०२३ लक्ष्मणसान्त्वनम्

Lakshmana speaks of his valour– condemns destiny as feeble and powerless– urges Rama to get consecrated– Rama resolves to obey his father’s command.

श्लोकः

मूलम्

इति ब्रुवति रामे तु लक्ष्मणोऽधश्शिरा मुहुः।
श्रृत्वा मध्यं जगामेव मनसा दुःखहर्षयोः॥2.23.1॥

शब्दार्थः

रामे when Rama, इति like this, ब्रुवति was speaking, श्रुत्वा having heard, लक्ष्मणः Lakshmana, अधश्शिराः with his head down, मनसा in his mind, मुहुः repeatedly, दुःखहर्षयोः in grief and joy, मध्यम् midway, जगामेव as if entered.

आङ्ग्लानुवादः

While Rama was speaking thus, Lakshmana listened to him with his head down, experiencing both grief and joy.

श्लोकः

मूलम्

तदा तु बध्द्वा भ्रुकुटीं भ्रुवोर्मध्ये नरर्षभः।
निशश्वास महासर्पो बिलस्थ इव रोषितः॥2.23.2॥

शब्दार्थः

नरर्षभः best among men (Lakshmana), तदा तु then, भ्रुवोः brows, मध्ये in between, भ्रुकुटीम् a frown, बध्द्वा having knitted, बिलस्थः in its hole, रोषितः seized with anger, महासर्पः great serpent, इव like, निशश्वास hissed.

आङ्ग्लानुवादः

Lakshmana, frowning between his eyebrows, hissed like a great serpent seized with anger in its hole.

श्लोकः

मूलम्

तस्य दुष्प्रतिवीक्षं तद्भ्रुकुटीसहितं तदा।
बभौ क्रुद्धस्य सिंहस्य मुखस्य सदृशं मुखम्॥2.23.3॥

शब्दार्थः

तदा then, दुष्प्रतिवीक्षम् frightening to look at, भ्रुकुटी सहितम् with frown, तत् that, तस्य his, मुखम् face, क्रुद्धस्य of angry ones, सिंहस्य of a lion, सदृशम् similar, बभौ shone.

आङ्ग्लानुवादः

With his frown, his face looked frightening like the face of a lion provoked.

श्लोकः

मूलम्

अग्रहस्तं विधुन्वंस्तु हस्ती हस्तमिवात्मनः।
तिर्यगूर्ध्वं शरीरे च पातयित्वा शिरोधराम्॥2.23.4॥
अग्राक्ष्णा वीक्षमाणस्तु तिर्यग्भ्रातरमब्रवीत्।

शब्दार्थः

हस्ती elephant, आत्मनः its own, हस्तम् इव like its trunk, अग्रहस्तम् forearm, विधुन्वन् shaking, शिरोधराम् neck, शरीरे in the body, तिर्यक् horizontally, ऊर्ध्वंच upward, पातयित्वा casting, अग्राक्ष्णा with pointed look, भ्रातरम् to brother, तिर्यक् obliquely, वीक्षमाणः looking, अब्रवीत् said.

आङ्ग्लानुवादः

Shaking his forearm like an elephant raising its trunk, moving his neck horizontally and vertically and casting a pointed and oblique look at his brother, Lakshmana saidः

श्लोकः

मूलम्

अस्थाने सम्भ्रमो यस्य जातो वै सुमहानयम्॥2.23.5॥
धर्मदोष प्रसङ्गेन लोकस्यानतिशङ्कया।
कथंह्येतदसम्भ्रान्तस्त्वद्विधो वक्तुमर्हति॥2.23.6॥
यथा दैवमशौडीरं शौण्डीर क्षत्रियर्षभ।

शब्दार्थः

शौण्डीर क्षत्रियर्षभ great among brave kshatriyas, यस्य whose, धर्मदोषप्रसङ्गेन (your) stand that harm will be done to righteousness, लोकस्य of the world, अनतिशङ्कया apprehending verdict in favour of exile, अस्थाने at improper time, अयम् this, सुमहान् great, सम्भ्रमः haste, जातः वै was born, त्वद्विधः men such as you are, असम्भ्रान्तः without apprehension, अशौण्डीरम् devoid of strength, दैवम् destiny, यथा as, एतत् all this, कथम् how, वक्तुम् to tell, अर्हति is fit for you.

आङ्ग्लानुवादः

O Rama, the greatest among the brave kshatriyas you say this because of your fear that (by disobeying father’s command) harm will be done to righteousness. This great haste is unwarranted for there is the least apprehension about people’s verdict (in favour of exile). How do you, of all persons, speak about destiny as allpowerful in these circumstances when it is powerless?

श्लोकः

मूलम्

किन्नाम कृपणं दैवमशक्तमभिशंससि॥2.23.7॥
पापयोस्ते कथं नाम तयोश्शङ्का न विद्यते।

शब्दार्थः

कृपणम् pitiable, अशक्तम् powerless, दैवम् destiny, किम् नाम what for, अभिशंससि you are extoling, पापयोः of two vicious people, तयोः of both of them, ते to you, शङ्का apprehension, कथं नाम how, न विद्यते does not arise.

आङ्ग्लानुवादः

Why do you extol this pitiable and powerless destiny? Why don’t you doubt those two vicious persons (Dasaratha and Kaikeyi)?

श्लोकः

मूलम्

सन्ति धर्मोपधा श्लक्ष्णाः धर्मात्मन्किं न बुध्यसे॥2.23.8॥
तयोस्सुचरितं स्वार्थं शाठ्यात्परिजिहीर्षतोः।

शब्दार्थः

धर्मात्मन् O virtuous one, शाठ्यात् perfidiously, स्वार्थम् for selfish ends, सुचरितम् of good conduct, परिजिहीर्षतोः for both of them repudiating, तयोः of both of them, श्लक्ष्णाः soft ones, धर्मोपधा acts of deception in the guise of righteousness, सन्ति exist, किं why, न बुध्यसे do you not know.

आङ्ग्लानुवादः

Why don’t you realise, O virtuous one that there are soft means of creating hindrances in their plan without trangressing dharma. You know dharma. Why don’t you understand that their acts of deception wear the guise of dharma?

श्लोकः

मूलम्

यदि नैवं व्यवसितं स्याद्धि प्रागेव राघव॥2.23.9॥
तयोः प्रागेव दत्तश्च स्याद्वरः प्रकृतश्च सः।

शब्दार्थः

राघव O Rama, प्रागेव even before, तयोः their own, व्यवसितम् decision, एवम् in this way, न स्याद्धि if it was not like that, प्रकृतः by nature, सः that, वरः boon, प्रागेव दत्तः स्यात् would have been given long before.

आङ्ग्लानुवादः

If both of them had not decided before, O Rama the boon granted to Kaikeyi naturally would have been fulfilled long ago.

श्लोकः

मूलम्

लोकविद्विष्टमारब्धं त्वदन्यस्याभिषेचनम्।
नोत्सहे सहितुं वीर तत्र मे क्षन्तुमर्हसि॥2.23.10॥

शब्दार्थः

वीर O valiant one, लोकविद्विष्टम् universally detested, आरब्धम् commenced, त्वदन्यस्य any
one other than you, अभिषेचनम् consecration, सहितुम् to tolerate, नोत्सहे I do not desire, तत्र in this matter, मे to me, क्षन्तुम् pardon, अर्हसि it behoves you.

आङ्ग्लानुवादः

The consecration of any one other than you, O valiant one is universally detested. I do not want to tolerate (this act). You should pardon me in this matter.

श्लोकः

मूलम्

येनेय मागता द्वैधं तव बुद्धिर्महामते।
स हि धर्मो मम द्वेष्यः प्रसङ्गाद्यस्य मुह्यसि॥2.23.11॥

शब्दार्थः

महामते O nobleminded one, येन by which, तव your, (इदम् this), बुद्धिः intellect, द्वैधम् dilemma, आगता attained, यस्य whose, प्रसङ्गात् concern, मुह्यसि you are deluded, सः धर्मः that righteousness, मम to me, द्वेष्यः deserve to be hated.

आङ्ग्लानुवादः

O noble minded one I hate this righteousness which has deluded your intellect and created this dilemma about this issue.

श्लोकः

मूलम्

कथं त्वं कर्मणा शक्तः कैकेयीवशवर्तिनः।
करिष्यसि पितुर्वाक्यमधर्मिष्ठं विगर्हितम्॥2.23.12॥

शब्दार्थः

कर्मणा by your act, शक्तः being powerful, त्वम् you, कैकेयीवशवर्तिनः who is under the influence of Kaikeyi, पितुः father’s, अधर्मिष्ठम् unjustifiable, विगर्हितम् contemptible, वाक्यम् words, कथम् how, करिष्यसि can you carry out?

आङ्ग्लानुवादः

When you are able to counter (this move), why do you want to execute the unjustifiable and contemptible words of the king who is under the spell of Kaikeyi?

श्लोकः

मूलम्

यद्ययं किल्बिषाद्भेदः कृतोऽप्येवं न गृह्यते।
जायते तत्र मे दुःखं धर्मसङ्गश्च गर्हितः॥2.23.13॥

शब्दार्थः

अयम् this, भेदः treachery, किल्बिषात् out of guilty mind, कृतोऽपि even done, एवम् in this way, न गृह्यते यदि is not taken in its right sense, तत्र in that matter, मे to me, दुःखम् grief, जायते is arising, धर्मसङ्गश्च attachment to virtue, गर्हितः is censurable.

आङ्ग्लानुवादः

I am grieved that even though this plot has been hatched by a treacherous mind, you are not taking it in the right perspective. Censurable is adherence to virtue.

श्लोकः

मूलम्

मनसाऽपि कथं कामं कुर्यास्त्वं कामवृत्तयोः।
तयोस्त्वहितयोर्नित्यं शत्र्वोः पित्रभिधानयोः॥2.23.14॥

शब्दार्थः

कामवृत्तयोः of both steeped in passion, नित्यम् always, अहितयोः of both hostile, पित्रभिधानयोः known as parents, शत्र्वोः enemies, कामम् passion, त्वम् you, मनसा अपि even in mind, कथम् how, कुर्याः will you carry out?

आङ्ग्लानुवादः

As both of them are steeped in passion, they never thought of your wellbeing. How will you fulfil the wishes of these enemies miscalled parents?

श्लोकः

मूलम्

यद्यपि प्रतिपत्तिस्ते दैवी चापि तयोर्मतम्।
तथाप्युपेक्षणीयं ते न मे तदपि रोचते॥2.23.15॥

शब्दार्थः

तयोः of both of them, प्रतिपत्तिः dictates, दैवी च is the decree of destiny, ते your, मतं यद्यपि even if it is your opinion, तथापि even then, तदपि that one also, ते to you, उपेक्षणीयम् should be ignored, न रोचते it does not please me.

आङ्ग्लानुवादः

It might be your opinion that their dictate is the decree of destiny. Even then, it does not satisfy me. It (destiny) should be ignored.

श्लोकः

मूलम्

विक्लवो वीर्यहीनो यस्स दैवमनुवर्तते।
वीरास्सम्भावितात्मानो न दैवं पर्युपासते॥2.23.16॥

शब्दार्थः

यः who, विक्लवः timid, वीर्यहीनः weak, सः that one, दैवम् the destiny, अनुवर्तते follows, सम्भावितात्मानः respected souls, वीराः the valiant, दैवम् destiny, न पर्युपासते do not depend upon.

आङ्ग्लानुवादः

Those who are timid and cowardly alone depend on destiny.The valiant with of
selfrespect will not accept it.

श्लोकः

मूलम्

दैवं पुरुषकारेण यः समर्थः प्रबाधितुम्।
न दैवेन विपन्नार्थः पुरुषस्सोऽवसीदति॥2.23.17॥

शब्दार्थः

यः पुरुषः such a man, पुरुषकारेण with human effort, दैवम् destiny, प्रबाधितुम् to strike, समर्थः is capable, सः he, दैवेन by destiny, विपन्नार्थः with defeated objectives, न अवसीदति will not grieve.

आङ्ग्लानुवादः

In the case of one capable of striking destiny with human efforts it cannot defeat his objective and bring him despondency.

श्लोकः

मूलम्

द्रक्ष्यन्ति त्वद्य दैवस्य पौरुषं पुरुषस्य च।
दैवमानुषयोरद्य व्यक्ता व्यक्तिर्भविष्यति॥2.23.18॥

शब्दार्थः

अद्य today, दैवस्य destiny’s, पुरुषस्य च also man’s, पौरुषम् power, द्रक्ष्यन्ति will see, अद्य today, दैवमानुषयोः of destiny and man, व्यक्तिः difference, व्यक्ता will manifest, भविष्यति will become.

आङ्ग्लानुवादः

Today all will witness the power of destiny and the power of man. The difference between man and destiny will be manifested today.

श्लोकः

मूलम्

अद्य मत्पौरुषहतं दैवं द्रक्ष्यन्ति वै जनाः।
यद्दैवादाहतं तेऽद्य दृष्टं राज्याभिषेचनम्॥2.23.19॥

शब्दार्थः

अद्य today, ते your, राज्याभिषेचनम् installation as heirapparent, यद्दैवात् by which divinity, आहतम् as prevented, दृष्टम् has been seen, दैवम् destiny, अद्य today, जनाः people, मत्पौरुषहतम् defeated by my valour, द्रक्ष्यन्ति वै shall witness.

आङ्ग्लानुवादः

Today people will see destiny defeated by my valour just as they saw your consecration defeated (obstructed) by destiny.

श्लोकः

मूलम्

अत्यङ्कुशमिवोद्दामं गजं मदबलोद्धतम्।
प्रधावितमहं दैवं पौरुषेण निवर्तये॥2.23.20॥

शब्दार्थः

अहम् I, अत्यङ्कुशम् unmanageable by the goad, उद्दामम् unrestrained, मदबलोद्धतम् uncontrollable through the strongth of nut, प्रधावितम् running away, गजम् इव like an elephant, दैवम् destiny, पौरुषेण with valour, निवर्तये I will turn back.

आङ्ग्लानुवादः

I will make destiny, the elephant, running wild on the strength of the rut, unmanageable (even) by the goad, turn back with my valour.

श्लोकः

मूलम्

लोकपालास्समस्ता स्ते नाद्य रामाभिषेचनम्।
न च कृत्स्नास्त्रयो लोका विहन्युः किं पुनः पिता॥2.23.21॥

शब्दार्थः

अद्य today, ते those, समस्ताः all, लोकपालाः guardians of the quarters, रामाभिषेचनम् consecration of Rama, न विहन्युः cannot obstruct, कृत्स्नाः all, त्रयः लोकाः च the three worlds, न cannot, पिता father, किं पुनः needless to say again.

आङ्ग्लानुवादः

All the guardians of the quarters and all the three worlds united cannot prevent the consecration of Rama today, what to speak of our father (king Dasaratha).

श्लोकः

मूलम्

यैर्निवासस्तवारण्ये मिथो राजन्समर्थितः।
अरण्ये ते निवत्स्यन्ति चतुर्दश समास्तथा॥2.23.22॥

शब्दार्थः

राजन् O king, यैः by whom, अरण्ये in the forest, तव your, निवासः live, मिथः mutual, समर्थितः support, ते they, तथा in the same way, चतुर्दश समाः fourteen years, अरण्ये in the forest,
निवत्स्यन्ति they shall reside.

आङ्ग्लानुवादः

O king those who, with mutual support banished you to the forest, will themselves dwell in the forest for fourteen years.

श्लोकः

मूलम्

अहं तदाशां छेत्स्यामि पितुस्तस्याश्च या तव।
अभिषेकविघातेन पुत्रराज्याय वर्तते॥2.23.23॥

शब्दार्थः

तत् for that reason, अहम् I, पितुः father’s, या Kaikeyi, तव your, अभिषेकविघातेन by obstructing your consecration, पुत्रराज्याय the kingdom for her son, वर्तते is intending, तस्याश्च her, आशाम् desire, छेत्स्यामि I will break asunder.

आङ्ग्लानुवादः

Therefore, I shall frustrate the desire of father and of Kaikeyi who plans the kingdom for her son by obstructing your consecration.

श्लोकः

मूलम्

मद्बलेन विरुद्धाय न स्याद्दैवबलं तथा।
प्रभविष्यति दुःखाय यथोग्रं पौरुषं मम॥2.23.24॥

शब्दार्थः

मद्बलेन with my valour, विरुद्धाय any one who opposes, उग्रम् terrible, मम पौरुषम् my valour, यथा how, दुःखाय for sorrow, प्रभविष्यति will result, तथा like that, दैव बलम् the power of destiny, न स्यात् may not be.

आङ्ग्लानुवादः

Any one who opposes my terrible valour will come to grief. The power of destiny will not cause that much sorrow as my valour will.

श्लोकः

मूलम्

ऊर्ध्वं वर्षसहस्रान्ते प्रजापाल्यमनन्तरम्।
आर्यपुत्राः करिष्यन्ति वनवासं गते त्वयि॥2.23.25॥

शब्दार्थः

प्रजापाल्यमनन्तरं afte ruling the subjects, वर्ष सहस्रान्ते after a thousand years, त्वयि you, वनवासं गते after you have withdrawn to the forest, आर्यपुत्राः your sons, करिष्यन्ति will rule them.

आङ्ग्लानुवादः

When after ruling the subjects for a thousand years you withdraw into the forest (for yativrata) your sons will rule them.

श्लोकः

मूलम्

पूर्वं राजर्षिवृत्त्या हि वनवासो विधीयते।
प्रजा निक्षिप्य पुत्रेषु पुत्रवत्परिपालने॥2.23.26॥

शब्दार्थः

पुत्रेषु in sons, प्रजाः subjects, पुत्रवत् like sons, परिपालने in ruling, निक्षिप्य after entrusting, वनवासः retiring into the forest, पूर्वं राजर्षिवृत्त्या as rajarsis did in ancient times, विधीयते हि is established.

आङ्ग्लानुवादः

Leaving their sons to look after the subjects as their own children, the rajarsis in ancient times used to retire into the forest as per practice.

श्लोकः

मूलम्

स चेद्राजन्यनेकाग्रे राज्यविभ्रमशङ्कया।
नैवमिच्छसि धर्मात्मन् राज्यं राम त्वमात्मनि॥2.23.27॥
प्रतिजाने च ते वीर माऽभूवं वीरलोकभाक्।
राज्यं च तव रक्षेयमहं वेलेव सागरम्॥2.23.28॥

शब्दार्थः

धर्मात्मन् O righteous one, राम Rama, राजनि when the king, अनेकाग्रे in many directions (and unable to decide), राज्यविभ्रमशङ्कया with apprehension that disturbances in the kingdom will arise, सः त्वम् such you, एवम् in this way, राज्यम् kingdom, आत्मनि to you, न इच्छसि चेत् if it is not desired, ते to you, प्रतिजाने च I am swearing, वीर O valient one, वीरलोकभाक् attaining the afterworld of heroes, माऽभूवम् let it not be my fate, अहम् I, वेला shore, सागरम् इव like ocean, तव your, राज्यम् kingdom, रक्षेयम् I will protect.

आङ्ग्लानुवादः

O righteous one, if you apprehend chaos in the kingdom for want of wholehearted support from the (feudatory) kings then, O my valiant brother, I swear to you, I will protect your kingdom like the shore protecting the ocean. Or else, I shall never attain the afterworld of heroes.

श्लोकः

मूलम्

मङ्गलैरभिषिञ्चस्व तत्र त्वं व्यापृतो भव।
अहमेको महीपालानलं वारयितुं बलात्॥2.23.29॥

शब्दार्थः

त्वम् you, मङ्गलैः with auspicious materials, अभिषिञ्चस्व you may continue the consecration ceremony, तत्र in this matter, व्यापृतः getting engaged in, भव become, अहम् I, एकः singlehanded, बलात् by my valour, महीपालान् the kings, वारयितुम् to prevent, अलम् am competent.

आङ्ग्लानुवादः

The consecration may be performed with these auspicious materials. I am alone capable of facing these kings with my valour.

श्लोकः

मूलम्

न शोभार्थाविमौ बाहू न धनुर्भूषणाय मे।
नाऽसिराबन्धनार्थाय न शरास्तम्भहेतवः॥2.23.30॥
अमित्रदमनार्थं मे सर्वमेतच्चतुष्टयम्।

शब्दार्थः

इमौ this, मे बाहू my two arms, शोभार्थौ for purposes of enhancing beauty, न not, धनुः bow, भूषणाय for decorating, न not, असिः sword, आबन्धनार्थाय for fastening on my waist, न not, शराः arrows, स्तम्भहेतवः remain fixed, न not, मे my, सर्वम् all this, एतत् this, चतुष्टयम् four weapons, अमित्रदमनार्थम् only for subduing enemies.

आङ्ग्लानुवादः

These my arms are not intended to enhance the beauty (of my body). This bow is not for decoration. The sword is not for the sake of strapping my waist. The arrows are not meant to be fixed to my quiver. All these four are meant for taming my enemies.

श्लोकः

मूलम्

न चाहं कामयेऽत्यर्थं यस्स्याच्छत्रुर्मतो मम॥2.23.31॥
असिना तीक्ष्णधारेण विद्युच्चलितवर्चसा।
प्रगृहीतेन वै शत्रुं वज्रिणं वा न कल्पये॥2.23.32॥

शब्दार्थः

अहम् I, यः who, मम my, शत्रुः as enemy, मतः स्यात् is considered, अत्यर्थम् exceedingly, न कामये I do not desire (to endure), तीक्ष्णधारेण with a sharpedged, विद्युच्चलितवर्चसा with the lustre of flashing lightning, प्रगृहीतेन by holding, असिना with sword, शत्रुम् to the enemy, वज्रिणं वा or Indra, (bearer of thunder), न कल्पये will not spare.

आङ्ग्लानुवादः

Any one who turns my enemy will not be allowed to remain alive. Holding my sharpedged sword, lustrous as a flash of lightning, I shall exterminate my enemy even if it were Indra, the bearer of thunder.

श्लोकः

मूलम्

खड्गनिष्पेषनिष्पिष्टैर्गहना दुश्चरा च मे।
हस्त्यश्वनरहस्तोरुशिरोभिर्भविता मही॥2.23.33॥

शब्दार्थः

मे my, खड्गनिष्पेषनिष्पिष्टैः by those hacked off with the sword, हस्त्यश्वनरहस्तोरुशिरोभिः with trunks of elephants, horses, hands, thighs and heads of warriors, मही the earth, गहना impenetrable, दुश्चरा impassable, भविता shall become.

आङ्ग्लानुवादः

This entire earth will become impenetrable and impassable, scattered with the trunks, thighs and heads of elephants, horses and warriors hacked off with my sword.

श्लोकः

मूलम्

खड्गधाराहता मेऽद्य दीप्यमाना इवाद्रयः।
पतिष्यन्ति द्विपा भूमौ मेघा इव सविद्युतः॥2.23.34॥

शब्दार्थः

अद्य now, (हयाः horses), मे my, खङ्गधाराहताः struck by the blows of my sword, दीप्यमानाः burning, अद्रय इव like mountains, सविद्युतः with lightning, मेघा इव like clouds, भूमौ on the earth, पतिष्यन्ति will fall down.

आङ्ग्लानुवादः

The elephants, struck by the blows of my sword, will fall on earth like mountains engulfed in flames and like clouds with lightning.

श्लोकः

मूलम्

बद्धगोधाङ्गुलित्राणे प्रगृहीतशरासने।
कथं पुरुषमानी स्यात्पुरुषाणां मयि स्थिते॥2.23.35॥

शब्दार्थः

मयि when I, बद्धगोधाङ्गुलित्राणे while donning the godha (a leather fence fastened round the left arm to prevent injury from the bowstring) and fingerprotector (a contrivance
like a thimble used by archers to protect the thumb or finger from being injured by bowstring), प्रगृहीतशरासने while holding the bow, स्थिते while I stand, पुरुषाणाम् among men, पुरुषमानी one who considers himself manly, कथम् how, स्यात् will it be.

आङ्ग्लानुवादः

When I stand before men (enemies) wearing godha and fingerprotector, holding the bow ready, who amongst men will boast of his manliness?

श्लोकः

मूलम्

बहुभिश्चैकमत्यस्यन्नेकेन च बहून्जनान्।
विनियोक्ष्याम्यहं बाणान्नृवाजिगजमर्मसु॥2.23.36॥

शब्दार्थः

अहम् I, बहुभिः with many (arrows), एकम् only one, अत्यस्यन् striking and throwing, एकेन with one arrow, बहून् जनान् (striking) many men, बाणान् arrows, नृवाजिगजमर्मसु at the vitals of men, horses and elephants, विनियोक्ष्यामि I will aim at.

आङ्ग्लानुवादः

Striking each of my foes with many arrows and many with one arrow, I shall aim them at the vitals of men, horses and elephants.

श्लोकः

मूलम्

अद्य मेऽस्त्रप्रभावस्य प्रभावः प्रभविष्यति।
राज्ञश्चाप्रभुतां कर्तुं प्रभुत्वं तव च प्रभोः॥2.23.37॥

शब्दार्थः

प्रभो O Lord, अद्य today, मे my, अस्त्रप्रभावस्य of glorious weapons, प्रभावः strength, राज्ञः of the king (Dasaratha), अप्रभुताम् having no power over the kingdom, तव your, प्रभुत्वं च supremacy over the kingdom, कर्तुम् to make, प्रभविष्यति is competent.

आङ्ग्लानुवादः

O Lord today you shall see the power of my glorious weapons in depriving the king (Dasaratha) of his authority and establishing your supremacy over the kingdom.

श्लोकः

मूलम्

अद्य चन्दनसारस्य केयूरामोक्षणस्य च।
वसूनां च विमोक्षस्य सुहृदां पालनस्य च॥2.23.38॥
अनुरूपाविमौ बाहू राम कर्म करिष्यतः।
अभिषेचनविघ्नस्य कर्तृ़णां ते निवारणे॥2.23.39॥

शब्दार्थः

राम O Rama , अद्य today, चन्दन सारस्य of sandalwood cream, केयूरामोक्षणस्य of wearing armlets, वसूनाम् of wealth, विमोक्षस्य for distributing, सुहृदाम् friends, पालनस्य for protection, अनुरूपौ worthy, इमौ these (hands), ते your, अभिषेचनविघ्नस्य obstruction to your consecration, कर्तृ़णाम् those who are causing, निवारणे in preventing, कर्म act, करिष्यतः will take up.

आङ्ग्लानुवादः

These arms, O Rama which are fit for sandalwood cream, for wearing armlets, for distributing wealth and for protecting friends, will perform the worthy act of subduing those who are creating obstruction to your consecration.

श्लोकः

मूलम्

ब्रवीहि कोऽद्यैव मया वियुज्यताम्
तवा सुहृत्प्राणयशस्सुहृज्जनैः।
यथा तवेयं वसुधा वशे भवे
त्तथैव मां शाधि तवास्मि किङ्करः॥2.23.40॥

शब्दार्थः

तव your, असुहृत् enemy, कः who, अद्यैव now itself, मया by me, प्राणयशस्सुहृज्जनैः with life, fame and friends, वियुज्यताम् shall be separated, ब्रवीहि you may tell me, इयम् this, वसुधा earth, यथा how, तव your, वशे under control, भवेत् shall come under, तथैव in the way, माम् me, शाधि you may command, तव your, किङ्करः servant, अस्मि I am.

आङ्ग्लानुवादः

Tell me your enemy who should be deprived of his life, fame and friends. Command me as to how this earth shall come under your control. Now itself I shall do that. I am your servant.

श्लोकः

मूलम्

विमृज्य बाष्पं परिसान्त्व्यचासकृत्
स लक्ष्मणं राघववंशवर्धनः।
उवाच पित्र्ये वचने व्यवस्थितं
निबोध मामेष हि सौम्य सत्पथः॥2.23.41॥

शब्दार्थः

सः that, राघववंशवर्धनः source of prosperity for the Raghu dynastry, Rama, बाष्पम् tears, विमृज्य wiping, असकृत् again and again, परिसान्त्व्य च consoling, लक्ष्मणम् addressing Lakshmana, उवाच said, सौम्य O gentle one (Lakshmana), माम् me, पित्र्ये to father, वचने words, व्यवस्थितम् abiding, निबोध you may know, एषः that, सत्पथः हि is the right path.

आङ्ग्लानुवादः

Wiping the tears again and again and having consoled Lakshmana for more than once, Rama, the enhancer of the glory of the Raghu dynasty said, O handsome one know, for sure, that I am firm in abiding by the words of our father. This is the true path (for me).

समाप्तिः

श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे त्रयोविंशस्सर्गः॥
Thus ends the twentythird sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.