The World of Valmiki
A compilation
0 Introduction
Valmiki’s Rāmayan is a multi layered work. The top most layer is about the physical world which he was familiar with and which he could imagine with verisimilitude. The next layer is the story of Rāma, which appeals to anyone who likes a good story. The third layer is as a work of literature, appreciated by an aesthete. The fourth layer is as a didactic work teaching moral conduct and dharma. The innermost layer is as a work of spirituality and religion.
In what follows I only concentrate on the outer most layer, and if you consider it so, “the rind of Rāmayana”. Even rind has some uses!
By Valmiki I mean the one who composed Rāmayan in Sanskrit, or if you like, Valmiki the poet. If Valmiki makes a reference to a city, it would be foolish not to believe that the city existed during his time or had existed before his time. It would not be very rational to believe that he foresaw future and referred to a city which had not yet been built. We could definitely say that the city existed by the time of Valmiki. If we have other ways of fixing the date of the city it helps us to fix the date of Valmiki. Or, if we have other ways of fixing the date of Valmiki, we could say that the city flourished at his time. It is also possible that the mention of the city is an interpolation done by some mischievous poet who meddled with what Valmiki wrote! What you would finally accept will depend on other external facts which help to fix the date of Valmiki or the date of the city precisely or any fact which proves that the mention of the city is an interpolation. This is a job which a researcher has to do.
What is being attempted here is merely a compilation of all such verses in Valmiki which speak of places, peoples, their mores, customs, cultures and their corpus of knowledge. It also attempts to compile all references to flora and fauna mentioned by Valmiki. In other words, this lists the manner in which Valmiki has attempted to portray what he actually saw, heard or read about the physical world of his time. Hence the title, “The world of Valmiki.” However this compilation does not cover description of battles, much of which belongs to the realm of Valmiki’s creativity. For the benefit of those who may not be familiar enough with Sanskrit to understand the original in Sanskrit, I have provided a simple translation in English which does not claim to be exact or very correct.
Over a period of several years, as I did my daily “Parayan” of Valmiki, I noted down these. What I have collected is basically from the Gorakhpur edition. My collection therefore possibly carries any mistakes and interpolations that exist in the Gorakhpur edition. I have not checked with the critical edition of Rāmayan which is accessible on the internet. It is possible that some of the verses do not find a place in the critical edition.
This collection has remained dormant for at least a decade if not more. I would be foolish to believe that I am the first to do this type of compilation on Rāmayan, although I have yet to come across such a compilation. Now I am somehow feeling propelled to publish this compilation for what it may be worth through the digital media.
The compiler would be grateful to readers who could point out what may be missing in this compilation.
G S S Murthy
murthygss gmail
30-08-2022
1. Society and Culture
1.1 Cities and citizen
1.1.1 Ayodhyā
अयोध्या नाम नगरी तत्रासील्लोकविश्रुता।
मनुना मानवेन्द्रेण या पुरी निर्मिता स्वयम्॥
आयता दश च द्वे च यॊजनानि महापुरी ।
श्रीमती त्रीणि विस्तीर्णा सुविभक्तमहापथा ॥
राजमार्गेण महता सुविभक्तेन शोभिता ।
मुक्तपुष्पावकीर्णेन जलसिक्तॆन नित्यशः ॥
तां तु राजा दशरथो महाराष्ट्रविवर्धनः ।
पुरीमावासयामास दिवं देवपतिर्यथा ॥
कवाटतोरणवतीं सुविभ्क्तान्तरापणाम् ।
सर्वयन्त्रायुधवतीमुपेतां सर्वशिल्पिभिः ।
सूतमागधसम्बाधां श्रीमतीमतुलप्रभाम् ।
उच्चाट्टालध्वजवतीं शतघ्नीशतसंकुलाम् ।
वधूनाटकसंघैश्च संयुक्तां सर्वतः पुरीम् ।
उद्यानाम्रवणोपेतां महतीं सालमेखलाम् ।
दुर्गगम्भीरपरिघां दुर्गामन्यैर्दुरासदाम् ।
वाजिवारणसम्पूर्णाम् गोभिरुष्ट्रैः खरैस्तथा ।
सामन्तराजसंघईश्च बलिकर्मभिरावृताम् ।
नानादेशनिवासैश्च वणिग्भिरुपशोभिताम् ।
प्रासादै रत्नविकृतैः पर्वतैरुपशोभिताम् ।
कूटागारैश्च संपूर्णामिन्द्रस्येवामरावतीम् ।
चित्रामष्टापदाकारां वरनारीगणैर्युताम् ।
सर्वरत्नसमाकीर्णां विमानगृहशोभिताम् ।
गृहगाढामविच्छिद्रां समभूमौ निवेशिताम् ।
शालितण्डुलसंपूर्णामिक्षुकाण्डरसोदकाम् ।
दुन्दुभीभिर्मृदंगैश्च वीणाभिः पणवैस्तथा ।
नादितां भृशमत्यर्थं पृथिव्यां तामनुत्तमाम् ।
विमानमिव सिद्धानां तपसाधिगतं दिवि ।
सुनिवेशितवेश्मान्तां नरोत्तमसमावृताम् ।
ये च बाणैर्नविध्यन्ति विविक्तमपरापरम् ।
शब्दवेध्यं च विततं लघुहस्ता विशारदाः ।
सिंहव्याघ्रवराहाणां मत्तानां नर्दतां वने ।
हन्तारो निशितैः शस्त्रैः बलाद्बाहुबलैरपि ।
तादृशानां सहस्रैस्तामभिपूर्णाम् महारथैः ।
पुरीमावासयामास राजा दसरथस्तदा ॥ १/५/६-२१॥
There stood a city by name Ayodhyā, built by Manu himself, the foremost among humankind. Its breadth was twelve yojanas, its length three.The great city which had well formed main roads was adorned by a well formed Royal Avenue, which was constantly sprinkled with water mixed with pearl-like flowers.King Dasaratha, the Great developer of a nation, ruled that city like Indra ruled the city of devas.The city had an entrance door with an arched door-way.The market areas were well formed. The city had all types of mechanical weapons. It was full of sculptors, charioteers and bards.It had festoons on tall mansions. It had hundreds of missiles1.There were drama-troupes. Alround it was girdled by a fort full of gardens and mango-groves. It had a surrounding moat, which was deep and difficult to cross.There were in the city horses, elephants, cows, camels and donkeys. There were societies of vassal kings in the city. All around the city were spread the remains of religious offerings. The city was graced by merchants hailing from different countries. Adorned by mountain-like palaces inlaid with gems and full of secret chambers, the city looked like Amaravati of Indra.Thronged by groups of noble women, the richly hued city had the lay-out of a dice-board. Replete with all types of precious stones, the city was made beautiful by multistoreyed buildings. The city built on a level ground was dense with houses built cheek by jowl. Endowed with plenty of rice and water sweet like sugurcane that city, non pareil, reverberated with the sounds of dundubhi, mRudanga and panava drums and the sound of veena. The city which had neatly arranged buildings and was inhabited by the best of people looked as if it was a vimana of Siddhas in the heavens obtained through penance. In that city there were thousands of great warriors (maharatha) who could kill the roaring wild lions, tigers and boars with sharp weapons and even with bare hands. They, who were experts in archery, never shot an arrow at an isolated soldier, a person who could not be seen (but only heard) or a person who neither had parents nor children. King Dasaratha ruled such a city. (1/5/6-22)
1.1.2 Lanka
अट्टालकशताकीर्णां पताकाध्वजशोभिताम् ।५/२/१७॥
(Lanka) had hundreds of lofty mansions and was decorated by flags and banners.
जाम्बूनदमयैर्द्वारैः वैडूर्यकृतवॆदिकैः ।
वज्रस्फटिकमुक्ताभिः मणिकुट्टिमभूषितैः ।
तप्तहाटकनिर्यूहै राजतामलपाण्डुरैः ।
वैडूर्यकृतसोपानैः स्फाटिकान्तरपांसुभिः ।
चारुसञ्जवनोपेतैः खमिवोत्पतितैः शुभैः ।
क्रौञ्चबर्हिणसंघुष्टै राजहंसनिषेवितैः ।
तूर्याभरणनिर्घोषैः सर्वतः प्रतिनादिताम् ।
वस्वोकसारप्रतिमां तां वीक्ष्य नगरीं ततः ।
खमिवोत्पतितुंकामां जहर्ष हनुमान् कपिः ॥५/३/९-१२॥
Hanumān, the monkey, felt happy looking at the city of Lanka which was like the capital of Kubera and which looked as if it was wanting to jump up to the skies. Lanka had Golden entrances with platforms made of lapis lazuli.The doors of the entrances were inlaid with diamond, quartz and pearl and the floors were made of gems.It had golden turrets with lapis-lazuli steps and interiors made of quartz.It had beautiful assembly halls.The city, frequented by swans, reverberated with the sounds of herons.peacocks,toorya pipes and ornaments.
सिताभ्रसदृशैश्चित्रैः पद्मस्वस्तिकसंस्थितैः ।
वर्धमानगृहैश्चापि सर्वतः सुविभूषिता ॥५/४/७॥
Lanka shone brightly with different types of mansions like Padma, Swastika and Vardhamana which looked like white clouds.
Tirtha comments that padma, svastika and vardhamaana are names of royal residences of different shapes. He quotes: " चतुश्शाला चतुर्द्वारा सर्वतोभद्रसंज्ञिता। पश्चिमद्वाररहिता मध्यावर्ता हयानना। दक्षिणद्वाररहिता वर्धमाना धनप्रदा। प्राग्द्वाररहिता स्वस्तिकाख्या पुत्रधनप्रदा।". Govindaraaja comments that the details are in varahamihirasamhita.
लतागृहाणि चित्राणि चित्रशालागृहाणि च ।
क्रीडागृहाणि चान्यानि दारु पर्वतकानि च ॥५/६/३६-३७॥
Hanumān saw colorful bowers, picture galleries and sports pavilions and artificial mountains made of wood.
1.1.3 Fortification of Lanka
हृष्टप्रमुदिता लङ्का मत्तद्विपसमाकुला ।
महती रथसंपूर्णा रक्षॊगुणसमाकुला ॥
वाजिभिश्च सुसंपूर्णा सा पुरी दुर्गमा परैः ।
दृढबद्धकवाटानि महापरिघवन्ति च ॥
द्वाराणि विपुलान्यस्याश्चत्वारि सुमहान्ति च ।
तत्रेषूपलयन्त्राणि बलवन्ति महान्ति च ॥
आगतं परसैन्यं तु तत्र तैः प्रतिहन्यते ॥
द्वारेषु संस्कृता भीमाः कालायसमयाः शिताः ।
शतशो रचिता वीरैः शतघ्न्यो रक्षसां गणैः ॥
सौवर्णश्च महांस्तस्याः प्राकारो दुष्प्रधर्षणः ।
मणिविद्रुमवैदूर्यमुक्ताविरचितान्तरः ॥
सर्वतश्च महाभीमाः शीततोयवहाः शुभाः ।
अगाधा ग्राहवत्यश्च परिखा मीनसेविताः ॥
द्वारेषु तस्याः चत्वारः सङ्क्रमाः परमायताः ।
यन्त्रैरुपेता बहुभिर्महद्भिर्गृहपङ्क्तिभिः ॥
त्रायन्ते सङ्क्रमास्तत्र परसैन्यागमे सति ।
यन्त्रैस्तैरवकीर्यन्ते परिखासु समन्ततः ॥६/३/१०-१७॥
Lanka is a city of joy and pleasure.It is full of horses and rutting elephants. It is full of chariots. It has four huge fort-entrances provided with strong doors having strong locking bars. It has strong and huge stone-catapults. Armies of the enemies which reach there will be destroyed by them.Rakshasas have constructed at the entrances hundreds of Shataghnee’s which are well-designed, sharp, of giant size and made of iron. The golden fort-wall, inlaid with gems, corals, lapis-lazuli and pearls is impregnable. Alround there are very deep and large moats through which flows cold water full of fish and crocodiles. In the gate-ways there are large draw-bridges which are provided with machines and which are lined with houses. On arrival of hostile armies, these machines will protect the draw-bridges and fling the hostile forces into the moats.
लङ्का पुनर्निरालम्बा देवदुर्गा भयावहा ।
नादेयं पार्वतं वान्यं कृत्रिमं च चतुर्विधम् ॥६/३/२०॥
Fearsome Lanka is not accessible by Devas even and has four types of fortification:- man-made and in the form of a river, mountain and forest.
निविष्टा तत्र शिखरे लङ्का रावणपालिता ।
दशयोजनविस्तीर्णा विंशद्योजनमायता ॥
सा पुरी गोपुरैरुच्चैः पाण्डराम्बुदसन्निभैः ।
काञ्चनेन च सालेन राजतेन च शोभिता ॥
प्रासादैश्च विमानैश्च लङ्का परमशोभिता ।
घनैरिवातपापाये मध्यमं वैष्णवं पदम् ॥
यस्यां स्तंभसहस्रेण प्रासादः समलङ्कृतः ।
कैलासशिखराकारो दृश्यते खमिवोल्लिखन् ॥
चैत्यः स राक्षसेन्द्रस्य बभूव पुरभूषणम् ।
बलेन रक्षसां नित्यं यः समग्रेण रक्ष्यते ॥ ६/३९/२०-२४ ॥
Situated at the top of mountain Trikoota, Lanka protected by Rāvaṇa is ten yojanas long and twenty yojanas wide. The city looked beautiful with its tall towers and silvery and golden fortifications and mansions and spires. The city looked like the sky with autumnal clouds. In that city there was the mansion of Rāvaṇa, which had hundred pillars and which looked like kailasa mountain and as if it was scraping the sky. The mansion which was protected by the complete army of the rakshasas was the ornament of the city.
1.1.4 Citizens of Ayodhyā
तस्मिन् पुरवरे हृष्टा धर्मात्मानो बहुश्रुताः ।
नरास्तुष्टा धनैः स्वैः स्वैरलुब्धाः सत्यवादिनः ।
नाल्पसन्निचयः कश्चिदासीत्तस्मिन् पुरोत्तमे ।
कुटुम्बी यो ह्यसिद्धार्थोऽगवाश्वधनधान्यवान् ।
कामी वा न कदर्यो वा नृशंसः पुरुषः क्वचित् ।
द्रष्टुं शक्यमयोध्यायां नाविद्वान् न च नास्तिकः ।
सर्वे नराश्च नार्यश्च धर्मशीलाः सुसंयताः ।
मुदिताः शीलवृताभ्यां महर्षय इवामलाः ।
नाकुंडली नामकुटी नास्रग्वी नाल्पभोग्यवान् ।
नामृष्टो नानुलिप्ताङ्गो नासुगन्धश्च विद्यते ।
नामृष्टभोजी नादाता नाप्यनङ्गदनिष्कधृक् ।
नाहस्ताभरणो वापि दृश्यते नाप्यनात्मवान् ।
नानाहिताग्निर्नायज्वा न क्षुद्रो वा न तस्करः ।
कश्चिदासीदयोध्यायां न च निर्वृत्तसङ्करः ।
स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः ।
दानाध्ययनशीलाश्च संयताश्च प्रतिग्रहे ।
न नास्तिको नानृतको न कश्चिदबहुश्रुतः ।
नासूयको न वाशक्तो नाविद्वान् विद्यते तदा ।
नाषडङ्गविदत्रासीन्नाव्रतो नासहस्रदः ।
न दीनः क्षिप्तचित्तो वा व्यथितो वापि कश्चन ।
कश्चिन्नरो वा नारी वा नाश्रीमान्नाप्यरूपवान् ।
द्रष्टुं शक्यमयोध्यायां नापि राजन्यभक्तिमान् ।
वर्णेष्वग्रचतुर्थेषु देवतातिथिपूजकाः ।
कृतज्ञाश्च वदान्याश्च शूरा विक्रमसंयुताः ।
दीर्घायुषो नरास्सर्वे धर्मं सत्यं च संश्रिताः ।
सहिताः पुत्रपौत्रैश्च नित्यं स्त्रीभिः पुरोत्तमे ।
क्षत्रं ब्रह्ममुखं चासीद्वैश्याः क्षत्रमनुव्रताः ।
शुद्राः स्वधर्मनिरतास्त्रीन्वर्णानुपचारिणः ॥१/६/६-१९॥
In that great city the citizens were noble-minded and well-read. They spoke the truth, were not greedy and were content with their own earnings.There was nobody whose belongings were insignificant, who did not have a family, who had not achieved his desires and who did not possess wealth in the form of cattle, horses.money and grains. Nobody was lustful, cowardly or inhuman. It was not possible to see anybody who was not a scholar or who was an atheist. All men and women tread the path of virtue and were disciplined. By their cheerful disposition, they resembled the great ascetics in conduct and manners. One could not see in that city anybody who did not wear ear-rings, tiara, necklace and bracelet. Nobody was not besmeared, wore no perfume and was short of pleasures. There was nobody who was not a gourmet, a benefactor and who was not self-restrained. There was nobody who did not worship the sacred fires, did not perform vedic sacrifices. There was nobody who was a thief or vile or of impure origin. Brahmins had control over their senses and were devoted to their studies and their rituals. They were charitable and were chary of receiving gifts. There was nobody among them who was an atheist, untruthful, jealous, incapable or nor well-read. There was nobody among them who was not well-versed in the six sub-braches of the Vedas, who did not observe vows and who did not give away in thousands in charity.There was nobody who was in misery or of unstable mind. There was not a woman or man among the four castes who was not wealthy and did not possess good looks. One could not find anybody who was not devoted to the king and who did not worship Gods and respected guests. They were persons of gratitude, skilled in conversing, brave and full of valour. Following the path of righteousness and truth, all lived long lives along with their women, children and grandchildren. Kshatriyas followed Brahmins, while Vaishyas followed Kshatriyas. Sudras following their duties served the other three castes.
1.1.5 Palace in Ayodhyā
Kaikeyi’s palace consisted of 8 enclosures.
स प्रविश्याष्टमीं कक्ष्यां राजानं दीनमातुरम् ।
पुत्रशोकपरिद्यूनमपश्यत् पाण्डरे गृहे ॥२/५७/२४॥
Dasaratha’s consisted of at least 5 enclosures. Rāma traversed three outer enclosures by chariot and walked across the last two.
राजपुत्रः पितुर्वेश्म प्रविवेश श्रिया ज्वलन् ।
स कक्ष्या धन्विभिर्गुप्ताः तिस्रोऽतिक्रम्य वाजिभिः ।
पदातिरपरे कक्ष्ये द्वे जगाम नरोत्तमः ॥१/१७/२०॥
स रामभवनं प्राप्य पाण्डराभ्रघनप्रभम् ।
तिस्रः कक्ष्या रथेनैव विवेश मुनिसत्तमः ॥२/५/५॥
Vasishtha traverses the first three enclosures of Rāma’s palace on the chariot.
1.2 Hermitage
1.2.1 Vasishtha’s hermitage
वसिष्ठस्याश्रमपदं नानापुष्पलताद्रुमम् ।
नानामृगगणाकीर्णं सिद्धचारणसेवितम् ।
देवदानवगन्धर्वैः किन्नरैरुपशोभितम् ।
प्रशान्तहरिणाकीर्णं द्विजसङ्घनिषेवितम् ।
ब्रह्मर्षिगणसंकीर्णं देवर्षिगणसेवितम् ।
तपश्चरणसंसिद्धैः अग्निकल्पैर्महात्मभिः ।
सततं संकुलं श्रीमद्ब्रह्मकल्पैर्महात्मभिः ।
अब्भक्षैर्वायुभक्षैश्च शीर्णपर्णाशनैस्तथा ।
फलमूलाशनैर्दान्तैः जितदोषैर्जितेन्द्रियैः ।
ऋषिभिर्वालखिल्यैश्च जपहोमपरायणैः ।
अन्यैर्वैखानसैश्चैव समन्तादुपशोभितम् ।
वसिइष्ठस्याश्रमपदं ब्रह्मलोकमिवापरम् ।
ददर्श जयतां श्रेष्ठो विश्वामित्रो महाबलः ॥ १/५१/२३-२८॥
Vishvamitra of immense strength saw the hermitage of Vasishtha, full of flowers, vines and trees, full of various types of animals, frequented by siddha’s, charana’s, deva’s, gandharva’s and kinnara’s. There were various types of deer living peacefully. There were birds of all types. There were brahmarshi’s and devarshi’s and great ascetics of recognized attainment who were like fire. There were ascetics who lived by consuming only water, those who lived by consuming only air, those who lived by fallen dry leaves, those who lived by consuming fruits and roots. There were vaalkhilya’s and vaikhanasa’s who were engaged in meditation and oblations.
1.2.2 Rāma’s hermitage
पर्णशालां सुविपुलां तत्र संघातमृत्तिकाम् ।
सुस्तम्भां मस्करैर्दीर्घैः कृतवंशां सुशोभनाम् । ।
शमीशाखाभिरास्तीर्य दृढपाशावपाशिताम् ।
कुशकाशशरैः पर्णैः सुपरिच्छादितां तथा ।
समीकृततलां रम्यां चकार सुमहाबलः । । ३/१५/२१-२२॥
(Lakṣmaṇa), of immense prowess, constructed a large and beeautiful thatched hut of compacted mud, with good pillars and long supporting beams of bamboo, with a roof of branches of shami tree well covered by leaves of kusha, kasha and reeds and with the ground levelled.
1.2.3 Agastya’s hermitage
स तत्र ब्रह्मणः स्थानं अग्नेः स्थानं तथैव च ।
विष्णोः स्थानं महेन्द्रस्य स्थानं चैव विवस्वतः ॥
सोमस्थानं भगस्थानं स्थानं कौबेरमेव च ।
धातुः विधातुः स्थानं च वायोः स्थानं तथैव च ॥
स्थानं च पाशहस्तस्य वरुणस्य महात्मनः ।
स्थानं तथैव गायत्र्याः वसूनां स्थानमेव च ॥
स्थानं च नागराजस्य गरुडस्थानमेव च ।
कार्तिकेयस्य च स्थानं धर्मस्थानं च पश्यति ॥३/१२/१८-२१॥
He sees there the altars for Brahma, Agni, Vishnu, Indra, Sun-god, Moon-god, Bhaga (A form of Siva?), Kubera (God of the North), Dhata (?),Vidhata(?), Vayu (Wind-god), Varuna (Water-god) wielding a pasha (noose), Gayatri, Vasu’s, Nagaraja(Serpent-king), Garuda (King of birds), Kartikeya (son of Siva) and Dharma (God of Death).
1.2.4 Types of ascetics
वैखानसा वालखिल्या सम्प्रक्षाला मरीचिपाः ।
अश्मकुट्टाश्च बहवः पत्राहाराश्च तापसाः ॥
दन्तोलूखिलिनश्चैव तथैवोन्मजकाः परे ।
गात्रशय्या अशय्याश्च तथैवानवकाशिकाः ॥
मुनयः सलिलाहारा वायुभक्षास्तथापरे ।
आकाशनिलयाश्चैव तथा स्थण्डिलशायिनः ।
तथोर्ध्ववासिनो दान्ताः तथार्द्रपटवाससः ।
सजपाश्च तपोनिष्ठाः तथा पञ्चतपोऽन्विताः ॥३/६/२-५॥
The Vaikhanasas (born of Brahma’s nails), Valakhilyas ( born of Brahma;s hair), sages who washed their vessels without keeping anything for another time, those who lived off leaves, those who lived on suns rays, those who powdered grains by stones for their food, those who who used teeth as mortar and pestle, those who did penance in water, those who used their own limbs as bed, those who never used a bed, those who had no spare time due to their penances, those who took water for food, those who lived off air only, those for whom open-sky was the residence, those who slept on ground, those who lived in high altitudes, those who lived wearing a wet coth, those who were engrossed in their penances, those who did penance sitting at the centre of four fires and looking at the sun, (all these came and met Rāma.)
1.3 Ornaments and cosmetics
अलक्तरसरक्ताभौ अलक्तरसवर्जितौ ।
अद्यापि चरणौ तस्याः पद्मकोशसमप्रभौ ॥२/६०/१८॥
Her feet, which lacked the juice of red lac but had the radiance of the red lac had the glow of lotus buds.
कल्कांश्चूर्णकषायांश्च स्नानानि विविधानि च।
ददृशुर्भाजनस्थानि तीर्थेषु सरितां नराः ॥
शुक्लानंशुमतश्चापि दन्तधावनसञ्चयान् ।
शुक्लांश्चन्दनकल्कांश्च समुद्गेष्ववतिष्ठतः ॥
दर्पणान् परिमृष्टांश्च वाससांश्चापि सञ्चयान् ।
पादुकोपाहनहश्चैव युग्मानि च सहस्रशः ॥
आञ्जनीः कङ्कतान् कूर्चान् शस्त्राणि च धनूंषि च ॥२/९१/७४-७६॥
On the steps to the river people saw pastes, powders and concoctions for bathing and allso collections of tooth cleaners white and pointed, kept in vessels. They saw white sandal paste, cleaned mirrors, bundles of clothes, thousands of pairs of wooden sandals and leather footwear, eye-ointment, combs, brushes, armaments and bows.
कुर्वन्ति कुसुमापीडान् शिरस्सु सुरभीनमी ।
मेघप्रकाशैः फलकैः दाक्षिणात्या नरा यथा ॥२/९३/१३॥
They, having shields of cloud-colour, wear fragrant flowers on their heads like the men from the south.
इदं दिव्यं वरं माल्यं वस्त्रमाभरणानि च ।
अङ्गरागं च वैदेहि महार्हं चानुलेपनम् ॥२/११८/१८॥
O Vaidehi, here are a precious and divine garland, cloth and ornaments, cosmetic and precious body-paste.
सा वस्त्रमङ्गरागं च भूषणानि स्रजस्तथा ।
मैथिली प्रतिजग्राह प्रीतिदानमनुत्तमम् ॥२/११८/२१॥
Sītā received the presents of affection like cloth, cosmetic, garlands and ornaments.
विहीनतिलकेव स्त्री नोत्तरा दिक् प्रकाशते ॥३/१६/८॥
The direction of North looks like a woman who does not have a tilak.
नाहं जानामि केयूरे नाहं जानामि कुण्डले ।
नूपुरेत्वभिजानामि नित्यं पादाभिवनदनात् ॥४/६/२२॥
I neither know the armlets nor ear-rings. I only know the anklets due to prostrating to her daily.
ददौ तस्य ततः प्रीतः स्वनामाङ्कोपशोभितम् ।
अङ्गुलीयमभिज्ञानं राजपुत्र्याः परंतपः ॥४/४४/१२॥
Feeling happy with him, Rāma of extraordinary prowess gave him the ring of the princess as an identity.
सुकृतौ कर्णवेष्टौ च श्वदंष्ट्रौ च सुसंस्थितौ ।
मणिविद्रुमचित्राणि हस्तेष्वाभरणानि च ॥५/१५/४२॥
(I find her wearing) nicely made pair of karnaveShta ( ear ornament) and well placed shvadamshtra ( ear ornament perhaps shaped like canine teeth?) and ornaments on the arms which are decorated with gems and coral.
हारनूपुरकेयूरपारिहार्यधरास्स्त्रियः ।५/१/२६॥
The vidyadhara women wore pearl necklaces, anklets, armlets and bangles.
उत्कर्षन्त्यां च रशनां क्रुद्धायां मयि पक्षिणि ।
स्रस्यमाने च वसने ततो दृष्टा त्वया ह्यहम् ॥५/३८/१७॥
You saw me while I got angry (at the crow) and held the girdle as the garment was sliding.
ततो वस्त्रगतं मुक्त्वा दिव्यं चूडामणिं शुभम् ।
प्रदेयो राघवायेति सीता हनुमते ददौ ॥५/३८/६९॥
Then Sītā gave to Hanumān the divine Chudamani (pleat-jewel) after removing from the cloth saying that it may be given to Rāma.
1.4 Occupations
कर्मान्तिकान् शिल्पकारान् वर्धकीन् खनकानपि।
गणकान् शिल्पिनश्चैव तथैव नटनर्तकान् ॥१/१३/७॥
(Vasishtha ordered deployment of) workmen, sculptors, carpenters, diggers, astronomers, artisans, actors and dancers.
श्वः पुष्ययोगं नियतं वक्ष्यन्ते दैवचिन्तकाः ॥२/४/२१॥
Astrologers say that tomorrow is associated with Pushya star.
अथ चापि महाप्राज्ञ ब्राह्मणानां मया श्रुतम् ।
पुरा पितृगृहे सत्यं वस्तव्यं किल मे वने ॥
लक्षणिभ्यो द्विजातिभ्यः श्रुत्वाहं वचनं पुरा ।
वनवासकृतोत्साहा नित्यमेव महाबल ॥२/२९/८-९॥
While I was in my father’s place long back, I had been told by Brahmin **fortune-tellers **that I will have to live in a forest. I am all the time eager to live in a forest.
कन्यया च पितुर्गेहे वनवासः श्रुतो मया ।
भिक्षिण्याः साधुवृत्तायाः मम मातुरिहाग्रतः ॥२/२९/१३॥
As a young unmarried girl I was told in front of my mother, by a **woman mendicant, **of (my future) forest life.
अथ रात्र्यां व्यतीतायां प्रातरेवापरेऽहनि ।
वन्दिनः पर्युपातिष्ठन् तत्पार्थिवनिवेशनम् ॥
सूताः परमसंस्काराः मागधाश्चोत्तमश्रुताः ।
गायकाः श्रुतिशीलाश्च निगदन्तः पृथक् पृथक् ॥२/६५/१-२॥
After the night ended, early in the morning the next day panegyrists, well versed minstrels, knowledgeable bards and singers capable of discerning musical-notes arrived at the palace of the king each singing in his own style.
ततस्तु स्तुवताम् तेषां सूतानां पाणिवादकाः ।
अपदानान्युदाहृत्य पाणिवादान्यवादयन् ॥२/६५/४॥
Then while the minstrels praised the king, **hand clappers **clapped hands eulodizing king’s exploits.
अथ भूमिप्रदेशज्ञाः सूत्रकर्मविशारदाः ।
स्वकर्माभिरताश्शूरा: खनका यन्त्रकास्तथा ॥
कर्मान्तिकाः स्थपतयः पुरुषा यन्त्रकोविदाः ।
तथा वर्धकयश्चैव मार्गिणो वृक्षतक्षकाः ॥२/८०/१-२॥
Then those who new the terrain of the land, those who measured and aligned using a thread (surveyors), diggers who were adept in their work and were brave, mechanics, paid labourers, architects, engineers, carpenters, way-finders, lumbermen.
मणिकाराश्च ये केचित् कुंभकाराश्च शोभनाः ।
सूत्रकर्मविशेषज्ञाः ये च शस्त्रोपजीविनः ॥
मयूरकाः क्राकचिकाः वेधका रोचकास्तथा ।
दन्तकाराः सुधाकाराः ये च गन्धोपजीविनः ॥
सुवर्णकाराः प्रख्याताः तथा कम्बलकारकाः ।
स्नापकोष्णोदका वैद्या धूपकाः शौण्डिकास्तथा ॥
रजकाः तुन्नवायाश्च ग्रामघोषमहत्तराः ।
शैलूषाश्च सह स्त्रीभिः यान्ति कैवर्तकास्तथा ॥२/८३/१२-१५॥
Lapidarists, potters, weavers, weapon-makers, peacock-hunters, lumbermen, those who drill holes, polishers, ivory-workers, lime-makers, perfume sellers, goldsmiths, blanket-weavers, bath-givers, masseurs, physicians, fumigators, distillers, washermen, tailors and chiefs of villages and hamlets, dancers with their womenfolk and boatmen all went with (Bharata)
ऊचुर्लक्षणिनो ये मां पुत्रिण्यविधवेति च ।
तेऽद्य सर्वे हते रामे ज्ञानिनोऽनृतवादिनः ॥६/४८/२॥
**Experts in reading physiognomy **told me that I would have sons and would not be a widow. Now that Rāma is dead those scholars have become liers.
1.5 Villagers and village life
एतौ दृष्ट्वा कृशौ दीनौ सूर्यरश्मिप्रतापितौ ।
अर्द्यमानौ बलीवर्दौ कर्षकेण सुराधिप ॥२/७४/२४॥
O Chief of Sura’s, havine seen this pair of emaciated pathetic bullocks being beaten by the farmer, - - - .
ज्ञातयश्चापि योधाश्च मित्राणि सुहृदश्च नः ।
त्वामेव हि प्रतीक्षन्ते पर्जन्यमिव कर्षकाः ।२/११२/१२॥
Our relatives, soldiers and friends are waiting for you like farmers look forward to the rains.
ददर्श च वने तस्मिन् महतः सञ्चयान् कृतान् ।
मृगाणां महिषाणां च करीषैः शीतकारणात् ॥२/९९/७॥
In that forest he saw large heaps of dung cakes of deer and bisons made for (fighting) cold.
बभूव वसुधा तैस्तु सम्पूर्णा हरिपुङ्ग्वैः ।
यथा कलमकेदारैः पक्वैरिव वसुन्धरा ॥६/४/९१॥
The ground became full of the monkeys as if covered with ripe rice plants.
केदारस्येव केदारः सोदकस्य निरूदकः ।
उपस्नेहेन जीवामि जीवन्तीं यच्छृणोमि ताम् ॥६/५/११॥
By hearing that she is alive I live in the manner a waterless field lives by the subsidiary water flow from a field full of water.
1.6 Dress
वेष्टन्ते तस्य लाङ्गूलं जीर्णैः कार्पासिकैः पटैः ।५/५३/६॥
In Lanka when Rakshasas set fire to Hanumaan’s tail under the orders of Rāvaṇa, they wrapped his tail with pieces of cotton cloth.
1.7 Castes
स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः ।
दानाध्ययनशीलाश्च संयताश्च प्रतिग्रहे ॥१/६/१३॥
Brahmins who were engaged in their assigned duties had cotrol over their senses, were busy with study and giving away and were constrained in accepting gifts.
क्षत्रं ब्रह्ममुखं चासीद्वैश्याः क्षत्रमनुव्रताः ।
शुद्राः स्वधर्मनिरतास्त्रीन्वर्णानुपचारिणः ॥१/६/१९॥
Kshatriya’s followed Brahmins, Vaisya’s followed Kshatriya’s and Sudra’s engaged in their duties served the (other) three castes.
दरिद्राय द्विजायाथ हस्ताभरणमुत्तमम् ।
कस्मैचिद्याचमानाय ददौ राघवनन्दनः ॥१/१४/५२॥
Rāma gave away a vauable bangle to some poor Brahmin who was seeking a gift.
ये चेमे कठकालापा बहवो दण्डमाणवाः ।
नित्यस्वाध्यायशीलत्वान्नान्यत् कुर्वन्ति किञ्चन ।
अलसाः स्वादुकामाश्च महतां चापि सम्मताः ॥२/३२/१८-१९॥
Yonder are students carrying staff who study Katha and Kalapa versions of Veda. As they are busy with their studies they do not do anything else, are lazy and like sweets, yet are respected even by the great.
मेखलीनां महासङ्घः कौसल्यां समुपस्थितः ।
तेषां सहस्रं सौमित्रे प्रत्येकं सम्प्रदापय ॥२/३२/२१॥
A large group of celibates is waiting on Kausalya. See that a thousand (coins) are given to each.
तत्रासीत् पिङ्गलो गार्ग्यस्त्रिजटो नाम वै द्विजः ।
क्षतवृत्तिर्वने नित्यं फालकुद्दाललाङ्गली ॥२/३२/२९॥
There was a Brahmin belonging to Garga lineage called Trijata, pale in colour, who had strayed from his avocation and was carrying an axe, a spade and a plough.
शुश्राव जपतां तत्र मन्त्रान् रक्षोगृहेषु वै ।
स्वाध्यायनिरतांश्चैव यातुधानान् ददर्श ह ॥५/४/१३॥
In the residences of Rakshasa’s he heard those Rakshasa’s who were engaged in their studies and chanting mantra’s.
1.8 Food and utensils
इत्युक्त्वोपायनं गृह्य मत्स्यमाम्समधूनि च ।
अभिचक्राम भरतं निषादाधिपतिर्गुहः ॥२/८४/१०॥
Guha, the chief of hunters brought to Bharata a gift and fish, meat and honey.
अन्याः स्रवन्तु मैरेयं सुरामन्याः सुनिष्ठिताम् ।
अपराश्चोदकं शीतं इक्षुकाण्डरसोपमम् ॥२/९१/१५॥
Let some streams bring maireya (a fermented drink made of date palms), others bring refined sura (a fermented drink made of jaggery, flour etc.) and still others cold water as sweet as sugur-cane juice.
आजैश्चापि च वाराहैः निष्ठानवरसञ्चयैः ।
फलनिर्यूहसंसिद्धैः सूपैः गन्धरसान्वितैः ॥
पुष्पध्वजवतीः पूर्णाः शुक्लस्यान्नस्य चाभितः ।
ददृशुः विस्मितास्तत्र नरा लौहीः सहस्रशः ॥२/९१/६६-६७॥
People saw there with amazement thousands of metal vessels filled with goat-meat, porc, flavoured soup with fruit-extracts, decorated with flower flags around white rice.
वाप्यो मैरेयपूर्णाश्च मृष्टमाम्सचयैर्वृताः ।
प्रतप्तपिठरैश्चापि मार्गमायूरकौक्कुटैः ॥
पात्रीणां च सहस्राणि स्थालीनां नियुतानि च ।
न्यर्बुदानि च पात्राणि शातकुम्भमयानि च ॥
स्थाल्यः कुम्भ्यः करम्भ्यश्च दधिपूर्णाः सुसम्स्कृताः ।
यौवनस्थस्य गौरस्य कपित्थस्य सुगन्धिनः ।
ह्रदाः पूर्णा रसालस्य दध्नः श्वेतस्य चापरे ॥
बभूवुः पायसस्यान्ये शर्करायाश्च सञ्चयाः ।
कल्कांश्चूर्णकषायांश्च स्नानानि विविधानि च ।
ददृशुर्भाजनस्थानि तीर्थेषु सरितां नराः ॥२/९१/७०-७३॥
The wells were full of Maireya drink. There were heated pots full of meat of deer, peacock and hen.
There were countless vessels of all shapes full of well garnished curds, fragrant butter-milk, tinged yellow and recently prepared and spiced butter milk, called Rasala and white curds. There were tanks full of payas, milk boiled with rice and sugur. On the steps to the rivers they saw crushed myrobalan, powdered fragrant substances and various articles filled in vessels used for bathing.
निषसाद गिरिप्रस्थे सीतां मांसेन छन्दयन् ।
इदं मेध्यमिदं स्वादु निष्टप्तमिदमग्निना ॥२/९६/१-२॥
He (Rāma) sat on a plateau of the hill cajoling Sītā with meat saying, “This is sacred, this is sweet and this is well burnt in fire”.
पानभूमिगतं हित्वा हैममासवभाजनम् ।
पात्राणि च महार्हाणि करकांश्च हिरण्मयान् ।
लेह्यानुचावचान् भक्ष्यान् मांसानि विविधानि च ॥५/१/२३॥
(Vidyadhara’s left behind golden and very vauable vessels and vases in the area reserved for drinking and also various types of meat and pastes (लेह्य- that which is consumed by licking).
मृगाणां महिषाणां च वराहाणां च भागशः ।
तत्र न्यस्तानि मांसानि पानभूमौ ददर्श ह ॥
रौक्मेषु च विशालेषु भाजनेष्वप्यभक्षितान् ।
वराहवाध्रीणसकान् दधिसौवर्चलायुतान् ॥
शल्यान् मृगमयूरान्श्च हनुमानन्ववैक्षत ।
कृकलान् विविधान् छागान् शशकानर्धभक्षितान् ।
महिषानेकशल्यान्श्च मेषान्श्च कृतनिष्ठितान् ॥
लेह्यानुच्चावचान् पेयान् भोज्यानुच्चावचानपि।
तथाम्ललवणोत्तम्सैः विविधै रागखाण्डवैः।।५/११/१४-१९॥
In the drinks chamber, (Hanumān) saw meats of deer, buffaloes and pigs kept separately. The Great Monkey saw in large silver vessels un- consumed meat of boars, rhinoceros mixed with curds and salt (coming from a country “suvarchala”) and half consumed well cooked meats of partridge, goats, rabbits, buffaloes and sheep. He saw all types of pastes (लेह्य), beverages and eatables along with sour and saltish Raga and Khandava (grape juice drinks).
दिव्याः प्रसन्नाः विविधाः सुराः कृतसुरा अपि।
शर्करासवमाध्वीकपुष्पासवफलासवाः ॥
वासचूर्णैश्च विविधैः दृष्टास्तैस्तैः पृथक् पृथक् ।५/११/२०-२१॥
Divine and clear natural alcoholic drinks and artificial alcoholic drinks such as those made from sugar, honey, flowers and fruits spiced with various aromatic additives were seen (by Hanumān).
न मांसं राघवो भुङ्क्ते न चैव मधु सेवते ।
वन्यं सुविहितं नित्यं भक्तमश्नाति पञ्चमम्।५/३६/४१॥
Rāma does not eat meat nor does he take honey. He eats forest grown cooked food daily in the fifth period of the day.
1.9 Customs, rituals and beliefs
1.9.1 Horse-sacrifice
प्रवर्ग्यं शास्त्रतः कृत्वा तथैवोपसदं द्विजाः ।
चक्रुश्च विधिवत् सर्वमधिकं कर्म शास्त्रतः ॥
अभिपूज्य ततो हृष्टाः सर्वे चक्रुर्यथाविधि ।
प्रातःसवनपूर्वाणि कर्माणि मुनिपुङ्गवाः ॥
ऐन्द्रश्च विधिवद्दत्तो राजा चाभिष्टुतोऽनघः ।
माध्यन्दिनं च सवनं प्रावर्तत यथाक्रमम् ॥
तृतीयसवनं चैव राज्ञोऽस्य सुमहात्मनः ।
चक्रुस्ते शास्त्रतो दृष्ट्वा तथा ब्राह्मणपुङ्गवाः ॥१/१४/४-७॥
After performing Pravargya and Upasada rites as per prescribed code Brahmins did all that needed to be done. Starting from the morning Savana (crushing of Soma plant) all the eminent sages performed all the rituals. Oblations to Indra were made and the pure Soma creeper was crushed and the midday Savana was duly made. Brahmin chiefs conducted the third Savana in the evening as per prescribed code.
कर्मान्तरे तदा विप्रा हेतुवादान् बहूनपि ।
प्राहुः स्म वाग्ग्मिनो धीराः परस्परजिगीषया ॥१/१४/१९॥
In between the rituals Brahmins put forward many arguments (in support of their contentions) and argued with each other to win them over to their view point.
प्राप्ते यूपोच्छ्रये तस्मिन् षद्बैल्वाः खादिरास्तथा ।
तावन्तो बिल्वसहिताः पर्णिनश्च तथापरे ॥
श्लेष्मातकमयस्त्वेको देवदारुमयस्तथा ।
द्वावेव तत्र विहितौ बाहुव्यस्तपरिग्रहौ ॥
कारितास्सर्व एवैते शास्त्रज्ञैर्यज्ञकोविदैः ।
शोभार्थं तस्य यज्ञस्य काञ्चनालंकृताभवन् ॥
एकविंशतियूपास्ते एकविंशत्यरत्नयः ।
वसोभिरेकविंशद्भिः एकैकं समल्ङ्कृताः ॥
विन्यस्ता विधिवत् सर्वे शिल्पिभिः सुकृता दृढाः ।
अष्टाश्रयः सर्व एव श्लख्ष्णरूपसमन्विताः ॥
आच्छादितास्ते वासोभिः पुष्पैर्गन्धैश्च पूजिताः ।
सप्तर्षयो दीप्तिमन्तो विराजन्ते यथा दिवि ॥
इष्टकाश्च यथान्यायं कारिताश्च प्रमाणतः ।
चितोऽग्निर्ब्राह्मणैस्तत्र कुशलैः शुल्बकर्मणि ॥
स चित्यो राजसिह्मस्य सञ्चितः कुशलैर्द्विजैः ।
गरुडो रुक्मपक्षो वै त्रिगुणोऽष्टादशात्मकः ॥
नियुक्तास्तत्र पशवस्तत्तदुद्दिश्य दैवतम् ।
उरगाः पक्षिणश्चैव यथाशास्त्रं प्रचोदिताः ॥
शामित्रे तु हयस्तत्र तथा जलचराश्च ये ।
ऋत्विग्भिः सर्वमेवैतन्नियुक्तं शास्त्रतस्तदा ॥
पशूनां त्रिशतम् तत्र यूपेषु नियतं तदा ।
अश्वरत्नोत्तमं तत्र राज्ञो दशरथस्य च ॥
कौसल्या तं हयं तत्र परिचर्य समन्ततः ।
कृपाणैर्विशशासैनं त्रिभिः परमया मुदा ॥
पतत्त्रिणा तदा सार्द्धं सुस्थितेन च चेतसा ।
अवसद्रजनीमेकां कौसल्या धर्मकाम्यया ॥
होताध्वर्युस्तथोद्गाता हस्तेन समयोजयन् ।
महिष्या परिवृत्त्या च वावातामपरां तथा ॥
पतत्त्रिणस्तस्य वपामुद्धृत्य नियतेन्द्रियः ।
ऋत्विक् परमसंपन्नः श्रपयामास शास्त्रतः ॥
धूमगन्धं वपयास्तु जिघ्रति स्म नराधिपः ।
यथाकालं यथान्यायं निर्णुदन् पापमात्मनः ॥
हयस्य यानिचाङ्गानि तानि सर्वाणि ब्राह्मणाः ।
अग्नौ प्रास्यन्ति विधिवत् समन्त्राः षोडशर्त्विजः ॥
प्लक्षशाखासु यज्ञानामन्येषाम् क्रियते हविः ।
अश्वमेधस्य यज्ञस्य वैतसो भाग इष्यते ॥
त्र्यहोऽश्वमेधः संख्यातः कल्पसूत्रॆण ब्राह्मणैः ।
चतुष्टोममहस्तस्य प्रथमं परिकल्पितम् ।
उक्थ्यं द्वितीयं संख्यातमतिरात्रं तथोत्तरम् ॥
कारितास्तत्र बहवो विहिताः शास्त्रदर्शनात् ।
ज्योतिष्टोमायुषी चैवमतिरात्रौ विनिर्मितौ ।
अभिजद्विश्वजिच्चैवमाप्तोर्यामो महाक्रतुः ॥
प्राचीं होत्रे ददौ राजा दिशं स्वकुलवर्धनः ।
अध्वर्यवे प्रतीचीं तु ब्रह्मणे दक्षिणां दिशम् ॥
उद्गात्रे वै तथोदीचीं दक्षिणैषा विनिर्मिता ।
हयमेधे महायज्ञे स्वयम्भूविहिते पुरा ॥१/१५/२०-४२॥
On the arrival of the time to erect yoopa pillars, six each of Bilva, Khadira and Palasa wood were erected. One pillar of Devadaru and two pillars of Sleshmataka are to be erected at a distance of two shoulder-lengths. Under the direction of the well-versed all these were appropriately arranged. The twenty one pillars of twenty one arm-lengths were each covered with cloth. They were beautifully shaped and strong, made by carpenters as per scriptural code. They had eight corners and were smooth. Covered with cloth and worshipped with flowers and sandal paste they looked like the Saptarishi constellation (Great Bear) in the sky. Bricks had been made as per prescribed measurement and with them the sacrificial altar had been constructed by those well versed in altar-architecture. Expert Brahmins placed the fire on the altar with due ceremony for king Dasaratha to worship. The fire resembled Garuda in shape, looking downward, facing East and with wings of Gold. Having eighteen sacrificial pits, the size of the altar was three times the normal. Animals, snakes and birds had been tied to the pillars as per ritual code for being offered to particular Gods. The horse and marine animals that had been brought there were tied at that moment to the pillars. Three hundred animals were thus tied down to the pillars. The best of the horses of King Dasaratha was tied down to the pillar.
Kausalya made three marks with swords on the horse after consecrating the horse duly. With a calm mind Kausalya spent one night with the (dead) horse in order to gain merit. Hota, adhvaryu and udgaatr held the hands of the three queens. (Technically with Mahishi, Parivrutti and Vaavaata- three types of wives). Rutvik who had control over his senses removed the fat from the dead horse and cooked it as per scriptural procedure. The king inhaled the vapours at prescribed instant and as per prescribed procedure thus obliterating his sins. All the sixteen Brahmin priests removed the parts of the dead horse and offered them into the fire. Whereas in other sacrifices the offering to the fire is placed on branch of Plaksha tree, in Asvamedha sacrifice it is placed on cane-mat. In Kalpasutra and Brahmanas three days of Savana (pressing of Somajuice) have been prescribed. The Savana’s for the three days are called Jyottishtoma for the first day, Ukthya for the second day and Atiratra for the third day. Several rituals were conducted at the sacrifice as per injunctions. Jyotishtoma, Ayushtoma, two rounds of Atiratra, Abhijit, Viswajit and two rounds of Aptoryama were performed. The emperor, who made his llineage flourish, gave away as dakshina (fee) the Eastern part to the Hotru, the western to the Adhvaryu, the Southern to the Brahma and the Northern to the Udgatru. Such are the fees prescribed for Asvamedha the first of which was performed by Brahma the creator.
1.9.2 Marriage
स गत्वा निलयं राजा श्राद्धं कृत्वा विधानतः ।
प्रभाते काल्यमुत्थाय चक्रे गोदानमुत्तमम् ॥
गवां शतसहस्राणि ब्राह्मणेभ्यो नराधिपः ।
एकैकशो ददौ राजा पुत्रानुद्दिश्य धर्मतः ॥
सुवर्णशृङ्गाः सम्पन्नाः सवत्साः कांस्यदोहनाः ।
गवां शतसहस्राणि चत्वारि पुरुषर्षभः ॥
वित्तमन्यच्च सुबहु द्विजेभ्यो रघुनन्दनः ।
ददौ गोदानमुद्दिश्य पुत्राणां पुत्रवत्सलः ॥१/७२/२१-२४॥
The king went home and performed shraadh duly. After getting up in the morning he performed godaana (a ceremony for giving away a cow as gift to a Brahmin). He gave away one thousand cows in the name of each of his sons to Brahmins. These cows with calves had gold plated horns and milking vessels made of brass. He also gave away large sums of money in addition.
प्रपामध्ये तु विधिवद्वेदिं कृत्वा महातपाः ।
अलञ्चकार तां वेदिं गन्धपुष्पैः समन्ततः ॥
सुवर्णपालिकाभिश्च चित्रकुम्भैश्च साङ्कुरैः ।
अङ्कुराढ्यैः शरावैश्च धूपपात्रैः सधूपकैः ॥
शङ्खपात्रैः स्रुवैः स्रुग्भिः पात्रैरर्घ्याभिपूरितैः ।
लाजपूर्णैश्च पात्रीभिरक्षतैरभिसम्स्कृतैः ॥
दर्भैः समैः समास्तीर्य विधिवन्मन्त्रपूर्वकम् ।
अग्निमाधाय वेद्यां तु विधिमन्त्रपुरस्कृतम् ।
जुहावाग्नौ महातेजा वसिष्ठो भगवान् ऋषिः ॥
ततः सीतां समानीय सर्वाभरणभूषिताम् ।
समक्षमग्नेः संस्थाप्य राघवाभिमुखे तदा ।
अब्रवीज्जनको राजा कौसल्यानन्दवर्धनम् ॥
इयं सीता ममसुता सहधर्मचरी तव ।
प्रतीच्छ चैनां भद्रं ते पाणिं गृह्णीष्व पाणिना ॥
पतिव्रता महाभागा छायेवानुगता सदा ।
इत्युक्त्वा प्राक्षिपद्राजा मन्त्रपूतं जलं तदा ॥१/७३/१९-२५॥
At the centre of the pandal, he (Vasishtha) got the altar constructed and duly decorated with incense and flowers. There were golden vessels, earthen pots of varied hues with sprouted plants, incense holders with incense, conch shell vessels, ladles, spoons, and vesssels filled with water meant as arghya, vessels filled with puffed rice, and akshata (cleaned and sanctified unbroken rice). On the altar,
after spreading the darbha grass chanting mantras duly, the holy saint brought the fire to the altar and offered oblations to the fire. Then King Janaka brought Sītā, who was fully be-jewelled, in presence of the fire and in front of Rāma and said, “This Sītā, my daughter, will be a partner in your righteous conduct. Accept her and take her hand in your hand. May auspiciousness be with you. She will be devoted to you, her husband and will follow you like your shadow.” So saying, he sprinkled water made holy by Mantras on them.
अथ राजा विदेहानां ददौ कन्याधनं बहु ।
गवां शतसहस्राणि बहूनि मिथिलेश्वरः ॥
कम्बलानां च मुख्यानां क्षौमान् कोट्यम्बराणि च ।
हस्त्यश्वरथपादातं दिव्यरूपं स्वलङ्कृतम् ।
ददौ कन्यापिता तासां दासीदासमनुत्तमम् ॥
हिरण्यस्य सुवर्णस्य मुक्तानां विद्रुमस्य च ।
ददौ परमसम्हृष्टः कन्याधनमनुत्तमम् ॥१/७४/४-७॥
Then King of the Videhas gifted large sums of dowry. He gifted tens of thousands of cows, crores of precious woollen rugs and silk clothes. He gifted well decorated and beautiful assembly of elephants, horses, chariots and women-slaves and men-slaves to his daughters. Superbly happy, he gifted them as dowry gold, silver, pearls and precious stones.
1.9.3 Pre-coronation worship
गते पुरोहिते रामः स्नातो नियतमानसः ।
सह पत्न्या विशालाक्ष्या नारायणमुपागमत् ॥
प्रगृह्य शिरसा पात्रीं हविषो विधिवत्तदा ।
महते दैवतायाज्यं जुहाव ज्वलितेऽनले ॥
शेषं च हविषस्तस्य प्राश्याशास्यात्मनः प्रियम् ।
ध्यायन्नारायणं देवं स्वास्तीर्णे कुशसंस्तरे ॥
वाग्यतः सह वैदेह्या भूत्वा नियतमानसः ।
श्रीमत्यायतने विष्णोः शिश्ये नरवरात्मजः ॥
एकयामावशिष्टायां रात्र्यां प्रतिविबुद्ध्य सः ।
अलङ्कारविधिं कृत्स्नं कारयामास वेश्मनः ॥
तत्र शृण्वन् सुखा वाचः सूतमागधवन्दिनाम् ।
पूर्वां सन्ध्यामुपासीनो जजाप यतमानसः ।
तुष्टाव प्रणतश्चैव शिरसा मधुसूदनं ॥
विमलक्षौमसंवीतो वाचयामास च द्विजान् ।
तेषां पुण्याहघोषोऽथ गम्भीरमधुरस्तदा ।
अयोध्यां पूरयामास तूर्यघोषानुनादितः ॥२/६/१-८॥
When the priest left, Rāma bathed and with a disciplined mind meditated along with the wide-eyed Sītā on Narayana. Then, holding the vessel containing havis on his head, the son of the best of men offered ghee to the great divinity in the burning fire duly. Eating the remaining of havis and praying for his own welfare he meditated on the divinity Narayana and slept in the divine abode of Vishnu (Narayana) on the bed of darbha grass spread by him along with Sītā with a disciplined mind and cotrolled speech. When there was still one yaama (3 hours) left of the night, he woke up and got his mansion decorated. Listening to the pleasant words of bards he observed Sandhya ritual with a controlled mind. Bowing his head he recited prayers to Vishnu, the slayer of Madhu. Clad in clean silken robes he made the Brahmins read sacred texts. Their deep and sweet recitations wishing a good day reverberated by the blowing of toorya (a musical instrument) filled the city of Ayodhyā.
1.9.4 Decorating the city
ततः पौरजनः सर्वः श्रुत्वा रामाभिषेचनम् ।
प्रभातां रजनीं दृष्ट्वा चक्रे शोभयितुं पुरीम् ॥
सिताभ्रशिखराभेषु देवतायतनेषु च ।
चतुष्पथेषु रथ्यासु चैत्येष्वट्टालकेषु च ॥
नानापण्यसमृद्धेषु वणिजामापणेषु च ।
कुटुम्बिनां समृद्धेषु श्रीमत्सु भवनेषु च ॥
सभासु चैव सर्वासु वृक्षेष्वालक्षितेषु च ।
ध्वजाः समुच्छ्रिताश्चित्राः पताकाश्चाभवन्स्तदा ॥
नटनर्तकसङ्घानां गायकानां च गायताम् ।
मनःकर्णसुखा वाचः शुश्रुवुश्च ततस्ततः ॥२/६/१०-१४॥
Then the citizens after hearing about the coronation of Rāma and after the day break started decorating the city. Flags and colourful festoons were hoisted on tops of temples which looked like mountain peaks covered with white clouds, at city squares, on roads, on monuments and on attics, at market places full of various goods, on the houses of the rich families, on city halls and on all prominent trees. Here and there people heard the sonorous and soulful music of groups of actors and dancers singing.
Kousalya worships Vishnu
कौसल्यापि तदा देवी रात्रिं स्थित्वा समाहिता ।
प्रभाते त्वकरोत् पूजां विष्णोः पुत्रहितैषिणी ॥
सा क्षौमवसना हृष्टा नित्यं व्रतपरायणा ।
अग्निं जुहोति स्म तदा मन्त्रवत् कृतमङ्गला ॥२/२०/१४-१५॥
Kausalya having spent the night in religious activities and for the sake of her son’s welfare worshipped Lord Vishnu in the morning. All the time devoted to religious observances, she wore silken clothes and got oblations poured to the sacred fire along with due chants.
Kousalya bids farewell to Rāma
ज्वलनं समुपादाय ब्राह्मणेन महात्मना ।
हावयामास विधिना राममङ्गलकारणात् ॥
घृतं श्वेतानि माल्यानि समिधः श्चैव सर्षपान् ।
उपसंपादयामास कौसल्या परमाङ्गना ॥
उपाध्यायः स विधिना हुत्वा शान्तिमनामयम् ।
हुतहव्यावशेषेण बाह्यं बलिमकल्पयत् ॥
मधुदध्यक्षतघृतैः स्वस्ति वाच्यं द्विजान्स्ततः ।
वाचयामास रामस्य वने स्वस्त्ययनक्रियाः ॥
ततस्तस्मै द्विजेन्द्राय राममाता यशस्विनी ।
दक्षिणां प्रददौ काम्यां राघवं चेदमब्रवीत् ॥२/२५/२७-३०॥
She got oblations duly poured to the sacred fire by a Brahmin for the sake of auspiciousness for Rāma. The great lady brought for that purpose ghee, white flowers, fire-wood pieces and mustard seeds. The Brahmin priest after offering oblations to the fire duly for the sake of peace and good health offered the remaining portion of the oblation materials to other elements. She made Brahmins chant farewell blessings for Rāma offering honey, unbroken rice and ghee. Then the illustrious mother of Rāma gave dakshina as desired by him to the chief of Brahmins and said to Rāma as follows:
अतीव चाश्रुप्रतिपूर्णलोचना
समाप्य च स्वस्त्ययनं यथाविधि ।
प्रदक्षिणं चैव चकार राघवं
पुनः पुनश्चापि निरीक्ष्य सस्वजे ॥२/२५/४६॥
Excessively shedding tears after completing the farewell-blessings duly, she went round Rāma clockwise and embraced him repeatedly looking at him.
1.9.4 Funeral ceremony
उद्धृतं तैलसंरोधात् स तु भूमौ निवेशितम् ।
आपीतवर्णवदनं प्रसुप्तमिव भूमिपम् ॥
संवेश्य शयने चाग्र्ये नानारत्नपरिष्कृते।
ततो दशरथं पुत्रो विललाप सुदुःखितः ॥२/७६/४-५॥
The body of Dasaratha which had been placed on the ground after being taken out from the oil container was slightly yellow in colour and it looked as if the king was just asleep. After placing the body on a prominent bed bedecked with gems the son who was greatly grieved lamented.
ये त्वग्नयो नरेन्द्रस्य चाग्न्यगाराद्बहिष्कृताः ।
ऋत्विग्भिर्याजकैश्चैव आह्रियन्त यथाविधि ॥
शिबिकायामथारोप्य राजानं गतचेतसम् ।
बाष्पकण्ठा विमनसस्तमूहुः परिचारकाः ॥
हिरण्यं च सुवर्णं च वासांसि विविधानि च ।
प्रकिरन्तो जना मार्गं नृपतेरग्रतो ययुः ॥
चान्दनागुरुनिर्यासान् सरलं पद्मकं तथा ।
देवदारूणि चाहृत्य क्षेपयन्ति तथापरे ॥
गन्धानुच्चावचान्श्चान्यान् तत्र गत्वाथ भूमिपम् ।
ततः संवेशयामासुश्चितामध्ये तमृत्विजः ॥
तथा हुताशनं दत्त्वा जेपुस्तस्य तमृत्विजः ।
जगुश्च ते यथाशास्त्रं तत्र सामानि सामगाः ॥
शिबिकाभिश्च यानैश्च यथार्हं तस्य योषितः ।
नगरान्निर्ययुस्तत्र वृद्धैः परिवृतास्तदा ॥
प्रसव्यं चापि तं चक्रुरृत्विजोऽग्निचितं नृपम् ।
स्त्रियश्च शोकसन्तप्ताअः कौसल्याप्रमुखास्तदा ॥२/७६/१३-२०॥
The fires of the king that had been taken out from the fire-chamber were duly offered oblations by the ritviks and those performing sacrifices. After placing the dead king on a palanquin, attendants carried the palanquin in anguish with their throats choked with grief. People walked in front scattering gold and silver and varied garments. Others tossed sandal, aguru sap of tree, pieces of sarala, padmaka and devadaru wood and all kinds of perfumes (on the body). Afterwards rutviks placed the body on the bier, lit the fire and chanted. Those well versed in Samaveda sang sama psalms as prescribed. Accompanied by the elderly, king’s wives came out of the city in palanquins and other transport as per their rank. Grief stricken women headed by Kausalya went round the lit bier anti-clockwise along with ritviks.
ततो दशाहेऽतिगते कृतशौचो नृपात्मजः ।
द्वादशेऽहनि संप्राप्ते श्राद्धकर्माण्यकारयत् ॥
ब्राह्मणेभ्यो ददौ रत्नं धनमन्नं च पुष्कलम् ।
वासांसि च महार्हाणि रत्नानि विविधानि च ॥
बास्तिकं बहुशुक्लं च गाश्चापि शतशस्तदा ।
दासीदासं च यानं च वेश्मानि सुमहान्ति च ॥
ब्राह्मणेभ्यो ददौ पुत्रो राज्ञस्तस्यौर्ध्वदैहिकम् ॥
ततः प्रभातसमये दिवसेऽथ त्रयोदशे ।
विललाप महाबाहुर्भरतः शोकमूर्च्छितः ।
शब्दापिहितकण्ठस्तु शोधनार्थमुपागतः ॥२/७७/१-४॥
Ten days having elapsed, the son of the king had his purificatory rites and on the twelfth day he arranged for the sraddh ceremony. He gave away to Brahmins gems, money and abundant food. As a part of obsequies, the son gave away to Brahmins valuable garments, varied gems and a herd of pure white goats and hundreds of cows. On the morning of the thirteenth day as he went to collect the ashes, grief stricken Bharata endowed with heavy shoulders lamented with his throat choked with grief.
Obsequies to Jatayu
या गतिर्यज्ञशीलानामाहिताज्ञेश्च या गतिः ।
अपरावर्तिनां या च या च भूमिप्रदायिनाम् ॥
मया त्वं समनुज्ञातो गच्छ लोकाननुत्तमान् ।
गृध्रराज महासत्त्व संस्कृतश्च मया व्रज ॥
एवमुक्त्वा चितां दीप्तामारोप्य पतगेश्वरम् ।
ददाह रामो धर्मात्मा स्वबन्धुमिव दुःखितः ॥
रामोऽथ सहसौमित्रिर्वनं गत्वा स वीर्यवान् ।
स्थूलान् हत्वा महारोहीननुतस्तार तं द्विजम् ॥
रोहिमाम्सानि चोत्कृत्य पेशीकृत्य महायशाः ।
शकुनाय ददौ रामो रम्ये हरित शाद्वले ॥
यत्तत्प्रेतस्य मर्त्यस्य कथयन्ति द्विजातयः ।
तत्स्वर्गगमनं तस्य पित्र्यं रामो जजाप ह ॥
ततो गोदावरीं गत्वा नदीं नरवरात्मजौ ।
उदकं चक्रतुस्तस्मै गृध्रराजाय तावुभौ ॥
शास्त्रदृष्टेन विधिना जले गृध्राय राघवौ ।
स्नात्वा तौ गृध्रराजाय उदकं चक्रतुस्तदा ॥३/६८/२९-३६॥
“With my consent you go to those worlds meant for those who regularly perform yajnas, who keep at their homes the holy fires burning, those who do not have to return to this world and to those who donate lands. O great-souled king of eagles, after I perform your obsequies duly go to such worlds.” So saying, Rāma to whom dharma was the soul-spirit, burnt the king of birds after raising the bird on the burning pyre and grieved as if he had lost a kin. Along with Lakṣmaṇa, Rāma of great fame went into the forest, killed large deer, made lumps of their meat, spread them on the beautiful green grass and offered them to the dead bird. He chanted those mantras which Brahmins chant for dead persons to enable them to reach heaven. Then the two sons of the king went to river Godavari, took bath and offered water to the dead king of birds as prescribed by scriptures.
Funeral of Vali
राज्ञां ऋद्धिविशेषा हि दृश्यन्ते भुवि यादृशाः ।
तादृशं वालिनः क्षिप्रं प्राकुर्वन्नौर्ध्वदैहिकम् ॥
अङ्गदं परिरभ्याशु तारप्रभृतयस्तदा ।
क्रोशन्तः प्रययुः सर्वे वानरा हतबान्धवाः ॥४/२५/३२-३३॥
Obsequies of Vali were performed in the manner similar to that for human kings. Tara and other monkeys who had lost their relative proceeded ahead embracing Angada and lamenting loudly.
–
पुलिने गिरिनद्यास्तु विविक्ते जलसंवृते ।
चितां चक्रुः सुबहवो वानराः शोककर्शिताः ॥४/२५/३७॥
A large number of grief-stricken monkeys made a bier on secluded water-covered sands of a mountain stream.
सुग्रीवेण ततः सार्धमङ्गदः पितरं रुदन् ।
चितामारोपयामास शोकेनाभिहितेन्द्रियः ॥
ततोऽग्निं विधिवद्दत्वा सोऽपसव्यं चकार ह ।
पितरं दीर्घमध्वानं प्रस्थितं व्याकुलेन्द्रियः ॥
संस्कृत्य वालिनं ते तु विधिपूर्वं प्लवङ्गमाः ।
आजग्मुरुदकं कर्तुं नदीं शुभजलां शिवाम् ॥
ततस्ते सहितास्तत्र ह्यङ्गदं स्थाप्यचाग्रतः ।
सुग्रीवतारासहिताः सिषिचुर्वालिने जलम् ॥४/२५/४७-५० ॥
Angada along with Sugrīva, crying and with his senses blunted by the grief, raised his father on to the bier. Having lit the bier duly he went round his father anti-clockwise who had started on a long journey. The monkeys, having performed the obsequies duly, went to the auspicious river to offer waters to the departed. Keeping Angada in front, they along with Sugrīva and Tara, sprinkled water for Vali.
Obsequies of Rāvaṇa
चितां चन्दनकाष्ठानां पद्मकोशीरसंवृताम् ।
ब्राह्मया संवेशयाञ्चक्रू राङ्कवास्तरणावृताम् ॥
वर्तते वेदविहितो राज्ञो वै पश्चिमः क्रतुः ।
प्रचक्रू राक्षसेन्द्रस्य पितृमेधमनुक्रमम् ॥
वेदिं च दक्षिणप्राच्यां यथास्थानं च पावकम् ।
पृषदाज्येन संपूर्णं स्रुवं स्कन्धे प्रचिक्षिपुः ॥
पादयोः शकटं प्रादुरन्तरूर्वोरुलूखलम् ।
दारुपात्राणि सर्वाणि अरणिं चोत्तरारणिम् ।
दत्त्वा तु मुसलं चान्यद्यथास्थानं विचक्षणाः ॥
शास्त्रदृष्टेन विधिना महर्षिविहितेन च ।
तत्र मेध्यं पशुं हत्वा राक्षसेन्द्रस्य राक्षसाः ॥
परिस्तरणिकां राज्ञो घृताक्तां समवेशयन् ।
गन्धैर्माल्यैरलङ्कृत्य रावणं दीनमानसाः ॥
विभीषणसहायास्ते वस्त्रैश्च विविधैरपि ।
लाजैश्चावकिरन्ति स्म बाष्पपूर्णमुखास्तदा ॥
ददौ च पावकं तस्य विधियुक्तं विभीषणः ।
स्नात्वा चैवार्द्रवस्त्रेण तिलान् दूर्वाभिमिश्रितान् ॥
उदकेन च सम्मिश्रान् प्रदाय विधिपूर्वकम् ।
प्रदाय चोदकं तस्मै मूर्ध्ना चैनं नमस्य च ॥
ताः स्त्रियोऽनुनयामास सान्त्वमुक्त्वा पुनः पुनः ॥६/११४/१०४-११४॥
They prepared a bier of sandal wood covered with woods of padmaka and ushira and surrounded by a woollen carpet as per procedure and performed the obsequies of Rāvaṇa in accordance with Vedic injunctions. They prepared a raised altar on the South-Eastern corner of the bier, placed the fire in its due place and poured a ladle of ghee mixed with curds on the shoulder of the body and placed a cart on his feet and a mortar on his thighs. They placed the wooden vessels, arani (lower piece of wood) and uttara-arani (upper piece of wood) and the pestle at their places as prescribed by the scriptures and approved by great seers. Having sacrificed a sanctified animal (goat) they placed a sheet smeared with ghee on the body. After decorating the body with flowers and perfumes they with tears in their faces threw puffed rice and clothes on the body. Vibhishana lit the pyre as per prescribed procedure. Taking bath and in wet clothes he offered sesame seeds mixed with grass in water to the departed and bowed his head low as a mark of respect. He consoled the women repeatedly.
1.9.5 Sītā taking vows before Pipul tree and while crossing Yamuna
कालिन्दीमध्यमायाता सीतात्वेनामवन्दत ।
स्वस्ति देवि तरामि त्वां पारयेन्मे पतिर्व्रतम् ॥
यक्ष्ये त्वां गोसहस्रेण सुराघटशतेन च ।
स्वस्ति प्रत्यागते रामे पुरीमिक्ष्वाकुपालिताम् ॥२/५५/१८-१९॥
Reaching the centre of river Yamuna, Sītā bowed to the river and said, “O goddess, I am crossing you. If my husband successfully completes the vow I shall offer you one thousand cows and one hundred pots of liquor after Rāma gets back to the city protected by the Ikshvaku’s”
न्यग्रोधं तमुपागम्य वैदेही वाक्यमब्रवीत् ।
नमस्तेऽस्तु महावृक्ष पारयेन्मे पतिर्व्रतम् ॥
कौसल्यां चैव पश्येयम् सुमित्रां च यशस्विनीम् ।
इति सीताञ्जलिं कृत्वा पर्यगच्छद्वनस्पतिम् ॥२/५५/२४-२५॥
Having neared the Pipul tree, Sītā said as follows, “O Great tree, I bow to you. May my husband fullfill his vows. May I again see Kausalya and Sumitra.” So saying, she went round the tree.
1.9.6 Vāstu śamana ritual
ऐणेयं मांसमाहृत्य शालां यक्ष्यामहे वयम् ।
कर्तव्यं वास्तुशमनं सौमित्रे चिरजीविभिः ॥
मृगं हत्वानय क्षिप्रं लक्ष्मणेह शुभेक्षण ।
कर्तव्यः शास्त्रदृष्टो हि विधिधर्ममनुस्मर ॥
भ्रातुर्वचनमाज्ञाय लक्ष्मणः परवीरहा ।
चकार स यथोक्तं च तं रामः पुनरब्रवीत् ॥
ऐणेयं श्रपयस्वैतच्छालां यक्ष्यावहे वयम् ।
त्वर सौम्य मुहूर्तोऽयं ध्रुवश्च दिवसोऽप्ययम् ॥
स लक्ष्मणः कृष्णमृगं हत्वा मेध्यं प्रतापवान् ।
अथ चिक्षेप सौमित्रिः समिद्धे जातवेदसि ॥
तं तु पक्वं समाज्ञाय निष्टप्तं छिन्नशोणितम् ।
लक्ष्मणः पुरुषव्याघ्रमथ राघवमब्रवीत् ॥
अयं कृष्णः समाप्ताङ्गः शृतः कृष्णमृगो यथा ।
देवतां देवसङ्काश यजस्व कुशलोह्यसि ॥
रामः स्नात्वा तु नियतो गुणवाञ्जप्यकोविदः ।
सङ्ग्रहेणाकरोत् सर्वान् मन्त्रान् सत्रावसानिकान् ।
इष्ट्वा देवगणान् सर्वान् विवेशावसथं शुचिः ।
बभूव च मनोह्लादो रामस्यामित तेजसः ।
वैश्वदेवबलिं कृत्वा रौद्रं वैष्णवमेव च ।
वास्तुसंशयनीयानि मङ्गलानि प्रवर्तयन्॥
जपं च न्यायतः कृत्वा स्नात्वा नद्यां यथाविधि ।
पापसंशमनं रामश्चकार बलिमुत्तमम् ॥
वेदिस्थलविधानानि चैत्यान्यायतनानि च ।
आश्रमस्यानुरूपाणि स्थापयामास राघवः ॥
वन्यैर्माल्यैः फलैर्मूलैः पक्वैर्मांसैर्यथाविधि ।
अद्भिर्जपैश्च वेदोक्तैर्दर्भैश्च ससमित्कुशैः ॥
तौ तर्पयित्वा भूतानि राघवौ सहसीतया ।
तदा विविशतुः शालां सुशुभां शुभलक्षणौ ॥२/५६/२२-३५॥
(Rāma said), “Those who want to stay in a place for long have to propitiate the local dieties. Let us offer the meat of deer. Go quickly, kill a deer. Remember, we need to follow scrptures in this matter”. As per brother’s wishes, Lakṣmaṇa, the detroyer of valiant foes did accordingly. Rāma spoke to him again,“This day and time are auspicious and signify permanency. Hurry up and cook the meat. Let us offer it to this abode. Lakṣmaṇa having killed the deer accordingly put it into the well-lit fire. After checking that it is properly cooked and without blood, Lakṣmaṇa told Rāma, “This black buck is well cooked and you are proficient in the matter, so please propitiate the fire.” Rāma, who was well-versed in chanting, taking bath in a disciplined manner briefly chanted the mantras for the occasion. After propitiating all the groups of dieties, he entered the abode. He felt happy in his mind. He offered to all the Gods (Vaishvadeva-bali), to Vishnu and to Rudra performing all the auspicious ceremonies necessary for propitiating the spirits of the abode (Vaastu-samsamana). Chanting as per custom, taking bath in the river, he made offerings for the purpose of annullment of wrong doings. He established places for fire, for meditation and abodes for deities. As per prescribed procedure having propitiated the spirits by offering forest flowers, fruits, roots, holy grass, sticks of palash and cooked meat, Rāma and Lakṣmaṇa along with Sītā entered the auspicious enclosure.
1.9.7 Rāma performs tarpana
सान्त्वयित्वा तु तां रामो रुदन्तीं जनकात्मजाम् ।
उवाच लक्ष्मणं तत्र दुःखितो दुःखितं वचः ॥
आनयेङ्गुदिपिण्याकं चीरमाहर चोत्तरम् ।
जलक्रियार्थं तातस्य गमिष्यामि महात्मनः ॥
सीता पुरस्ताद्व्रजतु त्वमेनामभितो व्रज ।
अहं पश्चाद्गमिष्यामि गतिर्ह्येषा सुदारुणा ॥२/१०२/१९-२१॥
Consoling Sītā who was crying, grief-stricken Rāma spoke to the grieving Lakṣmaṇa,“Bring cakes of Ingudi (a forest seed) and covering bark garment. I will go to offer waters to the great father. Let Sītā walk in front. You follow her. I will follow you. This situation is indeed very harsh.
शीघ्रस्रोतसमासाद्य तीर्थं शिवमकर्दमाम् ।
सिषिचुस्तूदकं राज्ञे तत्रैतत्ते भवत्विति ॥
प्रगृह्य च महीपालो जलपूरितमञ्जलिम् ।
दिशं याम्यामभिमुखो रुदन् वचनमब्रवीत् ॥
एतत्ते राजशार्दूल विमलं तोयमक्षयम् ।
पितृलोकगतस्याद्य मद्दत्तमुपतिष्ठतु ॥
ततो मन्दाकिनीतीरात् प्रत्युत्तीर्य स राघवः ।
पितुश्चकार तेजस्वी निवापं भ्रातृभिः सह ॥
ऐङ्गुदं बदरीमिश्रं पिण्याकं दर्भसंस्तरे ।
न्यस्य रामाः सुदुःखार्तो रुदन् वचनमब्रवीत् ॥
इदं भुङ्क्ष्व महाराज प्रीतॊ यदशना वयम् ।
यदन्नः पुरुषो भवति तदन्नास्तस्य देवताः ॥२/१०२/२५-३०॥
Getting down to the holy, clear and fast moving river, they sprinkled water for the king saying, “May this be yours there.” Having filled his cupped palms with water, facing south, he said these words crying, “O panther among kings, may this palm-full of clean and non-decaying water offered by me be with you in your abode of world of the manes”. Then climbing up from the banks of Godavari he along with his brothers did tarpana to his father. Placing the cake of _Ingudi _mixed with _Badari _ on a spread of darbha grass, deeply grieved Rāma said these words crying,“O king, be pleased to eat this which we eat. What a person eats is what is offered to his deities”.
दक्षिणाग्रेषु दर्भेषु सा ददर्श महीतले ।
पितुरिङ्गुदिपिण्याकं न्यस्तमायत लोचना ॥२/१०३/८॥
The wide-eyed (lady) saw on the ground the cake of Ingudi placed on the darbha grass pointing to South as offering to the departed father.
1.9.9 Swastika sign.
अन्याः स्वस्तिकविज्ञेयाः महाघण्टाधराधराः ।
शोभमानाः पताकिन्यो युक्तवाहाः सुसंहताः ॥२/८९/१०॥
The well-built and charming boats having rowers were marked by the swastika sign and had flags.
1.9.10 Omens
सीताकपीन्द्रक्षणदाचराणाम्
राजीवहेमज्वलनोपमानि ।
सुग्रीवरामप्रणयप्रसङ्गे
वामामि नेत्राणि समं स्फुरन्ति ॥४/५/३३॥
At the very moment when Sugrīva and Rāma became friends, the left eyes of Sītā whose eyes were like lotus, of Vali whose eyes were golden and of Rāvaṇa whose eyes were like fire quivered.
तस्याः शुभं वाममरालपक्ष्म-
-राजीवृतं कृष्णविशालशुक्लम् ।
प्रास्पन्दतैकं नयनं सुकेश्या
मीनाहतं पद्ममिवाभिताम्रम् ॥
भुजश्च चार्वञ्चितपीनवृत्तः
परार्घ्यकालागरुचन्दनार्हः ।
अनुत्तमेनाध्युषितः प्रियेण
चिरेण वामः समवेपताशु ॥
गजेन्द्रहस्तप्रतिमश्च पीनः
तयोःर्द्वयोः संहतयोः सुजातः ।
प्रस्पन्दमानः पुनरूरुरस्या
रामं पुरस्तात् स्थितमाचचक्षे ॥
शुभं पुनर्हेमसमानवर्णम्
ईषद्रजोध्वस्तमिवामलाक्ष्याः ।
वासः स्थितायाः शिखराग्रदत्याः
किञ्चित् परिस्रंसत चारुगात्र्याः ॥५/२९/२-५॥
The left eye of fine-haired Sītā, which was dark at the middle and white alround and which was covered by the slanted dense eye lashes quivered like a coppery lotus struck by fish. Her left shoulder, which was beautiful, bent, large and curved and which deserved precious black aguru and chandan and which supported (earlier) her lover non-pareil(Rāma) quivered fast for long. The left one of her well formed thighs resembling the trunk of an elephant shook as if announcing that Rāma is in front of her. The unsullied dress, which was golden but slightly covered by dust, of Sītā whose teeth resembled pomegranate-like pearls and who had charming limbs, slightly slipped.
यदाप्रभृति वैदेही सम्प्राप्तेमां पुरीं तव ।
तदाप्रभृति दृश्यन्ते निमित्तान्यशुभानि नः ॥
सस्फुलिङ्गः सधूमार्चिः सधूमकलुषोदयः ।
मन्त्रसन्धुक्षितोऽप्यग्निः न सम्यगभिवर्धते ॥
अग्निष्ठेष्वग्निशालासु तथा ब्रह्मस्थलीषु च ।
सरीसृपाणि दृश्यन्ते हव्येषु च पिपीलिकाः ॥
गवां पयांसि स्कन्नानि विमदा वीरकुञ्जराः ।
दीनमश्वाः प्रहेषन्ते न च ग्रासाभिनन्दिनः ॥
खरोष्टाश्वतरा राजन् भिन्नरोमाः स्रवन्ति नः ।
न स्वभावेऽवतिष्ठन्ते विधानैरपि चिन्तिताः ॥
वायसाः सङ्घशः क्रूराः व्याहरन्ति समन्ततः ।
समवेताश्च दृश्यन्ते विमानाग्रेषु सङ्घशः ॥
गृध्राश्च परिलीयन्ते पुरीमुपरि पिण्डिताः ।
उपपन्नाश्च सन्ध्ये द्वे व्याहरन्त्यशिवं शिवाः ॥
क्रव्यादानां मृगाणां च पुरद्वारेषु सङ्घशः ।
श्रूयन्ते विपुला घोषाः सविस्फूर्जितनिस्वनाः ॥ ६/१०/१४-२१ ॥
Ever since Sītā came to this city of yours, bad omens are being seen. Fires even when properly sprinkled through chants are full of smoke and sparks and do not glow properly. Reptiles are seen in fire places, fire-chambers and places of Vedic offerings. Ants are seen in substances meant for offering to fire. The milk of cows curdles and fearless elephants are without their rutting. Horses neigh pitiably and do not relish their fodder. O king, our donkeys, camels and mules have their hair split and loose even when attended to with much thought. Crows assemble in groups cawing harshly on tops of spires. Vultures in groups hover over the city. Both in the morning and evening jackals howl ominously. At the doors of the city, loud roars of carnivorous animals in groups are heard accompnied with thunder.
वाताश्च कलुषा वान्ति कम्पते च वसुन्धरा ।
पर्वताग्राणि वेपन्ते पतन्ति च महीरुहाः ॥
मेघाः क्रव्यादसङ्काशाः परुषाः परुषस्वनाः ।
क्रूराः क्रूरं प्रवर्षन्ति मिश्रं शोणितबिन्दुभिः ॥
रक्तचन्दनसङ्काशा सन्ध्या परमदारुणा ।
ज्वलतः प्रपतत्येतदादित्यादग्निमण्डलम् ॥
दीना दीनस्वरा क्रूराः सर्वतो मृगपक्षिणः ।
प्रत्यादित्यं विनर्दन्ति जनयन्तो महद्भयम् ॥
रजन्यामप्रकाशस्तु सन्तापयति चन्द्रमाः ।
कृष्णरक्तांशुपर्यन्तो लोकक्षय इवोदितः ।
ह्रस्वो रूक्षोऽप्रशस्तश्च परिवेषः सुलोहितः ॥
आदित्ये विमले नीलं लक्ष्म लक्ष्मण दृश्यते ।
रजसा महता चापि नक्षत्राणि हतानि च ।
युगान्तमिव लोकानां पश्य शंसन्ति लक्ष्मण ॥
काकाः श्येनास्तथा गृध्रा नीचैः परिपतन्ति च ।
शिवाश्चाप्यशिवान्नादान्नदन्ति सुमहाभयान् ॥६/२३/४-१२ ॥
Polluted winds blow. Earth shakes.The peaks of hills tremble.Trees fall down. Cruel clouds roar menacingly like carnivorous beasts and pour rain mixed with blood. Evenings resembling red sandal are very freightening. Moon with blackish red rays is without its brightness creating distress as if world’s end is nearing. There is a deep red halo around the sun which is narrow, harsh and inauspicious. O Lakṣmaṇa, dark marks are seen on the (otherwise) spotless sun. ( Sun-spots?) Stars are covered with dust and are dull as if proclaiming the end of the world. Crows, eagles and vultures are falling down. Jackals howl frighteningly and inauspiciously.
उत्पातान् विविधान् दृष्ट्वा घोरान् बहुविधान्स्तथा ।
विनाशमनुपश्यामि सर्वेषां रक्षसामहम् ॥
खराभिस्तनिता घोरा मेघाः प्रतिभयङ्कराः ।
शोणितानाभिवर्षन्ति लङ्कामुष्णेन सर्वतः ॥
रुदतां वाहनानां च प्रपतन्त्यस्रबिन्दवः ।
ध्वजा ध्वस्ता विवर्णाश्च न प्रभान्ति यथा पुरा ॥
व्याला गोमायवो गृध्रा वाश्यन्ति च सुभैरवम् ।
प्रविश्य लङ्कामनिशं समवायान्श्च कुर्वते ॥
कालिकाः पाण्डरैर्दन्तैः प्रहसन्त्यग्रतः स्थिताः ।
स्त्रियः स्वप्नेषु मुष्णन्त्यो गृहाणि प्रतिभाष्य च ॥
गृहाणां बलिकर्माणि श्वानः पर्युपभुञ्जते ।
खरा गोषु प्रजायन्ते मूषिकाः नकुलैः सह ॥
मार्जाराः द्वीपिभिः सार्धं सूकराः शुनकैः सह ।
किन्नरा राक्षसैश्चापि समीयुर्मानुषैः सह ॥
पाण्डुरा रक्तपादाश्च विहङ्गाः कालचोदिताः ।
राक्षसानां विनाशाय कपोता विचरन्ति च ॥
वीचीकूचीति वाश्तन्त्यः शारिका वेश्मसु स्थिताः ॥
पतन्ति ग्रथिताश्चापि निर्जिताः कलहैषिणः ।
पक्षिणश्च मृगाः सर्वे प्रत्यादित्यं रुदन्ति च ॥
करालो विकटो मुण्डः परुषः कृष्णपिङ्गलः ।
कालो गृहाणि सर्वेषां काले कालेऽन्ववेक्षते ॥६/३५/२५-३५ ॥
After witnessing varied dangerous portents I foresee destruction of all the _Rakshasa’_s. Clouds with threatening thunder rain hot blood over Lanka. Animals which carry loads shed tears. Flags are colourless and are drooping and do not shine like before. Often preying animals, jackals and vultures assemble and enter Lanka howling in a threatening manner. Dark women with white teeth appear in dreams pillaging houses and talking loudly. The bali offerings made at residences are eaten by dogs.
लोकक्षयकरं भीमं भयं पश्याम्युपस्थितम् ।
निबर्हणं प्रवीराणां ॠक्षवानररक्षसाम् ॥
वाताश्च परुषा वान्ति कम्पते च वसुन्धरा ।
पर्वताग्राणि वेपन्ते पतन्ति धरणीरुहाः ॥
मेघाः क्रव्यादसङ्काशाः परुषाः परुषस्वनाः ।
क्रूराः क्रूरं प्रवर्षन्ति मिश्रं शोणितबिन्दुभिः ॥
रक्तचन्दनसङ्काशा सन्ध्या परमदारुणा ।
ज्वलच्च निपत्येतदादित्यादग्निमण्डलम् ॥
आदित्यमभिवाश्यन्ति जनयन्तो महद्भयम् ।
दीना दीनस्वरा घोरा अप्रशस्ता मृगद्विजाः ॥
रजन्यामप्रकाशश्च सन्तापयति चन्द्रमाः ।
कृष्णरक्तान्तपर्यन्तो यथा लोकस्य संक्षये ॥
ह्रस्वो रूक्षोऽप्रशस्तश्च परिवेषः सुलोहितः ॥
आदित्यमण्डले नीलं लक्ष्म लक्ष्मण दृश्यते ।
दृश्यन्ते न यथावच्च नक्षत्राण्यभिवर्तते ।
युगान्तमिव लोकस्य पश्य लक्ष्मण शंसति ॥
काकाः श्येनास्तथा गृध्राः नीचैः परिपतन्ति च ।
शिवाश्चाप्यशिवा वाचः प्रवदन्ति महास्वनाः ॥६/४१/१२-२० ॥
I see a terrible disaster which will bring destruction to the world killing the brave bears, monkeys and _rakshasa’s. _Polluted winds blow. Earth shakes. The peaks of hills tremble. Trees fall down. Clouds with threatening sounds like those of wild beasts pour rain mixed with blood. The evenings are very fearsome with a dark red glow. Glowing orb of fire falls from the sun. Inauspicious poor animals and birds sound pitiably around the sun creating great fear. Moon does not shine at nights and creates distress. Like at the end of the world there is a deep red halo around the sun which appears narrow, fierce and dark red at the ends. O Lakṣmaṇa, dark spot is seen in the orb of the sun. The stars do not appear normal. It appears as if it is foreboding that the end of the world is near. Crows, eagles and vultures are falling down. The jackals are loudly and inauspiciously howling.
1.10 Products, metals, currency, tools and weapons
1.10.1 Artefacts and Products
इष्टका बहुसाहस्री शीघ्रमानीयतामिति ।१/१३/९॥
Let thousands of bricks be quickly brought.
प्रकाशकरणार्थं च निशागमनशङ्कया ।
दीपवृक्षान्स्तथा चक्रुः अनुरथ्यासु सर्वशः ॥२/६/१८॥
Anticipating the arrival of evening, citizens set up lamps on trees all over the city on all roads.
तां शून्यशृङ्गाटक वेश्मरथ्याम् ।
रजोऽरुणद्वारकवाटयन्त्राम् |
दृष्ट्वा पुरीमिन्द्रपुरीप्रकाशां
दुःखेन सम्पूर्णतरो बभूव ॥२/७१/४५॥
He was completely filled with grief seeing in Indrapuri-like city, empty city-squares, residences and roads and seeing the mechanical gates of the city red with dust.
सुवर्णकोणाभिहतः प्राणदद्यामदुन्दुभिः ।२/८१/२॥
The dundubhi drum sounded every yaama (three hours) struck by a Golden drum-stick.
छत्रं शतशलाकं च दिव्यमाल्योपशोभितम् ।
भग्नदण्डमिदं सौम्य भूमौ कस्य निपातितम् ॥३/६४/४५॥
Whose is this canopy with a hundred ribs, decorated by flowers and with its shaft broken lying here?
दिव्यां भद्रासनयुताम् शिबिकां स्यन्दनोपमाम् ।
पक्षिकर्मभिराचित्रां द्रुमकर्मविभूषिताम् ।
आचितां चित्रपत्तीभिः सुनिविष्टां समन्ततः ॥
विमानमिव सिद्धानां जालवातायनावृताम् ।
सुनियुक्तां विशालां च सुकृतां विश्वकर्मणा ॥
दारुपर्वतकोपेतां चारुकर्मपरिष्कृताम् ।
वराभरणहारैश्च चित्रमाल्योपशोभिताम् ॥
गुहागहनसंछन्नां रक्तचन्दनरूषिताम् ।
पुष्पोघैः समभिच्छन्नां पद्ममालाभिरेव च ॥
तरुणादित्यवर्णाभिर्भ्राजमानाभिरावृताम् ।
ईदृशीं शिबिकां दृष्ट्वा रामो लक्ष्मणमब्रवीत् ॥४/२५/२२-२६॥
The palanquin was like a chariot divine and provided with an auspicious seat. It was embellished with etchings of birds and decorated by wood-works. It had pictures on its walls and well framed all around. Like the flying vehicles of Siddha’s it had ventilators. It was strongly constructed, broad and made by carpenters. It had figures of mountains made of wood. It was decorated by stringed jewels and varied flowers.
It was covered on all sides like a cave and smeared with red sandal, with flowers and garlands of lotuses which had hue of early morning sun. Seeing such a palanquin Rāma spoke to Lakṣmaṇa.
महत्या कुथयास्तीर्णां पृथिवीलक्षणाङ्कया ।५/९/२५॥
Covered with a large carpet having the outline of the world. [Does it indicate a world map?]
दन्तान् विदशतस्तस्य श्रूयते दशनस्वनः ।
यन्त्रस्यावेष्टमानस्य महतो दानवैरिव ॥६/९३/२४॥
The sound of him grinding his teeth was heard as if a machine was grinding. [ A floor-mill?]
1.10.2 Metals and currency
दशकोटीः सुवर्णस्य रजतस्य चतुर्गुणम् ।१/१४/५१॥
(the king gave away to the Brahmins) 10 crores of gold coins and four times that, of silver coins.
ताम्रं कार्ष्णायसं चैव तैक्ष्ण्यादेवाभिजायत ।१/३४/१९॥
Copper and iron came into existence out of the heat.
नागः शत्रुञ्जयो नाम मातुलोऽयं ददौ मम ।
तं ते निष्कसहस्रेण(गजसहस्रेण)ददामि द्विजपुङ्गव ॥२/३२/१०॥
My maternal uncle gave me this elephant by name Shantrunjaya. I am givig you this along with one thousand nishka’s (gold coins).
मलं तत्राभवत् तस्य त्रपुसीसकमेव च ।१/३४/२०॥
There the refuse became lead and tin.
परित्यक्तो भयैः सर्वैः खनिभिश्चोपशोभितः ।२/१००/४५॥
(Ayodhyā) which is devoid of any sort of fear and is endowed with mines.
जग्राह गिरिशृङ्गाभं परिघं रोमहर्षणम् ।
आयसैः शंकुभिस्तीक्ष्णैः कीर्णं परवसोक्षितम् ।३/२६/११॥
He wielded a terrifying parigha which was like a hill-peak and which had on it iron pikes and had the fat of enemies smeared on it.
आयसं परिघं गृह्य तानि रक्षांस्यसूदयम् ।५/५७/१५७॥
I killed those rakshasa’s with an iron door-bolt.
हैमराजतकांस्यानां भाजनानां च राशयः ।४/५०/३४॥
Heaps of vessels made of gold, silver and bronze.
1.10.3 Tools
धनुरादाय सगुणं खनित्रपिटकाधरः ।
अग्रतस्ते गमिष्यामि पन्थानं तव दर्शयन् ॥२/३१/२५॥
Carrying a stringed bow, a pickaxe and a basket I will go in front showing you the way.
तत्रासीत् पिङ्गलो गार्ग्यः त्रिजटो नाम वै द्विजः ।
क्षत्रवृत्तिः वने नित्यं फालकुदाललाङ्गली ॥२/३२/२९॥
There was a Brahmin of Gargya lineage by name Trijata pale in colour who had lost his (normal) means of livelihood and who carried an axe, a spade and a ploughshare.
केचित् कुठारैः टङ्कैश्च दात्रैः छिन्दन् क्वचित् क्वचित् ।२/८०/६॥
Some cut them down with axes, hatchets and sickles.
1.10.4 weapons
दंष्ट्राभिः बहुभिः शूरैः शूलपट्टिशपाणिभिः ।
रक्षितां राक्षसैर्घोरैः गुहामाशिविषैरिव ।।५/२/२५॥
(He saw the city), which was protected by terrible looking tusked rakshasa’s wielding Shoola (spike) and pattisha in the manner a cave is protected by snakes.
शक्तिवृक्षायुधांश्चैव शूलपट्टिशधारिणः ।
क्षेपणीपाशहस्तान्श्च ददर्श स महाकपिः ॥५/४/२१॥
The great monkey saw them carrying shakti, trees, shoola, pattisha, **kshepani **(javelin) and **pasha **(perhaps a leather-whip).
समाधिसंयोगविमोक्षतत्त्ववित्
शरानथ त्रीन् कपिमूर्ध्न्यताडयत् ।५/४७/१४॥
(Aksha), who was well versed in fixing his gaze on the target, **to fit an arrow to the bow **and **release it **hit the head of the monkey with three arrows.
तत्रेषूपलयन्त्राणि बलवन्ति महान्ति च ।६/३/१२॥
There were strong and large mechanical contrivances (catapults) which could throw darts and stones.
शतशो रचिता वीरैः शतघ्न्यो रक्षसां गणैः ।६/३/१३॥
Hundreds of shataghnee’s (Literally mens “kills in hundreds”. It is thought to be a spiked heavy iron ball.) have been manufactured by the brave rakshasa’s.
द्वारेषु तासां चत्वारः संक्रमाः परमायताः ।
यन्त्रैरुपेता बहुभिः महद्भिः गृहपङ्क्तिभिः ॥६/३/१५॥
At the gate ways there are four **draw-bridges **which have several **mechanical contrivances **and great rows of houses.
अभिलक्ष्येण तीव्रेण कुम्भेन निशितैः शरैः ।
आचितास्ते द्रुमा रेजुः यथा घोराः शतघ्नयः ।६/७६/६८॥
The trees covered all over by the arrows shot by the fierce Kumbha looked like terrible shataghnees.
असिभिः पटिशैः शूलैः गदाभिः मुसलैः हलैः ।
शक्तिभिः तीक्ष्णधाराभिः महद्भिः कूटमुद्गरैः ॥
यष्टिभिः विविधैः चक्रैः निशितैश्च परश्वधैः ।
भिन्दिपालैः शतघ्नीभिः अन्यैश्चापि वरायुधैः ॥६/९५/२५-२६॥
(The rakshasas came out roaring) carrying **swords, pattishas, spikes, maces, long wooden pestles, ploughs, sharp edged spears, hammers, staff of varied kind, discuses, sharp battle axes, slings, shataghnees **and other valued weapons.
1.10.5 Transport
तं प्रयान्तं मुनिवरमन्वयादनुसारिणाम् ।
शकटीशतमात्रं च प्रयाणे ब्रह्मवादिनाम् ॥१/३१/१७॥
Hundreds of carts of his Brahmin (Vedic exponents) followers followed the great sage (Visvāmitra) on his journey.
समाहिता वेदविदो ब्राह्मणा वृत्तसम्मताः।
गोरथैर्भरतं यान्तमनुजग्मुर्महात्मनः ॥ २/८३/१६॥
The great Brahmins, who were versed in the Vedas, who were respected for their conduct and and were composed followed Bharata in bullock carts.
2. Knowledge base
2.1 The Vedas
कौसल्यां च य आशीर्भिः भक्तः पर्युपतिष्ठति ।
आचार्यस्तैत्तिरीयाणामभिरूपश्च वेदवित् ।२/३२/१५॥
That worthy preceptor who attends on Kausalya with benedictions and who is well versed in the Vedas and who teaches **Taittiriya rescension of Krishna-Yajurveda- **- - .
ये चेमे कठकालापा बहवो दण्डमाणवाः ॥२/३२/१८॥
These religious students carrying staff who study Katha and Kalapa rescensions of the Vedas - - - .
नानृग्वेदविनीतस्य नायजुर्वेदधारिणः ।
नासामवेदविदुषः शक्यमेवं प्रभाषितुम् ॥४/३/२९॥
It is not possible for a person who is not well versed in Rigveda, Yajurveda and Samaveda to speak like this.
2.2 vedāṅgas
त्र्यहोऽश्वमेधः संख्यातः कल्पसूत्रेण ब्राह्मणैः ।१/१४/४०॥
In Kalpasutra and in Brahmanas Savana process is allotted three days in Asvamedha(Horse-sacrifice).
नूनं व्याकरणं कृत्स्नमनेन बहुधा श्रुतम् ।
बहु व्याहरतानेन न किञ्चिदपभाषितम् ॥
न मुखे नेत्रयोर्वापि ललाटे च भ्रुवोस्तथा ।
अन्येष्वपि च गात्रेषु दोषः संविदितः क्वचित् ॥
अविस्तरमसंदिग्धमविलम्बितमद्रुतम् ।
उरःस्थं कण्ठगं वाक्यं वर्तते मध्यमे स्वरे ॥
संस्कारक्रमसम्पन्नामद्रुतामविलम्बिताम् ।
उच्चारयति कल्याणीं वाचं हृदयहारिणीम् ॥
अनया चित्रया वाचा त्रिस्थानव्यञ्जनस्थया ।
कस्य नाराध्यते चित्तमुद्यतासेररेरपि ॥४/३/३०-३४॥
This person must have studied Vyakarana (grammar) well. Although he spoke a lot, not a single word was wrongly used. No wrong gestures were made in the mouth,eyes,fore-head, eye-lashes and other limbs. He speaks not too much in detail yet not ambiguously, not too fast, not too slow. He speaks with a medium tone that emanates from the chest and the throat. He speaks in an enchanting auspicious manner. Even an enemy who has raised his sword will be pleased by his colourful speech which emanates from the three regions (Chest, throat and head).
गर्भस्थजन्तोरिव शल्यकृन्तः ।५/२८/६॥
-
-
- like a surgeon cuts the limbs of a (lifeless) foetus in the womb.
-
2.3 Physiognomy, body proportions and anatomy
विपुलांसो महाबाहुः कम्बुग्रीवः शुभाननः ।
गूढजत्रुः सुताम्राक्षो रामो नाम जनैः श्रुतः ॥
दुन्दुभिस्वननिर्घोषः स्निग्धवर्णः प्रतापवान् ।
समश्च सुविभक्ताङ्गो वर्णं श्यामं समाश्रितः ॥
त्रिस्थिरः त्रिप्रलंबश्च त्रिसमस्त्रिषु चोन्नतः ।
त्रिताम्रस्त्रिषु च स्निग्धः गंभीरस्त्रिषु नित्यशः ॥
त्रिवलीमान् त्र्यवनतः चतुर्व्यङ्गः त्रिशीर्षवान् ।
चतुष्कलश्चतुर्लेखः चतुष्किष्कुश्चतुस्समः ॥
चतुर्दशसमद्वन्द्वः चतुर्दंष्ट्रश्चतुर्गतिः ।
महोष्ठहनुनासश्च पञ्चस्निग्धोऽष्टवंशवान् ॥
दशपद्मो दशबृहत् त्रिभिर्व्याप्तो द्विशुक्लवान् ।
षडुन्नतो नवतनुः त्रिभिर्व्याप्नोति राघवः ॥५/३५/१६-२०॥
Called by people by the name Rāma, he has broad shoulders. long arms, auspicious face, hidden collar-bone, fine coppery eyes, has a voice like that of a dundubhi drum, has an oily colour, has well-proportioned limbs and is dark in colour. He has stiffness in three ( chest, wrist and fist); three of his parts are long (eye-brows, arms and testicles); three of his parts are levelled (hair lock, testicles and knees); three of his parts are elevated (abdomen, chest and navel); has three parts looking coppery ( edges of eyes, nails and palms and soles); has three parts slippery (hair, lines on the soles, tip of the genital); has gravity in three parts (voice, navel and gait); has three folds (in neck and in abdomen); three of his parts are depressed ( the middle of the soles, lines on the soles, nipples); small in four parts ( neck, genital, hips and shanks); his head has three of a distictive feature (three whorls); has four lines (at the root of the thumb) a feature indicating that he is well versed in the four Vedas; has four lines (on the forehead indicating long life); his height is four kishkus ( 24 angulas make a kishku); has four pairs of equal size (cheeks, arms, thighs and shanks); has fourteen well matched pairs (eyebrows, nostrils, eyes, ears, lips, nipples, elbows, wrists, knees, testicles, loins, hands, feet and thighs); has four canine teeth, has four gaits ( resembling those of lion, bull, elephant and tiger); has heavy lips, jaws and nose; has five aspects smooth ( speech, face, teeth, skin and hair); has ten features resembling lotus ( face, eyes, mouth, tongue, palate, lips, breasts, nails, hands and legs); has ten broad limbs ( head, fore head, ears, neck, chest, heart, abdomen, hands and legs); he is renowned for three of his qualities ( brilliance, fame and wealth); he is white ( pure) in two aspects (paternal and maternal ancestry); six of his limbs are elevated ( sides, chest, abdomen, nose, shoulders and forehead); nine of his limbs are thin, sharp or smooth ( hair on the head, moustache, beard, body-hair, skin, nails, finger joints, genital and intellect); He attends to dharma,artha and kama in three parts of the day ( morning, forenoon and afternoon ). [ 1.Valmiki has constructed these verses like a riddle for his future commentators to unravel and the commentators seem to have successfully done their job. They extensively quote from Samudrikashastra to support their unravelling. 2. There are some inconsistencies in the above description. Commentators take pains to explain them.]
यकृत्प्लीहमथोत्पीडं हृदयं च सबन्धनम् ।
अन्त्राण्यपि तथा शीर्षं खादेयमिति मे मतिः ॥५/२४/४०॥
I think I should eat the** liver**, spleen, the heart with its connections, the intestines and the head.
सत्यनामानि पद्मानि स्त्रीणामुक्तानि लक्षणैः ।
तान्यद्य निहते रामे वितथानि भवन्ति मे ॥
केशाः सूक्ष्माः समा नीला भ्रुवौ चासंहते मम ।
वृत्ते चारोमशे जङ्घे दन्ताश्चाविरला मम ॥
शङ्खे नेत्रे करौ पादौ गुल्फौ ऊरू च मे चितौ ।
अनुवृत्तनखाः स्निग्धाः समाश्चाङ्गुलयो मम ॥
स्तनौ चाविरलौ पीनौ ममेमौ मग्नचूचुकौ ।
मग्ना चोत्सङ्गिनी नाभिः पार्श्वोरस्काश्च मे चिताः ॥
ममवर्णो मणिनिभः मृदून्यङ्गरुहाणि च ।
प्रतिष्ठितां द्वादशभिः मामूचुः शुभलक्षणाम् ॥
समग्रयवमच्छिद्रं पाणिपादं च वर्णवत् ।
मन्दस्मितेत्येव च मां कन्यालक्षणिनो द्विजाः ॥६/४८/८-१३॥
The truthful lotus marks for a (divine) woman have become false now that Rāma is dead. My hair is fine dark and uniform, my eye-brows are not joined, my shanks are hairless and round, me teeth are closely set, the forehead bones, eyes, hands, feet, ankles and thighs are even shaped, my nails are rounded and my fingers are glossy and even. My breasts are heavy and close together and my nipples are depressed. The navel is deep and my breasts and flanks are well developed. My colour is that of a pearl and my body-hair is very soft. The Brahmins who know the marks of girls told me that I have very auspicious marks and would be smiling as my toes and the sole of the feet touch the ground evenly.
2.4 mathematics and measures
रक्षसां भीमकर्माणां सहस्राणि चतुर्दश ।
निहतानि शरैस्तीक्ष्णैः तेनैकेन पदातिना ।
अर्धाधिकमुहूर्तेन खरश्च सहदूषणः ॥३/३४/१०॥
Fourteen thousand Rakshasas along with Khara and Dushana were killed within a muhurta and a half by sharp arrows by (Rāma) singly standing on the ground.
चतुरङ्गुलमात्रोऽपि नावकाशः स विद्यते ।
रावणान्तः पुरे तस्मिन् यं कपिर्न जगाम सः ॥५/१२/१७॥
There was not even a space of four angulas which was not searched by the monkey.
शतैः शतसहस्रैश्च कोटिभिश्च प्लवङ्गमाः ।
अयुतैश्चावृता वीराः शङ्कुभिश्च परन्तप ॥
अर्बुदैरर्बुदशतैः मध्यैश्चान्तैश्च वानराः ।
समुद्रैश्च परार्धैश्च हरयो हरियूथपाः ।
आगमिष्यन्ति ते राजन् महेन्द्रसमविक्रमाः ॥४/३८/३१-३६॥
The monkeys and their chiefs will come in hundreds, hundred thousands, crores, ayutas (10 thousands), shankus, arbudas (10 crores), one hundred arbudas, madhyas, antas, samudras and parardhas.
[ Govindaraja quotes: एकं दशशतं अस्मात् सहस्रं अयुतं ततः परं लक्षम् । प्रयुतं कोटिमथार्बुदवृन्दे खर्वं निखर्वं च ॥ तस्मान्महासरोजं शङ्कुं सरितां पतिं त्वन्तम् । मध्यं प्रार्धमाहुः यथोत्तरं दशगुणं तथा ज्ञेयम् ॥ arbuda=10 kotis; vrinda=10 arbudas; kharva=10 vrindas; nikharva=10 kharvas; mahasaroja=10 nikharvas; shanku=10 mahasarojas; samudra=10 shankus; anta=10 samudras; madhya=10 antas; parardha=10 madhyas. परार्ध is ten to the power of nine Crores! Tirtha apparently errs in explaining samudra and parardha. Bhaskara’s Lilavati calls वृन्द as अब्ज: एकदश शत सहस्रायुतलक्षकोटयः क्रमशः। अर्बुदमब्जं खर्वनिखर्वमहापद्मशङ्कवस्तस्मात् ॥ जलधिश्चान्त्यं मध्यं परार्धमिति दशगुणोत्तराः संज्ञाः ॥ Valmiki’s conversion table is different and perhaps in error- See below. ]
शतं शतसहस्राणां कोटिमाहुर्मनीषिणः ।
शतं कोटिसहस्राणां शङ्कुरित्यभिधीयते ॥
शतं शङ्कुसहस्राणाम् महाशङ्कुरिति स्मृतः ।
महाशङ्कुसहस्राणां वृन्दमिहोच्च्यते ॥
शतं वृन्दसहस्राणां महावृन्दमिति स्मृतम् ।
महावृन्दसहस्राणां शतं पद्ममिहोच्च्यते ॥
शतं पद्मसहस्राणां समुद्रमभिधीयते ।
शतं समुद्रसाहस्रं ओघ इत्यभिधीयते ॥
शतमोघसहस्राणां महौघा इति विश्रुतः ।६/२८/३३-३८॥
The learned consider a hundred of a thousand hundreds as koti. A hundred of a thousand kotis as Shanku; A hundred of a thousand Shanku as Mahashanku; A hundred of a thousand Mahashanku as Vrinda: A hundred of a thousand vrinda as Mahavrinda; A hundred of a thousand mahavrinda as Padma; A hundred of a thousand Padma as Samudra; A hundred of a thousand Samudra is Ogha; A hundred of a thousand Ogha as Mahougha. [ Each unit is ten to the power of five times the previous unit. Consequently Mahougha is ten to the power of forty five times hundred=10 to the power of 47.- ! ]
रक्ताक्षाः सुबहुव्यामा नीलाञ्जनचयोपमाः ।
शूलानुद्यम्य खड्गांश्च निशितांश्च परश्वधान् ॥६/६५/३८॥
Red-eyed Rakshasas who looked like heaps of black anjana and who were of several Vyaamas in height (came) holding sharp parashvadhas and Sulas and swords. [A Vyama is the distance between the tips of middle fingers when the two arms are fully extended in line.]
2.5 Astronomy and astrology
ततश्च द्वादशे मासे चैत्रे नावमिके तिथौ ।
नक्षत्रेऽदितिदैवत्ये स्वोच्चसंस्थेषु पञ्चसु ॥
ग्रहेषु कर्कटे लग्ने वाक्पताविन्दुना सह ।
प्रोद्यमाने जगन्नाथं सर्वलोकनमस्कृतम् ॥
कौसल्याऽजनयद्रामं दिव्यलक्षणसंयुतम् ॥१/१८/८-१०॥
Then in the twelfth month, in Chaitra month, on the ninth day (navami tithi), when the star was aditi (Punarvasu), when all the five planets were in ascendance, in Karkata lagna, when planet Guru(Jupiter) was rising in conjunction with moon, Kausalya gave birth to Rāma, the Lord of the Universe respected by the whole world, who had all the signs of divinity.
पुष्ये जातश्च भरतः मीनलग्ने प्रसन्नधीः ।
सार्पे जातौ तु सौमित्री कुलीरेऽभ्युदिते रवौ ॥१/१८/१५॥
Bharata of composed mind was born in star Pushya and Meena lagna, The twins of Sumitra were born when Sun was in Karka lagna, and star was Aslesha.
सृजन् दक्षिणमार्गस्थान् सप्तर्षीनपरान् पुनः ।
नक्षत्रवंशमपरमसृजत् क्रोधमूर्च्छितः ॥१/६०/२१॥
Seething with anger (Visvāmitra) created another set of seven stars (a new saptarshi constellation) in the Southern hemisphere.
मघा ह्यद्य महाबाहो तृतीयदिवसे प्रभो ।
फल्गुन्यामुत्तरे राजन् तस्मिन् वैवाहिकं कुरु ॥१/७१/२४॥
Oh, king of great valour! Today is Magha star. On the third day from now in the star Utaraphalguni perform the marriage.
तं चन्द्रमिव पुष्येण युक्तं धर्मभृतां वरम् ।
यौवराज्ये नियुक्तास्मि प्रातः पुरुषपुङ्गवम् ॥२/२/१२॥
I am to instal Rāma, the great among men and the foremost among holders of Dharma and resplendant like the moon in association with Pushya star, as the prince-regent in the morning.
चैत्रः श्रीमानयं मासः पुण्यः पुष्पितकाननः ।२/३/४॥
This is the auspicious month of Chaitra with forests in bloom.
तेन विभ्राजिता तत्र सा सभापि व्यरोचत ।
विमलग्रहनक्षत्रा शारदीद्यौरिवेन्दुना ॥२/३/३७॥
The assembly brightened by the arrival of Rāma shone like autumnal (Sharad Ritu) night with clear stars and planets in the presence of the moon.
त्वया यतः प्रजाश्चेमाः स्वगुणैरनुरञ्जिताः ।
तस्मात् त्वं पुष्ययोगेन यौवराज्यमवाप्नुहि ।।२/३/४१॥
As these subjects are attracted by your qualities, you accept the position of Prince-regent when the star is Pushya.
अवष्टब्धं च मे राम नक्षत्रं दारुणग्रहैः ।
आवेदयन्ति दैवज्ञाः सूर्याङ्गारकराहुभिः ॥२/४/१८॥
Rāma! The astrologers say that my star is under the influence of the sun, Mars and Rahu, the planets that forbode evil.
अद्य चन्द्रोऽभ्युपगमत् पुष्यात् पूर्वं पुनर्वसुम् ।
श्वः पुष्ययोगं नियतं वक्ष्यन्ते दैवचिन्तकाः ॥२/४/२१॥
Today Moon has entered Punarvasu star, which precedes Pushya star. Astrologers say that to-morrow it will be Pushya star.
उदिते विमले सूर्ये पुष्येचाभ्यागतेऽहनि ।
लग्ने कर्कटके प्राप्ते जन्म रामस्य च स्थिते ॥
अभिषेकाय रामस्य द्विजेन्द्रैरुपकल्पितम् ।२/१५/३-४॥
When the clear sun rose and the day of Pushya star came, when there was Karkataka lagna in which Rāma was born, arrangements for Rāma’s coronation were made by the great Brahmins.
अद्य बार्हस्पतः श्रीमान् युक्तः पुष्यो नु राघव ।२/२६/९॥
O Scion of Raghu, today indeed is Pushya star whose diety is Brihaspati and is suited for (coronation).
त्रिशङ्कुर्लोहिताङ्गश्च बृहस्पतिबुधावपि ।
दारुणाः सोममभ्येत्य ग्रहाः सर्वे व्यवस्थिताः ॥
नक्षत्राणि गतार्चींशि ग्रहाश्च गतचेतसः ।
विशाखाश्च सधूमश्च नभसि प्रचकाशिरे ॥२/४१/११-१२॥
Terrible planets Trishanku, Mars, Jupiter and Mercury were in association with Moon. The stars have lost their lustre and the planets look lifeless. The Vishakha stars are smoky. [Trishanku is not a planet. One commentator suggests that planet Shani (Saturn) is meant.]
मैत्रे मुहूर्ते प्रययौ प्रयागवनमुत्तमम् ।२/८९/२१॥
(Bharata) started for Prayaga forest in Maitra Muhurta. (As per commentators, Maitra is the third Muhurta. A day consists of 15 Muhurtas.)
ग्रहेणाभ्युदितेनैकां रोहिणीमिव पीडिताम् ।२/११४/३१॥??
Like the lonely Rohini star tormented by a rising Planet
सेवमाने दृढं सूर्ये दिशमन्तकसेविताम् ।
विहीनतिलकेव स्त्री नोत्तरा दिक् प्रकाशते ॥३/१६/८॥
While the Sun stays in the South, North looks dull like a woman without a tilak.
निवृत्ताकाशशयना पुष्यनीता हिमारुणाः
शीतवृद्धतरायामाः त्रियामा यान्ति साम्प्रतम्॥३/१६/१२॥
The nights, which discourage sleeping in the open, which are marked by the presence of Pushya star, have gone colder and longer.
इत्युक्त्वा मृगशावाक्षीमलातसदृशेक्षणा ।
अभ्यगच्छत् सुसंक्रुद्धा महोल्का रोहिणीमिव ।३/१८/१७॥
(Surpanakha) whose eyes were like embers attacked doe-eyed (Sītā) like a big meteor attacking Rohini star.
माला ग्रहाणामिव चन्द्रसूर्यौ ।३/२२/३४॥
Like a garland of planets (around) the sun and the moon.
स ताराग्रहनक्षत्रं नभश्चाप्यवसादयेत् ।३/३१/२४॥
He (Rāma) can destroy the sky along with stars, planets and zodiacal stars.
रक्षसां भीमकर्माणां सहस्राणि चतुर्दश ।
निहतानि शरैस्तीक्ष्णैः तेनैकेन पदातिना ।
अर्धाधिकमुहूर्तेन खरश्च सहदूषणः ।३/३४/१०॥
Within a period of one and a half Muhurtas fourteen thousand Rakshasas of fierce accomplishment along with Khara and Dushana were killed by Rāma single handedly while standing on the ground.
तामपश्यत् ततो बालां राजपुत्रीं यशस्विनीम् ।
रोहिणीं शशिना हीनां ग्रहवत् भृशदारुणः ॥३/४६/६॥
(Rāvaṇa) saw (Sītā) the young princess of great fame in the manner of a cruel planet looking at Rohini star without the moon.
अभ्यवर्तत वैदेहीं चित्रामिव शनैश्चरः ।३/४६/१०॥
He approached Sītā like Saturn would the Chitra star.
जग्राह रावणः सीतां बुधः खे रोहिणीमिव ।३/४९/१६॥
Rāvaṇa held Sītā like Saturn would the Rohini star in the sky.
विन्दो नाम मुहूर्तोऽसौ न च काकुत्स्थ सोऽबुधत् ।३/६८/१३॥
Rāma, that moment was in Vinda Muhurta and he did not know that.
ततस्सुतुमुलं घोरं वालिसुग्रीवयोरभूत् ।
गगने ग्रहयोर्घोरं बुधाङ्गारकयोरिव ॥४/१२/१७॥
Then Vali and Sugrīva fought a terrible battle in the manner Mercury and Mars would in the skies.
पतन्ति च खगा भूमौ क्षीणपुण्या इव ग्रहाः ।४/१४/२१॥
Birds fall down to the ground like planets which have lost their merit.
इन्द्रध्वज इवोद्धूतः पौर्णमास्यां महीतले ।
आश्वयुक्समये मासि गतश्रीको विचेतनः ॥४/१६/३७॥
On the full moon day of Ashvayuj month he breathed his last on the ground like the blown-away flag of Indra.
पूर्वोयं वार्षिको मासः श्रावणः सलिलागमः ।४/२६/१४॥
This is the first month of Sravana, when rains come.
मासि प्रौष्ठपदे ब्रह्म ब्राह्मणानां विवक्षताम् ।
अयमध्यायसमयः सामगानामुपस्थितः ॥४/२८/५४॥
Now in this month of Bhadrapada has come the time for Brahmins intent on the study of Brahma and who know Samaveda to take up their studies.
आषाढीमभ्युपगतो भरतः कोसलाधिपः ।४/२८/५५॥
Bharata has now undertaken the vows of Ashadha. (Chaturmasya vows).
अभिजिदभिमुखां दिशं ययुः
जनकसुतापरिमार्गणोन्मुखाः ।४/६३/१५॥
(The monkeys) intent on locating Sītā proceeded in the direction of the constellation of Abhijit. (South)
भविष्यति हि मे पन्थाः स्वातेः पन्था इवाम्बरे ।४/६७/२०॥
My path will be like the path of Swati (Zodiacal path or ecliptic)
व्यरोचत महाप्राज्ञः परिवेषीव भास्करः ।५/१/६२॥
The wise (Hanumān) looked like the Sun with a halo.
खे यथा निपतन्त्युल्काः उत्तारान्ताद्विनिस्सृताः ।५/१/६५॥
(He) looked like the meteors falling in the Northern skies.
ग्रहनक्षत्रचन्द्रार्कतारागणविभूषिते ।५/१/१७७॥
( Hanumān flew in the skies) decorated by Planets, Zodiacal constellations, Moon, Sun and stars.
ग्रस्यमानं यथा चन्द्रं पूर्णे पर्वणि राहुणा ।४/१/१९६॥
(Charanas saw Hanumān falling into the mouth of Simhika) like the moon being swallowed by Rahu on the Fullmoon.
ग्रहेणाङ्गारकेणेव पीडितामिव रोहिणीम् ।५/१७/२४॥
– like Rohini star being bothered by planet Mars.
सग्रहामिव रोहिणीम् ।५/१९/९॥
Like Rohini star with a planet.
धूप्यमानां ग्रहेणेव रोहिणीं धूमकेतुना ।५/१९/९॥
Like Rohini star made hazy by a comet.
स चन्द्रकुमुदं रम्यं सार्ककारण्डवं शुभम् ।
तिष्यश्रवणकादंबमभ्रशैवलशाद्वलम् ॥
पुनर्वसुमहामीनं लोहिताङ्गमहाग्रहम् ।
ऐरावतमहाद्वीपं स्वातीहंसविलासितम् ॥
वातसंघातजालोर्मिचन्द्रांशुशिशिरांबुमत् ।
हनुमानपरिश्रान्तः पुप्लुवे गगनार्णवम् ॥५/५७/२-४॥
That Hanumān jumped over the sky without getting tired. The sky looked like an ocean where the moon was a white lotus, the sun was a kaaranda bird, Pushya and Sravana constellations were swans, clouds were the weeds, Punarvasu star was a large fish, planet Mars was a large crocodile, Airavata (constellation) was a large island, the winds were the waves and the moon’s rays were the cold spray of water.
उत्तराफल्गुनीह्यद्य श्वस्तु हस्तेन योक्ष्यते ।६/४/५॥
Today is Uttaraphalguni. Tomorrow will be Hasta.
उशनाश्च प्रसन्नार्चिरनु त्वां भार्गवो गतः ।
ब्रह्मराशिर्विशुद्धश्च शुद्धाश्च परमर्षयः ।
अर्चिष्मन्तः प्रकाशन्ते ध्रुवं सर्वे प्रदक्षिणम् ॥
त्रिशङ्कुर्विमलो भाति राजर्षिः सपुरोहितः ।
पितामहवरोऽस्माकमिक्ष्वाकूणां महात्मनाम् ॥
विमले च प्रकाशेते विशाखे निरुपद्रवे ।
नक्षत्रवरमस्माकमिक्ष्वाकूणां महात्मनाम् ॥
नैरृतं नैरृतानां च नक्षत्रमभिपीड्यते ।
मूलो मूलवता स्पृष्टो धूप्यते धूमकेतुना ॥६/४/४८-५३॥
The planet Venus is pleasant looking and is behind you (North). The pole star and the saptarshi constellation are looking bright and clear moving clockwise (around the pole star). Trishanku, sage among kings is shining brightly along with his priest (another star). and Vishkha stars which are associated with our great Ikshvaku family are shing brightly unhindered. The star Mula associated with Rakshasas looks hazy being touched by a Comet.
स नलेन कृतः सेतुः सागरे मकरालये ।
शुशुभे सुभगः श्रीमान् स्वातीपथ इवाम्बरे ।६/२२/७४॥
The bridge constructed by Nala on the ocean looked like the ecliptic (zodiacal path) in the sky.
आदित्यमण्डले नीलं लक्ष्म लक्ष्मण दृश्यते ।६/४१/१९ ॥
Lakṣmaṇa, a dark mark is seen in the orb of the Sun. (Sun-spot?)
सूर्यो यथा राहुमुखाद्विमुक्तः ।६/६७/१७५॥
Like the Sun liberated from the mouth of Rahu.
विशाखयोर्मध्यगतो पूर्णचन्द्र इवाबभौ ।६/७६/१५॥
He looked like the full moon in between the two Vishakha stars.
अभ्यधावत संक्रुद्धो खे ग्रहो रोहिणीमिव ।६/९२/४५॥
He attacked angrily like a planet would the star Rohini.
अभ्युत्थाय त्वमद्यैव कृष्णपक्षचतुर्दशी ।
कृत्वा निर्याह्यमावास्यां विजयाय बलैर्वृतः ॥६/९२/६६॥
Today is fourteenth day (chaturdashi) in dark fortnight (krishna paksha). Tomorrow itself being Amavasya (new moon) you proceed to gain victory.
रामचन्द्रमसं दृष्ट्वा ग्रस्तं रावणराहुणा ।
प्राजापत्यं च नक्षत्रं रोहिणीं शशिनः प्रियाम् ॥
समाक्रम्य बुधस्तस्थौ प्रजानामहितावहः ।
सधूमपरिवृत्तोर्मिः प्रज्वलन्निव सागरः ॥
उत्पपात तदा क्रुद्धः स्पृशन्निव दिवाकरम् ।
शस्त्रवर्णः सुपरुषो मन्दरश्मिर्दिवाकरः ॥
अदृश्यत कबन्धाङ्कः संसक्तो धूमकेतुना ।
कोसलानां च नक्षत्रं व्यक्तमिन्द्राग्निदैवतम् ।
आहत्याङ्गारकस्तस्थौ विशाखमपि चाम्बरे ॥६/१०२/३२-३५॥
Seeing the moon-like Rāma attacked by Rahu-like Rāvaṇa, Mercury who brings difficulties to people attacked Rohini star, dear to Moon and associated with Prajapati. The ocean was in turmoil blazing and as if touching the Sun. The sun had the colour of a weapon and with a mark of a headless body had become dull in contact with a Comet. Mars stood in the sky attacking Vishakha, the star of Kosalas and which represents Indra and Agni.
पूर्णे चतुर्दशे वर्षे पञ्चम्यां लक्ष्मणाग्रजः ।
भरद्वाजाश्रमं प्राप्य ववन्दे नियतो मुनिम् ॥६/१२४/१॥
Disciplined Rāma, the elder brother of Lakṣmaṇa reached the hermitage of Bharadvāja and bowed to the sage on the fifth day after completing fourteen years.
2.6 Music
प्रजगुः देवगन्धर्वा वीणाः प्रमुमुचुः स्वरान् ।
स शब्दो द्यां च भूमिं च प्राणिनां श्रवणानि च ।
विवेशोच्चारितः श्लक्ष्णः समो लयगुणान्वितः ॥२/९१/२७॥
_Deva_s and _gandharva_s sang. Musical notes emanated from _Vina_s. That sound clearly and rhythmically produced filled the earth, the sky and the ears of living beings.
तासां सङ्क्रीडमानानामेष वादित्रनिस्वनः ।
श्रूयते भूषणोन्मिश्रो गीतशब्दो मनोहरः ॥३/११/२०॥
This pleasant song being heard is from musical instruments mixed with the jingle of jewels, as they (apsaras) make merry.
प्रविशन्नेव सततं शुश्राव मधुरस्वनम् ।
तन्त्रीगीतसमाकीर्णं समतालपदाक्षरम् ॥४/३३/२१॥
At the entrance itself he heard the sonorous sounds of strings and singing which had a steady rhythm and where words and syllables were equally spaced.
चरिते कैशिकाचार्यैः ऐरावतनिषेविते ।५/१/१६५॥
(Hanumān jumped across the sky) which was traversed by masters of music and dance (gandhrvas) and frequented by Airavat elephant.
शुश्राव रुचिरं गीतं त्रिस्थानस्वरभूषितम् ।५/४/१०॥
(Hanumān) heard melodious music embellished by notes of high, medium and low pitch.
2.7 Musical instruments
दुन्दुभीभिः मृदङ्गैश्च वीणाभिः पणवैस्तथा ।
नादितां भृशमत्यर्थं पृथिव्यां ताममनुत्तमाम् ॥।१/५/१८॥
(Dasaratha ruled over Ayodhyā) which resonated with the sounds of dundubhis, mrudangas, vinas and panavas. ( Vina is a stringed instrument and others are different types of drums.)
अन्या कक्षगतेनैव मड्डुकेनासितेक्षणा ।
प्रसुप्ता भामिनी भाति बालपुत्रेव वत्सला ॥
पटहं चारुसर्वाङ्गी न्यस्य शेते शुभस्तनी ।
चिरस्य रमणं लब्ध्वा परिष्वज्येव भामिनी ॥
काचिद्वंशं परिष्वज्य सुप्ता कमललोचना ।
रहः प्रियतमं गृह्य सकामेव च कामिनी ॥
विपञ्चीं परिगृह्यान्या नियता नृत्यशालिनी ।
निद्रावशमनुप्राप्ता सहकान्तेव भामिनी ॥
अन्या कनकसङ्काशैः मृदुपीनैर्मनोरमैः ।
मृदङ्गं परिपीड्याङ्गैः प्रसुप्ता मत्तलोचना ।
भुजपार्श्वान्तरस्थेन कक्षगेन कृशोदरी ।
पणवेन सहानिन्द्या सुप्ता मदकृतश्रमा ।।
डिंडिमं परिगृह्यान्या तथैवासक्तडिंडिमा ।
प्रसुप्ता तरुणं वत्समुपगुह्येव भामिनी ॥
काचिदाडंबरं नारी भुजसंयोगपीडितम् ।
कृत्वा कमलपत्राक्षी प्रसुप्ता मदमोहिता ॥५/१०/३८-४५॥
(Among the women in the harem of Rāvaṇa) one of dark eyes sleeps with a madduka by her side; another of fine limbs and auspicious breasts sleeps keeping a pataha (by her side); another given to dancing sleeps holding a vipanchi; another whose eyes showed drunkenness slept holding a mrudanga by her limbs; another faultless woman slept along with panava tired due to inebriation; another clinging to a dindima slept with it; another slept slept holding an adamabara in her arms; Another woman slept holding a
2.8 Sculpture
महीकृता पर्वतराजि पूर्णा शैलाः कृताः वृक्षवितानपूर्णाः।
वृक्षाः कृताः पुष्पवितानपूर्णाः पुष्पं कृतं केसरपत्रपूर्णम् ॥
कृतानि वेश्मानि च पाण्डुराणि तथा सुपुष्पाण्यपि पुष्कराणि ।
पुनश्च पद्मानि सकेसराणि धन्यानि चित्राणि तथा वनानि ॥
पुष्पाह्वयं नाम विराजमानम् रत्नप्रभाभिश्च विवर्धमानम् ।
वेश्मोत्तमानामपि चोच्चमानम् महाकपिस्तत्र महाविमानम् ॥
कृताश्च वैडूर्यमया विहङ्गा रूप्यप्रवालैश्च तथा विहङ्गाः ।
चित्राश्च नाना वसुभिर्भुजङ्गा जात्यानुरूपास्तुरगा शुभाङ्गाः ॥
प्रवालजांबूनदपुष्पपक्षाःसलीलमावर्जितजिह्मपक्षाः ।
कामस्य साक्षादिव भान्ति पक्षाःकृता विहङ्गाः सुमुखाः सुपक्षाः ॥
नियुज्यमानास्तु गजाः सुहस्ताःसकेसराश्चोत्पलपत्रहस्ताः ।
बभूव देवी च कृता सुहस्ता लक्ष्मीस्तथा पद्मिनि पद्महस्ता ॥५/७/९-१४॥
(Hanumān describes the picture carved on the Pushpaka vimana.)
The earth was shown to have mountain ranges; mountains were shown to have an assemblage of trees; trees were shown to have an assemblage of flowers; flowers were shown to have stamens and leaves. Houses were shown of white colour; lakes were full of flowers(lotus); and the lotuses had stamens. The great monkey saw the great aircraft named Pushpa sparkling with the lustre of gems which was taller than the tallest of mansions. In that, birds were made of cat’s eye, silver and corals; serpents made of various jewels; pedigree horses of fine limbs were carved; Birds of fine beaks and wings were fashioned with wings of coral and gold; the wings were bent back and looked like those of manmatha. Elephants with fine trunks were shown to be holding lotuses in their trunks; there was carved a figure of Lakshmi in a lake with fine hands and holding a lotus in her hand.
2.9 Miscellaneous
2.9.1 Domesticating elephants
श्रूयन्ते हस्तिभिः गीता श्लोकाः पद्मवने पुरा ।
पाशहस्तान् नरान् दृष्ट्वा शृणुष्व वदतो मम ॥
नाग्निर्नान्यानि शस्त्राणि न नः पाशा भयावहाः ।
घोराः स्वार्थप्रयुक्ताश्च ज्ञातयो नो भयावहाः ॥
उपायमेते वक्ष्यन्ति ग्रहणे नात्र संशयः ।६/१६/६-८॥
Lang back in in Padma forest elephants were heard to utter the following verses when they saw men holding ropes to catch them,
" Not fire not weapons not ropes
Ensnare us as our own selfish kin
Who tell them how to catch us.”
2.9.2 Scare-crow
नालं युद्धाय वै रक्षो महतीयं बिभीषिका ।६/६६/६॥
This Rakshasa is not for fighting he is a big scare-crow.
2.9.3 Bouncing ball
जगाम खं कन्दुकवज्जवेन पुनश्च रामेण समाजगाम ।६/६७/३८॥
He went up the sky with speed and came back like a ball.
2.9.4 Grinding-mill
दन्तान् विदशतस्तस्य श्रूयते दशनस्वनः ।
यन्त्रस्यावेष्टमानस्य महतो दानवैरिव ॥६/९३/२४॥
As he ground his teeth it sounded like a heavy (grinding) machine being turned by Rakshasas.
3. Statecraft
3.1 Administration
3.1.1 King and Leader
सङ्ग्रामात् पुनरागम्य कुञ्जरेण रथेन वा ।
पौरान् स्वजनवन्नित्यं कुशलं परिपृच्छति ॥
पुत्रेष्वग्निषु दारेषु प्रेष्यशिष्यगणेषु च ।
निखिलेनानुपूर्व्याच्च पिता पुत्रानिवौरसान् ॥
शुश्रूषन्ते च वः शिष्याः कच्चित् कर्मसु दंशिताः ।
इति नः पुरुषव्याघ्रः सदा रामोऽभिभाषते ॥
व्यसनेषु मनुष्याणां भृशं भवति दुःखितः ।
उत्सवेषु च सर्वेषु पितेव परितुष्यति ॥
सत्यवादी महेष्वासो वृद्धसेवी जितेन्द्रियः ।
स्मितपूर्वाभिभाषी च धर्मं सर्वात्मना श्रितः ॥
सम्यग्योक्ता श्रेयसां च न विगृह्यकथारुचिः ।
उत्तरोत्तरयुक्तौ च वक्ता वाचस्पतिर्यथा ॥२/२/३९-४४॥
(Rāma), while returning from a battle riding an elephant or in a chariot, he asksthe citizens (he meets on the way) in detail and from the beginning their welfare about their children, their sacrificial fires, their wives, their errand-runners and their disciples as if they are his kith. He, atiger among men, asks us often, “Do your disciples serve you well and are they hurt (by bites etc.) while attending to their duties?”. He becomes extremely sad when he learns of peoples’ difficulties. Like a father he rejoices at all their festivities. He speaks truth, is a fine archer, attends to the old, has control over his senses, smiles before he speaks and follows dharma from his heart. He accomplishes beneficial acts and does not relish heated arguments. Like Brihaspati he is extremely good in repartee.
नास्य क्रोधः प्रसादश्च निरर्थोऽस्ति कदाचन ।
हन्त्येव नियमाद्वध्यान् न वध्ये न च कुप्यति ॥
युनक्त्यर्थैः प्रहृष्टश्च तमसौ यत्र तुष्यति ॥२/२/४७-४८॥
Neither his anger nor his benevolence goes waste any time. He does destroy those who ought to be destroyed and is never angry at a person who does not deserve to be destroyed. If he is pleased with a person he bestows him with riches.
कच्चिद्विनयसंपन्नः कुलपुत्रो बहुश्रुतः ।
अनसूयुरनुद्रष्टा सत्कृतस्ते पुरोहितः ॥
कच्चिदग्निषु ते युक्तो विधिज्ञो मतिमानृजुः ।
हुतं च होष्यमाणम् च काले वेदयते सदा ॥
कच्चिद्देवान् पितॄन मातॄः गुरून् पितृसमानपि ।
वृद्धांश्च तात वैद्यांश्च ब्राह्मणांश्चाभिमन्यसे ॥
इष्वस्त्रवरसंपन्नं अर्थशास्त्रविशारदम् ।
सुधन्वानमुपाध्यायं कच्चित्त्वं तात मन्यसे ॥
कच्चिदात्मसमाः शूराः श्रुतवन्तो जितेन्द्रियाः ।
कुलीनाश्चेङ्गितज्ञाश्च कृतास्ते तात मन्त्रिणः ॥
Do you honour your priest (son of Vasishtha), who is endowed with humility, who is well read, who is not jealous of others and who is skilled in sacred rites? Have you assigned an intelligent and straight forward person who knows all the rites, who knows in time what has been offered to the fire and what is being offered to the fire, to attend to your sacred fires? Do you respect the divine beings, fathers, mothers, teachers who are equivalent to fathers, old men, physicians and Brahmins? Do you repect your teacher who is well versed in archery and who is an expert in matters of finance? Have you engaged people as brave as yourself, well versed in the Vedas, who have a good control over their senses,who have a good heritage and who understand the intentions behind facial expressions as your counsellers?
मन्त्रो विजयमूलं हि राज्ञां भवति राघव ।
सुसंवृत्तो मन्त्रधरैरमात्यैः शास्त्रकोविदैः ॥
कच्चिन्निद्रावशं नैषीः कच्चित्काले प्रबुध्यसे ।
कच्चिच्चापररात्रेषु चिन्तयस्यर्थनैपुणम् ॥
काच्चिन्मन्त्रयसे नैकः कच्चिन्न बहुभिः सह ।
कच्चित्ते मन्त्रितो मन्त्रो राष्ट्रं न परिधावति ॥
कच्चिदर्थं विनिश्चित्य लघुमूलं महोदयम् ।
क्षिप्रमारभसे कर्तुं न दीर्घ्यसि राघव ॥
कच्चित्ते सुकृतान्येव कृतरूपाणि वा पुनः ।
विदुस्ते सर्वकार्याणि न कर्तव्यानि पार्थिवाः ॥
O, scion of Raghu, consultations are at the root of victory for kings. Are you surrounded by competent mnisters who know how to hold consultations? I hope you do not sleep excessively and you get up well in time. I hope you think about finance matters late in the night. I hope you do not hold consultations with only one person nor with too many persons. I hope your secret consultations do not spread all over the state. After deciding what to do that starts in a small way bur yields big results, I hope you start quickly and do not delay the matter. I hope your vassals come to know of an action only when it is completed or is under completion and not before it is started.
कच्चिन्न तर्कैर्युक्त्या वा ये चाप्यपरिकीर्तिताः ।
त्वया वा तव वामात्यैः बुध्यते तात मन्त्रितम् ॥
कच्चित्सहस्रान् मूर्खाणां एकमिच्छसि पण्डितम् ।
पण्डितो ह्यर्थकृछ्रेषु कुर्यान्निःश्रेयसं महत् ॥
सहस्राण्यपि मूर्खानां यद्युपास्ते महीपतिः ।
अथवाप्ययुतान्येव नास्ति तेषु सहायता ॥
एकोऽप्यमात्यो मेधावी शूरो दक्षो विचक्षणः ।
राजानम् राजपुत्रं वा प्रापयेन्महतीं श्रियम् ॥
कच्चिन्मुख्या महत्स्वेव मध्यमेषु च मध्यमाः ।
जघन्यास्तु जघन्येषु भृत्याः कर्मसु योजिताः ॥
अमात्यानुपधातीतान् पितृपैतामहान् शुचीन् ।
श्रेष्ठान् श्रेष्ठेषु कच्चित्त्वं नियोजयसि कर्मसु ॥
I hope what you or your ministers have planned but has not been announced will not be known to others either through reasoning or through trickery. I hope you prefer one wise person to thousands of fools. In times of financial difficulties, one wise person can bring great glory. If a king has thousands, nay ten thousands of fools, no help is rendered by them. One minister who is intelligent, brave, efficient and capable can bring to the king or to the prince great wealth. I hope you entrust very important works to the best persons, works of medium importance to persons of medium calible and the least important works to persons of low calibre. I hope you employ the best ministers who have passed tests of loyalty, who are of clean conduct and who are attached to us over generations for the best jobs.
कच्चिन्नोग्रेण दण्डेन भृशमुद्वेजिताः प्रजाः ।
राष्ट्रे तवानुजानन्ति मन्त्रिणः कैकयीसुत ॥
कच्चित्त्वां नावजानन्ति याजकाः पतितं यथा ।
उग्रप्रतिग्रहीतारं कामयानमिव स्त्रियः ॥
उपायकुशलं वैद्यं भृत्यसन्दूषणे रतम् ।
शूरमैश्वर्यकामं च यो न हन्ति स वध्यते ॥
कच्चिद्धृष्टश्च शूरश्च मतिमान् धृतिमान् शुचिः ।
कुलीनश्चानुरक्तश्च दक्षः सेनापतिः कृतः ॥
बलवन्तश्च कच्चित्ते मुख्या युद्धविशारदाः ।
दृष्टापदाना विक्रान्ताः त्वया सत्कृत्य मानिताः ॥
O son of Kaikeyi, I hope enraged by severity of punishment, citizens do not show disrespect to your ministers in the country. I hope you are not despised for being too harsh in collecting taxes just as those engaged in sacrificial rites despise a fallen person or like women who despise lustful men who employ force. One who does not destroy a person who is well versed in diplomacy, who is clever and engages in finding faults with servants, who is brave and seeks wealth gets destroyed. I hope you have employed a person who is courageous, confident, intelligent, resolute, has integrity, is from a good family, is devoted to you and efficient as the Chief of the army. I hope your chiefs are of proven ability, skilled in warfare, brave and are suitably honoured by you.
कच्चिद्बलस्य भक्तं च वेतनं च यथोचितम् ।
सम्प्राप्तकालं दातव्यं ददासि न विलम्बसे ॥
कालातिक्रमाणाच्चैव भक्तवेतनयोर्भृताः ।
भर्तुः कुप्यन्ति दुष्यन्ति सोऽनर्थः सुमहान् स्मृतः ॥
कच्चित्सर्वेऽनुरक्तास्त्वां कुलपुत्राः प्रधानतः ।
कच्चित्प्राणान्स्तवार्थेषु सन्त्यजन्ति समाहिताः ॥
कच्चिज्जानपदो विद्वान् दक्षिणः प्रतिभानवान् ।
यथोक्तवादी दूतस्ते कृतो भरत पण्डितः ॥
कच्चिदष्टादशेऽन्येषु स्वलक्षे दशपञ्च च ।
त्रिभिस्त्रिभिरविज्ञातैः वेत्ति तीर्थानि चारकैः ॥
I hope you pay the soldiers their due share and salary in time and do not delay. If payment is delayed those who serve get enraged and hate you and that can be a great calamity. I hope all the nobles are devoted to you and are willing to lay down their lives for your sake. Bharata, I hope you have employed an intelligent and smart well-read native who is courteous and who correctly conveys the communication as your messenger. I hope you get to know the happenings in respect of 18 posts of your enemies and 15 posts of your side through a pair of three spies unknown to each other. _[ According to Govindaraja, the eighteen posts are मन्त्रि (Counsellor), पुरोहित (Chief priest), युवराज (Crown Prince), सेनापति (Chief of the army), दौवारिक (In charge of palace security) , अन्तर्वंशिक (In charge of harem), कारागाराधिकृत (Jail superintendant), अर्थसञ्चयकृत् ( In charge of revenue collection), कार्यनियोजक ( In charge of publicity), प्राड्विवाक ( Prosecutor), सेनानायक ( pay disburser of the army), नगराध्यक्ष (Mayor), कर्मान्तिक (Pay disburser for the Civil departments), सभ्य ( Assembly manager), धर्माध्यक्ष (Civil Judge), दण्डपाल (Magistrate), दुर्गपाल ( Sperintendant of hills and forests), राष्ट्रान्तपाल (Border security). The first 3 posts namely that of Counsellor, Chief Priest and CrownPrince of ones own side are excluded rom surveillance.] _
कच्चिद्व्यपास्तानहितान् प्रतियातान्श्च सर्वदा ।
दुर्बलाननवज्ञाय वर्तसे रिपुसूदन ॥
कच्चिन्न लोकायतिकान् ब्राह्मणान्स्तात सेवसे ।
अनर्थकुशलाह्येते बालाः पण्डितमानिनः ॥
धर्मशास्त्रेषु मुख्येषु विद्यमानेषु दुर्बुधाः ।
बुद्धिमान्वीक्षिकीं प्राप्य निरर्थं प्रवदन्ति ते ॥
I hope you are vigilant about those who were expelled by you but have since returned and who are weak. I hope you do not interact with atheist Brahmins. Such persons who are immature, who pretend to be learned, who know wrong things wastefully argue using skills of logic while important treatises on dharma are available for reference.
वीरैरध्युषिताम् पूर्वमस्माकं तात पूर्वकैः ।
सत्यनामां दृढद्वारां हस्त्यश्वरथसङ्कुलाम् ॥
ब्राह्मणैः क्षत्रियैर्वैश्यैः स्वकर्मनिरतैः सदा ।
जितेन्द्रियैर्महोत्साहैः वृतामार्यैः सहस्रशः ॥
प्रासादैर्विविधाकारैः वृताम् वैद्यजनाकुलाम् ।
कच्चित्सुमुदितां स्फीतामयोध्यां परिरक्षसि ॥
कच्चिच्चैत्यशतैर्जुष्टः सुनिविष्टजनाकुलः ।
देवस्थानैः प्रपाभिश्च तटाकैरुपशोभितः ॥
प्रहृष्टनरनारीकः समाजोत्सवशोभितः ।
City of Ayodhyā, which is unconquerable true to its name, full of elephants, horses and chariots and which has a strong City-gate has been ruled by our forefathers. Brave people have lived there. Brahmins, kShatriyas and Vaishyas in thousands who are engaged in their own activities and who have won over their senses, who are of full of zeal live there. It abounds in palaces of various shapes. It is full of well-read persons. Do you take good care of such Ayodhyā which is expanding and is full of joy? Do men and women of the city which has hundreds of meditation centres, humming with people and whose elegance has been heightened by temples, watering houses and lakes enjoy themselves in social festivities?
सुकृष्टसीमापशुमान् हिंसाभिः परिवर्जितः ॥
अदेवमातृको रम्यः श्वापदैः परिवर्जितः ।
परित्यक्तो भयैः सर्वैः खनिभिश्चोपशोभितः ॥
विवर्जितो नरैः पापैः मम पूर्वैः सुरक्षितः ।
कच्चिज्जनपदः स्फीतः सुखं वसति राघव ॥
कच्चित्ते दयिताः सर्वे कृषिगोरक्षजीविनः ।
वार्त्तायां संश्रितस्तात लोको हि सुखमेधते ॥
तेषां गुप्तिपरीहारैः कच्चित्ते भरणं कृतम् ।
रक्ष्या हि राज्ञा धर्मेण सर्वे विषयवासिनः ॥
कच्चित्स्त्रियः सान्त्वयसि कच्चित्ताश्च सुरक्षिताः ।
कच्चिन्नश्रद्दधास्यासां कच्चिद्गुह्यं न भाषसे ॥
Does the country side flourish with well cultivated fields abounding in cattle, being devoid of violence, having perennial source of water, devoid of wild beasts, graced by mines and where people live without any fear? Is the country dide well protected by our forefathers free from wicked people? Are the farmers who live by agriculture and animal husbandry dear to you? My dear, the state will be prosperous only when they are taken good care of. Are you taking care of them by giving them protection and concessions? A king has to take care of everyone of his citizens lawfully. Do you console women and do they feel protected? I hope you do not take them into confidence and do not speak to them of secrets.
कच्चिन्नागवनं गुप्तं कच्चित्ते सन्ति धेनुकाः ।
कच्चिन्नगणिकाश्वानां कुञ्जराणां च तृप्यसि ॥
कच्चिद्दर्शयसे नित्यं मनुष्याणां विभूषितम् ।
उत्थायोत्थाय पूर्वाह्ने राजपुत्र महापथे ॥
कच्चिन्न सर्वे कर्मान्ताः प्रत्यक्षास्तेऽविशङ्कया ।
सर्वे वा पुनरुत्सृष्टा मध्यमेवात्र कारणम् ॥
कच्चित्सर्वाणि दुर्गाणि धनधान्यायुधोदकैः ।
यन्त्रैश्च परिपूर्णानि तथा शिल्पिधनुर्धरैः ॥
आयस्ते विपुलः कच्चित् कच्चिदल्पतरो व्ययः ।
अपात्रेषु न ते कच्चित् कोशो गच्छति राघव ॥
Are the elephant-reserves well protected? Do you have milch cows in good number? I hope you are not satisfied with the number of female elephants and horses you own. Do you present yourself to the people in the royal roads daily getting up in the forenoon wearing ornaments? I hope you are not seen by the workers without any fear nor are they denied access to you. A via media is to be followed. Are your forts replete with cash, grains, water, armaments and machinery and are they replete with architects and archers? Is your income large and your expenditure less than that? Scion of Raghu, I hope your wealth does not go to the undeserving.
देवतार्थे च पित्रर्थे ब्राह्मणाभ्यागतेषु च ।
योधेषु मित्रवर्गेषु कच्चिद्गच्छति ते व्ययः ॥
कच्चिदार्यो विशुद्धात्माऽऽक्षारितश्चोरकर्मणा ।
अपृष्टः शास्त्रकुशलैः न लोभाद्वध्यते शुचिः ॥
गृहीतश्चैव पृष्टश्च काले दृष्टः सकारणः ।
कच्चिन्न मुच्यते चोरो धनलोभान्नरर्षभ ॥
व्यसने कच्चिदाढ्यस्य दुर्गतस्य च राघव ।
अर्थं विरागाः पश्यन्ति तवामात्या बहुश्रुताः ॥
यानि मिथ्याभिशस्तानां पतन्त्यस्राणि राघव ।
तानि पुत्रपशून् घ्नन्ति प्रीत्यर्थमनुशासतः ॥
I hope your money is spent on account of worshipping of Gods, pleasing the manes, Brahmins, guests, warriors and friends. I hope a gentleman who is of pure mind and who is accused of stealing is nor punished simply due to avarice without being examined by those well versed in legal matters . O chief of men, I hope a thief who has been questioned in time whose guilt has been established is not let free due to avarice. I hope your well read ministers examine any case dispassionately between a rich person and one who is weak. For, tears of those who are wrongly accused destroy the sons and cattle of a king who rules for his own pleasure.
कच्चिद्वृद्धांश्च बालांश्च वैद्यमुख्यांश्च राघव ।
दानेन मनसा वाचा त्रिभिरेतैर्बुभूषसे ॥
कच्चिद्गुरूंश्च वृद्धांश्च तापसान् देवतातिथीन् ।
चैत्यांश्च सर्वान् सिद्धार्थान् ब्राह्मणांश्च नमस्यसि ॥
कच्चिदर्थेन वा धर्ममर्थं धर्मेण वा पुनः ।
उभौ वा प्रीतिलोभेन कामेन च न बाधसे ॥
कच्चिदर्थं च धर्मं च कामं च जयतां वर ।
विभज्य काले कालज्ञ सर्वान् वरद सेवसे ॥
कच्चित्ते ब्राह्मणाः शर्म सर्वशास्त्रार्थकोविदाः ।
आशंसन्ते महाप्राज्ञ पौरजानपदैः सह ॥
I hope you honour oldmen, boys and important physicians by the three means of donation, loving attitude and sweet words. I hope you pay obeisance to elders, old men, sages, Gods, guests, meditation halls of repute and Brahmins. I hope your wealth does not overwhelm your dharma or your dharma overwhelm your wealth. I hope neither of them gets overwhelmed by your avarice or carnal desire. I hope you attend to needs of wealth, dharma and carnal desire at their appropriate times. I hope Brahmins who are well versed in various branches of knowledge wish you well along with citizens and the rural folk.
नास्तिक्यमनृतं क्रोधं प्रमादं दीर्घसूत्रताम् ।
अदर्शनं ज्ञानवतां आलस्यं पञ्चवृत्तिताम् ॥
एकचिन्तनमर्थानां अनर्थज्ञैश्च मन्त्रणम् ।
निश्चितानामनारम्भं मन्त्रस्यापरिरक्षणम् ॥
मङ्गलस्याप्रयोगं च प्रत्युत्थानम् च सर्वशः ।
कच्चित्त्वं वर्जयस्येतान् राजदोषान्श्चतुर्दश ॥
दशपञ्चचतुर्वर्गान् सप्तवर्गं च तत्त्वतः ।
अष्टवर्गं त्रिवर्गं च विद्यास्तिस्रश्च राघव ॥
इन्द्रियाणाम् जयं बुद्ध्वा षाड्गुण्यं दैवमानुषम् ।
कृत्यं विंशतिवर्गं च तथा प्रकृतिमण्डलम् ॥
यात्रादण्डविधानं च द्वियोनी सन्धिविग्रहौ ।
कच्चिदेतान् महाप्राज्ञ यथावदनुमन्यसे ॥
I hope you avoid the followimg fourteen vices of a king, namely, atheism, untruth, anger, carelessness, procrastnation, not appearing before the wise, laziness, becoming enslaved to the senses, thinking about official matters alone, consulting people who are not in the know of matters of wealth, not starting a project which has been decided upon, not maintaining secrecy of what has been planned, not employing things that convey auspiciousness, and rising from ones seat to receive one and all. I hope you act appropriately in respect of the ten-some ( लोभ-क्रोध-आलस्य-असत्य-प्रमाद-भीरुत्व-अस्थिरत्व-मूढत्व-अनयत्व-अवमन्तृत्व), the five-some causes of enmity ( सापत्नं-वस्तुजं-स्त्रीजं-वाग्जातम्-अपराधजम्) , the four-some (साम-दान-भेद-दण्ड), the seven-some ( स्वामी-अमात्य-राष्ट्र-दुर्ग-कोश-बल-सुहृत्), the eight-some ( कृषि-वाणिज्य-दुर्ग-सेतु-कुञ्जर-बन्धन-खन्याकर-करादान-शून्यनिवेशन) and the three-some (प्रभुशक्ति-मन्त्रशक्ति-उत्साहशक्ति). I hope you take due note of three types of education ( त्रयी-वार्ता-दण्डनीति), the set of six qualities (सन्धि-विग्रह-यान-आसन-द्वैधीभाव-समाश्रय) to be acquired after conquering senses , the man-made and God-ordained calamities, bribing those who could be bribed (कृत्य-> अलब्धवेतनः लुब्धः मानी अवमानितः क्रुद्धः कोपितः अकस्मात्भीतः भीषितः), twenty types of persons with whom one should not negotiate ( बालः वृद्धः दीर्घरोगी ज्ञातिः बहिष्कृतः भीरुकः भीरुजनकः लुब्धः लुब्धजनः विरक्तप्रकृतिः विषयासक्तः अनेकचित्तमन्त्रः देवब्राह्मणनिन्दकः दैवोपहतकः दैवचिन्तकः दुर्भिक्षव्यसनोपेतः बलव्यसनसङ्कुलः अदेशस्थः बहुरिपुः सत्यधर्मव्यपेतः ) the categories of subjects (अमात्याः राष्ट्रदुर्गाणि कोशो दण्डश्च), the methods of going against an enemy ( विगृह्य सन्धाय तथा सम्भूयाथ प्रसङ्गतः उपेक्ष्य चेति निपुणैः यानं पञ्चविधं स्मृतम्), the techniques of truce and war.
मन्त्रिभिस्त्वं यथोद्दिष्टैः चतुर्भिस्त्रिभिरेव च ।
कच्चित् समस्तैर्व्यस्तैश्च मन्त्रं मन्त्रयसे मिथः ॥
कच्चित्ते सफला वेदाः कच्चित्ते सफला क्रियाः ।
कच्चित्ते सफला दाराः कच्चित्ते सफलं श्रुतम् ॥
कच्चिदेषैव ते बुद्धिः यथोक्ता मम राघव ।
आयुष्या च यशस्या च धर्मकामार्थसंहिता ॥
यां वृत्तिं वर्तते तातो यां च नः प्रपितामहाः ।
तां वृत्तिं वर्तसे कच्चिद्या च सत्पथगा शुभा ॥
कच्चित् स्वादुकृतं भोज्यमेको नाश्नासि राघव ।
कच्चिदाशंसमानेभ्यो मित्रेभ्यः संप्रयच्छसि ॥२/१००/१२-७६॥
I hope you hold consultations with the concerned ministers either in groups of three or four in confidence. I hope your study of Vedas is fruitful and that your cations are fruitful. I hope your wives bear progeny and that your erudition bears fruit. I hope your thoughts are in line with what I have said, which will give you long life, fame and which has the components of dharma, finances and desire. I hope you follow the conduct of our father and forefathers which will lead you in the right path and brings you aspicious things. I hope you do not enjoy any delicious food all alone and that you share it with those who seek it.
पञ्च रूपाणि राजानो धारयन्त्यमितौजसः ।
अग्नेरिन्द्रस्य सोमस्य वरुणस्य यमस्य च ॥
औष्ण्यं तथा विक्रमं च सौम्यं दण्डं प्रसन्नताम् ।
धारयन्ति महात्मानो राजानः क्षणदाचर ।
तस्मात्सर्वास्ववस्थासु मान्याः पूज्याश्च पार्थिवाः ॥३/४०/१२-१३॥
Kings of great valour hold five forms, of Agni the fire-god, Indra the chief of Devas, Soma moon-god, Varuna ocean-god and Yama, the god of death. They are fierce like fire, valourous like Indra, pleasant like the moon, tranqui like the ocean and punishing like death. O rakshasa, therefore uner all circumstances they are to be respected .
बहवः साधवो लोके युक्ता धर्ममनुष्ठिताः ।
परेषामपराधेन विनष्टाः सपरिच्छदाः ॥
स्वामिना प्रतिकूलेन प्रजास्तीक्ष्णेन रावण ।
रक्ष्यमाणा न वर्धन्ते मेषा गोमायुना यथा ॥३/४१/१२-१३॥
Many saintly persons who follow the path of dharma are destroyed along with their dependents on account of others’ fault. O Rāvaṇa, Citizens ruled by a harsh adversarial king do not thrive like the goats cared for by a fox.
यो हि मित्रेषु कालज्ञः सततं साधु वर्तते ।
तस्य राज्यं च कीर्तिश्च प्रतापश्चाभिवर्धते ॥
यस्य कोशश्च दण्डश्च मित्राण्यात्मा च भूमिप ।
समवेतानि सर्वाणि स राज्यं महदश्नुते ॥
तद्भवान् वृत्तसंपन्नः स्थितः पथि निरत्यये ।
मित्रार्थमभिनीतार्थं यथावत् कर्तुमर्हसि ॥
सन्त्यज्य सर्वकार्याणि मित्रार्थे योऽनुवर्तते ।
संभ्रमाद्धि कृतोत्साहः सोऽनर्थैर्नावरुध्यते ॥
यस्तु कालव्यतीतेषु मित्रकार्येषु वर्तते ।
स कृत्वा महतोऽप्यर्थान्न मित्रार्थेन युज्यते ॥४/२९/१०-१४॥
A king who always treats friends appropriately according to the circumstances will have his kingdom, fame and valour thrive. A king whose treasury, punishment, friends and his own self are properly gathered enjoys the greatness of kingdom. Therefore being endowed with good conduct and staying in the fault-free path, you should do what is expected for the sake of your friend. One who undertakes to labour for the sake of a friend leaving other jobs and with enthusiasm will never be obstructed by failures. One who attends to friends’ works too late will not be successful even with great efforts.
कच्चिन्नदीनः संभ्रान्तः कार्येषु च न मुह्यति ।
कच्चित् पुरुषकार्याणि कुरुते नृपतेः सुतः ॥
द्विविधं त्रिविधोपायमुपायमपि सेवते ।
विजिगीषुः सुहृत्कच्चिन्मित्रेषु च परन्तपः ॥
कच्चिन्मित्राणि लभतेऽमित्रैश्चाप्यभिगम्यते ।
कच्चित् कल्याणमित्रश्च मित्रैश्चापि पुरस्कृतः ॥
कच्चिदाशास्ति देवानां प्रसादं पार्थिवात्मजः ।
कच्चित् पुरुषकारं च दैवं च प्रतिपद्यते ॥५/३६/१६-१९॥
I hope he does not stumble in his works having become excited and low in spirit. I hope the prince attends to his duties and with a desire to win follows the two-fold plans of conciliation and gift to gain friends and three-fold plans of gift, punishment and sowing dissension to destroy enemies. I hope he has friends and is sought after even by enemies. I hope he has friends who wish him well and is respected by them. I hope the prince seeks the favour of Gods. I hope he does what needs to be done at the same time seeking the favour of Gods.
विद्यास्वभिविनीतो यो राजा राजनयानुगः ।
स शास्ति चिरमैश्वर्यमरींश्च कुरुते वशे ॥
सन्दधानो हि कालेन विगृह्णंश्चारिभिः सह ।
स्वपक्षवर्धनं कुर्वन् महदैश्वर्यमश्नुते ॥
हीयमानेन कर्तव्यो राज्ञा सन्धिः समेन च ।
न शत्रुमवमन्येत ज्यायान् कुर्वीत विग्रहम् ॥६/३५/७-९॥
A king who follows the royal conduct and who is well versed in various fields of knowledge rules for long and commands over wealth and brings enemies under his control. One who interacts with enemies either through conflict or compromise depending on circumstances simultaneously strengthening his own side enjoys great wealth. A king who is getting weakened or who is of the same strength as the enemy should go for a compromise. Enemy should never be neglected and a strong king should wage war.
यः पश्चात् पूर्वकार्याणि कुर्यादैश्वर्यमास्थितः ।
पूर्वं चापरकार्याणि न स वेद नयानयौ ॥
देशकालविहीनानि कर्माणि विपरीतवत् ।
क्रियमाणानि दुष्यन्ति हवींष्यप्रयतेष्विव ॥
त्रयाणां पञ्चधा योगं कर्मणां यः प्रपश्यति ।
सचिवैः समयं कृत्वा स सभ्ये वर्तते पथि ॥
यथागमं च यो राजा समयं विचिकीर्षति ।
बुध्यते सचिवान् बुद्ध्या सुहृदश्चानुपश्यति ॥
धर्ममर्थं च कामम् च सर्वान् वा रक्षसां पते ।
भजेत पुरुषः काले त्रीणि द्वन्द्वानि वा पुनः ॥
A wealthy king who does jobs which should have been done earlier and does jobs which should be done later does not know what is proper and what is improper. Works done without regard to their proper time and place in a topsy turvy manner lead to grief like oblations made to fires which are not consecrated. One who consults with his ministers and friends in time without deviating from the tenets of kingship and understands three ways of action, the most desirable, medium and least desirable and the five components associated with an action is indeed on the right path. A person should indulge in dharma (righteous living), artha ( acquiring wealth), kama (enjoying life) at their due time either singly or in twos depending on the time of the day. [ Three ways of action are 1. attacking the enemy knowing that he is weaker than self, the most desirable action (उत्तम); 2. trying to come to a compromise knowing that the enemy is as strong as self, the medium type of action (मध्यम); 3. trying to appease the enemy through gifts and surrender knowing that he is much stronger than self, the least desirable action (अधम). The five components of action are planning (आरम्भोपाय), collecting manpower and money (पुरुषद्रव्यसम्पत्), taking account of place and time (देशकालविभाग), averting mishaps (विनिपातप्रतीकार), attaining success (कार्यसिद्धि). Desirable time of the day for action oriented to dharma artha and kama are morning, afternoon and night respectively.]
त्रिषु चैतेषु यच्छ्रेष्टं श्रुत्वा तन्नावबुध्यते ।
राजा राजमात्रो वा व्यर्थं तस्य बहुश्रुतम् ॥
उपप्रदानं सान्त्वं वा भेदं काले च विक्रमम् ।
योगं च रक्षसां श्रेष्ठ तावुभौ च नयानयौ ॥
काले धर्मार्थकामान् यः संमत्र्य सचिवैः सह ।
निषेवेतात्मवान् लोके न स व्यसनमाप्नुयात् ॥
हितानुबन्धमालोच्य कार्याकार्यमिहात्मनः ।
राजा सहार्थतत्त्वज्ञैः सचिवैः स हि जीवति ॥
अनभिज्ञाय शास्त्रार्थान् पुरुषाः पशुबुद्धयः ।
प्रागल्भ्याद्वक्तुमिच्छन्ति मन्त्रेष्वभ्यन्तरीकृताः ॥
A king or a king’s counsellor who does not understand even when told which is the best among the three has all his knowledge in vain. O the best among rakshasas, a king who properly employs gifting, diplomacy, sowing dissension or valour or their combinations in time and who attend to dharma,artha and kama appropriately after consultations with ministers does not come to grief. A king who consults with his ministers in the matter of what needs to be done and what should not be done for ones own benefit lives. Persons who are of low calibre like cattle and who have no knowledge of scriptures want to express themselves with audacity when given an opportunity for consultation.
अशास्त्रविदुषां तेषां न कार्यमहितं वचः ।
अर्थशास्त्रानभिज्ञानां विपुलां श्रियमिच्छताम् ॥
अहितं च हिताकारं धार्ष्ट्याज्जल्पन्ति ये नराः ।
अवेक्ष्य मन्त्रबाह्यास्ते कर्तव्याः कृत्यदूषणाः ॥
विनाशयन्तो भर्तारं सहिताः शत्रुभिर्बुधैः ।
विपरीतानि कृत्यानि कारयन्तीह मन्त्रिणः ॥
तान् भर्ता मित्रसङ्काशानमित्रान् मन्त्रनिर्णये ।
व्यवहारेण जानीयात् सचिवानुपसंहितान् ॥
चपलस्येह कृत्यानि सहसानुप्रधावतः ।
छिद्रमन्ये प्रपद्यन्ते क्रौञ्चस्य खमिव द्विजाः ॥
यो हि शत्रुमविज्ञाय नात्मानमभिरक्षति ।
अवाप्नोति हि सोऽनर्थान् स्थानाच्च व्यवरोप्यते ॥६/६३/५-२०॥
The words of those who do not have a command over scriptures are not beneficial and should not be followed. Those who audaciously advise wrongly in the garb of giving beneficial advice should be kept away from consultations. Such ministers along with intelligent enemies destroy their master by getting wrong things done. The master has to recognize such unfriendly persons who act like friends among his ministers during discussions. They try to find loop holes in your hasty actions just like birds find a way out to the sky in Krauncha mountain. One who does not understand his enemy and does not take care of himself comes to grief and will soon be displaced from his position.
3.1.2 Minister
विद्याविनीता ह्रीमन्तः कुशला नियतेन्द्रियाः ।
श्रीमन्तश्च महात्मानः शास्त्रज्ञा दृढविक्रमाः ॥
कीर्तिमन्तः प्रणिहिता यथावचनकारिणः ।
तेजःक्षमायशःप्राप्ताः स्मितपूर्वाभिभाषिणः ।
क्रोधात् कामार्थहेतोर्वा न ब्रूयुरनृतं वचः ॥
तेषामविदितम् किञ्चित् स्वेषु नास्ति परेषु वा ।
क्रियमाणं कृतं वापि चारेणापि चिकीर्षितम् ॥
कुशला व्यवहारेषु सौहृदेषु परीक्षिताः ।
प्राप्तकालं तु ते दण्डं धारयेयुः सुतेष्वपि ॥
They are humble because of their learning. They are modest, skilled and have their senses under control. They are wealthy, well versed in various fields of knowledge and firm in their valour. They are famed, cautious and keep their promises. They are endowed with radiance, forbearance and fame. Their speech is preceded by their smile and they do not utter a lie on account of anger, lust or wealth. There is nothing they are not aware of either on their own side or on the side of the enemy, things already done or presently being done or anything to be got done through a spy. They are skilled in matters of commerce and choose friends after proper scrutiny. They impose due punishments even on their own sons.
कोशसङ्ग्रहणे युक्ता बलस्य च परिग्रहे ।
अहितं वापि पुरुषं न विहिंस्युरदूषकम् ॥
वीराश्च नियतोत्साहा राजशास्त्रमनुष्ठिताः ।
शुचीनां रक्षितारश्च नित्यं विषयवासिनाम् ॥
ब्रह्मक्षत्रमहिंसन्तः ते कोशं समपूरयन् ।
सुतीक्ष्णदण्डाः संप्रेक्ष्य पुरुषस्य बलाबलम् ॥
शुचीनामेकबुद्धीनां सर्वेषां संप्रजानताम् ।
नासीत् पुरे वा राष्ट्रे वा मृषावादी नरः क्वचित् ॥१/७/५-१२॥
They are engaged in collecting money for the treasury and stregthening the army. They do not trouble even an unfriendly person if he has not committed any crime. They are brave, have steady enthusiasm and follow the tenets of governance. They protect the subjects of clean conduct. They filled the treasury without troubling Brahmins and kshatriyas. Discerning the pros and cons they award due punishment. Governed by such ministers who were honest and single mindedly devoted and who were knowledgeable there was not a sigle person either in the city or country who told lies.
सुवाससः सुवेषाश्च ते च सर्वे सुशीलिनः ।
हितार्थं च नरेन्द्रस्य जाग्रतो नयचक्षुषा ॥
गुरौ गुणगृहीताश्च प्रख्याताश्च पराक्रमे ।
विदेशेष्वपि विज्ञाताः सर्वतो बुद्धिनिश्चयात् ॥
सन्धिविग्रहतत्त्वज्ञाः प्रकृत्या सम्पदान्विताः ।
मन्त्रसंवरणे शक्ताः शक्ताः सूक्ष्मासु बुद्धिषु ॥
नीतिशास्त्रविशेषज्ञाः सततं प्रियवादिनः ॥१/७/१४-१७॥
They wore nice clothes and dressed elegantly. They were well mannered and were vigilant always with the eyes of law in order to do what is beneficial to the king. They valued the good advice of elders and were famous for their valour.They were well known even outside the kingdom for their alround brilliance. They knew the principles of truce and warfare. They were by nature rich. They knew how to protect the secrecy of their plans. They had the ability to reason deeply. They were specialists in political science and always spoke in a pleasant manner.
संपृष्टेन तु वक्तव्यं सचिवेन विपश्चिता ।
उद्यताञ्जलिना राज्ञे य इच्छेद्भूतिमात्मनः ॥
वाक्यमप्रतिकूलं तु मृदुपूर्वं हितं शुभम् ।
उपचारेण युक्तं च वक्तव्यो वसुधाधिपः ॥
सावमर्दं तु यद्वाक्यं मारीच हितमुच्यते ।
नाभिनन्दति तद्राजा मानार्हो मानवर्जितम् ॥३/४०/९-११॥
If a scholarly minister (secretary) wants to succeed, he should talk only when asked by the king, with folded hands raised. He has to speak to te king without contradicting, softly and with entreaties what is beneficial and augurs well for the king. O Maricha, a king who values his self respect will not appreciate any thing beneficial told harshly without valuing selfrespect.
वध्याः खलु न हन्यन्ते सचिवास्तव रावण ।
ये त्वामुत्पथमारूढं न निगृह्णन्ति सर्वशः ॥
अमात्यैः कामवृत्तो हि राजा कापथमाश्रितः ।
निग्राह्यः सर्वथा सद्भिः स निग्राह्यो न गृह्यसे ॥
धर्ममर्थं च कामं च यशश्च जयतां वर ।
स्वामिप्रसादात् सचिवाः प्राप्नुवन्ति निशाचर ॥
विपर्यये तु तत्सर्वं व्यर्थं भवति रावण ।
व्यसनं स्वामिवैगुण्यात् प्राप्नुवन्तीतरे जनाः ॥
राजमूलो हि धर्मश्च जयश्च जयतां वर ।
तस्मात् सर्वास्ववस्थासु रक्षितव्या नराधिपाः ॥
राज्यं पालयितुं शक्यं न तीक्ष्णेन निशाचर ।
न चापि प्रतिकूलेन नाविनीतेन राक्षस ॥
ये तीक्ष्णमन्त्राः सचिवा भज्यन्ते सह तेन वै ।
विषमे तुरगाः शीघ्रा मन्दसारथयो यथा ॥३/४१/७-१२॥
Rāvaṇa, your ministers who do not control you for having gone astray deserve to be killed but are not killed. Good ministers should cotrol a king who has taken to bad ways. You who should be controlled are not being controlled. O rakshasa, the great among the victorious, ministers get their need for dharma, wealth, sensual cravings and fame fullfilled by the favours of the king. If things go wrong all that becomes useless. Because of the master’s failings others get into difficulties. Dharma and victory originate from the king. Therefore kings have to be protected under all circumstances. O rakshasa, a cruel, adversarial and arrogant king cannot control a nation. Ministers who advise harsh steps get destroyed along with the king like the fast horses along with a dull charioteer on an uneven ground.
यावद्धि केशग्रहणात् सुहृद्भिः
समेत्य सर्वैः परिपूर्णकामैः ।
निगृह्य राजा परिरक्षितव्यो
भूतैर्यथा भीमबलैर्गृहीतः ॥६/१४/१९॥
Friends who have got all their desires fullfilled (by the munificence of the king) should act together to restrain a king even to the extent of holding him by his hair in the manner a person seized by a spirit is restrained by others.
परस्य वीर्यं स्वबलं च बुद्ध्वा
स्थानं क्षयं चैव तथैव् वृद्धिम् ।
तथा स्वपक्षेऽप्यनुसृत्य बुद्ध्या
वदेत् क्षमं स्वामिहितं स मन्त्री ॥६/१४/२२॥
He indeed is a minister who advises what is best and possible for the master after examining the capabilities of the enemy and ones own army and examining the growth, steady state and decay of the two sides.
3.1.4 Consultation
त्रिविधाः पुरुषा लोके उत्तमाधममध्यमाः ।
तेषां तु समवेतानां गुणदोषौ वदाम्यहम् ॥
मन्त्रिभिर्हितसंयुक्तैः समर्थैर्मन्त्रनिर्णये ।
मित्रैर्वापि समानार्थैर्बान्धवैरपि वा हितैः ॥
सहितो मन्त्रयित्वा यः कर्मारम्भान् प्रवर्तयेत् ।
दैवे च कुरुते यत्नं तमाहुः पुरुषोत्तमम् ॥
एकोऽर्थं विमृशेदेको धर्मे प्रकुरुते मनः ।
एकः कार्याणि कुरुते तमाहुर्मध्यमं नरम् ॥
गुणदोषावनिश्चित्य त्यक्त्वा धर्मव्यपाश्रयम् ।
करिष्यामीति यः कार्यमुपेक्षेत् स नराधमः ॥
There are three types of people, the best, the worst and the medium. I shall tell you their qualities.
One who starts his works after consulting with ministers who are capable of deciding after deliberations, who are bent upon doing what is beneficial after consulting with friends or well disposed relatives who are in similar situations and who also propitiates Providence is a person of the best abilities. One who analyzes within himself and arrives at doing what is right alone and acts alone is a person with medium abilities. One who neglects his duties saying that he will attend to it and without analyzing the pros and cons and not depending on dharma is a person of the worst abilities.
यथेमे पुरुषा नित्यमुत्तमाधममध्यमाः ।
एवं मन्त्रा हि विज्ञेया उत्तमाधममध्यमाः ॥
ऐकमत्यमुपागम्य शास्त्रदृष्टेन चक्षुषा ।
मन्त्रिणो यत्र निरतास्तमाहुर्मन्त्रमुत्तमम् ॥
बह्व्योऽपि मतयो भूत्वा मन्त्रिणामर्थनिर्णये ।
पुनर्यत्रैकतां प्राप्ताः स मन्त्रो मध्यमः स्मृतः ॥
अन्योन्यं मतिमास्थाय यत्र संप्रतिभाष्यते ।
न चैकमत्ये श्रेयोऽस्ति मन्त्रः सोऽधममुच्यते ॥६/६/६-१४॥
Just as there are three types of people as above, deliberations can also be classified as the best, the worst and medium. Deliberations where the ministers act on coming to a unanimous conclusion after analyzing as per tenets of knowledge are called the best. Deliberations where many differences of opinion are aired and finally one decision is arrived at are called medium. Deliberations where different opinions are expressed and no decision is arrived at are called the worst.
3.1.5 Member of assembly
न चुक्रुशुः नानृतमाह कश्चित्
सभासदो नापि जजल्पुरुच्चैः ।६/११/३१॥
No one shouted, no one uttered lies and the members of the assembly did not speak loudly.
3.1.6 Attendant
यो हि भृत्यो नियुक्तस्सन् भर्त्रा कर्मणि दुष्करे ।
कुर्यात्तदनुरागेण तमाहुः पुरुषोत्तमम् ॥
नियुक्तो यः परं कार्यं न कुर्यान्नृपतेः प्रियम् ।
भृत्यो युक्तः समर्थश्च तमाहुर्मध्यमं नरम् ॥
नियुक्तो नृपतेः कार्यं न कुर्याद्यः समाहितः ।
भृत्यो युक्तः समर्थश्च तमाहुः पुरुषाधमम् ॥६/१/७-९॥
He is called the best of attendants who does with love a difficult task assigned by his master. He is an attendant of average abilities who although being capable after being assigned a job by the king does not do it to the satisfaction of the king. He is an attendant of inferior capabilities who, though capable, does not do the job of the king with concentration.
3.2 warfare
3.2.1 wrestling
मण्डलानि विचित्राणि स्थानानि विविधानि च ।
गोमूत्रिकाणि चित्राणि गतप्रत्यागतानि च ॥
तिरश्चीनगतान्येव तथा वक्रगतानि च ।
परिमोक्षं प्रहाराणां वर्जनं परिधावनम् ॥
अभिद्रवणमाप्लावमास्थानम् च सविग्रहम् ।
परावृत्तमपावृत्तं अवद्रुतमवप्लुतम् ।
उपन्यस्तमपन्यस्तं युद्धमार्गविशारदौ ॥
तौ सञ्चेरतुरन्योन्यं वानरेन्द्रश्च रावणः ॥६/४०/२३-२६॥
The chief of monkeys, Sugrīva and Rāvaṇa, both experts in the art of battling took different postures and excuted different movements. They moved zig-zag like the manner of a cow’s urine track. They moved forward and backward. They moved laterally and in a curved path clockwise and anti clockwise. They skillfully avoided the attacks of each other. They ran, fled and moved a little and stayed put firmly. They turned back, quietly slipped to the side to avoid an attack, they moved bent low in order to attack. To attck the opponents shanks they hopped bent low. THey extended their arms to catch the opponent’s arms. To avoid the opponents hold they moved their arms skillfully. [ Valmiki appears to have used several technical terms related to wrestling. Govidaraja says that he is not going into the details as it would be too lengthy.]
4. Philosophy, Religion and Code of Conduct.
4.1 Rāma talks of fate while consoling Lakṣmaṇa:
सोऽभिषेकनिवृत्त्यर्थैः प्रवासार्थैश्च दुर्वचैः ।
उग्रैर्वाक्यैरहं तस्या नान्यद्दैवात् समर्थये ॥
कथं प्रकृतिसम्पन्ना राजपुत्री तथागुणा ।
ब्रूयात् सा प्राकृतेव स्त्री मत्पीडां भर्तृसन्निधौ ॥
यदचिन्त्यं तु तद्दैवं भूतेष्वपि न हन्यते ।
व्यक्तं मयि च तस्यां च पतितो हि विपर्ययः ॥
कश्च दैवेन सौमित्रे योद्धुमुत्सहते पुमान् ।
यस्य न ग्रहणं किञ्चित् कर्मणोऽन्यत्र दृश्यते ॥
सुखदुःखे भयक्रोधौ लाभालाभौ भवाभवौ ।
यच्च किञ्चित्तथाभूतं ननु दैवस्य कर्म तत् ॥
ऋषयोप्युग्रतपसो दैवेनाभिप्रपीडिताः ।
उत्सृज्य नियमान्स्तीव्रान् भ्रश्यन्ते काममन्युभिः ॥
असङ्कल्पितमेवेह यदकस्मात् प्रवर्तते ।
निवर्त्त्यारम्भमारब्धं ननु दैवस्य् कर्म तत् ॥२/२२/१८-२४ ॥
I unable to explain her harsh talk asking for stopping of my coronation and my exile other than to say that it is all due to Fate. How could the daughter of a king and who is by nature sober speak like an uncultured woman of troubling me in presence of her husband? What cannot be imagined and what cannot be destroyed by beings, that Fate has affected me and her(Kaikeyi). Who can fight with Fate which cannot be felt other than through its act? Happiness and grief, fear and anger, gain and loss, existence and non-existence and whatever happens all that is the act of Fate. Even sages who undergo fierce penance get lost due to desire and anger after leaving their penances when they are troubled by Fate. Setting aside unexpectedly and without any reason an activity which had begun is indeed the act of Fate.
4.2 Rāma consoles Bharata
नात्मनः कामकारोऽस्ति पुरुषोऽयमनीश्वरः ।
इतश्चेतरतश्चैनं कृतान्तः परिकर्षति ॥
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः ।
संयोगा विप्रयोगान्ता मरणान्तं च जीवितम् ॥
यथा फलानां पक्वानामन्यत्र पतनाद्भयम् ।
एवं नरस्य जातस्य नान्यत्र मरणाद्भयम् ॥
यथागारं दृढं स्थूणं जीर्णं भूत्वावसीदति ।
तथैव सीदन्ति नरा जरामृत्युवशंगताः ॥
अत्येति रजनी या तु सा न प्रतिनिवर्तते ।
यात्येव यमुना पूर्णा समुद्रमुदकाकुलम् ॥
अहोरात्राणि गच्छन्ति सर्वेषां प्राणिनामिह ।
आयूंषि क्षपयन्त्याशु ग्रीष्मे जलमिवांशवः ॥
Freedom of action does not exist for an individual who is unlike God. Fate drags him hither and thither. All collections disintegrate, all those that go up fall down, all meetings end in separation, all life ends in death. Just as ripe fruits have to be only afraid of falling down, a man having been born does not have to fear anything other than death. Just as a house which is strong and bulky gets destroyed when it becomes old, men affected by oldage and death cease to exist. The night that passes does not return. River Yamuna full with water finally reaches the turbulent ocean. For all beings days and nights pass, their life time gets decreased like water gets evaporated by sun’s rays in summer.
आत्मानमनुशोच त्वं किमन्यमनुशोचसि ।
आयुस्ते हीयते यस्य स्थितस्य च गतस्य च ॥
सहैव मृत्युर्व्रजति सह मृत्युर्निषीदति ।
गत्वा सुदीर्घमध्वानं सह मृत्युर्निवर्तते॥
गात्रेषु वलयः प्राप्ताः श्वेताश्चैव शिरोरुहाः ।
जरया पुरुषो जीर्णः किं हि कृत्वा प्रभावयेत् ॥
नन्दन्त्युदित आदित्ये नन्दत्यस्तमितेऽहनि ।
आत्मनो नावबुध्यन्ते मनुष्या जीवितक्षयम् ॥
हृष्यन्त्यृतुमुखं दृष्ट्वा नवंनवमिहागतम् ।
ऋतूनां परिवर्तेन प्राणिनां प्राणसंक्षयः ॥
You have to pity yourself. Why do you pity others? Life time of a person decreases whether he is stationary or mobile. Death accompanies a person and stays with him. It travels along with him and returns with him. Body gets wrinkled, hair turns grey, man gets affected by oldage. How can he control them? Men rejoice as the sun rises, they rejoice as the sun sets. They do not understand that their life time is decreasing. They rejoice as seasons start exclaiming that a new season has arrived. Life time of beings gets eroded as seasons cycle.
यथा काष्ठं च काष्ठं च समेयातां महार्णवे ।
समेत्य च व्यपेयातां कालमासाद्य कञ्चन ॥
एवं भार्याश्च पुत्राश्च ज्ञातयश्च धनानि च ।
समेत्य व्यवधावन्ति ध्रुवो ह्येषां विनाभवः ॥
नात्र कश्चिद्यथाभावं प्राणी समभिवर्तते ।
तेन तस्मिन्न सामर्थ्यं प्रेतस्यास्त्यनुशोचतः ॥
यथा हि सार्थं गच्छन्तं ब्रूयात् कश्चित्पथि स्थितः ।
अहमप्यागमिष्यामि पृष्ठतो भवतामिति ॥
एवं पूर्वैर्गतो मार्गः पितृपैतामहो ध्रुवः ।
तमापन्नः कथं शोचेद्यस्य नास्ति व्यतिक्रमः ॥
वयसः पतमानस्य स्रोतसो वानिवर्तिनः ।
आत्मा सुखे नियोक्तव्यः सुखभाजः प्रजाः स्मृताः ॥२/१०५/१५-३१॥
Just as in an ocean one driftwood meets with another for some time and then separates, wives, children, relatives and wealth remain with you and separate. Separation is inevitable. No one can maintain his relationships in this world as he wishes. A person grieving excessively for a dead person has no control over his own death. Just as a wayfarer tells a group of travellers that he will follow him, one follows the path trod by ones forefathers. In such a case how can one grieve over another? While life time keeps falling down like a stream which does not retrace its path, one has to indulge in attaining ones desires (compatible with dharma). Man is indeed a seeker of happiness.
4.3 Jābāli preaches Lokayata philosophy to Rāma:
कः कस्य पुरुषो बन्धुः किमाप्यं कस्य केनचित् ।
यदेको जायते जन्तुरेक एव विनश्यति ॥
तस्मान्माता पिता चेति राम सज्जेत यो नरः ।
उन्मत्त इव स ज्ञेयो नास्ति कश्चिद्धि कस्यचित् ॥
यथा ग्रामान्तरं गच्छन् नरः कश्चिद्क्वचिद्वसेत् ।
उत्सृज्य च तमावासं प्रतिष्ठेतापरेऽहनि ॥
एवमेव मनुष्याणां पिता माता गृहं वसु ।
आवासमात्रं काकुत्स्थ सज्जन्ते नात्र सज्जनाः ॥
पित्र्यं राज्यं परित्यज्य स नार्हसि नरोत्तम ।
आस्थातुं कापथं दुःखं विषमं बहुकण्टकम् ॥
समृद्धायामयोध्यायामात्मानमभिषेचय ।
एकवेणीधरा हि त्वां नगरी संप्रतीक्षते ॥
Who is related to whom? Who has to get what from whom? A being is born alone and dies alone.
Therefore any one who gets attched to father and mother is to be treated as mad. No one is related to anyone. Just as a person after going to another village stays somewhere and the next day he leaves that place of residence in the same manner a person leaves behind his father,mother, residence and wealth. This is just a place of residence.Wise persons do not feel attached. Leaving behind your paternal kingdom you should not traverse this bad uneven troublesome and thorny path. Anoint yourself at Ayodhyā which awaits you mournfully with her hair untied.
राजभोगाननुभवन् महार्हान् पार्थिवात्मज ।
विहर त्वमयोध्यायां यथा शक्रस्त्रिविष्टपे ॥
न ते कश्चिद्दशरथस्त्वं च तस्य न कश्चन ।
अन्यो राजा त्वमन्यः स तस्मात्कुरु यदुच्यते ॥
बीजमात्रं पिता जन्तोः शुक्लं रुधिरमेव च ।
संयुक्तं ऋतुमन्मात्रा पुरुषस्येह जन्म तत् ॥
गतः स नृपतिस्तत्र गन्तव्यं यत्र तेन वै ।
प्रवृत्तिरेषा मर्त्यानां त्वं तु मिथ्या विहन्यसे ॥
O prince, roam around Ayodhyā enjoying the royal pleasures worthy of the great. Dasaratha is nobody to you and you are nobody to him. He is one person and you are another person. Therefore act as you are being told. Father is just the seed to a being. A persons birth is because of the union of father’s semen with fertile mother’s egg. The king has gone to his destination. This is the natural course of human beings and you are falsely getting hurt.
अर्थधर्मपरा ये ये तांस्तान शोचामि नेतरान् ।
ते हि दुःखमिह प्राप्य विनाशं प्रेत्य भेजिरे ॥
अष्टका पितृदैवत्यमित्ययं प्रसृतो जनः ।
अन्नस्योपद्रवं पश्य मृतो हि किमशिष्यति ॥
यदि भुक्तमिहान्येन देहमन्यस्य गच्छति ।
दद्यात् प्रवसतः श्राद्धं न तत् पथ्यशनं भवेत् ॥
दानसंवहनना ह्येते ग्रन्थाः मेधाविभिः कृताः ।
यजस्व देहि दीक्षस्व तपस्तप्यस्व सन्त्यज ॥
स नास्ति परमित्येव कुरु बुद्धिं महामते ।
प्रत्यक्षं यत्तदातिष्ठ परोक्षं पृष्ठतः कुरु ॥
स ताम् बुद्धिं पुरस्कृत्य सर्वलोकनिदर्शिनीम् ।
राज्यं त्वं प्रतिगृह्णीष्व भरतेन प्रसादितः ॥२/१०८/३-१८॥
I am sorry for those who are busy collecting wealth and dharma. They undergo much suffering during their lives and die. People are led to believe that performing Ashtaka and other Sraddhas make the departed contented. See the waste of food; will a dead person eat anything? If food eaten here by one were to go to another person (in the other world), we could as well do Sraddha to a person going away to another place. That food would be available for him during the journey. The learned have created books which preach us to perform sacrifices, to donate and to observe penances. All those are meant only to extract donations. There is nothing like after-life. Believe in what you see and do not bother about what you do not see. Following this course of logic which provides guidance to the whole world, accept the kingdom after being appeased by Bharata.
4.4 Rāma’s reply to Jābāli :
यद्वृत्ताः सन्ति राजानः तद्वृत्ताः सन्ति हि प्रजाः ।
सत्यमेवानृशंसञ्च राजवृत्तं सनातनम् ।
तस्मात् सत्यात्मकं राज्यं सत्ये लोकः प्रतिष्ठितः ॥
ऋषयश्चैव देवाश्च सत्यमेव हि मेनिरे ।
सत्यवादी हि लोकेऽस्मिन् परं गच्छति चाक्षयम् ॥
उद्विजन्ते यथा सर्पान्नरादमृतवादिनः ।
धर्मः सत्यं परो लोके मूलं स्वर्गस्यचोच्यते ॥
सत्यमेवेश्वरो लोके सत्यं पद्मा श्रिता सदा ।
सत्यमूलानि सर्वाणि सत्यान्नास्ति परं पदम् ॥
दत्तमिष्टं हुतं चैव तप्तानि च तपांसि च ।
वेदाः सत्यप्रतिष्ठानास्तस्मात् सत्यपरो भवेत् ॥
People of a country adopt the conduct followed by their kings. Truthfulness devoid of violence is the age-old laid down conduct for the kings. The soul of kingdom is truthfulness and the world is founded on truthfulness. Gods and sages considered Truth as the ultimate. A truthful person attains ultimate permanence in this world. People keep away from an untruthful person out of fear like from a snake. In this world truthfulness is the ultimate dharma and it is considered the root of heaven. Truthfulness is God and Goddess of wealth resides in truthfulnesss. Everything is rooted in truthfulness and there is nothing higher than truthfulness. Charity, sacrifices, oblations and penances undertaken and the Vedas have their foundation as truth and therefore one should be truthful.
एकः पालयते लोकमेकः पालयते कुलम् ।
मज्ज्त्येको हि नरय एकः स्वर्गे महीयते ॥
सोऽहं पितुर्नियोगं तु किमर्थं नानुपालये ।
सत्यप्रतिश्रवः सत्यं सत्येन समयीकृतः ॥
नैव लोभान्नमोहाद्वा नह्यज्ञानात्तमोऽन्वितः ।
सेतुं सत्यस्य भेत्स्यामि गुरोः सत्यप्रतिश्रवः ॥
असत्यसन्धस्य सतश्चलस्यास्थिरचेतसः ।
नैव देवा न पितरः प्रतीच्छन्तीति नः श्रुतम् ॥
प्रत्यगात्ममिमं धर्मं सत्यं पश्याम्यहं स्वयम् ।
भारः सत्पुरुषाचीर्णस्तदर्थमभिमन्यते ॥
(According to ones past deeds) one may protect the world, one may protect ones family, one may sink to hell and one may ascend to heaven. Why will I having made a vow not follow father’s orders? I having sworn to truth will not, due to avarice, infatuation or ignorance destroy the bridge of truth of my father. We have heard that neither Gods nor forefathers will receive (anything) from a person who is untruthful, wavering and unsteady. I myself perceive my self as of the dharma of truth. That is why people respect the weight of matted hair found among the good natured.
क्षात्रं धर्ममहं त्यक्ष्ये ह्यधर्मं धर्मसंहितम् ।
क्षुद्रैर्नृशंसैर्लुब्धैश्च सेवितं पापकर्मभिः ॥
कायेन कुरुते पापं मनसा संप्रधार्य च ।
अनृतं जिह्वया चाह त्रिविधं कर्म पातकम् ॥
भूमिः कीर्तिर्यशो लक्ष्मीः पुरुषं प्रार्थयन्ति हि ।
स्वर्गस्थं चानुपश्यन्ति सत्यमेव भजेत तत् ॥२/१०९/९-२२॥
I reject the dharma of kshatriya which is adharma and has only a meagre amount of dharma and which is practiced by the lowly, the unkind and the avaricious bent on doing sinful deeds. Man commits three types of sin, by thinking of a sinful deed, by expressing it through speech and actually committing the sinful act. Land, fame and wealth seek a truthful person and therefore one should follow truth.
यथा हि चोरः स तथा हि बुद्ध-
स्तथागतं नास्तिकमत्र विद्धि ।
तस्माद्धि यः शङ्क्यतमः प्रजानां
न नास्तिकेनाभिमुखो बुधः स्यात् ॥२/१०९/३४ ॥
One should consider a buddhist and a thief alike. Treat a buddhist as an atheist. Therefore a wise person should not face an atheist who has to be doubted about his adherance to Vedic dharma.
4.5 Rāma consoles Tara and speaks of inevitability of death:
लोकवृत्तमनुष्ठेयं कृतं वो बाष्पमोक्षणम् ।
न कालादुत्तरं किञ्चित्कर्म शक्यमुपासितुम् ॥
नियतिः कारणं लोके नियतिः कर्मसाधनम् ।
नियतिः सर्वभूतानां नियोगेष्विह कारणम् ॥
न कर्ता कस्यचित् कश्चिन्नियोगे चापि नेश्वरः ।
स्वभावे वर्तते लोकस्तस्य कालः परायणम् ॥
न कालः कालमत्येति न कालः परिहीयते ।
स्वभावं च समासाद्य न कश्चिदतिवर्तते ॥
न कालस्यास्ति बन्धुत्वं न हेतुर्नपराक्रमः ।
न मित्रज्ञातिसंबन्धः कारणं नात्मनो वशः ॥
किन्तु कालपरीणामो द्रष्टव्यः साधु पश्यता ।
धर्मश्चार्थश्च कामश्च कालक्रमसमाहिताः ॥४/२५/२-८॥
Custom of the land has to be followed. You have shed tears. After death, there is nothing that can be done. Destiny is the cause in this world. Destiny is the instrument of work. It is destiny which causes actions of all beings. No one does anything. No one is the lord of any action. The world stays in its natural state and it is Time which drives it. Time does not transgress itself nor does it fall behind. No one transgresses ones innate nature. Time does not recognize kith,reason or valour. The ultimate Cause is not under the control of an individual. A person of foresight has to see that everything undergoes transformation over time. Dharma, wealth and desire are all consequences of Time.
4.6 Lakṣmaṇa laments on the futility of following dharma
शुभे वर्त्मनि तिष्ठन्तं त्वामार्य विजितेन्द्रियम् ।
अनर्थेभ्यो न शक्नोति त्रातुं धर्मो निरर्थकः ॥
भूतानां स्थावराणां च जङ्गमानां च दर्शनम् ।
यथास्ति न तथा धर्मस्तेन नास्तीति मे मतिः ॥
यथैव स्थावरं व्यक्तं जङ्ग्ममं च तथाविधम् ।
नायमर्थस्तथा युक्तस्त्वद्विधो न विपद्यते ॥
यद्यधर्मो भवेद्भूतो राबणो नरकं व्रजेत् ।
भवांश्च धर्मयुल्तो वै नैवं व्यसनमाप्नुयात् ॥
तस्य च व्यसनाभावाद् व्यसनं च गते त्वयि ।
धर्मो भवत्यधर्मश्च परस्परवोरोधिनौ ॥
Useless dharma is unable to protect you from calamities although you tread the virtuous path and have control over your senses. The way you can perceive the static and mobile beings, you cannot perceive dharma. Therefore dharma does not exist. In the manner that a static or mobile being is visible, this dharma is not visible. If it were visible you would not suffer. If adharma were a factual entity, Rāvaṇa should have gone to hell and you following dharma should not come to grief. As he (Rāvaṇa) has no suffering and as you are suffering, what you call dharma becomes adharma and adharma becomes dharma. Dharma and adharma become reversed.
धर्मेणोपलभेद्धर्ममधर्मं चाप्यधर्मतः ।
यध्यधर्मेण युज्येयुर्येष्वधर्मः प्रतिष्ठितः ॥
यदि धर्मेण युज्येरन्नाधर्मरुचयो जनाः ।
धर्मेण चरताम् धर्मस्तथा चैषां फलं भवेत् ॥
यस्मादर्था विवर्धन्ते येष्वधर्मः प्रतिष्ठितः ।
क्लिश्यन्ते धर्मशीलाश्च तस्मादेतौ निरर्थकौ ॥
वध्यन्ते पापकर्माणो यद्यधर्मेण राघव ।
वधकर्महतोऽधर्मः स हतः कं वधिष्यति ॥
अथवा विहितेनायं हन्यते हन्ति वा परम् ।
विधिरालप्यते तेन न स पापेन कर्मणा ॥
Those on the path of adharma should get the fruits of adharma and those following dharma should reap the benefits of dharma. Now that those on the path of adharma are flourishing and those following dharma are suffering, these concepts of dharma and adharma are meaningless. If you say that those who commit sins are destroyed by their own actions, a momentary action of committing a sin will itself get destroyed and how can adharma destroy one who commits adharma? Prompted by a divine entity if a person kills another or gets killed, the fruits of killing will only be reaped by the divine entity only and not by the person who is merely an instrument.
अदृष्टप्रतिकारेण त्वव्यक्तेनासता सता ।
कथं शक्यम् परं प्राप्तुं धर्मेणारिविकर्षण ॥
यदि सत्स्यात् सतां मुख्य नासत्स्यात् तव किञ्चन ।
त्वया यदीदृशं प्राप्तं तस्मात् सन्नोपपद्यते ॥
अथवा दुर्बलः क्लीबो बलं धर्मोऽनुवर्तते ।
दुर्बलो हृतमर्यादो न सेव्य इति मे मतिः ॥
बलस्य यदिचेद्धर्मो गुणभूतः पराक्रमे ।
धर्ममुत्सृज्य वर्तस्व यथा धर्मे तथा बले ॥
अथ चेत् सत्यवचनं धर्मः किल परन्तप ।
अनृतस्त्वय्यकरुणः किं न बद्धस्त्वया पिता ॥
यदि धर्मो भवेद्भूतो अधर्मो वा परन्तप ।
न स्म हत्वा मुनिं वज्री कुर्यादिज्याम् शतक्रतुः ॥
O slayer of enemies, how can dharma which is non-existent and whose fruits are not visible accomplish anything great? O foremost among the good, if there is something like dharma, no calamity should befall a person like you. Therefore it does not exist. Dharma (even if it exists) is too weak and powerless and therefore follows the mighty. It appears to me that this weak dharma which has lost respect should not be followed. As dharma is subsidiary to might, you adopt might abandoning dharma. If truthfulness is dharma, why did you not arrest your father who was untruthful ( as he did not adhere to his declaration in the assembly that you would be made the heir-apparent) and was unkind to you? If either dharma or adharma were existing, Indra did not have to kill a Brahmin and also perform sacrifices. (A king has to be pragmatic and has to adopt dharma or adharma depending on the circumstances).
अधर्मसंश्रितो धर्मो विनाशयति राघव ।
सर्वमेतद्यथाकामं काकुत्स्थ कुरुते नरः ॥
मम चेदं मतं तात धर्मोऽयमिति राघव ।
धर्ममूलं त्वया छिन्नं राज्यमुत्सृजता तदा ॥
अर्थेभ्यो हि विवृद्धेभ्यः संवृत्तेभ्यस्ततस्ततः ।
क्रियाः सर्वाः प्रवर्तन्ते पर्वतेभ्य इवापगाः ॥
अर्थेन हि वियुक्तस्य पुरुषस्याल्पतेजसः ।
व्युच्छिद्य्न्ते क्रियाः सर्वा ग्रीष्मे कुसरितो यथा ॥
सोऽयमर्थं परित्यज्य सुखकामः सुखैधितः ।
पापमारभते कर्तुं ततो दोषः प्रवर्तते ॥
O Kakutstha, if either Dharma or adharma is followed (at the exclusion of the other) it will lead to calamity. Therefore one follows dharma or adharma depending on circumstances. In my view this pragmatism is the dharma. In refusing the kingdom, you struck at the root of this dharma. All activities emanate from continuously augmented wealth like rivers emanatinng from mountains. All actions of a person of low calibre and devoid of wealth get destroyed like small streams in summer. If a person well brought up and desirous of pleasures forsakes wealth, he will later take to sinful acts and thus earn demerit.
यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवाः ।
यस्याथाः स पुमान् लोके यस्यार्थाः स च पण्डितः ॥
यस्यार्थाः स च विक्रान्तो यस्यार्थाः स च बुद्धिमान् ।
यस्यार्थाः स महाभागो यस्यार्थाः स महागुणः ॥
अर्थस्यैते परित्यागे दोषाः प्रव्याहृता मया ।
राज्यमुत्सृजता वीर येन बुद्धिस्त्वया कृता ॥
यस्यार्था धर्मकामार्थास्तस्य सर्वं प्रदक्षिणम् ।
अधनेनार्थकामेन नार्थः शक्यो विचिन्वता ॥
हर्षः कामश्च दर्पश्च धर्मः क्रोधः शमो दमः ।
अर्थादेतानि सर्वाणि प्रवर्तन्ते नराधिप ॥
येषां नश्यत्ययं लोकश्चरतां धर्मचारिणाम् ।
तेऽर्थास्त्वयि न दृश्यन्ते दुर्दिनेषु यथा ग्रहाः ॥ ६/८३/१४-४०॥
One who has wealth has friends, relatives and is considered manly and schlolarly. One who has wealth is considered valourous, intelligent, fortunate and endowed with all good qualities. The disadvantages of abandoning wealth have been already explained. I do not know why you abandoned the kingdom. Dharma, artha and kama all these become right for a person who has wealth. A person without wealth seeking wealth cannot get it. O king, happiness, desires, grandeur, righteousness, anger, peace all these are the result of wealth only. This world of the righteous neglecting wealth destroys itself. And no wealth can be seen in you like the planets in a clouded sky.
4.7 Code of conduct:
Bharata takes vows in front of Kausalya
प्रेष्यं पापीयसां यातु सूर्यं च प्रति मेहतु ।
हन्तु पादेन गां सुप्तम् यस्यार्योऽनुमते गतः ॥२/७५/२१॥
May the person with whose concurrence the noble Rāma went on exile become a servant of the lowliest, may suffer the consequences of a person who answers calls of nature facing the sun and that of a person who kicks a sleeping cow. (The repetetive phrase "
यस्यार्योऽनुमते गतः " is not translated in the following.)
कारयित्वा महत्कर्म भर्ता भृत्यमनर्थकम् ।
अधर्मो योऽस्य सोऽस्यास्तुयस्यार्योऽनुमते गतः ॥
Let him get the sins of a person who after having got done a great job by a servant deprives him of his wealth.
परिपालयमानस्य राज्ञो भूतानि पुत्रवत् ।यस्यार्योऽनुमते गतः
ततस्तं द्रुह्यतां पापं यस्यार्योऽनुमते गतः ॥
Let him get the sins of of a person who hates a king who protects all like his sons.
बलिषड्भागमुद्धृत्य नृपस्यारक्षतः प्रजाः ।
अधर्मो यस्य सोऽस्यास्तु यस्यार्योऽनुमते गतः ॥
Let him get the sins of a king who despite getting one sixth of the produce from subjects does not protect them.
संश्रुत्य च तपस्विभ्यः सत्रे वै यज्ञदक्षिणाम् ।
तां विप्रलपतां पापं यस्यार्योऽनुमते गतः ॥
Let him get the sins of a performer of sacrifice who after promising adequate dakshinaa for the ascetics during the sacrifice reneges on his promise.
हस्त्यश्वरथसंबाधे युद्धे शस्त्रसमाकुले ।
मा स्म कार्षीत् सतां धर्मं यस्यार्योऽनुमते गतः ॥
Let him get the sins of a person who does not follow the code of combat in a battle where elephants,horses,chariots are taking part.
उपदिष्टं सुसूक्ष्मार्थं शास्त्रं यत्नेन धीमता ।
स नाशयतु दुष्टात्मा यस्यार्योऽनुमते गतः ॥
Let him get the sins of a bad person who forgets all the intricate meanings of scriptures told with effort by a scholar.
पायसं कृसरं छागं वृथा सोऽश्नातु निर्घृणः ।
गुरूंश्चाप्यवजानातु यस्यार्योऽनुमते गतः ॥
Let him get the sins of a person who shows disrespect to elders and partakes of sweetened milk, rice cooked with sesame seeds and goat’s meat (without offering to divinities).
गाश्च स्पृशतु पादेन गुरून् परिवदेत् स्वयम् ।
मित्रे द्रुह्येत सोऽत्यन्तं यस्यार्योऽनुमते गतः ॥
Let him touch cows by feet, let him complain about elders and act treacherously with friends.
विश्वासात् कथितं किञ्चित् परिवादं मिथः क्वचित् ।
विवृणोतु स दुष्टात्मा यस्यार्योऽनुमते गतः ॥
Let that bad person publicise some complaint told in private.
अकर्ता ह्यकृतज्ञश्च त्यक्तात्मा निरपत्रपः ।
लोके भवतु विद्वेष्यो यस्यार्योऽनुमते गतः ॥
Let him be hated, a non-doer, ungrateful, shameless and one who has abndoned the soul.
पुत्रदारैश्च भृत्यैश्च स्वगृहे परिवारितः ।
स एको मृष्टमश्नातु यस्यार्योऽनुमते गतः ॥
Wheh surrounded by wife, children and servants at home, let him consume sweets alone.
अप्राप्य सदृशान् दाराननपत्यः प्रमीयताम् ।
अनवाप्य क्रियां धर्म्यां यस्यार्योऽनुमते गतः ॥
Let him die childless and without performing due householders’ duties on account of not getting a suitable wife.
राजस्त्रीबालवृद्धानां वधे यत्पापमुच्यते ।
भृत्यत्यागे च यत्पापं यस्यार्योऽनुमते गतः ॥
Let him get the sin associated with the killing of royals, women,children and the elderly and the sin associated with abandoning a servant.
लाक्षया मधुमांसेन लोहेन च विषेण च ।
सदैव बिभृयात् भृत्यान् यस्यार्योऽनुमते गतः ॥
Let him support servants by selling lac, honey, meat, metals and poison.(Dealing with these items is considered lowly.)
संग्रामे समुपोढे स्म शत्रुपक्षभयंकरे ।
पलायमानो वध्येत यस्यार्योऽनुमते गतः ॥
Let him get killed while fleeing from a raging battle which has created fears in the enemy.
कपालपाणिः पृथिवीमटतां चीरसंवृतः ।
भिक्षमाणो यथोन्मत्तः यस्यार्योऽनुमते गतः ॥
Let him roam begging, holding a skull in hand, clad in bark like a mad man.
पाने प्रसक्तो भवतु स्त्रीष्वक्षेषु च नित्यशः ।
कामक्रोधाभिभूतश्च यस्यार्योऽनुमते गतः ॥
Having been conquered by lust and anger, let him daily indulge in women and gambling.
मा स्म धर्मे मनो भूयादधर्मं सुनिषेवताम् ।
अपात्रवर्षी भवतु यस्यार्योऽनुमते गतः ॥
Let him not be interested in pious acts and let him indulge in impious acts, bestowing favours on the undeserved.
उभे सन्ध्ये शयानस्य यत्पापं परिकल्प्यते ।
तच्च पापं भवेत्तस्य यस्यार्योऽनुमते गतः ॥
Let him get the sin of a person who is asleep during sun-rise and sun set.
यदग्निदायके पापं यत्पापं गुरुतल्पगे ।
मित्रद्रोहे च यत्पापं यस्यार्योऽनुमते गतः ॥
Let him get the sins of a person who does acts of arson, who sleeps with the wife of a teacher and who acts ungrateful to a friend.
देवतानां पितॄणां च मातापित्रोस्तथैव च ।
मा स्म कार्षीत् स शुश्रूषां यस्यार्योऽनुमते गतः ॥
Let him not serve the Gods, parents and departed ancestors.
आशामाशंसमानानां दीनानामूर्ध्वचक्षुषाम् ।
अर्थिनां वितथं कुर्यात् यस्यार्योऽनुमते गतः ॥
Let him disappoint those seeking favours and money looking up to him in the hope of fullfillment.
मायया रमतां नित्यं परुषः पिशुनोऽशुचिः ।
राज्ञोऽभीतस्त्वधर्मात्मा यस्यार्योऽनुमते गतः ॥
Let him daily spend time in deception being a backbiter and an impure person un afraid of the king and always conducting himself in an unrighteous manner.
ऋतुस्नातां सतीं भार्यां ऋतुकालानुरोधिनीम् ।
अतिवर्तेत दुष्टात्मा यस्यार्योऽनुमते गतः ॥
Let him not satisfy his wife who comes to him taking bath after the monthly periods
धर्मदारान् परित्यज्य परदारान्निषेवताम् ।
त्यक्तधर्मरतिर्मूढो यस्यार्योऽनुमते गतः ॥
Having abandoned interest in dharma and being foolish, let him neglect his lawful wives and induge in enjoying others’ women.
पानीयदूषके पापं तथैव विषदायके ।
यत्तदेकः स लभतां यस्यार्योऽनुमते गतः ॥
Let him get the sins that are attached to one who poisons drinking water and one who administers poison.
ब्राह्मणायोद्यताम् पूजां विहन्तु कलुषेन्द्रियः ।
बालवत्साम् च गां दोग्धु यस्यार्योऽनुमते गतः ॥
Let him, who has a polluted mind come in the way of honoring a Brahmin and let him milk a cow having a tender calf.
तृष्णार्तं सति पानीये विप्रलम्भेन योजयेत् ।
लभते तस्य यत्पापं यस्यार्योऽनुमते गतः ॥
Let him get the sins of a person who despite water being available deceitfully denies it to a thirsty person.
भक्त्या विवदमानेषु मार्गमाश्रित्य पश्यतः ।
तस्य पापेन युज्येत यस्यार्योऽनुमते गतः ॥
Let him get the sin that is attached to a person who being partial to one side, keeps quiet when people are quarelling.
5. Nature
5.1 Trees and plants
शालितण्डुलसंपूर्णामिक्षुकाण्डरसोदकाम् ।१/५/१७॥
(Ayodhyā is) rich in rice and has water as sweet as **sugar-cane **juice.
धवाश्वकर्णककुभैः बिल्वतिन्दुकपाटलैः ।
संकीर्णं बदरीभिश्च किं न्विदं दारुणं वनम् ॥१/२४/१५-१६॥
Which is this terrible forest full of trees such as dhava,asvakarna,bilva,tinduka and badari?
कुशकाशशरेषीका ये च कण्टकिनो द्रुमाः ।
तूलाजिनसमस्पर्शाः मार्गे मम सह त्वया ॥२/३०/१२॥
When you are with me, blades of kusa grass, kasa shrub, and other thorny trees will be as soft as cotton and deerskin to touch.
तन्मा दहेत् वेणुमिवात्मपुष्पम् ।२/३८/७॥
That may burn me like the flowers of bamboo kill the bamboo.
जटाः कृत्वा गमिष्यामि न्यग्रोधक्षीरमानय ।२/५२/६८॥
I will go with matted hair. Bring me the sap of nyagrodha(banyan) tree
सल्लकीबदरीमिश्रं रम्यं वंशैश्च यामुनैः ।२/५५/८॥
(the forest) made beautiful by sallaki and badari trees and **bamboo **grass found along Yamuna river.
ततो वैतसशाखाश्च जंबुशाखाश्च वीर्यवान् ।
चकार लक्ष्मणः छित्त्वा सीतायाः सुखमासनम् ॥२/५५/१५॥
Lakṣmaṇa prepared a comfortable seat for Sītā from cut cane and **jambu **tree branches.
आदीप्तानिव वैदेहि सर्वतः पुष्पितान् नगान् ।
स्वैः पुष्पैः किंशुकान् पश्य मालिनः शिशिरात्यये ।
पश्य भल्लातकान् बिल्वान् नरैरनुपसेवितान् ॥२/५६/५७॥
Look at the kimsuka trees which look as if lighted up with the blossoms all around at the end of winter. See the bhallataka and bilva trees unexploited by humans.
तत्र रम्ये वने वासं कृत्वासौ प्राङ्मुखो ययौ ।
उद्यानमुज्जिहानायाः प्रियका यत्र पादपाः ।२/७१/१२॥
After staying in the beautiful forest, he went in the western direction to the garden of Ujjihaana (a town) where there were priyaka trees.
तस्मिन् बिल्वाः कपित्थाश्च पनसा बीजपूरकाः ।
आमलक्यो बभूवुश्च चूताश्च फलभूषिताः ॥२/९१/३०॥
There were fruit-laden trees of Bilva, Kapittha, Panasa (Jack fruit), Amalaka and mango.
बिल्वा मार्दङ्गिका आसन् शम्याग्राहा बिभीतकाः ।
अश्वथाः नर्तकाश्चासन् भरद्वाजस्य शासनात् ॥
ततः सरलतालाश्च तिलकाः नक्तमालकाः ।
प्रहृष्टास्तत्र संपेतुः कुब्जा भूत्वाथवामनाः ॥
शिंशुपामलकीजंब्वो याश्चान्याः काननेषु ताः ।
मालतीमल्लिकाजातिर्याश्चान्ये कानने लताः ।
प्रमदाविग्रहम् कृत्वा भरद्वाजाश्रमेऽवसन् ॥२/९१/४८-५०॥
On the orders of Bharadvāja, Bilva trees became percussionists, Bibhitaka trees became cymbol-players, Asvattha trees became dancers. Then Sarala, Tala,Tilaka, Naktamalaka trees joyfully assumed the form of dwarfs and hunchbacks. Other forest trees such as Simsupa,Amalaki, Jambu and creepers like Malati,Mallika,Jati assumed the form of women and lived in the hermitage of Bharadvāja.
आम्रजम्ब्वसनैर्लोध्रैः प्रियालैः पनसैः धवैः ।
अङ्कोलैः भव्यतिनिशैः बिल्वतिन्दुकवेणुभिः ॥
काश्मर्यरिष्टवरणैर्मधूकैस्तिलकैस्तथा ।
बदर्यामलकैर्नीपैः वेत्रधन्वनबीजकैः ॥२/९४/८-९॥
(This hill abounds in ) trees such as mango, Jambu,Asana,Lodhra,Priyala, Panasa(Jack), Dhava, Ankola, Tinisha, Bilva, Tinduka, Kashmari, Arishta,Varana, Madhuka, Tilaka, Badari, Amalaka,Nipa, Vetra, Dhanvana, Bijaka.
निशि भान्त्यचलेन्द्रस्य हुताशनशिखा इव ।
ओषध्यः स्वप्रभालक्ष्म्या भ्राजमानाः सहस्रशः ॥२/९४/२१॥
In the night thousands of medicinal plants glow on the hill like flames of fire due to self-luminiscence.
कुष्ठस्थगरपुन्नागभूर्जपत्रोत्तरच्छदान् ।
कामिनां स्वास्तरान् पश्य कुशेशयदलैर्युतान् ॥ २/९४/२४॥
Look at the beds of lovers made of lotus petals and lined with **Kushta, Sthagara, Punnaga, Bhurjapatra **leaves.
स्थलीप्रायवनोद्देशे पिप्पलीवनशोभिते ।३/११/३८॥
(The hermitage of Agastya’s brother) is on a level ground adorned by a forest of Pippali trees.
नीवारान् पनसान् सालान् वञ्जुलान् तिनिशान्स्तथा ।
चिरिबिल्वान् मधूकान्श्च बिल्वानपि च तिन्दुकान् ॥३/११/७४॥
(Rāma saw) trees such as Nivara, Panasa(Jack), Sala, Vanjula, Tinisha, Chiribilva, Madhuka, Bilva and Tinduka.
एतदालक्ष्यते वीर मधूकानां महावनम् ।३/१३/२१॥
The great forest of Madhuka trees can be seen here.
सालैस्तालैस्तमालैश्च खर्जूरैः पनसैर्द्रुमैः ।
नीवारैस्तिनिशैश्चैव पुन्नागैश्चोपशोभिताः ॥
चूतैरशोकैस्तिलकैः केतकैरपि चंपकैः ।
पुष्पगुल्मलतोपेतैः तैस्तैस्तरुभिरावृताः ।
स्यन्दनैश्चन्दनैर्नीपैः पर्णासैर्लकुचैरपि ।
धवाश्वकर्णखदिरैः शमीकिंशुकपाटलैः ॥३/१५/१६-१८॥
( THe hills are adorned by) trees such as **Sala,Tala, Tamala, Kharjura, Panasa(Jack),Nivara, Tinisha, Punnaga, Chuta(mango), Asoka, Tilaka, Ketaka, Champaka, Syandana, Chandana(Sandal), Nipa, Parnasa, Lakucha, Dhavasva, Karnakhadira, Sami, KImsuka and Patala **and surrounded by flowering shrubs.
खर्जूरपुष्पाकृतिभिः शिरोभिः पूर्णतण्डुलैः ।
शोभन्ते किञ्चिदानम्राः शालयः कनकप्रभाः ॥३/१६/१७॥
Golden rice plants slightly bent and with heads in the form of **Kharjura **fruit and full of grains look magnificent.
कदल्याढकिसम्बाधं नालिकेरोपशोभितम् ।
सालैस्तालैस्तमालैश्च पुष्पितैस्तरुभिर्वृतम् ॥३/३५/१३॥
(The coast line) full of plantain groves and adorned by **Coconut, Sala.Tala, Tamala **trees in bloom.
निर्यासरसमूलानां चन्दनानां सहस्रशः ।
वनानि पश्यन् सौम्यानि घ्रानतृप्तिकराणि च ॥
अगुरूणां च मुख्यानि वनान्युपवनानि च ।
तक्कोलानां च जात्यानां फलिनां च सुगन्धिनाम् ॥
पुष्पाणि च तमालस्य गुल्मानि मरिचस्य च ।३/३५/२१-२३॥
(Rāvaṇa travelled on watching) thousands of Chandan trees which exuded a sap from its root which was pleasant to smell, forests of Aguru trees and small forests of fragrant and fruit-ladenTakkola and Jati trees, flowers of Tamala tree and shrubs of Maricha (Pepper).
कदंब यदि जानीषे शंस सीतां शुभाननाम् ।
शंसस्व यदि वा दृष्टा बिल्व बिल्वोपमस्तनी ।
अथवार्जुन शंस त्वं प्रियां तामर्जुनप्रियाम् ॥
ककुभः ककुभोरूं तां व्यक्तं जानाति मैथिलीम् ।
एष व्यक्तं विजानाति तिलकः तिलकप्रियाम् ॥
अशोक शोकापनुद शोकोपहतचेतसम् ।
त्वन्नामानं कुरु क्षिप्रं प्रियासन्दर्शनेन माम् ॥
यदि ताल त्वया दृष्टा पक्वतालोपमस्तनी ।
यदि दृष्टा त्वया जम्बो जाम्बूनदसमप्रभाम् ॥
अहो त्वं कर्णिकाराद्य पुष्पितः शोभसे भृशम् ।
कर्णिकारप्रियां साध्वीं शंस दृष्टा यदि प्रिया ॥
चूतनीपमहासालान् पनसान् कुरवान् धवान् ।
दाडिमानपि तान् गत्वा दृष्ट्वा रामो महायशाः ।
बकुलानथ पुन्नागान् चन्दनान् केतकान्स्तथा ॥
पृच्छन् रामो वने भ्रान्तः उन्मत्त इव लक्ष्यते ॥३/६०/१२-२२॥
( Rāma addresses trees). O Kadamba, Tell me if you know where Sītā, of auspicious face is. O Bilva, Did you see her whose breasts are like Bilva fruits? O Arjuna, Tell me if you have seen her who is fond of Arjuna trees. Kakubha tree evidently knows where Maithily, whose thighs are like the trunks of Kakubha is. O Ashoka, dispeller of grief, make me whose heart is heavy with grief your name sake (devoid of grief) by showing my beloved. O Tala, did you see her whose breasts are like ripe Tala fruits? O Jambu, did you see her of golden hue? O Karnikara, you are in full bloom and looking very elegant. Tell me if you saw her, who is gentle and who is fond of Karnikara flowers. Thus Rāma of great fame is seen going to various trees such as Mango, Nipa, Mahasala, Panasa, Kurava, Dhava, Dadima and asking them like a mad and disoriented person.
जम्बूप्रियालपनसप्लक्षन्यग्रोधतिन्दुकाः ।
अश्वत्थाः कर्णिकाराश्च चूताश्चान्ये च पादपाः ॥
धन्वना नागवृक्षाश्च तिलका नक्तमालकाः ।
नीलाशोकाः कदंबाश्च करवीराश्च पुष्पिताः ॥
अग्निमुख्याः अशोकाश्च सुरक्ताः पारिभद्रकाः ॥३/७३/२-४॥
Trees such as Jambu, Priyala, Panasa, PlakSha, Nyagrodha, Tinduka, Ashvattha, Karnikara, Coota(mango), Dhanvana, Naga,Tilaka, Naktamalaka, blue Ashoka, Kadamba, Karavira in bloom, Agnimukhya, red Ashoka and Paribhadraka.
तिलकैर्बीजपूरैश्च धवैः शुक्लद्रुमैस्तथा ।
पुष्पितैः करवीरैश्च पुन्नागैश्च सुपुष्पितैः ॥
मालतीकुन्दगुल्मैश्च भाण्डारैः निचुलैस्तथा ।
अशोकैः सप्तपर्णैश्च केतकैरतिमुक्तकैः ॥३/७५/१६-१७॥
Tilaka full of seeds, Dhava, Shukla, Karavira in bloom, Punnaga in bloom, Malati, Kunda shrubs, Bhandara, Nichula, Ashoka, Saptaparna –.
मालतीमल्लिकाषण्डाः करवीराश्च पुष्पिताः ।
केतक्यः सिन्धुवाराश्च वासन्त्यश्च सुपुष्पिताः ॥
माधव्यो गन्धपूर्णाश्च कुन्दगुल्माश्च सर्वशः ।
चिरिबिल्वा मधूकाश्च वञ्जुला वकुलास्तथा ॥
चम्पकास्तिलकाश्चैव नागवृक्षाः सुपुष्पिताः ।
नीपाश्च वरणाश्चैव खर्जूराश्च सुपुष्पिताः ॥
पद्मकाश्चोपशोभन्ते नीलाशोकाश्च पुष्पिताः ।
लोध्राश्च गिरिपृष्ठेषु सिम्हकेसरपिञ्जराः ॥
अङ्कोलाश्च कुरण्टाश्च पूर्णकाः पारिभद्रकाः ।
चूताः पाटलयश्चैव कोविदाराश्च पुष्पिताः ।
मुचुलिन्दार्जुनाश्चैव दृश्यन्ते गिरिसानुषु ॥
केतकोद्दालकाश्चैव शिरीषाः शिंशुपाः धवाः ।
शाल्मल्यः किंशुकाश्चैव रक्ताः कुरवकास्तथा ॥
तिनिशा नक्तमालाश्च चन्दनाः स्पन्दनास्तथा ॥४/१/७६-८२॥
Shrubberies of Malati and Mallika, Karavira ,Ketaki, Sindhuvara and Vasanti in bloom, fragrant Madhavi, shrubs of Kunda, and trees such as Ciribilva, Madhuka, Vanjula, Vakula, Tilaka, Naga in bloom, Nipa, Varana, Kharjura, Padmaka and blue lotuses in bloom are seen here.On the slopes of the hills are seen Lodhra brown in colour like the manes of a lion. Trees like Ankola, Kuranta, Purnaka, Paribhadraka, Cuta (mango), Patali, Kovidara in bloom, Muculinda and Arjuna are also seen on the slopes of hills. Also are seen Ketaka, Uddalaka, Sirisha, Shimshupa, Dhava, Salmali, KImshuka, red Kuravaka, Tinisha, Naktamala, Chandana and Spandana.
गजपुष्पीमिमां फुल्लामुत्पाद्य शुभलक्षणाम् ।४/१२/३९॥
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- this flowered Gajapushpi which looks nice- - -
मालतीकुन्दगुल्मैश्च सिन्धुवारैः कुरण्टकैः ।
कदम्बार्जुनसर्जैश्च पुष्पितैरुपशोभितम् ॥४/२७/९-१०॥
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- adorned by shrubberies of Malati and Kunda, Sindhuvara, Kurantaka, Kadamba, Arjuna and Sarja which are in bloom- -
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चम्पकैस्तिलकैस्तालैस्तमालैरतिमुक्तकैः ।
पद्मकैः सरलैश्चैव अशोकैश्चैव शोभिताम् ॥
वानीरैस्तिनिशैश्चैव वकुलैः केतकैर्धवैः ।
हिन्तालैस्तिरिटैर्नीपैर्वेत्रकैः कृतमालकैः ॥४/२७/१७-१८॥
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- adorned by Campaka, Tilaka, tala, Tamala, Atimuktaka, Padmaka, Sarala, Asoka, Vanira, Tinisha, Vakula, Ketaka, Dhava, Hintala, Tirita, Nipa, Vetraka, Krutamalaka - -
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असनाः सप्तपर्णाश्च कोविदाराश्च पुष्पिताः ।४/३०/६२॥
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- flowered trees such as Saptaparna, Kovidara and Asana - - -
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सालान्स्तालान्स्तमालान्श्च पुन्नागान् वञ्जुलान् धवान् ।
चंपकान् नागवृक्षान्श्च कर्णिकारान्श्च पुष्पितान् ॥४/५०/२५॥
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- Sala, Tala, Tamala, Punnaga, Vanjula, Campaka, Nagavruksha and flowered Karnikara - - -
स केतकोद्दालकनारिकेले महाभ्रकूटप्रतिमो महात्मा ।५/१/२११॥
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- The great (Hanumān) who looked like a mass of clouds (landed on ground) rich with Ketaka, Uddalaka and Coconut trees.
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सरलान् कर्णिकारान्श्च खर्जूरान्श्च सुपुष्पितान् ।
प्रियालान् मुचुलिदान्श्च कुटजान् केतकानपि ॥
प्रियङ्गून् गन्धपूर्णान्श्च नीपान् सप्तच्छदान्स्तथा ।
असनान् कोविदारान्श्च करवीरान्श्च पुष्पितान् ॥५/२/९-१०॥
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- Sarala, Karnikara, Kharjura, Priyala, Muculinda, Kutaja, Ketaka, fragrant Priyangu, Nipa, Saptaparna, Asana, Kovidara, Karavira - - -
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सालानशोकान् भव्यान्श्च चंपकान्श्च सुपुष्पितान् ।
उद्दालकान् नागवृक्षान् चूतान् कपिमुखानपि॥५/१४/३॥
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-
- Sala, Asoka, Bhavya, Campaka in bloom, Uddalaka, Naga, Chuta, Kapimukha - - -
-
चन्दनैः चंपकैश्चापि बकुलैश्च विभूषिता ।५/१४/१९॥
-
-
- adorned by Chandana, Campaka and Bakula trees- - -
-
सन्तानकलताभिश्च पादपैरुपशोभिताम् ।५/१५/२॥
- beautified by Santanaka creeper and other trees - - -
पुन्नागाः सप्तपर्णाश्च चंपकोद्दालकास्तथा ।५/१५/९॥
-
-
- Punnaga, Saptaparna, Campaka and Uddalaka - - -
-
चंपकान्स्तिलकान्श्चूतान् अशोकान् सिन्दुवारकान् ।
तिमिशान् करवीरान्श्च भञ्जन्ति स्म प्लवङ्गमाः ॥
अङ्कोलान्श्च करञ्जान्श्च प्लक्षन्यग्रोधतिन्दुकान् ।
जम्बूकामलकान् नीपान् भञ्जन्ति स्म प्लवङ्गमाः ॥६/४/७२-७३॥
The monkeys destroyed trees such as Champaka, Tilaka, Chuta, Ashoka, Sinduvara, Timisha, Karavira, Ankola, Karanja, Plaksha, Nyagrodha, Tinduka, Jambuka, Amalaka and Nipa.
केतक्यः सिन्धुवाराश्च वासन्त्यश्च मनोरमाः ।
माधव्यो गन्धपूर्णाश्च कुन्दगुल्माश्च पुष्पिताः ॥
चिरिबिल्वा मधूकाश्च वकुलाः प्रियकास्तथा ।
स्फूर्जकास्तिलकाश्चैव नागवृक्षाश्च पुष्पिताः ॥
मुचुलिन्दार्जुनाश्चैव शिंशुपाः कुटजास्तथा ।
धवाः शाल्मलयश्चैव रक्ताः कुरवकास्तथा ॥
हिन्तालास्तिमिशाश्चैव चूर्णका नीपकास्तथा ।
नीलाशोकाश्च वरणा अङ्कोलाः पद्मकास्तथा ॥६/४/८०-८४॥
-
-
- Trees such as Ketaki, Sindhuvara, Vasanthi, fragrant Madhavi, Kunda shrubs in bloom, Chiribilva, Madhuka, Vakula, Priyaka, Sphurjaka, Tilaka, Naga in bloom, Muchulinda, Arjuna, Shimshupa, Kutaja, Dhava, Shalmali, Red Kuravaka, Hintala, Timisha, Churnaka, Nipaka, blue AShoka, Verana, Ankola, Padmaka - -
-
ते सालैश्चाश्वकर्णैश्च धवैर्वंशैश्च वानराः ।
कुटजैरर्जुनैस्तालैस्तिलकैस्तिमिशैरपि ॥
बिल्वैश्च सप्तपर्णैश्च कर्णिकारैश्च पुष्पितैः ।
चूतैश्चाशोकवृक्षैश्च सागरं समपूरयन् ॥
समूलान्श्च विमूलान्श्च पादपान् हरिसत्तमाः ।
इन्द्रकेतूनिवोद्यम्य प्रजह्रुर्हरयस्तरून् ॥
तालान् दाडिमगुल्मान्श्च नारिकेलान् विभीतकान् ।
वकुलान् खदिरान् निंबान् समाजह्रुः समन्ततः ॥६/२२/५६-५९ ॥
Monkeys filled up the ocean with Sala, Ashvakarna, Dhava, Vasha, Kutaja, Arjuna, Tala, Tilaka, Timisha, Bilva, Saptaparna, Karnikara in bloom, Chuta and Ashoka. They pulled trees like Indra’s flag staff. From all over they brought trees such as Tala, Dadima, Narikela, Vibhitaka, Vakula, Khadira and Nimba.
न्यग्रोधानिव गाङ्गेयान् सालान् हैमवतामिव ।६/२८/२ ॥
-
- -Like Nyagrodha trees on the banks of Gaṅgā and Sala trees of the Himalayas - - -
चंपकाशोकपुन्नागसालतालसमाकुला ।
तमालवनसञ्छन्ना नागमालासमावृता ॥
हिन्तालैररर्जुनैर्नीपैः सप्तपर्णैश्च पुष्पितैः ।
तिलकैः कर्णिकारैश्च पाटलैश्च समन्ततः ॥
शुशुभे पुष्पिताग्रैश्च लतापरिगतैर्द्रुमैः ।
लङ्का बहुविधैर्दिव्यैः यथेन्द्रस्यामरावती ॥ ६/३९/३-५ ॥
Lanka shone like the city od Indra, Amaravati, covered wth Champaka, Ashoka, Punnaga, Sala, Tala, Tamala, Nagamala, Hintala, Arjuna, Nipa, Saptaparna in bloom. The city shone with divine trees in bloom and covered by creepers of all types.
आजघानाश्वकर्णेन द्रुमेणातिबलस्तदा ।६/७६/२३॥
(Angada) of extraordinary strength hit him with Ashvakarna tree.
5.2 animals
वाजिवारणसम्पूर्णा गोभिरुष्ट्रैः खरैस्तथा ।१/५/१३॥
(Ayodhyā) was full of horses,elephants,cattle,camels and donkeys.
सिह्मव्याघ्रवराहाणां मत्तानां नदतां वने ।१/५/२१॥
-
-
- of lions,tigers,boars roaring in the forest.
-
काम्बोजविषये जातैः बाह्लीकश्च हयोत्तमैः ।
वनायुजैर्नदीजैश्च पूर्णा हरिहयोत्तमैः ॥
ऐरावतकुलीनैश्च महापद्मकुलैस्तथा ।
अञ्जनादपि निष्क्रान्तैः वामनाचपि द्विपैः ॥
भद्रैर्मन्द्रैर्मृगैश्चैव भद्रमन्द्रमृगैस्तथा ।
भद्रमन्द्रैः भद्रमृगैः मृगमन्द्रैश्च सा पुरी ॥१/६/१५॥
That city was full of excellent breed of horses from Kamboja,Bahlika and Vanayu. It was full of elephants belonging to the breed of Airavata, Mahapadma,Anjana and Vamana and those of the Bhadra, Mandra, and Mruga species known by the names of Bhadra-mandra-Mrugas,Bhadra-mandra and Mruga-mandra.
कर्णवन्ति हि भूतानि विशेषेण तुरङ्गमाः ।२/४५/१५॥
Animals have sharp sense of hearing especially horses.
तौ तत्र हत्वा चतुरो महामृगान्
वराहमृश्यं पृषतं महारुरुम् ।
आदाय मेध्यं त्वरितं बुभुक्षितौ
वासाय काले ययतुर्वनस्पतिम् ॥२/५२/१०२॥
The two killed four large deer, a Varaha, a Rusya, Prushata and Maharuru fit for sacrifice and carried them and being hungry returned to their abode fast.
दंष्ट्रायुक्तान् महाकायान् शुनश्चोपायनं ददौ।२/७०/२०॥
He gave as gift huge dogs with canine teeth.
ऐरावतानैन्द्रशिरान् विश्वास्यांश्च गुणान्वितान् ।
खरान् शीघ्रान् सुसंयुक्तान् मातुलोऽस्मै धनम् ददौ ॥ २/७०/२३॥
The maternal uncle gave as gift money and faithful well-behaved elephants of Airavata breed and also swift mules.
ॠक्षाः पृषतमुख्याश्च रुरवश्च समन्ततः ।२/९३/२॥
Bears, leading spotted deer, and Rurus (a type of antelope) ran hither and thither (at the approach of Bharata’s army).
इहाश्रमपदेऽस्माकं बहवः पुण्यदर्शनाः।
मृगाश्चरन्ति सहिताः चमराः सृमरास्तथा ।।
ॠक्षाः पृषतसङ्घाश्च वानराः किन्नरास्तथा ।
विहरन्ति महाबाहो रूपश्रेष्ठाः महाबलाः ॥३/४३/११-१२॥
In this hermitage of ours many types of deer of hallowed appearence like Camaras and Srumaras. Beautiful and strong bears, spotted deer, monkeys and Kinnara(?)s wander around.
न कादली न प्रियकी न प्रवेणी न चाविकी ।
भवेदेतस्य सदृशी स्पर्शनेनेति मे मतिः ॥३/४३/३६॥
Neither the skin of Kadali, Priyaki or a goat can match with this in its softness for touch. (Kadali and Priyaki are types of deer)
ॠक्षवानरगोपुच्छैः मार्जारैश्च निषेवितम् ।४/२७/३॥
(This mountain is inhabited by) bears,monkeys, baboons and wild cats.
ॠक्षाश्च वानराः शूराः गोलाङ्गूलाश्च राघव ।४/३८/२८॥
Brave bears, monkeys and baboons - - -.
वृषदंशकमात्रोऽथ बभूवाद्भुतदर्शनः ।५/२/४९॥
He assumed the size of a cat looking marvellous.
स पक्षिराजोपमतुल्यवेगैः
व्याघ्रैश्चतुर्भिः खलु तीक्ष्णदंष्ट्रैः ।५/४८/१८॥
He (rode a chariot driven) by four tigers with fierce canines which were as swift as Garuda, the chief of birds.
वराहेण दशग्रीवः शिशुमारेण चेन्द्रजित् ।
उष्ट्रेण कुम्भकर्णस्तु प्रयातो दक्षिणाम् दिशम् ॥५/२७/३१॥
They travelled south, Rāvaṇa on a boar, Indrajit on a dolphin and Kumbhakarna on a camel.
ॠक्षाः सिंहा वराहाश्च महिषा वारणा मृगाः ।
तेन शब्देन वित्रस्ता जग्मुर्भीता दिशो दश ॥ ६/३९/१७ ॥
Terrified by that sound bears, lions, boars, buffaloes, elephants and deer ran in all the ten directions.
5.3 birds, fish and insects
ददर्श भगवान्स्तत्र क्रौञ्चयोः चारुनिस्स्वनम् ।१/२/९॥
The holy (saint Valmiki) saw(heard) the pleasant sounds of two Krouncha birds.
अहो वनमिदं दुर्गं झिल्लिकागणसंयुतम् ।१/२४/१३॥
Oh, this forest abounds in swarms of crickets.
असौ सुकृष्णः विहगः कोकिलस्तात कूजति ।२/५२/२॥
Oh, dear, how nicely does this very dark cuckoo sing!
प्रहृष्टकोयष्टिभकोकिलस्वनैः ।२/५४/४३॥
-
-
- with the sounds of happy Koyashtibha and Cuckoo.
-
मधूनि मधुकारीभिः संभृतानि नगे नगे ।२/५६/८॥
In every hill honey has been collected by the honey-bees.
एष क्रोशति नत्यूहः तं शिखी प्रतिकूजति ।२/५६/९॥
This Chataka bird makes a sound and the peacock responds to it.
पश्यैतद् वल्गुवचसः रथाङ्गाह्वयनाः द्विजाः ।२/९५/११॥
Look at these birds called Rathanga which make a pleasant sound.
रथाङ्गहंसा नत्यूहाः प्लवाः कारण्डवाः परे ।
तथा पुंस्कोकिलाः क्रौञ्चाः विसंज्ञा भेजिरे दिशः ॥२/१०३/४३॥
Birds such as Chakravaka, swan, Natyuha ( water fowl), Plava, Karandava, cuckoo, Krouncha, flew in all directions having lost their senses.
लोभात् पापानि कुर्वाणः कामाद्वा यो न बुद्ध्यते ।
हृष्टः पश्यति तस्यान्तं ब्राह्मणी करकादिव ॥३/२९/५॥
महत्या कुथयास्तीर्णां पृथिवीलक्षणाङ्कया ।५/९/२५॥
Covered with a large carpet having the outline of the world. [Does it indicate a world map?]
क्रीडन्ती राजहंसेन पद्मखण्डेषु नित्यशः ।
हंसी सा तृणमध्यस्थं कथं द्रक्ष्येत मद्गुकम् ।३/५६/२०॥
How can a she swan ever playing with a royal swan among lotuses look at a diver bird in the midst of reeds?
तत्र हंसाः प्लवाः क्रौञ्चाः कुरराश्चैव राघव ।३/७३/१२॥
O Raghava, there (you will see) swans, Plavas, Krounchas and ospreys.
रोहितान् वक्रतुण्डान्श्च नलमीनान्श्च राघव ।
पम्पायामिषुभिः मत्स्यान् तव राम वरान् हतान् ॥
निस्त्वक्पक्षान् अयस्तप्तान् अकृशानेककण्टकान् ।
तव भक्त्या समायुक्तो लक्ष्मणः सम्प्रदास्यति ॥३/७३/१४-१५॥
Lakṣmaṇa will serve you with devotion plump fish of types Rohita, Vakratunda and Nalamina after killing them with arrows in Pampa, de-feathering them and skinning them and grilling with an iron rod and making them free of thorn except one.
एष कारण्डवः पक्षी विगाह्य सलिलं शुभम् ।४/१/९३॥
This Karndava bird after diving into the sacred waters- - -
कारण्डैः सारसैः हंसैः वञ्जुलैः जलकुक्कुटैः ।
चक्रवाकैस्तथा चान्यैः शकुनैः प्रतिनादितम् ॥४/१३/८॥
-
- reverberating with the cackles of Karanda, Sarasa, swan, Vanjula, water-hen, Chakravaka etc.
संप्रस्थिता मानसवासलुब्धाः
प्रियान्विताः संप्रति चक्रवाकाः ।४/२८/१६॥
Chakravaka birds which are eager for staying in Manasa lake have started along with their female companions.
प्रहृष्टसन्नादितबर्हिणानि सशक्रगोपाकुलशाद्वलानि।४/२८/४१॥
with peacocks happy and making noises and grass full of Indragopa insects.
शलभा इव सञ्छाद्य मेदिनीं संप्रतस्थिरे ।४/४५/३॥
They covered the entire land like locusts.
आद्यः पन्था कुलिङ्गानां ये चान्ये धान्यजीविनः ।
द्वितीयो बलिभोजानां ये च वृक्षफलाशनाः ॥
भासाः तृतीयं गच्छन्ति क्रौञ्चाश्च कुररैस्सह ।
श्येनाश्चतुर्थं गच्छन्ति गृध्रा गच्छन्ति पञ्चमम् ॥
बलवीर्योपपन्नानां रूपयौवनशालिनाम् ।
षष्ठस्तु पन्था हंसानां वैनतेयगतिः परा ॥४/५८/२६-२८॥
At the first level fly sparrows and similar birds which live off grains. At the second level fly those birds which live off left over of a meal and those which live off fruits. At the third level fly Bhasas, herons and ospreys. At the fourth level fly hawks and at the fifth fly vultures. Swans which are strong and valourous and which have good looks and youth fly at the sixth level. At the highest fly Garuda birds.
स मत्तकोयष्टिभकान् पादपान् पुष्पशालिनः ।५/१/४६॥
(Hanumān carried along with him) tree branches in bloom with koyashtibhaka birds perched on them.
चक्रवाकानुचरिताः कारण्डवनिषेविताः ।
प्लवैः क्रोन्चैश्च संकीर्णा वराहमृगसेविताः ॥६/४/८३॥
(There were elegant wells) frequented by Charavaka, Karandava,Plava and Krouncha birds and boars and deer.
चन्द्रोदये समुद्भूतं प्रतिचन्द्रसमाकुलम् ।
चण्डानिलमहाग्राहैः कीर्णं तिमितिमिङ्गिलैः ॥६/४/१११॥
-
-
- full of large crocodiles swift like wind and sharks and whales.
-
वनं सर्वर्तुकं रम्यं शुशुभे षट्पदायुतम् ।
नत्यूहकोयष्टिभकैर्नृत्यमानैश्च बर्हिभिः ।
रुतं परभृतानां च शुश्रुवे वननिर्झरे ॥
नित्यमत्तविहङ्गानि भ्रमराचरितानि च ।
कोकिलाकुलषण्डानि विहगाभिरुतानि च ॥
भृङ्गराजाभिगीतानि भ्रमरैः सेवितानि च ।
कोणालकविघुष्टानि सारसाभिरुतानि च ॥ ६/३९/९-११ ॥
That garden for all seasons was enchanting with bumble bees, Natyuha and Koyashtibhaka birds and dancing peacocks. In the garden streams were heard the sounds of cuckoos.There were groups of cuckoos, the humming of bumble-bees, the sounds of Konalaka birds and the cackle of Sarasa birds
5.4 rivers and lakes
जगाम तमसातीरं जाह्नव्यास्त्वविदूरतः ।१/२/३॥
He (Valmiki) went to the banks of Tamasa river not far away from Gaṅgā.
निविष्टः सरयूतीरे प्रभूतधनधान्यवान् ।१/५/५॥
(Ayodhyā), endowed with abundant wealth and grains on the banks of Sarayu – - -
तौ प्रयान्तौ महावीर्यौ दिव्यां त्रिपथगां नदीम् ।१/२३/५॥
The valourous two went to holy Gaṅgā.
कैलासपर्वते राम मनसा निर्मितं परं ।
ब्रह्मणा नरशार्दूल तेनेदं मानसं सरः ॥१/२४/८-९॥
Manasa lake was mentally created by Brahma in Kailasa mountain
वासं चक्रुः मुनिगणाः शोणाकूले समाहिताः ।१/३१/२०॥
The sages together stayed on the banks of Shona.
सुमागधी नदी रम्या मगधान् विश्रुता ययौ ।१/३२/९॥
River Sumagadhi flowed in the country of Magadha.
कौशिका परमोदारा प्रवृत्ता च महानदी ।१/३४/८॥
The great and very broad River Kaushika originated.
विससर्ज ततो गङ्गां ततो बिन्दुसरः प्रति ।१/४३/११॥
Afterwards he ejected Gaṅgā towrds Bindu saras.
एवमुक्त्वा महातेजाः पुष्करेषु महामुनिः ।
तप उग्रं दुराधर्षं तेपे मूलफलाशनः ॥१/६१/४॥
Having thus said, the lustrous great sage did a rigorous penance in the environs of Pushkara lake.
ततो वेदश्रुतीं नाम शिववारिवहां नदीम् ।
उत्तीर्याभिमुखः प्रायात् अगस्त्याध्युषितां दिशम् ॥२/४९/१०॥
He travelled South after crossing a river named Vedasruti, whose waters were holy.
गोमतीं गोयुतानूपामतरत् सागरङ्गमाम् ।२/४९/१२॥
He crossed the ocean going river Gomati whose banks were full of cows.
यत्र भागीरतीं गङ्गां यमुनाभिप्रवर्तते ।
जग्मुस्तद्देशमुद्दिश्य विगाह्य सुमहद्वनम् ॥२/५४/२॥
After crossing a big forest they went to the place wehere Yamuna joins Gaṅgā.
तत्र यूयं प्लवं कृत्वा तरतांशुमतीं नदीम् ।२/५५/५॥
There you construct a boat and cross river Amshumati.
सुरम्यमासाद्य तु चित्रकूटं
नदीं च तां माल्यवतीं सुतीर्थाम् ।२/५६/३५॥
-
- after reaching Citrakuta and the river Malyavati of holy waters.
ततः सुदामां द्युतिमान् सन्तीर्यावेक्ष्य तां नदीम् ।२/७१/१॥
Then, after observing and crossing river Sudama.
शतद्रुमतरत् श्रीमान् नदीमिक्ष्वाकुनन्दनः ।२/७१/२॥
Scion of Ikshvaku crossed river Shatadru.
पंपानदीनिवासानां अनुमन्दाकिनीमपि ।३/६/१७॥
-
- -the places around river Pampa not far off from Mandakini.
गोदावर्याः समीपे च मैथिली तत्र रंस्यते ।३/१३/१८॥
There near Godavari Sītā will entertain herself.
ततः पुष्करिणीं वीरौ पंपां नाम गमिष्यथ।३/७३/११॥
Afterwards you two brave will reach Pampa lake.
प्राचीनवाहिनीं चैव नदीं भृशमकर्दमाम् ।३/२७/१६॥
-
-
- also a west flowing river which is very much devoid of slush.
-
नदीं भागीरथीं रम्यां सरयूं कौशिकीं तथा ।
कालिन्दीं यमुनां रम्यां यामुनं च महागिरिम् ॥
सरस्वतीं च सिन्धुं च शोणं मणिनिभोदकम् ।४/४०/२०-२१॥
-
-
- river Bhagirathi, beautiful Sarayu, Kausiki, the dark Yamuna, and the great hill Yamuna, river Sarswati, Sidhu and Shona which has crystal clear water.
-
नर्मदाम् च नदीं दिव्यां महोरगनिषेविताम्।
ततो गोदावरीं रम्याम् कृष्णवेणीं महानदीम् ॥
वरदां च महाभागां महोरगनिषेविताम् ।४/४१/८-९॥
-
-
- the holy river Narmada inhabited by big snakes, then the beautiful Godavari, river Krishnaveni, Mahanadi and river Varada where snakes have made their abode.
-
तत्र द्रक्ष्यथ कावेरीं विहृतामप्सरोगणैः ।४/४१/१५॥
There you will see river Kaveri where apsaras entertain themselves.
ताम्रपर्णीं ग्राहजुष्टां तरिष्यथ महानदीम् ।४/४१/१७||
You will cross the great river Tamraparni which is infested by crocodiles.
एष दर्दुरसङ्काशो विनतो नाम यूथपः ।
पिबन्श्चरति यो वेनां नदीनामुत्तमां नदीम् ॥६/२६/४३ ॥
This group head by name Vinata, who is like Dardura mountain roams around the river Vena, the best of rivers.
5.5 Island
यत्नवन्तो यवद्वीपं सप्तराज्योपशोभितम् ।४/४०/३०॥
(you will reach) Yava island which is adorned by seven kingdoms.
5.6 Mountains, Hills and forests
गोलांगूलानुचरितः वानरर्क्षनिषेवितः
चित्रकूट इति ख्यातः गन्धमादनसन्निभः ।२/५४/२९॥
-
- -inhabited by go-langulas (langur), monkeys and bears and similar to Gandhamadana mountain is Citrakuta.
आजगाम सह भ्रात्रा रामः प्रस्रवणं गिरिम् ।३/२७/१॥
Rāma along with his brother reached Prasravana hill.
वसन् माल्यवतः पृष्ठे रामो लक्ष्मणमब्रवीत् ।३/२८/११॥
Rāma said to Lakṣmaṇa, when living on the slopes of Malyavat hill.
क्रौन्चारण्यं विविशतुः गहनं तौ महोजसौ।३/६९/५॥
The two of great lustre entered Krounca forest.
मतङ्गवनमित्येव विश्रुतं रघुनन्दन ।३/७३/११॥
O Rāma who gives happiness to Raghu clan, it is well known as Matanga forest.
सहस्रशिरसं विन्ध्यं नानाद्रुमलतायुतम् ।४/४१/८॥
Vindhya of thousand heads(peaks) and full of varieties of trees and creepers.
अयोमुखश्च गन्तव्यः पर्वतो धातुमण्डितः ।४/४१/१३॥
(You have to pass on the way) the Ayomukha mountain full of ores.
अगस्त्येनान्तरे तत्र सागरे विनिवेशितः।
चित्रसानुनगः श्रीमान् महेन्द्रः पर्वतोत्तमः ।
जातरूपमयः श्रीमानवगाढो महार्णवम् ॥४/४१/२१॥
Mahendra mountain of Golden hue placed by Agastya has extended into the great ocean.
अपश्यन्त गिरिश्रेष्ठं सह्यं गिरिशतायुतम् ।६/४/३७॥
(They) saw the Sahya range having hundreds of hills.
सह्यपर्वतमासाद्य वानरास्ते समारुहन् ।
काननानि विचित्राणि नदीप्रस्रवणानि च ।
पश्यन्नपि ययौ रामः सह्यस्य मलयस्य च ॥६/४/७०-७१॥
The monkeys climbed the Sahya mountain having reached it. Rāma travelled along seeing the clourful forests, rivers and streams of Sahya and Malaya.
यः पुरा गोमतीतीरे रम्यं पर्येति पर्वतम् ।
नाम्ना सङ्कोचनो नाम नानानगयुतो गिरिः ॥
तत्र राज्यं प्रशास्त्येष कुमुदो नाम यूथपः ॥६/२६/२७॥
This head of the group, called Kumuda, ruled once the mountain called Samkocana, full of varied trees, which is by the side of river Gomati.
विन्ध्यं कृष्णगिरिं सह्यं पर्वतं च सुदर्शनम् ।
राजन् सततमध्यास्ते रम्भो नामैष यूथपः ॥६/२६/३२॥
This group head by name Rambha rules Vindhya mountain, Krishnagiri, Sahya and Sudarsana mountains.
महाजवो वीतभयो रम्यं साल्वेयपर्वतम् ।
राजन् सततमध्यास्ते शरभो नाम यूथपः ॥६/२६/३६ ॥
O king, this group head by name Sarabha who is fearless and of great speed rules over the enchanting Salveya mountain.
एष पर्वतमध्यास्ते पारियात्रमनुत्तमम् ।
युद्धे दुष्प्रसहो नित्यं पनसो नाम यूथपः ॥६/२६/४० ॥
This group head by name Panasa, who is uncontrollable in battle rules over Pariyatra mountain.
गिरेः सुवेलस्य समीपवासिनं
न्यवेदयन् रामबलं महाबलः ।६/२९/२९॥
They informed (Rāvaṇa) that the army of Rāma was staying near Suvela hill.
ततो रामः सुवेलाग्रं योजनद्वयमण्डलम् ।
आरुरोह ससुग्रीवो हरियूथपसंवृतः ॥६/४०/१ ॥
Then Rāma along with Sugrīva and surrounded by the mankey-army climbed Suvela peak which was two yojanas in circumference.
त्रिकूटशिखरे रम्ये निर्मितां विश्वकर्मणा ।
ददर्श लङ्कां सुन्यस्तां रम्यकाननशोभिताम् ॥६/४०/२ ॥
He saw Lanka, designed by Viswakarma, which was well laid out on the top of Trikuta hill and which was adorned by beautiful forests.
5.7 Volcano
महता ज्वलता नित्यं अग्निनेवाग्निपर्वतः ।५/३५/४५॥
5.8 earthquake
महता भूमिकम्पेन महानिव शिलोच्चयः ।५/३५/४७॥
6. Allusions
तत्र गात्रं हतं तस्य निर्दग्धस्य महात्मनः ।
अशरीरः कृतः कामः क्रोधाद्देवेश्वरेण ह ॥
अनङ्ग इति विख्यातः तदा प्रभृति राघव ।
स चाङ्गविषयः श्रीमान् यत्राङ्गं स मुमोच ह ॥१/१३/१४॥
Lord Ishvara who got angry destroyed the body of burnt Manmatha there and Manmatha was made bodyless and therefore called Ananga from then.
Where Manmatha became bodyless became Anga land.
संश्रुत्य शैब्यः श्येनाय स्वां तनुं जगतीपतिः ।
प्रदाय पक्षिणे राजा जगाम गतिमुत्तमाम् ॥२/१४/४ ॥
KIng Saibya after having promised to the hawk his body accordingly gave up his body and reached the highest state (salvation).
तथाह्यलर्कः तेजस्वी ब्राह्मणे वेदपारगे ।
याचमाने स्वके नेत्रे उद्धृत्याविमना ददौ ॥२/१४/५॥
Likewise the lustrous Alarka gave away his eyes without any hesitation to the Brahmin, well versed in Vedas who asked for them.
शुश्रूषुः जननीं पुत्र स्वगृहे नियतो वसन् ।
परेण तपसा युक्तः काश्यपस्त्रिदिवं गतः ॥२/२१/२४॥
Dear son, Kashyapa, endowed with penance went to heaven after staying at home serving his mother.
ऋषिणा च पितुर्वाक्यं कुर्वता वनचारिणा ।
गौर्हता जानताधर्मं कण्डुना च विपश्चिता ॥२/२१/३१॥
Scholar and sage Kandu killed a cow obeying the commands of his father.
तीर्णप्रतिज्ञश्च वनात् पुनरेष्याम्यहं पुरीम् ।
ययातिरिव राजर्षिः पुरा हित्वा पुनर्दिवम् ॥२/२३/४७॥
I will return to the city from the forest after fullfilling my vow like the sage-king Yayati who returned from the abode of Gods.
यन्मङ्गलं सहस्राक्षे सर्वदेवनमस्कृते ।
वृत्रनाशे समभवत् तत्ते भवतु मङ्गलम् ॥
यन्मङ्गलं सुपर्णस्य विनताकल्पयत् पुरा ।
अमृतं प्रार्थयानस्य तत्ते भवतु मङ्गलम् ॥
अमृतोत्पादने दैत्यान् घ्नतो वज्रधरस्य यत् ।
अदितिरमङ्गलं प्रादात् तत्ते भवतु मङ्गलम् ॥
त्रीन् विक्रमान् प्रक्रमतो विष्णोरमिततेजसः ।
यदासीन्मङ्गलं राम तत्ते भवतु मङ्गलम् ॥२/२५/३२-३५॥
May the auspicious occurences that happened to Indra when he killed Vrutra happen to you. May the auspicious things that Vinata made for Garuda when he was requesting for Amrita happen to you. May the auspicious things that Aditi gave to Indra, the holder of Vajra, when he killed the Daityas be with you. May the auspicious occurrences that happened to Vishnu of infinite lustre when he took the three steps happen to you.
द्युमत्सेनसुतं वीरं सत्यवन्तमनुव्रताम् ।
सावित्रीमिव मां विद्धि त्वमात्मवशवर्तिनीम् ॥२/३०/३॥
Consider me as one under your control like Savitri who was devoted to the valourous Satyvan, son of Dyumatsena.
यां गतिं सगरः शैब्यो दिलीपो जनमेजयः ।
नहुषो धुन्धुमारश्च प्राप्तास्तां गतिं गच्छ पुत्रक ॥२/६४/४३॥
Dear son, may you reach that state which Sagara, Saibya, Dilipa, Janamejaya, Nahusha and Dhundhumaara reached.
श्रूयते धीमता तात श्रुतिर्गीता यशस्विना ।
गयेन यजमानेन गयेष्वेव पितॄन् प्रति ॥२/१०७/११॥
What Gaya recited while doing sacrifices to his forefathers in Gaya is reported to be as follows:- –
यथा हि चोरः स तथा हि बुद्धः
तथागतं नास्तिकमत्र विद्धि ।
तस्मात् हि यः शक्यतमः प्रजानां
स नास्तिकेनाभिमुखो बुधः स्यात् ॥२/१०९/३४॥
Consider Buddha, the Tathagata as a thief and an atheist. Therefore a wise and capable person among citizens should not meet with an atheist.
सावित्री पतिशुश्रूषां कृत्वा स्वर्गे महीयते ।२/११०/१०१॥
Savitri shines glorious in heaven after having served her husband.
प्राणानपहरिष्यामि गरुत्मानमृतं यथा ।३/३०/५॥
I will take away the vital breaths like Garuda took away Amruta.
स पपात खरो भूमौ दह्यमानः शराग्निना ।
रुद्रेणेव विनिर्दग्धः श्वेतारण्ये यथान्धकः ।
स वृत्र इव वज्रेण फेनेन नमुचिर्यथा
बलो वेन्द्राशनिहतो निपपात हतः खरः॥३/३०/२७-२८॥
Like Andhaka who was burnt down by Rudra in Sveta forests, like Vrutra by the Vajra, like Namuchi by foam, like Bala by the thunder-bolt of Indra, Khara fell down dead.
प्रत्याख्याय हि मां भीरु परितापं गमिष्यसि ।
चरणेनाभिहत्येव पुरूरवसमुर्वशी ॥३/४८/१८॥
You will come to grief by humiliating me like Urvasi came to grief after kicking Pururavas by her foot.
अपहृत्य शचीं भार्यां शक्यमिन्द्रस्य जीवितुं ।
न च रामस्य भार्यां मामपनीयास्ति जीवितम् ॥३/४८/२३ ।।
It is possible for one to manage to live after kidnapping Sachi, wife of Indra. But there is no living possible for one who kidnaps me, wife of Rāma.
त्रिपुरं जघ्नुषः पूर्वं रुद्रस्येव बभौ तनुः ।३/६४/७३॥
His body shone like that of Rudra when he killed Tripura.
अहं तामानयिष्यामि नष्टां वेदश्रुतीमिव ।३/६/५१॥
I will bring her back in the manner the Vedas that were lost were brought back.
कार्तिकेयवनोद्धूताः शरा हेमविभूषिताः ।४/८/२२॥
These gold-bedecked arrows are from the thicket of reed grass which was the ground of birth for Shanmukha.
आर्येण मम मान्धात्रा व्यसनं घोरमीप्सितम् ।
श्रमणेन कृते पापे यथा पापं कृतं त्वया ॥४/१८/३३॥
When a mendicant committed a sin similar to that of yours my forbear Mandhata inflicted a terrible deserved suffering on him.
अचिन्तनीयं परिवर्जनीयम्
अनीप्सनीयं स्वनवेक्षणीयम् ।
प्राप्तोऽस्मि पाप्मानमिमं नरेन्द्र
भ्रातुर्वधात्त्वाष्ट्रवधादिवेन्द्रः ॥
पाप्मानमिन्द्रस्य मही जलं च
वृक्षाश्च कामं जगृहुः स्त्रियश्च ।
को नाम पाप्मानमिमं क्षमेत
शाखामृगस्य प्रतिपत्तुमिच्छन् ॥४/२५/१४॥
With the death of my brother, I have incurred a sin, similar to that of Indra at the death of son of Tvashta,
which is despicable, unimaginable and undesirable. Indra’s sin was taken by the earth, water, trees and women. Who will take the sins of this monkey?
निद्रा शनैः केशवमभ्युपैति ।४/२८/२५॥
Sleep slowly approaches Vishnu.
वञ्चयित्वा तु पौलोमीमनुह्लादो यथा शचीम् ।४/३९/६॥
Like Anuhlaada cheating Sachi, daughter of Puloma.
तत्र पञ्चजनं हत्वा हयग्रीवं च दानवम् ।
आजहार ततश्चक्रं शंखं च पुरुषोत्तमः ॥४/४१/२८॥
There lord Vishnu after killing Panchajana and demon Hayagriva carried away the conch and the disc. (Allusion to this incident is very significant as killing of Panchajana is traditionally attributed to Lord Krishna!)
हिरण्यकशिपुः कीर्तिमिन्द्रहस्तगतामिव ।५/२०/२८ ॥
in the manner of Hiranyakasipu usurping the glory of Indra.
तं नित्यमनुरक्तास्मि यथा सूर्यं सुवर्चला ।
यथा शची महाभागा शक्रं समुपतिष्ठति ॥
अरुन्धती वसिष्ठं च रोहिणी शशिनं यथा ।
लोपामुद्रा यथागस्त्यं सुकन्या च्यवनं यथा ॥
सावित्री सत्यवन्तं च कपिलं श्रीमती यथा ।
सौदासं मदयन्तीव केशिनी सगरं यथा ॥
नैषधं दमयन्तीव भैमी पतिमनुव्रता॥५/२४/१०-१२॥
I am eternally attached to him like Suvarchala is attached to Sun God, like Sachi to Indra, Like Arundhati to Vasishtha, like Rohoni to Moon God, like Lopamudra to Agastya, like Sukanya to Chyavana, like Madayanti to Soudaasa, like Kesini to Sagra, like Damayanti to Nala king of Nishadha.
त्रातुमर्हसि वीर त्वम् पातालादिव कौशिकीम् ।५/३८/६५॥
You ought to rescue me like Vishnu rescued Koushiki (Indra’s wealth as per Tirtha.) from the nether-world.
लङ्कापुरं प्रदग्धं तत् रुद्रेण त्रिपुरं यथा ।५/५४/३०॥
That Lanka was burnt like Tripura was burnt by Rudra.
अनन्य चित्ता रामेण पौलोमीव पुरन्दरे ।५/५९/२४॥
-
-
- is totally devoted to Rāma like Poulomi is devoted to Indra.
-
तत्पफाल पदाक्रान्तं दशग्रीवस्य पश्यतः ।
पुरा हिमवतः शृङ्गं वज्रिणेव विदारितम् ॥६/४१/८८ ॥
In the very presence of Rāvaṇa the spire of the palace broke by the trampling of (Angada’s) feet like the peak of Himavat mountain by the thunderbolt of Indra.
तौ दृष्ट्वा भ्रातरौ तत्र वीरौ सा पुरुषर्षभौ ।
शयानौ पुण्डरीकाक्षौ कुमाराविव पावकी ॥६/४७/२० ॥
After seeing the two great warriors with lotus-like eyes lying on the ground like sons of fire
(Govindaraja: “paavakI” means “paavakaputrau” namely Skanda and viSaakha.)
भूतैर्वृतो रुद्र इवामरेशः ।६/५९/९॥
like Rudra chief of celestial beings, surrounded by hoards of bhuta’s.
त्रिविक्रमकृतोत्साहो नारायण इवाबभौ ।६/६५/३१॥
He shone like Narayana who had enthused himself to take the three steps.
शंबरो देवरातेन नरको विष्णुना यथा ।६/६९/७॥
(Was killed) like Sambara by Devarata and Naraka by Vishnu. ( Naraka’s killing is traditionally associated with Krishna.)
अगस्त्येन दुराधर्षा मुनिना दक्षिणेव दिक् ।६/११५/१४॥
was conquered like the unconquerable south by sage Agastya.
श्रूयते हि पुरा शक्रो विरोचनसुतां नृप ।
पृथिवीं हन्तुमिच्छन्तीं मन्थरामभ्यसूदयत् ॥
विष्णुना च पुरा राम भृगुपत्नी पतिव्रता ।
अनिन्द्रं लोकमिच्छन्ती काव्यमाता निषूदिता ॥१/२५/२०-२१॥
It is said that long back Indra killed Manthara, daughter of Virocana, who was intent on destroying the earth. Wife of Bhrugu and mother of Sukracharya, who wanted to make the world bereft of Indra was killed by Vishnu.
( **According to Govindaraja, the following story is given in Matsyapuraana.While Shukra was performing penance by the side of Shiva for attaining powers to help Devas in conquering asuras, asuras went and met Shukra’s mother Manthara seeking her help.she started killing devas.Indra prayed to Vishnu who intervened and killed Manthara to save the devas. ** )
7. Geography
7.1 kingdoms
कोसलो नाम मुदितः स्फीतो जनपदो महान् ।१/५/५॥
Kosala was a great country, well developed and happy.
कांबोजविषये जातैः बाह्लीकैश्च हयोत्तमैः ।१/६/२२॥
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-
- consisting of the great horses of Bahlika and Kamboja breed.
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एतस्मिन्नेव काले तु रोमपादः प्रतापवान् ।
अङ्गेषु प्रथितो राजा भविष्यति महाबलः ॥१/९/८॥
During this time will be born valourous, famous and powerful Romapada in the country of Anga.
तथा केकयराजानं वृद्धं परमधार्मिकम् ।
प्राचीनान् सिन्धुसौवीरान् सौराष्ट्रेयांश्च पार्थिवान् ॥
दाक्षिणात्यान् नरेन्द्रान्श्च समस्तानानयस्व ह ।
तथा कोसलराजानं भानुमन्तं सुसत्कृतम् ।
मगधाधिपतिं शूरं सर्वशास्त्रविशारदम् ॥१/१३/२४-२६॥
Bring along the elderly and very religious king of Kekaya, kings of western countries Sindhu and Souvira and Sourashtra and also all kings from the south. Also bring king of kosala Bhanumanta after duly honouring him and magadha king Sura who is well versed in all spheres.
एतौ जनपदौ स्फीतौ पूर्वमास्तां नरोत्तम ।
मलदाश्च करूषाश्च देवनिर्माण निर्मितौ ॥१/२४/१८॥
O, the best among men! these two broad countries Malada and Karusha were created by Devas.
ततः समृद्धान् शुभसस्यमालिनः
क्रमेण वत्सान् मुदितानुपागमत् ॥२/५२/१०१॥
Then he came to the happy Vatsa country, endowed with greenery and richness.
पाञ्चालदेशमासाद्य मध्येन कुरुजाङ्गलम् ।२/६८/१३॥
-
-
- after reaching Panchala country via Kurujangala.
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ब्रह्ममालान् विदेहान्श्च मालवान् काशिकोसलान् ।
मागधांश्च महाग्रामान् पुण्ड्रान् वङ्गान्स्तथैव च ॥४/४०/२२॥
(explore) Brahmamala, videha,malava,Kasi,Kosala, large villages of Magadha as well as Pundra and Vanga country.
मेखलानुत्कलान्श्चैव दशार्णनगराण्यपि ।
आब्रवन्तीमवन्तीं च सर्वमेवानुपश्यथ ॥
विदर्भानृष्टिकान्श्चैव रम्यान् माहिषकानपि ।
तथा वङ्गान् कलिङ्गांश्च कौशिकांश्च समन्ततः ॥४/४१/१०-११॥
See Mekhala, Utkala, and the city of Dasarna, Abravanti and Avanti. See also regions of Vidarbha, Rushtika, beautiful Mahishaka, Vanga, Kalinga and Koushika.
तथैवान्ध्रान्श्च पुण्ड्रान्श्च चोलान् पाण्ड्यान्श्च केरलान् ।४/४१/१३॥
(Explore) regions of Andhra, Pundra, Chola, Pandya and Kerala.
ततो हेममयं दिव्यं मुक्तामणिविभूषितम् ।
युक्तं कवाटं पाण्ड्यानां गता द्रक्ष्यथ वानराः ।४/४१/१९॥
O monkeys, then you will see the golden gate studded with pearls and gems of Pandya region.
सौराष्ट्रान् सह बाह्लीकान् चन्द्रचित्रान्स्तथैव च ।४/४२/६१॥
(explore) regions of Sourashtra, Chandrachitra and Bahlika.
7.2 Towns and villages
अयोध्या नाम नगरी तत्रासील्लोकविश्रुता ।१/५/६॥
There was city of Ayodhyā well known to all.
मिथिलाधिपतिं शूरं जनकं सत्यवादिनम् ।१/१३/२१॥
Lord of Mithila, Janaka who is always truthful.
तथा काशिपतिं स्निग्धं सततं प्रियवादिनम् ।१/१३/२३॥
There lord of Kashi, who always speaks pleasantly.
कुशांबस्तु महातेजा कौशाम्बीमकरोत् पुरीम् ।
कुशनाभस्तु धर्मात्मा पुरं चक्रे महोदयम् ॥१/३२/६॥
Kushamba built the city Kaushambi and Kushanabha built city Mahodaya.
असूर्तरजसो नाम धर्मारण्यम् महामतिः ।
चक्रे पुरवरं राजा वसु नाम गिरिव्रजम् ॥१/३२/७॥
Asurtarajas of great intellect built the city of Dharmaranya and king by name Vasu built Girivraja.
स राजा ब्रह्मदत्तस्तु पुरीमध्यवसत्तदा ।
काम्पिल्यां परया लक्ष्म्या देवराजो यथादिवम् ॥१/३३/१९॥
King Brahmadatta lived in city of Kampilya like the chief of Gods (Vishnu) with Lakshmi.
गङ्गाकूले निविष्टास्ते विशालां ददृशुः पुरीम् ।१/४५/९॥
THey saw the city of Vishala on the banks of Gaṅgā.
उभौ भरतशत्रुघ्नौ केकयेषु परन्तपौ ।
पुरे राजगृहे रम्ये मातामहनिवेशने ॥२/६७/७॥
Both Bharata and Shatrughna (stayed) in Kekaya kingdoom in the bautiful city of Rajagriha, in maternal grandparents’ place.
न्यन्तेनापरतालस्य प्रलम्बस्योत्तरं प्रति ।
निषेवमाणास्ते जग्मुर्नदीं मध्येन मालिनीम् ॥
ते हास्तिनपुरे गङ्गां तीर्त्वा प्रत्यङ्मुखा ययुः ।
पाञ्चालदेशमासाद्य मध्येन कुरुजाङ्गलम् ॥२/६८/१२-१३॥
They travelled along Malini river that flows between southern end of Aparatala mountain and the northern end of Pralamba mountain. They then crossed Gaṅgā at Hastinapura and travelled westward, passing through Panchala country and Kurujangala.
ते प्रसन्नोदकां दिव्यां नानाविहगसेविताम् ।
उपातिजग्मुर्वेगेन शरदण्डां जलाकुलाम् ॥
निकूलवृक्षमासाद्य दिव्यं सत्योपयाचनम् ।
अभिगम्याभिवाद्यं तं कुलिङ्गां प्राविशन्पुरीम् ॥
अभिकालं ततः प्राप्य ते बोधिभवनाच्च्युताः ।
पितृपैतामहीं पुण्यां तेरुरिक्षुमतीं नदीम् ॥
अवेक्ष्याञ्जलिपानांश्च ब्राह्मणान् वेदपारगान् ।
ययुर्मध्येन बाह्लीकान् सुदामानं च पर्वतम् ॥
विष्णोः पदं प्रेक्षमाणा विपाशां चापि शाल्मलीम् ।२/६८/१५-१९॥
They travelled beyond Sharadanda river which had clear water and which sheltered a large number of birds. They reached a holy tree called Satyopayachana, went round it with respect and then entered Kulinga city. After leaving behind Bodhibhavana they reached Abhikala and crossed the river Ikshumati dear to ancestors. Having observed Brahmins, well-versed in Vedas, who drank water with their palms they went through Bahlika seeing on the way Sudama mountain and Vishnupada and rivers Shalmali and Vipasha.
गिरिव्रजं पुरवरं शीघ्रमासेदुरञ्जसा ।२/६८/२१॥
They reached quickly the great city Girivraja.
Go: Rajagriha is called Girivraja here.
भरतः शोकसन्तप्तो गुरूनिदमथाब्रवीत् ।
नन्दिग्रामं गमिष्यामि सर्वानामन्त्रयेऽत्र वः ॥२/११५/२॥
Bharata burning with madness addressed the elders, “I will go to Nandigrama. You are all welcome there.”
मुरलीपत्तनं चैव रम्यं चैव जटापुरम् ।४/४२/१३॥
( In the western direction of Kishkindha) you will see Muralipattana and Jatapura.
तत्र प्राग्ज्योतिषं नाम जातरूपमयं पुरम् ।४/४२/३१॥
There you will see the city of Pragjyotisha.
Note: Pragjyotisha is normally associated with Eastern India, namely Assam. But here Valmiki mentions it in the Western direction!
ऐलधाने नदीं तीर्त्वा प्राप्य चापरपर्वतान् ।२/७१/३॥
-
-
- after crossing the river at Ailadhana and reaching western hills,
-
उपायात् राघवस्तूर्णं प्राग्वटे विश्रुते पुरे ।२/७१/९॥
Bharata quickly reached Pragvata, the famous town.
कलिङ्गनगरीं चापि प्राप्य सालवनं तदा ।
मैत्रे मुहूर्ते प्रययौ प्रयागवनमुत्तमम् ॥२/८९/२१॥
After reaching Kalinganagari and then the forest of Sala trees, he went to Prayaga forest at the auspicious time of Maitra.
7.3 Peoples
तस्या हुम्भारवोत्सृष्टाः पह्लवाः शतशो नृप ।१/५४/१८॥
O king, hundreds of Pahlavas were created by the “humbha” sound (of the holy cow).
भूय एवासृजत् घोरान् शकान् यवनमिश्रितान् ।१/५४/२१॥
Again she created the terrible Shakas mixed with Yavanas.
तैस्ते यवनकाम्बोजा बर्बराश्चाकुलीकृताः ।१/५४/२३॥
-
-
- Yavana, Barbara and Kamboja people were put to great torment by them.
-
अथ तत्र समासीनास्तदा दशरथम् नृपम् ।
प्राच्योदीच्याः प्रतीच्याश्च दाक्षिणात्याश्च भूमिपाः ॥
म्लेच्छाचार्याश्च ये चान्ये वनशैलान्तवासिनः ।२/३/२४-२५॥
Kings from the west, east, north and south and the chiefs of Mlecchas and other forest and mountain dwellers sat surrounding king Dasharatha.
द्राविडाः सिन्धु सौवीराः सौराष्ट्रा दक्षिणापथाः ।
वङ्गाङ्गमगधा मत्स्याः समृद्धाः काशिकोसलाः ॥२/१०/३७ ॥
Dravidas, Sindhu Souviras, Sourashtras, and those from the south, Vanga, Anga, Magadha, Matsya, Kasi and Kosala countries.
आममीनाशनाश्चापि किराता द्वीपवासिनः ।४/४०/२८॥
Kiratas who are island-dwellers and who consume raw fish.
तत्र म्लेच्छान् पुलिन्दान्श्च शूरसेनान्स्तथैव च ।
प्रस्थलान् भरतान्श्चैव कुरून्श्च सह भद्रकैः ॥
काम्बोजयवनान्श्चैव शकानां पत्तनानि च ।४/४३/११-१२॥
There (you will see) Mlecchas, Pulindas, Surasenas, Prasthalas, Bharatas, Kurus along with Bhadrakas, Kambojas and Yavanas.
उत्तराः कुरवस्तत्र कृतपुण्यप्रतिश्रयाः ।४/४३/३८॥
There lies Uttara Kuru country known for its holy abodes.
7.4 Travel routes
7.4.1 Rāma. Lakṣmaṇa and Visvāmitra go to Mithila
Starting from Ayodhyā they spend the first night on the banks of Sarayu near the confluence of Sarayu and Gaṅgā, situated in Anga country. Crossing Sarayu they enter the country called Malada and Karūṣa which was in those days being harassed by Tāṭakā. They then reach Siddhasrama, where Visvāmitra was performing the yajna. (1-23 to 29 sargas) From Siddhasrama they travel to Mithila, where on the way they halt on the banks of Shona for a night. The country around, which was once ruled by Kusha had 5 hills between which flowed the river Sumagadhi. After crossing Shona, they reached Gaṅgā on the banks of which they rested for the night. After crossing Gaṅgā they reached Vishala city on the northern banks of Gaṅgā. From Vishala they travelled to Mithila on the outskirts of which was Gautama’s hermitage.
Janaka’s messengers sent to fetch Dasaratha from Ayodhyā took three nights to cover the route. Janaka’s brother Kusadhwaja who ruled Kampilya was brought to Ayodhyā from Kampilya. ( 1-30 to 77)
7.4.2 Rāma’s travel to Chitrakuta
Rāma, Sītā and Lakṣmaṇa spend their first night of exile on the banks of Tamasa. Travelling beyond the borders of Kosala, they cross rivers Vedasruti, Gomati and syandikaa they reach Srungaverapura on the banks of Gaṅgā. After spending a night there they cross Gaṅgā and enter Vatsa country.
They next reach Bharadvāja hermitage, which was on the confluence of Yamuna and Gaṅgā. Ten krosas away from Bharadvāja hermitage was Citrakuta hill.
Bharadvāja directs them to travel on the banks of west-flowing Yamuna and then to cross Amsumati river. There would be a banyan tree and a krosa away from there one approaches a blue forest. That is the rout to Chitrakuta says Bharadvāja.
Rāma,Sītā and Lakṣmaṇa cross Yamuna and Amsumati and reach the banyan tree. They further travelled for a distance of a Krosa and moved around the Yamuna forest. Then they proceeded to Chitrakuta where river Malyavati flowed near by. (2- 46 to 57)
7.4.3 Messengers from Ayodhyā to Rajagriha,
They travelled along Malini to the south of Aparatala and to the North of Pralamba mountains and crossed Gaṅgā at Hastinavati. Travelling westward they reached Panchala country through Kurujangala. They reached Saradanda river. After paying due respects to a banyan tree on the western bank of Saradanda, they entered the city of Kulinga. Passing through the villages of Tejobhibhavana and Abhikala, they crossed river Ikshumati and reached the Sudama mountain in Bahlika country. After visiting the Vishnupada at the top of Sudama mountain and observing Vipasa, Salmali and other rivers they proceeded on a highway to reach Girivraja, the capital of Kekaya country. (2-68)
7.4.4 Bharata’s journey: Girivraja to Ayodhyā
Bharata travelling east from Girivraja he crossed rivers Sudama and Hladini and west flowing Shatadru.
Crossing another stream at village Ailadhana he reached Apara mountain. Crossing a river he reached Salyakarshana region lying in the south eastern direction. Taking a bath in Silavaha river he crossed Mahasaila mountain and reached Chaitraratha forest. He crossed Saraswathy and Gaṅgā and entered the northern part of Viramatsya country and then the Bharunda forest. After crossing river Kulinga, he crossed Yamuna. Finding that it was difficult to cross Gaṅgā at village Amsudhana, he crossed it at Pragvata city. He then crossed river Kuttikoshtika and reached village Dharmavardhana. Then he passed through villages Jambuprastha, south of Torana and Varutha. He travelled east to Ujjihana city and thence to village Sarvatirtha. Crossing river Uttanika and other streams he reached village Hastiprushtaka. Crossing river Kuttika, he crossed Kapivati at Lohitya.
Crossing river Sthanumati at Ekasala and river Gomati at Vinata he reached Kalinganagara and then Ayodhyā. He took seven days to reach Ayodhyā (having taken a longer and easier route.) (2-71)
7.4.5 Bharata’s journey to Chitrakuta
From Ayodhyā Bharata travels to the banks of Gaṅgā and reaches Sringaverapura. He crosses Gaṅgā and reaches Bharadvāja hermitage. Bharadvāja gives directions to reach Chitrakuta as follows: " At a distance of two and a half yojana’s from here is Chitrakuta mountain. To the north of it flows Mandakini. Between the mountain and the river is the hermitage of Rāma.” (2-92 to 93)
After visiting Atri’s hermitage they move to Dandaka forest where they meet sages in a group of hermitages. Then they travel to the hermitages of Sharabhanga and Sutikshna. They spend around ten years moving from hermitage to hermitage and again return to Sutikshna’s hermitage from where they travel to the hermitage of Agastya via the hermitage of Agastya’s brother. Agastya advises them to stay at a place called Panchavati, which was on the banks of Godavari. (3)
7.4.6 Rāma and Lakṣmaṇa travel in search of Sītā
Kabandha advises them to travel west and reach Pampa lake after crossing several hills. On the banks of Pampa lake was Matanga forest where Shabari, woman-sage stayed. Rishyamuka where Vali had taken refuge was near the Pampa lake.(3)
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It is also described as a sort of stone weapon studded with iron spikes. ↩︎