Shloka 3.35.14
मारीचाश्रमगमनम् (Ravana’s Journey to Maricha’s Hermitage)
नागैस्सुपर्णैर्गन्धैर्वैः किन्नरैश्च सहस्रशः।अजैर्वैखानसैर्माषैर्वालखिल्यैर्मरीचिपैः।।।।अत्यन्तनियताहारैश्शोभितं परमर्षिभिः।जितकामैश्च सिद्धैश्च चारणैरुपशोभितम्।।।।
nāgaiḥ suparṇair gandharvair vaiḥ kinnaraiś ca sahasraśaḥ |
ajair vaikhānasair māṣair vālakhilyair marīcipaiḥ ||3.35.14||
atyantaniyatāhāraiḥ śobhitaṃ paramarṣibhiḥ |
jitakāmaiś ca siddhaiś ca cāraṇair upaśobhitam ||3.35.15||
It was thronged in thousands by nāgas, suparṇas, gandharvas, and kinnaras; and graced by ascetic lineages—Ajas, Vaikhānasas, Māṣas, Vālakhilyas, and Marīcipas—great rishis of strict discipline in food, conquerors of desire, along with siddhas and cāraṇas, making the region shine with sanctity.
The place looked charming with nagas, garudas, gandharvas, kinneras in their thousands and with the descendants of ajas, vaikhanasas, valakhilyas and with those who drink the rays of Sun and Moon for survival, with sages who were highly disciplined in the intake of food, spiritually accomplished and self-controlled hermits and charanas.
Dharma is presented as self-rule: regulated food, conquered desire, and disciplined practice. The verse frames sanctity as an achieved state—through tapas and restraint—contrasting with the epic’s critique of unrestrained craving.
The narrator describes the region as a spiritually charged domain populated by celestial beings and rigorous ascetics, underscoring that Rāvaṇa is moving through a space associated with holiness and restraint.
Ascetic virtues: niyama (discipline), dama (self-control), and jitakāmatā (mastery over desire). These are elevated as ethical ideals within the Ramayana’s dharmic worldview.