Sloka & Translation

[Lakshmana speaks of his valour-- condemns destiny as feeble and powerless-- urges Rama to get consecrated-- Rama resolves to obey his father's command.]

iti bruvati rāmē tu lakṣmaṇō.dhaśśirā muhuḥ.

śrṛtvā madhyaṅ jagāmēva manasā duḥkhaharṣayōḥ৷৷2.23.1৷৷


rāmē when Rama, iti like this, bruvati was speaking, śrutvā having heard, lakṣmaṇaḥ Lakshmana, adhaśśirā: with his head down, manasā in his mind, muhuḥ repeatedly, duḥkhaharṣayō: in grief and joy, madhyam midway, jagāmēva as if entered.

While Rama was speaking thus, Lakshmana listened to him with his head down, experiencing both grief and joy.
tadā tu badhdvā bhrukuṭīṅ bhruvōrmadhyē nararṣabhaḥ.

niśaśvāsa mahāsarpō bilastha iva rōṣitaḥ৷৷2.23.2৷৷


nararṣabhaḥ best among men (Lakshmana), tadā tu then, bhruvō: brows, madhyē in between, bhrukuṭīm a frown, badhdvā having knitted, bilasthaḥ in its hole, rōṣitaḥ seized with anger, mahāsarpaḥ great serpent, iva like, niśaśvāsa hissed.

Lakshmana, frowning between his eye-brows, hissed like a great serpent seized with anger in its hole.
tasya duṣprativīkṣaṅ tadbhrukuṭīsahitaṅ tadā.

babhau kruddhasya siṅhasya mukhasya sadṛśaṅ mukham৷৷2.23.3৷৷


tadā then, duṣprativīkṣam frightening to look at, bhrukuṭī sahitam with frown, tat that, tasya his, mukham face, kruddhasya of angry ones, siṅhasya of a lion, sadṛśam similar, babhau shone.

With his frown, his face looked frightening like the face of a lion provoked.
agrahastaṅ vidhunvaṅstu hastī hastamivātmanaḥ.

tiryagūrdhvaṅ śarīrē ca pātayitvā śirōdharām৷৷2.23.4৷৷

agrākṣṇā vīkṣamāṇastu tiryagbhrātaramabravīt.


hastī elephant, ātmanaḥ its own, hastam iva like its trunk, agrahastam forearm, vidhunvan shaking, śirōdharām neck, śarīrē in the body, tiryak horizontally, ūrdhvaṅca upward, pātayitvā casting, agrākṣṇā with pointed look, bhrātaram to brother, tiryak obliquely, vīkṣamāṇaḥ looking, abravīt said.

Shaking his forearm like an elephant raising its trunk, moving his neck horizontally and vertically and casting a pointed and oblique look at his brother, Lakshmana said:
asthānē sambhramō yasya jātō vai sumahānayam৷৷2.23.5৷৷

dharmadōṣa prasaṅgēna lōkasyānatiśaṅkayā.

kathaṅhyētadasambhrāntastvadvidhō vaktumarhati৷৷2.23.6৷৷

yathā daivamaśauḍīraṅ śauṇḍīra! kṣatriyarṣabha!.


śauṇḍīra kṣatriyarṣabha! great among brave kshatriyas, yasya whose, dharmadōṣaprasaṅgēna (your) stand that harm will be done to righteousness, lōkasya of the world, anatiśaṅkayā apprehending verdict in favour of exile, asthānē at improper time, ayam this, sumahān great, sambhramaḥ haste, jātaḥ vai was born, tvadvidhaḥ men such as you are, asambhrāntaḥ without apprehension, aśauṇḍīram devoid of strength, daivam destiny, yathā as, ētat all this, katham how, vaktum to tell, arhati is fit for you.

O Rama, the greatest among the brave kshatriyas! you say this because of your fear that (by disobeying father's command) harm will be done to righteousness. This great haste is unwarranted for there is the least apprehension about people's verdict (in favour of exile). How do you, of all persons, speak about destiny as all-powerful in these circumstances when it is powerless?
kinnāma kṛpaṇaṅ daivamaśaktamabhiśaṅsasi৷৷2.23.7৷৷

pāpayōstē kathaṅ nāma tayōśśaṅkā na vidyatē.


kṛpaṇam pitiable, aśaktam powerless, daivam destiny, kim nāma what for, abhiśaṅsasi you are extoling, pāpayōḥ of two vicious people, tayōḥ of both of them, tē to you, śaṅkā apprehension, kathaṅ nāma how, na vidyatē does not arise.

Why do you extol this pitiable and powerless destiny? Why don't you doubt those two vicious persons (Dasaratha and Kaikeyi)?
santi dharmōpadhā ślakṣṇāḥ dharmātmankiṅ na budhyasē৷৷2.23.8৷৷

tayōssucaritaṅ svārthaṅ śāṭhyātparijihīrṣatōḥ.


dharmātman O virtuous one!, śāṭhyāt perfidiously, svārtham for selfish ends, sucaritam of good conduct, parijihīrṣatōḥ for both of them repudiating, tayōḥ of both of them, ślakṣṇāḥ soft ones, dharmōpadhā acts of deception in the guise of righteousness, santi exist, kiṅ why, na budhyasē do you not know.

Why don't you realise, O virtuous one! that there are soft means of creating hindrances in their plan without trangressing dharma. You know dharma. Why don't you understand that their acts of deception wear the guise of dharma?
yadi naivaṅ vyavasitaṅ syāddhi prāgēva rāghava!৷৷2.23.9৷৷

tayōḥ prāgēva dattaśca syādvaraḥ prakṛtaśca saḥ.


rāghava O Rama!, prāgēva even before, tayōḥ their own, vyavasitam decision, ēvam in this way, na syāddhi if it was not like that, prakṛtaḥ by nature, saḥ that, varaḥ boon, prāgēva dattaḥ syāt would have been given long before.

If both of them had not decided before, O Rama! the boon granted to Kaikeyi naturally would have been fulfilled long ago.
lōkavidviṣṭamārabdhaṅ tvadanyasyābhiṣēcanam.

nōtsahē sahituṅ vīra! tatra mē kṣantumarhasi৷৷2.23.10৷৷


vīra! O valiant one!, lōkavidviṣṭam universally detested, ārabdham commenced, tvadanyasya any
one other than you, abhiṣēcanam consecration, sahitum to tolerate, nōtsahē I do not desire, tatra in this matter, mē to me, kṣantum pardon, arhasi it behoves you.

The consecration of any one other than you, O valiant one! is universally detested. I do not want to tolerate (this act). You should pardon me in this matter.
yēnēya māgatā dvaidhaṅ tava buddhirmahāmatē!.

sa hi dharmō mama dvēṣyaḥ prasaṅgādyasya muhyasi৷৷2.23.11৷৷


mahāmatē O noble-minded one, yēna by which, tava your, (idam this), buddhi: intellect, dvaidham dilemma, āgatā attained, yasya whose, prasaṅgāt concern, muhyasi you are deluded, saḥ dharmaḥ that righteousness, mama to me, dvēṣyaḥ deserve to be hated.

O noble minded one! I hate this righteousness which has deluded your intellect and created this dilemma about this issue.
kathaṅ tvaṅ karmaṇā śaktaḥ kaikēyīvaśavartinaḥ.

kariṣyasi piturvākyamadharmiṣṭhaṅ vigarhitam৷৷2.23.12৷৷


karmaṇā by your act, śaktaḥ being powerful, tvam you, kaikēyīvaśavartinaḥ who is under the influence of Kaikeyi, pituḥ father's, adharmiṣṭham unjustifiable, vigarhitam contemptible, vākyam words, katham how, kariṣyasi can you carry out?

When you are able to counter (this move), why do you want to execute the unjustifiable and contemptible words of the king who is under the spell of Kaikeyi?
yadyayaṅ kilbiṣādbhēdaḥ kṛtō.pyēvaṅ na gṛhyatē.

jāyatē tatra mē duḥkhaṅ dharmasaṅgaśca garhitaḥ৷৷2.23.13৷৷


ayam this, bhēdaḥ treachery, kilbiṣāt out of guilty mind, kṛtō.pi even done, ēvam in this way, na gṛhyatē yadi is not taken in its right sense, tatra in that matter, mē to me, duḥkham grief, jāyatē is arising, dharmasaṅgaśca attachment to virtue, garhitaḥ is censurable.

I am grieved that even though this plot has been hatched by a treacherous mind, you are not taking it in the right perspective. Censurable is adherence to virtue.
manasā.pi kathaṅ kāmaṅ kuryāstvaṅ kāmavṛttayōḥ.

tayōstvahitayōrnityaṅ śatrvōḥ pitrabhidhānayōḥ৷৷2.23.14৷৷


kāmavṛttayōḥ of both steeped in passion, nityam always, ahitayōḥ of both hostile, pitrabhidhānayōḥ known as parents, śatrvōḥ enemies, kāmam passion, tvam you, manasā api even in mind, katham how, kuryāḥ will you carry out?

As both of them are steeped in passion, they never thought of your well-being. How will you fulfil the wishes of these enemies miscalled parents?
yadyapi pratipattistē daivī cāpi tayōrmatam.

tathāpyupēkṣaṇīyaṅ tē na mē tadapi rōcatē৷৷2.23.15৷৷


tayōḥ of both of them, pratipatti: dictates, daivī ca is the decree of destiny, tē your, mataṅ yadyapi even if it is your opinion, tathāpi even then, tadapi that one also, tē to you, upēkṣaṇīyam should be ignored, na rōcatē it does not please me.

It might be your opinion that their dictate is the decree of destiny. Even then, it does not satisfy me. It (destiny) should be ignored.
viklabō vīryahīnō yassa daivamanuvartatē.

vīrāssambhāvitātmānō na daivaṅ paryupāsatē৷৷2.23.16৷৷


yaḥ who, viklabaḥ timid, vīryahīnaḥ weak, saḥ that one, daivam the destiny, anuvartatē follows, sambhāvitātmānaḥ respected souls, vīrāḥ the valiant, daivam destiny, na paryupāsatē do not depend upon.

Those who are timid and cowardly alone depend on destiny.The valiant with of
self-respect will not accept it.
daivaṅ puruṣakārēṇa yaḥ samarthaḥ prabādhitum.

na daivēna vipannārthaḥ puruṣassō.vasīdati৷৷2.23.17৷৷


yaḥ puruṣaḥ such a man, puruṣakārēṇa with human effort, daivam destiny, prabādhitum to strike, samarthaḥ is capable, saḥ he, daivēna by destiny, vipannārthaḥ with defeated objectives, na avasīdati will not grieve.

In the case of one capable of striking destiny with human efforts it cannot defeat his objective and bring him despondency.
drakṣyanti tvadya daivasya pauruṣaṅ puruṣasya ca.

daivamānuṣayōradya vyaktā vyaktirbhaviṣyati৷৷2.23.18৷৷


adya today, daivasya destiny's, puruṣasya ca also man's, pauruṣam power, drakṣyanti will see, adya today, daivamānuṣayōḥ of destiny and man, vyaktiḥ difference, vyaktā will manifest, bhaviṣyati will become.

Today all will witness the power of destiny and the power of man. The difference between man and destiny will be manifested today.
adya matpauruṣahataṅ daivaṅ drakṣyanti vai janāḥ.

yaddaivādāhataṅ tē.dya dṛṣṭaṅ rājyābhiṣēcanam৷৷2.23.19৷৷


adya today, tē your, rājyābhiṣēcanam installation as heir-apparent, yaddaivāt by which divinity, āhatam as prevented, dṛṣṭam has been seen, daivam destiny, adya today, janāḥ people, matpauruṣahatam defeated by my valour, drakṣyanti vai shall witness.

Today people will see destiny defeated by my valour just as they saw your consecration defeated (obstructed) by destiny.
atyaṅkuśamivōddāmaṅ gajaṅ madabalōddhatam.

pradhāvitamahaṅ daivaṅ pauruṣēṇa nivartayē৷৷2.23.20৷৷


aham I, atyaṅkuśam unmanageable by the goad, uddāmam unrestrained, madabalōddhatam uncontrollable through the strongth of nut, pradhāvitam running away, gajam iva like an elephant, daivam destiny, pauruṣēṇa with valour, nivartayē I will turn back.

I will make destiny, the elephant, running wild on the strength of the rut, unmanageable (even) by the goad, turn back with my valour.
lōkapālāssamastā stē nādya rāmābhiṣēcanam.

na ca kṛtsnāstrayō lōkā vihanyuḥ kiṅ punaḥ pitā৷৷2.23.21৷৷


adya today, tē those, samastāḥ all, lōkapālāḥ guardians of the quarters, rāmābhiṣēcanam consecration of Rama, na vihanyuḥ cannot obstruct, kṛtsnāḥ all, trayaḥ lōkāḥ ca the three worlds, na cannot, pitā father, kiṅ punaḥ needless to say again.

All the guardians of the quarters and all the three worlds united cannot prevent the consecration of Rama today, what to speak of our father (king Dasaratha).
yairnivāsastavāraṇyē mithō rājansamarthitaḥ.

araṇyē tē nivatsyanti caturdaśa samāstathā৷৷2.23.22৷৷


rājan O king!, yaiḥ by whom, araṇyē in the forest, tava your, nivāsaḥ live, mithaḥ mutual, samarthitaḥ support, tē they, tathā in the same way, caturdaśa samāḥ fourteen years, araṇyē in the forest,
nivatsyanti they shall reside.

O king! those who, with mutual support banished you to the forest, will themselves dwell in the forest for fourteen years.
ahaṅ tadāśāṅ chētsyāmi pitustasyāśca yā tava.

abhiṣēkavighātēna putrarājyāya vartatē৷৷2.23.23৷৷


tat for that reason, aham I, pituḥ father's, yā Kaikeyi, tava your, abhiṣēkavighātēna by obstructing your consecration, putrarājyāya the kingdom for her son, vartatē is intending, tasyāśca her, āśām desire, chētsyāmi I will break asunder.

Therefore, I shall frustrate the desire of father and of Kaikeyi who plans the kingdom for her son by obstructing your consecration.
madbalēna viruddhāya na syāddaivabalaṅ tathā.

prabhaviṣyati duḥkhāya yathōgraṅ pauruṣaṅ mama৷৷2.23.24৷৷


madbalēna with my valour, viruddhāya any one who opposes, ugram terrible, mama pauruṣam my valour, yathā how, duḥkhāya for sorrow, prabhaviṣyati will result, tathā like that, daiva balam the power of destiny, na syāt may not be.

Any one who opposes my terrible valour will come to grief. The power of destiny will not cause that much sorrow as my valour will.
ūrdhvaṅ varṣasahasrāntē prajāpālyamanantaram.

āryaputrāḥ kariṣyanti vanavāsaṅ gatē tvayi৷৷2.23.25৷৷


prajāpālyamanantaraṅ afte ruling the subjects, varṣa sahasrāntē after a thousand years, tvayi you, vanavāsaṅ gatē after you have withdrawn to the forest, āryaputrāḥ your sons, kariṣyanti will rule them.

When after ruling the subjects for a thousand years you withdraw into the forest (for yativrata) your sons will rule them.
pūrvaṅ rājarṣivṛttyā hi vanavāsō vidhīyatē.

prajā nikṣipya putrēṣu putravatparipālanē৷৷2.23.26৷৷


putrēṣu in sons, prajāḥ subjects, putravat like sons, paripālanē in ruling, nikṣipya after entrusting, vanavāsaḥ retiring into the forest, pūrvaṅ rājarṣivṛttyā as rajarsis did in ancient times, vidhīyatē hi is established.

Leaving their sons to look after the subjects as their own children, the rajarsis in ancient times used to retire into the forest as per practice.
sa cēdrājanyanēkāgrē rājyavibhramaśaṅkayā.

naivamicchasi dharmātman rājyaṅ rāma! tvamātmani৷৷2.23.27৷৷

pratijānē ca tē vīra! mā.bhūvaṅ vīralōkabhāk.

rājyaṅ ca tava rakṣēyamahaṅ vēlēva sāgaram৷৷2.23.28৷৷


dharmātman O righteous one, rāma Rama, rājani when the king, anēkāgrē in many directions (and unable to decide), rājyavibhramaśaṅkayā with apprehension that disturbances in the kingdom will arise, saḥ tvam such you, ēvam in this way, rājyam kingdom, ātmani to you, na icchasi cēt if it is not desired, tē to you, pratijānē ca I am swearing, vīra O valient one, vīralōkabhāk attaining the afterworld of heroes, mā.bhūvam let it not be my fate, aham I, vēlā shore, sāgaram iva like ocean, tava your, rājyam kingdom, rakṣēyam I will protect.

O righteous one, if you apprehend chaos in the kingdom for want of wholehearted support from the (feudatory) kings then, O my valiant brother, I swear to you, I will protect your kingdom like the shore protecting the ocean. Or else, I shall never attain the afterworld of heroes.
maṅgalairabhiṣiñcasva tatra tvaṅ vyāpṛtō bhava.

ahamēkō mahīpālānalaṅ vārayituṅ balāt৷৷2.23.29৷৷


tvam you, maṅgalaiḥ with auspicious materials, abhiṣiñcasva you may continue the consecration ceremony, tatra in this matter, vyāpṛtaḥ getting engaged in, bhava become, aham I, ēkaḥ single-handed, balāt by my valour, mahīpālān the kings, vārayitum to prevent, alam am competent.

The consecration may be performed with these auspicious materials. I am alone capable of facing these kings with my valour.
na śōbhārthāvimau bāhū na dhanurbhūṣaṇāya mē.

nā.sirābandhanārthāya na śarāstambhahētavaḥ৷৷2.23.30৷৷

amitradamanārthaṅ mē sarvamētaccatuṣṭayam.


imau this, mē bāhū my two arms, śōbhārthau for purposes of enhancing beauty, na not, dhanuḥ bow, bhūṣaṇāya for decorating, na not, asiḥ sword, ābandhanārthāya for fastening on my waist, na not, śarāḥ arrows, stambhahētavaḥ remain fixed, na not, mē my, sarvam all this, ētat this, catuṣṭayam four weapons, amitradamanārtham only for subduing enemies.

These my arms are not intended to enhance the beauty (of my body). This bow is not for decoration. The sword is not for the sake of strapping my waist. The arrows are not meant to be fixed to my quiver. All these four are meant for taming my enemies.
na cāhaṅ kāmayē.tyarthaṅ yassyācchatrurmatō mama৷৷2.23.31৷৷

asinā tīkṣṇadhārēṇa vidyuccalitavarcasā.

pragṛhītēna vai śatruṅ vajriṇaṅ vā na kalpayē৷৷2.23.32৷৷


aham I, yaḥ who, mama my, śatruḥ as enemy, mataḥ syāt is considered, atyartham exceedingly, na kāmayē I do not desire (to endure), tīkṣṇadhārēṇa with a sharp-edged, vidyuccalitavarcasā with the lustre of flashing lightning, pragṛhītēna by holding, asinā with sword, śatrum to the enemy, vajriṇaṅ vā or Indra, (bearer of thunder), na kalpayē will not spare.

Any one who turns my enemy will not be allowed to remain alive. Holding my sharp-edged sword, lustrous as a flash of lightning, I shall exterminate my enemy even if it were Indra, the bearer of thunder.
khaḍganiṣpēṣaniṣpiṣṭairgahanā duścarā ca mē.

hastyaśvanarahastōruśirōbhirbhavitā mahī৷৷2.23.33৷৷


mē my, khaḍganiṣpēṣaniṣpiṣṭaiḥ by those hacked off with the sword, hastyaśvanarahastōruśirōbhiḥ with trunks of elephants, horses, hands, thighs and heads of warriors, mahī the earth, gahanā impenetrable, duścarā impassable, bhavitā shall become.

This entire earth will become impenetrable and impassable, scattered with the trunks, thighs and heads of elephants, horses and warriors hacked off with my sword.
khaḍgadhārāhatā mē.dya dīpyamānā ivādrayaḥ.

patiṣyanti dvipā bhūmau mēghā iva savidyutaḥ৷৷2.23.34৷৷


adya now, (hayā: horses), mē my, khaṅgadhārāhatāḥ struck by the blows of my sword, dīpyamānāḥ burning, adraya iva like mountains, savidyutaḥ with lightning, mēghā iva like clouds, bhūmau on the earth, patiṣyanti will fall down.

The elephants, struck by the blows of my sword, will fall on earth like mountains engulfed in flames and like clouds with lightning.
baddhagōdhāṅgulitrāṇē pragṛhītaśarāsanē.

kathaṅ puruṣamānī syātpuruṣāṇāṅ mayi sthitē৷৷2.23.35৷৷


mayi when I, baddhagōdhāṅgulitrāṇē while donning the godha (a leather fence fastened round the left arm to prevent injury from the bow-string) and finger-protector (a contrivance
like a thimble used by archers to protect the thumb or finger from being injured by bow-string), pragṛhītaśarāsanē while holding the bow, sthitē while I stand, puruṣāṇām among men, puruṣamānī one who considers himself manly, katham how, syāt will it be.

When I stand before men (enemies) wearing godha and finger-protector, holding the bow ready, who amongst men will boast of his manliness?
bahubhiścaikamatyasyannēkēna ca bahūnjanān.

viniyōkṣyāmyahaṅ bāṇānnṛvājigajamarmasu৷৷2.23.36৷৷


aham I, bahubhiḥ with many (arrows), ēkam only one, atyasyan striking and throwing, ēkēna with one arrow, bahūn janān (striking) many men, bāṇān arrows, nṛvājigajamarmasu at the vitals of men, horses and elephants, viniyōkṣyāmi I will aim at.

Striking each of my foes with many arrows and many with one arrow, I shall aim them at the vitals of men, horses and elephants.
adya mē.straprabhāvasya prabhāvaḥ prabhaviṣyati.

rājñaścāprabhutāṅ kartuṅ prabhutvaṅ tava ca prabhōḥ৷৷2.23.37৷৷


prabhō O Lord!, adya today, mē my, astraprabhāvasya of glorious weapons, prabhāvaḥ strength, rājñaḥ of the king (Dasaratha), aprabhutām having no power over the kingdom, tava your, prabhutvaṅ ca supremacy over the kingdom, kartum to make, prabhaviṣyati is competent.

O Lord! today you shall see the power of my glorious weapons in depriving the king (Dasaratha) of his authority and establishing your supremacy over the kingdom.
adya candanasārasya kēyūrāmōkṣaṇasya ca.

vasūnāṅ ca vimōkṣasya suhṛdāṅ pālanasya ca৷৷2.23.38৷৷

anurūpāvimau bāhū rāma! karma kariṣyataḥ.

abhiṣēcanavighnasya kartṛṇāṅ tē nivāraṇē৷৷2.23.39৷৷


rāma O Rama !, adya today, candana sārasya of sandalwood cream, kēyūrāmōkṣaṇasya of wearing armlets, vasūnām of wealth, vimōkṣasya for distributing, suhṛdām friends, pālanasya for protection, anurūpau worthy, imau these (hands), tē your, abhiṣēcanavighnasya obstruction to your consecration, kartṛṇām those who are causing, nivāraṇē in preventing, karma act, kariṣyataḥ will take up.

These arms, O Rama! which are fit for sandalwood cream, for wearing armlets, for distributing wealth and for protecting friends, will perform the worthy act of subduing those who are creating obstruction to your consecration.
bravīhi kō.dyaiva mayā viyujyatām

tavā suhṛtprāṇayaśassuhṛjjanaiḥ.

yathā tavēyaṅ vasudhā vaśē bhavē

ttathaiva māṅ śādhi tavāsmi kiṅkaraḥ৷৷2.23.40৷৷


tava your, asuhṛt enemy, kaḥ who, adyaiva now itself, mayā by me, prāṇayaśassuhṛjjanaiḥ with life, fame and friends, viyujyatām shall be separated, bravīhi you may tell me, iyam this, vasudhā earth, yathā how, tava your, vaśē under control, bhavēt shall come under, tathaiva in the way, mām me, śādhi you may command, tava your, kiṅkaraḥ servant, asmi I am.

Tell me your enemy who should be deprived of his life, fame and friends. Command me as to how this earth shall come under your control. Now itself I shall do that. I am your servant.
vimṛjya bāṣpaṅ parisāntvyacāsakṛt

sa lakṣmaṇaṅ rāghavavaṅśavardhanaḥ.

uvāca pitryē vacanē vyavasthitaṅ

nibōdha māmēṣa hi saumya! satpathaḥ৷৷2.23.41৷৷


saḥ that, rāghavavaṅśavardhanaḥ source of prosperity for the Raghu dynastry, Rama, bāṣpam tears, vimṛjya wiping, asakṛt again and again, parisāntvya ca consoling, lakṣmaṇam addressing Lakshmana, uvāca said, saumya O gentle one! (Lakshmana), mām me, pitryē to father, vacanē words, vyavasthitam abiding, nibōdha you may know, ēṣaḥ that, satpathaḥ hi is the right path.

Wiping the tears again and again and having consoled Lakshmana for more than once, Rama, the enhancer of the glory of the Raghu dynasty said, O handsome one! know, for sure, that I am firm in abiding by the words of our father. This is the true path (for me).
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē ayōdhyākāṇḍē trayōviṅśassargaḥ৷৷
Thus ends the twentythird sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.