जन्म रामस्य सुमहद्वीर्यं सर्वानुकूलताम्।
लोकस्य प्रियतां क्षान्तिं सौम्यतां सत्यशीलताम्॥
नानाचित्रकथाश्चान्या विश्वामित्रसमागमे।
जानक्याश्च विवाहं च धनुषश्च विभेदनम्॥
रामरामविवादं च गुणान्दाशरथेस्तथा।
तथाभिषेकं रामस्य कैकेय्या दुष्टभावताम्॥
विघातं चाभिषेकस्य रामस्य च विवासनम्।
राज्ञः शोकविलापं च परलोकस्य चाश्रयम्॥
प्रकृतीनां विषादं च प्रकृतीनां च विसर्जनम्।
निषादाधिपसंवादं सूतोपावर्तनं तथा॥
गङ्गायाश्चापि सन्तारं भरद्वाजस्य दर्शनम्।
भरद्वाजाभ्यनुज्ञानाच्चित्रकूटस्य दर्शनम्॥
वास्तुकर्म विवेशं च भरतागमनं तथा।
प्रसादनं च रामस्य पितुश्च सलिलक्रियाम्॥
पादुकाग्र्याभिषेकं च नन्दिग्रामनिवासनम्।
दण्डकारण्यगमनं विराधस्य वधं तथा॥
दर्शनं शारभङ्गस्य सुतीक्ष्णेनाभिसङ्गमम्।
अनसूयासहास्यामप्यङ्गरागस्य चार्पणम्॥
अगस्त्यदर्शनं चैव जटायोरभिसङ्गमम्।
पञ्चवट्याश्च गमनं शूर्पणख्याश्च दर्शनम्॥
शूर्पणख्याश्च संवादं विरूपकरणं तथा।
वधं खरत्रिशिरसोरुत्थानं रावणस्य च॥
मारीचस्य वधं चैव वैदेह्या हरणं तथा।
राघवस्य विलापं च गृध्रराजनिबर्हणम्॥
कबन्धदर्शनं चापि पम्पायाश्चापि दर्शनम्।
शबर्या दर्शनं चैव हनूमद्दर्शनं तथा।
विलापं चैव पम्पायां राघवस्य महात्मनः॥
ऋश्यमूकस्य गमनं सुग्रीवेण समागमम्।
प्रत्ययोत्पादनं सख्यं वालिसुग्रीवैग्रहम्॥
वालिप्रमथनं चैव सुग्रीवप्रतिपादनम्।
ताराविलापं समयं वर्षरात्रनिवासनम्॥
कोपं राघवसिंहस्य बलानामुपसङ्ग्रहम्।
दिशः प्रस्थापनं चैव पृथिव्याश्च निवेदनम्॥
अङ्गुलीयकदानं च ऋक्षस्य बिलदर्शनम्।
प्रायोपवेशनं चैव सम्पातेश्चैव दर्शनम्॥
पर्वतारोहणं चैव सागरस्य च लङ्घनम्।
समुद्रवचनाच्चैव मैनाकस्य च दर्शनम्॥
राक्षसीतर्जनं चैव छायाग्राहस्य दर्शनम्।
सिंहिकायाश्च निधनं लङ्कामलयदर्शनम्।
रात्रौ लङ्काप्रवेशं च एकस्य च विचिन्तनम्॥
आपानभूमिगमनम् अवरोधस्य दर्शनम्।
दर्शनं रावणस्यापि पुष्पकस्य च दर्शनम्॥
अशोकवनिकायानं सीतायाश्चैव दर्शनम्।
अभिज्ञानप्रदानं च सीतायाश्चाभिभाषणम्॥
राक्षसीतर्जनं चैव त्रिजटास्वप्नदर्शनम्।
मणिप्रदानं सीताया वृक्षभङ्गं तथैव च॥
राक्षसीविद्रवं चैव किङ्कराणां निबर्हणम्।
पञ्चसेनाग्र्यनिधनं सप्तमन्त्रिनिबर्हणम्॥
तथाक्षस्यापि निधनं तोरणस्य विभञ्जनम्।
ग्रहणं वायुसूनोश्च लङ्कादाहाभिगर्जनम्॥
प्रतिप्लवनमेवाथ मधूनां हरणं तथा।
राघवाश्वासनं चैव मणिनिर्यातनं तथा॥
सङ्गमं च समुद्रेण नलसेतोश्च बन्धनम्।
प्रतारं च समुद्रस्य रात्रौ लङ्कावरोधनम्॥
विभीषणेन संसर्गं वधोपायनिवेदनम्।
कुम्भकर्णस्य निधनं मेघनादनिबर्हणम्॥
रावणस्य विनाशं च सीतावाप्तिमरेः पुरे।
विभीषणाभिषेकं च पुष्पकस्य च दर्शनम्॥
अयोध्यायाश्च गमनं भरतेन समागमम्।
रामाभिषेकाभ्युदयं सर्वसैन्यविसर्जनम्।
स्वराष्ट्ररञ्जनं चैव वैदेह्याश्च विसर्जनम्॥
अनागतं च यत्किञ्चिद्रामस्य वसुधातले।
तच्चकारोत्तरे काव्ये वाल्मीकिर्भगवान् ऋषिः॥
janma rāmasya sumahad vīryaṁ sarvānukūlatām
lokasya priyatāṁ kṣāntiṁ saumyatāṁ satya-śīlatām
nānā-citra-kathāś cānyā viśvāmitra-samāgame
jānakyāś ca vivāhaṁ ca dhanuṣaś ca vibhedanam
rāma-rāma-vivādaṁ ca guṇān dāśarathes tathā
tathābhiṣekaṁ rāmasya kaikeyyā duṣṭa-bhāvatām
vighātaṁ cābhiṣekasya rāmasya ca vivāsanam
rājñaḥ śoka-vilāpaṁ ca para-lokasya cāśrayam
prakṛtīnāṁ viṣādaṁ ca prakṛtīnāṁ ca visarjanam
niṣādādhipa-saṁvādaṁ sūtopāvartanaṁ tathā
gaṅgāyāś cāpi santāraṁ bharadvājasya darśanam
bharadvājābhyanujñānāc citrakūṭasya darśanam
vāstu-karma viveśaṁ ca bharatāgamanaṁ tathā
prasādanaṁ ca rāmasya pituś ca salila-kriyām
pādukāgryābhiṣekaṁ ca nandigrāma-nivāsanam
daṇḍakāraṇya-gamanaṁ virādhasya vadhaṁ tathā
darśanaṁ śarabhaṅgasya sutīkṣṇenābhisaṅgamam
anasūyā-sahāsyām apy aṅga-rāgasya cārpaṇam
agastya-darśanaṁ caiva jaṭāyor abhisaṅgamam
pañcavaṭyāś ca gamanaṁ śūrpaṇakhyāś ca darśanam
śūrpaṇakhyāś ca saṁvādaṁ virūpa-karaṇaṁ tathā
vadhaṁ khara-triśirasor utthānaṁ rāvaṇasya ca
mārīcasya vadhaṁ caiva vaidehyā haraṇaṁ tathā
rāghavasya vilāpaṁ ca gṛdhra-rāja-nibarhaṇam
kabandha-darśanaṁ cāpi pampāyāś cāpi darśanam
śabaryā darśanaṁ caiva hanūmad-darśanaṁ tathā
vilāpaṁ caiva pampāyāṁ rāghavasya mahātmanaḥ
ṛśyamūkasya gamanaṁ sugrīveṇa samāgamam
pratyayotpādanaṁ sakhyaṁ vāli-sugrīva-vigraham
vāli-pramathanaṁ caiva sugrīva-pratipādanam
tārā-vilāpaṁ samayaṁ varṣa-rātra-nivāsanam
kopaṁ rāghava-siṁhasya balānām upasaṅgraham
diśaḥ prasthāpanaṁ caiva pṛthivyāś ca nivedanam
aṅgulīyaka-dānaṁ ca ṛkṣasya bila-darśanam
prāyopaveśanaṁ caiva sampāteś caiva darśanam
parvatārohaṇaṁ caiva sāgarasya ca laṅghanam
samudra-vacanāc caiva mainākasya ca darśanam
rākṣasī-tarjanaṁ caiva chāyāgrāhasya darśanam
siṁhikāyāś ca nidhanaṁ laṅkā-malaya-darśanam
rātrau laṅkā-praveśaṁ ca ekasya ca vicintanam
āpāna-bhūmi-gamanam avarodhasya darśanam
darśanaṁ rāvaṇasyāpi puṣpakasya ca darśanam
aśoka-vanikā-yānaṁ sītāyāś caiva darśanam
abhijñāna-pradānaṁ ca sītāyāś cābhibhāṣaṇam
rākṣasī-tarjanaṁ caiva trijaṭā-svapna-darśanam
maṇi-pradānaṁ sītāyā vṛkṣa-bhaṅgaṁ tathaiva ca
rākṣasī-vidravaṁ caiva kiṅkarāṇāṁ nibarhaṇam
pañcasenāgrya-nidhanaṁ sapta-mantri-nibarhaṇam
tathākṣasyāpi nidhanaṁ toraṇasya vibhañjanam
grahaṇaṁ vāyu-sūnoś ca laṅkā-dāhābhigarjanam
pratiplavanam evātha madhūnāṁ haraṇaṁ tathā
rāghavāśvāsanaṁ caiva maṇi-niryātanaṁ tathā
saṅgamaṁ ca samudreṇa nala-setoś ca bandhanam
pratāraṁ ca samudrasya rātrau laṅkāvarodhanam
vibhīṣaṇena saṁsargaṁ vadhopāya-nivedanam
kumbhakarṇasya nidhanaṁ meghanāda-nibarhaṇam
rāvaṇasya vināśaṁ ca sītāvāptim areḥ pure
vibhīṣaṇābhiṣekaṁ ca puṣpakasya ca darśanam
ayodhyāyāś ca gamanaṁ bharatena samāgamam
rāmābhiṣekābhyudayaṁ sarva-sainya-visarjanam
sva-rāṣṭra -rañjanaṁ caiva vaidehyāś ca visarjanam
anāgataṁ ca yat kiñcid rāmasya vasudhā-tale
tac cakārottare kāvye vālmīkir bhagavān ṛṣiḥ
janma = birth; rāmasya = Lord Rāma’s; sumahat = the extreme greatness of; vīryam = His prowess; sarva-anukūlatām = His obedience to all; lokasya = for all; priyatām = Him being the object of love; kṣāntim = His forgiveness; saumyatām = His pleasing nature; satya-śīlatām = His truthfulness; nānā-citra-kathāḥ ca = many astonishing histories; anyāḥ = other; viśvāmitra-samāgame = in the association of Viśvāmitra; jānakyāḥ = of Jānakī; ca = and others; vivāham ca = the wedding; dhanuṣaḥ ca = the Lord Śiva’s bow; vibhedanam = breaking of; rāma-rāma-vivādam ca = the dispute between Paraśurāma and Rāmacandra; guṇān = excellent qualities; dāśaratheḥ tathā= of the son of Daśaratha; tathā abhiṣekam = the preparations for;coronation; tathā rāmasya = for Lord Rāma’s; kaikeyyāḥ = Kaikeyī’s; duṣṭa-bhāvatām = evil nature; vighātam ca =her obstruction; abhiṣekasya = of the coronation; rāmasya ca = Lord Rāma’s; vivāsanam = exile; rājñaḥ = King Daśaratha’s; śoka-vilāpam ca = words of lamentation; para-lokasya ca = to the next world; āśrayam = his departure; prakṛtīnām = the citizens; viṣādam ca = lamentation; prakṛtīnām ca = the citizens; visarjanam = Lord Rāma’s sending back [to Ayodhyā]; niṣāda adhipa-saṁvādam = His conversation with Guha, the chief of the niṣādas; sūta-upāvartanam tathā = and His sending back His charioteer [to Ayodhyā]; gaṅgāyāḥ ca api = the Gaṅgā; santāram = His crossing over; bharadvājasya = Bharadvāja; darśanam = meeting; bharadvāja-abhyanujñānāt = with the permission of Bharadvāja; citrakūṭasya = Citrakūṭa; darśanam = going; vāstu-karma = construction of a house in accordance with vāstu-śāstra; viveśam ca = His entrance into the house in accordance with the scriptural regulations; bharata-āgamanam tathā = Bharata’s arrival; prasādanam ca = pleasing [Rāma]; rāmasya = Śrī Rāma’s; pituḥ ca = for His father Daśaratha; salila-kriyām = offering of oblations; paduka-agrya-abhiṣekam = Bharatha ‘s coronation of Lord Rāma’s excellent shoes; nandigrāma-nivāsanam = [Bharata’s] residence at Nandigrāma; daṇḍakāraṇya-gamanam = Lord Rāma’s departure to Daṇḍakāraṇya; virādhasya = of Virādha; vadham tathā = the killing; darśanam = His meeting; śarabhaṅgasya = Śarabhaṅga; sutīkṣṇena ca = Sutīkṣṇa; abhisaṅgamam = [His] meeting; anasūyā-sahāsyām = Sītā-devī’s meeting Anasūyā; api = with; aṅga-rāgasya ca = of sandalwood; arpaṇam = and offering; agastya-darśanam ca eva = Lord Rāma’s meeting Agastya; jaṭāyoḥ = Jaṭāyu; abhisaṅgamam = meeting; pañcavaṭyāḥ ca = Pañcavaṭī; gamanam = departure to; śūrpaṇakhyāḥ = Śūrpaṇakhā; ca = and; darśanam = meeting; śūrpaṇakhyāḥ ca= with Śūrpaṇakhā; ca = and; saṁvādam = His conversation with Śūrpaṇakhā; virūpa-karaṇam = disfiguring her; tathā = and; vadham = the killing; khara-triśirasoḥ = of Khara and Triśirā; utthānam = departure; rāvaṇasya ca = Rāvaṇa’s; mārīcasya = of Mārīca; vadham ca eva = the killing; vaidehyāḥ = of Sītā; haraṇam tathā = the kidnapping; rāghavasya = Śrī Rāmacandra’s; vilāpam ca = lamentation; gṛdhra-rāja-nibarhaṇam = the killing of Jaṭāyu, the king of vultures; kabandha-darśanam ca api = Lord Rāma’s meeting Kabandha; pampāyāḥ ca api = to Pampā; darśanam = His visit; śabaryāḥ = Śabarī; darśanam ca eva= meeting; hanūmad-darśanam = and Hanumān; tathā = and; vilāpam ca eva = lamentation; pampāyām = near Pampā rāghavasya = of Lord Rāghava; mahā-ātmanaḥ = the great soul; ṛśyamūkasya = to Ṛśyamūka; gamanam = His departure; sugrīveṇa = Sugrīva; samāgamam = meeting; pratyaya-utpādanam = creating faith; sakhyam = His friendship with Sugrīva; vāli-sugrīva-vigraham = the duel of Vālī and Sugrīva; vāli-pramathanam ca eva = the killing of Vālī; sugrīva-pratipādanam = granting Sugrīva the kingdom; tārā-vilāpam = Tārā’s lamentation; samayam = agreement between Sugrīva and Lord Rāma; varṣa-rātra-nivāsanam = Lord Rāma’s wait during the days and nights of the rainy season; kopam = the anger; rāghava-siṁhasya = of the lion of the Rāghavas at Sugrīva; balānām = of the forces; upasaṅgraham = the gathering in search of Sītā-devī; diśaḥ = in all directions; prasthāpanam ca eva = Sugrīva’s sending them out; pṛthivyāḥ ca = about the earth; nivedanam = information; aṅgulīyaka-dānam ca = Lord Rāma’s granting of His ring to Hanumān; ṛkṣasya bila-darśanam = the discovery of the Ṛkṣa-bila cave by the monkeys; prāya-upaveśanam ca api = monkey’s fasting till death; sampāteḥ ca eva = Sampāti, the elder brother of Jaāyu; darśanam = meeting; parvata-ārohaṇam ca api = Hanumān’s climbing on top of a mountain; sāgarasya ca = the ocean; laṅghanam = crossing over; samudra-vacanāt = by the order of the ocean; ca eva = others; mainākasya ca = of Maināka; darśanam = his sight; rākṣasī-tarjanam ca eva = roaring of the rākṣasī; chāyāgrāhasya = of his shadow being arrested; darśanam = Hanumān’s sight; siṁhikāyāḥ = of Siṁhikā; nidhanam = his killing; laṅkā-malaya-darśanam = his sight of the mountain range of Laṅkā; rātrau = at night laṅkā-praveśam ca = his entrance into Laṅkā; ekasya ca = his solitary; vicintanam = contemplation; āpāna-bhūmi-gamanam = his entrance into the drinking area; avarodhasya = the inner quarters; darśanam = his sight of; darśanaṁ = his sight of; rāvaṇasya api = Rāvaṇa; puṣpakasya ca= the Puṣpaka; darśanam = [his] sight of; aśoka-vanikā-yānam = Hanumān’s departure to the Aśoka-vanikā; sītāyāḥ ca eva = of Śrī Sītā; darśanam = his sight; abhijñāna-pradānam ca = his presentation of the ring for recognition; sītāyāḥ ca= with Śrī Sītā-devī; abhibhāṣaṇam = his conversation; rākṣasī-tarjanam ca eva = the rākṣasī’s torments of Sītā; trijaṭā-svapna-darśanam = Trijaṭā’s dream; maṇi-pradānam = giving Hanumān a jewel; sītāyaḥ = Sītā’s; vṛkṣa-bhaṅgam tathā eva ca= tearing apart the trees of Aśoka-vanikā; rākṣasī-vidravaṁ ca eva = the flee of the rākṣasīs; kiṅkarāṇām = of Rāvaṇa’s soldiers; nibarhaṇam = his killing; pañcasenā-āgrya-nidhanam = his killing of five frontline soilders; sapta-mantri-nibarhaṇam = seven ministers; tathā akṣasya api = and Akṣa; nidhanam = and his destruction; toraṇasya = of the gate; vibhañjanam = and his destruction; grahaṇam = the arrest; vāyu-sūnoḥ ca = of the son of Vāyu; laṅkā-dāha-abhigarjanam = the terrifying cries on seeing Laṅkā being burnt; pratiplavanam eva = his return leap across the ocean; atha madhūnām = of honey; haraṇam tathā = the stealing; by the monkeys; rāghavasya = of Lord Rāghava; āśvāsanam ca eva= Hanumān’s consolation; maṇi-niryātanam tathā = and granting Him the jewel saṅgamam ca = Rāma’s meeting; samudreṇa = the ocean; nala-setoḥ ca bandhanam = Nala constructing a bridge; pratāram ca = crossing; samudrasya = of the ocean; rātrau = by the night; laṅkā avarodhanam = the siege of Laṅkā; vibhīṣaṇena = Vibhīṣaṇa; saṁsargam = Rāma’s meeting vadha-upāya-nivedanam = Vibhīṣaṇa telling Him of the means of killing Indrajit and others; kumbhakarṇasya = of Kumbhakarṇa; nidhanam = killing; meghanāda-nibarhaṇam = and Meghanāda; rāvaṇasya = of Rāvaṇa; vināśam ca = the destruction; sītā-avāptim = recovery of Sītā-devī; areḥ = in His enemy’s pure = city; vibhīṣaṇa-abhiṣekam ca= the coronation of Vibhīṣaṇa; puṣpakasya ca darśanam = the sight of Puṣpaka; ayodhyāyāḥ ca gamanam = [Rāma’s] departure to Ayodhya; bharatena= with Bharata; samāgamam= his meeting; rāma-abhiṣeka-abhyudayam = the great festival of the coronation of Lord Rāma; sarva-sainya-visarjanam = the dismissal of all armed forces; sva-rāṣṭra-rañjanam ca eva= Lord Rāma’s pleasing His kingdom; vaidehyāḥ ca = Sītā-devī; visarjanam = and abandoning; anāgatam ca yat kiñcit = and of something of what would be; rāmasya = [performed] by Lord Rāma; vasudhā-tale = on earth; tat cakāra = described; uttare kāvye = as recorded in the later part of the poem; vālmīkiḥ = Vālmīki; bhagavān = powerful; ṛṣiḥ = the great sage.
The powerful sage Vālmīki described the extreme greatness of Lord Rāma’s birth, His prowess, His obedience to all, Him being the object of love for all, His forgiveness, His pleasing nature, His truthfulness, many other astonishing histories in the association of Viśvāmitra, the wedding of Jānakī and others, the breaking of Lord Śiva’s bow, the dispute between Paraśurāma and Rāmacandra, the excellent qualities of the son of Daśaratha, the preparations for Lord Rāma’s coronation, Kaikeyī’s evil nature, her obstruction of Rāma’s coronation, Lord Rāma’s exile, King Daśaratha’s words of lamentation, his departure to the next world, the citizens’ lamentation, Lord Rāma’s sending back the citizens [to Ayodhyā], His conversation with Guha, the chief of the niṣādas, and His sending back His charioteer to Ayodhyā, His crossing over the Gaṅgā, meeting Bharadvāja, going to Citrakūṭa with the permission of Bharadvāja, construction of a house in accordance with vāstu-śāstra, His entrance into the house in accordance with the scriptural regulations, Bharata’s arrival and pleasing Rāma, Śrī Rāma’s offering of oblations for His father Daśaratha, Bharata’s coronation of Lord Rāma’s excellent shoes and residence at Nandigrāma, Lord Rāma’s departure to Daṇḍakāraṇya, the killing of Virādha, His meeting Śarabhaṅga and Sutīkṣṇa, Sītā-devī’s meeting Anasūyā and offering of sandalwood, Lord Rāma’s meeting Agastya and Jaṭāyu, His departure to Pañcavaṭī and meeting Śūrpaṇakhā, His conversation with Śūrpaṇakhā and disfiguring her, the killing of Khara and Triśirā, Rāvaṇa’s departure, the killing of Mārīca, the kidnapping of Sītā, Śrī Rāmacandra’s lamentation, the killing of Jaṭāyu, the king of vultures, Lord Rāma’s meeting Kabandha, His visit to Pampā, meeting Śabarī and Hanumān, the lamentation of Lord Rāghava, the great soul, near Pampā, His departure to Ṛśyamūka, meeting Sugrīva, creating faith in Sugrīva regarding His ability, His friendship with Sugrīva, the duel of Vālī and Sugrīva, the killing of Vālī, granting Sugrīva the kingdom, Tārā’s lamentation, the agreement between Sugrīva and Lord Rāma, Lord Rāma’s wait during the days and nights of the rainy season, the anger of the lion of the Rāghavas at Sugrīva, the gathering of the forces for the search for Sītā-devī, Sugrīva’s sending them out in all directions, information about the earth, Lord Rāma’s granting of His ring to Hanumān, the discovery of the Ṛkṣa-bila cave by the monkeys, the monkeys’ fasting till death, meeting Sampāti, the elder brother of Jaṭāyu, Hanumān’s climbing on top of a mountain, crossing over the ocean, his sight of Maināka by the order of the ocean and others, the roaring of the rākṣasī, Hanumān’s sight of his shadow being arrested, his killing of Siṁhikā, his sight of the mountain range of Laṅkā, his entrance into Laṅkā at night, his solitary contemplation there, his entrance into the drinking area, his sight of the inner quarters, Rāvaṇa and the Puṣpaka, Hanumān’s departure to the Aśoka-vanikā, his sight of Śrī Sītā, his presentation of the ring for recognition, his conversation with Sītā-devī, the rākṣasī’s torments of Sītā, Trijaṭā’s dream, Sītā’s giving Hanumān a jewel, Hanumān’s tearing apart the trees of Aśoka-vanikā, the flee of the rākṣasīs, his killing of Rāvaṇa’s soldiers, his killing of five frontline soldiers, seven ministers and Akṣa, and his destruction of the gate, the arrest of the son of Vāyu, the terrifying cries on seeing Laṅkā being burnt, his return leap across the ocean, the stealing of honey by the monkeys, Hanumān’s consolation of Lord Rāghava and granting Him the jewel, Rāma’s meeting the ocean, Nala constructing a bridge, the crossing of the ocean, the siege of Laṅkā by the night, Rāma’s meeting Vibhīṣaṇa, Vibhīṣaṇa telling Him of the means of killing Indrajit and others, the killing of Kumbhakarṇa and Meghanāda, the destruction of Rāvaṇa, Lord Rāma’s recovery of Sītā-devī in His enemy’s city, the coronation of Vibhīṣaṇa and the sight of Puṣpaka, Rāma’s departure to Ayodhyā, His meeting with Bharata, the great festival of the coronation of Lord Rāma, the dismissal of all armed forces, Lord Rāma’s pleasing His kingdom and abandoning Sītā-devī, and something of what would be performed by Lord Rāma on earth as recorded in the later part.
[3] saumyaḥ... ramye ’nugre ca (Ratnamālā)
[4] śīlaṁ svabhāve (Amara).
[5] āsyā tv āsanam āsīnam (Amara).
[6] samayaḥ kāla-siddhānta-pratijñā-śapatheṣu ca / saṅketācārayoś ca (Ratnamālā).
The sage Vālmīki then shows in detail how he composed a book on the activities of Lord Rāma in accordance with Brahmā’s instructions.
Lord Rāma’s birth was extremely great because King Daśaratha obtained Him on the strength of his great austerities and He is an incarnation of Lord Viṣṇu. Śrī Rāma’s prowess is His strength, His ability to kill Tāṭakā, her sons and others. “He was obedient to all” specifically indicates His straightforwardness. Lord Rāma’s forgiveness refers to His tolerance of offenses. Saumyatām indicates that Lord Rāma was pleasing, not terrible [3]. Satya-śīlatām indicates that His very nature is to be truthful [4].
The wedding of Jānakī and others refers to the wedding of Sītā, Ūrmilā and other princesses. “The excellent qualities of the son of Daśaratha” will be discussed in the beginning of Ayodhyā-kāṇḍa (Canto 2), which will also describe how [and why] Lord Rāma tricked His beloved citizens, who had followed Him to the banks of the river Tamasā, in order to send them back to Ayodhyā. After meeting Lord Rāma, Bharata installed the shoes of Lord Rāma as the ruler of His kingdom and resided at Nandigrāma. Anasūyā was the wife of the sage Atri. Sahāsyam indicates that Sītā-devī spent time with Anasūyā [5]. This incident actually took place before the killing of Virādha. Here, the sage Vālmīki is not enlisting the events of Rāmayaṇa in strict chronological sequence. He is merely summarizing the events herein.
After meeting Śūrpaṇakhā, Lord Rāma killed Khara, Triśirā and other rākṣasas such as Dūṣaṇa.
When Lord Rāmacandra met Sugrīva, He shot an arrow that pierced through Sāla trees and hit Rasātala and performed other acts to impart faith unto Sugrīva that He was fully capable of killing Vālī. Vāli-sugrīva-vigraham indicates that the sage Vālmīki saw the duel between Vālī and Sugrīva and their heroism. Samayam indicates that one of the items of the agreement between Lord Rāma and Sugrīva was that Sītā-devī should be searched for in autumn [6]. Some editions of Rāmāyaṇa read tārā-vilāpa-samayam [which indicates that Śrī Vālmīki saw the lamentation and sorrowful activities of Tārā, the wife of Vālī, after he was killed by Lord Rāma]. “Information about the earth” is information on the islands, oceans and other geographical features of the earth. The Ṛkṣabila cave belonged to Svayamprabhā.
In order to cross the ocean and reach Laṅkā, Hanumān climbed on the Mahendra mountain. He met Maināka, the son of Himavān, by the order of Varuṇa and other devas. Siṁhikā was a female asura. Laṅkā’s mountain range refers to the mountains that held up the city of Laṅkā. Trijaṭā is the daughter of Vibhīṣaṇa. She had dreamt of auspiciousness to Rāma. The jewel Sītā-devī gave Hanumān was her crestjewel (cūḍāmaṇi). When Hanumān tore apart the trees of Aśoka-vanikā, rākṣasīs such as Ekākṣī and Ekakarṇī ran away out of fear of Hanumān.1 This son of Vāyu was arrested by Indrajit. When Hanumān set Laṅkā on fire, the rākṣasas cried out in terror. After Hanumān returned to Jāmbavān and the other monkeys with news regarding Sītā-devī, the monkeys became so ecstatic that they broke into a forest of honey and stole the honey. Hanumān then gave Lord Rāma Śrī Sītā’s crestjewel.
Lord Rāma’s recovery of Sītā-devī in His enemy’s city points out the abundance of His prowess.
In Uttara-kāṇḍa (Canto 7), there is a description of “something of what would be performed by Lord Rāma on earth” – this is an indication of future events such as Sītā-devī’s entrance into the earth, His granting life to the son of a brāhmaṇa and the Aśvamedha fire sacrifice. Authorities note that yat kiñcit indicates that most of the Rāmāyaṇa described events prior to the banishment of Śrī Sītā and that only a few events after that have been described herein. This will be analyzed in Canto 7 of this book.2