Sloka & Translation

[Description of Rama's virtues- Dasaratha contemplates to install Rama as heir-apparent- Invites kings and elders from towns and villages to seek their opinion.]

gacchatā mātulakulaṅ bharatēna tadā.nagha.

śatrughnō nityaśatrughnō nītaḥ prītipuraskṛtaḥ৷৷2.1.1৷৷


mātulakulam maternal uncle's house, gacchatā set out, bharatēna by Bharata, tadā then, anagha: sinless one, nityaśatrughna: one who is always successful in destroying foes, śatrughna: Satrughna, prītipuraskṛta: endowed with affection, nīta: taken.

Bharata set out for his maternal uncle's house. He took with him the sinless Satrughna who is always successful in destroying foes and on whom he had bestowed his love and affection.
tatra nyavasadbhrātrā saha satkārasatkṛtaḥ.

mātulēnāśvapatinā putrasnēhēna lālitaḥ৷৷2.1.2৷৷


sa: he (Bharata), aśvapatinā by the lord of horses (here, by Aswapati), mātulēna by his maternal uncle, satkārasatkṛta: treated with warm hospitality, putrasnēhēna with filial affection, lālita: was treated, bhrātrā saha along with his brother, tatra there, nyavasat stayed on.

Treated with warm hospitality and fatherly affection by his maternal uncle Aswapati, Bharata stayed on there along with his brother.
tatrāpi nivasantau tau tarpyamāṇau ca kāmataḥ.

bhrātarau smaratāṅ vīrau vṛddhaṅ daśarathaṅ nṛpam৷৷2.1.3৷৷


vīrau heroes, bhrātarau both brothers, tatra there, nivasantau while living, kāmata: of their own accord, tarpyamāṇau cāpi even though satisfied, vṛddham aged, daśarathaṅ nṛpam king Dasaratha, smaratām (constanly) remembered.

Though both the heroic brothers stayed there satisfied on their own they constantly remembered their aged father.
rājā.pi tau mahātējā ssasmāra prōṣitau sutau.

ubhau bharataśatrughnau mahēndravaruṇōpamau৷৷2.1.4৷৷


mahātējā: brilliant, rājāpi the king also, mahēndravaruṇōpamau equal to great Indra and Varuna, prōṣitau who were away from home, sutau sons, bharataśatrughnau ubhau both Bharata and Satrughna, sasmāra remembered.

The glorious king Dasaratha also remembered his sons, Bharata and Satrughna, who were like the great Indra and Varuna, (now) away from home.
sarva ēva tu tasyēṣṭā ścatvāraḥ puruṣarṣabhāḥ.

svaśarīrādvinirvṛttāścatvāra iva bāhavaḥ৷৷2.1.5৷৷


catvāra: four, puruṣarṣabhā: bull among men, sarvē ēva tu all of them, tasya his, svaśarīrāt from his body, nirvṛttā: originated, catvāra: four, bāhava: iva just as arms, iṣṭā: dear

Dasaratha, a bull among men, loved all his four sons equally just as the arms of his own body.
tēṣāmapi mahātējā rāmō ratikaraḥpituḥ.

svayambhūriva bhūtānāṅ babhūva guṇavattaraḥ৷৷2.1.6৷৷


bhūtānām to all living beings, svayambhūriva like the Self-born (Brahma), tēṣāmapi among them also, guṇavattaraḥ virtuous, mahātējā: effulgent, rāma: Rama, pitu: to the father, ratikara: was a source of delight, babhūva became.

Even among them the brilliant Rama was a source of delight to his father like the Self-born (Brahma) to all living beings.
sa hi dēvairudīrṇasya rāvaṇasya vadhārthibhiḥ.

arthitō mānuṣē lōkē jajñē viṣṇussanātanaḥ৷৷2.1.7৷৷


sanātana: the eternal, viṣṇu: Visnu, udīrṇasya rāvaṇasya arrogant Ravana's, vadhārthibhi: by those desirous of slaying, dēvai: by devatas, arthita: entreated, mānuṣē lōkē in the mortal world, sa: he (Rama), jajñē hi was born indeed.

Entreated by the devatas desirous of slaying arrogant Ravana, the eternal Visnu was indeed born in the mortal world as Rama.
kauśalyā śuśubhē tēna putrēṇāmitatējasā.

yathā varēṇa dēvānāmaditirvajrapāṇinā৷৷2.1.8৷৷


amitatējasā of boundless energy, putrēṇa with son, tēna by him, kauśalyā Kausalya, dēvānāṅ varēṇa with the excellent among the devatas, vajrapāṇinā with the wielder of the thunderbolt (Indra), aditiryathā like Aditi, śuśubhē looked splendid.

Kausalya looked splendid with her son, Rama of boundless energy, as did Aditi with the chief of the gods Indra, wielder of thunder.
sa hi rūpōpapannaśca vīryavānanasūyakaḥ.

bhūmauvanupamassūnurguṇairdaśarathōpamaḥ৷৷2.1.9৷৷


sa: he (Rama), rūpōpapanna: ca handsome too, vīryavān energetic, anasūyaka: free from envy, guṇai: by virtues, daśarathōpama: equal to Dasaratha, bhūmau on this earth, anupama: incomparable, sūnu: hi
son he was.

Endowed with beauty and strengh, free from envy, and in virtues equal to Dasaratha, Rama was verily an incomparable son on earth.
sa tu nityaṅ praśāntātmā mṛdupūrvaṅ ca bhāṣatē.

ucyamānō.pi paruṣaṅ nōttaraṅ pratipadyatē৷৷2.1.10৷৷


nityam always, praśāntātmā one with a calm and serene mind, sa: he (Rama), mṛdupūrvam gently, bhāṣatē speaks, paruṣam harsh words, ucyamāna: api though addressed, uttaram reply, na pratipadyatē does not speak.

With an unfailing serenity of mind, Rama never paid back harshness with harshness.
kathañcidupakārēṇa kṛtēnaikēna tuṣyati.

na smaratyapakārāṇāṅ śatamapyātmavattayā৷৷2.1.11৷৷


ātmavattayā with self-restraint, sa: he (Rama), kathañcit somehow, kṛtēna done (by some one), ēkēna single, upakārēṇa benefit rendered, tuṣyati is pleased, apakārāṇām offences, śatamapi even a hundred, na smarati does not remember.

Gifted with self-restraint, Rama was pleased even with a single benefit done somehow to him, yet did not remember even a hundred offences committed by others.
śīlavṛddhairjñānavṛddhairvayōvṛddhaiśca sajjanaiḥ.

kathayannāsta vai nityamastrayōgyāntarēṣvapi৷৷2.1.12৷৷


astrayōgyāntarēṣvapi even at intervals during the practice of weapons, śīlavṛddhai: rich in virtues, jñānavṛddhai: mature in wisdom, vayōvṛddhaiśca aged, sajjanai: saintly persons, nityam always, kathayan āstē interacts.

Even during intervals of his practice of weapons he never failed to interact with saintly persons and with people advanced in age, virtue and wisdom.
buddhimānmadhurābhāṣī pūrvabhāṣī priyaṅvadaḥ.

vīryavānna ca vīryēṇa mahatā svēna vismitaḥ৷৷2.1.13৷৷


buddhimān wise, madhurābhāṣī soft-spoken, pūrvabhāṣī first to address, priyaṅvada: speaks pleasing words, vīryavān valiant, mahatā overwhelming, svēna relating to his own, vīryēṇa at his strength, na ca vismita: surprised (here, proud).

Wise and soft-spoken, he was the first to speak to others words pleasing to hear. Though mighty, he was never proud of his overwhelming strength.
nacānṛtakathō vidvān vṛddhānāṅ pratipūjakaḥ.

anuraktaḥ prajābhiśca prajāścāpyanurañjatē৷৷2.1.14৷৷


anṛtakatha: na ca never indulged in falsehood, vidvān learned, vṛddhānām of elders, pratipūjaka: honours them by going forward, prajābhi: by his subjects, anurakta: was loved, prajāścāpi also his subjects, anurañjatē loves.

Rama never told lies. He was a learned man. He honoured elders by going forward to them. He loved his subjects as much as his subjects loved him.
sānukrōśō jitakrōdhō brāhmaṇapratipūjakaḥ.

dīnānukampī dharmajñō nityaṅ pragrahavāṅścuciḥ৷৷2.1.15৷৷


sānukrōśa: compassionate jitakrōdha: one who has conquered anger, brāhmaṇapratipūjaka: worshipper of brahmins, dīnānukampī compassionate to the distressed, dharmajña: one who knows (follows) righteousness, nityam always, pragrahavān self-restrained, śuci: pure in spirit.

He was kind-hearted and compassionate to the distressed, cool-headed and righteous. A worshipper of brahmins he was always self-restrained and pure in spirit.
kulōcitamatiḥ kṣātraṅ dharmaṅ svaṅ bahumanyatē.

manyatē parayā kīrtyā mahatsvargaphalaṅ tataḥ৷৷2.1.16৷৷


kulōcitamatiḥ having thoughts befitting his dynasty, svam his own, kṣātraṅ dharmam code of conduct relating to kshatriyas, bahumanyatē honours, tataḥ from that, kīrtyā with glory, mahat great, svargaphalam fruits of heaven, manyatē considers.

He entertained thoughts befitting his (great) dynasty and honoured the code of conduct of a kshatriya. He believed one could attain heavenly abode through his great achievements.
nā৷৷śrēyasi ratō vidvānnaviruddhakathāruciḥ.

uttarōttarayuktau ca vaktā vācaspatiryathā৷৷2.1.17৷৷


aśrēyasi pursuits not conducive to one's welfare, rataḥ na not interested, vidvān learned, viruddhakathāruciḥ na not interested in speaking against others, uttarōttarayuktau in debates, vācaspati: yathā like Brihaspati, vaktā an orator

A learned man, he evinced no interest in pursuits that did not contribute to one's welfare or had he any liking for speaking against others. But in debates his oratorical flourish was comparable to Brihaspati's.
arōgastaruṇō vāgmī vapuṣmāndēśakālavit.

lōkē puruṣasārajña ssādhurēkō vinirmitaḥ৷৷2.1.18৷৷


arōgaḥ free from disease, taruṇaḥ young, vāgmī eloquent, vapuṣmān healthy, dēśakālavit aware of time and place, puruṣasārajñaḥ a judge of men's worth, lōkē in this world, vinirmitaḥ created, ēkaḥ one, sādhuḥ a sage.

He was young, eloquent, healthy and free from disease. He was conscious of (right) time and place (for his pursuits). He was capable of ascertaining the potentiality of
men. He was born a sage in this world.
sa tu śrēṣṭhairguṇairyuktaḥ prajānāṅ pārthivātmajaḥ.

bahiścara iva prāṇō babhūva guṇataḥ priyaḥ৷৷2.1.19৷৷


śrēṣṭhai: excellent, guṇaiḥ with qualities, yuktaḥ bestowed with, saḥ he, pārthivātmajaḥ king's son, prajānām for his subjects, guṇataḥ by his virtues, priyaḥ favourite one, bahiścaraḥ exterior, prāṇaḥ iva like vital life, babhūva became.

Bestowed with such excellent qualities, the prince (Rama) became a favourite of his subjects. He was like their vital life outside their bodies.
samyagvidyāvratasnātō yathāvatsāṅgavēdavit.

iṣvastrē ca pitu śśrēṣṭhō babhūva bharatāgrajaḥ৷৷2.1.20৷৷


samyak thoroughly, vidyāvratasnātaḥ had the sacred ablution marking the completion of the vow relating to the respective branches of learning, yathāvat in accordance with tradition, sāṅgavēdavit knew Vedas along with its auxiliary sciences, bharatāgrajaḥ elder brother of Bharata, iṣvastrē in the science of archery, pituḥ for father, śrēṣṭha: best, babhūva became.

With the appropriate sacred ablution marking the completion of the vow relating to the respective branches of learning in accordance with tradition, this elder brother of Bharata achieved proficiency in the Vedas and its auxiliary sciences. He surpassed his father in archery.
kalyāṇābhijana ssādhuradīna ssatyavāgṛjuḥ.

vṛddhairabhivinītaśca dvijairdharmārthadarśibhiḥ৷৷2.1.21৷৷


kalyāṇābhijanaḥ born in a family of noble descent, sādhuḥ saintly person, adīnaḥ one without meanness, satyavāk one truthful in his words, ṛjuḥ man of rectitude, dharmārthadarśibhiḥ by those who are conversant in dharma and artha, vṛddhaiḥ by the aged, dvijaiḥ by brahmins, abhivinītaḥ well-disciplined.

Born in a family of noble descent, he was saintly. A man without meanness.He was truthful and a man of rectitude. The training he received under aged brahmins conversant with dharma and artha made him well-disciplined.
dharmakāmārthatattvajñaḥ smṛtimānpratibhānavān.

laukikē samayācārē kṛtakalpō viśāradaḥ৷৷2.1.22৷৷


dharmakāmārthatattvajñaḥ knower of true nature of dharma, artha and kama, smṛtimān of (sharp) memory, pratibhānavān of great genius, laukikē samayācārē in social practices and customs, kṛtakalpaḥ accomplished in Kalpa (vedic rituals), viśāradaḥ highly skilled.

He knew the true nature of dharma, artha and kama. With a sharp memory, he was a genius. He was highly skilled in accomplishing tasks related to social practices and customs.
nibhṛta ssaṅvṛtākārō guptamantra ssahāyavān.

amōghakrōdhaharṣaśca tyāgasaṅyamakālavit৷৷2.1.23৷৷


nibhṛtaḥ modest, saṅvṛtākāraḥ one who concealed his feelings without any outward manifestation, guptamantra: one who counselled in secrecy, sahāyavān having good friends, amōghakrōdhaharṣaśca his anger or pleasure did not go vain, tyāgasaṅyamakālavit knows the occasion when to sacrifice and when to excercise restraint.

He (Rama) was modest and did not reveal his inner feelings. He counselled in secrecy and had good friends. Never was his anger or pleasure in vain. He knew the occasion when to sacrifce and when to exercise restraint.
dṛḍhabhakti ssthiraprajñō nāsadgrāhī na durvacāḥ.

nistandrirapramattaśca svadōṣaparadōṣavit৷৷2.1.24৷৷


dṛḍhabhaktiḥ was firm in his devotion, sthiraprajñaḥ possessed a steady intellect, asadgrāhī na not
one to accept anything ignoble, durvacāḥ na no bad words, nistandri: devoid of idleness, apramattaḥ not swayed by emotions, svadōṣaparadōṣavit knew his faults as well as of others.

He was firm in his devotion and steady in intellect. He accepted nothing ignoble nor used bad words. He was not swayed by emotions or prone to idleness. He knew his faults as well as of others.
śāstrajñaśca kṛtajñaśca puruṣāntarakōvidaḥ.

yaḥ pragrahānugrahayōryathānyāyaṅ vicakṣaṇaḥ৷৷2.1.25৷৷


yaḥ who (he), śāstrajñaḥ ca well-versed in scriptures, kṛtajñaḥ ca was grateful, puruṣāntarakōvida: skilled in differentiating the comparative merits of men, yathānyāyam in accordance with justice, pragrahānugrahayōḥ in reprimanding and favouring, vicakṣaṇaḥ was a skilled one.

He was versed in scriptures. He was grateful (to those who did him some good) and skilled in differentiating the comparative merits of men. Fair in his judgement he dispensed justice in accordance with law by reprimanding (the delinquent) and favouring (the honest).
satsaṅgrahapragrahaṇē sthānavinnigrahasya ca.

āyakarmaṇyupāyajña ssandṛṣṭavyayakarmavit৷৷2.1.26৷৷


satsaṅgrahapragrahaṇē in receiving and encouraging the righteous, nigrahasya ca in restraining also, sthānavit knower of right means, āyakarmaṇi in acts of raising revenue, upāyajñaḥ knower of means, san by being so, dṛṣṭavyayakarmavit expending money in the prescribed manner.

He was skilled in receiving and encouraging the righteous and in punishing (the wicked). He knew whom to punish. He knew the right means of raising revenue and also expending money in the prescribed manner.
śraiṣṭhyaṅ śāstrasamūhēṣu prāptō vyāmiśrakēṣu ca.

arthadhamau ca saṅgṛhya sukhatantrō na cālasaḥ৷৷2.1.27৷৷


śāstrasamūhēṣu in scriptures, vyāmiśrakēṣu ca also in the mutually interconnected (and which are mutually contradictory) branches of learning, śraiṣṭhyam proficiency, prāptaḥ obtained, arthadharmau in artha and dharma, saṅgṛhya having grasped, sukhatantraḥ sought pleasure, alasaḥ na not indolent.

He obtained proficiency in scriptures and interconnected (mutually contradictory) branches of learning. Only after having grasped the (philosophy of) artha (statecraft) and dharma (righteousness), he sought pleasure. He was never indolent.
vaihārikāṇāṅ śilpānāṅ vijñātā৷৷rthavibhāgavit.

ārōhē vinayē caiva yuktō vāraṇavājinām৷৷2.1.28৷৷


vaihārikāṇām meant for entertainment, śilpānām of art and craft, vijñātā one who understood, arthavibhāgavit one who knows how to dispense wealth, vāraṇavājinām on elephants and horses, ārōhē in mounting, vinayē caiva in humbling, yuktaḥ was experienced.

He had understanding of art and craft useful for entertainment. He knew proper ways of dispensing wealth. He was experienced in riding elephants and horses and in humbling them.
dhanurvēdavidāṅ śrēṣṭhō lōkē.tirathasammataḥ.

abhiyātā prahartā ca sēnānayaviśāradaḥ৷৷2.1.29৷৷


lōkē in this world, dhanurvēdavidām among those skilled in archery, śrēṣṭhaḥ excellent, atirathasammata: reckoned as a great wielder of war-chariots by his equals, abhiyātā advanced towards his enemies, prahartā ca striking at them, sēnānayaviśāradaḥ expert in commanding troops.

He was the best among those skilled in archery in this world. He was reckoned as a great wielder of war-chariots and one who strikes at the enemies by advancing towards them. He was an expert in commanding troops. (Atiratha is an excellent warrior who can manage his chariot, horses and the charioteer.)
apradhṛṣyaśca saṅgrāmē krudhdairapi surāsuraiḥ.

anasūyō jitakrōdhō na dṛptō na ca matsarī.

na cāvamantā bhūtānāṅ na ca kālavaśānugaḥ৷৷2.1.30৷৷


kruddhaiḥ by the enraged, surāsurairapi even by devatas or rakshasas, saṅgrāmē in the battle, apradhṛṣyaḥ was incapable of being repressed, anasūyaḥ free from envy, jitakrōdhaḥ subdued his anger, na dṛptaḥ was not proud of, matsarī ca na was not malicious, bhūtānām among living beings, naca avamantā never slighted, kālavaśānugaḥ ca na did not bow to the pressure of time

He was incapable of being repressed even by the enraged devatas or rakshasas in the battle. He was free from envy and had subdued his anger and pride. He was never malicious and he never slighted any living being nor did he bow to the pressure of time.
ēvaṅ śrēṣṭhaguṇairyuktaḥ prajānāṅ pārthivātmajaḥ.

sammatastriṣu lōkēṣu vasudhāyāḥ kṣamāguṇaiḥ৷৷2.1.31৷৷

buddhyā bṛhaspatēstulyō vīryēṇāpi śacīpatēḥ.


ēvam in this way, śrēṣṭhaguṇaiḥ with excellent qualities, yuktaḥ endowed, pārthivātmajaḥ son of the king, prajānām for his subjects, triṣu lōkēṣu in the three worlds, sammataḥ was held in high esteem, kṣamāguṇaiḥ by the quality of forbearance, vasudhāyāḥ by earth, buddhyā by his intelligence, bṛhaspatēḥ with Brihaspati's, vīryēṇa by prowess, śacīpatēḥ consort of Sachi (Indra), tulyaḥ equal.

Thus endowed with such excellent qualities, the subjects in the three worlds held him in high esteem. In forbearance he was like the earth, in wisdom like Brihaspati and in prowess like the consort of Sachi (Indra).
tathā sarvaprajākāntaiḥ prītisaṅjananaiḥ pituḥ৷৷2.1.32৷৷

guṇairvirurucē rāmō dīptassūrya ivāṅśubhiḥ.


tathā thus, sarvaprajākāntai: cherished by all his subjects, pituḥ for his father, prītisaṅjananaiḥ a source of delight, guṇaiḥ by virtues, rāmaḥ Rama, aṅśubhiḥ with rays, dīptaḥ resplendent, sūryaḥ iva like the Sun, virurucē shone.

Rama whose virtues were cherished by all his subjects was a source of delight to his father and he shone like the rays of the resplendent Sun.
tamēvaṅ vratasampannamapradhṛṣyaparākramam৷৷2.1.33৷৷

lōka pālōpamaṅ nāthamakāmayata mēdinī.


ēvaṅ vratasampannam enriched with such avowed virtues, apradhṛṣyaparākramam a man with indomitable prowess, lōkapālōpamam equal to guardians of the quarters, tam him, mēdinī the earth, nātham as lord, akāmayata desired.

The earth desired him as her lord, for he was bestowed with such avowed virtues and with indomitable prowess equal to all the guardians of the quarters.
ētaistu bahubhiryuktaṅ guṇairanupamaissutam৷৷2.1.34৷৷

dṛṣṭvā daśarathō rājā cakrē cintāṅ parantapaḥ.


parantapaḥ subduer of enemies, daśarathaḥ rājā king Dasaratha, anupamaiḥ with incomparable, bahubhiḥ innumerable, ētaiḥ these, guṇaiḥ qualities, yuktam endowed with, sutam his son, dṛṣṭvā having seen, cintām cakrē contemplated.

Observing his son endowed with such innumerable and incomparable virtues, king Dasaratha, subduer of enemies started thinking.
atha rājñō babhūvaivaṅ vṛddhasya cirajīvinaḥ৷৷2.1.35৷৷

prītirēṣā kathaṅ rāmō rājā syānmayi jīvati.


atha thereafter, cirajīvinaḥ a man of long life, vṛddhasya of the aged, rājñaḥ king, mayi me, jīvati while living, rāmaḥ Rama, rājā king, kathaṅ syāt how will he become?, ēṣā prītiḥ this
pleasure, ēvam in this way, babhūva a (thought) flashed

Thereafter, flashed in the mind of that aged king who had (already) lived long this pleasant thought as to how Rama will become king while he was alive.
ēṣā hyasya parā prītirhṛdi saṅparivartatē৷৷2.1.36৷৷

kadā nāma sutaṅ drakṣyāmyabhiṣiktamahaṅ priyam.


aham I, abhiṣiktam coronate, priyaṅ sutam dear son, kadā nāma oh when, drakṣyāmi can I see, ēṣā this, parā great, prītiḥ pleasure, asya his, hṛdi in heart, saṅparivartatē hi repeatedly surfaced.

The thought of seeing his dear son coronated repeatedly surfaced his mind so great was his affection (for Rama).
vṛddhikāmō hi lōkasya sarvabhūtānukampanaḥ৷৷2.1.37৷৷

mattaḥ priyatarō lōkē parjanya iva vṛṣṭimān.


lōkasya for this world, vṛddhikāmaḥ desires to promote prosperity, sarvabhūtānukampana: that (Rama) one who showed kindness to all living beings, vṛṣṭimān possessing rain, parjanya: iva like Parjanya, the rain-god, lōkē in this world, mattaḥ than me, priyataraḥ hi is dearer to all people.

(He said to himself) 'his (Rama's) only desire is to promote the prosperity of this world. He is one who shows compassion to all beings and is like the rain-god dearer than me to the people of the world'.
yamaśakrasamō vīryē bṛhaspatisamō matau৷৷2.1.38৷৷

mahīdharasamō dhṛtyāṅ mattaśca guṇavattaraḥ.


vīryē in prowess, yamaśakrasamaḥ equal to Yama and Indra, matau in wisdom, bṛhaspati samaḥ equal to Brihaspati, dhṛtyām in firmness, mahīdharasamaḥ equal to a mountain, mattaḥ ca than me also, guṇavattaraḥ a man of greater virtues.

'In prowess he is equal to Yama and Indra,in wisdom to Brihaspati and in firmness to a mountain and in virtues greater than me'.
mahīmahamimāṅ kṛtsnāmadhitiṣṭhantamātmajam৷৷2.1.39৷৷

anēna vayasā dṛṣṭvā yathāsvargamavāpnuyām.


kṛtsnām entire dominion, imām this, mahīm earth, adhitiṣṭhantam established, ātmajam son, anēna in this, vayasā age, dṛṣṭvā having seen, aham I, yathā as if, svargam heaven, avāpnuyām will attain.

'Seeing my son ruling this entire dominion of the earth, I will experience the bliss of attaining heaven at this age.'
ityētairvividhaistaistairanyapārthivadurlabhaiḥ৷৷2.1.40৷৷

śiṣṭairaparimēyaiśca lōkē lōkōttarairguṇaiḥ.

taṅ samīkṣya mahārājō yuktaṅ samuditaiśśubhaiḥ৷৷2.1.41৷৷

niścitya sacivaissārdhaṅ yuvarājamamanyata.


iti in this manner, vividhaiḥ various, anyapārthivadurlabhaiḥ not found in other kings, tai: tai: by respective, ētaiḥ with these virtues, lōkē in this world, aparimēyaiḥ immeasurable, lōkōttaraiḥ distinguished in this world, samuditaiḥ all converged at one place, śubhaiḥ auspicious, śiṣṭaiḥ praiseworthy, guṇaiḥ virtues, yuktam endowed with, tam him, samīkṣya having observed, mahārājaḥ king (Dasaratha), sacivaiḥ sārdham with his ministers, niścitya having decided, yuvarājam as prince-regent, amanyata thought.

King Dasaratha in consultation with his ministers observed that Rama is endowed with various virtues not found in other kings, immeasurable virtues which are praiseworthy, and exemplary. He is distinguished in this world as all qualities seem to have merged in him. The king then made up his mind to make him prince-regent.
divyantarikṣē bhūmau ca ghōramutpātajaṅ bhayam৷৷2.1.42৷৷

sañcacakṣē.tha mēdhāvī śarīrē cātmanō jarām.


atha thereafter, mēdhāvī sagacious (Dasaratha), divi in heaven, antarikṣē in the sky, bhūmau ca on earth, utpātajam portentous omens, ghōram dreadful, bhayam fear, ātmanaḥ his, śarīrē in the body, jarāṅ ca old age also, sañcacakṣē perceived.

The sagacious king, too perceived his body ageing and the portentous omens in the heaven, in the sky and on the earth causing dreadful concern.
pūrṇacandrānanasyātha śōkāpanudamātmanaḥ৷৷2.1.43৷৷

lōkē rāmasya bubudhē sampriyatvaṅ mahātmanaḥ.


atha afterwards, pūrṇacandrānanasya having countenance resembling the full Moon, mahātmanaḥ of the noble, rāmasya Rama's, ātmanaḥ his, śōkāpanudam dispeller of grief, lōkē sampriyatvam he being a favourite of the people, bubudhē realised.

The king realised afterwards that his grief would be dispelled if noble Rama whose countenance resembled the full moon and who was a favourite of the people is crowned.
ātmanaśca prajānāṅ ca śrēyasē ca priyēṇa ca৷৷2.1.44৷৷

prāptakālēna dharmātmā bhaktyā tvaritavān nṛpaḥ.


dharmātmā righteous nṛpaḥ king, ātmanaśca of his own, prajānāṅ ca of his subjects, śrēyasē ca for the welfare, priyēṇa ca with much love, prāptakālēna proper time having come, bhaktyā with longing, tvaritavān hastened.

Longing for it, the noble king realized that the time was ripe for the acceleration of the process of safeguarding his own and his subjects' welfare.
nānānagaravāstavyānpṛthagjānapadānapi৷৷2.1.46৷৷

samānināya mēdinyāḥ pradhānānpṛthivīpatīn.


nānānagaravāstavyān residents of various cities, jānapadānapi villagers also, mēdinyāḥ of this earth, pradhānān important persons exercising authority, pṛthivīpatīn kings, pṛthak separately, samānināya summoned.

He summoned individually kings and all important citizens residing in various cities and villages of this earth.
na tu kēkayarājānaṅ janakaṅ vā narādhipaḥ৷৷2.1.46৷৷

tvarayā cānayāmāsa paścāttau śrōṣyataḥ priyam.


narādhipaḥ the king (Dasaratha), tvarayā in haste, kēkayarājānam king of Kekaya country, janakaṅ vā or Janaka, tau both of them, priyam glad news, paścāt afterwards, śrōṣyataḥ would hear, na ānayāmāsa did not summon.

The king did not invite both the kings of Kekaya and Janaka in haste with an intention that they would hear the glad news at a later date.
tānvēśmanānābharaṇairyathā.rhaṅ pratipūjitān৷৷2.1.47৷৷

dadarśālaṅkṛtō rājā prajāpatiriva prajāḥ.


vēśmanānābharaṇaiḥ houses and ornaments, yathārham in a befitting manner, pratipūjitān having been received respectfully, tān all of them, rājā king (Dasaratha), alaṅkṛtaḥ adorned, prajāpatiḥ lord Brahma, prajāḥ iva like people, dadarśa beheld.

The king who received them in a befitting manner and provided them with residence and ornaments looked like lord Brahma adorned by the people.
athōpaviṣṭē nṛpatau tasminparabalārdanē৷৷2.1.48৷৷

tataḥ praviviśu śśēṣā rājānō lōkasammatāḥ.


atha then, parabalārdanē tormenter of the enemy forces, tasmin that, nṛpatau king, upaviṣṭē when he was seated, tataḥ thereafter, lōkasammatāḥ beloved of their subjects, śēṣāḥ remaining, rājānaḥ kings, praviviśuḥ entered.

After the king (Dasaratha) who was a tormenter of enemy forces was seated, the rest of the kings beloved of their subjects entered (the assembly hall).
atha rājavitīrṇēṣu vividhēṣvāsanēṣu ca৷৷2.1.49৷৷

rājānamēvābhimukhāḥ niṣēdurniyatā nṛpāḥ.


atha then, nṛpāḥ (those) kings, rājavitīrṇēṣu given by king, vividhēṣu different, āsanēṣu in the seats, rājānamēva the king alone, abhimukhāḥ facing, niyatāḥ following the royal tradition, niṣēdu: were seated.

Then the kings (who entered the assembly) took the seats assigned to them facing the king (Dasaratha), following the royal tradition.
salabdhamānairvinayānvitairnṛpaiḥ

purālayairjānapadaiśca mānadaiḥ.

upōpaviṣṭairnṛpatirvṛtō babhau

sahasracakṣurbhagavānivāmaraiḥ৷৷2.1.50৷৷


labdhamānaiḥ by those who received honour, vinayānvitaiḥ by those endowed with modesty, upōpaviṣṭaiḥ by those seated nearby, nṛpaiḥ by the kings, purālayaiḥ by those residing in towns, jānapadaiḥ ca also in villages, mānadai: by the respectful, vṛtaḥ surrounded by, saḥ nṛpatiḥ that king, amaraiḥ by devatas, bhagavān lord, sahasracakṣuriva like the thousand-eyed (Indra), babhau shone.

Surrounded by those feudatory kings endowed with modesty, and received with due honour and by the respectful residents of cities and villages, the king (Dasaratha), resembled lord Indra, the thousand- eyed encircled by the gods.
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē ayōdhyākāṇḍē prathamassargaḥ.
Thus ends the first sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.