न चाहुतमभूत्तत्र स्खलितं वापि किञ्चन । दृश्यते ब्रह्मवत्सर्वं क्षेमयुक्तं हि चक्रिरे।।1.14.8।।
Meaning
No offering there went unoffered, nor was any slip made — everything was carried out safely and exactly according to the sacred formulas.
Word-by-word (pada-artha)
| Word | Devanagari | Meaning | Grammatical role |
|---|---|---|---|
| na ca ahutam abhūt tatra | न च अहुतम् अभूत् तत्र | nothing there was unoffered | Verb (imperfect, negated) |
| skhalitam vā api kiñcana | स्खलितम् वा अपि किञ्चन | nor was there any slip whatsoever | Nominative singular |
| dṣśyate brahma-vat sarvam | द्ष्श्यते ब्रह्म-वत् सर्वम् | everything appeared as if [performed by] Brahma himself | Verb (present, passive) |
| kṣema-yuktam hi cakrire | क्षेम-युक्तम् हि चक्रिरे | for they performed it joined with well-being | Verb (perfect, middle) |
Scholar commentary
valmikiramayan.net Prose Commentary
Desiraju Hanumanta Rao's prose rendering with embedded explanatory notes
The source directly engages a scholarly dating argument here: some scholars point to the word shramaNa (used of the wandering ascetics fed at this ritual) as evidence the Ramayana was composed in the post-Buddhist period, since shramana became strongly associated with wandering Buddhist monks. The source pushes back, noting shramaNa in Sanskrit simply means 'pilgrim' and has independent Vedic grounding (citing Aitareya Brahmana VII.33.3, 'Indra is the friend of the traveller'), and distinguishes the Hindu shramana (a sannyasi wandering for personal salvation) from the Buddhist shramana (a monk wandering in search of converts).
1 of 16 traditions have commentary on this shloka. Traditions without a verse-specific commentary here are omitted rather than filled in.
Reference: 1.14.10 · Bāla Kāṇḍa