नातिक्रान्तमिदं लोके पुरुषेणेह केनचित्।
तव सभ्रातृभार्यस्य वासः प्राकृतवद्वने॥
nātikrāntam idaṁ loke puruṣeṇeha kenacit
tava sabhrātṛ-bhāryasya vāsaḥ prākṛtavad vane
na = no; atikrāntam = has agreed; idam = to this; loke = world; puruṣeṇa = man; iha = in this; kenacit1 tava = of Yours; sabhrātṛ-bhāryasya = with Your brother and wife; vāsaḥ = residence; prākṛtavat = like an insignificant person; vane = in the forest.
No man in this world has agreed to this residence of Yours in the forest with Your brother and wife like an insignificant person.1
1 Technical note: na kenacit puruṣena.
1 A commentator has unintelligently interpreted this verse to mean that literally nobody can transgress the acts of providence because even Rāma had to live in the forest with His wife and brother. This interpretation first of all contradicts the overall teaching of the Rāmāyaṇa that Rāma is the Supreme Personality of Godhead which has been rationally demonstrated in Śrī Govindarāja’s analysis of the cardinal teachings of Śrī Rāmāyaṇa. Apart from that, the great sage Vālmīki has added the word prākṛtavat which means “like a person under the control of material nature or prakṛti.” Lord Rāma is simply not an insignificant person of this world. In Sumitrā’s description of Rāma to Kausalyā, we already noticed her revelation of the reality concerning Rāma—He is the Supreme Being under whom all the demigods function dutifully and whom they would certainly try to please during His stay in the forest.
Sumantra wants to tell Lord Rāma that Rāma’s residence in the forest is disapproved by all, what to speak of by him?