शब्दवेध्य-अनर्थः, ऋषिशापः, दशरथस्य प्राणत्यागः
The Sound-Target Tragedy, the Sage’s Curse, and Dasaratha’s Death
Spoken by Dasharatha to KausalyaSetting: Ayodhyā palace (implied)
सदृशं शारदस्येन्दोः पुल्लस्य कमलस्य च ।
सुगन्धि मम नाथस्य धन्या द्रक्ष्यन्ति तन्मुखम् ॥७१॥
sadṛśaṃ śāradasyendoḥ pullasya kamalasya ca |
sugandhi mama nāthasya dhanyā drakṣyanti tanmukham ||71||
ശരദ്കാലചന്ദ്രനുപമവും പൂർണ്ണവികസിത കമലസദൃശവും സുഗന്ധിതവുമായ എന്റെ നാഥന്റെ മുഖം ദർശിക്കുന്നവർ ധന്യർ.
Fortunate indeed are the men who will behold my son's fragrant countenance camparable to the autmnal Moon and the full-blown lotus.
When duty enforces distance, the mind can transmute pain into pure contemplation of virtue and beauty, sustaining dharma without collapse.
Rūpa-dhyāna (meditation on auspicious form) as a stabilizer in grief; supports bhakti through imagery (candra-kamala).
Śārada-candra as symbol of purified mind (antaḥkaraṇa-śuddhi) reflecting the Self; lotus as unfolding consciousness.
Kaṭha/Śvetāśvatara imagery of inner light and purity; the ‘fragrance’ as metaphor for subtle virtue (sūkṣma-guṇa).
Śarad-ṛtu (autumn)
Vālmīki Rāmāyaṇa: frequent śārada-candra similes for beauty/clarity; Rāmacaritamānasa: Rāma’s mukha compared to candra and kamala in multiple dohās/chaupāīs
Classical kāvya convention: moon/lotus similes for mukha and netra
Ayodhyākāṇḍa: Kausalyā’s continuing lament and praise of Rāma’s guṇas
Anuṣṭup
Solemn
Madhyama (middle register)
It reflects how dharmic excellence becomes ‘auspicious’ for society—Rama’s very presence is imagined as purifying and life-sustaining.
Daśaratha continues praising Rama’s qualities while grieving that he himself will not see him again.
Gentleness and purity—Rama is compared to cooling, beneficent natural symbols (moon, lotus).
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.