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Valmiki Ramayana 2.102.42: Ayodhya Kanda, Sarga 102, Shloka 42

पितृमरणश्रवणं जलक्रिया च

Hearing of Daśaratha’s death and the libation rites at Mandākinī

वराह वृकसङ्घाश्च महिषा: सृमरास्तथा ।व्याघ्रगोकर्णगवया वित्रेसुः पृषतै स‌ह।।।।

Sanskrit recitationValmiki Ramayana 2.102.42

varāha-vṛka-saṅghāś ca mahiṣāḥ sṛmarās tathā |

vyāghra-gokarṇa-gavayā vitresuḥ pṛṣataiḥ saha ||

वराहवृकसङ्घाश्च महिषाः सृमरास्तथा। व्याघ्रगोकर्णगवया वित्रेसुः पृषतैः सह॥

वराहाःboars
वराहाः:
Karta (कर्ता)
TypeNoun
Rootवराह (प्रातिपदिक)
Formप्रथमा-विभक्ति, बहुवचन, पुंलिङ्ग
वृकसङ्घाःpacks of wolves
वृकसङ्घाः:
Karta (कर्ता)
TypeNoun
Rootवृक-सङ्घ (प्रातिपदिक)
Formतत्पुरुष-समास (वृकाणां सङ्घः), प्रथमा-विभक्ति, बहुवचन, पुंलिङ्ग
and
:
Samucchaya-dyotaka (समुच्चय-द्योतक)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चय (conjunction)
महिषाःbuffaloes
महिषाः:
Karta (कर्ता)
TypeNoun
Rootमहिष (प्रातिपदिक)
Formप्रथमा-विभक्ति, बहुवचन, पुंलिङ्ग
सृमराःdeer (sṛmara)
सृमराः:
Karta (कर्ता)
TypeNoun
Rootसृमर (प्रातिपदिक)
Formप्रथमा-विभक्ति, बहुवचन, पुंलिङ्ग
तथाlikewise
तथा:
Sambandha-bodhaka (सम्बन्ध/वाक्य-सम्बन्ध)
TypeIndeclinable
Rootतथा (अव्यय)
Formअव्यय; क्रियाविशेषण (adverb: likewise)
व्याघ्रगोकर्णगवयाःtigers, gokarṇa-antelopes, and gavayas
व्याघ्रगोकर्णगवयाः:
Karta (कर्ता)
TypeNoun
Rootव्याघ्र-गोकर्ण-गवय (प्रातिपदिक)
Formद्वन्द्व-समास (समाहार/इतरेतर: tigers, gokarṇas, and gavayas), प्रथमा-विभक्ति, बहुवचन, पुंलिङ्ग
वित्रेसुःwere frightened
वित्रेसुः:
Kriya (क्रिया)
TypeVerb
Root√त्रस् (धातु, वि- उपसर्ग)
Formलिट्/परिपूर्णभूत (Perfect), प्रथम-पुरुष, बहुवचन, परस्मैपद
पृषतैःwith spotted deer
पृषतैः:
Sahakaraka (सहकारक)
TypeNoun
Rootपृषत (प्रातिपदिक)
Formतृतीया-विभक्ति (Instrumental), बहुवचन, पुंलिङ्ग
सहtogether with
सह:
Sahakaraka-dyotaka (सहकारक-द्योतक)
TypeIndeclinable
Rootसह (अव्यय)
Formअव्यय; सहार्थक (particle: together with)

Hearing that sound, hosts of boars and deer, buffaloes, serpents and apes, tigers, antelopes with ears like the cows', gavayas as well as dappled antelopes were all frightened.

V
varāha (boar)
G
gavaya (wild bovine)

FAQs

Dharma is portrayed as a stabilizing principle: when society convulses around a righteous figure’s exile, even the wilderness reflects that disturbance.

The uproar spreads outward beyond human spaces, startling many kinds of animals.

Rāma’s moral centrality (implied): the magnitude of reaction underscores how significant his dhārmic presence is to the world around him.

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