यौवराज्य-प्रस्तावः
Proposal for Rāma’s Installation as Heir-Apparent
Spoken by DasharathaSetting: Ayodhyā (court context implied)
राम स्सत्पुरुषो लोके सत्यधर्मपरायणः ।
साक्षाद्रामाद्विनिर्वृत्तो धर्मश्चापि श्रिया सह ॥२९॥
rāmaḥ satpuruṣo loke satyadharmaparāyaṇaḥ |
sākṣād rāmād vinirvṛtto dharmaś cāpi śriyā saha ||29||
लोके रामः सत्पुरुषः सत्यधर्मपरायणः। साक्षाद् रामादेव धर्मः श्रिया सह विनिर्वृत्त इव।
Devoted to truth and righteousness Rama is the most venerable among men in this world. Even righteousness along with prosperity flows directly from Rama.
When a leader is anchored in satya and dharma, prosperity naturally accompanies and social order stabilizes.
Meditation on Rāma as the fountain of dharma supports ethical sādhanā and inner steadiness.
The notion that order (dharma) and abundance (Śrī) +cflow+c from a realized, sattvic center parallels the idea that harmony in the world reflects alignment with the Self.
Satya as the ground of dharma resonates with Upaniṣadic primacy of satyam (+csatyam jñānam anantam+c as later formulation; earlier satya-ṛta emphasis).
Vālmīki Rāmāyaṇa 1.1 (Rāma as dharmātmā); Mahābhārata Śāntiparvan (rājā as dharma+cś embodiment; Śrī following dharma); Rāmacaritamānasa (Rāma as maryādā-puruṣottama; dharma established through him)
Śrī as Vedic auspicious principle (Lakṣmī/Śrī sūkta milieu)
Ayodhyākāṇḍa: later contrast when adharma-like intrigue disrupts Śrī in the palace
Anuṣṭubh
Solemn
Mandra-to-madhya, sustained on satya-dharma-parāyaṇaḥ
Dharma is presented as not merely a rule but a living force embodied in a person: Rāma’s commitment to satya (truth) makes righteousness naturally arise and spread through him.
In the royal assembly at Ayodhyā, Daśaratha (or the court narration aligned with him) praises Rāma’s qualities while speaking to gathered rulers, building the case for Rāma’s eminence.
Satya-dharma-parāyaṇatā—steadfast devotion to truth and righteousness—so complete that dharma and prosperity are said to emanate from him.
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