The scheming of the composition of epic Ramayana is described here. Whole of the epic is rendered in its quintessence, as to how Sage Valmiki scheduled the narration of important milestones of the epic.
श्रुत्वा वस्तु समग्रं तद्धर्मात्मा धर्मसंहितम् |
व्यक्तमन्वेषते भूयो यद्वृत्तं तस्य धीमतः || १-३-१
1. dharmaatmaa = virtue-souled one, Valmiki; dharmarthasahitam = probity abounding in; tat = that; vastu samagram = essence of the epic, in its entirety; shrutvaa = on hearing; tasya dhiimataH vR^ittam = of that, dexterous [Rama's,] that which has happened; yat = that which is there; [tat = that]; vyaktam bhuuyaH anveSate = that which is known [in detail,] further, searched for.
On hearing the essence of Ramayana from Sage Narada, which is abound with probity and prosperity, and a propitious one too, that virtue-souled Valmiki started searching for further known details in the legend of that dexterous Rama. [1-3-1]
उपस्पृश्योदकं सम्यक् मुनिः स्थित्वा कृताञ्जलिः |
प्राचीनाग्रेषु दर्भेषु धर्मेणान्वेषते गतिम् || १-३-२
2. muniH = that saint; praachiinaagreSu = eastward, having apices; darbheSu = sacred darbha grass [and its mat]; sthitvaa = on abiding, on sitting; udakam upaspR^ishya = water, on touching; kR^itaa~njali = making palm fold in reverence; dharmeNa = yogaja dharmeNa - [dharmaakuutam] = by yogic dharma; samyak = comprehensively; anveSate gatim = is searching, for course [of Ramayana.]
Valmiki sitting on a sacred grass mat, whose apices are towards east, touched waters, and made his palms adjoined in reverence, and then by his yogic insight started to search comprehensively, for the narrative course of Ramayana. [1-3-2]
Comment: Touching/sipping waters aachamana, pariSechana , before undertaking any auspicious work, including daily meal, is customary, because water cleanses the internal system, both mind and body.
रामलक्ष्मणसीताभी राज्ञा दशरथेन च |
सभार्येण सराष्ट्रेण यत्प्राप्तं तत्र तत्त्वतः || १-३-३
हसितं भाषितं चैव गतिर्या यच्च चेष्टितम् |
तत्सर्वं धर्मवीर्येण यथावत्सम्प्रपश्यति || १-३-४
3-4. raama-lakshmaNa-siitaabhiH = of Rama, Lakshmana and Seetha; raaj~naa dasharathena ca = by king, Dasharatha, also; sabhaaryeNa [raameNa] = along with, wife - Rama along with his wife; saraaSTreNa = along with, kingdom - when Rama was in State; yat praaptam = what, bechanced; tatra [yaa] gatiH = in that, [which,] course is there; yaavat ceSTitam ca = everything, [they] have done, and; hasitam bhaaSitam ca eva = their smiles, their conversations, also, thus; tat sarvam = that, entirely; tatvataH = veritably; yathaavat = as it is; dharmaviiryeNa = by the power of his ascesis, or by the power given by Brahma; samprapashyati = wholly clearly seen.
Of Rama, Lakshmana and Seetha, also of King Dasharatha and his wives, and what bechanced on Rama when he was in kingdom Ayodhya; Valmiki veritably discerned all that. Their smiles, their conversations, their deeds and the succession of events as well, all of them the sage saw wholly and clearly by the yogic power conferred by Brahma...] [1-3-3-4]
स्त्रीतृतीयेन च तथा यत्प्राप्तं चरता वने |
सत्यसन्धेन रामेण तत् सर्वं चान्ववेक्षितम् || १-३-५
5. striitR^itiiyena ca = lady, as third [partner in forests,] also; vane charataa = in forests, while trekking; satyasandhena raameNa = by truth-abiding Rama; tathaa yat praaptam = then, that which, bechanced; tat sarvam ca = all, that, also; anvavekshitam = by him discerned.
Then, that which bechanced on truth-abiding Rama, while he is trekking in forests, with a lady being the third partner, where Lakshmana is the lone male aide, Valmiki visualized all that. [1-3-5]
ततः पश्यति धर्मात्मा तत्सर्वं योगमास्थितः |
पुरा यत्तत्र निर्वृत्तं पाणावामलकं यथा || १-३-६
6. tataH = then; dharmaatmaa = virtue-souled sage; yogam aasthitaH = while in yogic, exaltation; tatra = in there [in story]; puraa yat nirvR^ittam = earlier, what, has happened; tat sarvam = that, all; paaNau amalakam = in palm, citric fruit [myrobalan]; yathaa = as though; pashyati = saw.
Then that virtue-souled sage saw what all that has happened earlier, by his yogic exaltation, as though it is a citric fruit in his own palm. [1-3-6]
तत्सर्वं तत्त्वतो दृष्ट्वा धर्मेण स महामतिः |
अभिरामस्य रामस्य चरितं कर्तृमुधतः || १-३-७
कामार्थगुणसंयुक्तं धर्मार्यगुणविस्तरम् |
समुद्रमिव रत्नाढ्यम् सर्वश्रुतिमनोहरम् || १-३-८
7-8. mahaamatiH = highly intellectual [sage]; saH = he; tat sarvam = that, all; tattvataH = in actuality; dharmeNa = by yogic prowess; dR^iSTvaa = having discerned; kaamaarthaguNasamyuktam = pleasures, prosperities, their qualities, abounding with; dharmaarthaguNavistaram = probity [alone,] its meaning, [and its] qualities, elaborately; ratnaaDhyam = replete with gems; samudram iva = ocean, like; sarva shruti manoharam = for all, listenable, delightfully [or by all Veda-s acceptable, or in any kind of listening, a pleasing one; abhiraamasya raamasya = one who delights all, of such a Rama; charitam kartum udyataH = pioneered to author all legend.
Discerning all of Ramayana in its actuality by his yogic prowess that highly intellectual Valmiki pioneered to author all of the legend of Rama, for Rama is a delighter of all in all worlds, and whose legend is abounding with the real functional qualities of earthly pleasures and prosperities, and which clearly elaborates the meaning of probity and its operative qualities, and thus this legend is like an ocean replete with such gems called thoughts, and an ear-pleasing legend, as well. [1-3-7, 8]
Comment: The pleasures and gains of the humans are puruSaartha -s, in its axiological meaning. Hindus have four such puruSaartha -s [namely human values,] dharma probity artha prosperity, kaama pleasures, and finally moksha , blessedness. Of these four only the first three, dharma, artha, kaama are usually referred, and they are called tri-varga . The final one moksha is not often quoted. Dhrama is the driving force. chodanaa lakshaNaartho dharmaH - Jaimini. Hence dharma is the prescribed conduct, either by scriptures or by the society, and it does not entail any merit or demerit, but just an obligatory conduct or duty or, say 'categorical imperative' of Kant. And the other two, artha, kaama , are the means of dharma, and all leading to moksha. These two great epics Ramayana and Mahabharata are structured on these puruSaartha -s alone. Thus though Ramayana is abounding with the accounts of richness and glory of all kinds of wealth, which is secondary to human values, its main import is the virtuosity of human living. The ocean, though abounding with other less valuable items like conch shells, mother-of-pearl shells etc., its gems beneath all these peripherals are of high value. Thus this is an ear pleasing by its musical melody and heart pleasing by its meaningful wording. Further, it is pleasant for its import is in accordance with all the scriptures.
स यथा कथितं पुर्वं नारदेन महात्मना |
रघुवंशस्य चरितं चकार भगवान् मुनिः || १-३-९
9. bhagavaan saH muniH = he that godly saint [Valmiki]; mahaatmanaa naaradena = by Divine Soul, Narada; puurvam yathaa kathitam = earlier, as to how, narrated; [in that way only]; raghuvamshasya = one who is born in Raghu's lineage - of Rama; charitam chakaara = legend, made [composed.]
That godly saint Valmiki composed the legend of Rama, the legatee of Raghu, exactly as the divine-soul Narada narrated it earlier. [1-3-9]
जन्म रामस्य सुमहद् वीर्यं सर्वानुकूलताम् |
लोकस्य प्रियतां क्षान्तिं सौम्यतां सत्यशीलताम् || १-३-१०
10. raamasya janma = Rama's, birth [incarnation]; sumahat viiryam = very, great, valour; sarvaanukuulataam = to all gracefulness; lokasya priyataam = universal, cordiality; kshaantim = perseverance; satyashiilataam = truthful conduct; saumyataam = courteousness; [Valmiki described.]
The birth of Rama as an incarnation of Vishnu, his very great valour, his gracefulness to all, his universal cordiality, perseverance, courteousness, and his truthful conduct, Valmiki described them all. [1-3-10]
नानाचित्रकथाश्चान्या विश्वामित्रसमागमे |
जानक्याश्च विवाहं च धनुषश्च विभेदनम् ||१-३-११
11. anyaaH naanaachitrakathaaH ca = other, very many, amusing, stories, also; vishvaamitrasamagame = associated with Viswamitra; jaanakyaaH ca vivaaham ca = also marriage with Janaki and; dhanuSaH ca vibhedanam = great bow's, breaking of; [are narrated.]
Narrated are very many other amusing stories, Rama's breaking the great bow; his associated with sage Vishvamitra... [1-3-11]
रामरामविवादं च गुणान् दाशरथेस्तथा |
तदाभिषेकं रामस्य कैकेय्या दुषृभावताम् ||१-३-१२
12. raamaraamavivaadam ca = dispute of Raama and Parashurama, also; guNaan = merits of; daasharatheH = Dasharatha's son [Rama's]; tadaa abhishhekam raamasya = then likewise, [preparations for ] anointing, of Rama; kaikeyyaa duSTabhaavataam = Kaikeyi's, vicious, intentions.
Dispute of Rama and Parashurama; the merits of Rama, the son of Dasharatha; and the preparations for anointing of Rama as crown prince; Queen Kaikeyi's vicious intentions... [1-3-12]
Comment: Rama is shrii raama one who delights in shrii , where shrii is Goddess Lakshmi. Where as Parashurama delights in his axe parashu axe; and Balarama, the brother of Krishna delights in his own bala might.
विघातं चाभिषेकस्य रामस्य च विवासनम् |
राज्ञः शोकविलापं च परलोकस्य चाश्रयम् || १-३-१३
13. vighaatam ca abhishhekasya = also disruption of royal unction; raaghavasya vivaasanam = Rama's, exile; raaj~naH shokamvilaapam ca = King Dasharatha's grief and bewailing, and; paralokasya cha aashrayam = into taking shelter [demise] also into other world.
Disruption in royal unction of Raghava; his exile to forests; King Dasharatha's grief and bewailing, and thus his departing to other worlds... [1-3-13]
प्रकृतीनां विषादं च प्रकृतीनां विसर्जनम् |
निषादाधिपसंवादं सूतोपावर्तनं तथा || १-३-१४
14. prakR^itiinaam visaadam ca = grieving of subjects also; prakR^itiinaam visarjanam = people, leaving off; niSaadaadhipasamvaadam = conversing with tribal chief; suutopaavartanam tathaa = thus returning of charioteer .
The grief of the subjects; Rama leaving them off; his conversing with tribal chief Guha; returning the charioteer Sumantra to kingdom from forests, leaving the trio at the banks of river Ganga... all these elements are well- described. [1-3-14]
गङ्गायाश्चापि सन्तारं भरद्वाजस्य दर्शनम् |
भरद्वाजाभ्यनुञानाच्चित्रकूटस्य दर्शनम् || १-३-१५
15. ca api samtaaram = also even crossing over River Ganga; bharadvaajasya darshanam = seeing of Sage Bharadwaja; bharadvaajaabhyanuj~naanaat = on Bharadwaja's advise; chitrakuuTasya darshanam = seeing [visiting] of Chitrakuta.
Crossing over River Ganga; looking up Sage Bharadwaja; their look up at Chitrakuta on Sage Bharadwaja's advise... [1-3-15]
वास्तुकर्म निवेशं च भरतागमनं तथा |
प्रसादनं च रामस्य पितुश्च सलिलाकियाम् || १-३-१६
16. vaastukarma nivesham = architectural work [construction of hermitage,] dwelling in; bharataagamanam tathaa = then Bharata's, arrival; prasaadanam ca raamasya = for graciousness, also, of Rama; pituH salilakriyaam = water oblation to father.
Construction of a hermitage and dwelling therein; Bharata's arrival at that place for the graciousness of Rama to take back the kingdom; Rama's denial of it; Rama's offering water oblations to his father on hearing the demise of his father... [1-3-16]
पादुकाग्र्याभिषेकं च नन्द्रिग्रामनिवासनम् |
दण्डकारण्यगमनं विराधस्य वधं तथा || १-३-१७
17. paadukaagryaabhishhekam ca = also high enthroning of sandsls[shoes]; nandigraamanivaasanam = living [of Bharata] in the village Nandigrama; dandakaaraNyagamanam = going to Dandaka forests; viraadhasya vadham tathaa = Viradha's, killing, thus.
Enthroning shoe-sandals of Rama by Bharata; Bharata's living in a village Nandigrama; Rama's going to Dandaka forests; killing the demon named Viradha... [1-3-17]
दर्शनं शरभङ्गस्य सुतीक्ष्णेन समागमम् |
अनसूयासमाख्या चङ्गरागस्य चार्पणम् || १-३-१८
18. darshanam sharabha.ngasya = seeing [visiting,] Sage Sarabhanga; sutiikshNena samaagamam = meeting with Sage Suteekshna; anasuuyaasamaakhyaa ca = also smooth speaking of Anasuuyaa; angaraagasya = of applying body cream; cream; ca = also; arpaNam = giving.
Rama's visit to Sage Sarabhanga and Suteekshna; their visiting hermitic lady Anasuuya, and her smooth speaking with Seetha and also her giving a body cream to Seetha...[by applying which cream Seetha will not wither away in the rough weather of woods. These details are incorporated with great care.] [1-3-18]
दर्शनं चाप्यगस्त्यस्य धनुषो ग्रहणं तथा |
शूपणखयाश्च संवादं विरुपकरणं तथा || १-३-१९
19. darshanam ca api agastasya = seeing, also, even, Sage Agastya,; dhanuSaH grahaNam tathaa = a great bow, taking, likewise; shuurpaNakhyaaH cha samvaadam = also palaveer of ShuurpaNakhaa; viruupakaraNam tathaa = defacing, likewise.
Also even Rama's seeing the Sage Agastya, and likewise taking a great bow from that sage... also the palaver of Surpanakha, the demoness, and defacing her, likewise... [1-3-19]
वधं खरत्रिशिरसोरुत्थानं रावणास्य च |
मारीचस्य वधं चैव वैदेह्या हरणं तथा || १-३-२०
20. vadham kharatrishirasaH = killing of, Khara, Trisirasa [the demons]; utthaanam raavaNasya ca = upsurge, of Ravana, also; maariichasya vadham ca eva = of Maariicha's killing, also, thus; vaidehyaa haraNam tathaa = Vaidehi's, abduction, like that.
The elimination of demons like Khara, Trishirasa and the upsurge of Ravana thereby; elimination of demon Mareecha, and Ravana's abduction of Vaidehi, likewise... [1-3-20]
राघवस्य विलापं च गृध्रराजनिबर्हणम् |
कबन्धदर्शनं चैव पम्पायाश्चापि दर्शनम् ||१-३-२१
21. raaghavasya vilaapam ca = Raghava's, anguish, also; gR^idhraraajanibarhaNam = slaying of mighty eagle; kabandhadarshanam ca eva = Kabandha, the demon is seen, also, thus; pampaayaaH ca api darshanam = Pampa, the lake, also, thus, seeing.
Raghava's anguish at the loss of Seetha; Ravana's slaying the mighty eagle Jatayu; Rama's seeing Kabandha, and also Lake Pampa...[1-3-21]
शबरीदर्शनं चैव फलमूलाशनं तथा |
प्रलापं चैव पम्पायां हनुमद्दर्शनं तथा || १-३-२२
22. shabariidarshanam cha eva = Sabari, the hermitic lady, seeing her, also, thus; phalamuulaashanam tathaa = thus eating fruits and tubers; pralaapam cha eva = bemoaning, also, thus [of Rama]; pampaayam hanumaddarshanam = at Pampa Lake, Hanuma, sighted at.
Rama's seeing Shabari, a hermetic lady and eating fruits and tubers given by her in utmost adoration; Rama's bemoaning for Seetha; his sighting Hanuma at Lake Pampa... [1-3-22]
ऋष्यमूकस्य गमनं सुग्रीवेण समागमम् |
प्रत्ययोत्पादनं सख्यं वालिसुग्रीवविग्रहम् || १-३-२३
23. R^ishyamuukasya gamanam ca = also going to Rishyamuka; sugriiveNa samaagamam = with Sugreeva, meeting; pratyayotpaadanam sakhyam = confidence generating friendship [with Sugreeva]; vaalisugriivavigraham = Vali-Sugreeva, duel of.
Also going to Mt. Rishyamuka, meeting Sugreeva and generating confidence in Sugreeva, befriending him and the duel of Vali and Sugreeva... [1-3-23]
वालिप्रमथनं चैव सुगीवप्रतिपादनम् |
ताराविलापं समयं वर्षरात्रनिवासनम् || १-३-२४
24. vaalipramathanam chaiva = also thus elimination of Vali; sugriivapratipaadanam = Sugreeva is established; taaraavilaapam = grieving of Tara, [wife of Vali] ; samayam varSaraatranivaasanam = consented, rainy, nights [and days,] stopover.
Also thus Vali's elimination and establishing Sugreeva on throne of monkey kingdom, grieving of Tara, the wife of Vali and empress of that kingdom, and as consented Rama's stopover during the days of rain... [1-3-24]
Comment: This raatri usually means night. But it includes day also. When saying triraatra, dasharaatra, in conducting rituals it includes daytime also. On the whole it is total rainy season that is admirably narrated in Kishkindha Kanda.
कोपं राघवसिंहस्य बलानामुपसंग्रहम् |
दिशः प्रस्थापनं चैव पृथिव्याश्च निवेदनं || १-३-२५
25. kopam raaghavasimhasya = wrath of the lion Raghava; balaanaam upasa.ngraham = troops, foregathering; dishaH prasthaapanam ca eva = also thus, sending to quarters, ; pR^ithivyaaH ca nivedanam = also earth's [topography,] description.
The wrath of Raghava, the lion, at the delay caused by Sugreeva, and Sugreeva's foregathering of all troops, and sending them to all quarters, and Sugreeva's description of earth's topography to monkey-troops... [1-3-25]
अङ्गुलीयकदानं च ऋक्षस्य बिलदर्शनम् |
प्रायोपवेशनं चापि सम्पातेश्चापि दर्शनम् || १-३-२६
26. a.nguliiyakadaanam ca = also giving ring of his finger; R^ikshasya biladarshanam = Riksha's cave, seeing; praayopaveshanam ca api = fasting unto death, and, even; sampaateH ca api darshanam = also even seeing Sampaati.
Rama's giving his ring to Hanuma as a token for Seetha's recognition... and the monkeys thus searching see Riskha cave, bear-cave, and their fasting unto death for their quest remained unsuccessful, and their seeing Sampaati, another mighty eagle and the brother of slain Jatayu, who guides the monkeys to the destination where Seetha is held captive. [1-3-26]
पर्वतारोहणं चापि सागरस्यापि लङ्घनम् |
समुद्रवचनाच्चैव मैनाकस्य च दर्शनम् || १-३-२७
27. parvataarohaNam ca api = mountain [Mt. Mahendra,] climbing, also, even; saagarasya ca la.nghanam = also, leaping out of ocean; samudravachanaat ca eva = advise of, Ocean's, also, thus; mainaakasya ca darshanam = also seeing of Mt. Mainaka.
Hanuma's climbing Mt. Mahendra to leap over the ocean, and on the advice of the Ocean, Mt. Mainaka's coming up from under waters to give rest to Hanuma, and Hanuma's seeing that mountain are depicted. [1-3-27]
राक्षसी तर्जनं चैव छायाग्राहस्य |
सिंहिकायाश्च निधनं लङ्कामलयदर्शनम् || १-३-२८
28. raakshasii tarjanam ca eva = demoness', killing, also, thus; Chaayaagraahsya darshanam = seeing Simhika the capturer by shadow; simhikaayaaH ca nidhanam = Simhika's, killing, also; la.nkaamalayadarshanam = Lanka, mountain's, seeing.
Hanuma's killing the demoness Surasa, and his seeing of Simhika, a rapacious creature of gigantic origin, which captures its prey by the shadow, and Hanuma's killing that Simhika, and his seeing the mountain of Lanka, called Mt. Trikuta, on which the state of Lanka is built, Valmiki described them all. [1-3-28]
रात्रौ लङ्काप्रवेशं चैकस्यामि विचिन्ननम् |
आपानभूमिगमनमवरोधस्य || १-३-२९
29. raatraula.nkaapravesham ca = entering Lanka in night also; ekasya api vichintanam = even though thinking over lonely; aapaanabhuumigamanam = going to liquor consuming place; avarodhasya darshanam = of secure place, [the palace chambers,] seeing.
In night Hanuma's entry into Lanka, for being lonely his thinking over the course to search for Seetha, and his going to the liquor consumption place, and also his seeing the palace chambers of Ravana... [1-3-29]
दर्शनं रावणस्यापि पुष्पकस्य च दर्शनम् |
अशोकवनिकायानं सीतायास्चापि दर्शनम् || १-३-३०
30. darshanam raavaNasya api = seeing, Ravana, also; puSpakasya ca darshanam = seeing of Pushpaka [aircraft] also; ashokavanikaayaanam = in Ashoka, gardens; siitaayaaH ca api darshanam = also, even, seeing Seetha.
Hanuma's seeing Ravana, and also his seeing Pushpaka, the divine aircraft, and in Ashoka gardens, his seeing Seetha also... [1-3-30]
अभिज्ञानप्रदानं च सीतायाश्चापि भाषणम् |
राक्षसीतर्जनं चैव त्रिजटास्वप्नदर्शनम् || १-३-३१
31. abhij~nanapradaanam ca = credential, presenting, also; siitaayaaH ca api bhaaSaNam = also even, talking to Seetha; raakshasiitarjanam ca eva = demoness', scaring also, thus; trijaTaasvapnadarshanam = witnessing dream of the demoness Trijata; dream, witnessing.
Presenting his credential, the ring of Rama, to Seetha and his talk with Seeta, and also his witnessing the demonesses scaring Seetha to oblige Ravana, and his witnessing demoness Trijata narrating her bad dream, are all narrated in the epic.] [1-3-31]
मणिप्रदानं सीताया वृक्षभङ्गं तथैव च |
राक्षसीविद्रवंचैव किंकराणाम् निबर्हणम् |१-३-३२
32. maNipradaanam siitaayaaH = jewel, giving, of Seetha; vR^ikshabha.ngam tatha eva ca = thereby thus trees uprooting; raakshasiividravam ca eva = demoness', fleeing, also, thus; kinkaraaNaam nibarhaNam = guards [at the gardens,] killing of.
Seetha's giving her bejeweled hairslide to be shown to Rama, Hanuma's uprooting of the trees of that beautiful Ashoka gardens, thereby the demonesses fleeing in scare, his killing the guards of that garden... [1-3-32]
ग्रहणं वायुसूनोश्च लङ्कादाहाभिगर्जनम् |
प्रतिप्लवनमेवाथ मधूनां हरणं तथा || १-३-३३
33. grahaNam vaayusuunoH ca = capture of son of Vayu [Air god] also; lankaadaahaabhigarjanam = burning of Lankaa and his blaring at demons; pratiplavanam eva = return, flying, also; atha madhuunaam haraNam tathaa = then, honey, appropriation of, thus.
The capture of Hanuma, the son of Air-god, by the magical missile of Indrajit, son of Ravana, and also Hanuma's burning down Lanka, and his blaring at the demons, also his return flight from Lanka... and on his way back Hanuma's seeing a honey garden, and the appropriation of honey... [1-3-33]
राघवाश्वासनं चैव मणिनिर्थतनं तथा |
सङ्गमज्च समुद्रेण नलसेतोश्च बन्धनम् || १-३-३४
34. raaghavaashvaasanam ca eva = Rama, solaced, also, thus; maNiniryaatanam tathaa = jewel, presenting, thus; sangamam samudreNa ca = meeting, with Ocean, also; nalasethoH ca bandhanam = also building bridge by Nala.
Hanuma's action in presenting the jewel sent by Seetha solaces Raghava, and thus the meeting of Rama with the Ocean, and Nala's building the bridge on ocean... [1-3-34]
प्रतारं च समुद्रस्य रात्रौ लङ्कावरोधनम् |
विभीषणेन संसर्गं वधोपायनिवेदनम् || १-३-३५
35. prataaram ca samudrasya = also crossing over ocean; raatrau la.nkaavarodhanam = seizure of Lanka in night; sansargam vibhiiSaNena vadhaupaayanivedanam = meeting with Vibheeshana, telling killing scheme.
Crossing over the ocean by the boulder bridge built by Nala, and seizure of Lanka in night, and Vibheeshana, the younger brother of Ravana, whom Ravana banished, comes to meet Rama, and his telling the scheme to kill Ravana to Rama... [1-3-35]
कुम्भकर्णस्य निधनं मेघनादनिबर्हणम्|
रावणस्य विनाशं च सीतावाप्तिभरेः पुरे || १-३-३६
36. kumbhakarNasya nidhanam = Kumbhakarna, destruction of; meghanaada nibarhaNam = Meghanada, elimination of; raavaNasya vinasham ca = Ravana's, annihilation, also; siitaavaaptim areH pure = restitution of Seetha in enemy's, city.
वीभीषणाभिषेकं च पुष्पकस्य च दर्शनम् |
अयोध्यायाश्च गमनं भरद्वाजसमागमम् || १-३-३७
37. vibhiiSaNaabhishhekam cha = Vibheeshana's, crowning; puSpakasya ca darshanam = seeing Pushpaka aircraft; ayodhyaayaaH ca gamanam = also going to Ayodhya; bharadvaajasamaagamam = meeting with Sage Bharadvaaja.
Crowning of Vibheeshana as the king of Lanka, after the demise of Ravana, and also Rama's seeing Pushpaka, the divine aircraft, and returning to Ayodhya in that aircraft... and Rama's meeting Sage Bharadvaja on his way back... [1-3-37]
प्रेषणं वायुपुत्रस्य भरतेन समागमम् |
रामाभिषेकाभ्युदयं सर्वसैन्यविसर्जनम् |
स्वराष्ट्ररज्जनं चैव वैदेह्याश्च विसर्जनम् || १-३-३८
38. preSaNam vaayuputrasya = sending of, Air-god's son, [Hanuma]; bharatena samaagamam = meeting with Bharata; raamaabhishhekaabhyudayam = Rama's coronation festival; sarvasainyavisarjanam = all military disbandment; svaraaSTrara~njanam ca eva = to the delight of own kingdom ; vaidehyaaH ca visarjanam = desolation of Seetha too.
Sending Hanuma to meet Bharata, for he avowed to self-immolate if Rama were not to come in time; the coronation festival of Rama; disbandment of all military troops of monkeys; Rama's ruling his kingdom to the delight of his subjects, and the desolation of Vaidehi too... are described by Valmiki. [1-3-38]
अनागतज्च यत्किज्चिद् रामास्य वसुधातले |
तच्चकारोत्तरे काव्ये वाल्मीकिर्भगवानृषिः || १-३-३९
39. bhagavaan vaalmikiH R^iSiH = godly, Valmiki, the sage; raamasya yat kimchit = whatever minutely of Rama; vasudhaatale = on earth's surface; anaagatam ca = futuristic, also; tat = that; uttare = in later [parts of, coming chapters]; kaavye = of epic; chakaara = composed.
The godly sage Valmiki composed the futuristic legend of Rama while Rama is on the surface of earth, and whatever that is there, that is composed in all its minuteness, in the coming chapters of this epic. [1-3-39]
Comment: In this verse, some take the word uttare as Uttara Ramayana, the events occurring after his crowning, Seetha's departure to forest, birth of Lava and Kusha, the sons of Rama and a battle between father and sons etc., are ascribed to Valmiki. But to some commentators, as per the format of this chapter, which surveys what Valmiki has scheduled to write, it is unacceptable since the word uttare occurs for only one occasion, hence cannot mean next canto. Thus, they say, Uttara Ramayana cannot be ascribed to Valmiki. Hence the word uttare here is taken to mean henceforth, hereinafter of the epic.
...
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्दे तृतीयः सर्गः
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