मा निषाद प्रतिष्ठां त्वमगमश्शाश्वतीस्समा: । यत्क्रौञ्चमिथुनादेकमवधी: काममोहितम् ।।1.2.15।।
Meaning
"O hunter, because you killed one of this pair of krauncha birds while it was lost in love's passion, you shall never find lasting glory."
Word-by-word (pada-artha)
| Word | Devanagari | Meaning | Grammatical role |
|---|---|---|---|
| mā | मा | may you not (prohibitive) | Prohibitive particle governing the injunctive agamaḥ |
| niṣāda | निषाद | O hunter | Vocative singular |
| pratiṣṭhām | प्रतिष्ठाम् | standing, established renown | Object — accusative singular |
| tvam | त्वम् | you | Subject — nominative singular |
| agamaḥ | अगमः | may you attain | Injunctive (unaugmented aorist) 2nd sg with mā |
| śāśvatīḥ samāḥ | शाश्वतीः समाः | for endless years | Accusative of duration |
| yat | यत् | because, inasmuch as | Causal conjunction |
| krauñcamithunāt | क्रौञ्चमिथुनात् | from the pair of krauncha birds | Ablative of separation |
| ekam | एकम् | one (of them) | Object — accusative singular |
| avadhīḥ | अवधीः | you killed | Aorist 2nd sg of the root han |
| kāmamohitam | काममोहितम् | bewildered by love, lost in passion | Adjective qualifying ekam |
Scholar commentary
valmikiramayan.net Prose Commentary
Desiraju Hanumanta Rao's prose rendering with embedded explanatory notes
This is the Ramayana's first verse -- 'mā niṣāda pratiṣṭhāṃ tvam agamaḥ śāśvatīḥ samāḥ' -- and the source records several distinct traditional readings of it side by side, rather than settling on one. Read plainly, it is Valmiki's curse on the hunter: he shall never find lasting fame for killing a bird lost in love's passion. But the source also records a reading where 'niṣāda' addresses Vishnu directly (since 'mā' is a name of Lakshmi, who resides in his heart), turning the verse into a blessing on Rama for killing Ravana. A third reading takes niṣāda as Ravana himself, tormenting the 'krauncha pair' who are Rama and Sita. A fourth, most expansive reading treats the verse as compressing the plot of all seven kandas into its own words -- the marriage of Lakshmi and Vishnu as Sita and Rama in Bala Kanda, the exile that brings lasting renown in Ayodhya Kanda, and so on through each remaining book. The source is explicit that these are traditional interpretive layers sitting on top of the verse's plain sense, not competing translations of it.
1 of 16 traditions have commentary on this shloka. Traditions without a verse-specific commentary here are omitted rather than filled in.
Reference: 1.2.15 · Bāla Kāṇḍa