Ramayana — Ayodhya Kanda, Sarga 3, Shloka 27
यौवराज्याभिषेक-उपकल्पनम्
Preparations for Rama’s Installation as Yuvaraja
गन्धर्वराजप्रतिमं लोके विख्यातपौरुषम्।।।।दीर्घबाहुं महासत्त्वं मत्तमातङ्गगामिनम्।चन्द्रकान्ताननं राममतीव प्रियदर्शनम्।।।।रूपौदार्यगुणैः पुंसां दृष्टिचित्तापहारिणम्।घर्माभितप्ताः पर्जन्यं ह्लादयन्तमिव प्रजाः।।।।न ततर्प समायान्तं पश्यमानो नराधिपः।
gandharvarāja-pratimaṃ loke vikhyāta-pauruṣam | dīrgha-bāhuṃ mahā-sattvaṃ matta-mātaṅga-gāminam | candrakānta-ānanaṃ rāmam atīva priya-darśanam | rūpa-audārya-guṇaiḥ puṃsāṃ dṛṣṭi-citta-apahāriṇam | gharmābhitaptāḥ parjanyaṃ hlādayantam iva prajāḥ | na tatarpa samāyāntaṃ paśyamāno narādhipaḥ ||
Rāma parecia a própria imagem do rei dos Gandharvas, célebre no mundo por seu valor: de longos braços, de grande vigor, caminhando com a majestade de um elefante embriagado; com o rosto como pedra da lua, belíssimo de contemplar. Por sua beleza, nobreza e virtudes, arrebatava os olhos e os corações dos homens; e, como a chuva que deleita os que ardem no calor, alegrava o povo. Vendo-o aproximar-se, o rei não se saciava.
The rajarsi, (Dasaratha), seated among the kings like Indra amidst maruts, beheld his son Rama sitting in a chariot and approaching him.
FAQs
The dharmic ideal of leadership: Rāma’s attractiveness is not merely physical; it is grounded in virtues (guṇa) and generosity (audārya) that bring relief and joy to the people—like life-giving rain.
Rāma approaches the royal assembly; the narration pauses to describe his appearance and the effect he has on the king and the people.
Rāma’s guṇa and audārya—inner excellence and noble generosity—presented as the true source of his public charisma.