एते प्रयच्छ संहृष्टः पादुके हेमभूषिते।
अयोध्यायां महाप्राज्ञ योगक्षेमकरे तव॥
ete prayaccha saṁhṛṣṭaḥ pāduke hema-bhūṣite
ayodhyāyāṁ mahā-prājña yoga-kṣemakare tava
ete = these; prayaccha = bestow; saṁhṛṣṭaḥ = happily; pāduke = sandals; hema-bhūṣite = decorated with gold; ayodhyāyām = to Ayodhyā; mahā-prājña = O greatly intelligent Rāma; yoga-kṣemakare = they will provide yoga-kṣema; tava = of Yours.
O greatly intelligent Rāma, happily bestow these sandals of Yours decorated with gold. They will provide yoga-kṣema to Ayodhyā.
1 Rāmāyaṇa-bhūṣaṇa: apūrva-vastu-lābho yogaḥ. labdhasya paripālanaṁ kṣemaḥ.
2 Ascetics cannot wear such opulent sandals since ascetics are not allowed to have any opulent possessions according to the Dharma-śāstras. Therefore Rāma did not bring them from Ayodhyā. But then, one might object, what about the opulent weapons that Rāma and Lakṣmaṇa had brought with Them? That was allowed for the following reasons: (a) They were in the forest on a temporary basis, not that They were to be in the forest for the rest of Their lives, (b) Rāma’s wife had accompanied Him, which necessitated that she be adequately protected, and (c) Rāma wanted to protect the sages, who performed austerities in the forest for spiritual upliftment, from the demoniac and the wild beasts—this will become clear in the next Canto. Had there been anything wrong with His bringing weapons (opulent or even otherwise) according to the Dharma-śāstras, Vasiṣṭha would have pointed it out in Ayodhyā, and other renounced sages in the forest including Bharadvāja would have pointed it out to Him.
Hema-bhūṣite (“decorated with gold”) indicates that Bharata had brought them from the city. He had them freshly made so that He could lovingly offer them to Rāma.1 Yoga here refers to acquiring what is needed and kṣema here refers to securing what has been thus acquired.2