In the first four sargas, the prelude is presented. According to the doctrine of the poeticians an epic should commence either with a benediction, or a salutation or the mention of an important subject. The poet mentions sarvapurvam etc. commencing with apurvam, that which had no precedent, i.e. the first, apurvam is an adverb here.
Result of listening to the Ramayana 1.5.3-4
The Ramayana expounds dharma, artha and kama. This is the first objective. The chief objective is, of course, moksa or liberation. The word sarva may be used even when some parts do not have the same purpose, so the word nikhila which means ‘entire’ is also used here. The suffix tavya in the word srotavya enjoins the hearing of the Ramayana. So, if one does not hear it, it may result in undesirable consequences. Since this has been declared as the giver of dharma, artha and kama, it is an instrument of the values of life. The purport is that one should read this work with great interest leaving all other works. Anasuyaya here suggests that absence of jealousy is the only qualification to hear the Ramayana.
Description of Ayodhya 1.5.11-23
The city had a fort resembling a belt and was unassailable due to the deep moat which surrounded it. Samanta etc. Balikarmabhih is an adjective of Samantarajasanghaih. The mansions were adorned with gems. The city resembled Citram meaning Astapadakaram, that which resembled a dice board or that which was golden. It was shining with houses resembling airplanes which had no breaks. It was a city, which had water as sweet as sugarcane juice. The city was full of great warriors but they would not shoot a helpless person or one who has no father or son or the only member of a family. The archers of Ayodhya were able to shoot the target from the sound (without seeing). The brahmins of Ayodhya maintained sacred fires for worship and rituals.
Presentation of the epic 1.5.1
In the first four sargas, the prelude is presented. According to the doctrine of the poeticians an epic should commence either with a benediction, or a salutation or the mention of an important subject. The poet mentions sarvapurvam etc. commencing with apurvam, that which had no precedent, i.e. the first, apurvam is an adverb here.
Result of listening to the Ramayana 1.5.3-4
The Ramayana expounds dharma, artha and kama. This is the first objective. The chief objective is, of course, moksa or liberation. The word sarva may be used even when some parts do not have the same purpose, so the word nikhila which means ‘entire’ is also used here. The suffix tavya in the word srotavya enjoins the hearing of the Ramayana. So, if one does not hear it, it may result in undesirable consequences. Since this has been declared as the giver of dharma, artha and kama, it is an instrument of the values of life. The purport is that one should read this work with great interest leaving all other works. Anasuyaya here suggests that absence of jealousy is the only qualification to hear the Ramayana.
Description of Ayodhya 1.5.11-23
The city had a fort resembling a belt and was unassailable due to the deep moat which surrounded it. Samanta etc. Balikarmabhih is an adjective of Samantarajasanghaih. The mansions were adorned with gems. The city resembled Citram meaning Astapadakaram, that which resembled a dice board or that which was golden. It was shining with houses resembling airplanes which had no breaks. It was a city, which had water as sweet as sugarcane juice. The city was full of great warriors but they would not shoot a helpless person or one who has no father or son or the only member of a family. The archers of Ayodhya were able to shoot the target from the sound (without seeing). The brahmins of Ayodhya maintained sacred fires for worship and rituals.