Shloka 4.50.26
ऋक्षबिलप्रवेशः — Entry into the Rikshabilam Cave
ततस्तं देशमागम्य सौम्या वितिमिरं वनम्।।4.50.24।।ददृशुः काञ्चनान्वृक्षान्दीप्तवैश्वानरप्रभान्।सालां स्तालांश्च पुन्नागान्ककुभान्वञ्जुलान्धवान्।।4.50.25।।चम्पकान् नागवृक्षांश्च कर्णिकारांश्च पुष्पितान्।स्तबकैः काञ्चनैश्चित्रै रक्तै: किसलयैस्तथा।।4.50.26।।आपीडैश्च लताभिश्च हेमाभरणभूषितान्।तरुणादित्यसङ्काशान्वैढूर्यकृतवेदिकान्।।4.50.27।।विभ्राजमानान्वपुषा पादपांश्च हिरण्मयान्।नीलवैढूर्यवर्णाश्च पद्मिनीः पतगावृताः।।4.50.28।।महद्भि: काञ्चनैः पद्मैर्वृता बालार्कसन्निभैः।
campakān nāgavṛkṣāṃś ca karṇikārāṃś ca puṣpitān |
stabakaiḥ kāñcanaiś citraiḥ raktaiḥ kisalayais tathā ||
They saw champaka trees, nāga-trees, and karṇikāra trees in full bloom—adorned with wondrous golden clusters of flowers and likewise with red, tender shoots.
Having reached inside the cave the monkeys saw a forest shining like blazing fire, dispelling the surrounding darkness. There they noticed sala, tala, tamala, punnaga, vanjjula, dhava, champaka, and naga trees. They also saw blossoming plants of Karnikara, bunches of beautiful golden flowers and tender redcoloured leaves.They saw wonderful trees with creepers on top entwining them, and ornamented with gold (like golden fruits), radiant like the dazzling rising Sun. There were altars encrusted with precious sapphire and vaidurya. The golden trees were shining bright. There were lotus creepers looking like sapphire and vaidurya.The ponds were filled with golden lotuses and were surrounded by birds.
By giving a precise, sensory description of what is seen—specific trees, blossoms, colors, and clusters—the narration models truthful witnessing (yathā-darśana), a key ethical texture of satya in itihāsa.
Dharma in the Ramayana is also conveyed through order, harmony, and auspiciousness in the world. The flourishing, well-ornamented forest imagery signals a dhārmic, well-aligned space that contrasts with disorder and supports the righteous journey of the protagonists.