समित्कुशपवित्राणि वेद्यश्चायतनानि च।
स्थण्डिलानि विचित्राणि शैला वृक्षाः क्षुपा ह्रदाः।
पतङ्गाः पन्नगाः सिंहास्त्वां रक्षन्तु नरोत्तम॥
samit-kuśa-pavitrāṇi vedyaś cāyatanāni ca
sthaṇḍilāni vicitrāṇi śailā vṛkṣāḥ kṣupā hradāḥ
pataṅgāḥ pannagāḥ siṁhās tvāṁ rakṣantu narottama
samit-kuśa-pavitrāṇi = the sacrificial wood, kuśa grass and darbha knots from the forests; vedyaḥ ca = the sacrificial fire altars; āyatanāni ca = temples; sthaṇḍilāni = shrines; vicitrāṇi = the various; śailāḥ = mountains; vṛkṣāḥ = trees; kṣupāḥ = kṣupa; hradāḥ = lakes; pataṅgāḥ = birds; pannagāḥ = serpents; siṁhāḥ = and lions; tvām = You; rakṣantu = may protect; nara-uttama = O prince.
O prince, may the sacrificial wood, kuśa grass and darbha knots from the forests, the sacrificial fire altars, temples, the various shrines, mountains, kṣupa trees, lakes, birds, serpents and lions protect You!
1 The exact word used in the commentary for “traditional wisdom” is aitihya which Śrīla Jīva Gosvāmī has defined in his Sarva-saṁvādinī (24) as ajñāta-vaktra-kṛtāgata-pāramparya-prasiddham aitihyam: “Aitihya is common knowledge received from a tradition started by an unknown speaker.” This translation is by Śrī Gopīparāṇadhana Prabhu.
The meaning of this statement is “May these [persons] tolerate any disturbance caused unintentionally by You while You wander in the forest.”
Sthaṇḍilāni vicitrāṇi indicates that the shrines where the deities are worshipped are variegated because they are differently decorated and because they are of different appearances. “Trees” includes creepers and so on.
Kṣupa trees have short branches and fibrous roots: hrasva-śākhā śiphaḥ kṣupaḥ (Amara). Kausalyā prays to the kṣupa trees to protect Rāma on the basis of traditional wisdom that the celestial deities almost always reside in trees with short branches.1