Shloka 2.3.26

यौवराज्याभिषेक-उपकल्पनम् (Preparations for Rama’s Installation as Yuvaraja)

Devanagari script

तेषां मध्ये स राजर्षिर्मरुतामिव वासवः।।।।प्रासादस्थो रथगतं ददर्शायान्तमात्मजम्।

Transliteration

gandharvarāja-pratimaṃ loke vikhyāta-pauruṣam | dīrgha-bāhuṃ mahā-sattvaṃ matta-mātaṅga-gāminam | candrakānta-ānanaṃ rāmam atīva priya-darśanam | rūpa-audārya-guṇaiḥ puṃsāṃ dṛṣṭi-citta-apahāriṇam | gharmābhitaptāḥ parjanyaṃ hlādayantam iva prajāḥ | na tatarpa samāyāntaṃ paśyamāno narādhipaḥ ||

Translation

Rāma looked like the very image of the king of the Gandharvas, famed in the world for valor—long-armed, mighty, moving with the majestic gait of an intoxicated elephant, with a moonstone-like face and exceedingly pleasing to behold. By his beauty, nobility, and virtues he stole the eyes and hearts of men; like rain that delights people scorched by heat, he gladdened the populace. Watching him draw near, the king could not be sated.

Context

The rajarsi, (Dasaratha), seated among the kings like Indra amidst maruts, beheld his son Rama sitting in a chariot and approaching him.

Characters & Entities

• Rāma
• Daśaratha (narādhipaḥ)
• Gandharva-king (as a comparison)
• Parjanya (rain-god, as a comparison)
• people (prajāḥ)

FAQs

What is the core ethical principle (Dharma) in this verse?

The dharmic ideal of leadership: Rāma’s attractiveness is not merely physical; it is grounded in virtues (guṇa) and generosity (audārya) that bring relief and joy to the people—like life-giving rain.

What is the narrative situation?

Rāma approaches the royal assembly; the narration pauses to describe his appearance and the effect he has on the king and the people.

Which character virtue is emphasized?

Rāma’s guṇa and audārya—inner excellence and noble generosity—presented as the true source of his public charisma.