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    siva.sh/ramayana/ayodhya-kanda/91/27
    स शब्दो द्यां च भूमिं च प्राणिनां श्रवणानि च | विवेशोच्चरितः श्लक्ष्णः समो लयसमन्वितः || २-९१-२७sa zabdo dyAM ca bhUmiM ca prANinAM zravaNAni ca | vivezoccaritaH zlakSNaH samo layasamanvitaH || 2-91-27That soft, melodious, rhythmic and wellmodulated sound entered the heaven and earth as well as the ears of all living beings. [2-91-27]
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    siva.sh/ramayana/ayodhya-kanda/91/26
    प्रववुश्चोत्तमा वाता ननृतुश्चाप्सरोगणाः | जगुश्च देवगन्धर्वा वीणाः प्रमुमुचुः स्वरान् || २-९१-२६pravavuzcottamA vAtA nanRtuzcApsarogaNAH | jaguzca devagandharvA vINAH pramumucuH svarAn || 2-91-26Gentle breeze began to blow. Troops of apsaras danced. Gandharvas and gods sang and the lyres rang. [2-91-26]
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    siva.sh/ramayana/ayodhya-kanda/91/25
    ततोऽभ्यवर्षन्त घना दिव्याः कुसुमवृष्टयः | दिव्यदुन्दुभिघोषश्च दिक्षु सर्वासु शुश्रुवे || २-९१-२५tato'bhyavarSanta ghanA divyAH kusumavRSTayaH | divyadundubhighoSazca dikSu sarvAsu zuzruve || 2-91-25Then divine clouds rolled in and showered celestial flowers. The sounds of heavenly gongs could be heard in every direction. [2-91-25]
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    siva.sh/ramayana/ayodhya-kanda/91/21
    विचित्राणि च माल्यानि पादपप्रच्युतानि च | सुरादीनि च पेयानि मांसानि विविधानि च || २-९१-२१vicitrANi ca mAlyAni pAdapapracyutAni ca | surAdIni ca peyAni mAMsAni vividhAni ca || 2-91-21Let he furnish me with many coloured garlands of fresh flowers from trees, wines and other drinks and meat of different kinds.' [2-91-21]
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    siva.sh/ramayana/ayodhya-kanda/91/17
    घृताचीमथ विश्वाचीं मिश्रकेशीमलंबुसाम् | नागदन्तां च हेमां च हिमामद्रिकृतस्थलाम् || २-९१-१७ghRtAcImatha vizvAcIM mizrakezImalaMbusAm | nAgadantAM ca hemAM ca himAmadrikRtasthalAm || 2-91-17I summon also Grutachi, Visvachi, Misrakesi, Alambusa, Nagadantha, Hema and Hima whose abode is on the mountain. [2-91-17]
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    siva.sh/ramayana/ayodhya-kanda/91/12
    आह्वये विश्वकर्माणमहं त्वष्टारमेव च | आतिथ्यं कर्तुमिच्छामि तत्र मे संविधीयताम् || २-९१-१२Ahvaye vizvakarmANamahaM tvaSTArameva ca | AtithyaM kartumicchAmi tatra me saMvidhIyatAm || 2-91-12( He said ) I intend to provide hospitality for which I am invoking Visvakarma Tvastaa devata who builds houses. Let adequate arrangements be made. [2-91-12]
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    siva.sh/caraka-samhita/sutra-sthana/11/6
    अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च- ‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् | स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति | अतः संशयः- किं नु खल्वस्ति पुनर्भवो न वेति ||६||atha tRtIyAM paralokaiSaNAmApadyeta| saMzayazcAtra, kathaM? bhaviSyAma itazcyutA na veti; kutaH punaH saMzaya iti, ucyate- santi hyeke pratyakSaparAH parokSatvAt punarbhavasyanAstikyamAzritAH, santi cAgamapratyayAdeva punarbhavamicchanti; zrutibhedAcca- ‘mAtaraM pitaraM caike manyante janmakAraNam | svabhAvaM paranirmANaM yadRcchAM cApare janAH’ || iti | ataH saMzayaH- kiM nu khalvasti punarbhavo na veti ||6||[Desire of other world after death] The third desire is the aspiration for a virtuous life in the other world (life after death. There is some skepticism regarding this desire). What happens after death? Does rebirth occur? Why are there doubts regarding reincarnation? Lord Atreya says that there are people who believe in perceptible things and do not believe in imperceptible things. Acharyas (teachers) who have faith in the shastras believe in the theory of reincarnation even when they have not perceived or experienced it. But there is skepticism because of differences in opinion. Among the “believing” acharyas, some attribute the role of ‘parents or ancestors’, some on swabhava(personality or nature of the individual), some on the role of the paranirman (impersonal soul), while some on yadruchha ( free will or external powers responsible for sudden occurrences of events in the universe) in the process of reincarnation. Because of so many opinions and schools of thought, there is skepticism with regards to the theory of reincarnation, whether it exists or not.
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    siva.sh/ramayana/ayodhya-kanda/91/7
    राज्ञा च भगवन्नित्यं राजपुत्रेण वा सदा | यत्नतः परिहर्तव्या विषयेषु तपस्विनः || २-९१-७rAjJA ca bhagavannityaM rAjaputreNa vA sadA | yatnataH parihartavyA viSayeSu tapasvinaH || 2-91-7Oh ! venerable one a king or a prince ought to intentionally avoid those places occupied by ascetics. [2-91-7]
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    siva.sh/ramayana/ayodhya-kanda/91/2
    अब्रवीद्भरतस्त्वेनं नन्विदं भवता कृतम् | पाद्यमर्घ्यं तथाऽतिथ्यं वने यदुपपद्यते || २-९१-२abravIdbharatastvenaM nanvidaM bhavatA kRtam | pAdyamarghyaM tathA'tithyaM vane yadupapadyate || 2-91-2Bharata said to Bharadwaja, 'You have already extended the hospitality in offering water for washing the feet with and of arghya befitting a guest as available in the forest.' [2-91-2]
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    siva.sh/ramayana/ayodhya-kanda/90/22
    जाने च रामं धर्मज्ञं ससीतं सहलक्ष्मणम् | असौ वसति ते भ्राता चित्रकूटे महागिरौ || २-९०-२२jAne ca rAmaM dharmajJaM sasItaM sahalakSmaNam | asau vasati te bhrAtA citrakUTe mahAgirau || 2-90-22I know your brother who is conversant with righteousness is living on Chitrakuta mountain with Sita and Lakshmana. [2-90-22]