Tuesday, October 11, 2016

Ramayana History In Ayodhya Kanda

Lord Hanuman is well known for his extreme devotion to Lord Rama. Lord Hanuman is always depicted in the Indian folklaire as an icon of true devotion and a symbol of the power of true devotion and chastity.
Lord Hanuman's devotion to Lord Rama is symbolic of the devotion of the enlightened individual soul towards the supreme soul.
Many stories from the Indian literature tell the tales of Lord Hanuman protecting devotees of Lord Rama and helping those who seek his either spiritually or otherwise. Swami Tulasidas has written these lines in respect of Lord Hanuman's great character, in praise of his powers and also devotion.




Ramayana History In Ayodhya Kanda:



After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi—her jealousy aroused by Manthara, a wicked maidservant—claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands.




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Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.[citation needed]

Ramayana History In Ayodhya Kanda

Lord Hanuman is well known for his extreme devotion to Lord Rama. Lord Hanuman is always depicted in the Indian folklaire as an icon of true devotion and a symbol of the power of true devotion and chastity.
Lord Hanuman's devotion to Lord Rama is symbolic of the devotion of the enlightened individual soul towards the supreme soul.
Many stories from the Indian literature tell the tales of Lord Hanuman protecting devotees of Lord Rama and helping those who seek his either spiritually or otherwise. Swami Tulasidas has written these lines in respect of Lord Hanuman's great character, in praise of his powers and also devotion.




Ramayana History in  Ramayana History In Ayodhya Kanda:


Valmiki describes the innumerable virtues of Sree Rama in this sarga. Dasaratha wants to coronate Rama as the crown prince with the approval of all his people. With this end in mind, he invites various citizens, important people from all cities and villages in his kingdom.

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gachchhataa maatulakulaM bharatena tadaa.anaghaH |
shatrughno nityashatrughno niitaH priitipuraskR^itaH || 2-1-1
1. shatrughnaH= Satrughna, anaghaH= who has no sins, nitya shatrughnaH= he who always annihilated his enemies, neetaH= was taken, priiti puraskR^ithaH= with love, bharathena= by Bharatha, gachchhathaa= while going, tadaa= then, maatulakulam= to the maternal uncle's house.
Bharatha, while going to his maternal uncle's house, has taken his brother Satrughna (he who has no sins and who annihilates his enemies) along with him with love.

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sa tatra nyavasadbhraatraa saha satkaarasatkR^itaH |
maatulenaashvapatinaa putrasnehena laalitaH || 2-1-2
2. satkaara satkR^ithaH= treated with good hospitality, putra snehena= with paternal love, asvapathinaa= lord of cavalry, maathulena= his maternal uncle, saH= that Bharatha, bhratraa saH= with his brother, nyavasat= stayed, tatra= there.
Treated with good hospitality and paternal love by his maternal uncle, Yudhajit, who was a lord of cavalry, Bharatha stayed with his brother there.
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tatraapi nivasantau tau tarpyamaaNau cha kaamataH |
bhraatarau smarataaM viirau vR^iddhaM dasarathaM nR^ipam || 2-1-3
3. viirau= those heroes, bhraatarau= both the brothers, nivasanthau= staying, tatra= there, tarpyamaaNauchaapi= though satisfied by, kaamathaH= all the wants, smarathaaM= were remebering, dasaratham nR^ipam= the king Dasaratha.
Those heroes of valour Bharatha and Satrughna, though staying there enjoying all the comforts, were remembering their age old father.

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raajaapi tau mahaatejaaH sasmaara proshhitau sutau |
ubhau bharatashatrughnau mahendravaruNopamau || 2-1-4
4. mahaa tejaaH= Mighty, raajaapi= king (Dasaratha), also, sasmaara= was remembering, sutau= his sons, bharata shatrughnau ubhau= both Bharatha and Satrughna, proshhitau= who were out of state, mahendra varunopamau= (and who were) equivalent to Indra and Varuna.
The mighty Dasaratha was also often remembering his sons Bharatha and Satrughna who were out of his state and who were equivalent to Indra and Varuna.

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sarva eva tu tasyeshhTa shchatvaaraH purushharshhabhaaH |
svasharIrAdvinirvR^ittAshchatvAra iva baahavaH || 2-1-5
5. tasya= that Dasaratha, isTaaH= was loving, chatvaaraH= his four sons, purushharshhabhaaH= best among men, chatvaaraH baahavaH= like four hands, sarve evatu= all of them, nirvR^ittaaH= emerging, svashariiraat= out of his own body.
Dasaratha was bestowing his equal love to all his four sons who were best among men, as though they were his four hands emerging out of his own body.

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teshhaamapi mahaatejaa raamo ratikaraH pituH |
svayambhuuriva bhuutaanaaM babhuuva guNavattaraH || 2-1-6
6. raamaH= Rama, svayambhuuriva= like the Brahma, bhuutaanaaM= among all the living beings, guNavattaraH= the most virtuous, teshhaamapi= among those brothers, mahaatejaH= the mightiest, ratikaraH babhuuva= was a source of joy, pituH= for his father.
Rama, like the Brahma among all the living beings, the most virtuous among those brothers and the mightiest was a great source of joy for his father.

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sa hi devai rudiirNasya raavaNasya vadhaarthibhiH |
arthito maanushhe loke jajJNe vishhNuH sanaatanaH || 2-1-7
7. saH= That Rama, sanaatanaH= the eternal, vishhnuH= Vishnu, jajJNehi= was born, maanushhe loke= on the earth, arthita= as urged by, devaihi= gods, vadhaarthibhihi= to kill, udiirNasya raavaNasya= the egoistic Ravana.
That Rama - was He not the eternal Vishnu who was born on earth as prayed by celestials to kill the egoistic Ravana?

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kausalyaa shushubhe putreNaamitatejasaa |
yathaa vareNa devaanaamaditirvajrapaaNinaa || 2-1-8
8. aditiryathaa= like Adithi, vajrapaaNinaa= by Indra, devaanaaM vareNa= the best among celestials, kausalyaa= Kausalya, shushubhe= was shone by, putreNa= her son, amitatejasaa= the mighty.
Like Adithi by Indra, best among the celestials, Kausalya shone by her son Rama, the mighty.

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sa hi ruupopapannashcha viiryavaananasuuyakaH |
bhuumaavanupamaH suunurgaNairdhasharathopamaH || 2-1-9
9. saH= Rama, ruupopapannaH cha= having beautiful form, viiryavaan= a hero of valor, anasuuyakaH= without envy, gunaiH= by virtues, dasarathopamaH= like Dasaratha, anupamaH= an incomparable, suunuhu hi= son indeed, bhuumau= on earth.
Rama was beautiful in form, a hero of valor and without envy. By virtues, he was like Dasaratha. In this way, he was an incomparable son on earth.

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sa cha nityaM prashaantaatmaa mR^idupuurvaM tu bhaashhate |
uchyamaano.api parushhaM nottaraM pratipadyate || 2-1-10
10. saH= that Rama, nityam= always, prashaantaatmaa= with a peaceful mind, bhaashhate= talked, mR^idupuurvakaM= softly, uttaram na prapadyate= he did not respond to, parushhaM= hard words, uchyamaanaha api= spoken by others.
That Rama was always peaceful in mind and spoke softly. He did not react to the hard words spoken by others.

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kathaMchidupakaareNa kR^itenai kena tushhyati |
na smaratyapakaaraaNaaM shatamapyaatmavattayaa || 2-1-11
11. saH= That Rama, aatmavattayaa= because of his good bent of mind, tushhyati= feels glad, kathaMchit= even by , aikena= one, upakaareNa= good thing, kR^itena= done, na smarati= (but) does not mind, satamapi= even a hundred, apakaaraaNaam= bad things.
That Rama, because of his good bent of mind, feels glad even by whatever way a good thing is done to him. He does not remember any number of bad things done to him.

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shiilavR^iddhai rjJNaanavR^iddhairvayovR^iddhaishcha sajjanaiH |
kathayannaasta vainitya mastrayogyaantareshhvapi || 2-1-12
12. astrayoga antareshhvapi= Even during intervals while practising archery, nityam= always, kathayannaasta= used to converse with, shiilavR^iddhai= elders by conduct, jJNaanavR^iddhai= elders by wisdom, vayovR^iddhai= elders by age (or), sajjanaiH= with good people.
Whenever he finds some time even while practising archery, Rama used to converse with elderly people, elder by way of conduct or wisdom or age or with good- natured people.

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buddhimaan madhuraabhaashhii puurvabhaashhii priyaMvadaH |
viiryavaanna cha viiryeNa mahataa svena vismitaH || 2-1-13
13. buddhimaan= wise man, madhurabhaashhii= sweet conversationalist, puurvabhaashhii= one who initiated a talk, priyaMvadaH= whose speech was compassionate, viiryavaan= person with valor, na cha vismitaH= not arrogant of, svena= his own, mahataa= great, viiryeNa= valor.
Rama was a wise man. He used to speak sweetly. He was the first man to initiate a talk. His speech was compassionate. He was valorous. But he was not arrogant of his mighty valor.

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na chaanR^itakatho vidvaan vR^iddhaanaaM pratipuujakaH |
anuraktaH prajaabhishcha prajaashchaapyanurajyate || 2-1-14
14. na cha= not, anR^itakathaH= speaking untruth, vidvaan= all knowing person, pratipuujakaH= Receptive and worshipful to, vR^idhaanaam= elders, anuraktaH= being loved, prajaabhi= by people, anurajyate= loving, prajaashchapi= also the people.
He did not speak untruth. He was all knowing. He used to be receptive and worshipful to the elders. People used to love him and he used to love the people.

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saanukrosho jitakrodho braahmaNapratipuujakaH |
diinaanukampii dharmajJno nityaM pragrahavaan shuchiH || 2-1-15
15. saanukroshaH= had compassion, jitakrodhaH= conquered anger, braahmana pratipuujakaH= receptive and worshipful to the wise, diinaanukampii=had mercy towards the meek, dharmajNaH= knew what was to be done, nityam pragrahavaan= Had always self control, suchiH= was clean (in conduct).
He had compassion. He conquered anger. He used to be receptive and worshipful to the wise. He had mercy towards the meek. He knew what was to be done. He had always self-control. He was clean (in conduct).

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kulochitamatiH kshaatraM dharmaM svaM bahumanyate |
manyate parayaa kiirtya mahatsvargaphalaM tataH || 2-1-16
16. kulochitamatiH= attitude suitable for his social rank, bahumanyate= giving due respect to, kshaatraM dharmam= righteousness of warrior-class, manyate= thought, tataha= by following that righteousness, parayaa kiirtya= by great fame, mahat= great, swargaphalam= fruit of heaven.
That Rama, having an attitude suitable for his social rank, giving due respect to righteousness of warrior-class, believed that by following the righteousness he would attain great fame and through it the fruit of heaven.

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naashreyasi rato vidvaanna viruddhakathaaruchiH |
uttarottarayuktau cha vaktaa vaachaspati ryathaa || 2-1-17
17. na rataH= not interested(in), ashreyasi= actions not beneficial, vidvaan= scholar, Na viruddhakathaaruchiH= no taste in tales opposing righteousness, vaachaspatiryathaa= like brihaspathi, uttarottarayuktau= in showing series of strategies, vaktaa= a fluent speaker.
Rama was not interested in actions, which were not beneficial. He was a scholar. He had no taste in tales opposing righteousness. Like v├Ąchaspathi, his eloquent speech contained a series of strategies for action.

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arogastaruNo vaagmii vapushhmaan deshakaalavit |
loke purushhasaarajJNassaadhureko vinirmitaH || 2-1-18
18. arogaH= without disease, taruNaH= young man, vaagmii= speaker, vapushhmaan= person with a good body, deshakaalavit= knew time and place, purushhasaarajJNaH=could grasp the essence of men, ekaH= the one, saadhuH= gentleman, vinirmitaH= created, loke= on earth.
Rama was a young man without any disease. He was a good speaker. He had a good body. He knew both time and place. He could grasp the essence of men. He was the one gentleman born on earth.

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sa tu sreshhThairguNairyuktaH prajaanaaM paarthivaatmajaH |
bahishchara iva praaNo babhuuva guNataH priyaH || 2-1-19
19. prajaanaam= To people, priyaH= loving, saH= that, paarthivaatmajaH= prince, shreshhThaiH= with good, guNaiH= virtues, yuktaH= contained, babhuuva= existed, praanaH aiva= like spirit, bahishcharaH= moving outside, guNataH= by virtues.
People loved the virtuous prince Rama and treated him as their spirit moving outside.

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samyagvidyaavratasnaato yathaavatsaaN^gavedavit |
ishhvastre cha pituH shreshhTho babhuuva bharataagrajaH || 2-1-20
20. vidyaavratasnaataH= after bathing in the discipline of education, samyak= properly, saaN^gavedavit= After knowing archery, yathaavat= as prescribed, bharataagrajaH= elder brother of Bharatha (Rama), babhuuva= was, shreshhThaH= better than, pituH= father, ishhvastre= in archery.
After completing his education properly, Rama, after knowing the science of archery as prescribed, was better than his father in the use of bow and arrows.

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kalyaaNaabhijanaH saadhuradiinaH satyavaagR^ijuH |
vR^iddhairabhiviniitashcha dvijairdharmaarthadarshibhiH || 2-1-21
21. kalyaanaabhijanaH= having born in a good clan, saadhuH= gentleman, adiinaH= not a feeble man, satyavaak= speaker of truth, R^ijuH= straightforward man, abhiviniitaH= properly trained by, vR^iddhaiH= elderly, dvijaiH= wisemen, dharmartha darshibhiH= who realized righteousness.
Rama, having born in a good clan, was gentle minded. He was not feeble. He spoke truth. He was straightforward. He was properly trained by elderly wise men that knew righteousness.

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dharmakaamaarthatattvajJNaH smR^itimaan pratibhaanavaan |
laukike samayaachaare kR^itakalpo vishaaradaH || 2-1-22
22. dharma kaamaartha tattvajnaH= one who knew the real form of desire, wealth and righteousness, smR^itimaan= one who had a good power of memory, pratibhaanavaan= one who had a spontaneous wisdom to respond, vishaaradaH= one who had skill, kR^itakalpaH= one who had created arrangement of, samayaachaare= customs useful at that time, laukike= for the society.
Rama knew the real form of desire, wealth and righteousness. He had a good memory power. He had a spontaneous wisdom. He had skills in arranging customs useful to society prevalent at that time.

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nibhR^itaH saMvR^itaakaaro guptamantraH sahaayavaan |
amoghakrodhaharshhashcha tyaagasaMyamakaalavit || 2-1-23
23. nibhR^itaH= Humble man, saMvR^itaakaaraH= Had an enclosed form, gupta mantraH= kept thoughts to himself, sahaayavaan= helped others, amogha krodha harshhashcha= his anger and pleasure not wasteful, tyaagasaMyama kaalavit= knew the timing of giving and non-giving.
Rama was humble. He did not let his feelings appear outwardly. He kept his thoughts to himself. He helped others. His anger and pleasure were not wasteful. He knew when to give and when not to give.

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dR^iDhabhaktiH sthiraprajJNo naasadgraahii na durvachaaH |
nistandrirapramattashcha svadoshhaparadoshhavit || 2-1-24
24.dR^iDha bhaktiH= had a firm devotion, sthira prajJNaH= had steadfast mind, aasadgraahii= was not stubborn, na durvachaaH= not speaking evil words, nistandriH= had no idleness, apramattaH= was alert, svadoshhaparadoshhavit= and recognized his own errors and those of others.
Rama had a firm devotion and steadfast mind. He was not stubborn nor did he speak evil words. He was free from idleness and was ever alert. He recognized his own errors and those of others.

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shaastrajJNashcha kR^itajJNashcha purushhaantarakovidaH |
yaH pragrahaanugrahayoryathaanyaayaM vichakshaNaH || 2-1-25
25. shaastrajJNaH cha= He knew sciences, kR^itajJNaH + cha= knew their practice, purushhaantarakovidaH= understood differences among men, yathaanyaayam= as per justice, vichakshaNaH= discriminator of, pragrahaanugrahayoH= punishment and protection.
Rama knew the theory and practice of sciences. He understood the differences among men. He could judiciously discriminate whom to protect and whom to punish.

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satsaMgrahapragrahaNe sthaanavinnigrahasya cha |
aayakarmaNyupaayajJNaH saMdR^ishhTavyayakarmavit || 2-1-26
26. satsaMgrahapragrahaNe= identifying the good and protecting them, sthaanavit= knew the people, nigrahasya cha= to be reprimanded, upaayajJNaH= knew the ways and means of, aaya karmaNi= getting income, sandR^ishhTa vyaya karmavit= knew the system of spending as mentioned in sastra.
He identified good men and protected them. He knew the people worthy of reprimand. He knew the ways and means of getting income as well as the system of spending, as perceived by economic sciences.

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shraishhThyaM shaastrasamuuheshhu praapto vyaamishrakeshhu cha |
arthadharmau cha saMgR^ihya sukhatantro na chaalasaH || 2-1-27
27. praaptaH= obtained, shraishhThyam= great skill, shaastrasamuuheshhu= in groups of sciences, vyaamishrakeshhu cha= and in their subsidiaries, sukhatantraH= Interested in enjoying comforts, saMgR^ihya= after understanding, artha dharmau= economic realities, na alasaH= and never remained inactive.
Rama could obtain great skill in the groups of sciences along with their subsidiaries. He was interested in enjoying comforts only after understanding the economic realities. He never remained inactive.

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vaihaarikaaNaaM shilpaanaaM vijJNaataarthavibhaagavit |
aarohe vinaye chaiva yuktovaaraNavaajinaam || 2-1-28
28. vijJNaataa= acquainted with, shilpaanaam= fine arts, vaihaarikaaNaam= useful in entertainment, arthavibhaagavit= knew how to distribute wealth, yuktaH= efficient in, aarohe= in riding, vinaye= in taming, vaaraNavaajinaam= elephants and horses.
Rama was acquainted with the fine arts useful for entertainment. He knew how to distribute the wealth. He was efficient in riding and taming of elephants and horses.

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dhanurvedavidaaM sreshhTho loke.atirathasaMmataH |
abhiyaataa prahartaa cha senaanayavishaaradaH || 2-1-29
29. shreshhThaH= best of persons, dhanur veda vidaam= knowing the science of archery, athirathasaMmataH= appreciated by the champions of archery, senaa nayavishaaradaH= Attained skills in moving the army properly, abhiyaataa= facing the enemies, prahartaa cha= (He) used to kill them.
Rama was the best of persons knowing the science of archery in the world; and was well appreciated by the champions of archery. He attained skills in marshalling the army. He faced and killed the enemies in battle.

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apradhR^ishhyashcha saMgraame kruddhairapi suraasuraiH |
anasuuyo jitakrodho na dR^ipto na cha matsarii |
na chaavamantaa bhuutaanaaM na cha kaalavashaanugaH || 2-1-30
30. kruddhaiH= enraged, suraasurair api= even by suras and asuras, apradhR^ishhyaH= (He) could not be defeated, saMgraame= in battle, anasuuyaH= had no jealousy, jitakrodhaH= conquered anger, na dR^iptaH= Had no arrogance, na matsarii cha= Had no envy, na cha avamantaa= not humiliated, bhuutaanaam= living beings, na kaala vashaanugaH cha= had not surrendered to time.
Even enraged celestials and demons could not defeat Rama in battle. He had no jealousy. He conquered anger. He had no arrogance and envy. He had not humiliated any living being. He had not surrendered to time.

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evaM shreshhThaguNairyuktaH prajaanaaM paarthivaatmajaH |
saMmatastrishhu lokeshhuvasudhaayaaH kshamaaguNaiH || 2-1-31
buddyaa bR^ihaspatestulyo viiryeNaapi shachiipateH |
31. paarthivaatmajaH= That prince Rama, evam shreshhThagunaiH= with these good virtues, yuktaH= fair, prajaanaam= to the people, saMmataH= was agreeable, trishhu lokeshhu= to the three worlds, kshamaa guNaiH= virtue of forgiveness, vasudhaayaaH= (comparable) to the earth, budhyaa= By wisdom, bR^ihaspate= to brihaspathi, viiryeNa= by valour, shachiipate= to devendra, tulyaH= (He was) equal.
That Prince Rama, with these good virtues, was fair to the people. He was agreeable to the three worlds. By patience and the related virtues, he was equal to earth, by wisdom to Brihaspathi and by valor to Devendra.

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tathaa sarvaprajaakaantaiH priitisaMjananaiH pituH || 2-1-32
guNairviruruche raamo diiptaH suurya ivaaMshubhiH |
32. raamaH= Rama, guNaiH= by virtues, sarva prajaakaantaiH= which are enlightening to all the people, priitisamjananaiH= which are source of liking, pituH= to his father, viruruche= was shining, suurya eva= like the sun, diiptaH= shining, aMshubhiH= by the rays.
Rama, by his virtues, was a source of happiness to all the people and a spring of joy to his father. As the sun shines with his rays, Rama was shining, thus, with his virtues.

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tamevaMvratasaMpannamapradhR^ishhyaparaakramam || 2-1-33
lokapaalopamaM naathamakaamayata medinii |
33. medinii= the Earth, akaamayata= wished, tam= Rama, naatham= (to be) the lord, evaM vrathasaMpannam= as he was adorned with disciplined life, apradhR^ishhya paraakramam= having undefeatable valor, lokapaalopamam= equal to the universal lords like Indra.
The earth wished Rama to be her Lord as he was adorned with self -control and norms of behavior bearing undefeatable valor equal to that of universal lords like Indra.

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etaistu bahubhiryuktaM guNairanupamaiH sutam || 2-1-34
dR^ishhTvaa dasharatho raajaa chakre chintaaM paraMtapaH |
34. raajaa= King dasaratha, paraMtapaH= who annihilates enemies, chakre= constructed, chintaaM= thoughts, dR^ishhTvaa= after observing, sutam= the son, bahubhiH= (having) many, anupamaiH= incomparable, etaiH= these, guNaiH= virtues.
Dasaratha, who annihilates enemies, started thinking as follows after observing his son with his many incomparable virtues.

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atha raajJNo babhuuvaivaM vR^iddhasya chirajiivinaH || 2-1-35
priitireshhaa kathaM raamo raajaa syaanmayi jiivati |
35. atha= thereafter, chiranjiivinaH= long living, vR^idhasya= aged, raajJNaH= Dasaratha, evam babhuuva= thus thought, katham syaat= how will, raamaH= Rama (become), raajaa= king, maya jiivati= while I am alive, eshhaa priitiH= (shall I enjoy) this happiness.
The long living and aged Dasaratha thought: "Will Rama become king while I am still alive? Shall I enjoy that happiness?"

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eshhaa hyasya paraa priitirhR^idi saMparivartate || 2-1-36
kadaa naama sutaM drakshyaamyabhishhiktamahaM priyam |
36. eshhaa paraa= this great, priithiH= loving thought, saMparivartatehi= was ringing, hR^idi= in his heart, naama= when, drakshyaami= shall I see, priyam sutam= beloved son Rama, abhishhiktam= crowned as king.
A great loving thought was ringing in his mind that when he would be able to see his beloved son Rama crowned as a king.

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vR^iddhikaamo hi lokasya sarvabhuutaanukampanaH || 2-1-37
mattaH priyataro loke parN^anya iva vR^ishhTimaan |
37. loke= In the country, mattaH= Better than me, priyataraH hi= (he is) better liked, vR^ishhTimaan= raining, parjanyaH iva= like cloud, vR^iddhi kaamaH= desires development of, lokasya= world, sarvabhuuta anukampanaH= has equal compassion towards all living creatures.
"Is not Rama, as a raining cloud to the earth, better liked by people than me, as he desires the development of the world and has equal compassion towards all living beings."

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yamashakrasamo viirye bR^ihaspatisamo matau || 2-1-38
mahiidharasamo dhR^ityaaM mattashcha guNavattaraH |
38. viirye= In valour, yama sakra samaH= equal to Yama and Indra, matau= in wisdom, bR^ihaspati samaH= equal to Bruhaspati, dhR^ityaam= in courage, mahiidhara samaH= equal to mountain, guNavattaraH= better virtues, mattaH cha= than me.
"Rama is equal to Yama and Devendra in valor, to Brihaspati in wisdom and to a mountain in courage. He is more virtuous than me."

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mahiimahamimaaM kR^itsnaamadhitishhThantamaatmajam || 2-1-39
anena vayasaa dR^ishhTvaa yathaa svargamavaapnuyaam |
39. yathaa= How, aham= I, avaapnuyaam= attain, svargam= heaven, dR^ishhTvaa= after seeing, anena vayasaa= in this age, aatmajaam= my son, adhitishhThantam= ruling, kR^itsnaam= the entire, imaam mahiim= this Earth.
"Shall I attain heaven, after seeing in this age, my son ruling the entire earth?"

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ityetai rvividhai staistai ranyapaarthivadurlabhaiH || 2-1-40
shishhTairaparimeyaishchha loke lokottarairguNaiH |
taM samiikshya mahaaraajo yuktaM samuditaiH shubhaiH || 2-1-41
nishchitya sachivaiH saardhaM yuvaraajamamanyata |
40,41. iti= this way, vividhaiH= various, anya paarthiva durlabhaiH= Not at all seen in other kings, taistaiH= those and those, ethaiH= these virtues, loke= in the world, aparimeyaiH= which can not be counted, lokottaraiH= Best in the world, samuditaiH= gathered at one place, shubhaiH= auspicious, yuktaM= containing, shishhTaih= the remaining, guNaiH= virtues, samiikshya= seeing, tam= that Rama, mahaaraajaH= king of Dasaratha, sachivaiH saardhaM= along with ministers, nishchitya= decided, yuvaraajam= as prince, amanyata= thought.
Rama had many other virtues beyond hitherto stated virtues not to be seen in other kings. His virtues cannot be counted and they are the best in the world. Seeing that type of virtuous Rama, Dasaratha along with his ministers, decided to make Rama the prince.

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divyantarikshe bhuumau cha ghoramutpaatajaM bhayam || 2-1-42
saMchachakshe.atha medhaavii shariire chaatmano jaraam |
42. atha= thereafter, medhaavii= the wise Dasaratha, aachachakshe= said, ghoram= great, bhayam= alarm, divi= in heaven, antarikshe= in space, bhuumau cha= in earth, utpaadajam= comet like things, aatmanaH= his, shariire= body, jaraam cha= getting aged.
The wise Dasaratha said that there was sign of a great alarm being forecast because of comet like things found in earth heaven and the sky. He also told the ministers that his body was getting aged.

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puurNachandraananasyaatha shokaapanudamaatmanaH || 2-1-43
loke raamasya bubudhe saMpriyatvaM mahaatmanaH |
43. bubudhe= (He) recognised, raamasya= Rama, puurNachandraananasya= one who has a face like a full moon, mahaatmanaH= great wise man, loke saMpriyatvaM= liked by the people, athaH= and, aatmanaH shokaapanudam= will remove his worry.
He recognized that if Rama were crowned as king, he would not have worries as Rama had beautiful face as a full moon; was a great wise man; and was liked by the people.

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aatmanashcha prajaanaaM cha shreyase cha priyeNa cha || 2-1-44
praaptakaalena dharmaatmaa bhaktyaa tvaritavaan nR^ipaH |
44. dharmaatma= the righteous, nR^ipaH= King Dasaratha, priyeNa cha= to his liking, tvaritavaan= was hurried, bhaktyaa= with interest, sreyase cha= beneficial to, aatmanashcha= his own self (and), prajaanaam cha= people, praaptakaalena= time has come.
The righteous Dasaratha was hurried with concern in the coronation of Rama as it is for his own benefit and for the benefit of people. Because it is as per his liking and also as the appropriate time has come.

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naanaanagaravaastavyaan pR^ithagjaanapadaanapi || 2-1-45
samaaninaaya medinyaaH pradhaanaan pR^ithiviipatiin |
45.naanaa nagaravaastavyaan= those residing in various cities, jaanapadaanapi= those residing in villages, pradhaanaan= principal officers, medinyaaH= of lands, pR^ithiviipatiin= kings, pR^ithak= separately, samaaninaaya= called for.
Dasaratha called for other kings and officers staying in various cities and villages in his kingdom separately.

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na tu kekayaraajaanaM janakaM vaa naraadhipaH || 2-1-46
tvarayaa chaanayaamaasa pashchaattau shroshhyataH priyam |
46. tvarayaa= By hurry, naraadhipaH= the king, anayaame= did not call for, kekayaraajaanaM= the king of kekaya, janakaM vaa= or Janaka, tau= both of them, shroshhyataH= could hear, priyam= the good news, pashchaat= afterwards.
The hurried Dasaratha did not call for the king Kekaya, the maternal uncle of Bharatha or the King Janaka as he thought they both could hear the good news even afterwards.

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taanveshmanaanaabharaNairyathaarhaM pratipuujitaan || 2-1-47
dadarshaalaMkR^ito raajaa prajaapatiriva prajaaH |
47. raajaa= The king, prathipuujitaan= presented, taan= all of them, veshmanaanaabharaNaiH= houses and various jewelry, yathaarhaM= suitably, alaMkR^itaH= adorned himself, dadarsha= looked them, prajaapatiH= (like) lord Brahma, prajaaH iva= as children.
The king Dasaratha presented them suitably with houses and jewelry. Duly adorned himself, he looked after them in the manner Lord Brahma looks after his children.

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athopavishhTe nR^ipatau tasmin parabalaardane || 2-1-48
tataH pravivishuH sheshha raajaano lokasammataaH |
48. atha= There afterwards, sheshhaaH= the remaining, rajaanaH= kings, lokasammataaH= loved by the people, pravivishuH= entered, tataH= after, nR^ipatau= the king, parabalaardhane= who annihilates the opponent's army, upavishhTe= occupied his seat.
All the invited kings, duly liked by their people, entered the assembly after the king Dasaratha , who annihilates the opponent's army, occupied his seat.

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atha raajavitiirNeshhu vividheshhvaasaneshhu cha || 2-1-49
raajaanamevaabhimukhaa nishhedurniyataa nR^ipaaH |
49. atha= There afterwards, nR^ipaaH= those kings, nishheduH= sat, vividheshhu= in various, aasaneshhu= seats, raajavitiirneshhu= allotted by king, abhimukheH= facing towards, raajaanameva= the said king, niyataH= as per rules.
The kings thus entered, occupied their various seats allotted to them by the king, by facing toward the king as per the prescribed rules.