The World of Valmiki-36 volcanoमहता ज्वलता नित्यं अग्निनेवाग्निपर्वतः ।५/३५/४५॥Like a large volcano that is continuously emitting fire

earthquakeमहता भूमिकम्पेन महानिव शिलोच्चयः ।५/३५/४७॥Like large rock affected by an earthquake.
          6.0 Allusionsतत्र 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 body-less and therefore called Ananga from then.Where Manmatha became body-less 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 बुद्धःतथागतं नास्तिकमत्र विद्धि ।तस्मात् हि यः शक्यतमः प्रजानांस 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 Rama.
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 परिवर्जनीयम्अनीप्सनीयं स्वनवेक्षणीयम् ।प्राप्तोऽस्मि पाप्मानमिमं नरेन्द्रभ्रातुर्वधात्त्वाष्ट्रवधादिवेन्द्रः ॥पाप्मानमिन्द्रस्य मही जलं चवृक्षाश्च कामं जगृहुः स्त्रियश्च ।को नाम पाप्मानमिमं क्षमेतशाखामृगस्य 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.- - - - 

The World of Valmiki-35 Islandयत्नवन्तो यवद्वीपं सप्तराज्योपशोभितम् ।४/४०/३०॥(you will reach) Yava island which is adorned by seven kingdoms.


Mountains, Hills and forests
गोलांगूलानुचरितः वानरर्क्षनिषेवितःचित्रकूट 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॥Rama along with his brother reached Prasravana hill.
वसन् माल्यवतः पृष्ठे रामो लक्ष्मणमब्रवीत् ।३/२८/११॥Rama said to Lakshmana, 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 Rama 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. (Is it what is today, “Kuduremukh”?)
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. Rama traveled along seeing the colourful 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 (Ravana) that the army of Rama was staying near Suvela hill.
ततो रामः सुवेलाग्रं योजनद्वयमण्डलम् ।आरुरोह ससुग्रीवो हरियूथपसंवृतः ॥६/४०/१ ॥Then Rama along with Sugriva and surrounded by the monkey-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.- - - -

The World of Valmiki-34 Rivers and lakesजगाम तमसातीरं जाह्नव्यास्त्वविदूरतः ।१/२/३॥He (Valmiki) went to the banks of Tamasa river not far away from Ganga.
निविष्टः सरयूतीरे प्रभूतधनधान्यवान् ।१/५/५॥(Ayodhya), endowed with abundant wealth and grains on the banks of Sarayu -- - -
तौ प्रयान्तौ महावीर्यौ दिव्यां त्रिपथगां नदीम् ।१/२३/५॥The valorous two went to holy Ganga.
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 Ganga towards 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 traveled 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 Ganga.
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 Sita 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 absolutely 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, Sindhu 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. 
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The World of Valmiki-33 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 Koyashtibhaand 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 Rathangawhich 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.
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॥Lakshmana will serve you with devotion plump fish of types Rohita, Vakratunda and Nalaminaafter 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 Karandava 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 मानसवासलुब्धाःप्रियान्विताः 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 hawksand at the fifth fly vultures. Swans which are strong and valorous 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॥(Hanuman 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 Chakravaka, Karandava,Plava and Krouncha birds and boars and deer.
चन्द्रोदये समुद्भूतं प्रतिचन्द्रसमाकुलम् ।चण्डानिलमहाग्राहैः कीर्णं तिमितिमिङ्गिलैः ॥६/४/१११॥- - - full of large crocodilesswift 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 Konalakabirds and the cackle of Sarasa birds. - - - -

The World of Valmiki-32 Animals
वाजिवारणसम्पूर्णा गोभिरुष्ट्रैः खरैस्तथा ।१/५/१३॥(Ayodhya) 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 महामृगान्वराहमृश्यं पृषतं महारुरुम् ।आदाय मेध्यं त्वरितं बुभुक्षितौवासाय 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 marvelous.
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 traveled south, Ravana 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. - - - -

The World of Valmiki-31Plants (continued)
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॥
- -  this flowered Gajapushpi which looks nice- - -

मालतीकुन्दगुल्मैश्च सिन्धुवारैः कुरण्टकैः ।
कदम्बार्जुनसर्जैश्च पुष्पितैरुपशोभितम् ॥४/२७/९-१०॥
- - - adorned by shrubberies of Malati and Kunda, Sindhuvara, Kurantaka, Kadamba, Arjuna and Sarja which are in bloom- - 

चम्पकैस्तिलकैस्तालैस्तमालैरतिमुक्तकैः ।
पद्मकैः सरलैश्चैव अशोकैश्चैव शोभिताम् ॥
वानीरैस्तिनिशैश्चैव वकुलैः केतकैर्धवैः ।
हिन्तालैस्तिरिटैर्नीपैर्वेत्रकैः कृतमालकैः ॥४/२७/१७-१८॥
- - - adorned by Campaka, Tilaka, tala, Tamala, Atimuktaka, Padmaka, Sarala, Asoka, Vanira, Tinisha, Vakula, Ketaka, Dhava, Hintala, Tirita, Nipa, Vetraka, Krutamalaka - -

असनाः सप्तपर्णाश्च कोविदाराश्च पुष्पिताः ।४/३०/६२॥
- - - flowered trees such as Saptaparna, Kovidara and Asana - - -

सालान्स्तालान्स्तमालान्श्च पुन्नागान् वञ्जुलान् धवान् ।
चंपकान् नागवृक्षान्श्च कर्णिकारान्श्च पुष्पितान् ॥४/५०/२५॥
- -  Sala, Tala, Tamala, Punnaga, Vanjula, Campaka, Nagavruksha and flowered Karnikara - - -

स केतकोद्दालकनारिकेले महाभ्रकूटप्रतिमो महात्मा ।५/१/२११॥
- - - The great (Hanuman) who looked like a mass of clouds (landed on ground) rich with Ketaka, Uddalaka and Coconut trees.

सरलान् कर्णिकारान्श्च खर्जूरान्श्च सुपुष्पितान् ।
प्रियालान् मुचुलिदान्श्च कुटजान् केतकानपि ॥
प्रियङ्गून् गन्धपूर्णान्श्च नीपान् सप्तच्छदान्स्तथा ।
असनान् कोविदारान्श्च करवीरान्श्च पुष्पितान् ॥५/२/९-१०॥
- - - Sarala, Karnikara, Kharjura, Priyala, Muculinda, Kutaja, Ketaka, fragrant Priyangu, Nipa, Saptaparna, Asana, Kovidara, Karavira - - -

सालानशोकान् भव्यान्श्च चंपकान्श्च सुपुष्पितान् ।
उद्दालकान् नागवृक्षान् चूतान् कपिमुखानपि॥५/१४/३॥
- - - 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 Ganga 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.
- - - -

The World of Valmiki-30 5. Nature
Trees and plants(Note:  No attempt is made to provide common English or botanical names for the names of trees and plants except for the very well known like mango,plantain etc.)
शालितण्डुलसंपूर्णामिक्षुकाण्डरसोदकाम् ।१/५/१७॥(Ayodhya is) rich in riceand 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॥Lakshmana prepared a comfortable seat for Sita 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 Bharadwaja, 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 Bharadwaja.
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-luminescence.
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॥(Rama 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 Madhukatrees 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 plantaingroves 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॥(Ravana 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 Tamalatree 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॥ ( Rama addresses trees). O Kadamba, Tell me if you know where Sita, 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 Rama 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, Nicuhula, Ashoka, Saptaparna --.- - - -

The World of Valmiki-29 Code of conduct:Bharata takes vows in front of Kausalyaप्रेष्यं पापीयसां यातु सूर्यं च प्रति मेहतु ।हन्तु पादेन गां सुप्तम् यस्यार्योऽनुमते गतः ॥२/७५/२१॥May the person with whose concurrence the noble Rama 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 repetitive 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 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 dakshina 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 publicize 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 abandoned the soul.पुत्रदारैश्च भृत्यैश्च स्वगृहे परिवारितः ।स एको मृष्टमश्नातु यस्यार्योऽनुमते गतः ॥When 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 fulfillment.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 periodsधर्मदारान् परित्यज्य परदारान्निषेवताम् ।त्यक्तधर्मरतिर्मूढो यस्यार्योऽनुमते गतः ॥Having abandoned interest in dharma and being foolish, let him neglect his lawful wives and indulge 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 quarreling.- - - -

The World of Valmiki-28
Rama 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.


A disillusioned Lakshmana laments on the futility of following dharma,seeing Rama grieving over the news that Sita is beheaded by Indrajit
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, Ravana should have gone to hell and you following dharma should not come  to grief. As he (Ravana) 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 emanating 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 scholarly. 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.- - - -

The World of Valmiki-27
Jabali preaches Lokayata philosophy to Rama: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 attached 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 Ayodhya 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 Ayodhya 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 person’s 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. 
 Rama's reply to Jabali:
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 truthfulness. 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 प्रजानांन 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 adherence to Vedic dharma.- - - -

The World of Valmiki-26 4.0 Philosophy, Religion and Code of Conduct.
Rama talks of fate while consoling Lakshmana:
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 am 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 of troubling me in presence of her husband like an uncultured woman? 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.
Rama 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 old age 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 getting 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 gray, man gets affected by old age. 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 travelers 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 one’s desires (compatible with dharma). Man is indeed a seeker of happiness.- - - -

The World of Valmiki-25 warfarewrestlingमण्डलानि 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, Sugriva and Ravana, both experts in the art of battling took different postures and executed different movements. They moved zigzag in 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 attack the opponent’s shanks they hopped bent low. They extended their arms to catch the opponent's arms. To avoid the opponent’s 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.]- - - -

The World of Valmiki-24 Consultationत्रिविधाः 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. 
Member of assemblyन चुक्रुशुः नानृतमाह कश्चित्सभासदो नापि जजल्पुरुच्चैः ।६/११/३१॥No one shouted no one uttered lies and the members of the assembly did not speak loudly.
Attendantयो 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.- - - - 

The World of Valmiki-23  Ministerविद्याविनीता 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 strengthening 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 single 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 all-round 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 the 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 self respect.
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॥Ravana, your ministers who do not control you for having gone astray deserve to be killed but are not killed. Good ministers should control 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 fulfilled 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 सुहृद्भिःसमेत्य सर्वैः परिपूर्णकामैः ।निगृह्य राजा परिरक्षितव्योभूतैर्यथा भीमबलैर्गृहीतः ॥६/१४/१९॥Friends who have got all their desires fulfilled (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.
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The World of Valmiki-22King and Leader (Continued)


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, tranquil like the ocean and punishing like death. O rakshasa, therefore under 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 Ravana, 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.- - - -

The World of Valmiki-21 King and Leader (Continued)

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 Ayodhya, 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 Ayodhya 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 side 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 learned 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 olden, 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 following fourteen vices of a king, namely, atheism, untruth, anger, carelessness, procrastination, 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 actions 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 auspicious things. I hope you do not enjoy any delicious food all alone and that you share it with those who seek it.- - - - 

The World of Valmiki-20
3.0 StatecraftAdministration
King and Leaderसङ्ग्रामात् पुनरागम्य कुञ्जरेणरथेन वा ।पौरान् स्वजनवन्नित्यं कुशलंपरिपृच्छति ॥पुत्रेष्वग्निषु दारेषु प्रेष्यशिष्यगणेषुच ।निखिलेनानुपूर्व्याच्च पिता पुत्रानिवौरसान्॥शुश्रूषन्ते च वः शिष्याः कच्चित्कर्मसु दंशिताः ।इति नः पुरुषव्याघ्रः सदा रामोऽभिभाषते॥व्यसनेषु मनुष्याणां भृशं भवतिदुःखितः ।उत्सवेषु च सर्वेषु पितेव परितुष्यति॥सत्यवादी महेष्वासो वृद्धसेवीजितेन्द्रियः ।स्मितपूर्वाभिभाषी च धर्मं सर्वात्मनाश्रितः ॥सम्यग्योक्ता श्रेयसां च न विगृह्यकथारुचिः।उत्तरोत्तरयुक्तौ च वक्ता वाचस्पतिर्यथा॥२/२/३९-४४॥(Rama), while returning froma battle riding an elephant or in a chariot, he asks the citizens (he meets onthe way)  in detail and from thebeginning their welfare about their children, their sacrificial fires, theirwives, their errand-runners and their disciples as if they are his kith. He, a tigeramong men, asks us often, "Do your disciples serve you well and are theyhurt (by bites etc.) while attending to their duties?". He becomesextremely sad when he learns of peoples' difficulties. Like a father herejoices at all their festivities. He speaks truth, is a fine archer, attendsto the old, has control over his senses, smiles before he speaks and followsdharma from his heart. He accomplishes beneficial acts and does not relishheated arguments. Like Brihaspati he is extremely good in repartee.
नास्य क्रोधः प्रसादश्च निरर्थोऽस्तिकदाचन ।हन्त्येव नियमाद्वध्यान् न वध्येन च कुप्यति ॥युनक्त्यर्थैः प्रहृष्टश्च तमसौयत्र तुष्यति ॥२/२/४७-४८॥Neither his anger nor hisbenevolence goes waste any time. He does destroy those who ought to bedestroyed 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 कुलपुत्रोबहुश्रुतः ।अनसूयुरनुद्रष्टा सत्कृतस्तेपुरोहितः ॥कच्चिदग्निषु ते युक्तो विधिज्ञोमतिमानृजुः ।हुतं च होष्यमाणम् च काले वेदयतेसदा ॥कच्चिद्देवान् पितॄन मातॄः गुरून्पितृसमानपि ।वृद्धांश्च तात वैद्यांश्च ब्राह्मणांश्चाभिमन्यसे॥इष्वस्त्रवरसंपन्नं अर्थशास्त्रविशारदम्।सुधन्वानमुपाध्यायं कच्चित्त्वंतात मन्यसे ॥कच्चिदात्मसमाः शूराः श्रुतवन्तोजितेन्द्रियाः ।  कुलीनाश्चेङ्गितज्ञाश्च कृतास्तेतात मन्त्रिणः ॥Do you honour your priest (sonof Vasishtha), who is endowed with humility, who is well read, who is notjealous of others and who is skilled in sacred rites? Have you assigned anintelligent and straight forward person who knows all the rites, who knows intime what has been offered to the fire and what is being offered to the fire, toattend to your sacred fires? Do you respect the divine beings, fathers, mothers,teachers who are equivalent to fathers, old men, physicians and Brahmins? Doyou respect your teacher who is well versed in archery and who is an expert inmatters of finance? Have you engaged people as brave as yourself, well versedin the Vedas, who have a good control over their senses, who have a goodheritage and who understand the intentions behind facial expressions as your counselors?
मन्त्रो विजयमूलं हि राज्ञांभवति राघव ।सुसंवृत्तो मन्त्रधरैरमात्यैःशास्त्रकोविदैः ॥कच्चिन्निद्रावशं नैषीः कच्चित्कालेप्रबुध्यसे ।कच्चिच्चापररात्रेषु चिन्तयस्यर्थनैपुणम्॥काच्चिन्मन्त्रयसे नैकः कच्चिन्नबहुभिः सह ।कच्चित्ते मन्त्रितो मन्त्रोराष्ट्रं न परिधावति ॥कच्चिदर्थं विनिश्चित्य लघुमूलंमहोदयम् ।क्षिप्रमारभसे कर्तुं न दीर्घ्यसिराघव ॥कच्चित्ते सुकृतान्येव कृतरूपाणिवा पुनः ।विदुस्ते सर्वकार्याणि न कर्तव्यानिपार्थिवाः ॥O, scion of Raghu, consultationsare at the root of victory for kings. Are you surrounded by competent ministerswho know how to hold consultations? I hope you do not sleep excessively and youget up well in time. I hope you think about finance matters late in the night. Ihope you do not hold consultations with only one person nor with too manypersons. I hope your secret consultations do not spread all over the state. Afterdeciding what to do that starts in a small way bur yields big results, I hopeyou start quickly and do not delay the matter. I hope your vassals come to knowof an action only when it is completed or is under completion and not before itis started.
कच्चिन्न तर्कैर्युक्त्या वाये चाप्यपरिकीर्तिताः ।त्वया वा तव वामात्यैः बुध्यतेतात मन्त्रितम् ॥कच्चित्सहस्रान् मूर्खाणां एकमिच्छसिपण्डितम् ।पण्डितो ह्यर्थकृछ्रेषु कुर्यान्निःश्रेयसंमहत् ॥सहस्राण्यपि मूर्खानां यद्युपास्तेमहीपतिः ।अथवाप्ययुतान्येव नास्ति तेषुसहायता ॥एकोऽप्यमात्यो मेधावी शूरो दक्षोविचक्षणः ।राजानम् राजपुत्रं वा प्रापयेन्महतींश्रियम् ॥कच्चिन्मुख्या महत्स्वेव मध्यमेषुच मध्यमाः ।जघन्यास्तु जघन्येषु भृत्याःकर्मसु योजिताः ॥अमात्यानुपधातीतान् पितृपैतामहान्शुचीन् ।श्रेष्ठान् श्रेष्ठेषु कच्चित्त्वंनियोजयसि कर्मसु ॥I hope what you or yourministers have planned but has not been announced will not be known to otherseither through reasoning or through trickery. I hope you prefer one wise personto thousands of fools. In times of financial difficulties, one wise person canbring great glory. If a king has thousands, nay ten thousands of fools, no helpis rendered by them. One minister who is intelligent, brave, efficient andcapable can bring to the king or to the prince great wealth. I hope you entrustvery important works to the best persons, works of medium importance to personsof medium calibre and the least important works to persons of low calibre. Ihope you employ the best ministers who have passed tests of loyalty, who are ofclean conduct and who are attached to us over generations for the best jobs.   
कच्चिन्नोग्रेण दण्डेन भृशमुद्वेजिताःप्रजाः ।राष्ट्रे तवानुजानन्ति मन्त्रिणःकैकयीसुत ॥कच्चित्त्वां नावजानन्ति याजकाःपतितं यथा । उग्रप्रतिग्रहीतारं कामयानमिवस्त्रियः ॥उपायकुशलं वैद्यं भृत्यसन्दूषणेरतम् ।शूरमैश्वर्यकामं च यो न हन्तिस वध्यते ॥कच्चिद्धृष्टश्च शूरश्च मतिमान्धृतिमान् शुचिः ।कुलीनश्चानुरक्तश्च दक्षः सेनापतिःकृतः ॥बलवन्तश्च कच्चित्ते मुख्या युद्धविशारदाः।दृष्टापदाना विक्रान्ताः त्वयासत्कृत्य मानिताः ॥O son of Kaikeyi, I hopeenraged by severity of punishment, citizens do not show disrespect to yourministers in the country. I hope you are not despised for being too harsh incollecting taxes just as those engaged in sacrificial rites despise a fallenperson or like women who despise lustful men who employ force. One who does notdestroy a person who is well versed in diplomacy, who is clever and engages infinding faults with servants, who is brave and seeks wealth gets destroyed. Ihope 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 theChief 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 चयथोचितम् ।सम्प्राप्तकालं दातव्यं ददासिन विलम्बसे ॥कालातिक्रमाणाच्चैव भक्तवेतनयोर्भृताः।भर्तुः कुप्यन्ति दुष्यन्ति सोऽनर्थःसुमहान् स्मृतः ॥कच्चित्सर्वेऽनुरक्तास्त्वांकुलपुत्राः प्रधानतः ।कच्चित्प्राणान्स्तवार्थेषु सन्त्यजन्तिसमाहिताः ॥कच्चिज्जानपदो विद्वान् दक्षिणःप्रतिभानवान् ।यथोक्तवादी दूतस्ते कृतो भरतपण्डितः ॥कच्चिदष्टादशेऽन्येषु स्वलक्षेदशपञ्च च ।त्रिभिस्त्रिभिरविज्ञातैः वेत्तितीर्थानि चारकैः ॥I hope you pay the soldierstheir due share and salary in time and do not delay. If payment is delayedthose who serve get enraged and hate you and that can be a great calamity. Ihope all the nobles are devoted to you and are willing to lay down their livesfor your sake. Bharata, I hope you have employed an intelligent and smart well-readnative who is courteous and who correctly conveys the communication as yourmessenger. I hope you get to know the happenings in respect of 18posts of your enemies and 15 posts of your side througha pair of three spies unknown to each other. [ Accordingto Govindaraja, the eighteen posts are मन्त्रि (Counsellor),पुरोहित (Chief priest), युवराज (CrownPrince), सेनापति (Chief of the army), दौवारिक(In charge of palace security) , अन्तर्वंशिक (Incharge of harem), कारागाराधिकृत (Jail superintendent), 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 Civildepartments), सभ्य ( Assembly manager), धर्माध्यक्ष(Civil Judge), दण्डपाल (Magistrate), दुर्गपाल( Superintendent of hills and forests), राष्ट्रान्तपाल (Bordersecurity). The first 3 posts namely that of Counselor, ChiefPriest and Crown Prince of ones own side are excluded from surveillance.] - - - - 

The World of Valmiki-19

Music

प्रजगुः देवगन्धर्वा वीणाः प्रमुमुचुः स्वरान् ।
स शब्दो द्यां च भूमिं च प्राणिनां श्रवणानि च ।
विवेशोच्चारितः श्लक्ष्णः समो लयगुणान्वितः ॥२/९१/२७॥
Devas and gandharvas sang. Musical notes emanated from Vinas. 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॥
(Hanuman 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॥
(Hanuman) heard melodious music embellished by notes of high, medium and low pitch.


Musical instruments

दुन्दुभीभिः मृदङ्गैश्च वीणाभिः पणवैस्तथा ।
नादितां भृशमत्यर्थं पृथिव्यां ताममनुत्तमाम् ॥।१/५/१८॥
(Dasaratha ruled over Ayodhya) 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 Ravana) 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   

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॥
(Hanuman 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.


Miscellaneous
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."

Scare-crow
नालं युद्धाय वै रक्षो महतीयं बिभीषिका ।६/६६/६॥
This Rakshasa is not for fighting he is a big scare-crow.

Bouncing ball
जगाम खं कन्दुकवज्जवेन पुनश्च रामेण समाजगाम ।६/६७/३८॥
He went up the sky with speed and came back like a ball.

World-map on a carpet(?)
महत्या कुथयास्तीर्णां पृथिवीलक्षणाङ्कया ।५/९/२५॥
(Hall) covered with a large carpet bearing the markings of the world.

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.- - - -





 

The World of Valmiki-18Astronomy 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 Rama, 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 (Viswamitra) 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 Rama, the great among men and the foremost among holders of Dharma and resplendent 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 Rama 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॥
Rama! The astrologers say that my star is under the influence of the sun, Mars and Rahu, the planets that forebode 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 Rama was born, arrangements for Rama'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 deity 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 (Sita) like a big meteor attacking Rohini star.

माला ग्रहाणामिव चन्द्रसूर्यौ ।३/२३/३४॥
Like Sun and moon besieged by a series of planets.
 स ताराग्रहनक्षत्रं नभश्चाप्यवसादयेत् ।३/३१/२४॥
He (Rama) 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 Rama single handed while standing on the ground.

तामपश्यत् ततो बालां राजपुत्रीं यशस्विनीम् ।
रोहिणीं शशिना हीनां ग्रहवत् भृशदारुणः ॥३/४६/६॥
(Ravana) saw (Sita) 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 Sita like Saturn would the Chitra star.

जग्राह रावणः सीतां बुधः खे रोहिणीमिव ।३/४९/१६॥
Ravana held Sita like Saturn would the Rohini star in the sky.

विन्दो नाम मुहूर्तोऽसौ न च काकुत्स्थ सोऽबुधत् ।३/६८/१३॥
Rama, that moment was in Vinda Muhurta and he did not know that.

ततस्सुतुमुलं घोरं वालिसुग्रीवयोरभूत् ।
गगने ग्रहयोर्घोरं बुधाङ्गारकयोरिव ॥४/१२/१७॥
Then Vali and Sugriva 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 Sita 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 (Hanuman)   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॥
( Hanuman flew in the skies) decorated by Planets, Zodiacal constellations, Moon, Sun and stars.

ग्रस्यमानं यथा चन्द्रं पूर्णे पर्वणि राहुणा ।४/१/१९६॥
(Charanas saw Hanuman falling into the mouth of Simhika) like the moon being swallowed by Rahu on the Full moon.

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 Hanuman 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 Vishakha stars which are associated with our great Ikshvaku family are shining 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 ॥
Lakshmana, 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 Rama attacked by Rahu-like Ravana, 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 Rama, the elder brother of Lakshmana reached the hermitage of Bharadwaja and bowed to the sage on the fifth day after completing fourteen years. 
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The World of Valmiki-17
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 (Rama) 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.]

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