रामो नाम महातेजाः श्रेष्ठः सर्वधनुष्मताम्।
दिव्यास्त्रगुणसंपन्नः परं धर्मं गतो युधि॥
rāmo nāma mahā-tejāḥ śreṣṭhaḥ sarva-dhanuṣmatām
divyāstra-guṇa-sampannaḥ paraṁ dharmaṁ gato yudhi
rāmaḥ = Rāma; nāma = certainly; mahā-tejāḥ = possesses great prowess; śreṣṭhaḥ = He is the best; sarva-dhanuṣmatām = of all bowmen; divya-astra-guṇa-sampannaḥ = He is endowed with excellence on account of His divine weapons; param = the highest; dharmam = state of valor; gataḥ = and has reached; yudhi = in battle.
Rāma certainly possesses great prowess. He is the best of all bowmen. He is endowed with excellence on account of His divine weapons and has reached the highest state of valor in battle.1
1 The Madhva Vilas and Rashtriya Sanskrit Sansthan editions have purandara-samo instead of paraṁ dharmaṁ gato. The Parimal edition has param dharmam gato but it claims that Govindarāja’s reading is purandara-samo. However, the Rāmāyaṇa-bhūṣaṇa does not deal with this word at all. The Madhva Vilas edition indicates that, among the manuscripts that were used for compiling the text, four have paraṁ dharmaṁ gato. Purandara-samo seems to be an unlikely candidate since Purandara Indra was well known to be frightened of Rāvaṇa (purandara-samaḥ means “equal to Purandara”). We noticed that when Lord Rāma came to meet Indra near Śarabhaṅga’s āśrama, Indra fled in fear of Rāvaṇa. On the other hand, Śrī Rāma has here destroyed fourteen thousand rākṣasas single-handedly. It seems unlikely that Akampana would have compared Rāma to Indra in battle, under the circumstances of their time. Rāmāyaṇa-bhūṣaṇa: indrādi-sahāyānapekṣo rāma ity āśayenāha rāmo nāmety-ādinā. divyāstra-guṇa-sampannaḥ divyāstra-kṛtātiśaya-yuktaḥ.