Shloka 29
सत्यपाशः
Kaikeyi’s Demand and the Noose of the King’s Promise
सिक्तसम्मार्जितपथां पताकोत्तम भूषिताम्।विचित्रकुसुमाकीर्णां नानास्रग्भिर्विराजिताम्।।2.14.27।।संहृष्टमनुजोपेतां समृद्धविपणापणाम्। महोत्सवसमाकीर्णां राघवार्थे समुत्सुकाम्।।2.14.28।।चन्दनागरुधूपैश्च सर्वतः प्रतिधूपिताम्। तां पुरीं समतिक्रम्य पुरन्दरपुरोपमाम्।।।2.14.29।।ददर्शान्तःपुरश्रेष्ठं नानाद्विजगणायुतम्।पौरजानपदाकीर्णं ब्राह्मणैरुपशोभितम्।।2.14.30।। यज्ञविद्भि स्सुसम्पूर्णं सदस्यैः परमद्विजैः।
candanāgarudhūpaiś ca sarvataḥ pratidhūpitām | tāṃ purīṃ samatikramya purandarapuropamām ||
Seluruh kota itu semerbak oleh cendana dan dupa gaharu; melintasinya—laksana Amarāvatī, kota Indra—baginda meneruskan perjalanan.
The streets in Ayodhya were swept and sprinkled with water, decorated with excellent flags, strewn with flowers of variegated colours and bedecked with various flower garlands. The streets were crowded with curious people rejoicing at the event. The stalls and markets were abundantly filled with merchandise.The city was full of great festivities. The people were curious to see Rama. Sandalwood and incense were burnt and fragrance pervaded in all the directions. The city resembled Amaravati, the abode of Indra.Vasistha entered the city, covered some distance and beheld the best inner apartment. There he saw host of brahmins, citizens and villagers. The best of inner apartments was graced with brahmins who were experts in sacrificial rituals priests and eminent brahmins.
FAQs
Ritual purity and auspicious ambience reflect dharma at the civic level—outer order symbolizing inner moral order before a royal rite.
The narrator continues the city-description as Vasiṣṭha proceeds through perfumed Ayodhyā toward the palace complex.
Reverence for sacred kingship through collective preparation (a communal virtue rather than an individual one).