चित्रकूटे सैन्यधूलिशब्ददर्शनम्
Alarm at Chitrakūṭa: Lakṣmaṇa sights the approaching army
Spoken by Lakṣmaṇa to RamaSetting: Citrakuta region (Rama’s forest dwelling)Places named: Ayodhya (implied by 'rajya')
यन्निमित्तं भवान्राज्याच्छ्युतो राघव शाश्वतात् ॥२३॥
सम्प्राप्तोऽयमरिर्वीर भरतो वध्य एव मे ।
yannimittaṃ bhavān rājyāc chyuto rāghava śāśvatāt ||23||
samprāpto ’yam arir vīra bharato vadhya eva me |
Wahai Raghava, kerananya tuanku tersingkir dari kerajaan yang kekal, kini Bharata itu telah tiba sebagai musuh. Wahai pahlawan, bagiku dia hanya layak untuk dibunuh.
O that mighty warrior Bharata, on whose account you have been banished from the perpetual kingdom, comes here as a foe and as for me, he deserves to be slain.
Anger and incomplete knowledge can invert dharma by turning kin into 'enemies'; counsel must be tested against truth and righteousness.
Practice of krodha-nigraha (restraint of anger) and viveka before action; remembering Rama as dharma-incarnate who restrains impulsive violence.
Avidyā-driven adhyāropa: superimposing 'enemy' on a brother due to anger and incomplete knowledge; contrasts with viveka.
Kaṭha Upaniṣad’s theme of śreyas vs preyas: impulsive violent 'preyas' counsel versus dharmic restraint (implicit).
Vālmīki Rāmāyaṇa 2.96 (Lakṣmaṇa’s wrathful counsel throughout this sarga); Mahābhārata, Udyoga Parva: kin misread as enemies in succession crises (general parallel)
Vedic/Smṛti rāja-dharma discussions on rightful succession (general)
Ayodhyākāṇḍa: Kaikeyī’s boons and Rama’s exile (earlier narrative cause); Ayodhyākāṇḍa: Bharata’s later refusal of kingship (contrast, later in text)
Anuṣṭup (śloka)
Commanding
Udātta-prāya with sharp nyāsa on 'वध्य एव मे'
The verse dramatizes the danger of adharma through hasty judgment: assuming guilt and prescribing violence without full knowledge violates dharmic restraint.
Seeing the approaching forces, Lakṣmaṇa interprets Bharata’s arrival as hostile and urges lethal action.
Loyalty, though expressed as excessive wrath—showing how devotion must be balanced by discernment (viveka).
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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