Valmiki Ramayana 2.2.50-51: Ayodhya Kanda, Sarga 2, Shlokas 50-51
यौवराज्य-प्रस्तावः
Proposal for Rāma’s Installation as Heir-Apparent
Setting: अयोध्या (implied capital of Kosala)Places named: राष्ट्र, पुरवर
बलमारोग्यमायुश्च रामस्य विदितात्मनः ।
देवासुरमनुष्येषु सगन्धर्वोरगेषु च ॥५०॥
आशंसते जनस्सर्वो राष्ट्रे पुरवरे तथा ।
आभ्यन्तरश्च बाह्यश्च पौरजानपदो जनः ॥५१॥
balam ārogyam āyuś ca rāmasya viditātmanaḥ |
devāsura-manuṣyeṣu sa-gandharvorageṣu ca ||50||
āśaṃsate janaḥ sarvo rāṣṭre puravare tathā |
ābhyantaraś ca bāhyaś ca paura-jānapado janaḥ ||51||
सब लोग राम के लिए दुआ करते हैं कि उनमें ताकत हो, सेहत ठीक रहे, उमर लंबी हो। देवता, असुर, इंसान, सब दुआ करते हैं। शहर में, गाँव में, सब जगह लोग उनकी खैरियत माँगते हैं।
Sandhi Notes
- बलमारोग्यमायुश्च = बलम् + आरोग्यम् + आयुः + च
- देवासुरमनुष्येषु = देव + असुर + मनुष्येषु (द्वन्द्व)
- सगन्धर्वोरगेषु = स + गन्धर्व + उरगेषु
- जनस्सर्वः = जनः + सर्वः
- आभ्यन्तरश्च = आभ्यन्तरः + च
- बाह्यश्च = बाह्यः + च
Gandharvas, uragas, devas, asuras, the inhabitants of towns and villages, all men living in neighbouring or distant regions are wish the illustrious Rama strength, health and long life.
The teaching
A ruler’s recognized inner worth (viditātman) becomes a public refuge; collective welfare is tied to the health and longevity of the dharmic leader.
- Ethical theme
- Rāja-dharma / loka-hita
Devotion and practice
Cultivates maṅgala-bhāvanā and gratitude toward righteous leadership; supports japa with ‘Śrī Rāma’ as a welfare-intent (loka-kalyāṇa) practice.
- Deity praised
- Rāma (as dharmic ideal; also implicit prayer through devas)
- Form of praise
- Vandana (salutation)
Mood and themes
- Rasa
- Shanta (peace), with Vira (heroism)
- Mood
- Auspicious, collective, confident
Themes
- Dharma
- Public legitimacy
- Ideal kingship
- Itihasa
- Ethics
The ‘known Self’ (viditātman) suggests steadiness in ātma-jñāna/ātma-niyama as the basis of righteous rule; the many seek the good through the presence of a sattvic leader.
Idea of the ‘mahān’ whose presence becomes a boon to many (cf. emphasis on śreyas and loka-hita in Upaniṣadic ethics, without direct quotation).
Vālmīki Rāmāyaṇa, Ayodhyākāṇḍa 2.2 (public desire for Rāma’s yuvārājya across adjacent verses); Rāmacaritamānasa, Ayodhyākāṇḍa (citizens’ longing for Rāma’s coronation)
Vedic ‘sarva-loka-hita’ ideal of the righteous ruler (rājadharma themes)
Bālakāṇḍa: Rāma’s virtues praised by sages and citizens (general motif); Ayodhyākāṇḍa: build-up to yuvārāja-abhiṣeka
अनुष्टुप् (Anuṣṭubh)
Narrative-solemn (maṅgala-kāmanā)
Madhyama (middle register)
FAQs
A dharmic heir gains universal goodwill because his character is ‘known’ and trusted; legitimacy arises from virtue recognized across society (and poetically, across realms of beings).
The text describes widespread prayers and good wishes for Rama, showing a consensus that he should lead.
Vidita-ātmatā—Rama’s proven, publicly recognized integrity and steadiness that inspires collective blessing.
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