कुशिलवगानप्रशंसा · The Commissioning and Public Performance of the Rāmāyaṇa
आश्चर्यमिदमाख्यानं मुनिना सम्प्रकीर्तितम् ।
परं कवीनामाधारं समाप्तं च यथाक्रमम् ॥२१॥
āścaryam idam ākhyānaṃ muninā samprakīrtitam |
paraṃ kavīnām ādhāraṃ samāptaṃ ca yathākramam ||21||
यह कहानी बहुत अजब है जो रिशि ने बताई। पूरा सिलसिलेवार ख़त्म हुई। कवियों के लिए यह सबसे बड़ा बेस है।
This wonderful epic chronologically composed and completed by the sage (Valmiki), is the supreme source for poetry.
A dharma-narrative gains enduring authority when it is wondrous yet orderly, complete, and fit to serve as a foundation for future creativity and instruction.
Invites reverent study of Rāma-kathā as a complete sādhana-supporting text; encourages disciplined, sequential reading rather than fragmentary consumption.
A pramāṇa-like status: a coherent, sequential account that becomes a stable support (ādhāra) for reflection and ethical imagination.
The idea of śāstra as ādhāra for later inquiry parallels Upaniṣadic reliance on a transmitted teaching in proper order (krama).
Kālidāsa Raghuvaṃśa (later kāvya drawing on Rāma narrative as ādhāra); Rāmacaritamānasa (explicitly treating Rāma-kathā as supreme, wondrous, and complete)
Vedic notion of ākhyāna/itihāsa as a revered mode of teaching
Bālakāṇḍa prologue: the epic's composition, sequencing, and authority
Anuṣṭup (predominant epic meter)
Solemn
Stable lower register with a dignified pause at "samāptaṃ"
Dharma is advanced by authoritative, well-ordered narration: a truthful epic becomes a standard for teaching and for responsible poetic creation.
The text characterizes Vālmīki’s Rāmāyaṇa as a complete, orderly work and a model for poets.
Vālmīki’s compositional integrity—completeness, order, and reliability (satya) in presenting itihāsa.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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