कौशल्याया मङ्गलविधानम् · Kausalya’s Benedictions and Protective Rites for Rama
Spoken by Kaikeyi to RamaSetting: Ayodhya (departure context; forest ahead implied)Places named: कानन, गहनSetting out toward exile in the forest (vana-gamana)
प्लवगा वृश्चिका दंशामशकाश्चैव कानने ।
सरीसृपाश्च कीटाश्च मा भूवन्गहने तव ॥१८॥
plavagā vṛścikā daṃśā maśakāś caiva kānane |
sarīsṛpāś ca kīṭāś ca mā bhūvan gahane tava ||18||
इस घने जंगल में बंदर, बिच्छू, मच्छर तुम्हे तकलीफ न दें। साँप-बिच्छू और कीड़े मकोड़े भी तुम्हे छेड़ न दें।
May monkeys, scorpions, wild gnats, mosquitoes, reptiles and insects in that inaccessible forest not trouble you!
When duty cannot be altered, love expresses itself as prayer for obstacle-free conduct of dharma.
Model for śānti-prārthanā before travel; cultivating protective goodwill (maitrī) and surrender.
The forest as saṃsāra with subtle 'stings' (kleśa); prayer for non-affliction parallels seeking freedom from upādhi-based disturbances.
Echo of 'abhaya' aspiration (fearlessness) as a spiritual good (cf. Taittirīya/Br̥hadāraṇyaka abhaya motifs).
Vālmīki Rāmāyaṇa 2.25.19-21 (continuation of protective blessings); Vālmīki Rāmāyaṇa 2.26 (Kaushalyā’s further lament/blessing context)
Vedic/Gr̥hya śānti-prayoga patterns: warding off bites/stings and forest dangers
Ayodhyākāṇḍa: parental blessings at departure (Daśaratha/Kaushalyā/Sumitṛā blessings motifs)
Anuṣṭup (śloka)
Grieving
Mandra-niṣāda to madhyama, soft cadence for benedictive prohibitives (मा भूवन्).
Dharma is lived amid ordinary discomforts: the verse acknowledges that righteousness in exile includes patiently facing small but constant hardships.
Beyond supernatural threats, the blessing addresses everyday dangers and irritations of forest life.
Forbearance (kṣamā/titikṣā): the ability to endure minor afflictions without abandoning one’s truthful path.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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