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Shloka 15

सप्तपञ्चाशः सर्गः

Sumantra’s Return to Ayodhya and the Palace’s Lament

वातायनगतानां च स्त्रीणामन्वन्तरापणम्।रामशोकाभितप्तानां शुश्राव परिदेवनम्।।।।

vātāyana-gatānāṃ ca strīṇām anv-antarāpaṇam | rāma-śokābhitaptānāṃ śuśrāva paridevanam ||

Baginda mendengar ratapan—daripada para wanita di jendela dan daripada mereka di lorong-lorong pasar—yang hangus terbakar oleh dukacita kerana Rāma.

वातायन-गतानाम्of (women) at the windows
वातायन-गतानाम्:
Sambandha (सम्बन्धः/qualifier)
TypeAdjective
Rootvātāyana (प्रातिपदिक) + gata (प्रातिपदिक; क्त from √gam)
FormFeminine (स्त्रीलिङ्ग), Genitive (षष्ठी 6), Plural (बहुवचन); तत्पुरुषः (सप्तमी/अधिकरण-तत्पुरुषः) ‘वातायने गताः’ = gone to/at the windows; qualifies स्त्रीणाम्
and
:
Sambandha (सम्बन्धः)
TypeIndeclinable
Rootca (अव्यय)
FormAvyaya, conjunction
स्त्रीणाम्of women
स्त्रीणाम्:
Sambandha (सम्बन्धः/of)
TypeNoun
Rootstrī (प्रातिपदिक)
FormFeminine, Genitive, Plural
अन्वन्तर-आपणम्the inner market-stalls
अन्वन्तर-आपणम्:
Karma (कर्म/Object; heard)
TypeNoun
Rootanu-antara (प्रातिपदिक) + āpaṇa (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Accusative (द्वितीया 2), Singular; तत्पुरुषः (षष्ठी-तत्पुरुषः) ‘अन्वन्तरस्य आपणः’ = inner/adjacent market-stall; used as locus/scene-object heard about
राम-शोक-अभितप्तानाम्of those afflicted by grief for Rama
राम-शोक-अभितप्तानाम्:
Sambandha (सम्बन्धः/qualifier)
TypeAdjective
Rootrāma (प्रातिपदिक) + śoka (प्रातिपदिक) + abhitapta (प्रातिपदिक; क्त from abhi√tap)
FormFeminine, Genitive, Plural; multi-member तत्पुरुषः: ‘रामस्य शोकः’ (षष्ठी) + ‘शोकेन अभितप्ताः’ (तृतीया-तत्पुरुष/semantic) = afflicted by sorrow for Rama; qualifies स्त्रीणाम्
शुश्रावheard
शुश्राव:
Kriya (क्रिया)
TypeVerb
Root√śru (धातु)
FormPerfect (लिट्), 3rd person, Singular, Parasmaipada
परिदेवनम्lamentation
परिदेवनम्:
Karma (कर्म/Object)
TypeNoun
Rootparidevana (प्रातिपदिक)
FormNeuter, Accusative, Singular

(He) heard wailings of women looking through the window and of the people in market-places burning with sorrow over Rama's exile.

R
Rāma

FAQs

Dharma’s emotional ecology: the exile of the righteous causes widespread social pain, revealing how moral leadership nurtures collective security and hope.

As the escort returns, the narration depicts Ayodhyā’s pervasive mourning—heard from homes and marketplaces alike.

Rāma’s belovedness rooted in virtue: the intensity of grief indicates trust in his integrity and protective care.