यौवराज्य-प्रस्तावः
Proposal for Rāma’s Installation as Heir-Apparent
Addressed to King DaśarathaSetting: Ayodhyā
इच्छामो हि महाबाहुं रघुवीरं महाबलम् ।
गजेन महताऽयान्तं रामं छत्रावृताननम् ॥२२॥
icchāmo hi mahā-bāhuṃ raghu-vīraṃ mahā-balam |
gajena mahatā yāntaṃ rāmaṃ chatrāvṛtānanaṃ ||22||
Sesungguhnya kami rindu untuk menatap Rāma—wira keturunan Raghu yang berlengan perkasa, maha kuat—datang menaiki gajah besar, wajahnya terlindung di bawah payung diraja.
We cherish to see the mighty-armed hero among the Raghus, Rama, riding on a majestic elephant, his countenance shadowed by the royal parasol.
Public longing for a dharmic heir reflects the ideal that kingship is validated by virtue and the people’s welfare, not mere power.
Smaraṇa of Rāma’s kṣātra-tejas and dharmic majesty; cultivates श्रद्धा in righteous leadership and inner nobility.
The parasol shading the face suggests the veiling of tejas; sovereignty as a manifestation of inner sattva/tejas when aligned with dharma.
Echo of the kṣatra-tejas ideal (kṣatra as protector) seen across Upaniṣadic discussions of kṣatra and brahma (e.g., the dignity of kṣatriya power when dharmic).
Vālmīki Rāmāyaṇa 2.2.17-21 (public acclamation and desire for Rāma’s consecration); Vālmīki Rāmāyaṇa 2.4 (preparations/royal insignia motifs around abhiṣeka)
Royal insignia imagery common in Purāṇic rājyābhiṣeka descriptions (gaja, chatra, cāmara)
Bālakāṇḍa 1.5-1.6 (Rāma’s guṇas praised as ideal prince)
Anuṣṭup
Joyful
Madhyama (middle register)
The verse links righteous rule with public legitimacy: the people’s desire to witness the heir’s royal insignia reflects dharma as social order upheld through recognized, ceremonial affirmation of authority.
The assembly expresses eagerness to see the public signs of Rāma’s elevation—an auspicious, visible confirmation of succession.
Rāma’s heroic stature and strength (mahābāhu, mahābala), presented as qualities suited to protecting and sustaining dharmic governance.
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