Shloka 3.75.15
पम्पादर्शनम् — Vision of Lake Pampā and the Turn toward Sugrīva
अरविन्दोत्पलवतीं पद्मसौगन्धिकायुताम्।।3.75.14।।पुष्पिताम्रवणोपेतां बर्हिणोद्घुष्टनादिताम्।तिलकैर्बीजपूरैश्च धवैश्शुक्लद्रुमैस्तथा।।3.75.15।।पुष्पितैः करवीरैश्च पुन्नागैश्च सुपुष्पितैः।मालतीकुन्दगुल्मैश्च भाण्डीरैर्निचुलैस्तथा।।3.75.16।।अशोकैस्सप्तपर्णैश्च केतकैरतिमुक्तकैः।अन्यैश्च विविधैर्वृक्षैः प्रमदामिव भूषिताम्।।3.75.17।।समीक्षमाणौ पुषपाढ्यं सर्वतो विपुलद्रुमम्।कोयष्टिकैश्चार्जुनकैश्शतपत्रैश्च कीरकैः।।3.75.18।।एतैश्चान्यैश्च विहगैर्नादितं तु वनं महत्।ततो जग्मतुरव्यग्रौ राघवौ सुसमाहितौ।।3.75.19।।तद्वनं चैव सरसः पश्यन्तै शकुनैर्युतम्।
tilakair bījapūraiś ca dhavaiḥ śukladrumais tathā ॥3.75.15॥
It was adorned with tilaka trees, bījapūra (citron) trees, dhava trees, and likewise with pale-barked trees as well.
Lake Pampa was filled with red lotuses and their fragrance.The bank was lined with blossoming mango trees and trees of several kinds like tilaka trees with fruits full of seeds like citron, dhava trees, white trees in bloom, karavira trees loaded with flowers, punnaga trees, clusters of jasmine and kunda shrubs, fig trees, so also reeds, ashoka trees, atimuktaka creepors and several other trees looking like women adorned all over. Rama and Lakshmana passed by, glancing at them. There were other trees full of flowers, huge trees, koyashtika trees with reed. Different kinds of birds such as peacocks, parrots, dwelling in the forest were screaming aloud. Looking at all these in that forest Rama and Lakshmana passed by undisturbed with a composed mind.
By portraying the forest as orderly and richly adorned, the verse frames Rama’s journey as one lived in alignment with dharma—moving through beauty and hardship with steadiness. Satya (truthfulness) is reflected in the faithful, unexaggerated observation of the world as it is, without distortion by fear or desire.
The detailed cataloging slows the narrative to highlight Rama and Lakshmana’s composed presence in exile: even in the wilderness, their minds remain disciplined and attentive. This supports the Ramayana’s ethical ideal that dharma is practiced not only in courts and battles, but also in how one perceives and inhabits the world.