Rama in the Valmiki Ramayana

Lead

Rama is the son of Dasharatha and Kausalya and grandson of Aja in the Valmiki Ramayana [VR-CE 6.40.43] [VR-CE 2.46.28], called Raghava and Kakutstha [VR-CE 5.19.19] [VR-CE 2.54.2]. He is the husband of Sita, daughter of Janaka [VR-CE 7.44.13], and elder brother of Bharata, Lakshmana and the slayer of Lavana [VR-CE 3.15.31] [VR-CE 3.16.23] [VR-CE 7.61.29]. The opening sarga describes him as broad-chested, knee-armed, wide-eyed and bearing auspicious marks [VR-CE 1.1.10] [VR-CE 1.1.11]. Speakers including Kaikeyi, Sita and the villagers credit him with truthfulness, self-control and devotion to dharma [VR-CE 2.8.7] [VR-CE 6.23.31] [VR-CE 2.43.6], and Rama claims never to have spoken a falsehood [VR-CE 4.14.13]. He holds service to one's father to be the highest dharma [VR-CE 2.16.48]. Opposing judgments are attested: Vali calls him unrighteous [VR-CE 4.17.18], and Ravana denies his equality in valour and fame [VR-CE 5.18.33]. On anger, Sarama says he has conquered it [VR-CE 6.24.28], while Rama says that once angered he cannot be restrained [VR-CE 3.60.51].

Name and epithets

The pack records Rama under a range of patronymic and descriptive designations. He is called Raghava by several speakers, including Sita [VR-CE 5.19.19] [VR-CE 5.56.63], Sarama [VR-CE 6.24.11], and Sugriva [VR-CE 4.13.21], and in a scene spoken by Lakshmana [VR-CE 7.96.1]. Kausalya designates him Kakutstha [VR-CE 2.54.2], and the same epithet appears in a narratorial description [VR-CE 4.8.19]. The compound rājīvalocana, "lotus-eyed", is attached to his name in several early verses [VR-CE 1.18.17] [VR-CE 1.19.2] [VR-CE 1.21.4], and he is called mahāyaśāḥ, "greatly famed" [VR-CE 1.21.6]. Other epithets are tied to specific addressers. He is addressed as ariṃdama, "subduer of foes", by the bird who names himself Jatayu [VR-CE 3.13.33], and the same term appears in the descriptive list at [VR-CE 1.1.10]. Sita calls him lokanātha [VR-CE 5.19.19] and varārha, "worthy of a boon" [VR-CE 5.24.42], and refers to her husband as dharmātman [VR-CE 5.20.14] [VR-CE 5.20.19]. Bharata addresses him as mahābāhu and amitavikrama, "of immeasurable prowess" [VR-CE 7.74.9], and asks after him as mahīpati [VR-CE 2.84.18]. Lakshmana addresses him as mahīpate [VR-CE 2.20.9]. Hanuman refers to him as mahābala [VR-CE 5.35.25]. Kusha and Lava call him mahāratha [VR-CE 7.85.21]. The narrator applies dharmavatsala and nṛvara [VR-CE 2.24.19], and dharmavatsala recurs at [VR-CE 4.8.19]. He is addressed as rājan by the speaker identified in context as Shatrughna [VR-CE 7.54.14], as rājaputra mahāyaśaḥ (speaker: Trijata) [VR-CE 2.29.23], and as vatsa by brahmins [VR-CE 2.40.26].

Family and origins

Rama names Dasharatha as his father (tāta) and Aja as his grandfather (pitāmaha) [VR-CE 6.40.43]. Lakshmana states that Dasharatha obtained Rama through great austerity and effort, likening this to the gods obtaining nectar [VR-CE 3.62.3], and Dasharatha says that his desired offspring has been born and that Rama is unequalled on earth [VR-CE 2.4.13]. Rama calls Kausalya his own mother [VR-CE 2.46.28]. A further verse in which Rama refers to a woman with an obscure compound is linked to Kausalya only through the preceding context, and the reading is uncertain [VR-CE 2.33.19]. In one passage Rama pictures himself reunited with his mother and father, who are not named there [VR-CE 2.43.13]. His brothers appear in several attestations. Lakshmana calls Bharata Rama's brother [VR-CE 3.15.31], and Rama names Bharata alongside himself in relation to their living father's arrangement [VR-CE 2.103.28]. Lakshmana is referred to as Rama's brother by Surpanakha [VR-CE 3.16.23] and by Sita [VR-CE 5.65.21]. The slayer of Lavana is called rāmānuja, "Rama's younger brother", with the name Shatrughna supplied by context [VR-CE 7.61.29]. A verse on the nāga-arrow binding refers to "the two" whom context identifies as the sons of Dasharatha [VR-CE 6.40.37]. Rama calls Angada and Chandraketu the sons of Lakshmana [VR-CE 7.92.2]. The Ikshvaku connection is indirect in this pack: the ocean, per context, says it was nurtured by Sagara, called lord of the Ikshvakus, without naming Rama [VR-CE 5.1.77]. Rama describes himself and his companion as two kshatriyas endowed with good conduct [VR-CE 3.3.3]. One speaker states that Rama is under sixteen years and not yet fit to fight rākṣasas, calling him "my Rama" [VR-CE 1.19.2]. On his marriage, an unclear speaker calls Rama and Lakshmana suitable grooms for two daughters [VR-CE 1.69.32]. Rama refers to Sita as the daughter of Janaka [VR-CE 7.44.13] [VR-CE 6.106.13], and Sita calls herself the daughter-in-law of Dasharatha [VR-CE 5.20.19] and refers to Rama's parents as her in-laws [VR-CE 3.8.25].

Physical description

The fullest bodily catalogue in the pack occurs in the opening sarga. There Rama is described as intelligent, versed in policy, eloquent, broad-shouldered, mighty-armed, conch-necked and large-jawed [VR-CE 1.1.9]; as broad-chested, a great archer, with hidden collarbones, arms reaching to the knees, a fine head and fine brow [VR-CE 1.1.10]; and as well-proportioned in limb, smooth-hued, majestic, full-chested, wide-eyed and bearing auspicious marks [VR-CE 1.1.11]. A separate verse lists threefold bodily features: three firm, three long-hanging, three even, three elevated, three folds and three lowered [VR-CE 5.33.17]. Sita supplies several facial details. She describes Rama's face as gold-coloured and lotus-scented [VR-CE 5.34.27], calls him lotus-petal-eyed [VR-CE 5.23.16], pleasing to look at, and red-cornered of eye [VR-CE 5.24.35], and speaks of his handsome face [VR-CE 2.23.9]. In a description voiced by Bharata, presumably of Rama, the figure is dark like a blue lotus, red-eyed and pleasant to look at [VR-CE 2.82.17]. Surpanakha contrasts her own unpleasant appearance with Rama as pleasing [VR-CE 3.16.10]. Sumitra describes his hands as soft and plump [VR-CE 2.39.15]. His appearance also changes with circumstance. In youth he is described as bearing crow-wing locks and carrying a bow [VR-CE 1.21.6], and as shining with a delighted face after receiving the two vidyās [VR-CE 1.21.18]. At moments of distress his face is described as faded [VR-CE 2.16.10], and Sita describes it as pale and sweating [VR-CE 2.23.7]. Lakshmana sees him with face turned downward, dejected, like an eclipsed moon [VR-CE 7.96.1]. Hanuman describes him in Dandakaranya wearing bark garments and matted locks [VR-CE 6.113.33]. He is described with joined palms and humility while speaking [VR-CE 7.35.1]. His weapons are noted briefly: he leans on a variegated bow [VR-CE 3.63.2], and he describes his arrows as swift, feathered, gold-adorned and born from the Kartikeya forest [VR-CE 4.8.21].

Character and traits

Many speakers attribute truthfulness and adherence to dharma to Rama. An unnamed group addressing the king calls him truthful in speech, a great archer, a servant of elders and self-controlled [VR-CE 2.2.29]. Kaikeyi describes him as knowing dharma, self-controlled, grateful, truthful and pure [VR-CE 2.8.7]. The narrator calls him radiant, knower of dharma and fond of dharma [VR-CE 4.8.19], and a verse of the opening sarga lists his agreeableness to all, dearness to the world, forbearance, gentleness and truthful disposition [VR-CE 1.3.3]. Villagers call him righteous, greatly wise, compassionate and diligent [VR-CE 2.43.6], and brahmins describe him as regarding dharma [VR-CE 2.40.24]. Forest sages call their addressee a protector of dharma and a refuge [VR-CE 3.1.17]. Bharata calls the noble elder by whose consent he went truthful in his pledge [VR-CE 2.69.14]. Sita offers two extended lists. In one she attributes forbearance, self-control, renunciation, truth, dharma, gratitude and non-harming to him [VR-CE 6.23.31]; in the other, energy, manliness, courage, absence of cruelty, gratitude, valour and power [VR-CE 5.35.15]. She also calls him foremost among knowers of weapons and of good conduct [VR-CE 5.65.18], worthy of sacrifice, truthful and one who delights in praising battle [VR-CE 5.56.63], and asks how desire for others' wives could exist in him [VR-CE 3.8.4]. Rama's self-descriptions stress the same values. He says he has never spoken a falsehood, even in hardship [VR-CE 4.14.13], that he is bound by a promise of truth [VR-CE 2.101.16], and that one like him is constantly devoted to dharma with senses conquered [VR-CE 3.41.43]. He calls himself gentle, devoted to the world's welfare and knowing compassion [VR-CE 3.60.38], and brave and compassionate [VR-CE 3.60.37]. He tells Guha to know him as an ascetic devoted to dharma [VR-CE 2.44.20] and tells the king he has renounced enjoyments for forest life [VR-CE 2.33.2]. On anger the pack contains differing statements. Sarama says he has conquered anger [VR-CE 6.24.28], and Vibhishana describes a "him", inferred from context to be Rama, as one who has conquered anger [VR-CE 6.9.10]. Rama himself says that, once joined with anger, he cannot be restrained, as old age, death, time and ordinance are not obstructed [VR-CE 3.60.51]. Sita says that Rama enraged would not spare a man of Ravana's kind [VR-CE 5.19.19]. Hostile speakers give opposing judgments. Vali accuses Rama of being unrighteous, a mere banner of dharma, and of ruined self [VR-CE 4.17.18], and a speaker in the same exchange calls him desire-driven, prone to anger, unsteady and devoted to the bow [VR-CE 4.17.29]. Rama answers that Vali reproaches him out of childishness, not knowing dharma, artha, kāma and worldly custom [VR-CE 4.18.4]. Ravana calls him one whose kingdom is lost, of vanished mind, an ascetic [VR-CE 3.46.16], and claims Rama is not his equal in austerity, strength, valour, wealth, splendour or fame [VR-CE 5.18.33]. Rama states several general positions. He holds that no practice of dharma exceeds service to one's father [VR-CE 2.16.48] and that a promise to a father, mother or brahmin should not be made vain [VR-CE 2.18.34]. He attributes pleasure and pain, gain and loss, to daiva [VR-CE 2.19.20], and after observing the king's confusion gives his view that kāma is weightier than artha and dharma [VR-CE 2.47.9]. He states that conduct reveals whether a man is well-born, brave or pure [VR-CE 2.101.4], and sets out criteria of kingship based on pursuing dharma, artha and kāma in due time [VR-CE 4.37.20] [VR-CE 4.37.22]. Lakshmana takes a different line, declaring dharma hateful when Rama is bewildered by attachment to it [VR-CE 2.20.9]; elsewhere he calls Rama devoted to action and to the gods [VR-CE 4.26.10] and says his strength would be unstoppable even against the combined three worlds [VR-CE 3.43.13].

Relationships

Sita. Sita calls herself Rama's wife [VR-CE 5.20.14] [VR-CE 5.20.19], his wife from girlhood [VR-CE 2.27.8], and a young girl obtained by a young man as his companion [VR-CE 6.23.20]. She says her husband is her guru even if wretched or without a kingdom [VR-CE 5.22.7], prefers the shade of his feet [VR-CE 2.24.7], would be fearless with him as protector [VR-CE 2.24.13], and says no one, including his parents, exceeds her in affection for him [VR-CE 5.34.29]. She would not touch another man's body even with her foot [VR-CE 5.35.62]. Rama says he knows her heart to be for no other [VR-CE 6.106.13], and argues rhetorically that he would give her up sooner than his own life [VR-CE 7.44.13]. In a later verse Rama refers to a golden figure as "my wife", unnamed and not identified as person or image [VR-CE 7.82.19]. Dasharatha and Kausalya. Rama calls his father noble and of meritorious deeds [VR-CE 2.98.38], holds that the father's command must be honoured [VR-CE 2.98.39], and describes him as truthful, of true resolve [VR-CE 2.19.7], and firm in dharma [VR-CE 2.94.4]. He says he will go on Kaikeyi's word though the king has not told him directly [VR-CE 2.16.49], and later says the aged king has come under Kaikeyi's control [VR-CE 2.47.8]. He describes his father's pale, dejected face [VR-CE 2.16.12]. Kausalya wishes to reach Rama together with Sita and Lakshmana [VR-CE 2.54.2], and Sita says Rama behaves like a son toward women the king has seen even once [VR-CE 2.110.6]. Brothers. Lakshmana says Bharata follows Rama in ascetic conduct [VR-CE 3.15.31]. Rama says his resolve is made foolish by affection for Bharata [VR-CE 3.15.36], that reflecting on Bharata's absence of cruelty he does not grieve over his parents [VR-CE 2.41.6], and that bathing and ornaments mean little to him without Bharata [VR-CE 6.109.6]. Bharata is described as delighted by the desire to see Rama [VR-CE 6.113.43], while Rama names Bharata's complexion, gaze and speech as the means of discerning his intentions [VR-CE 6.113.14]. Rama calls Lakshmana understanding, grateful and knowing dharma [VR-CE 3.14.27]. The speaker identified as Shatrughna pledges to stand as Rama's servant [VR-CE 7.54.14]. Allies. Jatayu introduces himself to Rama [VR-CE 3.13.33], and Rama says the vulture gave up his ancestral kingdom and his life on Rama's account [VR-CE 3.64.23]. Rama identifies Hanuman as Sugriva's minister [VR-CE 4.3.24], and the speaker identified as Tara says Sugriva would give up Ruma, herself and his kingdom for Rama's pleasure [VR-CE 4.34.13]. Rama calls Sugriva fearful of transgressing dharma [VR-CE 6.110.13]. Guha offers him food and beds [VR-CE 2.44.15]. Adversaries. Rama calls Khara cruel-natured and a thorn to brahmins [VR-CE 3.29.12], Ravana the brother of Dhanada [VR-CE 6.92.15], and Ravana arrogant [VR-CE 4.38.7]. Surpanakha addresses Rama as accompanied by a wife [VR-CE 3.16.11] and calls Sita unsuitable for him [VR-CE 3.16.22]. The people. All in the kingdom and city are said to wish for his strength, health and long life [VR-CE 2.2.30].

Role in the narrative by kanda

Bala Kanda

The opening sargas of the Bala Kanda contain a compressed account of Rama's later career. It records that the boon requested comprised Rama's banishment (vivāsana) and Bharata's consecration (abhiṣecana) [VR-CE 1.1.20]. At Shringaverapura on the bank of the Ganga, Rama dismissed the charioteer (sūta), who is not named in the verse [VR-CE 1.1.25]. The group then went from forest to forest and crossed rivers with much water [VR-CE 1.1.26]. King Dasharatha, afflicted by grief, went to heaven while lamenting his son [VR-CE 1.1.28]. Rama, called bharatāgraja, gave his two sandals as a trust (nyāsa) for the kingdom and repeatedly sent Bharata back [VR-CE 1.1.30]. Acting on Agastya's words, he took up the Aindra bow; the verse leaves the subject implied, and context identifies it as Rama [VR-CE 1.1.34]. Rama killed "them" in battle together with their followers [VR-CE 1.1.38]. Ravana went with Marica to "his" hermitage-place [VR-CE 1.1.41]. Rama was told "abhigaccha" (speaker: Kabandha) and went to Shabari [VR-CE 1.1.46]. A distressed monkey-king, taken from context to be Sugriva, reported to Rama out of affection the whole account of the enmity [VR-CE 1.1.49]. Rama pierced seven sāla trees with a single great arrow; here too the subject is implied from the preceding verse [VR-CE 1.1.52]. Reassured by that feat, the great monkey went with Rama to Kishkindha and the cave [VR-CE 1.1.53]. On Sugriva's word, Rama killed Vali in battle [VR-CE 1.1.55]. Accompanied by Sugriva, he went to the shore of the great ocean and agitated it with sun-like arrows [VR-CE 1.1.64]. By the bridge he went to the city of Lanka; the subject is inferred as Rama [VR-CE 1.1.66]. A sage of noble mind, whom context from the preceding verse supports as Valmiki, composed a poem of hundreds of verses to make Rama's fame [VR-CE 1.2.41]. Rama is also shown speaking to Lakshmana, Shatrughna and Bharata [VR-CE 1.4.24]. He calls on them to hear the narrative of the two who are devavarcasau, "god-radiant" [VR-CE 1.4.25]. He also directs them to attend to an account of deeds (caritam) of great majesty. That verse does not name whose deeds they are, and its connection to Rama himself is likely but not stated [VR-CE 1.4.26]. In the main narrative, Viswamitra travelled one and a half yojanas and then spoke to Rama on the south bank of the Sarayu [VR-CE 1.21.9]. Rama explained that a loud sound came from water being split [VR-CE 1.23.5]. An unnamed speaker instructed him to rely on the strength of his own arms, kill an evil-conducted woman, and make the region free of thorns again [VR-CE 1.23.28]. Rama was urged to kill the yakshi, described as ill-conducted, extremely fierce and of wicked prowess [VR-CE 1.24.13]. He was told he should feel no disgust (ghṛṇā) at killing a woman [VR-CE 1.24.15], and that he should kill her because dharma does not exist in her [VR-CE 1.24.16]. Precedents were also cited to him. By traditional report, Shakra killed Mantharā, Virochana's daughter, who wished to destroy the earth [VR-CE 1.24.17]. Vishnu killed Bhrigu's wife, mother of Kavya, who desired a world without Indra [VR-CE 1.24.18]. Rama then declared that, having heard his father's word and at the command of the brahmavādin, he would carry out the killing of Tāṭakā without doubt [VR-CE 1.25.4]. He clenched his fist at the middle of the bow and made a fierce bowstring sound that filled the directions [VR-CE 1.25.6]. Seeing her slain, the lord of the gods said "well done, well done" to Rama [VR-CE 1.25.15]. A speaker asked Vishvamitra to hand over to Rama the sons of Prajapati Krishashva [VR-CE 1.25.18]. The sage, pleased by the killing of Tataka, smelled Rama's head and spoke to him [VR-CE 1.25.21]. The next morning Viswamitra smiled and addressed Rama in sweet words [VR-CE 1.26.1]. He said that with these astras Rama would conquer enemies in battle, even groups of devas and asuras with gandharvas and nāgas (speaker: Viswamitra) [VR-CE 1.26.3]. The weapons themselves, delighted and with joined palms, spoke to Rama [VR-CE 1.26.23]. They said "so be it" to him, took leave of him with a circumambulation, and went back the way they had come [VR-CE 1.27.13]. Still walking, Rama understood them and addressed Viswamitra [VR-CE 1.27.14]. He remarked that wicked, Brahmin-killing, evil-behaving ones had arrived at that place [VR-CE 1.27.18]. When the sixth day arrived, Rama spoke to Lakshmana [VR-CE 1.29.7], and he looked at Lakshmana as he spoke to him [VR-CE 1.29.12]. Seeing Maricha cast away, Rama spoke to Lakshmana again [VR-CE 1.29.16]. He told him to look at the cold-arrow mānava weapon [VR-CE 1.29.17] and said he would kill the other rakshasas too [VR-CE 1.29.18]. He then took up a very great Agneya weapon and hurled it at Subahu's chest [VR-CE 1.29.19]. Afterwards Rama and Lakshmana spoke sweet and noble words [VR-CE 1.30.3]. The great sages, with Viswamitra in front, addressed Rama [VR-CE 1.30.5]. They told him he ought to see the wondrous bow-jewel [VR-CE 1.30.7], and that he would see the bow of the great-souled Maithila and a sacrifice of wondrous sight [VR-CE 1.30.11]. During the journey Rama questioned his guide. He asked the speaker about his origin, lineage and region [VR-CE 1.33.13]. He agreed to the departure and then spoke [VR-CE 1.34.3]. He said he wished to hear about the river Ganga, tripathagā, and asked how she went to the lord of rivers after traversing the three worlds [VR-CE 1.34.10]. At the end of a narration he heard Viswamitra's words and replied [VR-CE 1.38.1], and Viswamitra answered him as if laughing [VR-CE 1.38.3]. Rama spoke to Vishvamitra again [VR-CE 1.44.1], including at a clear dawn [VR-CE 1.44.4], and Viswamitra replied to his words [VR-CE 1.47.13]. Accompanied by Lakshmana, Rama addressed the sage and called the success of Janaka's sacrifice excellent [VR-CE 1.49.2]. Janaka described the two as having arrived on earth as if by chance [VR-CE 1.49.19]. Among the matters reported, their arrival is given as an inquiry about the great bow. This verse does not name Rama, and the reference rests on context [VR-CE 1.49.24]. The king honoured Vishvamitra and the two Raghavas by a scriptural rite [VR-CE 1.65.2]. Vishvamitra said the two wished to see the excellent bow [VR-CE 1.65.5], and that after seeing it they would return as they pleased [VR-CE 1.65.6]. He asked the king to show the bow to Rama [VR-CE 1.66.1]. The king spoke with joined palms to Viswamitra, Rama and Lakshmana [VR-CE 1.66.7]. Viswamitra told Rama, "Child Rama, look at the bow" [VR-CE 1.66.12]. At the sage's word Rama opened the chest, saw the bow, and spoke [VR-CE 1.66.13]. He said he would touch it with his hand and would make an effort at lifting or stringing it, which is a stated intention [VR-CE 1.66.14]. He took hold of the bow at its middle with ease [VR-CE 1.66.15] and strung it while many thousands of men watched [VR-CE 1.66.16]. A speaker reports that the divine bow was broken in the middle by Rama [VR-CE 1.67.9], and that Rama was protected by Kushika's son [VR-CE 1.67.15]. Janaka spoke to the one who increases Kausalya's joy, identified by context as Rama [VR-CE 1.72.17]. The Raghu-best princes and their wives circled the fire, the altar, the king and the sages. Rama's inclusion in this group rests on context [VR-CE 1.72.23]. A speaker said he had heard in full about the breaking of the bow [VR-CE 1.74.1] and that it was broken by Rama [VR-CE 1.74.12]. He told Rama to take up the best bow, keeping kshatra-dharma foremost [VR-CE 1.74.27], and to fit the arrow parapuraṃjaya onto it [VR-CE 1.74.28]. After hearing Jamadagnya's son, Rama spoke to him [VR-CE 1.75.1]. He took the weapon and arrow from the Bhargava's hand [VR-CE 1.75.4], fixed the arrow, strung the bow, and spoke to him [VR-CE 1.75.5]. Rama said that, for this reason, he could not release the life-taking arrow at him [VR-CE 1.75.6]. He offered to destroy either the addressee's gati or the incomparable worlds won by his ascetic power, as he wished [VR-CE 1.75.7]. While Rama held the bow, the world was made stupefied (jaḍa) [VR-CE 1.75.11]. Jamadagnya spoke to him slowly and softly [VR-CE 1.75.12] and urged him to strike those worlds with the chief arrow (speaker: Jamadagnya) [VR-CE 1.75.16]. He wished Rama well after Rama's touching of the bow [VR-CE 1.75.17]. He said it was no shame for him to have been turned away by Rama [VR-CE 1.75.19]. He also said Rama was entitled to release the incomparable arrow, and that at its release he himself would go to Mahendra [VR-CE 1.75.20]. As he spoke, Rama released the arrow [VR-CE 1.75.21]. Jamadagnya then circumambulated Rama and went to his own destination [VR-CE 1.75.23]. Rama, tranquil-minded, gave the bow and arrow into the hand of Varuna [VR-CE 1.76.1]. Seeing his father agitated, he spoke [VR-CE 1.76.2].

Ayodhya Kanda

The Ayodhya Kanda opens Rama's role with the planned consecration. The great king, described as self-controlled, gave the order for Raghava's consecration and entered the inner palace to tell the news [VR-CE 2.10.1]. Manthara is said to have spoken while causing division concerning Rama [VR-CE 2.7.15]. Kaikeyi tells Rama that long ago, in a battle of gods and asuras, his father gave her two boons [VR-CE 2.16.21] (speaker: Kaikeyi), and Dasharatha later states that Rama has been sent into exile in the forest, calling him the best of men (manujapuṃgava) [VR-CE 2.11.5] (speaker: Dasharatha). Before this disclosure, Rama asks Kaikeyi whether she, from pride and anger, had said something harsh to his father so that his mind was disturbed [VR-CE 2.16.16]. Earlier, Sumantra, with joined palms, asked after the comfort of Rama's pleasure-grounds, bed and seat before speaking to the prince [VR-CE 2.14.10], and Rama addressed Lakshmana after his mother had spoken to him [VR-CE 2.4.42]. Rama's interpretations of the exile differ across his own speeches. He tells his mother, after extending his joined hands slightly toward her [VR-CE 2.17.13], that the king is sending him as an ascetic (tāpasa) into exile in Dandakaranya [VR-CE 2.17.16]. Kausalya then speaks to him, calling him a tiger among men [VR-CE 2.17.19]. To Lakshmana, Rama says that through his exile the king's daughter (nṛpātmajā) will have accomplished her purpose [VR-CE 2.19.10], and that he ascribes only to fate (daiva) the harsh words aimed at stopping the consecration and causing his exile [VR-CE 2.19.16]. He also explains that Dasharatha, his mind pleased, had earlier granted Kaikeyi two great boons [VR-CE 2.23.20]. In a later speech Rama asks rhetorically what man, even an unlearned one, would abandon such a son for a woman, as his father had done [VR-CE 2.47.10], and says he thinks Kaikeyi has come for Dasharatha's end, Rama's exile and Bharata's kingship [VR-CE 2.47.14]. In the same passage he says that, alone and angered, he could overcome Ayodhya and the earth with arrows [VR-CE 2.47.25]. Lakshmana takes a sharper view throughout. He says he sees no fault in Rama for which he should be exiled from the realm [VR-CE 2.18.4] (speaker: Lakshmana). Rama finished an affectionate speech to him [VR-CE 2.18.37] and spoke to Kausalya in her distress [VR-CE 2.18.25]. Lakshmana, looking at Rama from the corners of his eyes [VR-CE 2.20.5], declares that those who privately agreed on Rama's exile will themselves live in the forest for fourteen years [VR-CE 2.20.17] (speaker: Lakshmana). Rama answered his mother's further words [VR-CE 2.21.7], and Kausalya, described as yaśasvinī, blessed him: "Son, may you be one whose aims are accomplished; go, Rama, at ease" [VR-CE 2.22.16] (speaker: Kausalya). With Sita, Rama at first resists her coming. Sita saw him with discolored face, sweating and indignant (amarṣaṇa), and then spoke [VR-CE 2.23.7]. Although she pleaded, Rama did not wish to take her along and spoke to her at length about turning back and about the hardships of forest life [VR-CE 2.24.19]. Sita, being consoled by Rama, then addressed him about the forest-dwelling [VR-CE 2.27.1]. Rama mentions that Varuna himself gave a king two divine bows at Janaka's great sacrifice [VR-CE 2.28.12]. Before departing, he gives the Brahmin Suyajna the elephant Jaya (Śatruñjaya), a gift from his maternal uncle, together with a thousand elephants [VR-CE 2.29.9]. He replies to Trijata, who had been addressed in jest [VR-CE 2.29.24], and tells him not to be angry because it was a jest [VR-CE 2.29.26]. In the farewell scenes with Dasharatha, Rama waited a moment and then, with joined palms, spoke to the king who had regained consciousness [VR-CE 2.31.18]. He answered his distressed father in Lakshmana's company [VR-CE 2.31.28] and accepted the king's statement, saying it should stand [VR-CE 2.31.34]. Dasharatha tells Kaikeyi, calling her sinful (pāpe), that Rama's exile should be enough for her [VR-CE 2.33.15] (speaker: Dasharatha). About to depart for the forest, Rama addressed his father [VR-CE 2.33.16], calling him boon-giver (varada) and asking that he honour "her" further [VR-CE 2.33.18]. He asked him to arrange matters so that this sorrowing, emaciated woman would not give up her life while Rama lived in the forest [VR-CE 2.33.19]. He approached his mother, highly honored among the mothers, with joined palms [VR-CE 2.34.29], and spoke to the mothers a statement described as connected with dharma [VR-CE 2.34.33]. Kausalya is said to shed tears of sorrow on seeing him go out [VR-CE 2.39.13] (speaker: Sumitra). The city's response is recorded in several voices. Brahmins with heads bowed to the ground entreat Rama to turn back [VR-CE 2.40.25] (speakers: Brahmins). On reaching the bank of the Tamasa, Rama looked at Sita and spoke to Lakshmana [VR-CE 2.41.1]. He rose, looked at the prakṛtis and addressed Lakshmana [VR-CE 2.41.16], and spoke to the charioteer in order to delude the townspeople [VR-CE 2.41.24]. The city women say Raghava will provide security and welfare (yogakṣema) for the men of the forest [VR-CE 2.42.16] (speaker: city women), and the lamenting women hold that he was exiled falsely (mithyā) [VR-CE 2.42.24]. At the Ganga, Rama spoke sweet words to Sumantra repeatedly after the charioteer's tears had subsided [VR-CE 2.46.14], consoled him again and again, and then addressed Guha [VR-CE 2.46.55]. He gave instruction concerning a vow, spoke to Guha, and with Lakshmana took up the Vaikhanasa path of hermits [VR-CE 2.46.58]. Sita speaks of Rama as one who will return after dwelling the full fourteen years in the forest [VR-CE 2.46.69] (speaker: Sita). Sumantra, sent back by Rama, heard all that was said [VR-CE 2.46.29]. He reports that the townspeople cried out in distress at Rama's exile [VR-CE 2.46.35] and tells them he took leave of Raghava at the Ganga [VR-CE 2.51.8] (speaker: Sumantra). On the road, Rama, going at ease and viewing the trees, spoke to Lakshmana as the day began to decline [VR-CE 2.48.4]. He says Lakshmana followed him into the forest while his father was sending him into exile [VR-CE 2.48.14]. Bharadvaja says he has heard of Rama's exile and calls it without cause (akāraṇam) [VR-CE 2.48.19] (speaker: Bharadvaja). When night dawned, Rama approached Bharadvaja and spoke to him [VR-CE 2.48.32]. Having set out at the proper time with Lakshmana, he spoke to Sita [VR-CE 2.50.5]. Lakshmana says that if Rama was exiled from greed or because of the boon-giving, a wrong was done in every way [VR-CE 2.52.19] (speaker: Lakshmana). The exile of Rama and Lakshmana is named as the cause of the distress that entered the king, described as like Vasava [VR-CE 2.57.2], and the text states that Rama was exiled with his wife by a king bound to an improper appointment [VR-CE 2.60.7]. In Ayodhya, Bharata asks whether Rama took a Brahmin's property, although the verse's first word is read either as Brahmin-killing or as a Brahmin's wealth [VR-CE 2.66.37] (speaker: Bharata). Kaikeyi is reproached as sinful for sending Rama to the forest without grieving [VR-CE 2.67.8]. Guha states his intention to guard Rama, bow in hand, with all his kinsmen [VR-CE 2.80.7] (speaker: Guha), and Lakshmana says that with Rama exiled the king will not endure long [VR-CE 2.80.13] (speaker: Lakshmana). The text describes Rama as one who had been continually awakened by song, instruments and mridangas [VR-CE 2.82.7] and praised at the proper time by bards, sutas and magadhas [VR-CE 2.82.8]. Bharata resolves to conciliate Raghava himself, bowing his head, in many ways [VR-CE 2.82.27] (speaker: Bharata). At Chitrakuta, Rama spoke at length about the river while roaming the mountain [VR-CE 2.89.19]. Lakshmana reported the approaching army to him [VR-CE 2.90.9] and proposed that they take refuge on the mountain, bows in hand [VR-CE 2.90.16] (speaker: Lakshmana). Rama replies by asking how a brother could kill a brother for the sake of his own life [VR-CE 2.91.6]. When Bharata arrives, Rama questions him on kingship. He asks whether Bharata falls under the sway of sleep, wakes at the proper time and reflects on affairs in the last watches of the night [VR-CE 2.94.12]. He says even one wise, brave, skilled and discerning minister could bring a king great prosperity [VR-CE 2.94.19]. He states that a king who does not put down a skilled schemer devoted to corrupting servants and desirous of sovereignty is himself destroyed [VR-CE 2.94.23], and asks whether the army commander is bold, brave, steadfast, intelligent, pure, well-born, devoted and skilled [VR-CE 2.94.24]. In a verse of uncertain reading, he asks whether a noble, pure man defamed in a theft case is not imprisoned out of greed without examination by those learned in the śāstras [VR-CE 2.94.47]. Rama heard Bharata's piteous speech about their father's death [VR-CE 2.95.8]. He says that although his forest exile has ended he does not feel able to go to Ayodhya [VR-CE 2.95.15], and recalls that his father, seeing him of good conduct, once spoke consoling words to him [VR-CE 2.95.17]. Bharata again took hold of Rama's feet with bowed head [VR-CE 2.97.14]. Rama says that what his father told him he considers beneficial for the supreme self [VR-CE 2.97.24]. Bharata, among friends, addressed Rama [VR-CE 2.98.3] and urged that the priests with Vasishtha consecrate Rama right there with mantras [VR-CE 2.98.62]. Rama explains that the two boons were the kingdom for Bharata and his own exile [VR-CE 2.99.6], with the appointment fixed as a fourteen-year forest residence [VR-CE 2.99.7]. Rama answers Jabali with what the text calls excellent reasoning and unfailing intelligence [VR-CE 2.101.1]. He says Jabali's words were spoken to please him [VR-CE 2.101.2] and asks which discerning person would esteem him if he were ill-conducted and a defiler of the world [VR-CE 2.101.7]. Vasishtha adds that Jabali spoke out of a wish to turn Rama back [VR-CE 2.102.1] (speaker: Vasishtha). Rama asks Bharata what he would gain by sitting in fast against him [VR-CE 2.103.16], and Bharata then addressed a charioteer [VR-CE 2.103.12]. Rama repeats that the king had been solicited for a boon by Kaikeyi [VR-CE 2.103.32]. He placed Bharata on his lap and spoke to him [VR-CE 2.104.15], and, though pressed by the guru and by Bharata, he replied to Vasishtha [VR-CE 2.105.9] (speaker: Bharata). In the closing episodes, Rama agreed to a sage's words with "so be it" and then addressed Sita [VR-CE 2.109.14]. Sita recounts that her father gave her to Rama after the old king Dasharatha had been addressed [VR-CE 2.110.50] (speaker: Sita). The kanda ends its account of Rama with the forest ascetics who follow dharma speaking to him and Lakshmana [VR-CE 2.111.18].

Aranya Kanda

On entering the forest, Rama receives roots, flowers, wild fruit and the hermitage itself from the forest sages, who present these to the great-souled one [VR-CE 3.1.16]. When the rakshasa Viradha asks about the Ikshvaku lineage of Rama and his companion, Rama answers him [VR-CE 3.3.2]. He then threatens that Viradha will meet death in battle and will not leave alive; the text frames this as a threat rather than a reported outcome [VR-CE 3.3.9]. Speaking to Lakshmana, Rama says that what Kaikeyi desired and the boon she chose have been quickly and fully accomplished that very day [VR-CE 3.2.17]. He tells Saumitri to stay behind and goes toward Sharabhanga's hermitage [VR-CE 3.4.16]. Among the ascetics, Rama states his wish to kill the rakshasas, whom he calls enemies, in battle for the sake of the ascetics [VR-CE 3.5.20]. He tells a sage that the sage is skilled everywhere and devoted to the welfare of all beings [VR-CE 3.6.14], and he speaks of striking gathered animal herds with a sharp-edged arrow [VR-CE 3.6.19]. Sita addresses her husband in an affectionate voice [VR-CE 3.8.1] and says that Rama has pledged to kill rakshasas in battle to protect the sages of Dandakaranya (speaker: Sita) [VR-CE 3.8.7]. Rama replies that kshatriyas bear the bow so that no cry of distress may arise [VR-CE 3.9.3]. He adds that the sages came to him of their own accord and took refuge in him, being fit to receive refuge [VR-CE 3.9.4]. Rama stays at Sutikshna's hermitage. On one occasion he sits near the great sage out of humility and speaks to him [VR-CE 3.10.28]. He then follows the path Sutikshna points out and, having travelled it comfortably, addresses Lakshmana [VR-CE 3.10.44]. A disciple tells the sage, identified from context as Agastya, that Rama has arrived with Lakshmana, and the sage responds [VR-CE 3.11.9]. The sage honors Raghava with fruits, roots, flowers and other things as he wishes [VR-CE 3.11.28]. Rama answers him with a respectful speech [VR-CE 3.12.9] and says that the sage, a giver of boons, is pleased by the qualities of one who comes with brother and wife [VR-CE 3.12.10]. The sage reflects for a moment before replying (speaker: sage) [VR-CE 3.12.12]. After Agastya has addressed him, Rama and Saumitri respectfully take their leave [VR-CE 3.12.23]. Elsewhere in the kanda Rama speaks words described as very affectionate and intense [VR-CE 3.14.25]. Surpanakha reports to Khara that he sent fourteen fierce rakshasas to kill Rama and Lakshmana for her pleasure [VR-CE 3.20.7], and that Rama killed all of them in battle with arrows that pierce the vital spots (speaker: Surpanakha) [VR-CE 3.20.8]. She tells her addressee that, by her own judgment, he cannot stand against Rama in battle [VR-CE 3.20.15]. Rama sees dreadful, hair-raising omens that are harmful to creatures and speaks to Lakshmana about them [VR-CE 3.23.2]. He then says "hanta niryuktam" and puts on armor [VR-CE 3.23.14]. A verse describes a great bow called vaiṣṇava, given by a great sage, being raised and directed at Khara in a rush; the verse does not name the subject, and the actor is only inferred from context to be Rama [VR-CE 3.27.19]. Rama, described as of great radiance, speaks a harsh speech to Khara that begins mildly [VR-CE 3.28.1]. He asks what fruit the rakshasa will obtain by killing the dharma-following ascetics of Dandakaranya [VR-CE 3.28.6]. He declares that the addressee, slain in battle with his army, will follow the dharma-practicing people he devoured in the Dandaka forest [VR-CE 3.28.12], and that the great sages should see him slain by arrows that day [VR-CE 3.28.13]. Khara answers in anger [VR-CE 3.28.15] and says that the rakshasas Rama has killed were common ones (speaker: Khara) [VR-CE 3.28.16]. Rama predicts that the earth will drink Khara's blood, foaming and bubbling, once Rama's arrows split his throat [VR-CE 3.29.6]. He names his own arrows as the means of destroying the rakshasas' position [VR-CE 3.29.9], and says that Janasthana, with Khara's seat destroyed by those arrows, will see sages wander fearlessly through the forest [VR-CE 3.29.9]. The killings at Janasthana are reported in other characters' speech. Surpanakha says that fourteen thousand rakshasas of fearsome deeds were killed by Rama alone [VR-CE 3.31.11]. She also says they were slain with sharp arrows by one man on foot [VR-CE 3.32.9] and that the night-rovers at Janasthana fell to his straight-flying arrows (speaker: Surpanakha) [VR-CE 3.32.24]. She describes Rama drawing a bow likened to Shakra's bow and fitted with a gold armlet [VR-CE 3.32.6]. She urges Ravana to please the rakshasas by killing Rama [VR-CE 3.32.21], and claims that once Rama and Lakshmana are killed with sharp arrows, Ravana will enjoy Sita, her protector slain [VR-CE 3.32.22]. Ravana's question names Rama as the one by whose weapon Khara, Dushana and Trishiras were killed [VR-CE 3.32.3]. A conditional clause refers to Khara being killed earlier by Rama, whose deeds are untroubled, "on account of Surpanakha" [VR-CE 3.48.13]. Accounts of Rama's exile differ in tone depending on who gives them. Marica calls him dharmātman and says that, seeing his father deceived by Kaikeyi, Rama resolved to comply and went to the forest [VR-CE 3.35.10]. According to Marica, he gave up kingdom and enjoyments and entered the Dandaka forest [VR-CE 3.35.11]. Ravana, by contrast, says Rama went to the forest at once after hearing a woman's vulgar speech [VR-CE 3.38.5]. Ravana also says Dasharatha sent Rama to the forest after installing a dear son [VR-CE 3.46.15]. Sita's account places Kaikeyi's request for a boon at the time Raghava's consecration was being prepared [VR-CE 3.45.6]. In Sita's report of Kaikeyi's words, Kaikeyi tells Rama to live fourteen years in the forest in exile [VR-CE 3.45.13]. Ravana states that he will obtain Sita without battle by deceiving Raghava [VR-CE 3.38.19]. When Sita speaks of the wondrous deer, Rama addresses Lakshmana about it [VR-CE 3.41.22]. He says that kings who bear the bow kill deer in the great forest for meat and for sport [VR-CE 3.41.29]. He adds that if the deer is a rakshasa's illusion, as Lakshmana says, he must kill it [VR-CE 3.41.36]. Rama recalls that many royal archers were killed on hunts by the one who rose up, and concludes from this that the deer should be killed [VR-CE 3.41.38]. He recounts how Vatapi once overpowered ascetics in that place and killed twice-born men from within their bellies [VR-CE 3.41.39]. He continues that the revered one, apparently Agastya, smiled and spoke to Vatapi when Vatapi tried to resume that form [VR-CE 3.41.41]. Rama says the deer will not live that day because its skin is so fine [VR-CE 3.41.47], and that after killing it he will take the hide and return quickly to Lakshmana [VR-CE 3.41.48]. Lakshmana assures Sita that among fierce danavas no one can fight Rama in battle [VR-CE 3.43.11] and that her husband will return soon after killing the excellent deer (speaker: Lakshmana) [VR-CE 3.43.14]. Rama's own account says he drew his bow, fitted an arrow and struck the rakshasa playfully [VR-CE 3.57.24]. The one he struck then cried out in a pained voice, imitating Rama's voice, and the cry carried very far [VR-CE 3.57.25]. Rama says Marica led him far away and became a rakshasa again when the arrow hit him [VR-CE 3.55.8]. He speaks words described as harsh and pained but with a sweet outcome [VR-CE 3.55.15], and says he has no doubt that Sita is lost or devoured by forest rakshasas [VR-CE 3.55.17]. Lakshmana explains that he left the hermitage after Vaidehi spoke to him [VR-CE 3.57.18]. During Sita's captivity in this kanda, her abductor and her defenders describe Rama's power. Ravana tells Sita that Khara's force and Dushana were slain in battle by Rama's arrows [VR-CE 3.52.21]. Jatayu says Rama has repeatedly slain Daityas and Danavas in battle [VR-CE 3.48.23]. Sita says that Rama killed fourteen thousand rakshasas in the space of a wink [VR-CE 3.51.22]. She predicts that arrows from his bowstring will tear apart Ravana's body [VR-CE 3.54.7] and that in battle his rain of arrows will strip Ravana's pride, strength, valor and arrogance from his limbs (speaker: Sita) [VR-CE 3.54.15]. During the search, Lakshmana speaks to Rama earnestly and with concern for his welfare [VR-CE 3.59.12]. Lakshmana also searches the Godavari and its bathing places before reporting back [VR-CE 3.60.3]. Rama tells Lakshmana to look at the sky filled with his astra-weapons and arrows [VR-CE 3.60.41]. He declares that no being will rise into the sky through his continuous nets of arrows [VR-CE 3.60.45], and that his arrows, drawn to the ear, will clear the world of piśācas and rākṣasas [VR-CE 3.60.47]. He says the gods will see the strength of his arrows that day [VR-CE 3.60.48]. He adds that the worlds of devas, dānavas, yakṣas and rākṣasas will fall, shredded by floods of arrows, and that he will leave these worlds without restraint [VR-CE 3.60.50]. Lakshmana says the search must continue until they find the one who took Rama's wife [VR-CE 3.61.14]. He also urges Rama to consider the divine and the human, and his own prowess, and to work toward killing his foes (speaker: Lakshmana) [VR-CE 3.62.19]. Rama declares that he will kill "this one" with fierce, straight-flying arrows with blazing tips [VR-CE 3.63.11]. Jatayu asks him not to kill him, since a rakshasa has already struck him down [VR-CE 3.63.18]. Rama says the vulture king lies felled on the ground because of a reversal in Rama's fortune [VR-CE 3.63.24]. Looking at the fallen vulture, he speaks to Saumitri [VR-CE 3.64.1]. He says the bird was surely struck down in battle by a rakshasa while striving on Rama's behalf, and is now giving up life-breaths that are hard to give up [VR-CE 3.64.2]. Rama asks Jatayu, calling him dvijottama, what Sita said at that time [VR-CE 3.64.6]. Jatayu, seeing Rama lament, replies to him [VR-CE 3.64.8], and the vulture's life-breaths leave his body for the sky while Rama is still speaking [VR-CE 3.64.17]. Lakshmana later describes a bird whose cry seems to announce victory for the two brothers in battle [VR-CE 3.65.11]. One verse states that Rama left Janasthana with his brother at ease when the abduction took place [VR-CE 3.67.19]. Kabandha says Rama has met misfortune because of the outrage against his wife [VR-CE 3.68.9]. After showing Rama the way toward recovering Sita, he speaks again [VR-CE 3.69.1]. A verse addressing Rama lists the excellent fish of Pampa, killed by arrows [VR-CE 3.69.9]. As they prepare to set out, Rama and Lakshmana speak to Kabandha, who stands in the sky, and tell him to go [VR-CE 3.69.34]. Rama then addresses the female ascetic of strict vows, identified from context as Shabari [VR-CE 3.70.7]. Shabari says that when Rama reached Citrakūṭa, those she had served went to heaven in radiant vimānas [VR-CE 3.70.10]. She adds that the sages had told her Rama would come to this meritorious hermitage (speaker: Shabari) [VR-CE 3.70.11]. Having reflected on the power of these great-souled ones, Rama speaks to Lakshmana [VR-CE 3.71.2].

Kishkindha Kanda

Rama opens the kanda speaking to Saumitri (Lakshmana) [VR-CE 4.1.2], and he names the abduction of Vaidehi as another cause of his affliction [VR-CE 4.1.4]. Hanuman, saying "so be it" to the frightened monkey Sugriva, goes to where Rama and Lakshmana are [VR-CE 4.2.28]. Hanuman, speaking in the guise of a mendicant, says he considers the two heroes fit to protect the earth (speaker: Hanuman) [VR-CE 4.3.13]. After hearing Hanuman's words, Rama speaks to Lakshmana [VR-CE 4.3.23], and Lakshmana, having honored Hanuman in due manner, addresses Rama [VR-CE 4.4.22]. Sugriva then speaks to Rama with affection [VR-CE 4.5.9] and, single-minded, addresses him again [VR-CE 4.5.18]. Rama replies to Sugriva, whom the narrator describes as one who speaks pleasantly [VR-CE 4.6.11], and says that the one who carried off Maithili has greatly angered him [VR-CE 4.6.22]. Sugriva promises to act so that Rama will be pleased, by killing Ravana together with his retinue (speaker: Sugriva) [VR-CE 4.7.4]. Rama embraces Sugriva and answers him [VR-CE 4.7.15]. When the delighted Sugriva speaks to him out of affection [VR-CE 4.8.15], Rama replies as if laughing [VR-CE 4.8.19]. He declares that he will kill that day the man who took away Sugriva's wife [VR-CE 4.8.20], and he tells Sugriva that he will see Vali, the enemy who bears the name of brother and did wrong, struck down by arrows [VR-CE 4.8.23]. He tells Sugriva to speak happily and confidently while the bow is being strung [VR-CE 4.8.43]. Again speaking as if smiling [VR-CE 4.10.26], Rama says that his arrows, filled with anger, will fall on Vali, whom he calls ill-behaved (durvṛtta) [VR-CE 4.10.27]. An unnamed speaker states that Rama, if angered, would without doubt burn the worlds with blazing, sharp arrows [VR-CE 4.11.2]. Sugriva asks Rama how he will be able to kill Vali in battle [VR-CE 4.11.48] and sets a condition: if Rama pierces the sala trees with a single arrow, Sugriva will know him capable of killing Vali [VR-CE 4.11.49]. Having seen the body thrown, Sugriva speaks to Rama again [VR-CE 4.11.51]. Sugriva then reports that seven great sala trees, a mountain and the earth were split by a single arrow [VR-CE 4.12.9], and he asks Rama to kill Vali that very day for his sake [VR-CE 4.12.11]. After the first encounter, Sugriva asks Rama what he has done in having him struck by the enemy [VR-CE 4.12.26], and says Rama should have stated truthfully at the time that he would not kill Vali (speaker: Sugriva) [VR-CE 4.12.27]. Rama answers that he will state the reason the arrow was not released [VR-CE 4.12.29], and tells Sugriva that he will see Vali cast down in battle by a single arrow and writhing on the ground [VR-CE 4.12.33]. Rama, called dharmātmā and Lakshmana's elder brother, goes from Rishyamuka to Kishkindha with Sugriva [VR-CE 4.13.1], and on the way he sees a grove of trees in the forest [VR-CE 4.13.12]. He states that he will accomplish the deed with a single release of an arrow in battle [VR-CE 4.14.9], to be shown while Vali, struck down, is still rolling in the dust [VR-CE 4.14.10]. He reminds Sugriva that seven sala trees were split by his arrow in Sugriva's sight, and says that by that power Sugriva may know Vali as killed by him that day [VR-CE 4.14.12]. Struck down, Vali says that he had gone to meet Sugriva after considering Rama's qualities and eminent lineage (speaker: Vali) [VR-CE 4.17.16]. He charges Rama with a killing of one turned away (parāṅmukha-vadha) and asks what merit Rama gained by it (speaker: Vali) [VR-CE 4.17.13]. The speaker asks Kakutstha what he will say among the good after killing with an arrow one who had not offended [VR-CE 4.17.31], and Vali, addressing Rama as nṛpātmaja, says Rama should have fought him while visible in battle [VR-CE 4.17.39]. Rama, having been rebuked, then speaks to Vali [VR-CE 4.18.3]. He states that the elder brother, the father and the giver of knowledge are to be regarded as three fathers by those following dharma [VR-CE 4.18.13], tells Vali to see the reason he was struck down [VR-CE 4.18.18], and says he gave a pledge in the presence of the vanaras [VR-CE 4.18.27]. He says the killing was devised in accordance with dharma [VR-CE 4.18.33], that Vali was struck down in battle by his arrow, and that royal sages skilled in dharma go hunting here [VR-CE 4.18.36]. Vali responds that what Rama said is so, without doubt (speaker: Vali) [VR-CE 4.18.41], and asks Rama to act so that Sugriva does not slight Tara, whose fault he says arises from his own [VR-CE 4.18.50]. The narrative names Rama's arrow (rāmabāṇa) as one of the things that overpowered the dying Vali [VR-CE 4.19.2], and Tara hears that Vali was struck down by the arrow "given by Rama" [VR-CE 4.19.3]. The auspicious woman sees Rama, his younger brother and her husband's younger brother, passes beyond them, and reaches her slain husband [VR-CE 4.19.26]. An arrow released from Rama's bow is described as death-dealing (antakara) [VR-CE 4.20.1]. A verse whose speaker is not named states that Rama's single arrow removed Sugriva's fear [VR-CE 4.23.15]. Tara says that by this agent, with a single arrow in battle, all the women were made widows (speaker: Tara) [VR-CE 4.24.34]. Seeing Vali lifeless, Rama speaks respectful words to Sugriva [VR-CE 4.24.1]. He states that Time (kāla) has no kinship, cause or valor and is not under one's own control [VR-CE 4.24.7], and says that Vali, through union with his own dharma, has won and taken hold of heaven [VR-CE 4.24.10]. At the end of Rama's speech Lakshmana speaks a respectful statement to Sugriva [VR-CE 4.24.12]. Rama tells Sugriva to strive at the killing of Ravana when Kartika has arrived [VR-CE 4.25.15]. With Lakshmana he takes a great cave on the mountain peak as his lodging [VR-CE 4.26.4]. Lakshmana speaks to conciliate him [VR-CE 4.26.8] and states that Rama is capable of killing that rākṣasa in battle through valor, given resoluteness (speaker: Lakshmana) [VR-CE 4.26.11]. Rama honors these words as beneficial [VR-CE 4.26.15], says Lakshmana has spoken as one devoted and well-meaning should [VR-CE 4.26.16], and says that afterward he will kill that rākṣasa, understood from context as Ravana, together with his realm and host [VR-CE 4.26.18]. Lakshmana, delighted, speaks again [VR-CE 4.26.19], addressing Rama as śatrunibarhaṇa and calling his words fitting [VR-CE 4.26.20]. Having killed Vali and consecrated Sugriva, Rama speaks to Lakshmana [VR-CE 4.27.1] and explains that he said nothing although Sugriva had bowed to him, because travel was not possible and the roads were hard to traverse [VR-CE 4.27.40]. Lakshmana, with joined palms, honors his words and replies [VR-CE 4.27.45]. Later Lakshmana, after observing Rama, speaks to him [VR-CE 4.29.15], and Rama addresses Lakshmana [VR-CE 4.29.19] while continually thinking of Maithili [VR-CE 4.29.21]. Rama states that Sugriva, his purpose accomplished, does not recognize the agreement (samaya) [VR-CE 4.29.44]. He refers to the gold-backed bow drawn by him in battle [VR-CE 4.29.41] and calls the sound of its bowstring against the palm fearsome [VR-CE 4.29.42]. He says that Vali alone was killed by him in battle with an arrow, and that he will kill Sugriva, who has transgressed truth, together with his relatives [VR-CE 4.29.49]. Lakshmana speaks to his elder brother [VR-CE 4.30.1], and Rama gives him a considered and conciliatory speech [VR-CE 4.30.5]. In the ensuing exchanges at Kishkindha, a verse states that the brave Rāghava cast fear far away and that Vali was killed for Sugriva's benefit [VR-CE 4.31.11]. Lakshmana warns that if Sugriva does not acknowledge what Rama has done, he will soon be struck down by sharp arrows and see Vali (speaker: Lakshmana) [VR-CE 4.33.17], and infers that Sugriva evidently does not see the thunderbolt-like arrows of Rama's bow [VR-CE 4.33.19]. Tara says Rama did Sugriva a favor that would be hard for others to do in battle (speaker: Tara) [VR-CE 4.34.4]. The splitting of seven great trees, a mountain and the earth by Rama's one arrow is called his helper-task (sahāyakṛtya) [VR-CE 4.35.8]. Sugriva describes the narendra as going to kill Ravana [VR-CE 4.35.10]. Lakshmana says that Rama, with Sugriva as helper, will without doubt kill his enemies before long [VR-CE 4.35.15], asks Sugriva to console his friend, who is distressed by the abduction of his wife [VR-CE 4.35.19], and explains that he spoke harsh words to Sugriva after hearing Rama's words [VR-CE 4.35.20]. When Sugriva comes to him, Rama, called dharmātmā, embraces him and tells him to sit down; seeing him seated on the ground, Rama speaks further [VR-CE 4.37.19]. He tells Sugriva that the time for exertion (udyoga) has arrived [VR-CE 4.37.23], and Sugriva replies [VR-CE 4.37.24]. Rama says that with Sugriva as ally he will conquer all enemies in battle [VR-CE 4.38.5], that the carrying off of Sita was for the abductor's own destruction [VR-CE 4.38.6], and that he will kill Ravana before long with sharp arrows [VR-CE 4.38.7]. Sugriva hurriedly presents the leading vanaras to Rama [VR-CE 4.38.36] and, as king of fulfilled aims, speaks to him [VR-CE 4.39.1]. Rama answers Sugriva [VR-CE 4.39.9], and after the monkey chiefs have departed, he speaks to Sugriva again [VR-CE 4.45.1].

Sundara Kanda

Rama is physically absent from most of the Sundara Kanda, and his role in Lanka is carried largely through the speech of Sita and Hanuman. Early in the kanda, Ravana is identified as having abducted Sita, the wife of Rama [VR-CE 5.1.139]. While searching, Hanuman (speaker: Hanuman) speculates that a rakshasa flying with Sita and fearing Rama's arrows may have let her fall midway [VR-CE 5.11.7], an inference the pack marks as uncertain. He also states an intention to defeat the rakshasas and hand the goddess over to Rama, the ascetic (tapasvin), as success allows [VR-CE 5.11.57]. On seeing Sita, Hanuman goes to Rama in mind and speaks [VR-CE 5.14.6]. He judges that it would be fitting, for Sita's sake, if Rama were to overturn the earth bounded by the ocean and even the world (speaker: Hanuman) [VR-CE 5.14.13]. The narrative also says that Rama, separated from her, does a hard thing in sustaining his body [VR-CE 5.14.27]. Rama's earlier deeds are recalled repeatedly. He killed the rakshasa Viradha, of terrible prowess, in battle in the forest [VR-CE 5.14.8], and Sita likewise recalls Viradha's death in Dandakaranya [VR-CE 5.24.15]. Fourteen thousand rakshasas were killed at Janasthana by arrows likened to flames of fire, with Rama supplied as agent by the adjoining verses [VR-CE 5.14.9]. Khara, Trishira, and Dushana were felled by Rama [VR-CE 5.14.10]. Sita (speaker: Sita) says that Rama alone cast down the fourteen thousand in Janasthana [VR-CE 5.24.13], and that he did so without his brother [VR-CE 5.35.16]. Vali is said to have been killed in battle by the king's son, Rama by context [VR-CE 5.49.10], and destroyed with a single arrow [VR-CE 5.56.119]. Rama, with Lakshmana and Sita, is described as having taken a path in accordance with dharma [VR-CE 5.49.6]. Sita's account of the exile gives Rama's background in her own words. In the thirteenth year the king, with his preceptor, set about consecrating the Ikshvaku-delight with kingship; the king is identified as Rama's father only from context [VR-CE 5.31.14]. During these preparations Kaikeyi spoke to her husband [VR-CE 5.31.15] and demanded that, if his promise was not false, Raghava should go to the forest (speaker: Kaikeyi, reported by Sita) [VR-CE 5.31.17]. The aged king, weeping, asked his eldest son for the kingdom, with the son identified as Rama from neighbouring verses [VR-CE 5.31.19], and he gave up the kingdom in his mind [VR-CE 5.31.22]. Rama led Sita to the forest while she went on foot [VR-CE 5.34.28]. Lakshmana, read as the subject from neighbouring verses, honored his parents and went forth after Rama [VR-CE 5.36.44], giving up supreme comfort in accordance with Rama's wishes [VR-CE 5.36.44]. Hanuman's narrative to Sita adds the alliance with the monkeys. Rama and Lakshmana were presented to the great-souled Sugriva in accordance with the facts [VR-CE 5.33.30], and Rama, as lord of men, and the lord of monkeys reassured each other through an account of past events [VR-CE 5.33.31]. Rama and Sugriva made an agreement to kill Vali and to search for Sita [VR-CE 5.33.47]. Hanuman offers to describe the observed marks of Rama and Lakshmana [VR-CE 5.33.7], and says that Rama himself gave a ring as a token of recognition for Sita [VR-CE 5.56.81]. Hanuman presents himself as a messenger sent by Rama [VR-CE 5.32.32]. Sita, for her part, says she sees a forest-dweller said to have been sent by Raghava [VR-CE 5.32.19], accepts Hanuman as worthy to converse with her on the condition that Rama sent him [VR-CE 5.34.9], and is described as delighted by the recitation of Rama [VR-CE 5.31.11] and as speaking a consoling word after hearing his account [VR-CE 5.33.1]. Before Hanuman's arrival and during their meeting, Sita's statements about Rama range between doubt and confidence. She asks why Rama does not come to his abducted wife [VR-CE 5.24.17], says that if he knew she was here he would in anger rid the world of rakshasas with arrows that very day [VR-CE 5.24.21], and says he does not know she is to be killed [VR-CE 5.26.11]. She blames herself for having sent away her noble husband and Lakshmana [VR-CE 5.26.10], and begins an uncertain thought that no purpose of Rama is served by her [VR-CE 5.24.40]. To Hanuman she asks whether Rama has lost affection for her through separation [VR-CE 5.34.19], whether his mind is not elsewhere [VR-CE 5.34.22], and whether he, desiring victory, employs a twofold or threefold means [VR-CE 5.34.16]. Against these questions stand her confident claims: no one could withstand Rama with Lakshmana in battle [VR-CE 5.35.67], Lanka will be burned by Rama's arrows [VR-CE 5.24.30], and Ravana has spoken a sinful word about Rama's wife from which he cannot escape [VR-CE 5.20.15]. She says she refrains from turning Ravana to ashes because Rama has not commanded it and to preserve her ascetic merit [VR-CE 5.20.20]. She calls it fitting for him to kill Ravana and the rakshasas and take her away [VR-CE 5.35.64]. Later, during the burning of Lanka, she asks the fire to be cool to Hanuman on the condition that Rama has some compassion toward her [VR-CE 5.51.25]. Separately, a trembling thigh is said, in a verse attributed to Trijata, to indicate as it were Raghava standing before Sita [VR-CE 5.25.37], a reading marked uncertain, and Raghava is described as having mounted a divine ivory palanquin moving through the sky and yoked with a thousand horses [VR-CE 5.25.10]. Sita recounts the crow episode as a sign of Rama's power and mercy. She reports that Rama spoke in anger, sighing [VR-CE 5.36.22], took a blade of grass from a darbha bed, and joined it to the Brahma weapon [VR-CE 5.36.26]. The crow bowed to Rama and to King Dasharatha [VR-CE 5.36.32]. In the retelling to Rama, the crow again bows to Rama and Dasharatha [VR-CE 5.65.17], and Rama is said to have protected out of compassion the crow that came for refuge although it deserved death [VR-CE 5.65.15]. Hanuman's predictions describe Rama's coming campaign. He says Rama will halt the sea with floods of arrows [VR-CE 5.34.33] and will kill even Death or the gods with the asuras if they stand in his path [VR-CE 5.34.34]. He predicts that Rama will first kill Ravana with his friends and kinsmen [VR-CE 5.33.72], and the text states that Rama will soon regain Sita after doing so [VR-CE 5.33.46]. Rama and his companion will come to Lanka and destroy it with arrows [VR-CE 5.37.41], and Rama will kill Ravana with his following [VR-CE 5.37.42]. Hanuman says Rama will defeat enemies and remove Sita's grief [VR-CE 5.37.13], and he is described as coming soon, surrounded by foremost monkeys and bears, to remove her sorrow [VR-CE 5.54.7]. The beloved's arrival is said not to be long delayed, with Rama implied but not named [VR-CE 5.37.53]. Before Ravana, a speaker read as Hanuman from context says that even Purandara would not attain happiness if he wronged Rama [VR-CE 5.49.32], and asks who among devas and asuras could stand before these arrows [VR-CE 5.49.17]. Hanuman's own reasoning is oriented to Rama: he considers what he would reply if he had not spoken with Sita [VR-CE 5.28.13], and that Rama may ask what she said [VR-CE 5.28.13]. He sees no other helper for Rama if he himself were slain or captured [VR-CE 5.28.32], and imagines Bharata and Shatrughna unable to live on hearing such news [VR-CE 5.53.14], both marked uncertain. He says that he spoke earlier out of a wish to do what is dear to Rama [VR-CE 5.36.7]. Sita sends Rama tokens and messages. She gives Hanuman the jewel to be delivered to Raghava [VR-CE 5.36.52], an item described as carefully guarded and to be given to Rama by context [VR-CE 5.63.20]. She asks Hanuman to arrange that Rama rescue her from her confinement in the waters of sorrow [VR-CE 5.38.22], and says, "Let Raghava take me after destroying Ravana" [VR-CE 5.56.83]. She asks that Rama be informed of everything seen in Lanka in full [VR-CE 5.63.19], and that he be told in many ways so that he may quickly obtain her after killing Ravana in battle [VR-CE 5.66.2]. She posits that Rama, with all his forces, might kill Ravana and take her, victorious, to his own city [VR-CE 5.66.12], and calls it fitting for Kakutstha to fill Lanka with his armies and take her away [VR-CE 5.66.14]. Through Hanuman she asks that, if Rama has any concern for her, Ravana be struck down quickly with very sharp arrows [VR-CE 5.65.20]. Rama appears in person in the final sargas. A figure, unnamed in the pack, bows to Sugriva and the two Raghavas before leaping into the sky with heroic monkeys [VR-CE 5.62.2], and Sugriva speaks to Rama before Angada arrives [VR-CE 5.62.25]. At Mount Prasravana the returning monkeys bow with their heads to Rama and Lakshmana [VR-CE 5.63.1], and Hanuman bows and reports to Raghava about the Devi [VR-CE 5.62.38]. Rama speaks to Sugriva [VR-CE 5.64.2], recalling that Shakra, pleased at a sacrifice, gave the jewel [VR-CE 5.64.5]. He asks what Vaidehi said and asks to hear it again and again, though that verse does not itself name the addressee [VR-CE 5.64.8]. He asks Hanuman to tell him what she said [VR-CE 5.64.15] and to tell it truly [VR-CE 5.64.14]. Hanuman reports everything Sita had said [VR-CE 5.65.1], including her account of Rama speaking after seeing her scratched between the breasts [VR-CE 5.65.7]. The speaker says that Raghava will slay the dreadful Ravana with his kinsmen [VR-CE 5.65.28], and Hanuman asks Rama to believe, on the basis of his report, that Sita is well and whole [VR-CE 5.65.36]. The pack contains no Southern-recension (VR-S) material for this kanda.

Yuddha Kanda

With the army encamped on the shore of the ocean, Rama saw Lakshmana standing at his side and addressed him [VR-CE 6.5.3]. Lakshmana in turn told Rama that after quickly regaining the abducted Vaidehi and killing Ravana he would return to Ayodhya [VR-CE 6.4.39]. In council Rama spoke a still more auspicious statement to Sugriva [VR-CE 6.12.8]. He claimed that, if he wished, he could kill piśācas, dānavas, yakṣas and rākṣasas on earth with the tip of a finger [VR-CE 6.12.10]. Facing the ocean, Rama declared that victory at the head of battle cannot be attained in this world by conciliation [VR-CE 6.14.7]. He told Lakshmana to watch the ocean's water become blocked by sea creatures pierced by his arrows [VR-CE 6.14.8]. He also vowed to dry up the ocean with its conches, oysters, fish and makaras [VR-CE 6.14.10] and to make the abode of Varuna boundless with his arrows [VR-CE 6.14.13]. In Lanka, rakshasa warriors boasted that they would kill him. One speaker declared he would return alone after killing Rama, Sugriva and Lakshmana with a club [VR-CE 6.8.11]. Another (speaker: Nikumbha) declared he alone would kill Raghava together with Lakshmana [VR-CE 6.8.13]. A speaker warned that the king's son looses unfailing and very firm arrows for the addressee's killing [VR-CE 6.9.21]. Sarama told Sita she would soon see her seated on Rama's lap once he had come and the enemy was struck down [VR-CE 6.24.30]. When Vibhishana reported the state of affairs in Lanka as told by the ministers [VR-CE 6.28.19], Rama spoke words to counter the enemies while Vibhishana was still speaking [VR-CE 6.28.24]. After seeing omens, Rama spoke [VR-CE 6.31.1]. In the message he gave to Angada, he addressed Ravana as one whose splendor had fallen, whose lordship was gone, who was eager to die and whose mind was lost [VR-CE 6.31.51]. He said that Ravana, puffed up, had committed wrong out of delusion against sages, deities, gandharvas, apsarases, nāgas, yakṣas and kings [VR-CE 6.31.51], and he stated his intention to make the world free of rākṣasas with sharp arrows [VR-CE 6.31.56]. In the early fighting Lakshmana, together with Rama, struck down foremost rakshasas both visible and invisible with arrows [VR-CE 6.34.9]. Indrajit then pierced both brothers with sharp arrows [VR-CE 6.35.13], and he stated that they could not be freed from this arrow-bondage [VR-CE 6.36.13]. Ravana told the rakshasi guards to report to Sita that Rama and Lakshmana had been killed by Indrajit [VR-CE 6.37.7]. Sita saw her husband and Lakshmana struck down [VR-CE 6.38.1]. She recalled that brahmins skilled in fate had foretold her adhirājya consecration together with her husband [VR-CE 6.38.14], and she described Rama as lying felled in battle with his brother [VR-CE 6.38.19]. Trijata said the army was guarding the two Kakutsthas, who had been overcome in battle by illusion [VR-CE 6.38.27]. In his own lament Rama recalled that Lakshmana had followed him when he went to the forest [VR-CE 6.39.17]. Ravana sent Dhumraksha out to kill Rama [VR-CE 6.41.19], and Ravana later vowed to burn the vanara army, Rama and Lakshmana with floods of arrows [VR-CE 6.47.6]. Rama instructed Lakshmana to guard his own weak points and protect himself attentively with eye and bow [VR-CE 6.47.48]. When Ravana was exhausted, Rama said he would not bring him under the power of death with arrows at that moment [VR-CE 6.47.132]. After hearing Vibhishana's reasoned words, Rama addressed the commander Nila [VR-CE 6.49.32]. Kumbhakarna boasted that Ravana would see the monkey army fleeing and Rama killed with his brother [VR-CE 6.51.33]. He said he would bring back Rama's head [VR-CE 6.51.34] and that the rakshasas whose kinsmen had been killed would see Rama's death [VR-CE 6.51.35]. He added that if Rama endured the force of his fist, Rama's own flood of arrows would drink Rama's blood [VR-CE 6.51.43]. He vowed to kill Raghava, Lakshmana and Sugriva [VR-CE 6.51.45], to eat the chief monkey-troop leaders after killing Rama and Lakshmana [VR-CE 6.51.46], and to send Rama to Yama's abode so that Sita would be in the king's power for a long time [VR-CE 6.51.47]. Mahodara pointed out that this Raghava had earlier killed many very powerful rakshasas in Janasthana [VR-CE 6.52.12]. Ravana said that death would be better for him than failing to kill Raghava, the slayer of his brother [VR-CE 6.56.13]. Trishira boasted that Rama would lie struck down by him as Shambara was by the king of the gods and Naraka by Vishnu [VR-CE 6.57.7]. Monkeys who had confronted Atikaya went for refuge to Lakshmana's elder brother, called the refuge-worthy one [VR-CE 6.59.8]. Against Indrajit's arrows Rama said that the attacker, having felled the vanara army, kept afflicting them without pause [VR-CE 6.60.43]. He asked how such a foe could be killed when his body was lost to sight and his weapon raised [VR-CE 6.60.44], and he urged Lakshmana to bear the falling arrows with him with an untroubled mind [VR-CE 6.60.45]. Indrajit dejected the vanara army and the two brothers and then entered the city [VR-CE 6.60.49]. Arrows from a bow identified by context as Rama's struck the city's gateway tower, which fell scattered to the ground [VR-CE 6.62.30]. After Nikumbha was struck down, a very fearsome battle arose between the army of Dasharatha's son and that of the rakshasa lord [VR-CE 6.64.24]. Ravana ordered the killing of Rama and Lakshmana together with the forest-dwellers [VR-CE 6.65.3]. Addressed by Rama, the son of Khara released floods of arrows at him [VR-CE 6.66.20]. Rama told Lakshmana not to kill one who is not fighting, hidden, with joined palms, come for refuge, fleeing, or inattentive [VR-CE 6.67.38]. Indrajit said that after killing the woman before him he would kill Rama, Lakshmana, the vanara addressee, Sugriva and Vibhishana [VR-CE 6.68.26], and he told Hanuman that he had killed her in anger on Rama's account [VR-CE 6.68.30]. Hearing the tumult of battle, Rama spoke to Jambavan [VR-CE 6.70.1]. On hearing from Hanuman that Sita had been killed by Indrajit, Rama fell into a faint [VR-CE 6.71.7]. Lakshmana addressed Rama, who was not at ease, with reasoned words [VR-CE 6.70.13]. He asked whom dharma, itself slain, could kill if doers of evil are killed by adharma [VR-CE 6.70.21]. Addressing Rama as paraṃtapa, a speaker said that if dharma or adharma were real, Indra would not have performed a sacrifice after killing a muni [VR-CE 6.70.28]. Rama asked Vibhishana to state again what he intended to say [VR-CE 6.72.3]. Vibhishana told him that once Indrajit was killed he should regard Ravana as killed along with his friends and kin [VR-CE 6.72.14], and Rama commanded Lakshmana, with an army under Jambavan, to kill the rakshasa's son [VR-CE 6.72.20]. Vibhishana said he would set aside compassion and kill his brother's son for Rama's sake [VR-CE 6.77.13]. Lakshmana invoked his arrow on the condition that Rama, son of Dasharatha, was dharmātmā, satyasaṃdha and without rival in prowess [VR-CE 6.78.31]. Rama then predicted that Ravana would march out with a great army on hearing that his son had been struck down [VR-CE 6.79.7]. Among the rakshasas, a speaker recalled that fourteen thousand rakshasas had been killed in Janasthana by fiery arrows, without naming the killer [VR-CE 6.82.14]. A speaker cited Rama's killing of Valin, son of the thousand-eyed one, as sufficient evidence [VR-CE 6.82.17]. Ravana declared he would send Raghava and Lakshmana to Yama's abode [VR-CE 6.83.10] and would remove his sorrow over his slain counsellors and the besieged city by killing them [VR-CE 6.87.3]. Rama said the sinful one had come within range of his sight [VR-CE 6.88.49] and that the three worlds should see his rāmatva in battle [VR-CE 6.88.52]. Releasing volleys of arrows at Ravana, he spoke to Sushena [VR-CE 6.89.1]. Seeing Lakshmana slain in the battle dust, he said he had no need of battle, of life or of Sita [VR-CE 6.89.7]. After hearing Lakshmana's words, he released fearsome arrows at Ravana at the front of the army [VR-CE 6.90.1], and his gold-feathered arrows became golden suparṇas moving about as enemies of serpents [VR-CE 6.90.20]. Ravana called him raṇaślāghin and said he would make him equal to the slain rakshasa warriors [VR-CE 6.91.19]. Rama replied that birds would drag out Ravana's entrails once he lay lifeless from Rama's arrows [VR-CE 6.92.22]. As the two exchanged arrows, none lacked a target, none failed to pierce deeply and none was fruitless [VR-CE 6.95.24]. Matali urged Rama to release the Paitamaha weapon for the killing [VR-CE 6.97.2]. Mandodari said Ravana had been defeated in battle by Rama, whom she called merely human [VR-CE 6.99.5], and she referred to the killer as a human forest-ranger [VR-CE 6.99.6]. After the victory Rama told Sita that, having conquered the enemy, he had won her [VR-CE 6.103.2]. He said his counsel and the toil of Sugriva and his army had borne fruit [VR-CE 6.103.8], and that the toil of battle had been crossed through the valor of friends [VR-CE 6.103.15]. He spoke to the foremost of the gods, identified from context as Agni [VR-CE 6.106.10]. Choosing a boon, he asked for a reunion through the addressee's grace [VR-CE 6.108.6] and wished that excellent roots, fruits and clear rivers be present wherever the vanaras were, even out of season [VR-CE 6.108.8]. Standing on the vimana, he addressed the vanaras, Sugriva and Vibhishana [VR-CE 6.110.11]. During the journey he spoke to Sita of the killing of Akampana [VR-CE 6.111.7], of the battle between Ravana and Jatayu fought for her sake [VR-CE 6.111.19], and of his own killing of Trishiras with straight-flying arrows [VR-CE 6.111.20]. Bharadvaja said Rama had undergone much, beginning with the slaying at Janasthana [VR-CE 6.112.9]. Rama told Hanuman to greet Guha in his name at Shringaverapura [VR-CE 6.113.4] and listed for report his conversation with Sugriva and the killing of Vali [VR-CE 6.113.8]. In the message he sent, he is described as approaching with his aims fulfilled, together with friends [VR-CE 6.113.12]. Bharata said he now gave back to Rama the kingdom Rama had given him [VR-CE 6.116.2], and on Shatrughna's word skilled beard-trimmers attended Raghava [VR-CE 6.116.13].

Uttara Kanda

The Uttara Kanda opens with Rama, called nṛpa, hearing that sages have arrived and telling the doorkeeper to admit them as is comfortable [VR-CE 7.1.9]. The great sages then address him [VR-CE 7.1.12], and one speech to Rama calls it good fortune that Kumbhakarna was felled in battle by him [VR-CE 7.1.17]. In the exchanges with Agastya that follow, Rama shakes his head, looks at the sage repeatedly, and speaks to him smiling [VR-CE 7.4.2]. Later he speaks again to Agastya out of astonishment, bowing to the best of sages [VR-CE 7.31.1], and Agastya answers him laughing [VR-CE 7.31.4]. A sage replies after hearing Raghava's reasoned words [VR-CE 7.35.14], and Rama is addressed by the vocative "rāma" in a speech describing one who had obtained boons and was endowed with their power [VR-CE 7.36.27]. Rama then dismisses the allies of the war. After reflecting, he embraces his friend Pratardana, lord of Kashi, and speaks to him [VR-CE 7.37.1]. He laughs and speaks words of sweet syllables to the welcomed kings [VR-CE 7.37.5], who had assembled in many thousands of akshauhinis for Raghava's purpose and now return gladly [VR-CE 7.38.2]. He addresses Sugriva [VR-CE 7.39.1] and asks him to look with affection on the other great-souled ones who gave up hope of life for Rama's sake [VR-CE 7.39.7]. He praises Sugriva again and again and then speaks to Vibhishana with a sweet voice [VR-CE 7.39.8]. Hanuman bows and speaks to him [VR-CE 7.39.14]. Pushpaka reports that, having understood Rama's command, it went to Dhanada to attend upon him [VR-CE 7.40.4]. In a later court scene Rama speaks [VR-CE 7.42.7], and Bhadra replies that this victory is mostly spoken of by citizens in their own city (speaker: Bhadra) [VR-CE 7.42.8]. All present bow their heads to the ground and answer the dejected Raghava that it is so, without doubt [VR-CE 7.42.22]. Rama speaks to a doorkeeper seated near him [VR-CE 7.43.1] and then to the assembled group, whose minds are dejected [VR-CE 7.44.1]. Addressed by Lakshmana, Rama replies to him [VR-CE 7.51.14]. When the twice-born bring him water from all sacred places in full pitchers, along with fruits and roots [VR-CE 7.52.6], Rama becomes composed, joins his palms, and speaks [VR-CE 7.52.10], saying that the entire kingdom and his life are all for the sake of the twice-born [VR-CE 7.52.12]. He asks the sages what task they want done [VR-CE 7.53.1] and replies to them with joined palms [VR-CE 7.54.1]. Having heard their speech, he tells them their fear should go away and that he will have the rākṣasa killed [VR-CE 7.54.6]. He charges Shatrughna to kill Lavana, son of Madhu, and then rule the kingdom with dharma [VR-CE 7.54.19]. Delighted, Rama speaks to Lakshmana and Bharata [VR-CE 7.55.3], and his sweet words fill Shatrughna's tejas [VR-CE 7.55.8]. He gives Shatrughna an arrow, saying that with it he will kill Lavana [VR-CE 7.55.9]. Rama describes the arrow as created by Svayambhu, the unconquered god, when he lies on the great ocean [VR-CE 7.55.10], and as created by him, overcome by anger, to destroy two evil-minded beings [VR-CE 7.55.11]. He states that the creator, wishing to create the three worlds, had the two killed in battle with it, and that afterward he made the worlds with this chief arrow [VR-CE 7.55.12]. He adds that he did not release it earlier when he sought Ravana's death [VR-CE 7.55.13]. He tells Shatrughna to challenge the rākṣasa to battle before he enters his dwelling, and says that Shatrughna will then kill him [VR-CE 7.55.18]. After praising Shatrughna repeatedly, Rama gives further instructions [VR-CE 7.56.1]. Shatrughna is to send the large army ahead and go to Madhu's forest alone, bow in hand [VR-CE 7.56.7], travelling unsuspected so that Lavana does not learn he is coming for battle [VR-CE 7.56.8]. He is to kill Lavana when summer has passed and the rainy season has arrived [VR-CE 7.56.10], and he is to station the whole force on the river bank, attentive, before going ahead with his bow [VR-CE 7.56.12]. The text names Rama as the one who gave these orders [VR-CE 7.56.13]. On a later occasion Rama embraces Shatrughna after he has spoken and answers him [VR-CE 7.63.9], and Shatrughna takes leave of Rama, called mahātman and satyaparākrama, and of Bharata and Lakshmana [VR-CE 7.63.16]. Eight brahmins are brought in with Vasishtha and greet the king, resolved as Rama, with "vardhasva" [VR-CE 7.65.3]. Rama approaches an ascetic practising supreme austerity and calls him blessed, one of good vows [VR-CE 7.66.14], then says he wishes to hear on what basis the austerity is practised [VR-CE 7.66.16]. A context-resolved speaker, Agastya, says the gods speak of Rama, now arrived, as a killer of a śūdra (speaker: Agastya) [VR-CE 7.67.10]. Rama later salutes the great sage Kumbhasambhava and asks his permission to take leave [VR-CE 7.73.6]. Rama tells an addressee that he listens to his words because they are well spoken and well composed [VR-CE 7.74.19]. After Rama and Bharata have spoken, Lakshmana addresses Rama with auspicious words [VR-CE 7.75.1], and Rama hears and responds to Lakshmana's requests [VR-CE 7.76.1] [VR-CE 7.78.1]. When Rama tells of the origin of the kimpurushas, Lakshmana calls the account a wonder (speaker: Lakshmana) [VR-CE 7.80.1]. Lakshmana and Bharata speak further after Rama's account of that wondrous birth [VR-CE 7.81.1], and on hearing their questions Rama tells the tale again [VR-CE 7.81.3]. In preparation for the Ashvamedha, a passage lists Vasishtha, Vamadeva, Jabali, Kashyapa and the foremost twice-born, in a sentence that is completed in the following verse [VR-CE 7.82.2]. Having understood the brahmins' opinion, Rama speaks to Lakshmana [VR-CE 7.82.8] and names skilled workmen and very learned artisans [VR-CE 7.82.18]. In the afternoon, after hearing twenty sargas of song, Raghava speaks [VR-CE 7.85.12]. Two boys take his leave and go, delighted, to the dwelling of the best of sages [VR-CE 7.85.22], and Rama, with the sages and kings, goes to the work-hall after hearing the sweetness of the song [VR-CE 7.85.23]. Having understood through the song, he speaks in the midst of the assembly [VR-CE 7.86.2] and says that Vaidehi earlier gave a pledge in the presence of the gods [VR-CE 7.88.3]. When the brahmarshi Gargya arrives, Rama asks what message his maternal uncle sent and why the sage has come [VR-CE 7.90.7]. Pleased, he answers Gargya with joined palms [VR-CE 7.90.15], stating that the two princes, with army and followers and with Bharata in front, will kill the Gandharva sons and divide the region into two cities [VR-CE 7.90.17]. He then gives an order to Bharata and his army [VR-CE 7.90.19]. Later he speaks words wonderful in appearance to his brothers [VR-CE 7.92.1] and asks that a pleasing, unobstructed region be arranged where the two bowmen may dwell happily [VR-CE 7.92.3]. Rama tells Lakshmana to admit a sage [VR-CE 7.93.6] and declares that anyone who sees or hears the conversation between the sage and himself shall be liable to be killed by him [VR-CE 7.93.15]. After hearing Pitamaha's words he replies [VR-CE 7.94.16], saying he must stand ready in all tasks of the gods for the universal dissolution, as the Grandfather has said [VR-CE 7.94.19]. Durvasas, addressing Lakshmana, names Bharata and the lineage of Lakshmana and his brothers among those he would otherwise curse [VR-CE 7.95.7]. Rama greets the great-souled sage and speaks with joined palms [VR-CE 7.95.11], and the sage replies to him [VR-CE 7.95.12]. Having decided by his understanding regarding Kala's words, Rama says "this is not so" and falls silent [VR-CE 7.95.18]. Lakshmana urges Rama to kill him without hesitation and uphold his pledge [VR-CE 7.96.3], asking him, if he has affection or favor toward him, to kill him fearlessly [VR-CE 7.96.4]. Rama relates the events as they occurred to those assembled [VR-CE 7.96.6]. After hearing their words joined with dharma and artha, he speaks to Lakshmana in the assembly [VR-CE 7.96.12], stating that for the good, abandonment or killing is prescribed and the two are equal [VR-CE 7.96.13]. His words precede Lakshmana's departure [VR-CE 7.96.14]. At the close of the kanda, the subjects bow their heads to the ground on hearing Rama's words [VR-CE 7.97.4]. Having learned the citizens' resolve, Rama says "bāḍham" [VR-CE 7.97.16]. He consecrates two heroes, sends them to their own cities, and dispatches messengers to Shatrughna [VR-CE 7.97.20]. He addresses all the bears and vanaras [VR-CE 7.98.26], and at dawn he speaks to the household priest [VR-CE 7.99.1]. Brahma tells Rama to enter his own body with his god-like brothers [VR-CE 7.100.7]. A following verse says that Vishnu, described as mahātejas, spoke to Pitamaha; that verse does not name Rama, and the identification with Rama rests on the preceding verses [VR-CE 7.100.14].

How other characters describe them

Sita

Sita describes Rama mainly through lists of moral and martial qualities. She says Rama has energy (utsāha), manliness (pauruṣa), strength or courage (sattva), absence of cruelty (ānṛśaṃsya), gratitude (kṛtajñatā), valor (vikrama) and power (prabhāva) [VR-CE 5.35.15]. In another passage she says that forbearance (kṣamā), self-control (dama), generosity or renunciation (tyāga), truth (satya), dharma, gratitude (kṛtajñatā) and non-harming of beings (ahiṃsā) reside in the man she refers to [VR-CE 6.23.31]. She calls him foremost among those who know weapons (astravidāṃ śreṣṭha), possessed of strength or resolve (sattvavān) and of good conduct (śīlavān) [VR-CE 5.65.18]. She also calls him worthy of sacrifice (yajñīya), truthful in speech (satyavāk) and one who delights in praising battle (raṇaślāghī) [VR-CE 5.56.63]. Her account of his conduct within the family presents him as devoted to the king and as a hero who knows dharma. She says he behaves like a son toward women the king has seen even once, setting aside pride [VR-CE 2.110.6]. She also says the affection (prīti) of her mother-in-law and father-in-law would be imperishable (akṣayā) if Rama renounced the kingdom and became devoted as a sage (muni) [VR-CE 3.8.25]. Sita also stresses his anger and his capacity for vengeance. Calling him lokanātha and Raghava, she says that when enraged he would not spare a man of Ravana's kind, while a released thunderbolt or Antaka might spare such a man for a long time [VR-CE 5.19.19]. She predicts that he will strip Ravana's pride (darpa), strength (bala), valor (vīrya) and arrogance (utseka) from his limbs with a rain of arrows in battle [VR-CE 3.54.15]. She says she does not burn Ravana to ashes herself for two reasons: Rama has not commanded it, and she wishes to preserve her ascetic merit (tapas) [VR-CE 5.20.20].

Lakshmana

Lakshmana addresses Rama with honorific epithets. He calls him dharmātman [VR-CE 2.20.8], mahāprājña ("greatly wise") [VR-CE 3.59.21], arivikarśana ("tormentor of enemies") [VR-CE 6.70.23], satāṃ mukhya ("foremost of the good") [VR-CE 6.70.24] and Raghava [VR-CE 6.70.21]. He says the strength of the one he refers to could not be stopped even if the three worlds, with their lords and the gods, exerted themselves together [VR-CE 3.43.13]. He tells Rama that, wandering in the Dandaka forest, he will obtain Maithili [VR-CE 3.59.21]. He also says that Bharata practises austerity in the city out of devotion to Rama (tvadbhaktyā) [VR-CE 3.15.25]. Lakshmana's praise of Rama's righteousness sits beside direct challenges to Rama's reliance on dharma. In one passage he says there are subtle pretexts of dharma (dharmopadhāḥ ślakṣṇāḥ) and asks whether Rama, whom he calls dharmātman, does not perceive them [VR-CE 2.20.8]. In a later passage he says that if dharma were real, nothing would be unreal for Rama. Because Rama has met with such a state, Lakshmana concludes that dharma is not tenable [VR-CE 6.70.24]. In the same speech he poses a conditional about dharma and its result belonging to those who act by dharma [VR-CE 6.70.19]. He asks whom dharma, once slain by the act of killing, could itself kill [VR-CE 6.70.21]. He also asks how the highest can be attained through a dharma that is unmanifest and both non-existent and existent [VR-CE 6.70.23].

Kaikeyi

Kaikeyi describes Rama as knowing dharma, self-controlled, grateful, truthful in speech and pure [VR-CE 2.8.7]. The word "gurubhiḥ" in this verse is syntactically ambiguous and may mean "by elders" [VR-CE 2.8.7].

Brahmins (dvijas)

The brahmins tell Rama that the whole brahmin community (brāhmaṇya) follows him, and they call him brahmaṇya (devoted to or favouring brahmins and the Veda) [VR-CE 2.40.19]. They describe him as dharmavyapekṣa (regarding dharma). When he is such a person, they ask, what purpose would there be in looking to dharma further [VR-CE 2.40.24].

Village-dwelling people

Villagers describe the king's son as righteous (dhārmika), greatly wise (mahāprājña), compassionate (sānukrośa) and unwearied or diligent (atandrita) [VR-CE 2.43.6].

Kulapati (head sage)

The head sage says there is constant doubt or danger for one who has a wife. He adds that living in that place is painful for Rama even though Rama is capable [VR-CE 2.108.22].

Hanuman

Hanuman refers to Rama by the epithet mahābala ("of great strength"). He describes him as one whose enthusiasm comes from seeing Sita (tvaddarśanakṛtotsāha) [VR-CE 5.35.25]. Hanuman also calls Rama an ascetic (tapasvin) when stating his intention to defeat the rakshasas and hand the goddess (devī) over to him, as success allows [VR-CE 5.11.57].

Sarama

Sarama describes the husband (bhartā), in context Rama, as one who has conquered anger (jitakrodha) and of inconceivable prowess (acintyaparākrama) [VR-CE 6.24.28]. She also calls Rama a destroyer of the floods of hostile forces (para-bala-oghānām hantā) and says he has unthinkable strength and valor [VR-CE 6.24.11].

Vibhishana

In a verse whose subject is not named, Vibhishana describes "him" (taṃ) as not heedless (apramatta), desiring victory (vijigīṣu), standing in strength (bale sthita), one who has conquered anger (jitaroṣa) and hard to overcome (durādharṣa) [VR-CE 6.9.10]. The identification with Rama is inferred from the preceding context, and the pack marks it as uncertain [VR-CE 6.9.10].

Mandodari

Mandodari refers to Ravana's killer as "a human, forest-ranger" (mānuṣaḥ vanagocaraḥ). Context identifies this figure as Rama, although the verse itself does not name him [VR-CE 6.99.6].

Vali

Vali accuses Rama of being unrighteous (adhārmika) and of sinful conduct. He calls him a "banner of dharma" (dharmadhvaja) and a man of ruined self (vinihatātman) [VR-CE 4.17.18]. This charge directly opposes the descriptions of Rama as righteous given by Kaikeyi [VR-CE 2.8.7], the villagers [VR-CE 2.43.6] and the brahmins [VR-CE 2.40.24].

Surpanakha

Surpanakha says that Khara sent fourteen fierce, brave rakshasas to kill Rama and Lakshmana for her pleasure [VR-CE 3.20.7]. She calls him śūramānī ("one who thinks himself brave"). She says he is not truly brave and that his valor is falsely ascribed (mithyāropitavikrama) [VR-CE 3.20.16]. Her judgment stands against Sita's praise of his valor [VR-CE 5.35.15] and Sarama's account of his prowess [VR-CE 6.24.28].

Ravana

Ravana calls Rama a man whose kingdom is lost (bhraṣṭarājya), of vanished mind (gatacetas), and an ascetic (tāpasa, tapasvin) [VR-CE 3.46.16]. He asks Sita, whom he calls foolish (mūḍhe) and one who thinks herself learned (paṇḍitamānini), by which qualities she is attached to Rama [VR-CE 3.47.13]. He boasts that Rama is not his equal in austerity, strength, valor, wealth, splendor or fame [VR-CE 5.18.33]. In battle Ravana addresses Rama as raṇaślāghin ("one who boasts of or is proud of battle"). He says he will make Rama equal to the slain rakshasa warriors [VR-CE 6.91.19]. Sita applies the same term, raṇaślāghī, to Rama within a list of praises [VR-CE 5.56.63]. Ravana's use of tapasvin [VR-CE 3.46.16] likewise repeats the term Hanuman uses for Rama [VR-CE 5.11.57].

Contested and contradictory passages

Claims about Rama in the staging records include explicit statements, metaphors, and uncertain readings, and speakers do not always agree. The judgments and traits sections above keep those sides separate. This page does not choose among them.

Southern-only material

The material in this section is drawn exclusively from the Southern recension (VR-S). These passages are not part of the Critical Edition (VR-CE) core text, and they are cited here with VR-S labels only. Several rows identify speakers or referents only from surrounding context. Where the pack marks a claim as uncertain or the verse leaves a pronoun unresolved, the prose below says so.

Ayodhya: the planned consecration and the exile

In a Southern-only verse, the king addresses Vasistha as muniśārdūla ("tiger among sages") and begins a request concerning the rite for Rama's abhiṣeka and its accompaniments [VR-S 2.3.4+17]. Sita says the king, Rama's father, is fit to perform the consecration (abhiṣecana) of a kingdom frequented by twice-born men (speaker: Sita) [VR-S 2.14.17+1]. She also describes Rama as consecrated (dīkṣita), endowed with vows, wearing an excellent antelope skin, pure, and holding an antelope horn in hand (speaker: Sita) [VR-S 2.14.17+2]. A cluster of Southern-only verses in the Ayodhya book gives judgments of Rama's character. An unclear speaker, whom context suggests is the king, calls Rama (Rāghava) invincible (ajayya), chief (mukhya), high-souled (mahātman) and worthy of living (jīvanārha) [VR-S 2.10.17+1]. Another unclear first-person speaker describes him as śūra (heroic), kṛtavidya (trained), jitakrodha (having conquered anger) and kṣamāpara (devoted to forbearance) [VR-S 2.11.6+2]. One unnamed speaker asks rhetorically who other than the manujarṣabha ("best of men," here Rama) would show more service (śuśrūṣā), respect (gaurava), deference to authority (pramāṇa) and obedience to word (vacanakriyā) [VR-S 2.10.40+94]. Dasharatha asserts that Rama has said nothing harmful or unpleasant and does not know how to speak harsh words (speaker: Dasharatha) [VR-S 2.10.40+87]. Dasharatha calls Rama sutam, "son," and uses me suto in nearby context [VR-S 2.10.40+82]. Dasharatha's laments about the exile appear in additional Southern verses. He asks how his son will live on a forest diet of astringent, bitter and pungent foods (speaker: Dasharatha) [VR-S 2.10.40+76]. He begins a clause, completed in the next verse, that opens "when I am dead, Rama having gone to the forest," and in it he calls Rama manujapuṅgava, "best among men" (speaker: Dasharatha) [VR-S 2.10.40+135]. An unnamed speaker calls Rama "my dear son" (vatso me) and predicts that he will wander on foot in a great forest, probably as part of a rhetorical question begun in the preceding verse [VR-S 2.10.40+144]. In a related verse, the cooks are said to have prepared excellent food and drink in rivalry with one another, which describes Rama's earlier condition at mealtimes [VR-S 2.10.40+145]. An unnamed speaker tells Kaikeyi that she will rule or protect the Ikshvaku family after the speaker and Rama have abandoned it, and describes that family as eternal, honored for its virtues, and unshaken yet in distress [VR-S 2.10.40+70]. Dasharatha says that Rama does a hard thing if he goes to the empty forest and leaves his loved ones for the speaker's pleasure (speaker: Dasharatha) [VR-S 2.31.27+1]. The Southern text also gives Kaikeyi additional lines. In a verse whose status the pack marks as uncertain, a speaker identified from context as Kaikeyi addresses the hunchback (kubje) about reporting either Kaikeyi's going to Yama's realm or Raghava's going to the forest for a very long time [VR-S 2.9.45+5]. Kaikeyi says she does not want life if Raghava does not go from there to the forest (speaker: Kaikeyi) [VR-S 2.9.45+6]. She also says that if the king states the matter, whether auspicious or inauspicious, and Rama will carry it all out, she will tell it again (speaker: Kaikeyi) [VR-S 2.16.17+7]. Southern-only passages add speeches by Rama during the departure. He addresses Lakshmana as tāta and speaks of dharma, artha and kāma as they are considered in the world with respect to the arising of dharma's fruits [VR-S 2.18.38+10]. He asks the lady he addresses (devi) to consent to his going to the forest and to perform auspicious rites (svastyayana) for him [VR-S 2.18.38+14]. He tells Lakshmana that the pots gathered for the consecration will serve for his ritual bath of a vow (vrata-snāna) during his ascetic life [VR-S 2.19.21+1]. An unidentified speaker calls the father's word adharmiṣṭha ("most contrary to dharma") and vigarhita ("censured"). This is the speaker's judgment [VR-S 2.20.9+1]. Another unidentified feminine speaker calls Rama's words ridiculous (apahāsyam) to her and attributes them to lightness (laghutayā) [VR-S 2.24.1+1]. The mother's response appears in additional verses. An unnamed speaker, whom a context row identifies as Rama's mother addressing him, wishes that the blessing (maṅgala) Aditi gave would be a blessing for Rama [VR-S 2.22.14+3]. In the same scene, "she" speaks as if overjoyed while under the sway of sorrow [VR-S 2.22.15+1]. Kausalya says she cannot long endure this great sorrow and the slights of co-wives, old as she is (speaker: Kausalya) [VR-S 2.17.26+1]. In the forest, Rama speaks to Lakshmana and calls him bharatānuja (Bharata's younger brother) and dvipadāṃ vara (best of two-legged beings) [VR-S 2.49.13+2]. An adjacent line describes Sita as dear (dayitā) and compliant (vidheyā), though the syntax does not make clear how the adjectives depend on rāmo [VR-S 2.49.13+8]. Rama instructs that Vaidehi be given whatever she asks for, wherever her mind delights. The text reads asya where the feminine asyāḥ would be expected [VR-S 2.49.13+10]. Sita wishes that the mighty-armed one, united again with her and with his brother, would enter Ayodhya after the exile (speaker: Sita) [VR-S 2.46.73+3]. In a passage the pack marks as uncertain and textually corrupt, a speaker inferred to be Rama uses "we," refers to wives, sons and disciples as counted in the world, and tells the addressee "you ought to grant leave" [VR-S 2.94.59+3]. Rama cannot tolerate the other's nāstika reasoning and addresses him again, censuring his words [VR-S 2.101.29+1]. He calls the addressee a thorough nāstika whose mind is set on wrong ground and who has left the path of dharma (speaker: Rama) [VR-S 2.101.30+2]. Bharata says that if he does not see Rama, addressed in the preceding context as raghuttama, at the end of the fourteenth year, he will enter fire (speaker: Bharata) [VR-S 2.104.22+7].

The forest and the loss of Sita

Sita, in a Southern-only verse, says that he entered Dandakaranya with matted hair (jaṭī) and in ascetic guise, accompanied by her and his younger brother (speaker: Sita) [VR-S 3.45.17+1]. Rama tells Lakshmana, whom he calls puruṣavyāghra, that a certain rakshasa cannot be conquered in battle by weapon because of tapas [VR-S 3.3.16+4]. A conditional (yadi) construction refers to Khara, who had gone to Janasthana, as killed earlier by Rama on account of Surpanakha [VR-S 3.37.19+3]. An unnamed speaker asserts that Vaidehi's husband cannot be conquered by pannagas, asuras, gandharvas, gods, humans or rākṣasas [VR-S 3.43.9+1]. Some related rows do not name Rama. Sita calls herself the dharma-wife and pativratā of one constant in dharma, but the husband is not named in that verse [VR-S 3.54.18+1]. Maricha asks Ravana who told him to bring Sita, and Rama is implied only by context [VR-S 3.29.35+43]. The Southern text expands Rama's lament after Sita's disappearance. He cries out asking where Sita has gone and addresses her as ārye, sādhvi and varavarṇinī [VR-S 3.59.29+10]. He asks the Sun where his beloved has gone or whether she was carried off, and calls himself struck by grief [VR-S 3.59.29+59]. He asks how, with the forest residence ended, he could face Janaka of Mithila when Janaka inquires about their welfare [VR-S 3.59.29+13]. He lists loss of kingdom, separation from his own people, his father's death and separation from his mother as things that increase his grief [VR-S 3.59.29+25]. He says that all his sorrow, which had grown calm, has risen again in the empty forest because of separation from Sita [VR-S 3.59.29+26]. He tells the addressee, Lakshmana by context, to greet Kaikeyi, Sumitra and Kausalya at his order and to protect them carefully [VR-S 3.59.29+18]. He also says that Lakshmana should report this "destruction" of Sita and himself in detail to his mother, without specifying which mother [VR-S 3.59.29+19]. Rama declares that if Vaidehi is not given back, he will destroy the three worlds with their moving and unmoving beings [VR-S 3.60.50+1]. Later he states his conviction that the virtuous Sita cannot sustain herself in separation from him [VR-S 4.1.22+3].

Lanka and the message to Ravana

In the Sundara book, a speaker whom the pack identifies with Sita, with uncertain status, describes "him" as known to her, as dharmajña, and as śaraṇāgatavatsala (affectionate to those who seek refuge). The pronoun is resolved to Rama only by context [VR-S 5.19.18+1]. A verse addressed to Ravana says that welfare would be his if he handed her over to raghūttama, understood as Rama [VR-S 5.19.18+3]. An unclear speaker states that Rama cannot be conquered by gods, asuras, rākṣasas or others, as heaven cannot be attained by the sinful [VR-S 5.25.17+3]. Sita, by context, refers to Rama as Raghava and bharatāgraja (Bharata's elder brother) [VR-S 5.36.21+1].

The war

Southern-only additions to Vibhishana's counsel repeatedly urge Sita's return. He proposes that giving Vaidehi to Raghava would be a suitable expiation (prāyaścitta) (speaker: Vibhishana) [VR-S 6.9.22+23]. He urges that Maithili be given to Dasharatha's son before Rama's arrows take the heads of the chief rakshasas (speaker: Vibhishana) [VR-S 6.9.22+116]. He proposes that she be handed over together with wealth, jewels, ornaments, divine garments and gems (speaker: Vibhishana) [VR-S 6.9.22+148], and says "let us give the wife" to the prince (narendraputra) [VR-S 6.9.22+133]. Vibhishana also describes Raghava's arrows. They are heron-feathered, hard to withstand, and pierce and enter the body [VR-S 6.9.22+125]. They have lightning-like speed and are life-ending [VR-S 6.9.22+126]. A speaker, apparently Vibhishana by context, says that Devantaka, Narantaka, Atikaya, Atiratha and Akampana cannot stand against Raghava in battle [VR-S 6.9.22+128]. Rama swears that he will not enter Ayodhya without killing Ravana in battle together with Ravana's sons, people and kinsmen [VR-S 6.13.5+15]. Ravana, in the message sent to Sugriva, refers to Rama as rājaputrasya dhīmataḥ ("the wise son of a king") and asks what concern it is of Sugriva's if he carries off that prince's wife (speaker: Ravana) [VR-S 6.13.23+10]. Addressing the ocean, Rama says it does not know his manliness or prowess [VR-S 6.14.21+5]. He also says that a great dust will arise when his arrows have burned and dried its water and its creatures [VR-S 6.14.21+3]. A verse carrying Rama's speaker tag describes him as dharmātman, a bowman, one who delights in battle (saṅgrāmaharṣaṇa) and vibhu [VR-S 6.15.33+7]. He arranges the army by a procedure seen in the science of weapons [VR-S 6.15.33+51]. The lord of the vanaras, probably Sugriva though he is unnamed in the verse, hears Rama's words [VR-S 6.15.33+60]. Rama tells an addressee that if anything happened to him, Sita would serve no purpose for Rama [VR-S 6.31.1+3]. He extends the same rhetorical question to Bharata, Lakshmana the younger, Shatrughna and his own body [VR-S 6.31.1+4]. In an unfinished clause he speaks of himself as having killed Ravana with his sons, army and vehicles [VR-S 6.31.1+6]. In the same passage, Sugriva asks how, knowing his own prowess, he could bear to see Ravana (speaker: Sugriva) [VR-S 6.31.1+8]. Vibhishana hears words from Raghava after a request that the mighty-armed one describe the powerful night-ranger [VR-S 6.46.1+2]. A speaker identified uncertainly from context as Kumbhakarna says he wishes to kill Rama alone, because when Rama is killed "all is killed" [VR-S 6.55.76+9]. The same speaker says he will then fight the others who remain [VR-S 6.55.76+10]. Both are statements of intent. After Rama addresses him, Sugriva and his followers quickly enter the inner apartments [VR-S 6.111.14+6].

Uttara book

Rama tells the sages that he will take refuge in them and describes them as having shaken off impurities through austerity [VR-S 7.36.46+6]. In the same verse he says that through them he will be favored by his forefathers and thoroughly content [VR-S 7.36.46+6]. He states that a king who does not attend daily to the townspeople's affairs has fallen into a dreadful hell, without doubt [VR-S 7.51.16+6]. An unclear speaker calls an addressee a sinner and an enemy of the three worlds and of Raghava, and says the addressee is being led toward Yama's house [VR-S 7.60.19+1]. After the śūdra is killed, the gods led by Indra and Agni repeatedly praise Kakutstha with "well done." The locative absolute does not name the killer [VR-S 7.67.4+1].

Key verses

VR-CE 1.1.10

महोरस्को महेष्वासो गूढजत्रुररिंदमः

आजानुबाहुः सुशिराः सुललाटः सुविक्रमः

mahorasko maheṣvāso gūḍhajatrur ariṃdamaḥ ājānubāhuḥ suśirāḥ sulalāṭaḥ suvikramaḥ

Broad-chested, great-bowed, hidden-collarboned, enemy-subduing, knee-long-armed, fine-headed, fine-browed, of excellent prowess. Word-by-word: ["mahorasko=broad-chested", "maheṣvāsaḥ=great archer", "gūḍhajatruḥ=with hidden collarbones", "ariṃdamaḥ=foe-subduer", "ājānubāhuḥ=arms to the knees", "suvikramaḥ=of fine prowess/stride"]

VR-CE 1.1.11

समः समविभक्ताङ्गः स्निग्धवर्णः प्रतापवान्

पीनवक्षा विशालाक्षो लक्ष्मीवाञ्शुभलक्षणः

samaḥ samavibhaktāṅgaḥ snigdhavarṇaḥ pratāpavān pīnavakṣā viśālākṣo lakṣmīvāñ śubhalakṣaṇaḥ

Even, well-proportioned in limb, of smooth hue, majestic, full-chested, wide-eyed, endowed with fortune, bearing auspicious marks. Word-by-word: ["samavibhaktāṅgaḥ=with well-proportioned limbs", "snigdhavarṇaḥ=smooth/glossy-hued", "pratāpavān=majestic", "pīnavakṣāḥ=full-chested", "viśālākṣaḥ=wide-eyed", "śubhalakṣaṇaḥ=with auspicious marks"]

VR-CE 1.1.9

बुद्धिमान्नीतिमान्वाग्मी श्रीमाञ्शत्रुनिबर्हणः

विपुलांसो महाबाहुः कम्बुग्रीवो महाहनुः

buddhimān nītimān vāgmī śrīmāñ śatrunibarhaṇaḥ vipulāṃso mahābāhuḥ kambugrīvo mahāhanuḥ

Intelligent, skilled in policy, eloquent, glorious, destroyer of foes; broad-shouldered, mighty-armed, conch-necked, large-jawed. Word-by-word: ["buddhimān=intelligent", "nītimān=versed in policy", "śatrunibarhaṇaḥ=destroyer of enemies", "vipulāṃsaḥ=broad-shouldered", "kambugrīvaḥ=conch-necked", "mahāhanuḥ=large-jawed"]

VR-CE 1.18.17

अभिप्रेतमसंसक्तमात्मजं दातुमर्हसि

दशरात्रं हि यज्ञस्य रामं राजीवलोचनम्

abhipretam asaṃsaktam ātmajaṃ dātum arhasi daśarātraṃ hi yajñasya rāmaṃ rājīvalocanam

You should give your desired, unattached son, lotus-eyed Rama, for the ten nights of the sacrifice. Word-by-word: ["abhipretam=desired/intended", "asaṃsaktam=unattached", "ātmajam=son", "daśarātram=ten nights", "rājīvalocanam=lotus-eyed"]

VR-CE 1.19.2

ऊनषोडशवर्षो मे रामो राजीवलोचनः

न युद्धयोग्यतामस्य पश्यामि सह राक्षसैः

ūnaṣoḍaśavarṣo me rāmo rājīvalocanaḥ na yuddhayogyatām asya paśyāmi saha rākṣasaiḥ

My Rama, lotus-eyed, is under sixteen years; I do not see his fitness to fight with the rākṣasas. Word-by-word: ["ūnaṣoḍaśavarṣaḥ=under sixteen years old", "rājīvalocanaḥ=lotus-eyed", "yuddhayogyatām=fitness for battle", "na paśyāmi=I do not see", "rākṣasaiḥ=with the rākṣasas"]

VR-CE 1.21.18

ततो रामो जलं स्पृष्ट्वा प्रहृष्टवदनः शुचिः

प्रतिजग्राह ते विद्ये महर्षेर्भावितात्मनः

विद्यासमुदितो रामः शुशुभे भूरिविक्रमः

tato rāmo jalaṃ spṛṣṭvā prahṛṣṭavadanaḥ śuciḥ pratijagrāha te vidye maharṣer bhāvitātmanaḥ vidyāsamudito rāmaḥ śuśubhe bhūrivikramaḥ

Then Rama, face delighted and pure, having touched water, received the two vidyās from the sage of cultivated self; endowed with the vidyās, Rama of great prowess shone. Word-by-word: ["jalam spṛṣṭvā=having touched water", "prahṛṣṭavadanaḥ=with delighted face", "śuciḥ=pure", "pratijagrāha=received", "bhāvitātmanaḥ=of cultivated self", "śuśubhe=shone"]

VR-CE 1.21.4

ततो वायुः सुखस्पर्शो विरजस्को ववौ तदा

विश्वामित्रगतं रामं दृष्ट्वा राजीवलोचनम्

tato vāyuḥ sukhasparśo virajasko vavau tadā viśvāmitragataṃ rāmaṃ dṛṣṭvā rājīvalocanam

Then a wind pleasant to touch and free of dust blew, on seeing Rama, lotus-eyed, gone to Vishvamitra. Word-by-word: ["sukhasparśaḥ=pleasant to touch", "virajaskaḥ=free of dust", "vavau=blew", "viśvāmitragatam=gone to Vishvamitra", "rājīvalocanam=lotus-eyed"]

VR-CE 1.21.6

विश्वामित्रो ययावग्रे ततो रामो महायशाः

काकपक्षधरो धन्वी तं च सौमित्रिरन्वगात्

viśvāmitro yayāv agre tato rāmo mahāyaśāḥ kākapakṣadharo dhanvī taṃ ca saumitrir anvagāt

Vishvamitra went in front, then the greatly famed Rama, crow-wing bearer with bow, and Saumitri followed him. Word-by-word: ["kākapakṣadharaḥ=bearing crow-wing (locks)", "dhanvī=bowman", "mahāyaśāḥ=of great fame", "saumitriḥ=son of Sumitra", "anvagāt=followed"]

References

Distinct inline citations used above:

• VR-CE 1.1.10
• VR-CE 1.1.11
• VR-CE 1.1.20
• VR-CE 1.1.25
• VR-CE 1.1.26
• VR-CE 1.1.28
• VR-CE 1.1.30
• VR-CE 1.1.34
• VR-CE 1.1.38
• VR-CE 1.1.41
• VR-CE 1.1.46
• VR-CE 1.1.49
• VR-CE 1.1.52
• VR-CE 1.1.53
• VR-CE 1.1.55
• VR-CE 1.1.64
• VR-CE 1.1.66
• VR-CE 1.1.9
• VR-CE 1.18.17
• VR-CE 1.19.2
• VR-CE 1.2.41
• VR-CE 1.21.18
• VR-CE 1.21.4
• VR-CE 1.21.6
• VR-CE 1.21.9
• VR-CE 1.23.28
• VR-CE 1.23.5
• VR-CE 1.24.13
• VR-CE 1.24.15
• VR-CE 1.24.16
• VR-CE 1.24.17
• VR-CE 1.24.18
• VR-CE 1.25.15
• VR-CE 1.25.18
• VR-CE 1.25.21
• VR-CE 1.25.4
• VR-CE 1.25.6
• VR-CE 1.26.1
• VR-CE 1.26.23
• VR-CE 1.26.3
• VR-CE 1.27.13
• VR-CE 1.27.14
• VR-CE 1.27.18
• VR-CE 1.29.12
• VR-CE 1.29.16
• VR-CE 1.29.17
• VR-CE 1.29.18
• VR-CE 1.29.19
• VR-CE 1.29.7
• VR-CE 1.3.3
• VR-CE 1.30.11
• VR-CE 1.30.3
• VR-CE 1.30.5
• VR-CE 1.30.7
• VR-CE 1.33.13
• VR-CE 1.34.10
• VR-CE 1.34.3
• VR-CE 1.38.1
• VR-CE 1.38.3
• VR-CE 1.4.24
• VR-CE 1.4.25
• VR-CE 1.4.26
• VR-CE 1.44.1
• VR-CE 1.44.4
• VR-CE 1.47.13
• VR-CE 1.49.19
• VR-CE 1.49.2
• VR-CE 1.49.24
• VR-CE 1.65.2
• VR-CE 1.65.5
• VR-CE 1.65.6
• VR-CE 1.66.1
• VR-CE 1.66.12
• VR-CE 1.66.13
• VR-CE 1.66.14
• VR-CE 1.66.15
• VR-CE 1.66.16
• VR-CE 1.66.7
• VR-CE 1.67.15
• VR-CE 1.67.9
• VR-CE 1.69.32
• VR-CE 1.72.17
• VR-CE 1.72.23
• VR-CE 1.74.1
• VR-CE 1.74.12
• VR-CE 1.74.27
• VR-CE 1.74.28
• VR-CE 1.75.1
• VR-CE 1.75.11
• VR-CE 1.75.12
• VR-CE 1.75.16
• VR-CE 1.75.17
• VR-CE 1.75.19
• VR-CE 1.75.20
• VR-CE 1.75.21
• VR-CE 1.75.23
• VR-CE 1.75.4
• VR-CE 1.75.5
• VR-CE 1.75.6
• VR-CE 1.75.7
• VR-CE 1.76.1
• VR-CE 1.76.2
• VR-CE 2.10.1
• VR-CE 2.101.1
• VR-CE 2.101.16
• VR-CE 2.101.2
• VR-CE 2.101.4
• VR-CE 2.101.7
• VR-CE 2.102.1
• VR-CE 2.103.12
• VR-CE 2.103.16
• VR-CE 2.103.28
• VR-CE 2.103.32
• VR-CE 2.104.15
• VR-CE 2.105.9
• VR-CE 2.108.22
• VR-CE 2.109.14
• VR-CE 2.11.5
• VR-CE 2.110.50
• VR-CE 2.110.6
• VR-CE 2.111.18
• VR-CE 2.14.10
• VR-CE 2.16.10
• VR-CE 2.16.12
• VR-CE 2.16.16
• VR-CE 2.16.21
• VR-CE 2.16.48
• VR-CE 2.16.49
• VR-CE 2.17.13
• VR-CE 2.17.16
• VR-CE 2.17.19
• VR-CE 2.18.25
• VR-CE 2.18.34
• VR-CE 2.18.37
• VR-CE 2.18.4
• VR-CE 2.19.10
• VR-CE 2.19.16
• VR-CE 2.19.20
• VR-CE 2.19.7
• VR-CE 2.2.29
• VR-CE 2.2.30
• VR-CE 2.20.17
• VR-CE 2.20.5
• VR-CE 2.20.8
• VR-CE 2.20.9
• VR-CE 2.21.7
• VR-CE 2.22.16
• VR-CE 2.23.20
• VR-CE 2.23.7
• VR-CE 2.23.9
• VR-CE 2.24.13
• VR-CE 2.24.19
• VR-CE 2.24.7
• VR-CE 2.27.1
• VR-CE 2.27.8
• VR-CE 2.28.12
• VR-CE 2.29.23
• VR-CE 2.29.24
• VR-CE 2.29.26
• VR-CE 2.29.9
• VR-CE 2.31.18
• VR-CE 2.31.28
• VR-CE 2.31.34
• VR-CE 2.33.15
• VR-CE 2.33.16
• VR-CE 2.33.18
• VR-CE 2.33.19
• VR-CE 2.33.2
• VR-CE 2.34.29
• VR-CE 2.34.33
• VR-CE 2.39.13
• VR-CE 2.39.15
• VR-CE 2.4.13
• VR-CE 2.4.42
• VR-CE 2.40.19
• VR-CE 2.40.24
• VR-CE 2.40.25
• VR-CE 2.40.26
• VR-CE 2.41.1
• VR-CE 2.41.16
• VR-CE 2.41.24
• VR-CE 2.41.6
• VR-CE 2.42.16
• VR-CE 2.42.24
• VR-CE 2.43.13
• VR-CE 2.43.6
• VR-CE 2.44.15
• VR-CE 2.44.20
• VR-CE 2.46.14
• VR-CE 2.46.28
• VR-CE 2.46.29
• VR-CE 2.46.35
• VR-CE 2.46.55
• VR-CE 2.46.58
• VR-CE 2.46.69
• VR-CE 2.47.10
• VR-CE 2.47.14
• VR-CE 2.47.25
• VR-CE 2.47.8
• VR-CE 2.47.9
• VR-CE 2.48.14
• VR-CE 2.48.19
• VR-CE 2.48.32
• VR-CE 2.48.4
• VR-CE 2.50.5
• VR-CE 2.51.8
• VR-CE 2.52.19
• VR-CE 2.54.2
• VR-CE 2.57.2
• VR-CE 2.60.7
• VR-CE 2.66.37
• VR-CE 2.67.8
• VR-CE 2.69.14
• VR-CE 2.7.15
• VR-CE 2.8.7
• VR-CE 2.80.13
• VR-CE 2.80.7
• VR-CE 2.82.17
• VR-CE 2.82.27
• VR-CE 2.82.7
• VR-CE 2.82.8
• VR-CE 2.84.18
• VR-CE 2.89.19
• VR-CE 2.90.16
• VR-CE 2.90.9
• VR-CE 2.91.6
• VR-CE 2.94.12
• VR-CE 2.94.19
• VR-CE 2.94.23
• VR-CE 2.94.24
• VR-CE 2.94.4
• VR-CE 2.94.47
• VR-CE 2.95.15
• VR-CE 2.95.17
• VR-CE 2.95.8
• VR-CE 2.97.14
• VR-CE 2.97.24
• VR-CE 2.98.3
• VR-CE 2.98.38
• VR-CE 2.98.39
• VR-CE 2.98.62
• VR-CE 2.99.6
• VR-CE 2.99.7
• VR-CE 3.1.16
• VR-CE 3.1.17
• VR-CE 3.10.28
• VR-CE 3.10.44
• VR-CE 3.11.28
• VR-CE 3.11.9
• VR-CE 3.12.10
• VR-CE 3.12.12
• VR-CE 3.12.23
• VR-CE 3.12.9
• VR-CE 3.13.33
• VR-CE 3.14.25
• VR-CE 3.14.27
• VR-CE 3.15.25
• VR-CE 3.15.31
• VR-CE 3.15.36
• VR-CE 3.16.10
• VR-CE 3.16.11
• VR-CE 3.16.22
• VR-CE 3.16.23
• VR-CE 3.2.17
• VR-CE 3.20.15
• VR-CE 3.20.16
• VR-CE 3.20.7
• VR-CE 3.20.8
• VR-CE 3.23.14
• VR-CE 3.23.2
• VR-CE 3.27.19
• VR-CE 3.28.1
• VR-CE 3.28.12
• VR-CE 3.28.13
• VR-CE 3.28.15
• VR-CE 3.28.16
• VR-CE 3.28.6
• VR-CE 3.29.12
• VR-CE 3.29.6
• VR-CE 3.29.9
• VR-CE 3.3.2
• VR-CE 3.3.3
• VR-CE 3.3.9
• VR-CE 3.31.11
• VR-CE 3.32.21
• VR-CE 3.32.22
• VR-CE 3.32.24
• VR-CE 3.32.3
• VR-CE 3.32.6
• VR-CE 3.32.9
• VR-CE 3.35.10
• VR-CE 3.35.11
• VR-CE 3.38.19
• VR-CE 3.38.5
• VR-CE 3.4.16
• VR-CE 3.41.22
• VR-CE 3.41.29
• VR-CE 3.41.36
• VR-CE 3.41.38
• VR-CE 3.41.39
• VR-CE 3.41.41
• VR-CE 3.41.43
• VR-CE 3.41.47
• VR-CE 3.41.48
• VR-CE 3.43.11
• VR-CE 3.43.13
• VR-CE 3.43.14
• VR-CE 3.45.13
• VR-CE 3.45.6
• VR-CE 3.46.15
• VR-CE 3.46.16
• VR-CE 3.47.13
• VR-CE 3.48.13
• VR-CE 3.48.23
• VR-CE 3.5.20
• VR-CE 3.51.22
• VR-CE 3.52.21
• VR-CE 3.54.15
• VR-CE 3.54.7
• VR-CE 3.55.15
• VR-CE 3.55.17
• VR-CE 3.55.8
• VR-CE 3.57.18
• VR-CE 3.57.24
• VR-CE 3.57.25
• VR-CE 3.59.12
• VR-CE 3.59.21
• VR-CE 3.6.14
• VR-CE 3.6.19
• VR-CE 3.60.3
• VR-CE 3.60.37
• VR-CE 3.60.38
• VR-CE 3.60.41
• VR-CE 3.60.45
• VR-CE 3.60.47
• VR-CE 3.60.48
• VR-CE 3.60.50
• VR-CE 3.60.51
• VR-CE 3.61.14
• VR-CE 3.62.19
• VR-CE 3.62.3
• VR-CE 3.63.11
• VR-CE 3.63.18
• VR-CE 3.63.2
• VR-CE 3.63.24
• VR-CE 3.64.1
• VR-CE 3.64.17
• VR-CE 3.64.2
• VR-CE 3.64.23
• VR-CE 3.64.6
• VR-CE 3.64.8
• VR-CE 3.65.11
• VR-CE 3.67.19
• VR-CE 3.68.9
• VR-CE 3.69.1
• VR-CE 3.69.34
• VR-CE 3.69.9
• VR-CE 3.70.10
• VR-CE 3.70.11
• VR-CE 3.70.7
• VR-CE 3.71.2
• VR-CE 3.8.1
• VR-CE 3.8.25
• VR-CE 3.8.4
• VR-CE 3.8.7
• VR-CE 3.9.3
• VR-CE 3.9.4
• VR-CE 4.1.2
• VR-CE 4.1.4
• VR-CE 4.10.26
• VR-CE 4.10.27
• VR-CE 4.11.2
• VR-CE 4.11.48
• VR-CE 4.11.49
• VR-CE 4.11.51
• VR-CE 4.12.11
• VR-CE 4.12.26
• VR-CE 4.12.27
• VR-CE 4.12.29
• VR-CE 4.12.33
• VR-CE 4.12.9
• VR-CE 4.13.1
• VR-CE 4.13.12
• VR-CE 4.13.21
• VR-CE 4.14.10
• VR-CE 4.14.12
• VR-CE 4.14.13
• VR-CE 4.14.9
• VR-CE 4.17.13
• VR-CE 4.17.16
• VR-CE 4.17.18
• VR-CE 4.17.29
• VR-CE 4.17.31
• VR-CE 4.17.39
• VR-CE 4.18.13
• VR-CE 4.18.18
• VR-CE 4.18.27
• VR-CE 4.18.3
• VR-CE 4.18.33
• VR-CE 4.18.36
• VR-CE 4.18.4
• VR-CE 4.18.41
• VR-CE 4.18.50
• VR-CE 4.19.2
• VR-CE 4.19.26
• VR-CE 4.19.3
• VR-CE 4.2.28
• VR-CE 4.20.1
• VR-CE 4.23.15
• VR-CE 4.24.1
• VR-CE 4.24.10
• VR-CE 4.24.12
• VR-CE 4.24.34
• VR-CE 4.24.7
• VR-CE 4.25.15
• VR-CE 4.26.10
• VR-CE 4.26.11
• VR-CE 4.26.15
• VR-CE 4.26.16
• VR-CE 4.26.18
• VR-CE 4.26.19
• VR-CE 4.26.20
• VR-CE 4.26.4
• VR-CE 4.26.8
• VR-CE 4.27.1
• VR-CE 4.27.40
• VR-CE 4.27.45
• VR-CE 4.29.15
• VR-CE 4.29.19
• VR-CE 4.29.21
• VR-CE 4.29.41
• VR-CE 4.29.42
• VR-CE 4.29.44
• VR-CE 4.29.49
• VR-CE 4.3.13
• VR-CE 4.3.23
• VR-CE 4.3.24
• VR-CE 4.30.1
• VR-CE 4.30.5
• VR-CE 4.31.11
• VR-CE 4.33.17
• VR-CE 4.33.19
• VR-CE 4.34.13
• VR-CE 4.34.4
• VR-CE 4.35.10
• VR-CE 4.35.15
• VR-CE 4.35.19
• VR-CE 4.35.20
• VR-CE 4.35.8
• VR-CE 4.37.19
• VR-CE 4.37.20
• VR-CE 4.37.22
• VR-CE 4.37.23
• VR-CE 4.37.24
• VR-CE 4.38.36
• VR-CE 4.38.5
• VR-CE 4.38.6
• VR-CE 4.38.7
• VR-CE 4.39.1
• VR-CE 4.39.9
• VR-CE 4.4.22
• VR-CE 4.45.1
• VR-CE 4.5.18
• VR-CE 4.5.9
• VR-CE 4.6.11
• VR-CE 4.6.22
• VR-CE 4.7.15
• VR-CE 4.7.4
• VR-CE 4.8.15
• VR-CE 4.8.19
• VR-CE 4.8.20
• VR-CE 4.8.21
• VR-CE 4.8.23
• VR-CE 4.8.43
• VR-CE 5.1.139
• VR-CE 5.1.77
• VR-CE 5.11.57
• VR-CE 5.11.7
• VR-CE 5.14.10
• VR-CE 5.14.13
• VR-CE 5.14.27
• VR-CE 5.14.6
• VR-CE 5.14.8
• VR-CE 5.14.9
• VR-CE 5.18.33
• VR-CE 5.19.19
• VR-CE 5.20.14
• VR-CE 5.20.15
• VR-CE 5.20.19
• VR-CE 5.20.20
• VR-CE 5.22.7
• VR-CE 5.23.16
• VR-CE 5.24.13
• VR-CE 5.24.15
• VR-CE 5.24.17
• VR-CE 5.24.21
• VR-CE 5.24.30
• VR-CE 5.24.35
• VR-CE 5.24.40
• VR-CE 5.24.42
• VR-CE 5.25.10
• VR-CE 5.25.37
• VR-CE 5.26.10
• VR-CE 5.26.11
• VR-CE 5.28.13
• VR-CE 5.28.32
• VR-CE 5.31.11
• VR-CE 5.31.14
• VR-CE 5.31.15
• VR-CE 5.31.17
• VR-CE 5.31.19
• VR-CE 5.31.22
• VR-CE 5.32.19
• VR-CE 5.32.32
• VR-CE 5.33.1
• VR-CE 5.33.17
• VR-CE 5.33.30
• VR-CE 5.33.31
• VR-CE 5.33.46
• VR-CE 5.33.47
• VR-CE 5.33.7
• VR-CE 5.33.72
• VR-CE 5.34, uncertain; VR-CE 5.34.26
• VR-CE 5.34.16
• VR-CE 5.34.19
• VR-CE 5.34.22
• VR-CE 5.34.27
• VR-CE 5.34.28
• VR-CE 5.34.29
• VR-CE 5.34.33
• VR-CE 5.34.34
• VR-CE 5.34.9
• VR-CE 5.35.15
• VR-CE 5.35.16
• VR-CE 5.35.25
• VR-CE 5.35.6
• VR-CE 5.35.62
• VR-CE 5.35.64
• VR-CE 5.35.67
• VR-CE 5.36.22
• VR-CE 5.36.26
• VR-CE 5.36.32
• VR-CE 5.36.38
• VR-CE 5.36.44
• VR-CE 5.36.52
• VR-CE 5.36.7
• VR-CE 5.37.13
• VR-CE 5.37.41
• VR-CE 5.37.42
• VR-CE 5.37.53
• VR-CE 5.38.22
• VR-CE 5.49.10
• VR-CE 5.49.17
• VR-CE 5.49.32
• VR-CE 5.49.6
• VR-CE 5.51.25
• VR-CE 5.53.14
• VR-CE 5.54.7
• VR-CE 5.56.119
• VR-CE 5.56.63
• VR-CE 5.56.81
• VR-CE 5.56.83
• VR-CE 5.62.2
• VR-CE 5.62.25
• VR-CE 5.62.38
• VR-CE 5.63.1
• VR-CE 5.63.19
• VR-CE 5.63.20
• VR-CE 5.64.14
• VR-CE 5.64.15
• VR-CE 5.64.2
• VR-CE 5.64.5
• VR-CE 5.64.8
• VR-CE 5.65.1
• VR-CE 5.65.15
• VR-CE 5.65.17
• VR-CE 5.65.18
• VR-CE 5.65.20
• VR-CE 5.65.21
• VR-CE 5.65.28
• VR-CE 5.65.36
• VR-CE 5.65.7
• VR-CE 5.66.12
• VR-CE 5.66.14
• VR-CE 5.66.2
• VR-CE 6.103.15
• VR-CE 6.103.2
• VR-CE 6.103.8
• VR-CE 6.106.10
• VR-CE 6.106.13
• VR-CE 6.108.6
• VR-CE 6.108.8
• VR-CE 6.109.6
• VR-CE 6.110.11
• VR-CE 6.110.13
• VR-CE 6.111.19
• VR-CE 6.111.20
• VR-CE 6.111.7
• VR-CE 6.112.9
• VR-CE 6.113.12
• VR-CE 6.113.14
• VR-CE 6.113.33
• VR-CE 6.113.4
• VR-CE 6.113.43
• VR-CE 6.113.8
• VR-CE 6.116.13
• VR-CE 6.116.2
• VR-CE 6.12.10
• VR-CE 6.12.8
• VR-CE 6.14.10
• VR-CE 6.14.13
• VR-CE 6.14.7
• VR-CE 6.14.8
• VR-CE 6.23.20
• VR-CE 6.23.31
• VR-CE 6.24.11
• VR-CE 6.24.28
• VR-CE 6.24.30
• VR-CE 6.28.19
• VR-CE 6.28.24
• VR-CE 6.31.1
• VR-CE 6.31.51
• VR-CE 6.31.56
• VR-CE 6.34.9
• VR-CE 6.35.13
• VR-CE 6.36.13
• VR-CE 6.37.7
• VR-CE 6.38.1
• VR-CE 6.38.14
• VR-CE 6.38.19
• VR-CE 6.38.27
• VR-CE 6.39.17
• VR-CE 6.4.39
• VR-CE 6.40.37
• VR-CE 6.40.43
• VR-CE 6.41.19
• VR-CE 6.47.132
• VR-CE 6.47.48
• VR-CE 6.47.6
• VR-CE 6.49.32
• VR-CE 6.5.3
• VR-CE 6.51.33
• VR-CE 6.51.34
• VR-CE 6.51.35
• VR-CE 6.51.43
• VR-CE 6.51.45
• VR-CE 6.51.46
• VR-CE 6.51.47
• VR-CE 6.52.12
• VR-CE 6.56.13
• VR-CE 6.57.7
• VR-CE 6.59.8
• VR-CE 6.60.43
• VR-CE 6.60.44
• VR-CE 6.60.45
• VR-CE 6.60.49
• VR-CE 6.62.30
• VR-CE 6.64.24
• VR-CE 6.65.3
• VR-CE 6.66.20
• VR-CE 6.67.38
• VR-CE 6.68.26
• VR-CE 6.68.30
• VR-CE 6.70.1
• VR-CE 6.70.13
• VR-CE 6.70.19
• VR-CE 6.70.21
• VR-CE 6.70.23
• VR-CE 6.70.24
• VR-CE 6.70.28
• VR-CE 6.71.7
• VR-CE 6.72.14
• VR-CE 6.72.20
• VR-CE 6.72.3
• VR-CE 6.77.13
• VR-CE 6.78.31
• VR-CE 6.79.7
• VR-CE 6.8.11
• VR-CE 6.8.13
• VR-CE 6.82.14
• VR-CE 6.82.17
• VR-CE 6.83.10
• VR-CE 6.87.3
• VR-CE 6.88.49
• VR-CE 6.88.52
• VR-CE 6.89.1
• VR-CE 6.89.7
• VR-CE 6.9.10
• VR-CE 6.9.21
• VR-CE 6.90.1
• VR-CE 6.90.20
• VR-CE 6.91.19
• VR-CE 6.92.15
• VR-CE 6.92.22
• VR-CE 6.95.24
• VR-CE 6.97.2
• VR-CE 6.99.5
• VR-CE 6.99.6
• VR-CE 7.1.12
• VR-CE 7.1.17
• VR-CE 7.1.9
• VR-CE 7.100.14
• VR-CE 7.100.7
• VR-CE 7.31.1
• VR-CE 7.31.4
• VR-CE 7.35.1
• VR-CE 7.35.14
• VR-CE 7.36.27
• VR-CE 7.37.1
• VR-CE 7.37.5
• VR-CE 7.38.2
• VR-CE 7.39.1
• VR-CE 7.39.14
• VR-CE 7.39.7
• VR-CE 7.39.8
• VR-CE 7.4.2
• VR-CE 7.40.4
• VR-CE 7.42.22
• VR-CE 7.42.7
• VR-CE 7.42.8
• VR-CE 7.43.1
• VR-CE 7.44.1
• VR-CE 7.44.13
• VR-CE 7.51.14
• VR-CE 7.52.10
• VR-CE 7.52.12
• VR-CE 7.52.6
• VR-CE 7.53.1
• VR-CE 7.54.1
• VR-CE 7.54.14
• VR-CE 7.54.19
• VR-CE 7.54.6
• VR-CE 7.55.10
• VR-CE 7.55.11
• VR-CE 7.55.12
• VR-CE 7.55.13
• VR-CE 7.55.18
• VR-CE 7.55.3
• VR-CE 7.55.8
• VR-CE 7.55.9
• VR-CE 7.56.1
• VR-CE 7.56.10
• VR-CE 7.56.12
• VR-CE 7.56.13
• VR-CE 7.56.7
• VR-CE 7.56.8
• VR-CE 7.61.29
• VR-CE 7.63.16
• VR-CE 7.63.9
• VR-CE 7.65.3
• VR-CE 7.66.14
• VR-CE 7.66.16
• VR-CE 7.67.10
• VR-CE 7.73.6
• VR-CE 7.74.19
• VR-CE 7.74.9
• VR-CE 7.75.1
• VR-CE 7.76.1
• VR-CE 7.78.1
• VR-CE 7.80.1
• VR-CE 7.81.1
• VR-CE 7.81.3
• VR-CE 7.82.18
• VR-CE 7.82.19
• VR-CE 7.82.2
• VR-CE 7.82.8
• VR-CE 7.85.12
• VR-CE 7.85.21
• VR-CE 7.85.22
• VR-CE 7.85.23
• VR-CE 7.86.2
• VR-CE 7.88.3
• VR-CE 7.90.15
• VR-CE 7.90.17
• VR-CE 7.90.19
• VR-CE 7.90.7
• VR-CE 7.92.1
• VR-CE 7.92.2
• VR-CE 7.92.3
• VR-CE 7.93.15
• VR-CE 7.93.6
• VR-CE 7.94.16
• VR-CE 7.94.19
• VR-CE 7.95.11
• VR-CE 7.95.12
• VR-CE 7.95.18
• VR-CE 7.95.7
• VR-CE 7.96.1
• VR-CE 7.96.12
• VR-CE 7.96.13
• VR-CE 7.96.14
• VR-CE 7.96.3
• VR-CE 7.96.4
• VR-CE 7.96.6
• VR-CE 7.97.16
• VR-CE 7.97.20
• VR-CE 7.97.4
• VR-CE 7.98.26
• VR-CE 7.99.1
• VR-S 2.10.17+1
• VR-S 2.10.40+135
• VR-S 2.10.40+144
• VR-S 2.10.40+145
• VR-S 2.10.40+70
• VR-S 2.10.40+76
• VR-S 2.10.40+82
• VR-S 2.10.40+87
• VR-S 2.10.40+94
• VR-S 2.101.29+1
• VR-S 2.101.30+2
• VR-S 2.104.22+7
• VR-S 2.11.6+2
• VR-S 2.14.17+1
• VR-S 2.14.17+2
• VR-S 2.16.17+7
• VR-S 2.17.26+1
• VR-S 2.18.38+10
• VR-S 2.18.38+14
• VR-S 2.19.21+1
• VR-S 2.20.9+1
• VR-S 2.22.14+3
• VR-S 2.22.15+1
• VR-S 2.24.1+1
• VR-S 2.3.4+17
• VR-S 2.31.27+1
• VR-S 2.46.73+3
• VR-S 2.49.13+10
• VR-S 2.49.13+2
• VR-S 2.49.13+8
• VR-S 2.9.45+5
• VR-S 2.9.45+6
• VR-S 2.94.59+3
• VR-S 3.29.35+43
• VR-S 3.3.16+4
• VR-S 3.37.19+3
• VR-S 3.43.9+1
• VR-S 3.45.17+1
• VR-S 3.54.18+1
• VR-S 3.59.29+10
• VR-S 3.59.29+13
• VR-S 3.59.29+18
• VR-S 3.59.29+19
• VR-S 3.59.29+25
• VR-S 3.59.29+26
• VR-S 3.59.29+59
• VR-S 3.60.50+1
• VR-S 4.1.22+3
• VR-S 5.19.18+1
• VR-S 5.19.18+3
• VR-S 5.25.17+3
• VR-S 5.36.21+1
• VR-S 6.111.14+6
• VR-S 6.13.23+10
• VR-S 6.13.5+15
• VR-S 6.14.21+3
• VR-S 6.14.21+5
• VR-S 6.15.33+51
• VR-S 6.15.33+60
• VR-S 6.15.33+7
• VR-S 6.31.1+3
• VR-S 6.31.1+4
• VR-S 6.31.1+6
• VR-S 6.31.1+8
• VR-S 6.46.1+2
• VR-S 6.55.76+10
• VR-S 6.55.76+9
• VR-S 6.9.22+116
• VR-S 6.9.22+125
• VR-S 6.9.22+126
• VR-S 6.9.22+128
• VR-S 6.9.22+133
• VR-S 6.9.22+148
• VR-S 6.9.22+23
• VR-S 7.36.46+6
• VR-S 7.51.16+6
• VR-S 7.60.19+1
• VR-S 7.67.4+1

Source-only article compiled from Valmiki Ramayana verses in the Critical Edition (VR-CE) and Southern-only passages (VR-S). Inline citations were checked against the project verse index.