अयोध्यायाः शोकप्रकम्पः
Ayodhya’s Tremor of Grief and Omens
Setting: Ayodhyā inner palace (antaƲ5pura)Places named: Ayodhyā
इति सर्वा महिष्यस्ता विवत्सा इव धेनवः ।
रुरुदुश्चैव दुःखार्ताः सस्वरं च विचुक्रुशुः ॥७॥
iti sarvā mahiṣyas tā vivatsā iva dhenavaḥ |
ruruduś caiva duḥkhārtāḥ sasvaraṃ ca vicukruśuḥ ||7||
ດັ່ງນັ້ນ ພະມະເຫສີທັງປວງ ຜູ້ຖືກຄວາມໂສກທຸກຂ໌ບີບຄັ້ນ ຈຶ່ງຮ້ອງໄຫ້ ແລະຄຳຄວນດັງກ້ອງ—ດຸດດັ່ງແມ່ງົວທີ່ຂາດລູກນ້ອຍ។
So wept aloud the anguished wives of the king like cows separated from their calves.
Even the most disciplined households can be overwhelmed when dharma-driven separation strikes; compassion for mourners is itself dharma.
Cultivates empathy (karuƴ7ā) and remembrance of impermanence; suitable for reflective recitation when softening the heart.
Attachment (rāga) reveals itself most sharply in separation; the mind's clinging becomes audible as lament.
Implicit contrast to inner steadiness praised in ruti (sthita-prajñatā ideal); here the household mind is shaken by loss.
Vālmki Rāmāyaƺ 2.42 (continuation of palace lament); Rāmacaritamānasa, Ayodhyākāƺ: queens and citizens crying at exile
Vedic pastoral imagery where cow-calf separation signifies loss and disorder (general Ƶgvedic simile tradition)
2.39-2.40 (women of the palace reacting to exile news); 2.46 (Ayodhyā's collective mourning motifs)
Anutup (loka)
Grieving
Plaintive udatta rises on "ruruduƲ5" and sustained cadence to mimic sobbing
It highlights how adharma-like outcomes (the unjust-feeling exile of a righteous heir) ripple through society, producing collective grief and destabilizing the moral-emotional order of the palace.
After the queens’ lamenting questions about Rāma, the narrator describes their loud crying and weeping.
Not a single virtue, but the depth of familial attachment and the moral shock felt by the palace at Rāma’s departure.
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