The World of  Valmiki-16 2.0 Knowledge base
The Vedas
कौसल्यां च य आशीर्भिः भक्तः पर्युपतिष्ठति ।
आचार्यस्तैत्तिरीयाणामभिरूपश्च वेदवित् ।२/३२/१५॥
That worthy preceptor who attends on Kausalya with benedictions and who is well versed in the Vedas and who teaches Taittiriya rescension of Krishna-Yajurveda- - - .

ये चेमे कठकालापा बहवो दण्डमाणवाः ॥२/३२/१८॥
These religious students carrying staff who study Katha and Kalapa rescensions of the Vedas - - - .

नानृग्वेदविनीतस्य नायजुर्वेदधारिणः ।
नासामवेदविदुषः शक्यमेवं प्रभाषितुम् ॥४/३/२९॥
It is not possible for a person who is not well versed in Rigveda, Yajurveda and Samaveda  to speak like this.


Vedangas

त्र्यहोऽश्वमेधः संख्यातः कल्पसूत्रेण ब्राह्मणैः ।१/१४/४०॥
In Kalpasutra and in Brahmanas  Savana process is allotted three days in Asvamedha(Horse-sacrifice).

नूनं व्याकरणं कृत्स्नमनेन बहुधा श्रुतम् ।
बहु व्याहरतानेन न किञ्चिदपभाषितम् ॥
न मुखे नेत्रयोर्वापि ललाटे च भ्रुवोस्तथा ।
अन्येष्वपि च गात्रेषु दोषः संविदितः क्वचित् ॥
अविस्तरमसंदिग्धमविलम्बितमद्रुतम् ।
उरःस्थं कण्ठगं वाक्यं वर्तते मध्यमे स्वरे ॥
संस्कारक्रमसम्पन्नामद्रुतामविलम्बिताम् ।
उच्चारयति कल्याणीं वाचं हृदयहारिणीम् ॥
अनया चित्रया वाचा त्रिस्थानव्यञ्जनस्थया ।
कस्य नाराध्यते चित्तमुद्यतासेररेरपि ॥४/३/३०-३४॥
This person must have studied  Vyakarana (grammar) well. Although he spoke a lot, not a single word was wrongly used. No wrong gestures were made in the mouth,eyes,fore-head, eye-lashes and other limbs. He speaks not too much in detail yet not ambiguously, not too fast, not too slow. He speaks with a medium tone that emanates from the chest and the throat. He speaks in an enchanting auspicious manner. Even an enemy who has raised his sword will be pleased by his colourful speech which emanates from the three regions(Chest,throat and head).

गर्भस्थजन्तोरिव शल्यकृन्तः ।५/२८/६॥
- - - like a surgeon cuts the limbs of a (lifeless) foetus in the womb.


Physiognomy , body proportions and anatomy

विपुलांसो महाबाहुः कम्बुग्रीवः शुभाननः ।
गूढजत्रुः सुताम्राक्षो रामो नाम जनैः श्रुतः ॥
दुन्दुभिस्वननिर्घोषः स्निग्धवर्णः प्रतापवान् ।
समश्च सुविभक्ताङ्गो वर्णं श्यामं समाश्रितः ॥
त्रिस्थिरः त्रिप्रलंबश्च त्रिसमस्त्रिषु चोन्नतः ।
त्रिताम्रस्त्रिषु च स्निग्धः गंभीरस्त्रिषु नित्यशः ॥
त्रिवलीमान् त्र्यवनतः चतुर्व्यङ्गः त्रिशीर्षवान् ।
चतुष्कलश्चतुर्लेखः चतुष्किष्कुश्चतुस्समः ॥
चतुर्दशसमद्वन्द्वः चतुर्दंष्ट्रश्चतुर्गतिः ।
महोष्ठहनुनासश्च पञ्चस्निग्धोऽष्टवंशवान् ॥
दशपद्मो दशबृहत् त्रिभिर्व्याप्तो द्विशुक्लवान् ।
षडुन्नतो नवतनुः त्रिभिर्व्याप्नोति राघवः ॥५/३५/१६-२०॥
Called by people by the name Rama, he has broad shoulders. long arms, auspicious face, hidden collar-bone, fine coppery eyes, has a voice like that of a dundubhi drum, has an oily colour, has well-proportioned limbs and is dark in colour. He has stiffness in three ( chest, wrist and fist); three of his parts are long (eye-brows, arms and testicles); three of his parts are levelled (hair lock, testicles and knees); three of his parts are elevated (abdomen, chest and navel); has three parts looking coppery ( edges of eyes, nails and palms and soles); has three parts slippery (hair, lines on the soles, tip of the genital); has gravity in three parts (voice, navel and gait); has three folds (in neck and in abdomen); three of his parts are depressed ( the middle of the soles, lines on the soles, nipples); small in four parts ( neck, genital, hips and shanks); his head has three of a distinctive feature (three whorls); has four lines (at the root of the thumb) a feature indicating that he is well versed in the four Vedas; has four lines (on the forehead indicating long life); his height is four kishkus ( 24 angulas make a kishku); has four pairs of equal size (cheeks, arms, thighs and shanks); has fourteen well matched pairs (eyebrows, nostrils, eyes, ears, lips, nipples, elbows, wrists, knees, testicles, loins, hands, feet and thighs); has four   canine teeth, has four gaits ( resembling those of lion, bull, elephant and tiger); has heavy lips, jaws and nose; has five aspects smooth ( speech, face, teeth, skin and hair); has ten features resembling lotus (  face, eyes, mouth, tongue, palate, lips, breasts, nails, hands and legs); has ten broad limbs ( head, fore head, ears, neck, chest, heart, abdomen, hands and legs); he is renowned for three of his qualities ( brilliance, fame and wealth); he is white ( pure) in two aspects (paternal and maternal ancestry); six of his limbs are elevated ( sides, chest, abdomen, nose, shoulders and forehead); nine of his limbs are thin, sharp or smooth ( hair on the head, moustache, beard, body-hair, skin, nails, finger joints, genital and intellect); He attends to dharma,artha and kama in three parts of the day ( morning, forenoon and afternoon ). [ 1.Valmiki has constructed these verses like a riddle for his future commentators to unravel and the commentators seem to have successfully done their job. They extensively quote from Samudrikashastra to support their unravelling. 2. There are some inconsistencies in the above description. Commentators take pains to explain them.]

यकृत्प्लीहमथोत्पीडं हृदयं च सबन्धनम् ।
अन्त्राण्यपि तथा शीर्षं खादेयमिति मे मतिः ॥५/२४/४०॥
I think I should eat the liver, spleen, the heart with its connections, the intestines and the head.

सत्यनामानि पद्मानि स्त्रीणामुक्तानि लक्षणैः ।
तान्यद्य निहते रामे वितथानि भवन्ति मे ॥
केशाः सूक्ष्माः समा नीला भ्रुवौ चासंहते मम ।
वृत्ते चारोमशे जङ्घे दन्ताश्चाविरला मम ॥
शङ्खे नेत्रे करौ पादौ गुल्फौ ऊरू च मे चितौ ।
अनुवृत्तनखाः स्निग्धाः समाश्चाङ्गुलयो मम ॥
स्तनौ चाविरलौ पीनौ ममेमौ मग्नचूचुकौ ।
मग्ना चोत्सङ्गिनी नाभिः पार्श्वोरस्काश्च मे चिताः ॥
ममवर्णो मणिनिभः मृदून्यङ्गरुहाणि च ।
प्रतिष्ठितां द्वादशभिः मामूचुः शुभलक्षणाम् ॥
समग्रयवमच्छिद्रं पाणिपादं च वर्णवत् ।
मन्दस्मितेत्येव च मां कन्यालक्षणिनो द्विजाः ॥६/४८/८-१३॥
The truthful lotus marks for a (divine) woman have become false now that Rama is dead. My hair is fine dark and uniform, my eye-brows are not joined, my shanks are hairless and round, me teeth are closely set, the forehead bones, eyes, hands, feet, ankles and thighs are even shaped, my nails are rounded and my fingers are glossy and even. My breasts are heavy and close together and my nipples are depressed. The navel is deep and my breasts and flanks are well developed. My colour is that of a pearl and my body-hair is very soft. The Brahmins who know the marks of girls told me that I have very auspicious marks and would be smiling as my toes and the sole of the feet touch the ground evenly.
- - - -

The World of Valmiki-15
Tools

धनुरादाय सगुणं खनित्रपिटकाधरः ।
अग्रतस्ते गमिष्यामि पन्थानं तव दर्शयन् ॥२/३१/२५॥
Carrying a stringed bow, a pickaxe and a basket I will go in front showing you the way.

तत्रासीत् पिङ्गलो गार्ग्यः त्रिजटो नाम वै द्विजः ।
क्षत्रवृत्तिः वने नित्यं फालकुदाललाङ्गली ॥२/३२/२९॥
There was a Brahmin of Gargya lineage by name Trijata pale in colour who had lost his (normal) means of livelihood and who carried an axe, a spade and a ploughshare.

केचित् कुठारैः टङ्कैश्च दात्रैः छिन्दन् क्वचित् क्वचित् ।२/८०/६॥
Some cut them down with axes, hatchets and sickles.

Weapons

दंष्ट्राभिः बहुभिः शूरैः शूलपट्टिशपाणिभिः ।
रक्षितां राक्षसैर्घोरैः गुहामाशिविषैरिव ।।५/२/२५॥
(He saw the city), which was protected by terrible looking tusked rakshasa's wielding Shoola (spike) and pattisha in the manner a cave is protected by snakes. 

शक्तिवृक्षायुधांश्चैव शूलपट्टिशधारिणः ।
क्षेपणीपाशहस्तान्श्च ददर्श स महाकपिः ॥५/४/२१॥
The great monkey saw them carrying Shakti, trees, Shoola, pattisha, kshepani(javelin) and paasha( perhaps a leather-whip).

समाधिसंयोगविमोक्षतत्त्ववित्
शरानथ त्रीन् कपिमूर्ध्न्यताडयत् ।५/४७/१४॥
(Aksha), who was well versed in fixing his gaze on the target, to fit an arrow to the bow and release it hit the head of the monkey with
three arrows.

तत्रेषूपलयन्त्राणि बलवन्ति महान्ति च ।६/३/१२॥
There were strong and large mechanical contrivances (catapults) which could throw darts and stones.

शतशो रचिता वीरैः शतघ्न्यो रक्षसां गणैः ।६/३/१३॥
Hundreds of Shataghnee's (Literally mens "kills in hundreds". Thought to be a spiked heavy iron ball.) have been manufactured by the brave rakshasa's.

द्वारेषु तासां चत्वारः संक्रमाः परमायताः ।
यन्त्रैरुपेता बहुभिः महद्भिः गृहपङ्क्तिभिः ॥६/३/१५॥
At the gate ways there are four draw-bridges which have several mechanical contrivances and great rows of houses.

अभिलक्ष्येण तीव्रेण कुम्भेन निशितैः शरैः ।
आचितास्ते द्रुमा रेजुः यथा घोराः शतघ्नयः ।६/७६/६८॥
The trees covered all over by the arrows shot by the fierce Kumbha looked like terrible shataghnees.

असिभिः पटिशैः शूलैः गदाभिः मुसलैः हलैः ।
शक्तिभिः तीक्ष्णधाराभिः महद्भिः कूटमुद्गरैः ॥
यष्टिभिः विविधैः चक्रैः निशितैश्च परश्वधैः ।
भिन्दिपालैः शतघ्नीभिः अन्यैश्चापि वरायुधैः ॥६/९५/२५-२६॥
(The rakshasas came out roaring) carrying swords, pattishas, spikes, maces, long wooden pestles, ploughs, sharp edged spears, hammers, staff of varied kind, discuses, sharp battle axes, slings, shataghnees and other valued weapons.

Transport

तं प्रयान्तं मुनिवरमन्वयादनुसारिणाम् ।
शकटीशतमात्रं च प्रयाणे ब्रह्मवादिनाम् ॥१/३१/१७॥
Hundreds of carts of his Brahmin(Vedic exponents) followers followed the great sage (Viswamitra) on his journey.

समाहिता वेदविदो ब्राह्मणा वृत्तसम्मताः।
गोरथैर्भरतं यान्तमनुजग्मुर्महात्मनः ॥ २/८३/१६॥
The great Brahmins, who were versed in the Vedas, who were respected for their conduct and and were composed followed Bharata in bullock carts.

Rural folk

ज्ञातयश्चापि योधाश्च मित्राणि सुहृदश्च नः ।
त्वामेव हि प्रतीक्षन्ते  पर्जन्यमिव कर्षकाः ।२/११२/१२॥
Our relatives, soldiers and friends are waiting for you like farmers look forward to the rains.

Hermit and hermitage

Hermit

वैखानसा वालखिल्या सम्प्रक्षाला मरीचिपाः ।
अश्मकुट्टाश्च बहवः पत्राहाराश्च तापसाः ॥
दन्तोलूखिलिनश्चैव तथैवोन्मजकाः परे ।
गात्रशय्या अशय्याश्च तथैवानवकाशिकाः ॥
मुनयः सलिलाहारा वायुभक्षास्तथापरे ।
आकाशनिलयाश्चैव तथा स्थण्डिलशायिनः ।
तथोर्ध्ववासिनो दान्ताः तथार्द्रपटवाससः ।
सजपाश्च तपोनिष्ठाः तथा पञ्चतपोऽन्विताः ॥३/६/२-५॥
The Vaikhanasas (born of Brahma's nails), Valakhilyas ( born of Brahma;s hair), sages who washed their vessels without keeping anything for another time, those who lived off leaves, those who lived on suns rays, those who powdered grains by stones for their food, those who who used teeth as mortar and pestle, those who did penance in water, those who used their own limbs as bed, those who never used a bed, those who had no spare time due to their penances, those who took water for food, those who lived off air only, those for whom open-sky was the residence, those who slept on ground, those  who lived in high altitudes, those who lived wearing a wet cloth, those who were engrossed in their penances, those who did penance sitting at the centre of four fires and looking at the sun, (all these came and met Rama.)

Hermitage

स तत्र ब्रह्मणः स्थानं अग्नेः स्थानं तथैव च ।
विष्णोः स्थानं महेन्द्रस्य स्थानं चैव विवस्वतः ॥
सोमस्थानं भगस्थानं स्थानं कौबेरमेव च ।
धातुः विधातुः स्थानं च वायोः स्थानं तथैव च ॥
स्थानं च पाशहस्तस्य वरुणस्य महात्मनः ।
स्थानं तथैव गायत्र्याः वसूनां स्थानमेव च ॥
स्थानं च नागराजस्य गरुडस्थानमेव च ।
कार्तिकेयस्य च स्थानं धर्मस्थानं च पश्यति ॥३/१२/१८-२१॥
He sees there the altars for Brahma, Agni, Vishnu, Indra, Sun-god, Moon-god, Bhaga (A form of Siva?), Kubera (God of the North), Dhata (?),Vidhata(?), Vayu (Wind-god), Varuna (Water-god) wielding a pasha (noose), Gayatri, Vasu's, Nagaraja(Serpent-king), Garuda (King of birds), Kartikeya (son of Siva) and Dharma (God of Death).
----

The World of Valmiki-14Products, metals,currency,tools and weapons
Artefacts and Products
इष्टका बहुसाहस्री शीघ्रमानीयतामिति ।१/१३/९॥
Let thosands of bricks be quickly brought.


प्रकाशकरणार्थं च निशागमनशङ्कया ।
दीपवृक्षान्स्तथा चक्रुः अनुरथ्यासु सर्वशः ॥२/६/१८॥
Anticipating the arrival of evening, citizens set up lamps on trees all over the city on all roads.

तां शून्यशृङ्गाटक वेश्मरथ्याम् ।
रजोऽरुणद्वारकवाटयन्त्राम् |
दृष्ट्वा पुरीमिन्द्रपुरीप्रकाशां
दुःखेन सम्पूर्णतरो बभूव ॥२/७१/४५॥
He was completely filled with grief seeing in Indrapuri-like city, empty city-squares, residences and roads and seeing the mechanical gates of the city red with dust.

सुवर्णकोणाभिहतः प्राणदद्यामदुन्दुभिः ।२/८१/२॥
The dundubhi drum sounded every yaama (three hours) struck by a Golden drum-stick.

छत्रं शतशलाकं च दिव्यमाल्योपशोभितम् ।
भग्नदण्डमिदं सौम्य भूमौ कस्य निपातितम् ॥३/६४/४५॥
Whose is this canopy with a hundred ribs, decorated by flowers and with its shaft broken lying here?

दिव्यां भद्रासनयुताम् शिबिकां स्यन्दनोपमाम् ।
पक्षिकर्मभिराचित्रां द्रुमकर्मविभूषिताम् ।
आचितां चित्रपत्तीभिः सुनिविष्टां समन्ततः ॥
विमानमिव सिद्धानां जालवातायनावृताम् ।
सुनियुक्तां विशालां च सुकृतां विश्वकर्मणा ॥
दारुपर्वतकोपेतां चारुकर्मपरिष्कृताम् ।
वराभरणहारैश्च चित्रमाल्योपशोभिताम् ॥
गुहागहनसंछन्नां रक्तचन्दनरूषिताम् ।
पुष्पोघैः समभिच्छन्नां पद्ममालाभिरेव च ॥
तरुणादित्यवर्णाभिर्भ्राजमानाभिरावृताम् ।
ईदृशीं शिबिकां दृष्ट्वा रामो लक्ष्मणमब्रवीत् ॥४/२५/२२-२६॥
The palanquin was like a chariot divine and provided with an auspicious seat. It was embellished with etchings of birds and decorated by wood-works. It had pictures on its walls and well framed all around. Like the flying vehicles of Siddha's it had ventilators. It was strongly constructed, broad and made by carpenters. It had figures of mountains made of wood. It was  decorated by stringed jewels and varied flowers.
It was covered on  all sides like a cave and smeared with red sandal, with flowers and garlands of lotuses which had the hue of early morning sun. Seeing such a palanquin Rama spoke to Lakshmana.



Metals and currency

दशकोटीः सुवर्णस्य रजतस्य चतुर्गुणम् ।१/१४/५१॥
(the king gave away to the Brahmins) 10 crores of Gold coins and four times that of Silver coins.

ताम्रं कार्ष्णायसं चैव तैक्ष्ण्यादेवाभिजायत ।१/३४/१९॥
Copper and Iron came into existence out of the heat.

नागः शत्रुञ्जयो नाम मातुलोऽयं ददौ मम ।
तं ते निष्कसहस्रेण(गजसहस्रेण)ददामि द्विजपुङ्गव ॥२/३२/१०॥
My maternal uncle gave me this elephant by name Shantrunjaya. I am giving you this along with one thousand nishka's(Gold coins).

मलं तत्राभवत् तस्य त्रपुसीसकमेव च ।१/३४/२०॥
There the refuse became Lead and Tin.

परित्यक्तो भयैः सर्वैः खनिभिश्चोपशोभितः ।२/१००/४५॥
(Ayodhya) which is devoid of any sort of fear and is endowed with mines.

जग्राह गिरिशृङ्गाभं परिघं रोमहर्षणम् ।
आयसैः शंकुभिस्तीक्ष्णैः कीर्णं परवसोक्षितम् ।३/२६/११॥
He wielded a terrifying parigha which was like a hill-peak and which had on it iron pikes and had the fat of enemies smeared on it.


आयसं परिघं गृह्य तानि रक्षांस्यसूदयम् ।५/५७/१५७॥
I killed those rakshasa's with an iron door-bolt.

हैमराजतकांस्यानां भाजनानां च राशयः ।४/५०/३४॥
Heaps of vessels made of Gold,Silver and Bronze.
- - - -

The World of Valmiki-13omens
सीताकपीन्द्रक्षणदाचराणाम्
राजीवहेमज्वलनोपमानि ।
सुग्रीवरामप्रणयप्रसङ्गे
वामामि नेत्राणि समं स्फुरन्ति ॥४/५/३३॥
At the very moment when Sugriva and Rama became friends, the left eyes of Sita whose eyes were like lotus, of Vali whose eyes were golden and of Ravana whose eyes were like fire quivered.

तस्याः शुभं वाममरालपक्ष्म-
-राजीवृतं कृष्णविशालशुक्लम् ।
प्रास्पन्दतैकं नयनं सुकेश्या
मीनाहतं पद्ममिवाभिताम्रम् ॥
भुजश्च चार्वञ्चितपीनवृत्तः
परार्घ्यकालागरुचन्दनार्हः ।
अनुत्तमेनाध्युषितः प्रियेण
चिरेण वामः समवेपताशु ॥
गजेन्द्रहस्तप्रतिमश्च पीनः
तयोःर्द्वयोः संहतयोः सुजातः ।
प्रस्पन्दमानः पुनरूरुरस्या
रामं पुरस्तात् स्थितमाचचक्षे ॥
शुभं पुनर्हेमसमानवर्णम्
ईषद्रजोध्वस्तमिवामलाक्ष्याः ।
वासः स्थितायाः शिखराग्रदत्याः
किञ्चित् परिस्रंसत चारुगात्र्याः ॥५/२९/२-५॥
The left eye of fine-haired Sita, which was dark at the middle and white at the periphery and which was covered by the slanted dense eye lashes quivered like a coppery lotus struck by fish. Her left shoulder, which was beautiful, bent, large and curved and which deserved precious black aguru and chandan and which supported (earlier) her lover non-pareil(Rama) quivered fast for long. The left one of her well formed thighs resembling the trunk of an elephant shook as if announcing that Rama is in front of her. The  unsullied dress, which was golden but slightly covered by dust, of Sita whose teeth resembled pomegranate-like pearls and who had charming limbs, slightly slipped.

यदाप्रभृति वैदेही सम्प्राप्तेमां पुरीं तव ।
तदाप्रभृति दृश्यन्ते निमित्तान्यशुभानि नः ॥
सस्फुलिङ्गः सधूमार्चिः सधूमकलुषोदयः ।
मन्त्रसन्धुक्षितोऽप्यग्निः न सम्यगभिवर्धते ॥
अग्निष्ठेष्वग्निशालासु तथा ब्रह्मस्थलीषु च ।
सरीसृपाणि दृश्यन्ते हव्येषु च पिपीलिकाः ॥
गवां पयांसि स्कन्नानि विमदा वीरकुञ्जराः ।
दीनमश्वाः प्रहेषन्ते न च ग्रासाभिनन्दिनः ॥
खरोष्टाश्वतरा राजन् भिन्नरोमाः स्रवन्ति नः ।
न स्वभावेऽवतिष्ठन्ते विधानैरपि चिन्तिताः ॥
वायसाः सङ्घशः क्रूराः व्याहरन्ति समन्ततः ।
समवेताश्च दृश्यन्ते विमानाग्रेषु सङ्घशः ॥
गृध्राश्च परिलीयन्ते पुरीमुपरि पिण्डिताः ।
उपपन्नाश्च सन्ध्ये द्वे व्याहरन्त्यशिवं शिवाः ॥
क्रव्यादानां मृगाणां च पुरद्वारेषु सङ्घशः ।
श्रूयन्ते विपुला घोषाः सविस्फूर्जितनिस्वनाः ॥ ६/१०/१४-२१ ॥
Ever since Sita came to this city  of yours, bad omens are being seen. Fires even when properly sprinkled through chants are full of smoke and sparks and do not glow properly. Reptiles are seen in fire places, fire-chambers and places of Vedic offerings. Ants are seen in substances meant for offering to fire. The milk of cows curdles and fearless elephants are without their rutting. Horses neigh pitiably and do not relish their fodder. O king, our donkeys, camels and mules have their hair split and loose even when attended to with much thought. Crows assemble in groups cawing harshly on tops of spires. Vultures in groups hover over the city. Both in the morning and evening jackals howl ominously. At the doors of the city, loud roars of carnivorous animals in groups are heard accompnied with thunder.

वाताश्च कलुषा वान्ति कम्पते च वसुन्धरा ।
पर्वताग्राणि वेपन्ते पतन्ति च महीरुहाः ॥
मेघाः क्रव्यादसङ्काशाः परुषाः परुषस्वनाः ।
क्रूराः क्रूरं प्रवर्षन्ति मिश्रं शोणितबिन्दुभिः ॥
रक्तचन्दनसङ्काशा सन्ध्या परमदारुणा ।
ज्वलतः प्रपतत्येतदादित्यादग्निमण्डलम् ॥
दीना दीनस्वरा क्रूराः सर्वतो मृगपक्षिणः ।
प्रत्यादित्यं विनर्दन्ति जनयन्तो महद्भयम् ॥
रजन्यामप्रकाशस्तु सन्तापयति चन्द्रमाः ।
कृष्णरक्तांशुपर्यन्तो लोकक्षय इवोदितः ।
ह्रस्वो रूक्षोऽप्रशस्तश्च परिवेषः सुलोहितः ॥
आदित्ये विमले नीलं लक्ष्म लक्ष्मण दृश्यते ।
रजसा महता चापि नक्षत्राणि हतानि च ।
युगान्तमिव लोकानां पश्य शंसन्ति लक्ष्मण ॥
काकाः श्येनास्तथा गृध्रा नीचैः परिपतन्ति च ।
शिवाश्चाप्यशिवान्नादान्नदन्ति सुमहाभयान् ॥६/२३/४-१२ ॥
Polluted winds blow. Earth shakes.The peaks of hills tremble.Trees fall down. Cruel clouds roar menacingly like carnivorous beasts and pour rain mixed with blood. Evenings resembling red sandal are very freightening. Moon with blackish red rays is without its brightness creating distress as if world's end is nearing. There is a deep red halo around the sun which is narrow, harsh and inauspicious. O Lakshmana, dark marks are seen on the (otherwise) spotless sun. ( Sun-spots?) Stars are covered with dust and are dull as if proclaiming the end of the world. Crows, eagles and vultures are falling down. Jackals howl frighteningly and inauspiciously.

उत्पातान् विविधान् दृष्ट्वा घोरान् बहुविधान्स्तथा ।
विनाशमनुपश्यामि सर्वेषां रक्षसामहम् ॥
खराभिस्तनिता घोरा मेघाः प्रतिभयङ्कराः ।
शोणितानाभिवर्षन्ति लङ्कामुष्णेन सर्वतः ॥
रुदतां वाहनानां च प्रपतन्त्यस्रबिन्दवः ।
ध्वजा ध्वस्ता विवर्णाश्च न प्रभान्ति यथा पुरा ॥
व्याला गोमायवो गृध्रा वाश्यन्ति च सुभैरवम् ।
प्रविश्य लङ्कामनिशं समवायान्श्च कुर्वते ॥
कालिकाः पाण्डरैर्दन्तैः प्रहसन्त्यग्रतः स्थिताः ।
स्त्रियः स्वप्नेषु मुष्णन्त्यो गृहाणि प्रतिभाष्य च ॥
गृहाणां बलिकर्माणि श्वानः पर्युपभुञ्जते ।
खरा गोषु प्रजायन्ते मूषिकाः नकुलैः सह ॥
मार्जाराः द्वीपिभिः सार्धं सूकराः शुनकैः सह ।
किन्नरा राक्षसैश्चापि समीयुर्मानुषैः सह ॥
पाण्डुरा रक्तपादाश्च विहङ्गाः कालचोदिताः ।
राक्षसानां विनाशाय कपोता विचरन्ति च ॥
वीचीकूचीति वाश्तन्त्यः शारिका वेश्मसु स्थिताः ॥
पतन्ति ग्रथिताश्चापि निर्जिताः कलहैषिणः ।
पक्षिणश्च मृगाः सर्वे प्रत्यादित्यं रुदन्ति च ॥
करालो विकटो मुण्डः परुषः कृष्णपिङ्गलः ।
कालो गृहाणि सर्वेषां काले कालेऽन्ववेक्षते ॥६/३५/२५-३५ ॥
After witnessing varied dangerous portents I foresee destruction of all the Rakshasa's. Clouds with threatening thunder rain hot blood over Lanka. Animals which carry loads shed tears. Flags are colourless and are drooping and do not shine like before. Often preying animals, jackals and vultures assemble and enter Lanka howling in a threatening manner. Dark women with white teeth appear in dreams pillaging houses and talking loudly. The bali offerings made at residences are eaten by dogs.

लोकक्षयकरं भीमं भयं पश्याम्युपस्थितम् ।
निबर्हणं प्रवीराणां ॠक्षवानररक्षसाम् ॥
वाताश्च परुषा वान्ति कम्पते च वसुन्धरा ।
पर्वताग्राणि वेपन्ते पतन्ति धरणीरुहाः ॥
मेघाः क्रव्यादसङ्काशाः परुषाः परुषस्वनाः ।
क्रूराः क्रूरं प्रवर्षन्ति मिश्रं शोणितबिन्दुभिः ॥
रक्तचन्दनसङ्काशा सन्ध्या परमदारुणा ।
ज्वलच्च निपत्येतदादित्यादग्निमण्डलम् ॥
आदित्यमभिवाश्यन्ति जनयन्तो महद्भयम् ।
दीना दीनस्वरा घोरा अप्रशस्ता मृगद्विजाः ॥
रजन्यामप्रकाशश्च सन्तापयति चन्द्रमाः ।
कृष्णरक्तान्तपर्यन्तो यथा लोकस्य संक्षये ॥
ह्रस्वो रूक्षोऽप्रशस्तश्च परिवेषः सुलोहितः ॥
आदित्यमण्डले नीलं लक्ष्म लक्ष्मण दृश्यते ।
दृश्यन्ते न यथावच्च नक्षत्राण्यभिवर्तते ।
युगान्तमिव लोकस्य पश्य लक्ष्मण शंसति ॥
काकाः श्येनास्तथा गृध्राः नीचैः परिपतन्ति च ।
शिवाश्चाप्यशिवा वाचः प्रवदन्ति महास्वनाः ॥६/४१/१२-२० ॥
I see a terrible disaster which will bring destruction to the world killing the  brave bears, monkeys and rakshasa's. Polluted winds blow. Earth shakes. The peaks of hills tremble. Trees fall down. Clouds with threatening sounds like those of wild beasts pour rain mixed with blood. The evenings are very fearsome with a dark red glow. Glowing orb of fire falls from the sun. Inauspicious poor  animals and birds sound pitiably around the sun creating great fear. Moon does not shine at nights and creates distress. Like at the end of the world there is a deep red halo around the sun which appears narrow, fierce and dark red at the ends. O Lakshmana, dark spot is seen in the orb of the sun. The stars do not appear normal. It appears as if it is foreboding that the end of the world is near. Crows, eagles and vultures arre falling down. The jackals are loudly and inauspiciously howling.- - - -

The World of Valmiki-12Sita taking vows before Pipul tree and while crossing Yamuna
कालिन्दीमध्यमायाता सीतात्वेनामवन्दत ।
स्वस्ति देवि तरामि त्वां पारयेन्मे पतिर्व्रतम् ॥
यक्ष्ये त्वां गोसहस्रेण सुराघटशतेन च ।
स्वस्ति प्रत्यागते रामे पुरीमिक्ष्वाकुपालिताम् ॥२/५५/१८-१९॥
Reaching the centre of river Yamuna, Sita bowed to the river and said, " O goddess, I am crossing you. If my husband successfully completes the vow I shall offer you one thousand cows and one hundred pots of liquor after Rama gets back to the city protected by the Ikshvaku's"


न्यग्रोधं तमुपागम्य वैदेही वाक्यमब्रवीत् ।
नमस्तेऽस्तु महावृक्ष पारयेन्मे पतिर्व्रतम् ॥
कौसल्यां चैव पश्येयम् सुमित्रां च यशस्विनीम् ।
इति सीताञ्जलिं कृत्वा पर्यगच्छद्वनस्पतिम् ॥२/५५/२४-२५॥
Having neared the Pipul tree, Sita said as follows, " O Great tree, I bow to you. May my husband fullfill his vows. May I again see Kausalya and Sumitra." So saying she went round the tree.


Vastu shamana ritual
 ऐणेयं मांसमाहृत्य शालां यक्ष्यामहे वयम् ।
कर्तव्यं वास्तुशमनं सौमित्रे चिरजीविभिः ॥
मृगं हत्वानय क्षिप्रं लक्ष्मणेह शुभेक्षण ।
कर्तव्यः शास्त्रदृष्टो हि विधिधर्ममनुस्मर ॥
भ्रातुर्वचनमाज्ञाय लक्ष्मणः परवीरहा ।
चकार स यथोक्तं च तं रामः पुनरब्रवीत् ॥
ऐणेयं श्रपयस्वैतच्छालां यक्ष्यावहे वयम् ।
त्वर सौम्य मुहूर्तोऽयं ध्रुवश्च दिवसोऽप्ययम् ॥
स लक्ष्मणः कृष्णमृगं हत्वा मेध्यं प्रतापवान् ।
अथ चिक्षेप सौमित्रिः समिद्धे जातवेदसि ॥
तं तु पक्वं समाज्ञाय निष्टप्तं छिन्नशोणितम् ।
लक्ष्मणः पुरुषव्याघ्रमथ राघवमब्रवीत् ॥
अयं कृष्णः समाप्ताङ्गः शृतः कृष्णमृगो यथा ।
देवतां देवसङ्काश यजस्व कुशलोह्यसि ॥
रामः स्नात्वा तु नियतो गुणवाञ्जप्यकोविदः ।
सङ्ग्रहेणाकरोत् सर्वान् मन्त्रान् सत्रावसानिकान् ।
इष्ट्वा देवगणान् सर्वान् विवेशावसथं शुचिः ।
बभूव च मनोह्लादो रामस्यामित तेजसः ।
वैश्वदेवबलिं कृत्वा रौद्रं वैष्णवमेव च ।
वास्तुसंशयनीयानि मङ्गलानि प्रवर्तयन्॥
जपं च न्यायतः कृत्वा स्नात्वा नद्यां यथाविधि ।
पापसंशमनं रामश्चकार बलिमुत्तमम् ॥
वेदिस्थलविधानानि चैत्यान्यायतनानि च ।
आश्रमस्यानुरूपाणि स्थापयामास राघवः ॥
वन्यैर्माल्यैः फलैर्मूलैः पक्वैर्मांसैर्यथाविधि ।
अद्भिर्जपैश्च वेदोक्तैर्दर्भैश्च ससमित्कुशैः ॥
तौ तर्पयित्वा भूतानि राघवौ सहसीतया ।
तदा विविशतुः शालां सुशुभां शुभलक्षणौ ॥२/५६/२२-३५॥
(Rama said)" Those who want to stay in place for long have to propitiate the local dieties. Let us offer the meat of deer. Go quickly, kill a deer. Remember, we need to follow scrptures in this matter". As per brother's wishes, Lakshmana, the detroyer of valiant foes did accordingly. Rama spoke to him again,"This day and time are auspicious and signify permanency. Hurry up and cook the meat. Let us offer it to this abode. Lakshmana having killed the deer accordingly put it into the well-lit fire. After checking that it is properly cooked and without blood, Lakshmana told Rama, " This black buck is well cooked and you are proficient in the matter, so please propitiate the fire." Rama, who was well-versed in chanting, taking bath in a disciplined manner briefly chanted the mantras for the occasion. After propitiating all the groups of dieties, he entered the abode. He felt happy in his mind. He offered to all the Gods (Vaishvadeva-bali), to Vishnu and to Rudra performing all the auspicious ceremonies necessary for propitiating the spirits of the abode.(vaastu-samsamana). Chanting as per custom, taking bath in the river, he made offerings for the purpose of annullment of wrong doings. He established places for fire, for meditation and abodes for deities. As per prescribed procedure having propitiated the spirits by offering forest flowers, fruits, roots, holy grass, sticks of palash and cooked meat, Rama and Lakshmana along with Sita entered the auspicious enclosure.

Rama performs tarpana
सान्त्वयित्वा तु तां रामो रुदन्तीं जनकात्मजाम् ।
उवाच लक्ष्मणं तत्र दुःखितो दुःखितं वचः ॥
आनयेङ्गुदिपिण्याकं चीरमाहर चोत्तरम् ।
जलक्रियार्थं तातस्य गमिष्यामि महात्मनः ॥
सीता पुरस्ताद्व्रजतु त्वमेनामभितो व्रज ।
अहं पश्चाद्गमिष्यामि गतिर्ह्येषा सुदारुणा ॥२/१०२/१९-२१॥
Consoling Sita who was crying, grief-stricken Rama spoke to the grieving Lakshmana,"Bring cakes of Ingudi ( a forest seed) and covering bark garment. I will go to offer waters to the great father. Let Sita walk in front. You follow her. I will follow you. This situation is indeed very harsh.

शीघ्रस्रोतसमासाद्य तीर्थं शिवमकर्दमाम् ।
सिषिचुस्तूदकं राज्ञे तत्रैतत्ते भवत्विति ॥
प्रगृह्य च महीपालो जलपूरितमञ्जलिम् ।
दिशं याम्यामभिमुखो रुदन् वचनमब्रवीत् ॥
एतत्ते राजशार्दूल विमलं तोयमक्षयम् ।
पितृलोकगतस्याद्य मद्दत्तमुपतिष्ठतु ॥
ततो मन्दाकिनीतीरात् प्रत्युत्तीर्य स राघवः ।
पितुश्चकार तेजस्वी निवापं भ्रातृभिः सह ॥
ऐङ्गुदं बदरीमिश्रं पिण्याकं दर्भसंस्तरे ।
न्यस्य रामाः सुदुःखार्तो रुदन् वचनमब्रवीत् ॥
इदं भुङ्क्ष्व महाराज प्रीतॊ यदशना वयम् ।
यदन्नः पुरुषो भवति तदन्नास्तस्य देवताः ॥२/१०२/२५-३०॥
Getting down to the holy and clear fast moving river, they sprinkled water for the king saying, "May this be yours there.". Having filled his cupped palms with water, facing South, he said these words crying, " O  panther among kings, may this palm-full of clean and non-decaying water offered by me be with you in your abode of world of the manes". Then climbing up from the banks of Godavari he along with his brothers did tarpana to his father. Placing the cake of Ingudi mixed with Badari  on spread of darbha grass, deeply grieved Rama said these words crying," O king, be pleased to eat this which we eat. What a person eats is what is offered to his deities".

दक्षिणाग्रेषु दर्भेषु सा ददर्श महीतले ।
पितुरिङ्गुदिपिण्याकं न्यस्तमायत लोचना ॥२/१०३/८॥
The wide-eyed (lady) saw on the ground the cake of Ingudi placed on the darbha grass pointing to South as offering to the departed father.- - - -

The World of Valmiki-11funeral ceremony
उद्धृतं तैलसंरोधात् स तु भूमौ निवेशितम् ।
आपीतवर्णवदनं प्रसुप्तमिव भूमिपम् ॥
संवेश्य शयने चाग्र्ये नानारत्नपरिष्कृते।
ततो दशरथं पुत्रो विललाप सुदुःखितः ॥२/७६/४-५॥
The body of Dasaratha which had been placed on the ground after being taken out from the oil container was slightly yellow in colour  and it looked as if the king was just asleep. After placing the body on a prominent bed bedecked with gems the son who was greatly grieved lamented .

ये त्वग्नयो नरेन्द्रस्य चाग्न्यगाराद्बहिष्कृताः ।
ऋत्विग्भिर्याजकैश्चैव आह्रियन्त यथाविधि ॥
शिबिकायामथारोप्य राजानं गतचेतसम् ।
बाष्पकण्ठा विमनसस्तमूहुः परिचारकाः ॥
हिरण्यं च सुवर्णं च वासांसि विविधानि च ।
प्रकिरन्तो जना मार्गं नृपतेरग्रतो ययुः ॥
चान्दनागुरुनिर्यासान् सरलं पद्मकं तथा ।
देवदारूणि चाहृत्य क्षेपयन्ति तथापरे ॥
गन्धानुच्चावचान्श्चान्यान् तत्र गत्वाथ भूमिपम् ।
ततः संवेशयामासुश्चितामध्ये तमृत्विजः ॥
तथा हुताशनं दत्त्वा जेपुस्तस्य तमृत्विजः ।
जगुश्च ते यथाशास्त्रं तत्र सामानि सामगाः ॥
शिबिकाभिश्च यानैश्च यथार्हं तस्य योषितः ।
नगरान्निर्ययुस्तत्र वृद्धैः परिवृतास्तदा ॥
प्रसव्यं चापि तं चक्रुरृत्विजोऽग्निचितं नृपम् ।
स्त्रियश्च शोकसन्तप्ताअः कौसल्याप्रमुखास्तदा ॥२/७६/१३-२०॥
The fires of the king that had been taken out from the fire-chamber were duly offered oblations by the ritviks and those performing sacrifices. After placing the dead king on a palanquin attendants carried the palanquin in anguish with their throats choked with grief. People walked in front scattering Gold and Silver and varied garments. Others tossed sandal, aguru sap of tree, pieces of sarala, padmaka and devadaru wood and all kinds of perfumes (on the body). Afterwards rutviks placed the body on the bier, lit the fire and chanted. Those well versed in Samaveda sang sama psalms as prescribed. Accompanied by the elderly, king's wives came out of the city in palanquins and other transport as per their rank. Grief stricken women headed by Kausalya went round the lit bier anti-clockwise along with ritviks.

ततो दशाहेऽतिगते कृतशौचो नृपात्मजः ।
द्वादशेऽहनि संप्राप्ते श्राद्धकर्माण्यकारयत् ॥
ब्राह्मणेभ्यो ददौ रत्नं धनमन्नं च पुष्कलम् ।
वासांसि च महार्हाणि रत्नानि विविधानि च ॥
बास्तिकं बहुशुक्लं च गाश्चापि शतशस्तदा ।
दासीदासं च यानं च वेश्मानि सुमहान्ति च ॥
ब्राह्मणेभ्यो ददौ पुत्रो राज्ञस्तस्यौर्ध्वदैहिकम् ॥
ततः प्रभातसमये दिवसेऽथ त्रयोदशे ।
विललाप महाबाहुर्भरतः शोकमूर्च्छितः ।
शब्दापिहितकण्ठस्तु शोधनार्थमुपागतः ॥२/७७/१-४॥
Ten days having elapsed, the son of the king had his purificatory rites and on the twelfth day he arranged for the sraddh ceremony. He gave away to Brahmins gems, money and abundant food. As a part of obsequies, the son gave away to Brahmins valuable garments, varied gems and a herd of pure white goats and hundreds of cows. On the morning of the thirteenth day as he went to collect the ashes, grief stricken Bharata endowed with heavy shoulders lamented with his throat choked with grief.

Obsequies to Jatayu
या गतिर्यज्ञशीलानामाहिताज्ञेश्च या गतिः ।
अपरावर्तिनां या च या च भूमिप्रदायिनाम् ॥
मया त्वं समनुज्ञातो गच्छ लोकाननुत्तमान् ।
गृध्रराज महासत्त्व संस्कृतश्च मया व्रज ॥
एवमुक्त्वा चितां दीप्तामारोप्य पतगेश्वरम् ।
ददाह रामो धर्मात्मा स्वबन्धुमिव दुःखितः ॥
रामोऽथ सहसौमित्रिर्वनं गत्वा स वीर्यवान् ।
स्थूलान् हत्वा महारोहीननुतस्तार तं द्विजम् ॥
रोहिमाम्सानि चोत्कृत्य पेशीकृत्य महायशाः ।
शकुनाय ददौ रामो रम्ये हरित शाद्वले ॥
यत्तत्प्रेतस्य मर्त्यस्य कथयन्ति द्विजातयः ।
तत्स्वर्गगमनं तस्य पित्र्यं रामो जजाप ह ॥
ततो गोदावरीं गत्वा नदीं नरवरात्मजौ ।
उदकं चक्रतुस्तस्मै गृध्रराजाय तावुभौ ॥
शास्त्रदृष्टेन विधिना जले गृध्राय राघवौ ।
स्नात्वा तौ गृध्रराजाय उदकं चक्रतुस्तदा ॥३/६८/२९-३६॥
"With my consent you go to those worlds meant for those who regularly perform yajnas, who keep at their homes the holy fires burning, those who do not have to return to this world and to those who donate lands. O great-souled king of eagles, after I perform your obsequies duly go to such worlds. " So saying, Rama to whom dharma was the soul-spirit, burnt the king of birds after raising the bird on the burning pyre and grieved as if he had lost a kin. Along with Lakshmana, Rama of great fame went into the forest, killed large deer, made lumps of their meat, spread them on the beautiful green grass and offered them to the dead bird. He chanted those mantras which Brahmins chant for dead persons to enable them to reach heaven. Then the two sons of the king went to river Godavari, took bath and offered water to the dead king of birds as prescribed by scriptures.

Funeral of Vali
राज्ञां ऋद्धिविशेषा हि दृश्यन्ते भुवि यादृशाः ।
तादृशं वालिनः क्षिप्रं प्राकुर्वन्नौर्ध्वदैहिकम् ॥
अङ्गदं परिरभ्याशु तारप्रभृतयस्तदा ।
क्रोशन्तः प्रययुः सर्वे वानरा हतबान्धवाः ॥४/२५/३२-३३॥
Obsequies of Vali were performed in the manner similar to that for human kings. Tara and other monkeys who had lost their relative proceeded embracing Angada and lamenting loudly.
--
पुलिने गिरिनद्यास्तु विविक्ते जलसंवृते ।
चितां चक्रुः सुबहवो वानराः शोककर्शिताः ॥४/२५/३७॥
A large number of grief-stricken monkeys made a bier on secluded water-covered sands of a mountain stream.

सुग्रीवेण ततः सार्धमङ्गदः पितरं रुदन् ।
चितामारोपयामास शोकेनाभिहितेन्द्रियः ॥
ततोऽग्निं विधिवद्दत्वा सोऽपसव्यं चकार ह ।
पितरं दीर्घमध्वानं प्रस्थितं व्याकुलेन्द्रियः ॥
संस्कृत्य वालिनं ते तु विधिपूर्वं प्लवङ्गमाः ।
आजग्मुरुदकं कर्तुं नदीं शुभजलां शिवाम् ॥
ततस्ते सहितास्तत्र ह्यङ्गदं स्थाप्यचाग्रतः ।
सुग्रीवतारासहिताः सिषिचुर्वालिने जलम् ॥४/२५/४७-५० ॥
Angada along with Sugriva, crying and with his senses blunted by the grief, raised his father on to the bier. Having lit the bier duly he went round his father anti-clockwise who had started on a long journey  The monkeys, having performed the obsequies duly, went to the auspicious river to offer waters to the departed. Keeping Angada in front, they along with Sugriva and Tara, sprinkled water for Vali. 

Obsequies of Ravana
चितां चन्दनकाष्ठानां पद्मकोशीरसंवृताम् ।
ब्राह्मया संवेशयाञ्चक्रू राङ्कवास्तरणावृताम् ॥
वर्तते वेदविहितो राज्ञो वै पश्चिमः क्रतुः ।
प्रचक्रू राक्षसेन्द्रस्य पितृमेधमनुक्रमम् ॥
वेदिं च दक्षिणप्राच्यां यथास्थानं च पावकम् ।
पृषदाज्येन संपूर्णं स्रुवं स्कन्धे प्रचिक्षिपुः ॥
पादयोः शकटं प्रादुरन्तरूर्वोरुलूखलम् ।
दारुपात्राणि सर्वाणि अरणिं चोत्तरारणिम् ।
दत्त्वा तु मुसलं चान्यद्यथास्थानं विचक्षणाः ॥
शास्त्रदृष्टेन विधिना महर्षिविहितेन च ।
तत्र मेध्यं पशुं हत्वा राक्षसेन्द्रस्य राक्षसाः ॥
परिस्तरणिकां राज्ञो घृताक्तां समवेशयन् ।
गन्धैर्माल्यैरलङ्कृत्य रावणं दीनमानसाः ॥
विभीषणसहायास्ते वस्त्रैश्च विविधैरपि ।
लाजैश्चावकिरन्ति स्म बाष्पपूर्णमुखास्तदा ॥
ददौ च पावकं तस्य विधियुक्तं विभीषणः ।
स्नात्वा चैवार्द्रवस्त्रेण तिलान् दूर्वाभिमिश्रितान् ॥
उदकेन च सम्मिश्रान् प्रदाय विधिपूर्वकम् ।
प्रदाय चोदकं तस्मै मूर्ध्ना चैनं नमस्य च ॥
ताः स्त्रियोऽनुनयामास सान्त्वमुक्त्वा पुनः पुनः ॥६/११४/१०४-११४॥
They prepared a bier of sandal wood covered with woods of padmaka and ushira and surrounded by a woollen carpet as per procedure and performed the obsequies of Ravana in accordance with Vedic injunctions. They prepared a raised altar on the South-Eastern corner of the bier, placed the fire in its due place and poured a ladle of ghee mixed with curds on the shoulder of the body and placed a cart on his feet and a mortar on his thighs. They placed the wooden vessels, arani (lower piece of wood) and uttara-arani (upper piece of wood) and the pestle at their places as prescribed by the scriptures and approved by great seers. Having sacrificed a sanctified animal (goat) they placed a sheet smeared with ghee on the body. After decorating the body with flowers and perfumes they with tears in their faces threw puffed rice and clothes on the body. Vibhishana lit the pyre as per prescribed procedure. Taking bath and in wet clothes he offered sesame seeds mixed with grass in water to the departed and bowed his head low as a mark of respect. He consoled the women repeatedly.
- - - -

The world of Valmiki-10Decorating the city
ततः पौरजनः सर्वः श्रुत्वा रामाभिषेचनम् ।
प्रभातां रजनीं दृष्ट्वा चक्रे शोभयितुं पुरीम् ॥
सिताभ्रशिखराभेषु देवतायतनेषु च ।
चतुष्पथेषु रथ्यासु चैत्येष्वट्टालकेषु च ॥
नानापण्यसमृद्धेषु वणिजामापणेषु च ।
कुटुम्बिनां समृद्धेषु श्रीमत्सु भवनेषु च ॥
सभासु चैव सर्वासु वृक्षेष्वालक्षितेषु च ।
ध्वजाः समुच्छ्रिताश्चित्राः पताकाश्चाभवन्स्तदा ॥
नटनर्तकसङ्घानां गायकानां च गायताम् ।
मनःकर्णसुखा वाचः शुश्रुवुश्च ततस्ततः ॥२/६/१०-१४॥
Then the citizens after hearing about the coronation of Rama and after the day break started decorating the city. Flags and colourful festoons were hoisted on tops of temples which looked like mountain peaks covered with white clouds, at city squares, on roads, on monuments and on attics, at market places full of various goods, on the houses of the rich families, on city halls and on all prominent trees. Here and there people heard the sonorous and soulful music of groups of actors and dancers singing. 

Kousalya worships Vishnu
कौसल्यापि तदा देवी रात्रिं स्थित्वा समाहिता ।
प्रभाते त्वकरोत् पूजां विष्णोः पुत्रहितैषिणी ॥
सा क्षौमवसना हृष्टा नित्यं व्रतपरायणा ।
अग्निं जुहोति स्म तदा मन्त्रवत् कृतमङ्गला ॥२/२०/१४-१५॥
Kausalya having spent the night in religious activities and for the sake of her son's welfare worshipped Lord Vishnu in the morning. All the time devoted to religious observances, she wore silken clothes and got oblations poured to the sacred fire along with due chants.

Kousalya bids farewell to Rama
ज्वलनं समुपादाय ब्राह्मणेन महात्मना ।
हावयामास विधिना राममङ्गलकारणात् ॥
घृतं श्वेतानि माल्यानि समिधः श्चैव सर्षपान् ।
उपसंपादयामास कौसल्या परमाङ्गना ॥
उपाध्यायः स विधिना हुत्वा शान्तिमनामयम् ।
हुतहव्यावशेषेण बाह्यं बलिमकल्पयत् ॥
मधुदध्यक्षतघृतैः स्वस्ति वाच्यं द्विजान्स्ततः ।
वाचयामास रामस्य वने स्वस्त्ययनक्रियाः ॥
ततस्तस्मै द्विजेन्द्राय राममाता यशस्विनी ।
दक्षिणां प्रददौ काम्यां राघवं चेदमब्रवीत् ॥२/२५/२७-३०॥
She got oblations duly poured to the sacred fire by a Brahmin for the sake of auspiciousness for Rama. The great lady brought for that purpose ghee, white flowers, fire-wood pieces and mustard seeds. The Brahmin priest after offering oblations to the fire duly for the sake of peace and good health  offered the remaining portion of the oblation materials to other elements. She made Brahmins chant farewell blessings for Rama offering honey, unbroken rice and ghee. Then the illustrious mother of Rama gave dakshina as desired by him to the chief of Brahmins and said to Rama as follows:

अतीव चाश्रुप्रतिपूर्णलोचना
समाप्य च स्वस्त्ययनं यथाविधि ।
प्रदक्षिणं चैव चकार राघवं
पुनः पुनश्चापि निरीक्ष्य सस्वजे ॥२/२५/४६॥ 
Excessively shedding tears after completing the farewell-blessings duly, she went round Rama clockwise and embraced him repeatedly looking at him.
- - - -

The World of Valmiki 09marriage

स गत्वा निलयं राजा श्राद्धं कृत्वा विधानतः ।
प्रभाते काल्यमुत्थाय चक्रे गोदानमुत्तमम् ॥
गवां शतसहस्राणि ब्राह्मणेभ्यो नराधिपः ।
एकैकशो ददौ राजा पुत्रानुद्दिश्य धर्मतः ॥
सुवर्णशृङ्गाः सम्पन्नाः सवत्साः कांस्यदोहनाः ।
गवां शतसहस्राणि चत्वारि पुरुषर्षभः ॥
वित्तमन्यच्च सुबहु द्विजेभ्यो रघुनन्दनः ।
ददौ गोदानमुद्दिश्य पुत्राणां पुत्रवत्सलः ॥१/७२/२१-२४॥
The king went home and performed shraadh duly. After getting up in the morning he performed godaan ( a ceremony for giving away a cow as gift to a Brahmin). He gave away one thousand cows in the name of each of his sons to Brahmins. These cows with calves had gold plated horns and milking vessels made of brass. He also gave away large sums of money in addition.

प्रपामध्ये तु विधिवद्वेदिं कृत्वा महातपाः ।
अलञ्चकार तां वेदिं गन्धपुष्पैः समन्ततः ॥
सुवर्णपालिकाभिश्च चित्रकुम्भैश्च साङ्कुरैः ।
अङ्कुराढ्यैः शरावैश्च धूपपात्रैः सधूपकैः ॥
शङ्खपात्रैः स्रुवैः स्रुग्भिः पात्रैरर्घ्याभिपूरितैः ।
लाजपूर्णैश्च पात्रीभिरक्षतैरभिसम्स्कृतैः ॥
दर्भैः समैः समास्तीर्य विधिवन्मन्त्रपूर्वकम् ।
अग्निमाधाय वेद्यां तु विधिमन्त्रपुरस्कृतम् ।
जुहावाग्नौ महातेजा वसिष्ठो भगवान् ऋषिः ॥
ततः सीतां समानीय सर्वाभरणभूषिताम् ।
समक्षमग्नेः संस्थाप्य राघवाभिमुखे तदा ।
अब्रवीज्जनको राजा कौसल्यानन्दवर्धनम् ॥
इयं सीता ममसुता सहधर्मचरी तव ।
प्रतीच्छ चैनां भद्रं ते पाणिं गृह्णीष्व पाणिना ॥
पतिव्रता महाभागा छायेवानुगता सदा ।
इत्युक्त्वा प्राक्षिपद्राजा मन्त्रपूतं जलं तदा ॥१/७३/१९-२५॥
At the centre of the pandal, he (Vasishtha) got the altar constructed and duly decorated with incense and flowers. There were golden vessels, earthen pots of varied hues with sprouted plants, incense holders with incense, conch shell vessels, ladles, spoons, and vessels filled with water meant as arghya, vessels filled with puffed rice, and akshata (cleaned and sanctified unbroken rice). On the altar
after spreading the darbha grass chanting mantras duly, the holy saint brought the fire to the altar and offered oblations to the fire. Then King Janaka brought Sita, who was fully be-jewelled, in presence of the fire and in front of Rama and said, " This Sita, my daughter, will be a partner in your righteous conduct. Accept her and take her hand in your hand. May auspiciousness be with you. She will be devoted to you, her husband and will follow you like your shadow." So saying, he sprinkled water made holy by Mantras on them.

अथ राजा विदेहानां ददौ कन्याधनं बहु ।
गवां शतसहस्राणि बहूनि मिथिलेश्वरः ॥
कम्बलानां च मुख्यानां क्षौमान् कोट्यम्बराणि च ।
हस्त्यश्वरथपादातं दिव्यरूपं स्वलङ्कृतम् ।
ददौ कन्यापिता तासां दासीदासमनुत्तमम् ॥
हिरण्यस्य सुवर्णस्य मुक्तानां विद्रुमस्य च ।
ददौ परमसम्हृष्टः कन्याधनमनुत्तमम् ॥१/७४/४-७॥
Then King of the Videhas gifted large sums of dowry. He gifted tens of thousands of cows, crores of precious woollen rugs and silk clothes. He gifted well decorated and beautiful assembly of elephants, horses, chariots and women-slaves and men-slaves to his daughters. Superbly happy, he gifted them as dowry Gold, Silver, Pearls and precious stones.

pre-coronation worship
गते पुरोहिते रामः स्नातो नियतमानसः ।
सह पत्न्या विशालाक्ष्या नारायणमुपागमत् ॥
प्रगृह्य शिरसा पात्रीं हविषो विधिवत्तदा ।
महते दैवतायाज्यं जुहाव ज्वलितेऽनले ॥
शेषं च हविषस्तस्य प्राश्याशास्यात्मनः प्रियम् ।
ध्यायन्नारायणं देवं स्वास्तीर्णे कुशसंस्तरे ॥
वाग्यतः सह वैदेह्या भूत्वा नियतमानसः ।
श्रीमत्यायतने विष्णोः शिश्ये नरवरात्मजः ॥
एकयामावशिष्टायां रात्र्यां प्रतिविबुद्ध्य सः ।
अलङ्कारविधिं कृत्स्नं कारयामास वेश्मनः ॥
तत्र शृण्वन् सुखा वाचः सूतमागधवन्दिनाम् ।
पूर्वां सन्ध्यामुपासीनो जजाप यतमानसः ।
तुष्टाव प्रणतश्चैव शिरसा मधुसूदनं ॥
विमलक्षौमसंवीतो वाचयामास च द्विजान् ।
तेषां पुण्याहघोषोऽथ गम्भीरमधुरस्तदा ।
अयोध्यां पूरयामास तूर्यघोषानुनादितः ॥२/६/१-८॥
When the priest left, Rama bathed and with a disciplined mind meditated along with the wide-eyed Sita on Narayana. Then holding the vessel containing havis on his head, the son of the best of men offered ghee to the great divinity in the burning fire duly. Eating the remaining of havis and praying for his own welfare he meditated on the divinity Narayana and slept in the divine abode of Vishnu (Narayana) on the bed of darbha grass spread by him along with Sita with a disciplined mind and cotrolled speech. When there was still one yaama (3 hours) left of the night, he woke up and got his mansion decorated. Listening to the pleasant words of bards he observed Sandhya ritual with a controlled mind. Bowing his head he recited prayers to Vishnu, the slayer of Madhu. Clad in clean silken robes he made the Brahmins read sacred texts. Their deep and sweet recitations wishing a good day reverberated by the blowing of toorya (a musical instrument) filled the city of Ayodhya.- - - -

The World of Valmiki-081.8 Customs,rituals and beliefs
Horse sacrifice
प्रवर्ग्यं शास्त्रतः कृत्वा तथैवोपसदं द्विजाः ।
चक्रुश्च विधिवत् सर्वमधिकं कर्म शास्त्रतः ॥
अभिपूज्य ततो हृष्टाः सर्वे चक्रुर्यथाविधि ।
प्रातःसवनपूर्वाणि कर्माणि मुनिपुङ्गवाः ॥
ऐन्द्रश्च विधिवद्दत्तो राजा चाभिष्टुतोऽनघः ।
माध्यन्दिनं च सवनं प्रावर्तत यथाक्रमम् ॥
तृतीयसवनं चैव राज्ञोऽस्य सुमहात्मनः ।
चक्रुस्ते शास्त्रतो दृष्ट्वा तथा ब्राह्मणपुङ्गवाः ॥१/१४/४-७॥
After performing Pravargya and Upasada rites as per prescribed code Brahmins did all that needed to be done. Starting from the morning Savana (crushing of Soma plant) all the eminent sages performed all the rituals. Oblations to Indra were made and the pure Soma creeper was crushed and the midday Savana was duly made. Brahmin chiefs conducted the third Savana in the evening as per prescribed code.

कर्मान्तरे तदा विप्रा हेतुवादान् बहूनपि ।
प्राहुः स्म वाग्ग्मिनो धीराः परस्परजिगीषया ॥१/१४/१९॥
In between the rituals Brahmins put forward many arguments (in support of their contentions) and argued with each other to win them over to their view point.

प्राप्ते यूपोच्छ्रये तस्मिन् षद्बैल्वाः खादिरास्तथा ।
तावन्तो बिल्वसहिताः पर्णिनश्च तथापरे ॥
श्लेष्मातकमयस्त्वेको देवदारुमयस्तथा ।
द्वावेव तत्र विहितौ बाहुव्यस्तपरिग्रहौ ॥
कारितास्सर्व एवैते शास्त्रज्ञैर्यज्ञकोविदैः ।
शोभार्थं तस्य यज्ञस्य काञ्चनालंकृताभवन् ॥
एकविंशतियूपास्ते एकविंशत्यरत्नयः ।
वसोभिरेकविंशद्भिः एकैकं समल्ङ्कृताः ॥
विन्यस्ता विधिवत् सर्वे शिल्पिभिः सुकृता दृढाः ।
अष्टाश्रयः सर्व एव श्लख्ष्णरूपसमन्विताः ॥
आच्छादितास्ते वासोभिः पुष्पैर्गन्धैश्च पूजिताः ।
सप्तर्षयो दीप्तिमन्तो विराजन्ते यथा दिवि ॥
इष्टकाश्च यथान्यायं कारिताश्च प्रमाणतः ।
चितोऽग्निर्ब्राह्मणैस्तत्र कुशलैः शुल्बकर्मणि ॥
स चित्यो राजसिह्मस्य सञ्चितः कुशलैर्द्विजैः ।
गरुडो रुक्मपक्षो वै त्रिगुणोऽष्टादशात्मकः ॥
नियुक्तास्तत्र पशवस्तत्तदुद्दिश्य दैवतम् ।
उरगाः पक्षिणश्चैव यथाशास्त्रं प्रचोदिताः ॥
शामित्रे तु हयस्तत्र तथा जलचराश्च ये ।
ऋत्विग्भिः सर्वमेवैतन्नियुक्तं शास्त्रतस्तदा ॥
पशूनां त्रिशतम् तत्र यूपेषु नियतं तदा ।
अश्वरत्नोत्तमं तत्र राज्ञो दशरथस्य च ॥
कौसल्या तं हयं तत्र परिचर्य समन्ततः ।
कृपाणैर्विशशासैनं त्रिभिः परमया मुदा ॥
पतत्त्रिणा तदा सार्द्धं सुस्थितेन च चेतसा ।
अवसद्रजनीमेकां कौसल्या धर्मकाम्यया ॥
होताध्वर्युस्तथोद्गाता हस्तेन समयोजयन् ।
महिष्या परिवृत्त्या च वावातामपरां तथा ॥
पतत्त्रिणस्तस्य वपामुद्धृत्य नियतेन्द्रियः ।
ऋत्विक् परमसंपन्नः श्रपयामास शास्त्रतः ॥
धूमगन्धं वपयास्तु जिघ्रति स्म नराधिपः ।
यथाकालं यथान्यायं निर्णुदन् पापमात्मनः ॥
हयस्य यानिचाङ्गानि तानि सर्वाणि ब्राह्मणाः ।
अग्नौ प्रास्यन्ति विधिवत् समन्त्राः षोडशर्त्विजः ॥
प्लक्षशाखासु यज्ञानामन्येषाम् क्रियते हविः ।
अश्वमेधस्य यज्ञस्य वैतसो भाग इष्यते ॥
त्र्यहोऽश्वमेधः संख्यातः कल्पसूत्रॆण ब्राह्मणैः ।
चतुष्टोममहस्तस्य प्रथमं परिकल्पितम् ।
उक्थ्यं द्वितीयं संख्यातमतिरात्रं तथोत्तरम् ॥
कारितास्तत्र बहवो विहिताः शास्त्रदर्शनात् ।
ज्योतिष्टोमायुषी चैवमतिरात्रौ विनिर्मितौ ।
अभिजद्विश्वजिच्चैवमाप्तोर्यामो महाक्रतुः ॥
प्राचीं होत्रे ददौ राजा दिशं स्वकुलवर्धनः ।
अध्वर्यवे प्रतीचीं तु ब्रह्मणे दक्षिणां दिशम् ॥
उद्गात्रे वै तथोदीचीं दक्षिणैषा विनिर्मिता ।
हयमेधे महायज्ञे स्वयम्भूविहिते पुरा ॥१/१५/२०-४२॥
On the arrival of the time to erect yoopa pillars, six each of Bilva, Khadira and Palasa wood were erected. One pillar of Devadaru and two pillars of Sleshmataka are to be erected at a distance of two shoulder-length. Under the direction of the well-versed all these were appropriately arranged. The twenty one pillars of twenty one arms-length were each covered with cloth. They were beautifully shaped and strong, made by carpenters as per scriptural code. They had eight corners and were smooth. Covered with cloth and worshipped with flowers and sandal paste they looked like the Saptarishi constellation (great bear) in the sky. Bricks had been made as per prescribed measurement and with them the sacrificial altar had been constructed by those well versed in altar-architecture. Expert Brahmins placed the fire on the altar with due ceremony for king Dasaratha to worship. The fire resembled  Garuda in shape looking downward  facing East with wings of Gold. Having eighteen sacrificial pits, the size of the altar was three times the normal. Animals, snakes and birds had been tied to the pillars as per ritual code for being offered to particular Gods. The horse and marine animals that had been brought there were tied at that moment to the pillars. Three hundred animals were thus tied down to the pillars. The best of the horses of King Dasaratha was tied down to the pillar.
Kausalya made three marks with swords on the horse after consecrating the horse duly. With a calm mind Kausalya spent one night with the (dead) horse in order to gain merit. Hota, adhvaryu and udgaatr held the hands of the three queens. (Technically with  Mahishi, Parivrutti and Vaavaata- three types of wives). Rutvik who had control over his senses removed the fat from the dead horse and cooked it as per scriptural procedure. The king inhaled the vapours at prescribed instant and as per prescribed procedure thus obliterating his sins. All the sixteen Brahmin priests removed the parts of the dead horse and offered them into the fire. Whereas in other sacrifices the offering to the fire is placed on branch of Plaksha tree in Asvamedha sacrifice it is placed on cane mat. In Kalpasutra and Brahmanas three days of Savana (pressing of Somajuice) have been prescribed. The Savanas for the three days are called Jyottishtoma for the first day, Ukthya for the second day and Atiratra for the third day. Several rituals were conducted at the sacrifice as per injunctions. Jyotishtoma, Ayushtoma, two rounds of Atiratra, Abhijit, Viswajit and two rounds of Aptoryama were performed. The emperor who made his llineage flourish, gave away as dakshina(fee) the Eastern part  to the Hotru, the western to the Adhvaryu, the Southern to the Brahma and the Northern to the Udgatru. Such are the fees prescribed for Asvamedha the first of which was performed by Brahma the creator. - - - -

The World of  Valmiki- 07
1.6 Castes

स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः ।
दानाध्ययनशीलाश्च संयताश्च प्रतिग्रहे ॥१/६/१३॥
Brahmins who were engaged in their assigned duties had cotrol over their senses, were busy with study and giving away and were constrained in accepting gifts.
 
क्षत्रं ब्रह्ममुखं चासीद्वैश्याः क्षत्रमनुव्रताः ।
शुद्राः स्वधर्मनिरतास्त्रीन्वर्णानुपचारिणः ॥१/६/१९॥
Kshatriya's followed Brahmins, Vaisya's followed Kshatriya's and Sudra's engaged in their duties served the (other) three castes.

दरिद्राय द्विजायाथ हस्ताभरणमुत्तमम् ।
कस्मैचिद्याचमानाय ददौ राघवनन्दनः ॥१/१४/५२॥
Rama gave away a vauable bangle to some poor Brahmin who was seeking a gift.

ये चेमे कठकालापा बहवो दण्डमाणवाः ।
नित्यस्वाध्यायशीलत्वान्नान्यत् कुर्वन्ति किञ्चन ।
अलसाः स्वादुकामाश्च महतां चापि सम्मताः ॥२/३२/१८-१९॥
Yonder are students carrying staff who study Katha and Kalapa versions of Veda. As they are busy with their studies they do not do anything else, are lazy and like sweets, yet are respected even by the great.

मेखलीनां महासङ्घः कौसल्यां समुपस्थितः ।
तेषां सहस्रं सौमित्रे प्रत्येकं सम्प्रदापय ॥२/३२/२१॥
A large  group of celibates is waiting on Kausalya. See that a thousand (coins) are given to each.

तत्रासीत् पिङ्गलो गार्ग्यस्त्रिजटो नाम वै द्विजः ।
क्षतवृत्तिर्वने नित्यं फालकुद्दाललाङ्गली ॥२/३२/२९॥
There was a Brahmin belonging to Garga lineage called Trijata, pale in colour who had strayed from his avocation and was carrying an axe, a spade and a plough.

शुश्राव जपतां तत्र मन्त्रान् रक्षोगृहेषु वै ।
स्वाध्यायनिरतांश्चैव यातुधानान् ददर्श ह ॥५/४/१३॥
In the residences of Rakshasa's he heard those Rakshasa's who were engaged in their studies and chanting mantra's.




1.7 Food and utensils

इत्युक्त्वोपायनं गृह्य मत्स्यमाम्समधूनि च ।
अभिचक्राम भरतं निषादाधिपतिर्गुहः ॥२/८४/१०॥
Guha, the chief of hunters brought to Bharata a gift and fish, meat and honey.

अन्याः स्रवन्तु मैरेयं सुरामन्याः सुनिष्ठिताम् ।
अपराश्चोदकं शीतं इक्षुकाण्डरसोपमम् ॥२/९१/१५॥
Let some streams bring maireya (a fermented drink made of date palms), others bring refined sura ( a fermented drink made of jaggery,flour etc.) and still others cold water as sweet as sugur-cane juice. 

आजैश्चापि च वाराहैः निष्ठानवरसञ्चयैः ।
फलनिर्यूहसंसिद्धैः सूपैः गन्धरसान्वितैः ॥
पुष्पध्वजवतीः पूर्णाः शुक्लस्यान्नस्य चाभितः ।
ददृशुः विस्मितास्तत्र नरा लौहीः सहस्रशः ॥२/९१/६६-६७॥
People saw there with amazement thousands of metal vessels filled with goat-meat, porc, flavoured soup with fruit-extracts, decorated with flower flags around white rice.

वाप्यो मैरेयपूर्णाश्च मृष्टमाम्सचयैर्वृताः ।
प्रतप्तपिठरैश्चापि मार्गमायूरकौक्कुटैः ॥
पात्रीणां च सहस्राणि स्थालीनां नियुतानि च ।
न्यर्बुदानि च पात्राणि शातकुम्भमयानि च ॥
स्थाल्यः कुम्भ्यः करम्भ्यश्च दधिपूर्णाः सुसम्स्कृताः ।
यौवनस्थस्य गौरस्य कपित्थस्य सुगन्धिनः ।
ह्रदाः पूर्णा रसालस्य दध्नः श्वेतस्य चापरे ॥
बभूवुः पायसस्यान्ये शर्करायाश्च सञ्चयाः ।
कल्कांश्चूर्णकषायांश्च स्नानानि विविधानि च ।
ददृशुर्भाजनस्थानि तीर्थेषु सरितां नराः ॥२/९१/७०-७३॥
The wells were full of Maireya drink. There were heated pots full of meat of deer,peacock and hen.
There were countless vessels of all shapes full of well garnished curds, fragrant butter-milk, tinged yellow and recently prepared and spiced butter milk, called Rasala and white curds. There were tanks full of payas, milk boiled with rice and sugar. On the steps to the rivers they saw crushed myrobalan, powdered fragrant substances and various articles filled in vessels used for bathing.

निषसाद गिरिप्रस्थे सीतां मांसेन छन्दयन् ।
इदं मेध्यमिदं स्वादु निष्टप्तमिदमग्निना ॥२/९६/१-२॥
He(Rama) sat on a plateau of the hill  cajoling Sita with meat saying, "This is sacred, this is sweet and this is well burnt in fire".

पानभूमिगतं हित्वा हैममासवभाजनम् ।
पात्राणि च महार्हाणि करकांश्च हिरण्मयान् ।
लेह्यानुचावचान् भक्ष्यान् मांसानि विविधानि च ॥५/१/२३॥
(vidyadhara's left behind golden and very vauable vessels and vases in the area reserved for drinking and also various types of meat and pastes(लेह्य- that which is consumed by licking).

मृगाणां महिषाणां च वराहाणां च भागशः ।
तत्र न्यस्तानि मांसानि पानभूमौ ददर्श ह ॥
रौक्मेषु च विशालेषु भाजनेष्वप्यभक्षितान् ।
वराहवाध्रीणसकान् दधिसौवर्चलायुतान् ॥
शल्यान् मृगमयूरान्श्च हनुमानन्ववैक्षत ।
कृकलान् विविधान् छागान् शशकानर्धभक्षितान् ।
महिषानेकशल्यान्श्च मेषान्श्च कृतनिष्ठितान् ॥
लेह्यानुच्चावचान् पेयान् भोज्यानुच्चावचानपि।
तथाम्ललवणोत्तम्सैः विविधै रागखाण्डवैः।।५/११/१४-१९॥
In the drinks chamber, (Hanuman) saw meats of deer, buffaloes and pigs kept separately. The Great Monkey saw in large silver vessels un- consumed meat of boars, rhinoceros mixed with curds and salt (coming from a country "suvarchala") and half consumed well cooked meats of partridge, goats, rabbits, buffaloes and sheep. He saw all types of pastes (लेह्य), beverages and eatables along with sour and saltish Raga and Khandava (grape juice drinks).   
 
दिव्याः प्रसन्नाः विविधाः सुराः कृतसुरा अपि।
शर्करासवमाध्वीकपुष्पासवफलासवाः ॥
वासचूर्णैश्च विविधैः दृष्टास्तैस्तैः पृथक् पृथक् ।५/११/२०-२१॥
Divine and clear natural alcoholic drinks and artificial alcoholic drinks such as those made from sugar, honey, flowers and fruits spiced with various aromatic additives were seen (by Hanuman).

न मांसं राघवो भुङ्क्ते न चैव मधु सेवते ।
वन्यं सुविहितं नित्यं भक्तमश्नाति पञ्चमम्।५/३६/४१॥
Rama does not eat meat nor does he take honey. He eats forest grown cooked food daily in the fifth period of the day.
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The world of Valmiki 06

1.4 Occupations

कर्मान्तिकान् शिल्पकारान् वर्धकीन् खनकानपि।
गणकान् शिल्पिनश्चैव तथैव नटनर्तकान् ॥१/१३/७॥
(Vasishtha ordered deployment of) workmen, sculptors, carpenters, diggers, astronomers, artisans, actors and dancers.

श्वः पुष्ययोगं नियतं वक्ष्यन्ते दैवचिन्तकाः ॥२/४/२१॥
Astrologers say that tomorrow is associated with Pushya star.

अथ चापि महाप्राज्ञ ब्राह्मणानां मया श्रुतम् ।
पुरा पितृगृहे सत्यं वस्तव्यं किल मे वने ॥
लक्षणिभ्यो द्विजातिभ्यः श्रुत्वाहं वचनं पुरा ।
वनवासकृतोत्साहा नित्यमेव महाबल ॥२/२९/८-९॥
While in my father's place long back I had been told by Brahmin fortun-tellers that I will have to live in a forest. I am all the time eager to live in a forest.

कन्यया च पितुर्गेहे वनवासः श्रुतो मया ।
भिक्षिण्याः साधुवृत्तायाः मम मातुरिहाग्रतः ॥२/२९/१३॥
As a yound unmarried girl I was told by a woman mendicant in front of my mother of forest life. 

अथ रात्र्यां व्यतीतायां प्रातरेवापरेऽहनि ।
वन्दिनः पर्युपातिष्ठन् तत्पार्थिवनिवेशनम् ॥
सूताः परमसंस्काराः मागधाश्चोत्तमश्रुताः ।
गायकाः श्रुतिशीलाश्च निगदन्तः पृथक् पृथक् ॥२/६५/१-२॥
After the night ended, early in the morning the next day panegyrists, well versed minstrels, knowledgeable bards and singers capable of discerning musical-notes arrived at the palace of the king each singing in his own style. 

ततस्तु स्तुवताम् तेषां सूतानां पाणिवादकाः ।
अपदानान्युदाहृत्य पाणिवादान्यवादयन् ॥२/६५/४॥
Then while the minstrels praised the king, hand clappers clapped hands eulodizing king's exploits.

अथ भूमिप्रदेशज्ञाः सूत्रकर्मविशारदाः ।
स्वकर्माभिरताश्शूरा: खनका यन्त्रकास्तथा ॥
कर्मान्तिकाः स्थपतयः पुरुषा यन्त्रकोविदाः ।
तथा वर्धकयश्चैव मार्गिणो वृक्षतक्षकाः ॥२/८०/१-२॥
Then those who new the terrain of the land, those who measured and aligned using a thread (surveyors), diggers who were adept in their work and were brave, mechanics, paid labourers, architects, engineers, carpenters, way-finders, lumbermen.

मणिकाराश्च ये केचित् कुंभकाराश्च शोभनाः ।
सूत्रकर्मविशेषज्ञाः ये च शस्त्रोपजीविनः ॥
मयूरकाः क्राकचिकाः वेधका रोचकास्तथा ।
दन्तकाराः सुधाकाराः ये च गन्धोपजीविनः ॥
सुवर्णकाराः प्रख्याताः तथा कम्बलकारकाः ।
स्नापकोष्णोदका वैद्या धूपकाः शौण्डिकास्तथा ॥
रजकाः तुन्नवायाश्च ग्रामघोषमहत्तराः ।
शैलूषाश्च सह स्त्रीभिः यान्ति कैवर्तकास्तथा ॥२/८३/१२-१५॥
Lapidarists, potters, weavers, weapon-makers, peacock-hunters, lumbermen, those who drill holes, polishers, ivory-workers, lime-makers, perfume sellers, goldsmiths, blanket-weavers, bath-givers, masseurs, physicians, fumigators, distillers, washermen, tailors and chiefs of villages and hamlets, dancers with their  womenfolk and boatmen all went with (Bharata)

ऊचुर्लक्षणिनो ये मां पुत्रिण्यविधवेति च ।
तेऽद्य सर्वे हते रामे ज्ञानिनोऽनृतवादिनः ॥६/४८/२॥
Experts in reading  physiognomy told me that I would have sons and would not be a widow. Now that Rama is dead those scholars have become liers.


1.5 Villagers and village life

एतौ दृष्ट्वा कृशौ दीनौ सूर्यरश्मिप्रतापितौ ।
अर्द्यमानौ बलीवर्दौ कर्षकेण सुराधिप ॥२/७४/२४॥
O Chief of Sura's, havine seen this pair of emaciated pathetic bullocks being beaten by the farmer, - - - .

ददर्श च वने तस्मिन् महतः सञ्चयान् कृतान् ।
मृगाणां महिषाणां च करीषैः शीतकारणात् ॥२/९९/७॥
In that forest he saw large heaps of dung cakes of deer and bisons made for (fighting) cold.

बभूव वसुधा तैस्तु सम्पूर्णा हरिपुङ्ग्वैः ।
यथा कलमकेदारैः पक्वैरिव वसुन्धरा ॥६/४/९१॥
The ground became full of the monkeys as if covered with ripe rice plants.

केदारस्येव केदारः सोदकस्य निरूदकः ।
उपस्नेहेन जीवामि जीवन्तीं यच्छृणोमि ताम् ॥६/५/११॥
By hearing that she is alive I live in the manner a waterless field lives by the subsidiary water flow from a field full of water.
- - - -

The World of Valmiki_05
1.2 Hermitage

Vasishtha's hermitage

वसिष्ठस्याश्रमपदं नानापुष्पलताद्रुमम् ।
नानामृगगणाकीर्णं सिद्धचारणसेवितम् ।
देवदानवगन्धर्वैः किन्नरैरुपशोभितम् ।
प्रशान्तहरिणाकीर्णं द्विजसङ्घनिषेवितम् ।
ब्रह्मर्षिगणसंकीर्णं देवर्षिगणसेवितम् ।
तपश्चरणसंसिद्धैः अग्निकल्पैर्महात्मभिः ।
सततं संकुलं श्रीमद्ब्रह्मकल्पैर्महात्मभिः ।
अब्भक्षैर्वायुभक्षैश्च शीर्णपर्णाशनैस्तथा ।
फलमूलाशनैर्दान्तैः जितदोषैर्जितेन्द्रियैः ।
ऋषिभिर्वालखिल्यैश्च जपहोमपरायणैः ।
अन्यैर्वैखानसैश्चैव समन्तादुपशोभितम् ।
वसिइष्ठस्याश्रमपदं ब्रह्मलोकमिवापरम् ।
ददर्श जयतां श्रेष्ठो विश्वामित्रो महाबलः ॥ १/५१/२३-२८॥
Vishvamitra of immense strength saw the hermitage of Vasishtha, full of flowers, vines and trees, full of various types of animals, frequented by siddha's, charana's, deva's, gandharva's and kinnara's. There were various types of deer living peacefully. There were birds of all types. There were   brahmarshi's and devarshi's and great ascetics of recognized attainment who were like fire. There were ascetics who lived by consuming only water, those who lived by consuming only air, those who lived by fallen dry leaves, those who lived by consuming fruits and roots. There were vaalkhilya's and vaikhanasa's  who were engaged in meditation and oblations.

Rama's hermitage

पर्णशालां सुविपुलां तत्र संघातमृत्तिकाम् ।
सुस्तम्भां मस्करैर्दीर्घैः कृतवंशां सुशोभनाम् । ।
शमीशाखाभिरास्तीर्य दृढपाशावपाशिताम् ।
कुशकाशशरैः पर्णैः सुपरिच्छादितां तथा ।
समीकृततलां रम्यां चकार सुमहाबलः । । ३/१५/२१-२२॥
(Lakshmana), of immense prowess, constructed a large and beeautiful thatched hut of compacted mud, with good pillars and long supporting beams of bamboo, with a roof of branches of shami tree well covered by  leaves of kusha, kasha and reeds and with the ground levelled.


1.3 Ornaments and cosmetics

अलक्तरसरक्ताभौ अलक्तरसवर्जितौ ।
अद्यापि चरणौ तस्याः पद्मकोशसमप्रभौ ॥२/६०/१८॥
Her feet, which lacked the juice of red lac but had the radiance of the red lac had the glow of lotus buds.

कल्कांश्चूर्णकषायांश्च स्नानानि विविधानि च।
ददृशुर्भाजनस्थानि तीर्थेषु सरितां नराः ॥
शुक्लानंशुमतश्चापि दन्तधावनसञ्चयान् ।
शुक्लांश्चन्दनकल्कांश्च समुद्गेष्ववतिष्ठतः ॥
दर्पणान् परिमृष्टांश्च वाससांश्चापि सञ्चयान् ।
पादुकोपाहनहश्चैव युग्मानि च सहस्रशः ॥
आञ्जनीः कङ्कतान् कूर्चान् शस्त्राणि च धनूंषि च ॥२/९१/७४-७६॥
On the steps to the river people saw pastes, powders and concoctions for bathing and allso collections of tooth cleaners white and pointed, kept in vessels. They saw white sandal paste, cleaned mirrors, bundles of clothes, thousands of pairs of wooden sandals and leather footwear, eye-ointment, combs, brushes, armaments and bows. 


इदं दिव्यं वरं माल्यं वस्त्रमाभरणानि च ।
अङ्गरागं च वैदेहि महार्हं चानुलेपनम् ॥२/११८/१८॥
O Vaidehi, here are a a precious and divine garland, cloth and ornaments, cosmetic and precious body-paste.

सा वस्त्रमङ्गरागं च भूषणानि स्रजस्तथा ।
मैथिली प्रतिजग्राह प्रीतिदानमनुत्तमम् ॥२/११८/२१॥
Sita received the presents of affection like cloth, cosmetic, garlands and ornaments.

विहीनतिलकेव स्त्री नोत्तरा दिक् प्रकाशते ॥३/१६/८॥
The direction of North looks like a woman who does not have a tilak.

नाहं जानामि केयूरे नाहं जानामि कुण्डले ।
नूपुरेत्वभिजानामि नित्यं पादाभिवनदनात् ॥४/६/२२॥
I do not know the armlets nor ear-rings. I only know the anklets due to prostrating to her daily.

ददौ तस्य ततः प्रीतः स्वनामाङ्कोपशोभितम् ।
अङ्गुलीयमभिज्ञानं राजपुत्र्याः परंतपः ॥४/४४/१२॥
Feeling happy with him, Rama of extraordinary prowess, gave him the ring of the princess  as an identity.

सुकृतौ कर्णवेष्टौ च श्वदंष्ट्रौ च सुसंस्थितौ ।
मणिविद्रुमचित्राणि हस्तेष्वाभरणानि च ॥५/१५/४२॥
(I find her wearing) nicely made pair of karnaveShta ( ear ornament) and well placed shvadamshtra ( ear ornament perhaps shaped like canine teeth?) and ornaments on the arms which are decorated with gems and coral. 

हारनूपुरकेयूरपारिहार्यधरास्स्त्रियः ।५/१/२६॥
The vidyadhara women wore pearl necklaces, anklets, armlets and bangles.

उत्कर्षन्त्यां च रशनां क्रुद्धायां मयि पक्षिणि ।
स्रस्यमाने च वसने ततो दृष्टा त्वया ह्यहम् ॥५/३८/१७॥
You saw me while I got angry (at the crow) and held the girdle as the garment was sliding.

ततो वस्त्रगतं मुक्त्वा दिव्यं चूडामणिं शुभम् ।
प्रदेयो राघवायेति सीता हनुमते ददौ ॥५/३८/६९॥
Then Sita gave to Hanuman the divine Chudamani (pleat-jewel) after removing it from the cloth saying that it may be given to Rama.


- - - -

Citizens of Ayodhya

तस्मिन् पुरवरे हृष्टा धर्मात्मानो बहुश्रुताः ।
नरास्तुष्टा धनैः स्वैः स्वैरलुब्धाः सत्यवादिनः ।
नाल्पसन्निचयः कश्चिदासीत्तस्मिन् पुरोत्तमे ।
कुटुम्बी यो ह्यसिद्धार्थोऽगवाश्वधनधान्यवान् ।
कामी वा न कदर्यो वा नृशंसः पुरुषः क्वचित् ।
द्रष्टुं शक्यमयोध्यायां नाविद्वान् न च नास्तिकः ।
सर्वे नराश्च नार्यश्च धर्मशीलाः सुसंयताः ।
मुदिताः शीलवृताभ्यां महर्षय इवामलाः ।
नाकुंडली नामकुटी नास्रग्वी नाल्पभोग्यवान् ।
नामृष्टो नानुलिप्ताङ्गो नासुगन्धश्च विद्यते ।
नामृष्टभोजी नादाता नाप्यनङ्गदनिष्कधृक् ।
नाहस्ताभरणो वापि दृश्यते नाप्यनात्मवान् ।
नानाहिताग्निर्नायज्वा न क्षुद्रो वा न तस्करः ।
कश्चिदासीदयोध्यायां न च निर्वृत्तसङ्करः ।
स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः ।
दानाध्ययनशीलाश्च संयताश्च प्रतिग्रहे ।
न नास्तिको नानृतको न कश्चिदबहुश्रुतः ।
नासूयको न वाशक्तो नाविद्वान् विद्यते तदा ।
नाषडङ्गविदत्रासीन्नाव्रतो नासहस्रदः ।
न दीनः क्षिप्तचित्तो वा व्यथितो वापि कश्चन ।
कश्चिन्नरो वा नारी वा नाश्रीमान्नाप्यरूपवान् ।
द्रष्टुं शक्यमयोध्यायां नापि राजन्यभक्तिमान् ।
वर्णेष्वग्रचतुर्थेषु देवतातिथिपूजकाः ।
कृतज्ञाश्च वदान्याश्च शूरा विक्रमसंयुताः ।
दीर्घायुषो नरास्सर्वे धर्मं सत्यं च संश्रिताः ।
सहिताः पुत्रपौत्रैश्च नित्यं स्त्रीभिः पुरोत्तमे ।
क्षत्रं ब्रह्ममुखं चासीद्वैश्याः क्षत्रमनुव्रताः ।
शुद्राः स्वधर्मनिरतास्त्रीन्वर्णानुपचारिणः ॥१/६/६-१९॥
In that great city the citizens were noble-minded and well-read. They spoke the truth, were not greedy and were content with their own earnings.There was nobody whose belongings were insignificant, who did not have a family, who had not achieved his desires and who did not possess wealth in the form of cattle, horses.money and grains. Nobody was lustful,cowardly or inhuman. It was not possible to see anybody who was not a scholar or who was an atheist. All men and women tread the path of virtue and were disciplined. By their cheerful disposition,they resembled the great ascetics in conduct and manners. One could not see in that city anybody who did not wear ear-rings,tiara,necklace and bracelet. Nobody was not besmeared, wore no perfume and was short of pleasures. There was nobody who was not a gourmet, a benefactor and who was not self-restrained. There was nobody who did not worship the sacred fires,did not perform vedic sacrifices. There was nobody who was a thief or vile or of impure origin. Brahmins had control over their senses and were devoted to their studies and their rituals. They were charitable and were chary of receiving gifts. There was nobody among them who was an atheist, untruthful, jealous, incapable or nor well-read. There was nobody among them who was not well-versed in the six sub-braches of the Vedas, who did not observe vows and who did not give away in thousands in charity.There was nobody who was in misery or of unstable mind. There was not a woman or man among the four castes who was not wealthy and did not possess good looks. One could not find anybody who was not devoted to the king and who did not worship Gods and respected guests. They were persons of gratitude, skilled in conversing, brave and full of valour. Following the path of righteousness and truth, all lived long lives along with their women, children and grandchildren. Kshatriyas followed Brahmins, while Vaishyas followed Kshatriyas. Sudras following their duties served the other three castes. 
 
Palace in Ayodhya


Kaikeyi's palace consisted of 8 enclosures.
स प्रविश्याष्टमीं कक्ष्यां राजानं दीनमातुरम् ।
पुत्रशोकपरिद्यूनमपश्यत् पाण्डरे गृहे ॥२/५७/२४॥




Dasaratha's consisted of at least 5 enclosures. Rama traversed three outer enclosures by chariot and walked across the last two.
राजपुत्रः पितुर्वेश्म प्रविवेश श्रिया ज्वलन् ।
स कक्ष्या धन्विभिर्गुप्ताः तिस्रोऽतिक्रम्य वाजिभिः ।
पदातिरपरे कक्ष्ये द्वे जगाम नरोत्तमः ॥१/१७/२०॥


स रामभवनं प्राप्य पाण्डराभ्रघनप्रभम् ।
तिस्रः कक्ष्या रथेनैव विवेश मुनिसत्तमः ॥२/५/५॥
Vasishtha traverses the first three enclosures of Rama's palace on the chariot.


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Lanka
अट्टालकशताकीर्णां पताकाध्वजशोभिताम् ।५/२/१७॥
 (Lanka) had hundreds of lofty mansions and was decorated by flags and banners.
जाम्बूनदमयैर्द्वारैः वैडूर्यकृतवॆदिकैः ।वज्रस्फटिकमुक्ताभिः मणिकुट्टिमभूषितैः ।तप्तहाटकनिर्यूहै राजतामलपाण्डुरैः ।वैडूर्यकृतसोपानैः स्फाटिकान्तरपांसुभिः ।चारुसञ्जवनोपेतैः खमिवोत्पतितैः शुभैः ।क्रौञ्चबर्हिणसंघुष्टै राजहंसनिषेवितैः ।तूर्याभरणनिर्घोषैः सर्वतः प्रतिनादिताम् ।वस्वोकसारप्रतिमां तां वीक्ष्य नगरीं ततः ।खमिवोत्पतितुंकामां जहर्ष हनुमान् कपिः ॥५/३/९-१२॥
Hanuman, the monkey, felt happy looking at the city of Lanka which was like the capital of Kubera and which looked as if it was wanting to jump up to the skies. Lanka had Golden entrances with platforms made of lapis lazuli. The doors of the entrances were inlaid with diamond, quartz and pearl and the floors were made of gems. It had golden turrets with lapis-lazuli steps and interiors made of quartz. It had beautiful assembly halls. The city, frequented by swans, reverberated with the sounds of herons, peacocks, toorya pipes and ornaments. 

सिताभ्रसदृशैश्चित्रैः पद्मस्वस्तिकसंस्थितैः ।वर्धमानगृहैश्चापि सर्वतः सुविभूषिता ॥५/४/७॥

Lanka shone brightly with different types of mansions like Padma,Swastika and Vardhamana which looked like white clouds.
Tirtha comments that padma,svastika and vardhamaana are names of royal residences of different shapes. He quotes: " चतुश्शाला चतुर्द्वारा सर्वतोभद्रसंज्ञिता।  पश्चिमद्वाररहिता मध्यावर्ता हयानना। दक्षिणद्वाररहिता वर्धमाना धनप्रदा। प्राग्द्वाररहिता स्वस्तिकाख्या पुत्रधनप्रदा।".  Govondaraaja comments that the details are in varahamihirasamhita.
लतागृहाणि चित्राणि चित्रशालागृहाणि च ।क्रीडागृहाणि चान्यानि दारु पर्वतकानि च ॥५/६/३६-३७॥

Hanuman saw colorful bowers, picture galleries and sports pavilions and artificial mountains made of wood.
Fortification of Lanka

हृष्टप्रमुदिता लङ्का मत्तद्विपसमाकुला ।महती रथसंपूर्णा रक्षॊगुणसमाकुला ॥वाजिभिश्च सुसंपूर्णा सा पुरी दुर्गमा परैः ।दृढबद्धकवाटानि महापरिघवन्ति च ॥द्वाराणि विपुलान्यस्याश्चत्वारि सुमहान्ति च ।तत्रेषूपलयन्त्राणि बलवन्ति महान्ति च ॥आगतं परसैन्यं तु तत्र तैः प्रतिहन्यते ॥द्वारेषु संस्कृता भीमाः कालायसमयाः शिताः ।शतशो रचिता वीरैः शतघ्न्यो रक्षसां गणैः ॥सौवर्णश्च महांस्तस्याः प्राकारो दुष्प्रधर्षणः ।मणिविद्रुमवैदूर्यमुक्ताविरचितान्तरः ॥सर्वतश्च महाभीमाः शीततोयवहाः शुभाः ।अगाधा ग्राहवत्यश्च परिखा मीनसेविताः ॥द्वारेषु तस्याः चत्वारः सङ्क्रमाः परमायताः ।यन्त्रैरुपेता बहुभिर्महद्भिर्गृहपङ्क्तिभिः ॥त्रायन्ते सङ्क्रमास्तत्र परसैन्यागमे सति ।यन्त्रैस्तैरवकीर्यन्ते परिखासु समन्ततः ॥६/३/१०-१७॥
Lanka is a city of joy and pleasure. It is full of horses and rutting elephants. It is full of chariots. It has four huge fort-entrances provided with strong doors having strong locking bars. It has strong and huge stone-catapults. Armies of the enemies which reach there will be destroyed by them. Rakshasas have constructed at the entrances hundreds of Shataghnee's which are well-designed, sharp, of giant size and made of iron. The golden fort-wall, inlaid with gems, corals, lapis-lazuli and pearls is impregnable. All-round there are very deep and large moats through which flows cold water full of fishes and crocodiles. In the gate-ways there are large draw-bridges which are provided with machines and which are lined with houses. On arrival of hostile armies, these machines will protect the draw-bridges and fling the hostile forces into the moats.  
लङ्का पुनर्निरालम्बा देवदुर्गा भयावहा ।नादेयं पार्वतं वान्यं कृत्रिमं च चतुर्विधम् ॥६/३/२०॥
Fearsome Lanka is not accessible by Devas even and has four types of fortification:- man-made and in the form of a river, mountain and forest. 
निविष्टा तत्र शिखरे लङ्का रावणपालिता ।दशयोजनविस्तीर्णा विंशद्योजनमायता ॥सा पुरी गोपुरैरुच्चैः पाण्डराम्बुदसन्निभैः ।काञ्चनेन च सालेन राजतेन च शोभिता ॥प्रासादैश्च विमानैश्च लङ्का परमशोभिता ।घनैरिवातपापाये मध्यमं वैष्णवं पदम् ॥यस्यां स्तंभसहस्रेण प्रासादः समलङ्कृतः ।कैलासशिखराकारो दृश्यते खमिवोल्लिखन् ॥चैत्यः स राक्षसेन्द्रस्य बभूव पुरभूषणम् ।बलेन रक्षसां नित्यं यः समग्रेण रक्ष्यते ॥ ६/३९/२०-२४ ॥
Situated at the top of mountain Trikoota, Lanka protected by Ravana is ten yojanas long and twenty yojanas wide. The city looked beautiful with its tall towers and silvery and golden fortifications and mansions and spires. The city looked like the sky with autumnal clouds. In that city there was Ravana's  mansion which had hundred pillars and which looked like kailasa mountain and as if it was scraping the sky. The mansion which was protected by the complete army of the rakshasas was the ornament of the city.
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The World of Valmiki-02
1. Society and Culture2. Knowledge base3. Statecraft4. Philosophy, Religion and Code of Conduct5. Nature6. Allusions7. Geography
[Note: At some places I have added short notes (in italics). I generally refer to two commentators Sri. Govindaraja and Sri. Maheswarateertha(Teertha). At the end of a passage the number given refers to Kanda/ sarga/ Sloka.]
1. Society and Culture1.1.1 Cities and citizen
Ayodhya
अयोध्या नाम नगरी तत्रासील्लोकविश्रुता।मनुना मानवेन्द्रेण या पुरी निर्मिता स्वयम्॥आयता दश च द्वे च यॊजनानि महापुरी ।श्रीमती त्रीणि विस्तीर्णा सुविभक्तमहापथा ॥राजमार्गेण महता सुविभक्तेन शोभिता ।मुक्तपुष्पावकीर्णेन जलसिक्तॆन नित्यशः ॥तां तु राजा दशरथो महाराष्ट्रविवर्धनः ।पुरीमावासयामास दिवं देवपतिर्यथा ॥कवाटतोरणवतीं सुविभ्क्तान्तरापणाम् ।सर्वयन्त्रायुधवतीमुपेतां सर्वशिल्पिभिः ।सूतमागधसम्बाधां श्रीमतीमतुलप्रभाम् ।उच्चाट्टालध्वजवतीं शतघ्नीशतसंकुलाम् ।वधूनाटकसंघैश्च संयुक्तां सर्वतः पुरीम् ।उद्यानाम्रवणोपेतां महतीं सालमेखलाम् ।दुर्गगम्भीरपरिघां दुर्गामन्यैर्दुरासदाम् ।वाजिवारणसम्पूर्णाम् गोभिरुष्ट्रैः खरैस्तथा ।सामन्तराजसंघईश्च बलिकर्मभिरावृताम् ।नानादेशनिवासैश्च वणिग्भिरुपशोभिताम् ।प्रासादै रत्नविकृतैः पर्वतैरुपशोभिताम् ।कूटागारैश्च संपूर्णामिन्द्रस्येवामरावतीम् ।चित्रामष्टापदाकारां वरनारीगणैर्युताम् ।सर्वरत्नसमाकीर्णां विमानगृहशोभिताम् ।गृहगाढामविच्छिद्रां समभूमौ निवेशिताम् ।शालितण्डुलसंपूर्णामिक्षुकाण्डरसोदकाम् ।दुन्दुभीभिर्मृदंगैश्च वीणाभिः पणवैस्तथा ।नादितां भृशमत्यर्थं पृथिव्यां तामनुत्तमाम् ।विमानमिव सिद्धानां तपसाधिगतं दिवि ।सुनिवेशितवेश्मान्तां नरोत्तमसमावृताम् ।ये च बाणैर्नविध्यन्ति विविक्तमपरापरम् ।शब्दवेध्यं च विततं लघुहस्ता विशारदाः ।सिंहव्याघ्रवराहाणां मत्तानां नर्दतां वने ।हन्तारो निशितैः शस्त्रैः बलाद्बाहुबलैरपि ।तादृशानां सहस्रैस्तामभिपूर्णाम् महारथैः ।पुरीमावासयामास राजा दसरथस्तदा ॥ १/५/६-२१॥


There stood a city by name Ayodhya, built by Manu himself, the foremost among humankind. Its breadth was twelve yojanas, its length three.The great city which had well formed main roads was adorned by a well formed Royal Avenue, which was constantly sprinkled with water mixed with pearl-like flowers. King Dasaratha, the Great developer of a nation, ruled that city like Indra ruled the city of devas.The city had an entrance door with an arched door-way.The market areas were well formed. The city had all types of mechanical weapons. It was full of sculptors,charioteers and bards. It had festoons on tall mansions. It had hundreds of missiles*. There were drama troupes. All-round it was girdled by a fort full of gardens and mango-groves. It had a surrounding moat, which was deep and difficult to cross. There were in the city horses, elephants, cows, camels and donkeys. There were societies of vassal kings in the city. All around the city were spread the remains of religious offerings. The city was graced by merchants hailing from different countries. Adorned by mountain-like palaces inlaid with gems and full of secret chambers, the city looked like Amaravati of Indra. Thronged by groups of noble women, the richly hued city had the lay-out of a dice-board. Replete with all types of precious stones, the city was made beautiful by multi-storeyed buildings. The city built on a level ground was dense with houses built cheek by jowl. Endowed with plenty of rice and water, sweet like sugar cane, that city, non pareil, reverberated with the sounds of dundubhi, mRudanga and panava drums and the sound of veena. The city which had neatly arranged buildings and was inhabited by the best of people looked as if it was a vimana of Siddhas in the heavens obtained through penance. In that city there were thousands of great warriors (maharatha) who could kill the roaring wild lions, tigers and boars with sharp weapons and even with bare hands. They, who were experts in archery, never shot an arrow at an isolated soldier, a person who could not be seen (but only heard) or a person who neither had parents nor children. King Dasaratha ruled such a city. (1/5/6-22)   
* It is also described as a sort of stone weapon studded with iron spikes.
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The World of ValmikiA blog-serialIntroductionValmiki’s Ramayan is a multi-layered work. The top most layer is about the physical world which he was familiar with and which he could imagine with verisimilitude. The next layer is the story of Rama, which appeals to anyone who likes a good story. The third layer is as a work of literature, appreciated by an aesthete. The fourth layer is as a didactic work teaching moral conduct and dharma. The innermost layer is as a work of spirituality and religion.
In what follows I only concentrate on the outer most layer, and if you consider it so, “the rind of Ramayana”. Even rind has some uses!
By Valmiki I mean the one who composed Ramayan in Sanskrit, or if you like, Valmiki the poet. If Valmiki makes a reference to a city, it would be foolish not to believe that the city existed during his time or had existed before his time. It would not be very rational to believe that he foresaw future and referred to a city which had not yet been built. We could definitely say that the city existed by the time of Valmiki. If we have other ways of fixing the date of the city it helps us to fix the date of Valmiki. Or, if we have other ways of fixing the date of Valmiki, we could say that the city flourished at his time. It is also possible that the mention of the city is an interpolation done by some mischievous poet who meddled with what Valmiki wrote! What you would finally accept will depend on other external facts which help to fix the date of Valmiki or the date of the city precisely or any fact which proves that the mention of the city is an interpolation. This is a job which a researcher has to do.
What is being attempted here is merely a compilation of all such verses in Valmiki which speak of places, peoples, their mores, customs, cultures and their corpus of knowledge. It also attempts to compile all references to flora and fauna mentioned by Valmiki. In other words, this lists the manner in which Valmiki has attempted to portray what he actually saw, heard or read about the physical world of his time. Hence the title, “The world of Valmiki.” For the benefit of those who may not be familiar enough with Sanskrit to understand the original in Sanskrit, I have provided a simple translation in English which does not claim to be exact or very correct.
Over a period of several years, as I did my daily “Parayan” of Valmiki, I noted down these. What I have collected is basically from the Gorakhpur edition. My collection therefore possibly carries any mistakes and interpolations that exist in the Gorakhpur edition. I have not checked with the critical edition of Ramayan which I am informed is accessible on the internet. It is, therefore  possible that some of the verses do not find a place in the critical edition.
This collection has remained dormant for at least a decade if not more. I would be foolish to believe that I am the first to do this type of compilation on Ramayan, although I have yet to come across such a compilation. Now I am somehow feeling propelled to publish this compilation for what it is worth through this blog-serial on the internet.  - - - -   

The just concluded Subhashitakaustubha of Venkatadhvari with my English translation is now available in PDF form for downloading at http://www.scribd.com/doc/76369657/Subhashitakaustubha- - - -

सुभाषितकौस्तुभः (९६-१०१) कृष्णो यच्च जजल्प पिप्पल भवत्तादात्म्यमेवात्मनःत्वं नम्योऽसि भवदभुवस्त्वरणयस्त्वत्तोऽपि मान्यास्सताम्।तज्जन्मा तु ततोऽप्युदारमहिमा पूज्यः ऋषिर्यज्वनांयेनैवोपहृतैर्हविर्भिरनघैर्जीवन्ति देवा अपि ॥ ९६ ॥O Peepul tree, you are to be respected for the reason that Lord Krishna equated you with himself. The virtuous revere the arani stick which originates from you, more than yourself. For the ascetics engaged in Vedic sacrifices, fire which originates from arani is much more to be revered as even Gods live on faultless oblations brought to them by God of Fire. [The poet perhaps implies that what one values depends on ones knowledge. He may also be suggesting that progeny of great persons excel themselves. Arani is the stick made out of Peepul(?) tree which is used to generate fire in a Vedic sacrifice. Is it Peepul or Shami? Scholars may debate.]
प्रायस्त्रस्यति कैतकद्रुम भवत्पार्श्वेऽपि गन्तुं जनःकश्चित्त्वां यदि कष्टमिष्टकुसुमः क्लेशान् सहन् गाहते ।आकर्षन्ति तदीयमंशुकममी त्वत्पालिताः कण्टकाःतत्सोढ्वापि विशन्तमन्तरथ तं हन्तुं भुजङ्गाः स्थिताः ॥ ९७ ॥O Ketaka tree, people are mostly afraid of even passing by your side. If someone who likes your flowers wades to you bearing much discomfort, the thorns which protect you pull his clothes. There are snakes to kill him if he ventures further bearing your thorns. [ Ketaka is a thorny cactus(?) which bears yellow  oblong flowers with a heady fragrance. ( Taale in Kannada, perhaps Taalam poo in Tamil.)  Girls weave the flowers into their plaits. It is said that snakes live around these trees. What the poet wants to convey depends on the imagination of the reader. An intrepid person bent on achieving his goal has to cross many obstacles. What is the use of an attractive thing or person if it/he/she is virtually unreachable? etc.]  

फलन्तः किंपाकाः प्रतिशरदमेते कटुफला-न्यसुघ्ना मर्त्यानामहह भुवि जीवन्ति सुचिरम् ।फलानि स्वादूनि प्रददत इमे पश्य कदली-द्रुमा विन्दन्त्यायुस्तनु ननु विवेकः क्व नु विधेः ॥ ९८ ॥These wretched trees, alas, which yield bitter fruits year after year and which cause death to men live long years. Look at these plantain trees which give delicious fruits and have short life. Does Fate have any discrimination? [The poet stresses the well known saying पापी चिरायुः सुकृती गतायुः.]
कामं रुषा पिकमिमं स्वकुलानुरूप-कर्णापमृत्युनिनदाकरणापराधात् ।कल्याणभाषिणमहो करुणाविहीनकाक स्वपुष्टमपि कुट्टयसि स्वयं किम् ॥ ९९ ॥O merciless Crow, why do you angrily peck at this sweet voiced cuckoo which you have yourself brought up because of its fault in not being able to make the ear-killing sound natural to crows?
कौटिल्यं बत सर्वतः कलयतां कर्णज्वरं कल्पय-त्वाक्रन्दैस्सततं क्रमेलकयुवा श्लाघां तथाप्यर्हति ।चण्डं कण्टकमण्डलं कबलयन् चापल्यतोऽसौ रदैःछिन्दन् यः पिचुमन्दवृन्दमपि नो माकन्दमास्कन्दति ॥ १०० ॥Let the young camel have all round (body) bends; let it create fever of (our) ears with its sounds; even then it deserves praise. While it swallows the sharp thorny plants and tears down swiftly the group of neem trees it leaves the mango tree unharmed. [It indirectly perhaps refers to a harsh king who is merciless but leaves the devout and the learned unharmed.]
भूयोभिर्बहुमानपूर्वमवनीपालेन विश्राणितै-राहारैः परिपूरितोदर इभस्तृप्यत्यनायासतः।अत्यल्पोदर एष पश्य मशको हा हन्त नक्तं दिवंहेयाहारलवेच्छया कटु रटत्यष्टासु काष्ठास्वपि ॥ १०१ ॥The elephant fills its belly, without any difficulty, with food bestowed by the king through repeated entreaties. Look at this mosquito with a tiny stomach which alas makes noise in all directions with the desire of a little of food fit to be abandoned. [The poet compares the royal and dignified way of an elephant with the despicable way of a mosquito in the matter of consuming food.] ॥ इति आत्रेयवेङ्कटाचार्ययज्वनः कृतिषु सुभाषितकौस्तुभेसङ्कीर्णपद्धतिः पञ्चमी ॥Thus ends the fifth section dealing with the miscellaneous in Subhashitakaustubha among the works of Atreya Venkatacharyayajva.|| समाप्तः सुभाषितकौस्तुभः ॥THE ENDवेङ्कटाध्वरिकवेरियं कृतिः नागराजकृतया सुटीकया ।शोभिताङ्ग्लवचसा कृताधुना वेङ्कटेशकृपया यथामति ॥- - - - 

सुभाषितकौस्तुभः (९१-९५) दोषोन्मेषोद्भावकस्य क्षयिष्णोःराज्ञस्सेवां ये चिरादाचरन्ति ।रात्रौ रात्रौ हन्त तुल्यं चकोरैःपादग्रासं केवलं ते लभन्ते ॥ ९१ ॥Those who serve a king for long, who gets agitated by even a small fault and who is getting weakened steadily will only receive every night only a mouthful of his feet like chakora birds which receive during night only a mouthful of moon’s rays (पाद) by serving the moon who brightens up the opening of the night (दोषा) and who gets weakened steadily. [The poet contrives a simile based on a few double-meaning words he has chosen to use. It is an oft-repeated poetic myth that  Chakora birds live on moon’s rays. The idea he wants to convey is that it is futile to serve a bad master. ]
दोषादोषाभिज्ञतादूरगाणांयेषां बुद्धिर्हन्त मेषाविशेषा ।भाषा वेषा ज्यौतिषं पैशुनं वातेषां चेतोरञ्जने साधनानि ॥ ९२ ॥Those who are far away from the ability to discriminate right and wrong have the intellect of a sheep. Their instruments for recreation are (funny) talking, (funny) dresses, astrology and depravity.[Note the alliteration- repetitive use of षा- in the verse.]
मात्सर्यं विनिवार्य दूषणकृतो मातुश्च मीमांसितेवात्सल्ये जननीजनात् तदधिकं वाचाटके दृश्यते ।मध्येकृत्य मृदं मलानि हरते माता सशङ्कं शिशोःनिश्शङ्कं निजजिह्वयैव हरते नानामलं दूषकः ॥ ९३ ॥If we compare the type of affection shown by a mother and a person who finds faults with others, we find that affection shown by the latter is greater. Mother handles the refuse of her child by taking it between mud with hesitation, whereas a person who finds faults with others handles all sorts of faults (refuses) of others with his tongue without any hesitation. [This is a sarcastic remark against persons who criticize others freely.]  
विपद्यप्युग्रायां न ददति विगीते पथि पदंप्रकृत्या सत्याभिर्विदधति च वाग्भिर्व्यवहृतिम् ।प्रतिज्ञातं धर्मं न जहति तदेतत् सुमनसांपवित्रं चारित्र्यं न खलु विषयो वाङ्मनसयोः ॥ ९४ ॥Wise persons do not take the wrong step even in times of crisis. By nature, they interact through truthful speech. They do not swerve from the promised dharma. Their pious conduct is beyond speech and thought.
धन्यंमन्यमिह प्रसर्पति जनः प्रायो धनायोदय-क्षुभ्यद्दुर्भगबर्बटीकुचतटीशाटीदशाटीकनैः ।जानात्येव न तद् भविष्यदचिरात् कीनाशसूनाशतंतद्भीत्या तु शतेषु कोऽपि रमते नारायणाराधने ॥ ९५ ॥People flock to a person who considers himself blessed by touching the edge of the garment covering the breasts of a cursed dancing girl who gets excited by the prospect of some income. So they do not know the numerous killing houses of Yama, the God of death that future holds for them. It is only one in a hundred that indulges in worshipping Narayana fearing death. [The poet gets led away in his versifying a simple thought that most people drift towards worldly pleasures while only a select few take to devotion to God. There is a long compound word धनाय-उदय-क्षुभ्यत्-दुर्भग-बर्बटी-कुच-तटी-शाटी-दशा-आटीकनैः.]- - - - 

सुभाषितकौस्तुभः (८६-९०) सूक्ष्मीभूय स्वयमपि परानन्ददश्चन्दनद्रुःधेनुर्दत्ते रसमनुदिनं दत्तघासानुरूपम् ।हत्वा मातॄरुदयमयते हा स्वयं वृश्चिकादिःमृत्वाप्यन्नं वमयति नृणां मक्षिका कुक्षिगापि ॥ ८६ ॥Sandal trees give pleasure to others even at the cost of themselves going to pieces. Cows give milk daily according to the feed given to them. Scorpion and similar creatures come to life by killing their own mothers. Flies-even dead ones- cause men to vomit food when they are ingested. [Good persons will be good under all circumstances while bad persons will be bad under all circumstances.] 
तेजस्वी पुरुषो दवीयसि जनेऽप्येकान्ततः स्वाश्रितेनिष्प्रत्यूहमनुग्रहं वितनुते नेदीयसीव स्वयम् ।बिम्बस्थायिमुकुन्दनाभिनलिनश्रेयस्करो भास्करोदातुं किं न दवीयसेऽपि कुशलं कञ्जाय संजायते ॥ ८७ ॥A noble person diligently bestows benevolence with no hindrance to a supplicant person who is far away just as to a person who is near by. Does not the sun who is propitious to the lotus which is in the navel of Vishnu who stays in his orb also take care of the lotus which is far away? [Vishnu is supposed to be (सवितृमण्डलमध्यवर्ती) at the center of Sun’s orb.]  
दृष्टोच्छ्रायं द्विज विपुलया तृष्णया धृष्णुरेनंभूभृत्पाशं जिगमिषसि किं कण्टकैर्दुष्प्रवेशम् ।आसेवेथा यदि च कठिनं हन्त लुब्धावृतं तंप्रायः कृत्वा श्रममुरुतरं प्रस्थमात्रं लभेथाः ॥ ८८ ॥O bird [द्विज], having seen its height, with a lot of desire and boldness you want to go up this wretched mountain [भूभृत्पाश] which is full of thorns and difficult to enter. Why so? With a lot of effort even if you go to that mountain which is surrounded by hunters [लुब्धक] you will only reach a plateau [प्रस्थ]. [ Due to certain words having two meanings another meaning reveals itself as follows: O Brahmin (द्विज), why do you want to go to this wretched king (भूभृत्पाश) who is surrounded by avaricious persons (लुब्धक)? Even if you go to him you will only get a pittance. ( प्रस्थ is a measure.) ]   
संचारान् कुरुते सुराध्वनि रविर्जाता नरानां जरामुष्णन्ति प्रसभं मनांसि विषया बन्धः पुनः प्राणिनाम् ।स्नेहः स्त्रीतनयादिकेषु निहितस्तृष्णाग्निरुद्दीप्यतेहित्वा वस्तु निमित्तवत्कथमभूदन्यत्र नैमित्तिकम् ॥ ८९ ॥It is the sun who travels along the sky and it is men who get old! Worldly attractions steal the minds and the living beings get caught! Attachment (स्नेह=oil) is to ones women and children, but the fire of greed is lit up! How is it that effect is felt by something different from the object that was the cause?
अभिया चेदभियाचेच्चपलो नृपलोकमनिपुणः कृपणम् । अत्रपचेता नो चेदत्र पचेतापि कुक्षिपर्याप्तम् ॥ ९० ॥If an unskilled fickle minded person begs before a miserly king he is certainly a person with no shame. If he does not do that he would hardly fill his belly! [What the poet suggests is that a decent person with self respect will not go to a worthless king even if he has to go hungry. Note the use of यमक in the verse; repetition of भियाचे, त्रपचेता. ]  - - - -