Shloka 2.15Unverified draft

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)

WordDevanagariMeaningGrammatical role
māमाmay you not (prohibitive)Prohibitive particle governing the injunctive agamaḥ
niṣādaनिषादO hunterVocative singular
pratiṣṭhāmप्रतिष्ठाम्standing, established renownObject — accusative singular
tvamत्वम्youSubject — nominative singular
agamaḥअगमःmay you attainInjunctive (unaugmented aorist) 2nd sg with mā
śāśvatīḥ samāḥशाश्वतीः समाःfor endless yearsAccusative of duration
yatयत्because, inasmuch asCausal conjunction
krauñcamithunātक्रौञ्चमिथुनात्from the pair of krauncha birdsAblative of separation
ekamएकम्one (of them)Object — accusative singular
avadhīḥअवधीःyou killedAorist 2nd sg of the root han
kāmamohitamकाममोहितम्bewildered by love, lost in passionAdjective 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