8. Kiṣkindhā Kāṇḍa — The Book of Kiṣkindhā (sargas 33–67)

Sarga 33 (part 2 of 2)

4.33.53

जानामि कोपम् हरि वीर बन्धोः
जानामि कार्यस्य च काल संगम् |
जानामि कार्यम् त्वयि यत् कृतम् नः
तत् च अपि
जानामि यत् अत्र कार्यम् ॥

"I am aware of the fury of Rama, the friend of champion of the monkeys, namely Sugreeva, I am also aware of the time lapse in the task, I am even aware of the folly we have committed, and what need be done in this matter, I am well aware.

hari viira bandhoH = oh, monkey, champion's [Sugreeva's], friend of [of Rama]; kopam jaanaami = anger, [Rama's anger,] I am aware of; kaaryasya kaala sangam ca jaanaami = of task, time, association [lapse,] also, I am aware; tvayi = in your respect; naH = to us - by us; yat kR^itam = what, is done - which fault is done by us; kaaryam = that work - delay; jaanaami = I am aware of; atra yat kaaryam = in this matter, which [is to be done; tat ca api = jaanaami = that, also, even, I am aware of.

4.33.54

तत् च अपि जानामि यथा अविषह्यम्
बलम् नरश्रेष्ठ शरीरजस्य |
जानामि यस्मिन् च जने अवबद्धम्
कामेन सुग्रीवम्
अस्तकम् अद्य ॥

"As to how the intensity of bodily pleasure-seeking will be highly intolerable, I am aware even of that, and I am equally aware of those female vanara-s with whom Sugreeva is now incessantly bound up with lust.

nara shreSTha = oh, best one among men; shariira jasya = body, generated - bodily pleasures / or, of Love-god; balam = intensity of; yathaa = as to how; a vi Sahyam = not, verily, tolerable - highly intolerable; tat ca api = that, also, even; jaanaami = I am aware; yasmin = in which; jane = people - female vanara-s; sugriivam astakam = Sugreeva, incessantly; adya kaamena = now, with lust; avabaddham = bound up in; jaanaami = I am aware.

The females with whom Sugreeva is bound up are his wives, and there may be a self-forgetting involvement but there is no illegitimacy in it.

4.33.55

न काम तंत्रे तव बुद्धिः अस्ति
त्वम् वै यथा मन्यु वशम् प्रपन्नः |
न देश कालौ हि न च अर्थ धर्मौ
अवेक्षते
काम रतिः मनुष्यः ॥

"Gauging by your mindset which is presently bridled by fury, you appear to be disinclined towards spells of sensualities, thus these aspects are past your comprehension. All right! If a man were to be voluptuary he will be inadvertent of place and time, isn't it! Then, how about ethicalities, or rights and wrongs?

tvam yathaa manyu vasham prapannaH = you, as to how, fury's, control, gone into; gauging by it; tava buddhiH kaama tantre na asti = your, mind, in sensual, spells, is not, there - you are disinclined to bodily pleasures, hence you do not understand; kaama ratiH manuSyaH = those in sensualities, delighted in, man - humans; desha kaalau = place, time; na avekshate hi = will not, observe, isn't it; artha dharmau ca = [ethical] means, [holy] merits, also - he does not care.

4.33.56

तम् काम वृत्तम् मम सन्निकृष्टम्
काम अभियोगात् च विमुक्त लज्जम् |
क्षमस्व तावत् पर वीर हन्तः
तव भ्रातर्म
वानर वंश नाथम् ॥

"He who shunned decency because of the vehemence of randiness, oh, the eradicator of braving enemies, and he who is delighting in lust is consorted with me, ergo condone your brother-like Sugreeva, the protector of Vaanara dynasty.

para viira hantaH = oh, enemy, braving, eradicator of; kaama vR^ittam = in lust, one who is delighting; mama sannikR^iSTam = in my, available in my presence - consorted with me; kaama abhiyogaat ca = in lusty, vehemence, also; vimukta lajjam = one who shunned, decency; such a; tava bhraataram = your, brother - brother-like; vaanara vamsha naatham = Vanara, dynasty, protector of; taavat kshamasva = ergo, you condone.

4.33.57

महर्षयो धर्म तपोभिरामाः
कामा अनुकामाः प्रति बद्ध मोहाः |
अयम् प्रकृत्या चपलः कपिः तु
कथम् न सज्जेत सुखेषु
राजा ॥

"Esteemed sages who take delight in their holy merit and pious asceticism, they themselves will be closely following the course of their desire fulfilment when entangled in lust, then how about this one, namely Sugreeva, being an impulsive monkey, besides being a king, how he cannot wallow in enjoyments.

tapaH dharma abhiraamaaH = pious asceticism, in holy merit, delight in; maharSayaH = esteemed sages; they are; kaamaa anukaamaaH = desire [fulfilment,] in tow followers; pratibaddha mohaaH = entangled, in lust; kapiH tu = monkey, on his part; prakR^ityaa capalaH = [Sugreeva] by nature, impulsive; such as he is; ayam raajaa = this one - Sugreeva, [besides being a] king; sukheSu katham na sajjeta = enjoyments, how, not, wallows in.

There are numerous examples for this saying of Tara that great saints and sage are disturbed in the ascetic practises by womanly charms. For this Dharmaakuutam says: anena atyanta strii kaamuko dharma vibhrShTo bhavati it suucitam - anena maharShibhiH api apariharyaH kaamaH praakR^itaiH katham pari hartum shakya iti uktam - tathaa ca praaciinaaH - vishvaamitra paraashara prabhR^itayo vaata ambu parNa ashanaaH te api strii mukha pankajam sulalitam dR^iShTvaiva moham gataaH | dk 'when the great sages like Vishvamitra and Paraashara, who thrive on air, water and leaves, when sensed the delicate scent of the face of a female, they are lured by those females...' an ancient saying.

4.33.58

इति एवम् उक्त्वा वचनम् महार्थम्
सा वानरी लक्ष्मणम् अप्रमेयम् |
पुनः स खेदम् मद विह्वलाक्षी
भर्तुर् हितम्
वाक्यम् इदम् बभाषे ॥

She that vanara female Tara whose eyes are fluttery under the influence having said this way, she again picked up where she left off and sentimentally spoke this sentence to Lakshmana whose brunt is inestimable, in the interest of her husband's wellbeing.

mada vihvala akshii = by inebriety, fluttery, eyed one; saa vaanarii = she, that vanara female - Tara; aprameyam lakshmaNam = with inestimable, Lakshmana; iti evam uktvaa = this, way, on saying; mahaa artham vacanam = of great import, sentence; punaH = again; sa khedam = with, anguish - sentimentally [sa khelam = with, vivaciousness - vivaciously]; bhartuH hitam = for husband's, in wellbeing of; idam vaakyam babhaaSe = this, sentence, spoke.

4.33.59

उद्योगः तु चिर आज्ञप्तः सुग्रीवेण नरोत्तम |
कांस्य अपि विधेयेन तव अर्थ प्रति साधने ॥

"On the part of his endeavour in your task, oh, best one among men, he has ordered long before for its operation aiming to achieve your objective, despite of the fact that he is servile to overindulgence.

nara uttama = oh, among people, best one; kaamsya vidheyena api = of pleasures, in servility, even though; sugriiveNa = by Sugreeva; tava artha prati saadhane = your, objective, towards, achieving; udyogaH tu = endeavour, on its part; cira aaj~naptaH = long ago, ordered.

4.33.60

आगता हि महा वीर्या हरयः काम रूपिणः |
कोटि शत सहस्राणि नाना नग निवासिनः ॥

"By all means, marvellously intrepid Vanara-s that are the residents of various mountains and that can change gusie just by their wish have come in hundreds, in thousands, in millions.

mahaa viiryaa = marvellously, intrepid; kaama ruupiNaH = by wish, guise-changers; naanaa naga nivaasinaH = on various, on mountains, residents of; koTi shata sahasraaNi = in millions, hundreds, thousands; harayaH aagataa hi = monkeys, have come, by all means.

4.33.61

तत् आगच्छ महाबाहो चारित्रम् रक्षितम् त्वया |
अच्छलम् मित्र भावेन सताम् दरा अवलोकनम् ॥

"Hence oh, dextrous one, get inside the palace-chambers for you have been standing here at the door coyly unwilling to behold womenfolk inside, and enough is this upholding of tradition by you. Oh, come on, peering at the wives of friends with a friendly intent is not at all impolite for good-willers." Thus Tara affectionately invited Lakshmana inside the palace-chambers.

mahaa baahuH = oh, dextrous one; tat = hence; aagacCha = oh, come on; tvayaa caaritram rakshitam = by you, tradition, is upheld; sataam = for good-willers; mitra bhaavena = with friendly, intent; daraa avalokanam = [friend's] wives, peering at; a cChalam not, deceitful - not, impolite.

4.33.62

ताराया च अभ्यनुज्ञात त्वरया चा अपि चोदितः |
प्रविवेश महाबाहुः अभ्यंतरम् अरिन्दमः ॥

Welcomed by Tara and hastened by haste of his duty, that dextrous enemy-destroyer Lakshmana entered the select-chambers.

mahaabaahuH = dextrous one; arindamaH = enemy-destroyer; Lakshmana; taaraayaa ca api = by Tara, also, even; abhyanuj~naata = welcomed; tvarayaa ca coditaH = by haste, also, even, hastened; pravivesha abhyantaram [mandiram, or, abhi antaram] entered, select-chambers [interiors,].

4.33.63

ततः सुग्रीवम् आसीनम् कांचने परम आसने |
महाअर्ह आस्तरणोपेते ददर्श आदित्य संनिभम् ॥दिव्य आभरण चित्रांगम्
दिव्य रूपम् यशस्विनम् |
दिव्य माल्यांबर धरम् महेन्द्रम् इव दुर्जयम् ॥दिव्य आभरण माल्याभिः प्रमदाभिः
समावृतम् |
संरब्धतर रक्ताक्षो बभूव अंतक संनिभः ॥

Lakshmana has then seen him who is seated like the Sun in firmament on a choicest golden seat which is elaborated with worthiest upholstery, whose body is remarkable besides being spruced up with excellent ornaments, who is wearing exquisite garlands and robes, who is glorious with a marvellous appearance and even appeared as an unconquerable as with Indra, and who is presently enwreathed with vanara-females who are also bedecked with precious ornamentation and garlands, and on seeing him Lakshmana with franticly bloodshot eyes appeared as the Terminator.

63, 64, 65. tataH = then; mahaa arha aastaraNa upete = great, worth, upholstery, having; kaancane parama aasane = golden, on high, seat; aasiinam = he who is sitting; aaditya sannibham = Sun, similar in shine; divya aabharaNa citra angam = with excellent, ornaments, remarkable, bodied; divya ruupam = marvellous, in appearance; yashasvinam = at glorious one; divya maalya ambara dharam = exquisite, garlands, robes, wearing; mahendram iva = Mahendra, as with; dur jayam = not, conquerable one; divya aabharaNa maalyaabhiH = that are with precious, ornamentation, garlands; pramadaabhiH sam aavR^itam = womenfolk, well, [Sugreeva is] enwreathed; at such a; sugriivam = at Sugreeva; dadarsha = has seen; and Lakshmana became; samrabdhatara rakta akshaH = with very frantic, bloodshot, eyed; antaka sannibhaH babhuuva = Terminator, similar to, he became.

4.33.66

रुमाम् तु वीरः परिरभ्य गाढम्
वर आसनस्थो वर हेम वर्णः |
ददर्श सौमित्रिम् अदीन सत्त्वम्
विशाल नेत्रः स
विशाल नेत्रम् ॥

Sugreeva whose complexion is like that of rich gold is seated on an exquisite seat tightly hugging his wife Ruma, and that brave one has seen Lakshmana whose quintessence is never-flinching, thus, that suspiciously wide-eyed Sugreeva made sheep eyes at the furiously broad-eyed Lakshmana.

rumaam gaaDham parirabhya = Ruma [his wife,] tightly, on hugging; vara aasana sthaH = who on an exquisite, seat, seated; vara hema varNaH = who with - rich, golden, in complexion; vishaala netraH = who is a wide, eyed one, [Sugreeva, in suspicion]; viiraH = brave one; saH = he, that Sugreeva; a diina sattvam = one who is - un, flinching, in quintessence; vishaala netram = broad, eyed one [in fury]; at such; saumitrim = at Saumitri; dadarsha = saw.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे त्रयः त्रिंशः सर्गः

Sarga 34

4.34.1

तम् अप्रतिहतम् क्रुद्धम् प्रविष्टम् पुरुषर्षभम् |
सुग्रीवो लक्ष्मणम् दृष्ट्वा बभूव व्यथित इन्द्रियः ॥

On seeing the illustrious Lakshmana who entered unimpededly and infuriately, Sugreeva became one with agitated senses.

sugriivaH = Sugreeva; a prati hatam = unimpededly; praviSTam = he who entered; kruddham = infuriated one; puruSar Sabham = illustrious one; tam lakSmaNam dR^iSTvaa = him, Lakshmana, on seeing; vyathita indriyaH = with agitated, senses; babhuuva = became.

4.34.2

क्रुद्धम् निःश्वसमानम् तम् प्रदीप्तम् इव तेजसा |
भ्रातुर् व्यसन संतप्तम् दृष्ट्वा दशरथ आत्मजम् ॥उत्पपात हरिश्रेष्ठो हित्वा सौवर्णम् आसनम् |
महान् महेन्द्रस्य यथा स्वलंकृत इव ध्वजः ॥

On seeing Lakshmana, the son of Dasharatha, who is exasperated and exhaling heavily, and who searing in the anguish of his brother is flaring up like a firestorm, Sugreeva hopped up from his golden seat and tottered like the highly decorated flagstaff of Indra, which will be wobbly before it is thrown to ground after the ritual.

kruddham niHshvasamaanam = one who is - exasperated, exhaling [heavily]; tejasaa pra diiptam iva = by flare, verily, fiery [firestorm,] as with; bhraatuH vyasana santaptam = in brother's [Rama's,] anguish, searing with; tam dasharatha aatmajam = at him, Dasharatha's, son; dR^iSTvaa = having seen; harishreSThaH = monkey, the best - Sugreeva; sauvarNam aasanam hitvaa = golden, seat, discarding; mahendrasya = Mahendra's; svalankR^ita mahaan dhvajaH iva = highly decorated, lofty, flagstaff, like; ut papaata = hopped up, got down - tottered.

4.34.4

उत्पतंतम् अनूत्पेतू रुमा प्रभृतयः स्त्रियः |
सुग्रीवम् गगने पूर्णम् चंद्रम् तारा गणा इव ॥

While Sugreeva is jumping up stumblingly, stumbled with him are Ruma and the other females in tow, who are so far clinging to him, like the clusters of stars that spring up on the emergence of full moon in sky.

rumaa prabhR^itayaH striyaH = Ruma, et al, females; ut patantam = up, falling - jumping up; sugriivam = with Sugreeva; gagane puurNam candram = = in sky, with full, moon; taaraa gaNaa iva = stars, cluster, as with; anu utpetuu = following, jumped up.

4.34.5

संरक्त नयनः श्रीमान् संचचार कृतांजलिः |
बभूव अवस्थितः तत्र कल्प वृक्षो महान् इव ॥

That fortunate Sugreeva whose eyes are bloodshot with drinking flurried towards Lakshmana adjoining palms in supplication, and became standstill at his nearby, like a lofty kalpa vriksha wish-fulfilling tree.

sam rakta nayanaH shriimaan = bloodshot, eyed, fortunate [Sugreeva]; kR^ita anjaliH = making, palms-adjoined; samcacaara [sam ca caara] = verily, flurried towards [Lakshmana]; mahaan kalpa vR^ikSaH iva = lofty, wish-fulfilling, tree, as with; tatra avasthitaH babhuuva = there, remained standing, he became.

This kalpa vR^iksha is a mythological tree that fulfils any expectation of its devotee and it fetches from pin to elephant, if sought in earnest. There is another of this kind called kaama dhenu 'wish-fulfilling cow' which does the same function for which many mythological wars were waged. This attribute, all-endower, is sometimes given to Lakshmana in this verse, but here Sugreeva is the giver and Lakshmana is the taker, so this belongs to Sugreeva now.

4.34.6

रुमा द्वितीयम् सुग्रीवम् नारी मध्य गतम् स्थितम् |
अब्रवीत् लक्ष्मणः क्रुद्धः स तारम् शशिनम् यथा ॥

Infuriate Lakshmana spoke to Sugreeva who like the star clustered moon is standing with his wife Ruma at his side amid other vanara females.

sa taaram = with, stars; shashinam yathaa = moon, as with; rumaa dvitiiyam = Ruma, as second one - at side; naarii madhya gatam = females, amid, one who is; sthitam = staying; sugriivam = to Sugreeva; kruddhaH lakSmaNaH abraviit = infuriated, Lakshmana, spoke.

4.34.7

सत्त्व अभिजन संपन्नः स अनुक्रोशो जितेन्द्रियः |
कृतज्ञः सत्य वादी च राजा लोके महीयते ॥

"One who is dynamic, abounding with best troopers, sympathetic, senses conquered, a faithful one and an advocate of truth, he alone thrives as a king in the world.

sattva = having force dynamic; abhi jana sampannaH = having close, people [best troopers, or best lineage,] abounding with; sa anukroshaH = with, sympathy; jita indriyaH = with conquered, senses; kR^ita j~naH = faithful one; satya vaadii ca = truth, advocate of, also; such a; raajaa = king; loke mahiiyate = in world, thrives.

4.34.8

यस्तु राजा स्थितो अधर्मे मित्राणाम् उपकारिणाम् |
मिथ्या प्रतिज्ञाम् कुरुते को नृशंस तरः ततः ॥

"He who is enthroned as a king but anchored himself to dishonesty and makes fake assurances to helpful friends, who can be more ruthless than him?

yaH raajaa tu = which, king, but; a dharme sthitaH = in dishonesty, abiding; [yaH sthitaH raajaa tu a dharme sthitaH = he who, is enthroned, as king, but, anchored himself, to dishonesty]; upakaariNaam mitraaNaam = to helpful, friends; mithyaa pratij~naam kurute = fake, assurance, makes; tataH = than him; nR^ishamsa taraH = ruthless, higher in degree - more than; kaH = who is there.

4.34.9

शतम् अश्व अनृते हन्ति सहस्रम् तु गव अनृते |
आत्मानम् स्व जनम् हन्ति पुरुषः पुरुष अनृते ॥

"A person gets attached to the sin of killing of a hundred of his manes, deified souls of his own ancestors, if he promises to gift one horse but fails to do so, and in promising to gift one cow but failing in it he gets the sin of killing a thousand manes, and if he promises to a person to do the needful help and fails in rendering that help, then he gets the sin of suicide along with the sin of killing his own kith and kin.

puruSaH = a person; ashva a nR^ite = horse, un, truth - becomes untruthful in respect of a horse, and its donation; shatam hanti = hundred, killing; gava anR^ite = cows, in belying; sahasram = a thousand - in the case of belied hope of donating a cow he is killing a thousand; puruSa anR^ite = a man, in belying - in the case of belying to a man to help; aatmaanam sva janam hanti = himself, own, people [kith and kin,] he kills.

The above verse will be generally translated as 'A person gets attached to the sin of killing of a hundred horses if he promises to gift one horse but fails to do so, and in promising to gift one cow but failing in it he gets the sin of killing a thousand cows, and if he belies to a person to do the needful help, he then gets the sin of killing himself along with his own kith and kin...' But, it is not the sin of killing hundred horses or thousand cows, but it the sin of killing those many numbers of killer's manes, the deified souls of one's own dead ancestors. This is as per Manu dharma and it is detailed in Dharmaakuutam as:

atra ashva viShaye anR^itam vaktaa sva puurva puruShaaNaam shatam hanti - svargaat pracyavya narakam tiryak yonim vaa praapayati - gava anR^ite sahasram sva puurva puruShaam tathaa karoti - puruSha viShaye anR^ite sa baandhavaH svayam eva narakam tiryak yoni vaa praapnoti iti uktam - - maanave -

yaavato baandhavaan asmin hanti saakShe anR^itam vadan - - panca pashva anR^itam hanti dasha hanti gava anR^ite - - dk& and he goes on quoting Prahlaada and Dudhanva discussion in Maha Bharata, Udyoga parva. Killing the already dead souls is lesser sin than the killing of living beings and committing suicide.

4.34.10

पूर्वम् कृतार्थो मित्राणाम् न तत् प्रति करोति यः |
कृतघ्नः सर्व भूतानाम् स वध्यः प्लवगेश्वर ॥

"He who gets his means fulfilled earlier through his friends but does not requite them, oh, king of monkeys, such a treacherous one is eliminable for all beings.

plavageshvara = oh, monkey's, king; puurvam = earlier; kR^ita arthaH = fulfilled, purposes - whose purposes are fulfilled; yaH = he who is; mitraaNaam = to friends; tat = for that - for that helpful deed; na prati karoti = not, in return, does - will not requite; kR^itaghnaH = such a - unfaithful - treacherous one; saH = he is; sarva bhuutaanaam = for all, beings; vadhyaH = killable.

4.34.11

गीतो अयम् ब्रह्मणा श्लोकः सर्व लोक नमस्कृतः |
दृष्ट्वा कृतघ्नम् क्रुद्धेन तम् निबोध प्लवम्गम ॥

"On seeing such perfidious soul, oh, fly-jumper, Brahma irefully declared this verse which is reverenced by all the worlds, you too may know it.

plavamgama = oh, fly-jumper; kR^itaghnam dR^iSTvaa = perfidious one, on observing; sarva loka namaskR^itaH = by all, worlds, reverenced; kruddhena brahmaNaa = ireful, by Brahma; ayam shlokaH = this, verse; giitaH = sung - declared; tam nibodha = that, you be informed.

Here Brahma may either be the Four-faced creator of worlds or His brainchild Svayambhu Manu who constructed the manu dharma shaastra'the moral and social code for humans.'

4.34.12

गो घ्ने च एव सुरापे च चौरे भग्न व्रते तथा |
निष्कृतिर् विहिता सद्भिः कृतघ्ने न अस्ति निष्कृतिः ॥

" 'The savants have ordained atonement for slayers of cows, for drinkers of liquors, thus for thieves and infringers of solemnity, but no atonement is available to a treacherous person.

go ghne = in respect of - cow, slayers; suraape ca eva = liquor-drinkers, also, thus; caure = for thieves; tathaa = likewise; bhagna vrate = infringers, of solemnity; sadbhiH niSkR^itiH vihitaa = by savants, atonement, ordained; kR^ita ghne niSkR^itiH na asti = for treacherous one, atonement, not, available.

4.34.13

अनार्य त्वम् कृतघ्नः च मिथ्या वादी च वानर |
पूर्वम् कृतार्थो रामस्य न तत् प्रतिकरोषि यत् ॥

"Oh, Vanara, firstly you have got your purpose fulfilled and by that reason you are not reciprocating help to Rama, thereby you are an uncultured and unfriendly one, and illusive is your word of honour.

vaanara = oh, vanara; puurvam kR^ita arthaH = firstly, fulfilled are, your means; tvam = you; yat = by which reason; raamasya na pratikaroSi = for Rama, not, reciprocating; tat = thereby; an aarya = you are - un, cultured; kR^itaghnaH ca = unfriendly; mithyaa vaadii ca = illusive, of you word, also.

4.34.14

ननु नाम कृतार्थेन त्वया रामस्य वानर |
सीताया मार्गणे यत्नः कर्तव्यः कृतम् इच्छता ॥

"Oh, Vanara, you achieved your means through Rama, and Rama is wishing for his endeavour through you, and I wonder whether the search for Seetha is not your duty?

vaanara = oh, Vanara; kR^itaarthena [tvayaa] achieved means, [by you]; raamasya kR^itam = by Rama, done [kaaryam = favour]; icChataa = wishing [to fulfil]; tvayaa = such as you are, by you; siitaayaaH maargaNe = Seetha, in quest of; yatnaH = endeavour; nanu naama kartavyaH = is it not, I wonder, doable - duty.

4.34.15

स त्वम् ग्राम्येषु भोगेषु सक्तो मिथ्या प्रतिश्रवः |
न त्वाम् रामो विजानीते सर्पम् मण्डूक राविणम् ॥

"An illusive promisor basking in churlish pleasures, such as you are, Rama has not realised that you are a serpent with the croaking of a frog.

mithyaa pratishravaH = one who made - illusive, promise; saH tvam = such as you are; graamyeSu bhogeSu saktaH = in churlish, pleasures, conjugated - basking in; raamaH = Rama; tvaam = you; maNDuuka raaviNam sarpam = with frog's, sounding - croaking, as a serpent; na vijaaniite = not, realized.

4.34.16

महाभागेन रामेण पापः करुण वेदिना |
हरीणाम् प्रापितो राज्यम् त्वम् दुरात्मा महात्मना ॥

"By the highly prudent and compassionate Rama, you the sinner got the kingdom of monkeys, and it is a gain of an evil-soul from a noble-soul.

mahaa bhaagena = highly, prudent; maha aatmanaa = from noble-souled one; karuNa vedinaa = compassion, knower of [compassionate Rama]; raameNa = by Rama; paapaH = sinner [Sugreeva]; dur aatmaa = evil-souled one; such a your are; tvam = you; hariiNaam raajyam praapitaH = monkey's, kingdom, made as gained - you got kingdom indirectly.

4.34.17

कृतम् चेत् न अभिजानीषे राघवस्य महात्मनः |
सद्यः त्वम् निशितैर् बाणैर् हतो द्रक्ष्यसि वालिनम् ॥

"If you do not recognise what the noble-souled Raghava has done to you, you will be instantly killed with incisive arrows enabling you to see Vali.

tvam = you; mahaatmanaH raaghavasya kR^itam = by the noble-souled one, by Raghava, what is done; na abhijaaniiSe yadi cet = not, you recognise, if; sadyaH = = instantly; nishitaiH baaNaiH hataH = with incisive, arrows, when killed; vaalinam drakSyasi = Vali, you will see.

4.34.18

न च संकुचितः पन्था येन वाली हतो गतः |
समये तिष्ठ सुग्रीव मा वालि पथम् अन्वगाः ॥

"Oh, Sugreeva, abide by your commitment. The path by which slain Vali has gone that path is not tapered off, as such do not tread Vali's path.

sugriiva = oh, Sugreeva; samaye tiSTha = by commitment, you abide; hataH vaalii = killed, Vali; yena = by which - path; gataH = has gone; that; pamthaaH = that path; na sa samkucitaH = not, that path, tapered off; vaali patham maa anvagaaH = Vali's, path, do not, follow.

This verse is the same as the one at 4-30-81 in Rama's words and Lakshmana is reproducing the same.

4.34.19

न नूनम् इक्ष्वाकु वरस्य कार्मुकात्
शरान् च तान् पश्यसि वज्र संनिभान् |
ततः सुखम् नाम विषेवसे सुखी
न राम कार्यम् मनसा अपि अवेक्षसे ॥

"Definitely you are not envisaging the Thunderbolt similar arrows from the bow of the best one from Ikshvaku dynasty, Rama, thereby you are enjoying luxuries joyously without giving a thought to Rama's mission even at your heart.

nuunam = definitely; ikSvaaku varasya = Ikshvaku dynasty, best one from; kaarmukaat = from bow; vajra sannibhaan = Thunderbolt, similar; taan sharaan ca = them, arrows, even; na pashyasi = not, you see; tataH = thereby; sukhii = joyously; sukham vi Sevase [ni Sevase] naama = luxuries, you are enjoying, probably; manasaa api = at heart, even; raama kaaryam = about Rama's, mission; na avekSase = not, envisaging - giving a thought to it.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे चतुर् त्रिंशः सर्गः

Sarga 35

4.35.1

तथा ब्रुवाणम् सौमित्रिम् प्रदीप्तम् इव तेजसा |
अब्रवीत् लक्ष्मणम् तारा तारा अधिप निभ आनना ॥

Tara with her visage that shines like the Lord of Stars, namely the Moon, then spoke to the son of queen Sumitra, namely Lakshmana, who while he is speaking is as though blazing with his own resplendence.

tathaa bruvaaNam = then, who is speaking; tejasaa pra diiptam iva = with his resplendence, highly, blazing, as though; saumitrim = to Sumitra's son; lakSmaNam = to Lakshmana; taaraa adhipa nibha aananaa = stars', lord's [moon,] in shine, faced one; taaraa abraviit = Tara, spoke.

4.35.2

न एवम् लक्ष्मण वक्तव्यो न अयम् परुषम् अर्हति |
हरीणाम् ईश्वरः श्रोतुम् तव वक्त्रात् विशेषतः ॥

"Let not this king of monkeys be addressed in this way, oh, Lakshmana, and he is not warranted to listen such tongue-lashing, especially from your tongue.

lakSmaNa = oh, Lakshmana; ayam = this; hariiNaam iishvaraH = for monkeys, king - Sugreeva; evam na vaktavyaH = this way, not, speakable - addressed; visheSataH = especially; tava vaktraat = from your, mouth [tongue]; paruSam = harsh - words, tongue-lashing; shrotum na arhati = [he] to listen, not, apt - not the right one.

4.35.3

न एव अकृतज्ञः सुग्रीवो न शठो न अपि दारुणः |
न एव अनृत कथो वीर न जिह्मः च कपीश्वरः ॥

"Sugreeva is not an unthankful one, oh, brave Lakshmana, a treacherous one - no; a flagitious one - no; an utterer of untruth - no; a duplicitous one, no, this king of monkeys is not even that.

viira = = oh, brave Lakshmana; kapiishvaraH sugriivaH = monkey-king, Sugreeva; a kR^itaj~naH na = un, thankful, he is not; shaThaH na = treacherous, not; daaruNaH api na = iniquitous one, not; a nR^ita kathaH = un, truth, utterer; na eve = not, even; jihmaH ca na = duplicitous, also, not.

4.35.4

उपकारम् कृतम् वीरो न अपि अयम् विस्मृतः कपिः |
रामेण वीर सुग्रीवो यत् अन्यैः दुष्करम् रणे ॥

"Although he is a monkey this Sugreeva has not dismissed from his mind even the favour Rama has done in his respect, oh, valiant Lakshmana, which in combat is impractical for others.

viira = oh, valiant Lakshmana; kapiH = monkey; ayam sugriivaH = this, Sugreeva; raNe = in combat; yat anyaiH duSkaram = which, for others, is impractical; such impractical deed is; raameNa kR^itam = by Rama, that has been done - in eliminating Vali; upakaaram = that favour; na vismR^itaH api = not, forgotten - disregarded, also.

4.35.5

राम प्रसादात् कीर्तिम् च कपि राज्यम् च शाश्वतम् |
प्राप्तवान् इह सुग्रीवो रुमाम् माम् च परंतप ॥

"By the beneficence of Rama, oh, the enemy-scorcher Lakshmana, now Sugreeva is privileged with reputation, everlasting kingship of monkeys, more so with Ruma and me as well.

parantapa = oh, enemy-scorcher Lakshmana; sugriivaH = Sugreeva; iha = now; raama prasaadaat = by Rama's, beneficence; kiirtim ca = reputation, also; shaashvatam kapi raajyam ca = everlasting, monkeys, kingdom - kingship, also; rumaam ca = Ruma, also; maam ca = me, also; praaptavaan = has obtained - privileged with.

4.35.6

सुदुःख शयितः पूर्वम् प्राप्य इदम् सुखम् उत्तमम् |
प्राप्त कालम् न जानीते विश्वामित्रो यथा मुनिः ॥

"Hitherto he has tolerated high anguish and on the attainment of this high comfort of kingship he has not oriented himself to the time-oriented actions as with saint Vishvamitra.

puurvam = hitherto; su duHkha shayitaH = high, anguish, tolerated [or, reposed agonisingly]; uttamam idam sukham praapya = excellent, this, comfort [of kingship,], on getting; vishvaamitraH muniH yathaa = Vishvamitra, saint, as with; praapta kaalam = attained, time [timely action]; na jaaniite = not, aware of - not oriented himself.

4.35.7

घृताच्याम् किल संसक्तो दश वर्षाणि लक्ष्मण |
अहो अमन्यत धर्मात्मा विश्वामित्रो महामुनिः ॥

"Oh, Lakshmana, that great-sage Vishvamitra clinging together with Ghritaachi, an angelic apsara, for a period of ten years, forsooth that virtue-souled sage regarded that period as one day.

lakSmaNa = oh, Lakshmana; dharmaatmaa mahaa muniH vishvaamitraH = virtue-souled, great-sage, Vishvamitra; dasha varSaaNi = for ten, years; ghR^itaacyaam sansaktaH = with Ghritaachi, clinging together; ahaH amanyata kila = as one day, he regarded as, forsooth.

In Bala Kanda the legend of Vishvamitra is there. And there his association with Menaka is narrated. Some say the Menaka and Ghritaachi are the same apsara-s. But others say that Ghritaachi is a separate apsara. Vishvamitra gives up even his daily routines sandhya upaasana, nitya karma, required of a Vedic sage, in all the ten years of his association with Ghritaachi.

4.35.8

स हि प्राप्तम् न जानीते कालम् कालविदाम् वरः |
विश्वामित्रो महातेजाः किम् पुनर् यः पृथग् जनः ॥

"When he who is a best one among the time-knowers, that great-resplendent Sage Vishvamitra himself is not privy to the occasioned time for a good many years, why talking about a commoner again.

kaala vidaam varaH = [among] timeliness, knowers, best one; mahaatejaaH saH vishvaamitraH = great-resplendent, he, that Vishvamitra; praaptam kaalam na jaaniite = occasioned, time, not, privy to; yaH pR^ithag janaH = who is, a common, man [commoner; about him; kim punaaH why, again - to talk of.

4.35.9

देह धर्म गतस्य अस्य परिश्रान्तस्य लक्ष्मण |
अवितृप्तस्य कामेषु रामः क्षन्तुम् इह अर्हति ॥

"He who is overwrought and now undergoing natural bodily appetites, oh, Lakshmana, and who is overtired as he is absolutely discontent in the concupiscence, such as Sugreeva is, it will be apt of Rama to bear with him for a while.

lakSmaNa = oh, Lakshmana; deha dharma gatasya = bodily, nature [appetites,] one who is undergoing; pari shraantasya = over, wrought [and, overtired]; kaameSu = in concupiscence; a vi tR^iptasya = not, verily, satisfied - absolutely discontent; asya = his - in his respect; raamaH iha kSantum arhati = Rama, to excuse - bear with him, for a while, apt of him [Rama.]

The ever-alive bodily appetites common for any living being are four aahaara, nidraa, maithuna, bhaya, bhaya 'food, sleep, sex, and fear.'

4.35.10

न च रोष वशम् तात गंतुम् अर्हसि लक्ष्मण |
निश्चयार्थम् अविज्ञाय सहसा प्राकृतो यथा ॥

"Without knowing realities, oh, young man Lakshmana, it will be extraneous of you to hastily enter into the control of your rancour like a commoner.

taata lakSmaNa = oh, young man, Lakshmana; nishcaya artham a vij~naaya = decisive, reason - realities, without, knowing; praakR^itaH yathaa = commoner, as with; sahasaa roSa vasham gantum = hastily, rancour's, control, to enter; na ca arhasi = not, also, apt of you.

4.35.11

सत्त्व युक्ता हि पुरुषाः त्वत् विधाः पुरुषर्षभ |
अविमृश्य न रोषस्य सहसा यान्ति वश्यताम् ॥

"Men of your kind having conscientiousness, oh, best one among men, do not hurriedly rush in and get clutched by their own rancour, unconscionably.

puruSa rSabha = oh, best of men; sattva yuktaa = conscientiousness, one who is having; tvat vidhaaH = of your, kind; puruSaaH = persons; a vi mR^ishya = not, verily, conscious of - inconsiderately; sahasaa roSasya vashyataam = hurriedly, rancour's, getting under the control of; na yaanti = will not, go - get clutched.

4.35.12

प्रसादये त्वाम् धर्मज्ञ सुग्रीवार्थे समाहिता |
महान् रोष समुत्पन्नः संरंभः त्यज्यताम् अयम् ॥

"I beg for your grace, oh, virtue-knower, in the interest of Sugreeva with all my equability, and you may dispel this clangour upshot in high dudgeon of yours.

dharmaj~na = oh, virtue-knower; samaahitaa = equably; sugriiva arthe = Sugreeva's, in the interest of; prasaadaye = I beg for you grace; roSa sam utpannaH = by indignation, verily, upshot; mahaan = great; ayam samrambhaH tyajyataam = this, [anger's] clangour, leave off - dispel.

4.35.13

रुमाम् माम् च अंगदम् राज्यम् धन धान्य पशूनि च |
राम प्रियार्थम् सुग्रीवः त्यजेत् इति मतिर् मम ॥

"In the honour of Rama, Sugreeva will disown his wife Ruma, even me, even Angada, why us, he will disown whole kingdom with its riches, food grains, livestock and whatnot, as I can infer.

sugriivaH = Sugreeva; raama priya artham = Rama's, pleasure, for purpose of - in honour of, if need be; rumaam = Ruma; maam ca = me, even; angadam raajyam = Angada, kingdom; dhana dhaanya pashuuni [vauuni] ca = riches, cereals, livestock [jewels,] also; tyajet = disowns; iti mama matiH = thus, my, inference.

4.35.14

समानेष्यति सुग्रीवः सीतया सह राघवम् |
शशांकम् इव रोहिण्या हत्वा तम् राक्षस अधमम् ॥

"On eliminating that worst demon Ravana, Sugreeva can bring Seetha together with Raghava, as with the coalescing of star Rohini with the Moon.

sugriivaH = Sugreeva; raakshasa adhamam = demon, the worst; tam = him - Ravana; hatvaa = on eliminating; shashaankam rohiNyaa iva = to Moon, with Rohini, as with; raaghavam siitayaa saha Raghava, Seetha, along with,; samaaneSyati [sam an iSyati] to bring together - coalesces.

Rohini is one of the twenty-seven stars of Indian Astrology, commencing from aashvani, bharaNi, kR^ittika, rohiNi... et al These are the daughters of Daksha Prajapati and wives of Moon. But the Moon is much interested in Rohini and used to neglect other twenty-six. Then all the twenty-six stars went to their father and complained, basing on which Daksha Prajapati issues a curse to Moon that he shall wane away. When his waning is beyond the reason, again the twenty-six stars have gone to their father and requested him to withdraw his curse. As an amendment to his curse Daksha says that the Moon shall wax for fifteen days and wane for the other fifteen days and the Moon shall take holy bath on no-moon day in one of the Holy Rivers, namely River Saraswati, now extinct, at a place called Prabhaasa. Then all the twenty-six other stars stopped interfering with the coalescence of Moon with Rohini.

4.35.15

शत कोटि सहस्राणि लंकायाम् किल रक्षसाम् |
अयुतानि च षट् त्रिंशत् सहस्राणि शतानि च ॥

"It is said that the demons in Lanka are a trillion, plus thirty-six thousands of units of military, where one unit consists of a ten-thousand warriors, and hundreds and thousands of other demons are there, thus they say.

lankaayaam = in Lanka; rakSasaam = demons; shata koTi sahasraaNi = hundred, ten millions, thousands [trillion]; SaT trimshat = thirty-six; ayutaani ca = a unit of ten-thousand, also; sahasraaNi shataani ca [raakshasaaH] = thousands, hundreds, [of demons,] also; kila = they say.

This military census is interpreted variously and in the above way it comes to 'one trillion thirty-nine thousand and six hundred; 1,000,000,399,600 plus many more in hundreds and thousands (?) However, the picture we get is that Lanka is a garrison of warriors, except for some sane citizens like Vibheeshana and his family, Mandodari, Sulocana wt al. Apart from them there is an invaluable wealth amassed by Ravana. And there are many sages and women that are held captive in that island.

4.35.16

अहत्वा ताम् च दुर्धर्षान् राक्षसान् काम रूपिणः |
न शक्यो रावणो हंतुम् येन सा मैथिली हृता ॥

"Without eliminating those unassailable and guise changing demons, it is impracticable to eliminate him who has abducted Maithili, namely Ravana.

durdharSaan = unassailable ones; kaama ruupiNaH = guise-changers by wish; taam raakSasaan a hatvaa = them, demons, without killing; yena saa maithilii hR^itaa = by whom, she, Maithili, is abducted; such; raavaNaH = Ravana; hantum = to kill; na shakyaH = not, practicable.

4.35.17

ते न शक्या रणे हंतुम् असहायेन लक्ष्मण |
रावणः क्रूर कर्मा च सुग्रीवेण विशेषतः ॥

"Oh, Lakshmana, it is impossible to kill those demons, or that Ravana, the evil-doer and abductor of Seetha, without any assistance, more so to Sugreeva...

lakSmaNa = oh, Lakshmana; te = those - demons; and; kruura karmaa raavaNaH ca = of cruel, deeds, Ravana, also; a sahaayena = one without, assistance - either by unassisted Rama, or by unsupported Sugreeva; raNe hantum = in war, to kill; na shakyaa = he is - not, a possible one to get killed - Ravana is an unkillable entity; sugriiveNa visheSataH = by Sugreeva, especially, more so.

On this verse some commentaries are having the meaning that 'Sugreeva cannot encounter those demons or Ravana, without any assistance of his forces...' Rama never wanted Sugreeva to wage war but sought help from Sugreeva in searching Seetha. Tara is a little ahead in her thinking and narrating the military capabilities of Ravana, as heard from Vali. Thus her opinion according to Tilaka commentary is 'Sugreeva cannot eliminate Ravana single-handedly and without assistance, and when Rama needs Sugreeva's help, Sugreeva needs his military assistance consequentially, which is a possibility only after Vali's elimination.' visheSataH sugriiveNa This verse is recorded in another method: na ca shakyaa raNe hantum asahaayena raakshasaaH | raameNa kR^Ira karmaNaH sugriiva sahitena vai || 'Rama cannot kill these many demons without assistance, more so Sugreeva. So Sugreeva summoned all his forces to assist him. Sugreeva in turn can assist Rama along with his millions and millions of troops.' This is keeping the import of the verse 19 also in view.

4.35.18

एवम् आख्यातवान् वाली स हि अभिज्ञो हरीश्वरः |
आगमः तु न मे व्यक्तः श्रवात् तस्य ब्रवीमि अहम् ॥

"This way Vali was saying and that king of monkeys is well-informed in these aspects, isn't it! But how Ravana mustered up these many troops is unclear to me, and I am saying what I heard from Vali.

vaalii evam aakhyaatavaan = Vali, in this way, he was saying; saH hariishvaraH = he, the king of monkeys - Vali; abhij~naH hi = aware, isn't it; aagamaH = arrival - of these many demons under the aegis of Ravana; tu = but; me na vyaktaH = to me, not, clear; tasya = his - Vali's telling; shravaat = on hearing; aham braviimi = I am, telling.

It is also unclear as to when Vali informed Tara of this military strength. For this the commentators deduce a situation where Vali might have told Tara. When Tara said to Vali that Angada informed her about Rama's befriending Sugreeva, Vali making fun of Sugreeva might have detailed Ravana's capabilities to Tara, 'This Sugreeva by himself is a useless fellow, and Ravana has got these many capabilities, then why that helpless Rama shall befriend this hopeless Sugreeva? Rama should have sought my help, instead!' This might be the occasion for Vali to give details of Ravana's capabilities to Tara.

4.35.19

त्वत् सहाय निमित्तम् हि प्रेषिता हरिपुंगवाः |
आनेतुम् वानरान् युद्धे सुबहून् हरिपुंगवान् ॥

"Intending that assistance to you in war, best monkeys are hastened in all directions, to muster up very many best of the best monkeys.

tvat [tat] = for you, [or, for that reason]; yuddhe = in war; sahaaya nimittam = assistance, for the purpose of; hari pungavaan = monkey, the best ones; su bahuun = very, many; vaanaraan aanetum = monkeys, to muster up; hari pungavaaH = monkey, the best ones; preSitaa = are hastened.

Tara's reasoning is logical in calculating that a war is imminent and in the compund, tat yuddhe sahaaya nimittam if the word tat is used hen it will be: 'for the reason of helping that war'; and if tvat is used it will be: 'as a help to you...'. In any way, 'the war is yours, and we are here to help...' is the final output. Then the gist of her dialogue will be 'without attending to these pre-confrontation strategies what is the use of Sugreeva's or Hanuma's coming to you and sitting before you two, except to sing bhajan-s, kiirtan-s 'musical exalts and extols.' Thereby Sugreeva has done the need of the hour at the advise of Hanuma.'

4.35.20

ताम् च प्रतीक्षमाणो अयम् विक्रांतान् सुमहा बलान् |
राघवस्य अर्थ सिद्धि अर्थम् न निर्याति हरि ईश्वरः ॥

"Determined to achieve the objective of Raghava this king of monkeys Sugreeva has not bestirred himself while awaiting the return of those venturesome and very great mighty monkey-warriors who are sent out.

ayam hari iishvaraH = this, king of monkeys; raaghavasya artha siddhi artham = of Raghava, objective, achieving, for the purpose of - determined; vikraantaan = venturesome ones - that are sent out; su mahaa balaan = very, great, mighty ones; taam = them; pratiikSamaaNaH = while he is awaiting for them; na niryaati = not, out, started - has not come to you.

4.35.21

कृता सुसंस्था सौमित्रे सुग्रीवेण यथा पुरा |
अद्य तैः वानरैः सर्वैः आगंतव्यम् महाबलैः ॥

"According to the well-organised groundwork earlier made by Sugreeva, oh, Saumitri, all of those great-mighty monkeys have to arrive here today itself.

saumitre = oh, Soumitri; sugriiveNa = by Sugreeva; puraa = earlier; su samsthaa = good, organised - groundwork; yathaa kR^itaa = as to how, it is made; according to it; mahaabalaiH = by great-mighty ones; sarvaiH = all of them; taiH vaanaraiH = by those, monkeys; adya aagantavyam = to day, they have to come.

4.35.22

ऋक्ष कोटि सहस्राणि गोलांगूल शतानि च |
अद्य त्वाम् उपयास्यन्ति जहि कोपम् अरिन्दम
कोट्यो अनेकाः तु काकुत्स्थ
कपीनाम् दीप्त तेजसाम् ॥

"Only today millions and millions of bears and hundredfold millions of baboons, and innumerable monkeys who by their own flare are like firebrands will arrive in your fore, oh, Lakshmana, thereby, oh, the enemy-repressor, therefore rebut your rage.

arindama = oh, enemy-repressor; kaakutstha = oh, Kakutstha; adya = today; R^ikSa koTi sahasraaNi = bears, two million, thousands [millions and millions]; golaanguula shataani ca = baboons, hundreds [in hundredfolds,] also; diipta tejasaam = firebrand-like, by their own flare; kapiinaam = of monkeys; an ekaaH = not, one - innumerable; koTyaH tu = millions, but in; tvaam upa yaasyanti = to your, fore, they arrive; kopam jahi = anger, rebut.

4.35.23

तव हि मुखम् इदम् निरीक्ष्य कोपात्
क्षतज समे नयने निरीक्षमाणाः |
हरि वर वनिता न यान्ति शान्तिम्
प्रथम
भयस्य हि शन्किताः स्म सर्वाः ॥

"On staring at this angry face of yours, and on gazing at the angrily bloodshot eyes of yours, unsecured is the peace to the females of monkeys chief, and with the fear caused at first by Vali's elimination we are all indeed premonished about such a happening in respect of Sugreeva too.

hari vara vanitaa = monkey, chief's, females; tava idam mukham niriikSya = your, this [this sort of angry,] face, on seeing; kopaat kSataja same nayane niriikSamaaNaaH = by anger, blood, similar, [your] eyes, on their gazing; shaantim na yaanti = peace, not, they get into; sarvaaH = all of us; prathama bhayasya hi = of first, fear, indeed - fear caused by the elimination of Vali in first instance; shankitaaH sma = with premonition, we are.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पंच त्रिंशः सर्गः

Sarga 36

4.36.1

इति उक्तः तारया वाक्यम् प्रश्रितम् धर्म संहितम् |
मृदु स्वभावः सौमित्रिः प्रतिजग्राह तत् वचः ॥

In that way when Tara has submissively argued with words containing probity, Saumitri gave assent to her perspective as he is soft by his nature.

iti taarayaa = in that way, by Tara; prashritam = having submissiveness -words; dharma samhitam vaakyam = probity, imbibed, sentence - argument; uktaH = he who is said - Lakshmana; mR^idu svabhaavaH saumitriH = of tender, nature - soft-natured one, Soumitri; tat vacaH prati jagraaha = that, word, received - assented her perspective.

4.36.2

तस्मिन् प्रतिगृहीते तु वाक्ये हरि गण ईश्वरः |
लक्ष्मणात् सुमहत् त्रासम् वस्त्रम् क्लिन्नम् इव अत्यजत् ॥

And when Lakshmana conceded to that argument of Tara, Sugreeva, the king of monkey-troops, got rid of his highly intense scare of Lakshmana, like the riddance of a dampened cloth.

tasmin pratigR^ihiite tu vaakye = that [word,] on conceding, but, [by Lakshmana]; hari gaNa iishvaraH = monkey, troops, king; lakSmaNaat su mahat traasam = of Lakshmana, highly, intense, scare; klinnam vastram iva = cloth, dampened, as with; atyajat got rid of.

This may be said as: 'Sugreeva lost his scare as a dampened cloth looses its water on squeezing it. But here there is no squeezing.

4.36.3

ततः कण्ठ गतम् माल्यम् चित्रम् बहु गुणम् महत् |
चिच्छेद विमदः च आसीत् सुग्रीवो वानर ईश्वरः ॥

Sugreeva, the king of vanara-s, then ripped apart the superb garland which is so far enwreathing his neck, and which has several strands according several gratifications, and he also became sober as though the insobriety is ripped from his mind.

tataH = then; vaanara iishvaraH sugriivaH = Vanara-s, king, Sugreeva; kaNTha gatam = neck, enwreathing; citram = admirable; bahu guNam = having several, attributes [according gratifications, or, one with several strands]; such a; mahat maalyam = superb, garland; cicCheda = ripped apart; vi madaH ca aasiit = without, insobriety, also, he became - he became sober.

4.36.4

स लक्ष्मणम् भीम बलम् सर्व वानर सत्तमः |
अब्रवीत् प्रश्रितम् वाक्यम् सुग्रीवः संप्रहर्षयन् ॥

Sugreeva who is the most powerful one among all vanara-s, then placatingly spoke this humble sentence to Lakshmana, whose prowess is most formidable.

sarva vaanara sattamaH = among all, Vaanara-s, [most] powerful one; saH sugriivaH = he, Sugreeva; bhiima balam lakSmaNam = one with [most] formidable, prowess, to Lakshmana; sam pra harSayan = very, well, to please - placatingly; prashritam vaakyam abraviit = humble, sentence, he spoke.

4.36.5

प्रनष्टा श्रीः च कीर्तिः च कपि राज्यम् च शाश्वतम् |
राम प्रसादात् सौमित्रे पुनः च आप्तम् इदम् मया ॥

"My prosperity, prominence and this perpetual kingdom of monkeys are once mislaid, but oh, Soumitri, I regained all this just by the beneficence of Rama.

saumitre = O, Soumitri; pra naSTaa = completely lost - mislaid; shriiH ca kiirtiH ca = prosperity, also, prominence, also; shaashvatam kapi raajyam ca = perpetual, kingdom, of monkeys, also; idam = all this; raama prasaadaat = at Rama's, beneficence; mayaa punaH aaptam ca = by me, again, recouped, also.

4.36.6

कः शक्तः तस्य देवस्य ख्यातस्य स्वेन कर्मणा |
तादृशम् प्रतिकुर्वीत अंशेन अपि नृपात्मज ॥

"Who is capable of requiting Rama, oh, prince Lakshmana, even by a fraction of that kind of inestimable help taken from him, as that lord is renowned by actions particular to himself, like daring and eliminating Vali. "Who is capable of repudiating such a lordly Rama, even by a fraction of one's own bravery, unless he is prepared to tread that kind of path on which Vali has gone.

nR^ipa aatmaja = O, king's, son [prince]; svena karmaNaa khyaatasya = by his own, course of action, renowned; devasya tasya = of lord, of him [Rama]; shaktaH kaH = a capable one, who is; amshena api = by fraction, even; taadR^isham = that kind of [inestimable help, or that kind of Rama]; prati kurviita = who is, in turn, to do [requital, or, doing against, repudiate.]

4.36.7

सीताम् प्राप्स्यति धर्मात्मा वधिष्यति च रावणम् |
सहाय मात्रेण मया राघवः स्वेन तेजसा ॥

"Virtue-souled Raghava reacquires Seetha, and even exterminates Ravana by himself with his own resplendence, while I and my assistance remain only in name.

dharmaatmaa raaghavaH = virtue-souled, Raghava; sahaaya maatreNa mayaa = assistance, barely [in name only,] with me - while I and my assistance remain in name; svena tejasaa = by his own, resplendence siitaam praapsyati = Seetha, he acquires; raavaNam vadhiSyati ca = Ravana, he exterminates, also.

4.36.8

सहाय कृत्यम् किम् तस्य येन सप्त महाद्रुमाः |
शैलः च वसुधा चैव बाणेन एकेन दारिताः ॥

"Basically, why some measures of succour need be extended to him who has ripped seven gigantic-trees, a mountain, and even the earth, all just with one arrow!

yena = by whom; sapta mahaa drumaaH = seven, gigantic-trees; shailaH ca = mountain, even; vasudhaa caiva = earth, also thus; ekena baaNena daaritaaH = with one, arrow, ripped; tasya = to him; sahaaya kR^ityam kim = succour, measures, why - why extending help.

4.36.9

धनुर् विस्फारमाणस्य यस्य शब्देन लक्ष्मण |
स शैला कम्पिता भूमिः सहायैः किम् नु तस्य वै ॥

"He who outstretches his bow with a clangour by which the earth with its mountains quakes, oh, Lakshmana, to him these aides are really of what aid, indeed!

lakSmaNa = oh, Lakshmana; dhanuH visphaaramaaNasya = bow, to one who is outstretching it; yasya = whose - Rama's; shabdena = by clangour [of bowstring that ensues]; sa shailaa bhuumiH kampitaa = with, mountains, earth, quaked; tasya sahaayaiH kim nu vai = to him, with aides, what, really [is the use,] verily.

4.36.10

अनुयात्राम् नर इन्द्रस्य करिष्ये अहम् नरषभ |
गच्छतो रावणम् हन्तुम् वैरिणम् स पुरःसरम् ॥

"Lakshmana, I just can tread behind that king of people, Rama, on his charging to eliminate enemy Ravana along with all of his vanguards, that's all.

narar Sabha = O, best among men [Lakshmana]; sa puraHsaram = along with, vanguards [of Ravana]; vairiNam raavaNam = enemy, Ravana; hantum gacChataH = to eliminate, he who is going [charging of Rama]; nara indrasya = of people's, king [Rama]; aham = I; anu yaatraam kariSye = behind, treading, I can do - I will just follow Rama.

4.36.11

यदि किंचित् अतिक्रान्तम् विश्वासात् प्रणयेन वा |
प्रेष्यस्य क्षमितव्यम् मे न कश्चिन् न अपराध्यति ॥

"If I have overstepped either in faith or friendliness, in the least, that may be pardoned for I am an attendant of yours. By the way, none is unoffending.

vishvaasaat = either by faithfulness; praNayena vaa = in friendliness, or; kimcit ati kraantam yadi = a little, over, stepped, if; preSyasya = one who moves under another's will [messenger, attendant]; me = mine [that fault, if any]; kSamitavyam = it is to be pardoned; kashcit na aparaadhyati na [kascit na aparaadhyati iti na] = someone, not, causes offence [offender, thus, not there; none is unoffending.]

As to why and how the offence of one's own folk is to be pardoned, is explained. kimcit 'in the least...' if the fault is very negligible it is to be excused, for greater the intensity of the mistake, greater will be the impossibility to pardon, and to my mind it appears that I have not committed any fault in the least. yadi 'if at all...' any fault is there, now there is none at all, but if you think there is a trace of if, you pardon it. vishvaasaat 'by faith...' taking the advantage of the faith you reposed in me, I have not done any wrong. praNayena 'in friendliness...' taking our friendship as a casual connection and thinking that Rama will not harm me even if were to do whatever I like... even thus I have not offended. preSyasya 'moved by my will...' I have not committed any crime manasaa, vacaa, karmaNaa 'by mind, speech and action... or, by body, mind and soul...' But if you still estimate that I have offended you, you ought to pardon for I am yours, and if you go on punishing your own folk for very small reasons, who is there that is not a wrongdoer, whom do you leave off, and at the end who are they that remain to be protected by you?' Seetha also says 'who is there that causes no offence?' in Sundara Kanda.

4.36.12

इति तस्य ब्रुवाणस्य सुग्रीवस्य महात्मनः |
अभवत् लक्ष्मणः प्रीतः प्रेम्णा च इदम् उवाच ह ॥

Lakshmana is pleased with that great-souled Sugreeva who is speaking thus, and said this he said to him, indeed, in friendliness.

mahaa aatmanaH tasya sugriivasya = great-souled one, his, of Sugreeva; iti bruvaaNasya = in this way, while speaking; lakSmaNaH priitaH abhavat = Lakshmana, pleased, he became; premNaa idam uvaaca ha = with friendliness, this, said, indeed.

4.36.13

सर्वथा हि मम भ्राता स नाथो वानरेश्वर |
त्वया नाथेन सुग्रीव प्रश्रितेन विशेषतः ॥

"In anyway, my brother indeed has a defender with him, oh, king of vanara-s Sugreeva, especially you, who are a defender of your own word and a deferential one towards Rama.

vaanar eshvara = O, king of Vaanaras; sugriiva = O, Sugreeva; naathena = with defender [of his own word]; visheSataH prashritena tvayaa = especially, humble one, with you; mama bhraataa = my, brother; sarvathaa = in anyway; sa naathaH = is together with, a defender; hi = indeed.

4.36.14

यः ते प्रभावः सुग्रीव यत् च ते शौचम् ईदृशम् |
अर्हः तम् कपि राज्यस्य श्रियम् भोक्तुम् अनुत्तमाम् ॥

"With this kind of preponderance and plainness you possess, Sugreeva, you are the only merited one to enjoy this unexcelled kingdom of monkeys.

sugriiva = Sugreeva; te yaH prabhaavaH = your, which, preponderance - is there; iidR^isham yat te shaucam ca = this kind of, which, your, purity [plainness,] also; tam = that - [tvam = you]; kapi raajyasya = of monkey, kingdom's; anuttamaam shriyam bhoktum = unexcelled, prosperity of Kishkindha, to enjoy; arhaH = you are fitly.

4.36.15

सहायेन च सुग्रीव त्वया रामः प्रतापवान् |
वधिष्यति रणे शत्रून् अचिरात् न अत्र संशयः ॥

"Before long, Sugreeva, dauntless Rama will be eliminating enemies in a war with you as his supporter, there is no doubt about it.

sugriiva = oh, Sugreeva; sahaayena tvayaa = as his supporter, with you; prataapavaan raamaH = undaunted, Rama; shatruun raNe enemies, in war; aciraat = before long; vadhiSyati = will eliminate; atra samshayaH na = therein, doubt, is not there.

4.36.16

धर्मज्ञस्य कृतज्ञस्य संग्रामेषु अनिवर्तिनः |
उपपन्नम् च युक्तम् च सुग्रीव तव भाषितम् ॥

"You are the knower of virtuousness and gratefulness and you do not retreat from battlegrounds, or, on your own word, thus what you have said is conclusive as well as coherent.

sugriiva = oh, Sugreeva; you are; dharmaj~~nasya kR^itaj~~nasya = virtue-knower, gratitude-knower; sangraameSu a ni vartinaH = in battlegrounds, not, back, going [un-retreating one]; such as your are; tava bhaaSitam = your, spoken word; upapannam ca yuktam ca = conclusive, also, coherent, also.

4.36.17

दोषज्ञः सति सामर्थ्ये को अन्यो भाषितुम् अर्हति |
वर्जयित्वा मम ज्येष्ठम् त्वाम् च वानर सत्तम ॥

"Even though one has capability to know his own lapse and speak it up, oh, ablest among Vanara-s, who is he that behoves outspokenly, excepting my elder brother and you.

vaanara sattama = among Vanara-s, oh, ablest one; mama jyeSTham = my, elder [brother]; tvaam ca = you, also; varjayitvaa = leaving alone; anyaH = other one; kaH saamarthye sati = whoever, having capability, that being so; doSa j~naH = [one's own] lapse, knower; bhaaSitum arhati = to speak, it behoves him.

4.36.18

सदृशः च असि रामस्य विक्रमेण बलेन च |
सहायो दैवतैः दत्तः चिराय हरि पुंगव ॥

"You are a coequal to Rama by your valour and vigour and oh, best one among monkeys, gods have given you after a long time.

hari pungava = oh, monkey, the best; daivataiH ciraaya dattaH = by gods, after a long time, [you are] given - godsend; sahaayaH = aide; such as you are; vikrameNa balena ca = by [your] valour, vigour, also; raamasya sadR^ishaH asi = to Rama, a coequal, you are.

The godsend and God-given has some discussion, where mythological import is that these Vanara-s are God-given and they existed even before the birth of Rama as Brahma ordered all gods to their progeniture. But Lakshmana is saying that Sugreeva is godsend gift and that too after a long time of their searching for Seetha, as thy have come searching for Sugreeva according to the advise of demon Kabandha.

4.36.19

किम् तु शीघ्रम् इतो वीर निष्क्राम त्वम् मया सह |
सान्त्वयस्व वयस्यम् च भार्या हरण दुःखितम् ॥

"However, you quickly start from here along with me, oh, brave one, and embolden your friend who is anguishing in the despoilment of his wife.

kim tu = however, but; viira = oh, brave one; tvam mayaa saha = you, me, along with; itaH shiighram niSkraama = from here, quickly, start; bhaaryaa haraNa duHkhitam = by wife's, despoil, anguishing; vayasyam saantvayasva ca = your friend, embolden, also.

4.36.20

यत् च शोक अभिभूतस्य श्रुत्वा रामस्य भाषितम् |
मया त्वम् परुषाणि उक्तः तत् क्षमस्व सखे मम ॥

"Oh, friend, on hearing that which querulously spoken by Rama, who is downhearted in his anguish, I too reflexively spoke bitter-words to you, and thus whatever I spoke that may be pardoned.

sakhe = oh, friend; shoka abhibhuutasya raamasya = by anguish, downhearted, of Rama; bhaaSitam shrutvaa = that which spoken, on hearing; mayaa = by me; tvam = you are [spoken to harshly]; paruSaaNi uktaH = bitter-words, you are spoken to by me; [ iti yat = that which topic is there]; tat = that topic; kshamasva = that may be pardoned.

This expression has detailed commentary insofar as the man-god relation. ucyamaano api paruSam na uttaram prati padyate 'though harsh words are spoken to Rama he does not rebut them...' This is evident when Khara, Duushana, Trishira, Vali, and other opponents confronted Rama. But here Rama querulously spoke of Sugreeva before despatching Lakshmana to Sugreeva. Because Sugreeva is his own adherent and such adherents to duty should not sidetrack themselves into earthly matters when an incredible mission is to be completed by them. That is why Rama came searching for Sugreeva alone basing of the information given by Kabandha.

If 'to err is human...' but 'to realize that error and making amends to it is divine...' That is what Sugreeva has done, at the suggestion of Hanuma, saying that: 'You pay deference to him with your forehead-bent...' as at 4-32-21. Sugreeva openly comes out to declare, 'who is he that does not err?' but he equally has the courage to accept what is amiss with him. From this it is concluded, that even if one does wrong, or sins, if he repentantly seeks pardon, his god, any god chosen by that devotee, will pardon him. This is the a kimcinatva 'selflessness in the least...' This is one among the many tenets of sharaNaagati 'dedication...' and this dedication is by manasaa, vacaa, karmaNaa 'by mind, speech and action... or, by body, mind and soul...' That is why Sugreeva says that he has not wronged by vishvaasaat, praNayena, preSyasya i.e., by body, mind or soul... so I am a true dedicate.

Then it may be asked as to why Lakshmana is enraged at Sugreeva. This is replied in two fold, 1] unable to see his brother's anguish Lakshmana vented out his ire; 2] Lakshmana being a total dedicate he wanted to reprimand the new dedicate Sugreeva and save him from his fickle-mindedness. That is why Lakshmana says sorry for what he has uttered in ire, earlier to the assertion of Sugreeva of his faithfulness. He asks Sugreeva to come to Rama, not to console Rama, but to embolden Rama saying that there is a real adherent in Sugreeva.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षट् त्रिंशः सर्गः

Sarga 37

4.37.1

एवम् उक्तः तु सुग्रीवो लक्ष्मणेन महात्मना |
हनूमन्तम् स्थितम् पार्श्वे वचनम् च इदम् अब्रवीत् ॥

When the great-souled Lakshmana spoke to Sugreeva in this way, Sugreeva spoke this word to Hanuma who is available at his side.

mahaatmanaa lakSmaNena = by great-souled one, by Lakshmana; evam uktaH tu sugriivaH = thus, who is spoken, but, Sugreeva; paarshve sthitam hanuumantam = at side, available, to Hanuma; idam vacanam abraviit ca = this, word, said, also.

4.37.2

महेन्द्र हिमवत् विंध्य कैलास शिखरेषु च |
मन्दरे पाण्डु शिखरे पंच शैलेषु ये स्थिताः ॥तरुण आदित्य वर्णेषु भ्राजमानेषु नित्यशः |
पर्वतेषु समुद्र अंते पश्चिमस्याम् तु ये दिशि ॥आदित्य भवने चैव गिरौ संध्या अभ्र संनिभे |
पद्म ताल वनम् भीमाः संश्रिता हरि पुंगवाः ॥अंजन अंबुद संकाशाः कुंजर प्रतिम ओजसः |
अंजने पर्वते चैव ये वसन्ति प्लवंगमाः ॥महाशैल गुहा आवासा वानराः कनक प्रभाः |
मेरु पार्श्व गताः चैव ये च धूम्र गिरिम् श्रिताः ॥तरुण आदित्य वर्णाः च पर्वते ये महाअरुणे |
पिबंतो मधु मैरेयम् भीम वेगाः प्लवंगमाः ॥वनेषु च सुरम्येषु सुगन्धिषु महत्सु च |
तापस आश्रम रम्येषु वन अन्तेषु समंततः ॥तान् तान् त्वम् आनय क्षिप्रम् पृथिव्याम् सर्व वानरान् |
साम दान आदिभिः कल्पैः वानरैः वेगवत्तरैः ॥

"Convoke the Vaanara-s available on the summits of these five mountains, namely Mt. Mahendra, Mt. Himalaya, Mt. Vindhya, and Mt. Kailash and those that are on the whitish peak of Mt. Mandara. As well as those that are on the mountains at seashore, udaya adri, namely 'sunrise-mountain,' which mountains will always be dazzling with the tinge of youthful sun. And them that are on the mountains which shine in the ochry hue of evening clouds, asta adri, namely 'sunset-mountain' and which mountains are situated at the Palace of Sun. And the catastrophic monkey chiefs that are abiding in the palm groves of Mt. Padma. Also thus, the fly-jumpers who are similar to black-mascara and black-clouds in their shine, and who match elephants in their vigour, and who live on Mt. Anjana, they too are to be convened. Those fly-jumpers whose complexion will be golden and dwell in the caves of Great-Mountain, besides those who are on the mountainsides of Mt. Meru, and those biding on the Black-Red mountain, along with those topmost speeded fly-jumpers living on Mt. Great-Ochre swilling palm-toddy, these are to be summoned. Further, the vanara-s who will be in the tinge of rising sun and who dwell in the highly delightful, richly fragrant and lofty woodlands that are surrounded with the delightful hermitages of sages are to be summoned. Along with them, the vanara-s who are in the interiors of forests, they are also to be called for. Why citing a few? Those and those monkeys that are on the earth, all of them are to be assembled. Oh, Hanuma, you quickly summon all of the topmost speeded vanara-s by employing concessions, conciliations and the like procedures.

2, 3, 4, 5, 6, 7, 8, 9. mahendra himavat vindhya kailaasa shikhareSu ca = Mahendra, Himalaya, Vindhya, Kailash, in mountain-summits of, also; paaNDu shikhare mandare = on whitish, peak, of Mandara; panca shaileSu ye sthitaaH = on these - five, mountains, who [Vanara-s,] available; samudra ante = at ocean's, edge [at seashore]; nityashaH bhraajamaaneSu = always, dazzling - like; taruNa aaditya varNeSu = youthful, sun, in colour; parvateSu = on [such] mountains [in east - udaya giri]; pashcimaayaam dishi = on western, quarter [ghats, Astagiri]; ye = which of those vanara-s are there, they; sandhyaa abhra sannibhe = evening, cloud, like ochry in shine; aaditya bhavane = Sun's, palace; girau caiva = on those mountains, also thus; bhiimaaH hari pungavaaH = catastrophic, monkey, chiefs - that are there; padma taala vanam samshritaa = those in Padma, palm, groves, taking shelter of; anjane parvate = on Anjana, mountain; anjana ambuda samkaashaaH = those that are - black-mascara, water-giver [black-cloud] similar in shine; kunjara pratima ojasaH = elephant, matching, in vigour; ye = which of those; plavan gamaaH = fly, jumpers; vasanti caiva = who are living, also, thus; mahaashaila guhaa aavaasaa = Mahaashaila [Great-Mountain,] in caves of, dwelling in; kanaka prabhaaH vaanaraaH = golden, in hue, which of those vanara-s have that hue; meru paarshva gataaH caiva = Mt. Meru's, on sides of, attained, also thus; ye ca = those, also; dhuumra girim shritaaH = on Dhuumra, [Red-Black,] on mountain, that are staying; mahaa aruNe parvate on Mahaaruna, [Great-Ochre,] on mountain,; maireyam madhu pibantaH = maireya [palm-toddy,] liquor, those that enjoy swilling - such a liquor; bhiima vegaaH plavamgamaaH = such of those - topmost, speeded, fly-jumpers; ye = who will be in; taruNa aaditya varNaaH ca = tender, sun, in tinge, also; su ramyeSu = very, delightful ones; su gandhiSu = richly, fragrant; mahatsu ca = lofty, also; vaneSu ca = in woodlands, also; taapasa aashrama ramyeSu = sage's, hermitages, delightful ones; samantataH = surrounded with; vana anteSu = in forest, interiors; ye = those that are there; pR^ithivyaam = on earth; taan taan = those, and those; sarva vaanaraanall = all of the, monkeys; saama daana aadibhiH kalpaiH = by conciliations, concessions, et cetera, procedures; vegavattaraiH = those that dash fleetly; vaanaraiH = by vanara-s; kSipram tvam aanaya = quickly, you, fetch them [make them to come.]

Parable: The assumed Sun's Palace is to the East of earth. He dawns in the morning in east, travels westward, dusks in west, goes to his abode circling the earth to east, and for us he takes rest in his palace for the night and continues his next day's routine.

4.37.10

प्रेषिताः प्रथमम् ये च मया आज्ञाताः महाजवाः |
त्वरण अर्थम् तु भूयः त्वम् संप्रेषय हरीश्वरान् ॥

"In the first instance highly speedy vanara-s are hastened at my commanded, however, you hasten some more monkey chiefs for the purpose of hastening them.

mayaa aaj~naataaH = by me, commanded by; mahaa javaaH = highly speedy ones; ye = which of those vanara-s; prathamam preSitaaH ca = in first instance, sent; tvaraNa artham tu = to hasten them, for purpose of, but; tvam bhuuyaH = you, again; hariishvaraan = [some more] monkey, chiefs; sam preSaya = quickly, you hasten.

4.37.11

ये प्रसक्ताः च कामेषु दीर्घ सूत्राः च वानराः |
इह आनयस्व तान् शीघ्रम् सर्वान् एव कपीश्वरान् ॥

"Those that are entangled with creature comforts, and those that are stringy dawdlers, you quickly lead all of those monkey chiefs in here.

ye vaanaraaH = which of those, vanara-s; kaameSu pra saktaaH ca = in creature comforts, verily, involved; diirgha suutraaH ca = lengthily, stringy [dawdlers,] also; taan = sarvaan eva = them, all, in that way; kapiishvaraan = monkey, chiefs; shiighram iha aanayasva = quickly, to here, you lead them in.

4.37.12

अहोभिः दशभिः ये च न आगच्छन्ति मम आज्ञया |
हन्तव्याः ते दुरात्मानो राज शासन दूषकाः ॥

"And such of those vanara-s that do not arrive within ten days by my command, those miscreants are eliminable as the abusers of king's decree.

ye = such of those vanara-s; mama aaj~nayaa = by my, command; dashabhiH ahobhiH = by ten, days; na aagacChanti = not, going to come; raaja shaasana duuSakaaH = king's, decree, abusers; te duraatmaanaH = those, miscreants, are eliminable.

4.37.13

शतानि अथ सहस्राणि कोट्यः च मम शासनात् |
प्रयान्तु कपि सिंहानाम् निदिशे मम ये स्थिताः ॥

"Let all the lionly monkeys available on earth that abide by my control start coming to this place in hundreds, thousands, even in millions, by my command.

mama nidishe = in my, direction - control; ye sthitaaH = those, that are abiding; such of those vanara-s; kapi simhaanaam = monkeys, lion like ones; shataani atha sahasraaNi koTyaH ca = in hundreds, then, in thousands, in millions; mama shaasanaat = by my, command; prayaantu = shall start in - to this place.

4.37.14

मेघ पर्वत संकाशाः छादयन्त इव अंबरम् |
घोर रूपाः कपि श्रेष्ठा यान्तु मत् शासनात् इतः ॥

"The champions of monkeys with ghastly aspects and similar in shine with the mountains and clouds shall start coming here by my command, fly-jumping as though to overcast the sky.

megha parvata sankaashaaH = clouds, mountains, those who are similar in shine; ghora ruupaaH = of ghastly, aspect; kapi shreSThaa = among monkeys, champions; ambaram Chaadayanta iva = sky, to overcast, as though; mat shaasanaat itaH yaantu = by my, command, towards this way - to here, they start to come.

4.37.15

ते गतिज्ञा गतिम् गत्वा पृथिव्याम् सर्व वानराः |
आनयंतु हरीन् सर्वान् त्वरिताः शासनान् मम ॥

"Let those vanara-s who know the routes to the dwelling places of other monkeys expeditiously proceed on quick-routes, and gather all of the monkeys available on earth at my command." Sugreeva ordered Hanuma that way.

gati j~naa = route-knowers; te sarva vaanaraaH = such of those, all, vanara-s; tvaritaaH = becoming expeditious; gatim gatvaa = on quick [routes,] on going; pR^ithivyaam sarvaan hariin = on earth, all, Vanara-s; mama shaasanaat = by my, command; aanayantu = lead them in.

4.37.16

तस्य वानर राजस्य श्रुत्वा वायु सुतो वचः |
दिक्षु सर्वासु विक्रान्तान् प्रेषयामास वानरान् ॥

On hearing the order of Sugreeva, the king of vanara-s, Hanuma, the son of Air-god has started to dispatch valorous monkeys in all directions.

vaayu sutaH = Air's son - Hanuma; tasya vaanara raajasya = his, Vanara, king's; vacaH shrutvaa = sentence [order,] on hearing; sarvaasu dikSu = in all, directions; vi kraantaan vaanaraan preSayaamaasa = valorous, monkeys, started to send.

4.37.17

ते पदम् विष्णु विक्रान्तम् पतत्रि ज्योतिः अध्वगाः |
प्रयाताः प्रहिता राज्ञा हरयः तु क्षणेन वै ॥

In a split-second, the vanara-s that are sent by the king of vanara-s have skyrocketed to the airways of birds and stars on their way, and indeed reached the vault of heaven, which was once trodden by Vishnu.

raaj~naa prahitaa = by king, sent off; te harayaH = those, monkeys; patatri jyotiH adhva gaaH = birds, stars, path of, on getting; kSaNena = in a split-second; viSNu vikraantam padam = by Vishnu, treaded, place [sky]; prayaataaH travelled to [skyrocketed to skies]; vai = indeed.

Vishnu stretched his foot heavenward and covered the intermediate sky with that single foot in Vamana, that Dwarf Boy, incarnation. From then on heaven is also called as tridiva. Thus it is said that the monkeys skyrocketed heavenward, i.e., to skies, but not to heaven.

4.37.18

ते समुद्रेषु गिरिषु वनेषु च सरःसु च |
वानरा वानरान् सर्वान् राम हेतोः अचोदयन् ॥

After skyrocketing those monkeys have reached the monkeys that are living at seashores and islands, in the caves and crags of mountains, and at lakeshores and their surrounds, and motivated all of the monkeys available there towards the cause of Rama.

te vaanaraaH = those, monkeys [after skyrocketing reached]; samudreSu giriSu vaneSu ca saraHsu ca = in oceans, in mountains, in forests, also, in lakes [living at these places,]; sarvaan vaanaraan = all of the, with monkeys; raama hetoH acodayan = for Rama's, cause, motivated.

4.37.19

मृत्यु काल उपमस्य आज्ञाम् राज राजस्य वानराः |
सुग्रीवस्य आययुः श्रुत्वा सुग्रीव भय शन्किताः ॥

On hearing that command of the king of kings of Vanara-s, Sugreeva, who is semblable with the Death-god and Time-god, all of the monkeys have arrived with the terror of Sugreeva haunting them.

vaanaraaH = Vanara-s; mR^ityuH = Death-god; kaala = Time-god, upamasya = in simile - Sugreeva's; raaja raajasya sugriivasya = king, of kings, of Sugreeva; aaj~naam shrutvaa = command, on hearing; sugriiva bhaya shankitaa = of Sugreeva, terror, haunted by; aayayuH = arrived - all monkeys arrived.

4.37.20

ततः ते अंजन संकाशा गिरेः तस्मात् महाजवाः |
तिस्रः कोट्यः प्लवंगानाम् निर्ययुर् यत्र राघवः ॥

Then thirty million fly-jumpers whose swiftness is inconceivable, and whose shine is like that of black-mascara have sallied forth from mountain Anjana to there where Raghava is camping, i.e., Mt. Prasravana.

tataH = then; te plavangaanaam = those, fly-jumpers; anjana samkaashaa = to mascara, similar in shine; mahaa javaaH = terribly swift; tasmaat gireH = from that [from Mt. Anjana,] mountain; tisraH koTyaH = three, crores [thirty million]; raaghavaH yatra = Raghava, where he is; to there [to Prasravana mountain]; nir yayuH = out, travelled - sallied forth.

4.37.21

अस्तम् गच्छति यत्र अर्कः तस्मिन् गिरिवरे रताः |
संतप्त हेम वर्ण आभा तस्मात् कोट्यो दश च्युताः ॥

Hundred million monkeys who take delight on the best mountain where the sun goes into dusk, namely the westerly mountains, asta adri, and whose hue is similar to the refined gold, for dusk has a golden hue, have jumped in.

yatra = where; arkaH astam gacChati = sun, into dusk, goes; tasmin giri vare rataaH = on that, mountain, the best, who take delight [on that mountain;] samtapta hema varNa aabhaa = well, burnt, gold, in the tinge of, in shine with; dasha koTyaH = ten, crores, [hundred million monkeys]; tasmaat cyutaaH = from there, fallen - jumped in.

4.37.22

कैलास शिखरेभ्यः च सिंह केसर वर्चसाम् |
ततः कोटि सहस्राणि वानराणाम् समागमन् ॥

Vanara-s who are in the hue of lion's mane have turned up in thousand crores, say hundred billion, from the pinnacles of Mt. Kailash.

tataH = then; simha kesara varcasaam = lion's, mane, in the hue of; vaanaraaNaam = of Vanara-s; koTi sahasraaNi = thousand, crores [hundred billion]; kailaasa shikharebhyaH ca = from Kailash, pinnacles of, also; samaagaman = turned up.

4.37.23

फल मूलेन जीवन्तो हिमवन्तम् उपाश्रिताः |
तेषाम् कोटि सहस्राणाम् सहस्रम् समवर्तत ॥

Those that are sheltered on Himalayas subsisting on fruits and tubers have arrived in a thousand of thousand crores, say a trillion.

phala muulena jiivantaH = by fruits, by tubers, subsisting on; himavantam upaashritaaH = Himalayas, sheltered in; teSaam = their - of monkeys; koTi sahasraaNaam sahasram = crores, thousand, thousand of [thousand of thousand crores, thousand billion, trillion]; samavartata = arrived.

4.37.24

अंगारक समानानाम् भीमानाम् भीम कर्मणाम् |
विंध्यात् वानर कोटीनाम् सहस्राणि अपतन् द्रुतम् ॥

Millions and millions of Vanara-s whose looks and deeds are gruesome, and who equal the planet Mars in their crimson-flush, as they dwell on the hotbeds of Mt. Vindhya, have swiftly alighted from Mt. Vindhya.

vindhyaat = from Mt. Vindhya; angaaraka samaanaanaam = planet Mars, equal with; bhiimaanaam = gruesome ones; bhiima karmaNaam = with gruesome, deeds; vaanara koTiinaam sahasraaNi = vanara-s, crores, thousands - millions and millions; apatan drutam = fallen - alighted, swiftly.

4.37.25

क्षीर उद वेला निलयाः तमाल वन वासिनः |
नारि केल अशनाः चैव तेषाम् संख्या न विद्यते ॥

The count of those vanara-s who are basically domiciled at the coasts of milky ocean, the residents of Tamala woodlands, and those who feed on coconuts dwelling in coconut groves, and who have presently come from those places is uncountable.

kSiira uda velaa nilayaaH = milk, waters, coast, domiciled; tamaala vana vaasinaH = Tamaala, woodlands, residents of; naarikela [naari kera] ashanaaH caiva = coconuts, who feed on - i.e., dwelling in coconut groves; teSaam samkhyaa na vidyate = their, count, not, known [uncountable.]

The milky ocean referred here is not to be construed as that of Vishnu. The word used for coconut here is naari kela whereas the real Sanskrit word is naari kera. While discussing some phonetic tendencies, Dr. Satya Vrat says 'Inter change of certain sounds is an accepted phonetic phenomena in Sanskrit. Many classical Sanskrit poets have based their double entendres on this... Ramayana, however, is somewhat different... it preserves only an odd instance of each of the interchange of 'Da' and 'la' and 'ra' and 'la'....' The phonetic licence takes from the rulings like: Da la yoH abhedaH; ra la yoH abhedaH; va ba yoH abhedaH 'there is no phonetic difference between Da or la, and ra or la, and va or ba'. At 7-26-6 of uutara raamayna the commonly known naari kela is used as naari kera, in it original phonetic form. And the Bengalis even now pronounce ba for va. Even the English keyboard of typewriters too, provide b adjacent to v .

4.37.26

वनेभ्यो गह्वरेभ्यः च सरित्भ्यः च महाबलाः |
आगच्छत् वानरी सेना पिबन्ति इव दिवा करम् ॥

That highly forceful military force of vanara-s has arrived from forests, caverns and riversides with their leaping and bounding on the sky blocking up the sun as if they have gulped him down.

mahaabalaaH = highly, forceful ones; vaanarii senaa = Vanara's, military forces; divaa karam pibanti iva = day, maker - Sun, drinking up, as though; vanebhyaH gahvarebhyaH ca = from forests, from caverns, also; saridbhyaH [sarit bhyaH ] ca from rivers, also, aagacChat came forth.

It does not mean that these monkeys have devoured the sun as Hanuma did in his childhood. It is intended to say that the irrefutable sugreeva aaj~na 'Sugreeva's command...' as said in his order at ' monkeys have to come as though to overcast the sky' , at 4-37-14 above, is effectuated by these troops of monkeys, who seem to overcast the sky as if they are going to gorge the sun.

4.37.27

ये तु त्वरयितुम् याता वानराः सर्व वानरान् |
ते वीरा हिमवत् शैले ददृशुः तम् महाद्रुमम् ॥

The Vanara-s who went from Kishkindha to hasten up all the other monkeys of all quarters, those champions have reached Himalayan Mountains and saw exceptional trees on them.

ye vaanaraaH tu = such of those, vanara-s, on their part; sarva vaanaraan = all, [other] Vanara-s; tvarayitum yaataa = to hasten up, who went; te viiraa = those, champions; himavat shaile = on Himalaya, mountains; tam mahaadrumam dadR^ishuH = that, great-tree, they have seen; [or, te viiraa dadR^ishuH tam himavat mahaadrumam = those, champions, saw, that Himalayan, mountain, having exceptional trees.]

Usually it is said that 'they saw a great tree on Himalayan mountains...' which offers no speciality to the following verses. Instead of one tree, some decipher the meaning, that 'they have seen Himalayas with many a great tree...' thereby it will be reinforcing the 'doubt that occurred to Hanuma' in identifying Sanjivini herb among many trees.

4.37.28

तस्मिन् गिरि वरे पुण्ये यज्ञो माहेश्वरः पुरा |
सर्व देव मनः तोषो बभूव सु मनोरमः ॥

On that best and auspicious mountain, once a glorious Vedic-ritual intending God Shiva took place, which pleased the hearts of all gods.

puNye tasmin giri vare = auspicious one, on that, mountain, the best; puraa = once; sarva deva manaH toSaH = to all, gods, heart, pleasing; su manaH ramaH = verily, heart, delighting - a glorious ritual; maaheshvaraH = Shiva's, aiming Shiva; yaj~naH babhuuva = Vedic-ritual, took place.

4.37.29

अन्न निस्यंद जातानि मूलानि च फलानि च |
अमृत स्वादु कल्पानि ददृशुः तत्र वानराः ॥

There the vanara-s have seen luscious tubers and fruits similar to nectar, which have originated from the oblational food material spattered in the Vedic-ritual for Shiva.

tatra = at there; vaanaraaH = Vanara-s; anna nisyanda jaataani = food [oblational material,] by spattering, originated from; amR^ita svaadu kalpaani = nectar, luscious, similar to; muulaani ca phalaani ca = tubers, fruits, also; dadR^ishuH = they saw.

4.37.30

तत् अन्न संभवम् दिव्यम् फलम् मूलम् मनोहरम् |
यः कश्चित् सकृत् अश्नाति मासम् भवति तर्पितः ॥

If one eats for one time, a little of those divine and heart-pleasing fruits and tubers that have taken their origin from that oblational food material, he remains satiated for a month.

tat anna sambhavam = that, from food [oblational material,] birthed; divyam = divine; manaH haram = heart, stealing; phalam muulam = fruits, tubers; yaH kashcit sakR^it ashnaati = who, a little, at one time, eats; maasam bhavati tarpitaH = a month, remains, satiated.

4.37.31

तानि मूलानि दिव्यानि फलानि च फल अशनाः |
औषधानि च दिव्यानि जगृहुर् हरि पुंगवाः ॥

The best monkeys that are fruit-eaters have collected those divine fruits, tubers, and even the divine medicinal herbs.

phala ashanaaH hari pungavaaH = fruit, eaters, monkeys, the best; divyaani = divine ones; taani muulaani phalaani ca = those, tubers, fruits, also; divyaani auSadhaani ca = unique divine, medicinal-herbs, even; jagR^ihuH = collected.

4.37.32

तस्मात् च यज्ञ आयतनात् पुष्पाणि सुरभीणि च |
आनिन्युर् वानरा गत्वा सुग्रीव प्रिय कारणात् ॥

On going to the cardinal ground of Vedic-ritual which was performed once, those vanara-s fetched highly fragrant flowers in order to please Sugreeva.

vaanaraa gatvaa = vanara-s, on going; tasmaat yaj~na aayatanaat ca = from that, Vedic-ritual's, cardinal ground, also; surabhiiNi puSpaaNi ca = highly fragrant, flowers, also; sugriiva priya kaaraNaat = Sugreeva, pleasing, for purpose of; aaninyuH [ aa nin yuH] = fetched.

4.37.33

ते तु सर्वे हरिवराः पृथिव्याम् सर्व वानरान् |
संचोदयित्वा त्वरितम् यूथानाम् जग्मुर् अग्रतः ॥

On motivating all of the monkeys on earth, all those best monkeys who proceeded to forgather other monkeys, quickly returned to Kishkindha ahead of the forgathered troops of monkeys.

sarve te hari varaaH tu = all of those, monkeys, best ones, on their part; pR^ithivyaam sarva vaanaraan = on earth, all of the, monkeys; samcodayitvaa = on motivating; yuuthaanaam = of troops of [other] monkeys; agrataH = ahead of - earlier than; tvaritam jagmu = quickly, went [to Kishkindha.]

4.37.34

ते तु तेन मुहूर्तेन कपयः शीघ्र चारिणः |
किष्किंधाम् त्वरया प्राप्ताः सुग्रीवो यत्र वानरः ॥

Those quick paced monkeys quickly reached Kishkindha just at that moment when Lakshmana is still with Sugreeva, and those monkeys arrived at that place where Sugreeva is available along with Lakshmana.

shiighra caariNaH = quick, paced ones; te kapayaH = those, monkeys [motivators]; tena muhuurtena = by the very, moment; vaanaraH sugriivaH = vanara, Sugreeva; yatra = where he is; to there; kiSkindhaam tvarayaa praaptaaH = to Kishkindha, quickly, arrived.

4.37.35

ते गृहीत्वा ओषधीः सर्वाः फल मूलम् च वानराः |
तम् प्रतिग्राहयामासुर् वचनम् च इदम् अब्रुवन् ॥

Taking the medicinal herbs, fruits, and tubers along with them, all of those Vaanaras obliged Sugreeva to accept fruits, tubers and herbs as royal gifts, and they also spoke this word to Sugreeva.

te vaanaraaH sarvaaH = those, vanara-s, all of them; oSadhiiH phala muulam ca = medicinal-herbs, frits, tubers, also; gR^ihiitvaa = taking with them; tam = him [Sugreeva]; prati graahayaamaasuH = in turn, obliged to take them [fruits, tubers]; idam vacanam ca abruvan = this, word, also, they spoke.

4.37.36

सर्वे परिसृताः शैलाः सरितः च वनानि च |
पृथिव्याम् वानराः सर्वे शासनात् उपयान्ति ते ॥

"We have rounded up all the mountains, rivers, and forests even, and all of the Vanara-s available on earth are fetched to your fore according to your command." Thus the monkeys said to Sugreeva.

sarve = all of the; shailaaH saritaH ca vanaani ca = mountains, rivers, also, forests, even; pari sR^itaaH = round, circled - all are covered by us; [te ] shaasanaat = by [your] command; pR^ithivyaam sarve vaanaraaH = on earth, all of the, vanara-s; te upa yaanti = for you, coming near.

4.37.37

एवम् श्रुत्वा ततो हृष्टः सुग्रीवः प्लवग अधिपः |
प्रतिजग्राह च प्रीतः तेषाम् सर्वम् उपायनम् ॥

On listening these words then the king of fly-jumpers Sugreeva is gladdened and accepted the gifts brought from Himalayas from all of them.

tataH = then; plavaga adhipaH sugriivaH = fly-jumper's, king, Sugreeva; evam shrutvaa hR^iSTaH = thus - these words, on listening, gladdened; teSaam sarvam upaayanam = from them, all, gifts; priitaH = gladly; prati jagraaha ca = in turn, taken - accepted, also.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे सप्त त्रिंशः सर्गः

Sarga 38

4.38.1

प्रतिगृह्य च तत् सर्वम् उपानयम् उपाहृतम् |
वानरान् सान्त्वयित्वा च सर्वान् एव व्यसर्जयत् ॥

On receiving all those gifts brought in by the Vanara-s from Himalayas, Sugreeva dispersed them all with approbation.

upaahR^itam = that are brought in; tat sarvam upaanayam = that, all gifts - all those gifts from Himalayas; pratigR^ihya ca = on receiving, also; saantvayitvaa ca = on speaking good words - approbation, also; sarvaan eva = all of them, thus; vaanaraan vyasarjayat = Vanara-s, left them off - dispersed them.

4.38.2

विसर्जयित्वा स हरीन् सहस्रान् तान् कृत कर्मणः |
मेने कृतार्थम् आत्मानम् राघवम् च महाबलम् ॥

On dispersing thousands of monkeys who have effectuated their errand of summoning all monkeys on the earth, Sugreeva deemed that his own aspirations and as well as those of that great-mighty Rama are achieved.

saH = he that Sugreeva; kR^ita karmaNaH = who effectuated, their errand; sahasraan taan hariin visarjayitvaa = thousands of, them monkeys, on dispersing; aatmaanam = for himself; mahaabalam raaghavam ca = great-mighty, Raghava, also; kR^ita artham = achieved, aspirations; mene = deemed.

4.38.3

स लक्ष्मणो भीम बलम् सर्व वानर सत्तमम् |
अब्रवीत् प्रश्रितम् वाक्यम् सुग्रीवम् संप्रहर्षयन् ॥किष्किंधाया
विनिष्क्राम यदि ते सौम्य रोचते |

Gladdening Sugreeva who is indomitably mighty and the indomitable one among all vanara-s, Lakshmana spoke these courteous words to him, "oh, gentle one, if it please you, make an exit from Kishkindha." [4-38-3, 4a]

3, 4a. saH lakSmaNaH = he that, Lakshmana; bhiima balam = indomitably, mighty; sarva vaanara sattamam = of all, vanara-s, an indomitable one - Sugreeva; sugriivam = to Sugreeva; sam pra harSayan = to gladden; prashritam vaakyam abraviit = courteous, sentence, spoke to; saumya = oh, gentle one; te rocate yadi = to you, it pleases, if - if it pleases you; kiSkindhaayaa vi niSkraama = from Kishkindha, verily, make an exit.

4.38.4

तस्य तत् वचनम् श्रुत्वा लक्ष्मणस्य सुभाषितम् ॥सुग्रीवः परम प्रीतो वाक्यम् एतत् उवाच ह |
एवम् भवतु
गच्छामः स्थेयम् त्वत् शासने मया ॥

On hearing the courteous words of Lakshmana Sugreeva is extremely pleased and he indeed spoke this sentence to him, "So be it. Let us go. I remain biddable in your command." [4-38-4b, 5]

4b, 5. sugriivaH = Sugreeva; su bhaaSitam = well, said - courteous words; tasya lakSmaNasya = of his, Lakshmana's; tat vacanam shrutvaa = that, sentence, on hearing; parama priitaH = while extremely, pleased; etat vaakyam uvaaca ha = this, sentence, spoke, indeed; evam bhavatu = that way, it will be - so be it; gacChaamaH = let us go; mayaa = by me; tvat = in your; shaasane = command; stheyam = remain biddable - amenable to.

4.38.6

तम् एवम् उक्त्वा सुग्रीवो लक्ष्मणम् शुभ लक्षणम् |
विसर्जयामास तदा तारा अद्याः च एव योषितः ॥

Sugreeva speaking thus to Lakshmana, whose person itself is auspicious, then bade adieu to Lady Tara and the other female vanara-s.

sugriivaH = Sugreeva; shubha lakSaNam = to one with auspicious, features; tam lakSmaNam = to him, to Lakshmana; evam uktvaa = thus, on speaking; tadaa = then; taaraa aadyaH = to Tara, and other; yoSitaH eva ca = females, thus, also; visarjayaamaasa = started to disperse.

4.38.7

एहि इति उच्छैः हरि वरान् सुग्रीवः समुदाहरत् |
तस्य तद् वचनम् श्रुत्वा हरयः शीघ्रम् आययुः ॥बद्ध
अंजलि पुटाः सर्वे ये स्युः स्त्री दर्शन क्षमाः |

Sugreeva shouted sharply saying, "come here," at the best monkey-adjutants and on hearing his call all of those monkeys that are spared to see the ladies of palace chambers have come there swiftly with their palms adjoined in supplication.

7, 8a. sugriivaH = Sugreeva; ehi = come here; iti ucChaiH = thus, sharply; hari varaan = at monkey, the best ones; sam udaaharat = shouted for; tasya tat vacanam shrutvaa = his, that, word [call,] on hearing; ye = which of those; strii darshana kSamaaH = at ladies, to see, who are spared; syuH = will be there; sarve harayaH = all of those, monkeys; baddha anjali puTaaH = with adjoined, palms, fold; shiighram aayayuH = swiftly, came.

4.38.8

तान् उवाच ततः प्राप्तान् राजा अर्क सदृश प्रभः ॥उपस्थापयत क्षिप्रम् शिबिकाम् मम वानराः |

Then the king Sugreeva whose refulgence is kindred to that of sun has said to those vanara-s that have arrived there, "oh, vanara-s, immediately position my palanquin before me." [4-38-8b, 9a]

8b, 9a. tataH = then; arka sadR^isha prabhaH = sun, similar, in refulgence; raajaa = king; praaptaan taan uvaaca = [monkeys] who arrived, to them, spoke; vaanaraaH = oh, vanara-s; mama shibikaam = my, palanquin; kSipram upa sthaapayata = immediately, at hand, be positioned.

4.38.9

श्रुत्वा तु वचनम् तस्य हरयः शीघ्र विक्रमाः ॥समुपस्थापयामासुः शिबिकाम् प्रिय दर्शनाम् |

On hearing his words those monkeys who are the adept ones in their agility right away brought an exquisite palanquin and readily started to position it at his nearby. [4-38-9b, 10a]

9b, 10a. shiighra vikramaaH = in agility, adept ones; harayaH = monkeys; tasya vacanam shrutvaa = his, words, on hearing; priya darshanaam shibikaam = an exquisite one, in its appearance, such a palanquin; sam upa sthaapayaamaasuH = readily, nearby, started to position.

4.38.10

ताम् उपस्थापिताम् दृष्ट्वा शिबिकाम् वानराधिपः ॥लक्ष्मण आरुह्यताम् शीघ्रम् इति सौमित्रिम् अब्रवीत्
|

And on seeing palanquin positioned at his nearby the king of monkeys Sugreeva said to Saumitri, "you mount it, Lakshmana, be quick." [4-38-10b, 11a]

10b, 11a. vaanara adhipaH = monkeys, king - Sugreeva; upasthaapitaam taam shibikaam dR^iSTvaa = nearby, positioned, that, palanquin, on seeing; lakSmaNa shiighram aaruhyataam = Lakshmana, quickly, mount it; iti saumitrim abraviit = thus, to Soumitri, said.

4.38.11

इति उक्त्वा कांचनम् यानम् सुग्रीवः सूर्य सन्निभम् ॥बहुभिः हरिभिः युक्तम् आरुरोह स लक्ष्मणः |

Saying so Sugreeva got into that golden carriage which in shine is like the sun and which has many monkey-carriers along with Lakshmana. [4-38-11b, 12a]

11b, 12a. sugriivaH iti uktvaa = Sugreeva, so, saying; suurya sannibham = sun, similar in shine [palanquin]; bahubhiH haribhiH yuktam = many, monkeys, having [as carriers]; kaancanam yaanam = golden, carriage; sa lakSmaNaH aaruroha = with Lakshmana, climbed into it.

4.38.12

पाण्डुरेण आतपत्रेण ध्रियमाणेन मूर्धनि ॥शुक्लैः च वाल व्यजनैः धूयमानैः समंततः |
शंख भेरी निनादैः
च वन्दिभिः च अभिवन्दितः ॥निर्ययौ प्राप्य सुग्रीवो राज्य श्रियम् अनुत्तमाम् |

Sugreeva who achieved the kingdom of unexcelled magnificence has started out that magnificently to the high extolment of panegyrists, while a white royal-parasol spread overhead the palanquin, white fur-fans fanning him from all over, and while conch-shells are blowing loud and drums are drumming high. [4-38-12b, 13, 14a]

12b, 13, 14a. sugriivaH = Sugreeva; an uttamaam = un, excelled one; raajya shriyam praapya = of kingdom, magnificence, on achieving; vandibhiH abhi vanditaH ca = by panegyrists, highly extolling, also; muurdhani = atop head; dhriyamaaNena = held on [as shade]; paaNDureNa aata patreNa = white, sun, shade - by parasol; samantataH = all over; dhuuyamaanaiH shuklaiH vaala vyajanaiH ca = being fanned, white, with fur-fans, also; shankha bherii ni naadaiH ca = of conch-shell, of drums, with high, sounds, also; nir yayau = out, started.

4.38.14

स वानर शतैः तीष्क्णैः बहुभिः शस्त्र पाणिभिः ॥परिकीर्णो ययौ तत्र यत्र रामो व्यवस्थितः |

Sugreeva travelled thus surrounded with many hundreds of vanara-s, who look confrontational and who wielded weapons, to the place where Rama is staying. [4-38-14b, 15a]

14b, 15a. saH = he - Sugreeva; shastra paaNibhiH = weapons, in hands - wielders; tiiSkNaiH = confrontational ones; bahubhiH vaanara shataiH = with many, vanara-s, along with, hundreds of; pari kiirNaH = around, spreading - surrounded with; raamaH yatra vyavasthitaH [vi ava sthitaH] = Rama, where he is, ensconced; tatra yayau = to there, they travelled.

4.38.15

स तम् देशम् अनुप्राप्य श्रेष्ठम् राम निषेवितम् ॥अवातरत् महातेजाः शिबिकायाः स लक्ष्मणः |

On reaching the province where Rama is staying in all his adoration to that place, the great-resplendent Sugreeva descended the palanquin along with Lakshmana. [4-38-15b, 16a]

15b, 16a. mahaatejaaH = great-resplendent one, Sugreeva; sa lakSmaNaH = along with, Lakshmana; saH = he - Sugreeva; raama niSevitam = by Rama, adored - place adored by Rama while staying there; shreSTham tam desham = choicest, that, province; anupraapya = on attaining; shibikaayaaH = from palanquin; avaa tarat = down, climbed.

4.38.16

आसाद्य च ततो रामम् कृत अंजलि पुटो अभवत् ॥कृत अंजलौ स्थिते तस्मिन् वानराः च अभवन् तथा |

When Sugreeva reached Rama he stood still with adjoined-palms, and when he remained still with palm-fold all the other monkeys stood still with palm-fold. [4-38-16b, 17a]

16b, 17a. tataH = then; raamam aasaadya ca = Rama, on reaching, also; kR^ita anjali puTaH abhavat = making, adjoined, palm-fold, he became; tasmin = his; kR^ita anjalau sthite = making, palms adjoined, when he remained; vaanaraaH ca = [all of the] monkeys, also; tathaa = like that; abhavat = they became - all stood with adjoined palms.

4.38.17

तटाकम् इव तम् दृष्ट्वा रामः कुड्मल पंकजम् ॥वानराणाम् महत् सैन्यम् सुग्रीवे प्रीतिमान् अभूत् |

Rama became exultant of Sugreeva on seeing the massive army of Vanara-s which is just like a vast lake plethoric with buds of lotuses. [4-38-17b, 18a]

17b, 18a. raamaH = Rama; kuDmala pankajam = with buds, of lotuses; tam = it [vanara fore]; taTaakam iva = a lake, as if - it is; vaanaraaNaam mahat sainyam = of Vaanaras, massive, army; dR^iSTvaa = on seeing; sugriive priitimaan abhuut = in Sugreeva, exultant, he became.

Terrible looking monkeys are compared with delicate lotus buds - is this a simile at all? Not So. The 'sense' dhvani in this is like this. The folded and adjoined palms of all the monkeys are looking like lotus buds. While adjoining palms they raised hands over their heads, where their bodies are appearing similar to the stems of lotuses, and folded palms are like unfolded lotus buds. Rama is gladdened because the lake called Sugreeva contains these many prayerful devotees who are praying with lotus-bud-like folded palms.

4.38.18

पादयोः पतितम् मूर्ध्ना तम् उत्थाप्य हरीश्वरम् ॥प्रेम्णा च बहुमानात् च राघवः परिषस्वजे |

Raghava raised and tightly hugged the king of monkeys Sugreeva, who has prostrated himself with his head touching the feet of Rama, with care and credit. [4-38-18b, 19a]

18b, 19a. raaghavaH = Raghava; muurdhnaa paadayoH patitam = with head - headlong, on feet [of Rama,] fallen; tam hariishvaram = him, monkey's king - Sugreeva; utthaapya = on raising up; premNaa ca bahumaanaat ca = with care, and, credit, also; pari Sa svaje = tightly, hugged him.

4.38.19

परिष्वज्य च धर्मात्मा निषीद इति ततो अब्रवीत् ॥निषण्णम् तम् ततो दृष्ट्वा क्षितौ रामो अब्रवीत् ततः
|

After hugging Sugreeva that virtue-souled Rama then said to him, "be seated." Then on seeing Sugreeva who took seat on ground Rama spoke to him. [4-38-19b, 20a]

19b, 20a. tataH = then; dharmaatmaa raamaH = virtue-souled one, Rama; pariSvajya ca = on hugging, also; tataH = then; niSiida iti abraviit = be seated, thus, said - to Sugreeva; tataH = then; kSitau niSaNNam = on ground, who is sitting - Sugreeva; tam dR^iSTvaa abraviit = him, on seeing, spoke.

4.38.20

धर्मम् अर्थम् च कामम् च काले यः तु निषेवते ॥विभज्य सततम् वीर स राजा हरिसत्तम |

"He alone is the king, oh, valiant Sugreeva, who always divides time for devoting himself to probity, prosperity and pleasure-seeking. [4-38-20b, 21a]

20b, 21a. viira = oh, valiant one; hari sattama = oh, monkey's, the best; yaH = he who; satatam = always; dharmam artham ca kaamam ca = probity, prosperity, also, pleasure-seeking, also; kaale = according to time; vibhajya = by dividing; niSevate = devote oneself to; saH raajaa = he [alone,] is the king.

Say, mornings for duty-bound affairs, afternoons for financial matters, and nights for pleasure-seeking programs.

4.38.21

हित्वा धर्मम् तथा अर्थम् च कामम् यः तु निषेवते ॥स वृक्ष अग्रे यथा सुप्तः पतितः प्रतिबुध्यते |

"If one devotes himself to pleasure-seeking alone, casting off the probity and like that the prosperity also, he is like the one who slept on a treetop who awakens only after falling down. [4-38-21b, 22a]

21b, 22a. yaH = he who; dharmam tathaa artham ca = probity, like that, prosperity, also; hitvaa = on discarding; kaamam tu niSevate = to pleasure-seeking, alone, devotes to; saH = he; vR^ikSa agre suptaH yathaa = on tree, top, one who slept, as with; patitaH prati budhyate = after falling, in turn, wakes up [awakens.]

An out-and-out pleasure-seeker wakes up only when he runs into troubles. Till such time he uses slender branches and tender leaves available on the infirm treetop, called his pleasuring area, as his cushion bed and foam pillows.

4.38.22

अमित्राणाम् वधे युक्तो मित्राणाम् संग्रहे रतः ॥त्रिवर्ग फल भोक्ता च राजा धर्मेण युज्यते |

"And the king who is bound up in eliminating unfriendly ones and bound up with forgathering friends, he will be enjoined with righteousness, and he even becomes the real enjoyer of the fruit of threefold virtues, namely dharma, artha, kaama - probity, prosperity and pleasures. [4-38-22b, 23a]

22b, 23a. a mitraaNaam vadhe yuktaH = un, friendly ones, in killing, bound up in; mitraaNaam sangrahe rataH = of friends, forgathering, bound up with; such a; raajaa = king; dharmeNa yujyate = with righteousness, enjoined with; tri varga phala bhoktaa ca = three, fold [probity, prosperity, pleasures] fruit, enjoyer, also - he becomes.

A sheer pleasure-seeker will be awakened when he suddenly falls from heights of pleasures, may it be due any factor like wealth, age or destitution. This happens if only he summarily rejects the other two, probity in life and pursuance to acquire real and everlasting prosperity, in lifetime. And a real king worth his kingship is the one who practises and enjoys all the threefold virtues, namely probity, prosperity and pleasures at appropriate timings and at appreciable limits, unlike Sugreeva who is indulgent in only one among those three, namely pleasures.

4.38.23

उद्योग समयः तु एष प्राप्तः शत्रु निषूदन ॥संचिंत्यताम् हि पिंगेश हरिभिः सह मंत्रिभिः |

"Oh, enemy-eliminator, time for endeavour has come, oh, king of monkeys, let this be discussed along with your monkey-ministers." Thus Rama spoke to Sugreeva. [4-38-23b, 24a]

23b, 24a. shatru niSuudana = oh, enemy, eliminator; pinga iisha = oh, monkeys, king of - Sugreeva; eSa udyoga samayaH praaptaH = this is, for endeavour, time, has chanced; mantribhiH haribhiH saha = with monkeys, ministers, along with - jointly; sam cintyataam = let it be thought over; hi = indeed.

4.38.24

एवम् उक्तः तु सुग्रीवो रामम् वचनम् अब्रवीत् ॥प्रनष्टा श्रीः च कीर्तिः च कपि राज्यम् च शाश्वतम् |
त्वत् प्रसादात् महाबाहो पुनः प्राप्तम् इदम् मया ॥

When Rama addressed him in this way, Sugreeva said these words to Rama, "oh, dextrous Rama, by your beneficence I have repossessed prosperity, popularity and this everlasting kingdom of monkeys which are actually mislaid. [4-38-24b, 25]

24b, 25. evam uktaH tu sugriivaH = thus, who is spoken to, on his part, Sugreeva; raamam vacanam abraviit = to Rama, words, said; mahaabaahuH = oh dextrous one; pra naSTaa shriiH ca kiirtiH ca = verily, mislaid, prosperity, also, popularity, also; shaashvatam = everlasting one; idam kapi raajyam ca = this, monkeys, kingdom, also; mayaa = by me; tvat prasaadaat = by your, beneficence, punaH praaptam = again, achieved.

4.38.26

तव देव प्रसदात् च भ्रातुः च जयताम् वर |
कृतम् न प्रतिकुर्यात् यः पुरुषाणाम् स दूषकः ॥

"Oh, god, by your and your brother's benevolence alone I regained what I lost, oh, victorious one among victors, and he who does not requite the favour that has been done for him will become the vitiator of probity among men.

deva = oh, god; jayataam vara = oh, among victors, the best one; tava = your; and; bhraatuH ca = [your] brother's; prasadaat = by benevolence; kR^itam = done; [upakaaram = favour]; yaH = he, who; na prati kuryaat = doest not, in turn, does - does not requite; saH puruSaaNaam duuSakaH = he, among people, is a vitiator [of probity.]

4.38.27

एते वानर मुख्याः च शतशः शत्रु सूदन |
प्राप्ताः च आदाय बलिनः पृथिव्याम् सर्व वानरान् ॥ऋक्षाः च
वानराः शूरा गोलांगूलाः च राघव |
कांतार वन दुर्गाणाम् अभिज्ञा घोर दर्शनाः ॥

"These are the hundreds of vanara chiefs, oh, enemy-subjugator, who have just returned on forgathering all of the forceful vanara-s on earth.

shatru suudana = oh, enemy, subjugator; shatashaH = hundreds are; ete vaanara mukhyaaH ca = these, Vanara, chiefs, also; pR^ithivyaam = on earth available; balinaH sarva vaanaraan aadaaya = forceful ones, all of the, Vanara-s, on fetching; praaptaaH ca = they came, also - they just returned on forgathering.

4.38.29

देव गन्धर्व पुत्राः च वानराः काम रूपिणः |
स्वैः स्वैः परिवृताः सैन्यैः वर्तन्ते पथि राघव ॥

"Oh, Raghava, the legatee of Raghu, those vanara-s with dreadful appearance, and who are the experts in permeating the impenetrable forests, woodlands and impassable mountains are coming. And the bears, monkeys and brave baboons who are the children of gods and gandharva-s, and who change their guise just by their wish are halfway through on their path duly fenced round with one's own forces.

raaghava = one born in Raghu's dynasty; raaghava = oh, Raghava; abhij~naaH = knowers [experts of places that are] kaantaara = impenetrable forests; vana = woodlands; dur gaaNaam = not, passable - say mountains; ghora darshanaaH = those that are dreadful, in look; R^ikSaaH ca = bears, also; vaanaraaH = monkeys; shuuraaH golaanguulaaH ca = brave ones; baboons, also; deva gandharva putraaH ca = of gods, of gandharva-s, sons, also; kaama ruupiNaH = by wish, guise-changers; such; vaanaraaH = Vanara-s; svaiH svaiH sainyaiH = their, their [their own,] with forces; parivR^itaaH = fenced round; pathi vartante = in path, are on the move.

4.38.30

शतैः शत सहस्रैः च कोटिभिः च प्लवंगमाः |
अयुतैः च आवृता वीरा शंकुभिः च परंतप ॥अर्बुदैः अर्बुद शतैः
मध्यैः च अन्तैः च वानराः |
समुद्राः च परार्धाः च हरयो हरि यूथपाः ॥आगमिष्यन्ति ते राजन् महेन्द्र
सम विक्रमाः |
मेघ पर्वत संकाशा मेरु विन्ध्य कृत आलयाः ॥

"Oh, king, some of the fly-jumpers that are arriving are with a hundred-legion, some with a hundred-thousand legion, and even some with millions of legions, while the some are on the way with specific legions like aayuta-s, shanku-s. And oh, valiant one Rama, some with legions of arbuda-s, and some with hundreds of arbuda-s, some with madhya-s, and some with antaH-s are coming. Some more are coming with samudra-s and some with paraardha-s legions of monkeys. Oh, enemy-flamer Rama, the legions of monkeys along with their monkey commanders who are viable to Mahendra in valour, and who compare with massive clouds and mountains, and who domiciled on Mt. Meru and Mt. Vindhya will be coming in your service.

30, 31, 32. paran tapa = oh, enemy-flamer; raajan = oh, king; viira = oh, valiant one; plavan gamaaH = fly-jumpers; shataiH = in hundreds; shata sahasraiH ca = in hundred, thousands, even - in lakhs; tathaa = likewise; koTibhiH ca = in crores [millions]; ayutaiH ca = in legion named aayuta; shankubhiH ca = with legions named shanku-s, also; arbudaiH = with legions named arbuda; arbuda shataiH = such arbuda-s, hundreds of; madhyaiH ca = with legions named madhya-s, also; antaiH ca = with legions named antaH-s; aavR^itaa = surrounded with such legions; vaanaraaH = Vanara-s; [pathi vartante = are on the path]; samudraaH ca paraardhaaH ca = with legions named as - samudra-s, also, paraardha-s; harayaH = monkeys; mahendra sama vikramaaH = Mahendra, [vanara-s who] equal, in valour; megha parvata samkaashaa = clouds, mountains, similar to; meru vindhya kR^ita aalayaaH = on Mt. Meru, Mt. Vindhya, who made, their domicile; te = for you for your purpose; hari yuuthapaaH = monkey, commanders; aagamiSyanti = will be coming.

In the Indian counting system hundred thousands becomes one lakh, [1,00, 000.] One hundred lakhs become one crore, [10,000,000.] The ancient Indian legionaries have names like aayuta 'one thousand per unit...' shanku 'one lakh crores...' a trillion - 1012. One arbuda 'thousand shanku-s...' madhyama 'ten arbuda-s...' antam 'ten madhyama-s...' samudra 'twenty antya-s...' paraardha 'thirty samudra-s...' Rama Tilaka says that by giving these numbers it is to be understood that 'innumerable monkeys are coming...' But others hold the view that the ancients have organised military pattern hence particular nomenclature is given to each, apart from the generalisation of Rama Tilaka.

Govindaraja takes up the enumeration as given in Indian Astrology, which multiplies ten times each, as said in verse:

ekam dasha shatam asmaat sahasram ayutam tataH param lakSham | prayutam koTim atha arbudam vR^inde kharvam nikharvam ca | tasmaat mahaa sarojam shankum saritaam patim tvat antam | madhyam paraadham aaruuhya atha uttaram dasha guNam tathaa j~neyam || 'one, ten, hundred, thousand, ten thousand, one lakh, prayutam 'ten lakhs or a million, then a crore and then an arbuda ten-crore or a billion, and then ten arbuda-s makes one bR^inda and ten brinda-s make one kharva and ten kharva-s make one nikharva and ten nikharva-s make one mahaa padma and ten mahaa padma-s make one shanku 'one lakh crores or a trillion, and ten shanku-s make one samudra and then ten samudra-s make one anta and ten anta-s make a madhyama and ten madhyama-s make one paraardha it may be known thus...

By this, the nomenclature of million, billion and trillion was there in ancient days and this may be observed by the names: prayutam 'a million...' arbuda 'a billion..' and shanku 'a trillion...' and this exactly relates to the decimal system which is based on the number ten, in which the smaller units are related to the principal units as powers of ten [units, tens, hundreds, thousands, etc.]

4.38.33

ते त्वाम् अभिगमिष्यन्ति राक्षसम् योद्धुम् आहवे |
निहत्य रावणम् युद्धे हि आनयिष्यन्ति मैथिलीम् ॥

"Those vanara-s who are combative in wars, and those who can fetch Maithili on eliminating Ravana in war, will be approaching you soon." Thus Sugreeva informed Rama.

[ye = which of those vanara-s]; yuddhe yoddhum = in war, to combat - whoi are combative; aahave raakSasam raavaNam nihatya = in war, demon, Ravana, on killing; maithiliim aanayiSyanti = Maithili, who can bring her; te = such of those vanara-s; tvaam abhi gamiSyanti = you, they will be approaching; hi = surely.

4.38.34

ततः समुद्योगम् अवेक्ष्य वीर्यवान्
हरि प्रवीरस्य निदेश वर्तिनः |
बभूव हर्षात् वसुधा अधिप आत्मजः
प्रबुद्ध
नील उत्पल तुल्य दर्शनः ॥

Then on seeing the perfect effort made by the prominent one among all monkeys, Sugreeva, who is operating under his control, the eyes of valorous prince Rama are widened in jubilance, like the well-bloomed blue-lotuses.

tataH = then; viiryavaan = valorous one - Rama; vasudhaa adhipa aatmajaH = of earth, king's, son - prince Rama; nidesha vartinaH = under order [of Rama,] operating; hari pra viirasya = monkey, prominent, valorous one's - Sugreeva's; sam udyogam = perfect, effort; avekSya = on observing; harSaat = by jubilance; pra buddha niila utpala tulya = well, bloomed, blue, Costus - a kind of Indian lotus, similar; darshanaH = with such eyes - not appearance in general; babhuuva = became.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे अष्टा त्रिंशः सर्गः

Sarga 39

3.39.1

इति ब्रुवाणम् सुग्रीवम् रामो धर्मभृताम् वरः |
बाहुभ्याम् संपरिष्वज्य प्रत्युवाच कृतांजलिम् ॥

Rama, the best proponent of probity, happily embraced Sugreeva with both of his arms and replied him who is speaking in this way suppliantly adjoining palms at Rama.

dharma bhR^itaam varaH = probity, proponent of, the best; raamaH = Rama; iti bruvaaNam kR^itaanjalim = thus, who is speaking, with his palms-adjoined; sugriivam = to such Sugreeva; baahubhyaam = with both arms; sam pari Svajya = well embracing; prati uvaaca = in reply, spoke - replied.

3.39.2

यत् इन्द्रो वर्षते वर्षम् न तत् चित्रम् भविष्यति |
आदित्यो असौ सहस्रांशुः कुर्यात् वितिमिरम् नभः ॥चन्द्रमा रजनीम् कुर्यात् प्रभया सौम्य निर्मलाम् |
त्वत् विधो वा अपि मित्राणाम् प्रीतिम् कुर्यात् परंतप ॥

"There is no wonder, oh, enemy-flamer, if Indra gives rain, or if that thousand-rayed sun makes the sky undark, or if the moon makes night shiny with his moonshine, so also oh, gentle one, if a true-friend of your kind gladdens his indigent-friend, there is no wonder.

2, 3. parantapa = oh, enemy-flamer; saumya = oh, kind one - Sugreeva; indraH varSam = Indra, rain; yat varSate = what for, he rains - the fact that Indra gives rain through Rain-god; sahasra amshuH = thousands of, rayed one - one with umpteen sunrays; asau aadityaH = that, sun; nabhaH vi timiram = sky, without, darkness; kuryaat = makes - the fact that the sun removes darkness; candramaa prabhayaa rajaniim nirmalaam = moon, with his shine, night, shiny; kuryaat = makes - the fact of moon's illumining the night; there is no wonder in them, so also; vaa api = or, even; tvat vidhaH = your, kind of [helpful being]; mitraaNaam priitim kuryaat = to friends, gladness, makes - the fact of gladdening friends; tat = that - sort of helpful nature; na citram bhaviSyati = no, wonder, it will be.

3.39.4

एवम् त्वयि तत् न चित्रम् भवेत् यत् सौम्य शोभनम् |
जानामि अहम् त्वाम् सुग्रीव सततम् प्रिय वादिनम् ॥

"In this way, oh, nice Sugreeva, that helpful nature which is decorously prevailing in you, ushering you for organising the worthwhile, will not be a wonder but natural. I am aware that you have always been the exponent of affability.

saumya = oh, nice one; sugriiva = oh, Sugreeva; evam = in this way; tvayi = [which is prevailing] in you; tat = that [helpful nature in doing good deeds]; yat shobhanam = which is, decorous; citram na bhavet = wonder, not, it will be; tvaam = you; satatam priya vaadinam = always, as affability, exponent of; aham jaanaami = I am, aware of.

3.39.5

त्वत् स नाथः सखे संख्ये जेता अस्मि सकलान् अरीन् |
त्वम् एव मे सुहृत् मित्रम् साहाय्यम् कर्तुम् अर्हसि ॥

"With you as the helmsman, oh, friend, I will be triumphing over all the enemies, and you alone are worthy to proffer a helping hand to me as a good-hearted friend of mine.

sakhe = oh, friend; tvat sa naathaH = with you, as, helmsman; sankhye sakalaan ariin = in war, all, enemies; jetaa asmi = triumphing, I will be; su hR^it mitram = good-hearted, friend; tvam eva = you, alone; me saahaayyam kartum arhasi = to me, helping hand, to proffer, worthy of you.

3.39.6

जहार आत्म विनाशाय वैदेहीम् राक्षस अधमः |
वंचयित्वा तु पौलोमीम् अनुह्लादो यथा शचीम् ॥

"That knavish demon Ravana deceitfully carried off Vaidehi for his own extinction, as demon Anuhlaada carried off Sachi Devi, the daughter of Puloma.

raakSasa adhamaH = demon, knavish; vancayitvaa vaidehiim = on deceiving, Vaidehi; anuhlaadaH = demon Anuhlaada; paulomiim = Puloma's daughter; shaciim = Sachi Devi; yathaa = as with; aatma vinaashaaya = for self, extinction; jahaara = carried off.

Myth: Shaci Devi, the wife of Indra, is the daughter of a demon called Puloma, the son of Danu. One named Anuhlaada, the son of Hiranyakshyapa, on deceiving Indra abducted Shaci Devi with the consent of her father Puloma. Then Indra infuriated at Puloma, the father of Sachi Devi, for making the abduction possible, killed him. Thereby Indra got a name Pulomajit.

3.39.7

न चिरात् तम् हनिष्यामि रावणम् निशितैः शरैः |
पौलोम्याः पितरम् दृप्तम् शत क्रतुः इव अरिहा ॥

"As soon as possible I wish to eliminate that Ravana with sharp arrows, as has been done by the enemy slyer Indra when he eliminated the insolent father of Sachi Devi, namely Puloma." Thus Rama is about to tell other things to Sugreeva, but...

tam raavaNam = him, that Ravana; na ciraat = not, long after [as soon as possible]; ari haa = enemy, slayer; shata kratuH = hundred, ritual performer [Indra]; paulomyaaH = Paulomii [Shaci's]; dR^iptam pitaram iva = insolent, father, as with; nishitaiH sharaiH han iSyaami = with sharp, arrows, I wish to eliminate.

3.39.8

एतस्मिन् अन्तरे च एव रजः समभिवर्तत |
उष्णाम् तीव्राम् सहस्रांशोः छादयत् गगने प्रभाम् ॥

In the meanwhile dust started to overcast the sky covering the intensely scorching radiation of the sun.

etasmin antare = in this, meanwhile; gagane = on sky; sahasra amshoH = of thousand-rayed one [sun's]; uSNaam tiivraam prabhaam = scorching, intense, radiation; Chaadayat = covering; rajaH = dust; sam abhivartata = started - dust started to overcast sky.

3.39.9

दिशः पर्याकुलाः च आसन् तमसा तेन दूषिताः |
चचाल च मही सर्वा स शैल वन कानना ॥

Stained with that darkness the directions are confounded, and the entire earth together with its mountains, woods, and forests has wobbled.

tena = by that; tamasaa = by darkness - [rajasaa = dust]; duuSitaaH = stained; dishaH paryaakulaaH ca aasan = directions, confound, also, became; sa shaila vana kaananaa = with, mountains, woods, forests; sarvaa mahii ca = entire, earth, also; cacaala = wobbled.

3.39.10

ततो नगेन्द्र संकाशैः तीक्ष्ण दन्ष्ट्रैः महाबलैः |
कृत्स्ना संछादिता भूमिः असंख्येयैः प्लवंगमैः ॥निमेष अंतर मात्रेण ततः तैः हरि यूथपैः |
कोटी शत परीवारैः कामरूपिभिः आवृता ॥नादेयैः पार्वतेयैः
च सामुद्रैः च महाबलैः |
हरिभिः मेघ निर्ह्रादैः अन्यैः च वन वासिभिः ॥तरुण आदित्य वर्णैः च शशि गौरैः
च वानरैः |
पद्म केसर वर्णैः च श्वेतैः मेरु कृत आलयैः ॥

In a split-second the entire ground is then enshrouded with incalculable fly-jumpers whose size is mountainous, fangs excruciating, and might abnormal, and each monkey commander is surrounded with hundreds of millions of legions of monkeys, who by their wish can change of their guise, and these monkeys of amazing strength have come crashing war-whoops as clouds letting out thunders while they are on their way from their habitation like riversides, seashores, mountains, and some other monkeys have come from forests as they are forest dwellers, and in the vast of masses their complexion alone remained as an identity to their habitation, like the stripe of tender-sun of some monkeys is marking them from the place of rising sun, moon-white body colour of some more telling that they are from the place of nightly moon, and the colour of skin looking like lotus-fibrils of many more indicates that they are from fertile watery lands, and the snow-white complexion of yet some more indicates that the dwelling place of those monkeys is Mt. Meru.

10, 11, 12, 13. tataH = then; naga indra samkaashaiH = monkeys who are - mountain, lofty, similar to - mountainous in size; tiikSNa danSTraiH = with excruciating, fangs; mahaabalaiH = abnormally mighty ones; a sankhyeyaiH = in not, calculable - masses; plavangamaiH = with fly-jumpers; kR^itsnaa bhuumiH = entire, earth; nimeSa antara maatreNa = split-second, within, just; sam Chaaditaa = verily, overspread; tataH = then; hari yuuthapaiH = with monkey, commanders; koTii shata pariivaaraiH = with crores [millions,] hundreds of, legions [of monkeys]; kaama ruupibhiH = with by wish, guise-changers; who are from; naadeyaiH = pertaining to rivers; paarvateyaiH ca = pertaining to mountains, also; saamudraiH ca = pertaining to oceans, also; mahaabalaiH haribhiH = of amazing, strength, with monkeys; megha nirhraadaiH = whose blaring will be like - clouds, crashing; anyaiH = with others; vana vaasibhiH ca = forests, dwellers, also; taruNa aaditya varNaiH ca = tender, sun, in colour [complexion,] also; shashi gauraiH ca = moon, white [in complexion,] also; padma kesara varNaiH ca = lotus, fibril, with [body] colour, also; shvetaiH meru kR^ita aalayaiH = who are snow-white ones, who on Mt. Meru, made, their dwelling; with such; taiH vaanaraiH = by [such of] them, vanara-s; [bhuumiH = ground is]; aavR^itaa = enshrouded with them.

3.39.14

कोटी सहस्रैः दशभिः श्रीमान् परिवृतः तदा |
वीरः शतबलिः नाम वानरः प्रत्यदृश्यत ॥

In the meantime the arrival of a distinguished and valorous vanara named Shatabali, hemmed in with ten thousand crores of vanara-s, came into the view of Rama and others.

tadaa = at that time; dashabhiH koTii sahasraiH = ten, crore, thousands - ten thousand crores - a lakh of crores; pari vR^itaH = around, encircled - hemmed in; shriimaan viiraH = distinguished, valorous one; shatabaliH naama vaanaraH = brave, Shatabali, named, Vanara; pratyadR^ishyata [prati a dR^ishyata] = = came into view - by Rama and others.

3.39.15

ततः कांचन शैल आभः ताराया वीर्यवान् पिता |
अनेकैः बहु साहस्रैः कोटिभिः प्रत्यदृश्यत ॥

Sushena, the father of Lady Tara, a valorous one with the sheen of golden mountain then appeared with very many thousands of crores of vanara-s.

tataH kaancana shaila aabhaH = then, golden, mountain, in sheen; taaraayaa pitaa = Lady Tara's, father [Sushena]; viiryavaan = valorous one; bahu saahasraiH koTibhiH = many, thousands, of crores; an ekaiH = with not one, with multitudinous monkeys; pratyadR^ishyata = appeared.

3.39.16

तथा अपरेण कोटीनाम् साहस्रेण समन्वितः |
पिता रुमयाः संप्राप्तः सुग्रीव श्वशुरो विभुः ॥

Like that the most efficient vanara-chief Taara, the father of Ruma and Sugreeva's father-in-law, turned up with another thousand crores of vanara-s following him.

tathaa = like that; vibhuH = most efficient [vanara-chief]; rumayaaH pitaa = Ruma's, father; sugriiva shvashuraH = Sugreeva's, father-in-law; apareNa = with another; koTiinaam saahasreNa samanvitaH = of crores, a thousand, followed by - monkey troops; sampraaptaH = has bechanced - arrived.

3.39.17

पद्म केसर संकाशः तरुण अर्क निभ आननः |
बुद्धिमान् वानर श्रेष्ठः सर्व वानर सत्तमः ॥अनीकैः बहु साहस्रैः
वानराणाम् समन्वितः |
पिता हनुमतः श्रीमान् केसरी प्रत्यदृश्यत ॥

Honourable Kesari, the father of Hanuma, with his bodily gleam like that of the fibrils of lotuses and visage glittering in the gleam of nascent sun, and who is an intellectual, graceful and prominent vanara among all the vanara-s, then came into view associated with thousands and thousands of armies of vanara-s.

padma kesara samkaashaH = lotus, fibril, in gleam; taruNa arka nibha aananaH = young, sun, glittering, visage; buddhimaan = intellectual; vaanara shreSThaH = among vanara-s, the prominent one; sarva vaanara sattamaH = among all, vanara-s, graceful one; hanumataH pitaa = Hanuma's, father; shriimaan kesarii = honourable, Kesari; bahu saahasraiH = very, many, thousands of; vaanaraaNaam = of vanara-s; aniikaiH = with army; samanvitaH = associated with; pratyadR^ishyata = came into view.

3.39.19

गो लांगूल महाराजो गवाक्षो भीम विक्रमः |
वृतः कोटि सहस्रेण वानराणाम् अदृश्यत ॥

Gavaaksha, the formidably adventurous sovereign of baboons is then seen encircled by a thousand crore vanara-s.

vaanaraaNaam koTi sahasreNa = vanara-s, crores, thousand; vR^itaH = encircled by; golaanguula mahaaraajaH = baboons, sovereign; bhiima vikramaH = formidably, adventurous one; gavaakSaH adR^ishyata = Gavaaksha, is seen.

3.39.20

ऋक्षाणाम् भीम वेगानाम् धूम्रः शत्रु निबर्हणः |
वृतः कोटि सहस्राभ्याम् द्वाभ्याम् समभिवर्तत ॥

Dhuumra, the enemy destroyer, marched to the fore of Rama and others surrounded with two thousand crores of bears which have frightful fastness.

shatru nibarhaNaH = enemy, destroyer; dhuumraH = Dhuumra; bhiima vegaanaam R^ikSaaNaam = of frightful, fastness, with bears; dvaabhyaam koTi sahasraabhyaam = with two, crore, thousands; vR^itaH = surrounded by; sam abhi vartata = verily, to fore, coursed - marched forward.

3.39.21

महा अचल निभैः घोरैः पनसो नाम यूथपः |
आजगाम महावीर्यः तिसृभिः कोटिभिः वृतः ॥

The highly valorous commander named Panasa has then arrived attended by a three crore legion of horrendous vanara-s who are beaming forth like gigantic mountains.

panasaH naama = Panasa, named; mahaaviiryaH = highly valorous; yuuthapaH = a commander; tisR^ibhiH koTibhiH = with three, crores - of vanara-s; who are; mahaa acala nibhaiH ghoraiH = gigantic, mountain, beaming forth like, horrendous; vR^itaH = attended by; aajagaama = came up.

3.39.22

नील अंजन चय आकारो नीलो नाम अथ यूथपः |
अदृश्यत महाकायः कोटिभिः दशभिः वृतः ॥

Commander Niila has then come into view with his colossal and blackish mascara mound-like body encircled by ten crores of vanara-s that are selfsame to their leader.

atha = now; dashabhiH koTibhiH = with ten, crores - of vanara-s; vR^itaH = encircled by; niila anjana caya aakaaraH = black, mascara, mound, in shape; mahaa kaayaH = colossally, bodied; niilaH naama yuuthapaH = Niila, named, then, commander; adR^ishyata = has come into view.

3.39.23

ततः कांचन आभो गवयो नाम यूथपः |
आजगाम महावीर्यः कोटिभिः पंचभिः वृतः ॥

Then the great-mighty commander named Gavaya whose bodily sheen is like that of a golden mountain has come forth surrounded by five crores of vanara-s.

tataH = then; kaancana [shaila] aabhaH = golden, [mountain,] in sheen; mahaaviiryaH = great-mighty one; gavayaH naama yuuthapaH = Gavaya, named, commander; pancabhiH koTibhiH vR^itaH = with five, crores - of army, surrounded by; aajagaama = came forth.

3.39.24

दरीमुखः च बलवान् यूथपो अभ्याययौ तदा |
वृतः कोटि सहस्रेण सुग्रीवम् समुपस्थितः ॥

Dariimukha, the mighty commander then came along with a thousand crore vanara-s and he stayed nearby Sugreeva drawing nigh of him.

tadaa = then; balavaan dariimukhaH ca = mighty one, Dariimukha, also; yuuthapaH = commander; koTi sahasreNa = crores, thousand; vR^itaH = along with; abhyaayayau [abhi aa yayau] = came nigh of; sugriivam sam upa sthitaH = to Sugreeva, verily, nearby, stayed.

3.39.25

मैन्दः च द्विविदः च उभौ अश्वि पुत्रौ महाबलौ |
कोटि कोटि सहस्रेण वानराणाम् अदृश्यताम् ॥

Both Mainda and Dvivida, the great-mighty sons Ashvini-twin gods have then appeared, each with a thousand crore vanara-s.

mahaa balau = great-mighty ones; ashvi putrau = Ashvani twin's, sons of; maindaH ca dvividaH ca = Mainda, also, Dvivida, also; ubhau = two of them; vaanaraaNaam = of vanara-s; koTi koTi sahasreNa = crore, crore, with thousand - each with a thousand crore vanara-s; adR^ishyataam = are seen.

3.39.26

गजः च बलवान् वीरः त्रिसृभिः कोटिभिः वृतः |
आजगाम महातेजाः सुग्रीवस्य समीपतः ॥

The mighty, braving and highly resplendent Gaja came forth to the near of Sugreeva encompassed by three crores of vanara-s.

balavaan viiraH mahaatejaaH = mighty, braving, highly resplendent one; gajaH ca = Gaja, also; trisR^ibhiH koTibhiH vR^itaH = three, corers [of vanara-s,] encompassed by; sugriivasya samiipataH aajagaama = to Sugreeva's, nearby, came forth.

3.39.27

ऋक्ष राजो महातेजा जांबवान् नाम नामतः |
कोटिभिः दशभिः व्याप्तः सुग्रीवस्य वशे स्थितः ॥

A great resplendent one who is renowned by his name Jambavanta has then come with a brigade of ten crore bears spreading around him and stood firm under the control of Sugreeva.

mahaatejaa = highly resplendent one; naamataH jaambavaan naama = by name, Jambavanta, renowned one; R^iksha raajaH = bears, king; dashabhiH koTibhiH = ten, crores - of bears; vyaaptaH = spreading around him; sugriivasya vashe sthitaH = Sugreeva's, under control, stayed - stood firm.

3.39.28

रुमणो नाम तेजस्वी विक्रान्तैः वानरैः वृतः |
आगतो बलवान् तूर्णम् कोटि शत समावृतः ॥

A blaze-like mighty vanara named Rumana came swiftly surrounded with a hundred crore legion of vanara-s who are highly venturesome.

vi kraantaiH vaanaraiH vR^itaH = with highly, venturesome, vanara-s, surrounded by; tejasvii balavaan rumaNaH naama = blaze like, mighty one, Rumana, named; koTi shata samaavR^itaH = crore, hundred, along with; tuurNam aagataH = swiftly, came.

3.39.29

ततः कोटि सहस्राणाम् सहस्रेण शतेन च |
पृष्ठतो अनुगतः प्राप्तो हरिभिः गंधमादनः ॥

Gandhamaadana has then arrived while ten thousand crores and hundred thousand crores of monkeys are following him at his behind.

tataH koTi sahasraaNaam = then, crore, thousand; sahasreNa shatena ca = thousand, hundreds, also; haribhiH = with vanara-s; pR^iSThataH anugataH = at behind, followed by; gandha maadanaH = Gandhamaadana; praaptaH = has arrived.

3.39.30

ततः पद्म सहस्रेण वृतः शन्कु शतेन च |
युव राजो अंगदः प्राप्तः पितृ तुल्य पराक्रमः ॥

Angada, the crown prince of Kishkindha, who matches his father Vali in valour has then turned up with a thousand padma legions and a hundred shanku legions of vanara-s.

tataH = then; pitR^i tulya paraakramaH = father [Vali,] matching, in valour; yuva raajaH angadaH = crown-prince, Angada; padma sahasreNa = padma-s, a thousand of; shanku shatena ca = shanku, a hundred of, also; vR^itaH = encompassed by; praaptaH = turned up;.

3.39.31

ततः तारा द्युतिः तारो हरिः भीम पराक्रमः |
पंचभिः हरि कोटीभिः दूरतः प्रत्यदृश्यत ॥

Tara, the vanara-commander, whose sparkle is as that of stars and whose valour is remarkable then appeared at a distance with five crore monkeys.

tataH = then; taaraa dyutiH = stars, who has the sparkle of; bhiima paraakramaH = of remarkable, valour; taaraH hariH = Tara, the monkey; pancabhiH hariH koTiibhiH = with five, monkey, crores; duurataH = at a distance; pratyadR^ishyata = has appeared.

3.39.32

इन्द्रजानुः कपिः वीरो यूथपः प्रत्यदृश्यत |
एकादशानाम् कोटीनाम् ईश्वरः तैः च सम्वृतः ॥

Indrajaanu, the brave monkey commander who is the chief of eleven crores of monkeys has appeared then encompassed by selfsame vanara troopers.

ekaadashaanaam koTiinaam = for eleven, crores [of monkeys]; iishvaraH = chief of; viiraH yuuthapaH = very bold, commander; indrajaanuH kapiH = Indrajaanu, [named] monkey; taiH = with them - with such a kind of, selfsame vanara-s; samvR^itaH = encompassed by; praty adR^ishyata = appeared.

3.39.33

ततो रंभः तु अनुप्राप्तः तरुण आदित्य संनिभः |
आयुतेन वृतः चैव सहस्रेण शतेन च ॥

Rambha whose bodily glow is like that of tender-sun has then come forth fenced in a thousand plus a hundred of aayuta-s of vanara legions.

tataH = then; taruNa aaditya sannibhaH = tender, sun, similar in shine; rambhaH = Rambha; aayutena sahasreNa = with aayuta-s, thousand of; shatena ca = plus a hundred, also; vR^itaH = surrounded by; anupraaptaH = has come.

3.39.34

ततो यूथ पतिः वीरो दुर्मुखो नाम वानरः |
प्रत्यदृश्यत कोटिभ्याम् द्वाभ्याम् परिवृतो बली ॥

A braving and powerful legion commander of vanara-s named Durmukha has then appeared encompassed with two crores of vanara-s.

tataH = then; yuutha patiH = legion, commander; viiraH = braving one; balii = powerful one; durmukhaH naama vaanaraH = Durmukha, named, vanara; dvaabhyaam koTibhyaam parivR^itaH = with two, crores [of vanara-s,] encompassed by; pratyadR^ishyata = has appeared.

3.39.35

कैलास शिखर आकारैः वानरैः भीम विक्रमैः |
वृतः कोटि सहस्रेण हनुमान् प्रत्यदृश्यत ॥

Then Hanuma appeared with a thousand crore vanara-s encompassing him who in shape are like the summits of Mt. Kailash and whose bravery is formidable.

hanumaan = Hanuma; kailaasa shikhara aakaaraiH = Mt. Kailash, summits, in shape of; bhiima vikramaiH = of formidable, bravery; koTi sahasreNa = crore, thousand; vaanaraiH = with vanara-s; vR^itaH = encompassed by; pratyadR^ishyata = appeared.

3.39.36

नलः च अपि महावीर्यः संवृतो द्रुम वासिभिः |
कोटी शतेन संप्राप्तः सहस्रेण शतेन च ॥

Highly vigorous Nala has also arrived while he is surrounded with a hundred crore one thousand and one hundred monkeys, the dwellers on trees.

mahaaviiryaH = highly, vigorous one; nalaH ca api = Nala, also, even; koTii shatena = crores, hundred; sahasreNa shatena ca = thousand, hundred; druma vaasibhiH = on tree, dwellers [monkeys]; samvR^itaH = surrounded with; sampraaptaH = arrived.

3.39.37

ततो दधिमुखः श्रीमान् कोटिभिः दशभिः वृतः |
संप्राप्तो अभिनदन् तस्य सुग्रीवस्य महात्मनः ॥

Dadhimukha, the salutary vanara-chief then arrived at the near of that great-souled Sugreeva encircled by a ten crore vanara-s who are all blaring highly.

tataH = then; shriimaan dadhimukhaH = salutary one, Dadhimukha; dashabhiH koTibhiH vR^itaH = ten, crores, encircled by; abhi nadan = highly, blaring; tasya mahaa atmanaH sugriivasya = to that, great-souled one, to Sugreeva; sampraaptaH = arrived.

3.39.38

शरभः कुमुदो वह्निः वानरो रंहः एव च |
एते च अन्ये च बहवो वानराः काम रूपिणः ॥आवृत्य पृथिवीम् सर्वाम्
पर्वतान् च वनानि च |
यूथपाः समनुप्राप्ता एषाम् संख्या न विद्यते ॥

Sharabha, Kumuda, Vahni, also even Ramha, these and many other vanara-s have come who by their wish are the guise-changers. And many of those other commanders who have presented themselves along with their troops, overspreading the earth inclusive of its mountains and forests, their count is unknown.

38, 39. sharabhaH kumudaH = Sharabha, Kumuda; vaanaraH vahniH = vanara, Vahni; ramhaH eva ca = Ramha, even, also; ete kaama ruupiNaH = these are, by wish, guise-changers; anye ca bahavaH = others, also, many of them; eSaam sankhyaa na vidyate = whose, count, not, known; such of those; vaanaraaH = vanara-s; yuuthapaaH = their commanders; sarvaam = in entirety; pR^ithiviim = earth; parvataan ca vanaani ca = mountains, also, forests, also; aavR^itya = overspreading; samanupraaptaa = presented themselves.

3.39.40

आगताः च निविष्टाः च पृथिव्याम् सर्व वानराः |
आप्लवंतः प्लवंतः च गर्जंतः च प्लवंगमाः |
अभ्यवर्तन्त सुग्रीवम्
सूर्यम् अभ्र गणा इव ॥

All those fly-jumpers arrived by swinging, flying and thundering, and all of the monkeys on earth have arrived thus, presented themselves and settled down around Sugreeva as if a number of clouds are cramming the sun.

plavamgamaaH = fly-jumpers; aaplavantaH = by swinging; plavantaH ca = by flying, also; garjantaH ca = thundering, also; pR^ithivyaam sarva vaanaraaH = on earth, all, monkeys; aagataaH ca niviSTaaH ca = arrived, also, settled down, also; suuryam abhra gaNaa iva = at sun, clouds [cramming,] number of, like; sugriivam = at Sugreeva; abhyavartanta [abhi ava vR^it = before, they moved,] presented themselves before Sugreeva.

3.39.41

कुर्वाणा बहु शब्दान् च प्रकृष्टा बलशालिनः |
शिरोभिः वानरेन्द्राय सुग्रीवाय न्यवेदयन् ॥

While arriving those monkeys made many a hue and cry of war, and those outstanding monkeys who are armed with a pair of their own arms have informed the vanara king Sugreeva about their arrival by tilting up their heads as in roll-call or in headcount.

prakR^iSTaaH = outstanding ones; baahu shaalinaH = having sturdy arms, arms are the only weapons to them; bahu shabdaan kurvaaNaaH ca = many, hues and [war] cries, while making, also [while they are arriving]; shirobhiH = with [raised] heads; vaanara idraaya sugriivaaya = to vanara-king, Sugreeva; nyavedayan = submitted [themselves - informed of their arrival with raised heads.]

3.39.42

अपरे वानर श्रेष्ठाः संगम्य च यथा उचितम् |
सुग्रीवेण समागम्य स्थिताः प्रांजलयः तदा ॥

As befitting to them the other vanara leaders have come together to meet Sugreeva, and on their meeting with Sugreeva then they stayed behind with their palms adjoined.

apare = some other; vaanara shreSThaaH = vanara, leaders; yathaa ucitam = as, befitting; sangamya ca = coming together, also; sugriiveNa samaagamya = with Sugreeva, on meeting; tadaa = then; praanjalayaH sthitaaH = with palms-adjoined, stayed behind.

3.39.43

सुग्रीवः त्वरितो रामे सर्वान् तान् वानरर्षभान् |
निवेदयित्वा धर्मज्ञः स्थितः प्रान्जलिः अब्रवीत् ॥

Then Sugreeva, the knower of rectitude, promptly informed about all of those paramount monkeys to Rama as to who is who, and staying with folded palms he addressed the forgathered monkey chiefs.

dharmaj~naH = rectitude, knower of; sugriivaH = Sugreeva; tvaritaH = promptly; praanjaliH sthitaH = with adjoined palms, staying; taan sarvaan vaanara R^iSabhaan = them, all, vanara-s, prominent ones; raame = to Rama; nivedayitvaa = having informed about them; abraviit = addressed [the monkeys that are forgathered.]

3.39.44

यथा सुखम् पर्वत निर्झरेषु
वनेषु सर्वेषु च वानरेन्द्राः |
निवेशयित्वा विधिवत् बलानि
बलम् बलज्ञः प्रतिपत्तुम्
ईष्टे ॥

"Oh, chiefs of vanara-s, on procedurally camping your forces everywhere on mountains, at riversides, and in forests according their comfort, the knower of absolute force, Rama, expects to inspect them to infer the forcefulness of your forces.

vaanara indraaH = oh, vanara-chiefs; parvata nirjhareSu = on mountains, at riversides; sarveSu vaneSu ca = everywhere, in forests, also; yathaa sukham = according, to you comfort; vidhivat = procedurally; balaani niveshayitvaa = troops, on camping if you camp the troops properly; bala j~naH = force-knower - Rama; balam = forcefulness [of your troops]; pratipattum = to infer; iiSTe = he - Rama - desires to - he expects to, as a kind of guard of honour.

The count of the monkeys who followed their leaders cannot be rendered into million, billion counts, precisely. But when all of them are put together they result into the numerals as contained in Yajur Veda taittariiya as said in Dharmaakuutam. ekaa ca dasha shatam ca sahasram ca ayutam ca prayutam ca nyavrindam ca samudraH ca madhyam ca antaH ca paraadhaH Yajur Veda taittariiya vaanara pramukhaa mahaa prabhaavaa dasha sahasra koTi bR^inda khara nikharva anta madhya paraardha aneka paraardha sa~NkhyaakaiH aprameya paraakramaiH vaanaraiH parivR^itaa samaagataaH sugriiveNa ca yathaa sukham viniveshitaaH ca -Dharmaakuutam - Further he goes on to quote Leelavati mathematics: liilaavatii gaNita shaastre siddhanta shiromaNe -

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एकोन चत्वारिंशः सर्गः

Sarga 40 (part 1 of 2)

4.40.1

अथ राजा समृद्ध अर्थः सुग्रीवः प्लवगेश्वरः |
उवाच नरशार्दूलम् रामम् परबलार्दनम् ॥

The lord of fly-jumpers, king Sugreeva, who by now is replete with every means, then spoke to the tigerly-man and the vanquisher of enemy's might, Rama.

plavaga iishvaraH = fly-jumper's, lord; raajaa sugriivaH = king, Sugreeva; samR^iddha arthaH = abound, in means; atha = then; nara shaarduulam = to tigerly-man; para bala ardanam = enemy, might, to vanquisher; raamam uvaaca = to Rama, said.

4.40.2

आगता विनिविष्टाः च बलिनः कामरूपिणः |
वानरेन्द्रा महेन्द्र आभा ये मत् विषय वासिनः ॥

"The mighty vanara chiefs who are guise-changers by their wish and who in sheen are like Mahendra, and who dwell in my province have arrived and they are properly encamped too.

ye mat viSaya vaasinaH = those, my, in province, dwellers; balinaH kaama ruupiNaH = mighty ones, at wish, guise-changers; mahendra aabhaa = like that of Mahendra, whose sheen is; vaanara indraa = vanara, chiefs; aagataaH = arrived; vi niviSTaaH ca = properly encamped, also.

4.40.3

त इमे बहु विक्रान्तैः बलिभिः भीम विक्रमैः |
आगता वानरा घोरा दैत्य दानव संनिभाः ॥

"Those ghastly vanara-chiefs who are a match to the monsters and ogres have arrived with these diversely triumphant, terribly victorious and mighty vanara-soldiers.

ghoraaH = ghastly ones; daitya daanava sannibhaaH = to monsters, ogres, matching to; ta ime [te ime = those [vanara-chiefs, these [with their soldiers]; vaanaraaH = vanara-s; bhiima vikramaiH = terribly, victorious ones; balibhiH = mighty ones; bahu vikraantaiH = diversely, triumphant ones; aagataa = arrived.

4.40.4

ख्यात कर्म अपदानाः च बलवन्तो जित क्लमाः |
पराक्रमेषु विख्याता व्यवसायेषु च उत्तमाः ॥पृथिवि अंबु
चरा राम नाना नग निवासिनः |
कोटि ओघाः च इमे प्राप्ता वानराः तव किंकराः ॥

"Oh, Rama, these vanara-s are acclaimed for undertaking impossible deeds, and they will accomplish whatever task they have undertaken. They are powerful ones who have overcome weariness. They are renowned for their confrontation and noteworthy in their manoeuvres. These who are the dwellers on diverse mountains can travel either on earth or on water. Such as they are these vanara-s have come in millionfold as your servants.

raama = oh, Rama; khyaata karma = acclaimed, deeds; apadaanaaH ca = accomplished tasks, also; balavantaH = powerful ones; jita klamaaH = they overcame, their weariness; paraakrameSu vikhyaataa = in confrontation, renowned ones; vyavasaayeSu uttamaaH ca = in manoeuvres, also, noteworthy ones; pR^ithivi ambu caraa = on earth, on water, they travel; naanaa naga nivaasinaH = on diverse, mountains, dwellers; such as they are; ime vaanaraaH = these, vanara-s; koTi oghaaH = in crores, of clusters [millionfold]; tava kinkaraaH = as your, servants; praaptaaH = they came.

Vividly: 'These vanara-s are acclaimed for their impossible deeds like jumping over oceans, swinging from mountains to mountains, even lifting mountainous mass etc., thus any impracticable task is assignable to them, and hitherto each and every infeasible task undertaken by them is accomplished by each of them, thus they all are dependable... these are not only powerful individually, but they also have overpowered their individual weariness, thus they pursue any task unweariedly... and these are renowned for their complicate confrontations and noteworthy manoeuvres...'

4.40.6

निदेश वर्तिनः सर्वे सर्वे गुरु हिते स्थिताः |
अभिप्रेतम् अनुष्ठातुम् तव शक्ष्यन्ति अरिंदम ॥

"All of them will conduct themselves in orderliness and all abide by the welfare of their king, and oh, Rama, the enemy-repressor, they will be able to discharge whatever task entrusted to them at your discretion.

arindama = oh, enemy-repressor, Rama; sarve nidesha vartinaH = all of them, in orderliness, they abide; sarve guru hite sthitaaH = all, in mentor's [king's, welfare, abide by; tava abhipretam anuSThaatum shakSyanti = at your, discretion, to discharge, they will be able to.

4.40.7

त इमे बहु साहस्रैः अनेकैः बहु विक्रमैः |
आगता वानरा घोरा दैत्य दानव संनिभाः ॥

"Such of those ghastly vanara-chiefs who are a match to the monsters and ogres have arrived with these diversely triumphant, terribly victorious and mighty vanara-soldiers.

This verse may appear similar to verse 3 above but differs in mood of the dialogue.

4.40.8

यत् मन्यसे नरव्याघ्र प्राप्त कालम् तत् उच्यताम् |
तत् सैन्यम् त्वत् वशे युक्तम् आज्ञापयितुम् अर्हसि ॥

"Oh, the manly-tiger Rama, whichever you think fit and seasonable that may be said. It will be apt of you to give orders to this vanara force since this has joined up under your command.

nara vyaaghra = oh, manly, tiger Rama; yat = whichever; praapta kaalam = chanced, according to time [seasonable]; manyase = you think fit; tat ucyataam = that, may be said; tvat vashe = under your, control; yuktam = that has joined; tat sainyam = that, military force; aaj~naapayitum arhasi = to give orders, apt of you.

4.40.9

कामम् एषाम् इदम् कार्यम् विदितम् मम तत्त्वतः |
तथा अपि तु यथा युक्तम् आज्ञापयितुम् अर्हसि ॥

"In fact, this task of yours is known to me in its nature. Even then, it will be apt of you to give them orders as befitting." Thus Sugreeva spoke to Rama.

idam kaaryam = this, task - of yours; mama = to me; tattvataH = in its nature; viditam kaamam = is known, in fact; tathaa api = then, even; yathaa yuktam = as, befitting; eSaam = them; aaj~naapayitum arhasi = to give orders [to them, apt of you.

This verse has different shades in different mms. Dharmaakuutam has this as kaamam eSaam idam kaarye viditam viira tattvataH then it means that 'I know how to use them in this task...' Some other mms have it to mean: 'Myself and these vanara-s know the task but we are waiting for formal orders from you...' anena prabhu sannidhau svena svaatantryam na avalambaniiyam | kintu tad uktam eva srotavyam iti suucitam - dk'In the presence of the supreme commander, a lower level commander cannot and should not act independently. Whatever is said by the chief is to be carried out...' This is the foremost discipline required of any army personnel.

4.40.10

तथा ब्रुवाणम् सुग्रीवम् रामो दशरथात्मजः |
बाहुभ्याम् संपरिष्वज्य इदम् वचनम् अब्रवीत् ॥

While Sugreeva is speaking thus, Rama the son of Dasharatha heartily hugged him with both of his arms and said this word to him.

dasharatha aatmajaH raamaH = Dasharatha's, son, Rama; tathaa bruvaaNam sugriivam = thus, who is speaking, to Sugreeva; baahubhyaam sam pariSvajya = with both arms, well [heartily hugging; idam vacanam abraviit = this, word, said.

4.40.11

ज्ञायताम् सौम्य वैदेही यदि जीवति वा न वा |
स च देशो महाप्राज्ञ यस्मिन् वसति रावणः ॥

"Oh, gracious Sugreeva, whether Vaidehi is alive or not - it shall be known. Likewise, oh, well-informed one that place in which Ravana dwells - it is to be determined, at the outset.

mahaa praajna = oh, well-informed one [Sugreeva]; saumya = oh, gracious one; yadi vaidehii jiivati vaa = whether, Vaidehi, alive, either; na vaa = not, or; raavaNaH yasmin vasati = Ravana, wherein, dwells; sa deshaH ca = that, place, likewise; jnaayataam = it is to be known.

4.40.12

अधिगम्य तु वैदेहीम् निलयम् रावणस्य च |
प्राप्त कालम् विधास्यामि तस्मिन् काले सह त्वया ॥

"Only on knowing about Vaidehi, also about the dwelling place of Ravana, I will order for the timely action at that time, that too, after deliberating with you.

vaidehiim = about Vaidehi; raavaNasya nilayam ca = Ravana's, dwelling place, also; adhigamya tu = on knowing, only; tasmin kaale = at that, time; tvayaa saha = with you, in association - on deliberating with you; praapta kaalam = befitting, to time [timely action]; vidhaasyaami = I will order for.

4.40.13

न अहम् अस्मिन् प्रभुः कार्ये वानरेन्द्र न लक्ष्मणः |
त्वम् अस्य हेतुः कार्यस्य प्रभुः च प्लवगेश्वर ॥

"Oh, chief of vanara-s, I am not the master of this task, nor Lakshmana is, but you, oh king of fly-jumpers, are the catalyst and master of this task of searching Seetha.

plavaga iishvara = oh, fly-jumper's king; vaanarendra = vanara chief; aham asmin kaarye prabhuH na = I am, in this, task, capable [sufficient unto, master, not; lakSmaNaH na = Lakshmana, is not; tvam asya kaaryasya = you are, this, task's; hetuH prabhuH ca = catalyst, and master, also.

4.40.14

त्वम् एव आज्ञापय विभो मम कार्य विनिश्चयम् |
त्वम् हि जानासि यत् कार्यम् मम वीर न संशयः ॥

"Oh, lord of vanara-s, you alone have to give orders for the right determination of my task, and what my task is, oh, valiant one, you are fully aware of it, isn't it. And it is inoffensive of you to issue orders in this regard.

vibhoH = oh, lord [of vanara-s]; mama kaarya vi nishcayam = in my, of task, for the right determination - what is to be done in my task; tvam eva aaj~naapaya = you, alone, give orders; viira = oh, valiant one; mama yat kaaryam = my, what, task is there; tvam jaanaasi hi = you are, aware of it, isn't it; na samshayaH = need not, have doubt - about it, your giving orders is inoffensive.

4.40.15

सुहृद् द्वितीयो विक्रान्तः प्राज्ञः काल विशेष वित् |
भवान् अस्मत् हिते युक्तः सुहृद् आप्तो अर्थवित्तमः ॥

"You are a kind-hearted one. To me you are the second-best one, first being Lakshmana. More so, you are a valorous vanara, an intellectual, a knower of the scope of the time and you joined forces with us in our welfare, a partner and a patron of ours, and the best one among all those who are aware of our intentions." Thus Rama said to Sugreeva.

bhavaan suhR^it = you are, kind-hearted; dvitiiyaH [viniitaH = second-best one [first one is Lakshmana, if it is vinnita = a benign one]; vikraantaH = valorous one; praaj~naH = an intellectual; kaala visheSa vit = time's, speciality [scope, knower of; asmat hite yuktaH = you, in our, welfare, join forces with; suhR^it = good-hearted [partner]; aaptaH = helpful one [patron]; artha vit tamaH = intention, knower, the best - best one among the knowers of our intentions.

The often repeated word of Rama 'my task, my mission...' is not just regaining Seetha, but the complete elimination of demon's clan, for which Seetha is the conditional and instrumental entity. The masters have to repose absolute confidence in servants unconditionally to get things done: anena prabhuNaa api aaptatame abhij~ne artha saadhake svaatantryam aadhaaya kaaryam saadhaniiyam iti suucitam - dk

4.40.16

एवम् उक्तः तु सुग्रीवो विनतम् नाम यूथपम् |
अब्रवीत् राम सांनिध्ये लक्ष्मणस्य च धीमतः ॥शैलाभम्
मेघ निर्घोषम् ऊर्जितम् प्लवगेश्वरम् |

When Rama said so, Sugreeva spoke in the presence of Rama and the observant Lakshmana, to a mightiest chief of fly-jumpers, named Vinata, who is a commander of vanara army, who is like a mountain in his sheen and who thunders like a cloud. [4-40-16, 17a]

16, 17a. evam uktaH tu sugriivaH = thus, said to, on his part, Sugreeva; raama saannidhye = in Rama's, presence; dhiimataH lakSmaNasya ca = the observant, of Lakshmana's [in presence, also; yuuthapam = to vanara-commander; shaila aabham = mountain, in sheen; megha nirghoSam = cloudlike, in thundering; uurjitam = mightiest; vinatam naama = to Vinata, named; plavageshvaram abraviit = to fly-jumpers, chief, spoke.

4.40.17

सोम सूर्य निभैः सार्धम् वानरैः वानरोत्तम ॥देश काल नयैः युक्तः विज्ञः कार्य विनिश्चये |
वृतः शत
सहस्रेण वानराणाम् तरस्विनाम् ॥अधिगच्छ दिशम् पूर्वाम् स शैल वन काननाम् |

"Oh, Vinata, the best vanara, you are an expert in determining the tasks in consonance with time, place and probity. Hence, you along with vanara-s, whose glow shall be like the moon and sun for they shall be from the progeny of Sun and Moon, and even accompanied with a hundred thousand, say one lakh, other powerful vanara-s, shall go over Eastern direction of the earth inclusive of its mountains, woodlands and forests. [4-40-17b, 18, 19a]

17b, 18, 19a. vaanara uttama = oh, vanara [Vinata, the best; desha kaala nayaiH yuktaH = place, time, probity, in consonance with - you are aware of; kaarya vinishcaye vij~naH = task, in determination, you are an expert; such as you are you with; soma suurya nibhaiH = who are - moon, sun, in glow; vaanaraiH saardham = vanara-s, along with; tarasvinaam vaanaraaNaam shata sahasreNa = powerful ones, with vanara-s, in hundreds, thousands; vR^itaH = accompanied with; sa shaila vana kaananaam = with, mountains, woodlands, forests; puurvaam disham adhigacCha = eastern, direction, you go over.

In some translations the second foot's gist is also attributed to Vinata, i.e., Vinata is with the glow of sun, moon etc., but it is for the progeny of the Sun and Moon gods, who are to follow Vinata.

4.40.19

तत्र सीताम् च वैदेहीम् निलयम् रावणस्य च ॥मार्गध्वम् गिरि दुर्गेषु वनेषु च नदीषु च |

"There in the East, the forests, mountains and impassable places shall be searched for the princess from Videha kingdom, namely Seetha, and even for the residency of Ravana. [4-40-19b, 20a]

19b, 20a. tatra = there; vaidehiim siitaam ca = princes from Videha kingdom, of Seetha, also; raavaNasya nilayam ca = of Ravana, residency, also; giri durgeSu = in mountains, impassable places; vaneSu ca = in forests, even; maargadhvam = shall be searched.

The eastside is not the eastside of Kishkindha, but to the East of jambuu dviipa 'Indian subcontinent... inclusive of South-East Asia...' The meridian of the Saraswati Triveni - the confluence of rivers Ila, Bharati, and Saraswati - is still the prime meridian for Indian astronomers. The first observatory Ujjain Observatory is on this meridian. uddicya pascimottaraH tasyaaH sharaavatyaaH avadheH yaH pascimottaH

sa uddicya iti ucyate Taking Ujjain, the place where one ancient river flowed circuitously in Central India, named Sharavati, as the centre of the country, the ancient astronomers have decided the quarters. So, Sugreeva said about the absolute east of India but not about the east of his small kingdom.

4.40.20

नदीम् भागीरथीम् रम्याम् सरयूम् कौशिकीम् तथा ॥कालिंदीम् यमुनाम् रम्याम् यामुनम् च महागिरिम् |
सरस्वतीम्
च सिंधुम् च शोणम् मणि निभ उदकम् ॥महीम् कालमहीम् चैव शैल कानन शोभिताम् |
ब्रह्ममालान् विदेहान्
च मालवान् काशि कोसलान् ॥मागधाम् च महाग्रामान् पुण्ड्रान् अंगाम् तथैव च |
भूमिम् च कोशकाराणाम्
भूमिम् च रजत आकराम् ॥

"Search shall be conducted at the riversides of heartening rivers like River Bhaagiirathi, another name for River Ganga, and River Sarayu, like that at River Kaushiki, and at the pleasing surrounds of River Yamuna, and on Mt. Kalinda, as well at River Saraswati, River Sindhu and at the river whose waters are lustrous like gems, namely River Shona, and further at River Mahi and River Kaalamahi which rivers are brightened by mountains and forests surrounding them. And the kingdoms like Brahmamaala, Videha, Maalva, Kaashi, and Kosala, and in Maagadha, which kingdom has grand villages, and in that way, also in the kingdoms of Pundra and Anga, and in the countries of the kings called Koshakaara, and in the provinces of silver mines search is to be conducted. [4-40-20b, 21, 22, 23]

20b, 21, 22, 23. nadiim bhaagiirathiim = River, Bhaagiirathi [Ganga]; ramyaam sarayuum = delightful one, River Sarayu; tathaa kaushikiim = likewise, River Kaushiki; kaalindiim ramyaam yamunaam = river emerging from Mt. Kalinda, pleasing [river,] River Yamuna; yaamunam ca mahaa girim = the source of River Yamuna, also, great, mountain; sarasvatiim ca sindhum ca = River Saraswati, also, River Sindhu, also; maNi nibha udakam = one with - gemlike, lustrous, waters; shoNam = River Shona; mahiim = River Mahii; shaila kaanana shobhitaam = with mountains, forests, brightened by; kaalamahiim = River Kaalamahi; ca eva = also thus; brahmamaalaan = [kingdoms like Brahmamaala; videhaan ca = Videha, also; maalavaan kaashi kosalaan = Malava, Kaashi, Kosala; maagadhaam mahaa graamaan ca = pertaining to Maagadha kingdom, also, grand villages; puNDraan angaam = Pundra, Anga [kingdoms]; tathaa eva ca = like, that, only; koshakaaraaNaam bhuumim ca = of Koshakaara kings, provinces, also; rajata aakaraam = [places pertaining to silver, mines; bhuumim ca = lands [provinces, also; [maargadhvam = shall be searched.

The mention of these two western rivers, Saraswati and Sindhu, at this eastern place, to where Vinata is being sent, is a disputed matter. The River Saraswati is the river of Vedic period that once coursed but later disappeared or is coursing underground. This river is 'this creative centre of Man, River Saraswati, was made by the deva-s...' Rig Veda, 3.33.4, and 'all life takes its origin from your [Saraswati womb... Rig Veda, 2-4, 9-17. Presently research work is undertaken to find out this river under the banner 'Saraswati Nadi Shodh Abhiyaan' and they are trying to find out the palaeodrainage, the buried course of this river. It is believed that this perennial river was flowing from Himalayas through Punjab, Haryana, Western Rajasthan, and through the Rann of Kutch in Gujarat, and it is said that if this could be traced an abundant source of underground water could be established.

Likewise, the mention about Sindhu at this place does not relate to westerly Indus River, because any river or rivulet is generally called Sindhu: deshe nada visheSe abdau sindhurnaa sariti striyaam - amara kosha. Sugreeva separately indicates Indus river at 15th verse, chapter 42: sindhu saagarayoH caiva sangame... Hence it is taken as another easterly river called Indusa.

So also the river Mahi as said in next verse, on which Griffith says that 'The Mahii River rises in Malwa [Malwa Plateau, Madhya Pradesh, and falls in the Gulf of Cambay after a westerly course of 280 miles...' But the Ancient Geography of India says that 'the mention of this river is out of place here and is probably due to erroneous transposition of the verses...'

It is generally accepted that many verses in these episodes of Sugreeva's narrating the geography are shuffled. The River Shona is present day Shon, and Kaushiki is Koshi, and she is the sister of Vishvamitra. That sage explains about the emergence of this river in Bala Kanda.

Videha is Mithila, the kingdom from where Seetha came to Ayodhya, this and Anga kingdoms were roughly present West Bengal. Magadha is the famous post Buddhist period kingdom, ruling from present-day Bihar. Huen Tsong recorded that 'to the north of Magadha, River Ganga courses, to the west of it Kaashi province is there, and in east hiraNya parvata [Maanghir is there, and in south giraNa suvarNa [singa bhuumi is there... and its capital is kusuma pura [paaTalii putra present day Patna. Next, the word 'koshakaara is literally a silkworm or one who makes scabbards or a lexicographer. It is also referred to the kings of these clans.

4.40.24

सर्वम् च तत् विचेतव्यम् मार्गयद्भिः ततः ततः |
रामस्य दयिताम् भार्याम् सीताम् दशरथः स्नुषाम् ॥

"While you explore those places in their entirety, thereabout you have to search for Rama's dear wife and king Dasharatha's daughter-in-law Seetha.

raamasya dayitaam bhaaryaam = Rama's, dear, wife; dasharathaH snuSaam = Dasharatha's, daughter-in-law; siitaam = such Seetha; tataH tataH = there, there - thereabout; maargayadbhiH = while you are exploring; tat sarvam vicetavyam ca = that [those places, in entirety, shall be searched, also.

4.40.25

समुद्रम् अवगाढान् च पर्वतान् पत्तनानि च |
मंदरस्य च ये कोटिम् संश्रिताः केचित् आलयाः ॥कर्ण प्रावरणाः
चैव तथा च अपि ओष्ठ कर्णकाः |
घोर लोह मुखाः चैव जवनाः च एक पादकाः ॥अक्षया बलवंतः च तथैव पुरुष आदकाः
|
किराताः तीक्ष्ण चूडाः च हेमाभाः प्रिय दर्शनाः ॥आम मीन अशनाः चापि किराता द्वीप वासिनः |
अंतर्
जल चरा घोरा नरव्याघ्रा इति स्मृताः ॥एतेषाम् आश्रयाः सर्वे विचेयाः कानन ओकसः |
गिरिभिर् ये च गम्यन्ते
प्लवनेन प्लवेन च ॥

"Oh, forest dwelling vanara-s, you shall search on the mountains and in the townships that are steeped in the ocean. And you have to search on the peak of Mt. Mandara, where some extensive and unsightly beings are harboured, and at places where some other beings live with odd physical features. Some of them have no ears, while some have their lips as their ears. Some are with grisly faces like iron-faced-beings while some beings, although they are single-footed, yet they are very rapid. While some tribals are unkillable and mighty man-eaters, some other have golden complexion, and they will be pleasant in their appearance with towering wisps. Some other tribals who live on islands budging underwater as they are raw fish eaters and they are observed upon as horrific man-tigers i.e., half-man and half-tiger, like mermaids. All of their dwellings are to be searched in jambuu dwiipa, the tableland that contains bharata varSa, namely India. And you have to go beyond this to other easterly places that are reachable either by mountaineering, or by hopping, or even by boating.

25, 26, 27, 28, 29. kaanana okasaH = oh, forest, dwellers [vanara-s]; samudram avagaaDhaan = in ocean, [places steeped deep into; parvataan pattanaani ca = mountains, townships, also; mandarasya = of Mt. Mandara; aalayaaH [aayataam = as their dwelling [extensive beings, as in some mms, thereby unsightly beings]; koTim = on peak of; samshritaaH = harbouring; kecit = some beings; karNa pra aavaraNaaH = ears, verily, covered ones [ears covered over, i.e., with invisible ears, or without ears like snakes]; tathaa ca api = like that, also, even; oSTha karNakaaH = lips, as their ears; ghora loha mukhaaH caiva = grisly, iron, faced ones, also thus; javanaaH = very rapid beings; eka paadakaaH ca = single, footed beings, also; a kSayaa = not, deteriorating - unkillable beings; balavantaH ca = mighty ones, also; tathaiva = also thus; puruSa aadakaaH = men, eaters; kiraataaH = [other tribals; tiikshNa cuuDaaH ca = those with towering, wisps, also; priya darshanaaH = [some more pleasant, in appearance; hema aabhaaH = golden, in shine - complexioned; aama miina ashanaaH = uncooked [raw, fish, eaters; caapi = also, even; dviipa vaasinaH = on islands, dwellers; kiraataa = [other tribals; nara vyaaghraa iti smR^itaaH = man, tiger, thus, renowned - tigers like men; antar jala caraa = inside, water, those who budge up; ghoraa = horrific beings; eteSaam sarve aashrayaaH = of these beings, all of the, dwelling places; viceyaaH = are to be searched; ye = which - which of those dwelling places; giribhiH = by [climbing mountains; plavanena = by hopping; plavena ca = by boating, also; gamyante = reachable - you have to reach them in those modes of transport.

4.40.30

यत्नवन्तो यव द्वीपम् सप्त राज्य उपशोभितम् |
सुवर्ण रूप्यकम् द्वीपम् सुवर्ण आकर मण्डितम् ॥यव द्वीपम्
अतिक्रम्य शिशिरो नाम पर्वतः |
दिवम् स्पृशति शृन्गेण देव दानव सेवितः ॥एतेषाम् गिरि दुर्गेषु प्रपातेषु
वनेषु च |
मार्गध्वम् सहिताः सर्वे राम पत्नीम् यशस्विनीम् ॥

"You strive hard in the island of Yava, which will be splendorous with seven kingdoms, like that even in Golden and Silver islands that are enwreathed with gold-mines, in and around Yava islands. On crossing over Yava Island, there is a mountain named Shishira, which touches heaven with its peak, and which gods and demons adore. You shall collectively rake through all the impassable mountains, waterfalls, and forests in these islands for the glorious wife of Rama.

30, 31, 32. sapta raajya upa shobhitam = with seven, kingdoms, splendorous; yava dviipam = Yava, in island; suvarNa aakara maNDitam = with gold, mines, enwreathed; suvarNa ruupyakam dviipam = Golden, Silver, islands; yatnavantaH = you strive in there; yava dviipam atikramya = Yava, island, crossing over; shishiraH naama = Shishira, named; deva daanava sevitaH = god, demons, which is adored by; parvataH = [there is a mountain; shR^ingeNa divam spR^ishati = with its peak, heaven, which touches; sarve sahitaaH = you all, collectively; eteSaam = in these - islands; giri durgeSu = mountains, impassable [mountains]; pra paateSu = in great, falls [waterfalls]; vaneSu ca = in forests, also; yashasviniim raama patniim maargadhvam = for glorious one, Rama's, wife, you rake through.

The Yava Island is taken as the present day Jawa Island, and the seven kingdoms referred may compare to Jawa, Sumatra, Bali, Indonesia etc. It is believed that around 10 to 8 millennia B.C., there used to be a continuous landmass from Burma to Central America, which is why Maya civilization has flourished there via this route. Later in time due to tectonic activity, the northern India's landmass rose up and southern sunk down. [Chronology of Ancient Bharath, by Prof. K. Srinivasa Raghavan, published by 'Sri Aurobindo Study Circle, Triplicane, Chennai, in year 1896. It is therefore presumable that the islands of Indian Archipelago are so numerous and so nearly situated. However, this splintering of islands may have happened by the time of Ramayana, since the Sage-poet of Ramayana is citing them as dwiipa, islands.

Regarding the difference between the names of Yava and Jawa the word ya in Sanskrit becomes ja in vernaculars tadbhava pada. Hence Yava became Java, as simha pruri 'lion-city' became the present day Singapore.

On this point of Yava/Java island as said in Ramayana, Sri Kedarnath Basu notes in his 'Hindu Civilization': 'The reader may note here that java dwiipa described as consisting of seven kingdoms was probably the group of islands now called the Indian Archipelago, of which Java was at that time the most powerful. The chief islands of this group are Sumatra, [say, su mitra= good friend, Java, Bali, [the benefactor; Borneo, [or varuNa, the Rain-god, and Celebes. More details are with: Vivekananda Kendra, Kanyakumari, who are publishing 'Vivekananda Kendra Patrika' an encyclopaedic journal on Ancient India.

4.40.33

ततो रक्त जलम् प्राप्य शोण आख्यम् शीघ्र वाहिनीम् |
गत्वा पारम् समुद्रस्य सिद्ध चारण सेवितम् ॥तस्य
तीर्थेषु रम्येषु विचित्रेषु वनेषु च |
रावणः सह वैदेह्या मार्गितव्यः ततः ततः ॥

"Then, having gone to the other coast of the ocean you reach River Shona, waters of which will be reddish with deep and speedy drift, and which is adored by siddha-s and carana-s. You have to scout thereabout for Vaidehi as well as for Ravana, at those beautiful ghats, say littorals of that Shona River, and in the amazing forests alongshore. Then proceed to an island called Plaksha Island.

tataH = then; rakta jalam = that has - red, waters; shiighra vaahiniim = speedily, drifting; shoNa aakhyam [agaadham = Shona, reputed as, [or a very deep river]; praapya = on getting at; samudrasya = of ocean; siddha caaraNa sevitam = siddha-s, carana-s, adored; such a; paaram = other coast; gatvaa = having gone to; tasya ramyeSu tiirtheSu = at its [Shona river's, beautiful, ghats [declivities]; vicitreSu vaneSu ca = in amazing, forests [alongshore, also; tataH tataH = there, and there; vaidehyaaH = of Vaidehi; saha = together with - as well as; raavaNaH = Ravana; maargitavyaH = be scouted around; thnen you proceed to Plaksha Island.

4.40.35

पर्वत प्रभवा नद्यः सुभीम बहु निष्कुटाः |
मार्गितव्या दरीमन्तः पर्वताः च वनानि च ॥

"On that Plaksha Island very vast rivers emerge from mountains, but alongshore they have many pleasure gardens. You have to search in those gardens and at rivers together with cavernous mountains and forests of that island, and then proceed to Ikshu Island.

su bhiima = very, vast; bahu niSkuTaaH = with many, [pleasure gardens; parvata prabhavaa nadyaH = from mountain, emerging, rivers; dariimantaH parvataaH ca = cavernous, mountains, also; vanaani ca = forests, also; maargitavyaa = are to be searched; then proceed to Ikshu island.

4.40.36

ततः समुद्र द्वीपान् च सुभीमान् द्रष्टुम् अर्हथ |
ऊर्मिमंतम् महारौद्रम् क्रोशंतम् अनिल उद्धितम् ॥

"It will be apt of you to proceed from there and see the terribly furious, tempestuous, blaring, and tide-ripped ocean called ikshu samudra, Salt Ocean, and that ocean's islands which will be extremely ghastly.

tataH = then; su bhiimaan samudra dviipaan ca = extremely, ghastly, ocean's, [Ikshu islands, also; mahaa raudram = terribly, furious; anila uddhitam = by wind, up-heaved - tempestuous; kroshantam = blaring; uurmimantam = tide-ripped; [ikshu samudram ca = salt ocean, also]; draSTum arhatha = to see, apt of you.

4.40.37

तत्र असुरा महाकायाः छायाम् गृह्णन्ति नित्यशः |
ब्रह्मणा समनुज्ञाता दीर्घ कालम् बुभुक्षिताः ॥तम्
काल मेघ प्रतिमम् महोरग निषेवितम् |
अभिगम्य महानादम् तीर्थेन एव महोदधिम् ॥

"That ocean which mirrors a dark cloud and hallowed by great serpents, and which blares blatantly is to be traversed only by it shores or tactfully, to avoid shadow-capturing of its inhabitants. There you will see colossal bodied demons with everlasting hunger inhibiting that ocean, which demons always capture prey by the shadow of prey as endued by Brahma.

37, 38. kaala megha pratimam = dark, cloud, mirroring; mahaa uraga niSevitam = great, by serpents, hallowed by; mahaa naadam = blatantly, blaring; such a; tam mahaa udadhim = that, great, ocean; tiirthena eva = by shores [or by tact, only; abhigamya = traversing, on navigating; tatra = there; mahaa kaayaaH = colossal, bodied ones; diirgha kaalam bubhukSitaaH = for a long, time, who are in hungriness; brahmaNaa sam anuj~naataa = by Brahma, well, endued by; nityashaH Cchaayaam gR^ihNanti = always, by shadow, who capture; such; asuraa = demons; [prekSyatha = you will see.

4.40.39

ततो रक्तजलम् भीमम् लोहितम् नाम सागरम् |
गत्वा प्रेक्ष्यथ ताम् चैव बृहतीम् कूटशाल्मलीम् ॥

"From there, on going to the disastrous ocean named Lohita, Red Ocean, for its waters are red, you shall see the colossal tree Kuuta-shalmali. This island is called shaalmali dwiipa, Shaalmali Island because oif this tree.

tataH rakta jalam = from there, red, water; bhiimam disastrous; lohitam naama saagaram = Lohita [Red Ocean, named, ocean; gatvaa = on getting at; bR^ihatiim taam kuuTashaalmaliim = colossal, that one, Kutashalmali tree; prekSyatha = you shall see.

This kuuTa-shalmali tree in Indian variety is Andersonia Rohitaka, and in Malayan, Malaysian variety, it is Kapok tree, [Ceiba pentandra, the seeds of which are covered with silk cotton. Because it is on Shalmali Island, one among Java, Sumatra etc., islands, it is called kuuTa shalmali tree. The Red Ocean is also called madhu samudra 'Wine Ocean.'

4.40.40

गृहम् च वैनतेयस्य नाना रत्न विभूषितम् |
तत्र कैलास संकाशम् विहितम् विश्वकर्मणा ॥

"On that Shalmali Island in Wine Ocean you will be seeing the mansion of Vinata's son, namely Garuda, the Eagle-vehicle of Vishnu, which is decorated with numerous jewels, and which in sheen will be like Mt. Kailash, the abode of Shiva. This mansion is a construction of Vishvakarma, the Heavenly Architect.

tatra = there; naanaa ratna vibhuuSitam = numerous, jewels, decorated with; kailaasa sankaasham = to Mt. Kailash, in similarity; vishvakarmaNaa vihitam = by Vishvakarma, ordered [constructed by]; vainateyasya gR^iham ca = Vinata's son [Garuda's, mansion, also; [prekSyatha = you shall see.

4.40.41

तत्र शैल निभा भीमा मन्देहा नाम राक्षसाः |
शैल शृंगेषु लंबन्ते नाना रूपा भयावहाः ॥

"Thereabout horrifying and merciless demons of various shapes and similar to mountains in size, called Mandeha-s, will be dangling upside down from mountain peaks.

tatra = thereabout; shaila shR^ingeSu = from mountain, peaks; shaila nibhaa = mountain, similar; bhiimaa = merciless ones; naanaa ruupaaH = with various, shapes; bhaya aavahaaH = horror, bringing - horrifying beings; mandehaa naama raakSasaaH = Mandeha, named demons; lambante = will be dangling [upside down.

4.40.42

ते पतन्ति जले नित्यम् सूर्यस्य उदयनम् प्रति |
अभितप्ताः च सूर्येण लंबन्ते स्म पुनः पुनः ॥निहता
ब्रह्म तेजोभिः अहनि अहनि राक्षसाः |

"Day after day those demons will be falling in water when sun always burns them at sunrise and when the impetus of Gayatri hymn fells them down, yet they will be resurfacing and dangling on the mountaintops day after day. [4-40-42, 43a]

42, 43a. te = those; raakshasaaH = demons [Mandeha-s]; ahani ahani = day, [after day; suuryasya udayanam prati = Sun's, rising, towards [at the time of]; nityam suuryeNa abhi taptaaH ca = always [every day, by Sun, verily, burnt down, also; brahma tejobhiH = by Brahma's [Gayatri hymn's, impetus; nihataa = felled; jale patanti = in water, they will be falling; punaH punaH lambante sma = again, again, dangling, they will be.

Mandeha beings will try to hinder the path of the Sun daily at the time of sunrise to grasp Him. At that time, the devout Gayatri hymn chanters will be chanting Gayatri and offering water oblations to Gayatri. These watery oblations and the force of Gayatri hymn will hit the Mandeha-s out, making the Sun's path clear of any obstruction. And the Sun proceeding on his way will burn them down. But Mandeha-s regain their lives and start repeating the same obstruction of Sun's path on next morning by dangling from the peaks of mountain and they are again tossed into oceans, by water oblations and Gayatri hymn, day after day.

The hymn in yajur veda taittariiya says about this:

tadu ha vaa ete brahma vaadinaH puurvaa abhimukhaH saandhyaayaam gaayatryaa abhimantryaa aapa uurdhvam vikShipanti

taa etaa aape vajrii bhuutvaa taani rakShaamsi mandehaa aaruNe dviipe prakShipanti .

4.40.43

ततः पाण्डुर मेघाभम् क्षीरौदम् नाम सागरम् ॥गत्वा द्रक्ष्यथ दुर्धर्षा मुक्ता हारम् इव ऊर्मिभिः |

"Oh, unassailable vanara-s, on your going therefrom you shall see the milk ocean, which will be like a whitish cloud in its shine, and even like a pearly necklace while her ripples will be swaying. [4-40-43b, 44a]

43b, 44a. dur dharSaa = oh, unassailable [vanara-s - Sugreeva's addressing]; tataH gatvaa = from there, having gone; paaNDura megha aabham = whitish, cloud, similar in shine; uurmibhiH = with [swaying ripples; muktaa haaram iva = which will be like swaying - pearl, necklaces, like; kSiira udam = milk, having as waters - milk ocean; naama saagaram = with that - name, an ocean; drakSyatha = you shall see.

Here Here some more Indian Mythological oceans like sarpi, dadhi etc., are not said. The mythological oceans are lavaNa, ikshu, suraa, sarpi, dadhi, dugdha jalaiH samam salt, sugar-cane juice, ghee [clarified butter, curds, milk - oceans. Further, some islands like Kusha, Kraunca etc., are also unsaid. Though all are not explicitly listed in the text, the vanara-s are supposed to search those unsaid oceans and islands implicitly.

4.40.44

तस्य मध्ये महा श्वेतो ऋषभो नाम पर्वतः ॥दिव्य गन्धैः कुसुमितै आचितैः च नगैः वृतः |
सरः च राजतैः
पद्मैः ज्वलितैः हेम केसरैः ॥नाम्ना सुदर्शनम् नाम राजहंसैः समाकुलम् |

"In the centre of that milk ocean there is a white mountain of colossal size, named Rishabha, surrounded with closely growing trees ever flowered with flowers of heavenly fragrance. And a lake renowned as Lake Sudarshana is also there, which is replete with silvery lotuses whose fibrils are golden in sparkle, and in which kingly swans will be scampering about. [4-40-44b, 45, 46a]

44b, 45, 46a. tasya madhye = in its, centre [of milk ocean]; divya gandhaiH = with heavenly, fragrances; kusumitaiH = [ever flowered; aacitaiH = closely [growing]; nagaiH vR^itaH = with trees, surrounded with; R^iSabhaH naama = Rishabha, named; mahaan parvataH = colossal, mountain; shvetaH = white - mountain; jvalitaiH hema kesaraiH = with sparkling, golden fibrils; raajataiH padmaiH = with silver [like, lotuses [- which is replete with]; raaja hamsaiH samaakulam = with kingly, swans, scampered; naamnaa sudarshanam naama = by name, as Sudarshana, renowned as; saraH ca = lake, also; [assit = are there.]

Sarga 40 (part 2 of 2)

4.40.46

विबुधाः चारणा यक्षाः किन्नराः स अप्सरो गणाः ॥हृष्टाः समधिगच्छन्ति नलिनीम् ताम् रिरंसवः |

"To enjoy frolicking in that Sudarshana Lake the gods, caarana-s, yaksha-s, kinnaraa-s and hosts of apsara females will be arriving at that lotus-lake gladsomely. [4-40-46b, 47a]

46b, 47a. vi budhaaH = supreme, intellectuals [gods, caaraNaa yakSaaH kinnaraaH = caarana-s, yaksha-s, kinnaraa-s; sa apsaraH gaNaaH = with, apsara, hosts of; hR^iSTaaH = gladly; riramsavaH = to enjoy frolicking - frolicsomely; taam naliniim = that, lotus-lake [Sudarshana Lake]; samadhigacChanti = they will be arriving at.

4.40.47

क्षीरोदम् समतिक्रम्य ततो द्रक्ष्यथ वानराः ॥जलोदम् सागरम् शीघ्रम् सर्व भूत भयावहम् |

"And on crossing over the milky ocean, oh vanara-s, then you will be immediately seeing the soft-water ocean which will be frightening to all beings. [4-40-47b, 48a]

47b, 48a. vaanaraaH = oh, vanara-s; kSiirodam samatikramya = milky ocean, on crossing over; sarva bhuuta bhayaavaham = for all, beings, frightening; jala = sof-water; udam saagaram = as waters, ocean [ocean with soft water; tataH shiighram drakSyatha = then, immediately, you shall see.

4.40.48

तत्र तत् कोपजम् तेजः कृतम् हयमुखम् महत् ॥अस्य आहुः तन् महावेगम् ओदनम् स चराचरम् |

"There exists a fantastically refulgent Fire in the form of Horse's Face that originated from the anger of Sage Aurasa. The victuals to that Fire is said to be that highly speedy waves of the ocean, together with all of the mobile and sessile beings of the world at the close of each Era. [4-40-48b, 49a]

48b, 49a. tatra = there; tat kopa jam = that, from anger, originated - originated from the anger of Aurasa; mahat = fantastic one; haya mukham = horse, face; tejaH kR^itam = by refulgent Fire, made - by the anger of Aurasa; sa cara a caram = with, mobile, not, mobile [sessile beings]; mahaa vegam = highly speedy [waves of ocean]; tat = that [water of ocean]; asya odanam aahuH = its [to the Fire,] victuals, said to be.

Aurasa derives from the word uuru, meaning 'the thigh.' The mother of this sage hid him under her thigh when some kings came to kill, as such he got this name. Then with vengeance this sage started to burn the world with his yogic fire, but his manes came to him to pacify and asked him to release his yogic fire in oceanic water. When he did so, that fire remained underwater, ready to emerge from a cavity like that of a she-horse's mouth, from beneath the ocean from the South Pole. This fire is called vaDaba agni, or baDaba anala , referred here as Horse's Face. At the time of yuga anta, End of Era, that fire emerges out, and the whole creation, with all its sessile and mobile beings, becomes its fuel, as said in next verse. This episode is detailed in aadi parva , First Canto, Maha Bharata.

4.40.49

तत्र विक्रोशताम् नादो भूतानाम् सागर ओकसाम् |
श्रूयते च असमर्थानाम् दृष्ट्वा तत् वडवा मुखम् ॥

"There the high squealing sounds of oceanic beings dwelling undersea are audible, and although they are capable ones, they are incapacitated on feeling Fire from the Horse Mouth as such they yell. [4-40-49b, c]

49b, c. tatra = there; tat vaDavaa mukham dR^iSTvaa = that, Fire from Horse Mouth, on seeing [on feeling it]; a samarthaanaam = not, capable - incapacitated beings; vi kroshataam = highly, squealing; saagara okasaam bhuutaanaam = in ocean, dwellers, of beings; naadaH shruuyate = sounds, are audible.

4.40.50

स्वादु उदस्य उत्तरे देशे योजनानि त्रयोदश |
जातरूप शिलो नाम सुमहान् कनक प्रभः ॥

"On the northern province of that soft-water ocean there is a hugely enormous mountain named Jaataruupa-shila, Golden Rock Mountain, which glitters like gold and which spreads across thirteen yojana-s.

svaadu udasya uttare deshe = soft, water's [ocean's northern, province; trayaH dasha yojanaani = three, ten [thirteen,] yojana-s - in spread; su mahaan = hugely, enormous; kanaka prabhaH = golden, in glitter; jaataruupa shilaH naama = Jaataruupa-shila, Golden, Rock, famed as [mountain; aasiit = is there.]

4.40.51

तत्र चन्द्र प्रतीकाशम् पन्नगम् धरणी धरम् |
पद्म पत्र विशालाक्षम् ततो द्रक्ष्यध वानराः ॥आसीनम्
पर्वतस्य अग्रे सर्व भूत नमस्कृतम् |
सहस्र शिरसम् देवम् अनंतम् नील वाससम् ॥

"There you shall see then, oh, vanara-s, the lotus-petal broad-eyed thousand-hooded serpent god in black clothing, namely Ananta, sitting on the top of that mountain and sustaining the earth on his head, who will be like moon in his brilliance and whom all beings hold in reverence.

51, 52. vaanaraaH = oh, vanara-s; tataH = then; tatra = there; parvatasya agre aasiinam = on mountain's, top of, one who is sitting; candra pratiikaasham = moon, one reflecting like - in brilliance; padma patra vishaala aksham = lotus, petal, broad, eyed one; sarva bhuuta namas kR^itam = by all, beings, reverenced; sahasra shirasam = thousand, headed [hooded]; niila vaasasam = with black, clothing; devam = god; dharaNii dharam = earth, one who sustains on his head; anantam pannagam = Ananta, serpent; drakshyadha = you shall see.

Ananta means infinite, the infinite Thousand-hooded serpent-god also called as aadi shSa the couch of Vishnu. This word ananta is also symbolic with the infinite space that is supporting the galaxies, planets, and stars, of which earth is but one globe.

4.40.53

त्रिशिराः कांचनः केतुः तालः तस्य महात्मनः |
स्थापितः पर्वतस्य अग्रे विराजति स वेदिकः ॥

"A golden pylon resembling a palm tree with three branches as its heads is established on the peak of that mountain as the insignia of that great-souled Ananta, and it will be lustrous with a golden podium.

mahaa aatmanaH = great-souled one's; tasya parvatasya = that, mountain's; agre = on peak; sthaapitaH ketuH = staked, pylon of insignia is; tri shiraaH = three, headed [branched]; kaancanaH sa vedikaH = golden one, with, podium; taalaH = palm tree; viraajati = will be lustrous.

4.40.54

पूर्वस्याम् दिशि निर्माणम् कृतम् तत् त्रिदशेश्वरैः |
ततः परम् हेममयः श्रीमान् उदय पर्वतः ॥तस्य
कोटिः दिवम् स्पृष्ट्वा शत योजनम् आयता |
जातरूपमयी दिव्या विराजति स वेदिका ॥

"That pylon of palm tree is constructed as the easterly compass by celestials gods, and beyond that a completely golden mountain is there, namely the august Udaya Mountain, the Mt. Sunrise, beyond which it is all west. The pinnacles of Mt. Sunrise will be touching heavens for their height is hundred yojana-s and that divine mountain greatly glitters for it is completely golden, and it is pedestalled with suchlike glittering mountains.

tat = that; nirmaaNam = construction - of golden pylon of palm tree; puurvasyaam dishi = easterly, direction; tridasha iishvaraiH = by celestial, gods kR^itam = it is done; tataH param = there, after - beyond that; hemamayaH = completely golden; shriimaan udaya parvataH = august one, Undaya [Sunrise,] Mountain; is there; tasya = its; jaataruupamayii = completely golden; divyaa = divine one; sa vedikaa = with, pedestals; shata yojanam aayataa = hundred, yojana, in height; koTiH divam spR^iSTvaa = pinnacle, heavens, touching; viraajati = greatly glitters.

William's Vishnu Purana states: 'here is an interesting reference to the physical phenomena of the apparent diurnal motion of the sun, which sets in the west [America, and reappears again in the east jambu dviipa, the central continent, Asia...'

4.40.56

सालैः तालैः तमालैः च कर्णिकारैः च पुष्पितैः |
जातरूपमयैः दिव्यैः शोभते सूर्य सन्निभैः ॥

"That Mt. Sunrise will be splendorous with well flowered and beautiful saala, palm, Tamaala, and Karnikaara trees which are completely golden in hue and which will be glittering similar to sun.

jaataruupamayaiH = completely golden - in hue; divyaiH = with beautiful ones; suurya sannibhaiH = sun, similar to; puSpitaiH = well flowered; saalaiH taalaiH tamaalaiH ca = with saala trees, palm trees, Tamala trees, also; karNikaaraiH ca = Karnikaara trees, also; shobhate = divine, splendorous - that Mt. Sunrise will be splendorous.

4.40.57

तत्र योजन विस्तारम् उच्छ्रितम् दश योजनम् |
शृंगम् सौमनसम् नाम जातरूपमयम् ध्रुवम् ॥

"On the apex of that Mt. Sunrise there is another pinnacle with one yojana width and ten yojana-s height named Saumanasa, which is completely golden and very firm.

tatra yojana vistaaram = there, yojana, width; dasha yojanam ucChritam = ten, yojana-s, with height [at apex]; jaata ruupa mayam = completely golden; dhruvam = very firm; saumanasam naama shR^ingam = Saumanasa, named, pinnacle - is there.

4.40.58

तत्र पूर्वम् पदम् कृत्वा पुरा विष्णुः त्रिविक्रमे |
द्वितीयम् शिखरम् मेरोः चकार पुरुषोत्तमः ॥

"Earlier while treading the three worlds in the incarnation of Trivikrama, the Supreme Person Vishnu made His first foothold on that pinnacle Saumanasa, and the second on the pinnacle of Mt. Meru to tread the heavens.

puruSa uttamaH = Person, Supreme; viSNuH = Vishnu; puraa trivikrame = earlier, in Trivikrama incarnation; puurvam = firstly; tatra = there - on that peak; padam kR^itvaa = foot - foothold, making; dvitiiyam = second one - foot; meroH shikharam cakaara = on Mt. Meru's, peak, he made - he placed.

4.40.59

उत्तरेण परिक्रम्य जंबू द्वीपम् दिवाकरः |
दृश्यो भवति भूयिष्ठम् शिखरम् तन् महोच्छ्रयम् ॥

"The Sun is by far discernable in Jambu Dwiipa when he rises on this zenithal pinnacle Saumanasa, after he had circled the Jambu Dwiipa in a northerly route.

divaakaraH = day-maker [Sun]; jambuu dviipam uttareNa parikramya = to Jambu Dwiipa, by north, on circling; mahat ucChrayam tat shikharam = zenithal, that, pinnacle; [praapya = on reaching]; bhuuyiSTham dR^ishyaH bhavati = by far, discernable, he will be.

The sunrises in the East on the peak of this Saumanasa which is on the zenith of Udaya Mountain. Then he traverses above Jambu Dwiipa, Indian Subcontinent, including South-East Asia, and sets in the West on the mountains called asta adri, ' the Sunset Mountain.' Then he courses northerly on the other side of the globe via Mt. Meru in heavens at the other side of Jambu Dwiipa, only to rise again on this Mt. Sunrise. As Jambu Dwiipa, the subcontinent lies southerly to that heavenly Mt. Meru, and down East-South of Saumanasa, this subcontinent can happily see the First Sun, daily. This gives raise to the Indian name of India, that is Bhaarata, bhaa rataH Sun, delights...' The place where the Sun delights firstly, that is bhaarata...'

4.40.60

तत्र वैखानसा नाम वालखिल्या महर्षयः |
प्रकाशमाना दृश्यन्ते सूर्य वर्णाः तपस्विनः ॥

"There the great-sages with nomenclature of Vaikhanasa-s and Vaalakhilyaa-s will come into view with an ambience of luminosity, for those ascetics will be with the resplendence of the Sun.

tatra = there; suurya varNaaH = in sun's, tinge - in resplendence; tapasvinaH = ascetics; vaikhaanasaa naama = Vaikhanasa, of nomenclature; vaalakhilyaa maha rSayaH = Vaalakhilyaa-s [named,] great-sages; prakaashamaanaa = while they are luminous; dR^ishyante = they come into view.

Valakhilya-s and Vaikhaanasaa-s are two different groups of ascetics and these sages Vaalakhilyaa-s are sixty thousand in number as said in Vishnu Purana. Their account is given in the opening chapters of Aranya Kanda.

4.40.61

अयम् सुदर्शनो द्वीपः पुरो यस्य प्रकाशते |
तस्मिन् तेजः च चक्षुः च सर्व प्राणभृताम् अपि ॥

"In the presence of which resplendence the eyes of all living beings will become enlightened, and whereat that illuminating entity of universe, namely the Sun, will be sojourning, this is that Sudarshana Island, named so because it contains Sudarshana lake.

yasya puraH = whose, in front of - in the presence of which illumination; sarva praaNa bhR^itaam api = for all, life, sustaining beings, even; cakSuH ca = eyes, even; prakaashate = will be illuminated - enlightened; tat tejaH = that, illumination - illuminating entity of the universe, namely the Sun; yasmin = where - sun will be sojourning; ayam sudarshanaH dviipaH = this is - that one, that Sudarshana, island.

4.40.62

शैलस्य तस्य पृष्ठेषु कंदरेषु वनेषु च |
रावणः सह वैदेह्या मार्गितव्यः ततः ततः ॥

"On the top of that Mt. Sunrise, and even in its cave and forests of that island Ravana is to be searched, together with Seetha.

tasya shailasya pR^iSTheSu = of that, mountain's - Mt. Udaya, Mt. Sunrise top of [not at behind]; kandareSu vaneSu ca = in caves, in forests, also; tataH tataH = there, and there; raavaNaH vaidehyaa saha = Ravana, together with, Vaidehi; maargitavyaH = shall be searched.

4.40.63

कांचनस्य च शैलस्य सूर्यस्य च महात्मनः |
आविष्टा तेजसा संध्या पूर्वा रक्ता प्रकाशते ॥

"The eastern aurora glows redly because the golden hue of Mt. Sunrise imbricates the resplendence of the beneficent Sun.

kaancanasya ca shailasya = of golden [hue,] also, of mountain [Udaya, Mt. Sunrise]; suuryasya ca mahaatmanaH = of Sun, also great-souled [the beneficent one]; tejasaa aaviSTaa = with resplendence, imbricates; puurvaa sandhyaa = eastern, aurora; raktaa prakaashate = redly, glows.

4.40.64

पूर्वम् एतत् कृतम् द्वारम् पृथिव्या भुवनस्य च |
सूर्यस्य उदयनम् चैव पूर्वा हि एषा दिक् उच्यते ॥

"In the beginning Brahma, the Creator, ordained this Mt. Sunrise to be the gateway for the earth to heaven, and even as the rising place for the Sun, as such this is verily said as the 'eastern quarter' of the compass.

puurvam etat = in the beginning, this one [Mt. Sunrise]; pR^ithivyaa = of earth; bhuvanasya ca = of heaven, also; dvaaram is the gateway; suuryasya udayanam caiva = Sun's, rising place, also thus; kR^itam = made [ordained by Brahma, the Creator]; as such; eSaa puurvaa dik ucyate hi = this, eastern, quarter, is said, indeed.

Dharmaakuutam says that Maha Bharata defines these quarters in detail: anena purva nirmita dviipa yogaat vaa puurvam suuryasya tatra darshanaad vaa iyam dik puurve iti ucyata iti uktam | ittham ca puurvasya dishaH itaraasaam ca dishaam nirvacanam udyoga parve -dk - yasmaat udayate puurvam sarva loka pradiipaka || savitaa yatra saadhyaanaam prathamam vartate tapaH | mahaa bhaarata

4.40.65

तस्य शलस्य पृष्ठेषु निर्झरेषु गुहासु च |
रावणः सह वैदेह्या मार्गतव्या ततः ततः ॥

"Ransack that mountain's peak, even thereabout the rapids and caverns of that mountain for Vaidehi, and even for Ravana.

tasya shailasya pR^iSTheSu = of that, mountain's, on peaks; nirjhareSu guhaasu ca = in rapids, caverns, also; raavaNaH = Ravana; saha vaidehyaa = together with, Vaidehi; tataH tataH = there, there; maargatavyaa = be ransacked.

4.40.66

ततः परम् अगम्या स्यात् दिक् पूर्वा त्रिदश आवृता |
रहिता चन्द्र सूर्याभ्याम् अदृश्या तिमिर आवृता ॥

"Beyond Mt. Sunrise the eastern quarter is impassable. It will be hemmed in with gods since it the gateway to heaven, and everything is imperceivable hedged in oblivion, since it will be void of both Sun and Moon.

tataH param = from there, beyond; tridasha aavR^itaa = by gods, hemmed in - gather; candra suuryaabhyaam = without, Moon, Sun, - both of them; rahitaa = without - void of; timira aavR^itaa = by oblivion, hedged in; such a; puurvaa dik = easterly, quarter; a gamyaa syaat = not, passable, it will be; a dR^ishyaa = not, discernable - it will be imperceivable.

4.40.67

शैलेषु तेषु सर्वेषु कंदरेषु वनेषु च |
ये च न उक्ता मयोद्देशा विचेया तेषु जानकी ॥

"Janaki shall be scouted out on all those mountains, caverns and forests that are indicated by me, and even at places that are not indicated by me.

teSu shaileSu = in those, mountains; sarveSu kandareSu vaneSu ca = in all, in caverns, in forests, even; mayaa ye uddeshaaH = by me, those, that are indicated; na uktaa ca = not, said, also; teSu jaanakii viceyaa = in them, Janaki, shall be searched.

4.40.68

एतावत् वानरैः शक्यम् गन्तुम् वानर पुंगवाः |
अभास्करम् अमर्यादम् न जानीमः ततः परम् ॥

"It is possible for the vanara-s to go only up to there, oh, best vanara-s, and we have no knowledge of those sunless and boundless realms available far and beyond.

vaanara pungavaaH = oh, vanara-s, the best; etaavat = up to there; vaanaraiH gantum shakyam = by vanara-s, to go, it is possible; a bhaaskaram = without, sun [sunless]; a maryaadam = not, with boundaries [boundless realms]; about them; tataH param = there, after - that are there; na jaaniimaH = not, we know - I do not know.

4.40.69

अभिगम्य तु वैदेहीम् निलयम् रावणस्य च |
मासे पूर्णे निवर्तध्वम् उदयम् प्राप्य पर्वतम् ॥

"You shall comeback within a month on finding out Vaidehi and the residency of Ravana after your reaching Mt. Sunrise.

udayam parvatam praapya = Udaya [Sunrise,] mountain, on attaining at; vaidehiim = for Vaidehi; raavaNasya nilayam ca = of Ravana, residency, also; abhigamya = on reaching out - on finding; maase = a month; a puurNe = without, completion [within a month]; nivartadhvam = you shall comeback.

4.40.70

ऊर्ध्वम् मासात् न वस्तव्यम् वसन् वध्यो भवेन् मम |
सिद्ध अर्थाः संनिवर्तध्वम् अधिगम्य च मैथिलीम् ॥

"And none shall stay behind for more than a month, and if anyone stays I have to exercise coup de grace. So, you shall return with your purpose accomplished in exploring for Maithili.

maasaat uurdhvam = than a month, above - after more than a month; na vastavyam = not, to stay behind; vasan = if stayed behind; mama vadhyaH bhavet = to me, killable, he becomes; the words killable, executable, eliminable, eradicable are not comfortable. Hence, 'I have to exercise coupe de grace,' because it is not sure killing, but with some options; siddha arthaaH = on becoming accomplished, of purpose; maithiliim adhigamya ca = Maithili, on reaching - exploring for her; sam nivartadhvam = [you all] verily, shall return.

4.40.71

महेन्द्र कांताम् वन षण्ड मण्डिताम्
दिशम् चरित्वा निपुणेन वानराः |
अवाप्य सीताम् रघु वंशज प्रियाम्
ततो
निवृत्ताः सुखिनो भविष्यथ ॥

"On searching the eastern quarter expertly, which quarter is cherished by no less than Mahendra and which is circuited by the grooves of forests, and on attaining Seetha, the dear wife of the one born in Raghu's dynasty, namely Rama, and on returning from that Far East, you all may livelong happily." Thus Sugreeva addressed the vanara-s that are being sent to East under the leadership of Vinata.

vaanaraaH = oh, vanara-s; mahendra kaantaam = by Mahendra, cherished; vana SaNDa maNDitaam = forests, groves, circuited by - decorated by; such a; disham = quarter - eastern quarter; nipuNena caritvaa = expertly, on treading - on searching; raghu vamsha ja = Raghu's, dynasty's, born in [one who is born in Raghu's, dynasty, Rama]; priyaam = [Rama's dear [wife]; siitaam avaapya = Seetha, on getting - finding; tataH nivR^ittaaH = from there, on returning; sukhinaH bhaviSyatha = happily, livelong.

This is the irrefutablesugriiva aaj~na 'Sugreeva's order,' and it always annexes the wording 'you will be killed, executed, or eradicated, if you fail to accomplish...' which indicates his style as an autocratic disciplinarian of his subordinates in getting things done for his master, Rama. And he himself becomes one such subordinate before his masters, Rama and Lakshmana. This is the kainkarya 'dedication.' Rama's appreciation is winnable with such 'dedication to duty, friendship, of to given word.

Lakshmana's dedication is of the sort of daasya bhaava 'dedication in servitude...' while Sugreeva's is sevaa bhaava 'a dedication in servitorship...' and Hanuma's bhakti bhaava 'dedication in reverence...' a true devotee, and thus in whatever way one shall strive, everything culminates in one selfless entity, the Supreme Person.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे चत्वारिंशः सर्गः

Sarga 41 (part 1 of 2)

4.41.1

ततः प्रस्थाप्य सुग्रीवः तन् महत् वानरम् बलम् |
दक्षिणाम् प्रेषयामास वानरान् अभिलक्षितान् ॥

On sending that great vanara force to east, Sugreeva started to send tried and true vanara-s to south.

sugriivaH = Sugreeva; mahat tat vaanaram balam prasthaapya = great one, that, vanara, force [to East,] on sending; tataH = then; abhi lakSitaan = well, chosen - tried and true; vaanaraan = vanara-s; dakSiNaam preSayaamaasa = to South, started to send.

4.41.2

नीलम् अग्नि सुतम् चैव हनूमन्तम् च वानरम् |
पितामह सुतम् चैव जांबवंतम् महोजसम् ॥सुहोत्रम् च शरारिम् च शरगुल्मम् तथा एव च |
गजम् गवाक्षम् गवयम् सुषेणम् वृषभम् तथा ॥मैन्दम् च द्विविदम् चैव सुषेणम् गन्धमादनम् |
उल्कामुखम् अनंगम् च हुतशन सुतौ उभौ ॥अंगद प्रमुखान् वीरान् वीरः कपि गण ईश्वरः |
वेग विक्रम संपन्नान् संदिदेश विशेषवित् ॥

Sugreeva, the well-informed and brave lord of monkey troops, then beckoned Angada and the other prominent vanara-s who are valorous ones with full-fledged dash and dare, like the son of Fire-god Neela, and the exceptional vanara Hanuma, the highly vigorous son of Grandparent Brahma, namely Jaambavanta, also others like Suhotra, Sharaari, Sharagulma Gaja, Gavaaksha, Gavaya, Sushena, Vrishabha, Mainda, Dvivida, Sushena, Gandhamaadana, and the two sons of Ritual-fire called Ulkaamukha, Ananga.

2, 3, 4, 5. viiraH = brave one; visheSa vit = specialities, knower of [well-informed one - Sugreeva]; kapi gaNa iishvaraH = monkey, troops, lord - Sugreeva; agni sutam niilam = Fire-god's, son, Neela; vaanaram hanuumantam ca = vanara, Hanuma, also; pitaamaha sutam = Grandfather's [Brahma's,] son; mahaa ojasam = highly vigorous one; jaambavantam caiva = Jaambavanta, also thus; suhotram ca sharaarim ca = Suhotra, also, Sharaari, also; tathaa eva ca = like, that, only; sharagulmam = Sharagulma; gajam gavaakSam gavayam suSeNam vR^iSabham tathaa = Gaja, Gavaaksha, Gavaya, Sushena, Vrishabha; maindam ca dvividam caiva = Mainda, also, Dvivida, also thus; suSeNam gandha maadanam ulkaamukham anangam ca = Sushena, Gandhamaadana, Ulkaamukha, Ananga, also; hutashana sutau ubhau = Ritual-fire's, son, two of them; angada pramukhaan = Angada, and other prominent; vega vikrama sampannaan = in dash, dare, full-fledged ones; viiraan = valorous ones; sandidesha = commissioned, beckoned.

Sushena said in above verses is not the father of Tara. Sugreeva addresses him later when sending another direction.

4.41.6

तेषाम् अग्रेसरम् चैव बृहद् बलम् अथ अंगदम् |
विधाय हरि वीराणाम् आदिशद् दक्षिणाम् दिशम् ॥

Sugreeva made the formidably mighty Angada as the chief of those valiant monkeys forming search party and ordered southern direction for them.

atha = then; teSaam hari viiraaNaam = for them, monkeys, valiant ones - search party; bR^ihat balam = formidably, mighty; angadam = Angada; agresaram vidhaaya = as chief, on making; dakSiNaam disham aadishat = southerly, direction, [Sugreeva] ordered.

4.41.7

ये केचन समुद्देशाः तस्याम् दिशि सुदुर्गमाः |
कपीइशः कपि मुख्यानाम् स तेषाम् समुदाहरत् ॥

The king of monkeys Sugreeva gave a picture about some of the highly impassable countries available in southern quarter that need an introduction to those prominent monkeys bound south.

tasyaam dishi = in that, direction of compass; su dur gamaaH = verily, impossible, to pass - highly impassable; ye ke cana = which of those few; sam ut deshaaH = well, intended, countries - some countries that need be explained; about them; saH kapi iishaH = he that, monkeys, king of - Sugreeva; teSaam kapi mukhyaanaam = to them, monkey, prominent ones; sam udaaharat = well, illustrated - gave a picture of.

4.41.8

सहस्र शिरसम् विंध्यम् नाना द्रुम लता आयुतम् |
नर्मदाम् च नदीम् रम्याम् महोरग निषेविताम् ॥ततो गोदावरीम् रम्याम् कृष्णावेणीम् महानदीम् |
वरदाम् च महाभागाम् महोरग निषेविताम् |
मेखलान् उत्कलाम् चैव दशार्ण नगराणि अपि ॥अब्रवंतीम् अवंतीम् च सर्वम् एव अनुपश्यत |
विदर्भान् ऋष्टिकान् चैव रम्यान् माहिषकान् अपि ॥

"Search the thousand crested Vindhya mountains abounding with numerous tress and climbers, then the delightful Narmada river coursing a little southerly to that range, which is adored by great snakes, along with wonderful River Godavari, as well as River Krishnaveni and Maha Nadi, and then the greatly auspicious River Varada which is an adoration to great snakes. And the territories of Mekhala, Utkala, the cities of Dashaarna, kingdoms of Abravanti, Avanti, and Vidarbha, also thus the charming kingdom of Maheehaka, are to be searched thoroughly.

sahasra shirasam = thousands, of heads [crests]; naanaa druma lataa aayutam = numerous, trees, climbers, abounding in; vindhyam = Vindhya Range; mahaa uraga ni Sevitaam = great, snakes, adored by; ramyaam narmadaam nadiim ca = delightful one, Narmada, river, also; tataH = then; ramyaam godaavariim = wonderful one, River Godavari; mahaanadiim = River Mahaanadi; kR^iSNaaveNiim = River Krishnaveni, or Krishna; mahaa bhaagaam = highly, auspicious one; mahaa uraga niSevitaam = by great, snakes, adored by; varadaam ca = River Varada, also; mekhalaan utkalaam caiva = Mekhala, Utkala [in territories,] also thus; dashaarNa nagaraaNi api = Dashaarna, in cities, also; abravantiim avantiim ca = Abravanti, Avanti, also; vidarbhaan R^iSTikaan caiva = Vidarbha, Rishtika, also, thus; ramyaan maahiSakaan api = charming [kingdom,] in Maheeshaka, even; sarvam eva anu pashyata = all [everywhere,] thus, closely, see - search thoroughly.

If Mahaanadi is taken as a separate entity it is in Orissa, which kingdom was called earlier as Utkala or Kalinga kingdom. Otherwise Krishnaveni becomes a 'great river' by the adjectival wording mahaanadi. Mekhala territory, whose earlier name is amara kanTaka parvata, is the mountain from where the River Narmada emerges. The River Varada is now called Wardha in Maharashtra. The order of rives narrated is not according to the present day mapping, other wise Mahaanadi would have come earlier to Godavari.

Some mms contain ashvavanti 'kingdom with horses...' instead of abravanti and then the age old Avanti kingdom, which is a gateway for Arabian horses will be the famed kingdom for horses. This is the present day Ujjain in Madhya Pradesh. Dharmaakuutam has this as abruvantiim bruvantimm roughly forming part of the speech of Sugreeva 'spoken and unspoken areas by me...' However, these areas are in the Southwest of India, and it appears the order of positing the rivers or kingdoms, one after the other is not maintained or may be shuffled.

4.41.11

तथा वन्गान् कलिन्गाम् च कौशिकान् च समंततः |
अन्वीक्ष्य दण्डक अरण्यम् स पर्वत नदी गुहम् ॥नदीम् गोदावरीम् चैव सर्वम् एव अनुपश्यत |
तथैव आन्ध्रान् च पुण्ड्रान् च चोलान् पाण्ड्यान् केरलान् ॥

"Like that Vanga, Kalinga territories shall be searched along with Kaushika territories available on their fringes, then cast about the Dandaka forest all over its mountains, rivers, and its caves, then River Godavari that courses through Dandaka forest, and then the provinces of Andhra, Pundra, Chola, Paandya, Kerala are to be searched thoroughly.

11, 12. tathaa = like that; vangaan kalingaam ca = , Vanga, Kalinga [kingdoms,] also; sam antataH = verily, at its fringes; available; kaushikaan ca = Kaushika [territories,] also; you search and then; sa parvata nadii guham daNDaka araNyam = with, mountains, rivers, Dandaka, forest, caves; anviikSya = on seeing - on searching Dandaka; godaavariim nadiim caiva = Godavari, river, also, thus; tathaiva = like that; aandhraan ca = Andhra territory; puNDraan ca colaan paaNDyaan keralaan = Pundra, Chola, Paandya, Kerala [provinces]; sarvam eva = all of them; anu pashyata = closely, see - make a through search.

Some other mms have Matsya desha in this verse instead of the Vanga desha. The Vanga is the present day Bengal and this territory retained its epical name, but while pronouncing it becomes banga because the Sanskrit grammar allows to pronounce or write va as ba by the rule va ba yoH abhedaH and thus it is called Baangla or Bengal as British used to call. Kaushika in some other mms is read as kaashika. Kalinga is Orissa which touches Bengal at its north, and it is the Kie-ling-kia as said by Huet Tsang.

The Andhra is the present day Andhra Pradesh and Chola is the present Tamil Nadu, especially northern area, and Pundra is roughly in between Andhra and Chola. Paandya is south-most area where in Kanyakumari district the Cape Camorin is there, and Kerala is the present Kerala state from Gokarna to Kanyakumari. Its historical name was chera raajya and in Ashoka's time, it was called kerala putra.

4.41.13

अयोमुखः च गंतव्यः पर्वतो धातु मण्डितः |
विचित्र शिखरः श्रीमान् चित्र पुष्पित काननः ॥सुचंदन वनोद्देशो मार्गितव्यो महागिरिः |

"You shall go to the prosperous Mt. Malaya which is crowded with iron-ore mines as its vast mouths, and with amazing crests and motley flowered forests. Search shall be carried out on that great mountain in the places that are with the copses of sandalwood trees. [4-41-13, 14a]

13, 14a. dhaatu maNDitaH = with ores, crowded with; vi citra shikharaH = verily, amazing, with crests; shriimaan = prosperous [mountain]; citra puSpita kaananaH = motley, flowered, with forests; such a; ayaH mukhaH parvataH = iron, mouths, mountain - a mountain having iron-ore mines in the shape of mouths, namely Mt. Malaya]; gantavyaH = reachable - you shall go to; su candana vanaat deshaH = best, sandalwood trees, with copses, places; mahaa giriH maargitavyaH = great mountain, is to be searched.

This Mountain is also called Agastyamalai and it is in Western Ghats from which River Tamraparni emerges.

4.41.14

ततः ताम् आपगाम् दिव्याम् प्रसन्न सलिलाशयान् ॥तत्र द्रक्ष्यथ कावेरीम् विहृताम् अप्सरो गणैः |

"From there you shall go and see the divine River Kaaveri there, a receptacle of limpid waters, to where throngs of apsara-s will be making pleasure-trips. [4-41-14b, 15a]

14b, 15a. tataH = from there; divyaam = divine one; prasanna salila ashayaan = limpid, waters, receptacle of; apsaraH gaNaiH vihR^itaam = by apsara, throngs, make pleasure-trips; taam kaaveriim = her, Kaveri; aapa gaam = water, flowing [river]; tatra drakSyatha = there, you shall see.

The River Kaaveri is the best river in southern peninsula of India that flows from Braham Giri Mountains in Coorg of Western India to the East draining in Bay of Bengal and irrigating a major chunk of land. Many legends are associated with this river, of which one is that when Sage Agastya was bringing waters of River Ganga, they sprinkled from his kamandulau, the handy water-vessel, and flooded like Kaaveri. The original Tamil name is kakaviri where kaakam is 'crow...' viri 'spread out...' When Agastya is bringing water it sprinkled from his handy vessel and flooded the kaa 'the garden...' in Tamil, the garden of Indra. Then it is called kaaviri, but Shilpadikkaaram records its name as Kaaveri only pulavoy vazhi kaaveri... nadanthai vazhi kaaveri...

4.41.15

तस्य आसीनम् नगस्य अग्रे मलयस्य महोजसम् ॥द्रक्ष्यथ आदित्य संकाशम् अगस्त्यम् ऋषि सत्तमम् |

"You shall see the eminent sage Agastya, whose resplendence is akin to that of the Sun, and who will be sitting on the top of that highly resplendent Mt. Malaya. [4-41-15b, 16a]

15b, 16a. mahaa ojasam = highly resplendent [mountain]; tasya malayasya nagasya agre = of that, Mt. Malaya, mountain, on the top of it; aasiinam = who is sitting; aaditya sankaasham = Sun, in similarity; R^iSi sattamam agastyam drakSyatha = Sage, the eminent, Agastya, you shall see.

4.41.16

ततः तेन अभ्यनुज्ञाताः प्रसन्नेन महात्मना ॥ताम्रपर्णीम् ग्राह जुष्टाम् तरिष्यथ महानदीम् |

"And when that great-souled Agastya complaisantly permits you, then you shall leave that mountain and cross over the great River Taamraparni, a highly cherished river of crocodiles. [4-41-16b, 17a]

16b, 17a. tataH = from there; prasannena mahaa aatmanaa = when he becomes complaisant, great-soul [Agastya]; tena = by him; abhi anuj~naataaH = well permitted; graaha juSTaam taamraparNiim = capturers [crocodiles,] highly cherished by, River Taamraparni; such a; mahaa nadiim = great river; tariSyatha = you shall cross over.

4.41.17

सा चन्दन वनैः चित्रैः प्रच्छन्ना द्वीप वारिणी ॥कान्ता इव युवती कान्तम् समुद्रम् अवगाहते |

"She whose water is overlapped with amazing copses of sandalwood trees and islands that River Taamrapani will be drifting for a rendezvous with her much yearned lover, namely the ocean, as with a young woman who will be coursing to have a rendezvous with her yearned lover. [4-41-17b, 18a]

17b, 18a. citraiH candana vanaiH = with amazing, sandalwood trees, copses; pracChannaa dviipa vaariNii = with overlapped, islands, water; saa = she [the river]; yuvatii = a young woman [Taamraparni]; kaantaa = one who is yearning for; kaantam iva = for whom she is yearning - her love, as with; samudram = to ocean; avagaahate = [she will be] rendezvousing.

The romantic touch is that the River Taamraparni has sandalwood trees alongshore and by constant rubbing of her waters, those trees that yield sandalwood paste to her. And her island-like breasts are smeared with that sandal paste supplied by the trees alongshore, while she is nearing her husband, namely the ocean.

The name of the river Taamraparni or Tamiravarani or Taamravarni derives from the words taamra 'coppery...' varNa 'colour...' 'a river with coppery riverbanks...' where those riverbanks have light coppery sandalwood trees. And she flows from Agastyamalai in Western Ghats of India, and courses through Papanaasham, a holy place. And covering Tirunalveli it drains into Bay of Bengal at the Gulf of Mannaar. There are hosts of vainavatiruppadigal 'Vaishnavaite temples...' throughout its riverbanks and this river is held holy. There are many legends about it, of which one says that Sage Agastya led the course of this river to the ocean for twenty-seven days from its source.

Down south of the River Taamraparni it is simhala desha or senga-kia-lo the present day Sri Lanka. 'This was first made known to the European world by the expedition of Alexander, as Taprobane. The true form however would appear to be Ta'mba panni or the 'red-leaved one...' from the Sanskrit T'amparni and Ptolemy calls it Salike, corrupt from Simhalaka Abu Rihaan gives the form of Singal-dip and then the Arabic name Tilaan came and that resulted into Cylone. After a long lost time they have renamed it as per the nomenclature given in Ramayana as Lanka, but adding a Sri before it. [After Ancient Geography of India.]

4.41.18

ततो हेममयम् दिव्यम् मुक्ता मणि विभूषितम् ॥युक्तम् कवाटम् पाण्ड्यानाम् गता द्रक्ष्यथ वानराः |

"From there, on going to the Paandya Kingdome you shall see a fully golden castle-door bracing the compound-wall of the fortress, which is decorated with pearls and jewels, and conduct your search even in that kingdom. [4-41-18b, 19a]

18b, 19a. vaanaraaH = oh, vanara-s; tataH = from there; yuktam = joined to - braced to the wall of fortress; hemamayam divyam = full with gold, beautiful one; muktaa maNi vibhuuSitam = pearls, gemstones, decorated with; paaNDyaanaam kavaaTam = of Paandya [kingdom's,] castle-door; gataaH = having gone there; drakSyatha = you shall see; search inside that gateway.

4.41.19

ततः समुद्रम् आसाद्य संप्रधार्य अर्थ निश्चयम् ॥अगस्त्येन अन्तरे तत्र सागरे विनिवेशितः |
चित्र सानु नगः श्रीमान् महेन्द्रः पर्वतोत्तमः ॥जात रूपमयः श्रीमान् अवगाढो महार्णवम् |

"Then on reaching the southern ocean, and on taking a resolve with regard to the purpose of your task, viz., importance of the mission undertaken vis-�-vis your individual capacities to leap the ocean, you reach the glorious Mt. Mahendra. Sage Agastya once penned its one end in the ocean, and the other end is now visible. That august and best one among all mountains will be completely golden with marvellous terraces and trees, and it will be steeping into ocean on the other side of land, and this mountain becomes the jumping-off point for you vanara-s. [4-41-19b, 20, 21a]

19b, 20, 21a. tataH samudram aasaadya = then, [southern] ocean, on reaching; artha nishcayam sampradhaarya = purpose's, resolve, on resolving; agastyena = by Agastya; tatra = there; saagare antare vi niveshitaH = in ocean, inside, verily, penned up [one end of mountain]; citra saanu nagaH = one with marvellous, terraces, trees; shriimaan mahendraH = glorious, Mt. Mahendra; parvata uttamaH = among mountains, best one; jaataruupamayaH = completely golden; shriimaan mahaa arNavam = august [Mt. Mahendra,] into great, ocean; avagaaDhaH = will be steeping in.

There are three mountains in Kanyakumari district, the southern promontories of India, at the end of Western Ghats, namely Thadaka malai, Mahendra giri, Marunthuva malai, where the word malai, giri is 'mountain...' in Tamil. The Thadakamalai is held as the forest of Tataka, the demoness, and Rama is believed to have come up to this south most part of India to eliminate Tataka in his boyhood. The Mahendragiri is the mountain from which Hanuma leaps to Lanka and the river that emerges from this mountain is named after Hanuma. The Marunthuvamalai is believed to be a mound fallen from the main Himalayan mountain which Hanuma brought while bringing sanjiivini herb, to bring Lakshmana to conscious. Even now, the local people benefit from the herbs that grow on this mountain and even the bitter leaves when cooked on this mountain will turn to sweet taste. This is being the story of this end of the ocean for Herbal Mountain, on the other end in Sri Lanka also there is a similar herbal mountain called Rhumassala Kanda, in Singhalese.

4.41.21

नाना विधैः नगैः फुल्लैः लताभिः च उपशोभितम् ॥देव ऋषि यक्ष प्रवरैः अप्सरोभिः च सेवितम् |
सिद्ध चारण संघैः च प्रकीर्णम् सुमनोहरम् ॥तम् उपैति सहस्राक्षः सदा पर्वसु पर्वसु |

"Mt. Mahendra is glorified with numerous kinds of flowered trees and climbers. Important gods, sages, yaksha-s and even apsara-s will adore it, and it is overspread with the groups of siddha-s and caarana-s, and thus it will be heart-stealing for a look. And the Thousand-eyed Indra will always be visiting that Mt. Mahendra on every auspicious day. [4-41-21b, 22, 23a]

21b, 22, 23a. naanaa vidhaiH = numerous, sorts of; phullaiH nagaiH = with flowered, trees; lataabhiH ca upashobhitam = with climbers, also, glorified; deva R^iSi yakSa pravaraiH = by gods, sages, yaksha-s, important ones; apsarobhiH ca = by apsara-s, even; sevitam = adored; siddha caaraNa sanghaiH ca = by siddha-s, caarana, groups of, also; pra kiirNam = well, overspread; su manaH haram = truly, heart-stealing [for a look]; tam = it - to that mountain; sahasraakSaH = Thousand-eyed Indra; parvasu parvasu = on auspicious day, on auspicious day - on every auspicious day; sadaa = always - regularly; upaiti = he comes.

The auspicious day for Tamil almanac is no moon day amavaashya because of its neutrality from the wax and wane affects of lunar phases. So, it is believed that Indra will come to this mountain on every no-moon-day in the Indian month.

4.41.23

द्वीपः तस्य अपरे पारे शत योजन विसृतः ॥अगम्यो मानुषैः दीप्तः तम् मार्गध्वम् समंततः |

"There is a dazzling island on the other side of the shore of Mt. Mahendra, which is breadthwise a hundred yojana-s, and which is an impassable one for humans, and you have to search that island up to its fringes. [4-41-23b, 24a]

23b, 24a. tasya = its - Mt. Mahendra's; apare paare = on the other, shore; shata yojana visR^itaH = hundred, yojana, in breadth; maanuSaiH = by humans; a gamyaH = not, passable; diiptaH = a dazzling; dviipaH = island - is there; tam samantataH maargadhvam = that, till its fringes, you have to search.

This island on the other shore of the ocean is Ravana's Lanka, and it is believed to be the present day Sri Lanka. That island's association with River Taamraparni is as noted above.

4.41.24

तत्र सर्व आत्मना सीता मार्गितव्या विशेषतः ॥स हि देशः तु वध्यस्य रावणस्य दुरात्मनः |
राक्षस अधिपतेः वासः सहस्राक्ष समद्युतेः ॥

"Anywise Seetha is searchable especially there on that island because it is the dwelling place of the king of demons Ravana, who is the coequal of Indra in his resplendence and which vile-minded demon is to be rooted out. [4-41-24b, 25]

24b, 25. tatra = there; siitaa visheSataH = Seetha, especially; sarva aatmanaa = anywise; maargitavyaa = shall be searched; saH deshaH tu = that, place, but it is; vadhyasya = killable one; dur aatmanaH = vile-minded one; raakSasa adhipateH = demon, king's; sahasra akSa sama dyuteH = Thousand-eyed Indra, equal, one in resplendence; such a; raavaNasya = Ravana's; vaasaH = dwelling.

A controversy is there regarding this statement of Sugreeva. Earlier Sugreeva said, "Not known is the domain of that sinning demon at all, nor his capabilities... or valour...or even about his sinister dynasty or lineage..." [4-7-2] And now he is specifically stating that Ravana will be on an island. Then it may be asked whether Sugreeva bluffed to Rama as at 4-7-2, for which it is said that Sugreeva being an intelligent kingly being he did not reveal the truth as an 'official secret.' Otherwise, if Sugreeva told Rama in the first instance where Ravana is, Rama goes straight to Lanka to eliminate Ravana, thereby Sugreeva's politics, i.e., the elimination of Vali or getting Kishkindha, will not work.

It is correct that Sugreeva knows that Ravana dwells in Lanka. But on abducting Seetha where is the guarantee that he is still in Lanka along with Seetha. Hence a doubtful situation cannot be stated assertively, that too, to a friend, for it ensues mitra droha 'cheating a friend...'

On the other hand, it is said that Sugreeva came to know about the details of Ravana through Tara, because Tara also explains to Lakshmana about the establishment of Ravana. But Sugreeva as the prince regent of Kishkindha and participant in all the activities of the kingdom, knowing about Ravana through Tara is an evasive statement. Hence, it is said that Sugreeva purposefully did not reveal the details about Ravana to Rama, because his own interests are to be met with firstly.

In turn it is asked as to why Sugreeva should send so many monkeys to all corners of compass when the kidnapper and his location are known, for which it is said that no thief hides his booty in his own place. Like cat changing the places of kitten, a thief too changes his own place, as well as the place of stolen thing. To justify this, it is said that throughout this and in the previous, and in the next chapters Sugreeva goes on repeating his order, 'search for Seetha and for the residency of Ravana...'

Even here, Sugreeva is not able to describe the interior of Lanka as he is not well acquainted with it. Rama, who is astounded at this geographical description of Sugreeva, does not ask Sugreeva as to why this particular place of Ravana is not indicated to him earlier. So, the denial of information earlier by Sugreeva is completely political, and now giving orders to search Seetha is for his requital.

4.41.26

दक्षिणस्य समुद्रस्य मध्ये तस्य तु राक्षसी |
अंगारक इति विख्याता चायाम् आक्षिप्य भोजिनी ॥

"But a well-known demoness named Angaaraka is there in the midst of southern ocean who eats prey by grabbing its shadow when flying overhead.

tasya dakSiNasya samudrasya madhye = that, southern, ocean's, in the centre; chaayaam aakSipya bhojinii = by shadow, on grabbing [prey,] a she-eater; angaaraka iti vi khyaataa = Angaaraka, thus, as well-known; raakSasii tu = demoness, but [is there.]

This demoness is also termed as Simhika whom Hanuma tears apart in Sundara Kanda.

4.41.27

एवम् निःसंशयान् कृत्वा संशयान् नष्ट संशयाः |
मृगयध्वम् नरेन्द्रस्य पत्नीम् अमित ओजसः ॥

"In this way, you should clear your doubts about the presence of Seetha at any doubtable place by thorough searching, and you have to go on searching somewhere else for Seetha, the wife of the king of people with infinite vitality, namely Rama, only after getting rid of your doubts about her possible presence at any given place.

evam = in this way; samshayaan niH samshayaan kR^itvaa = about doubtful [places,] without, doubt [you have to become doubtless,] on making [by thorough search]; naSTa samshayaaH = loosing, doubts [doubts when cleared]; amita ojasaH = of one with - infinite, vital power - Rama; nara indrasya patniim = people's, king's, wife - Seetha; mR^igayadhvam = shall be searched.

4.41.28

तम् अतिक्रम्य लक्ष्मीवान् समुद्रे शत योजने |
गिरिः पुष्पितको नाम सिद्ध चारण सेवितः ॥

"On crossing over that isle and after a hundred yojana-s a mountain named Pushpitaka is there in that august ocean, which is adored by the celestials like siddha-s, caarana-s.

tam = that [isle]; ati kramya = on over, stepping [crossing over]; shata yojane samudre = hundred, yojana-s, in ocean - hundred yojana-s after that island; lakSmiivaan = an august one; siddha caaraNa sevitaH = by siddha-s, caarana-s, adored; puSpitakaH naama = Pushpitaka, named; giriH = mountain; is there.

4.41.29

चन्द्र सूर्य अंशु संकाशः सागर अंबु समाश्रयः |
भ्राजते विपुलैः शृन्गैः अम्बरम् विलिखन् इव ॥

"Well-settled in oceanic waters that Mt. Pushpitaka will be shining forth with a resplendence similar to sunrays on one side and with that of moonshine on the other, and its lofty crests will look as if they are scribbling on the sky.

candra suurya amshu sankaashaH = moon's, sun's, rays, similar to; saagara ambu sam aashrayaH = in oceanic, waters, well, settled in; vipulaiH shR^ingaiH = with lofty, crests; ambaram vi likhan iva = on sky, verily, scribbling, as if; bhraajate = [that mountain] shines forth.

4.41.30

तस्य एकम् कांचनम् शृंगम् सेवते यम् दिवाकरः |
श्वेतम् राजतम् एकम् च सेवते यम् निशाकरः |
न तम् कृतघ्नाः पश्यन्ति न नृशंसा न नास्तिकाः ॥

"One of its summit will be golden which the Sun adores, and the other will be silvery whitish which the Moon adores, and that mountain is unperceivable to the unfaithful ones, or to the unkindly ones or to unbelievers.

tasya = its; ekam shR^ingam kaancanam = one, summit, is golden; yam = which; divaa karaH = day-maker [Sun]; sevate = will be adoring [on his rising]; ekam shvetam raajatam ca = one, whitish, silver, also; yam = which; nishaa karaH = night-maker [Moon]; sevate = will be adoring [on his rising]; tam = it - that mountain; kR^itaghnaaH = unfaithful ones; na pashyanti = not, will be seeing; nR^ishamsaaH na = unkindly ones, no; naastikaaH na = unbelievers, no.

4.41.31

प्रणम्य शिरसा शैलम् तम् विमार्गथ वानराः |
तम् अतिक्रम्य दुर्धर्षम् सूर्यवान् नाम पर्वतः ॥अध्वना दुर्विगाहेन योजनानि चतुर्दश |

"Oh, vanara-s, venerate that Mt. Pushpitaka by bowing your heads and search it thoroughly. Then on going across that inviolable mountain and taking a highly impassable route there is a mountain named Suuryavaan after fourteen yojana-s from Mt. Pushpitaka. [4-41-31, 32a]

31, 32a. vaanaraaH = oh, vanara-s; tam shailam = that, mountain; shirasaa = with head [bowing]; praNamya = on venerating; vi maargatha = thoroughly, search; dur dharSam = inviolable; tam atikramya = that - mountain, on going across; durvigaahena [dur vi gaahena] = by highly, impassable; adhvanaa = by route; catur dasha yojanaani = after four, ten, yojana-s; suuryavaan naama parvataH = Suuryavaan, named, mountain; is there.

4.41.32

ततः तम् अपि अतिक्रम्य वैद्युतो नाम पर्वतः ॥सर्व काम फलैः वृक्षैः सर्व काल मनोहरैः |

"On crossing over even that Mt. Suuryavaan after searching, there is a mountain named Vaidyuta whose trees will be all-time heart-pleasing and they yield fruits satiating every taste. [4-41-32b, 33a]

32b, 33a. tataH = from there; tam api = that, even; atikramya = on crossing over; sarva kaama phalaiH = for all, tastes, [fulfilling] with fruits; sarva kaala manoharaiH = all, times, heart-pleasing ones; vR^ikSaiH = [with such] trees; vaidyutaH naama parvataH = Vaidyuta, named, mountain; is there.

4.41.33

तत्र भुक्त्वा वर अर्हाणि मूलानि च फलानि च ॥मधूनि पीत्वा जुष्टानि परम् गच्छत वानराः |

"Oh, vanara-s, you proceed farther after devouring choicest fruits and tubers growing on Mt. Vaidyuta, and even on consuming precious honey at that place. [4-41-33b, 34a]

33b, 34a. vaanaraaH = oh, vanara-s; tatra = there - at that place, on Mt. Vaidyuta; vara arhaaNi = for chosen few, appropriate - choicest fruits and tubers; muulaani ca phalaani ca = tubers, also, fruits, also; bhuktvaa = on devouring; juSTaani madhuuni piitvaa = precious, honey, on drinking; param gacChata = farther, you proceed.

4.41.34

तत्र नेत्र मनः कांतः कुंजरो नाम पर्वतः ॥अगस्त्य भवनम् यत्र निर्मितम् विश्वकर्मणा |

"At that place a mountain named Kunjara is there which will be pleasing both to eye and heart, on which Vishvakarma built the mansion of Agastya. [4-41-34b, 35a]

34b, 35a. tatra = at that place; netra manaH kaantaH = to eye, heart, one that is pleasing; kunjaraH naama parvataH = Kunjara, named, mountain - is there; yatra = where - on which; vishvakarmaNaa = by Vishvakarma; agastya bhavanam nirmitam = Agastya's, mansion, is built.

4.41.35

तत्र योजन विस्तारम् उच्छ्रितम् दश योजनम् ॥शरणम् कांचनम् दिव्यम् नाना रत्न विभूषितम् |

"There the golden abode of Agastya will be beautiful decorated with numerous gemstones, and it measures a yojana breadthwise and ten yojana-s in height. [4-41-35b, 36a]

35b, 36a. tatra = there - on that mountain; yojana vistaaram = a yojana, in breadth; dasha yojanam ucChritam = ten, yojana-s, in height; divyam = a beautiful one; naanaa ratna vibhuuSitam = numerous, gemstones, decorated with; kaancanam sharaNam = a golden, abode - Agastya's mansion - is there.

4.41.36

तत्र भोगवती नाम सर्पाणाम् आलयः पुरी ॥विशाल रथ्या दुर्धर्षा सर्वतः परिरक्षिता |
रक्षिता पन्नगैः घोरैः तीष्क्ण दम्ष्ट्रैः महा विषैः ॥सर्प राजो महाघोरो यस्याम् वसति वासुकिः |

"There is a city named Bhogavati which is an abode of the snakes. It has broad roads and safeguarded from everywhere, and thus it becomes an unvanquishable city. Deadly serpents with harrowing fangs and fatal venom will be protecting it, in which the highly hazardous king of serpents, namely Vasuki, will be dwelling. [4-41-36b, 37. 38a]

36b, 37, 38a. tatra = there; vishaala rathyaa = with broad, roads; durdharSaa = unvanquishable - city; sarvataH parirakSitaa = everywhere, safeguarded; ghoraiH = deadly; tiiSkNa damSTraiH = with harrowing, fangs; mahaa viSaiH = having fatal, venom; pannagaiH rakSitaa = by [such] serpents, protected; sarpaaNaam aalayaH = for snakes, an abode of; bhogavatii naama purii = Bhogavati, named, city - is there; yasyaam = in which; sarpa raajaH = serpents, king; mahaa ghoraH = highly, hazardous one; vaasukiH vasati = Vasuki, will be dwelling.

4.41.38

निर्याय मार्गितव्या च सा च भोगवती पुरी ॥तत्र च अंतरोद्देशा ये केचन समावृताः |

"That Bhogavati city is to be searched for Seetha and on coming out of that city, you have to search even in the fringes surrounding that city including the intermediate zones from city to its fringes. [4-41-38b, 39a]

38b, 39a. saa bhogavatii purii = = she, Bhogavati, city; maargitavyaa = is to be searched; nir yaaya = out, coming [on coming out of that city]; tatra samaavR^itaaH = there, surrounding - surrounding fringes; ye kecana those, some; antaroddeshaaH = intermediate zones; [maargitavyaa = shall also be searched.]

4.41.39

तम् च देशम् अतिक्रम्य महान् ऋषभ संस्थितिः ॥सर्व रत्नमयः श्रीमान् ऋषभो नाम पर्वतः |

"On crossing over that province there will be a glorious mountain named Rishabha, as that great mountain looks like a Holy Bull, and it is replete with every kind of gemstone. [4-41-39b, 40a]

39b, 40a. tam desham atikramya = that, province, on crossing over; mahaan R^iSabha samsthitiH = great, Holy Bull [like,] staying [resembling]; sarva ratnamayaH = every [kind of gem,] replete with gems; shriimaan = glorious one; R^iSabhaH naama parvataH = Rishabha, named, mountain; is there.

4.41.40

गोशीर्षकम् पद्मकम् च हरिश्यामम् च चन्दनम् ॥दिव्यम् उत्पद्यते यत्र तत् चैव अग्नि सम प्रभम् |

"Whereon the sandalwood trees of ochry-yellowy, lotus-leaf-greenly, sky-blue colours, and even the most attractive sandalwood trees which will be in the glow of Fire are produced, that mountain is this Rishabha. [4-41-40b, 41a]

40b, 41a. yatra = where - on which Mt. Rishabha; goshiirSakam = ochry-yellowy; padmakam ca = lotus-leaf-greenly, also; harishyaamam ca = sky-blue, [coloured]; candanam = sandalwood trees; agni sama prabham = Fire, like, in glow, also thus - sandalwood; divyam tat caiva = most attractive, that, also thus; utpadyate = will be producing.

These nomenclatures of sandalwood trees are rendered variously in translations because these varieties of sandalwood trees are perhaps unknown. The ochry-yellow colour is given to the mountain itself in 40th verse in some, thus nominating only two varieties of sandalwood, namely greenish, and bluish varieties as extra. In some other translations the Fire-like glow of the mountain is added as another variety of sandalwood and then four varieties are counted as 1] ochry, 2] greenish, 3] bluish, and 4] fire-like sandalwood trees.

4.41.41

न तु तत् चन्दनम् दृष्ट्वा स्प्रष्टव्यम् च कदाचन ॥रोहिता नाम गंधर्वा घोरम् रक्षन्ति तद् वनम् |

"But never touch those sandalwood trees when you see them, as a genre of Gandharva-s called Rohita will be protecting that dangerous woodland of sandalwood trees. [4-41-41b, 42a]

41b, 42a. tat candanam dR^iSTvaa = those, sandalwood trees, on seeing; kadaacana = never; na spraSTavyam tu = not, to be touched, but; ghoram tat vanam = dangerous one, that, woodlands; rohitaa naama gandharvaa = Rohita, named, [genre of] gandharva-s; rakSanti = will be protecting.

4.41.42

तत्र गंधर्व पतयः पंच सूर्य सम प्रभाः ॥शैलूषो ग्रामणीः शिक्षः शुको बभ्रुः तथैव च |
रवि सोम अग्नि वपुषा निवासः पुण्य कर्मणाम् ॥

"Five gandharva kings, namely Shailuusha, Gramani, Shiksha, Shuka, and Bhabru, whose resplendence is similar to that of Sun will be residing there. It is also the dwelling place of those who achieved ethereality by their pious activities, of whom some resemble the Sun, some Moon, and some Fire by their physique. [4-41-42b, 43]

42b, 43. tatra = there; shineshailuuSaH graamaNiiH shikSaH shukaH = Shailuusha, Gramani, Shiksha, Shuka,; tathaa eva = like that; babhruH ca = Bhabru, also; suurya sama prabhaaH = sun, similar, in resplendence; panca gandharva patayaH = five, gandharva, kings; will be residing there; ravi soma agni = [like] Sun, Moon, Fire; vapuSaa = with physique; puNya karmaNaam = for those beings with pious, activities; nivaasaH = it is a dwelling place.

4.41.44

अन्ते पृथिव्या दुर्धर्षाः ततः स्वर्ग जितः स्थिताः |
ततः परम् न वः सेव्यः पितृ लोकः सुदारुणः ॥

"From Mt. Rishabha to the terminus of the earth the invulnerable beings who won heavens will be staying. After that, farther from earth there is the most dreadful world of manes, namely the abode of Yama, the Terminator, and you need not consider going there.

tataH = therefrom; pR^ithivyaa ante = of earth, at terminus; durdharSaaH = invulnerable - beings; svarga jitaH = heaven, who won; sthitaaH = are there; tataH param = there, after [after the abode of beings who won heavens]; su daaruNaH = most, dreadful - netherworld; pitR^i lokaH = manes, world of [realm of Yama, the Terminator]; vaH sevyaH = by you, be adored [be regarded, you need not think of going there]; na = it is not.

Sarga 41 (part 2 of 2)

4.41.45

राजधानी यमस्य एषा कष्टेन तमसा आवृता |
एतावत् एव युष्माभिः वीरा वानर पुंगवाः |
शक्यम् विचेतुम् गन्तुम् वा न अतो गतिमताम् गतिः ॥

"You can go or search only up to this point, oh, the best braving vanara-s, as that world of manes will be encompassed with an alarming darkness, and it is the capital city of Yama, the Terminator. After that there is no entry into the abode of Yama for the mortals.

viiraa vaanara pungavaaH = oh, brave, vanara-s, the best ones; eSaa yamasya raajadhaanii = this is, of Yama, capital city; kaSTena tamasaa aavR^itaa = by an alarming, darkness, it is encompassed; yuSmaabhiH = by you; etaavat eva = up to here, only; vicetum = to search; gantum vaa = to go, or; shakyam = it is possible; ataH = there after; gatimataam gatiH = for beings with motor organs [mortals,] way in; na = is not there.

This is the Indian mythological naraka 'The Hell...' and there are various sections in this hell for various sins committed while alive or on rebirth.

4.41.46

सर्वम् एतत् समालोक्य यत् च अन्यत् अपि दृश्यते |
गतिम् विदित्वा वैदेह्याः संनिवर्तितम् अर्हथ ॥

"It will be apt of you to return quickly on knowing the course of Vaidehi after thoroughly searching all these places in their entirety, and even in those other places you happen to see, whether I have mentioned them or not.

etat sarvam = all these [places,] in entirety; anyat = other [places]; yat ca api = which are there, also, even; dR^ishyate = which will be seen; in those places; sam aalokya = closely, on seeing - searching thoroughly; vaidehyaaH gatim viditvaa = of Vaidehi, course, on knowing; sam nivartitam = quickly, to return; arhatha = apt of you.

4.41.47

यः च मासान् निवृत्तो अग्रे दृष्टा सीत इति वक्ष्यति |
मत् तुल्य विभवो भोगैः सुखम् स विहरिष्यति ॥

"He who returns before a month and informs that 'Seetha is seen,' he enjoys a comfortable living on a par with me in high-living and luxuries.

yaH = he [who]; maasaat agre = than a month, before; nivR^ittaH = having returned; siita dR^iSTaa = Seetha, seen; iti vakSyati = thus, says; saH = he; mat tulya vibhavaH = with me, on a par, high-living; bhogaiH = with luxuries; sukham vihariSyati = comfortable living, rides high - he enjoys.

Hanuma speaks the same wording 'Seetha seen,' in Sundara Kanda on finding Seetha, for which commentators have given a very great value.

4.41.48

ततः प्रियतरो न अस्ति मम प्राणात् विशेषतः |
कृत अपराधो बहुशो मम बन्धुः भविष्यति ॥

"He who says so will be more dearer to me than anyone, rather than my own life in particular, and even if he has committed many misdeeds he becomes my confidant.

tataH = than him; priya taraH na asti = dear one, more than, not, is there; mama praaNaat visheSataH = my, than lives, particularly - he becomes a dear one; bahushaH kR^ita aparaadhaH = many times, committed, misdeeds - even if; he; mama bandhuH bhaviSyati = my, associate, he becomes.

4.41.49

अमित बल पराक्रमा भवन्तो
विपुल गुणेषु कुलेषु च प्रसूताः |
मनुज पति सुताम् यथा लभध्वम्
तत् अधिगुणम् पुरुषार्थम् आरभध्वम् ॥

"You are with infinite might and bravery, and you are born in those hierarchies that have wide-ranging attributes viz., gust of the Air-god, gush of Rain-god, glare of Fire-god etc. Conjoining your own attributes to them that are already inherited you start off on your expedient effort, and you search appropriately with a thinking as to how to regain Seetha.

bhavantaH = you all; amita bala paraakramaaH = with infinite, might, and bravery; vipula guNeSu kuleSu prasuutaaH ca = wide-ranging, attributes, in a hierarchy, born in also; manuja pati sutaam = people's, king's, daughter - Seetha; yathaa labhadhvam = as to how, to get - regain; tat adhi guNam = to that, appropriate to; puruSa artham = manly, purpose - helping other, expedient effort; aarabhadhvam = start off.

All the while Sugreeva is addressing the so-called monkeys as 'vanara-s' and suddenly he concluded his addressing asking them to make puruSaartha saadhanam 'a humanly effort...' thus the monkeys or vanara-s suddenly do not become humans. For this puruSa artha saadhanam 'this man's, purpose, to achieve... start off to achieve this man's, namely Rama's purpose...' or 'to achieve the purpose of parama puruSa 'the Supreme Person...' in eradicating evil on earth...' you start on your mission.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एक चत्वारिंशः सर्गः

Sarga 42 (part 1 of 2)

ततः प्रस्थाप्य सुग्रीवः तान् हरीन् दक्षिणाम् दिशम् |
अब्रवित् मेघ संकाशम् सुशेषणम् नाम वानरम् | ४-४२-१

On sending monkeys to southern direction Sugreeva spoke to a vanara named Sushena who looked like a massive cloud.

sugriivaH = Sugreeva; hariin = monkeys; dakSiNaam disham prasthaapya = to southern, direction, on sending; tataH = then; saH he - Sugreeva; megha sankaasham = to [massive] cloud, one who looked like; susheSaNam naama vaanaram = Sushena, named, to vanara; abravit = spoke to.

4.42.2

तारायाः पितरम् राजा श्वशुरम् भीम विक्रमम् |
अब्रवीत् प्रांजलिः वाक्यम् अभिगम्य प्रणम्य च ॥

On approaching and venerating that awesomely valorous Sushena, the father of Lady Tara, thereby his own father-in-law, king Sugreeva spoke this sentence while adjoining palms in supplication.

raajaa = king [Sugreeva]; taaraayaaH pitaram = Lady Tara's, father; shvashuram = to [his own] father-in-law; bhiima vikramam = of awesome, valour - Sushena; abhigamya praNamya ca = approached, venerated [- Sushena,] also; praanjaliH = with palms-folded; vaakyam abraviit = sentence, spoke.

4.42.3

महर्षि पुत्रम् मारीचम् अर्चिष्मन्तम् महाकपिम् |
वृ^इतम् कपिवरैः शूरैः महेन्द्र सदृ^इश द्युतिम् ॥बुद्धि विक्रम सम्पन्नान् वैनतेय सम द्युतिम् |
मरीचि पुत्रान् मारीचान् अर्चिर्माल्यान् महबलान् ॥ऋषि पुत्रान् च तान् सर्वान् प्रतीचीम् आदिशत् दिशम् |

Sugreeva ordered the superb monkey son of great-sage Mareecha, called Arcishman, to western direction, who is a surrounded with exceptional and braving monkeys, a coequal to Indra in his resplendence, endowed with brilliance and bravery and whose speed equals that of the son of Vinata, namely Garuda, the Eagle-vehicle of Vishnu. Along with him Sugreeva also ordered the greatly mighty brothers of Arcishman i.e., the other vanara sons of Sage Mareecha, known as Arcishmaalyaa-s, also called as Mareecha-s. [3, 4, 5a]

3, 4, 5a. maharSi putram maariicam = to the great-sage's, son, Mareecha; mahaa kapim = superb, monkey; shuuraiH kapi varaiH vR^i^itam = with braving, monkeys, exceptional ones, surrounded with; mahendra sadR^i^isha dyutim = Mahendra, coequal, in resplendence; buddhi vikrama sampannaan = in brilliance, bravery, one endowed with; vainateya sama dyutim = Vinata's, son, equal, in sheen [outstanding speed]; arciSmantam = [one who is known as] Arcishman; mariici putraan = Sage Mareecha's sons,; arcirmaalyaan = [known as] Arcishmaalyaa-s; maha balaan = greatly, mighty ones; R^iSi putraan ca = sage's, sons, also; taan sarvaan maariicaan = them, all, [called as] Maareecha-s [brothers of Arcishman]; pratiiciim disham = to western, direction; aadishat = ordered.

4.42.5

द्वाभ्याम् शत सहस्राभ्याम् कपीनाम् कपि सत्तमाः ॥सुशेषण प्रमुखा यूयम् वैदेहीम् परिमार्गथ |

"Oh, outstanding monkeys, you shall search for Vaidehi proceeding with two hundred thousand monkeys, say two lakhs, and Sushena as your leader." Thus, Sugreeva started to speak to vanara troops. [4-42-5b, 6a]

5b, 6a. kapi sattamaaH = oh, monkeys, outstanding ones; yuuyam = you all; susheSaNa pramukhaa = Sushena, in fore, front [as leader]; kapiinaam = of monkeys; dvaabhyaam shata sahasraabhyaam = with two, hundred, thousands - two lakhs of monkeys; vaidehiim parimaargatha = let Vaidehi, be tracked down.

4.42.6

सौराष्ट्रान् सह बाह्लीकान् चंद्रचित्रान् तथैव च ॥स्फीतान् जन पदान् रम्यान् विपुलानि पुराणि च |
पुंनाग गहनम् कुक्षिम् वकुल उद्दालक आकुलम् ॥तथा केतक खँडान् च मार्गध्वम् हरि पुंगवाः |

"Oh, best monkeys, conduct search in the Suraashtra, Baahlika and Candracitra provinces, including their extensive and delightful rural areas and spacious cities, as well as in their woods with Punnaaga trees, areas filled with Vakula, and Uddalaka trees and in their interiors, and even in the thickets of Ketaka trees. [4-42-6b, 7, 8a]

6b, 7, 8a. hari pungavaaH = oh, monkeys, the best; sauraaSTraan = Suraashtra province; tathaiva ca = like that, also; saha baahliikaan = along with, Baahlika province; candracitraan = Candracitra province; sphiitaan = extensive ones; ramyaan = delightful ones; jana padaan = rural, areas; vipulaani puraaNi ca = spacious, cities, also; punnaaga gahanam = in Punnaga tree, woods; vakula uddaalaka aakulam = Vakula, Uddaalaka trees, [areas] filled with; kukSim = in stomach - in interiors; tathaa = like that; ketaka khanDaan ca = in Ketaka, thickets, also; maargadhvam = be searched.

The province of Candracitra, the present day Mathura and is also mentioned as shuura desha 'Shuura province...' in other mms, and the Suraashtra is identified with present day Sauraashtra, a peninsula in Gujarat.

4.42.8

प्रत्यक् स्रोतो वहाः चैव नद्यः शीतजलाः शिवाः ॥तापसानाम् अरण्यानि कांतारा गिरयः च ये |
तत्र स्थलीः मरुप्राया अति उच्च शिखराः शिलाः ॥गिरि जाल आवृताम् दुर्गाम् मार्गित्वा पश्चिमाम् दिशम् |
ततः पश्चिमम् आगम्य समुद्रम् द्रष्टुम् अर्हथ ॥तिमि नक्र आकुल जलम् गत्वा द्रक्ष्यथ वानराः |

"Oh, vanara-s, search at the blest rivers in the west whose cool water flows westward, as well as in the forests of sages and on the mountains of those forests, and even in lands that are virtually waterless and on the highly towering mountains that are chilly. On searching such an impassable western quarter encircled with enmeshed mountains, then it will be apt of you to come and see Western Ocean. Having come to Western Ocean, you will see seawater ruffled by sharks and crocodiles. [8b, 9, 10, 11a]

8b, 9, 10, 11a. vaanaraaH = oh, vanara-s; pratyak srotaH vahaaH = to west, flowing, flows - rivers flowing westward; shiita jalaaH = with cool, waters; shivaaH = blest ones; nadyaH ca eva = rivers, also thus; taapasaanaam araNyaani = of sages, forests; ye = which - are there; kaantaaraa girayaH ca = in forests, mountains, also; are there, they are to be searched; tatra = there; [ye = which of those that are]; maru praayaaH sthaliiH = waterless, virtually, lands - are there, they also; [ye = which of those that are there]; ati ucca shishiraaH shilaaH = highly, towering, chilly, mountains; [ye = which of those that are there]; giri jaala aavR^itaam = mountain, meshes of, encircled; [ye = which of those that are there]; durgaam = impassable places - are there; such a; pashcimaam disham maargitvaa = western, quarter, on searching; tataH = then; pashcimam samudram aagamya = to western, ocean, on coming; draSTum arhatha = to see, apt of you; gatvaa = having gone there - to western ocean; timi nakra aakula jalam = with sharks, crocodiles, ruffled, waters; drakshyatha = you shall see.

4.42.11

ततः केतक खँडेषु तमाल गहनेषु च ॥कपयो विहरिष्यन्ति नारिकेल वनेषु च |

"Later the monkeys may ramble in the shrubberies of Ketaka plants, in copses of Tamaala plants and in the boscages of coconut trees. [4-42-11b, 12a]

11b, 12a. tataH = later; kapayaH = monkeys; ketaka khanDeSu = in Ketaka plant, shrubberies of; tamaala gahaneSu ca = Tamaala plant's, copses, also; naarikela vaneSu ca = in coconut, boscages, also; vihariSyanti = may ramble.

4.42.12

तत्र सीताम् च मार्गध्वम् निलयम् रावणस्य च ॥वेलातल निवेष्टेषु पर्वतेषु वनेषु च |
मुरची पत्तनम् चैव रम्यम् चैव जटा पुरम् ॥अवंतीम् अंगलेपाम् च तथा च अलक्षितम् वनम् |
राष्ट्राणि च विशालानि पत्तनानि ततः ततः ॥

"Seetha shall be searched along with the residency of Ravana on the mountains that are sitting pretty on the seashore, as well as in the forests on those mountains. Further, the delightful cities available alongshore like Muraci, Jaatapura, Avanti and Angalepa are to be searched together with the forest of Alakshita, including the nearby provinces and spacious townships. [4-42-12b, 13, 14]

12b, 13, 14. tatra = there; velaa tala niveSTeSu = sea, on edge [shore,] sitting pretty; parvateSu = in mountains; vaneSu ca = forests, also; siitaam ca = Seetha, and; raavaNasya nilayam ca = of Ravana, residency, also; maargadhvam = shall be searched; muracii pattanam caiva = Muraci, city, also, thus; ramyam jaTaapuram caiva = delightful, Jaatapura city, also thus; avantiim angalepaam ca = Avanti, Angalepa, also; tathaa = like that; alakSitam vanam ca = Alakshita, forest, also; tataH tataH = there, and there; raaSTraaNi ca = [nearby] provinces, also; vishaalaani pattanaani = spacious, townships; [maargadhvam = shall be searched.]

These are said as cities with names of muralii, jaTiipuram, in other mms, and it is also said to be Maurvi. The said Avanti is not the Avanti already said to the monkeys who were sent to east. is 'un-cared-for' as the thick woods at its periphery make the interiors of forest neglected.

4.42.15

सिंधु सागरयोः चैव संगमे तत्र पर्वतः |
महान् हेम गिरिः नाम शत शृंगो महाद्रुमः ॥

"At the junction of River Sindhu with the ocean, Mouth of Indus, there is a huge mountain named Hemagiri, Golden-Mountain, which is with hundreds of summits and gigantic trees.

sindhu saagarayoH sangame = of Sindhu, of ocean, at junction; tatra = there; hemagiriH naama = Hemagiri [or, Somagiri,] named; shata shR^ingaH = with hundreds of, summits; mahaa drumaH = with gigantic, trees; mahaan parvataH = huge, mountain; is there.

4.42.16

तत्र प्रस्थेषु रम्येषु सिंहाः पक्ष गमाः स्थिताः |
तिमि मत्स्य गजाम्ब् चैव नीडानि आरोपयन्ति ते ॥

"On the beautiful ridges of that mountain flying-lions are inhibiting and they will be winching sharks, fish and elephant seals to their lairs.

tatra = = there; ramyeSu prastheSu = on beautiful, mountain ridges; pakSa gamaaH simhaaH sthitaaH = with wings, going, lions, are there [flying lions]; te = they; timi matsya gajaam caiva = sharks, fish, elephants [elephant seals,] also thus; niiDaani aaropayanti = to nests [to lairs in mountains,] uplifts [winching.]

4.42.17

तानि नीडानि सिंहानाम् गिरि शृंग गताः च ये |
दृप्ताः तृप्ताः च मातंगाः तोयद स्वन निःस्वनाः ॥विचरन्ति विशाले अस्मिन् तोय पूर्णे समन्ततः |

"The elephants inhibiting on the top of that mountain are contended and conceited, and trumpeting like thunderous clouds they will be moving everywhere in that vast area of the mountain abutted by water and near at the lairs of flying-lions. [4-42-17, 18a]

17, 18a. giri shR^inga gataaH = on mountain, top, gone in [inhibiting]; toya da svana niH svanaaH = water, giver [cloud,] sound [thunder,] emitting, sound [trumpeting like thundering clouds]; dR^iptaaH = conceited ones; tR^iptaaH ca = contented ones, also; ye = which; maatangaaH = elephants - are there, they; samantataH = everywhere; toya puurNe = water, filled [water abutted area of the mountain]; asmin vishaale = in that, vast [area]; taani = at those [of flying-lions]; simhaanaam niiDaani = of flying-lions, at lairs; vicaranti = verily, move about.

4.42.18

तस्य शृंगम् दिव स्पर्शम् कांचनम् चित्र पादपम् ॥सर्वम् आशु विचेतव्यम् कपिभिः काम रूपिभिः |

"The monkeys who can change their guise by their wish have to quickly and entirely search the golden peak of that Hemagiri which will be touching the sky and which has amazing trees on it. [4-42-18b, 19a]

18b, 19a. diva sparsham = heaven, touching; citra paadapam = having, amazing, trees; kaancanam = golden one; tasya shR^ingam = its, peak; sarvam = in entirety; kaama ruupibhiH kapibhiH = by wish, guise-changers, by monkeys; aashu vicetavyam = quickly, to be searched.

4.42.19

कोटिम् तत्र समुद्रे तु कांचनीम् शत योजनम् ॥दुर्दर्शाम् पारियात्रस्य गता द्रक्ष्यथ वानराः |

"On your seagoing there, oh, vanara-s, you will see the golden peak of a waterlogged mountain called Mt. Paariyaatra, which peak will be hundred yojana-s in height, and which is difficult to see as it will be blindingly glittering. [4-42-19b, 20a]

19b, 20a. vaanaraaH = oh, vanara-s; tatra gataa = there, having gone - on seagoing; samudre tu = in ocean, but [waterlogged in ocean]; paariyaatrasya = of Mt. Paariyaatra; shata yojanaam = hundred, yojana-s [in height]; kaancaniim = golden; dur darshaam = impossible, to see [because it is blindingly glittering]; koTim = mountain peak; drakSyatha = you shall see.

4.42.20

कोट्यः तत्र चतुर्विंशत् गंधर्वाणाम् तरस्विनाम् ॥वसन्ति अग्नि निकाशानाम् घोराणाम् काम रूपिणाम् |

"Twenty four crores of mighty and atrocious Gandharva-s whose glow is similar to the fire and who can change their guise at their wish are living there on that mountain Paariyaatra. [4-42-20b, 21a]

20b, 21a. tatra = there - on that mountain; tarasvinaam = mighty ones; agni nikaashaanaam = fire, similar in glow; ghoraaNaam = atrocious ones; kaama ruupiNaam = by wish, guise-changers; such of those; gandharvaaNaam = of Gandharva-s; catur vimshat koTyaH = four, twenty, crores, [a host of twenty-four crores]; vasanti = are living.

The Gandharva-s said here are not the celestial musicians but human Gandharva-s and the Paariyaatra Mountain may perhaps belong to one in Suleiman Range, now in Pakistan, but not the one among Vindhya Range.

4.42.21

पावक अर्चिः प्रतीकाशाः समवेताः समन्ततः ॥न अति आसादयित्वाः ते वानरैः भीम विक्रमैः |

"If those Gandharva-s who resemble the tongues of fire are given offence, they will be thronging together from everywhere, as such even awfully courageous vanara-s shall not provoke them. [4-42-21b, 22a]

21b, 22a. samantataH = everywhere; samavetaaH = thronging together [if offended]; paavaka arciH pratiikaashaaH = fire, tongues of, those that are reflective of - who resemble; te = those [Gandharva-s]; bhiima vikramaiH vaanaraiH = awfully, courageous, by vanara-s; na = not; ati aasaadayitvaaH = closely, to be approached [provoked.]

4.42.22

न अदेयम् च फलम् तस्मात् देशात् किंचित् प्लवंगमैः ॥दुरासदा हि ते वीराः सत्त्ववन्तो महाबलाः |
फल मूलानि ते तत्र रक्षन्ते भीम विक्रमाः ॥

"And the fly-jumpers shall not pluck at least a fruit in that province. Because those assiduous, highly mighty and valiant Gandharva-s are impossible for overtures, isn't it. Moreover, those appallingly audacious Gandharva-s will be safeguarding fruits and tubers there.

22b, 23. tasmaat deshaat = from that, province; plavamgamaiH = by fly-jumpers; phalam kimcit na aadeyam ca = fruit, at least, not, to be picked, also; sattva vantaH = assiduous ones; mahaabalaaH = highly mighty ones; te viiraaH = those, valiant ones - Gandharva-s; dur aasadaa = impossible, for overtures; hi = isn't it; bhiima vikramaaH = appallingly, audacious ones; te = those - Gandharva-s; tatra = there; phala muulaani = fruits, tubers; rakSante = will be safeguarding.

This area must be in and around present day Afghanistan because it is famous for dry fruits and it is the age-old practice of Kabuli Walla-s to sell most delicious dry-fruits. When they grow that kind of high-grade fruits which orchardist allows a monkey to pluck and plunder them.

4.42.24

तत्र यत्नः च कर्तव्यो मार्गितव्या च जानकी |
न हि तेभ्यो भयम् किंचित् कपित्वम् अनुवर्तताम् ॥

"There you have to put yourself in devoir and search for Janaki. In the event of your following just monkey-hood and its antics, without becoming adventuresome, there will be no scare from those Gandharva-s. Then you proceed from that Mt. Paariyaatra to Mt. Vajra.

tatra = there; yatnaH ca = put oneself in devoir, also; kartavyaH = doable - by you; jaanakii maargitavyaa ca = Janaki, is searchable, also; kapitvam = monkey-hood; anuvartataam = to those who are following it - who practise monkey tricks; tebhyaH = from them - Gandharva-s; bhayam kimcit = scare, in the least; na hi = is not there, indeed.

4.42.25

तत्र वैदूर्य वर्णाभो वज्र संस्थान संस्थितः |
नाना द्रुम लता आकीर्णो वज्रः नाम महागिरिः ॥श्रीमान् समुदितः तत्र योजनानाम् शतम् समम् |
गुहाः तत्र विचेतव्याः प्रयत्नेन प्लवंगमाः ॥

"Oh, fly-jumpers, there is a great mountain named Mt. Vajra in that sea beyond Mt. Paariyaatra. It will be with a shine similar to the hue of the gemstone lapis, and it will be standing like a diamond in its shape, hence it is diamondiferous. There that glorious mountain will be soaring high, squarely for a hundred yojana-s, and diverse trees and climbers will be spreading over it. There, on that mountain you have to search pursuantly including its caverns.

25, 26. plavangamaaH = oh, fly-jumpers; tatra = there - in sea next to Mt. Paariyaatra; vaiduurya varNa abhaH = lapis gemstone, hue, similar in shine; vajra samsthaana samsthitaH = a diamond, in structure, standing - standing like a diamond in its shape; naanaa druma lataa aakiirNaH = diverse, trees, climbers, spread over; shriimaan = glorious one; vajraH naama mahaa giriH = Vajra, named, great mountain; tatra = there; yojanaanaam shatam = yojana-s, hundred; samam = squarely; samuditaH = soaring high; tatra = there on that mountain; guhaaH = caverns; prayatnena vicetavyaaH = pursuantly, are to be searched.

4.42.27

चतुर् भागे समुद्रस्य चक्रवान् नाम पर्वतः |
तत्र चक्रम् सहस्रारम् निर्मितम् विश्वकर्मणा ॥

"In the fourth quarter of that ocean from land a mountain named Cakravaan is there. Vishvakarma, the Divine Architect, constructed a thousand-spoked wheel on it.

samudrasya catur bhaage = of ocean, in fourth, quarter; cakravaan naama parvataH = Cakravaan, named, mountain - is there; tatra = there [on that mountain]; vishvakarmaNaa = by Vishvakarma; sahasra aram cakram = thousand, spoked, wheel; nirmitam = is constructed.

This is not just a wheel with thousand spokes, but said to be a machine of weaponry with thousand parts or sub-weapons. The Divine Architect Vishvakarma constructs such marvellous things not only for to gods, but even to the demons, while coming under duress, as and when demons conquer Indra's paradise. In the following verses, a connected legend is also touched.

4.42.28

तत्र पंचजनम् हत्वा हयग्रीवम् च दानवम् |
आजहार ततः चक्रम् शंखम् च पुरुषोत्तमः ॥

puraaNa/Legend: "Once upon a time in the crusades of gods-demons, Vishnu assuming the form of puroSottama 'Supreme Person' slew the horse-faced demon named Hayagreeva on that mountain, and snatched away the wheel-weapon from him. Until then, this wheel-weapon existed under the custody of that demon Hayagreeva. Purushottama also put another demon Pancajana to death on that very mountain and took away his backbone, which is a conch-shell. Thus the conch-shell handled by Vishnu is known as paancha janya shankha 'Paanchajanya conch.' Thus, this Cakravaan named mountain assumes legendary importance to search for Seetha.

tatra = there - on mountain; puruSa uttamaH = Person, Supreme - Vishnu; hayagriivam daanavam hatvaa = Hayagreeva, demon, on slaying; tataH = from there [from him]; cakram = wheel; he took, and; pancajanam = Pancajana; [hatvaa = on slaying]; shankham ca = conch-shell, also; aajahaara = snatched away.

4.42.29

तस्य सानुषु रम्येषु विशालासु गुहासु च |
रावणः सह वैदेह्या मार्गितव्यः ततः ततः ॥

"Vaidehi is to be searched on the delightful cliffs of that Mt. Cakravaan and also in its spacious caves, together with Ravana, and search for her here, there, and everywhere.

tasya = its - Mt. Cakravaan's; ramyeSu saanuSu = on delightful, cliffs; vishaalaasu guhaasu ca = spacious, caves, also; raavaNaH = Ravana; vaidehyaa saha = Vaidehi, together with; maargitavyaH = be searched; tataH tataH = there, there - here, there, and everywhere.

4.42.30

योजनानि चतुः षष्टिः वराहो नाम पर्वतः |
सुवर्ण शृंगः सुमहान् अगाधे वरुण आलये ॥

"After sixty-four yojana-s another very great mountain with golden peaks is there in abyss of the abode of Rain-god, namely the ocean, and it is named as Mt. Varaaha.

agaadhe = in the abyss of; varuNa aalaye = in Rain-god's, adobe - in ocean; catuH SaSTiH yojanaani = four, six [after sixty-four] yojana-s; suvarNa shR^ingaH = golden, peaked; varaahaH naama = Varaha, named; su mahaan parvataH = very, great, mountain - is there.

4.42.31

तत्र प्राक् ज्योतिषम् नाम जातरूपमयम् पुरम् |
यस्मिन् वसति दुष्ट आत्मा नरको नाम दानवः ॥

"A city named Praagjyotisha is there which is completely golden, wherein the evil-minded demon named Naraka is living.

tatra praakjyotiSam naama = there, Praagjyotisha, named; jaataruupamayam puram = completely golden, city - is there; yasmin = wherein; duSTa aatmaa = evil, minded one; narakaH naama daanavaH = Naraka, named, demon; vasati = lives.

This Praagjyotisha is held as the present Assam as has been referred by Kalidasa in his works and some say that this place should not have been referred here. The inclusion of this verse is said to be the problem with the copyist. S.M. Ali in 'The Geography of the Puranas' says: 'this was the famous janapada on the fringe of the Eastern country...' and it corresponds roughly with the middle Brahmaputra valley...' The name is derived as praak 'firstly, easterly...' jyotiSh 'planet, Sun, and his light' that is to say, 'the place which takes the first light...', that is the east of India...' i.e., Assam. The said demon Naraka is not just "the buffalo-demon" who was eliminated by Goddess Durga.

4.42.32

तत्र सानुषु रम्येषु विशालासु गुहासु च |
रावणः सह वैदेह्या मार्गितव्यः ततः ततः ॥

"There on the delightful cliffs and spacious caves of that Mt. Varaaha, including that city Praagjyotisha, Ravana shall be searched together with Vaidehi.

tatra ramyeSu saanuSu = there [on Mt. Varaaha,] on delightful, cliffs; vishaalaasu guhaasu ca = spacious, caves, also; raavaNaH = Ravana; vaidehyaa saha = Vaidehi together with; maargitavyaH tataH tataH = be searched, there, there.

4.42.33

तम् अतिक्रम्य शैलेन्द्रम् कांचनान् अन्तर दर्शनम् |
पर्वतः सर्व सौवर्णो धारा प्रस्रवण आयुतः ॥

"On ranging from that best Mt. Varaaha, whose caves are inlaid with gold-deposits apparent to the naked eye, there is an entirely golden mountain containing waterfalls and rapids called Meghavanta.

tam = that [Mt. Varaaha]; kaancanaan antara darshanam [nirdaraam] = with gold-deposits, inlaid, appears [with golden caves]; shailendram = mountain, the best; atikramya = on ranging; dhaaraa prasravaNa aayutaH = waterfalls, rapids, containing; sarva sauvarNaH parvataH = entirely, golden, mountain - is there, called Meghavanta.

4.42.34

तम् गजाः च वराहाः च सिंहा व्याघ्राः च सर्वतः |
अभिगर्जन्ति सततम् तेन शब्देन दर्पिताः ॥

"Listening the sonorous sounds of waterfalls and rapids of that mountain, and construing them to be the roars of their opponent beasts, the elephants, wild boars, lions, and tigers will always be facing that mountain and roaring proud-heartedly all around it, by which that Mt. Meghavanta itself appears to be roaring, proud-heartedly.

sarvataH = all around; gajaaH ca varaahaaH ca simhaa vyaaghraaH ca = elephants, also wild-boars, also, lions, tigers, also; tena shabdena = by its [mountain's,] sound [on listening the reverberating sounds of rapids and falls of that mountain]; darpitaaH = proud-heartedly; satatam = always; abhi garjanti = facing towards [mountain,] [elephants will be] roaring.

4.42.35

यस्मिन् हरि हयः श्रीमान् महेन्द्रः पाकशासनः |
अभिषिक्तः सुरै राजा मेघो नाम स पर्वतः ॥

"On which mountain the distinguished Mahendra, whose horses are green and who is the controller of demon Paka, is anointed by gods as their king, such a mountain is this named Mt. Megha, or Mt. Meghavanta, which you have to scour.

hari hayaH = green, horses - one who has, Indra ; shriimaan = distinguished one; paaka shaasanaH = demon Paka, controller of; mahendraH = Mahendra; yasmin = where - on which mountain; suraiH = by gods; raajaa = as king; abhiSiktaH = is anointed; saH = such a; meghaH naama parvataH = Megha, named, mountain - it is.

4.42.36

तम् अतिक्रम्य शैलेन्द्रम् महेन्द्र परिपालितम् |
षष्टिम् गिरि सहस्राणि कांचनानि गमिष्यथ ॥तरुण आदित्य वर्णानि भ्राजमानानि सर्वतः |
जातरूपमयैः वृक्षैः शोभितानि सुपुष्पितैः ॥

"On going further from that best mountain ruled by Mahendra, namely Mt. Meghavanta, you shall go to the range of sixty thousand golden mountains. Those mountains are radiant all around with the tinge of young Sun, and with the resplendence of fully flowered trees which are wholly golden in hue.

36, 37. mahendra paripaalitam = by great Indra, ruled; tam shailendram = that, mountain the best - Mt. Meghavanta; atikramya = going further; taruNa aaditya varNaani = young, sun, in tinge with; sarvataH bhraajamaanaani = all around, radiant; su puSpitaiH = with fully flowered; jaataruupamayaiH = completely golden in hue; vR^ikSaiH = with such - trees; shobhitaani = resplendent with; kaancanaani = golden ones; SaSTim = sixty; giri sahasraaNi = mountain, thousands [a range of sixty thousand mountains]; gamiSyatha = you shall go to.

4.42.38

तेषाम् मध्ये स्थितो राजा मेरुः उत्तम पर्वतः |
आदित्येन प्रसन्नेन शैलो दत्त वरः पुरा ॥

"There is a unique and kingly mountain in the midst of that range of golden mountains, which is called Mt. Meru, or Saavrni Meru, to which mountain generous Sun has once given a boon.

teSaam madhye = their, in midst; raajaa meruH uttama parvataH = kingly, Meru, unique, mountain; sthitaH = is there; puraa = once upon a time; shailaH = that mountain; prasannena aadityena = by generous, Sun; datta varaH = accorded, boon.

4.42.39

तेन एवम् उक्तः शैलेन्द्रः सर्व एव त्वत् आश्रयाः |
मत् प्रसादात् भविष्यन्ति दिवा रात्रौ च कांचनाः ॥त्वयि ये च अपि वत्स्यन्ति देव गन्धर्व दानवाः |
ते भविष्यन्ति भक्ताः च प्रभया कांचन प्रभाः ॥

"The Sun said to that unique Mt. Meru Saavarni in this way, 'by my beneficence whatever that is sheltered by you, say trees, climbers, rapids, boulders, all of them will transmute into golden hue, either by day or by night. Even those that reside on you, say gods, gandharva-s, or demons, they too shall thrive as my votaries and as far as their resplendence is concerned they will be glittering like gold, i.e., in the ochry golden hue of the eventide.

39, 40. shaila indraH = unique, mountain - Mt. Saavarni Meru; tena = by him - by Sun; evam uktaH = this way, said; tvat aashrayaaH = by you, sheltered; sarva eva = all of the - [whatever trees, boulders, brooks,] thus; divaa raatrau ca = by day, by night, also; mat prasaadaat = by my, beneficence; kaancanaaH bhaviSyanti = [transmute into] golden [in hue,] they become; ye = which of those; deva gandharva daanavaaH = gods, gandharva-s, demons; tvayi = in you [on you]; vatsyanti = will be residing; te ca api = they, also, even; bhaktaaH ca = votaries [of mine, i.e., the Sun,] also; prabhayaa = by resplendence; kaancana prabhaaH = in golden, glitter; bhaviSyanti = they will become.

4.42.41

विश्वेदेवाः च वसवो मरुतः च दिव ओकसः |
आगत्य पश्चिमाम् संध्याम् मेरुम् उत्तम पर्वतम् ॥आदित्यम् उपतिष्ठन्ति तैः च सूर्यो अभिपूजितः |
अदृश्यः सर्व भूतानाम् अस्तम् गच्छति पर्वतम् ॥

"On their coming to that unique mountain Mt. Meru Saavarni at vespers Vishvedeva-s, Vasava-s, Marut-s, and the other celestials will bide their time for the dusking Sun, and when they all have worshipped him, the Sun goes to the Mt. Astagiri, the Dusking Mountain, and evanishes for all beings for that day.

41, 42. vishvedevaaH ca = Vishvedeva-s, also; vasavaH = Vasava-s; marutaH ca = Marut-s, and; diva okasaH = heaven, dwellers - other celestials; pashcimaam sandhyaam = at vesperal time; uttama parvatam merum = unique, mountain, to Mt. Meru; aagatya = having come; aadityam = at Sun; upa tiSThanti = nearby, sit tight - as in seated worship - they will worship; suuryaH taiH abhipuujitaH = Sun, by them, well worshipped; sarva bhuutaanaam = for all, beings; a dR^ishyaH = un, seen - sun becomes - evanishes; astam parvatam gacChati = to dusking, mountain [Astagiri,] he goes.

The above list may not mention others but it is construed to be inclusive of ekaadasha rudra-s, who are twenty-one in number, while the vishvedevaaH are thirteen, vasavaaH are eight, maruts are seven, aadityaa-s 'the other Suns in other galaxies...' are twelve.

4.42.43

योजनानाम् सहस्राणि दश तानि दिवाकरः |
मुहूर्त अर्धेन तम् शीघ्रम् अभियाति शिल उच्चयम् ॥

"The Sun courses across those ten thousand yojana-s from Mt. Meru Saavarni to Mt. Astaadri in one and half hours, and quickly reaches Mt. Astagiri, or Mt. Dusk.

divaakaraH = day, maker [Sun]; muhuurta ardhena = hour, and half; yojanaanaam = of yojana-s; taani = those; dasha sahasraaNi = ten, thousand, [ten thousand yojana-s]; shila uccayam = towards mountain, highest, [Mt. Astagiri, Mt. Dusk]; shiighram abhi yaati = quickly, towards, goes.

4.42.44

शृंगे तस्य महत् दिव्यम् भवनम् सूर्य संनिभम् |
प्रासाद गण संबाधम् विहितम् विश्वकर्मणा ॥

"On the pinnacle of Mt. Astagiri, or the Mt. Dusk, there is a supreme and heavenly manor-house compacted with multi-storied buildings, which in shine will be similar to Sun and which is arranged by Vishvakarma, the Divine Architect.

tasya shR^inge = on its, pinnacle, [Mt. Astagiri's pinnacle]; praasaada gaNa sambaadham = building with stories, multi, compacted with; suurya sannibham = Sun, similar [in shine]; mahat = a supreme; divyam = a heavenly; bhavanam = manor-house; vishvakarmaNaa vihitam = by Vishvakarma, arranged - is there.

4.42.45

शोभितम् तरुभिः चित्रैः नाना पक्षि समाकुलैः |
निकेतम् पाश हस्तस्य वरुणस्य महात्मनः ॥

"That villa is brightened by amazing trees, on which diverse birds will be twittering musically, belongs to the great-souled Varuna, the Rain-god, who wields a tether.

citraiH = with amazing ones; naanaa pakSi sam aakulaiH = with diverse, birds, well [musically,] twittering; tarubhiH shobhitam = with trees, brightened with; mahaa aatmanaH = great-souled one; paasha hastasya = tether, in hand [wielder of]; varuNasya niketam = Rain-god Varuna's, villa - is there.

4.42.46

अन्तरा मेरुम् अस्तम् च तालो दश शिरा महान् |
जातरूपमयः श्रीमान् भ्राजते चित्र वेदिकः ॥

"In between Mt. Meru and Mt. Astaadri there is a gigantic ten-leaved Date-palm-tree, which is completely golden and shines forth with a marvellous podium.

merum astam ca = Mt. Meru, Mt. Astaadri [Mt. Dusk,] also; antaraa = in between; dasha shiraa = ten, headed [ten leaved]; jaataruupamayaH = completely golden; shriimaan = glorious one; citra vedikaH = with marvellous, podium; mahaan taalaH = gigantic, Date-palm-tree; bhraajate = shines forth.

This area must be the present day Arabian and the ancient Persian province, because the Date-palm tree is the highly respected tree at there or even throughout south East Asia. The three kinds of Dates trees are called as dry-grass-palm trees, as said in Amara Kosha.kharjuura, ketakii, talii, kharjuurii ca tR^iNa drumaa: amara kosha 'Date, Pandamus odara tissimus, Corypha Talliera and Wild Date are dry-grass-palms, and these grow in abundance around oases.

4.42.47

तेषु सर्वेषु दुर्गेषु सरस्सु च सरित्सु च |
रावणः सह वैदेह्या मार्गितव्यः ततः ततः ॥

"On all those mountains, lakesides and riversides Vaidehi shall be searched together with Ravana, far and wide.

sarveSu = in all of them; teSu = in those; durgeSu sarassu ca saritsu ca = mountains, lakes, also, rivers, also; tataH tataH = there, there; vaidehyaa = Vaidehi; saha raavaNaH = together with, Ravana; maargitavyaH = shall be searched.

4.42.48

यत्र तिष्ठति धर्मज्ञः तपसा स्वेन भावितः |
मेरु सावर्णिर् इति एष ख्यातो वै ब्रह्मणा समः ॥

"This is where the virtue-knower, an enlightened one by his own asceticism, a selfsame personality to Brahma and one renowned as Sage Merusaavarni indeed resides.

dharmaj~naH = virtue knower; svena tapasaa bhaavitaH = by his own, asceticism, an enlightened one; brahmaNaa samaH = to Brahma, selfsame; eSa = who is; merusaavarNiH iti = Sage Merusaavarni, thus; khyaataH = is renowned; yatra tiSThati vai = where, he abides, indeed - that place is this Mt. Meru Saavarni.

4.42.49

प्रष्टव्यो मेरुसावर्णिः महर्षिः सूर्य संनिभः |
प्रणम्य शिरसा भूमौ प्रवृत्तिम् मैथिलीम् प्रति ॥

"And that sage Merusaavarni who is Sun-similar in his shine can be asked, only on your prostration before him in veneration, about the tidings of Maithili, and her whereabouts.

suurya sannibhaH = Sun, similar in shine; maharSiH merusaavarNiH = great-sage, Merusaavarni; shirasaa bhuumau praNamya = with head-bent, onto ground, venerating - prostration yourself before him; maithiliim prati = of Maithili, about - tidings about Maithili; pravR^ittim praSTavyaH = her whereabouts, he can be asked.

4.42.50

एतावत् जीव लोकस्य भास्करो रजनी क्षये |
कृत्वा वितिमिरम् सर्वम् अस्तम् गच्छति पर्वतम् ॥

"On effacing the utter darkness of all the mortal world up to here, the illuminator of mortal world and the decliner of night, namely the Sun, will go to the Mt. Astagiri, say Mt. Dusk.

bhaaskaraH = Illuminator - Sun; jiiva lokasya = of mortal, world; etaavat = up to here; rajanii kSaye = night, decline of - in day; vi timiram = without, darkness; kR^itvaa = on making - effacing; astam parvatam gacChati = to Astagiri, mountain [Mt. Dusk,] goes to.

4.42.51

"It is possible for the vanara-s to go only up to there, oh, best vanara-s, and we have no knowledge of those sunless and boundless realms available far and beyond.

vaanara pungavaaH = oh, vanara-s, the best; etaavat = up to there; vaanaraiH gantum shakyam = by vanara-s, to go, it is possible; a bhaaskaram = without, sun [sunless]; a maryaadam = not, with boundaries [boundless realms]; about them; tataH param = there, after - far and beyond; na jaaniimaH = not, we know - I do not know.

In 'The Ancient Geography of India' K. Basu records: 'the reader should notice here that Valmiki makes mention of a few places only, most of which are mountains in the west and ends with the poetic land of the setting Sun. This shows that little was known at that time of the famed nations of the west, in spite of the great antiquity claimed by Egypt, Assyria, and Greece and one might be led to the thinking that these nations had not yet risen to power in the time of Valmiki, or if they existed at all, communication was not yet opened between them and the Indian Aryans...'

The words a+bhaaskaram, a + maryaadam are also taken in the sense, 'without, enlightenment; without, proper conduct, i.e., propriety...' 'Those places are with primitives who are unenlightened and with impropriety, that are incongruous with Ancient Indian principle of living...' Thus, these cultures west to Persia are held as pre-Babylonian or pre-Assyrian cultures. Moreover, it is assumed that Sugreeva has said this way: 'because Ravana is a highly educated and cultured demon, in his own way, he too despises those lowly cultures despite of his obstinacy. For sure, he will not be there with Seetha, and hence Seetha need not be searched in those countries.'

4.42.52

अवगम्य तु वैदेहीम् निलयम् रावणस्य च |
अस्तम् पर्वतम् आसाद्य पूर्णे मासे निवर्तत ॥

"You shall return within a month on knowing about Vaidehi and also about the residency of Ravana, or on your reaching Mt. Astagiri, say Mt. Dusk.

vaidehiim = about Vaidehi; raavaNasya nilayam ca = of Ravana, residency, also; avagamya tu = on knowing, but; astam parvatam aasaadya = Dusk, mountain, on reaching; maase puurNe = month, while completing [within a month]; nivartata = you shall come back.

4.42.53

ऊर्ध्वम् मासान् न वस्तव्यम् वसन् वध्यो भवेन् मम |
सह एव शूरो युष्माभिः श्वशुरो मे गमिष्यति ॥

"And none shall stay behind for more than a month, and if anyone stays, I have to exercise coup de grace in his respect. By the way, my valorous father-in-law, namely Sushena, is proceeding along with you.

maasaat uurdhvam na vastavyam = than a month, above [more than,] not, to stay away; vasan = if stayed; mama vadhyaH bhavet = to me, executable, [he] becomes - I have to exercise coup de grace; yuSmaabhiH saha eva = you, along with, thus; me shuuraH shvashuraH = my, valorous, father-in-law; gamiSyati = will proceed.

4.42.54

श्रोतव्यम् सर्वम् एतस्य भवद्भिः दिष्ट कारिभिः |
गुरुः एष महाबाहुः श्वशुरो मे महाबलः ॥

"As achievers of ordered tasks you shall give heed to all of the orders given by him. He who is highly dextrous and great mighty such a Sushena is my father-in-law, thus he is a venerable to me, as well as to you.

diSTakaaribhiH = by the achievers ordered tasks; bhavadbhiH = by you; etasya = his [Sushena's orders]; sarvam shrotavyam = all [orders,] give ear to - give heed to; mahaabaahuH = highly dextrous; mahaabalaH = great-mighty one; eSa me shvashuraH = he is, my, father-in-law; guruH = a venerable one.

Sarga 42 (part 2 of 2)

4.42.55

भवन्तः च अपि विक्रान्ताः प्रमाणम् सर्वे एव हि |
प्रमाणम् एनम् संस्थाप्य पश्यध्वम् पश्चिमाम् दिशम् ॥

"Even all of you are triumphant ones and indeed archetypes by yourselves, but instituting him as your archetype you shall search the western direction.

vikraantaaH = triumphant ones; sarve bhavantaH ca api = all of, you, also, even; pramaaNam eva hi = archetypes [by yourselves,] thus, indeed; enam pramaaNam samsthaapya = him, as archetype, on instituting; pashcimaam disham pashyadhvam = western, direction, you shall see - search.

4.42.56

दृष्टायाम् तु नरेन्द्रस्या पत्न्याम् अमित तेजसः |
कृत कृत्या भविष्यामः कृतस्य प्रतिकर्मणा ॥

"We all fulfil ourselves in reciprocating him who has done good to us, only if we can locate Seetha, the wife of the king of humans whose vitality is unlimited, namely Rama.

amita tejasaH = of unlimited, vitality; nara indrasya patnyaam = humans, king's, wife; dR^iSTaayaam = while being seen - if located; tu = only then; kR^itasya prati karmaNaa = what has been done [for us,] in turn, by doing [by reciprocating]; kR^itakR^ityaa bhaviSyaamaH = fulfilled, we all will become.]

4.42.57

अतो अन्यत् अपि यत् कार्यम् कार्यस्य अस्य प्रियम् भवेत् |
संप्रधार्य भवद्भिः च देश काल अर्थ संहितम् ॥

"Even if any other task than this is there, that which shall be conducive to this task, and which shall also be conducive to time, place and purpose, you shall undertake that task also on deciding about it among yourselves." Sugreeva spoke thus to the monkeys going to western direction.

asya kaaryasya = this, work; ataH = more than; anyat api = other one, even; yat priyam bhavet = which, conducive to, will be; desha kaala artha sam hitam = place, time, purpose, verily, which will be conducive to; that task; bhavadbhiH sampradhaarya ca = by you all, on deciding, also; kaaryam = it may be done.

4.42.58

ततः सुषेण प्रमुखाः प्लवंगमाः
सुग्रीव वाक्यम् निपुणम् निशम्य |
आमंत्र्य सर्वे प्लवगाधिपम् ते
जग्मुर् दिशम् ताम् वरुण अभिगुप्ताम् ॥

On hearing the sentences of Sugreeva sedulously, then Sushena and the other important fly-jumpers took leave of the king of fly-jumpers, namely Sugreeva, and proceeded along with their individual troops to that western direction which is well cloistered by Varuna, the Rain-god.

tataH = then; suSeNa pramukhaaH plavangamaaH = Sushena, [other] important, fly-jumpers; sugriiva vaakyam nipuNam nishamya = Sugreeva's, sentence, sedulously, on hearing; te sarve = they, all of them; plavaga adhipam = from fly-jumpers, king - Sugreeva; aamantrya = taking leave; varuNa abhi guptaam = by Varuna - Rain-god, verily, cloistered; taam disham jagmuH = to that [west,] direction, they proceeded.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे द्वि चत्वारिंशः सर्गः

Sarga 43 (part 1 of 2)

4.43.1

ततः संदिश्य सुग्रीवः श्वशुरम् पश्चिमाम् दिशम् |
वीरम् शतबलिम् नाम वानरम् वानररेश्वर ॥

On sending his father-in-law, namely Susheshana, to westerly direction then the king of Vanara-s Sugreeva, spoke to a valorous vanara named Shatabali.

vaanara iishvara sugriivaH = vanara-s', king, Sugreeva; shvashuram pashcimaam disham sandishya = father-in-law, to westerly, direction, on sending; tataH = then; shatabalim naama = Shatabali, named; viiram vaanaram = to valorous, vanara; [uvaaca = spoke to.]

4.43.2

उवाच राजा सर्वज्ञः सर्व वानर सत्तम |
वाक्यम् आत्म हितम् चैव रामस्य च हितम् तदा || ॥

That knowledgeable and the powerful one among all monkeys, King Sugreeva, spoke words to Shatabala that are advantageous to himself, and beneficial to Rama as well.

raajaa sarva j~naH = king, all, knowing - knowledgeable - Sugreeva; sarva vaanara sattama = among all, vanara-s, powerful one [Sugreeva]; tadaa = thereafter; aatma hitam = for himself, advantageous; hitam raamasya ca = beneficial, for Rama, even; vaakyam uvaaca = words, spoke.

4.43.3

वृतः शत सहस्रेण त्वत् विधानाम् वन ओकसाम् |
वैवस्वत सुतैः सार्धम् प्रविष्ठ सर्व मंत्रिभिः || ॥

"Accompanied with a hundred thousand forest-dwelling monkeys of your kind, and also with all of your ministers who the sons of Yama, the Terminator, you have to proceed.

tvat vidhaanaam = your, kind of; vana okasaam = forest, dwellers [monkeys]; shata sahasreNa = with a hundred, thousand; vR^itaH = surrounded with - accompanied with; sarva mantribhiH = with all, misters; vaivasvata sutaiH saardham = Yama, Terminator's, sons, along with; praviSTha = you enter - you proceed.

4.43.4

दिशम् हि उदीचीम् विक्रान्त हिम शैल अवतंसिकाम् |
सर्वतः परिमार्गध्वम् राम पत्नीम् यशस्विनीम् || ॥

"Oh, venturesome Shatabala, you scout out whole of the northern quarter that has snowy Himalayan mountains as its crown for the glorious wife of Rama.

vikraanta = oh, venturesome one - Shatabala; hima shaila avatansikaam = [the north that has] snowy, mountains, as its crown; udiiciim disham = northern, quarter; yashasviniim raama patniim = glorious, Rama's, for wife; sarvataH parimaargadhvam = everywhere, scouted out.

4.43.5

अस्मिन् कार्ये विनिवृत्ते कृते दाशरथेः प्रिये |
ऋणान् मुक्ता भविष्यामः कृत अर्था अर्थविदाम् वराः || ॥

"Oh, enterprising vanara-s, when this mission is complete and when we can effectuate a task agreeable to Rama, we will become debt-free and accomplished of our purpose.

artha vidaam varaaH = purposiveness, among experts of, oh, best ones - oh, enterprising vanara-s; asmin kaarye vinivR^itte = in this, mission, on being completed; daasharatheH priye kR^ite = to Dasharatha's son - to Rama, agreeable [task,] when we effectuate; R^iNaan muktaa = from debt, freed; kR^ita arthaa = accomplished, of purpose; bhaviSyaamaH = we will become.

4.43.6

कृतम् हि प्रियम् अस्माकम् राघवेण महात्मना |
तस्य चेत् प्रतिकारो अस्ति सफलम् जीवितम् भवेत् || ॥

"Great-souled Raghava has indeed done a favour to us, isn't it. If there is reciprocation to that kind deed, our lives will become fruitful.

mahaa aatmanaa = raaghaveNa = by great-souled, Raghava; asmaakam priyam kR^itam hi = for us, cherish [a favour,] done, isn't it; tasya prati kaaraH asti cet = its [deed's,] reciprocation, is there, if; jiivitam = life sa phalam = with, fruit [fruitful]; bhavet = becomes.

4.43.7

अर्थिनः कार्य निर्वृत्तिम् अकर्तुम् अपि यः चरेत् |
तस्य स्यात् सफलम् जन्म किम् पुनः पूर्व कारिणः || ॥

"He who completes the deed of a requester, even though that requester has not rendered any hep earlier, his life becomes fruitful. Then what is there to say again about him who has already received help from the requester?

yaH = he who; a kartuH api = not, doing, even - even if one does not reciprocate; arthinaH kaarya nirvR^ittim = requester, deed, completion; caret = if he does; tasya janma saphalam syaat = his, life, fruitful, becomes; puurva kaariNaH = earleir, one who has done - one who has already renedered help; kim punaH = why, again - telling.

4.43.8

एताम् बुद्धिम् समास्थाय दृश्यते जानकी यथा |
तथा भवद्भिः कर्तव्यम् अस्मत् प्रिय हित एषिभिः || ॥

"Let all of you abide by such a thinking as you are the well-wishers of our well-being and welfare, and undertake your mission in such a way as to how Seetha can be found in your search.

etaam buddhim samaasthaaya = such a, thinking, abiding by; asmat = our; priya = well-being; hita = welfare; eSibhiH = by wishers; bhavadbhiH = by you all; jaanakii = Janaki; yathaa dR^ishyate = as to how, can be seen - can be found; tathaa kartavyam = that way, it [task] may be undertaken.

4.43.9

अयम् हि सर्व भूतानाम् मान्यः तु नर सत्तमः |
अस्मासु च गतः प्रीतिम् रामः पर पुरम् जयः || ॥

"On his part this Rama, who is the best on among men and the champion of enemies' fastnesses, is the estimable one for all beings, and his interests have indeed fell in with ours.

ayam nara sattamaH = this, among men, the best one - Rama; para puram jayaH = others [enemies',] cities [fastnesses,] champion of; such a; raamaH = Rama; sarva bhuutaanaam maanyaH tu = for all, beings, estimable one, on his part; asmaasu priitim gataH hi = with us, interest, he entered into, indeed - he befriended us.

4.43.10

इमानि बहु दुर्गाणि नद्यः शैल अंतराणि च |
भवन्तः परिमार्गन्तु बुद्धि विक्रम संपदा || ॥

"Let all of you with your assets of wisdom and valour rake over all of these impassable places, rivers, mountains and also their canyons.

bhavantaH = you all; buddhi vikrama sampadaa = wisdom, valour, with a wealth of; imaani = these; bahu durgaaNi = many, impassable - places; nadyaH shaila antaraaNi ca = rivers, mountains, canyons also; parimaargantu = rake over.

4.43.11

तत्र म्लेच्छान् पुलिन्दान् च शूरसेनान् तथैव च |
प्रस्थालान् भरतान् चैव कुरूम् च सह मद्रकैः || ॥कांबोज यवनान् चैव शकान् पत्तनानि च |
अन्वीक्ष्य दरदान् चैव हिमवन्तम् विचिन्वथ ॥

"There in the north, the provinces of Mleccha-s, Pulinda-s, that way Shurashena - Prasthala - Bharata - Kuru - Madraka - Kaambhoja - Yavana shall be scrutinized along with the cities of Shaka and Darada, and then search in Himalayas.

11, 12. tatra = there - in north; mlecChaan pulindaan ca = Mleccha-s, Pulinda-s - provinces of; tathaiva = like that; shuurasenaan ca = Shurashena, also; prasthaalaan bharataan caiva = Prasthala, Bharata, also, thus; madrakaiH saha = Madraka, along with; kuruum ca = Kuru, also; kaamboja yavanaan caiva = Kaambhoja, Yavana [countries,] also, thus; shakaan pattanaani ca = of Shaka, cities, also; daradaan caiva = Darada, also, thus; anviikshya = on scrutinizing; himavantam vicinvatha = at Himavanta [Himalayas,] search out.

The Mleccha is the province of the then India to the North-West and it is defined as:

pratyanto mleccha syaat - 'at the end of the country there is Mleccha province... amarakosha; go maa~Nsa bhakShako yastu viruddham bahu bhaaShate sarva aacaara vihiinaH ca mleccha itiu abhidiiyate - bodhaayana; -- 'eaters of beef, talkers of odd languages, devoid of all ethics [with reference to Indian scriptural ethics, especially marriage as an institution, immoralities etc.,] and they are called Mleccha-s...' bodhaayana aphorisms.

Some hold the view that Ramayana was written more lately to Greek's invasion on India on seeing the names like this Yavana, Shaka etc. for this please see the endnote for some more information

4.43.13

लोध्र पद्मक खण्डेषु देवदारु वनेषु च |
रावणः सह वैदेह्या मार्गितव्या ततः ततः || ॥

"In the stands of Lodhra trees, Padmaka trees and in the woods of Devadaru, or Deodar trees, Ravana is to be searched there and there, together with Seetha.

lodhra padmaka khaNDeSu = in Lodhra, Padmaka tree, stands; devadaaru vaneSu ca = Devadaru trees, woods, also; raavaNaH = Ravana; tataH tataH = there, there; vaidehyaa saha = Videhi, together with; maargitavyaa = be searched.

Lodhra trees are of Tymplocos racemosa, and Devadaru tree is of Uvaria longifolia, commonly called as Deodar trees.

4.43.14

ततः सोम आश्रमम् गत्वा देव गन्धर्व सेवितम् |
कालम् नाम महासानुम् पर्वतम् तम् गमिष्यथ ॥

"You to Soma hermitage, which is adored by the gods and gandharva-s, and then you go to that great-peaked mountain named Mt. Kala.

tataH = then; deva gandharva sevitam = gods, gandharva-s, adored by; soma aashramam gatvaa = to Soma, hermitage, on going; mahaa saanum = great, peaked; kaalam naama = Kala, named; tam parvatam gamiSyatha = to that, mountain, you go.

4.43.15

महत्सु तस्य शैलेषु पर्वतेषु गुहासु च |
विचिन्वत महाभागाम् राम पत्नीम् अनिन्दिताम् ॥

"On its cliffs, mountainsides and in caves the highly fortunate and impeccable wife of Rama shall be searched.

tasya mahatsu shaileSu = its, on grand, cliffs; parvateSu = = on mountainsides; guhaasu ca = in caves, also; mahaa bhaagaam = highly, fortunate one; a ninditaam = not, peccable one - impeccable Seetha; raama patniim = Rama's, wife; vicinvata = shall be searched.

4.43.16

तम् अतिक्रम्य शैलेन्द्रम् हेम गर्भम् महागिरिम् |
ततः सुदर्शनम् नाम पर्वतम् गन्तुम् अर्हथ ॥

"On going across that lordly mountain Kala, which great-mountain is impregnated with gold, it will be apt of you to go to the mountain named Sudarshana afterwards.

hema garbham = gold, impregnated with; shaila indram = mountain, lordly; tam mahaa girim = that, great-mountain; atikramya = on going across; tataH = afterwards; sudarshanam naama parvatam = to Sudarshan, named, mountain; gantum arhatha = to go, apt of you.

4.43.17

ततो देवसखो नाम पर्वतः पतग आलय |
नाना पक्षि समाकीर्णो विविध द्रुम भूषितः ॥

"Latter there will be a mountain overspread with various birds and adorned with varied trees named Devasakha which is a sanctuary for birds.

tataH = latter; pataga aalaya = birds, a sanctuary of; naanaa pakshi sam aakiirNaH = with diverse, birds, verily, overspread; vividha druma bhuuSitaH = varied, trees, adorned with; devasakhaH naama parvataH = Devasakha, named, mountain - will be there.

4.43.18

तस्य कानन खण्डेषु निर्झरेषु गुहासु च |
रावणः सह वैदेह्या मार्गितव्यः ततः ततः ॥

"Let Ravana be quested after in the segments of woods, at waterfalls, and even in caverns of that mountain, together with Vaidehi.

tasya = in its - mountain's; kaanana khaNDeSu = woods, in segments; nirjhareSu [nirdareSu] guhaasu ca = in waterfalls, [in valleys,] in caverns, even; raavaNaH = Ravana vaidehyaa saha = Vaidehi, together with; tataH tataH maargitavyaH = there, there, quested for.

4.43.19

तम् अतिक्रम्य च आकाशम् सर्वतः शत योजनम् |
अपर्वत नदी वृक्षम् सर्व सत्त्व विवर्जितम् ॥

"On crossing Mt. Devasakha, there is a vacant land to a span of hundred yojana-s all around, which is devoid of mountains, rivers and even trees, and discarded by all beings.

tam = that - Mt. Devasakha; atikramya ca = on crossing, even; a parvata = devoid of, mountains; nadii vR^ ikSam = rivers, trees; sarva sattva vi varjitam = by all, beings, verily, discarded; sarvataH shata yojanam = all around, hundred, yojana-s; aakaasham = sky - void land; is there.

4.43.20

तत् तु शीघ्रम् अतिक्रम्य कांतारम् रोम हर्षणम् |
कैलासम् पाण्डुरम् प्राप्य हृष्टा यूयम् भविष्यथ ॥

"But you all will be overjoyed on traversing that hair-raising wasteland quickly and on attaining Mt. Kailash.

kaantaaram = wilds; roma harSaNam = hair, raising one; tat tu = that, on its part; shiighram atikramya = quickly, on traversing; paaNDuram kailaasam praapya = whitish, Mt. Kailash, on attaining; yuuyam = you all; hR^iSTaa bhaviSyatha = overjoyed, you will be.

'The Kailash mountain believed to be the abode of Shiva, the tutelary god of the Snowy Range of Central Asia and the wealth god Kubera, was to the north of Himalayas. It would appear to correspond with the Kwenlun Range, which extends northwards and connects with the Altai chain. The route indicated must have been by the south skirts of the desert towards the west, to pass by the Kailash Range...' Ancient Geography. This is presently in Tibet.

4.43.21

तत्र पाण्डुर मेघाभम् जाम्बूनद परिष्कृतम् |
कुबेर भवनम् रम्यम् निर्मितम् विश्वकर्मणा ॥

"There is the delightful mansion of Kubera, which in shine will be like a silver cloud and processed with gold, and the Divine Architect Vishvakarma has constructed it.

tatra = there; vishva karmaNaa nirmitam = by Vishvakarma [the Divine Architect,] constructed; paaNDura megha aabham = white, cloudlike, in shine; jaambuunada pariSkR^itam = gold, processed with; ramyam = delightful one; kubera bhavanam = Kubera's, mansion; is there.

4.43.22

विशाला नलिनी यत्र प्रभूत कमलोत्पला |
हंस कारण्डव आकीर्णा अप्सरो गण सेविता ॥

"Where an expansive lake is there, which is replete with lotuses and costuses, overrun by swans and partridges, and adored by throngs of apsara-s, that is the place of Kubera, Deity for Wealth-Management.

yatra = where; prabhuuta kamala utpalaa = replete with, lotuses, costuses; hamsa kaaraNDava aakiirNaa = swans, partridges, overrun by; apsaraH gaNa sevitaa = apsara, throngs, adored by; vishaalaa nalinii = expansive, lotus-lake; is there that is the place of Kubera.

4.43.23

तत्र वैश्रवणो राजा सर्व भूत नमस्कृतः |
धनदो रमते श्रीमान् गुह्यकैः सह यक्ष राट् ॥

"The son of Sage Vaishravana and king of yaksha-s, who is reverenced by all beings for he is the money giver, that fortunate king will be rejoicing there along with guhyaka-s, viz., yaksha-s.

tatra = there - at that place; vaishravaNaH = son of Vaishravana; sarva bhuuta namaskR^itaH = by all, beings, reverenced; yakSa raaT = yaksha-s, king; shriimaan dhanadaH = fortunate one, Money-giver [Kubera]; raajaa = king; guhyakaiH saha = with Guhyaka-s [yaksha-s,] with; ramate = he rejoices.

4.43.24

तस्य चन्द्र निकशेषु पर्वतेषु गुहासु च |
रावणः सह वैदेह्या मार्गितव्यः ततः ततः ॥

"Ravana shall be searched on Mt. Kailash, and even in the caves of nearby mountains which will be shining like moon, together with Vaidehi.

tasya = its [Mt. Kailash's]; candra nikasheSu = moon, similar in shine; parvateSu guhaasu ca = in [nearby] mountains, in their caves, even; tataHtataH = there, there; raavaNaH = Ravana; maargitavyaH = shall be searched; vaidehyaa saha = Vaidehi, together with.

Ravana is a brother of Kubera and the aircraft of Kubera, namely Pushpaka, is seized from this very Kubera. Thus, there is every chance to hide Seetha at Kubera's place bringing Kubera under duress.

4.43.25

क्रौन्चम् तु गिरिम् आसाद्य बिलम् तस्य सुदुर्गमम् |
अप्रमत्तैः प्रवेष्टव्यम् दुष्प्रवेशम् हि तत् स्मृतम् ॥

"Thereafter on reaching Mt. Kraunca you shall cautiously enter into a highly impassable tunnel of that mountain to search Seetha. That tunnel, they say, is an un-enterable one.

krauncam tu girim aasaadya = Kraunca, but, mountain, on reaching [thereafter]; su dur gamam = highly, not, passable one; tasya bilam = its, tunnel; a pramattaiH = without, incautiously [cautiously]; praveSTavyam = is to be entered; tat = that - tunnel; duS pravesham = un, enterable; smR^itam hi = known to be, indeed - they say.

Kumara or Skanda, the son of Shiva-Parvati-Ganga made this bore by using His shakti prayoga 'Divine power.' This is his birthplace, and the legend of His birth and growth are detailed in Bala Kanda.

4.43.26

वसन्ति हि महात्मानः तत्र सूर्य सम प्रभाः |
देवैः अभ्यर्थिताः सम्यक् देव रूपा महर्षयः ॥

"In that tunnel great-souled sages reside at the request of gods, and those great-sages are similar to Sun in their resplendence and godly in their mien. Even then, you search for Ravana therein that tunnel.

tatra = in there - in that tunnel; suurya sama prabhaaH = Sun, similar, in resplendence; devaiH abhyarthitaaH = by gods, requested; deva ruupaa = godly, in mien; mahaatmaanaH = great-souled ones; such; maharSayaH = great-sages; samyak vasanti = very well, living - in that tunnel.

4.43.27

क्रौन्चस्य तु गुहाः च अन्याः सानूनि शिखराणि च |
निर्दराः च नितंबाः च विचेतव्याः ततः ततः ॥

"Besides the main peak of Mt. Kraunca, its other peaks, terraces, crevices and midriffs shall be searched, far and wide.

krauncasya tu = Mt. Kraunca, but [besides the main peak of Mt. Kraunca]; anyaaH = other; guhaaH ca = caves, also; saanuuni shikharaaNi ca = terraces, peaks, also; nirdaraaH ca [dardaraaH ca] = crevices, also; nitambaaH ca = buttocks [of mountain, midriffs,] also; tataH tataH = there, there; vicetavyaaH = shall be searched.

4.43.28

अवृक्षम् काम शैलम् च मानसम् विहग आलयम् |
न गतिः तत्र भूतानाम् देवानाम् न च रक्षसाम् ॥

"The treeless Mt. Kaama and the abode of birds Mt. Maanasa are also to be searched, and there is no inlet for any being, let alone gods or demons.

a vR^ikSam = without, trees; vihaga aalayam = birds, abode; maanasam = Mt. Maanasa; kaama shailam ca = Kaama, mountain, also; are to be searched; tatra = there; bhuutaanaam gatiH na = for beings, inlet, no; devaanaam ca rakSasaam = for gods, even, for demons; [gatiH = inlet]; na = no.

These mountains Maanasa and Kaama are said differently in other translations, like 'the wish-endower Kaama and the bird-less Maanasa Mountains.' That is to say, 'even birds cannot enter there then where is the question of entry to other beings...' If that place is un-enterable even for birds or gods how these few monkeys can enter, is the question that ensues. Sugreeva gives the answer to Rama at the start of this exodus of monkeys, saying that these monkeys can do any undoable task, which is peculiar to these genera.

4.43.29

स च सर्वैः विचेतव्यः स सानु प्रस्थ भूधरः |
क्रौन्चम् गिरिम् अतिक्रम्य मैनाको नाम पर्वतः ॥

"You all have to search Mt. Kraunca inclusive of its mountainsides, grades, and its fringe mountains, and on moving away from that Mt. Kraunca, a mountain named Mainaaka is there.

sa saanu prastha bhuu dharaH = with, mountainsides, grades, fringe, mountains; saH = that Kraunca mountain; sarvaiH vicetavyaH = by you all, is to be searched; krauncam girim atikramya = from Kraunca, mountain, moving away; mainaakaH naama parvataH = Mainaaka, named, mountain - is there.

This Mainaaka is different from the one that wanted to give hospitality to Hanuma during his flight across ocean in Sundara Kanda.

4.43.30

मयस्य भवनम् तत्र दानवस्य स्वयम् कृतम् |
मैनाकः तु विचेतव्यः स सानु प्रस्थ कंदरः ॥स्त्रीणाम् अश्व मुखीनाम् च निकेताः तत्र तत्र तु |

"The mansion of the demon Maya is there which is built by himself and that Mt. Mainaaka is to be searched out, inclusive of its crests, grades and caves. Thereabout the dwellings of horse-faced females, namely KimpuruSa-s, are there and you have to search them also. [4-43-30, 31a]

30, 31a. tatra = there; daanavasya mayasya = demon, Maya's; svayam kR^itam = himself, made [built]; bhavanam = mansion - is there; sa saanu prastha kandaraH = with, crests, grades, caves; mainaakaH tu vicetavyaH = Mt. Mainaaka, but, searched out; tatra tatra tu = there, there - thereabout; ashva mukhiinaam striiNaam ca = horse, faced ones, of females, also - of kimpurusha females; niketaaH = dwelling - is there.

The word ashvamukhi is taken as one word to explain the genera of kimpuruSa , a kind of sylvan beings like yaksha-s, caarana-s and the like, whereas some take it as horse-faced beings.

4.43.31

तम् देशम् समतिक्रम्य आश्रमम् सिद्ध सेवितम् ॥सिद्धा वैखानसाः तत्र वालखिल्याः च तापसाः |

"On crossing over that province there is the hermitage adored by siddha-s, the resolved-souls. There the sages, namely siddha-s, vaikhaanasa-s, and vaalakhilyaa-s will be there. [4-43-31b, 32a]

31b, 32a. tam desham sam atikramya = that, province, verily, over crossing; siddha sevitam aashramam = by siddha-s [resolved-souls,] adored by, hermitage - is there; tatra = there; siddhaa vaikhaanasaaH = siddha-s, vaikhaanasa-s, vaalakhilyaaH ca taapasaaH = vaalakhilyaa-s, also, sages.

4.43.32

वन्दितव्याः ततः सिद्धाः तापसा वीत कल्मषाः ॥प्रष्टव्याः च अपि सीतायाः प्रवृत्तिम् विनय अन्वितैः |

"Then you venerate those sages with accomplished souls, whose asceticism alone has effaced their blemishes, and you may even humbly ask them after Seetha's whereabouts. [4-43-32b, 33a]

32b, 33a. tataH = then; taapasaa viita kalmaSaaH = by asceticism, those who are relieved of, blemishes; siddhaaH = accomplished souls; vanditavyaaH = are to be reverenced; vinaya anvitaiH = humbleness, having; by you; siitaayaaH pravR^ittim = of Seetha, course [whereabouts]; praSTavyaaH ca api = [they may be] asked after, also, even.

4.43.33

हेम पुष्कर संछन्नम् तत्र वैखानसम् सरः ॥तरुण आदित्य संकाशैः हंसैः विचरितम् शुभैः |

"There is the lake belonging to Vaikhaanasa sages, overspread with golden lotuses, and overrun with prosperous swans whose resplendence will be similar to the tender sun. [4-43-33b, 34a]

33b, 34a. tatra = there; hema puSkara sanChannam = golden, lotuses, overspread with; taruNa aaditya sankaashaiH = tender, sun, similar in resplendence; shubhaiH hamsaiH = with prosperous, swans; vi caritam = verily, moving about; vaikhaanasam = pertaining to Vaikaanasa sages; saraH = lake - is there.

4.43.34

औपवाह्यः कुबेरस्य सर्वभौम इति स्मृतः ॥गजः पर्येति तम् देशम् सदा सह करेणुभिः |

"The carrier elephant of Kubera known as Saarvabhauma will always be visiting that place along with she-elephants. [4-43-34b, 35a]

34b, 35a. sarvabhauma iti smR^itaH = Saarvabhauma, thus, known as - in legends; kuberasya aupavaahyaH gajaH = of Kubera, carrier, elephant; kareNubhiH saha = she-elephants, along with; sadaa = always; tam desham = to that, place; pari eti = goes over - will be visiting.

4.43.35

तत् सारः समतिक्रम्य नष्ट चन्द्र दिवाकरम् |
अनक्षत्र गणम् व्योम निष्पयोदम् अनाअदितम् ॥

"Passing that lake there will be just sky which will be devoid of moon, or sun, or the clusters of stars, and it will be cloudless and noiseless. [4-43-35b, c]

35b, c. tat saaraH samatikramya = that, lake, on passing over; naSTa candra divaakaram = devoid of, moon, sun; a nakSatra gaNam = without, star, clusters; niS payodam = without, clouds; a naaaditam = less of, noise [noiseless]; vyoma = sky - is there.

4.43.36

गभस्तिभिः इव अर्कस्य स तु देशः प्रकाशते |
विश्राम्यद्भिः तपः सिद्धैः देव कल्पैः स्वयंप्रभैः ॥

"That place will be luminescent with the self-resplendence of godlike sages who have accomplished their asceticism and who are taking rest at that place, as if illuminated with innumerable rays of the sun.

deva kalpaiH = gods, like; svayam prabhaiH = self, resplendent ones; vishraamyadbhiH = who are taking rest; tapaH siddhaiH = in asceticism, accomplished ones; sa deshaH = that, place; arkasya gabhastibhiH iva = sun's, [innumerable] sunrays, as with; prakaashate = [that place will be] luminescent.

4.43.37

तम् तु देशम् अतिक्रम्य शैलोदा नाम निम्नगा |
उभयोः तीरयोः तस्याः कीचका नाम वेणवः ॥ते नयंति परम् तीरम् सिद्धान् प्रत्यानयन्ति च |

"On crossing over that province there is a deep flowing river named Shailoda. On both of its riverbanks bamboo brakes called as Keecaka-s will be there. Those bamboos will be enabling the movement of siddha-s, accomplished souls, from one bank to the other. [4-43-37, 38a]

37, 38a. tam desham atikramya = that, province, on crossing over; shailodaa naama = Shailoda, named; nimna gaa = deep, going - flowing river - is there; tasyaaH ubhayoH tiirayoH = on its, both, banks; kiicakaa naama veNavaH = Keecaka, named, bamboo - brakes - are there; te = they [bamboos]; siddhaan = siddha-s; param tiiram nayanti = to other, bank, they take; prati aanayant ca = in turn, bring back, also

Keecaka is the term to denote that 'when air is puffed in the bamboo, whistles or fluting can be done...' and this variety of bamboos is used to make the transverse flutes in India in contrast to the present day metal flutes, where the diameter and wall-thickness of each bamboo stick is carefully selected to produce a desired tone and pitch. The travel to the other bank is by the entwined bamboo-sticks-bridges across the river, and these monkeys shall make use of those bridges because anyone/anything falling in that river will be petrified, say frozen to petrifaction.

4.43.38

उत्तराः कुरवः तत्र कृत पुण्य प्रतिश्रियाः ॥ततः कांचन पद्माभिः पद्मिनीभिः कृतोदकाः |
नील वैदूर्य पत्राढ्या नद्यः तत्र सहस्रशः ॥रक्तोत्पल वनैः च अत्र मण्डिताः च हिरण्मयैः |

"Then there is the North Kuru, the dwelling of those who have achieved divine merit in their previous births and now born in that country to enjoy the fruits of that divine merit, thus that country itself is earmarked for meritorious beings. At that place, the lotuses in the rivers will be golden in hue. The runners and stalks of lotus plants bear lotus-leaves that are bluish like the bluishness of lapis lazuli. There will be thousands of such rivers filled with such plants in water, and with waters mingled with the waters of other lakes, and decorated with the thickets of red Costuses alongshore. [4-43-38b, 39, 40a]

38b, 39, 40a. tatra = there; kR^ita puNya pratishriyaaH = achieved, divine merit, dwelling; uttaraaH kuravaH = northern, Kuru - is there; tataH tatra = then, there; kaancana padmaabhiH = with golden, lotuses; padminiibhiH = lotus-leaf-stalks - runners of lotuses; kR^itaH udakaaH = made [mingled,] waters [from other lakes]; niila vaiduurya patra aaDhyaa = blue, lapis [Lapis Lazuli Blue-like,] leaves, filled with; nadyaH = rivers; sahasrashaH = in thousands - are there; atra = here - at this place; hiraNmayaiH = golden in hue; rakta utpala vanaiH = with red, Costuses, thickets; maNDitaaH ca = decorated with, also.

The Costus is a lotus-like plant grwoing on land, like Kashmir's Saussurea hypoleuca, Latinised from Greek 'kostos'.

4.43.40

तरुण आदित्य संकाशा भान्ति तत्र जलाशयाः ॥महाअर्ह मणि पत्रैः च कांचन प्रभ केसरैः |
नीलोत्पल वनैः चित्रैः स देशः सर्वतो वृतः ॥

"Everywhere that province shines forth with highly valuable leaves which will be in the hue of sapphires, with fibrils in the hue of gold, and with amazing thickets of blue costuses around lakes, which lakes will be surrounding that province with a resplendence similar to sun. [4-43-40b, 41]

40b, 41. sa deshaH = that, province; sarvataH = everywhere; mahaa arha maNi patraiH [ratnaiH] ca = with highly, valuable, sapphirine [in hue,] leaves [gemstones,] also; kaancana prabha kesaraiH = golden, in shine, with fibrils; citraiH = amazing ones; niila utpala vanaiH = blue, costuses, with thickets of; taruNa aaditya sankaashaa jala aashayaaH = tender, Sun, similar, with water, receptacles [lakes]; vR^itaH = surrounded with; tatra bhaanti = there, shines forth.

4.43.42

निस्तुलाभिः च मुक्ताभिः मणिभिः च महाधनैः |
उद्भूत पुलिनाः तत्र जातरूपैः च निम्नगाः ॥

"There the sand dunes of deep flowing rivers are lumped together with incomparable pearls, highly valuable jewels and gold.

tatra = there; niH tulaabhiH ca muktaabhiH = un, weighable [incomparable,] also, with pearls; mahaa dhanaiH maNibhiH ca = with highly, valuable, jewels; nimnagaaH = deep flowing rivers; jaataruupaiH = with gold; udbhuuta pulinaaH = mixed, sand dunes - will be there.

4.43.43

सर्व रत्नमयैः चित्रैः अवगाढा नगोत्तमैः |
जातरूपमयैः च अपि हुताशन सम प्रभैः ॥

"That province is with amazing mountains that are replete with every kind of jewel, golden in hue, splendorous like Ritual-fire, and they are intercalated into the deep flowing rivers.

citraiH = amazing ones [mountains]; sarva ratnamayaiH = all, jewels filled with; jaataruupamayaiH ca api = golden in aspect also; hutaashana sama prabhaiH = to Ritual-fire, similar, in splendour; naga uttamaiH = with mountain, lofty ones; avagaaDhaa = intercalated - into rivers.

Perhaps these poetic accounts of golden, jewelled riverbanks and golden lotuses etc. might have attracted the then invaders towards India, presuming that the loot is over there on the riverbanks like sand. However mythical these accounts might be, they portray that the lands and rivers are self-contained and self-sufficient.

4.43.44

नित्य पुष्प फलाः तत्र नगाः पत्ररथ आकुलाः |
दिव्य गन्ध रस स्पर्शाः सर्व कामान् स्रवन्ति च ॥नाना आकाराणि वासांसि फलन्ति अन्ये नगोत्तमाः |

"There the trees will be eternally flowering and fruiting on which birds will be endlessly squawking. Their yield will be spilling forth meeting every delicacy with a divine smell, taste and touch. Some other best trees will yield clothing in numerous shapes. [4-43-44, 45a]

44, 45a. tatra nagaaH = there, trees are; nitya puSpa phalaaH = with eternal, flowers, fruits; patra ratha [nitya] aakulaaH = by wings, charioting [birds,] [endlessly] squawking; divya gandha rasa sparshaaH = divine, for smell, for taste, for touch; sarva kaamaan sravanti ca = for all, desires [delicacies,] spill forth their yield, also; anye naga uttamaaH = other, trees, best ones; naanaa aakaaraaNi vaasaansi = numerous, shapes, of clothing; phalanti bear fruits - they yield.

4.43.45

मुक्ता वैदूर्य चित्राणि भूषणानि तथैव च |
स्त्रीणाम् यानि अनुरूपाणि पुरुषाणाम् तथैव च ॥सर्व ऋतु सुख सेव्यानि फलन्ति अन्ये नगोत्तमाः |
महा अर्हाणि मणि चित्राणि फलन्ति अन्ये नगोत्तमाः ॥

"Some of the best trees will be yielding such of those adornments which will be vying with ornament made with pearls or with lapis gemstones, and suitable both for women and men. Like that, they can be worn happily in all seasons. Some other best trees will be yielding gemlike marvellous decorations applicable to noblesse.

45, 46. anye naga uttamaaH = yet other, best, trees; yaani = which of those - adornments; striiNaam = for females; tathaiva ca = like that, also; puruSaaNaam anuruupaaNi = for males, are befitting to; muktaa vaiduurya citraaNi = pearly, lapis gems like, wondrous ones; tathaiva ca = like that, also; sarva R^itu sukha sevyaani = in all, seasons, happily, wear; bhuuSaNaani = adornments; phalanti = will be fruiting - yielding; anye naga uttamaaH = other, trees, best ones; mahaa arhaaNi = highly people, applicable to [to noblesse]; maNi citraaNi [aabharaNaani] = gemlike, marvellous [ornaments]; phalanti = will be producing.

4.43.47

शयनानि प्रसूयन्ते चित्र आस्तारणवन्ति च |
मनः कान्तानि माल्यानि फलन्ति अत्र अपरे द्रुमाः ॥पानानि च महा अर्हाणि भक्ष्याणि विविधानि च |

"There are other trees that produce wooden-beds with astonishing upholsteries, and even garlands that will be attractively heartening, while some other trees will be yielding juices and foodstuffs that are relevant to highly choicest consumers.

47, 48a. atra apare drumaaH = there, other, trees; citra aastaaraNavanti ca = astonishing, with upholsteries, also; shayanaani = [wooden-] beds; prasuuyante = will be producing; manaH kaantaani maalyaani = heart, longing [attracting,] garlands; phalanti = they yield; mahaa arhaaNi paanaani ca = for highly, choicest ones, juices, also; vividhaani bhakSyaaNica = diverse, foodstuffs, also.

4.43.48

स्त्रियः च गुण संपन्ना रूप यौवन लक्षिताः ॥गन्धर्वाः किंनरा सिद्धा नागा विद्याधराः तथा |
रमन्ते सहिताः तत्र नारीभिः भास्वर प्रभाः ॥

"The females of Uttara Kuru province will be handsome and youthful and they are rich by their attributes. There the radiantly bright celestials like gandharva-s, kinnaraa-s, siddha-s, vidyaadharaa-s will be delighting along with their own females. [4-43-48b, 49]

48b, 49. guNa sampannaaH = attributes, enriched with; ruupa yauvana lakSitaaH = handsomeness, youthfulness, along with - having; striyaH ca = females, also; that Uttaara Kuru has; bhaasvara prabhaaH = radiantly, bright; gandharvaaH kinnaraa siddhaa naagaa = gandharva-s, kinnaraa-s, siddha-s; tathaa vidyaadharaaH = likewise, vidyaadharaa-s; tatra = there; naariibhiH sahitaaH ramante = females, along with, delight in.

Some say that the females are also born out of the very same trees by adding the word prasuuyante to these compounds of trees. Nevertheless, it is better taken as 'daughters of soil.'

4.43.50

सर्वे सुकृत कर्माणः सर्वे रति परायणाः |
सर्वे काम अर्थ सहिता वसंति सह योषितः ॥

"All the inhabitants of North Kuru have carried out good deeds in earlier births, hence they are accorded with paradisiacal pleasures now. All are engaged in passion, all of them live in pleasure and prosperity along with their youthful females.

sarve = all of them - inhabitants of Uttara Kuru; sukR^ita karmaaNaH = good deeds, carried through; sarve rati paraayaNaaH = all of them, in passion, engaged; sarve kaama artha sahitaa = all of them, pleasures, prosperity, having; saha yoSitaH = with, youthful females; vasanti = they will be dwelling - there.

4.43.51

गीत वादित्र निर्घोषः स उत्कृष्ट हसित स्वनः |
श्रूयते सततम् तत्र सर्व भूत मनोरमः ॥

"The notes of vocal and instrumental music will be flowing out mixed with the peals of vivacious laughter, which will always come to ears in a heart-stealing manner for all beings.

sa utkR^iSTa hasita svanaH = with, heightened [vivacious,] laughing, sounds - mixed with vivacious peels of laughter; sarva bhuuta manoramaH = for all, beings, heart-stealing; giita vaaditra nir ghoSaH = vocal, instrumental [musical notes,] out flowing, sound; tatra satatam shruuyate = there, always, comes to ears.

4.43.52

तत्र न अमुदितः कश्चिन् न अत्र कश्चित् असत् प्रियः |
अहनि अहनि वर्धन्ते गुणाः तत्र मनोरमाः ॥

"There is none who is infelicitous and there is none who is friendly to untruthful ones, and in that province these heart-pleasing attributes of those blessed souls like rejoicing, festivity etc. will be enriching day by day.

tatra = there; a muditaH = not, felicitous one; kashcit na = someone, none; a sat priyaH = not, truth, loving ones, - friendly to untruthful ones; atra = there; kashcit na = someone, none; tatra = in that province; ahani ahani = day, by day; manaH ramaaH guNaaH = heart, pleasing, attributes; vardhante = will be enhancing.

4.43.53

तम् अतिक्रम्य शैलेन्द्रम् उत्तरः पय्साम् निधिः |
तत्र सोम गिरिर् नाम मध्ये हेममयो महान् ॥

"On passing beyond that mountain in Uttara Kuru, there is a treasure trove of waters, namely vast of Northern Ocean, in the mid of which there is gigantic golden mountain named Mt. Soma.

tam shailendram atikramya = that, mountain, the best, on passing beyond; uttaraH paysaam nidhiH = north, waters, treasure trove of - vast of Northern Ocean is there; tatra madhye = in its, midst; hema mayaH = completely golden one; mahaan = a gigantic one; soma giriH naama = Soma, mountain, named; mountain is there.

The north of Himalayas is referred as the northern ocean. It is held that Himalayas have emerged from an ocean to where Vali used to leap everyday in the early hours to offer water oblation to the Sun.

4.43.54

इन्द्र लोक गता ये च ब्रह्म लोक गताः च ये |
देवाः तम् समवेक्षन्ते गिरि राजम् दिवम् गताः ॥

"Those who have gone to the sphere of Indra, and those who have gone to the sphere of Brahma can clearly see that lordly Mt. Soma, situated in the vast of ocean from the vast of heavens.

ye = those; indra loka gataa = Indra's, in world, are there; ye brahma loka gataaH ca = Brahma's, world, have gone, also; such of those; devaaH = gods; divam gataaH = sky, on attaining - from the sky; tam giri raajam = at it, mountain, lordly; sam avekSante = they will be clearly seeing.

4.43.55

स तु देशो विसूर्यो अपि तस्य भासा प्रकाशते |
सूर्य लक्ष्म्या अभिविज्ञेयः तपता इव विवस्वता ॥

"Even though that place is sunless it is comprehensible as if with sunshine, since it is illuminated with the resplendence of Mt. Soma itself, which will be irradiating that place as if with the resplendence of the Sun.

saH deshaH = that, place; vi suuryaH api = without, sun, even though; suurya lakSmyaa = with Sun's, resplendence; abhi vi j~neyaH = comprehensible; tapataa vivasvataa iva = irradiated, by Sun, as though; tasya bhaasaa prakaashate = its own [mountain's,] resplendence, illuminated with.

Sarga 43 (part 2 of 2)

4.43.56

भगवान् तत्र विश्वात्मा शम्भुः एकादश आत्मकः |
ब्रह्मा वसति देवेशो ब्रह्म ऋषि परिवारितः ॥

"The God and Cosmic-Souled Vishnu and Shambhu or Shiva, an embodiment of eleven selfsame Souls, called ekaadasha rudra-s , and the god of gods Brahma who is surrounded by Brahma-Sages, will be sojourning on that Mt. Soma.

tatra = there; bhagavaan vishva aatmaa = God, Cosmic-Soul - Vishnu; eka dasha aatmakaH shambhuH = one, ten [an embodiment of eleven selfsame] Souls [eleven Rudra-s, or, eleven souled god,] Shiva; brahma R^iSi parivaaritaH = Brahma-Sages, surrounded by; deva iishaH brahmaa = gods, god, Brahma; vasati = sojourn - there on Mt. Soma.

Here the Cosmic-Souled God is said as Vishnu, because He alone has shown His vishva ruupa 'cosmic aspect...' in Maha Bharata, and He has the attributes of SaDguNa sampatti 'the six-ingredients...' and also by bringing the saying from Nrisimha Puraana:

evam eva mahaan shabdo maitreya bhagavaan iti | parama brahma bhuutasya vaasudevasya na anyagaH || nR^isimha puraaNa 'the bhagavaan is the term for vaasu deva, naaraayaNa, Vishnu and there is no other course than to accept otherwise...' The ekaadasha rudra-s are 1. aja 2. ekapaada 3. ahirbudhni 4. hara 5. shambhu 6. tryambaka 7. aparaajita

iishaana 9. tribhuvana 10. twaSTa 11. rudra These are called the brain-children of Rudra and at times of Brahma. Then the Trinity is said to be there, without exception.Verse Locator

4.43.57

न कथंचन गंतव्यम् कुरूणाम् उत्तरेण वः |
अन्येषाम् अपि भूतानाम् न अनुक्रामति वै गतिः ॥

"Under any circumstances you shall not go to the north of Kuru province as there is no other way out to follow, even for other beings like daitya, daanava, yaksha, gandharva-s, though they possess some extraordinary capabilities.

kuruuNaam uttareNa = from Kuru, to north of; kathancana = under any circumstances; vaH na gantavyam = you, not, to go; anyeSaam bhuutaanaam api = to other, beings, even; gatiH = a course, passage; na anukraamati = not, follows - no course is there; vai = indeed.

'Here we have a glimpse of the Arctic region with the Aurora Borealis to the north of the Uttara Kuru realms. The Uttara Kurus, it should be remembered, may have been a real people, as they mentioned in the aitareya braahmaNa viii-14 wherefore the several nations who dwell in this northern quarter beyond the Himalayas, the Uttara Kurus and the Uttara Madras are consecrated to glorious dominion and people term them glorious...' Mouris, Sanskrit Series, Vol. I

4.43.58

सा हि सोम गिरिः नाम देवानाम् अपि दुर्गमः |
तम् आलोक्य ततः क्षिप्रम् उपावर्तितुम् अर्हथ ॥

"That mountain named Soma is an impassable one even for gods, and it will be apt of you to quickly return from there on seeing that mountain.

soma giriH naama = Soma, mountain, named; saa hi = that, indeed; devaanaam api durgamaH = to gods, even, impassable; tam aalokya = that, on seeing; tataH = from there; kSipram = quickly; upa aa vartitum = to return; arhatha = apt of you.

4.43.59

एतावत् वानरैः शक्यम् गंतुम् वानर पुंगवाः |
अभास्करम् अमर्यादम् न जानीमः ततः परम् ॥

" It is possible for the vanara-s to go only up to there, oh, best vanara-s, and we have no knowledge of those sunless and boundless realms available far and beyond.

vaanara pungavaaH = oh, vanara-s, the best; etaavat = up to there; vaanaraiH gantum shakyam = by vanara-s, to go, it is possible; a bhaaskaram = without, sun [sunless]; a maryaadam = not, with boundaries [boundless realms]; about them; tataH param = there, after - far and beyond; na jaaniimaH = not, we know - I do not know.

4.43.60

सर्वम् एतत् विचेतव्यम् यन् मया परिकीर्तितम् |
यत् अन्यत् अपि न उक्तम् च तत्र अपि क्रियताम् मतिः ॥

"You shall thoroughly search in all those provinces that are explained by me, and you have to make up your mind for searching in other places that are not referred by me.

mayaa yat parikiirtitam = by me, which [province,] is extolled - explained; etat sarvam vicetavyam = all these [provinces,] in entirety, are to be searched; anyat api = others, even; yat na uktam ca = which, not, spoken of [by me,] also; tatra api = in them, even; for searching; matiH kriyataam = your mind, you make up.

4.43.61

ततः कृतम् दाशरथेः महत् प्रियम्
महत्तरम् च अपि ततो मम प्रियम् |
कृतम् भविष्यति अनिलोअनलौपमा
विदेहजा दर्शनजेन कर्मणा ॥

"Thereby, oh, Air-godlike and Wind-godlike vanara-s, on your seeing the princess born in Videha kingdom, namely Vaidehi, an extremely desirable task for the sake of Dasharatha's son Rama is considered as done. Thereby it becomes a still privileged accomplishment even for me achieved through your efforts.

anila anala upamaa = oh, Air-god, Wind-god, similar vanara-s; tataH = thereby; videha jaa = in Videha kingdom, born in [Vaidehi's]; darshana jena = by seeing her; karmaNaa = by that task; daasharatheH = to Dasharatha's son [to Rama]; mahat priyam = extremely, desirable [deed]; kR^itam = [considered as] done; tataH = thereby; api mama ca = even, to me, also; mahat taram = higher, still; priyam kR^itam bhaviSyati = propitious, accomplishment, it becomes.

4.43.62

ततः कृतार्थाः सहिताः सबान्धवा
मया अर्चिताः सर्व गुणैः मनो रमैः |
चरिष्यथ उर्वीम् प्रतिशान्त शत्रवाअः
सह प्रिया भूत धराः प्लवंगमाः ॥

"Thereafter, oh, fly-jumpers, when you with accomplished purpose and adored by me with heart-pleasing concessions, and when your enemies are silenced, you will rove over the earth with your friends and relatives and with your beloveds, also fostering your progeny." Thus Sugreeva said to the monkeys going to North.

plavangamaaH = oh, fly-jumpers; tataH = latter; kR^ita arthaaH = purpose, accomplished; sa hitaaH sa baandhavaa = with, friends, with, relatives; mayaa = by me; manaH ramaiH = heart, pleasing; sarva guNaiH = with all, attributes [concessions]; arcitaaH = adored; shaanta shatravaaaH = with silenced, enemies; saha priyaa = with, beloveds ones; bhuuta dharaaH = beings, sustaining [fostering progeny]; urviim [prati ] cariSyatha = on earth, over, rove - rove over.

On seeing the names like this Yavana, Shaka etc., some hold the view that Ramayana was written more later to Greek's invasion on India. Max Muller in his 'What Can India Teach Us?' says: 'If I call the invasion which is generally called the invasion of the Shakas, or the Scythians, or the Indo-Scythians, or Turushkas, the Turanian invasion... who took possession of India, from about first century BC to the third century BC.' Again classifying Sanskrit literature he says, 'we divide the whole of the Sanskrit literature into there two periods, one anterior to the great Turanian invasion, the other posterior to it, we may call the former period as ancient and natural, that of the later modern and artificial.' Thus, Ramayana belonged to the modern and artificial literary period and Veda-s to ancient. According to Indians the Turushkas are not the Scythians but Turkish, and the Yavanas, are clearly the Greek. Michelson in his 'Linguistic Archaisms of the Ramayana...'adds another phase called Epical period. Thus, there are three, Vedic, Epical, and the rest of it is modern and artificial. At the same time Max Muller says: 'At the time of Solomon, there was a channel of communication open between India and Syria and Palestine is established beyond doubt, I believe, by certain Sanskrit words which occur in the Bible such as ivory, apes, peacock, and sandalwood, which, taken together, could not have been exported from any country but India...' So Solomon, Bible, Turanian invasion, Ramayana... all occasioned at one time, i.e., around 0 BC. So many professors, so many researchers have not said a date agreeable to Indians as well as to the world.

At one place, it is said that there was a rapport among these places India-Syria-Palestine and even up to Egypt, but at other place, the Indian thought, that the Indian had Greeks and Greeks had Indians, is dismissed. What prevents to agree that both hold up mirror to almost the same culture, though diverse in its practise, right from the belief of Greeks, viz., 'the sense of many gods are there near at hand' to various gods, to their names, to the epical literature, and also to myths and legends and dramas etc, is unknown. But when it comes to dating and mapping 'the earliest date known for certain in Indian history is the invasion of Alexander in 326 BC...' and 'The chronology has been built up form the identification of Sandracrottus of Greek writers with Chandragupta Maurya... yet it is said 'In the seventh century BC India was divided into sixteen Mahajanapada-s...' as per 'An Historical Atlas of Indian Peninsula", Oxford. Peculiarly those sixteen Janapada-s did not contain the names of Yavana, Shaka provinces in atlases.

'The Greeks, evidently descended from tribes who had come westwards from the early home of Indo-Europeans in South-Central-Asia, first settled in the land which we know as Greece about 2000 B.C....' according to The Encyclopaedia of Myths and Legends of All Nations, Kaye & Ward Ltd., London. Their history about Ion, the king of Helice, and his war with Elsenians, the confederacy of Lonia in Asia Minor etc., speaks about their origin and shuffling, i.e., from east to west and again from west to east. It is they who have adopted Vedic Rain-god Mitra as their Mithras and many a temple was built all over Europe for Mithras. Even Goddess Lakshmi has Her counterpart in Greece 'Pallas Athene' known as early as 2 B.C., and the comedies of Strattis, like Fragmenta Comic of Greece has Indian fables as early as 400 B.C. Hence, if these Theories of Borrowing are negated with the Theories of Commonality, it would suffice to say that Ramayana is antecedent to the settlement of Greeks in Greece itself.

Without lingering on these carbon-testing for the verses of Ramayana that contain Yavana and Shaka named provinces, if the astronomical data available in Ramayana itself is believed, it throws some light on dating. If anybody would care to see the book Vastav Ramayan, by Dr.P.V.Vartak, in Marathi, Vedvidnyana Mandal, Pune, and a web site is available about this, Astronomical Dating of the Ramayana where another approach can be seen, which just does not revolve around one or two names of places. It is said there; 'Therefore, Ramayana 'must have' occurred 9600 years ago, which is 7600 B.C. approximately...' which again is disputable because this is going against the Yuga and Kalpa Theory of Puraana-s, as Ramayana is said to be the legend of Treta Yuga.

The provinces Shuurasena, Bharata, Kuru are the downlands of Himalayas. The Kaambhoja is the province northwest to India, where the Russia touches India, as mapped by 'An Historical Atlas of the Indian Peninsula' of Oxford University. Then the Yavana and Shaka should be around there, prior to their migration to the presently known Greece, because Greeks originated from so called 'South-Central-Asia' as called by the historians, and perhaps the historians might be hesitating to call it as 'Himalayan region of India'. They were originally called Ionians, a corrupt or generic name from Indian naming of Yavana or Javana. The word Æoni can be cleaved as a + yoni; [ayogya ] yonim gata 'unbefitting, uterus, obtained birth...' 'one who is born to an unbefitting mother... say, a bastard...' That is what Œdepus Rex proved later. The ethics of these Yavana and Shaka cultures are clearly explained in Karna-Shalya samvaada 'the debate of Karna and Shalya...' in Karna parva, Maha Bharata.

The Shakas are again the nomadic tribes inhibiting Central Asia, and they are the Scythes of Greeks and the Indo-Scythians of Ptolemy, inhibited in the Hindu Kush Range of Himalayas. Both of these are categorised under Mleccha people by Ramayana because their ethics do not conform to the Vedic stipulations of living, even though they lived together.

'The Varadas - The Bengali recension has Daradas instead. They are said to be Dards whose name is still retained in modern Durdstan along the course of the Indus, above the Himalayas, just before it descends to India...' Griffith, Ancient Geography.

It may be noticed that Ramayana did not refute any other religion, or sects, or the divergent philosophies of Hinduism itself, but it has agreed that Mleccha-s are there and there is no bother from them. Gods of Ramayana are purely Vedic, unlike the later time, rather modern or artificial literary period's poetry of Kalidasa et al, and their puranic deities like Kali, Uma, and Kumara etc. The literary style of Ramayana is mostly un-Paninian. It has the episodes like Rama-Jaabaali samvaada, where Sage Jaabaali being a nihilist starts preaching nihilism to Rama. When this epic could accommodate information about nihilists' preaching nihilism to Rama, it can as well afford a few lines of information about other philosophies, religions, if they were to be there. Then the present day's Unity in Diversity is not apparent and thus it is being assigned to a post-Vedic period, where Veda-s themselves are not written by some good old sages with white beards, sitting under banyan trees, at any one particular time.

Because the ancient history of Greeks came to light firstly, thereby India history is chronicled, and the epic Ramayana is known subsequently, relegating the history of Ramayana later to the Greek's invasion on India, may not be appropriate. History has its own black-ages.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे त्रि चत्वारिन्शः सर्गः

Sarga 44

4.44.1

विशेषेण तु सुग्रीवो हनूमति अर्थम् उक्तवान् |
स हि तस्मिन् हरि श्रेष्ठे निश्चितार्थो अर्थ साधने ॥

Sugreeva expressly broached the topic of searching Seetha with Hanuma, as Sugreeva is decidedly determined about Hanuma, because that best one among monkeys, namely Hanuma, alone is decidedly the achiever of purpose.

sugriivaH = Sugreeva; visheSeNa tu = expressly, on its part; hanuumati = with Hanuma; artham = [this] topic; uktavaan = has broached; saH = he - Sugreeva; artha saadhane = purpose, in achieving; tasmin hari shreSThe = in that, monkey, the best - Hanuma; nishcita arthaH hi = decidedly, determined, indeed.

By the word visheSeNa it is observed that Sugreeva purposefully instructed Hanuma that Rama is Vishnu's in human form as said at:

vaayu putra samiipam tu gatvaa tam vaakyam abraviit | shR^iNu mat vacanam viira hanumaan maaruta aatmaja | ayam ikShvaaku daayaado raajaa raamaH prataapavaan | sarva aatmaa sarva lokesho vishNuH maanuSha ruupa dhR^it | - nR^isimha puraaNa; 'on nearing Air-god's son Sugreeva spoke, 'oh, Hanuma listen to my saying, he this Rama, the valorous scion of Ikshvaku, is the Cosmic Soul and Vishnu in human form...' Nrisimha Puraana.

4.44.2

अब्रवीत् च हनूमंतम् विक्रंतम् अनिल आत्मजम् |
सुग्रीवः परम प्रीतः प्रभुः सर्व वन ओकसाम् ॥

The king of all the residents of forest Sugreeva is well pleased to pick and choose Hanuma for the purpose, and spoke to the venturesome son of Air-god, Hanuma.

sarva vana okasaam prabhuH = of all, forest, residents - monkeys, king of; sugriivaH = Sugreeva; parama priitaH = well, pleased; vikrantam anila aatmajam = venturesome, to Air-god's, son; hanuumantam = to Hanuma; abraviit ca = spoke to, also.

4.44.3

न भूमौ न अंतरिक्षे वा न अंबरे न अमर आलये |
न अप्सु वा गति संगम् ते पश्यामि हरि पुम्गव ॥

"Oh, foremost monkey, Hanuma, I do not foresee any impediment in your transit on land where homogenous enemies will usually obstruct one another, or in high skies where there is no foothold, thus only birds and clouds hover there, or in the wild blue yonder where celestial bodies alone gravitate at random, nor in waters where there is no underwater movement for earthly beings, nor in the heaven, the abodes of immortals, where those immortals will not allow mortals like us to meander as we like.

hari pungava = oh, monkey, the foremost; bhuumau te gati sangam = on earth, to your, transit, impediment; na pashyaami = not, I foresee; antarikSe vaa na = in wild blue yonder, either, no; ambare na = in high skies, no; amara aalaye na = in immortals, abode of, no; apsu vaa na = in waters, or; no.

4.44.4

स असुराः सह गंधर्वाः स नाग नर देवताः |
विदिताः सर्व लोकाः ते स सागर धरा धराः ॥

"All the worlds that contain demons, gandharva-s, naaga-s, humans, gods, and the oceans and mountains therein are known to you.

sa asuraaH = with, demons; saha gandharvaaH sa naaga nara devataaH = with, gandharva-s, with, naaga-s, humans, gods; sa saagara dharaa dharaaH = with, oceans, earth, sustained by [that are sustained by earth, namely, mountains]; sarva lokaaH = all, worlds; te viditaaH = to you, known.

4.44.5

गतिः वेगः च तेजः च लाघवम् च महाकपे |
पितुः ते सदृशम् वीर मारुतस्य महा ओजसः ॥

"With your unusual mobility, unstoppable celerity, unremitting vivacity, and untold ability you are identical to your father Maaruti, the Air-god of marvelling dynamism.

viira = oh, valiant one; mahaa kape = oh, marvellous, monkey; te gatiH = your, mobility; vegaH ca tejaH ca laaghavam ca = celerity, also, vivacity, also, ability, also; pituH = [your] father; mahaa ojasaH = of marvelling, dynamism; maarutasya = of Air-god; sadR^isham = identical to.

4.44.6

तेजसा वा अपि ते भूतम् न समम् भुवि विद्यते |
तत् यथा लभ्यते सीता तत् त्वम् एव अनुचिंतय ॥

"Or even by your radiancy none on earth is coming to mind who can be a coequal of yours, thereby you alone shall think about that process as to how to access Seetha.

tejasaa vaa api = by radiancy, or, even; te samam bhuutam = your, a coequal, being; bhuvi na vidyate = on earth, not, evident; tat = for that reason; siitaa yathaa labhyate = Seetha, as to how, accessible; tat = that - process; tvam eva anucintaya = you, alone, have to think about.

4.44.7

त्वयि एव हनुमन् अस्ति बलम् बुद्धिः पराक्रमः |
देश काल अनुवृत्तिः च नयः च नय पण्डित ॥

"Oh, Hanuma, in you alone there are brawniness, astuteness and venturesomeness, and oh, ethicist, you conduct yourself in abidance with time, place and ethicality." Thus Sugreeva said to Hanuma.

naya paNDita = in ethics, oh, scholar - ethicist; hanuman = oh, Hanuma; balam buddhiH paraakramaH = brawniness, astuteness, venturesomeness; desha kaala anuvR^ittiH ca = place, time, you conduct yourself - in abidance with; nayaH ca = ethicality, also; tvayi eva asti = in you, alone, are there.

4.44.8

ततः कार्य समासंगम् अवगम्य हनूमति |
विदित्वा हनुमन्तम् च चिन्तयामास राघवः ॥

Raghava started pondaration when he is cognisant of the entrustment of the task to Hanuma and on cognising Hanuma as an efficient cause.

tataH = then; raaghavaH = Raghava; hanuumati = in Hanuma; kaarya = task's; sam aasangam [aasan~njana, aasajjana] = entrustment of - onus of the task; avagamya = on cognising; hanumantam ca viditvaa = about Hanuma, also, on comprehending; cintayaamaasa = started pondaration.

4.44.9

सर्वथा निश्चित अर्थो अयम् हनूमति हरि ईश्वरः |
निश्चित अर्थतरः च अपि हनूमान् कार्य साधने ॥

"This king of monkeys, Sugreeva, is anywise definitive in his resolve reposed in Hanuma, and Hanuma is definitely resolute in achieving the task.

ayam = this [Sugreeva]; hari iishvaraH = monkeys, king [Sugreeva]; sarvathaa = anywise; hanuumati = [reposed] in Hanuma; nishcita arthaH = definitive, in resolve; kaarya saadhane = task, in achieving; hanuumaan = Hanuma; nishcita artha taraH ca api = definite, resolute, highly, also, even

4.44.10

तत् एवम् प्रस्थितस्य अस्य परिज्ञातस्य कर्मभिः |
भर्त्रा परिगृहीतस्य ध्रुवः कार्य फलोदयः ॥

"By that reason Hanuma must have good track record of the tasks he accomplished earlier, besides, he is specifically chosen by his king. As such, this Hanuma will certainly bring task to fruition. "This Sugreeva is well-aware of each individual's accomplishments and hence he specifically chose Hanuma, and Hanuma who is now transiting must be individually well-known for accomplishment of any task assigned to him. Hence the fruition of the task is certain." Thus, Rama pondered.

tat = by that reason; evam prasthitasya = in this way, who started out - Hanuma; karmabhiH = by [his earlier] tasks; parij~naatasya = one who is well-known - has good track record; bhartraa = by husband [preserver, king]; pari gR^ihiitasya = well-received, well chosen one; asya = his / of this task; kaarya phala udayaH = task, fruit, dawn - fruition of task; dhruvaH = is certain.

4.44.11

तम् समीक्ष्य महातेजा व्यवसायोत्तरम् हरिम् |
कृतार्थ इव संहृष्टः प्रहृष्ट इन्द्रिय मानसः ॥

On perusing Hanuma who is the ablest one in his endeavours, the highly resplendent Rama is immensely delighted, and his heart and senses are elated as if his purpose has been achieved.

mahaatejaaH = highly resplendent [Rama]; vyavasaayaat taram = by his endeavours, ablest one; tam harim = at that, monkey - Hanuma; samiikSya = on perusing; prahR^iSTa indriya maanasaH = with gladdened, senses, heart; kR^itaartha iva = archived, purpose, as if; sam hR^iSTaH = highly, delighted - Rama.

4.44.12

ददौ तस्य ततः प्रीतः स्व नामांक उपशोभितम् |
अंगुलीयम् अभिज्ञानम् राजपुत्र्याः परंतपः ॥

Then that enemy-inflamer Rama happily gave his ring that is shining forth with his own name engraved as sign to Hanuma, as a remembrancer for princess Seetha.

tataH = then; parantapaH = enemy-inflamer [Rama]; priitaH = happily; sva naama anka upa shobhitam = his own [Rama's,] with name, sign, shining forth; anguliiyam = ring; raaja putryaaH = for king's daughter - for princess Seetha; abhij~naanam = as a remembrancer; tasya = to him [to Hanuma]; dadau = gave.

When Rama shed all his regalia while coming to forests how he kept a ring on his finger, and when Angada is there as troop leader why this ring is given to Hanuma - are the debated topics. Please refer to the endnote.

4.44.13

अनेन त्वाम् हरिश्रेष्ठ चिह्नेन जनकाअत्मजा |
मत् सकाशात् अनुप्राप्तम् अनुद्विग्ना अनुपश्यति ॥

"By this emblematic ring, oh, best monkey, Janaka's daughter Seetha identifies you to have reached her from my proximity, without apprehension.

harishreSTha = oh, best monkey; anena cihnena = by this, emblematic [ring]; janaka aatmajaa = Janaka's, daughter [Seetha]; tvaam = you; mat sakaashaat anupraaptam = from my, proximity, has arrived; an udvignaa = without, apprehension; anupashyati = she identifies.

4.44.14

व्यवसायः च ते वीर सत्त्व युक्तः च विक्रमः |
सुग्रीवस्य च संदेशः सिद्धिम् कथयति इव मे ॥

"Oh, brave one, your enthusiasm, vital-force combined with your venturesomeness, and also the message of Sugreeva to you, are as if heralding achievement to me." Thus, Rama spoke to Hanuma while giving his ring.

viira = oh, brave one; vyavasaayaH = enthusiasm; sattva yuktaH vikramaH ca = vital-force, combined with, venturesomeness, also; sugriivasya sandeshaH ca = Sugreeva's, message, also; me siddhim = to me, achievement; kathayati iva = heralding, as if.

4.44.15

स तत् गृह्य हरिश्रेष्ठः स्थाप्य मूर्ध्नि कृतांजलिः |
वन्दित्वा चरणौ चैव प्रस्थितः प्लवगर्षभः ॥

On taking the ring that foremost monkey Hanuma kept it on his own head, and making palm-fold he reverenced the feet of Rama, and then that noteworthy monkey started off.

plavagarSabhaH = monkey, foremost one; saH harishreSThaH = he that, monkey, noteworthy one - Hanuma; tat gR^ihya = that [ring,] on taking; muurdhni sthaapya = on head, placing it; kR^ita anjaliH = making, palm-fold; caraNau caiva vanditvaa = at two feet, having reverenced - Rama; prasthitaH = started off.

4.44.16

स तत् प्रकर्षन् हरिणाम् महत् बलम्
बभूव वीरः पवनात्मजः कपिः |
गत अंबुदे व्योम्नि विशुद्ध मण्डलः
शशी इव
नक्षत्र गणोपशोभितः ॥

That brave monkey-son of Air-god leapt to sky along with that massive force of monkeys as if he is hauling them up, and he who is brightened by monkeys around him on the skyscape appeared like the moon in a very clear lunar sphere on a cloudless sky brightened by clusters of stars around.

hariNaam mahat tat balam = of monkeys, massive, that, force; prakarSan = dragging along - like a dragoon without coercion - leading monkey; viiraH = brave one; pavana aatmajaH saH kapiH = Air-god's, son, he, that monkey - Hanuma; gata ambude vyomni = gone, clouds, on sky - on a cloudless sky; vi shuddha maNDalaH = with very, clear, sphere; nakSatra gaNa upashobhitaH = stars, with clusters, brightened by; shashii iva = moon, like; babhuuva = he became - appeared to be.

4.44.17

अतिबल बलम् आश्रितः तव अहम्
हरि वर विक्रम विक्रमैः अनल्पैः |
पवन सुत यथा अधिगम्यते सा
जनक सुता हनुमन्
तथा कुरुष्व ॥

"Oh, highly powerful Hanuma, I rely upon your vivacity, being the best venturesome monkey, oh, son of Air-god, showing your adventures that are not inconsequential you make happen as to how access can be gained to Janaka's daughter, Seetha." Thus, Rama shouted at Hanuma flying in the sky.

ati bala = oh, highly, powerful one [Hanuma]; hari vara vikrama = monkey, the best, venturesome one [or, lion, the best, charging, i.e., a best lion charging - this synonym of hari as lion is not taken here]; pavana suta = oh, Air-god's, son; hanuman = oh, Hanumaan; aham tava balam aashritaH = I [Rama,] on your, vivacity, relying upon; an alpaiH = not, with inconsequential; vikramaiH = by adventures; saa janaka sutaa = she, that Janaka's, daughter; yathaa adhigamyate = as to how, she can be accessed; tathaa kuruSva = in that way, you do - you make happen.

The ring of Rama assumes a great importance in the course of Ramayana. Though Valmiki says nothing extraordinary, commentators attach many good reasons and attributes to this episode. After the two foots of verse 4-4-12 the following foot is traditionally read, in affection.

That is to say suvarNasya 'golden ring...' su varNasya 'greatly glittering...' su-varNasya 'good lettered...' 'That ring is golden, that too highly glittering, [rather high in carats, maybe 48 carats,] and has very good letters on it...' That ring has one jewel on upper side and two jewels below that. The upper jewel has a carving of the letter shri and lower two raa, ma... so goes the tradition.

When Rama abdicated everything and no other jewellery is evident on his body, though his bow and arrows have golden finishing, then why this lone ring is still there with him - is the debatable question. This indicates the custom of exchanging rings in marriage. This is the ring got prepared by Seetha in her kingdom Mithila and she herself put it on Rama's finger in their marriage as vara varaNa 'selecting the wooer...' When Hanuma gives this ring to Seetha in Sundara Kanda the reaction of Seetha is: gR^ihiitvaa prekShamaaNaa saa bhartR^i kara vibhuuShaNam | 'on taking the adornment of her husband's hand she looked at it...' at 5-36-4.

This ring to men is almost like the mangala suutra 'the sacred marriage-time pendant of Hindu ladies. Thus, none can ask a man to remove his wedding ring as long as his wife is alive and attached.

Next, 'in giving such ring to Hanuma, bypassing the troop leader Angada, Rama slighted the imperial protocol...' and 'Sugreeva being a king why eulogise Hanuma this much, a simple minister? Is it to deify Hanuma? This is another objection. For this Dharmaakuutam gives a vivid and extensive commentary, saying it is not at all a violation of protocol. The objection is:

na anvatra yuvaraaje bala adhyakShe a~~Ngade sati hanumataH svatantratayaa puraskaaraH abij~~naana pradanaadikam ca anucitam-'when prince regent Angada is there, entrusting some work to Hanuma independently, that too after eulogising him, is unbefitting...' This is countered by the commentator saying that:

evam ca avishvasaniiyam angadam apahaaya vishvasaniiyo hanumati bishShyua puraskaaraadikam yuktam eva |-'still Angada has not gained the confidence of the king, though he is anointed as prince regent, thus entrusting a piece of work to Hanuma by Sugreeva is reasonable...' Then the counter-question is 'why Angada is anointed as prince regent, at all...' for this it is said:

tathaa ca angadasya j~naatitvaat avishvasaniiyatvaat aparityaagena rakShaNiiyatvaadviniitam vidhaaya yauva raajye abhiShecaniiyatvaat ca rakShaNa yauvaraajya abhiShecana kaarya niyojanaadikam - mantiNaH ca hanumataH sakala kaaryeShu vishvasaniiyasya svaatnatreNa puraskaaraadikam yuktam eva | 'a blood relation is to be anointed as a prince regent to look after the affairs of the kingdom, and here too, Angada is nominated as the troop leader of the expedition to look after the safety of this particular troop, and it does not preclude the king to entrust certain work to some of his true believable adherents...' This being so, Angada also expresses his resentment against Sugreeva and openly criticises Sugreeva at the end of this canto on similar lines, when they are unable to leap the ocean.

इति वाल्मीकि रामायणे आदि काव्ये
किष्किन्ध काण्डे चतुः चत्वारिंशः सर्गः

Sarga 45

4.45.1

सर्वाः च आहूय सुग्रीवः प्लवगान् प्लवगर्षभः |
समस्तान् च अब्रवीत् राजा राम कार्यार्थ सिद्धये ॥एवम् एतत् विचेतव्यम् भवद्भिः वानरोत्तमैः |

On calling forth all the fly-jumpers for achieving the purpose of Rama's task the best fly-jumper and the king of monkeys Sugreeva spoke to all of them, "oh, best vanara-s, you shall search all of this earth as I have detailed." Sugreeva said so to all monkeys. [4-45-1, 2a]

1, 2a. plavaga rSabhaH = of fly-jumper, the best one; raajaa sugriivaH = king [of monkeys,] Sugreeva; sarvaaH plavagaan aahuuya = all of them, fly-jumpers, calling forth; raama kaarya artha siddhaye = Rama's, task, purpose, to achieve; samastaan = to all of them; abraviit = spoke to; vaanara uttamaiH = vanara-s, best ones; bhavadbhiH = by you; evam etat = in this way [as I detailed,] all this [earth]; vicetavyam = shall be searched.

4.45.2

तत् उग्र शासनम् भर्तुर् विज्ञाय हरि पुंगवाः ॥शलभा इव संछाद्य मेदिनीम् संप्रतस्थिरे |

Understanding that arduous order of the king of monkeys Sugreeva those best monkeys started out covering the earth like grasshoppers. [4-45-2, 3a]

2, 3a. hari pungavaaH = monkey, best ones; bhartuH = of husband [king of vanara-s]; tat ugra shaasanam = that, arduous, order; vij~naaya = on understanding; mediniim shalabhaaH iva = earth, grasshoppers, as with; samChaadya = covering over; sam pra tasthire = well started out.

4.45.3

रामः प्रस्रवणे तस्मिन् न्यवसत् सह लक्ष्मणः ॥प्रतीक्षमाणः तम् मासम् यः सीता अधिगमे कृतः |

Rama remained on that Mt. Prasravana along with Lakshmana looking forward to that month which is marked for locating Seetha. [4-45-3b, 4a]

3b, 4a. raamaH = Rama; saha lakSmaNaH = with, Lakshmana; yaH siitaa adhigame kR^itaH = which, for Seetha's, reaching out, made - marked for locating Seetha; tam maasam = that, month; prati iikSamaaNaH = forward, looking to; tasmin prasravaNe nyavasat = on that, Prasrvana [mountain,] he dwelled - remained.

4.45.4

उत्तराम् तु दिशम् रम्याम् गिरि राज समावृताम् ॥प्रतस्थे सहसा वीरो हरिः शतबलिः तदा |

Then the brave monkey Shatabali swiftly started towards the beautiful northern quarter that is encompassed by the king of mountains, namely Himavanta. [4-45-4b, 5a]

4b, 5a. tadaa = then; shatabaliH viiraH hariH = Shatabali, brave, monkey; giri raaja sam aavR^itaam = by mountain, king - Himalayas, encompassed by; ramyaam uttaraam disham = to beautiful, northern, direction; sahasaa pratasthe = swiftly, transited.

4.45.5

पूर्वाम् दिशम् प्रति ययौ विनतो हरि यूथपः ॥तारा अंगदादि सहितः प्लवगः पवनात्मजः |
अगस्त्य चरिताम् आशाम् दक्षिणाम् हरि यूथपः ॥

The monkey-troop commander Vinata journeyed towards the eastern direction, and the fly-jumper, leader of monkeys and Air-god's son Hanuma travelled towards southerly quarter that is once trodden by Sage Agastya, along with Lt. Tara, Prince-regent Angada, and others. [4-45-5b, 6]

5b, 6. hari yuuthapaH vinataH = monkey, troop-commander, Vinata; puurvaam disham prati yayau = to eastern, direction, towards, journeyed; hari yuuthapaH = monkey, leader; pavana aatmajaH = Air-god's, son; plavagaH = fly-jumper - Hanuma; taaraa angada aadi sahitaH = Tara, Angada, others, along with; agastya caritaam = by Agastya, trodden; dakSiNaam aashaam = direction, southerly; [yayau = travelled to.

4.45.7

पश्चिमाम् तु दिशम् घोराम् सुषेणः प्लवगेश्वरः |
प्रतस्थे हरि शार्दूलो दिशम् वरुण पालिताम् ॥

The commander of fly-jumpers and a tigerly monkey Sushena started out towards the horrifying western direction that is ruled by Varuna, the Rain-god.

plavaga iishvaraH = fly-jumper's, commander; hari shaarduulaH = monkey, tigerly one; suSeNaH = Sushena; varuNa paalitaam disham = by Rain-god, ruled, direction; ghoraam pashcimaam disham = horrifying, western, direction; pratasthe = started out.

4.45.8

ततः सर्वा दिशो राजा चोदयित्वा यथा तथम् |
कपि सेना पतीन् वीरो मुमोद सुखितः सुखम् ॥

Then on disposing the commanders of monkey army to all directions according to their capabilities, that valorous king Sugreeva who is contented earlier by way of gaining his kingdom through Rama, is now gladdened to his heart's content for sending monkey troops to all directions as a requital to Rama's help.

tataH = latter; viiraH raajaa = valorous, king - Sugreeva; kapi senaa patiin = monkey, army, commanders; yathaa tatham = according to their capabilities; sarvaa dishaH codayitvaa = to all, directions, having sent; sukhitaH = is contented; sukham mumoda = contentedly [to his heart's content,] gladdened.

4.45.9

एवम् संचोदिताः सर्वे राज्ञा वानर यूथपाः |
स्वाम् स्वाम् दिशम् अभिप्रेत्य त्वरिताः संप्रतस्थिरे ॥

In this way when despatched by their king Sugreeva all the vanara lieutenants expeditiously started towards one's own direction.

raaj~naa evam sam coditaaH = by king [Sugreeva,] in this way, who are sent; sarve vaanara yuuthapaaH = all of the, vanara, lieutenants; svaam svaam disham = his own, his own, direction; abhi pretya = readying to go; tvaritaaH sampratasthire = expeditiously, started out.

4.45.10

नदन्तः च उन्नदन्तः च गर्जन्तः च प्लवंगमाः |
क्ष्वेलन्तो धावमानाः च विनदन्तो महाबलाः ॥

When those great mighty fly-jumpers have started to dash off some are bawling, some highly blaring, some more thundering, and some more oddly bellowing, while some more are roaring like lions.

mahaabalaaH plavan gamaaH = great mighty, fly-jumpers; nadantaH ca = bawling, also; ud nadantaH ca = highly, blaring, also; garjantaH ca = thundering, also; kSvelantaH [or, kshhveDantaH] = roaring like lions; vi [vicitra naada] nadantaH = oddly, bellowing; dhaava maanaaH = they started to dash off.

4.45.11

एवम् संचोदिताः सर्वे राज्ञा वानर यूथपाः |
आनयिष्यामहे सीताम् हनिष्यामः च रावणम् ॥

Well-motivated this way by the king Sugreeva those vanara lieutenants put their fortitude into boastful words and said, "we lead forth Seetha, we wish to kill Ravana."

raaj~naa = by king - Sugreeva; evam samcoditaaH = this way, well-motivated; sarve vaanara yuuthapaaH = all of the, vanara, lieutenants; aanayiSyaamahe siitaam = we will lead forth, Seetha; raavaNam haniSyaamaH ca = Ravana, we wish to kill, also; [vacanam uucuH ca = words, boasted, also.]

4.45.12

अहम् एको वधिष्यामि प्राप्तम् रावणम् आहवे |
ततः च उन्मथ्य सहसा हरिष्ये जनक आत्मजाम् ॥

"I will kill Ravana single-handedly if he chances on battlefield, and then on drubbing the other demons I will quickly bring back Janaka's daughter, Seetha." Another monkey soldier said so.

aham ekaH = I, single-handedly; aahave praaptam raavaNam = on battlefield, chanced, vadhiSyaami = I wish to kill; tataH ca = then, also; unmathya = on drubbing; [itara raakshasaan = other, demons]; sahasaa janaka aatmajaam aahariSye = quickly, daughter, Seetha, I bring back.

4.45.13

वेपमानम् श्रमेण अद्य भवद्भिः स्थीयताम् इति |
एक एव आहरिष्यामि पातालात् अपि जानकीम् ॥

"I alone will bring back Janaki even from netherworlds, who might be shivering owing to enervation, and you my monkey-soldier colleagues, you all may stay behind now." Thus another monkey-hero said.

vepamaanam shrameNa adya = shivering [Seetha,] by enervation; jaanakiim = Janaki; paataalaat api = from netherworld, even; eka eva = by myself; aahariSyaami = I will bring back; adya = now; bhavadbhiH sthiiyataam = by you [monkey colleagues,] stay back; iti = thus - one more monkey said.

4.45.14

विधमिष्यामि अहम् वृक्षान् दारयिष्यामि अहम् गिरीन् |
धरणीम् दारयिष्यामि क्षोभयिष्यामि सागरान् ॥

"I will completely shatter the trees, shred the mountains, split the earth and storm the oceans." Thus another monkey gave war cry.

aham = I will; vR^ikSaan = trees; vidhamiSyaami [vi dham iSyaami] = can completely, shatter; aham giriin daara yiSyaami = I will, mountains, shred; dharaNiim daarayiSyaami = earth, I wish to split; saagaraan kSobha yiSyaami = oceans, I wish to storm.

4.45.15

अहम् योजन संख्यायाः प्लविता न अत्र संशयः |
शतम् योजन संख्यायाः शतम् समधिकम् हि अहम् ॥

"I can fly-jump a hundred yojana-s, undoubtedly," said one monkey while the other said, "I can jump even more than a hundred yojana-s, for sure."

aham yojana sankhyaayaaH shatam = I will, yojana numbers, a hundred, - hundred yojana-s in number; plavitaa atra na sanshayaH = can fly-jump, there is, no, doubt; aham = I; [plavitaa = can leap]; shatam yojana sankhyaayaaH = hundred, yojana, in number; sam adhikam = even, more; hi = for sure; [I will fly-jump.]

4.45.16

भू तले सागरे वा अपि शैलेषु च वनेषु च |
पातालस्य अपि वा मध्ये न मम आच्छिद्यते गतिः ॥

"My transit cannot be thwarted either on the plane of earth, or in the ocean, or on mountains or in forests, or in the netherworld, or in its core." This is the slogan of another monkey-warrior.

bhuu tale = on earth's, plane; saagare vaa api = in ocean, or, even; shaileSu ca vaneSu ca = in mountains, also, in forests, also; paataalasya api vaa madhye = in netherworld, even, or, in the core of; mama gatiH = my, transit; na aacChidyate = not, thwarted.

4.45.17

इति एकैकः तदा तत्र वानरा बल दर्पिताः |
ऊचुः च वचनम् तस्य हरि राजस्य सन्निधौ ॥

Thus each individual vanara gave war-whoops with the proper proud of his might in the audience of monkeys king Sugreeva and departed.

tadaa = then; vaanaraa = vanara-s; bala darpitaaH = by might, in proper pride; tatra = there; tasya hari raajasya sannidhau = that, monkey, king's, in audience; eka ekaH = one by one; iti = in this way; vacanam uucuH = words [war whoops,] uttered - and departed.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पंच चत्वारिन्शः सर्गः

Sarga 46

4.46.1

गतेषु वानरेन्द्रेषु रामः सुग्रीवम् अब्रवीत् |
कथम् भवान् विजानीते सर्वम् वै मण्डलम् भुवः ॥

When the chiefs of monkey-troops are on their way Rama spoke to Sugreeva, "Indeed, how do you know very-well about the globe of earth in its entirety?"

vaanara indreSu gateSu = monkey-troop, chiefs of, when gone; raamaH sugriivam abraviit = Rama, to Sugreeva, spoke; bhavaan = you; bhuvaH sarvam maNDalam = of earth, in entirety, globe; katham vi jaaniite vai = how, very-well know, indeed.

4.46.2

सुग्रीवः च ततो रामम् उवाच प्रणत आत्मवान् |
श्रूयताम् सर्वम् आख्यास्ये विस्तरेण वचो मम ॥

Then Sugreeva bowing down before Rama said, "I will narrate all vividly, and let my words be heard."

tataH = then; sugriivaH praNata aatmavaan = Sugreeva, bowing down, himself; raamam uvaaca = to Rama, spoke; sarvam vistareNa aakhyaasye = all, vividly, I will narrate; mama vacaH shruuyataam = my, words, may be heard.

4.46.3

यदा तु दुंदुभिम् नाम दानवम् महिष आकृतिम् |
परिकालयते वाली मलयम् प्रति पर्वतम् ॥तदा विवेश महिषो
मलयस्य गुहाम् प्रति |
विवेश वाली तत्र अपि मलयम् तत् जिघांसया ॥

"When Vali repulsed the buffalo-shaped demon Dundubhi towards Malaya mountain, then that buffalo entered the cave of Mt. Malaya, and even Vali entered therein wishing to kill that buffalo.

vaalii = Vali; mahiSa aakR^itim = in buffalo's, shape; dundubhim naama = Dundubhi [Dundubhi's son Maayaavi,] named; daanavam = demon; yadaa = when; malayam parvatam prati = Mt. Malaya, mountain, towards; parikaalayate = repulsed; tadaa mahiSaH = then, buffalo-demon; malayasya guhaam prati vivesha = Mt. Malaya's, cave, towards [into,][ entered; vaalii = Vali; tat jighaamsayaa = that [buffalo,] wishing to kill; tatra api malayam vivesha = even, there, Mt. Malaya's [cave,] entered.

This buffalo-demon Dundubhi was killed by Vali in Kishkindha and its carcass was hurled into the precincts of Sage Matanga's hermitage. While that demon was killed there, Sugreeva is now telling that this demon was killed in a cave. The demon killed in cave was Maayaavi, as said in Ch. 9 of this canto. Maayaavi and Dundubhi are brothers and sons of Maya. Maheshvara Tiirtha says because Dundubhi is the son of buffalo-demon Maya, i.e., Dundubhi Sr., thus he can be called as Dundubhi. And Govindaraja says:

dundubheH puurvajaH agrajaH sutaH mayasya iti seShaH vakShyatu uttara kaaNDe mayaH - maayaavii prathamaH staat dundubhiH tat anantaram iti... 'Maayaavi is the first son and the second one is Dundubhi- as said by Maya in Uttara Kanda...' Then it is assumed that both Maayaavi and Dundubhi have come in the first instance for a fight with Vali. But on seeing Vali and Sugreeva, Dundubhi might have entered into the cave with Maayaavi and somehow escaped from there, and thus only Maayaavi is killed by Vali. Later Dundubhi came at the gate of Kishkindha and was killed by Vali. Hence, Sugreeva's referring to Dundubhi here includes both Maayaavi and Dundubhi.

4.46.5

ततो अहम् तत्र निक्षिप्तो गुहा द्वारि विनीतवत् |
न च निष्क्रमते वाली तदा संवत्सरे गते ॥

"Vali then kept me at the mouth of the cave as I was an amenable brother, but Vali did not exit from cave even after one full year.

tataH = then; viniitavat = as an amenable [brother]; aham tatra guhaa dvaari = I, there, at cave's, mouth; nikSiptaH = I was kept at [by Vali]; tadaa samvatsare gate = then, a year, lapsed; vaalii na niS kramate = Vali, not, out, coming - exiting from cave.

4.46.6

ततः क्षतज वेगेन आपुपूरे तदा बिलम् |
तत् अहम् विस्मितो दृष्ट्वा भ्रातुः शोक विष अर्दितः ॥

"I was dumbfounded to see that cave is then fully filled with blood, and then a venom like anguish called the loss of my brother agonised me.

tataH = then; bilam = cavity; kSata ja = from gash, that emerges - blood; vegena = by its rush; aapu puure = fully filled; tadaa aham tat dR^iSTvaa = ten, I, that, having seen; vismitaH = dumbfounded; bhraatuH shoka viSa arditaH = for brother's [loss,] anguish, by venom, I was agonised.

4.46.7

अथ अहम् गत बुद्धिः तु सुव्यक्तम् निहतो गुरुः |
शिला पर्वत संकाशा बिल द्वारि मया कृता ॥अशक्नुवन्
निष्क्रमितुम् महिषो विनशिष्यति |

"Then I concluded that 'my brother is unmistakably killed,' and then I fixed a mountain similar boulder in the mouth of that cavity with a thinking that it will be impossible for that buffalo to exit and it will get destroyed within that cave itself. [4-46-7, 8a]

7, 8a. atha = then; guruH = brother; su vyaktam nihataH = very, clearly [unmistakably,] killed; thus; aham gata buddhiH tu = I, acquired, mind [concluded,] on my part; mahiSaH = buffalo; niS kramitum = out, to go - to exit; a shaknuvan = not, possible; vi nashiSyati = completely, gets destroyed [in cave]; thinking so; mayaa = by me; parvata sankaashaa shilaa = mountain, similar, boulder; bila dvaari kR^itaa = cavity, in mouth, made [fixed];

4.46.8

ततो अहम् आगाम् किष्किंधाम् निराशः तस्य जीविते ॥राज्यम् च सुमहत् प्राप्य ताराम् च रुमया सह |
मित्रैः
च सहितः तत्र वसामि विगत ज्वरः ॥

"Unhopeful of Vali's aliveness then I arrived in Kishkindha, and on getting the very magnificent kingdom of Kishkindha, and also Ruma along with Tara, I was peaceably staying there with friends.

8b, 9. tataH = then; aham = I; tasya jiivite = in his [Vali's,] aliveness; nir aashaH = without, hope; kiSkindhaam aagaam = to Kishkindha, I came; su mahat raajyam ca = very magnificent, kingdom, also; rumayaa saha taaraam ca = Ruma, along with Lady Tara, also; praapya = on getting; mitraiH sahitaH ca = friends, along with, also; vigata jvaraH = without, febrility [disquiet, owing to brother's loss, i.e., peaceably]; tatra vasaami = there [in Kishkindha,] I was staying.

4.46.10

आजगाम ततो वाली हत्वा तम् दानवर्षभः |
ततो अहम् अददाम् राज्यम् गौरवात् भय यंत्रितः ॥

"Vali then came back to Kishkindha on killing that great demon, and then I was spellbound in fear of Vali's killing me, and I gave back the kingdom to Vali owing to my deference to him.

tataH = then; tam daanava R^iSabhaH [R^iSabham] hatvaa = him, demon, great one, on killing; vaalii aajagaama = Vali, came back; tataH aham = then, I; bhaya yantritaH = by fear, spellbound; gauravaat raajyam adadaam = owing to deference, kingdom, gave back.

4.46.11

स माम् जिघांसुः दुष्टात्मा वाली प्रव्यथित इन्द्रियः |
परिकालयते क्रोधात् धावंतम् सचिवैः सह ॥

"That evil-minded Vali becoming highly perturbed at his senses furiously repulsed me further and further away, even though I was running away from him with my ministers, as he wished to kill me.

duSTa aatmaa saH vaalii = evil, minded one, he that, Vali; pra vyathita indriyaH = highly, perturbed, at senses; sacivaiH saha maam dhaavantam = ministers, along with, me, while I was running away; jighaansuH = wishing to kill - me; krodhaat pari kaalayate = furiously, further repulsed.

4.46.12

ततो अहम् वालिना तेन सानुबन्धः प्रधावितः |
नदीः च विविधाः पश्यन् वनानि नगराणि च ॥

"Such as I was, who is repulsed by Vali, I was made to run away rapidly, and during that fleeing I went on seeing diverse rivers, forests and cities.

tataH = then; tena vaalinaa anubandhaH = by him, by Vali, pursued - chased; saH aham = such as I was; vividhaaH = diverse; nadiiH vanaani nagaraaNi ca = rivers, forest, cities, also; pashyan = on seeing; pra dhaavitaH = rapidly, made to run away - chased away.

4.46.13

आदर्श तल संकाशा ततो वै पृथिवी मया |
अलात चक्र प्रतिमा दृष्टा गोष्पदवत् तदा - कृता ॥

"I have then really seen the earth as in the reflection on the surface of a mirror, where the mirror shows all the objects in exactness, and the earth is like the circle of a fireball, where it is encircled with fire-like reddish, brownish, ochreish minerals and ores, and it appeared to me in my high flight like a cow-hoof-print in the mirror, called my perception.

tataH = then; mayaa = by me; pR^ithivii = earth; aadarsha tala sankaashaa = mirror's, surface [reflection on the surface of a mirror,] like; alaata cakra pratimaa = fireball, circle, akin to; dR^iSTaa = seen [by me]; tadaa goSpadavat [kR^itaa] vai = then, analogous to cow-hoof-print, [made as,] indeed.

4.46.14

पूर्वम् दिशाम् ततो गत्वा पश्यामि विविधान् द्रुमान् |
पर्वतान् स दरीन् रम्यान् सरांसि विविधानि च ॥

"Then on going to eastern direction I saw various trees, enchanting mountains with caves, and also numerous lakes.

tataH = then; puurvam dishaam gatvaa = eastern, to direction, on going; vividhaan drumaan = various, trees; sa dariin ramyaan parvataan = with, caves, enchanting, mountains; vividhaani saraamsi ca = numerous, lakes, also; pashyaami = I saw.

4.46.15

उदयम् तत्र पश्यामि पर्वतम् धातु मण्डितम् |
क्षीरोदम् सागरम् चैव नित्यम् अप्सर आलयम् ॥

"There I saw the mountain wreathed in with ores, namely Mt. Udaya, the Sun-Rise, and I have also seen the Milk Water Oceans which is forever an abode for apsara-s.

tatra = there; dhaatu maNDitam = with ores, wreathed in; udayam parvatam = Udaya - Sun-Rise, mountain; nityam apsara aalayam = forever, apsara-s, an abode of; kshiira udam saagaram caiva = Milk Water, oceans, also thus; pashyaami = I saw.

4.46.16

परिकाल्यमानः तदा वालिना अभिद्रुतः हि अहम् |
पुनः आवृत्य सहसा प्रस्थितो अहम् तदा विभो ॥

"I fled speedily when Vali repulsed me, but oh, lord Rama, when I returned he again made me to flee forthwith.

vibho = oh, lord Rama; vaalinaa parikaalyamaanaH = by Vali, being repulsed; aham tadaa abhidrutaH = I was, then, fleeing speedily; tadaa = then; punaH aavR^itya = again, returned; aham = I; sahasaa = quickly; vaalinaa [punaH] prasthitaH = by Vali, [again,] made to travel - chased to flee.

4.46.17

दिशः तस्याः ततो भूयः प्रस्थितो दक्षिणम् दिशम् |
विन्ध्य पादप संकीर्णाम् चन्दन द्रुम शोभिताम् ॥

"Then from that eastern direction I fled to southern direction, which is thick with Vindhya Range mountains and diverse trees, especially with sandalwood trees.

tataH = then; tasyaaH dishaH bhuuyaH = from that [east,] direction, again; vindhya paadapa samkiirNaam = [both] Vindhya Range mountains, trees, thick with; candana druma shobhitaam = with sandalwood, trees, enriched; dakshiNam disham prasthitaH = to southern, direction, I was fled.

4.46.18

द्रुम शैल अन्तरे पश्यन् भूयो दक्षिणतो अपराअम् |
अपराम् च दिशम् प्राप्तो वालिना समभिद्रुतः ॥

"While I was seeing the interiors of forest and mountains again I was made to run by Vali, who was setting upon me from within the interiors of those forests and mountains, and then I reached the western direction.

druma shaila antare = trees, mountains, in interiors; dakshiNataH aparaaam = from south, another [direction]; pashyan = while I was seeing; bhuuyaH vaalinaa samabhidrutaH = again, by Vali, made to run; [samabhidrutaH = having fled]; aparaam disham praaptaH = western, direction, I reached. [Here aparaam means doubly 1. another, 2. west quarter.]

4.46.19

स पश्यन् विविधान् देशान् अस्तम् च गिरि सत्तमम् |
प्राप्य च अस्तम् गिरि श्रेष्ठम् उत्तरम् संप्रधावितः ॥

"Such as I was, on seeing diverse cities and the best mountain Astagiri, Mt. Dusk, I reached that excellent Mt. Dusk also, and since Vali is at my heel, I took to my heels, by a long way to north.

saH = such as I was; vividhaan deshaan = diverse, countries; giri sattamam = mountain, best one; astam ca = Asta, Dusk, also, [Astagiri, Mt. Dusk]; pashyan = on seeing; giri shreSTham astam ca = mountain, excellent one, Mt. Dusk, also; praapya = on reaching; uttaram = to north; sam pra dhaavitaH = very, much [by a long way,] ran [took to my heels.]

4.46.20

हिमवंतम् च मेरुम् च समुद्रम् च तथा उत्तरम् |
यदा न विन्दे शरणम् वालिना समभिद्रुतः ॥ततो माम् बुद्धि
संपन्नो हनुमान् वाक्यम् अब्रवीत् |

"Even at Himalayas, Mt. Meru, like that at the Northern Ocean, Vali drove me back, and when the clemency from Vali, or a shelter, or even a foothold on earth was indeterminable, then Hanuma, whose prosperity is his wisdom, said a word to me. [4-46-20, 21a]

himavantam ca merum ca = Himalayas, also, Meru, also; tathaa = likewise; uttaram samudram ca = to northern, ocean, also; I ran towards; vaalinaa sam abhi drutaH = by Vali, driven back [even from north]; yadaa = when; sharaNam = shelter [or clemency from Vali, or, foothold on earth;] na vinde = not, known - I could not see, or get; tataH = then; buddhi sampannaH hanumaan = wisdom, his prosperity, Hanuma; maam vaakyam abraviit = to me, word, said.

4.46.21

इदानीम् मे स्मृतम् राजन् यथा वाली हरीश्वरः ॥मतंगेन तदा शप्तो हि अस्मिन् आश्रम मण्डले |
प्रविशेत्
यदि वै वाली मूर्धा अस्य शतधा भवेत् ॥तत्र वासः सुखो अस्माकम् निर्उद्विग्नो भविष्यति |

" 'Oh, king Sugreeva, now I remember how Sage Matanga cursed the king of monkeys Vali at that time. If Vali really enters the fringes of the hermitage of Sage Matanga, Vali's head gets splintered in hundred ways. Hence dwelling in sage Matanga's hermitage will be peaceful and imperturbable for us.' Thus Hanuma spoke to me. [4-46-21b, 22, 23a]

21b, 22, 23a. raajan = oh, king Sugreeva; hari iishvaraH vaalii = monkeys, king, Vali; tadaa = at that time; matangena yathaa shaptaH hi = by Sage Matanga, as to how, cursed, indeed; [tat = that topic]; me idaaniim smR^itam = to me, now, came to remembrance; vaalii asmin aashrama maNDale = Vali, in that [Matanga's,] hermitage, in fringes; pravishet yadi vai = enters, if, really; asya muurdhaa shatadhaa bhavet = his [Vali's,] head, in hundred ways, becomes [splinters - Vali's head gets splintered]; tatra asmaakam vaasaH sukhaH = there, for us, dwelling, peaceful; nir udvignaH = without, high tension [imperturbable]; bhaviSyati = it will be.

4.46.23

ततः पर्वतम् आसाद्य ऋश्यमूकम् नृपात्मज ॥न विवेश तदा वाली मतंगस्य भयात् तदा |
एवम् मया तदा राजन्
प्रत्यक्षम् उपलक्षितम् |
पृथिवी मण्डलम् सर्वम् गुहाम् अस्मि आगतः ततः ॥

"Oh, prince Rama, then Vali though reached Mt. Rishyamuka, he did not enter into its precincts at that time fearing Sage Matanga and his curse, oh, king Rama, thus this globe of earth is apparently and closely sighted by me in its entirety, and then I came into the cave of Rishyamuka and did not stir out." So said Sugreeva to Rama. [4-46-23b, 24]

23b, 24. nR^ipaatmaja = oh, prince Rama; tataH = then; R^ishyamuukam parvatam aasaadya = Rishyamuka, mountain, on reaching; vaalii = Vali; matangasya bhayaat = of Sage Matanga, fearing from; tadaa na vivesha = then, not, entered - came to mountain; raajan = oh, king Rama; evam = in this way; tadaa = at that time; sarvam pR^ithivii maNDalam = entire, earth, globe; tadaa = in that way; pratyakSam mayaa upalakSitam = apparently, by me, closely seen; tataH = then; guhaam aagataH asmi = to cave, came, I am - I have come to the cave of Rishyamuka.

This and last few chapters that describe the topography and geography of earth may seem redundant or a wasteful narration. No purpose is apparently solved in narrating at such a length and in such vividness, when the main purpose is searching Seetha. Sugreeva might have simply said 'go and search everywhere...' This is as inquired by the commentator of Dharmaakuutam.

na anvatra janaka tanaya gaveShaNaaya prasthitaan vaanaraan prati praacyaadi dikShu gavesaNiiya pradesha visheShaNaanaam vishiShya kathanam na prayojanavat|

For this it is replied that at the outset of undertaking a high-risk task like the elimination of Ravana, some pious deeds of seeing, hearing, or telling about the pious lands, mountains, rivers, and sages that dwell thereabout, are to be undertaken. A laudatory salutation to Mother Earth is a sacred act. So Sugreeva has earned some merit in eulogising places and sending his troops to all places as a kind of tiirtha yaatra 'a pilgrimage...' as said by the commentator:

saamaanya uktyaa preShaNa sambhavaat iti cet ucyate - prabalatara shatru vadhaaadi mahaa kaaryam saadhayataa prathamataH tasmaat ardha daayakam tapaH caraNa puNya tiirtha kShetra deva brahma raaja R^iShaya samkiirtana shravaNa darshana smaraNaadiShu puNyatameShu yat kimcit kartavyam | sugriiveNa api kimcit puNyam karma kartavyam - puNya desha tiirtha maharShiNaam tat upeta bhuu golasya ca samkiirtana shravaNaadikam prashastam | - This is the same situation when Rama and Lakshmana venerated sapta jana aashrama 'the Seven-Sage's hermitage...' when Sugreeva proceeded with them for attacking Vali, in the second instance, in Kishkindha Ch. 13. Rama was not successful in the first round of attacking Vali, as he venerated none such tutelary in first round.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षट् चत्वारिन्शः सर्गः

Sarga 47

4.47.1

दर्शनार्थम् तु वैदेह्याः सर्वतः कपि कुंजराः |
व्यादिष्टाः कपि राजेन यथा उक्तम् जग्मुर् अंजसा ॥

As commanded by the king of monkeys Sugreeva all of the elephantine monkeys essayed everywhere with post-hast for a glimpse of Vaidehi.

kapi raajena vyaadiSTaaH [vi aa dish] = by monkeys, king, commanded; kapi kunjaraaH = monkeys, elephantine; yathaa uktam = as, said [true to command]; vaidehyaaH darshanaartham = of Vaidehi, for a glimpse; anjasaa = with post-haste; sarvataH jagmuH = everywhere, essayed at.

4.47.2

ते सरांसि सरित् कक्षान् आकाशम् नगराणि च |
नदी दुर्गान् तथा शैलान् विचिन्वन्ति समन्ततः ॥

Those monkeys have thoroughly searched at lakes, in the pens of creepers on riverbanks, in vacant lands and in crowded cities and at impassable places with rivers and mountains.

te = those - monkeys; saraamsi saritaH kakSaan = at lakes, river's [on riverbanks,] chambers, [creeper-pens]; aakaasham nagaraaNi ca = sky [empty space, unpeopled lands,] cities, also; tathaa = thus; nadii dur gaan shailaan = with rivers, not, passable places, mountains; samantataH vi cinvanti = everywhere, thoroughly, searched out.

4.47.3

सुग्रीवेण समाख्याताः सर्वे वानर यूथपाः |
तत्र देशान् प्रविचिन्वन्ति स शैल वन काननान् ॥

All the monkey commanders explicitly commanded by Sugreeva, very carefully searched all the provinces inclusive of mountains, woodlands, and thick forests of those provinces.

sugriiveNa sam aakhyaataaH = by Sugreeva, well-said [explicitly, commanded]; sarve vaanara yuuthapaaH = all, monkey's, commanders; tatra = in that matter; pra sa shaila vana kaananaan = inclusive of, mountains, woodlands, thick forests; [sarvaan = all of the]; deshaan = provinces; vi cinvanti = carefully, searched.

4.47.4

विचिन्त्य दिवसम् सर्वे सीता अधिगमने धृताः |
समायान्ति स्म मेदिन्याम् निशा कालेषु वानराः ॥

All the Vanara-s firmed up in finding Seetha have searched nooks and corners of earth by day, and at nighttimes they used to come together onto earth at scheduled places.

sarve vaanaraaH = all of the, monkeys; siitaa adhigamane dhR^itaaH = in Seetha's, attaining, firmed up; divasam vicintya = by day, on searching; nishaa kaaleSu = at night, time; medinyaam = onto earth; sam aayaanti sma = well [together,] come, they are.

4.47.5

सर्व ऋतुकान् च देशेषु वानराः स फलान् द्रुमान् |
आसाद्य रजनीम् शय्याम् चक्रुः सर्वेषु अहस्सु ते ॥

In all those days those Vanara-s used to come to trees which have fruits of all seasons, to make those trees as their beds at bedtime.

te vaanaraaH = those, Vanara-s; sarveSu ahassu [ te] = in all [those,] days; sarva R^itukaan ca = all, seasonal, also; sa phalaan drumaan = with, fruits, trees; desheSu aasaadya = in [those and those] provinces, on getting at; rajaniim shayyaam cakruH = at nights [at bedtime,] bed, made.

Or to say in another way: drumaan saphalaan cakruH= 'trees, blessed to be fruitful...' Fruting trees will be aplenty with fruits, if monkeys visit them. Because monkeys resided on all the trees of all provinces, Rama blesses all of the trees of those and those countries through those monkeys, namely the agents of Rama, to be full of fruits. Even now allowing a troop of monkeys into orchard or groves is tolerable and sacred. But after a sumptuous meal, they start all their monkey tricks and ransack gardens, which is intolerable and then they are driven out.

4.47.6

तत् अहः प्रथमम् कृत्वा मासे प्रस्रवणम् गताः |
कपि राजेन संगम्य निराशाः कपि कुंजराः ॥

Counting the day of their starting as day one, those elephantine monkeys returned to Mt. Prasavana within one month, hopeless of Seetha, and met Sugreeva, the king of monkeys, who is with Rama awaiting the return of monkeys.

tat ahaH prathamam kR^itvaa = that, day [of their starting,] first, on making [counting]; maase = in month; kapi kunjaraaH = monkey, elephants; nir aashaaH = without, hope; prasravaNam gataaH = , Mt. Prasavana, went [returned]; kapi raajena sangamya = with monkey, king, joined - met with Sugreeva.

4.47.7

विचित्य तु दिशम् पूर्वाम् यथा उक्ताम् सचिवैः सह |
अदृष्ट्वा विनतः सीताम् आजगाम महाबलः ॥

Cmdr. Vinata, the great-mighty vanara, came back after searching eastern quarter as Sugreeva had advised, but without finding Seetha there.

mahaabalaH = great-mighty one; vinataH = Cmdr. Vinata; sacivaiH saha = 1] ministers, 2] colleagues, together with; yathaa uktaam = as, said [as advised by Sugreeva]; puurvaam disham vicitya = eastern, quarter, on searching; siitaam a dR^iSTvaa = Seetha, not, seeing [finding]; aa jagaama = came back.

4.47.8

दिशम् अपि उत्तराम् सर्वाम् विविच्य स महाकपिः |
आगतः सह सैन्येन वीरः शतबलिः तदा ॥

Even the valiant and matchless monkey Shatabali explored whole of the northern direction along with his army, but he too came back as Seetha is undiscovered there.

tadaa = then; viiraH mahaa kapiH shatabaliH = valiant one, matchless, monkey, Shatabali; sainyena saha = army, along with; sarvaam uttaraam disham api = whole of, northern, direction, even; vi vicya = = explored; [siitaam a dR^iSTvaa = Seetha, without seeing]; saH = such as he is; aagataH = he came back.

4.47.9

सुषेणः पश्चिमाम् आशाम् विविच्य सह वानरैः |
समेत्य मासे पूर्णे तु सुग्रीवम् उपचक्रमे ॥

Sushena, the father-in-law of Sugreeva, searching whole of western quarter along with vanara-s, but not finding Seetha there, he came back when one month is completed, and approached Sugreeva.

suSeNaH vaanaraiH saha = Sushena [father-in-law of Sugreeva,] vanara-s, along with; pashcimaam aashaam vivicya = in western, direction, on searching; maase puurNe tu = a month, on completion, but; [a dR^iSTvaa siitaam = without seeing, Seetha]; sametya = came back; sugriivam upacakrame = to Sugreeva, nearby arrived.

4.47.10

तम् प्रस्रवण पृष्ठस्थम् समासाद्य अभिवाद्य च |
आसीनम् सह रामेण सुग्रीवम् इदम् अब्रुवन् ॥

All of the expeditionists have reached and venerated Sugreeva who is sitting along with Rama on the peak of Mt. Prasavana and spoke this to him.

raameNa saha aasiinam = Rama, along with, one who is seated; prasravaNa pR^iSThastham = Mt. Prasavana, on peak of; tam sugriivam = him, Sugreeva; sam aasaadya = on reaching; abhivaadya ca = on revering, also; idam abruvan = this, [all the expeditionists] spoke.

4.47.11

विचिताः पर्वताः सर्वे वनानि गहनानि च |
निम्नगाः सागर अन्ताः च सर्वे जनपदाः तथा ॥

"All of the mountains, all of the serried forests, all of the riversides up to the edge of oceans, likewise, all of the inhabitations have been searched.

sarve parvataaH vicitaaH = all, mountains, are searched; gahanaani vanaani ca = serried, forests, also; nimn agaaH = low, going [flowing, rivers that slope down]; saagara antaaH ca = ocean's, edge of [or, along the rivers that slope down into oceans]; tathaa = likewise; sarve jana padaaH = all, people's, places [inhabitations - are thoroughly searched.]

4.47.12

गुहाः च विचिताः सर्वा याः च ते परिकीर्तिताः |
विचिताः च महागुल्मा लता वितत संतताः ॥

"Those caves that were explicitly extolled by you, they are all thoroughly searched, and immense shrubby hutches that are thickly entwined with climber plants have also been rummaged.

sarvaaH = all; te pari kiirtitaaH = by you, explicitly, extolled; yaaH = which of those; guhaaH = caves are there; they too; vicitaaH = thoroughly searched; lataa vitata santataaH = climbers, entwined with, thickly; mahaa gulmaaH = immense, shrubby hutches; vicitaaH ca = rummaged, also.

4.47.13

गहनेषु च देशेषु दुर्गेषु विषमेषु च |
सत्त्वानि अतिप्रमाणानि विचितानि हतानि च |
ये चैव गहना देशा विचिताः ते पुनः पुनः ॥

"Search is conducted in the compacted, lopsided, and impenetrable provinces, and colossal beings are hunted out and killed presuming that Ravana might have assumed those odd shapes, and the impassable provinces are searched high and low, time and again.

gahaneSu = in compacted places; dur geSu = impenetrable areas; viSameSu ca = asymmetrical, [lopsided lands]; desheSu = in such provinces; ati pramaaNaani = too much, in size [colossal beings]; sattvaani = living beings [creatures]; vicitaani = are hunted out; hataani ca = are killed [by us,] also; gahanaaH ye deshaaH = impassable ones, which of those, provinces are there; te = they are; punaH punaH vicitaaH = again, again, searched high and low.

4.47.14

उदार सत्त्व अभिजनो हनूमान्
स मैथिलीम् ज्ञास्यसि वानरेन्द्र |
दिशम् तु याम् एव गता तु सीता
ताम् आस्थितो वायु सुतो हनूमान् ॥

"Hanuma is high-born and exceptionally mighty, oh, Sugreeva, the king of vanara-s, he will ascertain about Maithili, because the son of Air-god, Hanuma, resorted to the direction in which Seetha is taken away." Thus, monkey chiefs reported to their king Sugreeva.

vaanarendra = oh, Vanara king; udaara sattva abhijanaH = exceptionally, mighty, high-born one; saH hanuumaan = he that, Hanuma; maithiliim j~naasyasi = about Maithili, he ascertains; siitaa yaam eva disham gataa = Seetha, in which, direction, alone, has gone [taken away]; taam = that direction; vaayu sutaH hanuumaan = Air-god's, son, Hanuma; aasthitaH = resorted to.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे सप्त चत्वारिन्शः सर्गः

Sarga 48

4.48.1

सह तार अंगदाभ्याम् तु सहसा हनुमान् कपिः |
सुग्रीवेण यथा उद्दिष्टम् तम् देशम् उपचक्रमे ॥

Hanuma, the monkey, quickly started along with Angada, Lt. Tara, and others to that province which Sugreeva has indicated, namely the south.

kapiH hanumaan = the monkey, Hanuma; taara angadaabhyaam saha = Lt. Tara, Angada and others, along with; sahasaa = quickly; sugriiveNa yathaa uddiSTam = by Sugreeva, as, indicated; tam desham [gantum] upacakrame = that, province, [to go to,] started out.

4.48.2

स तु दूरम् उपागम्य सर्वैः तैः कपि सत्तमैः |
ततो विचित्य विन्ध्यस्य गुहाः च गहनानि च ॥पर्वताग्र नदी दुर्गान् सरांसि विपुल द्रुमान् |
वृक्ष खण्डान् च विविधान् पर्वतान् वन पादपान् ॥

Arriving at a remote place with all of those powerful monkeys, then Hanuma searched the caves and forests of Vindhya Mountains, and on their mountaintops, at impassable places, at rivers and lakes, and in stands of trees with beamy trees, also on diverse mountains, forests and trees.

2, 3. saH = he Hanuma; sarvaiH taiH kapi sattamaiH = with all, of them, monkey, powerful ones; duuram upaagamya = remote [place,] arriving at; tataH = then; vindhyasya guhaaH ca gahanaani ca = Vindhya mountain's, caves, also, forests, also; vicitya = having searched; parvata agra nadii durgaan = mountain, tops, [and] rivers, impassable ones; saraamsi = lakes; vipula drumaan vR^ikSa khaNDaan ca = wide, trees, trees, stands of, also - forest areas having beamy trees; vividhaan parvataan vana paadapaan = diverse, mountains, forests, trees; he searched.

4.48.4

अन्वेषमाणाः ते सर्वे वानराः सर्वतो दिशम् |
न सीताम् ददृशुर् वीरा मैथिलीम् जनक आत्मजाम् ॥

Though all of those brave vanara-s have searched in all directions they have not noticed the princess of Mithila and the daughter of Janaka, namely Seetha.

viiraaH te vaanaraaH = brave ones, those, vanara-s; sarve sarvataH disham = all, in all, quarters; anveSamaaNaaH = while searching; maithiliim janaka aatmajaam siitaam = Maithili, Janaka's, daughter, Seetha; na dadR^ishuH = not, seen.

4.48.5

ते भक्षयन्तो मूलानि फलानि विविधानि अपि |
अन्वेषमाणा दुर्धर्षा न्यवसन् तत्र तत्र ह ॥

Feeding upon unalike fruits and tubers, sojourning here and there, those invulnerable vanara-s conducted their search.

durdharSaa te = invulnerable, those - vanara-s; vividhaani muulaani phalaani api = various [unalike,] tubers, fruits, even; bhakSayantaH = on eating; anveSamaaNaa = during their search; tatra tatra nyavasan ha = there, there, sojourned, indeed.

4.48.6

स तु देशो दुर्अन्वेषो गुहा गहनवान् महान् |
निर्जलम् निर्जनम् शून्यम् गहनम् घोर दर्शनम् ॥

But that province is an inscrutable one, deeply caved, deeply forested, much less of water and still less of people, a void and an impenetrable one with a ghastly look.

guhaa gahanavaan = having caves, forests; saH mahaan deshaH tu = that, great, province, on its part; dur anveSaH = difficult, to search - inscrutable one; nir jalam = without, water; nir janam = without, people; shuunyam = a void; gahanam ghora darshanam = forest [impenetrable,] ghastly, for a sight.

4.48.7

ता दृशानि अन्या अपि अरण्यानि विचित्य भृइश पीडिताः |
स देशः च दुर्अन्वेष्यो गुहा गहनवान् महान् ॥

They are highly tormented when they vainly searched there, and even in another province that is also of the same kind, waterless and people-less, and an unreachable one, abstrusely caved and forested.

taa dR^ishaani = that sort of - province; anyaa araNyaani api = other, forests, even; vicitya = having searched; bhR^iisha piiDitaaH = muchly, tormented [for Seetha is unseen]; guhaa gahanavaan mahaan = having caves, forests, abstruse one; saH deshaH ca = that, province, also; dur anveSyaH = un, searchable.

4.48.8

त्यक्त्वा तु तम् ततः देशम् सर्वे वै हरि यूथपाः |
देशम् अन्यम् दुराधर्षम् विविशुः च अकुतो भयाः ॥

Then all of those monkey commanders gave up that province and entered another impermeable province as they are fearless from any quarter.

sarve hari yuuthapaaH = all, monkey, commanders; tataH tam desham tyaktvaa = then, that - province, giving up; a kutaH bhayaaH = not, in anyway, fearing ones; duraadharSam anyam desham vivishuH impermeable one, another, province, they entered into; vai = indeed.

4.48.9

यत्र वन्ध्य फला वृक्षा विपुष्पाः पर्ण वर्जिताः |
निस्तोयाः सरितो यत्र मूलम् यत्र सुदुर्लभम् ॥

Whereat the trees are infertile for fruiting, destitute of leaves and flowers, and whereat the brooks are deprived of waters, and whereat it is highly impossible to get even tubers, there they entered.

yatra = whereat; vR^ikSaaH vandhya phalaa = trees, with infertile, fruits - fruitless trees; vi puSpaaH = without, flowers; parNa varjitaaH = leaves, destitute of; yatra = where; saritaH = brooks nis toyaaH = deprived of, waters; yatra = where; muulam = tubers; su dur labham = highly, impossible, to get.

4.48.10

न सन्ति महिषा यत्र न मृगा न च हस्तिनः |
शार्दूलाः पक्षिणो वा अपि ये च अन्ये वन गोचराः ॥

Where there are no buffalos, no elephants, no animals, nor even birds or tigers, or no other forest moving beings are there, for they do not have their feed there, they entered such a province.

yatra = where; mahiSaa na santi = buffalos, not, are there; mR^igaaH na = animals, not there; hastinaH shaarduulaaH = elephants, tigers; na = not there; pakSiNaH vaa api = birds, or, even; vana gocaraaH = forest moving beings; ye anye ca = those, any other [animals,] also; na = not there.

4.48.11

न च अत्र वृक्षा न ओषध्यो न वल्ल्यो न अपि वीरुधः |
स्निग्ध पत्राः स्थले यत्र पद्मिन्यः फुल्ल पंकजाः ॥प्रेक्षणीयाः सुगन्धाः च भ्रमरैः च वर्जिताः |

Where there are no useful trees, nor herbal plants, nor climbing plants on trees, nor creeping plants on earth, and lotus-lakes which will be normally pleasing for sight have no soft leaves, nor bloomed lotuses on their creepers, and even honeybees are discarding them as they are not richly fragranced, in such a province those vanara-s have entered. [4-48-11,12a]

11, 12a. yatra = where; vR^ikshaa na = [useful] trees, are not there; oSadhyaH na = herbal plants, not; vallyaH na = climber-plants, not; viirudhaH = plants creeping on ground; na api = not, even; atra = there; snigdha patraaH = soft, leaves [of lotuses]; sthale = in the place [where they grow]; padminyaH = lotus-creepers; phulla panka jaaH = bloomed, from mud, birthed [lotuses birthed in lakes]; su gandhaaH ca = richly, fragranced, also; prekSaNiiyaaH = pleasing fro sight; bhramaraiH ca = by honeybees, also; varjitaaH = discarded.

4.48.12

कण्डुर् नाम महाभागः सत्य वादी तपो धनः ॥महर्षिः परम अमर्षी नियमैः दुष्प्रधर्षणः |

A highly fortunate, veracious, ascetically wealthy sage known as Kandu is there in that province, and that great sage is a highly short-tempered, and an impossible one to subjugate by virtue of his own self-discipline. [4-48-12b, 13a]

12b, 13a. satya vaadii = veracious one; mahaabhaagaH = highly fortunate one; tapaH dhanaH = by asceticism, wealthy; parama amarSii = highly, short-tempered one; niyamaiH = by his self-discipline; duS pra dharSaNaH = impossible, verily, one to subjugate; kaNDuH naama = Kandu, known as; maharSiH = great-sage; [tatra aasiit = there, he is.]

4.48.13

तस्य तस्मिन् वने पुत्रो बालको दश वार्षिकः ॥प्रणष्टो जीवित अन्ताय क्रुद्धः तेन महामुनिः |

In that forest that sage lost his son, a ten-year-old boy, as that boy's life ended there by which that great sage is infuriated. [4-48-13b, 14a]

13b, 14a. tasmin vane = in that, forest; tasya = his - sage's; dasha vaarSikaH = ten, year old one; putraH baalaka = son, a boy; jiivita antaaya praNaSTaH = by the end of, lost, life [boy]; tena = by that; mahaa muniH kruddhaH = great, sage, is infuriated.

4.48.14

तेन धर्माअत्मना शप्तम् कृत्स्नम् तत्र महद् वनम् ॥अशरण्यम् दुराधर्षम् मृग पक्षि विवर्जितम् |

Thereby that virtue-souled sage cursed that great forest in it entirety to become an uninhabitable and impermeable forest abandoned by birds and animals. [4-48-14b, 15a]

14b, 15a. tatra = thereby; mahat kR^itsnam vanam = great [forest,] in entirety, forest; a sharaNyam = not, inhabitable; duraadharSam = impermeable [forest]; mR^iga pakSi vivarjitam = by animals, birds, completely, abandoned; to become like that; tena dharmaaatmanaa shaptam = by him, by that virtue-souled one, cursed.

4.48.15

तस्य ते कानन अन्तान् तु गिरीणाम् कन्दराणि च ॥प्रभवाणि नदीनाम् च विचिन्वन्ति समाहिताः |

But those monkeys conscientiously searched such a forest up to its fringes, including its mountains, caves, fountains, and rivers. [4-48-15b, 16a]

15b, 16a. te = those [monkeys]; samaahitaaH = conscientiously; tasya = its [that forest's]; kaanana antaan tu = forest, up to its fringes, but; giriiNaam kandaraaNi ca = mountains, caves, even; nadiinaam = of rivers; prabhavaaNi ca = fountains, also; vicinvanti = searched.

4.48.16

तत्र च अपि महात्मानो न अपश्यन् जनक आत्मजाम् ॥हर्तारम् रावणम् वा अपि सुग्रीव प्रिय कारिणः |

But not finding the daughter of Janaka or even her kidnapper Ravana there, those monkeys who are the perfecters of that which is acceptable to Sugreeva, have entered another fearsome forest. [4-48-16b, 17a]

16b, 17a. mahaatmaanaH = noble-mined ones [monkeys]; sugriiva priya kaariNaH = to Sugreeva, acceptable deeds, perfecters of; tatra ca api = there, also, even; janaka aatmajaam = Janaka's, daughter; hartaaram raavaNam vaa api = kidnapper, Ravana, or, even; na apashyan = while not, on seeing; they entered another forest.

4.48.17

ते प्रविश्य तु तम् भीमम् लता गुल्म समावृतम् ॥ददृशुः भीम कर्माणम् असुरम् सुर निर्भयम् |

On entering another fearsome forest which is overly encompassed with climbers and shrubberies they saw a demon of fiendish deeds who is fearless of gods. [4-48-17b, 18a]

17b, 18a. te = they; lataa gulma sam aavR^itam = with climbers, shrubberies, overly encompassed with; bhiimam = fearsome [another forest]; pravishya = on entering; bhiima karmaaNam = of fiendish, deeds; sura nir bhayam = from gods, un, fearing; asuram dadR^ishuH = a demon, they saw.

4.48.18

तम् दृष्ट्वा वनरा घोरम् स्थितम् शैलम् इव असुरम् ॥गाढम् परिहिताः सर्वे दृष्ट्वा तम् पर्वत उपमम् |

All of those vanara-s are amazed to see that fiendish demon standing similar to a mountainous boulder, and apprehending an imminent danger on observing that mountain similar demon, those vanara-s have tightly girthed their wrestler's girdle-cloth. [4-48-18b, 19a]

18b, 19a. sarve vanaraa = all of the, vanara-s; shailam iva sthitam = boulder, like, standing; ghoram tam asuram dR^iSTvaa = fiendish, him, at demon, on seeing; they are amazed; parvata upamam = mountain, similar [demon]; tam dR^iSTvaa = him, on seeing; gaaDham pari hitaaH = tightly, around, girthed - their wrestler's girdle-cloth.

4.48.19

सो अपि तान् वानरान् सर्वान् नष्टाः स्थ इति अब्रवीत् बली ॥अभ्यधावत सम्क्रुद्धो मुष्टिम् उद्यम्य संगतम् |

Even that mighty demon shouting at all vanara-s, 'you are all dead... stay,' rushed towards them shoving up his clenched fist. [4-48-19b, 20a]

19b. 20a. balii = mighty one [demon]; saH api = he [demon,] even; naSTaaH = you [are all are] dead; stha = stay; iti = thus; taan sarvaan vaanaraan abraviit = to them, to all vanara-s, said - shouting; sam kruddhaH = highly, frenzied; sangatam muSTim udyamya = clenched, fist, shoving up; abhyadhaavata = towards [monkeys,] rushed.

4.48.20

तम् आपतन्तम् सहसा वालि पुत्रो अंगदः तदा ॥रावणो अयम् इति ज्ञात्वा तलेन अभिजघान ह |

Angada, the son of Vali, then presumed him who is onrushing as Ravana and saying, 'he is Ravana...' he quickly thwacked that demon indeed with his palm. [4-48-20b, 21a]

20b, 21a. tadaa vaali putraH angadaH = then, Vali's, son, Angada; aa patantam tam = coming, falling upon, at him; ayam raavaNaH iti j~naatvaa = he is, Ravana, thus, knowing [presuming]; sahasaa talena abhijaghaana ha = quickly, with his palm, thwacked, indeed.

4.48.21

स वालि पुत्र अभिहतो वक्त्रात् शोणितम् उद्वमन् ॥असुरो न्यपतत् भूमौ पर्यस्त इव पर्वतः |

When Vali's son whacked him that demon spewed forth blood from his throat and fell onto ground alike an inverted mountain. [4-48-21b, 22a]

21b, 22a. vaali putra abhihataH = by Vali's, son, one who is whacked; saH asuraH = he, that demon; vaktraat shoNitam ud vaman = from throat, blood, up spewed [spewed forth]; paryasta = upside down - inverted; bhuumau = on ground; parvataH iva = mountain, alike; nyapatat = fell down.

4.48.22

ते तु तस्मिन् निर् उच्छ्वासे वानरा जित काशिनः ॥व्यचिन्वन् प्रायशः तत्र सर्वम् तत् गिरि गह्वरम् |

When that demon breathed his last all of those monkeys with triumphal shimmer have wellnigh searched everywhere, and even in that cave of that mountain where that demon appeared, presuming that cave belonged to Ravana. [4-48-22b, 23a]

22b, 23a. tasmin = he [demon]; nir ucChvaase = without, exhales [breathed his last]; jita kaashinaH = with triumphal, shimmer; te = those [monkeys]; tatra = there; praayashaH = wellnigh; sarvam tat giri gahvaram vyacinvan = all, that [demon's,] mountain, cave, they searched.

4.48.23

विचितम् तु ततः सर्वम् सर्वे ते कानन ओकसः ॥अन्यत् एव अपरम् घोरम् विविशुर् गिरि गह्वरम् |

Then all those forest dwelling monkeys searched everywhere else, and like that they entered another horrible cave which is nearby. [4-48-23b, 24a]

23b, 24a. sarve te kaanana okasaH = all, those, forest, as their dwelling - monkeys; vicitam tu sarvam = searched, but, all [everywhere else]; tataH = then; anyat eva = another, like that; ghoram = horrible one aparam = nearby one; giri gahvaram = mountain, cave; vivishuH = entered.

4.48.24

ते विचित्य पुनः खिन्ना विनिष्पत्य समागताः |
एकांते वृक्ष मूले तु निषेदुर् दीन मानसाः ॥

On searching that cave they came out saddened as their search is futile, and coming together they sat down at the base of a lonely tree downheartedly as their efforts are unsuccessful in searching Seetha.

te punaH vicitya = they, again, on searching; khinnaaH = saddened; viniSpatya = came out; samaagataaH = came together; diina maanasaaH = saddened, at heart - downheartedly; ekaante vR^ikSa muule = at a lonely, tree, at its base; niSeduH = sat down.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे अष्ट चत्वारिंशः सर्गः

Sarga 49

4.49.1

अथ अंगदः तदा सर्वान् वानरान् इदम् अब्रवीत् |
परिश्रान्तो महा प्राज्ञः समाश्वास्य शनैर् वचः ॥

Then on comforting all of those vanara-s the highly diligent one but overly tired Angada slowly spoke this word to them.

atha = then; pari shraantaH mahaa praaj~naH = overly, tired, highly, diligent one; angadaH = Angada; sarvaan vaanaraan samaashvaasya = all of the, vanara - s, on comforting; tadaa = then; shanaiaH idam vacaH abraviit = slowly, this, word, spoke.

4.49.2

वनानि गिरयो नद्यो दुर्गाणि गहनानि च |
दरी गिरि गुहाः चैव विचिता नः समंततः ॥तत्र तत्र सह अस्माभिः जानकी न च दृश्यते |
तथा रक्षः अपहर्ता च सीतायाः चैव दुष्कृती ॥

"We in oneness have searched there and thereabouts in the impassable forests, mountains, and rivers, and unfathomable cavities and in mountain caves up to their end, but we have not seen Janaki, so also that ill-natured demon, the abductor of Seetha, is not seen.

asmaabhiH saha = by us, in oneness; vanaani girayaH nadyaH = forests, mountains, rivers; dur gaaNi gahanaani ca = impassable, unfathomable ones, also; vicitaa = searched; darii giri guhaaH caiva = cavities, mountain, caves, even so; naH = by us; sam antataH = up to end; tatra tatra vicitaa = there, there, searched; jaanakii na dR^ishyate = Janaki, not, seen; tathaa = like that; siitaayaaH apahartaa = of Seetha, abductor of; duS kR^itii = ill, natured one; rakSaH ca = demon, also - not seen.

4.49.4

कालः च नः महान् यातः सुग्रीवः च उग्र शासनः |
तस्मात् भवन्तः सहिता विचिन्वन्तु समंततः ॥

"We started a long time back and a great deal of time is lapsed, and Sugreeva is a severe disciplinarian, therefore let the search continued everywhere collectively.

naH = for us; mahaan kaalaH yaataH ca = great [deal of,] time, lapsed also - from the day of starting; sugriivaH ca ugra shaasanaH = Sugreeva, also, severe, ruler [disciplinarian]; tasmaat = therefore; bhavantaH = by you all; sahitaaH samantataH vicinvantu = collectively, all over, let search be conducted.

4.49.5

विहाय तन्द्रीम् शोकम् च निद्राम् चैव समुत्थिताम् |
विचिनुध्वम् तथा सीताम् पश्यामो जनक आत्मजाम् ॥

"Surrender not to sluggishness, submit not to sorrowfulness, slouch not to sleep, as these lethargies are presently have come up against you. Let all of you search in such a way how best we can find the daughter of Janaka, Seetha.

sam utthitaam = verily, come up against [you now]; tandriim = sluggishness; shokam ca = sorrowfulness, also; nidraam caiva = sleep, also thus; vihaaya abandon - do not surrender / submit / slouch; janaka aatmajaam siitaam = Janaka's, daughter, Seetha; [yathaa ] pashyaamaH = [as to how,] we can see [find out]; tathaa = in that way; vicinudhvam = you shall search.

4.49.6

अनिर्वेदम् च दाक्ष्यम् च मनसः च अपराजयम् |
कार्य सिद्धि कराणि आहुः तस्मात् एतत् ब्रवीमि अहम् ॥

"Insistency, ingenuity and indomitability of heart are said to be the causes for achieving results, therefore I am speaking all this.

a nir vedam ca = without, lack, of knowledge, [unrelenting, insistency] also; daakSyam ca = expertise [ingenuity] also; manasaH ca = of heart, also; a paraa jayam = without, re-bounced, victory, [indomitability of heart]; kaarya siddhi karaaNi aahuH = work's [results,] to achieve, causes, are said as; tasmaat aham etat braviimi = therefore, I am all this, speaking.

Relentless efforts will bring the fruits of pursuit. On taking up an activity it is to be continued without abandoning for reasons of personal disinterestedness or laxity.

anena anirvedaadayaH kaarya siddhikaraa iti uktam - tathaa ca - bhaarate - udyoge viduraH - anirvedaH shriyo muulam dharmasya ca | mahaan bhavati anirvisaNNo bhayam na mahat dR^icchati | - dk

4.49.7

अद्य अपि इदम् वनम् दुर्गम् विचिन्वन्तु वन ओकसः |
खेदम् त्यक्त्वा पुनः सर्वम् वनम् एतत् विचिन्वताम् ॥

"Even now the forest dwellers can search this impenetrable forest, thus get rid of your rue and let all of this forest be searched in its entirety.

adya api = now, even; vana okasaH = forest, dwellers; durgam idam vanam vicinvantu = impenetrable one, this, forest, can search; khedam tyaktvaa = rue, on getting rid of; punaH etat vanam sarvam vicinvataam = again, all this, forest, in entirety, let it be searched.

4.49.8

अवश्यम् कुर्वताम् दृश्यते कर्मणः फलम् |
परम् निर्वेदम् आगम्य न हि नः मीलनम् क्षमम् ॥

"Fruit of pursuit will definitely be evident for those who undertake an endeavour earnestly, on the other hand, it will be unforgivable to shut our eyes deriving a high dejection.

kurvataam = one who endeavours in an activity; [tasya = its]; karmaNaH phalam = work's [pursuit's], fruit; avashyam dR^ishyate = definitely, it is perceptible -will become evident; param = if not, on the other hand; nirvedam aagamya = high, dejection, coming upon - deriving; naH = for us; miilanam = shutting [eyes]; na kSamam hi = not, forgivable, indeed.

4.49.9

सुग्रीवः क्रोधनो राजा तीक्ष्ण दण्डः च वानराः |
भेतव्यम् तस्य सततम् रामस्य च महात्मनः ॥

"King Sugreeva is irascible and he is a ruthful persecutor too, oh, vanara-s, we shall always be frightened of him, and of self-reliant Rama as well.

vaanaraaH = oh, vanara-s; raajaa sugriivaH krodhanaH = king, Sugreeva, is irascible; tiikSNa daNDaH ca = ruthful, persecutor, also; tasya = to him [to Sugreeva]; mahaatmanaH raamasya ca = great-souled one - self-reliant one, of Rama, also; satatam = always; [naH = for us]; bhetavyam = [we shall be,] frightened.

4.49.10

हितार्थम् एतत् उक्तम् वः क्रियताम् यदि रोचते |
उच्यताम् हि क्षमम् यत् तत् सर्वेषाम् एव वानराः ॥

"All this is being said in the interest of your well-being, and if it is obliging to you it may be done in this way as I have said, if not, any other way out is there which will be conducive for all of us, oh, vanara-s, it may be said." Thus Angada spoke to the troops of monkeys.

vaanaraaH = oh, vanara-s; vaH hita artham = for your, well-being, for the purpose of; etat uktam = all this, is said [by me]; rocate yadi = you like it, if; kriyataam = it may be done - further searching for Seetha; yat sarveSaam eva kSamam = which, for all of us, befitting; tat ucyataam hi = that, may be said, indeed.

4.49.11

अंगदस्य वचः श्रुत्वा वचनम् गंधमादनः |
उवाच व्यक्तया वाचा पिपासा श्रम खिन्नया ॥

On hearing Angada's words, Gandhamaadana who is enervated with thirst and fatigue spoke this sentence with inexplicit words.

angadasya vacaH shrutvaa = Angada's, words, on hearing; gandha maadanaH = Gandhamaadana - vanara; pipaasaa shrama khinnayaa = thirst, fatigue, one enervated with; a vyaktayaa vaacaa = with inexplicit, words; vacanam uvaaca = sentence, said.

4.49.12

सदृशम् खलु वः वाक्यम् अंगदो यत् उवाच ह |
हितम् च एव अनुकूलम् च क्रियताम् अस्य भाषितम् ॥

"What Angada has said that is indeed appropriate, isn't it! It is advantageous and pragmatic also. Let us carry out as said by him.

angadaH yat vaakyam uvaaca ha = Angada, what, words, said, indeed; that; vaH = to you; sadR^isham khalu = is appropriate, isn't it; hitam ca eva = advantageous, also, thus; anukuulam ca = pragmatic, also; asya bhaaSitam kriyataam = his, as said, may be done.

4.49.13

पुनः मार्गामहे शैलान् कन्दराम् च शिलान् तथा |
काननानि च शून्यानि गिरि प्रस्रवणानि च ॥

"Again let us search out mountains, caves, crags, also like that the uninhabited forests and mountain rapids, too.

punaH = again; shailaan kandaraam ca tathaa shilaan = mountains, caves, also, thus, rocks - rocky places; shuunyaani kaana naani ca = uninhabited, forests, also; giri prasravaNaani ca = mountain, rapids, too; maargaamahe = let us search out.

4.49.14

यथा उद्दिष्ठानि सर्वाणि सुग्रीवेण महात्मना |
विचिन्वन्तु वनम् सर्वे गिरि दुर्गाणि संगताः ॥

"Let us all collectively search all of the places with forests, mountains and gorges as indicated by that self-assertive Sugreeva." Thus Gandhamaadana spoke to all monkeys.

sarve sangataaH = all [of us,] collectively; maha aatmanaa sugriiveNa yathaa uddiSThaani = great-souled one [self-assertive,] by Sugreeva, [places] as indicated; sarvaaNi giri durgaaNi = all of the, mountain, gorges; vanam = forest; vicinvantu = let them be searched.

4.49.15

ततः समुत्थाय पुनः वानराः ते महाबलाः |
विन्ध्य कानन संकीर्णाम् विचेरुर् दक्षिणाम् दिशम् ॥

Those great-mighty vanara-s again perking themselves up searched the southern compass that is overspread with Vindhya forests.

tataH = then; mahaa balaaH te vaanaraaH = great-mighty ones, those, vanara-s; punaH samutthaaya = again, on getting up - bestirring themselves; vindhya kaanana sankiirNaam = Vindhya, forests, overspread with; dakSiNaam disham = southern, quarter; viceruH = searched.

4.49.16

ते शारद अभ्र प्रतिमम् श्रीमत् रजत पर्वतम् |
शृंगवन्तम् दरीवंतम् अधिरुह्य च वानराः ॥तत्र लोध्र वनम् रम्यम् सप्त पर्ण वनानि च |
विचिन्वन्तो हरि वराः सीता दर्शन कान्क्षिणः ॥

Those vanara-s who are the best among monkeys who are desirous of getting a glance of Seetha have clambered up a magnificent Silver Mountain which in statuesque is like an autumnal silvery cloud, and which has many zeniths and caverns, and searched there in the delightful woods of Lodhra trees, and even in the groves of seven-leaved banana plants.

siitaa darshana kaankSiNaH = Seetha, to glance at, desirous of; hari varaaH = among monkeys, best ones; te vaanaraaH = those, vaanara-s; shaarada abhra pratimam = they, autumn, [silvery] cloud, statuesque of; shriimat = magnificent one; shR^ingavantam = having [many] peaks; dariivantam = having caverns; rajata parvatam = Silver, Mountain; adhiruhya ca = clambered up, also; tatra ramyam lodhra vanam = there, delightful Lodhra trees, wood of; sapta parNa vanaani ca = seven, leaved [groves of banana plants] also; vicinvantaH = they searched.

4.49.18

तस्य अग्रम् अधिरूढाः ते श्रान्ता विपुल विक्रमाः |
न पश्यन्ति स्म वैदेहीम् रामस्य महिषीम् प्रियाम् ॥

Though they searched everywhere on ascending the mountaintop they have not found Seetha, the dear queen of Rama, and though they are immensely venturesome they are fatigued.

tasya agram adhiruuDhaaH = its [mountain's,] top, on ascending,; vipula vikramaaH te = [though] immensely, venturesome, they the vanara-s; shraantaa = are fatigued; raamasya priyaam mahiSiim vaidehiim = Rama's, dear, queen, at Vaidehi; na pashyanti sma = not, seen [found,] they are.

4.49.19

ते तु दृष्टि गतम् दृष्ट्वा तम् शैलम् बहु कंदरम् |
अध्यारोहन्त हरयो वीक्षमाणाः समंततः ॥

On searching what all they could see all over on that many caved mountain those monkeys descended yet keeping an eye on all over that mountain.

te harayaH = those, monkeys; dR^iSTi gatam = sight, obtained [come into sight]; bahu kandaram = with many, caves; tam shailam = that, mountain; dR^iSTvaa = having seen - searched; sam antataH = all over; viikSamaaNaaH adhyaarohanta = [yet] keeping an eye on [that mountain,] they descended.

4.49.20

अवरुह्य ततो भूमिम् श्रान्ता विगत चेतसः |
स्थित्वा मुहूर्तम् तत्र अथ वृक्ष मूलम् उपाश्रिताः ॥

Then on climbing down the mountain they reached ground and became tired and inane, and staying there for moment they took shelter at the base of a tree.

tataH = then; bhuumim avaruhya = towards earth, on climbing down; shraantaa = tired; vi gata cetasaH = verily, gone, are their faculties [with inanity]; tatra = there; muhuurtam sthitvaa = for a moment, staying; atha vR^ikSa muulam upaashritaaH = then, at tree, base, took shelter.

4.49.21

ते मुहूर्तम् समाश्वस्ताः किंचित् भग्न परिश्रमाः |
पुनर् एव उद्यताः कृत्स्नाम् मार्गितुम् दक्षिणाम् दिशम् ॥

They took respite for a moment and when their laboriousness intermitted a little, again they ventured to search the southern direction in its entirety.

te muhuurtam samaashvastaaH = they, for a moment, took respite; kimcit bhagna parishramaaH = a little, intermitted, laboriousness; punaH eva = again, thus; kR^itsnaam dakSiNaam disham = in entirety, southern, direction; maargitum udyataaH = to search ventured.

4.49.22

हनुमत् प्रमुखाः ते तु प्रस्थिताः प्लवग ऋषभाः |
विंध्यम् एव आदितः कृत्वा विचेरुः ते समंततः ॥

Again making Mt. Vindhya as the starting point of search, those best fly-jumpers, namely Hanuma and the other chieftains of vanara-s, have searched all over the southern direction for Seetha.

te tu = they, on their part; hanumat pramukhaaH = Hanuma, [and other] chieftains; plavaga R^iSabhaaH = fly-jumpers, the best; prasthitaaH = started journey; aaditaH kR^itvaa = from starting [point,] on making; vindhyam eva = Vindhya, only; samantataH te viceruH = all over, they, searched - for Seetha.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एको न पंचाशः सर्गः

Sarga 50

4.50.1

सह तारा अंगदाभ्याम् तु संगम्य हनुमान् कपिः |
विचिनोति च विन्ध्यस्य गुहाः च गहनानि च ॥

Associated with Angada, Lt. Tara and others, the monkey Hanuma searched the caves and thick forests of Vindhya Range.

kapiH hanumaan = monkey, Hanuma; taaraa angadaabhyaam saha = Lt. Tara, Angada and others, along with; sangamya = associated with; vindhyasya guhaaH ca gahanaani ca = Vindhya's, caves, also, thick forests, also; vicinoti ca = searched, also.

4.50.2

सिंह शार्दूल जुष्टाः च गुहाः च परितः तथा |
विषमेषु नग इन्द्रस्य महा प्रस्रवणेषु च ॥

Hanuma has searched in the caves of that kingly Mt. Vindhya, which are jammed in with lions and tigers, and even at the towering rapids. [4-50-2, 3a]

tathaa = then; paritaH = all around; simha shaarduula juSTaaH ca = by lions, tigers, jammed in, also; guhaaH ca = caves, also; naga indrasya = of mountain, king [Mt. Vindhya]; viSameSu = in crags; mahaa pra sravaNeSu ca = towering, rapids, also; [vicinoti sma = he has searched.]

4.5.3

आसेदुः तस्य शैलस्य कोटिम् दक्षिण पस्चिमाम् |
तेषाम् तत्र एव वसताम् स कालो व्यत्यवर्तत ॥

They reached the southwest peak of that mountain during their search and the time set by Sugreeva swiftly lapsed while they are overstaying thereat that Mt. Vindhya alone.

tasya shailasya = that, mountain's; dakshiNa paschimaam koTim = on south, west, peak; aaseduH = reached; teSaam tatra eva vasataam = for them, thereat, alone, on staying [overstaying]; sa kaalaH vyatyavartata = that, time, swiftly elapsed.

4.50.4

स हि देशो दुरन्वेष्यो गुहा गहनवान् महान् |
तत्र वायु सुतः सर्वम् विचिनोति स्म पर्वतम् ॥

Though that extensive province is indeed an unsearchable one with its impenetrable caves and forests, yet Hanuma, the son of Air-god, searched everywhere on that mountain. [4-50-3b, 4]

3b. 4. guhaa gahanavaan mahaan saH deshaH = with caves, impenetrable forests, extensive one, that place; dur anveSyaH hi = not, searchable, indeed; vaayu sutaH = Air's, son [Hanuma]; tatra sarvam parvatam = there, everywhere, on mountain; vicinoti sma = he is searching.

4.50.5

परस्परेण रहिता अन्योन्यस्य अविदूरतः |
गजो गवाक्षो गवयः शरभो गन्धमादनः ॥मैन्दः च द्विविदः चैव हनुमान् जांबवान् अपि |
अंगदो युव राजः च तारः च वनगोचरः ॥गिरि जाल आवृतान् देशान् मार्गित्वा दक्षिणाम् दिशम् |
विचिन्वन्तः ततः तत्र ददृशुः विवृतम् बिलम् ॥दुर्गम् ऋक्ष बिलम् नाम दानवेन अभिरक्षितम् |

Without pressing one another closely, yet not distancing from one another largely, Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, also thus Mainda, Dvivida, and Hanuma, and even Jaambavanta, crown prince Angada, also the forest-mover Lt. Tara have searched that province in southern direction that is encompassed with interlocked mountains, and during their search there they have observed a wide-opened and impassable cavity known as Riksha cavity which is well guarded by a demon called Maya. [4-50-5, 6, 7, 8a]

5, 6, 7, 8a. gajaH gavaakSaH gavayaH sharabhaH gandhamaadanaH = Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana; maindaH ca dvividaH caiva = Mainda, also, Dvivida, also thus; hanumaan jaambavaan api = Hanuma, Jaambavanta, even; yuva raajaH angadaH ca = crown, prince, Angada, also; vana gocaraH taaraH ca = forest-mover, Lt. Tara, also; paraspareNa rahitaa = mutually, without - distancing from one another; anyonyasya = in mutuality; a vi duurataH = not, very, far-flung - one another; giri jaala aavR^itaan deshaan = mountains, mesh of, encompassed by, province; maargitvaa = having searched; tataH dakSiNaam disham vicinvantaH = then, southern, direction, on searching; tatra = there; daanavena abhi rakshitam = by a demon, well-guarded; durgam = impassable one; R^iksha bilam naama = Riksha, cavity, known as; vi vR^itam bilam = very, wide, cavity; dadR^ishuH = they observed.

4.50.8

क्षुत् पिपासा परीताः तु श्रान्ताः तु सलिल अर्थिनः ॥अवकीर्णम् लता वृक्षैः ददृशुः ते महा बिलम् |

Thirst and hunger invading them they are fatigued and craving for water, and such as they are they beheld that capacious cavity which is enwrapped in climbers and trees. [4-50-8, 9a]

8b, 9a. kSut pipaasaa pariitaaH = hunger, thirst, wrapped up in [invaded by]; shraantaaH = fatigued; salila arthinaH = water, cravers of; te = they - the monkeys; lataa vR^ikSaiH avakiirNam = with climbers, trees, enwrapped; mahaa bilam dadR^ishuH = capacious, cavity, they beheld.

4.50.9

तत्र क्रौन्चाः च हंसाः च सारसाः च अपि निष्क्रमन् ॥जल आर्द्राः चक्रवाकाः च रक्त अंगाः पद्म रेणुभिः |

There they have seen the swans and the waterfowls like Kraunca, Saarasa, and even Cakravaka waterfowls exiting from the cavity with their bodies drenched in water and reddened with the dapples of lotuses' pollen. [4-50-9b, 10a]

9b,10a. tatra = there; krauncaaH ca hamsaaH ca saarasaaH ca = Kaunca waterfowls, also, swans, also, Saarasa waterfowls, also; jala aardraaH = by water, drenched; padma reNubhiH = with lotus, pollen; rakta angaaH reddened, with bodies; cakravaakaaH ca api = Cakravaka waterfowls, also, even; niSkraman = exiting; [dadR^ishuH = they saw.]

4.50.10

ततः तत् बिलम् आसाद्य सुगन्धि दुरतिक्रमम् ॥विस्मय व्यग्र मनसो बभूवुः वानरर्षभाः |

When those best vanara-s have neared that fragrant and impermeable cavity they are disheartened with amazement. [4-50-10b, 11a]

10b, 11a. tataH = then; vaanara R^iSabhaaH = vanara-s, bullish [best] ones; sugandhi = fragranced [cave]; dur ati kramam = not, to over, step [un-enterable anywise]; tat bilam aasaadya = that, cavity, on nearing; vismaya vyagra manasaH = with amaze, dismayed, at heart [disheartened with amazement]; babhuuvuH = they became.

4.50.11

संजात परिशंकाः ते तत् बिलम् प्लवग उत्तमाः ॥अभ्यपद्यन्त संहृष्टाः तेजोवन्तो महाबलाः |

Though a suspicion in general is evoked in them, as they presumed that cavity to be Naraka, The Hell of Yama, or Paataala, the Netherworld of Emperor Bali, those highly resplendent and great mighty fly-jumpers have neared it, rejoicing for the availability of water in there. [4-50-11b, 12a]

11b, 12a. tejovantaH = highly resplendent ones; mahaa balaaH = great-mighty ones; such as they are; te = those; plavaga uttamaaH = fly-jumpers, the best; sanjaata pari shankaaH = evoked, general, suspicion - a high suspicion is evoked in them; sam hR^iSTaaH = rejoicing; tat bilam = that, to cavity; abhi aapadyanta = towards, draw near.

4.50.12

नाना सत्त्व समाकीर्णाम् दैत्य इन्द्र निलय उपमम् ॥दुर्दर्शम् इव घोरम् च दुर्विगाह्यम् च सर्वशः |

That hideous cavity is dispersed with diverse beings, similar to the residence of the emperor of demons, namely Emperor Bali, in Paataala, the Netherworld, and it is unsightly and impermeable from anywhere. [4-50-12b, 13a]

12b, 13a. naanaa sattva samaakiirNaam = diverse, beings, dispersed with; daitya indra nilaya upamam = demon's, emperor's [Emperor Bali,] residence, similar; dur darsham iva = not, to see [unsightly,] like; ghoram = hideous; sarvashaH = from anywhere; dur vi gaahyam ca = impossible, verily, to enter [un-enterable cavity,] also.

4.50.13

ततः पर्वत कूट आभो हनुमान् मारुत आत्मजः ॥अब्रवीत् वानरान् घोरान् कान्तार वन कोविदः |

The son of Air-god Hanuma whose glossiness is like that of a mountaintop and who is a mastermind in scrutinising every inscrutable forest, then spoke to all of the formidable Vanara-s. [4-50-13b, 14a]

13b, 14a. tataH = then; parvata kuuTa aabhaH = mountain, top, similar in gloss; kaantaara vana kovidaH = about inscrutable, forests, a mastermind; maaruta aatmajaH hanumaan = Air-god's, son, Hanuma; ghoraan [sarvaan] vaanaraan abraviit = to formidable ones [or, to all of the,] Vanara-s, spoke to.

4.50.14

गिरि जाल आवृतान् देशान् मार्गित्वा दक्षिणाम् दिशम् ॥वयम् सर्वे परिश्रांता न च पश्याम मैथिलीम् |

"We all have searched the southern quarter including those places that are enmeshed with meshes of mountains, and we are overly fatigued, but Maithili is unnoticed. [4-50-14b, 15a]

14b, 15a. vayam sarve = we, all; giri jaala aavR^itaan deshaan = mountains, meshes, enmeshed, places; dakSiNaam disham = southern, direction; maargitvaa = having searched; pari shraantaa = overly, fatigued; maithiliim = Maithili; na ca pashyaama = not, also [yet,] seen.

4.50.15

अस्मात् च अपि बिलात् हंसाः क्रौन्चाः च सह सारसैः ॥जल आर्द्राः चक्रवाकाः च निष्पतन्ति स्म सर्वशः |
नूनम् सलिलवान् अत्र कूपो वा यदि वा ह्रदः ॥तथा च इमे बिल द्वारे स्निग्धाः तिष्ठन्ति पादपाः |

"Swans along with waterfowls like Saarasa, Kruanca, and water drenched Cakravaka birds are coming out of this cavity from all over, and even the trees available at its doorway are verdant. Certainly there must be a wellspring, or otherwise a pond with water." Thus Hanuma spoke to all monkeys. [4-50-15b, 16, 17a]

15b, 16, 17a. asmaat bilaat = from this, cavity; hamsaaH saarasaiH saha = swans, along with, also, Saarasa waterfowls; krauncaaH ca = Kraunca birds, also; jala aardraaH cakravaakaaH ca = water, drenched, Cakravaka waterfowls, also; sarvashaH niSpatanti sma = from all over, out falling - coming out, they are; atra = there - in cavity; salilavaan = having water; kuupaH vaa = a wellspring, or; yadi vaa hradaH = otherwise, or, a pond; nuunam = certainly; shall be there; tathaa = like that; ime = these; bila dvaare paadapaaH = cavity, at doorway, trees are; snigdhaaH tiSThanti = glisten, they are - they are verdant.

4.50.17

इति उक्ताः तत् बिलम् सर्वे विविशुः तिमिर आवृतम् ॥अचन्द्र सूर्यम् हरयो ददृशू रोम हर्षणम् |

When Hanuma spoke to them thus as a kind of assurance, all those monkeys entered the cavity and found it as a sunless or moonless cavity, enfolded in hair-raising darkness. [4-50-17b, 18a]

17b. 18a. iti uktaaH = thus, they are spoken [by Hanuma]; sarve = all of them; timira aavR^itam = by darkness, enfolded in; tat bilam vivishuH = that, cavity, they entered; harayaH = monkeys; a candra suuryam = devoid of, moon, sun [unilluminated by]; roma harSaNam = hair, raising [cavity]; dadR^ishuu = they saw.

4.50.18

निशम्य तस्मात् सिंहाः च तान् तान् च मृग पक्षिणः ॥प्रविष्टा हरि शार्दूला बिलम् तिमिर आवृतम् |

Those tigerly monkeys have also seen lions and various other animals and birds exiting therefrom, and entered that cavity which is enshrouded in obscurity. [4-50-18b, 19a]

18b, 19a. hari shaarduulaa = monkeys, tigerly ones; tasmaat = therefrom - coming from cavity; simhaaH ca = lions, also; taan taan ca = those, those - various, also; mR^iga pakshiNaH = animals, birds; nishamya = on seeing; timira aavR^itam = by obscurity, shrouded; bilam praviSTaaH = cavity, they entered.

4.50.19

न तेषाम् सज्जते दृष्टिः न तेजः न पराक्रमः ॥वायोः इव गतिः तेषाम् दृष्टिः तम् अपि वर्तते |

Their eyesight, or their vigour, or their valorousness is rendered ineffectual, and their permeation is just like the directionless air as their eyesight is thwarted in gloominess. Despite of the gloominess of that cavity, unobstructed is their eyesight, or their vigour or their valorousness, and their permeation is like that of the gust of air as their eyesight is actuated even in darkness. [4-50-19, 20a]

19b, 20a. teSaam = for them; dR^iSTiH na sajjate = eyesight, not, fit enough [became unfit, ineffectual / obstructed]; tejaH na = their vigour, no; paraakramaH na = valorousness, no; teSaam gatiH = their, permeation; vaayoH iva = air [gust,] like; dR^iSTiH tamasi vartate = eyesight, in gloominess, actuated.

4.50.20

ते प्रविष्टाः तु वेगेन तत् बिलम् कपि कुंजराः ॥प्रकाशम् च अभिरामम् च ददृशुः देशम् उत्तमम् |

But on their going further into that cavity speedily, those elephantine monkeys beheld a best place that is luminous, as well as lovely. [4-50-20b, 21a]

20b, 21a. tat bilam vegena praviSTaaH tu = that, cavity, speedily, on entering [going further,] but; te kapi kunjaraaH = those, monkeys, elephantine; prakaasham ca = luminous [phosphorescent, visible in darkness,] also; abhiraamam ca = lovely, also; uttamam desham dadR^ishuH = a best, place, they saw.

4.50.21

ततः तस्मिन् बिले भीमे नाना पादप संकुले ॥अन्योन्यम् संपरिष्वज्य जग्मुर् योजनम् अंतरम् |

In that awful cave that is compacted with various trees, then they advanced further an interstice of yojana distance, hand in hand lest one may miss the other. [4-50-21b, 22a]

21b, 22a. tataH = then; anyaH anyam sam pariSvajya = each, to each, tightly, bracing [hand in hand]; bhiime = in awful - cavity; naanaa paadapa sankule = various, trees, compacted with; tasmin bile = in that, cavity; yojanam antaram jagmuH = a yojana, interstice, advanced further.

4.50.22

ते नष्ट संज्ञाः तृषिताः संभ्रांताः सलिल अर्थिनः ॥परिपेतुर् बिले तस्मिन् कंचित् कालम् अतन्द्रिताः |

Though they are craving for water, highly perplexed, and lost track of their destination or any waterway, and yet hopeful of their mission they unwearyingly hopped in that cavity for a good while. [4-50-22b, 23a]

22b, 23a. naSTa sanj~naaH = lost, track of; tR^iSitaaH = thirsty; sam bhraantaaH = highly perplexed; salila arthinaH = water, cravers; te = those; a tandritaaH = without, becoming weary - unwearyingly; tasmin bile = in that, cavity; kancit kaalam = for some, time [for a good while]; pari petuH = over, hopped [hopped over.]

4.50.23

ते कृशा दीन वदनाः परिश्रान्ताः प्लवंगमाः ॥आलोकम् ददृशुः वीरा निराशा जीविते यदा |

Those fly-jumpers are presently enervated and overly tired, and sad faced, and when those brave ones are despaired of their life, just then they perceived a luminescence. [4-50-23b, 24a]

23b, 24a. kR^ishaa = enervated; diina vadanaaH = sad, faced; parishraantaaH = overly tired; such as they are; te = they; viiraaH plavangamaaH = brave, fly-jumpers; yadaa = when; jiivite niraashaaH = of life, despaired; then; aalokam dadR^ishuH = a seeable thing [luminescence,] they perceived.

4.50.24

ततः तम् देशम् आगम्य सौम्याः वितिमिरम् वनम् ॥ददृशुः कान्चनान् वृक्षान् दीप्त वैश्वानर प्रभान् |
सालान् तालान् तमालान् च पुन्नागान् वंजुलान् धवान् ॥चंपकान् नाग वृक्षान् च कर्णिकारान् च पुष्पितान् |
स्तबकैः कांचनैः चित्रैः रक्तैः किसलयैः तथा ॥आपीडैः च लताभिः च हेम आभरण भूषितैः |
तरुण आदित्य संकाशान् वैदूर्यमय वेदिकान् ॥विभ्राजमानान् वपुषा पादपान् च हिरण्मयान् |
नील वैदूर्य वर्णाः च पद्मिनीः पतगैः आवृताः ॥महद्भिः कांचनैः वृक्षैः वृता बाल अर्क संनिभैः |

Those amenable monkeys on arriving at that province then beheld a shadowless woodland with golden trees which in irradiance is like the irradiated Ritual-fire. They beheld Saala, Taala [Palmyra,] Tamaala trees and some flowered trees like Punnaaga, Vanjula, Dhava, Campaka, Naaga, also Karnikaara trees. The bunches of their flowers are golden and amazing, leaflets are reddish, and like that the climbers enwreathing at their tops are like their towering diadems and since those trees have golden fruits, they look as though decorated with golden jewellery. Those golden-bodied tress are shining forth like tender sun and their pedestals are completely studded with lapis gems. The birds encircling those trees are in the hue of lapis lazuli gems. The lotus lakes are encompassed with golden lotuses with broad petals, which in shine are similar to tender sun. [4-50-24b, 25, 26, 27, 28, 29a]

24b, 25, 26, 27, 28, 29a. saumyaaH = amenable - monkeys; tataH = then; tam desham aagamya = at that, province, on arriving; vi timiram vanam = without, shadow, woodland; diipta vaishvaanara prabhaan = irradiated, ritual-fire like, in irradiance; kaancanaan vR^ikSaan = golden, trees; saalaan taalaan tamaalaan ca = Saala, Taala [Palmyra,] Tamaala [trees], also; punnaagaan vanjulaan dhavaan = Punnaaga, Vanjula, Dhava [trees]; campakaan = Campaka-s; naaga vR^ikSaan ca = Naaga, trees, also; puSpitaan karNikaaraan ca = flowered, Karnikaara, also; kaancanaiH citraiH stabakaiH = golden, amazing, with bunches of lowers; tathaa = like that; raktaiH kisalayaiH aapiiDaiH = with reddish, leaflets, as towering diadems; lataabhiH ca = with climbers, also; hema aabharaNa bhuuSitaiH = golden, with jewellery, decorated with; taruNa aaditya sankaashaan = tender, sun, similar in shine; vaiduuryamaya vedikaan = wholly lapis gem's, with pedestals; vapuSaa vibhraajamaanaan hiraNmayaan paadapaan ca = by their bodies, glittering, with golden, trees, also; niila vaiduurya varNaaH ca = blue, lapis lazuli gems, in hue, also; patagaiH = with birds; aavR^itaaH = encircling [flying around]; baala arka sannibhaiH = tender, sun, similar in shine; kaancanaiH = golden ones; mahadbhiH = broad [with petals]; padmaiH vR^itaa = with lotuses, encompassed by; padminiiH = with lotus lakes [or, lotus-creepers,] dadR^ishuH = they beheld.

Some mms use 'lofty trees' instead of the ' golden lotuses with broad petals' then it means that 'the stand of trees is surrounded by both the lotus-lakes and lofty trees...' In the next verse also some use the word 'tortoises' is used instead of 'lotuses.' This is said to be the problem with copyists.

4.50.29

जातरूपमयैः मत्स्यैः महद्भिः च अथ पन्कजैः ॥नलिनीः तत्र ददृशुः प्रसन्न सलिल आयुताः |

Then they beheld there the lotus-lakes containing serene waters and stocky lotuses and burly fishes that are golden. [4-50-29b, 30a]

29b, 30a. atha = then; jaataruupamayaiH matsyaiH = totally golden, with fishes; mahadbhiH pankajaiH [kacChapaiH] = with beamy, lotuses [tortoises]; prasanna salila aayutaaH naliniiH = serene, waters, containing, lotus-lakes; tatra dadR^ishuH = there, they beheld;

4.50.30

कांचनानि विमानानि राजतानि तथा एव च ॥तपनीय गवाक्षाणि मुक्ता जाल आवृतानि च |
हैम राजत भौमानि वैदूर्य मणिमन्ति च ॥ददृशुः तत्र हरयो गृह मुख्यानि सर्वशः |

There the monkeys beheld choicest mansions everywhere made out of gold and silver, some with golden and some with silver domes, while some with golden and some with silver multi-stories, but all are studded with lapis gems with golden windows covered with laceworks of pearls. [4-50-30b-32a]

30b, 31, 32a. harayaH = monkeys; tatra = there; kaancanaani = golden ones; tathaa eva ca = like that, also; raajataani = silver ones; vimaanaani = having domes; tapaniiya gavaakSaaNi = [ore purified by melting] golden, with windows; muktaa jaala aavR^itaani ca = pearly, laceworks, covered by, also; haima raajata bhaumaani = golden, silver, having multi-stories; vaiduurya maNimanti ca = lapis, gem-studded, also; gR^iha mukhyaani = mansions, choicest ones; sarvashaH = everywhere; dadR^ishuH = they beheld.

4.50.32

पुष्पितान् फलिनो वृक्षान् प्रवाल मणि संनिभान् ॥कांचन भ्रमरान् चैव मधूनि च समन्ततः |

They have also seen everywhere flowered and fruited trees that are similar in shine to red corals and rubies, and golden honeybees, as well as honeys. [4-50-32b, 33a]

32b, 33a. puSpitaan phalinaH = flowered, fruited; pravaala maNi sannibhaan = red corals, rubies, similar in shine; vR^ikSaan = trees; kaancana bhramaraan caiva = golden, honeybees, also, thus; madhuuni ca = honeys, also; samantataH = everywhere; [dadR^ishuH = they beheld.]

4.50.33

मणि कांचन चित्राणि शयनानि आसनानि च ॥विविधानि विशालानि ददृशुः ते समन्ततः |
हेम रजत कांस्यानाम् भाजनानाम् च राशयः ॥

They beheld everywhere diverse and capacious beds and seats that are amazingly crafted with gemstones and gold, and also stacks of utensils made of gold, silver and bell metal. [4-50-33b, 34]

33b, 34. te = they; maNi kaancana citraaNi = gems, gold, amazingly crafted; vividhaani vishaalaani = diverse, capacious; shayanaani aasanaani ca = beds, seats, also; hema rajata kaansyaanaam = of golden, silver, bell-metal; bhaajanaanaam raashayaH = utensils, stacks of; samantataH dadR^ishuH = everywhere, they beheld.

4.50.35

अगुरूणाम् च दिव्यानाम् चंदनानाम् च संचयम् |
शुचीनि अभ्यवहाराणि मूलानि च फलानि च ॥

They saw the stockpiles of heavenly aloe vera substances and sandalwood sticks and depurated eatables, tubers and fruits.

divyaanaam aguruuNaam = with heavenly, aloe vera substance; candanaanaam sancayam = sandalwood sticks, stockpiles; shuciini abhyavahaaraaNi [abhi ava hR^i] = depurated, [to throw down - swallowable victuals]; muulaani ca phalaani ca = tubers, also, fruits, also; [dadR^ishuH te = saw, they.]

4.50.36

महा अर्हाणि च पानानि मधूनि रसवन्ति च |
दिव्यानाम् अम्बराणाम् च महा अर्हाणाम् च संचयान् ॥कंबलानाम् च चित्राणाम् अजिनानाम् च संचयान् |

They have also seen top-grade soft drinks, luscious honeys, heaps of finest quality clothing, exotic blankets and sheaves of deerskins. [4-50-36, 37a]

36, 37a. mahaa arhaaNi ca = top-graded, also; paanaani = soft-drinks; rasavanti madhuuni ca = luscious, honeys, also; divyaanaam = divinely; mahaa arhaaNaam = finest quality; ambaraaNaam sancayaan = clothing, heaps of; citraaNaam kambalaanaam ca = exotic ones, blankets, also; ajinaanaam ca sancayaan = deerskins, sheaves, also - they saw.

4.50.37

तत्र तत्र विन्यस्तान् दीप्तान् वैश्वानर प्रभान् ॥ददृशुः वानराः शुभ्रान् जातरूपस्य संचयान् |

Vanara-s have also observed mounds of undefiled gold stockpiled here and there glowing with the glow of ritual fire. [4-50-37b, 38a]

37b, 38a. vaanaraaH = Vanara-s; tatra tatra vinyastaan = there, there, kept - set up; diiptaan vaishvaanara prabhaan = glowing, ritual-fire, with glow; shubhraan = undefiled; jaataruupasya sancayaan = gold's, mounds of; dadR^ishuH = they observed.

4.50.38

तत्र तत्र विचिन्वन्तो बिले तत्र महा प्रभाः ॥ददृशुः वानराः शूराः स्त्रियम् कांचित् अदूरतः |

When searching here and there in that cavity those valiant vanara-s of high resplendence have perceived some lady rather not far from them. [4-50-38b, 39a]

38b, 39a. mahaa prabhaaH shuuraaH vaanaraaH = of high, resplendence, valiant ones, Vanara-s; tatra bile = in that, cavity; tatra tatra vicinvantaH = there, there, when searching; a duurataH = not, far-off; kaamcit = someone; striyam = a lady; dadR^ishuH = they perceived.

4.50.39

ताम् च ते ददृशुः तत्र चीर कृष्ण अजिन अम्बराम् ॥तापसीम् नियत आहाराम् ज्वलंतीम् इव तेजसा |

They saw a sainted lady there who is attired in jute-cloths and who is on a controlled diet and who is like a luminiferous entity by her own luminescence of asceticism. [4-50-38b, 39a]

39b, 40a. te tatra = they, there; ciira kR^iSNa ajina ambaraam = jute- cloth, deer, skin, attired in; niyata aahaaraam = one with controlled, diet; tejasaa jvalantiim iva = by her luminescence [of asceticism,] one who is glowing, as with; taapasiim taam dadR^ishuH = a sainted lady, at her, they saw.

4.50.40

विस्मिता हरयः तत्र व्यवतिष्टन्त सर्वशः |
प्रपच्छ हनुमान् तत्र का असि त्वम् कस्य वा बिलम् ॥

In wonderment the monkeys stood still all over, and in the matter of her identity Hanuma asked her, "Who are you? Whose cavity is this, either? [4-50-40b, 40c]

40b, 40c. harayaH vismitaaH = monkeys, are wondered; tatra sarvashaH vyavatiSTanta [vi ava tiSTanta ] = there, all about, stood [still]; tatra hanumaan prapacCha = there [in that matter,] Hanuma, asked about; tvam kaa asi = you, who, are; bilam kasya vaa = cavity, whose, either.

4.50.41

ततो हनूमान् गिरि सन्निकाशः
कृत अंजलिः ताम् अभिवाद्य वृद्धाम् |
पप्रच्छ का त्वम् भवनम् बिलम् च
रत्नानि च इमानि वदस्व कस्य ॥

Then Hanuma whose shine is similar to that of a mountain making palm-fold and reverencing that aged lady asked, "Who are you? Whose is this cavity, or the mansion or these jewels? Please speak."

tataH = then; giri sannikaashaH = mountain, similar in shine; hanuumaan = Hanuma; kR^ita anjaliH = making, palm-fold; taam vR^iddhaam = her, at aged lady; abhivaadya = on reverencing; papracCha = asked; tvam kaa = you, who [are]; bhavanam bilam ca = mansion, cavity, and; imaani ratnaani ca = these, jewels, also; kasya = whose; vadasva = [please] speak.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पंचाशः सर्गः

Sarga 51

4.51.1

इति उक्त्वा हनुमान् तत्र पुनः कृष्ण अजिन अंबराम् |
अब्रवीत् ताम् महाभागाम् तापसीम् धर्म चारिणीम् ॥

Thus, Hanuma on saying therein [that subject,] again spoke to that most reverential and sainted lady who is dressed in black deerskin and conducting herself in probity.

iti uktvaa hanumaan tatra = thus, on saying, Hanuma, there; punaH kR^iSNa ajina ambaraam = again, to one with black deer, skin, dressed in; abraviit taam mahaabhaagaam = spoke, to her, most reverential lady; taapasiim dharma caariNiim = sainted lady, in probity, conducting herself.

4.51.2

इदम् प्रविष्टाः सहसा बिलम् तिमिर संवृतम् |
क्षुत् पिपासा परिश्रांताः परिखिन्नाः च सर्वशः ॥

"Overtired with hunger and thirst we are overawed anywise, and we suddenly entered this cavity, which is overspread with darkness..." [Thus Hanuma is speaking to her.]

idam [vayam] praviSTaaH sahasaa = here, [we,] entered, suddenly; bilam timira samvR^itam = cavity, with darkness, overspread; kSut pipaasaa parishraantaaH = with hunger, thirst, overtired; pari khinnaaH ca sarvashaH = overawed, also, anywise.

4.51.3

महत् धरण्या विवरम् प्रविष्टाः स्म पिपासिताः |
इमाम् तु एवम् विधान् भावान् विविधान् अद्भुत उपमान् ॥दृष्ट्वा वयम् प्रव्यथिताः संभ्रांता नष्ट चेतसः |
कस्य एते कांचना वृक्षाः तरुण आदित्य सन्निभाः ॥

"We entered this extensive hollow of earth thirstily, but on seeing this kind of these diverse and marvellous mansions we are verily amazed [presuming that this is a dominion of some demon,] and we are agitated [in not knowing dos and don'ts,] and agonised [at our incarceration...] whose trees are all these golden ones, splendent like young sun...

3, 4. mahat dharaNyaa vivaram = extensive, earth's, hollow; praviSTaaH sma pipaasitaaH = entered, we, thirstily; imaam tu evam vidhaan bhaavaan = these, but, this, kind of, mansion; vividhaan adbhuta upamaan = diverse, marvel, similar [marvellous ones]; dR^iSTvaa vayam pravyathitaaH sambhraantaa naSTa cetasaH = on seeing, we are, verily agitated, verily amazed, lost, hearts [agonised]; kasya ete kaancanaa vR^ikSaaH = whose, all these, golden, trees; taruNa aaditya sannibhaaH = young, sun, splendent like.

4.51.5

शुचीनि अभ्यवहार्याणि मूलानि च फलानि च |
कांचनानि विमानानि राजतानि गृहाणि च ॥तपनीय गव अक्षाणि मणि जाल आवृतानि च |

"The edibles, tubers, and fruits are all depurated... golden are the aircrafts... mansions silvern... ventilators golden and encased in jewelly laces... [4-51-5, 6a]

5, 6a shuciini abhyavahaaryaaNi = depurated, edibles; muulaani ca phalaani ca = tubers, also, fruits, also; kaancanaani vimaanaani = golden, aircrafts; raajataani gR^ihaaNi ca = silvern, mansion, also; tapaniiya gavaakSaaNi = molten god [golden,] ventilators; maNi jaala aavR^itaani ca = jewelly, laces, overspread [encased,] also.

4.51.6

पुष्पिताः फालवन्तः च पुण्याः सुरभि गन्धयः ॥इमे जांबूनदमयाः पादपाः कस्य तेजसा |

"Flowered and fruited and also aromatically scented are these auspicious and completely golden trees... by whose splendour [they are rendered thus?] [4-51-6b, 7a]

6b, 7a. puSpitaaH phaalavantaH ca = flowered, fruited, also; puNyaaH surabhi gandhayaH = auspicious, scented, aromatically; ime jaambuunadamayaaH paadapaaH = these, completely golden, trees; kasya tejasaa = by whose, splendour.

4.51.7

कांचनानि च पद्मानि जातानि विमले जले ॥कथम् मत्स्याः च सौवर्णा दृश्यन्ते सह कच्छपैः |

"Also how the lotuses born in limpid water are golden, and how the fishes along with tortoises are ostensibly golden? [4-51-7b, 8a]

7b, 8a. kaancanaani ca padmaani = golden, also, lotuses; jaataani vimale jale = born, in limpid, water; katham matsyaaH ca sauvarNaa = how, fishes, also, are golden; dR^ishyante saha kacChapaiH = ostensibly, with, tortoises.

4.51.8

आत्मानः अनुभावात् वा कस्य वै एतत् तपो बलम् ॥अजानताम् नः सर्वेषाम् सर्वम् आख्यातुम् अर्हसि |

"Or, is all this owing to the innate prodigy of yours or to whose ascesis' prowess all this is owed... as all of us are oblivious of it, so it will be apt of you to narrate all of it..." [Thus Hanuma requested that sainted lady.] [4-51-8b, 9a]

8b, 9a. aatmaanaH anu bhaavaat vaa = of yours, innate, owing to prodigy, or; kasya vai etat tapaH balam = whose, indeed, all this, ascesis', prowess; a jaanataam naH sarveSaam = not, knowing [oblivious of,] us, all of; sarvam aakhyaatum arhasi = all of it, to narrate, apt of you.

4.51.9

एवम् उक्ता हनुमता तापसी धर्म चारिणी ॥प्रति उवाच हनूमंतम् सर्व भूत हिते रता |

Thus when Hanuma addressed her, that sainted lady, and a blissful one in the well being of all the beings, she replied Hanuma. [4-51-9b, 10a]

9b, 10a. evam uktaa hanumataa = thus, she is addressed, by Hanuma; taapasii dharma caariNii = sainted lady, righteous, of conduct; prati uvaaca hanuumantam = in turn, spoke [replied,] to Hanuma; sarva bhuuta hite rataa = all, beings, in well-being, blissful one.

4.51.10

मयो नाम महातेजा मायावी दानवर्षभः ॥तेन इदम् निर्मितम् सर्वम् मायया कांचनम् वनम् |

"A marvellous fantasist by name Maya was there, a bullish demon of wizardry and by him with his phenomenal expertise all this golden woodland is constructed..." [Thus, that sainted lady started her narration.] [4-51-10b]

10b, 11a. mayaH naama mahaatejaa [aasiit] = Maya, named, great-resplendent one [a marvellous fantasist] [was there]; maayaavii daanava R^iSabhaH = a wizard, demon, bullish; tena idam nirmitam = by him, this is, constructed; sarvam maayayaa kaancanam vanam = all this, with expertise in illusiveness [phenomenal expertise,] golden, woodland.

4.51.11

पुरा दानव मुख्यानाम् विश्वकर्मा बभूव ह ॥येन इदम् कांचनम् दिव्यम् निर्मितम् भवन उत्तमम् |

"Once he was the Universal Craftsman to the lords of demons by whom this divinely golden and superb mansion was constructed...

11b, 12a. puraa daanava mukhyaanaam = once, for demons, lords; vishva karmaa babhuuva ha = universal, craftsman, [he] became, indeed; yena idam kaancanam divyam = by whom, this, golden, heavenly; nirmitam bhavana uttamam = constructed, mansion, superb.

4.51.12

स तु वर्ष सहस्राणि तपः तप्त्वा महत् वने ॥पितामहात् वरम् लेभे सर्वम् औशसनम् धनम् |

"But he on practising ascesis for thousands of years in this horrendous forest, obtained a boon from Brahma, the Forefather, [which entails acquirement of] entire wealth of Sage Shukra...

12b, 13a saH tu varSa sahasraaNi = he, but, years, thousands; tapaH taptvaa mahat vane = ascesis, on practising, in [this] horrendous, forest; pitaamahaat varam lebhe = from Forefather [Brahma,] boon, obtained; sarvam aushasanam dhanam = entire, of Sage Shukra, wealth [the architecture or, the wealth of immoderate beseechers of wealth.]

ओर्

"But he on practising ascesis for thousands of years in this horrendous forest, obtained a boon from Brahma, the Forefather, [which entails acquirement of] entire wealth of those people, who immoderately and avariciously beseech all the available gods, to accord all wealth to them only...[4-51-12b, 13a]

Sage Shukra, better known as Shukraacaarya, is the mentor and clan-priest of demons. He was an astounding expert to canonise the Architectural Engineering, creating paradisiacal constructions, materialising materials just from out of thin air and the like. Likewise, many humans beseech gods near at hand, to bestow wealth as godsend without an iota of their personal strain, with a confidence that when Shukraacaarya could deliver material comforts to demons from out of thin air, gods must also be bestowing riches on them, as gods have no other function than this. Hence, this demon Maya, being a demon, wanted to loot the wealth of his own demon-priest Shukraacaarya, viz., the Architectural Engineering. And Brahma granted it, as a crosswise benefit to gods.

4.51.13

विधाय सर्वम् बलवान् सर्व काम ईश्वरः तदा ॥उवास सुखितः कालम् कंचित् अस्मिन् महावने |

"That dynamic one methodised everything and then resided comfortably in this great forest for some time, privileged with all his wishes... [4-51-13b, 14a]

13b, 14a. vidhaaya sarvam balavaan = methodised, everything, dynamic one; sarva kaama iishvaraH tadaa = all, wishes, ruler of [invested with privileges for all wishes,] then; uvaasa sukhitaH = resided, comfortably; kaalam kamcit asmin mahaavane = time, some, in this, great, forest.

4.51.14

तम् अप्सरसि हेमायाम् सक्तम् दानव पुंगवम् ॥विक्रम्य एव अशनिम् गृह्य जघान ईशः पुरंदरः |

"Indra, the Administrator of Worlds and destroyer of enemy citadels, on taking His Thunderbolt eliminated Maya, when that eminent demon was engaged with an apsara, a paradisiacal nymph, called Hema... [4-51-14b, 15a]

14b, 15a. tam apsarasi hemaayaam saktam = him [demon Maya,] in apsara, [the paradisiacal nymph,] with Hema, engaged with; daanava pungavam = demon, eminent one; vikramya eva ashanim gR^ihya = charging, thus, Thunderbolt, on taking; jaghaana iishaH purandaraH = eliminated, administrator [of worlds,] enemy-strongholds destroyer, namely Indra.

4.51.15

इदम् च ब्रह्मणा दत्तम् हेमायै वनम् उत्तमम् ॥शाश्वतः काम भोगः च गृहम् च इदम् हिरण्मयम् |

"This marvellous woodland, these everlasting wish-fulfillers, and this golden mansion, are beneficed by Brahma for Hema...

15b, 16a. idam ca brahmaNaa dattam = this one, also, by Brahma, beneficed; hemaayai vanam uttamam = for Hema, woodland, marvellous one; shaashvataH kaama bhogaH ca = everlasting, wish, enjoyments [fulfillers,] also; gR^iham ca idam hiraNmayam = mansion, also, this one, golden.

4.51.16

दुहिता मेरुसावर्णेः अहम् तस्याः स्वयंप्रभा ॥इदम् रक्षामि भवनम् हेमाया वानरोत्तम |

"I am the daughter of Merusaavarni, oh, best monkey, named Swayamprabha and I am safeguarding this mansion of her, [that apsara] Hema... [4-51-16b, 17a]

16b, 17a. duhitaa merusaavarNeH aham = daughter, of Merusaavarni, I am; tasyaaH svayamprabhaa = of her [of that apsara,] Swayamprabha named [meaning Self-Splendent]; idam rakSaami bhavanam = this, safeguarding, mansion; hemaayaa vaanarottama = of Hema, oh, best monkey.

4.51.17

मम प्रिय सखी हेमा नृत्त गीत विशारदा ॥तया दत्त वरा च अस्मि रक्षामि भवनम् महान् |

"Hema is a virtuoso in dance and music and my dearest nymphean-friend, and she bestowed a boon upon me [by which none can dishonour me, and thus] I am safeguarding this superb mansion... [4-51-17b, 18a]

17b, 18a. mama priya sakhii hemaa = my, dearest, nymphean-friend, Hema; nR^itta giita vishaaradaa = in dance, music, virtuoso; tayaa datta varaa ca asmi = by her, bestowed, boon, also, I am; rakSaami bhavanam mahaan = safeguarding, mansion, superb.

The Universal Architect is given the title of vishva karma and he will be proficient, right from the skills of a blacksmith to that of an outstanding engineer. His works are always guided and as directed by Indra. Indra's logic is that there shall be one vishva karma in all three worlds, like one Indra to three worlds. But whenever Indra lies low, the demons get works done through the heavenly vishva karma, instead of appointing their own architect as their clan-priest Shukraacaarya's treasure of architecture is lost. This treasure of architecture of Shukraacaarya is usurped by this demon Maya, through Brahma. As Indra cannot defy the boon of Brahma, he baited this Hema, the apsara, to make Maya to woo her. Accordingly, demon Maya brought the nymphal-virtuoso Hema to this cavernous paradisiacal mansion and was subjected to elimination by Indra. After the elimination of this Wonder Architect, Hema departed to Brahma's abode, bequeathing this mansion to Swayamprabha. From then on Hema resided in brahma loka 'Brahma's abode...' as said at: ghR^itaaciim atha vishvaaciim.... naaga datam ca hemaam ca... in Ayodhya part II, Ch. 91, verse 17. When Sage Bharadwaja gave hospitality to Bharata, that sage says this.

4.51.18

किम् कार्यम् कस्य वा हेतोः कांताराणि प्रपद्यथ ॥कथम् च इदम् वनम् दुर्गम् युष्माभिः उपलक्षितम् |

"What is your effort or for what reason you came to pass this impervious forest, and how you all have discovered this impassable forest... [4-51-18b, 19a]

18b, 19a. kim kaaryam kasya vaa hetoH = what, work [effort,] which, or, reason; kaantaaraaNi prapadyatha = impervious forests, come to pass; katham ca idam vanam durgam = how, also, this, forest, impassable; yuSmaabhiH upalakSitam = by you all, is seen [discovered.]

4.51.19

शुचीनि अभ्यवहार्याणि मूलानि च फलानि च |
भुक्त्वा पीत्वा च पानीयम् सर्वम् मे वक्तुम् अर्हथ ॥

"Dine on these wholesome edibles, fruits and tubers, also on drinking soft drinks, it is apt of you to inform me all about [your mission..." Thus Swayamprabha gave hospitality to the monkeys.] [4-51-19b, 19c]

19b, 19c. shuciini abhyavahaaryaaNi = wholesome, edibles; muulaani ca phalaani ca = tubers, also, fruits, also; bhuktvaa = on dining; piitvaa ca paaniiyam = on drinking, also, soft-drinks; sarvam me vaktum arhatha = about all, to me, to say [inform,] apt of you.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एक पंचाशः सर्गः

Sarga 52

4.52.1

अथ तान् अब्रवीत् सर्वान् विश्रांतान् हरि यूथपान् |
इदम् वचनम् एकाग्रा तापसी धर्म चारिणी ॥

When those monkey commanders are relaxed after refreshments, then that sainted lady, who concentrates single-mindedly and who is a pursuer of probity, spoke this word to all of them.

atha = then; dharma caariNii = she who in probity, pursuer of; eka agraa = single-mindedly concentrative; taapasii = sainted lady; vishraantaan = when relaxed; taan sarvaan hari yuuthapaan = to them, all, monkey commanders; idam vacanam abraviit = this, word, spoke.

4.52.2

वानरा यदि वः खेदः प्रनष्टः फल भक्षणात् |
यदि च एतत् मया श्राव्यम् श्रोतुम् इच्छामि कथताम् ॥

"Oh, vanara-s, if your enervation is eased off by devouring fruits, and if I may listen to that episode of yours, I wish to listen to it." Thus Swayamprabha addressed the monkeys.

vaanaraaH = oh, Vanara-s; phala bhakSaNaat = fruits, by devouring; vaH khedaH = your, enervation; pranaSTaH yadi = eased off, if; etat = all that [episode of yours]; mayaa shraavyam yadi = by me, listenable, if; [taam = that]; kathataam = episode; shrotum icChaami = to listen, I wish.

4.52.3

तस्याः तत् वचनम् श्रुत्वा हनुमान् मारुत आत्मजः |
आर्जवेन यथा तत्त्वम् आख्यातुम् उपचक्रमे ॥

Hanuma, the son of Air-god, sincerely started to narrate their episode in its pithiness on hearing her words.

maaruta aatmajaH hanumaan = Air-god's, son, Hanuma; tasyaaH tat vacanam shrutvaa = of hers, that, sentence, on hearing; aarjavena = sincerely; yathaa tattvam = as per, in its pithiness; aakhyaatum upacakrame = to narrate, stated.

4.52.4

राजा सर्वस्य लोकस्य महेन्द्र वरुण उपमः |
रामो दाशरथिः श्रीमान् प्रविष्टो दण्डका वनम् ॥लक्ष्मणेन
सह भ्रात्रा वैदेह्या च अपि भार्यया |
तस्य भार्या जनस्थानात् रावणेन हृता बलात् ॥

"The king of all the world and one similar to Mahendra and Rain-god, such an illustrious Rama of Dasharatha entered Dandaka forest with his bother Lakshmana, even along with his wife Vaidehi, but Ravana coercively abducted his wife from Janasthaana.

4, 5. sarvasya lokasya raajaa = of all, world, king; mahendra varuNa upamaH = Mahendra, Rain-god, who is similar to; daasharathiH = son of Dasharatha; shriimaan raamaH = illustrious one, Rama; bhraatraa lakSmaNena saha = bother, Lakshmana, along with; bhaaryayaa vaidehyaa api ca = along with wife, Vaidehi, even also; daNDakaa vanam praviSTaH = Dandaka, forest, entered; tasya bhaaryaa = his, wife; raavaNena = by Ravana; janasthaanaat balaat hR^itaa = from Janasthaana, coercively, abducted.

4.52.6

वीरः तस्य सखा राज्ञः सुग्रीवो नाम वानरः |
राजा वानर मुख्यानाम् येन प्रस्थापिता वयम् ॥

"A valiant one and the king of important vanara-s known as Sugreeva is a vanara and the friend of that kingly Rama, and that vanara king expedited us.

viiraH = valiant one; vaanara mukhyaanaam raajaa = of Vanara-s, important ones, king; sugriivaH naama = Sugreeva, one known as; vaanaraH = a Vanara; tasya raaj~naH sakhaa = that, king's [Rama's,] friend; yena vayam prasthaapitaa = by whom, we are, expedited.

4.52.7

अगस्त्य चरिताम् आशाम् दक्षिणाम् यम रक्षिताम् |
सहैभिर्वानरैमुख्यैरङ्गदप्रमुखैर्वयम् - यद्वा -
सह एभिः वानरैः
मुख्यैः अंगद प्रमुखैः वयम् ॥रावणम् सहिताः सर्वे राक्षसम् काम रूपिणम् |
सीतया सह वैदेह्या मार्गध्वम्
इति चोदिताः ॥

"He mobilised us along with these important vanara-s and Angada as helmsman to this southerly prospect, which is the walkabout of Sage Agastya and watched over by Yama, the Death-god, saying, 'you all shall collectively search for Seetha of Videha kingdom together with the demon Ravana, a guise-changer by his wish.'

7, 8. sarve sahitaaH = [you] all, collectively; vaidehyaa siitayaa saha = for one from Videha kingdom, for Seetha, together with; kaama ruupiNam raakSasam raavaNam = by wish, guise-changer, for demon, for Ravana; maargadhvam = [you] shall search; iti = saying so; vayam = we; angada pra mukhaiH = Angada, et al; ebhiH mukhyaiH vaanaraiH saha = these, with important, vanara-s, along with; agastya caritaam = by Sage Agastya, trodden [walkabout]; yama rakSitaam = by Yama, the Death-god, watched over; dakSiNaam aashaam coditaaH = to southern, prospect [direction,] we are mobilised.

4.52.9

विचित्य तु वयम् सर्वे समग्रम् - समुद्रम् - दक्षिणाम् दिशम् |
वयम् बुभुक्षिताः सर्वे वृक्ष मूलम् उपाश्रिताः
॥

"On searching out the southerly direction in its entirety we are all hungered and we all gathered around at a tree-stem.

vayam sarve = we, all; samagram = in entirety; [or] samudram = at ocean - other than southern ocean; dakSiNaam disham = southerly, direction; vicitya = on searching out; bubhukSitaaH = we were hungry; vayam sarve = we, all; vR^ikSa muulam upa aashritaaH = tree, at stem, nearby, dependent on [gathered around.]

4.52.10

विवर्ण वदनाः सर्वे सर्वे ध्यान परायणाः |
न अधिगच्छामहे पारम् मग्नाः चिन्ता महाअर्णवे ॥

"All of us were whey-faced, all of us were preoccupied with propositions, thus deluged in the depthless deep of our despair we could not overreach the other shore of our oceanic despair.

sarve = [we] all; vi varNa vadanaaH = without, colour faced - became whey-faced; sarve dhyaana paraayaNaaH = [we] all, in propositions, preoccupied; cintaa mahaa arNave = despair, great [depthless,] ocean [the deep of]; magnaaH = deluged; paaram = other shore [of despair ocean]; na adhi gacChaamahe = not, over, reached by us.

4.52.11

चारयन्तः ततः चक्षुः दृष्टवन्तो महद् बिलम् |
लता पादप संछन्नम् तिमिरेण समावृतम् ॥

"Then straggling our eyes we perceived this wide cavity wrapped up with vines and woods and enwrapped in darkling.

tataH = then; cakSuH caarayantaH = [our] eyes, while straggling; lataa paadapa sanChannam = with creepers, woody trees, wrapped up in; timireNa samaavR^itam = by darkling, enwrapped; mahat bilam = wide, cavity; dR^iSTavantaH = we became perceivers of - we perceived.

4.52.12

अस्मात् हंसा जल क्लिन्नाः पक्षैः सलिल रेणुभिः |
कुरराः सारसाः चैव निष्पतन्ति पतत्रिणः ॥

"Swans, water-hawks, saarasa-waterfowls were coming out of this cavity drenched in water and sprinkling drops of water with the flaps of their wings.

asmaat = from it [cavity]; salila reNubhiH pakSaiH = with water, drops, [with such flapping] wings; jala klinnaaH = water, drenched; [sprinkling]; hamsaaH = swans; kuraraaH saarasaaH caiva = fish-hawks, saarasa waterfowls , also thus; patatriNaH = birds; niS patanti = out, falling [coming out.]

4.52.13

साधु अत्र प्रविशाम इति मया तु उक्ताः प्लवंगमाः |
तेषाम् अपि हि सर्वेषाम् अनुमानम् उपागतम् ॥

"I said to all of them, 'Good! Let us enter it,' while they too had some inference about the availability of water in here.

atra saadhu pravishaama iti = therein, good, we enter, thus; mayaa tu plavangamaaH uktaaH = by me, on my part, fly-jumpers are, said; teSaam sarveSaam api hi = for them, all of them, even, indeed; anumaanam = inference of water; upaagatam = came about.

4.52.14

अस्मिन् निपतिताः सर्वे अपि अथ कार्य त्वरान्विताः |
ततो गाढम् निपतिता गृह्य हस्तौ परस्परम् ॥

"As our task was hastening us then we all readied ourselves to fall in the cavity by tightly clasping each other's hand, and then we fell in this cavity.

atha = then; kaarya tvara anvitaaH = by task's, haste, having [hastened by our task]; sarve api = all [of us,] even; tataH ni patitaa [nipatana arthaaya] = then, down, fell [readied ourselves to fall in cavity]; parasparam = each of each; hastau gaaDham gR^ihya = hands, tightly, taking [clasping]; asmin ni patitaaH = in it, down, fell - we fell down in this cavity.

4.52.15

इदम् प्रविष्टाः सहसा बिलम् तिमिर संवृतम् |
एतत् नः कार्यम् एतेन कृत्येन वयम् आगताः ॥त्वाम् च एव
उपगताः सर्वे परिद्यूना बुभुक्षिताः |

"Thus we readily entered this Black Cavity, and this much is our activity in here as we all have come here by our escapade for water, and we neared you when we were ravenous and retrogressing. [4-52-15, 16a]

15, 16a. timira samvR^itam = darkness, shrouded in - Black Cavity; idam bilam sahasaa praviSTaaH = this, cavity, readily we entered,; etat naH kaaryam = this much, our, work [here in cavity]; etena kR^ityena vayam aagataaH = by this, escapade [for water,] we all, have come; bubhukSitaaH = who are ravenous; paridyuunaa = who are retrogressive; sarve = all [of us]; tvaam upagataaH = at you, came near.

4.52.16

आतिथ्य धर्म दत्तानि मूलानि च फलानि च ॥अस्माभिः उपभुक्तानि बुभुक्षा परिपीडितैः |

"And we who are overly harassed by hunger have devoured the fruits and tubers you have offered with the grace of your hospitality.

16b, 17a. bubhukSaa paripiiDitaiH = by hunger, overly harassed ones; asmaabhiH = by us; aatithya dharma dattaani = hospitality, by grace of, offered [by you]; muulaani ca phalaani ca = tubers, also, fruits, also; upabhuktaani = devoured.

4.52.17

यत् त्वया रक्षिताः सर्वे म्रियमाणा बुभुक्षया ॥ब्रूहि प्रत्युपकार अर्थम् किम् ते कुर्वन्तु वानराः
|

"You have rescued all of us who were on the verge of hunger-deaths, and what is to be done by vanara-s for you in requital that you may please tell." Thus Hanuma spoke to that sainted lady. [4-52-17b, 18a]

17b, 18a. bubhukSayaa mriyamaaNaa = with hunger, on the verge of death; sarve = all of us; yat = by which reason; tvayaa rakSitaaH = by you, rescued; by that reason alone; vaanaraaH = vanara-s; te = to you; prati upakaara artham = in turn, favour's, sake [in requital]; kim kurvantu = what, can they do; bruuhi = you tell.

4.52.18

एवम् उक्ता तु सर्वज्ञा वानरैः तैः स्वयंप्रभा ॥प्रत्युवाच ततः सर्वान् इदम् वानर यूथपान् |

When she is spoken thus by those vanara-s then that omniscient Swayamprabha replied this to all of the vanara commanders. [4-52-18b, 19a]

18b, 19a. taiH vaanaraiH = by those, by vanara-s; evam uktaa = thus, she is spoken; sarva j~naa = omniscient; svayamprabhaa = Swayamprabha; tataH = then; sarvaan vaanara yuuthapaan = to all, monkey, commanders; idam prati uvaaca = this, in turn, said [replied.]

4.52.19

सर्वेषाम् परितुष्टा अस्मि वानराणाम् तरस्विनाम् ॥चरंत्या मम धर्मेण न कार्यम् इह केनचित् |

"I am very happy with all of the mighty vanara-s and what I have done to you is a part of my conduct in equity, hence nothing need be done now in my favour, in the least. [4-52-9b, 20a]

19b, 20a. tarasvinaam sarveSaam vaanaraaNaam = mighty ones, with all, of vanara-s; pari tuSTaa asmi = overly [very,] happy, I am; dharmeNa carantyaa = with equity, conducting myself; mama = to me; iha kenacit = now, in the least; kaaryam na = work, no - I do not need anything.

The other versions of Ramayana complete this chapter with this verse and place the following subject in a separate chapter.

4.52.20

एवम् उक्तः शुभम् वाक्यम् तापस्या धर्म संहितम् ॥उवाच हनुमान् वाक्यम् ताम् अनिन्दित लोचनाम् |

When Hanuma is said that blessed word by that sainted lady in that way, that which is agreeable to propriety, then Hanuma said this sentence to her who is with an unreprovable discernment. [4-52-20b, 21a]

20b, 21a. taapasyaa = by sainted lady; evam = that way; dharma samhitam = , propriety, agreeable to; shubham vaakyam = blessed, word; uktaH hanumaan = one who is spoken to, Hanuma; a nindita locanaam = not, reprovable, eyed [rather, one with such discernment]; taam = to her; vaakyam uvaaca = sentence, said.

4.52.21

शरणम् त्वाम् प्रपन्नाः स्मः सर्वे वै धर्मचारिणिम् ॥यः कृतः समयो अस्माकम् सुग्रीवेण महात्मना |
स तु कालो व्यतिक्रान्तो बिले च परिवर्तताम् ॥

"We are now under the auspices of your ladyship comporting yourself in scrupulosity. We lapsed the time stipulated for us by the noble-souled Sugreeva by our roving around in this cavity. [4-52-21b, 22]

21b, 22. dharma caariNim = scrupulosity, comporting yourself; tvaam = in you; sarve sharaNam prapannaaH smaH = [we] all, auspice, we obtained [we are under]; mahaatmanaa sugriiveNa = noble-souled one, by Sugreeva; asmaakam = for us; yaH samayaH kR^itaH = which, time, made [stipulated]; saH kaalaH = that, time; bile = in cavity; pari vartataam = around, while roving; yatikraanta [vi ati kraantaH = verily, over, stepped] we lapsed it.

4.52.23

सा त्वम् अस्मात् बिलात् अस्मान् उत्तारयितुम् अर्हसि |
तस्मात् सुग्रीव वचनात् अतिक्रान्तान् गत आयुषः ॥

"Such as you are, a righteous lady, it will be apt of you to cross us over this cavity, as we have overextended the timeframe fixed by Sugreeva, whereby our longevity itself is threatened.

saa = such as you are - a righteous lady; tvam = you; tasmaat sugriiva vacanaat atikraantaan = that, Sugreeva's, word [order, of timeframe] overextended; gata aayuSaH = lost [threatened,] with longevity; asmaan = us; asmaat bilaat uttaarayitum arhasi = from this, cavity, to crossover, apt of you.

4.52.24

त्रातुम् अर्हसि नः सर्वान् सुग्रीव भय शन्कितान् |
महत् च कार्यम् अस्माभिः कर्तव्यम् धर्मचारिणि ॥तत् च अपि न कृतम् कार्यम् अस्माभिः इह वासिभिः |

"Oh, prudent lady, sail all of us through. We are rendered as hesitaters with the fear from Sugreeva. We still have to achieve an admirable achievement and that deed is also left undone as we are held-up in here." Thus Hanuma spoke to her. [4-52-24, 25a]

24, 25a. dharma caariNi = oh, prudent lady; sugriiva bhaya shankitaan = from Sugreeva, fear, [we who have become] hesitaters - haunted by; naH sarvaan = us, all; traatum arhasi = to sail through, apt of you; asmaabhiH = by us; mahat kaaryam ca kartavyam = admirable, achievement, also, is achievable; iha vaasibhiH = here, living - held up; asmaabhiH = by us; tat kaaryam ca api = that, deed, also, even; na kR^itam = not, done.

4.52.25

एवम् उक्ता हनुमता तापसी वाक्यम् अब्रवीत् ॥जीवता दुष्करम् मन्ये प्रविष्टेन निवर्तितुम् |

When Hanuma said thus that sainted lady said sentence, "I believe outgoing is impracticable for the incomers in aliveness from this cavity. [4-52-25b, 26a]

25b, 26a. hanumataa evam uktaa taapasii = by Hanuma, thus, she who is said, sainted lady; vaakyam abraviit = sentence, said; praviSTena = he who entered - for incomers; jiivataa nivartitum = while living, outgoing - from this cavity; duSkaram manye = impracticable, I believe.

4.52.26

तपसः सुप्रभावेन नियम उपार्जितेन च ॥सर्वान् एव बिलात् अस्मात् तारयिष्यामि वानरान् |

"By the sublime efficacy of ascesis acquired through my practices of numerous self-restraints I wish to sail all of the vanara-s through the incarceration, called this cavity. [4-52-26b, 27a]

26b, 27a. niyama upa arjitena = by self-restraints, acquired; tapasaH su prabhaavena = by ascesis', sublime, efficacy; sarvaan eva vaanaraan = all of the, thus, vanara-s; asmaat bilaat taarayiSyaami = from this, cavity, I wish to sail them through - make you departure from cavity.

4.52.27

निमीलयत चक्षून्षि सर्वे वानर पुंगवाः ॥न हि निष्क्रमितुम् शक्यम् अनिमीलित लोचनैः |

"All of you best vanara-s shall close up your eyelids, for it is indeed impossible to attempt an exit with unclose eyes." Thus that sainted lady said to monkeys. [4-52-27b, 28a]

27b, 28a. sarve vaanara pungavaaH = all of you, vanara-s, the best; cakSuunSi nimiilayata = eyes [eyelids,] close; a nimiilita locanaiH = not, shut, with eyes; niSkramitum = trying to exit; na shakyam hi = not, possible, indeed.

4.52.28

ततो निमीलिताः सर्वे सुकुमार अंगुलैः करैः ॥सहसा पिदधुः दृष्टिम् हृष्टा गमन कान्क्षिणः |

Then all of those desirers of departure are gladdened and immediately shut their eyelids, and further they lidded them with their delicately fingered hands. [4-52-28b, 29a]

28b, 29a. tataH = then; gamana kaankSiNaH = departure, desirers; hR^iSTaa = gladdened; sarve nimiilitaaH = all, closed [their eyes]; sahasaa = immediately; sukumaara angulaiH karaiH = with delicate, fingered, with hands; dR^iSTim pidadhuH = eyesight, lidded.

4.52.29

वानराः तु महात्मानो हस्त रुद्ध मुखाः तदा ॥निमेष अन्तर मात्रेण बिलात् उत्तारिताः तथा |

She then sailed those noble souled vanara-s who covered their faces with their hands through that cavity barely within a minute. [4-52-29b. 30a]

29b, 30a. tadaa = then; hasta ruddha mukhaaH = with hands, blocked - covered, with faces; mahaatmaanaH vaanaraaH tu = noble-souled, vanara-s, on their part; [tayaa = by her]; tathaa = that way; nimeSa antara maatreNa = a minute, within, barely; bilaat = from cavity; ut taaritaaH = up, sailed through.

4.52.30

उवाच सर्वान् तान् तत्र तापसी धर्म चारिणी ॥निःसृतान् विषमात् तस्मात् समाश्वास्य इदम् अब्रवीत् |

That virtuous and sainted lady on comforting all of the monkeys, who are taken out of that precarious cavity, spoke this to them at the exterior of cavity. [4-52-30b, 31a]

30b, 31a. dharma caariNii = in righteousness, she who is conducting herself - a virtuous lady; taapasii = sainted lady; tatra = there - at the exterior of cavity; taan sarvaan uvaaca = to them, all, spoke; viSamaat tasmaat niHsR^itaan = precarious, from that [cavity,] those who came out; samaashvaasya idam abraviit = on comforting, even this, spoke.

4.52.31

एष विन्ध्यो गिरिः श्रीमान् नाना द्रुम लता आयुतः ॥एष प्रसवणः शैलः सागरो अयम् महा उदधिः |
स्वस्ति
वो अस्तु गमिष्यामि भवनम् वानरर्षभाः |
इति उक्त्वा तत् बिलम् श्रीमत् प्रविवेश स्वयम्प्रभा ॥

"This one which is surrounded by diverse trees and vines is the magnificent Vindhya Mountain, this mountain is Prasravana, and this vast expanse of water is the southerly ocean. Now I wish to return to my mansion... oh, best vanara-s, let safety betide you." saying thus Swayamprabha the Sainted Lady, re-entered the ostentatious cavity, called Riksha Bila. [4-52-31b, 32]

31b, 32. eSa = this; shriimaan = magnificent one; naanaa druma lataa aayutaH = with diverse, trees, vines, surrounded by; vindhyaH giriH = is Vindhya, mountain; eSa prasavaNaH shailaH = this is, Prasravana, [named] mountain; ayam saagaraH mahaa udadhiH = this one, ocean, vast expanse, of water; vaanararSabhaaH = oh, Vanara-s, best ones; vaH svasti astu = to you, safe, may betide; bhavanam gamiSyaami = to [my] mansion, I wish to go [back]; iti uktvaa = thus, on saying; svayamprabhaa = Swayamprabha; shriimat tat bilam = ostentatious one, that, cavity; pravivesha = [re] entered.

The episode of Swayamprabha is usually taken as a matter of fact scene, and almost un-commentated by ancient commentators, but it has some bearing on the import of the famous Vedic saying a-sato maa sat-gamaya, tamaso maa jyotir gamaya, mR^ityor maa a-mR^itam gamaya 'from unreality lead me unto reality, from darkness lead me unto light, from mortality lead me unto immortality...' Here the monkeys on duty have entered a black hole, saw an unreal world, and are on the verge of hunger-deaths, and they want release from the three, viz., darkness, unreality and death. Then a real being Swayamprabha, with her own self-luminosity appeared and gave them the real food, saved them from mortality and led them to luminance from 'their' darkness, rather than from the 'cavity's' darkness.

The entry of monkeys into a gloom is the pathless search in their duty, seeing an unreal world is deeming their search as unreal, rather meaningless, and hunger-death is not in their physical aspect, it is the hungering for finding Seetha, as Swayamprabha alone says tarasvinaH vaanaraaH ' mighty monkeys...' as such they are they can sustain for some more days or months without food, but they are mortal and their hope of finding Seetha is now subjected to mortality. In view of these facts they needed a torch, a beacon, a blind-lamp in blinding darkness, called a 'way-out for Seetha's search...'

Hanuma is not that diffident a monkey to speak very humble pleasantries as at verses 16 and 17. He addressed the sainted lady, 'as you have led us to light from darkness, also saved us from physical deaths, lead us unto reality, truth, a correct way to reach our destination and let this dying hope in search become immortal in finding Seetha...' Accordingly, Swayamprabha being a godsend transported them to the southerly side of the cavity, avoiding other directions. If they are transported to northern side they have to return to Kishkindha, only to die at the hand of Sugreeva. Why she has transported them to southern side is because, she is sarvaj~na an 'all-knower...' knower of past, present and the future course of Ramayana. On this southern side there is an ocean and whether to cross it or die on that seashore is up to the monkeys. As a torchbearer and illuminator of the gloomy thoughts of monkeys, her role-play is over and she retunes to her cavity. In the next few chapters the monkeys quarrel among themselves, but Hanuma is the only one to learn lesson from Swayamprabha's action in transporting them to this end of ocean, takes lead in future events. Hence, Swayamprabha led Hanuma to the three positives, the truth, luminescence, and liveness of their mission.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे द्वि पंचाशः सर्गः

Sarga 53

4.53.1

ततः ते ददृशुः घोरम् सागरम् वरुण आलयम् |
अपारम् अभिगर्जन्तम् घोरैः ऊर्मिभिः आकुलम् ॥

Then they saw an inexorable ocean, the realm of Rain-god, tumultuous with out-roaring and implacable waves, and shoreless otherwhere.

tataH te = then, they; ghoram = inexorable; varuNa aalayam = Rain-god's, realm; a paaram = without, [visible other] shore; abhi garjantam = out, roaring; ghoraiH uurmibhiH aakulam = implacable, with waves, tumultuous; saagaram = ocean; dadR^ishuH = saw.

4.53.2

मयस्य माया विहितम् गिरि दुर्गम् विचिन्वताम् |
तेषाम् मासो व्यतिक्रान्तो यो राज्ञा समयः कृतः ॥

Which month is set as timeframe for the monkeys by king Sugreeva that month passed off while the monkeys are searching mountains, impassable areas and within the cavity concocted by the wizardry of demon Maya.

teSaam = for them; mayasya maayaa vihitam = demon Maya's, by wizardry, arranged [concocted cavity]; giri durgam = mountains, impassable areas; vicinvataam = while searching out; yaH raaj~naa samayaH kR^itaH = which [month,] by king, time, made [timeframe,] set; [saH = that]; maasaH vyatikraantaH = month, passed off.

4.53.3

विन्ध्यस्य तु गिरेः पादे संप्रपुष्पित पादपे |
उपविश्य महात्मानः चिन्ताम् आपेदिरे तदा ॥

Sitting on a foothill of Mt. Vindhya which is with fully flowered trees those virtue-souled monkeys are then driven in desperation.

tadaa = then; mahaatmaanaH = virtue-souled ones; sam pra puSpita paadape = very, well, flowered, with trees; vindhyasya gireH paade = of Mt. Vindhya, mountain's, at foot - foothill; upavishya = seated; cintaam aapedire = desperation, they obtained.

This is the southwest quarter of India as said at: himavat vindhya shailaabhyaam praayo vyaaptaa vasundharaa

bheShaja kalpa 'the Vindhya range spans from Himalayas to [southern ocean, for India...]

4.53.4

ततः पुष्पातिभाराग्राँल्ल्ताशतसमावृतान् -यद्वा -
ततः पुष्प अतिभार अग्रान् लता शत समावृतान् |
द्रुमान् वासन्तिकान्
दृष्ट्वा बभूवुः भय शन्किताः ॥

Then on seeing the treetops of spring season, weighty with flowers and enshrouded with hundreds of vines, they became incredulous with the fright of failing Sugreeva's timeframe.

tataH = then; puSpa ati bhaara agraan = with flowers, much, weighty, tops; lataa shata sam aavR^itaan = vines, hundreds of, well, enshrouded; vaasantikaan drumaan = of spring-season, trees; dR^iSTvaa = on seeing; bhaya shankitaaH babhuuvuH = by fright, incredulous, they became.

4.53.5

ते वसंतम् अनुप्राप्तम् प्रतिवेद्य परस्परम् |
नष्ट संदेश काल अर्था निपेतुर् धरणी तले ॥

On discussing among themselves they found that spring season has arrived, and they also found the purpose of timely messaging about Seetha to Sugreeva is lost, thus they plumped down onto the surface of earth.

te = they; vasantam anu praaptam = spring season, towards, bechanced; paraH param = each, to the other; prati vedya = in turn, on knowing [on discussing]; naSTa sandesha kaala arthaa = lost, message, timely, purpose of; nipetuH dharaNii tale = plumped down, on earth's, surface.

The trees like mangos etc flower in shashira cold season, Feb - Apr., and yield in vasanta spring season, Apr. - June. On seeing the blossom of flowers they are dismayed for chanced is springtime. Sugreeva called for armies in maargashira month, nearly Jan., after the completion of sharat 'post-rainy season' Oct. - Dec., and fixed puSya month, nearly Feb., as their timeframe. That puSya month is lapsed while they were searching at other places in south and the next maagha month, nearly March, they spent in the Dark Hole. Hence this must be phaalguna nearly April, and in their overstaying for two months they are frightened of Sugreeva.

4.53.6

ततः तान् कपि वृद्धान् च शिष्टान् चैव वनौकसः |
वाचा मधुरया अभाष्य यथावत् अनुमान्य च ॥स तु सिंह ऋषभ
स्कंधः पीन आयत भुजः कपिः |
युवराजो महाप्राज्ञ अंगदो वाक्यम् अब्रवीत् ॥

The crown prince and a great foreseer Angada, the monkey, whose nape of neck is leonine and bullish, arms lengthy and sturdy, then as usual paying respects to elderly monkeys greeted all of the forest dwellers and spoke this sentence in a modest voice.

6, 7. tataH = then; simha R^iSabha skandhaH = leonine [lion-like,] bull-like, one having such a nape of the neck; piina aayata bhujaH kapiH = sturdy, lengthy, one having such arms; yuvaraajaH mahaa praaj~naH = crown prince, great, foreseer; saH kapiH angadaH = he that, monkey, Angada; taan kapi vR^iddhaan ca = to those, monkey, elder ones; shiSTaan vana okasaH caiva = to other, forest, dwellers, also thus; madhurayaa vaacaa = melodiously [modestly,] with words; abhaaSya = on greeting; yathaavat anumaanya ca = as usual, respecting, also; vaakyam abraviit = sentence, spoke.

4.53.8

शासनात् कपि राजस्य वयम् सर्वे विनिर्गताः |
मासः पूर्णो बिलस्थानाम् हरयः किम् न बुध्यते ॥

"Oh, monkeys, we all have started at the command of the king of monkeys, and the month fixed by him is zeroed out while we were in Black Cavity. Are you aware of it?" Thus Angada started to speak his mind.

harayaH = oh, monkeys; vayam sarve = we, all; kapi raajasya shaasanaat = monkey, king's, by command of; vi nir gataaH = verily, out, came [came out, started]; bila sthaanaam = in black-hole, while we were; maasaH puurNaH = month, zeroed out; kim na budhyate = why, not, be sensible of it - are you aware of it?

4.53.9

वयम् आश्वयुजे मासि काल संख्या व्यवस्थिताः |
प्रस्थिताः सो अपि च अतीतः किम् अतः कार्यम् उत्तरम् ॥

"We were sent out scheduling time calculating from the month of aashviiyuja nearly October. Even that time fixed for us has also lapsed. Thereby, what is to be done next?

vayam = we; kaala sankhyaa vyavasthitaaH = time, calculation, scheduled to; aashvayuje maasi = in aashviiyuja, month; prasthitaaH = sent out; saH api atiitaH ca = that, even, lapsed, also; ataH = thereby; uttaram kaaryam kim = next, to be done, what.

Vividly: 'we the monkey forces were summoned in aashviiyuja month, within a fifteen days of notice, as suggested by Hanuma. Then again when Lakshmana was furious we were summoned in maargashira month, with a ten day notice period. Then the full month of puSyami is the timeframe fixed by Sugreeva to search for Seetha. Thus, when we are scheduled meticulously by days and months we are not supposed to be unaware of the time factor.'

The Indian months are twelve : caitra -vaishaakha - jyeShTa -aashaaDha - shraavaNa - bhaadrapada - aashviiuja - kaartiia margashiirsha - pouSha - maagha - phaalguNa ---The year cycle as per these months is given at the endnote of Bala 12th chapter. Some take this aashviiyuja maase as kaartiika maasa by deciphering this maasi as saamiipya suuchaka adhikaraNa saptami 'because of the proximity it is taken in seventh case...' and thus say this as the end part of kaartiika maasa and Sugreeva ordered maarga shira maasa for searching Seetha, and one intervening month puSya is lapsed in cavity, thus this is phalguNa maasa. This analogy is based on the analogy used when Rama said to Sugreeva kaartiike samanupraapte tvam raavaNam dheyata "On the advent of kaartika month [October, post-rainy season,] you shall try for the elimination of Ravana... this is our accord... hence oh, gentle one, enter your mansion for now..." at 4-26-17.

4.53.10

भवन्त प्रत्ययम् प्राप्ता नीति मार्ग विशारदाः |
हितेषु अभिरता भर्त्तुः निसृष्टाः सर्व कर्मसु ॥

"You all the pioneers in the pathway of principles, you have notched up the credibility of your king, you are all well-disposed in the well-being of your king, and you are the contrivers of any exploit.

bhavanta pratyayam praaptaa = you all, credibility, notched up; niiti maarga vishaaradaaH = principles, pathways, pioneers; bharttuH hiteSu abhi rataa = in lord's [Sugreeva's,] in well-being, well, disposed; sarva karmasu = in all [any,] exploits; niH sR^iSTaaH = out, drawn - unsheathed, contrivers of.

4.53.11

कर्मसु अप्रतिमाः सर्वे दिक्षु विश्रुत पौरुषाः |
माम् पुरस्कृत्य निर्याताः पिन्गाक्ष प्रतिचोदिताः ॥

"All of you are unparalleled in all tasks, all your asperity is renowned in all directions, and all of you have come impelled by that ochreish eyed Sugreeva keeping me as your helmsman.

sarve = all of you ['all' is now ellipted to all attributes]; karmasu a pratimaaH = in tasks, not, paralleled ones; dikshu vishruta pauruSaaH = in directions, renowned, asperity; pinga aksha praticoditaaH = ochreish, eyed [Sugreeva,] impelled by; maam puraskR^itya niryaataaH = me, keeping afore - as helmsman, started out.

4.53.12

इदानीम् अकृत अर्थानाम् मर्तव्यम् न अत्र संशयः |
हरि राजस्य संदेशम् अकृत्वा कः सुखी भवेत् ॥

"As of now our mission is incomplete hence we are scheduled to die, and there is no doubt about it. Who can be complacent by keeping the directive of monkey's king incomplete?

idaaniim = as of now; a kR^ita arthaanaam = not, done [completed,] purpose - our mission is incomplete; hence; martavyam = we have to die [at the hand of Sugreeva]; atra sanshayaH na = in this matter, doubt, is not there; hari raajasya sandesham = monkeys, king's, directive; a kR^itvaa = by not, doing - keeping it incomplete; kaH sukhii bhavet = who, complacent, can be.

4.53.13

आस्मिन् अतीते काले तु सुग्रीवेण कृते स्वयम् |
प्रायोपवेशनम् युक्तम् सर्वेषाम् च वन ओकसाम् ॥

"But in this matter of course, as the time set by Sugreeva is lapsed, it is appropriate for all of us forest dwelling monkeys to voluntarily undertake fasting unto death.

sugriiveNa kR^ite = by Sugreeva, made [set]; aasmin kaale = this, time [timeframe]; atiite = when lapsed; sarveSaam vana okasaam = for all of [us,] forest, dwellers; svayam praayopaveshanam yuktam = personally - voluntarily, fast unto deaths, is appropriate.

4.53.14

तीक्ष्णः प्रकृत्या सुग्रीवः स्वामि भावे व्यवस्थितः |
न क्षमिष्यति नः सर्वान् अपराध कृतो गतान् ॥

"Instinctively Sugreeva is a tormentor and now he is institutionalised in lordship, thus he will not condone any of us as we will be as good as transgressors if we were to return.

sugriivaH prakR^ityaa tiikSNaH = Sugreeva, instinctively, is a tormentor; svaami bhaave vyavasthitaH = in lord's, poise [in lordship, he is now] institutionalised; gataan = those who return; aparaadha kR^itaH transgression, done; naH = us; sarvaan na kSamiSyati = all [any of us,] not, condones.

4.53.15

अप्रवृत्तौ च सीतायाः पापम् एव करिष्यति |
तस्मात् क्षमम् इह अद्य एव गंतुम् प्रायोपविशनम् ॥त्यक्त्वा
पुत्रन् च दारान् च धनानि च गृहाणि च |

"Sugreeva commits sin alone in our respect by killing all of us as we failed in the facts about Seetha, therefore it is pertinent to enter upon fasting unto, leaving off our sons, wives, riches and houses and homes, too. [4-53-15, 16a]

15, 16a. siitaayaaH = about Seetha; a pravR^ittau = without, tidings - not knowing tidings; paapam eva kariSyati = sinning [of killing us,] alone, he does [Sugreeva commits]; tasmaat = therefore; putran ca daaraan ca dhanaani ca gR^ihaaNi ca = sons, also, wives, also, riches, also, house and homes, too; tyaktvaa = on leaving off; iha adya eva = here, now, only; praayopa vishanam = fasting unto death - by sprawling; gantum kSamam = to enter upon, it is pertinent.

4.53.16

ध्रुवम् नः हिंसते राजा सर्वान् प्रतिगतान् इतः ॥वधेन अप्रतिरूपेण श्रेयान् मृत्युः इह एव नः |

"That king Sugreeva definitely and freakishly tortures all of us on our going back futilely, hence suicide at this place is justifiable for all us. [4-53-16b, c]

16b, c. raajaa = king; itaH prati gataan = from here, back, on going; naH sarvaan = us, all; a prati ruupeNa = un, mirrored, in shape [in a freakish manner]; vadhena = by slaying; dhruvam hinsate = definitely, will torture; naH iha eva = for us, here, only; mR^ityuH shreyaan = death [suicide,] worthwhile [justifiable.]

4.53.17

न च अहम् यौवराज्येन सुग्रीवेण अभिषेचितः ॥नरेन्द्रेण अभिषिक्तो अस्मि रामेण अक्लिष्ट कर्मणा |

"I am not anointed to crown-princedom by Sugreeva, but I am anointed by the unbigoted Rama, the king of people. [4-53-17b, 18a]

17, 18a. aham = I am; sugriiveNa yauvaraajyena = by Sugreeva, to crown-princedom; na abhiSecitaH = not, anointed; a kliSTa karmaNaa = not, with difficulty, does tasks [indefatigable Rama, or, one whose deeds are unbigoted]; narendreNa raameNa = by people's king, by Rama; abhiSiktaH asmi = anointed, I am.

4.53.18

स पूर्वम् बद्ध वैरो माम् राजा दृष्ट्वा व्यतिक्रमम् ॥घातयिष्यति दण्डेन तीक्ष्णेन कृत निश्चयः |

"That king Sugreeva who is already bound up in animosity with my father, and thus with me too, now on observing me transgressing his directive will decisively wish to liquidate me by a tyrannous victimisation. [4-53-18a, 19a]

18b, 19a. puurvam baddha vairaH = earlier [already,] bound up in, animosity; saH raajaa = he [Sugreeva,] king; vytikramama [vi ati kramam] = transgressing [his directive]; dR^iSTvaa = on observing; kR^ita nishcayaH = on making, decision [decisively]; maam = me; tiikSNena daNDena = with tyrannous, victimisation; ghaata yiSyati = wish to liquidate.

4.53.19

किम् मे सुहृद्भिः व्यसनम् पश्यद्भिः जीवितांतरे |
इह एव प्रायम् आसिष्ये पुण्ये सागर रोधसि |॥

"Of what use is the witnessing of my kith and kin at me when I am tortured in the prime of my life, hence here on this sacred seashore alone I will outwait my death fasting unto it." Thus Angada said to all the monkeys. [4-53-19b, c]

19b, c. jiivita antare = life, in midst of; me vyasanam pashyadbhiH = me, torturing, on witnessing; su hR^idbhiH = by good, hearted [kith and kin of mine]; kim = what [use]; iha eva = here, alone; puNye saagara rodhasi = sacred, ocean's, at blockade [of ocean, seashore]; praayam aasiSye, fast unto death, sit out [outwait.]

4.53.20

एतत् श्रुत्वा कुमारेण युव राजेन भाषितम् |
सर्वे ते वानर श्रेष्ठाः करुणम् वाक्यम् अब्रुवन् ॥

On hearing all that uttered by that youngish Angada, the crown prince, all of those prominent Vanara-s sympathetically spoke these words.

yuva raajena kumaareNa = by crown, prince, by youngish [Angada]; bhaaSitam etat shrutvaa = uttered, all that, on hearing; sarve te vaanara shreSThaaH = all, those, Vanara, prominent ones; karuNam vaakyam abruvan = sympathetically, words, spoke.

4.53.21

तीक्ष्णः प्रकृत्या सुग्रीवः प्रिया रक्तः च राघवः |
समीक्ष्य अकृत कार्यान् तु तस्मिन् च समये गते ॥अदृष्टायाम् च वैदेह्याम् दृष्ट्वा चैव समागतान् |
राघव प्रिय कामाय घातयिष्यति असंशयम् ॥

"Instinctively Sugreeva is a hot-tempered vanara and Raghava is interested in his beloved wife. The timeframe is lapsed and Vaidehi is unspotted. If we go back to Kishkindha now, on seeing us returning without completing our assignment, and with a thinking to satisfy Rama Sugreeva wishes to liquidate us without any doubt.

21, 22. sugriivaH prakR^ityaa tiikSNaH = Sugreeva, instinctively, hot-tempered one; raaghavaH ca priyaa raktaH = Raghava, is also, in beloved [wife,] interested; vaidehyaam a dR^iSTaayaam = Vaidehi, not, seen when she is not spotted; tasmin samaye gate = that, time, lapsed; sam aagataan = returnees; a kR^ita kaaryaan = not, performed, deed - those who have not completed assignment; samiikshya = on seeing - us; dR^iSTvaa = on seeing - on thinking; raaghava priya kaamaaya = to Raghava, likeable, [doing] desirous of - to satisfy Raghava; a sanshayam = without, doubt; ghaatayiSyati = he wishes to liquidate.

4.53.23

न क्षमम् च अपराद्धानाम् गमनम् स्वामि पार्श्वतः |
प्रधानबूताः च वयम् सुग्रीवस्य समागताः ॥

"It will be inexcusable for the culprits to pass at the sideways of lords, then where is the question of their coming into king's audience, and we should be barefaced to return because we are all the chieftains of Sugreeva who are coordinated and sent here.

aparaaddhaanaam = for culprits - like us; svaami paarshvataH gamanam = lord, at the side of, going; na kSamam = not, tolerable - inexcusable; sugriivasya = of Sugreeva; pradhaanabuutaaH ca = being chieftains, also; vayam samaagataaH = we, are co-ordinated [and sent here.]

4.53.24

इह एव सीताम् अन्वीक्ष्य प्रवृत्तिम् उपलभ्य वा |
नः चेत् गच्छाम तम् वीरम् गमिष्यामो यम क्षयम् ॥

"If we do not return to that champion Sugreeva on searching somewhere here for Seetha, or on our educing some information about her, we will rather enter the realm of Yama, the Terminator." Thus the other monkeys discussed among themselves.

iha eva siitaam anviikshya = here, only, Seetha, we search out; pravR^ittim upalabhya vaa = tidings, we educe, or; tam viiram = to him, champion Sugreeva; naH gacChaama cet = we, approach, not - if we do not go with information; yama kshayam gamiSyaamaH = Yama, the Terminator's, realm, we will to go.

4.53.25

प्लवंगमानाम् तु भय अर्दितानाम्
श्रुत्वा वचः तार इदम् बभाषे |
अलम् विषादेन बिलम् प्रविश्य
वसाम सर्वे यदि
रोचते वः ॥

On hearing the words of fly-jumpers, who are tormented by fear of Sugreeva, Lt. Tara spoke this to them, "enough is your desperation, if you all are interested let us enter that cave again where we can live.

taaraH = Lt. Tara; bhaya arditaanaam plavangamaanaam = by fear, tormented by, of fly-jumpers; vacaH shrutvaa = words, on hearing; idam babhaaSe = this, spoke; viSaadena alam = desperation, enough; vaH rocate yadi = you, interested, if; sarve bilam pravishya vasaama = we all, cavity, on entering, we live [therein.]

4.53.26

इदम् हि माया विहितम् सुदुर्गमम्
प्रभूत वृक्ष उदक भोज्य पेयम् |
इह अस्ति नः न एव भयम् पुरंदरात्
न राघवात्
वानर राजतो अपि वा ॥

"That highly impassable cavity is contrived by the demon Maya and it is abundant with trees, water, eatables and potables, and there is no fear even from Indra in that cavity, nor from Raghava, nor from Sugreeva, the king of monkeys." So said Lt. Tara to all.

maayaa vihitam = by demon Maya, contrived; prabhuuta vR^ikSa udaka bhojya peyam = abundant with, trees, water, eatables, potables; idam = this - cavity; su durgamam hi = highly, impassable [cavity,] isn't it; iha naH = here, to us; purandaraat bhayam na eva asti = from Indra, fear, not, even, is there; raaghavaat na = from Raghava, no [fear]; vaanara raajataH api vaa = from monkeys, king, either.

4.53.27

श्रुत्वा अंगदस्य अपि वचो अनुकूलम्
ऊचुः च सर्वे हरयः प्रतीताः |
यथा न हन्येम तथा विधानम्
असक्तम् अद्य
एव विधीयताम् नः ॥

On hearing Angada's words, as well as the words of Lt. Tara that are trended to Angada's words, all the monkeys compliantly spoke with believability, "in which way we all will not be killed that way may be waymarked, and promptly make it happen now only." So said all the monkeys to Angada.

angadasya vacaH shrutvaa = Angada's, words, on hearing; sarve harayaH pratiitaaH = all, monkeys, having believability - in his and Tara's words; anukuulam uucuH = compliantly, said; yathaa na hanyema = in which way, we are not, killed; tathaa = in that way; naH = for us; adya eva = now, only; vidhaanam = a method; asaktam vidhiiyataam = promptly, make happen.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे त्रि पंचाशः सर्गः

Sarga 54

तथा ब्रुवति तारे तु तारा अधिपति वर्चसि |
अथ मेने हृतम् राज्यम् हनुमान् अंगदेन तत् || ४५४१

When Lt Tara whose resplendence is similar to moonshine has spoken that way, then Hanuma deemed that Angada is laying siege to that kingdom of Vanaras.

taaraa adhipati varcasi = stars, lord [moon, similar in] shine; taare tathaa bruvati = by Lt. Tara, that way, has spoken; atha = then; hanumaan = Hanuma; angadena tat raajyam hR^itam = by Angada that, kingdom, stolen [laying siege to]; [iti] mene = [thus,] deemed.

बुद्ध्या हि अष्ट अंगया युक्तम् चतुर् बल समन्वितम् |
चतुर् दश गुणम् मेने हनुमान् वालिनः सुतम् || ४५४२

Hanuma considered Vali's son Angada indeed as having eightfold intelligence, fourfold tactics, fourteen traits.

hanumaan = Hanuma; vaalinaH sutam = of Vali's, son; aSTa angayaa buddhyaa yuktam hi = with eight, parts [eightfold,] intelligence, having, indeed; catuH bala sam anvitam = four, capabilities[tactics,] having; catuH dasha guNam = [having] four, ten [fourteen,] traits; mene = considered as.

The IQ of an average person is eightfold as said: -shushruuSha shavaNam caiva grahaNam dhaaraNam tathaa | uuha apoha artha vij~~naanam tattva j~~naanam ca dhii guNaaH

shushruuSa assiduously polite - 1] attentiveness; shravaNam ardently listening - 2] heedfulness; grahanam instantly grasping - 3] receptiveness; dhaaraNam continually remembering - 4] retentiveness; uuha discrimination of pros and cons - 5] speculativeness; apoha indecisiveness about the undesirables and receiving the worthwhile - 6] fastidiousness; artha vij~naanam substance's, comprehensive knowledge

7] omniscience; tattva j~naanam quintessence's, profundity - 8] acumen.

The fourfold tactics or abilities are saama, daana, bheda, danDa 1] placation, 2] presentation, 3] partition, 4] persecution. The other way these four are four abilities mano bala, baahu bala, upaaya bala, bandhu bala self-assuring strengths of self-opinion, self-shoulder strtength, self-ideation and self-consistent supporters.

desha kaalaj~~nata daarDhyam sarva klesha sahiShNutaa | sarva vij~~naanitaa daakShyam uurjaH samvR^ita mantrataa | avisamviditaa shauryam shaktij~~natvam kR^itaj~~nataa | sharaNa aagata vatslyam amarShatvam acaalana | 1] knowledge of place and time, 2] sturdiness, 3] enduring troubles, 4] knowing all possible, 5] skilfulness, 6] self-defence, 7] maintaining confidentiality of strategies, 8] avoiding unwanted debates [or, not uttering lies, 9] courageousness, 10] recognising strengths and weaknesses of one's own and of others also, 11] faithfulness, 12] sheltering the seekers of shelter, 13] showing anger at appropriate times, 14] unwavering in opinions or actions.

आपूर्यमाणम् शश्वत् च तेजो बल पराक्रमैः |
शशिनम् शुक्ल पक्ष आदौ वर्धमानम् इव श्रिया || ४५४३
बृहस्पति समम्
बुद्ध्या विक्रमे सदृशम् पितुः |
शुश्रूषमाणम् तारस्य शुक्रस्य इव पुरंदरम् || ४५४४
भर्तुः अर्थे परिश्रान्तम्
सर्व शास्त्र विशारदः |
अभिसंधातुम् आरेभे हनुमान् अंगदम् ततः || ४५४५

Angada who is steadily brimming over with his spiritedness, mightiness, valorousness, and waxing like the moon starting from day one of White Fortnight of a month, who is comparable to Brihaspati, the Jupiter, in sagacity, who mirrors up his father Vali in intrepidity, but who is now assiduously attentive to the rebellious teachings of Lt. Tara, like Indra who once listened to the unlistenable teachings of demon's mentor, namely Shukraacaarya, as that Angada is overly enervated to fulfil the concerns of the king Sugreeva. Then Hanuma who is the scholar in all scriptures started to confederate the confidence of Angada with the present regime of Sugreeva.

3, 4, 5. shashvat = steadily; tejaH bala paraakramaiH = with spiritedness, mightiness, valorousness; aapuuryamaaNam = he who is brimming over; shukla pakSa aadau = white, fortnight, starting from; shashinam iva = moon, as with; shriyaa vardhamaanam [ angadam] = with grandeur, being broadened, [at Angada]; buddhyaa = by sagacity; bR^ihaspati samam = Brihaspati [Jupiter,] one who is comparable to; vikrame pituH sadR^isham = in intrepidity, father, who mirrors up; shukrasya purandaram iva = for Shukraacaarya, Indra, as with; taarasya = of Lt. Tara his advices; shushruuSamaaNam = one who is assiduously attentive; bhartuH arthe pari shraantam = in husbander's [king's, Sugreeva's] in concern, overly enervated [Angada]; angadam = to [such ] Angada; sarva shaastra vishaaradaH = in all, scriptures, scholarly Hanuma; or, sarva shaastra vidaam varam = in all, scripture, knowers, best one i.e., to Angada]; hanumaan = Hanuma; tataH = then; abhisamdhaatum [abhi sam dhaatum] = to confederate with Sugreeva; aarebhe = started to.

Indian categorisation of a month does not directly jump to weeks, but firstly into two fortnights, later into weeks and then to days: 1] paurNami, poorNima White Fortnight - where the moon will be waxing from new-moon-day; 2] amaavaasya Black Fortnight - where the moon will be waning to no-moon-day.

स चतुर्णाम् उपायानाम् तृतीयम् उपवर्णयन् |
भेदयामास तान् सर्वान् वानरान् वाक्य संपदा || ४५४६

Hanuma then rhetorically started to the schismatic secession of all those vanaras, who are desirous of avoiding Sugreeva and desiring a hideout, exemplifying the third ideation, namely the partition, among the four political ideations, viz., placation, presentation, partition, persecution.

saH = he Hanuma; caturNaam upaayaanaam = among four, ideations; tR^itiiyam upavarNayan = third one, while exemplifying; taan sarvaan vaanaraan = them, all, vanaras; vaakya sampadaa = by words', wealth, [rhetorically]; bhedayaamaasa = schismatically started to secede.

The four ideations are saama, daana, bheda, daNDa upaayaaH The ideations for placation, presentation, partition, persecution, in connection with a political adversary.

तेषु सर्वेषु भिन्नेषु ततो अभीषय अंगदम् |
भीषणैः विविधैः वाक्यैः कोप उपाय समन्वितैः || ४५४७

When Hanuma made all of the vanaras to defect from Angada's idea of defecting Sugreeva, then Hanuma further overawed Angada with diverse and awesome orations containing the fourth ideation, namely the persecutory measures, employable by Sugreeva on defectors.

teSu sarveSu bhinneSu = in them, in all, in defection [from Angada's idea of defecting from Sugreeva]; tataH = then; kopa upaaya samanvitaiH = anger [persecutory,] ideation, containing; bhiiSaNaiH vividhaiH vaakyaiH = with awesome, diverse, sentences [orations]; angadam abhiiSayat = Angada, is overawed by Hanuma.

त्वम् समर्थ तरः पित्रा युद्धे तारेय वै ध्रुवम् |
दृढम् धारयितुम् शक्तः कपि राज्यम् यथा पिता || ४५४८

"As with your father you are undeniably abler in warfare, oh, the son of Lady Tara, and as with your father you are unquestionably capable enough to sustain the monkey kingdom." Thus Hanuma started to address Angada.

taareya = oh, Lady Tara's son Angada; tvam yuddhe = you, in warfare; pitraa samartha taraH = with your father, able, more [abler than]; dhruvam = undeniably; pitaa yathaa = your father, as with; kapi raajyam dR^iDham dhaarayitum shaktaH = monkey, kingdom, unquestionably, to sustain, capable.

नित्यम् अस्थिर चित्ता हि कपयो हरि पुंगव |
न आज्ञाप्यम् विषहिष्यन्ति पुत्र दारान् विना त्वया || ४५४९

"Oh, best monkey, Angada, monkeys will be inconsistent at their will, isn't it! Separated from their sons and wives they cannot tolerate to remain under your control for a long.

hari pungava = oh, monkey, the best; kapayaH nityam a sthira cittaa hi = monkeys, always, not, consistent, at will, isn't it; putra daaraan vinaa = sons, wives, without separated from them; tvayaa = by you; aaj~naapyam = to be ordered to remain under your control; na vi SahiSyanti = not, verily, tolerate they will not abide.

त्वाम् न एते हि अनुयुंजेयुः प्रत्यक्षम् प्रवदामि ते |
यथा अयम् जांबवान् नीलः सुहोत्रः च महाकपिः || ४५४१०
न हि अहम् ते इमे सर्वे साम दान आदिभिः गुणैः |
दण्डेन न त्वया शक्याः सुग्रीवात् अपकर्षितुम् || ४५४११

"I plainly tell you what is obvious. This Jambavanta, these monkeys like Niila, and great monkey Suhotra and others do not definitely tagalong you, isn't it. Likewise I too do not definitely tagalong you. Such as we are, it will be impossible for you to sidetrack us from Sugreeva using tactics like placation, presentation or even persecution, isn't so!

10, 11. pratyakSam te yathaa pra vadaami = obviously, to you, as how, I am telling I am plainly telling what is obvious; ayam jaambavaan = this, Jambavanta; niilaH = Niila; mahaa kapiH suhotraH ca = great, monkey, Suhotra, also; ete = all these [monkeys]; tvaam = [after] you; na anu yunjeyuH hi = not, at heel, join, isn't it they won't tagalong you; [tathaa = likewise]; aham na hi = I [too,] will not, definitely, [tagalong you]; te ime = those, these such as they are they, or, we are; sarve = all of [us]; saama daana aadibhiH guNaiH = placation, presentation, and the like, by tactics; daNDena = [even] by persecution; tvayaa sugriivaat = by you, from Sugreeva; apa karSitum = away, pull to sidetrack; na shakyaaH = not, possible.

विगृह्य आसनम् अपि आहुः दुर्बलेन बलीयसा |
आत्म रक्षा करः तस्मात् न विगृह्णीत दुर्बलः || ४५४१२

"Even if a mightless is at odds with the mighty he can linger on, so to speak, therefore guard yourself, for no mediocrity will be at odds...

baliiyasaa dur balena = with mighty, less, mighty; vi gR^ihya = verily, antagonising [at odds with]; aasanam api aahuH = to linger on, even if, [so to] speak; tasmaat aatma rakSaa karaH = therefore, yourself, safeguard, do [guard yourself]; durbalaH na vigR^ihNiita = less mighty [mediocre mighty, mediocrities] not, will be at odds.

Vividly: 'though moralists say that the mighty shall not fall afoul of the mightless, but their relations will always be in estrangement... and the foulness of mightless with the mighty will run the relations afoul... thus, purchasing the wrath of the mighty by the mightless is futile... and such as you are, you seek asylum in such a cavity as counselled haphazardly by all these fickly monkeys... thus, beware that the mightless is the one who shall strive for selfguarding against the mighty, but not contrariwise...

याम् च इमाम् मन्यसे धात्रीम् एतत् बिलम् इति श्रुतम् |
एतत् लक्ष्मण बाणानाम् ईषत् कार्यम् विदारणे || ४५४१३

"This matter of going underground into that Black Hole which you suppose as a hideout from Sugreeva, as you heard from Lt. Tara and others, but it is a deed of trifle to Lakshmana's arrows, not necessarily for Rama's arrows, in splitting apart whole of that Black Hole in a trice.

yaam imaam dhaatriim = of which, this one, of earth [going underground]; manyase = you suppose; etat bilam iti shrutam = this one, cavity [Black Hole,] thus, heard [by you from Lt. Tara]; lakSmaNa baaNaanaam = for Lakshmana's, arrows; etat vi daaraNe = all this [Black Hole] by far, to split apart; iiSat kaaryam = is a trifling, deed.

स्वल्पम् हि कृतम् इन्द्रेण क्षिपता हि अशनिम् पुरा |
लक्ष्मणो निशितैः बाणैः भिन्द्यात् पत्र पुटम् यथा || ४५४१४

"Indeed, once Indra thudded his Thunderbolt on this very underground illusory place, but that act was indeed a trivial deed for that Thunderbolt made a single demonsized aperture to eliminate a single demon, Maya, which we now call Riksha bila, Black Hole, nevertheless Lakshmana will splinter whole of this Black Hole with his acute arrows, as if it is leafy bowl.

puraa ashanim kSipataa hi = once, Thunderbolt, thudded, indeed; indreNa svalpam kR^itam hi = by Indra, trivial [deed,] done, indeed; lakSmaNaH nishitaiH baaNaiH = Lakshmana, with acute, arrows; patra puTam yathaa = leafy, bowl, as if [it is a]; bhindyaat = will splinter.

लक्ष्मणस्य च नाराचा बहवः सन्ति तत् विधाः |
वज्र अशनि सम स्पर्शा गिरीणाम् अपि दारकाः || ४५४१५

"There are numerous ironarrows with Lakshmana that are kindred to Thunderbolt of Indra, whose punch will be equalling that of Thunderbolt and Lightning Flashes, and which are the splitters of mountains.

vajra ashani sama sparshaa = Thunderbolt, Lightning Flash, equal, in touch [punch]; giriiNaam api daarakaaH = mountains, even, splitters of; tat vidhaaH = that, type of Thunderboltlike; bahavaH lakSmaNasya naaraacaa santi = numerous, Lakshmana's, ironarrows, are there.

Annex: 'of which you all may have heard, but a few of us like Jaambavanta, Nala, Neea, Lt. Tara and myself bear witness, personally... on piercing the seven sturdy trees Rama's arrow penetrated into the nethermost terrain of earth and resurfaced... then, Lakshmana's arrow can pulverise mountains, isn't so...'

अवस्थाने यदा एव त्वम् आसिष्यसि परंतप |
तदा एव हरयः सर्वे त्यक्ष्यन्ति कृत निश्चयाः || ४५४१६

"As and when you settle down in that underground, more so, an unbefitting place for a crown prince, oh, enemyburner Angada, then and there all the monkeys will desert you resolvedly.

parantapa = oh, enemyburner Angada; tvam yadaa eva = you, as and when; ava sthaane = down, place [underground, or, an unworthy place for a crown prince]; aasiSyasi = you settle down; tadaa eva = then, only; sarve harayaH = all, monkeys; kR^ita nishcayaaH = on making, resolve; tyakSyanti = will desert [you.]

स्मरंतः पुत्र दाराणाम् नित्य उद्विग्ना बुभुक्षिताः |
खेदिता दुःख शय्याभिः त्वाम् करिष्यन्ति पृष्ठतः || ४५४१७

"Always sulking and reminiscing on their sons and wives, and hungered for the proximity of their kinfolk and hungered for diverse palatability as any monkey would cherish, even so, lamenting on the beds of lament they push you backwards.

putra daaraaNaam smarantaH = sons, wives, reminiscing; nitya udvignaa = always, sulking; bubhukSitaaH = hungered [for palatability]; duHkha shayyaabhiH = on lament, beds; kheditaaH = made to lament; tvaam pR^iSThataH kariSyanti = you, backwards, they render they push you back.

स त्वम् हीनः सुहृद्भिः च हित कामैः च बंधुभिः |
तृणात् अपि भृश उद्विग्नः स्पंदमानात् भविष्यसि || ४५४१८

"Devoid of goodhearted friends and wellwishing relatives, you will become highly sullen in solitariness. Such as you are you will end up as a highly frightened monkey, even from the shaking of a piece of straw. "Devoid of goodhearted friends and wellwishing relatives, you will become highly sullen in solitariness. Such as you are you will end up as a highly frightened monkey and you will end up much the same as a seamy shaky piece of straw.

su hR^idbhiH ca = with good, hearted ones; hita kaamaiH bandhubhiH ca = well, wishers, with relatives, also; hiinaH = devoid of; saH tvam = he, you such as you are; spandamaanaat tR^iNaat api = shaking, than a strawblade, even; bhR^isha udvignaH = muchly, sullen [highly frightened]; bhaviSyasi = you will become [end up.]

He will become 'a crown prince of straw...' anena parijanaiH pari tyaktaH tR^iNaat api laghu taro bhavati iti suucitam - dk if he discards his own people.

अति उग्र वेगा निशिता घोरा लक्ष्मण सायकाः |
अपवृत्तम् जिघांसन्तो महावेगा दुरासदाः || ४५४१९

"By far, those fiercely frantic arrows of Lakshmana if targeted to kill you, in case you become a sidestepper from loyalties, will be terrifyingly twingeing. Further, those fierily frenetic arrows are irreversible.

lakSmaNa saayakaaH = Lakshmana's, arrows; ati ugra vegaa = by far, fiercely, speeded [frantic]; nishitaaH = twingeing; ghoraaH = terrifyingly; apa aavR^ittam = to side, going sidestepping, you; jighaamsantaH = intended to kill if targeted to kill you; mahaa vegaa duraasadaaH = highly, speedy [fierily frenetic arrows,] unassailable [here, irreversible.]

अस्माभिः तु गतम् सार्धम् विनीतवत् उपस्थितम् |
आनुपूर्व्यात् तु सुग्रीवो राज्ये त्वाम् स्थापयिष्यति || ४५४२०

"But, if you return to Kishkindha along with us, and if you obediently become Sugreeva's flanker, he establishes you only in kingdom as before.

tu = but; asmaabhiH saa ardham gatam = us, along with, resolute [resolutely,] if gone [if returning to Kishkindha]; viniitavat = like an obedient one; upa sthitam = nearby, staying [staying at his side, flanker]; tvaam = you; sugriivaH = Sugreeva; raajye = in kingdom; aanupuurvyaat = as before, only; sthaapayiSyati = establishes.

धर्म राजः पितृव्यः ते प्रीति कामो दृढ व्रतः |
शुचिः सत्य प्रतिज्ञः च स त्वाम् जातु न नाशयेत् || ४५४२१

"Your paternaluncle Sugreeva's gleam is his honesty as he is free of dishonesty, his desire is affection as he is free of aversion, his dedication is staunch as he is free of prevarication, and he himself is exoneration as he is free from exploitation, thus in no way he liquidates you.

te pitR^ivyaH = your, paternaluncle Sugreeva; dharma raajaH = with probity, he gleams he gleams with probity; priiti kaamaH = affection, desirer of; dR^iDha vrataH = staunchly, dedicated; shuciH = clean [exonerative]; satya pratij~naH ca = to principles, pledged, also; saH tvaam jaatu = he, you, in no way; na naashayet = not, liquidates.

प्रिय कामः च ते मातुः तत् अर्थम् च अस्य जीवितम् |
तस्य अपत्यम् च न अस्ति अन्यत् तस्मात् अंगद गम्यताम् || ४५४२२

"He is your mother's wellwisher, the strife of Sugreeva's life is for her only, more so, there is no other posterity to him than you. Oh, Angada, therefore go back to Kishkindha, rather than deflecting, deviating and deserting your own kingdom.

te maatuH priya kaamaH ca = you, mother's, well, wisher, also; asya jiivitam tat artham ca = his [Sugreeva's, strife of] life, for that, reason [for the sake of Lady Tara]; tasya anyat apatyam ca na asti = to him [to Sugreeva,] other, posterity, also, not, is there; angada = oh, Angada; tasmaat gamyataam = oh, Angada, therefore, begone [to Kishkindha.]

By these words of advise Hanuma is said to have used all the four tactics of saama, daana, bheda, daNDa upaayaaH 'political ideations of 1] placation, 2] presentation, 3] partition, 4] persecution. This is how that is explained: atra tvam samartha taraH pitraa 4548 iti anena saama uktam | nityam asthira cittaa 4549 iti anena bheda uktaH | tvaam jaatu na naashayet 45421 anena daNda uktaH | asmaabhiH tu gatam saardham anena daanam uktam | evam bhedo api hanumataa saama daana danNDa puurvaka eva kR^itaH | tena bhedanaa angado api bivhiiShitaH | dk As these references are already there, they are not reiterated here.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे चतुः पंचाशः सर्गः

Sarga 55

4.55.1

श्रुत्वा हनुमतो वाक्यम् प्रश्रितम् धर्म संहितम् |
स्वामि सत्कार संयुक्तम् अंगदो वाक्यम् अब्रवीत् ॥

On hearing the polite and righteous words of Hanuma, which are just yeomanly towards Hanuma's lord, namely Sugreeva, Angada said these sentences.

hanumataH = from Hanuma; prashritam = polite; dharma samhitam = to probity, compliant [righteous words]; svaami = to lord [of Hanuma]; satkaara samyuktam = respect, having [yeomanly]; vaakyam = words; shrutvaa = on hearing; angadaH vaakyam abraviit = Angada, sentence, said.

4.55.2

स्थैर्यमात्ममनःशौचमानृशंस्यमथाअर्जवम् - यद्व -
स्थैर्यम् आत्म मनः शौचम् आनृशंस्यम् अथ आर्जवम् |
विक्रमः
चैव धैर्यम् च सुग्रीवे न उपपद्यते ॥

"Un-deducible in Sugreeva are his steadiness, or harmlessness, or frankness, also thus salience, or even valiance, further more cleanliness of heart or soul.

sthairyam = steadiness; aatma manaH shaucam = of soul, heart, cleanliness; aa nR^ishamsyam = not, cruelty [harmlessness]; atha = then [further more]; aarjavam = frankness; vikramaH caiva = salience, also thus; dhairyam ca = valiance, even; sugriive na upapadyate = in Sugreeva, not, deducible.

4.55.3

भ्रातुः ज्येष्ठस्य यो भार्याम् जीवितो महिषीम् प्रियाम् |
धर्मेण मातरम् यः तु स्वीकरोति जुगुप्सितः ॥कथम् स धर्मम् जानीते येन भ्रात्रा दुरात्मना |
युद्धाय अभिनियुक्तेन बिलस्य पिहितम् मुखम् ॥

"Which Sugreeva has arrogated his elder brother's wife when that elder brother is still alive and well, where she is morally his motherlike, an empress and a lady love of that elder brother, thus he is despicable, and which Sugreeva closed the mouth of the cavity when his brother in all his belief assigned and stationed him alone at the mouth of the cavity to fightback the demon Dundubhi if he tries to escape, all the more when his own brother is still inside the cavity, thus he is nefarious, how then he can be said as one conversant with moral rectitude?

3, 4. jugupsitaH = despicable one; yaH = which - Sugreeva; jyeSThasya bhraatuH jiivitaH = elder, brother, while alive and well; dharmeNa maataram = morally, [his - Sugreeva's] mother [like]; bhaaryaam = [his brother's] wife; priyaam mahiSiim = lady love, [and an] empress; sviikaroti = has taken - arrogated; yaH duraatmanaa = which, by that bad-minded [nefarious, Sugreeva]; bhraatraa yuddhaaya abhi niyuktena = who by brother [Vali,] to fightback [the demon,] assigned; yena = by whom; bilasya mukham pihitam = cavity's, mouth, closed; saH = he - Sugreeva; dharmam katham jaaniite = rectitude, how, he knows.

4.55.5

सत्यात् पाणि गृहीतः च कृत कर्मा महायशाः |
विस्मृतो राघवो येन स कस्य सुकृतम् स्मरेत् ॥

"Which Sugreeva has overlooked no less than the great glorious Raghava, whom he truthfully befriended and from whom his own task of arrogating my kingdom by eliminating my father is facilitated, how then can he remember the good services of others like us?

satyaat paaNi gR^ihiitaH ca = truthfully, hand, on taking [handshake, befriending,] also; kR^ita karmaa mahaayashaaH = facilitated, task, great-glorious one [Rama]; raaghavaH = Raghava is; yena = by whom [by which Sugreeva]; vismR^itaH = is overlooked; saH kasya su kR^itam smaret = he [Sugreeva,] whose [others like us,] good, services, he remembers.

For this statement Hanuma may retort saying 'Sugreeva has not overlooked Rama but otherwise engrossed in material comforts. He sent all of us all over to search for Seetha in requital to the help rendered by Rama... is it not the upright conduct of Sugreeva?' For that Angada is ready with an answer as.

4.55.6

लक्ष्मणस्य भयेन इह न अधर्म भय भीरुणा |
आदिष्टा मार्गितुम् सीताम् धर्मः तस्मिन् कथम् भवेत् ॥

"He has ordered and sent us for searching Seetha owing to the fear from Lakshmana, but not as a coward fearing his own unscrupulousness, how then can scrupulosity be manifest in him?

iha = to here; lakSmaNasya bhayena = of Lakshmana, from fear; siitaam maargitum aadiSTaaH = for Seetha, to search, we are ordered [and sent]; a dharma bhaya bhiiruNaa = un, scrupulousness, fearing, as a coward; na = not; not as a coward fearing his own unscrupulousness; tasmin dharmaH katham bhavet = in him, scrupulosity, how, manifests.

4.55.7

तस्मिन् पापे कृतघ्ने तु स्मृति भिन्ने चल आत्मनि |
आर्यः को विश्वसेत् जातु तत् कुलीनो विशेषतः ॥

"Who is that respectable one who can put belief in Sugreeva, while that Sugreeva is shameful by his shameless act of eliminating my father, and unmindful of tradition in usurping my mother and throne, and unthankful in requiting Rama by himself, instead of using us as pawns, and changeful in ignoring his promise to Rama, but in fearing for Lakshmana? Will it be possible especially for one like me belonging to his family?

paape = sinner - shameful one; kR^itaghne = unthankful one; smR^iti bhinne [hiine] = remembrance, goes against - contrary to tradition, unmindful one; cala aatmani = wavering, mind having - changeful one; tasmin = in him - Sugreeva; jaatu = at anytime; aaryaH = a respectable one; kaH vishvaset = who, believes; visheSataH = especially; tat kuliinaH = to his, one belonging - one belonging to his family.

4.55.8

राज्ये पुत्रः प्रतिष्ठाप्यः स गुणो निर्गुणो अपि वा |
कथम् शत्रु कुलीनम् माम् सुग्रीवो जीवयिष्यति ॥

"Whether a son is honest or dishonest he alone is investable in the kingdom. How then can Sugreeva let me, the one from the family of his enemy, live on?

sa guNaH vaa nir guNaH api = with, honesty, or, without, honesty, whether; putraH raajye pratiSThaapyaH = son, in kingdom, is investable; sugriivaH = Sugreeva; shatru kuliinam = enemy's, familial; maam katham jiivayiSyati = me, how, let live.

This is in reply to Hanuma's advise, 'he establishes you only in kingdom, as before...' as at 4-54-20. But Hanuma cannot rebut Angada for he has no valid proof to show to Angada about Sugreeva's goodness towards Angada, as sermonised by Hanuma in the earlier chapter. Hence, 'better to follow the leader, than to argue...' is the only option left to Hanuma.

4.55.9

भिन्न मन्त्रो अपराद्धः च हीन शक्तिः कथम् हि अहम् |
किष्किन्धाम् प्राप्य जीवेयम् अनाथ इव दुर्बलः ॥

"My slyness in planning to live in Black Hole has backfired, I am now culpable in not finding Seetha being the troop leader, and I am a powerless as you all are Sugreeva's side, how then can I live on indeed after reaching Kishkindha, like caitiff turned into a wretch.

bhinna mantraH = broken [backfired, my secret] slyness; aparaaddhaH ca = culpable, also; hiina shaktiH = less, power; aham = such as I am; kiSkindhaam praapya = Kishkindha, on reaching; durbalaH anaatha iva = a caitiff, like, a wretch; katham jiiveyam hi = how, I can live, indeed.

4.55.10

उपांशु दण्डेन हि माम् बंधनेन उपपादयेत् |
शठः क्रूरो नृशंसः च सुग्रीवो राज्य कारणात् ॥

"Indeed he surceases me by some mysterious trammelling punishment, for that Sugreeva becomes disingenuous, ferocious, also barbarous just for the reason of his kingship.

shaThaH = disingenuous; kruuraH = ferocious; nR^ishamsaH = barbarous; such as he is; sugriivaH = Sugreeva; raajya kaaraNaat = kingship, for the reason of; maam = me; upaamshu daNDena = by mysterious, punishment; bandhanena = for trammelling; upapaadayet hi = surceases, indeed.

4.55.11

बंधनात् च अवसादात् मे श्रेयः प्रायोपवेशनम् |
अनुजानंतु माम् सर्वे गृहम् गच्छंतु वानराः ॥

"Fast unto death behoves me than trammels and tramples, thus you all be acquiescent to my proposal and you may go back to your dwellings.

bandhanaat ca avasaadaat me = than trammels, also, than tramples, to me; praayopaveshanam shreyaH = fast unto death, behoves; sarve vaanaraaH = all, Vanara-s; maam anujaanantu = my [proposal]; be acquiescent; gR^iham gacChantu = to dwelling place, may go back.

4.55.12

अहम् वः प्रतिजानामि न गमिष्यामि अहम् पुरीम् |
इह एव प्रायम् आसिष्ये श्रेयो मरणम् एव मे ॥

"I am reiterating to you all that I do not wish to go to the city of Kishkindha, and here only I sit fasting unto death, as death alone is expedient to me.

aham vaH pratijaanaami = I am, to you all, reiterating; aham puriim na gamiSyaami = I am, to city, not, I wish to go; iha eva praayam aasiSye = here, only, fast unto death, I will sit out; me maraNam eva shreyaH = to me, death, alone, is expedient.

4.55.13

अभिवादन पूर्वम् तु राजा कुशलम् एव च |
अभिवादन पूर्वम् तु राघवौ बलशालिनौ ॥वाच्यः तातः यवीयान् मे
सुग्रीवो वानर ईश्वरः |

"On my behalf Raghava-s wellbeing may be enquired firstly paying deference to them, so also the wellbeing of my paternal uncle and king may be enquired, only after paying deference to that lord of vanara-s. [4-55-13, 14a]

13, 14a. balashaalinau = formidable two; raaghavau = Raghava-s; abhivaadana puurvam tu = deference, afore, but [firstly paying deference]; [kushalam eva ca = well-being, thus, also asked about]; vaanara iishvaraH = vanara-s, lord; me yaviiyaan taataH = my, younger, father; raajaa sugriivaH = king, Sugreeva; abhivaadana puurvam tu kushalam = deference, afore, but [firstly paying deference]; eva ca = thus, only; vaacyaH = be asked after.

4.55.14

आरोग्य पूर्वम् कुशलम् वाच्या माता रुमा च मे ॥मातरम् चैव मे ताराम् आश्वासयितुम् अर्हथ |
प्रकृत्या
प्रिय पुत्रा सा सानुक्रोशा तपस्विनी ॥विनष्टम् माम् इह श्रुत्वा व्यक्तम् हास्यति जीवितम् |

"My step-mother Ruma may be asked after regarding her healthiness. And it will be apt of you to solace my mother Lady Tara, who by her nature is a warm-hearted and austerely lady who cherishes her son more, and such as she is she will obviously leave off her life on hearing that I breathed my last." So said Angada to all monkeys. [4-55-14b, 16a]

14b, 15, 16a. me maataa rumaa ca = my, [step-] mother, Ruma, also; aarogya puurvam = [her] healthiness, regarding; kushalam vaacyaa = well-being, be spoken [asked after]; me maataram taaraam caiva = my, of mother, Lady Tara, also thus; aashvaasayitum arhatha = to solace, apt of you; prakR^ityaa saanukroshaa = by her nature, warm-hearted; priya putraa = having cherished, son [who cherishes her more]; tapasvinii = austerely one; saa = she - such as she is - my mother Lady Tara; iha = now; maam vinaSTam shrutvaa = me, as perished one, on hearing; vyaktam jiivitam haasyati = obviously, life, leaves off.

4.55.16

एतावत् उक्त्वा वचनम् वृद्धान् तान् अभिवाद्य च ॥विवेश अंगदो भूमौ रुदन् दर्भेषु दुर्मनाः |

On speaking to that point and after paying deference to older vanara-s available there, Angada puling glum facedly reclined on the sacred grass spread on ground. [4-55-16b, 17a]

16b, 17a. etaavat vacanam uktvaa = to that point, words, on speaking; taan vR^iddhaan abhivaadya ca = them, older [vanara-s, available there,]on paying deference, also; angadaH = Angada; rudan = while puling; dur mukhH = bad-faced - glum, facedly; bhuumau darbheSu vivesha = on ground, on sacred grass, entered - reclined.

4.55.17

तस्य संविशतः तत्र रुदन्तो वानर ऋषभाः ॥नयनेभ्यः प्रमुमुचुः उष्णम् वै वारि दुःखिताः |

Apropos to Angada's recumbency on ground, the other outstanding Vanara-s snivellingly sluiced down seethingly effusive teardrops emotionally. [4-55-17b, 18a]

17b, 18a. tasya tatra samvishataH = his [Angada's,] apropos to, his becoming recumbent; vaanara R^iSabhaaH = vanara-s, [other] outstanding ones; duHkhitaaH rudantaH = emotionally, sobbing; nayanebhyaH uSNam vaari = from pairs of eyes, heated [seething,] verily [effusive,] water [teardrops]; pramumucuH = sluiced down.

4.55.18

सुग्रीवम् चैव निन्दन्तः प्रशंसन्तः च वालिनम् ॥परिवार्य अंगदम् सर्वे व्यवस्यन् प्रायम् आसितुम् |

While disesteeming Sugreeva but esteeming Vali, all of the vanara-s have gathered around Angada deciding to sit down for fasting unto death in step with Angada. [4-55-18b, 19a]

18b, 19a. sarve sugriivam nindantaH = they all, of Sugreeva, disesteeming; vaalinam prashansantaH ca = of Vali, esteeming, also; angadam parivaarya = Angada, gathering around; praayam aasitum = for fast unto death, to sit down; vyavasyan = decided to.

4.55.19

तत् वाक्यम् वालि पुत्रस्य विज्ञाय प्लवग ऋषभाः ॥उपस्पृश्य उदकम् सर्वे प्राक् मुखाः समुपाविशन् |
दक्षिण अग्रेषु दर्भेषु उदक् तीरम् समाश्रिताः ॥मुमूर्षवओ हरिश्रेष्टा एतत् क्षमम् इति स्म ह |

Those best ones among fly-jumpers on discerning the words of Angada, the son of Vali, and agreeing to what all said by Angada as appropriate, they positioned themselves on the sacred grass after touching waters sacramentally. The sacred-grass is spread as sacred beds to cast off their lives. The edges of grass blades are positioned southward. As they are on that northern shore of southern ocean, all those best monkeys who are bent on to self-immolation, they became recumbent facing eastward. [4-55-19b, 21a]

19b, 20, 21a. vaali putrasya = Vali, son of; tat vaakyam = that, sentence; vij~naaya = on discerning; plavaga R^iSabhaaH = fly-jumpers, best ones; sarve hari shreSTaa = = all, monkey, best ones; etat = all this [as said by Angada]; kshamam iti = appropriate, thus [agreeing]; mumuurSavaH = bent on self-immolation; upaspR^ishya udakam = on touching, water; udak tiiram = northern, shore; samaashritaaH = positioning [themselves]; praak mukhaaH = eastward, facing; dakSiNa agreSu darbheSu = on southerly, edges [of grass,] on sacred grass; sam upaavishan = readily, became decumbent. sma ha = they are, indeed.

4.55.21

रामस्य वन वासम् च क्षयम् दशरथस्य च ॥जनस्थान वधम् चैव वधम् चैव जटायुषः |
हरणम् चैव वैदेह्या वालिनः
च वधम् तथा |
राम कोपम् च वदताम् हरीणाम् भयम् आगतः ॥

An unknown apprehensive dread came upon those monkeys when they discussed Rama's living in forests, Dasharatha's demise, calamity caused to Janasthaana, casualty to Jataayu, like that the stealing of Vaidehi and slaying of Vali.

21b, 22. raamasya vana vaasam ca = Rama's, forest, living, also; dasharathasya kshayam ca = of Dasharatha, dying, also; janasthaana vadham caiva = Janasthaana's, causing calamity, also thus; jaTaayuSaH vadham caiva = of Jataayu, casualty, also thus; vaidehyaa haraNam caiva = of Vaidehi, stealing, also thus; tathaa = thus; vaalinaH ca vadham = Vali's, slaying; raama kopam ca = Rama's, anger [at Sugreeva]; vadataam = while they are talking - about those topics; hariiNaam bhayam aagataH = for monkeys, dread, came upon [the monkeys.]

Here Maheshvara Tiirtha says that 'an apprehensive dread swept over them subconsciously...' not because of the past episodes, but due to some future events, where their becoming pray to some unknown carnivore, namely Sampaati, is apprehended. Thus, their fasting unto death, as per scriptural sanction is going to fail.

4.55.23

स संविशद्भिः बहुभिः महीधरो
महाअद्रि कूट प्रमितैः प्लवंगमैः |
बभूव सन्नादित निर्दर अन्तरो
भृशम् नदद्भिः
जलदैः इव अंबरम् ॥

While those many fly-jumpers who mirror up great mountaintops by their physique are recumbent discussing stridently, the entrails of caves of mountain are rendered strident, and that mountain itself appeared like skyscape filled with strident clouds about to burst a good fortune.

samvishadbhiH = while recumbent; mahaa adri kuuTa pramitaiH = great, mountain, top, mirroring; bahubhiH plavangamaiH = many, by fly-jumpers; bhR^isham = highly; sannaadita = made stridently; nirdara antaraH = caves, entrails; saH mahiidharaH = that, mountain; nadadbhiH = while strident; jaladaiH ambaram iva = [filled] with clouds, skyscape, as with; babhuuva = became.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पंच पंचाशः सर्गः

Sarga 56

4.56.1

उपविष्टाः तु ते सर्वे यस्मिन् प्रायम् गिरि स्थले |
हरयो गृध्र राजः च तम् देशम् उपचक्रमे ॥सांपातिः नाम नाम्ना तु चिर जीवी विहंगमः |
भ्राता जटायुषः श्रीमान् प्रख्यात बल पौरुषः ॥

At which mountain's tableland those monkeys sat down for self-immolation, to that area the elder brother of Jataayu, a kingly eagle known as Sampaati by name, one renowned one for his forcefulness and aggressiveness, and a celebrated and sempiternal sky-flying eagle has arrived.

1, 2. te sarve harayaH = those, all, monkeys; yasmin giri sthale = at which, mountain, tableland; praayam upaviSTaaH tu = self-immolation, sat down; tam desham = to that, area; cira jiivii = long, lived [sempiternal]; gR^idhra raajaH = eagle, kingly; naamnaa saampaatiH naama = by name, Sampaati, known as; jaTaayuSaH bhraataa = Jataayu's, brother; shriimaan = celebrated one; prakhyaata bala pauruSaH = one renowned, for forcefulness, aggressiveness; vihamgamaH upacakrame = sky-flyer [eagle,] arrived there.

4.56.3

कंदरात् अभिनिष्क्रम्य स विन्ध्यस्य महागिरेः |
उपविष्टान् हरीन् दृष्ट्वा हृष्टात्मा गिरम् अब्रवीत् ॥

On coming out of the cave of the great-mountain Vindhya, Sampaati is gladden at heart to see the monkeys sitting down there, and he spoke these words.

saH = he [Sampaati]; mahaa gireH = from great-mountain; vindhyasya = of Vindhya; kandaraat = from cave; abhi niS kramya = on coming out; upaviSTaan hariin dR^iSTvaa = those who sat down, monkeys, on seeing; hR^iSTa atmaa giram abraviit = gladdened, at heart, words, spoke.

4.56.4

विधिः किल नरम् लोके विधानेन अनुवर्तते |
यथा अयम् विहितो भक्ष्यः चिरात् मह्यम् उपागतः ॥

"Whether it is good or bad, fate indeed follows humans in this world procedurally, why because, this fated and long-waited food has now come nigh of me...

loke = in world; vidhiH = fate / god; vidhaanena = procedurally [fatefully]; naram = after human; anuvartate kila = follows, indeed; yathaa = why because; ciraat = long-awaited; mahyam vihitaH = to me, fated; ayam bhakSyaH upa aagataH = this, food, came nigh of me.

4.56.5

परंपराणाम् भक्षिष्ये वानराणाम् मृतम् मृतम् |
उवाच एतत् वचः पक्षी तान् निरीक्ष्य प्लवंगमान् ॥

"I wish to eat them frugally, killing one by one and eating one by one, preying on one on one day, and then preying upon the other on the other day..." thus that bird spoke those words on seeing the massy fly-jumpers.

vaanaraaNaam paramparaaNaam = of vanara-s, in the series; mR^itam mR^itam = dead one, on dying - whoever is dead while fasting, or, whomever I kill sequentially; bhakSiSye = I wish to eat; taan plavamgamaan niriikSya = them, fly-jumpers, on seeing; pakSii = bird Sampaati; etat vacaH uvaaca = these, words spoke.

Here some translate this as 'I wish to eat the one by one as and when that monkey falls dead, then the next, on its falling dead...' In such a case, Angada would not have bothered or feared for this eagle, because it wants to vulture upon a cadaver. No need to fear if death occurs prior to their becoming prey to Sampaati. He feared to become the prey of eagle, whereby their sacred immolation is also going to fail along with other failures like searching Seetha, transgressing timeframe, hiding in Black Hole etc. Besides, a vulture is the most unpredictable bird, if it comes to it food.

4.56.6

तस्य तत् वचनम् श्रुत्वा भक्ष लुब्धस्य पक्षिणः |
अंगदः परम् आयस्तो हनूमंतम् अथ अब्रवीत् ॥

On hearing the words of that gormandising bird, Angada became highly breathless and then spoke to Hanuma.

bhakSa lubdhasya = food, greedy [gormandising]; tasya pakSiNaH tat vacanam shrutvaa = that, bird's, that, word, on hearing; atha = then; angadaH param aayastaH = Angada, becoming highly, breathless; hanuumantam abraviit = to Hanuma, spoke.

4.56.7

पश्य सीता - गृध्रा - अपदेशेन साक्षात् वैवस्वतो यमः |
इमम् देशम् अनुप्राप्तो वानराणाम् विपत्तये ॥

"Look! In the name of an eagle, the son of the Sun, Yama, the Terminator, has manifestly arrived at this area for the fatality of monkeys... thus ill luck is still haunting us...

siitaa apadeshena = Seetha, in the name of; [or, gR^idhraa apadeshena = eagle, in the name of]; vaivasvataH yamaH = Sun's son, Yama, the Terminator; saakSaat = manifestly; vaanaraaNaam vipattaye = for monkeys', fatality; imam desham anupraaptaH = to this, area, arrived; pashya = look.

Some mms have the name of Seetha compared to Yama, saying that Yama come in the name of Seetha, while some say it is Sampaati. Here Sampaati is taken as the manifestation of Death, rather than Seetha.

4.56.8

रामस्य न कृतम् कार्यम् न कृतम् राज शाशनम् |
हरीणाम् इयम् अज्ञाता विपत्तिः सहसा आगता ॥

"We fulfilled neither Rama's task, nor the decree of our king, but this unknown catastrophe has abruptly bechanced for the monkeys...

raamasya kaaryam na kR^itam = Rama's, task, not, done; raaja shaashanam na kR^itam = king's, decree, not, done; by us; hariiNaam = for monkeys; iyam a j~naataa vipattiH = this, not, known, catastrophe; sahasaa aagataa = abruptly, bechanced.

4.56.9

वैदेह्याः प्रिय कामेन कृतम् कर्म जटायुषा |
गृध्र राजेन यत् तत्र श्रुतम् वः तत् अशेषतः ॥

"You all have heard in its entirety what deed the kingly Jataayu has done wishing to do good to Vaidehi...

vaidehyaaH priya kaamena = for Vaidehi, to please [to do good,] wishing to; gR^idhra raajena = eagle, by kingly; jaTaayuSaa = by Jataayu; tatra = there [in Janasthaana]; yat karma kR^itam = which, deed, is done; tat = that - deed of confronting Ravana; a sheSataH = without, remainder [completely]; vaH shrutam = by you al, heard.

4.56.10

तथा सर्वाणि भूतानि तिर्यक् योनि गतानि अपि |
प्रियम् कुर्वन्ति रामस्य त्यक्त्वा प्राणान् यथा वयम् ॥

"Like that all beings, even those birthed in animality, are doing what that is agreeable to Rama even on forgoing their own lives, as with us...

tathaa = like that; tiryak yoni gataani api = in animal, uterus, gone in [birthed in animality,] even; sarvaaNi bhuutaani = all, beings; praaNaan tyaktvaa = lives. o forgoing; raamasya priyam kurvanti = for Rama, agreeable things, are doing; yathaa vayam = as with, us.

4.56.11

अन्योन्यम् उपकुर्वन्ति स्नेह कारुण्य यन्त्रिताः |
ततः तस्य उपकार अर्थम् त्यजत आत्मानम् आत्मना ॥

"Even animals will be mutually succouring by their instinct of concern and camaraderie, therefore, let each of us leave off our souls, soulfully...

sneha kaaruNya yantritaaH = camaraderie, concern, by instinct; [tiryak yoni gataani api = in animal, uterus, birthed in, even]; anyonyam upakurvanti = mutually, succouring; tataH = therefore; tasya = for his [Rama's]; upakaara artham = succour, for purpose of; aatmaanam aatmanaa tyajata = one's self [soul,] by oneself [soulfully,] may leave off.

4.56.12

प्रियम् कृत्वा हि रामस्य धर्मज्ञेन जटायुषा |
राघव अर्थे परिश्रान्ता वयम् संत्यक्त जीविताः ॥कांताराणि प्रपन्नाः स्म न च पश्याम मैथिलीम् |

"Conscientious Jataayu has done a deed much liked by Rama, and we too have been trekking the forests without caring even for our lives in the cause of Rama, but we have not seen Maithili... [4-56-12, 13a]

12, 13a. dharmaj~nena jaTaayuSaa = right, knowing [conscientious,] by Jataayu; raamasya priyam kR^itvaa hi = for Rama, likable [act,] is done, isn't it; vayam = we [too]; raaghava arthe = = Raghava, in the cause of; parishraantaa = overtired; samtyakta jiivitaaH = on leaving [the fear of,] our lives - without caring for our lives; kaantaaraaNi prapannaaH sma = in forests, obtained, we have; maithiliim na ca pashyaama = Maithili, not, even, we saw.

4.56.13

स सुखी गृध्र राजः तु रावणेन हतो रणे |
मुक्तः च सुग्रीव भयात् गतः च परमाम् गतिम् ॥

"He that kingly eagle Jataayu who is killed by Ravana is a happy soul, and he is even relieved from the fear of Sugreeva as he departed on the Avenue of Sublimity... [4-56-13b, c]

13b, 13c. raNe raavaNena hataH = in combat, by Ravana, one who is killed; saH gR^idhra raajaH tu = he that, eagle, kingly one, on his part; sukhii = a happy [soul]; sugriiva bhayaat muktaH ca = from Sugreeva, fear of, relieved, also; paramaam gatim gataH ca = Sublimity, on Avenue, departed, also.

Sugreeva is not only the sovereign of monkeys but to all animal worlds also, and even to all birds of Aves kingdom, nidificatis aves, apes, oves... as Virgil would say. So slain by Ravana, Jataayu is absolved of sin and fear of Sugreeva, as well. Maheshvara Tiirtha.

4.56.14

जटायुषो विनाशेन राज्ञो दशरथस्य च |
हरणेन च वैदेह्याः संशयम् हरयो गताः ॥

"By the ending of Jataayu and by the end of Dasharatha, also by the purloin of Vaidehi, all of the monkeys are piled into a predicament...

jaTaayuSaH vinaashena = Jataayu's, by the ending; raaj~naH dasharathasya ca = king, Dasharatha's [end,] also; vaidehyaaH haraNena ca = of Vaidehi, purloin, also; harayaH samshayam gataaH = monkeys, in doubt [predicament,] piled into.

Vividly: 'If Jataayu is not killed Seetha would not be abducted, even if Seetha is abducted, should Jataayu be living he might have detailed that abduction, and Rama might not have come to Kishkindha, but would have gone to Lanka straightaway. At least, if Dasharatha is not dead he would have called Rama and others back to Ayodhya, thus the question of Seetha's abduction does not arise. Because these two are dead, Seetha is abducted and their deaths became a deadly predicament for us... the monkeys...'

4.56.15

राम लक्ष्मणयोः वासाम् अरण्ये सह सीतया |
राघवस्य च बाणेन वालिनः च तथा वधः ॥राम कोपात् अशेषाणाम् राक्षसाम् च तथा वधम् |
कैकेय्या वर दानेन इदम् च विकृतम् कृतम् ॥

"Just by giving boons to Kaikeyi, the quandaries like Rama's dwelling in forests along with Seetha and Lakshmana, as a result Rama's fury eliminating complete demons of Janasthaana, and as a result Raghava's arrow exterminating Val, have come to pass." Thus Angada is lamenting.

15, 16. kaikeyyaa vara daanena = to Kaikeyi, boon, by giving; siitayaa saha = Seetha, along with; araNye = in forest; raama lakSmaNayoH = of Rama, Lakshmana; vaasaam = dwelling; tathaa = as a result; raaghavasya baaNena = by Raghava's, arrow; vaalinaH vadhaH ca = Vali's, slaying, also; tathaa = as a result; raama kopaat = Rama, by fury; a sheSaaNaam = without, leftovers; raakSasaam vadham ca = of demons, eliminating, also; idam vi kR^itam ca = this, wrong, deed [quandary,] also; kR^itam = is done [bechanced.]

4.56.17

तत् असुखम् अनुकीर्तितम् वचो
भुवि पतितान् च निरीक्ष्य वानरान् |
भृश चकित मतिः महामतिः
कृपणम् उदाहृतवान् स गृध्रराजः ॥

On observing the monkeys who lay recumbent on ground and on hearing them eulogising the death of Jataayu he that king of eagles Sampaati is highly perturbed at that uncomfortable information about Jatayu, and that high minded Sampaati sorrowfully spelled out this word.

anu kiirtitam = eulogised; a sukham = not, comfortable; tat vacaH = that, word - that information; [shrutvaa = on hearing]; bhuvi patitaan vaanaraan niriikshya = on ground, fallen [lay recumbent,] at monkeys, on observing; mahaamatiH = high, minded; saH gR^idhra rajaH [raaT] = he, eagles, king; bhR^isha = highly; cakita = perturbed; matiH = with mind; kR^ipaNam udaahR^itavaan = sorrowfully, spelled out - said word to the wise.

Some versions of Valmiki Ramayana end this chapter with this verse and continue next verses in the next chapter.

4.56.18

तत् तु श्रुत्वा तदा वाक्यम् अंगदस्य मुख उद्गतम् |
अब्रवीत् वचनम् गृध्रः तीक्ष्ण तुण्डो महास्वनः ॥

That shredder-billed eagle Sampaati said this sentence voicing thunderously on hearing words voiced by Angada.

tiikSNa tuNDaH = sharp [shredder,] billed; mahaa svanaH = thunderously, voicing; gR^idhraH = eagle; angadasya mukha udgatam = from Angada's, mouth, came out; tadaa = thus; tat vaakyam shrutvaa = that, sentence, on hearing; vacanam abraviit = sentence, said.

4.56.19

को अयम् गिरा घोषयति प्राणैः प्रियतरस्य मे |
जटायुषो वधम् भ्रातुः कंपयन् इव मे मनः ॥

"Who speaks to announce as though to quake my heart that Jatayu, the more precious brother of mine than my own lives, is slain?

me to me; praaNaiH priya tarasya = by lives, precious, more than; bhraatuH jaTaayuSaH vadham = of [my] bother, Jataayu's, about slaying; me manaH kampayan iva = my, heart, to quake, as though; giraa ghoSayati = by speech, who announces; ayam kaH = this one, who is.

4.56.20

कथम् आसीत् जनस्थाने युद्धम् राक्षस गृध्रयोः |
नामधेयम् इदम् भ्रातुः चिरस्य अद्य मया श्रुतम् ॥

"How a combat occasioned between that eagle and a demon in Janasthaana, and how am I hearing this name of my brother after a long time...

janasthaane = in Janasthaana; raakshasa gR^idhrayoH = between demon, eagle; yuddham = combat; katham aasiit = how, occasioned; bhraatuH idam naamadheyam = of brother this, name; mayaa adya = by me, today; cirasya shrutam = after a long time, heard.

4.56.21

इच्छेयम् गिरि दुर्गात् च भवद्भिः अवतारितुम् |
यवीयसो गुणज्ञस्य श्लाघनीयस्य विक्रमैः ॥अति दीर्घस्य कालस्य परितुष्टो अस्मि कीर्तितनात् |

"I wish you to get me down from these mountain soars. After a long time I have heard about my younger brother who is straightforward, praiseworthy for his valour, and I am glad that too spoke of him praisefully... [4-56-21, 22a]

21, 22a. giri durgaat = from mountain, soars; bhavadbhiH ava taaritum = by you, to down, lowered; icCheyam = I wish to; guNa j~nasya = virtue, knower - straightforward; vikramaiH shlaaghaniiyasya = by valour, praiseworthy; yaviiyasaH = of younger brother; ati diirghasya kaalasya = after much, long, time; kiirtitanaat = by [your] praising; parituSTaH asmi = gladdened, I am.

4.56.22

तत् इच्छेयम् अहम् श्रोतुम् विनाशम् वानर ऋषभाः ॥भ्रातुः जटायुषः तस्य जनस्थान निवासिनः |

"Thereby, oh, best vanara-s, I wish to listen about the death of my brother Jataayu when he was in Janasthaana... [4-56-22b, 23a]

22b, 23a. vaanara R^iSabhaaH = oh, vanara, bullish ones - best ones; tat = thereby; aham = I; janasthaana nivaasinaH = in Janasthaana, dweller - when he was in bhraatuH = [as he is my] brother; tasya jaTaayuSaH = of his, of Jataayu; vinaasham shrotum icCheyam = of death, to listen, I wish to.

4.56.23

तस्य एव च मम भ्रातुः सखा दशरथः कथम् ॥यस्य रामः प्रियः पुत्रो ज्येष्ठो गुरु जन प्रियः |

"Whose eldest and dear son is Rama, the creditable one for doyens, that Dasharatha is the friend of my brother Jatayu/ But how did Dasharatha pass away? [4-56-23b, 24a]

23b, 24a. guru jana priyaH raamaH = for doyen, people, pleasant [creditable to,] Rama; yasya = whose [Dasharatha's]; priyaH putraH jyeSThaH = dear, son, eldest one; dasharathaH = [such a] Dasharatha; mama bhraatuH tasya eva ca sakhaa = my, bother, his [to Jataayu,] alone, also, friend; katham [mR^itam] = how, [died.]

4.56.24

सूर्य अंशु दग्ध पक्षत्वात् न शक्नोमि विसर्पितुम् |
इच्छेयम् पर्वतात् अस्मात् अवतर्तुम् अरिन्दमाः ॥

"I am incapable to spread my wings widely as they are burnt by Sun's rays, hence oh, enemy-chasteners, I wish you to lower me down from this mountain..." Thus Sampaati sought for the help of monkeys. [4-56-24b, c]

24b, c. arindamaaH = oh, enemy-chasteners; suurya amshu dagdha pakSatvaat = by Sun's, rays, burnt, owing to such wings; vi sarpitum = to widely, spread - lessened wing-spread; na shaknomi = not, capable I am; [tasmaat = therefore]; asmaat parvataat = from this, mountain; ava tartum = down, climb; icCheyam = I wish to.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षट् पंचाशः सर्गः

Sarga 57

4.57.1

शोकात् भ्रष्ट स्वरम् अपि श्रुत्वा ते हरि यूथपाः |
श्रद्दधुः न एव तत् वाक्यम् कर्मणा तस्य शन्किताः ॥

Though Sampaati's voice is turned husky by his sadness for the demise of his brother Jataayu, the monkey commanders doubtingly disbelieved neither him nor even his words by the fact of his being an eagle intending to kill and eat up all the monkeys.

hari yuuthapaaH = monkey, commanders; shokaat bhraSTa svaram api = by sadness, spoiled [husky,] voiced, though; tat vaakyam shrutvaa = that, word [of Sampaati,] on hearing; but; tasya karmaNaa shankitaaH = by his [Sampaati's,] deed - fact [as a powerful eagle,] doubting; na eva shraddadhuH = not, even, believed - disbelieved Sampaati.

4.57.2

ते प्रायम् उपविष्टाः तु दृष्ट्वा गृध्रम् प्लवंगमाः |
चक्रुः बुद्धिम् तदा रौद्राम् सर्वान् नः भक्षयिष्यति ॥

On seeing the eagle those fly-jumpers who sat for fast-unto-death have become furious at the eagle thinking that, "that eagle wishes to eat up all of us..." Thus, the monkeys deliberated the eagle's words.

praayam upaviSTaaH = for fast-unto-death, those who sat on; te plavamgamaaH = those, fly-jumpers; gR^idhram dR^iSTvaa = eagle, on seeing; tadaa = then; naH sarvaan bhakSayiSyati = us, all of us, it wishes to eat; thinking so; raudraam buddhim cakruH = furious, thinking, they made - they are furious at eagle.

4.57.3

सर्वथा प्रायम् आसीनान् यदि नः भक्षयिष्यति |
कृत कृत्या भविष्यामः क्षिप्रम् सिद्धिम् इतो गताः ॥

"We are sitting for fast-unto-death and if that eagle wishes eat us let it be so... then our deliverance will be achieved in anyway and we will go to heaven from here..." Thus, some other monkeys gave thought to lower that eagle down.

praayam aasiinaan = for fast-unto-death, we who sit with; naH bhakSayiSyati yadi = us, it wishes to eat, if; itaH kSipram siddhim gataaH = from here, quickly, deliverance, on going into - on getting; sarvathaa kR^ita kR^ityaa bhaviSyaamaH = anywise, achieved, with achievement, we will be - our ends will be achieved.

4.57.4

एताम् बुद्धिम् ततः चक्रुः सर्वे ते हरि यूथपाः |
अवतार्य गिरेः शृंगात् गृध्रम् आह अंगदः तदा ॥

When all of the monkey chiefs made up their mind in this way, then some of them on going to the mountaintop brought that eagle down, and then Angada spoke to the eagle.

tataH = then; te sarve hari yuuthapaaH = they, all, monkey, chiefs; etaam buddhim cakruH = this kind of, thinking, they made; gR^idhram gireH shR^ingaat = eagle from mountain's, top; avataarya = brought down; tadaa angadaH = then, Angada; aaha = spoke to it.

4.57.5

बभूवुः ऋक्षरजो नाम वानरेन्द्रः प्रतापवान् |
मम आर्यः पार्थिवः पक्षिन् धार्मिकौ तस्य च आत्मजौ ॥सुग्रीवः चैव वली च पुत्रौ घन बलौ उभौ |
लोके विश्रुत कर्मा अभूत् राजा वाली पिता मम ॥

"Oh, bird, my noble grandfather is known as Rikshaja who was a valorous and an outstanding monkey among all monkeys, was the king of monkeys. He has two generous and great mighty sons namely Vali and Sugreeva. My father Vali was highly renowned in the world for his bold acts, and he became the king later to my grandfather...

5, 6: pakSin = oh, bird; prataapavaan = valorous one; vaanarendraH = among monkeys, outstanding one; mama aaryaH = to me, noble [my grandfather]; R^ikSarajaH naama = Rikshaja, known as; paarthivaH babhuuvuH = king, was there; ghana balau = greatly, mighty ones; ubhau = both; sugriivaH caiva valii ca = Sugreeva, also thus, Vali, also; tasya = his; dhaarmikau = generous ones; aatmajau putrau = own, sons; mama pitaa vaalii = my, father, Vali; loke vishruta karma = in world, highly renowned, [bold] acts; raajaa abhuut = king, he became.

4.57.7

राजा कृत्स्नस्य जगतः इक्ष्वाकूणाम् महारथः |
रामो दाशरथिः श्रीमान् प्रविष्टो दण्डका वनम् ॥लक्ष्मणेन सह भ्रात्रा वैदेह्या च अपि भार्यया |
पितुः निदेश निरतो धर्मम् पन्थानम् आश्रितः ॥

"Among Ikshvaku-s there is a great-charioteer, a king for the entire world, a peerless person, and he is the son of Dasharatha, namely Rama, and abiding by his father's directives and opting for righteous course of conduct, he moved into Dandaka forests along with his brother Lakshmana and even with his wife Vaidehi...

7, 8: ikSvaakuuNaam = among Ikshvaku-s; mahaarathaH = great-charioteer; kR^itsnasya jagataH raajaa = for entire, world, king; shriimaan = peerless person; daasharathiH = Dasharatha's, son; raamaH = Rama; pituH nidesha nirataH = father's, directives, abides by; dharmam panthaanam aashritaH = righteous, course of conduct, opting for; bhraatraa lakSmaNena saha = brother, Lakshmana, along with; bhaaryayaa vaidehyaa ca api = wife, Vaidehi, also, even; daNDakaa vanam praviSTaH = Dandaka, forest, moved into.

4.57.9

तस्य भार्या जनस्थानात् रावणेन हृता बलात् |
रामस्य च पितुः मित्रम् जटायुः नाम गृध्र राट् ॥ददर्श सीताम् वैदेहीम् ह्रियमाणाम् विहायसा |

"Ravana forcibly abducted his wife from Janasthaana, namely Seetha, the princess from Videha kingdom, and a kingly eagle named Jataayu, who is a friend of Rama's father Dasharatha, has seen her while she was being abducted by skyway. [4-57-9, 10a]

9, 10a: tasya bhaaryaa = his, wife; janasthaanaat raavaNena = from Janasthaana, by Ravana; balaat hR^itaa = forcibly, is abducted; raamasya pituH mitram = Rama's, father's, friend; jaTaayuH naama gR^idhra raaT = Jataayu, named, eagle, king; vihaayasaa = by skyway; hriyamaaNaam vaidehiim siitaam = being abducted, princess from Videha kingdom; at Seetha; dadarsha = saw.

4.57.10

रावणम् विरथम् कृत्वा स्थापयित्वा च मैथिलीम् |
परिश्रान्तः च वृद्धः च रावणेन हतो रणे ॥

"Jatayu is overly tired when he made Ravana's chariot defective and withheld Maithili from abduction as he is senescent, then Ravana killed him in that conflict... [4-57-10b, c]

10b, c. raavaNam vi ratham kR^itvaa = Ravana is, without [defective,] chariot, on making; sthaapayitvaa ca maithiliim = on holding over, even, Maithili [from abduction]; pari shraantaH ca = overly, tired, also; vR^iddhaH ca = being old; raNe raavaNena hataH = in confrontation, by Ravana, killed.

4.57.11

एवम् गृध्रो हतः तेन रावणेन बलीयसा |
संस्कृतः च अपि रामेण गतः च गतिम् उत्तमाम् ॥

"Thus that eagle was killed by that mighty Ravana, but solemnised by the obsequies performed by Rama, he departed on a sublime avenue to heavens...

gR^idhraH = eagle; evam = in this way; baliiyasaa tena raavaNena hataH = by mighty, by him, by Ravana, is killed; raameNa sanskR^itaH ca api = by Rama, solemnised by [performed], obsequies, also, even; uttamaam gatim gataH = sublime, on avenue, he departed.

4.57.12

ततो मम पितृव्येण सुग्रीवेण महात्मना |
चकार राघवः सख्यम् सः अवधीत् पितरम् मम ॥मम पित्रा विरुद्धो हि सुग्रीवः सचिवैः सह |
निहत्य वालिनम् रामः ततः तम् अभिषेचयत् ॥

"Then Raghava made friendship with my paternal uncle Sugreeva, an intellectual autocrat, and Sugreeva got my father killed. Since Sugreeva antagonised my father, my father interdicted him along with his ministers, and Rama killed my father Vali and anointed Sugreeva...

12, 13. tataH raaghavaH mama pitR^ivyeNa = then, Raghava, with my, paternal uncle; mahaa aatmanaa sugriiveNa sakhyam cakaara = with great-souled [intellectual autocrat,] with Sugreeva, made, friendship; saH mama pitaram avadhiit = he [Sugreeva,] my, father, got killed; sugriivaH sacivaiH saha = Sugreeva, ministers, along with; mama pitraa viruddhaH = with my, father, antagonised; so my father interdicted them; raamaH vaalinam nihatya = Rama, Vali, on killing; tataH tam abhiSecayat- then, him [Sugreeva,] is anointed.

4.57.14

स राज्ये स्थापितः तेन सुग्रीवो वानरेश्वरः |
राजा वानर मुख्यानाम् तेन प्रस्थापिता वयम् ॥

"Rama enthroned Sugreeva as the ruler of all vanara-s and that king of all vanara chiefs expedited all of us...

tena raajye sthaapitaH = by him [by Rama,] in kingdom, established [enthroned]; vaanara iishvaraH saH sugriivaH = vanara-s', ruler, he, that Sugreeva; vaanara mukhyaanaam raajaa = of [all] vanara, chiefs, he is the king; tena vayam prasthaapitaa = by him, we all are, expedited.

4.57.15

एवम् राम प्रयुक्ताः तु मार्गमाणाः ततः ततः |
वैदेहीम् न अधिगच्छामो रात्रौ सूर्य प्रभाम् इव ॥

"Though we are spearheaded by Rama and though we searched thereabouts for Vaidehi at the behest of Sugreeva, as with a nightly sunshine Vaidehi is unattainable for us...

evam raama prayuktaaH tu = thus, by Rama, spearheaded, though; tataH tataH maargamaaNaaH = there, there, while searching; raatrau suurya prabhaam iva = in night, sun, shine, as with; vaidehiim na adhigacChaamaH = at Vaidehi, not, we attained.

4.57.16

ते वयम् दण्दकारण्यम् विचित्य सुसमाहिताः |
अज्ञानात् तु प्रविष्टाः स्म धरण्या विवृतम् बिलम् ॥

"Such as we were we searched Dandaka forest very meticulously, but we unwittingly entered into a wide-opened Black Hole of the earth...

te vayam = they, we were - such as we were; su samaahitaaH = very, meticulously; daNdaka araNyam = Dandaka forest; vicitya = having searched, a j~naanaat tu = without, knowledge [unwittingly,] but; dharaNyaa vivR^itam bilam = earth's, wide-opened, hole [Black Hole]; praviSTaaH sma = entered, we have.

4.57.17

मयस्य माया विहितम् तत् बिलम् च विचिन्वताम् |
व्यतीतः तत्र नः मासः यः राज्ञा समयः कृतः ॥

"During our search in that Black Hole, which was crafted by the wizardry of demon Maya, the month fixed by our king for our return has been elapsed...

mayasya maayaa vihitam = by demon Maya's, with wizardary, crafted; tat bilam vicinvataam = that, hole, while searching; naH = for us; yaH raaj~naa samayaH kR^itaH = which, by king, time, framed; maasaH = month; tatra vyatiitaH = in there, elapsed.

4.57.18

ते वयम् कपि राजस्य सर्वे वचन कारिणः |
कृताम् संस्थाम् अतिक्रान्ता भयात् प्रायम् उपासिताः ॥

"We who are all supposed to execute the order of our king, we have exceeded the established norm of timeframe, and for fear of fury from our king Sugreeva we sat down for fast-unto-death...

kapi raajasya vacana kaariNaH = monkey, king's, word [order,] executives [bound]; sarve te vayam = all, such as, we are; kR^itaam samsthaam ati kraantaa = made [established,] norm, over, stepped; bhayaat praayam upaasitaaH = owing to fear [from Sugreeva,] fast-unto-death, we sat down.

4.57.19

क्रुद्धे तस्मिन् तु काकुत्स्थे सुग्रीवे च स लक्ष्मणे |
गतानाम् अपि सर्वेषाम् तत्र नः न अस्ति जीवितम् ॥

"When Rama along with Lakshmana, and even Sugreeva will be infuriated by our infringement of time, and even on our going to Kishkindha, as infringers there will be no survival for all of us..." Thus Angada narrated their plight to Sampaati.

tasmin kaakutsthe = that, Kakutstha Rama; sa lakSmaNe = with, Lakshmana; sugriive ca = with Sugreeva, also; kruddhe = while becoming infuriated; tatra = there [to Kishkindha]; gataanaam api = on going, even; naH sarveSaam jiivitam na asti = for us, all, survival, not, will be there.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे सप्त पंचाशः सर्गः

Sarga 58

4.58.1

इति उक्तः करुणम् वाक्यम् वानरैः त्यक्त जीवितैः |
स बाष्पो वानरान् गृध्रः प्रत्युवाच महास्वनः ॥

When those monkeys whose lives are almost purged spoke to Sampaati with such dreary words, that thunder-voiced eagle tearfully spoke to those vanara-s.

tyakta jiivitaiH vaanaraiH = with [almost] purged, lives, by vanara-s; iti karuNam vaakyam uktaH = in this way, in dreary, words, one who is spoken to - Sampaati; mahaa svanaH gR^idhraH = thunder, voiced, eagle [Sampaati]; sa baaSpaH = with, tears; vaanaraan uvaaca = to vanara-s, spoke.

4.58.2

यवीयान् मम स भ्राता जटायुः नाम वानराः |
यम् आख्यात हतम् युद्धे रावणेन बलीयसा ॥

"Oh, vanara-s, of whom it is enounced that mighty Ravana felled him in a combat, that one is my younger brother named Jatayu...

vaanaraaH = oh, vanara-s; yam = whom; baliiyasaa raavaNena = by mighty one, by Ravana; yuddhe hatam [iti] aakhyaata = in combat, felled, [thus,] being said; jaTaayuH naama = Jataayu, named one; saH mama yaviiyaan bhraataa = he is, mine, younger, brother.

4.58.3

वृद्ध भावात् अपक्षत्वात् शृण्वन् तत् अपि मर्षये |
न हि मे शक्तिः अद्य अस्ति भ्रातुः वैर विमोक्षणे ॥

"Even though I hear that my brother is slain I have to resign myself from any activity owing to my oldness and my winglessness, and presently I am indeed incapacitated to retaliate my brother's enemy...

tat shR^iNvan api = that, though hearing, even; vR^iddha bhaavaat = old, owing to [oldness]; a pakSatvaat = without, wings [owing to winglessness]; marSaye = I have to resign myself; me adya = to me, now - presnetly I am; bhraatuH vaira vimokSaNe = brother's, enemy's, to release [to retaliate]; shaktiH na asti hi = capacity, not, is there, indeed.

4.58.4

पुरा वृत्र वधे वृत्ते स च अहम् च जय एषिणौ |
आदित्यम् उपयातौ स्वो ज्वलंतम् रश्मि मालिनम् ॥

"Once, when the elimination of demon Vritta was taking place at the hand of Indra, we two eagle-brothers sportively desiring to surpass each other flew sunward, and we have gone very near to the scorch-rayed sun...

puraa vR^itra vadhe vR^itte = once, demon Vritta's, elimination, was taking place; saH ca aham ca = he, also, I, also; jaya eSiNau = surpassing, desiring us two; jvalantam rashmi maalinam = scorching, rays, having [sun]; aadityam upa yaatau = to sun, near, we travelled; svaH = we are happening to be - [in historical present tense,] we happened to be - we flew sunward.

4.58.5

आवृत्य आकाश मार्गेण जवेन स्वर् गतौ भृशम् |
मध्यम् प्राप्ते च सूर्ये च जटायुः अवसीदति ॥

"Covering the skyway we have gone to firmament much speedily, then bechanced is noontide and thus bechanced is the scorching of the noontime sun, and then Jataayu started to founder...

aakaasha maargeNa aavR^itya = by sky, way, spreading over - covering [the sky]; bhR^isham javena svar gatau = with high, speed, to firmament, we have gone; [jvalantam] suurye = [scorching of] sun; madhyam praapte [tu] = mid [day, noontide,] bechanced, when; jaTaayuH avasiidati = Jataayu, [started to] founder.

4.58.6

तम् अहम् भ्रातरम् दृष्ट्वा सूर्य रश्मिभिः अर्दितम् |
पक्षाभ्यम् छादयामास स्नेहात् परम विह्वलम् ॥

"On seeing him who is being thwarted by scorching sunrays, then I started to cover my highly fretful brother with both of my wings in all my brotherliness...

bhraataram tam = brother, at him; suurya rashmibhiH arditam = by sun's, rays, one who is thwarted; dR^iSTvaa = on seeing; him, who is; parama vihvalam = highly, fretful [Jataayu]; aham = I have; snehaat = by friendship [by brotherliness]; pakSaabhyam Chaadayaamaasa = by [my] both wings, I started to cover.

4.58.7

निर्दग्ध पत्रः पतितो विन्ध्ये अहम् वानरर्षभाः |
अहम् अस्मिन् वसन् भ्रातुः प्रवृत्तिम् न उपलक्षये ॥

"And oh, vanara-chiefs, when sunrays have utterly burned my wings I fell down on this Mt. Vindhya, and while living hereabouts constrainedly, I could pay no attention to my brother's experiences or, at least his existence, or otherwise..." So lamented old Sampaati.

vaanararSabhaaH = oh, vanara chiefs; aham = I; nir dagdha patraH = with completely, burnt, wings; vindhye patitaH = in Vindhya [mountains, I] fell down; asmin = in there - in Vindhya range; vasan = while living [constrainedly]; aham bhraatuH pravR^ittim = I, brother's, experiences [tidings]; na upa lakSaye = not, towards, I marked out - I gave no attention.

4.58.8

जटायुषः तु एवम् उक्तो भ्रात्रा सम्पातिना तदा |
युव राजो महाप्राज्ञः प्रत्युवाच अंगदः तदा ॥

When Sampaati the brother of Jataayu spoke in that way, then the highly discerning crown prince Angada replied him.

tadaa = then; jaTaayuSaH bhraatraa sampaatinaa = Jataayu's, brother, by Sampaati; evam uktaH = in that way, he who is spoken - Angada; mahaa praaj~naH = highly, discerning; yuva raajaH angadaH = young, king [crown prince,] Angada; tadaa prati uvaaca = again, replied.

4.58.9

जटायुषो यदि भ्राता श्रुतम् ते गदितम् मया |
आख्याहि यदि जानासि निलयम् तस्य रक्षसः ॥

"If you are the brother of Jataayu, if you have heard whatever I have said in praise of Jataayu, and if you are aware of the whereabouts of Ravana... please tell it...

te gaditam = by you, said; mayaa shrutam = by me, heard - I consider what you have said; jaTaayuSaH bhraataa yadi = of Jataayu, you are brother, if; jaanaasi yadi = you know, if; tasya rakSasaH nilayam = that, demon's, residence [whereabouts]; aakhyaahi = you tell; [or, yadi jaTaayuSaH bhraataa asi = if, Jataayu's, brother, you are; yadi mayaa gaditam te shrutam = if, by me, said, by you, heard. That is, 'if you are the brother of Jataayu and if you have heard whatever I have said in praise of Jataayu, you please tell...]

4.58.10

अदीर्घ दर्शिनम् तम् वा रावणम् राक्षसाधिपम् |
अन्तिके यदि वा दूरे यदि जानासि शंस नः ॥

"If you are aware of the location of that bigoted and knavish demon Ravana, please inform us. Doesn't matter whether that location is nearby or far off as we can search far and wide..." Thus Angada asked Sampaati.

a diirgha darshinam = not, long, sighted [near-sighted, bigoted]; raakshasa adhamam = demon, knavish; tam raavaNam = about him, that Ravana; antike vaa = [his location,] nearby, whether; duure yadi vaa = faraway, if, or; jaanaasi yadi = you know, if; naH shamsa = to us, you inform.

4.58.11

ततो अब्रवीत् महातेजा भ्राता ज्येष्ठो जटायुषः |
आत्म अनुरूपम् वचनम् वानरान् संप्रहर्षयन् ॥

Then Sampaati, the high-spirited elder brother of Jataayu, spoke these words that are self-befitting and that would highly gladden the monkeys.

tataH = then; jaTaayuSaH jyeSThaH bhraataa = of Jataayu, elder, brother; mahaa tejaa = high, spirited - Sampaati; vaanaraan = monkeys; sam pra harSayan = well, highly, gladdening; aatma anuruupam = self, befitting; vacanam = words; abraviit = spoke.

4.58.12

निर्दग्ध पक्षो गृध्रो अहम् गत वीर्यः प्लवम् गमाः |
वाङ् मात्रेण तु रामस्य करिष्ये साह्यम् उत्तमम् ॥

"I am an eagle with utterly burnt wings and vanished valiance, even then, I wish to render a best service in the task of Rama, at least verbally...

plavam gamaaH = oh, fly-jumpers; nirdagdha pakSaH = completely burnt, one having such wings; gata viiryaH = vanished, valiance; gR^idhraH aham = eagle, I am; vaak maatreNa tu = verbally, in the least, but; raamasya uttamam saahyam kariSye = of Rama [task,] best, service, I wish to render.

4.58.13

जानामि वारुणान् लोकान् विष्णोः त्रैविक्रमान् अपि |
देव असुर विमर्दाम् च हि अमृतस्य च मंथनम् ॥

"I have seen the netherworlds of Rain-god viz., earth and its substrata like atala. vitala, sutala, paataala terrains... and I have even seen those empyrean worlds that were triply trodden by Vishnu, and the intermediary regions of upper and lower worlds where gods and demons combated ghastlily, and because I am that aged I have also seen the unseeable Milky Ocean when it was churned for ambrosia...

vaaruNaan lokaan = pertaining to Rain-god, [nether] worlds; trai vikramaan = pertaining to triple treading [on all universe]; viSNoH api [lokaan] = of Vishnu, even, [about upper worlds - trodden by Vishnu]; deva asura vi mardaam ca = gods, demons, ghastly, combats, also; amR^itasya manthanam ca = ambrosia's, churning, also; jaanaami = I know [I saw]

4.58.14

रामस्य यत् इदम् कार्यम् कर्तव्यम् प्रथमम् मया |
जरया च हतम् तेजः प्राणाः च शिथिला मम ॥

"It is I who am to render service in this task of Rama firstly, than you vanara-s, as the common enemy of Rama and Jataayu is my first enemy, but I am decrepit as oldness has marred my vigour and vitality...

raamasya yat idam kaaryam = Rama's, that which, this, task - is there, that one is; maya prathamam kartavyam = by me, firstly, to be done; jarayaa mama tejaH hatam = by oldness, my, vigour is, marred; praaNaaH ca shithilaa = vitality, is also, decrepit.

4.58.15

तरुणी रूप संपन्ना सर्व आभरण भूषिता |
ह्रियमाणा मया दृष्टा रावणेन दुरात्मना ॥क्रोशन्ती राम राम इति लक्ष्मण इति च भामिनी |
भूषणानि अपविध्यन्ती गात्राणि च विधुन्वती ॥

"I have seen a youngish lady while she is being stolen away by the black-hearted demon Ravana. She richly in her mien, embellished with every befitting jewellery for a princess, and that lady in fury was bewailing calling, 'Rama... Rama...' even calling 'Lakshmana...' and she was throwing her ornaments down and her limbs were highly wriggly to set herself free from that demon...

dur aatmanaa = by black, hearted one; raavaNena hriyamaaNaa = by Ravana, being stolen away; taruNii = a young lady; ruupa sampannaa = in mien, richly; sarva aabharaNa bhuuSitaa = all [every,] jewellery, embellished with; raama raama iti = Rama, Rama, thus; lakSmaNa iti ca = Lakshmana, thus, even; kroshantii = she who is bewailing; bhuuSaNaani apa vidhyantii = ornament, down, throwing; gaatraaNi vi dhunvatii ca = limbs, highly, wriggling, also; bhaaminii = a lady in fury; mayaa dR^iSTaa = by me, seen.

4.58.17

सूर्य प्रभा इव शैल अग्रे तस्याः कौशेयम् उत्तमम् |
असिते राक्षसे भाति यथा वा तडित् अंबुदे ॥

"In the flank of that blackish demon her best ochry silk-sari was dazzling like sunshine atop a blackish mountain, or like lighting athwart a blackish ocean...

asite raakSase = blackish, in demon [demon's flank]; tasyaaH uttamam kausheyam = her, best, ochry silk sari; [asite] shaila agre = [blackish ] mountain, on top; suurya prabhaa iva = sun, shine, as with; vaa = or; [asite] ambude taDit yathaa = [in blakish,] in waters [of ocean,] lightning, as with; bhaati = dazzling.

Thus expression ambude taDit yathaa is also said as vidyut iva ambare - vidyut iva ambude in other mms, meaning 'lightning with a backdrop of blue-black sky or ocean...'

4.58.18

ताम् तु सीताम् अहम् मन्ये रामस्य परिकीर्तनात् |
श्रूयताम् मे कथयतो निलयम् तस्य रक्षसः ॥

"Thus, I deem her to be Seetha by her excessive laudation of Rama, and let the location of that demon be heard from me while I say about it...

raamasya pari kiirtanaat = Rama's, excessive, by laudation of; taam tu siitaam aham manye = her, on her part, as Seetha, I, deem; tasya rakSasaH = of that, demon's; nilayam = location; kathayataH = while I say; me shruuyataam = from me, you hear.

4.58.19

पुत्रो विश्रवसः साक्षात् भ्राता वैश्रवणस्य च |
अध्यास्ते नगरीम् लंकाम् रावणो नाम राक्षसः ॥

"Literally, he is the son of Vishravasa and brother of Kubera, and he presides over the city named Lanka and he is known as Ravana...

vishravasaH putraH = of Vishravasa, son; saakSaat = manifestly [literally]; vaishravaNasya bhraataa ca = of Vaishravana [Kubera's,] brother; raavaNaH naama = Ravana, known as; raakshasaH = a demon; lankaam nagariim adhyaaste = Lanka, city, presides over.

Here the style of Valmiki is extolled. Jataayu tells the very same first foot of this verse in Aranya Kanda, and when he was about to say this verse's second foot, he dies. It will be like this in Aranya Kanda at 3-68-16: putro vishravasaH saakshaat bhrataa vaishravaNasya ca | iti uktvaa durlabhaan praaNaan mumoca patageshvara || And if Jataayu would have said the second foot as above, stating that 'he is Ravana and he is Lanka...' there would be no Kishkindha canto, nor Vali, nor Sugreeva, nor even Hanuma, and his Sundara Kanda, as Rama would have gone to Lanka, straightaway. Ramayana is still living as great literary work because it has this kind of melodramatic montages on very many occasions. The family tree of Ravana is given in the endnote.

4.58.20

इतो द्वीपे समुद्रस्य संपूर्णे शत योजने |
तस्मिन् लंका पुरी रम्या निर्मिता विश्वकर्मणा ॥

"There is a lavish city in the oceanic island afar a hundred yojana-s all in all from here, which Vishvakarma, the Divine-Architect, has built, and it is called Lanka.

itaH = from here; sampuurNe shata yojana = all in all, hundred, yojana-s - in distance; samudrasya dviipe [dviipaH] = in oceanic, island [an island - is there]; tasmin = therein; vishvakarmaNaa nirmitaa = by Vishvakarma, Divine-Architect, built; ramyaa lankaa purii = lavish. Lanka, city - is there.

4.58.21

जांबूनदमयैः द्वारैः चित्रैः कांचन वेदिकैः |
प्रासादैः हेम वर्णैः च महद्भिः सुसमाकृता ॥प्राकारेण अर्क वर्णेन महता च समन्विता |

"Its multi-storied buildings are built very symmetrically and they will be in golden tinge with completely golden doors. The golden podia of verandas are amazing. That city is securely enclosed in a gigantic rampart that will be dazzling in the colour of sun... [4-58-21, 22a]

21, 22a. jaambuunadamayaiH citraiH dvaaraiH = with completely golden, amazing, doors; kaancana vedikaiH = with golden, podia [of verandas]; hema varNaiH ca = golden, in tinge; mahadbhiH praasaadaiH = huge ones, with multi-storey buildings; su samaa kR^itaa = very, evenly [symmetrically,] made [built]; arka varNena = with sun, coloured - dazzling like sun; mahataa praakaareNa = with gigantic, rampart; sam anvitaa = well [securely,] joined [closed in.]

4.58.22

तस्याम् वसति वैदेही दीना कौशेय वासिनी ॥रावण अन्तःपुरे रुद्धा राक्षसीभिः सुरक्षिता |
जनकस्य आत्मजाम् राज्ञः तस्याम् द्रक्ष्यथ मैथिलीम् ॥

"Therein that Lanka pitiable Vaidehi wearing ochry silk sari is lodged in the palace-chambers of Ravana, highly sentineled and baulked by demonesses, and you can find king Janaka's daughter Maithili in there... [4-58-22b, 23]

22b, 23. diinaa = pitiable one; kausheya vaasinii = ochry-silk-sari, wearer of; vaidehii = such a Vaidehi; tasyaam = therein that Lanka; raavaNa antaHpure = in Ravana's, palace-chambers; ruddhaa = baulked; raakSasiibhiH su rakSitaa = by demonesses, highly, sentineled; vasati = lives [she is lodged]; tasyaam = in there [in Lanka]; raaj~naH janakasya aatmajaam = king, Janaka's, daughter; maithiliim = Maithili; drakSyatha = you can see [find.]

The ochry silk sari is for continuity reasons. As there were no continuity girls or continuity men, [namely, the persons responsible for agreement of detail between different sessions of filming,] the poet himself became one and repeats this 'gold-yellow-red coloured silk sari of Seetha...' oft times.

4.58.24

लंकायाम् अथ गुप्तायाम् सागरेण समंततः |
संप्राप्य सागरस्य अंतम् संपूर्णम् शत योजनम् ॥आसाद्य दक्षिणम् तीरम् ततो द्रक्ष्यथ रावणम् |
तत्र एव त्वरिताः क्षिप्रम् विक्रमध्वम् प्लवंगमाः ॥

"Now, oh, fly-jumpers, first get to the other shore of the island in southern ocean, which ocean spans in an overalled width of hundred yojana-s from this side of seashore, then landing on the other seashore you can see Lanka secluded all around by ocean, and in such a water-walled Lanka you can see Ravana... hence, hurry up, and promptly triumph over Lanka...

plavamgamaaH = oh, fly-jumpers; sampuurNam shata yojanam = overalled, hundred, yojana-s [in width]; saagarasya antam sampraapya = ocean's, end, [northern end of southern ocean - northern shoreline of island] on reaching; atha = now; dakSiNam tiiram aasaadya = southerly, shore [northern seashore of southerly island, Lanka,] on getting at; tataH = then; sam antataH = all over; saagareNa guptaayaam lankaayaam = by ocean, secluded, in [such water-walled] Lanka; raavaNam drakSyatha = Ravana, you can see; tvaritaaH = by hurrying up; tatra eva = there, only; kSipram = promptly; vikramadhvam = you triumph over.

4.58.26

ज्ञानेन खलु पश्यामि दृष्ट्वा प्रत्यागमिष्यथ |
आद्यः पंथाः कुलिंगानाम् ये च अन्ये धान्य जीविनः ॥द्वितीयो बलि भोजानाम् ये च वृक्ष फल अशिनः |
भासाः तृतीयम् गच्छन्ति क्रौन्चाः च कुररैः सह ॥श्येनाः चतुर्थम् गच्छन्ति गृध्रा गच्छन्ति पंचमम् |

"I foresee by my prognosis that your sighting Seetha is definite at that place, and definite is your return from there. The first flight level of birds is that of the small Kulinga birds, house sparrows, songbirds and the like subsisting on food-grains. The second flight level is that of the birds that are the eaters of leftovers like crows and doves, or the eaters of tree-fruits like parrots. The third flight level is that of the wading birds like Bhaasa, Kraunca, Kurara birds and cranes, herons and the like. The fourth flight level is that of hawks and the fifth is that of the vultures. [4-58-26, 27, 28a]

26, 27, 28a. j~naanena pashyaami khalu = by gnosis [prognosis,] I see [foresee,] definitely; dR^iSTvaa prati aagamiSyatha = on [your] seeing [Seetha,] in turn [from there,] you will come back [return]; kulingaanaam = for Kulinga birds [like house sparrows]; anye dhaanya jiivinaH = other [similar birds,] on food-grains, which live on grain; ye = which - birds are there, for them; aadyaH panthaaH = first, [in sky they fly in] path - level of flight; bali bhojaanaam = leftovers, for the eaters of [like crows etc which eat leftovers]; vR^ikSa phala ashinaH = for tree, fruits, eaters - like parrots etc; dvitiiyaH = second - is their flight path; bhaasaaH = for Bhaasa birds [like parrots]; kuraraiH saha = Kurara birds, along with; krauncaaH ca = Kraunca birds, also; tR^itiiyam gacChanti = in third [flight path,] they will be going; shyenaaH caturtham gacChanti = hawks, in fourth [flight path,] go [fly-by]; gR^idhraa pancamam gacChanti = vultures, in fifth [flight path,] will be flying.

4.58.28

बल वीर्य उपपन्नानाम् रूप यौवन शालिनाम् ॥षष्ठः तु पन्था हंसानाम् वैनतेय गतिः परा |
वैनतेयात् च नः जन्म सर्वेषाम् वानरर्षभाः ॥

"And the sixth flight level is that of the swans which derive their valour, vigour, handsomeness and youthfulness by their majestic birth. But the uppermost path is that of the sons of Lady Vinata, namely the Divine Eagle Garuda, and Anuuru, the non-stopping charioteer of Sun. Because we eagles have our lineal descent from the Divine Eagle, we can soar to the uppermost flyable path and see keenly... [4-58-28b, 29]

28b, 29. vaanararSabhaaH = oh, best vanara-s; bala viirya upapannaanaam = by valour, vigour, rich in; ruupa yauvana shaalinaam = handsomeness, youthfulness, bright with; hamsaanaam = [flight level] of swans; SaSThaH panthaa = sixth, flight path; vainateya = of Vianata's sons [one Garuda, other Anuuru]; gatiH = course of; paraa = the next [uppermost than the sixth]; sarveSaam = all of us [the eagles]; naH janma = our, birth [lineage]; vainateyaat ca = from Divine Eagle, also.

Lady Vinata's account is available in Aranya canto 14, where Jataayu gives accounts of procreation of birds. Anuuru and Garuda are two bird-sons of Vinata. Garuda is the eagle-vehicle of God Vishnu, while Aruna, also called Anuuru, an+uuruH 'without, thighs - thigh-less being...' is the charioteer of Sun's seven-horse chariot. Further, Sun rides a single-wheeled chariot!?

Some quoting yajur veda say, that the chariot of Sun is not drwan by any seven horses, and the word sapta - in sapta ashva samArUDham etc is the name of only one horse drawing the chariot of Sun.

However, the seven horses of Sun's chariot are generally taken the seven - vibgyor - colours of light as in a rainbow. Aruna, the Colour of Dawn, is another aspect of Anuuru that appears before the advent of the Sun himself. These two are of avian origination and attributed to be the speediest propellers. And Jataayu and Sampaati, for that matter of fact, all eagles belong to that lineage, for their keen vision and powerful flight.

4.58.30

गर्हितम् तु कृतम् कर्म येन स्म पिशित अशनाः |
प्रतिकार्यम् च मे तस्य वैरम् भ्रातृ कृतम् भवेत् ॥

"By which raw-flesh-eating demon this deplorable deed of abducting Seetha is done, if that demon is retaliated by Rama and you all, my vendetta towards the very same demon, caused by his animosity towards my brother Jataayu will also be fulfilled...

yena = by whom - by Ravana; garhitam karma kR^itam = deplorable, deed is done; tasya pishita ashanaaH = to that, raw-flesh-eater; bhraatR^i kR^itam vairam = in respect of [my] brother, caused, animosity/vendetta; prati kaaryam = return, deed [retaliation]; bhavet = will result in [fulfilled]; sma = it will be.

4.58.31

इह स्थः अहम् प्रपश्यामि रावणम् जानकीम् तथा |
अस्माकम् अपि सौपर्णम् दिव्यम् चक्षुर् बलम् तथा ॥

"Staying here I am clearly seeing Ravana and like that Janaki... even for us eagles, our sight and power will be excellent like that of Garuda, the Divine Eagle...

iha sthaH = here, staying; aham = I am; raavaNam tathaa jaanakiim = at Ravana, like that, at Janaki; pra pashyaami = clearly, seeing; asmaakam api = for us [eagles,] even; sauparNam = belonging to Suparna, namely Garuda, the Divine Eagle; divyam cakSuaH = excellent, eyes' [sight]; tathaa balam = like that, power - we too have them.

4.58.32

तस्मात् आहार वीर्येण निसर्गेण च वानराः |
आयोजन शतात् साग्रात् वयम् पश्याम नित्यशः ॥

"Thereby, oh, vanara-s, dietetically and congenitally we eagles can always see till the end of hundred yojana-s, comprehensively...

vaanaraaH = oh, vanara-s; tasmaat = thereby; vayam = we - eagles; aahaara viiryeNa = food, by the might of [dietetically mighty]; nisargeNa ca = lineage [congenitally,] also; sa agraat = with, end [till end, comprehensively]; aayojana shataat = end of yojana, hundred; nityashaH pashyaama = always, we can see.

The expression 'dietetically and lineally' indicates as to why eagle always prefers fresh meat unlike vultures subsisting on carrion. It is only for the enrichment of their sight, might and flight.

atra aahaara vireyaNa iti uktyaa maamsa vishesha bhakShaNa shiilaanaam gR^idhraaNaam cakShushya maamsa bhakShaNena duura darshana saamardhyam uktam | nisargeNa iti visheShaNena ca jaati svabhaavyaat api duura darshitam uktam | tadaa api vaidya nighaNTo - daaskhasye duura druma agre vajra cuncu su dR^iShTikaH - iti | ca kaareNa anirodhena vaativiNmuutraadi utsargaadikam cakShuShyam iti ukatam - dk Thus, the innate, fixed, pattern of behaviour in kingly eagles is recorded in response to certain stimuli.

4.58.33

अस्माकम् विहिता वृत्तिः निसार्गेण च दूरतः |
विहिता पाद मूले तु वृत्तिः चरण योधिनाम् ॥

"The leg-fighters, namely cocks, are destined to have their livelihood just at the base of their feet, but our livelihood is to be obtained from the farthest... alas...

asmaakam = for us; vR^ittiH = livelihood; nisaargeNa = heritably; duurataH vihitaa ca = distantly, destined, alas; caraNa yodhinaam = for legs, fighters [cocks, fighters with legs in cockfights]; paada muule tu = at foot, base; vR^ittiH = livelihood; vihitaa = destined

For living beings if one thing is on plus's side, just at its back a minus point will also be there, like a night after day, sorrow after rejoice. Eagles may see long or fly high, but food for them is a rarity. Here Sampaati is self-piteous, as his son has not yet arrived bringing food for that day.

4.58.34

उपायो दृश्यताम् कश्चित् लंघने लवण अंभसः |
अभिगम्य तु वैदेहीम् समृद्ध अर्था गमिष्यथ ॥

"Let some idea be searched to leap the salty ocean. For sure, you will return to Kishkindha on your finding Vaidehi, and on your becoming productive of you objective...

lavaNa ambhasaH = salty, water container [ocean]; langhane = to leap; kashcit upaayaH dR^ishyataam = some, idea, may be looked over; vaidehiim abhi gamya = to Vaidehi, towards, going [finding]; samR^iddha artha = productive, of objective; gamiSyatha = you will return [to Kishkindha.]

4.58.35

समुद्रम् नेतुम् इच्छामि भवद्भिः वरुण आलयम् |
प्रदास्यामि उदकम् भ्रातुः स्वर् गतस्य महात्मनः ॥

"I wish you would shift me to the residence of Rain-god, namely the ocean, for oblating water in respect of my great-souled brother Jataayu who departed to heaven..." Thus Sampaati spoke to the monkeys.

bhavadbhiH = by you [shifted]; varuNa aalayam = Rain-god's, residence; samudram netum icChaami = to ocean, to reach, I wish to; svar gatasya mahaatmanaH bhraatuH = to heaven, one who has gone, great-souled one, for brother; udakam pra daasyaami = waters, verily, I oblate.

4.58.36

ततो नीत्वा तु तम् देशम् तीरे नद नदी पतेः |
निर्दग्ध पक्षम् संपातिम् वानराः सुमहौओजसः ॥तम् पुनः प्रत्यानयित्वा वै तम् देशम् पतग ईश्वरम् |
बभूवुः वानरा हृष्टाः प्रवृत्तिम् उपलभ्य ते ॥

Then those vanara-s of utmost dynamism on taking wing-burnt-bird Sampaati to the husband rivulets and rivers, namely the ocean, placed him on the shoreline. Again, the vanara-s sincerely brought back that king of birds, Sampaati, after his offering oblations to Jataayu, and lodged him as a returnee at his own place. On deriving indication form Sampaati regarding Seetha, Ravana and Lanka, those returnless vanara-s returned to their search while their gladness returning to them.

su mahaa ojasaH = of very, great [utmost,] dynamism; vaanaraaH = vanara-s; nir dagdha pakSam = completely burnt, one with wings; sampaatim = Sampaati; tataH = then; nada nadii pateH = of rivulets, rivers, husband of - ocean; tiire = on shoreline; tam desham niitvaa = to that, place, on taking [Sampaati]; tam pataga iishvaram = him, birds', king; punaH = again; tam desham = to that, to [his own] place; prati aanayitvaa = in turn, bringing back; after water oblations in sea; te vaanaraa = those, vanara-s; pravR^ittim = indication - of Seetha; upalabhya = deriving; hR^iSTaaH = gladdened [returned is their gladness]; babhuuvuH = they became.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे अष्ट पंचाशः सर्गः

Sarga 59

4.59.1

ततः तत् अमृत आस्वादम् गृध्र राजेन भाषितम् |
निशम्य मुदितो हृष्टाः ते वचः प्लवगर्षभाः ॥

On hearing the words of that kingly eagle Sampaati that are relishable like ambrosia, then those best fly-jumpers are gladdened and rejoiced.

tataH = then; amR^ita aasvaadam = ambrosia [like,] relishable; gR^idhra raajena bhaaSitam = by eagle, king, spoken; tat vacaH = that, word - about Seetha; nishamya = on listening; plavagarSabhaaH = fly-jumpers, the best; muditaH hR^iSTaaH = are gladdened, rejoiced.

4.59.2

जांबवान् वानर श्रेष्ठः सह सर्वैः प्लवंगमैः |
भू तलात् सहसा उत्थाय गृध्र राजानम् अब्रवीत् ॥

Then the best fly-jumper Jambavanta got up along with all of the fly-jumpers from the surface of earth on which they sat for self-immolation, and spoke to kingly eagle Sampaati.

vaanara shreSThaH jaambavaan = among vanara-s, best one, Jambavanta; sarvaiH plavam gamaiH saha = all, fly-jumpers, along with; bhuu talaat = from land's, surface; sahasaa utthaaya = quickly, on getting up; gR^idhra raajaanam abraviit = to eagle, kingly, spoke to.

4.59.3

क्व सीता केन वा दृष्टा को वा हरति मैथिलीम् |
तत् आख्यातु भवान् सर्वम् गतिः भव वन ओकसाम् ॥

"You please tell vividly as to where is Seetha, who has actually seen her, who has abducted Maithili, and thus you help all these forest-dwellers.

siitaa kva = Seetha, where is; kena vaa dR^iSTaa = by whom, or, she is [actually] seen; maithiliim kaH vaa harati = Maithili is, abducts, or, who - who abducted her; bhavaan tat sarvam aakhyaatu = you, that, all [vividly,] tell; vana okasaam = for forest, dwellers; gatiH bhava = recourse, you become you help them out.

4.59.4

को दाशरथि बाणानाम् वज्र वेग निपातिनाम् |
स्वयम् लक्ष्मणम् मुक्तानाम् न चिंतयति विक्रमम् ॥

"Who is inadvertent of the onslaught of Rama's arrows, or of those that are personally bolted by Lakshmana, which arrows will be falling with the speed of thunderbolts?" Thus, Jambavanta and others asked Sampaati.

vajra vega nipaatinaam = thunderbolt, as with the speed of, falling; daasharathi baaNaanaam = Dasharatha's son Rama's, of arrows; svayam lakSmaNam muktaanaam = personally, by Lakshmana, bolted [of arrows]; vikramam = onslaught [of arrows]; kaH who; na cintayati = not, thinking [inadvertent]

4.59.5

स हरीन् प्रति संयुक्तान् सीता श्रुति समाहितान् |
पुनः आश्वासयन् प्रीत इदम् वचनम् अब्रवीत् ॥

Sampaati is gladdened at the monkeys who refrained from self-immolation, and he gladly said this sentence to them so as to cheer them up who are now contemplating to listen about Seetha.

saH = he [Sampaati]; priitaH = is gladdened; prati samyuktaan = to them who refrained from self-immolation; siitaa shruti samaahitaan = about Seetha, to listen, contemplating; hariin = to monkeys; aashvaasayan = cheering them up; punaH idam vacanam abraviit = again, this, sentence, said.

4.59.6

श्रूयताम् इह वैदेह्या यथा मे हरणम् श्रुतम् |
येन च अपि मम आख्यातम् यत्र च आयत लोचना ॥

"I will now narrate as to how I have listened about the abduction of Vaidehi, by whom it is said to me, and where that wide-eyed Seetha is...

vaidehyaa haraNam = of Vaidehi, abduction; me yathaa shrutam = by me, as to how, listened; yena ca api = by whom, also, even; mama aakhyaatam = to me, said; aayata locanaa yatra ca = wide, eyed Seetha, where she is, also; iha shruuyataam = now, I will narrate.

4.59.7

अहम् अस्मिन् गिरौ दुर्गे बहु योजनम् आयते |
चिरात् निपतितो वृद्धः क्षीण प्राण पराक्रमः ॥

"At one time I fell down on this impassable mountain which is breadth-wise in many yojana-s, whereupon my age has advanced and my liveliness and forcefulness have slackened...

bahu yojanam aayate = many, yojana-s, in breadth; asmin girau durge = in this, mountain, impassable one; ciraat nipatitaH = at one time, fell down; aham = I am; vR^iddhaH = with advanced age; kSiiNa praaNa paraakramaH = slackened, liveliness, forcefulness.

4.59.8

तम् माम् एवम् गतम् पुत्रः सुपार्श्वो नाम नामतः |
आहारेण यथा कालम् बिभर्ति पतताम् वरः ॥

"My son who is the best one among all birds, and who is named as Supaarshva by his name is sustaining me who am deteriorated to dire straits, with timely sustenance...

evam gatam = this way [dire straits,] gone in [deteriorated]; tam maam = such, me; patataam varaH = among all birds, the best one; naamataH supaarshvaH naama = by name, Supaarshva, named; putraH = son; yathaa kaalam = as per, time; aahaareNa bibharti = with food, he is sustaining.

4.59.9

तीक्ष्ण कामाः तु गंधर्वाः तीक्ष्ण कोपा भुजंगमाः |
मृगाणाम् तु भयम् तीक्ष्णम् ततः तीक्ष्ण क्षुधा वयम् ॥

"Passion is exigent to the celestial-artists gandharva-s, aggression is exigent to snakes, fear is exigent to deer, like that hunger is exigent to us, the eagles...

gandharvaaH tiikSNa kaamaaH = gandharva-s, are with exigent, passion; bhujam gamaaH = by shoulder, goers [snakes]; tiikSNa kopaa = are with exigent, aggression; mR^igaaNaam = to deer; bhayam tiikSNam = exigent, is fear; tataH = like that; vayam = we [eagles]; tiikSNa kSudhaa = are with exigent, hunger.

4.59.10

स कदाचित् क्षुधा आर्तस्य मम आहार कान्क्षिणः |
गत सूर्यो अहनि प्राप्तो मम पुत्रो हि अनामिषः ॥

"On some day when hunger was aching me and I was aching for food, my son Supaarshva turned up without flesh when the sun of the day went down...

kadaacit = on some day; mama putraH = my, son; saH = he that Supaarshva; mama = I was; aahaara kaankSiNaH = for food, one awaiting for; kSudhaa aartasya = hunger, aching by; ahani gata suuryaH = in day, went away, sun - till sun is down on that day; an aamiSaH = without, flesh; praaptaH = he turned up.

4.59.11

स मया आहार संरोधात् पीडितः प्रीति वर्धनः |
अनुमान्य यथा तत्त्वम् इदम् वचनम् अब्रवीत् ॥

"I reproved him as I was deprived of food, and my son who is an enhancer of my gladness pacified me and said this sentence about what has actually happened ...

aahaara samrodhaat = food, deprived of; mayaa piiDitaH = by me, reproved; saH = he [my son]; priiti vardhanaH = [to me] gladness, enhancer; anumaanya = [me] pacifying; yathaa tattvam = as has happened; idam vacanam abraviit = this, sentence, said.

4.59.12

अहम् तात यथा कालम् आमिष अर्थी खम् आप्लुतः |
महेन्द्रस्य गिरेः द्वारम् आवृत्य च सुसमाश्रितः ॥

" 'Oh, father, I as a desirer of flesh flew up to skies in time and overspreading the Mt. Mahendra, I very well hovered on it...

taata = oh, father; aham = I; aamiSa arthii = of flesh, as a desirer; yathaa kaalam = as per, time; kham aaplutaH = to sky, flew up; mahendrasya gireH = Mahendra, mountain's; dvaaram aavR^itya ca = entrance, overspreading; su sam aashritaH = very, well, depended [hovered on it.]

4.59.13

तत्र सत्त्व सहस्राणाम् सागर अन्तर चारिणाम् |
पंथानम् एको अध्यवसम् संनिरोद्धुम् अवाङ् मुखः ॥

" 'I have been hovering there looking downward to completely impede the pathway of thousands of underwater beings of the ocean on my own...

tatra = there; saagara antara caariNaam = in ocean, under, moving [underwater beings]; sattva sahasraaNaam = beings, thousands of; panthaanam = pathway; sam niroddhum = completely, to impede; ekaH = I by myself; avaa~N mukhaH = down, with face [looking down]; adhyavasam [adhi avasan] = while staying - I hovered.

4.59.14

तत्र कश्चित् मया दृष्टः सूर्य उदय सम प्रभाम् |
स्त्रियम् आदाय गच्छन् वै भिन्न अंजन चय उपमः ॥

" 'There I have seen someone who in simile is like a shoved heap of mascara and he is going away captivating a lady who equals the aurora in her shine.

suurya udaya sama prabhaam = = sun, dawn - aurora, equal, in shine; striyam aadaaya gacChan vai = lady; on taking [captivating,] going away, really; bhinna anjana caya upamaH = shoved, mascara, heap, in simile; kashcit = someone; maya = by me; tatra = there; dR^iSTaH = is seen.

4.59.15

सो अहम् अभ्यवहार अर्थम् तौ दृष्ट्वा कृत निश्चयः |
तेन साम्ना विनीतेन पन्थानम् अनुयाचितः ॥

" 'On seeing two of them I resolved to use them up for the purpose of food, but he benignly, basely and beggarly besought way-leave for their traversal...

saH aham = such as I am; tau = them two; dR^iSTvaa = on seeing; abhyavahaara [abhi ava haara] artham = food, for purpose of; kR^ita nishcayaH = making, resolution - decided to us them up; vi niitena = without, moral dignity [basely]; tena = by him - the abductor; saamnaa = benignly; panthaanam = way - way-leave - for their traversal; anu yaacitaH = sincerely [beggarly,] besought.

4.59.16

न हि साम उपपन्नानाम् प्रहर्ता विद्यते भुवि |
नीचेषु अपि जनः कश्चित् किम् अङ्ग बत मत् विधः ॥

" 'There will be none assaulting those that entreat in a beggarly manner, even someone among basely people, isn't it! Then what else is to be said of my kind, aha!

saama upapannaanaam = one who amiably, derives - one who is entreating beggarly; prahartaa janaH = assaulting, person - who assaults; niiceSu api = basely people, even among; kashcit = someone; bhuvi = on earth; na vidyate hi = will not be, evident, isn't it; then; mat vidhaH = [about] my, type of [noble ones]; kim a~Nga = what, [else is there] to say; bata = aha!

4.59.17

स यातः तेजसा व्योम संक्षिपन् इव वेगतः |
अथ अहम् खे चरैः भूतैः अभिगम्य सभाजितः ॥

" 'He hastily went away as though enshrouding the skies with his vigour, and then the beings that move in the firmament have approached and applauded me...

saH = he; vegataH = hastily; tejasaa vyoma samkSipan iva = by [his] vigour, sky, enshrouding, as though; yaataH = went away; atha aham = then, I was; khe caraiH bhuutaiH = in firmament, moving, beings; abhigamya sabhaajitaH = [I was] approached, [I was] applauded.

4.59.18

दिष्ट्या जीवति सीत इति हि अब्रुवन् माम् महर्षयः |
कथंचित् स कलत्रः असौ गतः ते स्वस्ति असंशयम् ॥

" 'The great-sages who approached me in firmament have said to me, 'fortunately Seetha is alive, somehow he that Ravana has gone away with Seetha who in fact is to be protected by one and all like you, anyhow your are blest without a doubt...

siita diSTyaa jiivati hi = Seetha is, by fortune, living, indeed; asau = he [Ravana]; sa kalatraH = along with, one who is to be protected - Seetha; kathamcit = somehow; gataH = gone away; te a samshayam svasti = to you, without, doubt, safeness will be there; iti = in this way; maharSayaH maam abruvan = great-sages, to me, said - blessed.

Some other mms contain the wording diSTyaa jiivasi taata where taata 'my boy...' is an addressing to the son of Sampaati and then the meaning is: 'my boy, though Seetha is a saveable, defendable person and though you have shown your concern to stall Ravana like your paternal uncle Jataayu... you have not done it and left him off, then unhurt by Ravana you are living, fortunately...'

4.59.19

एवम् उक्तः ततो अहम् तैः सिद्धैः परम शोभनैः |
स च मे रावणो राजा रक्षसाम् प्रतिवेदितः ॥पश्यन् दाशरथेः भार्याम् रामस्य जनक आत्मजाम् |
भ्रष्ट आभरण कौशेयाम् शोक वेग पराजिताम् ॥राम लक्ष्मणयोः नाम क्रोशन्तीम् मुक्त मूर्धजाम् |

" 'Then those siddha-s, the celestial sages, have informed me on showing her whose ornaments and ochry-silk-sari are disorderly, and who is vanquished by the speediness of her anguish, and who is yelling both the names of Rama and Lakshmana, as the wife of Dasharatha's Rama, the daughter of Janaka. They have also informed on showing him who is abducting her as Ravana, the king of demons. [4-59-19, 20, 21a]

19, 20, 21a. tataH aham = then, I; parama shobhanaiH = really, divine; taiH siddhaiH = by those, siddha-s; evam uktaH = thus, said; pashyan = on their seeing - and on showing to me; daasharatheH raamasya bhaaryaam = Dasharatha's, Rama's, wife; janaka aatmajaam = Janaka's, daughter; bhraSTa = disorderly; aabharaNa = ornments; kausheyaam = silk sari; shoka vega paraajitaam = by anguish, speediness, vanquished; mukta muurdhajaam = released [tousle,] haired; raama lakSmaNayoH = Rama, Lakshmana; naama = names; kroshantiim = yelling; such as she is; [haran = abducting her]; saH ca = him, also; rakSasaam raajaa = demons, king; raavaNaH = Ravana; [iti = thus]; me = to me; prati veditaH = towards [to me,] I was informed [by siddha-s.]

4.59.21

एष काल अत्ययः तात इति वाक्यविदाम् वरः ॥एतत् अर्थम् समग्रम् मे सुपार्श्वः प्रत्यवेदयत् |

" 'And hence, oh, father, the lapse of time in my returning home...' thus that best sentence maker Supaarshva informed me all the drift in its entirety..." Thus Sampaati is continuing his narration to monkeys. [4-59- 21b, 22a]

21b, 22a. taata = oh, father; eSa = this is - hence; kaala atyayaH = time, lapse of - in my coming home; iti vaakyavidaam varaH = thus, sentence maker the best; supaarshvaH = Supaarshva; etat artham = all this, drift; samagram = in entirety; me pratyavedayat = to me, informed.

4.59.22

तत् श्रुत्वा अपि हि मे बुद्धिः न आसीत् काचित् पराक्रमे ॥अपक्षो हि कथम् पक्षी कर्म किंचित् समारभेत् |

"Even on listening that it has not come to my mind to dare Ravana. How a wingless bird can initiate any action, indeed! [4-59-22b, 23a]

22b, 223a. tat shrutvaa api hi = that, on listening, even, indeed; me = to me; paraakrame = in daring [Ravana]; kaacit = in the least; buddhiH na aasiit = mind, not, is there - no thought occurred to me; a pakSaH = without, wings; pakSii = a bird; kimcit karma = any, action; katham samaarabhet hi = how, initiates, indeed.

4.59.23

यत् तु शक्यम् मया कर्तुम् वाक् बुद्धि गुण वर्तिना ॥श्रूयताम् तत्र वक्ष्यामि भवताम् पौरुष आश्रयम् |

"But that which is possible for me to do is advising as a votary with the qualities of thinking and advising. Let it be heard as I narrate and in that matter of translating my information into action it certainly depends on your bravery. [4-59-23b, 24a]

23b, 24a. vaak buddhi guNa vartinaa = talking [advising,] thinking, qualities, a votary of; maya = by me [I advise]; yat tu kartum shakyam = what, but, to do, possible to; bhavataam = by your; pauruSa aashrayam = on [your,] bravery, dependent - an action; tatra = in this matter; vakSyaami = I narrate; shruuyataam = let it be heard.

4.59.24

वाक् मतिभ्याम् हि सार्वेषाम् करिष्यामि प्रियम् हि वः ॥यत् हि दाशरथेः कार्यम् मम तत् न अत्र संशयः |

"Indeed with my analysis and information to you I wish to make all of you exuberant as I deem that I have done my bit, because whatever task of Rama, the son of Dasharatha, is there that task is mine too. There is no doubt bout it. [4-59-24b, 25a]

24b, 25a. saarveSaam vaH = to all, of you; vaak matibhyaam priyam kariSyaami hi = with words [information,] mind [ analysis,] exuberant, I wish to make [you,] indeed; yat daasharatheH kaaryam = which is, of Rama of Dasharatha, task; tat mama = that [task,] is mine [too]; na atra samshayaH = no, in that matter, doubt.

4.59.25

तत् भवन्तो मति श्रेष्ठा बलवन्तो मनस्विनः ॥प्रहिताः कपि राजेन देवैः अपि दुरासदाः |

"Thereby, I reckon you as the best ones by your aptitude, fortitude and attitude, and as invincible ones even for gods, hence Sugreeva, the king of monkeys, shepherded you... [4-59-25, 26a]

25b, 26a. tat = thereby; mati shreSThaa = in aptitude, best ones; manasvinaH = good at attitude; balavantaH = having fortitude; devaiH api duraasadaaH = by gods, even, invincible ones; bhavantaH = such as you are; kapi raajena = by monkeys, king Sugreeva; prahitaaH = you are shepherded.

4.59.26

राम लक्ष्मण बाणाः च निशिताः कंक पत्रिणः ॥त्रयाणाम् अपि लोकानाम् पर्याप्ताः त्राण निग्रहे |

"What is more, the excruciating eagle-feathered arrows of Rama and Lakshmana are enough to give defence or offence to all the three worlds. [4-59-26b, 27a]

26b, 27a. kanka patriNaH = eagle, feathered ones; nishitaaH = excruciating ones; raama lakSmaNa baaNaaH ca = by Rama's, by Lakshmana's, arrows, what is more; trayaaNaam lokaanaam api = three, worlds, even for; traaNa nigrahe = for defending, and for offending; paryaaptaaH = are enough.

4.59.27

कामम् खलु दशग्रीवः तेजो बल समन्वितः |
भवताम् तु समर्थानाम् न किंचित् अपि दुष्करम् ॥

"Perchance that Decahedral demon is definitely a powerful and prideful demon. But, as capable vanara-s there is nothing impossible to you, even in the least.

27b, c. dashagriivaH = Decahedral demon; tejaH bala samanvitaH khalu kaamam = power, pride, possessor of, definitely, perchance; tu = but; samarthaanaam bhavataam = capable ones, by you; duSkaram = impossible; kimcit api = in the least, even; na = is not there.

4.59.28

तत् अलम् काल संगेन क्रियताम् बुद्धि निश्चयः |
न हि कर्मसु सज्जन्ते बुद्धिमन्तो भवत् विधाः ॥

"Thereby, enough is the time-lapse and make a mental determination. Adventurers and prudent souls of your kind with not backslide in tasks, isn't it!

tat = thereby; kaala sangena = with time, lapse; alam = enough; buddhi nishcayaH kriyataam = mental, determination, be done; bhavat vidhaaH = your, like - adventurers; buddhimantaH = prudent ones; karmasu na sajjante hi = in tasks, will not, backslide, isn't it.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एको न षष्टितमः सर्गः

Sarga 60

4.60.1

ततः कृत उदकम् स्नातम् तम् गृध्रम् हरि यूथपाः |
उपविष्टा गिरौ रम्ये परिवार्य समन्ततः ॥

Then the monkey commanders sat on that beautiful mountain surrounding the eagle from all over, after that eagle has offered water-oblations for his deceased Jataayu and bathed for purification.

tataH = then; hari yuuthapaaH = monkey, commanders; kR^ita udakam = then, who made [offered,] water-oblations; snaatam = bathed [for purification ]; tam gR^idhram = him, that eagle; samantataH parivaarya = all over, surrounding him; ramye girau upaviSTaaH = on beautiful, mountain, they sat.

4.60.2

तम् अंगदम् उपासीनम् तैः सर्वैः हरिभिः वृतम् |
जनित प्रत्ययो हर्षात् संपातिः पुनः अब्रवीत् ॥

Sampaati who earned trustworthiness of monkeys, and who is sitting surrounded by all monkeys, again gladly spoke to Angada who sat at his close by.

taiH sarvaiH haribhiH vR^itam = by them, all, monkeys, surrounded by; upaasiinam = who sat nearby; tam angadam = to him, to Angada; janita pratyayaH = who caused, trust [trustworthy Sampaati]; sampaatiH = Sampaati; harSaat punaH abraviit = with gladness, again, spoke.

4.60.3

कृत्वा निःशब्दम् एक अग्राः शृण्वन्तु हरयो मम |
तथ्यम् संकीर्तयिष्यामि यथा जानामि मैथिलीम् ॥

"Oh, monkeys, you all be quiet and listen to my words alertly as I wish to recount the actuality as to how I came to know about Maithili...

harayaH = oh, monkeys; maithiliim yathaa jaanaami = about Maithili, as to how, I came to know; tathyam = in actuality; samkiirtayiSyaami = I wish to recount; niH shabdam kR^itvaa = without, sound, on making - you become silent, and; eka agraaH = single, pointedly [alertly]; mama shR^iNvantu = mine [words,] you listen.

4.60.4

अस्य विन्ध्यस्य शिखरे पतितो अस्मि पुरा अनघ |
सूर्य ताप परीत अंगो निर्दग्धः सूर्य रश्मिभिः ॥

"Oh, impeccable Angada, once I have fallen on the peak of this Mt. Vindhya when sunrays completely burned my wings and limbs scorching in sun's heat...

anagha = oh, impeccable [Angada]; puraa = once; suurya rashmibhiH nirdagdhaH = by sunrays, completely, burnt down; suurya taapa pariita angaH = by sun's, heat, overspread, limbs [sun's heat overspreading my limbs]; asya vindhyasya shikhare = this, Vindhya's, on peak; patitaH asmi = fallen, I was

4.60.5

लब्ध संज्ञः तु षड् रात्रात् विवशो विह्वलन् इव |
वीक्षमाणो दिशः सर्वा न अभिजानामि किंचन ॥

"On getting sensitivity after six days, and on looking in all directions I could not recognise anything in the least, as I was helpless and frantic...

SaD raatraat = six, nights after; labdha sanj~naH tu = on getting, sensitivity, but; vihvalan iva = frantic, like; vi vashaH = out, of control [helpless]; sarvaaH dishaH viikSamaaNaH = in all, directions, on looking; kimcana = in the least; na abhijaanaami = not, I recognised.

4.60.6

ततः तु सागरान् शैलान् नदीः सर्वाः सरांसि च |
वनानि च प्रदेशान् च समीक्ष्य मतिः आगताम् ॥

"But then on observing all the oceans, mountains, rivers, lakes, provinces and forests, I could regain senses...

tataH tu = then, but; sarvaaH saagaraan shailaan nadiiH = all, oceans, mountains, rivers; saraamsi ca vanaani ca pradeshaan ca = lakes, also, forests, also, provinces, also; niriikSya = on observing; matiH aagataam = to senses, came [I could sensate.]

4.60.7

हृष्ट पक्षि गण आकीर्णः कन्दर उदर कूटवान् |
दक्षिणस्य उदधेः तीरे विन्ध्यो अयम् इति निश्चितः ॥

"Since this mountain is teeming with teams of birds, caves in its midriffs, and it is with peaks of its own kind, thus I resolved this to be Mt. Vindhya at the coast of southern ocean...

hR^iSTa pakSi gaNa aakiirNaH = cheerful, bird, group [flocks, teams] teeming; kandara udara kuuTavaan = caves, at midriffs, with peaks; ayam = this one is this mountain is; dakSiNasya udadheH tire = southerly, ocean's, at coast of; vindhyaH iti nishcitaH = Mt. Vindhya, thus, I resolved.

4.60.8

आसीत् च अत्र आश्रमम् पुण्यम् सुरैः अपि सुपूजितम् |
ऋषिः निशाकरो नाम यस्मिन् उग्र तपा अभवत् ॥

"There was a sacred hermitage belonging to a sage of intense ascesis known as Sage Nishaakara which was reverenced even by gods.

atra = there; suraiH api su puujitam = by gods, even, well, reverenced; puNyam aashramam aasiit = a sacred, hermitage, is there; yasmin = wherein; nishaakaraH naama = sage Nishaakara, known as; ugra tapaaH = of intense, ascesis; R^iSiH abhavat = a sage, was there.

4.60.9

अष्टौ वर्ष सहस्राणि तेन अस्मिन् ऋषिणा गिरौ |
वसतो मम धर्मज्ञो स्वर् गते तु निशाकरे ॥

"Eight thousand years have lapsed while I was living here on this mountain after the departure of that probity knowing sage Nishakara to heaven.

dharma j~naH = probity, knower of; nishaakare = of Nishaakara's; svar gate tu = to heaven, after going, on his part; tena R^iSiNaa = by him, that sage; [vinaa = without]; asmin girau vasataH = on this, mountain, while living; mama = for me; aSTau varSa sahasraaNi eight, years, thousand - eight thousand years; [gatau = lapsed.]

4.60.10

अवतीर्य च विन्ध्य अग्रात् कृच्छ्रेण विषमात् शनैः |
तीक्ष्ण दर्भाम् वसुमतीम् दुःखेन पुनर् आगतः ॥

'I again reached the earth descending from the lopsided peak of Mt. Vindhya, onerously and slowly, whereat the sacred-grass-blades are thorny...

viSamaat vindhya agraat = lopsided [mountainsides,] from Vindhya's, peak; shanaiH = slowly; kR^icChreNa = onerously; ava tiirya = down, scending - on descending; tiikSNa darbhaam = sharp [thorny,] sacred-grass-blades having; vasumatiim = earth; duHkhena punaH aagataH = with distress, again, I reached.

The grass blades became thorny because sages nipped their apices and they dried up and became thorny for a wingless eagle perching almost on its belly.

4.60.11

तम् ऋषिम् द्रष्टु कामो अस्मि दुःखेन अभ्यागतो भृशम् |
जटायुषा मया चैव बहुशो अभिगतो हि सः ॥

"As I was desiring to see that sage I neared that place with much anguish, because I and Jataayu approached that sage for many a time in earlier times...

bhR^isham duHkhena abhyaagataH = with much, with anguish, one who neared - such as me; tam R^iSim draSTu kaamaH asmi = him, sage, to see, desiring, I have become; saH = he - that sage; jaTaayuSaa mayaa caiva = by Jataayu, by me, also thus; bahushaH abhigataH hi = many times, [he was] approached, indeed.

4.60.12

तस्य आश्रम पदाभ्याशे ववुः वाताः सुगन्धिनः |
वृक्षो न अपुष्पितः कश्चित् अफलो वा न दृश्यते ॥

"Near about his hermitage wind wiffles with a sweet-smell, and no tree is flowerless and no tree is fruitless, whatsoever it is...

tasya aashrama padaabhyaashe = his, hermitage near about; su gandhinaH vaataaH vavuH = sweet, smelling, wind, whiffled; a puSpitaH vR^ikSaH = not, flowered, trees; kashcit = whatsoever; na dR^ishyate = not, seen; a phalaH vaa = without, fruits, either; na = is not seen.

4.60.13

उपेत्य च आश्रमम् पुण्यम् वृक्ष मूलम् उपाश्रितः |
द्रष्टु कामः प्रतीक्षे च भगवंतम् निशाकरम् ॥

"On nearing that sacred hermitage and sheltering myself at the base of a tree, I waited there desirous to see that godly Nishaakara...

puNyam aashramam = to sacred, hermitage; upetya [upa etya = near, on going] = drawing nigh of; vR^ikSa muulam upa aashritaH = at a tree, base, near, sheltering [myself]; bhagavantam nishaakaram = at godly, Nishaakara; draSTu kaamaH = to see, desirous of; pratiikSe = I am awaiting - [historical present] I awaited.

4.60.14

अथ पश्यमि दूरस्थम् ऋषिम् ज्वलित तेजसम् |
कृत अभिषेकम् दुर्धर्षम् उपावृत्तम् उदन् मुखम् ॥

"Then I saw the sage available distantly, returning facing north after performing his holy bath, an unassailable sage irradiating the ambience with his radiance...

atha = then; kR^ita abhiSekam = on performing, holy bath; upa aavR^ittam = return, returning; udan mukham = north, facing; jvalita tejasam = irradiating [the ambience,] with radiance; durdharSam = unassailable one; duura stham R^iSim = distantly, available, sage; pashyami = I am seeing - I saw.

4.60.15

तम् ऋक्षाः सृमरा व्याघ्राः सिंहा नाना सरी सृपाः |
परिवार्य उपगच्छन्ति दातारम् प्राणिनो यथा ॥

"Bears, antelopes, tigers, lions, and diverse reptiles and snakes are following him at his heel, as with living beings following a donor, or all-donating Brahma...

praaNinaH = by living beings; daataaram [dhaataaram] yathaa = after a donor [or, after Brahma,] as with - the following; tam = him - sage; pari vaarya = around, surrounding; R^ikSaaH sR^imaraa vyaaghraaH simhaa = bears, antelopes, tigers, lions; naanaa sarii sR^ipaaH = diverse, reptiles, snakes; upa gacChanti = at heel, they are going - following him.

4.60.16

ततः प्राप्तम् ऋषिम् ज्ञात्वा तानि सत्त्वानि वै ययुः |
प्रविष्टे राजनि यथा सर्वम् स अमात्यकम् बलम् ॥

"As to how the ministerial and military staff retrace steps when a king enters his place-chambers, so also the animals and other beings on knowing the sage's entry into his hermitage, retraced their steps and went away...

raajani praviSTe = on a king's, entry [into palace-chambers]; sarvam sa amaatyakam balam = all of the, with, ministerial, military staff; yathaa = as to how [they retrace their steps]; R^iSim praaptam = sage's, entry [into hermitage]; j~naatvaa = on noticing; tataH taani sattvaani vai yayuH = then, those, beings [animals etc.,] went away.

4.60.17

ऋषिः तु दृष्ट्वा माम् तुष्टः प्रविष्टः च आश्रमम् पुनः |
मुहूर्त मात्रान् निर्गम्य ततः कार्यम् अपृच्छत ॥

"But the sage is gladdened on seeing me and though he has entered into his hermitage he again came out in a moment and asked about the objective of my visit...

R^iSiH tu dR^iSTvaa maam = sage, on his part, on seeing, me; tuSTaH = gladdened; aashramam praviSTaH = into hermitage, [though] entered; tataH = then; punaH = again; muhuurta maatraan = in a moment, that much [after]; nir gamya = out, on coming; kaaryam apR^icChata = then, work [objective of my coming,] he asked about.

4.60.18

सौम्य वैकल्यताम् दृष्ट्वा रोम्णाम् ते न अवगम्यते |
अग्नि दग्धौ इमौ पक्षौ प्राणाः चापि शरीरके ॥

" 'On seeing the deformity of your feathers, oh, gentle Sampaati, you unidentifiable. These two wings of yours are fire burnt, but lives are let out in your body...' Thus, the sage started to talk to me...

saumya = oh, gentle [Sampaati]; te romNaam vaikalyataam = your, hair's [feathers'] deformity; dR^iSTvaa = on seeing; na avagamyate = not, being identified [you are]; imau pakSau agni dagdhau = these two, wings, by fire, burnt; praaNaaH caapi shariirake = lives, only, [remaining] in body.

4.60.19

गृध्रौ द्वौ दृष्ट पूर्वौ मे मातरिश्व समौ जवे |
गृध्राणाम् चैव राजानौ भ्रातरौ काम रूपिणौ ॥

" 'I have earlier seen you two eagle brothers, kingly eagles among eagles, similar in your speed to Wind-god and form-changers by your wish...

gR^idhraaNaam raajaanau = for [among] eagles, kingly ones; jave maatarishva samau = in speed, to Fire-god [but, here it is his friend Wind-god,] similar to; kaama ruupiNau = by wish, form-changers - this is an inconsistent statement; bhraatarau dvau gR^idhrau = bothers, two, eagles; such as you two are, you are; me = by me; dR^iSTa puurvau = were seen, earlier.

4.60.20

ज्येष्ठो अवित स्त्वम् तु संपाते जटायुः अनुजः तव |
मानुषम् रूपम् आस्थाय गृह्णीताम् चरणौ मम ॥

" 'You are the elder, isn't it! And Jataayu is your younger brother. You used to touch my feet taking up human forms...

sampaate = oh, Sampaati; tvam tu = you, on your part; jyeSThaH = are the elder; avita = really - isn't it; tava anujaH jaTaayuH = your, younger brother is, Jataayu; maanuSam ruupam aasthaaya = human, forms, taking up; mama caraNau gR^ihNiitaam = my, feet, you took - you touched my feet.

4.60.21

किम् ते व्याधि समुत्थानम् पक्षयोः पतनम् कथम् |
दण्डो वा अयम् धृतः केन सर्वम् आख्याहि पृच्छतः ॥

"Is this falling of wings a result of any illness, if so what is it... or is this any scourge imposed on you, if so, who is he... tell me all who am inquiring into those details...

te = to you; vyaadhi samutthaanam = illness, result of; kim = what is it; pakSayoH patanam katham = wings, falling, how; kena = by whom; ayam daNDaH dhR^itaH vaa = this, scourge, is imposed, either; pR^icChataH = while I am asking - inquire into; sarvam aakhyaahi = all, you tell.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षष्टितमः सर्गः

Sarga 61

4.61.1

ततः तत् दारुणम् कर्म दुष्करम् साहसात् कृतम् |
आचचक्षे मुनेः सर्वम् सूर्य अनुगमनम् तथा ॥

"Then I have informed the Sage Nishaakara all about that impossible and impracticable deed done indiscreetly by me and Jataayu and our following the Sun in red heat, as well..." Thus Sampaati continued his legend.

tataH = then; saahasaat kR^itam = indiscreetly, done; duS karam = not, practicable; daaruNam tat karma = impossible one, that, deed; tathaa = as well; suurya anugamanam = Sun, following; sarvam muneH = all of it, to sage [Nishaakara]; aacacakSe = [I have] informed.

4.61.2

भगवन् व्रण युक्तत्वात् लज्जया च अकुल इन्द्रियः |
परिश्रान्तो न शक्नोमि वचनम् परिभाषितुम् ॥

"Oh, godly sage, scorching sun has ulcerated me, shame perturbed my senses for not protecting Jatayu, further I am haggard to descend this mountain to come to you, such I am I am incapable to speak on, elaborately...

bhagavan = oh, godly [sage]; vraNa yuktatvaat = ulcers, due to having them; lajjayaa ca = by shame, also; akula indriyaH = perturbed, senses; parishraantaH = haggard; such as I am; vacanam pari bhaaSitum = words, to elaborately, to speak on; na shaknomi = no, capable I am.

4.61.3

अहम् चैव जटायुः च संघर्षात् दर्प मोहितौ |
आकाशम् पतितौ दूरात् जिज्ञासन्तौ पराक्रमम् ॥

"Fascinated by our arrogance and inquisitive of our relative triumphs, myself and Jataayu competitively flew up far-away on the sky...

aham caiva jaTaayuH ca = I am, also thus, Jataayu, also; darpa mohitau = by arrogance, fascinated; paraakramam jij~naasantau = of [our relative] triumphs, inquisitive about; sangharSaat = competitively; duuraat aakaasham patitau = far-away, on sky, we two fell - we flew up.

4.61.4

कैलास शिखरे बद्ध्वा मुनीनाम् अग्रतः पणम् |
रविः स्यात् अनुयातव्यो यावत् अस्तम् महागिरिम् ॥

"Before the sages on the peak of Mt. Kailash we have staked a stake that we two shall follow the Sun till he reaches the great westerly mountain, namely Mt. Dusk...

kailaasa shikhare = on Kailash, peak of; muniinaam agrataH = sages, before; mahaa girim = great mountain; astam = dusking [westerly mountain]; yaavat = till [sun reaches]; raviH anuyaatavyaH syaat = Sun, to be followed, he will be; thus; paNam baddhvaa = a stake, bound - staked by two of us.

4.61.5

अपि आवाम् युगपत् प्राप्तौ अपश्याव मही तले |
रथ चक्र प्रमाणानि नगराणि पृथक् पृथक् ॥

"We reached the sky in a trice to a height wherefrom we could see each of the townships on the surface of earth, separately and singly, in the size of a chariot's wheel...

api aavaam = even, we; yugapat = in a trice; praaptau = reached [the sky]; mahii tale = on earth's, surface; ratha cakra pramaaNaani = chariot, wheel, of a size; nagaraaNi = towns; pR^ithak pR^ithak = separately, singly; apashyaava = we have seen.

4.61.6

क्वचित् वादित्र घोषः च क्वचित् भूषण निःस्वनः |
गायन्तीः स्म अंगना बह्वीः पश्यावो रक्त वाससः ॥

"We have seen and heard instrumental music somewhere, and somewhere else tinkling of jewellery, and elsewhere singing of many ladies dressed in red...

kvacit vaaditra ghoSaH ca = somewhere, instrumental, music, also; kvacit bhuuSaNa niHsvanaH = somewhere else, jewellery, tinkling; gaayantiiH = singing; rakta vaasasaH = those who in red, dressed; bahviiH anganaa = many, ladies; pashyaavaH sma = we saw; we have.

4.61.7

तूर्णम् उत्पत्य च आकाशम् आदित्य पथम् आस्थितौ |
आवाम् आलोकयावः तत् वनम् शाद्वल संस्थितम् ॥

"On our quick rising to the sky and abiding in solar path we have observed that a forest is positioned just as a patch of pasture on earth...

aakaasham tuurNam utpatya = to sky, quickly, on flying up; aaditya patham aasthitau = solar, path, abiding in; aavaam = we; tat vanam shaadvala samsthitam = that, forest, pasture [a patch of pasture,] positioned as; aalokayaavaH = we observed.

4.61.8

उपलैः इव संछन्ना दृश्यते भूः शिल उच्चयैः |
आपगाभिः च संवीता सूत्रैः इव वसुंधरा ॥

"From there the earth covered with pebble like mountain heights appeared shingly, and interwoven with yarn like rivers the surface of the earth is thready...

bhuuH = earth; shila uccayaiH = with mountains, heights; upalaiH samChannaa iva = with shingles, covered, as with; dR^ishyate = appearing to be; aapa gaabhiH ca = by water, goers [by rivers]; vasundharaa = [surface of] earth; suutraiH samviitaa iva = with yarn, interwoven, as with; [appeared to be.]

4.61.9

हिमवान् चैव विन्ध्यः च मेरुः च सुमहान् गिरिः |
भू तले संप्रकाशन्ते नागा इव जल आशये ॥

"Himalayas, even Mt. Vindhya, and even the very high mountain Mt. Meru, shone forth like elephants in lakes...

himavaan ca eva = Himalaya, also, even; vindhyaH ca = Vindhya, also; su mahaan giriH = very, high, mountain; meruH ca = Meru, even; bhuu tale = on earth's, surface; jala aashaye = in water, receptacles [lakes]; naagaa iva = elephants, like; sam prakaashante = shining forth.

4.61.10

तीव्रः स्वेदः च खेदः च भयम् च आसीत् तदा अवयोः |
समाविशत मोहः च ततो मूर्च्छा च दारुणा ॥

"Then there bechanced an abnormal sweating, tiredness and fear, and then stupor invading both of us, we two underwent a severe vertigo...

tadaa = then; avayoH = to two of us; tiivraH = abnormal; svedaH ca = sweating, also; khedaH ca = tiredness, also; bhayam ca = fear, also; aasiit = bechanced; tataH = then; mohaH = stupor; daaruNaa muurcChaa ca = severe, vertigo, also; sam aavishata ca = overspread - invaded us.

4.61.11

न च दिक् ज्ञायते याम्या न आग्नेयी न च वारुणी |
युग अन्ते नियतो लोको हतो दग्ध इव अग्निना ॥

"We are not in the know of southern direction which belongs to Yama, the Terminator, nor of south-east which belongs to Fire-god, also not of west which belongs to Rain-god... and the world appeared as though burnt down by the fire at the end of era and destructed of its routine...

yaamyaa dik = Yama's, direction of [south]; na ca j~naayate = not, also, in the know; aagneyii na = direction of Fire-god [south-east,] not known; vaaruNii na = direction of Rain-god [west,] not known; lokaH = world; yuga ante = at era, end; agninaa dagdha = by fire, burnt down; hataH iva = destructed, as though; niyataH = routine.

Some good words from an unknown author: 'the air of great height must be treated with caution. When all the gods have been dethroned and nothing is left but the 'Self' beware of Vertigo. It was this that made Vivekananda careful in his ascent not to hurry the whole mass of souls as yet uninured to the precipices and the wind of chasms. He made each one to climb by small stages leaning upon the staff of his own religion or of the providential spiritual credos of his age and country. But too often his followers were impatient and sought to gain the summits without due rest and preparation. Hence it was hardly surprising that some fell and in their fall they were not only a danger to themselves but to those ho knew themselves to be inferior...'

This we may say niraalamba avyakta upaasana and Gita has to say something about this 'baseless and bottomless adoration of the un-manifest...' klesho adhikataraH teShaam avyakta aasakta cetasaam | avyaktaaH hi gatiH duHkham dehavadbhiH avaapyate || Gita, 12-5-

The travail is for such as bend their minds / To reach th' Unmanifest. That viewless path / Shall scarce be trod by man bearing the flesh! - S. M. Arnold.

4.61.12

मनः च मे हतम् भूयः चक्षुः प्राप्य तु संश्रयम् |
यत्नेन महता हि अस्मिन् मनः संधाय चक्षुषी ॥यत्नेन महता भूयो भास्करः प्रतिलोकितः |
तुल्यः पृथ्वी प्रमाणेन भास्करः प्रतिभाति नौ ॥

"Though my brainpower is deranged I again tried laboriously just depending on my sight. I again tried strenuously concentrating my brainpower and sight on Sun and I have directly seen the Sun. Then the Sun appeared in a size equal to the earth.

me manaH hatam = my, brainpower, is deranged; cakshuH samshrayam praapya = eyes, dependency, on obtaining - depending on my sight; mahataa yatnena = laboriously, by trying; asmin = on that [sun]; bhuuyaH = again; manaH cakshuSii sandhaaya = brainpower, sight, keeping fixedly; bhuuyaH mahataa yatnena = again, strenuously, by trying; bhaaskaraH prati lokitaH = Sun, towards, seen by us - saw the sun directly; bhaaskaraH = Sun; pR^ithvii pramaaNena tulyaH = earth, of a size, equal to; nau pratibhaati = to us, appeared.

4.61.14

जटायुः माम् अनापृच्छ्य निपपात महीम् ततः |
तम् दृष्ट्वा तूर्णम् आकाशात् आत्मानम् मुक्तवान् अहम् ॥

"Without informing me Jataayu started to trip over the earth, and then on seeing him I too let myself loose from the sky...

jaTaayuH maam = Jataayu, me; an aapR^icChya = without, asking [informing]; mahiim nipapaata = on earth, fell down [tripped over]; tataH = then; aham = I; tam dR^iSTvaa = him, on seeing; tuurNam = quickly; aakaashaat = from sky; aatmaanam = myself; muktavaan = let loose- flew down.

4.61.15

पक्षभ्याम् च मया गुप्तो जटायुः न प्रदह्यत |
प्रमादात् तत्र निर्दग्धः पतन् वायु पथात् अहम् ॥

"I have hidden Jataayu in sky with both my wings from the scorching Sun... hence, he is not burn that much... but I am completely burnt when falling from the sky...

mayaa = by me; pakSabhyaam guptaH = with both wings, hidden - from sun; jaTaayuH = Jataayu; na pra dahyata = not, much, burnt [by Sun]; tatra = there - in sky; pramaadaat = accidentally; vaayu pathaat = from air's, way [sky]; patan = while falling - flying down; aham = I am; nir dagdhaH = completely, burnt - by sun.

4.61.16

आशन्के तम् निपतितम् जनस्थाने जटायुषम् |
अहम् तु पतितो विन्ध्ये दग्ध पक्षो जडी कृतः ॥

"I supposed that Jataayu as has fallen in Janasthaana, but I have fallen on Mt. Vindhya, as a wing-burnt and insensate eagle...

tam jaTaayuSam = him, about Jataayu; janasthaane nipatitam aashanke = in Janasthaana, fell down, I supposed; aham tu = I, for my part; dagdha pakSaH = burnt, winged [bird]; jaDii kR^itaH = insensate, made as; vindhye = on Vindhya; patitaH = fell down.

4.61.17

राज्यात् हीनो भ्रात्रा च पक्षाभ्याम् विक्रमेण च |
सर्वथा मर्तुम् एव इच्छन् पतिष्ये शिखरात् गिरेः ॥

"As one who is divested of his kingdom, his brother, both of his wings, and his own valance too, such as I was I wished to fall from the mountaintop to die, in any way...

raajyaat = from kingdom; bhraatraa ca = from brother, also; pakSaabhyaam = of both wings; vikrameNa ca = of valance, too; hiinaH = one who is divested of; such as I was I; sarvathaa = anywise; martum eva icChan = to die, only, wishing to; gireH shikharaat patiSye = of mountain, from top, I wished to fall.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एक षष्टितमः सर्गः

Sarga 62

4.62.1

एवम् उक्त्वा मुनिश्रेष्ठम् अरुदम् भृश दुःखितः |
अथ ध्यात्वा मुहूर्तम् तु भगवान् इदम् अब्रवीत् ॥

"On informing the sage in this way I wept as I was highly despaired. Then on meditating for a while that sage said this..." Thus Sampaati continued his narration, and now he reports to Angada and others what that is said by Sage Nishaakara to him.

evam munishreSTham uktvaa = that way, to sage the best, having said; bhR^isha duHkhitaH arudam = highly, despaired, I wept; atha = then; bhagavaan = that godly sage; muhuurtam dhyaatvaa idam abraviit = on meditating, for a while, this, said.

4.62.2

पक्षौ च ते प्रपक्षौ च पुनः अन्यौ भविष्यतः |
चक्षुषी चैव प्राणाः च विक्रमः च बलम् च ते ॥

" 'Again both of your wings will emerge as small wings anew, also thus your valour, power, and life-force will comeback...' Thus Sage Nishaakara started to console Sampaati.

te = to you; punaH anyau pakSau ca = again, other, wings; pra pakSau ca = good [small,] wings, also; bhaviSyataH = [anew] they become [they emerge]; te = your; cakSuSii ca praaNaaH ca vikramaH ca balam ca = eyes [sight,] also, lives' [force,] also, valour, also, power, also; [bhaviSyanti = will be there, they comeback.]

4.62.3

पुराणे सुमहत् कार्यम् भविष्यम् हि मया श्रुतम् |
दृष्टम् मे तपसा चैव श्रुत्वा च विदितम् मम ॥

" 'In olden days I have heard that a very great happening is going to happen indeed, and it is known to me as I perceived it ascetically...

su mahat kaaryam bhaviSyam hi = very, great, happening, will happen, indeed; puraaNe mayaa shrutam = in olden days, by me, heard; me tapasaa caiva = by me, ascetically, also thus; dR^iSTam = perceived; shrutvaa mama viditam = by hearing, to me, known.

4.62.4

राजा दशरथो नाम कश्चित् इक्ष्वाकु वर्धनः |
तस्य पुत्रो महातेजा रामो नाम भविष्यति ॥

"There is some king known as Dasharatha, an enhancer of Ikshvaku dynasty, and to him there will be a great-resplendent a son who will be known as Rama...

dasharathaH naama = Dasharatha, known as; ikSvaaku vardhanaH = Ikshvaku dynasty, enhancer of; kashcit raajaa = someone, a king - is there; tasya = to him; raamaH naama = Rama, known as; mahaatejaa putraH bhaviSyati = great-resplendent, son, will be there.

4.62.5

अरण्यम् च सह भ्रात्रा लक्ष्मणेन गमिष्यति |
तस्मिन् अर्थे नियुक्तः सन् पित्रा सत्य पराक्रमः ॥

" 'When his father assigns him for that objective of his going to forests, that truth-valiant Rama goes to forests along with his brother Lakshmana...

satya para aakramaH = truth, valiant one - Rama; pitraa = by father; tasmin arthe niyuktaH san = in that, objective, assigned, he is; bhraatraa lakSmaNena saha = brother, Lakshmana, along with; araNyam gamiSyati = to forest, he goes.

4.62.6

नैर्ऋतो रावणो नाम तस्य भार्याम् हरिष्यति |
राक्षसेन्द्रो जनस्थानात् अवध्यः सुर दानवैः ॥

" 'A demon named Ravana, the chief of demons, and an unkillable one even for gods or demons abducts Rama's wife from Janasthaana...

janasthaanaat = from Janasthaana; tasya bhaaryaam = his [Rama's,] wife; raakSasendraH = demons', chief; sura daanavaiH a vadhyaH = [even] by gods, demons, an un, killable one; raavaNaH naama = Ravana, known as; nairR^itaH = demon; hariSyati = abducts.

4.62.7

सा च कामैः प्रलोभ्यन्ती भक्ष्यैः भोज्यैः च मैथिली |
न भोक्ष्यति महाभागा दुःख मग्ना यशस्विनी ॥

" 'She that Maithili, a highly privileged and prestigious lady does not touch any food, though she is highly lured by banquets and feasts by that Ravana, for she will be sunken in sorrow...

mahaabhaagaa = highly privileged; duHkha magnaa = in sorrow, sunken; yashasvinii = prestigious lady; saa maithilii = she, that Maithili; kaamaiH = by desirable [items]; bhakSyaiH bhojyaiH ca = by masticatory, swallowable foods [feasts and banquets]; pralobhyantii = verily lured; na bhokSyati = not, enjoys them - does not touch them.

4.62.8

परमान्नम् च वैदेह्या ज्ञात्वा दास्यति वासवः |
यत् अन्नम् अमृत प्रख्यम् सुराणाम् अपि दुर्लभम् ॥

" 'On knowing Seetha's plight Indra gives a nectarean food for Vaidehi, which food is renowned to be Nectarous and unattainable even by gods...

vaasavaH j~naatvaa = Indra, on knowing [Seetha's plight]; suraaNaam api dur labham = for gods, even, un, attainable - food; amR^ita prakhyam = nectarous, renowned as; yat annam = which food - is there in all three worlds, that; parama annam = nectarean, food; vaidehyaa daasyati = for Vaidehi, he gives.

4.62.9

तत् अन्नम् मैथिली प्राप्य विज्ञाय इन्द्रात् इदम् तु इति |
अग्रम् उद्धृत्य रामाय भू तले निर्वपिष्यति ॥

" 'But on getting that food, and on knowing that it is from Indra, Maithili takes up the first morsel and dispenses it on the surface of earth for Rama, saying...

maithilii tat annam praapya = Maithili, that, food, on getting; idam indraat iti = this [food is,] from Indra, thus; vij~naaya = on knowing; agram uddhR^itya = first [part, first morsel,] taking up; raamaaya = for Rama; bhuu tale = on earth's, surface; nirvapiSyati [nir vap iSyati] = out, sows, she dispenses it - she cedes it as seeds in sowing.

4.62.10

यदि जीवति मे भर्ता लक्ष्मणो वा अपि देवरः |
देवत्वम् गतयोः वा अपि तयोः अन्नम् इदम् तु इति ॥

" 'If my husband is living, or even my younger brother-in-law Lakshmana is living, or even if they have attained godhood, this food belongs to both of them...' Saying so Seetha offers oblation to them... [4-62-10

me bhartaa jiivati yadi = my, husband, is living, if; devaraH lakSmaNaH vaa api = younger brother-in-law, Lakshmana, or, even; [jiivati yadi = is living, if]; devatvam gatayoH vaa api = godhood, gone into [attained,] or, even; tayoH = to both of them; idam annam = this is, food; iti = thus - on saying she will offer food.

4.62.11

एष्यन्ति प्रेषिताः तत्र राम दूताः प्लवंगमाः |
आख्येया राम महिषी त्वया तेभ्यो विहंगम ॥

" 'Ushered by Rama, oh, sky-flyer Sampaati, fly-jumpers will be going over to the place where Seetha is captivated as harbingers of Rama, and you ought to tell those monkeys about the queen of Rama...

vihan gama = oh, sky-flyer [Sampaati]; raama duutaaH plavan gamaaH = Rama's, harbingers, fly-jumpers; preSitaaH = sent by [Rama]; tatra eSyanti = to there [where Seetha is,] will be coming; tvayaa = by you; tebhyaH = to them; raama mahiSii = [about] Rama's, queen; aakhyeyaa = tellable - you inform them about her.

4.62.12

सर्वथा तु न गंतव्यम् ईदृशः क्व गमिष्यसि |
देश कालौ प्रतीक्षस्व पक्षौ त्वम् प्रतिपत्स्यसे ॥

" 'In any case you ought not to go-as-you-please... a wingless eagle of your kind where you wish to go... await the times and scenes, you will regain both of your wings...

sarvathaa na gantavyam = in any case, not, to be gone [go-as-you-please]; iidR^ishaH kva gamiSyasi = this kind [of a wingless eagle,] where, you wish to go; desha kaalau pratiikSasva = place [scene,] time, be awaiting for; tvam pakSau pratipatsyase = you, both wings, will regain.

4.62.13

उत्सहेयम् अहम् कर्तुम् अद्य एव त्वाम् स पक्षकम् |
इह स्थः त्वम् तु लोकानाम् हितम् कार्यम् करिष्यसि ॥

" 'I am capable of making you a winged eagle now itself, but how can you stay here and do an agreeable deed to the worlds! So you have to wait.

aham tvaam = I, you; adya eva sa pakSakam = now, itself, you as, with, wings [as a winged eagle]; kartum utsaheyam = to make, I am capable; tu = but; tvam iha sthaH = you, staying, here only; lokaanaam hitam kaaryam kariSyasi = for worlds, agreeable, deed, you do - can you do?

4.62.14

त्वया अपि खलु तत् कार्यम् तयोः च नृप पुत्रयोः |
ब्राह्मणानाम् गुरूणाम् च मुनीनाम् वासवस्य च ॥

" 'That deed aimed at the wellbeing of both those princes, Rama and Lakshmana, and of Brahmans, teaches, sages and also of Indra is to be done by you alone, isn't it!

tvayaa api = by you, even; tayoH nR^ipa putrayoH = to both of, king's, sons; braahmaNaanaam guruuNaam muniinaam = to Brahmans, to teachers, to sages; vaasavasya ca = of Indra, also; tat kaaryam = that, deed; khalu = is to be done, isn't it.

4.62.15

इच्छामि अहम् अपि द्रष्टुम् भ्रातरौ राम लक्ष्मणौ |
न इच्छे चिरम् धारयितुम् प्राणान् त्यक्ष्ये कलेवरम् |
महर्षि तु तत् अब्रवीत् इदम् दृष्ट तत्त्व अर्थ दर्शिनः ॥

" 'Even I wish to see those brothers, Rama and Lakshmana, but I do not wish to bear lives prolongedly, hence I castaway my mortal body...' and thus that is what the great sage Nishakara said to me. Saying so that sage, who is a discerner who discerned the sum and substance of Supreme Person castaway his mortal body in his ascent to heaven." Sampaati continued his narration in this way.

aham api = I, even; bhraatarau raama lakSmaNau = brothers, Rama, Lakshmana; draSTum icChaami = to see, I wish to; ciram praaNaan dhaarayitum = prolongedly, lives, to bear; na icChe = not, I wish; kalevaram tyakSye = mortal body, I castaway; dR^iSTa tattva artha darshinaH = had discerned, of quintessence, essence [sum and substance,] a discerner; maharSi tu = great sage, on his part; tat idam abraviit = that, this, [- in this way,] said - to me.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे द्वि षष्टितमः सर्गः

Sarga 63

4.63.1

एतैः अन्यैः च बहुभिः वाक्यैः वाक्य विशारदः |
माम् प्रशस्य अभ्यनुज्ञाप्य प्रविष्टः स स्वम् आलयम् ॥

"That expert in sentences, namely sage Nishaakara, entered his own dwelling on saying these and many other words of encouragement and after permitting me to take leave.

vaakya vishaaradaH = sentences, expert in; saH = he that sage; etaiH = with these; anyaiH ca = with other, also; bahubhiH vaakyaiH = with many, words; maam prashasya = me, on encouraging; abhi anuj~naapya = making me to take leave of him; svam aalayam praviSTaH = his own, hermitage / heavens [dwelling,] he entered.

4.63.2

कंदरात् तु विसर्पित्वा पर्वतस्य शनैः शनैः |
अहम् विंध्यम् समारुह्य भवतः प्रतिपालये ॥

"But on creeping slowly and slowly from the cave of that mountain I clambered up the Mt. Vindhya and I am looking forward for your arrival...

aham = I; parvatasya kandaraat = of mountain, from cave; shanaiH shanaiH = slowly, slowly; visarpitvaa = on creeping; vindhyam samaaruhya = Mt. Vindhya, on clambering up; bhavataH pratipaalaye = towards your [arrival,] looking forward.

4.63.3

अद्य तु एतस्य कालस्य साग्रम् वर्ष शतम् गतम् |
देश काल प्रतीक्षो अस्मि हृदि कृत्वा मुनेः वचः ॥

"As of now, a little more than a hundred years have slipped by, and I am awaiting events and times minding sage's words in my heart...

adya tu = as of now, but; etasya kaalasya = of this, time; sa agram = with, a little more; varSa shatam = years, hundred; gatam = slipped by; muneH vacaH = sage's, words; hR^idi kR^itvaa = in heart, on making [minding]; desha kaala pratiikSaH asmi = place [events,] time, awaiting.

There is an inconsistency in accounting the years of Sage Nishaakara's living, dying and Sampaati's continuation on that mountain after sage's demise. It is said: 'for me lapsed are eight thousand years, without him...' at 4-60-9 by Sampaati and here he alone is saying that one hundred years are elapsed. For this there is another shade given to this verse in other mms and the compound varSa shatam gatam is replaced with varSa shata trayam 'years, hundred, three, three hundred years...' then the meaning will be 'that sage lived for eight thousand years, and he died a hundred years back, and I have been waiting for three hundred years after his demise...'

4.63.4

महाप्रस्थानम् आसाद्य स्वर् गते तु निशाकरे |
माम् निर्दहति संतापो वितर्कैः बहुभिः वृतम् ॥

"But many illogical thoughts crowded round me when Sage Nishaakara has gone on great voyage to heaven, thus my anguish burned me down...

nishaakare mahaa prasthaanam aasaadya = Nishaakara, great, voyage - to heavens, on obtaining; svar gate = to heaven, having gone; bahubhiH = with many; vi tarkaiH = illogical, thoughts; vR^itam = one who is enfolded in; such; maam = me; santaapaH nirdahati = anguish, burning [me] down.

4.63.5

उदिताम् मरणे बुद्धिम् मुनि वाक्यैः निवर्तये |
बुद्धिः या तेन मे दत्ता प्राणानाम् रक्षणे मम ॥सा मे अपनयते दुःखम् दीप्ता इव अग्नि शिखा तमः |

"I have been reversing the thought cropped up for my suicide by virtue of the afflatus endowed to me by that sage, and I have been safeguarding my lives as that afflatus is taking away my anguish, as a tongue of flaring fire takes away darkness... [4-63-5, 6a]

5, 6a. maraNe uditaam buddhim = for dying [suicide,] cropped up, thought; muni vaakyaiH nivartaye = sage, by words of, I am reversing; mama praaNaanaam rakSaNe = my, lives, regarding safeguarding; tena me yaa buddhiH dattaa = by him [sage,] to me, which, thought [pracodana = afflatus = a divine creative impulse, inspiration,] given [endowed]; saa = that afflatus; diiptaa agni shikhaa tamaH iva = flaring, fire, tongue of, to darkness, as with; me duHkham = my, anguish; apa nayate = away, taking.

4.63.6

बुध्यता च मया वीर्यम् रावणस्य दुरात्मनः ॥पुत्रः संतर्जितो वाग्भिः न त्राता मैथिली कथम् |

"Though I am aware of the valour of that dirty-minded Ravana, I was rebuking my son saying, 'how you have not saved Maithili?' [4-63-6b, 7a]

6b, 7a. duraatmanaH raavaNasya viiryam = dirty-minded one, Ravana's, valour; budhyataa = aware of; mayaa maithilii = by me, Maithili; katham na traataa = how, [she is] not, saved; [iti = thus]; vaagbhiH = with words; putraH = [my] son is; sam tarjitaH = well, rebuked.

4.63.7

तस्या विलपितम् श्रुत्वा तौ च सीता वियोजितौ ॥न मे दशरथ स्नेहात् पुत्रेण उत्पादितम् प्रियम् |

"My son has not effectuated my cherish even on hearing the bewail of Seetha, or at least on hearing that Rama and Lakshmana are separated from Seetha, or at least on knowing my friendship with Dasharatha..." Thus Sampaati spoke to monkeys. [4-63-7b, 8a]

7b, 8a. tasyaa vilapitam shrutvaa = her, bewailing, on hearing; tau ca siitaa viyojitau = those two [Rama, Lakshmana,] also, as separated [from Seetha]; me dasharatha snehaat = my, with Dasharatha's, owing to friendship; putreNa priyam = by [my] son, a cherish [of mine]; na utpaaditam = not, effectuated.

4.63.8

तस्य तु एवम् ब्रुवाणस्य संहतैः वानरैः सह ॥उत्पेततुः तदा पक्षौ समक्षम् वन चारिणाम् |

Both the wings of Sampaati have then cropped up just before the eyes of those monkeys who are clustering around him, while Sampaati is speaking in this way to those monkeys... [4-63-8b, 9a]

8b, 9a. tadaa = then; samhataiH vaanaraiH saha = clustered around, monkeys, with; tasya = to him; evam bruvaaNasya = in this way, who is speaking; vana caariNaam samakSam = of forest, movers - monkeys, before eyes; pakSau = wings; ut petatuH = to up, flew - cropped up.

4.63.9

स दृष्ट्वा स्वाम् तनुम् पक्षैः उद्गतैः अरुण च्छदैः ॥प्रहर्षम् अतुलम् लेभे वानरान् च इदम् अब्रवीत् |

On looking at his own body which is now covered with newborn reddish-feathered wings Sampaati obtained an incomparable rejoice, and he also said this to vanara-s. [4-63-9b, 10a]

9b, 10a. saH = he tht Sampaati; aruNa cChadaiH = with reddish [feathers,] covered [feathered]; udgataiH pakSaiH = emerged, wings; svaam tanum dR^iSTvaa = his own, body, on seeing; a tulam praharSam lebhe = not, comparable, rejoice, he obtained; vaanaraan idam abraviit ca = to vanara-s, this, said, also.

4.63.10

निशाकरस्य राजर्षेः प्रभावात् अमित ओजसः ॥आदित्य रश्मि निर्दग्धौ पक्षौ पुनः उपस्थितौ |

By the efficacy of that kingly sage of illimitable magnificence both the wings of Sampaati that were burnt down by sunrays have resurfaced again. [4-63-10b, 11a]

10b, 11a. amita ojasaH = of illimitable, magnificence; raajarSeH = of kingly sage; nishaakarasya prabhaavaat = Nishaakara's, by efficacy; aaditya rashmi nirdagdhau = by Sun's, rays, burnt down; pakSau punaH upasthitau = both wings, again, present themselves [resurfaced.]

4.63.11

यौवने वर्तमानस्य मम आसीत् यः पराक्रमः ॥तम् एव अद्य अवगच्छामि बलम् पौरुषम् एव च |

"Which valour, vigour, and valiance were prevailing in my youth, now I am experiencing them alone... [4-63-11b, 12a]

11b, 12a. yauvane vartamaanasya = in youth, what that was prevailing; mama = my; yaH paraakramaH = which, valour; aasiit = was present; tam eva adya avagacChaami = that [valour,] alone, now, I am getting at [experiencing]; balam pauruSam eva ca = vigour, valiance, like that, also.

4.63.12

सर्वथा क्रियताम् यत्नः सीताम् अधिगमिष्यथ ॥पक्ष लाभो मम अयम् वः सिद्धि प्रत्यय कारकः |

"Let an endeavour be made by all of you. For sure, you will come by Seetha. This event of my regaining wings shall be the causer of credibility in you all... [4-63-12b, 13a]

12b, 13a. sarvathaa yatnaH kriyataam = anywise, let endeavour, be made; siitaam adhi gamiSyatha = Seetha, [for sure,] you will obtain - come by her; mama ayam pakSa laabhaH = my, this, wings, regaining; vaH siddhi pratyaya kaarakaH = to you all, for accomplishment, credibility, causer of.

4.63.13

इति उक्त्वा तान् हरीन् सर्वान् संपातिः पतगोत्तम ॥उत्पपात गिरेः शृंगात् जिज्ञासुः ख गमो गतिम् |

On saying thus to all of those monkeys that best bird Sampaati took wing from that mountaintop to ascertain the plight of a sky-going bird when anew on the wing. [4-63-13b, 14a]

13b, 14a. pataga uttama = bird, the best; sampaatiH = Sampaati; sarvaan taan hariin = to all of, those, monkeys; iti uktvaa = thus, on saying; kha gamaH = of a sky, goer's - of a bird; gatim = plight / flight; jij~naasuH = to ascertain; gireH shR^ingaat ut papaata = from mountain's, top, up, fallen - took wing.

4.63.14

तस्य तत् वचनम् श्रुत्वा प्रतिसंहृष्ट मानसाः |
बभूवुः हरि शार्दूला विक्रम अभ्युदय उन्मुखाः ॥

On hearing that word of Sampaati those tigerly monkeys are heartily gladdened and while their valour inspiriting them they have became proactive towards their task.

14b, c. hari shaarduulaa = monkeys, tigerly ones; tasya tat vacanam shrutvaa = his [Sampaati's,] that, word, on hearing; prati samhR^iSTa maanasaaH = in turn, gladdened, at hearts; vikrama abhyudaya unmukhaaH = valour, inspirited, proactive; babhuuvuH = they became.

4.63.15

अथ पवन समान विक्रमाः
प्लवग वराः प्रतिलब्ध पौरुषाः |
अभिजित् अभिमुखाम् दिशम् ययुः
जनक सुता परिमार्गण उन्मुखाः ॥

Those best fly-jumpers having redeemed their certitude, then with a gustily gusto waited for an opportune time called abhijit lagna and then journeyed on to the southern direction, as they are the pioneers in searching Seetha, the daughter of Janaka.

atha = then; pavana samaana vikramaaH = with air [gustily,] equal, in their gusto; pratilabdha pauruSaaH = redeemed, certitude; plavaga varaaH = fly-jumpers, the best; abhijit abhimukhaam = abhijit, [an opportune time,] who are waiting towards; janaka sutaa pari maargaNa = Janaka's, daughter, in search; un mukhaaH = forward, faced [pioneers]; disham = to [southern] direction; yayuH = they journeyed on.

The auspicious and opportune time in a day is called abhijit lagna a little later to noon time. This is as said in astrology suuryaH ca caturdhakam lagnam abhijit pari kiirtitam | sarva doSha haram caiva prashastam shubha karmasu ||

The chapters from 59 to 63 are treated as interpolated ones and to support that statement, the action of Sampaati in flying away without offering further cooperation to monkeys in the search for Seetha, is exemplified. 'As and when he got wings he flew away like any ordinary bird as it goes as-it-pleases. If Sampaati were to be a true friend of Dasharatha and an admirer of Rama, he should have at least followed the monkeys up to seashore...' is the argument of those who hold these chapters as interpolated ones. But contradicting them, the others say, 'Sampaati is given small wings for his locomotive purpose, but not to fly aggressively... further, his part ends as and when he informs about the direction of Seetha and Ravana, as the role of Swayamprabha ended when she brought the monkeys out of Black Hole... hence these chapters are not interpolated...' thus the debate continues, endlessly...

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे त्रि षष्टितमः सर्गः

Sarga 64

4.64.1

आख्याता गृध्र राजेन समुत्प्लुत्य प्लवंगमाः |
संगताः प्रीति संयुक्ता विनेदुः सिंह विक्रमाः ॥

Those lion-hearted fly-jumpers who are informed thus by the kingly eagle Sampaati have gladly jumped and loped and screamed in league

gR^idhra raajena aakhyaataa = by eagle, king, those who are informed - monkeys; simha vikramaaH- lion [like,] courageous [lion-hearted]; plavan gamaaH = fly-jumpers; sangataaH = in league; priiti samyuktaa = gladness, associated with - gladly; samutplutya [sam ut plutya] = jumped [and loped]; vineduH = screamed.

4.64.2

संपातेः वचनम् श्रुत्वा हरयो रावण क्षयम् |
हृष्टाः सागरम् आजग्मुः सीता दर्शन कान्क्षिणः ॥

On hearing the words of Sampaati, the monkeys have delightedly come to the ocean to go to the residence of Ravana, longing for a glimpse of Seetha.

harayaH = monkeys; sampaateH vacanam shrutvaa = Sampaati's, words, on hearing; hR^iSTaaH = becoming delighted; siitaa darshana kaankSiNaH = Seetha, a glimpse of, longing for; raavaNa kSayam = [to go to] Ravana's, residence; saagaram = to ocean; aa jagmuH = come, and went - they have arrived.

4.64.3

अभिक्रम्य तु तम् देशम् ददृशुर् भीम विक्रमाः |
कृत्स्नम् लोकस्य महतः प्रतिबिंबम् इव स्थितम् ॥

Passing across that province those superbly venturesome monkeys have seen the ocean available there, appearing like a great mirror image of the world in it entirety.

bhiima vikramaaH = superbly, venturesome ones; tam desham abhikramya = that, province, passing across; mahataH lokasya = of great, world; kR^itsnam = entire; prati bimbam iva sthitam [samudram] = great, mirror-image, like [appearing to be,] available [ocean]; dadR^ishuH = they saw.

Here the word pratibimba is taken as entire ocean with its shores, and the ocean is said as a mirror, 'a mirror framed by it shores.' Thus, the ocean is said to contain all the items of entire world and it is becoming a world by itself, together with its own paraphernalia, from fishes to sharks, pebbles to diamonds etc. This is according to Govindaraja.

4.64.4

दक्षिणस्य समुद्रस्य समासाद्य उत्तराम् दिशम् |
संनिवेशम् ततः चक्रुः सहिता वानर उत्तमाः ॥

On reaching the northern side of southern ocean those best monkeys have collectively made a camp there. [4-64-4] That ocean is uproarious with its tides, and with its gigantic and misshapen beings that are sporting in water with their wide-opened mouths.

vaanara uttamaaH = among monkeys, the best ones; dakSiNasya samudrasya = southern, ocean's; uttaraam disham = northern, side; samaasaadya = on reaching; tataH = then; sahitaaH samnivesham cakruH = collectively, camp, they made. sattvaiH= with beings; mahadbhiH= gigantic ones; vikR^itaiH= misshapen ones; kriiDadbhiH= sporting; vividhaiH jale= divers, in water; vyaatta aasaiH= with largely opened, mouths; su mahaa kaayaiH= with very large bodied ones; uurmibhiH ca samaakulam= with tides, also, uproarious.

Here in this mms of Gorakhpur one verse is not given which is available in other versions. That verse is given here for an easy comprehension of the later verses.

4.64.5

प्रसुप्तम् इव च अन्यत्र क्रीडन्तम् इव च अन्यतः |
क्वचित् पर्वत मात्रैः च जल राशिभिः आवृतम् ॥संकुलम्
दानव इन्द्रैः च पाताल तल वासिभिः |
रोम हर्ष करम् दृष्ट्वा विषेदुः कपिकुंजराः ॥

Somewhere that ocean is as though sleeping well, and somewhere else it is as though sporting, elsewhere it is overspread with tidewaters as high as mountains, somewhere else it is tumultuous with the best demonic beings who are the residents on the plane of netherworld, and the elephantine monkeys despaired on seeing such a hair-raising ocean..

5, 6. anyatra = somewhere; the ocean is; pra suptam iva = well, slept, as though; anyataH = somewhere else; kriiDantam iva = sporting, as though; kvacit = elsewhere; parvata maatraiH = mountain, as high as; jala raashibhiH aavR^itam = by water, heaps [tidewater,] overspread; paataala tala vaasibhiH = of netherworld, on surface, residents; daanava indraiH = with demonic, best being - demons living in paatala; samkulam = tumultuous with; roma harSa karam = hair, grin [raising,] causer of; [samudram = ocean]; dR^iSTvaa = on seeing; kapi kunjaraaH = monkey, elephants; viSeduH = despaired.

4.64.7

आकाशम् इव दुष्पारम् सागरम् प्रेक्ष्य वानराः |
विषेदुः सहिता सर्वे कथम् कार्यम् इति ब्रुवन् ॥

On seeing the shoreless ocean that is like an endless sky, hence unnavigable, the vanara-s are despaired and said each to each, "how to vault this ocean?"

sahitaa sarve vaanaraaH = collectively [each to each,] all, vanara-s; aakaasham iva duS paaram = sky [endless,] like, impossible, to navigate [shoreless, hence unnavigable]; saagaram prekSya = ocean, on seeing; viSeduH = despaired; katham kaaryam = how, to do [vault]; iti bruvan = thus, saying.

4.64.8

विषण्णाम् वाहिनीम् दृष्ट्वा सागरस्य निरीक्षणात् |
आश्वासयामास हरीन् भय आर्तान् हरि सत्तमः ॥

Then the best one among monkeys, Angada, started to inspirit the army of monkeys who are anguished by fear on their gazing at the ocean.

hari sattamaH = monkey, the best [Angada]; saagarasya nir iikSaNaat = at ocean, gazing; viSaNNaam vaahiniim dR^iSTvaa = despaired, army [of monkeys,] on seeing; bhaya aartaan hariin = by fear, anguished, monkeys; aashvaasayaamaasa = started to inspirit.

4.64.9

न विषादे मनः कार्यम् विषादो दोषवत्तरः |
विषादो हन्ति पुरुषम् बालम् क्रुद्ध इव उरगः ॥

"Loosing heart to dismay is an unworkability, because dismaying itself is detrimental, and dismay alone ruins a person, as a vicious viper unworkably ruins an innocent child...

viSaade manaH = to dismay, heart [loosing]; na kaaryam = not, workable; viSaadaH doSavattaraH = dismaying, is detrimental; kruddha uragaH baalam iva [hanti] = vicious, viper, [innocent] child, like, [ruins - a vicious viper unnecessarily ruins an innocent child]; puruSam viSaadaH hanti = person, dismay, ruins.

4.64.10

यो विषादो प्रसहते विक्रमे समुपस्थिते |
तेजसा तस्य हीनस्य पुरुष अर्थो न सिद्ध्यति ॥

"Individual achievement will be unachievable to him who readily braces himself with despair when the time for venturesomeness verges on, because of the lacking of his own vitality..." So said Angada and then the nightfall has occurred.

vikrame sam upasthite = [time for] venturesomeness, when verges on; yaH viSaadaH prasahate = who, despair, readily tolerates [readily braces himself]; tejasaa hiinasya tasya = by vitality, one who is lacking, to him; puruSa arthaH = personal, purpose [individual achievement]; na siddhyati = not, achievable.

These two sayings of Angada, and suchlike at other places, become precedent for the sayings of Krishna in Bhagavad Gita, esp., in the Ch. of arjuna viSaadayoga 'Arjuna's Despair'.

4.64.11

तस्याम् रात्र्याम् व्यतीतायाम् अंगदो वानरैः सह |
हरि वृद्धैः समागम्य पुनर् मंत्रम् अमंत्रयत् ॥

While that night is elapsing into the wee hours of next day, Angada met all the golden-ager monkeys, and again deliberated with them.

tasyaam raatryaam vyatiitaayaam = that, night, while elapsing; angadaH = Angada; hari vR^iddhaiH vaanaraiH saha = old, monkeys [golden-agers,] along with; samaagamya = meeting with; punaH mantram amantrayat = again, deliberations, deliberated.

4.64.12

सा वानराणाम् ध्वजिनी परिवार्य अंगदम् बभौ |
वासवम् परिवार्य इव मरुताम् वाहिनी स्थिता ॥

When those troops of monkey army stood encircling Angada, it beamed forth like the army of gods encircling Indra.

vaanaraaNaam = monkey's; saa = she [that]; dhvajinii = the hoister of army-flag [army troops]; angadam = around Angada; parivaarya = encircling; sthitaa = staying - stood around; vaasavam parivaarya = Indra, encircling; marutaam vaahinii iva = gods', army, like; babhau = beamed forth.

4.64.13

को अन्यः ताम् वानरीम् सेनाम् शक्तः स्तंभयितुम् भवेत् |
अन्यत्र वालि तनयात् अन्यत्र च हनूमतः ॥

Who can capably consolidate that army of monkeys, other than Vali's son Angada, or, other than Hanuma? None. Because that army itself is an army of fickly, tickly monkeys.

vaali tanayaat anyatra = than Vali's, son, differently - other than; hanuumataH anyatra = than Hanuma, other than; anyaH = the other; kaH = who; taam vaanariim senaam = that, monkey's, army; stambhayitum shaktaH bhavet = to consolidate, capable, he will be.

Angada is the crown prince and Hanuma is [non-commissioned] commander-in-chief of monkey forces. It is usual in the military etiquette not to use high rankers in the first instance itself. Here also the same protocol is being followed. In this way, Duryodhana requests Bhishma to become his commander-in-chief:

anena sena patiH prabalaH kartavyam iti suucitam | tathaa ca udyoge bhaarate - bhiiShmam prati duryodhanaH - bhavaanushanasaa tulyo hita eShii ca sadaa mama | asamhaaryaH sthito dharme sa naH senaapatiH bhava || dk Now, excepting Angada and Hanuma, some other vaulter is needed.

4.64.14

ततः तान् हरि वृद्धान् च तत् च सैन्यम् अरिन्दमः |
अनुमान्य अंगदः श्रीमान् वाक्यम् अर्थवत् अब्रवीत् ॥

Then that enemy-subjugator and illustrious Angada, on revering the old-ager monkeys and paying due respects to the army of monkeys, spoke this meaningful sentence.

tataH = then; arindamaH = enemy-subjugator; shriimaan angadaH = illustrious, Angada; taan hari vR^iddhaan ca = them, monkey, old-agers, also; tat sainyam ca = that, army, even; anumaanya = on revering = - paying respects; arthavat vaakyam abraviit = meaningful, sentence, spoke.

4.64.15

क इदानीम् महातेजा लंघयिष्यति सागरम् |
कः करिष्यति सुग्रीवम् सत्य सन्धम् अरिन्दमम् ॥

"Now, who is that great-resplendent one who can vault over the ocean and who is he who can facilitate the enemy-repressor Sugreeva to become truthful to his word...

idaaniim = now; mahaatejaa = great-resplendent one; kaH = who; saagaram langhayiSyati = ocean, vaults over; kaH = who; arindamam sugriivam = enemy-repressor, Sugreeva; satya sandham = truth [truthful word,] bounden; kariSyati, makes [facilitates.]

4.64.16

को वीरो योजन शतम् लंघयेत प्लवंगमाः |
इमान् च यूथपान् सर्वान् मोचयेत् को महाभयात् ॥

"Who is that brave hurdler who can hurdle over a hundred yojana distance, oh, fly-jumpers, who is he who can even emancipate all these monkey commanders from the great fear of Sugreeva...

plavangamaaH = oh, fly-jumpers; viiraH = a brave one [hurdler]; kaH = who; yojana shatam langhayeta = yojana-s [distance,] hundred, hurdles over; imaan yuuthapaan sarvaan = these, [monkeys] commanders, all of them; mahaa bhayaat = from great fear [of Sugreeva]; kaH mocayet = who will, emancipate.

4.64.17

कस्य प्रसादात् दारान् च पुत्रान् चैव गृहाणि च |
इतो निवृत्ताः पश्येम सिद्ध अर्थाः सुखिनो वयम् ॥

"By whose benignancy we can rejoicingly see our wives, sons, houses and homes on going back from here after achieving the purpose of our task...

vayam = we; kasya prasaadaat = by whose, benignancy; siddha arthaaH = on achieving, purpose; sukhinaH = as rejoicers; itaH = from here; nivR^ittaaH = on going back; daaraan ca putraan caiva = wives, also, sons, also thus; gR^ihaaNi ca = houses [and homes,] even; pashyema = we can see.

4.64.18

कस्य प्रसादात् रामम् च लक्ष्मणम् च महाबलम् |
अभिगच्छेम संहृष्टाः सुग्रीवम् च महाबलम् ॥

"By whose benevolence we can unworriedly approach Rama, or even that irascible Lakshmana, or ruthless Sugreeva, as well...

kasya prasaadaat = by whose, benevolence; samhR^iSTaaH = gladly [trouble-free, unworriedly]; raamam ca = to Rama, also; mahaa balam lakSmaNam ca = great-mighty one [irascible,] to Lakshmana, also; mahaabalam sugriivam ca = great-mighty one [here, ruthless one,] to Sugreeva, as well; abhigacChema = we can approach.

4.64.19

यदि कश्चित् समर्थो वः सागर प्लवने हरिः |
स ददातु इह नः शीघ्रम् पुण्याम् अभय दक्षिणाम् ॥

"If someone among you is competent enough to jump over the ocean, that monkey may now quickly give us all, a munificence, called a solemn impunity from Sugreeva..." Angada addressed monkeys in this way.

vaH = among you; kashcit hariH = someone, a monkey; saagara plavane = ocean, to jump over; samarthaH yadi = competent enough, if; saH = he; iha = now; naH = to us; shiighram = quickly; puNyaam = solemn; a bhaya = not, fear [impunity]; dakSiNaam = munificence; dadaatu = let him give.

4.64.20

अंगदस्य वचः श्रुत्वा न कश्चित् किंचित् अब्रवीत् |
स्तिमिता इव अभवत् सर्वा सा तत्र हरि वाहिनी ॥

On hearing Angada's words there is none someone to say something in that matter, as the entire monkey troop is as though dumbfounded.

angadasya vacaH shrutvaa = Angada's, words, on hearing; kashcit kimcit = someone, something; na abraviit = not, said; tatra = there [in the matter]; sarvaa saa hari vaahinii = all, that, monkey, troop; stimitaa iva abhavat = standstill [dumbfounded,] as though, became.

4.64.21

पुनर् एव अंगदः प्राह तान् हरीन् हरि सत्तमः |
सर्वे बलवताम् श्रेष्ठा भवन्तो दृढ विक्रमाः |
व्यपदेश्य कुले
जाताः पूजिताः च अपि अभीक्ष्णशः ॥

Again that best one among monkeys Angada clearly said to those monkeys thus, "all of you are the best ones among powerful monkeys, you all are determinedly venturesome, born in flawless families and even adored again and again for your adventures...

hari sattamaH = monkey, the best; angadaH = Angada; taan hariin = to those, monkeys; punaH eva praaha = again, thus, clearly said; bhavantaH sarve balavataam shreSThaa = you, all of you, among the powerful, the best; dR^iDha vikramaaH = determinedly, venturesome; vyapadesha [vi apa desha] kule jaataaH = flawless, family, born in; abhiikSNashaH puujitaaH ca api = again and again, adored ones [for your adventures,] also, even.

4.64.22

न हि वो गमने संगः कदाचित् अपि कस्यचित् भवेत् |
ब्रुवध्वम् यस्य या शक्तिः प्लवने प्लवगर्षभाः ॥

"There will be no barrier to whomsoever, whensoever he wanted essay wheresoever, isn't it! Hence, oh, best fly-jumpers, each one you may give an account as to which one has got which capability in jump-leaping the ocean.

vaH = among you; kasyacit = to whomsoever; kadaacit = whensoever; gamane sangaH na bhavet hi = in going [jumping,] barrier, not, will be there, isn't it; plavagarSabhaaH = oh, best fly-jumpers; plavane = in jumping - jump-leaping ocean; yasya yaa shaktiH = whose, what, capability - is there, that; bruvadhvam = let it be said.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे चतुः षष्टितमः सर्गः

Sarga 65

4.65.1

अथ अंगद वचः श्रुत्वा सर्वे ते वानर उत्तमाः |
स्वम् स्वम् गतौ समुत्साहम् ऊचुः तत्र यथा क्रमम् ॥गजो गवाक्षो गवयः शरभो गंधमादनः |
मैन्दः च द्विविदः चैव सुषेणो जांबवान् तथा ॥

Then on hearing the words of Angada those best vanara-s, anamely Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda and Dvivida, and Susheshana, and like that Jambavanta have individually said about their abilities in the matter of leaping the ocean according to their turn.

atha angada vacaH shrutvaa = then, Angada's, words, on hearing; gajaH gavaakSaH gavayaH sharabhaH ga.ndhamaadanaH maindaH = Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda; ca = also; dvividaH = Dvivida; caiva = also thus; suSeNaH = Susheshana; tathaa = like that; jaambavaan = Jambavanta; sarve te vaanara uttamaaH = all, those, vanara, best ones; yathaa kramam = according to, their turn; tatra gatau = therein [matter of leaping,] in leaping; svam svam samutsaaham = one's own, one's own [individual,] ability; uucuH = said.

4.65.3

आबभाषे गजः तत्र प्लवेयम् दश योजनम् |
गवाक्षो योजनानि आह गमिष्यामि इति विंशतिम् ॥

In that matter Gaja said, "I can fly ten yojana-s..." and Gavaaksha said, "I can go over twenty yojana-s..."

tatra = in that matter; gajaH dasha yojanam plaveyam aababhaaSe = Gaja, ten, yojana-s, I can fly, said; gavaakSaH vimshatim yojanaani gamiSyaami = Gavaaksha, twenty, yojana-s, I can go; iti aaha = thus, he said.

4.65.4

शरभो वानरः तत्र वानरान् तान् उवाच ह |
त्रिंशत् गमिष्यामि योजनानाम् प्लवंगमाः ॥ऋषरभो वानरः तत्र वानरान् तान् उवाच ह |
चत्वारिंशत् गमिष्यामि योजनानाम् न संशयः ॥वानरान् तु महातेजा अब्रवीत् गंधमादनः |
योजनानाम् गमिष्यामि पंचाशत् तु न संशयः ॥मैन्दः तु वानरः तत्र वानरान् तान् उवाच ह |
योजनानाम् परम् षष्टिम् अहम् प्लवितुम् उत्सहे ॥ततः तत्र महातेजा द्विविदः प्रत्यभाषत |
गमिष्यामि न संदेहः सप्ततिम् योजनानि अहम् ॥सुषेणः तु महातेजाः सत्त्ववान् कपि सत्तमः |
अशीतिम् प्रतिजाने अहम् योजनानाम् पराक्रमे ॥

In that matter the vanara Sharabha said to the monkeys, "oh, fly-jumpers, I can indeed go up to thirty yojana-s..." The vanara Sharabha said, "I can go up to forty yojana-s, undoubtedly..." The great-resplendent Gandhamaadana said, "I can go up to fifty yojana-s, no doubt..." The vanara Mainda said the monkeys in that matter, "I venture to jump just sixty yojana-s..." Then the great-resplendent Dvivida informed, "I can go up to seventy yojana-s, no doubt..." But mighty Shushena, the best and the great resplendent monkey said, "I promise to jump eighty yojana-s..."

4, 5, 6, 7, 8, 9. tatra = in that matter; sharabhaH vaanaraH = Sharabha, one vanara; taan vaanaraan = to them, monkeys; uvaaca ha = said, indeed; plavangamaaH = oh, fly-jumpers; yojanaanaam trinshat gamiSyaami = yojana-s, up to thirty, I can go; tatra = there; R^iSarabhaH vaanaraH = Rishabha, vanara; taan vaanaraan uvaaca ha = to them, monkeys, said, indeed; yojanaanaam catvaarimshat gamiSyaami = yojana-s, up to forty, I can go; samshayaH na = doubt, is not there; mahaatejaa gandhamaadanaH = great-resplendent, Gandhamaadana; vaanaraan abraviit = to monkeys, said; yojanaanaam pancaashat gamiSyaami = yojana-s, fifty, I can go; samshayaH na = doubt, is not there; tatra = in that matter; maindaH vaanaraH tu = Mainda, vanara, on his part; taan vaanaraan uvaaca ha = to them, monkeys, said, indeed; aham = I; yojanaanaam SaSTim param = yojana-s, sixty, up to; plavitum utsahe = to jump, I venture; tataH = then; mahaatejaa dvividaH = great-resplendent, Dvivida; tatra = in that matter; pratyabhaaSata = informed them; aham saptatim yojanaani gamiSyaami = I, seventy, yojana-s, can go; sandehaH na = doubt, is not there; mahaatejaaH = great-resplendent one; sattvavaan = mightiest; suSeNaH tu = Shushena; kapi sattamaH = monkey, the best - said; aham paraakrame = I, in leaping; yojanaanaam ashiitim pratijaane = yojana-s, eighty, I promise.

4.65.10

तेषाम् कथयताम् तत्र सर्वान् तान् अनुमान्य च |
ततो वृद्धतमः तेषाम् जांबवान् प्रत्यभाषत ॥

Jambavanta, the oldest one among all of them, appreciating them who are telling about their jumping capacities, has informed them in this way.

tataH = then; teSaam vR^iddha tamaH = oldest, of all; jaambavaan = Jambavanta; teSaam tatra kathayataam = by them, in that matter, while saying so; taan sarvaan anumaanya = them, all, on appreciating; pratyabhaaSata = to them said - in this way.

4.65.11

पूर्वम् अस्माकम् अपि आसीत् कश्चित् गति पराक्रमः |
ते वयम् वयसः पारम् अनुप्राप्ताः स्म सांप्रतम् ॥

"Previously there was some traversal daredevilry even for us, such as we were, we are presently on the other shore of our age...

puurvam asmaakam api = previously, for us, even; kashcit gati paraaakramaH aasiit = some, traversal, adventurousness, was there; te = such as we were; vayam = we are; saampratam = presently; vayasaH paaram anupraaptaaH sma = of age, other shore, reached, we are - I am.

The use of the word 'us' is to mean 'for me...' as a kind of royal 'we'.

4.65.12

किम् तु न एवम् गते शक्यम् इदम् कार्यम् उपेक्षितुम् |
यद् अर्थम् कपि राजः च रामः च कृत निश्चयौ ॥

"That being so, for which purpose the king of monkeys Sugreeva and even Rama are decisively decided on this task, it is impossible for us to marginalize this task...

kim tu = how, ever; evam gate = this, being so; yat artham = for which, purpose; kapi raajaH ca = monkey's, king, also; raamaH ca = Rama, even; kR^ita nishcayau = decisively, decided - on getting their task solved; idam kaaryam = this, task; upekSitum = for a non-observance - marginalize; na = not; shakyam = possible.

Jambavanta is cautioning the monkeys, who are evasive on the issue of going to Ravana's Lanka. When Sugreeva sent the very same monkeys to all directions, he said 'you all have an unimpeded egress and no limits for your capabilities...' etc., but here, all the monkeys are telling their capacity is 'a little lesser than a hundred yojana long jump...' It is not exactly their lack of aptitude to 'just jump' but it is their 'fear for Ravana' that is deterring them. As such, here Jambavanta as the senior most member had to reprimand them with words like 'non-observance, heedlessness...' etc.

4.65.13

सांप्रतम् कालम् अस्माकम् या गतिः ताम् निबोधत |
नवतिम् योजनानाम् तु गमिष्यामि न संशयः ॥

"While we say you may hear what cruise we have at this age... we can go up to ninety yojana-s, undoubtedly...

saampratam kaalam = in present, time - at this age; asmaakam = for us [for me]; yaa gatiH taam nibodhata = what, cruise, that, while I say [you understand]; yojanaanaam navatim gamiSyaami = yojana-s, ninety, I [we] can go; samshayaH na = doubt, is not there.

4.65.14

तान् च सर्वान् हरि श्रेष्ठान् जांबवान् इदम् अब्रवीत् |
न खलु एतावत् एव आसीत् गमने मे पराक्रमः ॥

Jambavanta further said this to all of those best monkeys, "my capability in the stint of going was not definitely limited only thereunto...

sarvaan taan hari shreSThaan = to all of, those, to monkey, best ones; jaambavaan idam ca abraviit = Jambavanta, this, also, said; me gamane paraakramaH = to me, in [the stint of] going, capability; etaavat eva = thereunto, only; na aasiit khalu = not, is there [limited,] definitely.

4.65.15

मया वैरोचने यज्ञे प्रभविष्णुः सनातनः |
प्रदक्षिणी कृतः पूर्वम् क्रममाणः त्रिविक्रमः ॥

"Once I have performed circumambulation around the Omnipresent and Eternal Vishnu in His incarnation as Trivikrama, when He grandiosely increased His physique from that of a Divine-Dwarfish Brahman boy to that of an Omnidirectional Being, thus filling whole of the Universe to tread all the three worlds, during the time of Vedic-ritual of Emperor Bali, the legatee of Vairocana...

maya = by me; puurvam = once; vairocane yaj~ne = in Vairocana's legatee's [Emperor Bali's,] Vedic-ritual's - at the time of]; kramamaaNaH = when He was treading; prabhaviSNuH = Omnipresent; sanaatanaH = Eternal [Vishnu]; trivikramaH = [in the incarnation of] Trivikrama; pradakSiNii kR^itaH = circumambulation, He was made by me.

4.65.16

स इदानीम् अहम् वृद्धः प्लवने मन्दविक्रमः |
यौवने च तदा आसीत् मे बलम् अप्रतिमम् परम् ॥

"Such as I was, I am presently old and decrepit and I have become slow jumping soldier of misfortune, though my energy in youth was unmatchable and unsurpassable.

idaaniim vR^iddhaH = presently, [I am] old [decrepit]; saH aham = such as I am; plavane manda vikramaH = in fly-jumping, slow, soldier of [mis-]fortune; tadaa yauvane = then, in youth; me balam a pratimam = my, energy was, un, matched; param = unsurpassed; aasiit = it was.

4.65.17

संप्रति एतावत् एव अद्य शक्यम् मे गमने स्वतः |
न एतावता च संसिद्धिः कार्यस्य अस्य भविष्यति ॥

"Now, at this age it is possible for me to go on my own only thereunto... and by that much endeavour that task will be unaccomplished..." So said Jambavanta to monkeys.

samprati = in the present [at this age]; adya me svataH gamane = now, for me, on my own, in going; etaavat eva shakyam = thereunto, only, is possible; etaavataa = by that much [endeavour]; asya kaaryasya samsiddhiH = that, task's, accomplishment; na bhaviSyati = not, will be there.

4.65.18

अथ उत्तरम् उदार अर्थम् अब्रवीत् अंगदः तदा |
अनुमान्य महाप्राज्ञो जांबवंतम् महाकपिम् ॥

Then on reverencing the great monkey Jambavanta, the highly intelligent Angada thereafter said these salutary words.

atha = later; tadaa = then; mahaapraaj~naH angadaH = highly intelligent, Angada; mahaakapim jaambavantam anumaanya = great monkey, Jambavanta, on reverencing; udaara artham = with salutary, meaningful [words]; uttaram = reply; abraviit = said.

Though Jambavanta is a bear he is reckoned as one with monkeys because bear's nature and behaviour 'nearly' equals that of gorillas, chimps, or even monkeys.

4.65.19

अहम् एतत् गमिष्यामि योजनानाम् शतम् महत् |
निवर्तने तु मे शक्तिः स्यात् न वा इति न निश्चितम् ॥

"I can vault over this ocean which is broadwise in a hundred yojana-breadth, but whether I am capable of coming back or not, it is indefinite...

aham = I; mahat etat yojanaanaam shatam = great [broadwise,] this, yojana-s, hundred [ocean's breadth,]; gamiSyaami = I can go [vault over]; nivartane me shaktiH syaat = in returning, to me, capability, is there; na vaa = not, or; iti = that; nishcitam na = definite, not.

4.65.20

तम् उवाच हरि श्रेष्ठो जांबवान् वाक्य कोविदः |
ज्ञायते गमने शक्तिः तव हरि ऋक्ष सत्तम ॥

That expert in sentence making, Jambavanta said to the best one among monkeys namely Angada, "oh, Angada, the best one among monkeys and bears, I know about your capability in traversal...

vaakya kovidaH jaambavaan = sentence making, expert, Jambavanta; tam hari shreSThaH [hari shreSTham] = him, to monkey, the best - Angada; uvaaca = said; hari R^ikSa sattama = oh, among monkeys, bears, best one - oh, Jambavanta; gamane tava shaktiH j~naayate = in traversal, your, capability, is known.

4.65.21

कामम् शत सहस्रम् वा न हि एष विधिः उच्यते |
योजनानाम् भवान् शक्तो गन्तुम् प्रतिनिवर्तितुम् ॥

"Why a hundred, if need be you are capable to go up to a hundred thousand yojana-s and come back... but this method of our sending you is uncanonical...

bhavaan = you are; yojanaanaam = yojana-s; shata sahasram vaa = hundred, thousand, even; gantum pratinivartitum = to go, return; shaktaH kaamam = capable, if need be; eSa vidhiH = this, method; na hi ucyate = not, indeed, said [uncanonical.]

4.65.22

न हि प्रेषयिता तात स्वामी प्रेष्यः कथंचन |
भवता अयम् जनः सर्वः प्रेष्यः प्लवग सत्तम ॥

"Oh, dear Angada, in anyway lord assigner cannot be an assignee, hence oh, best fly-jumper, all of these people are assignable by you...

taata = oh, dear one; preSayitaa svaamii = sender [assigner,] a lord; kathancana = in anyway; preSyaH = to be sent [be an assignee]; na hi = not, indeed; plavaga sattama = oh, fly-jumper, the best - Angada; sarvaH ayam janaH = all, these, people - monkeys; bhavataa preSyaH = by you, sendable [assignable.]

4.65.23

भवान् कलत्रम् अस्माकम् स्वामि भावे व्यवस्थितः |
स्वामी कलत्रम् सैन्यस्य गतिः एषा परंतप ॥

"You are notionally established as our lord and we have to become your protectionists and, oh, enemy-inflamer Angada, lord becomes the protectionist of army... this alone is the method...

parantapa = oh, enemy-inflamer; svaami bhaave vyavasthitaH = as lord, in notion of, established; bhavaan = you are; asmaakam kalatram = for us, you are to be protected; svaamii sainyasya kalatram = lord, for army, is to be protected; eSaa gatiH = this is, the method.

The word kalatra meaning 'that which need be protected,' has other meanings like 'wife, buttock...' etc.

4.65.24

अपि वै एतस्य कार्यस्य भवान् मूलम् अरिम् दम |
तस्मात् कलत्रवत् तात प्रतिपाल्यः सदा भवान् ॥

"Oh, enemy-subjugator, really you are the linchpin to this mission, thereby oh, dear Angada, you are always to be protected like anything that needs safeguarding...

taata = oh, dear one; arimdama = oh, enemy-subjugator; etasya kaaryasya = of this, task; bhavaan muulam api vai = you are, linchpin, even, really; tasmaat = thereby; bhavaan = you are; kalatravat = protected like; sadaa paalyaH = always, to be safeguarded.

4.65.25

मूलम् अर्थस्य संरक्ष्यम् एष कार्यविदाम् नयः |
मूले हि सति सिध्यन्ति गुणाः पुष्प फल उदयः ॥

" 'The prime mover of a task is to be safeguarded...' is the byword of the taskmasters, and indeed if only the prime mover is there, all the endowments are achievable that yield fruits...

arthasya muulam samrakSyam = of purpose [task,] prime mover, is to be safeguarded; eSa kaarya vidaam nayaH = this is, task, master's, byword; muule sati = prime mover, if only it is there; phala udayaH = fruits, yielding; sarve guNaaH sidhyanti = all, endowments, will accrue.

4.65.26

तद् भवान् अस्य कार्यस्य साधनम् सत्य विक्रमः |
बुद्धि विक्रम संपन्नो हेतुः अत्र परंतपः ॥

"Thereby, oh, truth-valiant Angada, you are instrumental to this task and as you are privileged with sagacity and audacity, oh, enemy-inflamer, you are the keystone for this task of searching Seetha...

satya vikramaH = oh, truth, valiant one; tat bhavaan asya kaaryasya saadhanam = thereby, you are, of this, task's, instrument; parantapaH = oh, enemy-inflamer; atra = in this [task of searching Seetha]; buddhi vikrama sampannaH = sagacity, audacity, privileged with; hetuH principle - you are the keystone.

4.65.27

गुरुः च गुरु पुत्रः च त्वम् हि नः कपि सत्तम |
भवन्तम् आश्रित्य वयम् समर्था हि अर्थ साधने ॥

"For us you are indeed a respectable one by yourself, and as the son of respected Vali too, and oh, best monkey, sheltered by you we are indeed capable of achieving the objective of our task..." So said Jambavanta to Angada.

kapi sattama = oh, monkey, the best; naH guru putraH ca = for us, respected one's [Vali's,] son, too; tvam guruH ca = you are, a respectable one, also; vayam bhavantam aashritya = we, by you, sheltered; artha saadhane samarthaaH hi = objective [of our task,] in achieving, we will be capable, indeed.

4.65.28

उक्त वाक्यम् महाप्राज्ञम् जांबवंतम् महाकपिः |
प्रत्युवाच उत्तरम् वाक्यम् वालि सूनुः अथ अंगदः ॥

When that highly scholarly Jambavanta has said thus, the great monkey and the son of Vali Angada said this sentence in reply as an answer.

atha = then; mahaakapiH = great monkey; vaali suunuH angadaH = Vali's, son, Angada; ukta vaakyam = to one who has said his sentence - to Jambavanta; mahaapraaj~nam jaambavantam = to highly sagacious, to Jambavanta; uttaram vaakyam = answer, sentence; prati uvaaca = in reply, said.

4.65.29

यदि न अहम् गमिष्यामि न अन्यो वानर पुंगवः |
पुनः खलु इदम् अस्माभिः कार्यम् प्रायोपवेशनम् ॥

"If I am not proceeding to Lanka, nor any other monkey is proceeding, then we have to undertake self-immolation once again, isn't it!

aham na gamiSyaami yadi = I, not, to proceed, if; anyaH vaanara pungavaH na [gamiSyasi] = other, monkey, the best, not [does not go]; asmaabhiH punaH = by us, again [then]; idam praayopaveshanam kaaryam khalu = this, self-immolation, is to be undertaken, is it not.

4.65.30

न हि अकृत्वा हरि पतेः संदेशम् तस्य धीमतः |
तत्र अपि गत्वा प्राणानाम् न पश्यामि परिरक्षणम् ॥

"I do not perceive any secure protection for our lives on our going to Kishkindha without fulfilling the bidding of that resolute king of monkeys Sugreeva...

dhiimataH = intellectual one [resolute one]; tasya hari pateH = of that, monkeys, husband's [king's]; sandesham a kR^itvaa = bidding, without, fulfilling; tatra gatvaa api = to there [to Kishkindha,] on going, even; praaNaanaam = for [our] lives; pari rakSaNam = secure protection = na pashyaami = not, I perceive.

4.65.31

स हि प्रसादे च अत्यर्थम् कोपे च हरिः ईश्वरः |
अतीत्य तस्य संदेशम् विनाशो गमने भवेत् ॥

"Sugreeva is a lord who shows either forgiveness or furiousness immoderately... and our going to Kishkindha trespassing his bidding is as good as our entering into our own doom...

saH hariH = he, that monkey - Sugreeva; prasaade ca = in forgiveness, also; kope ca = in furiousness, also; atyartham iishvaraH = immoderately, a lord - will lord over; tasya sandesham atiitya = his, bidding, trespassing; gamane = in going [to Kishkindha]; vinaashaH bhavet = doom, occurs; [or, vinaashaH = doom; gamane = entering into; bhavet = will be - it I as good as entering our own doom.]

4.65.32

तत् तथा हि अस्य कार्यस्य न भवति अन्यथा गतिः |
तत् भवान् एव दृष्ट अर्थः संचिंतयितुम् अर्हति ॥

"It will happen in that way only as our going back to Kishkindha results in no other way, thereby it will be apt of you to think deeply, as you can envision the implications..." Thus Angada said to Jambavanta.

tat tathaa hi = that, that way, only - it will happen in that way only; asya kaaryasya gatiH = that, task's [our return to Kishkindha,] course - result; anyathaa na bhavati = other way round, not, will become - it will not be other way round; tat = thereby; dR^iSTa arthaH = envisioned, meaning [implications]; bhavaan eva = you, alone; samcintayitum arhati = to deeply think, apt of you.

4.65.33

सः अंगदेन तदा वीरः प्रत्युक्तः प्लवगर्षभः |
जांबवान् उत्तमम् वाक्यम् प्रोवाच इदम् ततो अंगदम् ॥

When that best and valiant fly-jumper Jambavanta is said that way by Angada, then Jambavanta advised him in this best sentence to Angada.

angadena tadaa pratyuktaH = by Angada, that way, who is replied [Jambavanta]; viiraH = valiant one; plavagarSabhaH = fly-jumper, the best; saH jaambavaan = he, that Jambavanta; tataH = then; angadam = to Angada; uttamam idam vaakyam provaaca = best, this one, the sentence, spoke - advised.

4.65.34

तस्य ते वीर कार्यस्य न किंचित् परिहास्यते |
एष संचोदयामि एनम् यः कार्यम् साधयिष्यति ॥

"Oh, brave Angada, this mission of yours will not be thwarted in the least. I will motivate him who achieves success of this mission of searching Seetha...

viira = oh, brave Angada; te = yours; tasya kaaryasya = of this, mission; kimcit na parihaasyate = in the least, not, be thwarted; eSa = this [me]; kaaryam yaH saadhayiSyati = mission, who, achieves success; enam samcodayaami = him, I will motivate.

4.65.35

ततः प्रतीतम् प्लवताम् वरिष्ठम्
एकांतम् आश्रित्य सुखोपविष्टम् |
संचोदयामास हरि प्रवीरो
हरिप्रवीरम् हनुमंतम् एव ॥

Then Jambavanta, the outstanding one among monkeys started to motivate the exceptional fly-jumper, and a marvellous one among all the monkeys, and who by now is comfortably sitting abiding a lonely place, namely Hanuma.

tataH = then; hari praviiraH = among monkeys, outstanding one [Jambavanta]; pratiitam = at the distinguished one; plavataam variSTham = among fly-jumpers, exceptional one [Hanuma]; ekaantam aashritya = at lonely place, abiding; sukha upaviSTam = comfortably, sitting; hari pra viiram hanumantam eva = among moneys, marvellous one, Hanuma, alone; samcodayaamaasa = started to motivate.

Here Hanuma is said to be sitting 'comfortably' far from the madding crowd of monkeys. When everybody is clamorous how can this monkey sit comfortably - is the doubt. In reply it is said, that he is apparently comfortable but in his heart of hearts the problem of vaulting over the ocean is churning. On one hand, Rama gave his golden ring to Hanuma in the presence of these very same monkey heroes, and on the other Angada is asking all the other monkeys to jump over the ocean. Hanuma is fully aware that all the other monkeys are somehow escaping the situation, not because they cannot jump just a hundred yojana ocean, but owing to the fear of Ravana. Hanuma neither fears Ravana nor cares his stooge-demons, but his concern himself with his duty. If somebody comes forward to leap, then it is well and good and Hanuma has to accompany that monkey as a standby, because he is handling the ring of Rama. If none comes forward, even in that event he has go to Lanka unaccompanied. In either case it is Hanuma who has to go, hence the 'comfortableness' is 'decisiveness' and thus he is decided of his duty. A verse from Skanda Puraana says this only:

niilo a~~Ngado hanuumaan ca jaambavaan atha kesarii | samudra tiiram aagamya na shekuH spanditum padam | raavaNasya balam j~~naatvaa tiire nada nadii pateH | skaanda puraaNa

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पंच षष्टितमः सर्गः

Sarga 66

4.66.1

अनेक शत साहस्रीम् विषण्णाम् हरि वाहिनीम् |
जांबवान् समुदीक्ष्य एवम् हनुमंतम् अथ अब्रवीत् ॥

On overseeing the crestfallen monkey-soldiery, which is with many hundreds and thousands of soldiers, then Jambavanta sad this way to Hanuma.

jaambavaan = Jambavanta; viSaNNaam = crestfallen; aneka shata saahasriim = many, hundreds, thousands [soldiers] having; hari vaahiniim = monkey, soldiery; samudiikSya = on overseeing; atha = then; hanumantam evam abraviit = to Hanuma, this way, said.

4.66.2

वीर वानर लोकस्य सर्व शास्त्र विदाम् वर |
तूष्णीम् एकांतम् आश्रित्य हनुमन् किम् न जल्पसि ॥

"Oh, valiant one in the world of vanara-s, being an erudite scholar among all the scriptural scholars, Hanuma, why do not you mumble something, why do you resort to a calmly loneliness...

vaanara lokasya = of vanara, world; viira = oh, valiant one; sarva shaastra vidaam vara = in all, scriptures, among scholars, eminent one; hanuman = oh, Hanuma; tuuSNiim ekaantam aashritya = calmly, loneliness, resorting to; kim na jalpasi = why, not, mumble [something.]

4.66.3

हनुमन् हरि राजस्य सुग्रीवस्य समो हि असि |
राम लक्ष्मणयोः च अपि तेजसा च बलेन च ॥

"By your brilliance and brawn, oh, Hanuma, you match up to king of monkeys Sugreeva, or even to Rama and Lakshmana, as well...

hanuman = oh, Hanuma; tejasaa ca balena ca = by brilliance, also, by brawn, as well; hari raajasya sugriivasya = monkey's, king, Sugreeva's; raama lakSmaNayoH ca api = to Rama, Lakshmana, also, even to; samaH asi hi = you match up to, you are, indeed.

4.66.4

अरिष्टनेमिनः पुत्रो वैनतेयो महाबलः |
गरुत्मान् इव विख्यात उत्तमः सर्व पक्षिणाम् ॥

"The son of Kashyapa Prajapati and Lady Vinata is the best bird among all the birds who is superbly mighty and who is universally renowned as Garuda...

ariSTaneminaH putraH = Aristanemi, [another name of Kashyapa Prajapati,] son of; sarva pakSiNaam uttamaH = among all, birds, best bird; vainateyaH = son of Lady Vinata; mahaabalaH = superbly mighty one; garutmaan iva [iti] vi khyaata = Garuda, thus, universally, renowned as - such a bird is there.

4.66.5

बहुशो हि मया दृष्टः सागरे स महाबलः |
भुजगान् उद्धरन् पक्षी महावेगो महायशाः ॥

"Iindeed, I have oftentimes seen that highly glorious, rapidly speedy, great mighty bird Garuda, pecking up reptiles from ocean...

mahaa balaH = he, great mighty; mahaa vegaH = rapidly, speedy; mahaa yashaaH = highly, glorious; saH pakSii = that, bird; saagare = from ocean; bhujagaan uddharan = reptiles, on upheaving; mayaa bahushaH dR^iSTaH hi = by me, oftentimes, is seen, indeed.

4.66.6

पक्षयोः यत् बलम् तस्य तावत् भुज बलम् तव |
विक्रमः च अपि वेगः च न ते तेन अपहीयते ॥

"Whatever is the strength of his wings, that much is the strength of you arms, and even by the yardsticks of his dash and dare, yours too, are unreprovable...

tasya pakSayoH yat balam = his, of wings, which, might - is there; tava bhuja balam taavat = your, arms, strength of, is that much; te vikramaH ca api = by your, daring, also, even; vegaH ca = dash, too; tena = by him [his dash and dare]; na apahiiyate = underwhelmed [unreprovable.]

4.66.7

बलम् बुद्धिः च तेजः च सत्त्वम् च हरि सत्तम |
विशिष्टम् सर्व भूतेषु किम् आत्मानम् न सज्जसे ॥

"Oh, forthright monkey, you are the finest among all beings by the dint of your force, faculty, flair, and fortitude... why then is your unreadiness in this task of leaping ocean...

hari sattama = oh, monkey, forthright one; your; balam buddhiH ca tejaH ca sattvam ca = [your] force, faculty, also, flair, also, fortitude, also; sarva bhuuteSu = among all, beings; vishiSTam = is finest; aatmaanam kim na sajjase = yourself, why, not, readying [yourself.]

4.66.8

अप्सर अप्सरसाम् श्रेष्ठा विख्याता पुंजिकस्थला |
अंजना इति परिख्याता पत्नी केसरिणो हरेः ॥

"Punjikasthala yclept Anjana is the nicest apsara among all apsara-s and she is the wife of Kesari, the monkey...

punjikasthalaa = Punjikasthala; apsarasaam shreSThaa = among apsara-s, nicest one; vikhyaataa = renowned one; anjanaa iti pari khyaataa = [yclept] Anjana, thus, made, known - known as; apsara = such apsara; hareH kesariNaH patnii = of a monkey, of Kesari, wife of.

4.66.9

विख्याता त्रिषु लोकेषु रूपेणा अप्रतिमा भुवि |
अभिशापात् अभूत् तात कपित्वे काम रूपिणी ॥

"She who is distinguished for her unparalleled mien in the three worlds, oh, dear boy Hanuma, had to take a rebirth on earth as a monkey who can change her form by her wish, owing to a curse...

taata = dear boy; ruupeNaa a pratimaa = by mien, [she] not, paralleled - as an unparalleled apsara; triSu lokeSu vikhyaataa = in three, worlds, she is distinguished; such as she is; abhishaapaat = by a curse; bhuvi = on earth; kaama ruupiNii = by wish, form changer; kapitve = with monkey-hood; abhuut = she became [took rebirth.]

4.66.10

दुहिता वानर इन्द्रस्य कुंजरस्य महात्मनः |
मानुषम् विग्रहम् कृत्वा रूप यौवन शालिनी ॥विचित्र माल्य आभरणा कदाचित् क्षौम धारिणी |
अचरत् पर्वतस्य अग्रे प्रावृड् अंबुद सन्निभे ॥

"She who took birth as the daughter of great souled monkey chief Kunjara, on assuming a human physique, putting on caparisons of amazing garlands, dressed in silken clothing, and shining forth with rarity of her beauty and nubility, at one time ambled on the top of a mountain like a streak of lightning athwart a black-cloud of rainy season.

10, 11. vaanara indrasya = of monkey, chief's; mahaatmanaH = great souled one; kunjarasya = of Kunjara; duhitaa [aabhuutaa] = daughter, [on taking birth]; ruupa yauvana shaalinii = form [rarity of beauty], nubility, when shining forth with them; kadaacit = at one time; maanuSam vigraham kR^itvaa = human, physique, on assuming; vicitra maalya aabharaNaa = amazing, garlands, decorations having; kshauma dhaariNii = silken-clothes, dressed in; praavR^iD ambuda sannibhe = rainy season's, black-cloud, similar in shine; [adhyadhaara / elliptic: vidyut iva = streak of lightning, like] parvatasya agre = mountain, on top; acarat = she ambled.

4.66.12

तस्या वस्त्रम् विशालाक्ष्याः पीतम् रक्त दशम् शुभम् |
स्थितायाः पर्वतस्य अग्रे मारुतो अपहरत् शनैः ॥

"When she is strolling on the mountaintop Air-god has slowly lifted up that broad-eyed lady's auspicious and ochry silk apparel with red rouches...

parvatasya agre sthitaayaaH = on mountain's, top, when she is staying [strolling]; vishaala akSyaaH = of broad, eyed one; tasyaaH = hers; piitam rakta dasham shubham vastram = ochry, with red, having such rouches, auspicious, [silky] apparel; maarutaH shanaiH apaharat = Air-god, slowly, stolen [air-flown, lifted up.]

4.66.13

स ददर्श ततः तस्या वृत्तौ ऊरू सुसंहतौ |
स्तनौ च पीनौ सहितौ सुजातम् चारु च आननम् ॥

"Then the Air-god beheld her well-twinned, thickset, roundish thighs, and even the paired off plumpish breasts, and her beautiful face which is well proportioned in its build...

tataH saH = then, he that Air-god; tasyaa = of her; vR^ittau = roundish; su sam hatau = well, twinned, thickset; uuruu = thighs; piinau sahitau stanau = plumpish, paired off, breasts; su jaatam = well, proportioned [becomingly build]; caaru aananam ca = beautiful, face, also; dadarsha = he beheld.

4.66.14

ताम् बलात् आयत श्रोणीम् तनु मध्याम् यशस्विनीम् |
दृष्ट्वा एव शुभ सर्वान्गीम् पवनः काम मोहितः ॥

"Just on catching the sight of that gorgeous one, whose pelvic-girdle is fat and ample and who is slender-waisted, and who by all her limbs is pristine, the Air-god is enamoured...

balaat [vishaala] aayata shroNiim = one with - fatly [broad,] ample, pelvic girdle; tanu madhyaam = body, medium [slender-waisted]; yashasviniim = gorgeous one; shubha sarva angiim = pristine, by all, her limbs; taam = her; dR^iSTvaa eva = catching sight of, just on; pavanaH = Air-god; kaama mohitaH = by enamour, enamoured.

4.66.15

स ताम् भुजाभ्याम् दीर्घाभ्याम् पर्यष्वजत मारुतः |
मन्मथ आविष्ट सर्वान्गो गत आत्मा ताम् अनिन्दिताम् ॥

"He that Air-god who is ensorcelled by Love-god in all of his limbs, though he is limbless and existing in thin air, embraced that immaculate lady with both of his far-flung arms, as he lost his heart for her...

a ninditaam = not, blameable [immaculate lady; taam = towards her; gata aatmaa = he who - lost, his heart; saH maarutaH = he, that Air-god; manmatha aaviSTa sarva angaH = by Love-god, ensorcelled by, in all, limbs; diirghaabhyaam bhujaabhyaam = with long, arms; taam = her; paryaSvajata = embraced.

4.66.16

सा तु तत्र एव संभ्रांता सुवृत्ता वाक्यम् अब्रवीत् |
एक पत्नी व्रतम् इदम् को नाशयितुम् इच्छति ॥

"But she that conscientious lady perplexedly said this sentence in that matter of invisible hugging, 'who wishes to despoil my vow of one-man-one-wife...'

tatra = therein [the matter of invisible hugging]; eva sambhraantaa = just, perplexed; su vR^ittaa = of good, principles [conscientious lady]; saa tu = she, on her part; vaakyam abraviit = sentence, said; idam eka patnii vratam = this, single, wifehood, vow - one-man-one-wife principle of mine; kaH naashayitum icChati = who, to despoil, wishes to.

4.66.17

अंजनाया वचः श्रुत्वा मारुतः प्रत्यभाषत |
न त्वाम् हिंसामि सुश्रोणि मा भूत् ते मनसोइ भयम् ॥

"On listening the words of Anjana the Air-god spoke this in reply, 'oh, high-hipped one, I don't dishonour you, hence let there be no fear in your heart, for I am the all-permeating Air-god...

anjanaayaa vacaH shrutvaa = Anjana's, words, on listening; maarutaH prati abhaaSata = by Air-god, in reply, spoke; sushroNi = oh, high-hipped one; tvaam na himsaami = you, not, I assault [archaic = dishonour]; te manasaH bhayam maa bhuut = to your, heart, fear, let not, be there.

4.66.18

मनसा अस्मि गतो यत् त्वाम् परिष्वज्य यशस्विनि |
वीर्यवान् बुद्धि संपन्नः पुत्रः तव भविष्यति ॥

" 'By which reason I embraced you and impregnate myself within you, by that reason you are impregnated in a supersensory manner, thereby you will beget a valiant son endowed with intellect...

yashasvini = oh, honourable lady; yat = by which reason; tvaam pariSvajya = you, on embracing; manasaa gataH = by sense [supersensorily,] entered [impregnate within you]; asmi = I am; by that reason; tava = to you; viiryavaan = valiant one; buddhi sampannaH = intellect, endowed with; putraH bhaviSyati = son, will be there [takes birth.]

4.66.19

महासात्त्वो महातेज महाबल पराक्रमः |
लंघने प्लवने चैव भविष्यति मया समः ॥

" 'An admirably brave, and a bravely dazzling, and a dazzlingly forceful, and a forcefully overpowering son will be there, also thus, he will be a coequal of mine in flying off and jumping up...' Thus, the Air-god said to Anjana.

mahaa saattvaH = admirably, brave; mahaa teja = bravely [formal: splendid, spectacular - make a brave show,] dazzling; mahaa bala = dazzlingly [intr. archaic; [of eyes] be dazzled,] forceful; paraakramaH = [elliptic: forcefully] overpowering; langhane plavane caiva = in fly off, jump off, also thus; [putraH = a son]; mayaa samaH = with me, a coequal; bhaviSyati = will be there.

4.66.20

एवम् उक्ता ततः तुष्टा जननी ते महाकपेः |
गुहायाम् त्वाम् महाबाहो प्रजज्ञे प्लवगर्षभ ॥

"Oh, arcane monkey Hanuma, when Air-god said so to her, oh, ambidextrous one, your mother is gratified, and then, oh, bullish fly-jumpers, your mother very well divined you in a cave...

mahaabaahuH = oh, ambidextrous one; mahaakapeH = great [arcane,] monkey - Hanuma; evam uktaa = that way, when she is said [by Air-god]; te jananii tuSTaa = your, mother, is gratified; tataH = thereby; plavagarSabha = oh, fly-jumper, the best; tvaam guhaayaam = you, in a cave; pra ja j~ne = very, well, divined [tr. discover by guessing, intuition, inspiration, or magic - not a uterine birth.]

4.66.21

अभ्युत्थितम् ततः सूर्यम् बालो दृष्ट्वा महा वने |
फलंचेतिजिघृक्षुस्त्वमुत्प्लुत्याभ्युत्पतोदिवम् - यद्वा -
फलम् च इति जिघृक्षुः त्वम् उत्प्लुत्य अभिउत्पतो दिवम् ॥

"Thereafter, when you were a boy you have see the just risen sun in the vast of forest, and deeming it to be a just ripen reddish fruit, and thinking it to be a best catch, you hopped up and flew towards sun on the sky...

tataH = thereafter; baalaH = [when you were a] boy; tvam mahaa vane = you, in vast, forest; abhi utthitam suuryam dR^iSTvaa = just, risen, sun, on seeing; phalam ca iti = fruit, just, thus [thinking]; jighR^ikSuH = thinking it to be a best catch; ut plutya = up, hopped; divam = onto sky; abhi ut pataH = towards, on, fell up - flew up.

4.66.22

शतानि त्रीणि गत्वा अथ योजनानाम् महाकपे |
तेजसा तस्य निर्धूतो न विषादम् ततो गतः ॥

"Even on your flying up three hundred yojana-s, oh, brave monkey, and even when sun's radiation puffed and blown you down, you did not get into any anguish as were indefatigable...

mahaakape = oh, brave monkey; atha = then; yojanaanaam triiNi shataani gatvaa = yojana-s, three, hundreds, on going [on flying up]; tasya = his [sun's]; tejasaa nirdhuutaH = by radiation, [though] puffed and blown down; tataH viSaadam na gataH = by it, into anguish [scare,] not, you got into [you were indefatigably courageous.]

4.66.23

त्वाम् अपि उपगतम् तूर्णम् अंतरीक्षम् महाकपे |
क्षिप्तम् इन्द्रेण ते वज्रम् कोप आविष्टेन तेजसा ॥

"Oh, mighty monkey, even on seeing you who are coming near the vault of heaven, Indra is captivated by anger and by his effulgence he catapulted his Thunderbolt at you...

mahaakape = oh, mighty monkey; tuurNam = quickly; antariiksham = to vault of heaven; upagatam = coming near; tvaam api = at you, even [on seeing you]; kopa aaviSTena = one who with - anger, captivated by; indreNa = by Indra; tejasaa = by his effulgence; vajram = Thunderbolt; te = [at] you; kSiptam = catapulted.

4.66.24

तदा शैलाग्र शिखरे वामो हनुर् अभज्यत |
ततो हि नाम धेयम् ते हनुमान् इति कीर्तितम् ॥

"Then, your left cheekbone, zygomatic arch, is broken when you fell down on a highest mountaintop, from thereupon your name-phrase is indeed averred as Hanumaan...

tadaa shailaagra shikhare = then, on mountaintop, highest one [after your falling on it]; vaamaH hanuH abhajyata = left, cheekbone [zygomatic arch,] broken; tataH = thereupon; te = your; naamadheyam = name-phrasing; hanu maan = cheekbone, one who has; one who is having a broken left cheekbone, thus hanuumaan; iti = thus; kiirtitam hi = averred to be, indeed.

The word hanu also means 'wisdom...' and Hanuma is one having an absolute wisdom. He is also addressed as Hanumanta, Hanuma and at certain places Valmiki terms him as Hani... nectareous...

4.66.25

ततः त्वाम् निहतम् दृष्ट्वा वायुः गन्ध वहः स्वयम् |
त्रैलोक्यम् भृश संक्रुद्धो न ववौ वै प्रभंजनः ॥

"Then on observing that you are mutilated, highly infuriated is that scent-wafter Air-god and that tempestuous Air-god has not physically circulated throughout the triad of worlds...

tataH = then; gandha vahaH = scent, carrier; pra bhanjanaH = in their entirety, breaker - of trees etc., by his wind-storms, tempestuous Air-god; vaayuH = Air-god; tvaam nihatam dR^iSTvaa = you, mutilated, on observing; svayam = personally - physically; bhR^isha sankruddhaH = highly, infuriated; trailokyam = in triad of worlds; na vavau vai = not, circulate, really.

4.66.26

संभ्रांताः च सुराः सर्वे त्रैलोक्ये क्षुभिते सति |
प्रसादयन्ति संक्रुद्धम् मारुतम् भुवनेश्वराः ॥

"When the triad of worlds is being roiled with breathlessness, all the administrative gods of universe are bewildered, and they started to supplicate the Air-god for his grace...

trailokye kSubhite sati = triad of worlds, roiled, while being; bhuvana iishvaraaH = universe's, lords - administrative gods; sarve suraaH = all, [such] gods; sambhraantaaH = are bewildered; samkruddham maarutam prasaadayanti = enraged, Air-god, started to supplicate for grace.

4.66.27

प्रसादिते च पवने ब्रह्मा तुभ्यम् वरम् ददौ |
अशस्त्र वध्यताम् तात समरे सत्य विक्रम ॥

"Oh, chivalric warrior at war, while the Air-god is being supplicated, oh, dear boy, Brahma gave you a boon decreeing your 'indestructibility by any missile...'

samare satya vikrama = oh, one - in war, chivalric, warrior - Hanuma; taata = oh, bear boy; pavane prasaadite = Air-god, while being supplicated; brahmaa = Brahma; tubhyam = to you; a shastra vadhyataam = not, by [any] missile, destructibility; varam dadau = boon, gave.

4.66.28

वज्रस्य च निपातेन विरुजम् त्वाम् समीक्ष्य च |
सहस्र नेत्रः प्रीत आत्मा ददौ ते वरम् उत्तमम् ॥स्वच्छंदतः च मरणम् तव स्यात् इति वै प्रभो |

"On scrutinising that you are unhurt even after hit by Thunderbolt, oh, ablest Hanuma, the Thousand-eyed Indra kind-heartedly gave you a choicest boon saying that your death occurs only by your own volition... [4-66-28, 29a]

28, 29a. prabhuH = oh, ablest Hanuma; sahasra netraH = Thousand-eyed one - Indra; vajrasya nipaatena = of Thunderbolt, falling - on you, hit by it; tvaam = you; vi rujam = without, hurt; samiikSya = on scrutinising; priita aatmaa = glad, at heart [kind-heartedly]; tava = for you; svacChandataH maraNam syaat = by volition, death, let there be; iti = saying so; te = to you; uttamam varam dadau = choicest, boon, he gave.

4.66.29

स त्वम् केसरिणः पुत्रः क्षेत्रजो भीम विक्रमः ॥मारुतस्य औरसः पुत्रः तेजसा च अपि तत् समः |
त्वम् हि वायु सुतो वत्स प्लवने च अपि तत् समः ॥

"Such as you are, you are Kesari's son through his wife, oh, frightful pugilist, and you are the lineal son of Air-god, and even by your gusting you are selfsame to Air-god, and even by your flying also you are his selfsame to Air-god, in all respects... [4-66-29b, 30]

29b, 30. bhiima vikramaH = one who is - frightful, venturer [fist fighter - pugilist]; saH tvam = such as, you are; kesariNaH = Kesari's; kSetra jaH = arable, born [wife's son, where wife is an arable land, and its crop is his son]; putraH = son; maarutasya = Air-god's; aurasaH putraH = direct-descendent, son; tejasaa = by spiritedness [gusting]; tat samaH ca = his [Air-god,] selfsame, also; vatsa = oh, dear boy; vaayu sutaH = [as] Air-god's, son; tvam plavane tat samaH hi = in flying, his [Air-god's,] selfsame, in all respects.

There used to be many systems to beget children in the bygone eras, called kshetraja, one's own, aurasa, in one's own wife but by other supernatural entities, niyoga, in one's own though other superior human beings or supernatural beings, and kR^itrima, by artificial methods like the present day cloning or by 'test tube baby' methods, and by datta, adaptation etc. Here Hanuma is said to be both the kshetraja as well as aurasa where his aurasa sonship is said for its gauNa artha latent and incidental meaning to endow him with the attributes of Air-god. Dharmaakuutam narrates about these system and some of it is: atra maaruta aurasatvam maaruta viirya utpannatva maatreNa gauNam bodhyam | saNskR^ite sva kShetre sva viiryaat utpannasya aurasa shabda mukhya arthatvaat | tathaa ca aurasa aadi vibhaaga pratipaadanam upassaram tallakShaNam darshitaani manunaa - aurasa kShetrajaH caiva dattaH kR^itrima eva ca | guuDHotpannao apaviddhaH ca daayaasaa baandhavaaH ca ShaT || - teShaam lakShaNaani api sa eva aaha - sva kShetre saNskR^itaayaam tu svayam utpaaditaH ca yaH | tam aurasamvijaaniiyaat putram prathama kalpitam || sva dharmeNa niyuktaayaam kShetrajaH smR^itaH | sadR^isham priiti samyuktam sa j~neyaH kR^itrimaH sutaH | manu -- And these systems of begetting children is a taboo and banned for this Kali Yuga era:

eteShu datta aurasa vyatiriktaanaam putratve parigraH kalau niShiddhaH | candrika smR^iti artha saara aadau kali yuga dharma madhye parigaNanaat - iti; And the verse 20 says that Anjana has 'divined Hanuma...' pra ja j~ne = very, well, divined... [tr. discover by guessing, intuition, inspiration, or magic]; but not 'delivered' manually through routine labour.

4.66.31

वयम् अद्य गत प्राणा भवान् अस्मासु सांप्रतम् |
दाक्ष्य विक्रम संपन्नः कपि राज इव अपरः ॥

"Presently we are as good as dead, and among us presently you are the only one rife with competence and valiance, you are the other Sugreeva, the king of monkeys, to us...

adya vayam gata praaNaa = now, we are [I am,] gone, lives [as good as dead]; bhavaan = you; saampratam = presently; asmaasu = among us; daakSya vikrama sampannaH = competence, valiance, rife with; aparaH kapi raaja iva = the other, monkey's, king [Sugreeva,] like.

4.66.32

त्रिविक्रमे मया तात स शैल वन कानना |
त्रिः सप्त कृत्वः पृथिवी परिक्रान्ता प्रदक्षिणम् ॥

"During the period of Trivikrama incarnation I have circumambulated the earth inclusive of its mountains, forests and thickets for twenty-one times, moving rightward around it...

taata = oh, dear boy; trivikrame = in Trivikrama [during the period of incarnation]; sa shaila vana kaananaa = with, mountains, forests, thickets; pR^ithivii = earth is; maya = by me; triH sapta kR^itvaH = three*seven = twenty-one, times, on making - multiplying; pradakSiNam parikraantaa = circumambulations, moved around.

4.66.33

तथा च ओषधयो अस्माभिः संचिता देव शासनात् |
निर्मथ्यम् अमृतम् याभिः तदा तदानीम् नो महत् बलम् ॥

"Like that, by the order of gods we ourselves have collected those herbal plants with which ambrosia had to be churned from Milky Ocean, and in that way, then there used to be a great energy for us...

tadaa = then; tathaa = that way; deva shaasanaat = by gods, orders; yaabhiH = by which [herbs]; amR^itam nirmathyam = ambrosia, is to be churned; [taabhiH = such]; oSadhayaH = herbal plants; asmaabhiH = by us [by me]; sancitaaH = collected; tadaaniim = then; naH balam mahat = for us [to me, there used to be] great, energy.

The expressions 'we' and 'us' 'ourselves' are royal the 'we-s', 'us-s' and 'ourselves...'

4.66.34

स इदानीम् अहम् वृद्धः परिहीन पराक्रमः |
साम्प्रतम् कालम् अस्माकम् भवान् सर्व गुण अन्वितः ॥

"Such as I am, I am now aged and my valiance is completely lessened... but at the present time, you alone are endowed with all endowments among us...

idaaniim vR^iddhaH = presently, an aged one; saH aham = such as I am; pari hiina = completely, lessened; paraakramaH = valiance; saampratam kaalam = at present, time; bhavaan asmaakam = you, among us; sarva guNa anvitaH = with all, endowments, endowed with.

4.66.35

तत् विजृंभस्व विक्रांतः प्लवताम् उत्तमो हि असि |
त्वत् वीर्यम् द्रष्टु कामा इयम् सर्वा वानर वाहिनी ॥

"Thereby oh, vanquisher Hanuma, you give a jump-start to leap the ocean. Indeed, you alone are the best one among all fly-jumpers, and this entire vanara army is anxious to witness your prowess...

vikraantaH = oh, vanquisher; tat = thereby; vijR^imbhasva = give a jump-start - to leap ocean; plavataam uttamaH asi hi = among fly-jumpers, the best, you are, indeed; sarvaa iyam vaanara vaahinii = entire, this, vanara, army; tvat viiryam = your, prowess; draSTu kaama = to witness, is anxious.

4.66.36

उत्तिष्ठ हरि शार्दूल लंघयस्व महा अर्णवम् |
परा हि सर्व भूतानाम् हनुमन् या गतिः तव ॥

"Arise, oh, lion-like monkey, leap over this vast ocean, oh, Hanuma, your escape velocity is indeed unalike that of all the other beings...

hari shaarduula = oh, monkey, lion-like; hanuman = oh, Hanuma; uttiSTha = arise; mahaa arNavam langhayasva = vast, ocean, you leap; tava = your; yaa gatiH = which, cruise [escape velocity = the minimum velocity needed to escape from the gravitational field of a body]; that is; sarva bhuutaanaam = all, beings - escape velocity of all beings; paraa hi = unalike / the other, indeed.

4.66.37

विषाण्णा हरयः सर्वे हनुमन् किम् उपेक्षसे |
विक्रमस्व महावेग विष्णुः त्रीन् विक्रमान् इव ॥

"Oh, Hanuma, all these monkeys are dispirited. Why this indolence of yours? You boldly triumph over the ocean as your speed is highest, supersonic, super-photic, super-cerebric is your celerity. As with Vishnu who trod the triad of worlds in a trice, you too triumph over..." Thus Jambavanta persuaded Hanuma to get ready for action.

hanuman = oh, Hanuma; sarve harayaH viSaaNNaa = all, monkeys, are dispirited; kim upekSase = why, indolence of yours; mahaa vega = highly, speedy [speedier than sound, light and thought - supersonic, super-photic, super-cerebric;]; viSNuH triin [lokaan] vikramaan iva = Vishnu, three [who trod the triad of worlds in a trice,] trod, as with; vi kramasva = boldly, triumph over. {(aadaraartham punarukti) vi kramasva = boldly, triumph over.}

The bracketed words are in remembrance of the regularly chanted eulogy of Hanuma:

manojavam maaruta tulya vegam jitendriyam buddhimataam variShTham | vaataaatmajam vaanara yuudha mukhyam shrii raama duutam shirasaa namaami || in that mano javam is 'speedier than thought...'

4.66.38

ततः कपीनाम् ऋषभेण चोदितः
प्रतीत वेगः पवन आत्मजः कपिः |
प्रहर्षयन् ताम् हरि वीर वाहिनीम्
चकार रूपम् महत् आत्मनः तदा ॥

Thereafter, when the best monkey among monkeys, namely Jambavanta, the king of bears has motivated, then that son of Air-god, Hanuma, whose speed is familiar coupled with his irresistible enterprise, enormously increased his physique as though to gladded the army of monkeys.

tataH kapiinaam R^iSabheNa coditaH = thereafter, of monkeys, bullish [Jambavanta] motivated by; pratiita vegaH = familiar, one whose speed [coupled with his irresistible enterprise]; pavana aatmajaH kapiH = Air-god's, son, monkey; taam hari viira vaahiniim = her, monkey, army; pra harSayan = to highly, gladden; tadaa = then; aatmanaH = his own; ruupam = form - physique; mahat cakaara = enormously, made.

Apart from trying to snatch Sun-fruit, Hanuma's childhood-rascaling was intolerable for some sages and hermits. Hanuma used to tease and tickle the sages by snatching away their personal belongings, by spoiling well arranged worship articles etc. Knowing that Hanuma is indomitable by the blessings of Brahma and Indra and all the celestials, and as a severe punishment is uncalled for, as he is simple little monkey, the sages gave him a minor curse. That curse is 'Hanuma does not remember his might on his own, but recollects it whenever others remind him about it...' If Hanuma were to be aware of his own might, the course of Ramayana would have been otherwise. He would have simply enlarged his body and brought whole of Lanka island to Rama, as he has lifted sanjivini mountain, to enliven Lakshmana in the war with Ravana's son, Indrajit. So this was a necessary curse upon Hanuma. Hence Jambavanta had to harangue Hanuma.

The word kapi also means 'Sun...' kam= water; pi= drinker, drinker of waters... the Sun. kaparkayebhavaanaraaH Sun, monkey, elephant are the meanings for kapi. As Sun drinks waters only to give rain Hanuma drinks raama rasa amR^ita to shower wisdom on anyone, may it be Sugreeva, Angada or Seetha. Hanuma is the student of a guru no less than Sun-god. On ascertaining that nobody is prepared to teach him scriptures, and fied him as a fickle monkey, he approaches Sun, as Sun is an all-knowing teacher, karma saakshi, an eternal witness of all deeds. Hanuma raises his body to solar orbit and requests Sun to accept his studentship. Sun declines saying, "I am ever on my wheels, where can I be standstill to teach you leisurely, I have my unending duty to perform..." and thus continued His solar traversal. But Hanuma undeterred by Sun's dismissing, still enhances his body, placing one leg on the eastern mountain range and the other on the western, face turned toward the travelling Sun. Hanuma again requested Sun in this posture saying, "my face will always be towards you, in whichever orbit you go, but teach me...oh! God..." Pleased by the pertinence of Hanuma, Sun teaches all the scriptures to Hanuma. So also Hanuma is a witness to all the happenings in Ramayana, like Sun, and also performing whatever duty assigned to him. Even today any student is asked to adore Hanuma, to obtain such a stubborn health, enduring education, and above all a reverential scholarship.

Hanuma is having a benefit of icChaa maraNam 'death at his wish...' but he is not yet dead, believably, for he is chiranjiivi 'eternal entity on earth...' When Rama is crowned as emperor, after his exile and eliminating Ravana, Rama and Seetha gave gifts to all of their friends. When it was turn to Hanuma to choose a gift, shunning the heavens or other higher planes or other things, he asks for living in this mortal world as long as the name Rama is audible. Then Seetha blesses Hanuma with that gift saying " Oh! Hanuma, wherever you are, there will be plenty of fruits and eatables, and further, in villages, public shelters, temples, houses, gardens, cowsheds, cities, and at riversides, crossroads, pilgrimages, water tanks, trunks of banyan trees, and on mountains, caves, peaks and wherever people stroll, your image will be installed, so that you can listen Rama's name, uttered by the people from all corners of the earth..." Thus Hanuma is believed to be still living, as the name of Rama is still audible. He is also called an old monkey living from ages till now, which is reflected in Maha Bharata, when Bhima could not lift the tail of this old monkey, on his way in forests. Even today one can see huge images, statues of Hanuma at all these places, as said by Seetha, either installed ages ago, or recently.

Another parable is told that Hanuma is the first one to script Ramayana on claytablets, recording each and every detail of what Rama did. Having finished his writing he brought those claytablets to Rama, to bless that work. Rama humbly said to Hanuma, "I have not done anything great to be recorded this laboriously... I have done my righteous duty...that's all..." Then Hanuma was upset. Dejected by the slighting away of 'his great deeds as simple acts of duty' by Rama, Hanuma brought those clay tablets to seashore, recited each verse, and broke each tablet on his knee and threw them into sea. This writing is called hanumad ramayana. This work is unavailable from that time. But one tablet came to shore afloat on the sea, which is retrieved during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. On that tablet only one foot of a stanza is available. That foot says "Oh! Ravana, those your ten heads, on which you lifted of Mt. Kailah, the abode of Shiva, are now bumped on battlefield by the claws of crows and eagles, know what has happened to your high-headed Decahedral pride, at the hands of virtue..." Kalidasa deciphers this stanza and informs that it is from hanumad ramayana, recorded by Hanuma, but an extinct script. And Kalidasa salutes that clayplate for he is fortunate enough to see at least one stanza of hanumad ramaayana. It is said that none can conclusively narrate about Hanuma, for he is many faceted. He is symbolic for unwavering dedication to righteousness, unstinting performance of entrusted duties, unfailing talents in service. So the tradition holds Hanuma dear...

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षट् षष्टितमः सर्गः

Sarga 67 (part 1 of 2)

4.67.1

तम् दृष्ट्वा जृंभमाणम् ते क्रमितुम् शत योजनम् |
वेगेन आपूर्यमाणम् च सहसा वानरोत्तमम् ॥सहसा शोकम् उत्सृज्य प्रहर्षेण समन्विताः |
विनेदुः तुष्टुवुः च अपि हनूमन्तम् महाबलम् ॥

On seeing that best monkey Hanuma, who is burgeoning to cross over the hundred yojana-ocean and who is also quickly, progressively, and stupendously maximising his body, the other monkeys instantly shunning off their sadness, raved and rhapsodized over that staggeringly mighty monkey, Hanuma.

1, 2. shata yojanam kramitum = hundred, yojana [ocean], to cross over; jR^imbhamaaNam = burgeoning; sahasaa = quickly; vegena = progressively; aa puurya maaNam ca = filling up, also [stupendously maximising body]; vaanara uttamam = monkey, the best; mahaabalam = staggeringly, mighty one; hanuumantam = at Hanuma; dR^iSTvaa = on seeing; te = those [the other monkeys]; sahasaa shokam utsR^ijya = instantly, sadness, shunning off; praharSeNa samanvitaaH = jubilance, along with [jubilantly]; vineduH = raved; tuSTuvuH ca api = rhapsodize over, also, even.

4.67.3

प्रहृष्टा विस्मिताः च अपि ते वीक्षन्ते समंततः |
त्रिविक्रम कृत उत्साहम् नारायणम् इव प्रजाः ॥

Those monkeys available all over there are altogether buoyed up and utterly astounded, and as with the people who have enthusiastically seen Narayana when He maximised His physique to tread the triad of worlds in His Trivikrama incarnation, these monkeys too are looking at Hanuma who is now maximising his body.

samantataH = all over [available]; te = those [monkeys]; pra hR^iSTaa = altogether, buoyed up; vismitaaH ca api = utterly, astounded, also, even; prajaaH = [as with] people; trivikrama kR^ita utsaaham = in Trivikrama [incarnation,] made [when tri-world was trodden by Vishnu,] enthusiastically [as with the enthusiasm then shown by the people]; naaraayaNam iva viikshante = at Narayana, as with, [monkeys] are seeing [at Hanuma.]

4.67.4

संस्तूयमानो हनुमान् व्यवर्धत महाबलः |
समाविद्ध्य च लांगूलम् हर्षात् बलम् उपेयिवान् ॥

Hanuma who is already an outmatching monkey by way of his energy, has now accrued added energy obtained through the gladness derived by the way of extolment from other monkeys, and then he impetuously lashed his tail and oversized himself.

mahaabalaH = [already an] outmatching one in energy; hanumaan = Hanuma; sam stuuyamaanaH = while being extolled; harSaat = by gladness [owing to extolling]; balam upeyivaan = [added] energy, [Hanuma] on accruing; laanguulam = tail; samaaviddhya [sam aa vidh] = impetuously lashing; vyavardhata [vi a vardh] = outsized himself.

4.67.5

तस्य संस्तूयमानस्य सर्वैः वनर पुंगवैः |
तेजसा आपूर्यमाणस्य रूपम् आसीत् अनुत्तमम् ॥

His physique which is being reinforced with resplendence while all the monkey chiefs are eulogising him has become unsurpassed in its form.

sarvaiH vanara pungavaiH = by all, monkey, chiefs; samstuuyamaanasya = while being eulogised; tejasaa aapuuryamaaNasya = by resplendence, being reinforced; tasya ruupam = his, physique; an uttamam aasiit = not, surpassed, it became.

4.67.6

यथा विजृंभते सिंहो विवृते गिरि गह्वरे |
मारुतस्य औरसः पुत्रः तथा संप्रति जृंभते ॥

Hanuma, the lineal son of Air-god, is now prancing about as with a lion prancing around a wide-open den of a mountain.

vivR^ite = in wide-open [or, spacious]; giri gahvare = in mountain's, in cave / den; simhaH yathaa vijR^imbhate = a lion, as to how, prances about; maarutasya aurasaH putraH = Air-god's, lineal, son; samprati tathaa jR^imbhate = now, like that, prancing around.

4.67.7

अशोभत मुखम् तस्य जृंभमाणस्य धीमतः |
अंबरीष उपमम् दीप्तम् विधूम इव पावकः ॥

While he is inflating the face of that clever Hanuma shone forth like a red-hot frying pan and like the fumeless white-hot Ritual-fire.

jR^imbhamaaNasya dhiimataH = while he is inflating, of that clever one; tasya mukham = his, face; diiptam = red hot; ambariiSa upamam = frying-pan, in simile; vi dhuuma paavakaH iva = without, fumes, Ritual-fire, like; ashobhata = shone forth.

4.67.8

हरीणाम् उत्थितो मध्यात् संप्रहृष्ट तनू रुहः |
अभिवाद्य हरीन् वृद्धान् हनुमान् इदम् अब्रवीत् ॥

On bestirring himself from among the monkeys, and on reverencing the elderly monkeys, Hanuma said this, with a spine-tingling sensation in his body.

hariiNaam madhyaat utthitaH = from monkeys, from the mid of, on bestirring himself; sam pra hR^iSTa = highly gladdened; tanuu ruhaH = from body, rose [hairs, hair-raising bodied, with a spine-tingling sensation in his body]; hanumaan = Hanuma; vR^iddhaan hariin abhivaadya = elderly, monkeys, on reverencing; idam abraviit = this, said.

4.67.9

अरुजन् पर्वत अग्राणि हुताशन सखो अनिलः |
बलवान् अप्रमेयः च वायुः आकाश गोचरः ॥

"He who is an inestimable one in his formidableness, and an expeditious one in his meandering in the skies, that Air-god who is the friend of Fire-god will be toppling mountaintops......

hutaashana sakhaH = Fire-god's, friend; aprameyaH ca = inestimable, also; balavaan = formidable one [in formidableness]; aakaasha gocaraH = in skies, meandering one; anilaH [gamana shiilaH] = expeditious one; vaayuH = Air-god; parvata agraaNi arujan = mountain, tops, [while] toppling down.

4.67.10

तस्य अहम् शीघ्र वेगस्य शीघ्र गस्य महात्मनः |
मारुतस्य औरसः पुत्रः प्लवने च अस्मि तत् समः ॥

"I am the lineal son of that high-speeded, brisk paced, life-sustaining Air-god, hence I am a coequal to him in flights...

shiighra vegasya = high, speeded one ; shiighra gasya = brisk, paced one; mahaa aatmanaH [praaNa rakshakaH] = = great-souled [life-sustainer]; tasya = his; maarutasya = of Air-god; aurasaH putraH = lineal, son; aham = such as I am; plavane tat samaH asmi = in flight, his [Air-god,] coequal, I am.

Hanuma narrates many of his capabilities to his fellow monkeys and on listening them Jambavanta blesses him to find Seetha. This is not a self-exaltation but self-assertion of his capabilities. Hence these are to be taken as expressions of strong assertions, rather than a self-eulogy or wishful thinking, and hence it is said here in 'shall I? Do you want me to?' fashion.

4.67.11

उत्सहेयम् हि विस्तीर्णम् आलिखंतम् इव अंबरम् |
मेरुम् गिरिम् असंगेन परिगंतुम् सहस्रशः ॥

"Indeed shall I venture to go round the Mt. Meru, which is standing like a broad and lofty scribe-pawl scribing on the sky, for thousands of times, that too, unremittingly...

vistiirNam = broad; ambaram = [scribing on] sky; aalikhantam iva = scratching [standing like lofty scribe-pawl,] like; merum girim = Meru, mountain; a sangena = un, remitting - unremittingly; sahasrashaH = for thousands [of times]; pari gantum = round, to go - circumabulate; utsaheyam hi = I venture to, indeed.

Annex: 'As none has ventured to measure its circumference nor its height, so far...'

4.67.12

बाहु वेग प्रणुन्नेन सागरेण अहम् उत्सहे |
समाप्लावयितुम् लोकम् स पर्वत नदी ह्रदम् ॥

" Or, shall I venture to skew down the ocean with the speed of my undulating arms to spiral up its waters, in order to completely inundate the world together with its mountains, rivers and lakes...

aham = I; baahu vega = by [undulating] arm's, speed; pra Nunnena = skewing down [for spiralling waters up]; saagareNa = of ocean; sa parvata nadii hradam = together with, mountains, rivers, lakes; lokam = world; samaaplaavayitum [sam aa plava] = to completely inundate; utsahe = I venture to.

Annex: 'As none has turned the table of ocean, nor the ocean swam beyond its shoreline in a fashion of misdemeanour, all through the creation, shall I make it so, now...

4.67.13

मम ऊरु जन्घा वेगेन भविष्यति समुत्थितः |
समुत्थित महा ग्राहः समुद्रो वरुण आलयः ॥

"Shall I shove up the ocean, the abode of Rain-god, with the speed of my thighs and calves in order that its underwater beings like sharks, alligators and crocodiles will be shoved up and spilled all over...

varuNa aalayaH samudraH = Rain-god's, abode, ocean; mama uuru janghaa vegena = my, thighs, calves, by speed of; sam utthitaH = shoved up; samutthita mahaa graahaH = shoved up, [will be its,] great, capturers [sharks and the like]; bhaviSyati = happens to be - spilling over.

Annex: 'unheard is the fact that marine fauna has ever came out onto land... shall I make them come out of it now, and offer as an easy prey to Garuda... as Garuda helps a lot in the Great War with Ravana, in future...

4.67.14

पन्नग अशनम् आकाशे पतन्तम् पक्षि सेवितम् |
वैनतेयम् अहम् शक्तः परिगंतुम् सहस्रशः ॥

"Shall I make circumambulations for thousands of times around the Lord of Birds and the viper-diner, Garuda, while he is on the wing in the sky...

pannaga ashanam = viper, diner; pakSi sevitam = birds, one who is adored by [lord of birds]; aakaashe patantam = in sky, when fallen - flying on the sky; vainateyam = [around] Garuda; sahasrashaH = for thousands of [times]; parigantum = to circumambulate; aham shaktaH = I am, capable.

Annex: 'unknown is one who can dare to approach or trespass Garuda's flight path, and all the birds slide-slip if He comes into sight... shall I orbit Him now, as he is considerate of me...

4.67.15

उदयात् प्रस्थितम् वा अपि ज्वलंतम् रश्मि मालिनम् |
अन् अस्तमितम् आदित्यम् अभिगंतुम् समुत्सहे ॥ततो भूमिम् असंस्पृष्ट्वा पुनः आगन्तुम् उत्सहे |
प्रवेगेन एव महता भीमेन प्लवगर्षभाः ॥

"Oh, best fly-jumpers, just by my astounding and astonishing impetuosity shall I venture to start with the Sun who starts his journey of the day from Mt. Sunrise, and shall I go to Mt. Dusk before Sun, and again shall I venture to comeback even before the sundown towards the same day's flaming Sun when he is garlanded with flaming sunrays around him in midday, that too without my touching the land...

15-16. plavagarSabhaaH = oh, fly-jumpers, the best; vaa api = or, even; udayaat = from Mt. Udaya [Mt. Sunrise]; prasthitam = started journeying; jvalantam = flaming; rashmi maalinam = [flaming] sunrays, having as a garland of [corona]; aadityam = to Sun; an astamitam = not, dusked [before sundown]; abhigantum = towards going; utsahe = I venture; tataH = then; bhuumim = land; a samspR^iSTvaa = without, touching; bhiimena = with astounding [speed]; mahataa = with astonishing; pra vegena = with high, speedily [impetuosity]; punaH = again - revolving around; aagantum = to comeback; samutsahe = I venture to.

4.67.17

उत्सहेयम् अतिक्रांतुम् सर्वान् आकाश गोचरान् |
सागरम् शोषयिष्यामि दारयिष्यामि मेदिनीम् ॥

"Shall I overtake all the wayfarers in skyway, or shall I parch down the ocean, or pare off the earth...

aakaasha go caraan = sky, way, wayfarers; sarvaan = all of them; atikraantum = to overtake; utsaheyam = I venture to; saagaram shoSayiSyaami = ocean, I wish to dry up; mediniim daarayiSyaami = earth, I wish to pare off.

These capabilities of these vanara-s are already said in Bala Kanda, as their congenital capabilities as at 1-17-27: 'They can also speedily agitate the Lord of Rivers, the Ocean...tear off the ground with their two feet, and can leap great oceans...'

4.67.18

पर्वतान् चूर्णष्यामि प्लवमानः प्लवंगमाः |
हरिष्यामि ऊरु वेगेन प्लवमानो महाअर्णवम् ॥

"Or, shall I pulverise the mountains while fly-jumping on them, or oh, fly-jumpers, shall I splash out the waters great ocean just by the speed of my thighs while I fly over it, by which all of its water will trail after my tail...

plavangamaaH = oh, fly-jumpers; plavamaanaH = while fly-jumping; parvataan cuurNaSyaami = mountains, I wish to pulverise; plavamaanaH = while I fly over; uuru vegena = by my thigh's, speed; mahaaarNavam = great ocean [hariSyaami] = I wish to expropriate - wish to deplete.

4.67.19

लतानाम् विविधाम् पुष्पम् पादपानाम् च सर्वशः |
अनुयास्यति माम् अद्य प्लवमानम् विहायसा ॥भविष्यति हि मे पन्थाः स्वातेः पन्था इव अंबरे |

"Or, shall I now let divers flowers of every climbing plant and tree straggle after me when I fly by the sky... then my flight path will become like that of Star Swati and its constellate stars twinkling in the sky...

adya = now; vihaayasaa plavamaanam = by sky, while I fly; maam = me; lataanaam paadapaanaam ca = of [every] climbing plants, of trees, also; vividhaam = divers; puSpam = flower; sarvashaH = from all over; anuyaasyati = straggle after me; then; ambare = in sky; me panthaaH = my, [flight] path; will be like that of; svaateH panthaa iva = Star Swati's, path, like; bhaviSyati hi = it will be, indeed.

Annex: 'these flowers pay a floral tribute to my flight as a bon voyage... would you like to see it now...' The star Swati is Arcuturus, as forming the 13th and 15th lunar asterism, and esteemed as deity bringing fresh rains and thereby crops. Hence, this adventure of Hanuma will yield crops in finding Seetha.

4.67.20

चरन्तम् घोरम् आकाशम् उत्पतिष्यन्तम् एव च ॥द्रक्ष्यन्ति निपतन्तम् च सर्व भूतानि वानराः |

"Oh, vanara-s, shall I make all beings see my northerly ascent to the sky, my movement across the vast of sky, and my southerly descent from the sky... [4-67-20b, 21a]

20b, 21b. vaanaraaH = oh, vanara-s; ghoram aakaasham = in terrible [vast of,] sky; ut pati Syantam eva ca = falling up [ascent on northern side,] even, also; carantam = while going [while I am in movement across the sky]; nipatantam ca = falling down [descent on southern side]; sarva bhuutaani = all, beings; drakSyanti = shall see.

4.67.21

महा मेरु प्रतीकाशम् माम् द्रक्ष्यध्वम् प्लवंगमाः ॥दिवम् आवृत्य गच्छन्तम् ग्रसमानम् इव अंबरम् |

"Oh, fly-jumpers, shall I show you a prodigious me spanning the sky like massive Mt. Meru and flying with a propulsive force as though to swallow the sky... [4-67-21b, 22a]

21b, 22a. plavangamaaH = oh, fly-jumpers; mahaa meru pratiikaasham = a prodigious one, to Mt. Meru, similar in shine - such as I am; divam aavR^itya = sky, spanning on; gacChantam = while going [a propulsive force]; ambaram grasamaanam iva = sky, to swallow up, as though; maam drakSyadhvam = me, you shall see.

Annex: 'so far you have seen one massive Mt. Meru swallowing a bit of sky with its massy peak... but I will be a flying mountain and I will swallow all of the sky, not only with a mountainy peak but with a mountainous base, as well...'

4.67.22

विधमिष्यामि जीमूतान् कंपयिष्यामि पर्वतान् |
सागरम् शोषयिष्यामि प्लवमानः समाहितः ॥

"While flying self-assuredly shall I swipe at the cloudscape helter-skelter, or shall I swirl the mountains topsy-turvy, or shall I sere the ocean pell-mell... [4-67-22b, 22c]

22b, 22c. samaahitaH = self-assuredly; plavamaanaH = while flying; jiimuutaan = clouds [cloudscape]; vi dhamiSyaami = verily, swipe at [helter-skelter]; parvataan kampa yiSyaami = mountains, I wish to swirl, [topsy-turvy]; saagaram shoSayiSyaami = ocean, I wish to sere.

Annex: 'all can be done not individually, but I do it all at a time, in my gustily alacritous single flight...

4.67.23

वैनतेयस्य वा शक्तिः मम वा मारुतस्य वा |
ऋते सुपर्ण राजानम् मारुतम् वा महाबलम् |
न तत् भूतम् प्रपश्यामि यत् माम् प्लुतम् अनुव्रजेत् ॥

"Which forcefulness either the Divine Eagle, Garuda, or Air-god has, mine vies with that... and no being is tangible who can follow up on me to overtake while I am on the wing, excepting for the king of eagles, Garuda and the almighty Air-god...

vainateyasya vaa = of Garuda, or; maarutasya vaa = of Air-god, or; [yaa] shaktiH = [which,] forcefulness - is there to them; [saa ] mama = [that forcefulness,] I have [mine vies with them]; plutam maam = while flying, me; yat bhuutam = which, being; anuvrajet = follow up on; tat = that - such a being; suparNa raajaanam = eagle's, king; mahaabalam maarutam vaa = great mighty, Air-god, or; R^ite = except for - those two; na prapashyaami = not, I see [intangible.]

Here the anu vrjet 'follow up on me...' is not straggling after me...' but 'who can follow me to overtake me in the race...' Hence 'many can follow me but it can be called, a treading after me, as none can surpass me in my speed...'

4.67.24

निमेष अन्तर मात्रेण निरालंबनम् अंबरम् |
सहसा निपतिष्यामि घनात् विद्युत् इव उत्थिता ॥

"Shall I penetrate the supportless sky in a split-second, like an electric-flash rocketing from a black-cloud in a trice?

ghanaat utthitaa = from black-cloud, uprisen; vidyut iva = electric-flash, as with; nimeSa antara maatreNa = a minute, within, just by [in a split-second]; sahasaa = in a trice; nir aalambanam ambaram = without, support [supportless,] sky; nipatiSyaami = I wish to fall onto - such a sky.

4.67.25

भविष्यति हि मे रूपम् प्लवमानस्य सागरम् |
विष्णोः प्रक्रममाणस्य तदा त्रीन् विक्रमान् इव ॥

"When I am jumping over the ocean, now my aspect will indeed become like that of Vishnu who in those days easily paced the triad of worlds just in three paces...

saagaram plavamaanasya = ocean, while jumping over; me ruupam = my, aspect; tadaa = then [in those days]; triin vikramaan = with three, paces; pra krama maaNasya viSNoH iva = easily, pacing [three worlds,] Vishnu's, like that of; [adya = now]; bhaviSyati hi = will become, indeed.

4.67.26

बुद्ध्या च अहम् प्रपश्यामि मनः चेष्टा च मे तथा |
अहम् द्रक्ष्यामि वैदेहीम् प्रमोदध्वम् प्लवंगमाः ॥

"Oh, fly-jumpers, I am clearly perceiving by my percipience and the different strokes of my perspicacity are similarly prognostic... and I avouch that I will descry Vaidehi... hence, rejoice yourselves...

plavangamaaH = oh, fly-jumpers; aham = I am; buddhyaa ca prapashyaami = by percipience, also, clearly perceiving; me manaH ceSTaa ca = by my, perspicacity's, strokes [different strokes like twitches of eyes and arms, etc., forebodings]; tathaa = is like that - similarly prognostic; aham drakSyaami vaidehiim = I [avouch that I] will, descry, Vaidehi; pramodadhvam = rejoice yourselves.

4.67.27

मारुतस्य समो वेगे गरुडस्य समो जवे |
अयुतम् योजनानाम् तु गमिष्यामि इति मे मतिः ॥

"I who am a coequal of Air-god in speediness, and of Garuda in fleetness, can traverse ten-thousand yojana-s at a stretch... that is my certitude...

vege maarutasya samaH = in speed, Air-god, equal to; jave garuDasya samaH = in fleetness, Garuda, coequal to; yojanaanaam ayutam tu = yojana-s, ten-thousand, even; gamiSyaami = I can traverse; iti me matiH = thus, my, certitude is.

4.67.28

वासवस्य स वज्रस्य ब्रह्मणो वा स्वयंभुवः |
विक्रम्य सहसा हस्तात् अमृतम् तत् इह आनये ॥लंकाम् वा अपि समुत्क्षिप्य गच्छेयम् इति मे मतिः |

"I will fetch that Elixir from the hands of Self-created Brahma, or from hands of Indra even if he is wielding his Thunderbolt just on fleetly triumphing over him... or, I can even bring isle of Lanka itself extracting it from the ocean... thus is my confidence..." So said Hanuma to other monkeys.

28, 29a. vikramya = on spring up; sa vajrasya vaasavasya = one who is - with, Thunderbolt, of Indra - either; svayam bhuvaH brahmaNaH vaa = Self-created, Brahma, or; hastaat = from [their] hand; sahasaa = fleetly; amR^itam = Elixir; iha aanaye = to here, I fetch; lankaam = Lanka [island itself]; samutkSipya [sam up kshipya] = on upheaving - extracting it from ocean; gacCheyam = go away - I can bring; iti me matiH = thus, my, mind [confidence.]

4.67.29

तम् एवम् वानर श्रेष्ठम् गर्जन्तम् अमित प्रभम् ॥प्रहृष्टा हरयः तत्र समुदैक्षन्त विस्मिताः |

While that choicest vanara with illimitable resplendence, namely Hanuma, is roaring out his capabilities in the matter of leaping ocean on enormously increasing his physique, all the other monkeys are stunned to stare overhead at his aggrandized form and thus they are extremely gladdened.. [4-67-29b]

29b, 30a. tatra = therein [the matter of leaping the ocean]; evam = that way; garjantam = one who is roaring out [his capabilities]; amita prabham = one with illimitable, resplendence; tam vaanara shreSTham = at him, that vanara, the choicest one; harayaH = monkeys; prahR^iSTaa = extremely gladdened; vismitaaH = stunned; samudaikshanta [sam ud iiksha] = stared upward [for he increased his body enormously.]

4.67.30

तत् च अस्य वचनम् श्रुत्वा ज्ञातीनाम् शोक नाशनम् ॥उवाच परिसंहृष्टो जांबवान् प्लवगेश्वरः |

On hearing the avouchment of Hanuma, which itself is an annihilator of the anguish of his kinsmen, then the king of fly-jumpers Jambavanta is very much gladdened and said. [4-67-29b, 30a]

29b, 30a. asya = his [Hanuma's]; tat = that; j~naatiinaam shoka naashanam vacanam = kinsmen's, anguish, annihilating, word [avouchment of Hanuma]; shrutvaa = on hearing; plavageshvaraH = fly-jumper's, king; jaambavaan = Jambavanta; pari sam hR^iSTaH = very, much, gladdened; uvaaca = [and] said.

4.67.31

वीर केसरिणः पुत्र वेगवन् मारुत आत्मज ॥ज्ञातीनाम् विपुलः शोकः त्वया तात प्रणाशितः |

"Oh, brave one, oh, son of Kesari, oh, son of Air-god, oh, dear boy, you have wiped out the boundless bother of your kinsmen in its entirety... [4-67-30b, 31a]

3b, 31a. viira = oh, brave one; kesariNaH putra = oh, Kesari's, son; vegavan = oh, speediest one; maaruta aatmaja = oh, Air-god's, son; taata = oh, dear boy; tvayaa = by you; j~naatiinaam = for kinsmen; vipulaH shokaH = boundless, bother; praNaashitaH = entirely wiped out.

4.67.32

तव कल्याण रुचयः कपि मुख्याः समागताः ॥मंगलम् कार्य सिद्धि अर्थम् करिष्यन्ति समाहिताः |

"The monkey leaders forgathered here are enamoured of your blessedness, and for the purpose of your attainment of the object, they all obsecrate orisons, devoutly... [4-67-31b, 32a]

31b, 32a. tava kalyaaNa rucayaH = in your, blessedness [the enjoyment of divine favour,] enamoured of; samaagataaH kapi mukhyaaH = who forgathered [here,] monkey, leaders; samaahitaaH = devoutly; kaarya siddhi artham = object, for attainment, for the purpose of; mangalam kariSyanti = benedictions [orisons,] they will do [they all obsecrate.]

4.67.33

ऋषीणाम् च प्रसादेन कपि वृद्ध मतेन च ॥गुरूणाम् च प्रसादेन प्लवस्व त्वम् महाअर्णवम् |

"You will leap over the extensive ocean with the compassion of sages, choice of elderly monkeys, and with the consideration of our oracular teachers... [4-67-32b, 33a]

32b-33b. R^iSiiNaam prasaadena = of sages, by compassion; kapi vR^iddha matena ca = of monkey, elders, by choice, also; guruuNaam prasaadena ca = of [oracular] teachers, by consideration, also; tvam mahaaarNavam plavasva = you, extensive, ocean, you leap.

The course he adopts in jumping over ocean is that of siddha-s, caarana-s who are teacherly, and by these references of Jambavanta, Hanuma is going to perform a teacherly mission in teaching Seetha, about the relativity of soul-body-supreme, in Sundara Kanda.

4.67.34

स्थास्यामः च एक पादेन यावत् आगमनम् तव ॥त्वत् गतानि च सर्वेषाम् जीवितानि वन ओकसाम् |

"Each of us will stay here on one's own single-foot till you arrive, as the lives of all the forest dwelling monkeys are following you..." Thus Jambavanta blessed Hanuma to initiate action. [4-67-33b, 34a]

33b, 34a. tava aagamanam yaavat = your, arrival, until; eka paadena sthaasyaamaH = on single, foot, we stay [here]; sarveSaam vana okasaam jiivitaani = of all, forest, dwellers, lives; tvat gataani ca = at you, reached - they are following you, also.

Annex: 'we stand in a yogic posture of standing on a single-foot, as though in ascesis, awaiting your successful arrival, as all our lives are now accompanying you... and it is apt of you to comeback successfully and return our lives to us... so that we have a breather...'

4.67.35

ततः च हरि शार्दूलः तान् उवाच वन ओकसः ॥को अपि लोके न मे वेगम् प्लवने धारयिष्यति |

Then that tigerly monkey Hanuma said to the forest dwelling monkeys, "Even so, in this world whosoever he might be, either animate or inanimate being, he cannot possibly bear the brunt of my bouncing... [4-67-34b, 35a]

34b, 35a. tataH = then; hari shaarduulaH = monkey, the tiger [Hanuma]; taan vana okasaH uvaaca = them, forest, dwellers, said to; loke plavane = in world, in flying; me vegam = my, speed [brunt of bouncing]; kaH api = whosoever, even; na dhaarayiSyati = cannot, [possibly] bear.

This verse ordinarily means, 'who is he who can bear the brunt of my take-off...' It also means that 'there is someone who can bear it, he is Rama...' as per the analogy of a Vedic hymn that says, kasmai devaaya haviSaa vidhema 'to which god we oblate... as none is manifest...' For this Adi Shankara says eka asmai devaaya haviSaa vidhema because this hymn misses one è - èkaaratva lopena 'to that single Almighty we offer oblations...' Here too Hanuma is allusively referring to Rama, 'except for Rama who is other who can possibly do so...'

4.67.36

एतानि हि नगस्य अस्य शिला संकट शालिनः ॥शिखराणि महेन्द्रस्य स्थिराणि च महान्ति च |

"This Mt. Mahendra is beaming forth with boulders and altitudinal cliffs, and the crests of this mountain are indeed tough, and even towering... [4-67-35b, 36a]

35b, 36a. shilaa sankaTa shaalinaH = with boulders, altitudinal cliffs, beaming forth; asya = of this; mahendrasya nagasya = of Mt. Mahendra, mountain's; etaani shikharaaNi = these, crests; sthiraaNi ca = tough, also; mahaanti ca hi = towering, even, indeed.

4.67.37

येषु वेगम् गमिष्यामि महेन्द्र शिखरेषु अहम् ॥नाना द्रुम विकीर्णेषु धातु निष्पन्द शोभिषु |

"Diversely outspreaded are its trees, and divers are its transuding ores, thus this mountain is shining forth... hence, from the peaks of this Mt. Mahendra I will gain speed for my kick-start... [4-67-36b, 37a]

36b, 37a. naanaa druma vikiirNeSu = divers, trees, outspreaded with; dhaatu niSpanda shobhiSu = from ores, transuded [from mountain's interstices,] shining forth; yeSu mahendra shikhareSu = in these, Mt. Mahendra's, in peaks; aham vegam gamiSyaami = I, into speed, I go [I gain speed for my kick-start.]

4.67.38

एतानि मम वेगम् हि शिखराणि महान्ति च ॥प्लवतो धारयिष्यन्ति योजनानाम् इतः शतम् |

"On the verge of my upstart from here for a hundred yojana-s, these sturdy crags are sure to withstand the impetus of that kick-start... [4-67-37b, 38a]

37b, 38a. itaH = from here; yojanaanaam shatam = yojana-s, hundred; plavataH = while [on the verge] to fly [in upstart]; mama = of mine; vegam = speed [impetus of kick start]; mahaanti ca = sturdy, also; etaani shikharaaNi = these, crags; dhaarayiSyanti hi = can withstand, for sure.

'Are these monologues self-extolling or are they for encouraging the monkeys who are on the verge of self-ruin...' is an objection ex parte. For this it is said 'a combatant's self-eulogy is no self-eulogy at all, but what all said by him will come under the category of 'war whooping or battle crying...'

na anvatra hanumataa aatma stutiH kR^ita iti pratipaaditam | tacca anupapannam - aatma prashaNsaa para garhaam iti varjayet iti - aapastamba suutreNa aatma stuteH niShiddhatyaa mahaa puruSheNa hanumataa tat kaaraNa sambhavaat iti cet na - aatma stuteH viira vaadatvena adoShatatvaat - viira vaada ruupayaa aatma stute adoShatvam - iti vaanaraan protsaahayan bala mardino janaardana iva pravR^iddha kalevaro hanumaan aNgada jaambavabhi anuj~nayaa raavaNa mandira darshana kutuuhalena mahendra girim aaruroha || dharmaakuutam- Thus Hanuma climbs Mt. Mahendra.

4.67.39

ततः तु मारुत प्रख्यः स हरिः मारुत आत्मजः |
आरुरोह नग श्रेष्ठम् मह्न्द्रम् अरिंअर्दमः ॥वृतम् नाना विधैः पुष्पैः मृग सेवित शाद्वलम् |
लता कुसुम संबाधम् नित्य पुष्प फल द्रुमम् ॥सिंह शार्दूल चरितम् मत्त मातंग सेवितम् |
मत्त द्विज गण उद् धुष्टम् सलिल उत्पीड संकुलम् ॥

Then that monkey who is the son of Air-god and a selfsame of Air-god shinned up that towering mountain Mahendra, as he is an enemy-subjugator about to subjugate the arch rival Ravana, where that mountain is hedged in with diverse flowers, its pastures are the sweethearts of deer, it is constrictive with diverse flowers of ever flowering, ever fruiting trees and with the flowers of climbers as well, and where lions and tigers are freely moving and ruttish elephants love it, and where the flights of birds are uproarious, and pent-up rapids are clangourous.

39, 40, 41. tataH = then; maaruta prakhyaH = Air-god, renowned as [as an alternative Air-god, selfsame to]; maaruta aatmajaH = Air-god's, son; arinardamaH = enemy-subjugator; saH hariH = such as he is, that monkey - Hanuma; naanaa vidhaiH puSpaiH = diverse, kinds, of flowers; vR^itam = hedged in [that mountain is]; mR^iga sevita shaadvalam = by deer, adored by [sweethearts,] pastures; lataa kusuma sambaadham = climber's, flowers of, constrictive; nitya puSpa phala drumam = always [ever,] flowering, fruiting, trees - having; simha shaarduula caritam = lions, tigers, freely moving; matta maatanga sevitam = ruttish, elephants, adore [love it]; matta dvija gaNa ut dhuSTam = lusty, bird, flights, up, roaring [tr. say, sing, or utter (words, an oath, etc.) in a loud tone; uproarious]; salila = waters; ut piiDa = up, pent [pent-up with rapids]; sankulam = clangourous [with rapids]; such a; naga shreSTham = mountain, best [towering]; mahendram = Mt. Mahendra; aaruroha = he shinned up.

4.67.42

महद्भिः उच्छ्रितम् शृन्गैः महेन्द्रम् स महाबलः |
विचचार हरिश्रेष्ठो महेन्द्र साम विक्रमः ॥

He who is equal in valour to the Paradisiacal Mahendra, that highly energetic and grand monkey Hanuma ambled on loftiest and towery crags of such a mountain.

mahendra saama vikramaH = [heavenly] Mahendra, equal, in valour; mahaabalaH = highly energetic one; harishreSThaH = grand monkey Hanuma; mahadbhiH shR^ingaiH ucChritam = with loftiest, crags, towery; saH = he / that / such a mountain; mahendram vicacaara = on Mahendra, ambled.

4.67.43

बाहुभ्याम् पीडितः तेन महाशैलो महात्मना |
ररास सिंह अभिहतो महान् मत्त इव द्विपः ॥

When squeezed by both the arms and hands of that high souled Hanuma, that lofty mountain trumpeted, as if it is a lion-paw-hit brutish-elephantine-elephant.

mahaatmanaa = by high souled one; tena = by him that Hanuma; baahubhyaam piiDitaH = by both arms [and hands,] squeezed; mahaashailaH = lofty mountain; simha abhihataH = by lion, paw-hit; matta mahaan dvipaH iva = brutish, elephantine, elephant, as if; raraasa = trumpeted.

Some mms use the word padbhyaam 'by feet...' instead of baahubhyaam 'by arms and hands...' where mountaineering is basically done firstly with hands, and where the foothold comes later. And this padbhyaam can be ellipted in next verse.

4.67.44

मुमोच सलिल उत्पीडान् विप्रकीर्ण शिलौच्चयः |
वित्रस्त मृग मातंगः प्रकंपित महा द्रुमः ॥

Virtually and widely bestrewn are the heaps of boulders, essentially scared are all the animals and elephants, and actually rocked are the gigantic trees, and its rapids and waterfalls have spouted out of that mountain by the impact of foot-stepping of Hanuma.

[padbhyaam = by his foot-stepping] vi pra kiirNa = virtually, widely, bestrewn; shila uccayaH = boulders, heaps of; vi trasta mR^iga maatangaH = actually, scared, [all] animals, elephants; pra kampita mahaa drumaH = essentially, rocked, gigantic, trees; salila utpiiDaan mumoca = water [as waterfalls,] of rapids, spouted out.

4.67.45

नानागंधर्वमिथुनैर्पानसंसर्गकर्कशैः |
उत्पतद्भिर्विहंगैश्चविद्याधरगणैरपि - यद्वा -
नाना गन्धर्व मिथुनैः पान संसर्ग कर्कशैः |
उत् पतद्भिः विहंगैः च विद्याधर गणैः अपि ॥त्यज्यमान महा सानुः संनिलीन महा उरगः |
शैल शृन्ग शिला उत्पातः तदा अभूत् स महा गिरिः ॥

Then, the numerous gandharva couples and the hoards of vidhyaadhara-s even, that are indulged in drinking and inebriated on that mountain are forsaking those lofty cliffs of that mountain, and even the birds are put to flight, spanking snakes are completely slouching, and rising up and falling down are the stones of that mountaintops to each step of Hanuma, and thus that colossal mountain is desolated.

45, 46. tadaa = then; saH mahaa giriH = that, colossal, mountain; mahaa saanuH = lofty, cliffs; paana = in drinking; sansarga = indulged in; karkashaiH = inebriated; naanaa gandharva mithunaiH = numerous, with gandharva-s, with couples; ut patadbhiH = up, falling [put to flight]; vihangaiH ca = with birds, also; vidyaadharaa gaNaiH api = with vidyaadharaa, with hordes of, even; tyajyamaana = being forsaken; sam niliina mahaa uragaH = completely, slouched, spanking, snakes; shaila shR^inga = mountain's, tops; shilaa ut paataH = stones, rising up, falling down; abhuut = have became [desolated.]

4.67.47

निःश्वसद्भिस्तदातैतुभुजगैरर्धनिःसृतैः |
सपताकैवाभातिसतदाधरणीधरः || - यद्वा -
निःश्वसद्भिः तदा तैः तु भुजगैः अर्ध निःसृतैः |
स पताक इव आभाति स तदा धरणी धरः ॥

With snakes popping up halfway through their snake-pits with their hoods swaying and tongues hissing that earth-borne mountain Mahendra appeared to be a gleaming mountain with flying flags.

tadaa = then; saH dharaNii dharaH = he, earth, borne [Mt. Mahendra]; niH shvasadbhiH = out, breathing [exhaling, hissing]; ardha niH sR^itaiH = half, out, came [popped up]; taiH bhujagaiH = by those, with snakes; sa pataaka iva aabhaati tadaa = with, [flying] flags, appeared to be, gleaming, that way.

Vividly: The snakes popped up from the snake pit only with half of their body, ready to slither away if Hanuma treads them underfoot. The flutters of a flags are the hissings of snakes and swaying of hoods are the waving flags, and numerous are those snaky-flags, and equally numerous are their colours, and with them the mountain itself is with flying colours.

4.67.48

ऋषिभित्राससंभ्रान्तैस्त्यज्यमानश्शिलोच्चयः - यद्वा -
ऋषिभिः त्रास संभ्रांतैः त्यज्यमानः शिला उच्चयः |
सीदन् महति कांतारे सार्थ हीन इव अध्व गः ॥

While the sages are forsaking that towering mountain as their own scare bewildering them, that mountain appeared to be one who is desolated by his associates in the vast of a thick of forest, as a wilting wayfarer.

traasa sambhraantaiH R^iSibhiH = by scare, bewildered, by sages; tyajya maanaH = being forsaken; shilaa uccayaH = mountain, towering; sa artha hiina = with, one's associates, without [desolated]; mahati kaantaare = in vast, of thick of forest; siidan = wilting; adhva gaH iva = way, farer [like,] appeared to be.

Sarga 67 (part 2 of 2)

4.67.49

स वेगवान् वेग समाहित आत्मा
हरि प्रवीरः पर वीर हन्ता |
मनः समाधाय महाअनुभावो
जगाम लंकाम् मनसा मनस्वी ॥

And he who is an importantly brave monkey among all the monkeys, an eliminator of enemy stalwarts, that highly proficient, expeditious, and conscientious Hanuma, on stabilising his impulses and making soul is quite staid in speediness, he made head away to Lanka, instinctually.

vegavaan = expeditious one; vega samaahita aatmaa = in speediness, quite staid, with a soul; para viira hanta = other [enemy,] stalwart, eliminator; manasvii = a conscientious one; mahaaanubhaavaH = highly, proficient one; saH = he that; hari pra viiraH = among monkeys, importantly, brave one [Hanuma]; manaH samaadhaaya = impulses, on stabilising; manasaa lankaam jagaama = instinctually, to Lanka, went to - made headway.

It may look oddish in narrating this chapter, only to eulogise the effort of Hanuma in taking a flight over the ocean, when the oldish-girlish-hottish Shurpanakha is easily taking flights across ocean with or without visa. Or even that stooge of Ravana, namely Akampana, who rushes to Ravana to carry the news of annihilation of Khara, Dushana and others, and he even comes to Ravana before Shurpanakha crossing ocean without difficulty. However, Ravana is the lone one who uses a chariot-like aircraft that brays like a supersonic jet. In such a case an objection is raised in questioning - 'are they not speedier than Hanuma? ' It is not so, it is said, the effort and preparation of Hanuma are on the level of earthly beings, whereas the artifice of Ravana with tricks and trickery, with more tricky and technical aircrafts of demons, is an infra-mundane action, if not witchery and wizardry. No doubt, Ravana's machines and vehicles are the derivatives of Atharvana Veda, but they are all counterproductive, revulsive, and phobic to the wellbeing of society. Uncongenial to atmosphere and thus unwelcome stratagems. And here it is said by Hanuma, one to too many times 'I will do it by the speed of my arms, thighs and calves...' etc., which itself is reflective of his innate, inherent, personal traits, talents, and capabilities, than more technical or contrived paraphernalia of the demons. Hence, Hanuma is identified as a self-assured, self-active, self-propelling dedicatee to duty, and his flight is on a separate footing.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध
काण्डे सप्त षष्टितमः सर्गः

Thus, this is the 66th, and conclusive chapter of Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.