Ramayana — Yuddha Kanda, Sarga 4, Shloka 79
समुद्रतट-प्रयाणम् तथा वेलावन-निवेशः
March to the Seacoast and Encampment at the Shore
गिरिप्रस्थेषु रम्येषु सर्वत सम्प्र पुष्पिताः ।केतकस्सिन्दुवाराश्च वासन्त्यश्च मनोरमाः ।।।।माधव्यो गन्धपूर्णाश्च कुन्दगुल्माश्च पुष्पिताः ।चिरिबिल्वा मधूकाश्च वञ्जुला प्रियकास्तथा ।।।।सुफूर्जकास्तिलकाश्चैव नागवृक्षाश्च पुष्पिताः ।चूताः पाटलयकाश्चैव कोविदाराश्च पुष्पिताः ।।।।मुचुलिन्दार्जुनाश्चैव शिंशुपाः कुटजास्तथा ।धवा श्शाल्मलयश्चैव रक्ता: कुरवकास्तथा ।।।।हिन्तालास्तिनिशाश्चैव चूर्णका नीपकास्तथा ।नीलाशोकाश्च वरणा अङ्कोलाः पद्मकास्तथा ।।।।प्लवमानै: प्लवंगैस्तु सर्वे पर्याकुलीकृतां ।।।।
giriprastheṣu ramyeṣu sarvataḥ samprapuṣpitāḥ |
ketakāḥ sinduvārāś ca vāsantyaś ca manoramāḥ ||
mādhavyo gandhapūrṇāś ca kundagulmāś ca puṣpitāḥ |
ciribilvā madhūkāś ca vañjulā priyakās tathā ||
suphūrjakās tilakāś caiva nāgavṛkṣāś ca puṣpitāḥ |
cūtāḥ pāṭalayakāś caiva kovidārāś ca puṣpitāḥ ||
muculindārjunāś caiva śiṃśupāḥ kuṭajās tathā |
dhavāḥ śālmalayaś caiva raktāḥ kuravakās tathā ||
hintālās tiniśāś caiva cūrṇakā nīpakās tathā |
nīlāśokāś ca varaṇā aṅkolāḥ padmakās tathā ||
plavamānaiḥ plavaṅgais tu sarve paryākulīkṛtām ||
在山的秀丽坡麓上，处处繁花盛开：计多迦、辛度婆罗与可爱的春花草木；芬芳充盈的摩陀毗；开花的军陀与灌丛；支利毗罗与摩度迦；梵阇罗与毗利耶迦；苏富尔阇迦与提罗迦；盛放的那伽树；周多（芒果）、波吒梨与拘毗陀罗；牟遮林陀与阿周那；尸ṃśupā与库吒阇；陀婆与舍摩梨；赤色俱罗婆迦；欣多罗与提尼舍；楚尔那迦与尼波迦；深蓝的阿输迦、婆罗那、安拘罗与钵摩迦。跃动的猴群纵跳其间，摇撼奔走，使整片林野都为之喧腾。
In the mountain ranges were well blossomed trees such as Kethaka, Sinduvaara and Mango trees; Manorama, Madhavi, Kunda, Gulma creepers filled with blossoms of fragrance; Chiribilva, Madhuka like wild trees,Vajula,Vakula ,Ranjaka, Tilaka,Kuruvaka, Naga trees; Patalaya trees trees with red flowers; Arjuna, Simsupa trees with white flowers; Kutaja, Dhava and Salmala, Red Kurana, Hinthala,Tinisa,and Churanaka trees, so also dark flowered Asoka trees, Pine trees, Ankola and Padmaka trees were convenient for the monkeys to shake and jump.
FAQs
By portraying the vanaras moving in disciplined purpose through a flourishing landscape, the verse frames their campaign as a righteous, ordered effort in service of Rāma’s dharma—restoring justice—rather than mere destruction.
Satya appears as faithful narration: the text truthfully records the setting and the natural abundance surrounding the action, grounding the epic’s moral struggle in a concrete, observable world rather than exaggeration alone.