Ramayana — Bala Kanda, Sarga 22, Shloka 8
बलातिबलोपदेशः
The Instruction of Bala and Atibala
तदा कुशिकपुत्रं तु धनुष्पाणी स्वलङ्कृतौ।।1.22.8।।बद्धगोधाङ्गुलित्राणौ खड्गवन्तौ महाद्युती ।कुमारौ चारुवपुषौ भ्रातरौ रामलक्ष्मणौ ।।1.22.9।।अनुयातौ श्रिया दीप्तौ शोभयेतामनिन्दितौ।स्थाणुं देवमिवाचिन्त्यं कुमाराविव पावकी ।।1.22.10।।
tadā kuśikaputraṁ tu dhanuṣpāṇī svalaṅkṛtau || 1.22.8 ||
baddhagodhāṅgulitrāṇau khaḍgavantau mahādyutī |
kumārau cāruvapuṣau bhrātarau rāmalakṣmaṇau || 1.22.9 ||
anuyātau śriyā dīptau śobhayetām aninditau |
sthāṇuṁ devam ivācintyaṁ kumārāv iva pāvakī || 1.22.10 ||
Da folgten die beiden Brüder Rāma und Lakṣmaṇa dem Sohn Kuśikas: den Bogen in der Hand und wohlgeschmückt, mit geschützten Fingern und Armen für den Bogenschuss, mit Schwertern an der Seite, strahlend und von schöner Gestalt. In Glanz entflammt und tadellos erschienen sie wie die beiden Söhne des Feuergottes, die dem unergründlichen Herrn Sthāṇu (Śiva) folgen.
Then bows in hand, well-attired, their fingers encased in mongrel skin, for protection (against the bow-string) armed with scimitars, resplendent, young, handsome the two brothers, Rama and Lakshmana shone unblemished. As they followed sage Viswamitra spreading radiance, they looked like sons of the god of fire, (Skanda and Visakhu) following the incomprehensible Siva.
FAQs
Dharma as disciplined protection: the princes’ weapons and radiance signify readiness to defend yajña and sages, not personal conquest—power subordinated to righteous purpose.
Rāma and Lakṣmaṇa are depicted fully equipped and splendid as they accompany Viśvāmitra on the onward journey.
Blamelessness joined with capability: purity of intention (anindita) alongside competence and preparedness.