मयाद्य सह सौमित्रे त्वयि गच्छति तद्वनम्।
को भरिष्यति कौसल्यां सुमित्रां वा यशस्विनीम्॥
mayādya saha saumitre tvayi gacchati tad vanam
ko bhariṣyati kausalyāṁ sumitrāṁ vā yaśasvinīm
mayā = Me; adya = now; saha = with; saumitre = O son of Sumitrā; tvayi = if You; gacchati = go; tat = to the; vanam = forest; kaḥ = who; bhariṣyati = will take care of; kausalyām = Kausalyā; sumitrām = Sumitrā; vā = or; yaśasvinīm = the renowned queens.
O son of Sumitrā, if You go to the forest with Me now, who will take care of the renowned queens Kausalyā or Sumitrā?
1 Note that Rāma did not appoint Lakṣmaṇa as His proxy to unofficially bypass Bharata’s authority to rule over the kingdom and so on. There is nothing clandestine or deceptive in Lord Rāma’s activities—even for a “good” cause, “higher” cause, “spiritual” cause and so on. Because Rāma has made Himself so extremely predictable to those who accept Vedic authority, He has won the hearts and admiration of countless ethical and intelligent living beings since millions of years. The Gauḍīya Vaiṣṇava line has been adorned with a mighty ācārya in the shape of Saccidānanda Bhaktivinoda Ṭhākura who had displayed the same impeccable ethics and spirit in his dealings in the gṛhastha-āśrama and later too. His behavior reminds us of the wise teaching, “Follow Rāma while worshipping Kṛṣṇa.”
Rāma here states the reason for preventing Lakṣmaṇa from following Him to the forest. He implies that He had done so to take care of Kausalyā and others.1