Chapters 1.10 – 1.11

Yoga Vashishtha 1.10~1.11

(Rama meets Vishwamitra) 

Chapter 1.10

दशमः सर्गः वाल्मीकिरुवाच ।

तथा वसिष्ठे ब्रुवति राजा दशरथः सुतम्।

संप्रहृष्टमना राममाजुहाव सलक्ष्मणम् ॥ १ ॥

दशरथ उवाच ।

प्रतिहार महाबाहुं रामं सत्यपराक्रमम्।

सलक्ष्मणमविघ्नेन पुण्यार्थं शीघ्रमानय ॥ २ ॥

इति राज्ञा विसृष्टोऽसौ गत्वान्तःपुरमन्दिरम् ।

मुहूर्तमात्रेणागत्य समुवाच महीपतिम् ॥ ३ ॥

देव दोर्दलिताशेषरिपो रामः स्वमन्दिरे ।

विमनाः संस्थितो रात्रौ षट्पदः कमले यथा ॥ ४ ॥

आगच्छामि क्षणेनेति वक्ति ध्यायति चैकतः ।

न कस्यचिच्च निकटे स्थातुमिच्छति खिन्नधीः ॥ ५ ॥

Chapter 1.11

विश्वामित्र उवाच ।

एवं चेत्तन्महाप्राज्ञा भवन्तो रघुनन्दनम् ।

इहानयन्तु त्वरिता हरिणं हरिणा इव ॥ १॥

एष मोहो रघुपतेर्नापद्भ्यो न च रागतः ।

विवेकवैराग्यवतो बोध एव महोदयः ॥ २॥

इहायातु क्षणाद्राम इह चैव वयं क्षणात् ।

मोहं तस्यापनेष्यामो मारुतोऽद्रेर्घनं यथा ॥ ३ ॥

एतस्मिन्मार्जिते युक्त्या मोहे स रघुनन्दनः ।

विश्रान्तिमेष्यति पदे तस्मिन्वयमिवोत्तमे ॥ ४ ॥

सत्यतां मुदितां प्रज्ञां विश्रान्तिमपतापताम् ।

पीनतां वरवर्णत्वं पीतामृत इवैष्यति ॥ ५ ॥

निजां च प्रकृतामेव व्यवहारपरम्पराम्।

परिपूर्णमना मान्य आचरिष्यत्यखण्डितम् ॥ ६ ॥

भविष्यति महासत्त्वो ज्ञातलोकपरावरः ।

सुखदुःखदशाहीनः समलोष्टाश्मकाञ्चनः ॥ ७ ॥

श्रीवसिष्ठ उवाच ।

राजपुत्र महाबाहो शूरस्त्वं विजितास्त्वया ।

दुरुच्छेदा दुरारम्भा अप्यमी विषयारयः ॥ ३२ ॥

किमतज्ज्ञ इवाज्ञानां योग्ये व्यामोहसागरे ।

विनिमज्जसि कल्लोलबहुले जाड्यशालिनि ॥ ३३ ॥

विश्वामित्र उवाच 

चलन्नीलोत्पलव्यूहसमलोचनलोलताम् ।

ब्रूहि चेतःकृतां त्यक्त्वा हेतुना केन मुह्यसि ॥ ३४ ॥

किंनिष्ठाः के च ते केन कियन्तः कारणेन ते ।

आधयः प्रविलुम्पन्ति मनो गेहमिवाखवः ॥ ३५ ॥

मन्ये नानुचितानां त्वमाधीनां पदमुत्तमम् ।

आपत्सु चाऽप्रयोज्यं ते निहीना अपि चाधयः ॥ ३६ ॥

यथाभिमतमाशु त्वं ब्रूहि प्राप्स्यसि चानघ ।

सर्वमेव पुनर्येन भेत्स्यन्ते त्वां तु नाधयः ॥ ३७ ॥

इत्युक्तमस्य सुमते रघुवंशकेतुराकर्ण्य वाक्यमुचितार्थविलासगर्भम् ।

तत्याज खेदमभिगर्जति वारिवाहे बर्ही यथा त्वनुमिताभिमतार्थसिद्धिः ॥ ३८ ॥

Chapter 1.10:

1. As Sage Vasishta was speaking thus, King Dasharatha, whose heart was filled with joy, summoned his son Rama, along with Lakshmana.

2. Dasharatha said to his attendant: “O doorkeeper, bring here the mighty-armed Rama, whose valor is rooted in truth, along with Lakshmana, without any delay and without obstacles, for a virtuous purpose.”

3. On receiving this order from the king, the attendant entered the inner chambers and, returning in just a moment, spoke to the king:

4. “O Lord, Rama—who has vanquished all enemies with the strength of his arms—is sitting in his room, disheartened and quiet, like a bee that rests on a lotus at night.”

5. “He says, ‘I will come in a moment,’ and then falls silent, lost in thought. His mind is weary, and he does not wish to come near anyone.”

Chapter 1.11:

1. Sage Vishwamitra spoke: “If that is so, O wise ones, then please bring Rama here quickly, like one deer is drawn by another.”

2. “This state of Rama is not born from adversity, nor from attachment. It is the rising of great knowledge in one who already possesses discernment and dispassion.”

3. “Let Rama come here shortly, and we too shall be there in a moment. We will dispel his delusion like the wind disperses a cloud from a mountain.”

4. “Once his confusion is cleansed through reason, this prince of the Raghu line will attain peace in the highest state, just as we have.”

5. “He will attain truthfulness, joy, wisdom, and unshakable peace—nobility and strength like one who has partaken of the nectar of immortality.”

6. “He will then fully engage with the world in its natural order, with a mind filled with completeness, acting nobly and without fragmentation.”

7. “He will become a person of great spiritual strength, understanding both the inner and outer worlds, untouched by pleasure and pain, and viewing a clod of earth, stone, and gold as equal.”

32. Sage Vasishta spoke: “O Prince, mighty-armed and courageous, you have already conquered those most difficult enemies—the senses and their objects—which are hard to overcome and perilous to engage with.”

33. “Why then, like an ignorant person, do you sink into the ocean of confusion, full of waves and dullness, despite being qualified to understand the truth?”

34. Sage Vishwamitra added: “O Rama, with eyes like a moving blue lotus and mind fickle like them, cast off this inner agitation. Tell us—by what cause are you deluded?”

35. “What are your beliefs? Who are the ones responsible? What is the extent and cause of the sorrows that consume your mind like mice gnawing at a house?”

36. “I think you are mistakenly holding the highest place for things that are not appropriate, and you employ grief even in situations that do not call for it.”

37. “Just speak clearly what you wish for, O sinless one, and you shall attain it. Then all your griefs will be shattered and will no longer affect you.”

38. Hearing these thoughtful and meaningful words filled with wisdom, the scion of the Raghu lineage, Rama, shed his sorrow just as a peacock cries out with joy in response to thunderclouds, confident in the fulfillment of his desired truth.

Summary of the Teachings:

These verses from Chapters 1.10 and 1.11 of the Yoga Vashishta mark the pivotal transition from external royal life to inner inquiry. 

1. Emergence of Dispassion and Inner Turmoil:

Rama is introduced in a state of contemplative sorrow—not due to worldly failure, but due to a deeper existential awakening. This signals the initial stage of Vairagya (dispassion), a prerequisite for higher knowledge in yogic philosophy.

2. Recognition of Spiritual Ripeness:

Vishwamitra and Vasishta both recognize Rama’s inner struggle not as a weakness but as a sign of spiritual maturity. His detachment from worldly pleasures and sense of ennui are symptoms of an awakening consciousness.

3. The Role of Wisdom and Inquiry:

The sages encourage Rama to articulate the cause of his suffering. This reflects the Jnana Yoga principle that Self-Inquiry (vichara) and discernment (viveka) lead to liberation.

4. Universal Equanimity as a Goal:

Rama is foretold to reach a state where he sees gold, stone, and clod equally—symbolizing a yogi’s vision of samatvam 

(equanimity), beyond pleasure and pain, success and failure.

5. Balance Between Inner Realization and Outer Engagement:

Even after attaining wisdom, Rama is predicted to act in the world with completeness and harmony, suggesting the ideal of a jivanmukta—one who is liberated while living.

6. Teacher-Disciple Dialogue as a Vehicle of Liberation:

This segment establishes the dialogical method of the Yoga Vashishta. Wisdom arises not in isolation, but through respectful engagement between seeker and sage.

In essence, this passage sets the tone for the entire text: the journey from existential discontent to spiritual enlightenment, facilitated by reason, introspection, and guidance from awakened beings.