-कमण्डलु-धारिणी (carrying fine water-pots).

Translation: "Their deerskins were disarranged as they brushed past one another; their rosaries swayed; they carried fine water-pots."

Pointers for Reflection:

The marks of the ascetic — deerskin, rosary (अक्षमाला), water-pot (कमण्डलु). A crowd of hermits, jostling in their eagerness.

Verse 1.33.8¶

तारावलिरिव व्योम्नि तेजःप्रसरपाटला ।
सूर्यावलिरिवान्योन्यं भासिताननमण्डना ॥ १.३३.८ ॥

[सा] व्योम्नि तारा-आवलिः इव (like a row of stars in the sky) तेजः-प्रसर-पाटला (reddish with spreading radiance) सूर्य-आवलिः इव (like a row of suns) अन्योन्यं भासित-आनन-मण्डना (lighting up each other's faces).

Translation: "Like a band of stars across the sky, flushed with their own outpouring light — like a line of suns, each one lighting up the faces of the rest."

Pointers for Reflection:

Lighting each other. The image of a company of the wise: each one's light reflects on the others. This is सत्सङ्ग.

Verse 1.33.9¶

रत्नावलिरिवान्योन्यं नानावर्णकृतांगिका ।
मुक्तावलिरिवान्योन्यं कृतशोभातिशायिनी ॥ १.३३.९ ॥

[सा] अन्योन्यं नाना-वर्ण-कृत-अङ्गिका रत्न-आवलिः इव (like a row of jewels of many colours) अन्योन्यं कृत-शोभा-अतिशायिनी मुक्ता-आवलिः इव (like a string of pearls, each enhancing the beauty of the others).

Translation: "Like a string of many-coloured jewels, like a string of pearls each adding to the beauty of the rest."

Pointers for Reflection:

Many colours, one string. The sages differ in tradition and temperament, yet together they shine as one.

Verse 1.33.10¶

कौमुदीवृष्टिरन्येव द्वितीयेवार्कमण्डली ।
संभृतेवातिकालेन पूर्णचन्द्रपरम्परा ॥ १.३३.१० ॥

[सा] अन्या कौमुदी-वृष्टिः इव (like another rain of moonlight) द्वितीया अर्क-मण्डली इव (like a second disc of the sun) अति-कालेन सम्भृता पूर्ण-चन्द्र-परम्परा इव (like a line of full moons gathered over a long time).

Translation: "They were like a second rain of moonlight, like a second sun, like a line of full moons gathered over ages."

Pointers for Reflection:

After the rain of flowers, a rain of moonlight. The second gift of heaven: not flowers, but sages.

Verse 1.33.11¶

ताराजाल इवाम्भोदो व्यासो यत्र विराजते ।
तारौघ इव शीतांशुर्नारदोऽत्र विराजते ॥ १.३३.११ ॥

यत्र (where) व्यासः (Vyāsa) तारा-जाले अम्भोदः इव (like a cloud among a net of stars) विराजते (shines), अत्र (there) नारदः (Nārada) तारा-ओघे शीतांशुः इव (like the moon among a host of stars) विराजते (shines).

Translation: "There Vyāsa shone like a dark cloud among a net of stars, and Nārada shone like the moon amid a host of stars."

Pointers for Reflection:

Dark cloud and bright moon. Vyāsa is 'dark' (कृष्णद्वैपायन); Nārada is pictured as white and shining.

Verse 1.33.12¶

देवेष्विव सुराधीशः पुलस्त्योऽत्र विराजते ।
आदित्य इव देवानामंगिरास्तु विराजते ॥ १.३३.१२ ॥

अत्र (here) पुलस्त्यः (Pulastya) देवेषु सुर-अधीशः इव (like the lord of gods among the gods) विराजते (shines); अङ्गिराः तु (and Aṅgiras) देवानाम् आदित्यः इव (like the sun among the gods) विराजते (shines).

Translation: "Pulastya shone like Indra among the gods, and Aṅgiras like the sun among the gods."

Pointers for Reflection:

Pulastya is, by tradition, the grandfather of Rāvaṇa, Rāma's future enemy. Even he comes to hear Rāma. A quiet irony.

Verse 1.33.13¶

अथास्यां सिद्धसेनायां पतन्त्यां नभसो रसाम् ।
उत्तस्थौ मुनिसंपूर्णा तदा दाशरथी सभा ॥ १.३३.१३ ॥

अथ (then) अस्यां सिद्ध-सेनायां नभसः रसां पतन्त्याम् [सत्याम्] (as this army of siddhas descended from the sky to the earth) तदा (then) मुनि-सम्पूर्णा दाशरथी सभा (Daśaratha's assembly, full of sages) उत्तस्थौ (rose).

Translation: "As this host of siddhas came down from the sky to the earth, Daśaratha's assembly, full of sages, rose to its feet."

Pointers for Reflection:

Rising to receive. The courtesy of hospitality: the assembly stands to greet the arriving sages.

Verse 1.33.14¶

मिश्रीभूता विरेजुस्ते नभश्चरमहीचराः ।
परस्परवृतांगाभा भासयन्तो दिशो दश ॥ १.३३.१४ ॥

ते नभः-चर-मही-चराः (those who move in the sky and those who move on earth) मिश्री-भूताः (mingled together) परस्पर-वृत-अङ्ग-आभाः (their bodily radiance mingling) दश दिशः भासयन्तः (lighting up the ten directions) विरेजुः (shone).

Translation: "Mingling together, the beings of the sky and the beings of the earth shone, their radiance blending and lighting up all ten directions."

Pointers for Reflection:

Heaven and earth mingle. A picture of the unity the teaching will reveal: no real division between higher and lower worlds.

Verse 1.33.15¶

वेणुदण्डावृतकरा लीलाकमलधारिणः ।
दूर्वांकुराक्रान्तशिखाः सचूडामणिमूर्धजाः ॥ १.३३.१५ ॥

वेणु-दण्ड-आवृत-कराः (with bamboo staffs in their hands) लीला-कमल-धारिणः (holding play-lotuses) दूर्वा-अङ्कुर-आक्रान्त-शिखाः (with shoots of dūrvā grass in their top-knots) स-चूडामणि-मूर्धजाः (with crest-jewels in their hair) …

Translation: "Some held bamboo staffs, some held lotuses; some had shoots of sacred grass in their top-knots, some had jewels in their hair …"

Pointers for Reflection:

Ascetics and kings together. The staffs and grass belong to the sages, the jewels to the kings — two ways of life in one assembly (1.33.15–1.33.17).

Verse 1.33.16¶

जटाजूटैश्च कपिला मौलिमालितमस्तकाः ।
प्रकोष्ठगाक्षवलया मल्लिकावलयान्विताः ॥ १.३३.१६ ॥

जटा-जूटैः च कपिलाः (tawny with masses of matted hair) मौलि-मालित-मस्तकाः (with crowned heads) प्रकोष्ठग-अक्ष-वलयाः (with rosaries on their forearms) मल्लिका-वलय-अन्विताः (with bracelets of jasmine) …

Translation: "… some tawny with matted locks, some with crowned heads, some with rosaries on their forearms, some with bracelets of jasmine …"

Pointers for Reflection:

Matted locks and crowns. The ascetic and the king side by side.

Verse 1.33.17¶

चीरवल्कलसंवीताः स्रक्कौशेयावगुण्ठिताः ।
विलोलमेखलापाशाश्चलन्मुक्ताकलापिनः ॥ १.३३.१७ ॥

चीर-वल्कल-संवीताः (clad in rags and bark) स्रक्-कौशेय-अवगुण्ठिताः (covered with garlands and silk) विलोल-मेखला-पाशाः (with swaying girdles) चलत्-मुक्ता-कलापिनः (with moving strands of pearls).

Translation: "… some clad in rags and bark, some in silk and garlands, with swaying girdles and moving strands of pearls."

Pointers for Reflection:

Bark and silk. Renunciants and householders together hear the teaching. Both are the audience of the Yoga Vasiṣṭha (wisdom lived, not renounced).

Verse 1.33.18¶

वसिष्ठविश्वामित्रौ तान्पूजयामासतुः क्रमात् ।
अर्घ्यैः पाद्यौर्वचोभिश्च सर्वानेव नभश्चरान् ॥ १.३३.१८ ॥

वसिष्ठ-विश्वामित्रौ (Vasiṣṭha and Viśvāmitra) तान् सर्वान् एव नभः-चरान् (all those sky-dwellers) अर्घ्यैः पाद्यैः वचोभिः च (with water for the hands, water for the feet, and words) क्रमात् पूजयामासतुः (honoured in due order).

Translation: "Vasiṣṭha and Viśvāmitra honoured all those beings of the sky in due order, with water for their hands and feet and words of welcome."

Pointers for Reflection:

अर्घ्य and पाद्य. The traditional welcome of a guest. Compare Taittirīya 1.11.2, अतिथिदेवो भव — let the guest be a god to you.

Verse 1.33.19¶

वसिष्ठविश्वामित्रौ ते पूजयामासुरादरात् ।
अर्घ्यैः पाद्यैर्वचोभिश्च नभश्चरमहागणाः ॥ १.३३.१९ ॥

नभः-चर-महा-गणाः ते च (and those great hosts of sky-beings) वसिष्ठ-विश्वामित्रौ (Vasiṣṭha and Viśvāmitra) आदरात् (with respect) अर्घ्यैः पाद्यैः वचोभिः च (with water for hands and feet and with words) पूजयामासुः (honoured in turn).

Translation: "And the great hosts of the sky honoured Vasiṣṭha and Viśvāmitra in turn, with the same respect."

Pointers for Reflection:

Mutual honour. Each honours the other. The wise do not stand on rank.

Verse 1.33.20¶

सर्वादरेण सिद्धौघं पूजयामास भूपतिः ।
सिद्धौघो भूपतिं चैव कुशलप्रश्नवार्तया ॥ १.३३.२० ॥

भूपतिः (the king) सर्व-आदरेण (with every respect) सिद्ध-ओघं पूजयामास (honoured the host of siddhas); सिद्ध-ओघः च एव (and the host of siddhas) कुशल-प्रश्न-वार्तया (with questions about his welfare) भूपतिं [पूजयामास] (honoured the king).

Translation: "The king honoured the siddhas with every respect, and the siddhas honoured the king by asking after his welfare."

Pointers for Reflection:

Courtesy as dharma. The scene is full of courtesy: the teaching begins in mutual respect.

Verse 1.33.21¶

तैस्तैः प्रणयसंरम्भैरन्योन्यं प्राप्तसत्क्रियाः ।
उपाविशन्विष्टरेषु नभश्चरमहीचराः ॥ १.३३.२१ ॥

नभः-चर-मही-चराः (the beings of sky and earth) तैः तैः प्रणय-संरम्भैः (with all those warm gestures) अन्योन्यं प्राप्त-सत्क्रियाः (having received honour from each other) विष्टरेषु उपाविशन् (sat down on their seats).

Translation: "Having honoured one another with every warm gesture, the beings of sky and earth sat down on their seats."

Pointers for Reflection:

Seated. The assembly is now complete and settled. The teaching can begin.

Verse 1.33.22¶

वचोभिः पुष्पवर्षेण साधुवादेन चाभितः ।
रामं ते पूजयामासुः पुरः प्रणतमास्थितम् ॥ १.३३.२२ ॥

ते (they) वचोभिः पुष्प-वर्षेण साधु-वादेन च (with words, a shower of flowers and cries of 'well done') अभितः (all around) पुरः प्रणतम् आस्थितं रामं (Rāma, standing before them, bowed) पूजयामासुः (honoured).

Translation: "Then they honoured Rāma, who stood bowed before them, with words, a shower of flowers and cries of 'Well done!'"

Pointers for Reflection:

Rāma bows. The one being praised stands humbly. Humility is the mark of the true student (Gītā 4.34, तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया). learn it by bowing, by asking, by serving. Rāma has done all three.

Verse 1.33.23¶

आसांचक्रे च तत्रासौ राज्यलक्ष्मीविराजितः ।
विश्वामित्रो वसिष्ठश्च वामदेवोऽथ मन्त्रिणः ॥ १.३३.२३ ॥

च (and) तत्र (there) राज्य-लक्ष्मी-विराजितः असौ (he, shining with the glory of royalty) आसांचक्रे (sat); विश्वामित्रः वसिष्ठः च वामदेवः अथ मन्त्रिणः (Viśvāmitra, Vasiṣṭha, Vāmadeva, and then the ministers) [आसांचक्रिरे] ([sat]).

Translation: "There he sat, shining with royal glory; and Viśvāmitra, Vasiṣṭha, Vāmadeva and the ministers took their seats."

Pointers for Reflection:

Vāmadeva — the Ṛg Vedic seer who, according to the Aitareya Upaniṣad (2.5) and Bṛhadāraṇyaka (1.4.10), realised 'I am Brahman' while still in the womb. Another great knower in the assembly.

Verse 1.33.24¶

नारदो देवपुत्रश्च व्यासश्च मुनिपुंगवः ।
मरीचिरथ दुर्वासा मुनिरांगिरसस्तथा ॥ १.३३.२४ ॥

नारदः देव-पुत्रः च (Nārada, the son of a god) मुनि-पुङ्गवः व्यासः च (and Vyāsa, the best of sages) मरीचिः अथ दुर्वासाः (Marīci, then Durvāsas) तथा आङ्गिरसः मुनिः (and the sage Āṅgirasa) …

Translation: "Nārada, son of Brahmā; Vyāsa, best of sages; Marīci, then Durvāsas, and the sage Āṅgirasa …"

Pointers for Reflection:

A roll-call of sages (1.33.24–1.33.26). The greatest names of Indian tradition are present.

Verse 1.33.25¶

क्रतुः पुलस्त्यः पुलहः शरलोमा मुनीश्वरः ।
वात्स्यायनो भरद्वाजो वाल्मीकिर्मुनिपुंगवः ॥ १.३३.२५ ॥

क्रतुः पुलस्त्यः पुलहः (Kratu, Pulastya, Pulaha) मुनि-ईश्वरः शरलोमा (the lord of sages Śaraloman) वात्स्यायनः भरद्वाजः (Vātsyāyana, Bharadvāja) मुनि-पुङ्गवः वाल्मीकिः (Vālmīki, best of sages) …

Translation: "… Kratu, Pulastya, Pulaha, the great sage Śaraloman, Vātsyāyana, Bharadvāja, and Vālmīki, best of sages …"

Pointers for Reflection:

Vālmīki and Bharadvāja are present. The narrator and his listener (Sarga 2) are themselves in the scene they describe — the story within the story.

Verse 1.33.26¶

उद्दालक ऋचीकश्च
शर्यातिश्च्यवनस्तथा ॥ १.३३.२६ ॥

उद्दालकः ऋचीकः च (Uddālaka and Ṛcīka) शर्यातिः च्यवनः तथा (Śaryāti and Cyavana too) …

Translation: "… Uddālaka and Ṛcīka, Śaryāti and Cyavana too …"

Pointers for Reflection:

A half-verse. The text here has only two quarter-lines.

Verse 1.33.27¶

एते चान्ये च बहवो वेदवेदांगपारगाः ।
ज्ञातज्ञेया महात्मान आस्थितास्तत्र नायकाः ॥ १.३३.२७ ॥

एते च अन्ये च बहवः (these and many others) वेद-वेदाङ्ग-पारगाः (masters of the Vedas and their limbs) ज्ञात-ज्ञेयाः महा-आत्मानः नायकाः (great-souled leaders who had known what is to be known) तत्र आस्थिताः (were seated there).

Translation: "These and many others — masters of the Vedas and their sciences, great-souled leaders who had known all that is to be known — were seated there."

Pointers for Reflection:

ज्ञातज्ञेय — who have known the knowable. The phrase of 1.1.50 and 1.14.3. The assembly is full of the free.

Verse 1.33.28¶

वसिष्ठविश्वामित्राभ्यां सह ते नारदादयः ।
इदमूचुरनूचाना राममानमिताननम् ॥ १.३३.२८ ॥

ते अनूचानाः नारद-आदयः (Nārada and the other learned ones) वसिष्ठ-विश्वामित्राभ्यां सह (together with Vasiṣṭha and Viśvāmitra) आनमित-आननं रामम् (to Rāma, whose face was bowed) इदम् ऊचुः (said this).

Translation: "Together with Vasiṣṭha and Viśvāmitra, Nārada and the other learned sages spoke to Rāma, who sat with his head bowed."

Pointers for Reflection:

The sages speak first in praise. The verses that follow (1.33.29–1.33.46) praise Rāma's speech. The teaching proper begins in the Mumukṣu Prakaraṇa.

Verse 1.33.29¶

अहो बत कुमारेण कल्याणगुणशालिनी ।
वागुक्ता परमोदारा वैराग्यरसगर्भिणी ॥ १.३३.२९ ॥

अहो बत (oh!) कुमारेण (by the prince) कल्याण-गुण-शालिनी (rich in auspicious qualities) परम-उदारा (most noble) वैराग्य-रस-गर्भिणी (filled with the essence of dispassion) वाक् उक्ता (speech has been spoken).

Translation: "'Oh, what speech the prince has spoken — rich in every good quality, most noble, filled with the very essence of dispassion!'"

Pointers for Reflection:

वैराग्यरस — the flavour of dispassion. In Indian aesthetics, शान्त रस, the sentiment of peace, was added to the classical eight. Rāma's speech is its finest example.

Verse 1.33.30¶

परिनिष्ठितवक्तव्यं सबोधमुचितं स्फुटम् ।
उदारं प्रियमार्यार्हमविह्नलमपि स्फुटम् ॥ १.३३.३० ॥

[सा वाक्] परिनिष्ठित-वक्तव्यम् (with everything that needed saying fully expressed) स-बोधम् (insightful) उचितम् (fitting) स्फुटम् (clear) उदारम् (noble) प्रियम् (pleasing) आर्य-अर्हम् (worthy of the noble) अविह्वलम् अपि (and unwavering) स्फुटम् (clear).

Translation: "'It said fully all that needed saying; it was insightful, fitting and clear; noble, pleasing, worthy of the wise, and steady.'"

Pointers for Reflection:

The qualities of good speech. Compare Gītā 17.15: अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् — speech that causes no distress, true, pleasing and beneficial.

Verse 1.33.31¶

अभिव्यक्तपदं स्पष्टमिष्टं स्पष्टं च तुष्टिमत् ।
करोति राघवप्रोक्तं वचः कस्य न विस्मयम् ॥ १.३३.३१ ॥

अभिव्यक्त-पदं (with clear words) स्पष्टम् (plain) इष्टं (pleasing) स्पष्टं च तुष्टिमत् (plain and satisfying) राघव-प्रोक्तं वचः (the speech of Rāghava) कस्य विस्मयं न करोति (in whom does it not cause wonder)?

Translation: "'Its words were clear, plain, pleasing and satisfying — whom would Rāghava's speech not fill with wonder?'"

Pointers for Reflection:

Wonder (विस्मय). The beginning of wisdom, as at 1.27.40.

Verse 1.33.32¶

शतादेकतमस्यैव सर्वोदारचमत्कृतिः ।
ईप्सितार्थार्पणैकान्तदक्षा भवति भारती ॥ १.३३.३२ ॥

शतात् एक-तमस्य एव (of only one in a hundred) भारती (speech) सर्व-उदार-चमत्कृतिः (a marvel of complete nobility) ईप्सित-अर्थ-अर्पण-एकान्त-दक्षा (fully able to convey the meaning intended) भवति (is).

Translation: "'Only one person in a hundred has speech that is a marvel of nobility and fully able to convey what is meant.'"

Pointers for Reflection:

Rare speech. Many speak; few say exactly what they mean, and say it well.

Verse 1.33.33¶

कुमार त्वां विना कस्य विवेकफलशालिनी ।
परं विकासमायाति प्रज्ञाशरलतातता ॥ १.३३.३३ ॥

कुमार (prince), त्वां विना (without you) कस्य (whose) विवेक-फल-शालिनी (bearing the fruit of discernment) प्रज्ञा-शर-लता-तता (the spreading arrow-straight vine of wisdom) परं विकासम् आयाति (comes to full flower)?

Translation: "'Prince, in whom but you does the vine of wisdom, straight as an arrow and bearing the fruit of discernment, come to such full flower?'"

Pointers for Reflection:

प्रज्ञा and विवेक — wisdom and discernment. The sages see in Rāma what he cannot yet see in himself.

Verse 1.33.34¶

प्रज्ञादीपशिखा यस्य रामस्येव हृदि स्थिता ।
प्रज्वलत्यसमालोककारिणी स पुमान्स्मृतः ॥ १.३३.३४ ॥

यस्य हृदि (in whose heart) रामस्य इव (as in Rāma's) प्रज्ञा-दीप-शिखा स्थिता (the flame of the lamp of wisdom stands) असम-आलोक-कारिणी प्रज्वलति (blazing with incomparable light), सः पुमान् स्मृतः (he is called a true person).

Translation: "'One in whose heart the flame of the lamp of wisdom blazes with incomparable light, as it does in Rāma's — he alone deserves to be called a person.'"

Pointers for Reflection:

The lamp of wisdom. Rāma asked for this lamp (1.29.21). The sages tell him it already burns in him. The teaching will only remove what hides it.

Verse 1.33.35¶

रक्तमांसास्थियन्त्राणि बहून्यतितराणि च ।
पदार्थानभिकर्षन्ति नास्ति तेषु सचेतनः ॥ १.३३.३५ ॥

बहूनि अतितराणि च (many, and very elaborate) रक्त-मांस-अस्थि-यन्त्राणि (machines of blood, flesh and bone) पदार्थान् अभिकर्षन्ति (pull at objects); तेषु (among them) स-चेतनः (one truly conscious) न अस्ति (there is not).

Translation: "'There are many elaborate machines of blood, flesh and bone that pull at objects — but among them there is hardly one that is truly awake.'"

Pointers for Reflection:

Machines that are not awake. Many people live like mechanisms, reacting to objects. Few are truly conscious (सचेतन). Compare 1.14.11.

Verse 1.33.36¶

जन्ममृत्युजरादुःखमनुयान्ति पुनःपुनः ।
विमृशन्ति न संसारं पशवः परिमोहिताः ॥ १.३३.३६ ॥

परिमोहिताः पशवः (deluded creatures) पुनः पुनः (again and again) जन्म-मृत्यु-जरा-दुःखम् अनुयान्ति (follow the sorrow of birth, death and old age); संसारं न विमृशन्ति (they do not reflect on the world).

Translation: "'Deluded creatures pass again and again through the sorrow of birth, death and old age, and never stop to reflect on the world.'"

Pointers for Reflection:

विमर्श — reflection. What Rāma did and others do not: he stopped and reflected. In Kashmir Śaivism, विमर्श is the self-reflective power of consciousness itself.

Verse 1.33.37¶

कथंचित्क्वचिदेवैको दृश्यते विमलाशयः ।
पूर्वापरविचारार्हो यथायमरिमर्दनः ॥ १.३३.३७ ॥

कथंचित् क्वचित् एव (only rarely, here and there) एकः विमल-आशयः (one with a pure mind) पूर्व-अपर-विचार-अर्हः (able to reflect on what comes before and after) दृश्यते (is seen), यथा अयम् अरि-मर्दनः (like this subduer of foes).

Translation: "'Only rarely, here and there, is one seen with a pure mind, able to reflect on the beginning and end of things — like this conqueror of foes.'"

Pointers for Reflection:

Gītā 7.3: मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये — among thousands of people, hardly one strives for perfection.

Verse 1.33.38¶

अनुत्तमचमत्कारफलाः सुभगमूर्तयः ।
भव्या हि विरला लोके सहकारद्रुमा इव ॥ १.३३.३८ ॥

अनुत्तम-चमत्कार-फलाः (bearing fruit of unsurpassed wonder) सुभग-मूर्तयः (of lovely form) भव्याः (noble beings) हि लोके विरलाः (are rare in the world), सहकार-द्रुमाः इव (like mango trees).

Translation: "'Noble beings, lovely in form and bearing fruit of unsurpassed wonder, are rare in the world, like mango trees.'"

Pointers for Reflection:

The mango tree. In Indian poetry the mango (सहकार) is the king of fruit trees — sweet, fragrant and prized.

Verse 1.33.39¶

सम्यग्दृष्टजगद्यात्रा स्वविवेकचमत्कृतिः ।
अस्मिन्मान्यमतावन्तरियमद्येव दृश्यते ॥ १.३३.३९ ॥

सम्यक्-दृष्ट-जगत्-यात्रा (rightly seeing the course of the world) स्व-विवेक-चमत्कृतिः (the wonder of one's own discernment) अस्मिन् मान्य-मतौ अन्तः (within this honoured mind) अद्य एव इयं दृश्यते (is seen today).

Translation: "'A right view of the course of the world, and the wonder of discernment that is truly one's own — these are seen today within this honoured mind.'"

Pointers for Reflection:

Reading note. The online text divides the second line as मान्यमतावन्तरियम्; the translation reads मान्यमतौ अन्तः इयम्, 'within this honoured mind, this [wonder]'.
स्वविवेक — one's own discernment. Not borrowed from books, but awakened from within.

Verse 1.33.40¶

सुभगाः सुलभारोहाः फलपल्लवशालिनः ।
जायन्ते तरवो देशे न तु चन्दनपादपाः ॥ १.३३.४० ॥

देशे (in a land) सुभगाः सुलभ-आरोहाः फल-पल्लव-शालिनः तरवः (lovely trees, easy to climb, rich in fruit and leaves) जायन्ते (grow); न तु चन्दन-पादपाः (but not sandalwood trees).

Translation: "'Lovely trees, easy to climb, rich in fruit and leaves, grow in any land — but not sandalwood.'"

Pointers for Reflection:

Sandalwood. Rare, fragrant, cooling. The wise are like sandalwood: they perfume even the axe that cuts them.

Verse 1.33.41¶

वृक्षाः प्रतिवनं सन्ति नित्यं सफलपल्लवाः ।
नत्वपूर्वचमत्कारो लवङ्गः सुलभः सदा ॥ १.३३.४१ ॥

प्रति-वनं (in every forest) नित्यं स-फल-पल्लवाः वृक्षाः सन्ति (there are always trees with fruit and leaves); न तु अपूर्व-चमत्कारः लवङ्गः सदा सुलभः (but the clove, a rare wonder, is not always easy to find).

Translation: "'Every forest has trees full of fruit and leaves; but the clove, a rare wonder, is not easily found.'"

Pointers for Reflection:

The clove. Another rare and precious plant. The sages pile up images of rarity for Rāma.

Verse 1.33.42¶

ज्योत्स्नेव शीता शशिनः सुतरोरिव मञ्जरी ।
पुष्पादामोदलेखेव दृष्टा रामाच्चमत्कृतिः ॥ १.३३.४२ ॥

रामात् (from Rāma) दृष्टा चमत्कृतिः (the wonder seen) शशिनः शीता ज्योत्स्ना इव (like the cool light of the moon) सु-तरोः मञ्जरी इव (like a blossom from a fine tree) पुष्पात् आमोद-लेखा इव (like a trail of fragrance from a flower) [अस्ति].

Translation: "'What shines out of Rāma is wonder of the kind that cool light is to the moon, a cluster of blossom to a fine tree, a breath of scent to a flower.'"

Pointers for Reflection:

Moonlight from the moon. The wonder flows naturally from Rāma, as light from the moon. It is his nature, not an effort.

Verse 1.33.43¶

अस्मिन्नुद्दामदौरात्म्यदैवनिर्माणनिर्मिते ।
द्विजेन्द्रा दग्धसंसारे सारो ह्यत्यन्तदुर्लभः ॥ १.३३.४३ ॥

द्विज-इन्द्राः (O best of the twice-born) उद्दाम-दौरात्म्य-दैव-निर्माण-निर्मिते (made by fate's fashioning, full of unchecked wickedness) अस्मिन् दग्ध-संसारे (in this wretched world) सारः (the essence) हि अत्यन्त-दुर्लभः (is very hard to find).

Translation: "'O best of brāhmaṇas, in this wretched world, shaped by fate and full of unchecked wickedness, the essence is very hard to find.'"

Pointers for Reflection:

सार — the essence. What is truly worth having. The sages call Rāma such an essence.

Verse 1.33.44¶

यतन्ते सारसंप्राप्तौ ये यशोनिधयो धियः ।
धन्या धुरि सतां गण्यास्त एव पुरुषोत्तमाः ॥ १.३३.४४ ॥

ये (those) यशः-निधयः धियः (minds that are treasuries of fame) सार-सम्प्राप्तौ यतन्ते (strive to reach the essence), ते एव (they alone) धन्याः (are blessed) सतां धुरि गण्याः (counted first among the good) पुरुष-उत्तमाः (the best of persons).

Translation: "'Those whose minds strive to reach the essence are blessed; they are counted first among the good; they are the best of people.'"

Pointers for Reflection:

पुरुषोत्तम — 'best of persons' (compare 1.18.53). The sages use a name that the Gītā gives to the Lord himself (15.18) — without knowing, or perhaps knowing, who they are describing.

Verse 1.33.45¶

न रामेण समोऽस्तीह दृष्टो लोकेषु कश्चन ।
विवेकवानुदारात्मा न भावी चेति नो मतिः ॥ १.३३.४५ ॥

इह लोकेषु (here in the worlds) रामेण समः कश्चन (anyone equal to Rāma) विवेकवान् उदार-आत्मा (so discerning and great-souled) न दृष्टः अस्ति (has not been seen) न भावी च (nor will there be) इति नः मतिः (this is our conviction).

Translation: "'No one as discerning and great-souled as Rāma has been seen in the worlds, nor will there ever be — this is our conviction.'"

Pointers for Reflection:

Unequalled. The sages' praise reaches its height. Compare Vālmīki's opening question in the Rāmāyaṇa (1.1.2): कोन्वस्मिन्साम्प्रतं लोके गुणवान्कश्च वीर्यवान् — who in this world today is virtuous and mighty? The answer was Rāma.

Verse 1.33.46¶

सकललोकचमत्कृतिकारिणोऽप्यभिमतं यदि राघवचेतसः ।
फलति नो तदिमे वयमेव हि स्फुटतरं मुनयो हतबुद्धयः ॥ १.३३.४६ ॥

यदि (if) सकल-लोक-चमत्कृति-कारिणः राघव-चेतसः अपि (even of Rāghava's mind, which fills all the worlds with wonder) अभिमतं (wish) नः [द्वारा] न फलति (is not fulfilled through us), तत् (then) इमे वयं मुनयः एव (we sages ourselves) स्फुटतरं हत-बुद्धयः (are clearly fools).

Translation: "'If the wish of Rāghava's mind, which fills all the worlds with wonder, is not fulfilled through us, then we sages are plainly fools.'"

Pointers for Reflection:

A closing verse in a longer metre (drutavilambita) — and the last verse of the Vairāgya Prakaraṇa.
The sages' promise. Rāma's wish — to be free while living — will be fulfilled. The sages stake their own wisdom on it. The Mumukṣu Prakaraṇa, 'the book of the seeker of liberation', begins the answer.
Reading note. The online text reads फलति नो; the translation takes नः as 'through us', which fits the sages' resolve in the next book. It could also be read 'is not fulfilled for us'.
The end of the first book. Vairāgya, dispassion, is complete. Rāma has asked every question worth asking. The answer begins.