Shloka 38

भरतः कोसलपुरे प्रशास्तु वसुधामिमाम्।नानारत्न समाकीर्णां सवाजिरथकुञ्जराम्।।।।

bharataḥ kosalapure praśāstu vasudhām imām | nānārत्नasamākīrṇāṁ savājirathakuñjarām ||

“കോസലപുരത്തിൽ (അയോധ്യയിൽ) ഭരതൻ ഈ ഭൂമിയെ ഭരിക്കട്ടെ—നാനാവിധ രത്നങ്ങളാൽ നിറഞ്ഞതും, കുതിരകളും രഥങ്ങളും ഗജങ്ങളും സമൃദ്ധമായതുമായ ഈ രാജ്യത്തെ.”

सप्तseven
सप्त:
Visheshana (विशेषण)
TypeAdjective
Rootसप्तन् (प्रातिपदिक)
Formसंख्याशब्द (indeclinable-like), विशेषणम्—वर्षाणि
सप्तseven
सप्त:
Visheshana (विशेषण)
TypeAdjective
Rootसप्तन् (प्रातिपदिक)
Formसंख्याशब्द, विशेषणम्—वर्षाणि
and
:
Sambandha (सम्बन्धः/समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय
वर्षाणिyears
वर्षाणि:
Karma (कर्म)
TypeNoun
Rootवर्ष (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, बहुवचन; कालपरिमाणम्
दण्डकारण्यम्Dandaka forest
दण्डकारण्यम्:
Karma (कर्म)
TypeNoun
Rootदण्डक + अरण्य (प्रातिपदिक)
Formतत्पुरुष-समास, नपुंसकलिङ्ग, द्वितीया, एकवचन
आश्रितःhaving resorted to
आश्रितः:
Karta (कर्ता)
TypeAdjective
Rootआ + श्रि (धातु)
Formक्त-प्रत्ययान्त (PPP), पुंलिङ्ग, प्रथमा, एकवचन; कर्तरि प्रयोगः—आश्रितः (having taken refuge)
अभिषेकम्consecration
अभिषेकम्:
Karma (कर्म)
TypeNoun
Rootअभिषेक (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन
इमम्this
इमम्:
Visheshana (विशेषण)
TypeAdjective
Rootइदम् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन; विशेषणम्—अभिषेकम्
त्यक्त्वाhaving abandoned
त्यक्त्वा:
Purvakala (पूर्वकाल/क्रियाविशेषण)
TypeVerb
Rootत्यज् (धातु)
Formक्त्वा-प्रत्ययान्त (absolutive/gerund), अर्थः—त्यक्त्वा (having abandoned)
जटा-अजिन-धरःwearing matted hair and deerskin
जटा-अजिन-धरः:
Visheshana (विशेषण)
TypeAdjective
Rootजटा (प्रातिपदिक) + अजिन (प्रातिपदिक) + धर (प्रातिपदिक)
Formतत्पुरुष-समास (जटां च अजिनं च धरति इति), पुंलिङ्ग, प्रथमा, एकवचन; विशेषणम्—(त्वम्)
वसlive
वस:
Kriya (क्रिया)
TypeVerb
Rootवस् (धातु)
Formलोट् (imperative), परस्मैपद, मध्यमपुरुष, एकवचन

Maharaja (Dasaratha) with his senses dulled had become emaciated due to sorrow and suffering. With an agitated and troubled mind, he was breathing heavily. Although unshakable, he looked agitated like an ocean with successive rows of waves, like the Sun in eclipse, like an ascetic who has uttered falsehood.

B
Bharata
K
Kosala
A
Ayodhya
R
Rama

FAQs

It frames a claim about rajadharma (who should rule). In the larger episode, the tension is between political power and the higher dharma of truth-keeping and rightful conduct.

Kaikeyī states her demand that Bharata should rule Ayodhyā, implying Rāma’s removal from succession.

Indirectly, it sets up Rāma’s virtue: renunciation and commitment to dharma despite the lure of a wealthy kingdom.