Sri Valmiki Ramayanam - Kishkinda Kanda (Book 4) Sarga 2 to 7

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar, 

 Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 2

Introduction

Hanuma, the Marvellous Monkey of Ramayana is entered in this chapter. The very first assurance given

by Sage Valmiki through Hanuma, to one and all is, "Be Fearless..." Even today that assurance of Hanuma is ruling high on the Hindu psyche and Hanuma is to be remembered in any event of fright

tau tu dR^iSTvaa mahaatmaanau bhraatarau raama lakSmaNau |
vara aayudha dharau viirau sugriivaH sh~Nkito.abhavat || 4-2-1

1. vara aayudha dhara viirau mahaatmanau bhraatarau= best, weapons, wielders, audacious ones, great souls, the two brothersm - Rama and Lakshmana; tau tu dR^iSTva= them, on seeing; sugriivaH sha~NkitaH abhavat= Sugreeva, ambiguous, he became.

On seeing them the wielders of best weapons and audacious ones, two brothers and great souls, namely Rama and Lakshmana, Sugreeva became ambiguous. [4-2-1]

udvigna hR^idayaH sarvaa dishaH samavalokayan |
na vyatiSThata kasmin cit deshe vaanara pu~NgavaH || 4-2-2

2. vaanara pungavaH= monkey, the foremost; udvigna hR^idayaH= distressed, at heart; sarvaa dishaH sam samavalokayan= in all, directions, well, gazed [blankly]; na vyatiSTata= not, remained; kasmin chit deshe= at any, one place.

Distressed at heart that foremost monkey gazed blankly in all directions and he did not remain at any one place. [4-2-2]

naiva cakre manaH sthaatum viikSamaaNo mahaabalau |
kapeH parama bhiitasya cittam vyavasasaada ha || 4-2-3

3. viikshmaaNaH mahaabalau= on seeing, the great mighty ones; na eva chakre manaH sthaatum= not, even, made-up, his mind, steadfast; kapeH parama bhiitasya = the monkey, very much, frightened; chittam vyavasasaada ha= his heart, sunken, really.

On seeing those two great mighty ones that monkey has not even made-up his mind steadfast as he is very much frightened, and his heart is really sunken. [4- 2- 3]

cintayitvaa sa dharmaatmaa vimR^ishya guru laaghavam |
sugriivaH parama udvignaH sarvaiH taiH vaanaraiH saha || 4-2-4

4. chintayitvaa saH dharmaatmaa= thought over, he, righteous one; vimR^ishya guru laaghavam= considering, [about his own] strength and weakness; Sugreeva; parama udvignaH= much, agitated; sarvaiH taiH vanaraiH saha= with all, those, monkeys, along with.

He that righteous Sugreeva considering his own strength and weakness is much agitated, and along with all the other monkeys too are frightened. [4-2-4]

tataH sa sacivebhyaH tu sugriivaH plavagaadhipaH |
shasha.msa parama udvignaH pashyan tau raama lakSmaNau || 4-2-5

5. tataH sa sachivebhyaH tu= then, he, to his ministers, even; Sugreeva; plavagaaH adhipaH = monkey's, chief of; shashamsa parama udvignaH= said to, much, in dreadfulness; pashyan tau rama lakshmaNau= on seeing, those, Rama and Lakshmana.

On seeing Rama and Lakshmana then that chief of monkeys Sugreeva with much dreadfulness said this to his ministers. [4- 2- 5]

etau vanam idam durgam vaali praNihitau dhruvam |
Chadmanaa ciira vasanau pracarantau iha aagatau || 4-2-6

6. chiira vasanau= jute cloths, wearers of; chadmanaa = deceitfully; idam durgam vanam pracharantau= this, in forest, impassable one, moving about; etau vali praNihitaun dhruvam= by Vali, dispatched, definitely; iha aagatau= here, they have come.

"Here they come wearing jute cloths and move about in this impassable forest deceitfully, definitely Vali must have dispatched them... [4-2-6]

tataH sugriiva sacivaa dR^iSTvaa parama dhanvinau |
jagmuH giri taTaat tasmaad anyat shikharam uttamam || 4-2-7

7. tataH sugriiva sachivaa= then, Sugreeva's ministers; dR^iSTvaa parama dhanvinau= on seeing, great, archers; giri taTaat tasmaat= mountain's, terrace, from that; anyat shikharam uttamam= to another peak, higher ones; jagmuH= they went away.

Then on seeing the great archers Rama and Lakshmana the ministers of Sugreeva have gone from that mountain terrace to another high-peaked mountain. [4- 2- 7]

te kSipram abhigamya atha yuuthapaa yuuthaparSabham |
harayo vaanara shreSTham parivaarya upatasthire || 4-2-8

8. atha= then; yuudhapaa= group leaders [of monkeys]; te harayaH= those, monkeys; kSipram abhigamya yuudhapa R^ishabham= quickly, [returned and ] approached, group-leader [Sugreeva]; vaanar shreSTam parivaarya= monkey's, chieftain, gathered around; upataH sthire= nearby, stood.

Then the group-leaders of monkeys quickly arrived as they fled, at that lofty monkey group-leader Sugreeva, the chieftain of monkeys, gathering around him there they stood at his nearby. [4-2-8]

evam eka aayana gataaH plavamaanaa gireH girim |
praka.mpayanto vegena giriiNaam shikharaaNi ca || 4-2-9

9. evam eka aayana gataaH= thus, to one, course, reached out; plavamaanaaH= hopping; gireH girim= mountain, to mountain; pra kampayantaH vegena= well, shuddering, by [their] hastiness; giriiNaam shikaharaaNi api= mountain's, and their peak's, even.

Thus they reached to one course of return, after hopping from one mountain to the other, shuddering mountains and even thir peaks by their trample in hastiness. [4-2-9]

tataH shaakhaa mR^igaaH sarve plavamaanaa mahaabalaaH |
babha.njuH ca nagaan tatra puSpitaan durgam aashritaan || 4-2-10

10. tataH shaakhaa mR^igaaH = then, tree-branch, animals [monkeys]; sarve plavamaanaa= all of them, swinging; mahaa balaaH= great, in strength; bhabhanjuH cha= wrecked down, also; nagaan tatra puSpitaan= trees, there, flowered; durgam aashritaan= forest, clumped.

Then all of the tree-branch animals, who are great in their strength, have wrecked down the well-flowered trees that are clumped in that forest on that mountain by their swinging. [4- 2- 10]

aaplavanto harivaraaH sarvataH tam mahaagirim |
mR^iga maarjaara shaarduulaan traasayanto yayuH tadaa || 4-2-11

11. hari varaH= monkeys, the best; tam mahaagirim= on that, great mountain; aaplavantaH sarvataH= with their hopping, everywhere; tadaa= thus; yuyuH= they hopped; traasyantaH= frightening; mR^iga maarjaara sharduulaan= deer, wildcats, tigers.

While those best monkeys hopped everywhere they have frightened deer, wildcats and tigers on that great mountain. [4-2-11]

tataH sugriiva sacivaaH parvatendre samaahitaaH |
sa.mgamya kapi mukhyena sarve praa.njalayaH sthitaaH || 4-2-12

12. tataH sugriiva sachivaaH= then, Sugreeva's, ministers; parvata indre samaahitaaH= on the mountain, the best, on assembling; sangamya kapi mukhyena= gathering around, monkey's chief; sarve praanjalayoH sthitaH= all, with adjoined palms, stood.

Then the ministers of Sugreeva, assembled on that best mountain and gathered around the chief of monkeys Sugreeva, and all stood with their adjoined palms. [4-2-12]

tataH tu bhaya sa.mtrastam vaali kilbiSa shankitam |
uvaaca hanumaan vaakyam sugriivam vaakya kovidaH || 4-2-13

13. tataH= then; vaakya kovidaH= sentence-maker, the ablest hanumaan= Hanuma; bhaya samtrastam= then, but, with fear, dismayed; vaali kilbiSa shankitam= Vali's, mischief, doubting; sugriivam= to Sugreeva; uvaacha vaakyam= said, sentence.

Then Hanuma, the ablest sentence-maker, said this sentence to Sugreeva who is dismayed with fear doubting Vali's mischief. [4-2-13]

sa.mbhramaH tyajatAm eSa sarvaiH vAli kR^ite mahaan |
malayo.ayam girivaro bhayam na iha asti vaalinaH || 4-2-14

14. sambhramaH tyajataam eSa= perplexity, ward-off, this sort of; sarvaiH= all of you; vali kR^ite mahaan= by Vali, owing to, great [fear]; malayaH ayam giri varaH= Malaya mountain, this one, mountain, the best; bhayam na iha asti= scare, not, here, is there; VaalinaH= from Vali.

"Perplexity be warded off... all of you discarded that great fear from Vali or his cruelty... there is no scare from Vali here on this best mountain, for it is Mt. Malaya... [4-2-14]

Comment: This opening assurance by Hanuma to 'ward off any perplexity...' may be noticed. These statements and deeds are befitting to the fame of Hanuma to ward off any evil force. The sanctity of this mountain and a no-entry to Vali at this place is explained in next few chapters. This vaali kR^itaH and vaalikR^ite are two renderings, where, valikR^itaH is in the present context is for the arrival of Rama and Lakshmana, and vaalikR^ite, is for that which Vali has done previously. In either case, there is no fear on this Mt. Rishyamuka or also called Mt. Malaya, because Vali cannot step on this mountain due to a curse.

yasmaat udvigna cetaaH tvam vidruto haripu.ngava |
tam kruura darshanam kruuram na iha pashyaami vaalinam || 4-2-15

15. hari pungavaH= monkey, the best – oh, Sugreeva; tvam yasmaat udvigna chetaaH= you, by whom, bewildered, at heart; vi drutaH= you ran away; tam= that one; kruura darshanam kruuram vaalinam= ferocious one for sight, atrocious one, Vali; na iha pashyaami= not, here, I see.

"By whom you are bewildered at heart and running away, oh, the best monkey Sugreeva, I do not see that cruel-looking, cruel Vali here... [4- 2-15]

yasmaat tava bhayam saumya puurvajaat paapa karmaNaH |
sa na iha vaalii duSTaatmaa na te pashyaami aham bhayam || 4-2-16

16. yasmaat tava bhayam= from whom, your, fear; saumya= oh gentle one; puurva jaat papa karmaNaH= earlier born one [elder brother,] evildoer; sa na iha= he, not, here; vaalii duSTa aatmaa= Vali, harmful, in intent; na te pashyaami aham bhayam= not, by him, perceive, I, fear.

"From whom your fear is spurted, oh, gentle Sugreeva, that elder brother of yours, who is an evildoer and the one with harmful intent... that Vali is not here. Therefore I perceive no fear from him...[4-2-16]

aho shaakhaa mR^igatvam te vyaktam eva plava.ngama |
laghu cittatayaa aatmaanam na sthaapayasi yo matau || 4-2-17

17. aho= aho; plavangamaH= oh, monkey; yaH= you who are; laghu chittatayaa aatmaanam= least-minded [felt small,] yurself; matau na sthaapayasi = not, able to stay firm in mind; te shakhaa mrigatvam vyaktavam eva= your, monkeyshines, is clear, thus.

"Aha! You made a monkey of yourself, oh, monkey, and you feel small, thus you are not able to stay firm in your mind by that fickleness, and your monkeyshines is clear by it... [4-2-17]

buddhi vij~naana sa.mpanna i~NgitaiH sarvam aacara |
na hi abuddhim gato raajaa sarva bhuutaani shaasti hi || 4-2-18

18. buddhi vij~naana sampannaH= intellect, wisdom, be possessed with; i~NgitaiH = intent expressed [in body language]; sarvam aachara= all, you undertake; a + buddhim gataH rajaa= lacking, ideas, king; sarva bhuutaani na shaasti hi= all, his subjects; cannot, control, certainly.

"Keep your intellect and wisdom firm, and express all your intents rightly in your body language in all your undertakings... certainly, a king getting into unintelligence cannot command all his subjects...” So said Hanuma to Sugreeva. [4-2-18]

sugriivaH tu shubham vaakyam shrutvaa sarvam hanuumataH |
tataH shubhataram vaakyam hanuumantam uvaaca ha || 4-2-19

19. sugriiaH tu subham vaakyam= Sugreeva, but, propitious, sentence; shruvtaa sarvam= on hearing, entirely; hanuumataH= from Hanuma; tataH= then; subhataram vaakyam= opportune, sentence; hanuumantam uvaacha ha= to Hanuma, spoke, indeed.

Sugreeva thus hearing entirely to all the propitious words of Hanuma spoke to Hanuma this opportune sentence, positively. [4-2-19]

diirgha baahuu vishaalaakSau shara caapa asi dhaariNau |
kasya na syaat bhayam dR^iSTvaa hi etau sura suta upamau || 4-2-20

20. diirgha baahuu vishaala akshau= lengthy arms, broad eyed ones; shara chaapa asi dhaariNau= arrow, bow, sword, wielders of; kasya na syaat bhayam= to whom, will not, be there, scare; dR^iSTvaa etau= on seeing, these two; sura suta upamau= Divinity's, sons, in simile.

"Lengthy are their arms, broad are their eyes and they are the wielders of arrows, bows and swords... and on seeing them, to whom there will be no scare? These two are like the sons of some divinity...” Sugreeva thus spoke to Hanuma. [4-2-20]

vaali praNihitau eva shanke aham puruSottamau |
raajaano bahu mitraaH ca vishvaaso na atra hi kSamaH || 4-2-21

21. vaali praNihitau eva= from Vali, abetted, thus; shanke aham= presume, I; puruSottamau= best among men [Rama, Lakshmana]; raajaanaH bahu mitraaH cha= to kings, many, friends, also; vishvaasha na atra hi= trust, not, there, verily; [na ] kshamaH= not, pardonable [mistake.]

"I presume these two... those best of men are abetted by Vali to assault me... for, the kings like Vali do have many friends and trusting them absolutely is an unpardonable mistake... [4-2-21]

arayaH ca manuSyeNa vij~neyaaH Chadma caariNaH |
vishvastaanaam avishvastaaH ChidreSu praharanti api || 4-2-22

22. arayaH cha manushyeNa vij~neyaa= enemies, also, by men, to be assessed; chadma chaariNaH= disguised, movers; vishvasthaanam= trustful ones are; a + vishvastaanam= by distrustful ones [enemies]; chidreSu= on any possible occasion; praharanti= be trounced.

"By men the enemies are to be assessed... for, they move in disguise and distrustful enemies will trounce the complacently self-assured ones that relax in their own self-confidence on any possible occasion... [4-2-22]

kR^ityeSu vaalii medhaavii raajaano bahu darshanaH |
bhavanti para hantaaraH te j~neyaaH praakR^itaiH naraiH || 4-2-23

23. kR^ityeSu vaalii medhaavii= in exploits, Vali, is ingenious; raajaanaH bahu darshanaaH= kings, many, observing; bhavanti para hantaaraH= they will be, others [enemies,] eliminators of; te j~neyaaH= they, knowable; praakR^itaiH janaiH= by ordinary, people.

"In exploits Vali is an ingenious one... and the kings will be observing many aspects of their enemies to eliminate them... and they the kings are to be known even by ordinary people... [4- 2- 23]

tau tvayaa praakR^itena eva gatvaa j~neyau plava.mgama |
i~Ngitaanaam prakaaraiH ca ruupavyaa bhaaSaNena ca || 4-2-24

24. plavangamaH= oh, monkey Hanuma; tvayaa praakR^itena eva gatvaa = by you, in commoner's form [undistinguished form] alone, on going; tau= their; i~Ngitaanaam= their intentions; prakaaraiH cha= by their conduct; ruupa vyaabhashaNena cha= by semblance, conversation, as well; j~neyau= is to be known

"Begone to them oh, monkey Hanuma, in a commoner’s form, for your monkey-hood is distinguishable by Vali's agents, and know the intentions of those two by their conduct, by their semblance, and by their conversation, as well...[4-2-24]

lakSayasva tayoH bhaavam prahR^iSTa manasau yadi |
vishvaasayan prasha.msaabhiH i~NgitaiH ca punaH punaH || 4-2-25
mama eva abhimukham sthitvaa pR^icCha tvam hari pu.mgava |
prayojanam praveshasya vanasya asya dhanur dharau || 4-2-26

25, 26. haripungavaH= oh, best monkey, Hanuma; lakSayasva tayoH bhaavam= aim at, their, concepts; pra hR^iSTa manasau yadi= well, pleasant, hearted, if; i~NgitaiH cha= conducting yourself, also; prashamshaabhi= commending them; punaH punaH= again and again; vishvaasayan= creating confidence in them; mama abhimukham eva sthitvaa= to me, companionate, alone, facing them; dhanur dharau= those, bow, wielders; asya vanasya praveshsya prayojanam [kim]= in this, forest, entrance’s, purposefulness [what is]; tvam pR^icCha= you , ask, inquire.

"Aim at their concepts and if they are pleasant-hearted, duly create confidence in them by conducting yourself, and also commending them again and again... oh, best of monkeys, Hanuma, set their face towards me alone in a compassionate manner, and you inquire about the reason of their entering this forest alone... of those bows wielders... [4-2-25, 26]

For this prahR^iSTa manau yadi, this is said to be the text of Govindaraja, whereas the still ancient manuscripts read this as duSTa manasau yadi, evil-minded if... because Sugreeva's suspicion is not yet ameliorated, and he still views them as evildoers. For the first compound, mama abhimukham eva sthitvaa some said the meaning that Hanuma should stand with his face facing Sugreeva while talking to Rama and Lakshmana. Sugreeva is now on Mt. Rishyamuka and Rama is somewhere at a distant place to where Hanuma takes a flight later. Then keeping Hanuma's face towards Sugreeva, rather than towards Rama and Lakshmana, is appearing to be an uncomfortable position. For this some old translations say, shitvaa keep them, position them towards my friendship and me.

shuddha aatmaanau yadi etau jaaniihi tvam plava.mgama |
vyaabhaaSitaiH vaa ruupaiH vaa vij~neyaa duSTataa anayoH || 4-2-27

27. plavangama= oh, monkey; etau shuddha aatmanau yadi= these two, clean, at heart, if; tvam jaaniihi= you ,shall know; anayoH duSTataa vaa= their, evil-mindedness, or [otherwise]; vyabhaaSitaiH vij~neyaa= by conversation, be known.

"You shall know whether those two are clean at heart or otherwise, or about their evil-mindedness or otherwise by conversation...” Thus Sugreeva said to Hanuma. [4-2-27]

iti evam kapiraajena sa.ndiSTo maarutaatmajaH |
cakaara gamane buddhim yatra tau raama lakSmaNau || 4-2-28

28. iti evam kapi raajena sandiSTaH= thus, this way, by monkeys king, ordered; maaruta aatmajaH= Air-god's son, Hanuma; chakaara gamane buddhim= made-up, to go, his mind; yatra tau raama lakshmaNu= where, those two, Rama and Lakshmana [are there.]

Thus this way ordered by Sugreeva, the king of monkeys, Hanuma, the son of Air-god made up his mind to go there, where Rama and Lakshmana are. [4-2-28]

tathaa iti sa.mpuujya vacaH tu tasya
kapeH subhiitasya duraasadasya |
mahaanubhaavo hanumaan yayau tadaa
sa yatra raamo atibalii sa lakSmaNaH || 4-2-29

29. mahaanubhaavaH= the marvellous one; kapeH hanumaan= monkey, Hanuma; duraasadasya= inaccessible one; su bhiitasya= very much frightened one[Sugreeva]; tasya vachaH tathaa iti= his, words, like that [I will do,] thus; sampuujya= on paying respects; ati balii sa lakshmaNaH saH raamaH= highly mighty one, he, who is with Lakshmana; yatra= where he is; tadaa yayau= then, proceeded.

That marvellous monkey Hanuma agreeing for the words of that inaccessible and very much frightened Sugreeva, and on respectfully replying him saying that, ‘I will do accordingly...’ proceeded there where that highly mighty Rama is there along with Lakshmana. [4-2-29]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNde dvitiiyaH sargaH ||

Thus, this is the 2nd chapter in Kishkindha Kanda of Valmiki Ramayana,the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 3

Introduction

Hanuma, at the behest of Sugreeva, approaches Rama and Lakshmana in the guise of an ascetic. The reason to change his original form to that of a sanyasi is that, the intruders in this area Rama and Lakshmana appear in a self-contradictory personage. By their body built, striking features, wielding armoury they look like kings or emperors. But when it comes to their dress and hairdo, they are almost like hermits. Sugreeva is well aware of political milieu and enemy's tactics, and thus asked Hanuma not to approach them in his original monkey form in earlier chapter. Equally well, Rama and Lakshmana doubt the entry of an ascetic i.e., Hanuma in that guise, into this uninhabited place, and they wait cautiously till Hanuma reveals himself. From here up to Sundara Kanda, Hanuma's words and actions are weighted, and need an in-depth study. In this episode, what all Hanuma says is drawn from scriptures and political science, and what all Rama analyses Hanuma, by way of Hanuma's expressiveness, is relevant to scriptures, i.e., Veda-s. In mythology, Hanuma is taken as the veda vedaanga paarangataH, knower of all Vedas, and their subsidiary scriptures, nava vyaakarana panditaH, scholar in nine schools of grammars, buddhimata variSTaH , cleverest of the clever. He is the supreme scholar, teacher, and the cleverest

vacho vij~naaya hanumaan sugriivasya mahaatmanaH |
parvataat R^iSyamuukaat tu pupluve yatra raaghavau || 4-3-1

1. Hanumaan; surgiivasya mahaatmanaH= of Sugreeva, noble soul; vachaH vij~naaya= words, mindful of; puplave= took his flight; parvataat R^iSyamuukaat= from Mt. Rishyamuka; yatra Raaghavau= where, the Raghava-s are.

Mindful of the words of noble-souled Sugreeva, Hanuma took his flight from Mt. Rishyamuka to where Raghavaa-s are. [4-3-1]

kapi ruupam parityajya hanumaan maarutaatmajaH |
bhixu ruupam tato bheje shaThabuddhitayaa kapiH || 4-3-2

2. kapi ruupam parityajya= monkey's, semblance, cast-off; Hanumaan; maaruta aatmajaH= Air's son; bhikshu ruupam tataH bheje= ascetic's, persona, then, attained; kapiH shaTha buddhitayaa= monkey, with incredulousness, in mind,.

Casting off his monkey's semblance Air-god's son Hanuma attained the persona of an ascetic, for that monkey is incredulous in mind about Raghava-s. [4-3-2]

Sugreeva doubted Rama and Lakshmana to be the mercenaries sentby his elder brother Vali, for kings of that nature will always be on hunt for their enemies. Hence he ordered Hanuma not to approach them in his original persona that is of a mighty monkey, c.f. 4-2-24. This is the reason why he chose the form of ascetic, thinking that nobody tells a lie to an ascetic, and thus he wanted to gain information in an ascetic’s form, but futile is his effort. Rama or Lakshmana will go on listening to what Hanuma says, without any reply. Hanuma himself is vexed at their silence and he has to come out of his guise to reveal his original form, as at 4-3-19.

tataH ca hanumaan vaachaa shlakSNayaa sumanoj~nayaa |
viniitavat upaagamya raaghavau praNipatya cha || 4-3-3
ababhaaSe ca tau viirau yathaavat prashasha.msa ca |

3, 4a. tataH= then; Hanuma; vaachaa= with a voice; shlakSNayaa su manoj~nayaa= softly, well, pleasingly; viniita vat upaagamya raaghavau= obedient one, like, nearing, Raaghava-s; praNipatya= on hailing them; ababhaaSe ca tau viirau= greeted them [not talking exactly,] also, to those two, valiant ones; yathaa vat prashashamsa ca= befittingly, praising, also.

Then on nearing Raghava-s that Hanuma voicing softly and well pleasingly like an obedient one, that best monkey befittingly hailed, greeted and praised those two valiant ones. [4-3-3, 4a]

sa.mpuujya vidhivad viirau hanumaan vaanarottamaH || 4-3-4
uvaaca kaamato vaakyam mR^idu satya paraakramau |

4b, 5a. vaanara uttamaH= monkey, the best; Hanumaan; sampuujya = on making reverent obeisance; satya paraakramau viirau= to both candid, resolutely, valorous ones; vidhivat= customarily; kaamataH= as desired [by Sugreeva]; mR^idu vaakyam uvaacha= soft, words, spoke.

The best Vanara Hanuma spoke soft-wordily, as desired by Sugreeva, to those candidly resolute ones, on making reverent obeisance to both of them. [4-3-4b, 5a]

raajarShi deva pratimau taapasau saMshita vratau || 4-3-5
desham katham imam praaptau bhavantau vara varNinau |
traasayantau mR^iga gaNaan anyaam cha vana chaariNaH || 4-3-6

5. raaja R^iSi deva pratimau= kingly, saints, deity-like, similar to; samshrita vratau= with blest, vows; vara vanaariNau= ideally, complexioned ones; taapasau= ascetics; bhavantau= you two; mR^iga gaNaan anyaam traasayantau= animal, herds of, other inhabitants, scaring; imam desham katham praaptau= this, country-side, how you arrived.

"You two look like kingly saints, or deities by your build, ascetics with blest vows, but with ideal complexions... how come you arrived at this countryside scaring the herds of animals and other inhabitants of this forest... [4-3-5b, 6]

pampaa tiira ruhaan vR^ikShaan viikShamaaNau sama.ntataH |
imaam nadiim shubha jalaam shobhayantau tarasvinau || 4-3-7
dhairyavantau suvarNaabhau kau yuvaam chiira vaasasau |
niHshvasantau vara bhujau piiDayantau imaaH prajaaH || 4-3-8

7, 8. pampaa tiira ruhaan vR^ikshaan= on Pampa, banks, grown-on, trees; samantataH viikshamaaNau= all over, watching at; shubha jalaam= having propitious, waters; imaam nadiim shobhayantau= this one, the river, make to shine; tarasvinau= mighty ones8. dhairyavantau= courageous ones; suvarNa aabhau= golden, in hue; chiira vaasasau= jute-cloth, wearers of; niHshsvasantau= sighing over [repeatedly]; vara bhujau= mighty shouldered ones; imaaH prajaaH piiDayantau = distressing, these, beings [of this forest]; kau yuvaam= who, you are.

"You mighty ones you are watching the trees grown on the banks of Pampa from all over, and owing to your presence on these banks you make this river Pampa with its propitious waters to shine forth... but you with your golden hue appear as courageous ones, yet you sigh over repeatedly, you wear jute-cloths, yet you look mighty shouldered... who are you that distress all the beings in this forest... [4-3-7, 8]

si.nha viprekShitau viirau mahaabala paraakramau |
shakra chaapa nibhe chaape gR^ihiitvaa shatru naashanau || 4-3-9
shriimantau ruupa sa.mpannau vR^iShabha shreShTha vikramau |
hasti hasta upama bhujau dyutimantau nararShabhau || 4-3- 10

9, 10. simha vi prekSitau= lion-like, sharply, glancing; viirau= dauntless ones; mahaa bala paraakramau= greatly, bold, brave; shakra caapa nibhaH= Indra's, bow, like; chaape gR^ihiitvaa= bows, on taking [on wielding]; shatru naashanau= enemy, destroyers; shriimantau= glorious ones; ruupa sampannau= appearance, splendid in; vR^iSabha shreSTa vikramau= sacred-bull like, best, impetuous; asti hasta upama bhujau= elephant's, trunk, like, arms; dyutimantau nara R^ishabhau= self-resplendent ones, of men, foremost..

"Dauntless, bold and brave are you with sharp glances of lions, wielding bows like that of Indra's bow you are the real enemy destroyers... glorious, splendid, and even impetuous you appear like Sacred Bulls... elephant’s trunks are your arms... and you foremost among men are self-resplendent... [4-3-9, 10]

prabhayaa parvata indraH asau yuvayoH avabhaasitaH |
raajya arhau amara prakhyau katham desham iha aagatau || 4-3-11

11. asau parvata indraH= this, mountain, lord-like; yuvayoH prabhayaa avabhaasitaH= by your, effulgence, effulgent; raajya arhau= kingdom-worthy; amara prakhyau= divinities-like; iha desham katham aagatau= now, to country-side, how, you reached.

"This lord-like mountain is effulgent with your effulgence, you two look as kingdom-worthy, or worthy divinities, but how you have reached this countryside now... [4-3-11]

padma patra iikShaNau viirau jaTaa maNDala dhaariNau |
anyonya sadR^ishau viirau deva lokaat iha aagatau || 4-3-12
yadR^icChayeva sa.mpraaptau chandra suuryau vasu.ndharaam |
vishaala vakShasau viirau maanuShau deva ruupiNau || 4-3-13
si.mha skandhau mahaa utsaahau samadau iva govR^iShau |

12, 13, 14a. padma patra iikshaNau= with lotus, petal-like, eyes; viirau= undaunted ones; jaTaa mandala dhaariNnau= braided, tufts, wearers; anyonya sadR^ishau= to each, identical [look-a-like, cloned beings]; viirau deva lokaat iha aagatau= steadfast ones, from gods', world, hither, arrived; yadricChayeva= by fortune; sampraaptau= attained; vasundharaam= by earth; indra suurya iva= moon, sun, as it were; vishaala vakshasau= broad, chests; viirau= resolute ones; maanuShau deva ruupiNau= humans, deities, form; si.mha skandhau= lion-shouldered; mahaa utsaahau= very, vehement; sa+madau iva govR^iShau= with, vigour, like, sacred bulls.

"Eyes of yours are like fine lotus petals, are you superhuman... nay, you wear tufts and braids, are you some undaunted human ascetics... nay, you look clonal, are you from some world of gods... nay, you are on earth, does this earth have a chance to receive Sun and Moon on her by her fortune... nay, are you some broad-chested deities in human form... lion-shouldered, very vehement and vigorous like Sacred Bulls... who you might be... [4-3-12, 13, 14a]

aayataaH cha suvR^ittaaH cha baahavaH parighopamaaH || 4-3-14
sarva bhuuShaNa bhuuShaarhaaH kim artham na vibhuuShitaaH |

14b, 15a. aayataaH su vR^ittaaH baahavaH= lengthy, spherical, too, are arms; parighaH upamaH= clubs, in similarity; sarva bhuuSaNa bhuuSa arhaaH= for all kinds of, ornaments, decor-worthy; kim artham= for what, reason; na vibhuuSitaaH= not decorated.

"Also lengthy are your hands, and spherical are your shoulders similar to clubs... they are worthy for decoration with every kind of ornament, for what reason they are undecorated... [4-3-14b, 15a]

Here in the verse plural number is used for hands, aayataaH, baahavaH, parighaaH, whereas so far, dual number, dvivachana is used to describe any two. The ancient commentators take this as many hands, more than two, as opposite to other dual numbered wording. For this it is said that since Lakshmana is a right hand to Rama, Hanuma sees a three-handed god in Rama. But Hanuma is talking to both Rama and Lakshmana; there shall be two deities with two hands each. The accepted phenomenon is that, Hanuma as a true devotee has seen the fourhanded Vishnu in Rama. This is according to Govindaraja. Next, the arms of Rama are of protective nature to the friendly ones. aayaataaH, lengthily ones - they can be stretched to any extent, and on the other hand, anything can depend on them, as in yopaam aayatanam veda... and this su vrittaaH, round like the serpent's hoods, or body builder’s clubs, is to tell that no one can near them. Thus, the spherical universe can depend on the spherical shoulders of Rama. Thus Hanuma is reminding Rama of his wild-boar incarnation where the whole world is lifted on his snout from waters. The word parighaH, is to say that those spherical shoulders can remove difficulties of those who adore them. The parighaH in simple terms means, clubs, bludgeon, or ancient dumbbell unlike the present day dumbbells of gym, but the word is deciphered to be pari gha fully, removing, or fully, falling to one's lot. That is, here these shoulders are mighty to eliminate Vali and these hands if shook by Sugreeva in friendship, Sugreeva's miseries will be removed completely.

ubhau yogyau aham manye rakShitum pR^ithiviim imaam || 4-3-15
sa saagara vanaam kR^itsnaam vindhya meru vibhuuShitaam |

15b, 16a. ubhau= reg. you two; aham manye= I, deem; imam sa saagara vanaam= with, oceans, forests; vindhya meru vi bhuushitaam= Mt. Vindhya, Mt. Meru, adorned with; kR^itsnaam pR^ithiivm rakshitum yogyau= entire, earth, to protect, choicest one.

"I deem that each of you are the choicest one to protect the earth adorned with Mt Meru and Vindhya range, and with all her oceans and forests... [4-3-15b, 16a]

ime cha dhanuShii chitre shlakShNe chitra anulepane || 4-3-16
prakaashete yathaa indrasya vajre hema vibhuuShite |

16b, 17a. ime dhanuSii= these, bows; chitre= awesome; shlakSNe= smooth; chitra anulepane= with odd things, polished; prakaashete yathaa indrasya= brightening, like, Indra's; hema vibhuuSite= in gold, decorated; vajre iva= Thunderbolt, like.

"And these awesome bows are polished with odd things are smooth, and they are brightening like the gilded Thunderbolt of Indra. [4-3-16]

sa.mpuurNaaH ca shitaiH baaNaiH tuuNaaH cha shubha darshanaaH || 4-3-17
jiivita antakaraiH ghoraiH jvaladbhiH iva pannagaiH |

17b,18a. subha darshanaaH= admirable, in appearance; tuNaaH ca= quivers, also; jiivita antakaraiH= life, terminators; ghoraiH= hazardous; jvladbhiH pannagaiH iva= fiery, snakes, like; shitaiH baaNaiH= sharp, arrows; sampuurNaaH ca= full with, also.

"Full with hazardous, life terminating, fiery snake like sharp arrows are these quivers, admirable in their appearance... [4-3-17b, 18a]

mahaa pramaaNau vipulau tapta haaTaka bhuuSaNau || 4-3-18
khaDgau etau viraajete nirmuk{}ta bhujagau iva |

18b, 19a. mahaa pramaaNau vipulau= amply, broad, wide; tapta haaTaka bhuuSitau= burnt [refined,] gold, decorated with; khaDagau etau viraajete= swords, these two, are dazzling; nirmukta bhujagau iva= released [from moulted skin,] snakes like.

"Dazzling are these amply wide, broad and gilded swords like the snakes just released from their moults... [4-3-18b, 19a]

evam maam paribhaaShantam kasmaad vai na abhi bhaaShataH || 4-3-19
sugriivo naama dharmaatmaa kashchit vaanara pu.ngavaH |
viiro vinikR^ito bhraatraa jagat bhramati duHkhitaH || 4-3-20

19b, 20. evam maam paribhaaSantam= this way, to me, talking; kasmaat vai= what for; verily; na abhibhaaSathaH= [you] do not, speak to [me]; sugriiva naama dharmaatmaa= Sugreeva, named, virtuous one; kaschit vaanara pungavaH viiraH= somebody, among monkeys, worthily one; vi nikR^itaH bhraatraa= verily, expelled, by brother; jagat bhramati duHkhitaH= over world, roaming, sorrowfully.

"When I have been talking to you this way, what for you don’t speak up... one named Sugreeva, somebody virtuous and worthily one among monkeys is expelled by his brother Vali, and he is roaming all over the world sorrowfully... [4-3-19b, 20]

A monkey cannot be teased this far, for it will show its teeth, if exceeded. Hanuma is vexed with their silence. So far he has been talking all flattering words, which he has drawn from many scriptures, i.e., scriptures. Their apparels and hair tufts are like those of sages and hermits, along with their self-contradictory resemblance as would-have-been emperors, and their mighty weaponry, and every other thing he said are the quotes from lakshana shaatra, the scripture that prescribes the qualities of great emperors. This is what the other two listeners are assessing about the questioner also. In the midst of this unpopulated thick forest, some ascetic comes in, talks at length, that too without offence to the scriptures, is the doubt of those two brothers. This particular questioner is not definitely any ascetic or sage, because he is roaming in deep forests, rather than around some villages where he may get some charities. And also that, generally ascetics will talk, only when they are talked to, but this one with some purpose behind, is almost pestering to reveal the identity of the intruders. Hence the brothers took Hanuma to be another demon or anyone sent by somebody, for they already knew about the Vali-Sugreeva episode. Apart from this, Rama is following his own Imperial protocol of assessing the person approaching on his own, who is talking like this one, and who has high knowledge of all the scriptures. This analysis, Rama gives to Lakshmana after a few more verses. For now, Hanuma had to yield to high resistance from those two brothers, and is going to reveal himself, with a come-what-may attitude.

praaptaH aham preShitaH tena sugriiveNa mahaatmanaa |
raaj~naa vaanara mukhyaanaam hanumaan naama vaanaraH || 4-3-21

21. mahaatmanaa= by that great soul; vaanara mukhyaanaam raaj~naa = monkeys, of important ones, by king; tena SugreeveNa= by him, by that Sugreeva; preSitaH= delegated; praaptaH aham= come, I have; hanumaan naama vaanaraH= Hanumaan, named, monkey.

"Delegated by that great soul and the king of important monkeys Sugreeva, I have come here and by name I am Hanuma, another Vanara... [4-3-21]

yuvaabhyaam sa hi dharmaatmaa sugriivaH sakhyam ichchhati |
tasya maam sachivam vittam vaanaram pavanaatmajam || 4-3-22
bhikShu ruupa prati chchhannam sugriiva priya kaaraNaat |
R^ishyamuukaat iha praaptam kaamagam kaamacaariNam || 4-3-23

22. saH dharmatmaa sugriivaH= he, that righteous one, Sugreeva; yuvaabhyaam sakhyam icChati hi= with you two, friendship, desiring, indeed; maam vittam= me, you know; sugriiva priya kaaraNaat= Sugreeva, to appease, by reason of; bhikshu ruupa praticChannam= ascetic's, form, undercover of; tasya sachivaH= his, minister; R^iSyamuukaat iha praaptam= from Mt. Rishyamuka, here, I reached; kaama gam kaama ruupinam= by wish, wend, by wish, guise alter; pavana aatmajam vaanaram= son of, Air-god, a monkey [thus you may know me.]

"He that righteous Sugreeva is desiring friendship with you two, and know me as a monkey and his minister, the son of Air-god... I had to come here from Mt. Rishyamuka in an ascetic’s form only to appease that Sugreeva, and I can wend my way by my will, and wear any guise as I wish..." Hanuma said so to those brothers. [4-3-22, 23]

evam uk{}tvaa tu hanumaam tau viirau raama lakShmaNau |
vaakyaj~no vaakya kushalaH punaH na uvaacha ki.mchana || 4-3-24

24. vaakya j~naH= sentence, knower [wordsmith]; vaakya kushalaH= sententiousness, expert in; Hanumaan; tau viirau= to those, valorous ones; Rama; Lakshmana; evam utkvaa tu= thus, saying, only; punaH kinchanaH na uvaacha= further, anything, not said.

Saying thus to those valorous Rama and Lakshmana, Hanumaan, the sententious wordsmith, spoke nothing further. [4-3-24]

etat shrutvaa vachaH tasya raamo lakShmaNam abraviit |
prahR^iShTa vadanaH shriimaan bhraataram paarshvataH sthitam || 4-3-25

25. shriimaan= illustrious one; ramaH= Rama; tasya etat vachaH shrutvaa = his, all those, words, on hearing; pra hR^iSTta vadana= well, pleased, facially; paarshvataH sthitaH= at his side, standing; bhraataram lakshmanam abraviit= to his brother, to Lakshmana, spoke.

Hearing all those words said by Hanuma, that illustrious Rama is well pleased facially, spoke to his brother Lakshmana who is standing at his side. [4-3-25]

Again Rama is following his imperial protocol. As an emperor he does not enter into any direct conversation with envoys or ambassadors. Later Rama asks Lakshmana to conduct the dialogue with Hanuma. This is said to have another reason. Because Lakshmana is another wordsmith, equalling Hanuma by way of his knowledge in scriptures, Rama assigns that duty to Lakshmana. Now Rama's analysis of this envoy's knowledge, thereby gauging his master's virtuousness, is made know to Lakshmana in the following verses.

sachivo ayam kapiindrasya sugriivasya mahaatmanaH |
tam eva kaa~NkShamaaNasya mama antikam iha aagataH || 4-3-26

26. ayam= he is; kapiindrasya mahaaatmanaH sugriivasya sachivaH= monkey's king’s, noteworthy soul, Sugreeva’s, minister; tam eva kaankshamaaNasya mama antikam upaagataH= him, alone, [I am] cherishing, at my, near, he arrived.

"He is the minister of that noteworthy soul and king of monkeys, Sugreeva... whom alone I cherish, but he himself has drew nigh of me, on his own... [4-3-26]

tam abhyabhaaSha saumitre sugriiva sachivam kapim |
vaakyaj~nam madhuraiH vaakyaiH sneha yuk{}tam arindama || 4-3-27

27. Soumitri; vaakya j~nam= sententious one; sneha yuktam= friendliness, withal; arindamam= with enemy destroyer [Hanuma]; sugriiva sachivam kapim= Sugreeva's, minister, the monkey; madhuraiH vaakyaiH= with pleasing, words; tam abhyabhaaSa = to him, you exchange pleasantries.

"Soumitri, with this minister of Sugreeva, the knower of sententiousness and a pleasant worded one, and one with friendliness you exchange pleasantries with that enemy destroyer Hanuma... [4-3-27]

The word arindamam meaning ‘to the enemy destroyer’ is to pertain to Lakshmana as oh, enemy destroyer, because Rama has not yet concluded on Hanuma's epithets. In Chaukambha version, in Gorakhpur version and in Eastern versions it is arindama , in vocative case only, but Baroda and Tokunaga versions and some more have this as arindamam, objective case. Similar usage can be found in this chapter at 4-3-36, vaajyaj~naH, vaakyaj~nam etc.

na an R^igveda viniitasya na a\-\-yajurveda dhaariNaH |
na a\-\-saama veda viduSaH shakyam evam vibhaaSitum || 4-3-28

28. na= not; an R^igveda viniitasya= non, Rig Veda, knower of; na=not; a + yajurveda dhaariNaH= non, Yajur Veda, remembering; na= not; a + saamaveda viduSaH= non, Saama Veda, scholar; shakyam= possible; evam vi bhaaSitum= this way, truly, to speak.

"Nay...the non-knower of Rig Veda, or the non-rememberer of Yajur Veda, or the non-scholar of Saama Veda... can possibly, or truly speak this way... [4-3-28]

From hereon Rama's analysis of Hanuma is depicted. In Rig Veda every letter has too many phonetically deflected variations, in many ways to mean many things. It is practically impossible to contain that knowledge, unless the recitalist has complete control over it. Hence the word, viniita , 'well trained' is used. In Yajurveda many anuvaaka-s or passages occur recursively, with different utilisation. Remembering not to mix one with the other is a difficult process. Hence the recitalist has to have enormous remembrance. In Saamaveda the pitch and duration of the rendering is of high importance, as such it requires a scholarly bent to control vocal notes. The three words, vinaya, schooling; dhaaraNa, remembrance and vedana knowledge are required to each of the above Veda-s. Atharva Veda, on the other hand, has no recital performance other than the above. Hence, it is said, is not quoted by Rama. Hanuma said 'you two are eligible to rule the earth' as at 4-3-15, which tantamount to the quote brhamaa vaa idam ekaeva agra aasiit... from Rigveda aitereya. Next he said that you are deities inhuman form at 4-3-13, which has its bearing on the Yajurveda quote ajaayamaano bahudhaa vijaayate... Then Rama is said having lotus-petal like eyes, at 4-3-11, taking clue from cChandogya of Saamaveda, myathaakapyaasam punDariikam evaakshiNii.... Hence these utterances of Hanuman are said to have direct base in the Veda-s.

nuunam vyakaraNam kR^itsnam anena bahudhaa shrutam |
bahu vyaaharataa anena na ki.mchit apa shabditam || 4-3-29

29. nuunam definitely; anena= by him; vyaakaraNam kR^istsnam= grammar, comprehensively; bahudhaa shrutam= severally, heard [learnt]; bahu vyaaharataa anena= much, said, by him; na kimchit= not, a single word; apa + shabditam= amiss, verbiage.

"Definitely grammar is severally and comprehensively learnt by him... and though much is said by him not a single word has gone amiss of verbiage... [4-3-29]

Earlier Vedic knowledge of Hanuma is analysed. Now his knowledge of grammar, the essential part of Vedic learning is analysed. Without the knowledge of subsidiary scriptures of Veda-s, like, vyaakarana, nirukta, sikhsha,chandas , the study of Vedas and its ancillaries itself is futile. Reading and reciting the Vedic hymns is of no use in practical life, for the knowledge learnt thereon is to be implemented in society. A simple recitalist is known as chaa.ndasa orthodox fellow, while the user of that knowledge for the good of society is vyavahaarta practical fellow. Hence Hanuma is implementing the grammar and training received originally as a Vedic scholar, because he is a practical one.

na mukhe netrayoH ca api lalaaTe cha bhruvoH tathaa |
anyeSu api cha sarveSu doSaH sa.mviditaH kvachit || 4-3-30

30. mukhe netrayaoH vaa api= on face, in eyes, or even; lalaaTe= on forehead; tathaa bhruvoH= like that, on eyebrows; anyeSu api ca= other parts [of face,] even, also; sarveSu kvachit doSaH na samviditaH= in all [faculties,] at the least, fault, is not, found.

"On his face or eyes, or on forehead or brows, or on other faculties of expression no fault is found...even at the least... [4-3-30]

Now the behavioural niceties of a Vedic scholar are being analysed. The siksha part of Veda-s imposes certain rules while reciting the hymns. There will be some paaTaka athama-s, Reciters, the worst. The following verse elucidates the skills of such worst reciters.

gŸtŸ þŸghrŸ þira× kampŸ tath˜ likhita p˜÷haka× |
anarthajño'lpa kanõ÷ha× ca ÿa÷ ete p˜÷hak˜dham˜ ||

giitii= stretching; shiighrii= quickening the pace; shiraH kampii= head, one who nods; tathaa= thus; likhita paathakaaH= written-text readers; anartha j~naH= unknowing the meaning; alpa kaNThaaH= weak-voiced; Sat ete= six, of these; paaThaka athamaaH= reciters, the worst.

1] Undue stretching, 2] quickening the pace, 3] nodding the head 4] reading by seeing written texts without memorising 5] unknowing the meaning, 6] weak-voiced, are thus the six sorts of worst reciters of Vedic hymns.

avistaram asa.ndigdham avilambitam avyatham |
uraHstham kaNThagam vaakyam vartate madhyame svaram || 4-3-31

31. vaakyam= [his] sentence; a + vistaram= un, expanded; a + sandighdham= un, doubtful; a + vilambitam= un, delaying; a + vyatham= non, dissonant; urastham kanThagam= in chest, in throat; vartate madhyame svare= comports, [speech,] in medium, tone.

"Unexpanded, un-doubtful, un-delaying and non-dissonant is the tenor of his speech, and it comports in his chest or throat in a medium tone...[4-3-31]

After elucidating the reciters, the worst, now the recitation, the worst is being analysed.

þankitam bhŸtam udghuÿ÷am avyaktam anun˜sikam |
k˜ku svaram þŸrÿagatam tath˜ sth˜na varjitam |
visvaram virasam caiva viþliÿ÷am viÿam˜nvitam |
vy˜kulam t˜lu bhinnam ca p˜÷ha doÿ˜× cartur daþa× ||

shankitam= doubting; bhiitam= fearing; udghuSTam = shouting; avyaktam= unclear; anunaasikam= nasal; kaaku svaram= shrieking; shiirsha gatam=high-pitched; tathaa= like that; sthaana varjitam= placed, improper; vi svaram=melody-less; virasam= rude; eva= also, like; vishlishtam= torn apart; vishama anvitam= negatively meaning; vyaakulam= chaotic; taalu bhinnam=labiovelar; paaTha doshaaH= all, reading, mistakes.

Reading scriptures with 1] doubting, 2] fearing, 3] shouting,4] unclear, 5] nasal, 6] shrieking, 7] high-pitched, and like with 8]improper sounds placement, 9] melody-less, 10] rudely, and also 11] letters torn apart, 12] rendering negative meaning, 13] chaotic, 14] labiovelar, are the fourteen reciting mistakes.

sa.mskaara krama sa.mpannaam adbhutaam avilambitaam |
uccaarayati kalyaaNiim vaacham hR^idaya harSiNiim || 4-3-32

32. samskaara krama sampannaanaam= refinement, orderly, he has; adbhutam= remarkable; a + vilambitam= un-delaying; uccaarayati kalyaaNiim vaacha= speaks, propitious, words; hrR^idaya harSiNiim= heart-pleasing ones.

"He has orderly refinement in speech that is remarkable and un-delaying, and he speaks propitious words that are heart-pleasing...[4-3-32]

Best reciters will render phonetics as below, as contained in siikhsha of Veda-s:

m˜dhuryam akÿaravyakti× pada ccheda× tad˜ tvar˜
dhairyam laya samanvitam ca ÿa÷ ete p˜÷hak˜× guõ˜×

maadhuryam= sweet-voiced; akshara vyaktiH= syllables, enunciated; pada cChedaH= parting of words; tathaa= thus; tvaraa= quickness; dhairyam= confidently; laya samanvitam= rhythm included; SaT ete paaTHagaa gunaaH= are the six abilities of the reciters.

With sweet voice, enunciated syllables, properly parting the words, quick and confident, and rhythm included are the six best qualities of best reciters.

anayaa chitrayaa vaachaa tristhaana vya.njanasthayaaH |
kasya na aaraadhyate chittam udyat ase areH api || 4-3-33

33. anayaa chitrayaa vaachaa= by his, enthralling, speech; tri sthaana vyanjanasthayaa= in three, places, generated; kasya na aaraadhyate chittam= who, not, adores, by heart [whose heart does not become enchanted]; udyat aseareH api= raised, sword, of enemy, even [even an enemy, after raising his sword.]

"His speech is generated in three places is enthralling... and whose heart is it that is disenchanted, even that of an enemy after raising his sword at him, on hearing his speech...[4-3-33]

Three places to generate speech are urashi at chest, shirashi at head, kanTha at throat. A real speqker of his mind has to generate his speech in these three areas, without rendering any lip service. Again this is the rule of Vedic siksha namely the training.]

evam vidho yasya duuto na bhavet paarthivasya tu |
siddhyanti hi katham tasya kaaryaaNaam gatayo.anagha || 4-3-34

34. anagha= oh, the faultless Lakshmana; yasya paarthivasya= to which, king’s; duutaH evam vidhaH na bhavet= emissary, this kind of, not, going to be; tasya gatayaH kaaryaaNaam katham siddhyanti= his, works [means,] ways, how, they will accomplish.

"Oh, faultless Lakshmana, if this sort of envoy is not there to a king, really how can that king accomplishes his ways and means... [4-3-34]

evam guNa gaNair yuk{}taa yasya syuH kaarya saadhakaaH |
tasya siddhyanti sarve.arthaa duuta vaakya prachoditaaH || 4-3-35

35. yasya= to whom; evam guNa gaNaiH yuktvaa = this kind of, virtue, varieties of, having; kaarya saadhakaaH= work, accomplishers; syuH= will be there; tasya sarve arthaaH= to him, all, objectives; duuta vaakya prachoditaaH= envoy's, words, impelled by; siddhyanti= are achieved;

"Should a king have this kind of work accomplishers with a variety of virtues, all his objectives will be achieved impelled by such an envoy’s words..." Rama thus said to Lakshmana. [4-3-35]

evam uk{}taH tu soumitriH sugriiva sachivam kapim |
abhyabhaaSata vaakyaj~no vaakyaj~nam pavanaatmajam || 4-3-36

36. evam uktaH tu= thus, said [by Rama,] only; saumitriH= Lakshmana; sugriiva sachivam kapim= to Sugreeva's minister, that monkey; abhya bhaaSata= spoke to; vaakya j~naH= wise-worded one; vaakyaj~nam= to [another] wise-worded one; pavamaana aatmajam= Air's, son.

When said thus by Rama, wise-worded Lakshmana spoke to that monkey and the minister of Sugreeva, namely Hanuma, the son of Air-god, who is equally a wise-worded one. [4-3-36]

viditaa nau guNaa vidvan sugriivasya mahaatmanaH |
tam eva cha avaam maargaavaH sugriivam plavageshvaram || 4-3-37

37. vidvan= oh scholar; sugriivasya mahaatmanaH= of Sugreeva, great-soul; guNaaH viditaa nau = virtues, are known, to both of us; avaam= we; maargaavaH= are searching for; tam plavanga iishvaram sugriivam eva= him, that fly-jumpers, lord of, Sugreeva, alone.

"The virtues of that great soul Sugreeva are known to us, oh, scholarly monkey, we for our part are in search of that lord of fly-jumpers Sugreeva alone... [4-3-37]

yathaa braviiSi hanumaan sugriiva vachanaad iha |
tat tathaa hi kariSyaavo vachanaat tava sattama || 4-3-38

38. sattama hanumaan = oh gentle one, Hanuma; iha sugriiva vachanaat= now, by Sugreeva’s, words; yathaa braviiSi = as, you speak [as you communicated]; tat= that; tava vacanaat= according, to your words; tathaa hi kariSyaavaH= like that, we wish to do, indeed.

"As you communicated the words of Sugreeva, oh, gentle Hanuma, by them and by your words we indeed wish to do accordingly... [4-3-38]

tat tasya vaakyam nipuNam nishamya
prahR^iSTa ruupaH pavanaatmajaH kapiH |
manaH samaadhaaya jaya upapattau
sakhyam tadaa kartum iyeSa taabhyaam || 4-3-39

39. kapiH= that monkey, Hanuma; tasya nipuNam tat vakyam nishmya= his [Lakshmana’s,] operative, that, sentence, on observing; prahR^iSTa ruupaH= gladdened, in composure; jaya upapattau= victory, in resulting; manaH samaadhaaya= mind, kept at ease; tadaa taabhyaam sakhyam kartum iyeSa= then, to them, friendship, to materialise [at the earliest,] he wished to.

On observing that operative sentence of Lakshmana the monkey Hanuma is gladdened, as seen from his composure, and kept his mind at ease at the prospective victory, and then he wished to materialise the pact of friendship between Rama ad Sugreeva, at the earliest. [4-3-39]

.

A Note on Verses

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The research scholars point out that these many verses are not there in some ancient manuscripts and only the following verses are available. Even the tailor-made Baroda edition ends at verse 4-3-27. The above aspects of Rama's analysis etc., is available in the Eastern and Gorakhpur and other untailored manuscripts. There is an extensive commentary on these so-called extra verses, rendered in a rare commentary Dharmaakuutam dating back to 1600's, and even in earlier commentaries. The verses found in ancient manuscripts are said to be this one and half stanzas:

tata× sañcintya manas˜ r˜mo lakÿmanam abravŸt |
sacivo'yam kapŸndrasya sugrŸvasya mah˜tmana× ||
tam ˜bh˜ÿasva soumitre mat samŸpam ¨p˜gamat |
v˜kyajñam madhurai× v˜kyai× satyajñam pavan˜tmajam ||

Taking clue of the last foot, namely vaakyajnam etc., and to glorify Hanuma through the tongue of Rama, these verses from 4-3-28 to 4-3-35, are said to be crafted later, without throwing light on when and where. Rama is going to give aachaarya , Teacher status to Hanuma to educate the innate soul - Seetha in Lanka - about the Almighty. So, to receive that status, according to Vaishnavaite stipulates, a guru should possess certain qualities like:

˜c˜ryo veda sampanno viÿõu bhakto vimatsara× |
mantrajño mantra bhakta× ca sad˜ mantr˜rtha× þuci× |
guru bhakti sam˜yukta× pur˜õajño viþeÿata× |
evam lakÿaõa sampanno guru ityabhi dhŸyate ||

A teacher is to be well-equipped with all Veda-s, a devotee of Vishnu, always purified by hymnal purity, devotion to his own teacher, knower of mythologies, in particular, and one who is endowed with these qualities alone is called the Guru.

And Hanuma is one such according to popular belief, though not from the viewpoints of researches. It is therefore unclear whether the modern day researchers are right or the ancient commentators.

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe tR^itiyaH sargaH

Thus, this is the 3rd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda -The Empire of Holy Monkeys

Chapter [Sarga] 4

Introduction

Lakshmana explains about Seetha's abduction and their inability to trace her whereabouts. As informed earlier by a demon freed from his curse and who became a celestial, Lakshmana says that they are searching for one Sugreeva, King of Vanmara-s, to befriend him in order to take help in searching for Seetha. Hanuma who is on a similar mission to befriend these two warriors, as instructed by Sugreeva in the earlier chapter, comes to a conclusion that the needs of both the friends would be fulfilled. Then Hanuma takes the two bothers on his back to the place where Sugreeva is hiding from Vali.

tataH prahR^iSTo hanumaan kR^ityavaan iti tat vacaH |
shrutvaa madhura bhaavam ca sugriivam manasaa gataH || 4-4-1

1.tataH= then; kR^ityavaan= one who does good deeds; Hanuma; iti= thus; tat vacaH= that, words [of Lakshmana]; shrutvaa= having heard; madhura bhaavam ca= finely meaningful, also [on knowing]; prahR^iSTaH= rejoicing; manasaa= by mind; sugriivam= about Sugreeva; gataH= reached [recalled Sugreeva in mind.]

Then that Hanuma, who has good deeds for his credit, on hearing the words of Lakshmana, and even knowing that they are finely meaningful, he rejoicingly recalled in his mind that Sugreeva's effort is going to fructify. [4-4-1]

bhaavyo raajyaagamaH tasya sugriivasya mahaatmanaH |
yat ayam kR^ityavaan praaptaH kR^ityam ca etat upaagatam || 4-4-2

2. mahaatmanaH= the great soul; tasya sugriivasya= of that Sugreeva’s; raajya aagama= kingdom, coming [retrieval of kingdom]; bhaavyaH= is conceivable; yat= because; kR^ityavaan= purposive one ayam= he [Rama]; praaptaH= has come; etat= all this; kR^ityam cha= deed, also [desired by Rama];’ upa aagatam= came by.

"Conceivable is the retrieval of the kingdom by that great souled Sugreeva...and for which deed, this purposive Rama has come, and that deed desired by Rama is also achievable by Sugreeva, and thus all this has came by..." thus thought Hanuma. [4-4-2]

tataH parama sa.mhR^iSTaH hanumaan plavagottamaH |
prati uvaaca tato vaakyam raamam vaakya vishaaradaH || 4-4-3

3. tataH= then; parama samhR^iSTaH= very, gladdened; Hanuma; plvaga uttama= flyer, the ablest; prati uvaacha tataH= in turn, spoke, then; Ramam= to Rama; vaakya vishaaradaH= sentence, maker [learned one.]

Then Hanuma, the ablest flyer is thus very gladdened...and in turn then spoke to that very learned one, namely Rama. [4- 4-3]

Ramayana is said to have been composed basing on the letters of Gayatri Hymn. The letter ga in plavagottama is the 10th letter in Gayatri hymn, and up to now 9,000 verses are over, out of 24,000 of the total epic.

kim artham tvam vanam ghoram pampaa kaanana maNDitam |
aagataH saanujo durgam naanaa vyaala mR^iga aayutam || 4-4-4

4. sa anujaH= with, brother; pampaa kaanana maNDitam= Pampa, forests, hemmed in; dur gam= impenetrable; naanaa vyaala mR^iga aayutam= many a, serpents, animals, abound with; ghoram vanam= perilous forest; kim artham= what, for; tvam= you; aagataH= have come.

"What for you have come into these perilous forests hemming in Pampa Lake along with your brother, for these are impenetrable forests abounding with many a serpent and animal?" Thus Hanuma asked Rama. [4-4-4]

tasya tad vacanam shrutvaa lakSmaNo raama coditaH |
aacacakSe mahaatmaanam raamam dasharathaatmajam || 4-4-5

5. tasya tat vachanam shrutvaa= his [Hanuma's,] that, sentence, on hearing; Lakshmana; rama choditaH= by Rama, motivated; aachachakSe= narrated; maha aatmaanam= of that great soul; raamam= of Rama [about Rama]; dasharatha atmajam= son of Dasharatha.

On hearing the words of Hanuma, Lakshmana motivated by Rama, narrated about the great soul Rama, the son of Dasharatha. [4-4-5]

raajaa dasharatho naama dyutimaan dharma vatsalaH |
chaatur varNyam sva dharmeNa nityam eva abhipaalayan || 4-4-6

6. raajaa dasharathaH naama= king, Dasharatha, named; dyutimaan= resplendent one; dharma vatsala= virtue, patron of; chaatur varNyam= four caste system [and its rectitude]; sva dharmeNa= by his own rectitude; nityam eva= always, thus; abhipaalayan= ruling.

"The king named Dasharatha, a resplendent one and the patron of virtue was ruling the four-caste system with its, and by his own rectitude, for he is also bound within that four-caste system... [4-4-6]

na dveSTA vidyate tasya sa tu dveSTi na ka.mchana |
sa tu sarveSu bhUteSu pitAmaha iva aparaH || 4-4-7

7. tasya dvesSTaa na vidyate= his, despiser, not to seen; sa tu na dveSTi kancha= he, also, despised, none; saH sarva bhuuteSu= he, but, for all, living beings; pitaamaH iva aparaH= Grandparent Brahma, like, on earth.

There is none despising him, nor he despised any and for all the living beings he is like the Grandparent Brahma on earth... [4-4-7]

agniSTomaadibhiH yaj~naiH iSTavaan aapta dakshiNaiH |
tasya ayam puurvajaH putro raamo naama janaiH shrutaH || 4-4-8

8. agniSToma aadibhiH= agniStoma, and the like; yaj~naiH= with rituals; iSTavaan= performed; aapta dakshiNaiH= given are, the charities [liberal charities are given in rituals by him]; tasya= his; ayam= this one; puurvajaH putraH= eldest, son; Rama; naama janaiH shrutaH= by name, by people, heard [known.]

"And he, King Dasharatha who performed rituals agniSToma and the like Vedic rituals wherein he donated liberally, and this one is his eldest son, and he is renowned among people by the name of Rama... [4-4-8]

sharaNyaH sarva bhuutaanaam pituH nirdesha paaragaH |
jyeSTo dasharathasya ayam putraaNaam guNavattaraH || 4-4-9
raaja laxaNa sa.myuktaH sa.myukto raajya sampadaa ||
raajaat bhraSTo mayaa vastum vane saardham iha aagataH || 4-4-10

9, 10. sharaNyaH= protector; sarva bhuutaanaam= of all beings; pituH nirdesha paaragaH= father's, directives, follower; jyeSTaH= eldest one; putraaNaam= among the sons; dasharathasya= of Dasharatha; guNavat taraH= has high virtues; raja lakshaNa samyuktaH= king's, qualities, possessing; samyuktaH raajya sampadaa= possessing, royal, fortune; ayam= he is; raajyaat bhraSTaH= from kingdom, deprived; vastum vane= to live, in forest; saardham= along with; maya= with me; iha aagataH= hither, he came.

"He is the protector of all beings and the follower of father's directives, he is the eldest one among the sons of King Dasharatha... possessor of high virtues, qualities and royal fortune befitting to a king... but he is deprived of his kingdom, and came hither to dwell in the forests... nevertheless, followed by me...[4-4-9, 10]

bhaaryayaa ca mahaabhaaga siitayaa anugato vashii |
dina kSaye mahaatejaaH prabha eva divaakaraH || 4-4-11

11. mahaabhaagaa= oh highly fortunate [Hanuma]; [Rama being] vashii= self-controlled one; mahaatejaa= highly resplendent one; dina kshaye= day, abating; divaakaraH m= Sun’s; prabhayaa eva= with resplendence / Sun’s consort Prabha, like; bhaaryaayaa cha= with his wife, also; siitaayaa anugataH= with Seetha, following him.

"With his wife Seetha following him, oh, highly fortunate Hanuma, this self-controlled and highly resplendent Rama came to forests like the Sun followed by his consort Prabha, who vanishes when the day is abated...

Or

With his wife Seetha following him, oh, highly fortunate Hanuma, this self-controlled and highly resplendent Rama came to forests like sun with his dwindling resplendence when the day is abated... [4-4-11]

aham asya avaraH bhraataa guNaiH daasyam upaagataH |
kR^itaj~nasya bahuj~nasya lakSmaNo naama naamataH || 4-40-12

12. aham= I am; kR^itaj~nasya bahuj~nasya= of this faithful one, knowledgeable one; asya gunaiH= by his, justness; daasyam upaagataH= servitude, one who obtained; avaraH bhraataa= younger, brother; Lakshmana; naama naamathaH= named, by name.

"I am the one who obtained servitude by the justness of this faithful and knowledgeable one, and his younger brother, by name I am named as Lakshmana... [4-4-12]

sukhaarhasya mahaarhasya sarvabhuuta hitaatmanaH |
aishvaryeNa vihiinasya vanavaase ratasya ca || 4-4-13
rakSasa apahR^itaa bhaaryaa rahite kaama ruupiNaa |
tat ca na j~naayate rakSaH patnii yena asya vaa hR^itaa || 4-4-14

13, 14. sukha arhasya= for comforts, one who is eligible; mahaa arhasya= for respectability, one who is eligible; sarva bhuuta hita aatmanaH= for all, beings, well-being, he who aspires to; aishvaryeNa vi hiinasya= of prosperousness, one who is devoid of; vana vaase ratasya cha= forests, dwelling, predisposed, also; [tasya bhaaryaa= such as he is, his wife is]; rahite= in lonely place; kaama ruupiNaH= by guise-changing; rakshasaa apahR^itaa bhaaryaa= by demon, abducted, is his wife; yena vaa= by whom, either; asya patnii hR^itaa= his, wife, is stolen; tat raksha cha= that, demon, even; na j~naayate= not, known.

"He who aspires to keep up the well-being of all the beings, and he who is merited for all comforts and respectability is now devoid of his prosperity and predisposed to forest dwelling... such as he is, his wife is abducted by a guise changing demon in a lonely place, of whom we know not... we know not which demon stole his wife... [4-4-13, 14]

The aspect of ‘helping the destitute’ is retold here. Though Rama could have rejoiced in the nearby forests bordering Ayodhya for fourteen years without a bother, and could have regained his comforts and respectability, his mission to help the piteous sages and saints, and other god-forsaken creatures had to trigger off somewhere in the deep of woods. So while in woods his wife is stolen, paving a way for him to embark on his above mission.

danuH naama diteH putraH shaapaat raakSasataam gataH |
aakhyaataH tena sugriivaH samartho vaanaraadhipaH || 4-4-15
sa j~naasyati mahaaviiryaH tava bhaaryaa apahaariNam |
evam uktvaa danuH svargam bhraajamaano divam gataH || 4-4-16

15, 16. danuH naama= Danu, named; diteH putraH= Diti's, son; shaapaat= by curse; raakshasataam gataH= demon-hood, obtained; aakhyaataH tena= said, by him; Sugreeva; vaanara adhipaH= monkey's, chief; samarthaH= is capable one; saH= he; mahaa viiryaH= that great valorous one; j~naasyasi= can know; tava bhaaryaa= your wife's; apahaaNinam = abductor; evam uktvaa danuH= thus, saying, Danu; bhraajamanaH svargam= while becoming self-luminous to heavens; divam gataH= skyward, went away.

"One named Danu, son of Diti, who acquired demon-hood by curse had said that Sugreeva, the chief of monkeys, is a capable one, and he even said, "that great valorous Sugreeva can know about the abductor of your wife..." saying thus that Danu is released from the curse of his demon-hood, moved skyward and went away to heavens while becoming self-luminous... [4-4-15, 16]

etat te sarvam aakhyaatam yaathaatathyena pR^icChataH |
aham caiva ca raamaH ca sugriivam sharaNam gatau || 4-4-17

17. etat= all this; te= to you; sarvam aakhyaatam= all, is informed; yathaa tathaaena= as it is; pR^icChataH= as asked; aham cha= I, and; eva RamaH cha= thus, also, Rama; sugriivam= of Sugreeva; sharaNam gatau= recourse to, we [already] went into [upon our word.]

"All this is informed to you, as it is as you have asked...myself and Rama, we now have our recourse to Sugreeva alone... [4-4-17]

eSa dattvaa ca vittaani praapya ca anuttamam yashaH |
lokanaathaH puraa bhuutvaa sugriivam naatham icChati || 4-4-18

18. eSaH= he, Rama; dattvaa cha vittaani= gave away, riches; praapya cha= obtained, also; anuttamam yasha= unequalled, renown; lokanaathaH puraa bhuutvaa= world lord, earlier, he was; sugriivam naatham icChati= Sugreeva, ass lordship, accepts.

"He who gave away riches in charity, who obtained unequalled renown and who himself was the lord of this world earlier, now accepts the lordship of Sugreeva... [4-4-18]

siitaa yasya snuSaa ca aasIt sharaNyo dharmavatsalaH |
tasya putraH sharaNyasya sugrIvam sharaNam gataH || 4-4-19

19. yasya dharmavatsalaH sharaNyaH = to which, patron of dharma, shelterer; sharaNyasya asya= shelterer, such a – namely Dasharatha’s; snuSaa siitaa aasiit= daughter-in-law, Seetha, is there; tasya putraH= his, son; Sugreeva’s; shaNanam gataH= in shelter, take refuge.

"Who was a patron of virtue and who himself was a shelterer, to whom Seetha is the daughter-in-law, such a shelterer’s son Rama is now taking shelter under Sugreeva... [4-4-19]

sarva lokasya dharmaatmaa sharaNyaH sharaNam puraa |
gurur me raaghavaH so.ayam sugrIvam sharaNam gataH || 4-4-20

20. sarva lokasya= of all the world; dharmaatmaa= virtuous one; sharaNyaH= protector; sharaNam puraa= only refuge, earlier; guruH me= mentor, mine; Raaghava; saH=he; ayam sugriivam= that, Sugreeva; sharaNam gataH= refuge seeking.

"He who is a virtuous one and protector of all the world, and who is the only refuge for all in earlier times... such a Raaghava, my mentor, is now seeking refuge with Sugreeva... [4-4-20]

yasya prasaade satatam prasIdeyuH imaaH prajaaH |
sa raamaH vaanarendrasya prasaadam abhikaa~Nkshate || 4-4-21

21. yasya= by whose; prasaade= beneficence; satatam= always; prasiideyuH= delighted; imaaH prajaaH= these people; saH raamaH= he that, Rama; vaanara indrasya= of the lord of monkeys; prasaadam abhikaa~Nkshate= benefaction, seeking.

"By whose beneficence all these people are always delighted, he that Rama is now seeking benefaction from the lord of monkeys... [4-4-21]

yena sarva guNopetaaH pR^ithivyaam sarva paarthivaaH |
maanitaaH satatam raaj~naa sadaa dasharathena vai || 4-4-22
tasya ayam pUrvajaH putraH triSu lokeSu vishrutaH |
sugrIvam vaanarendram tu raamaH sharaNam aagataH || 4-4-23

22, 23. raaj~naa= by that king; yena dasharathena = by which, Dasharatha; pR^ithivyaam= on earth; sarva guNopetaaH= all kinds of, good attributes having; sarva paarthivaaH= all, the [other] kings are; sadaa= of all times; satatam= always; maanitaaH= esteemed; tasya puurvajaH putraH= his [Dasharatha's,] eldest, son; triSu lokeSu vishrutaH= in three, worlds, renowned one [for his sheltering]; ayam raamaH= this, Rama; vaanara indram= monkeys, lord, sugriivam= of Sugreeva, sharaNam gataH= shelter, taken.

"By which kingDasharatha, are all the kings with all possible good attributes are always, and at all the times were esteemed to be safeguarded as defensible kings, such king’s eldest son Rama, renowned in all the three worlds for his own sheltering the needy, has now taken shelter under monkeys lord Sugreeva... [4-4-22, 23]

shoka abhibhuute raame tu shoka aarte sharaNam gate |
kartum arhati sugriivaH prasaadam saha yuuthapaiH || 4-4-24

24. shoka abhibhuute= by sadness, one who is rebuffed; shoka aarte= by sadness, agonised; sharaNam gate= refuge, already sought; raaame= in respect of Rama; Sugreeva; saha yuudhapaiH= along with, other monkey commanders; prasaadam kartum arhati= favour, to do, apt of him.

"One who is rebuffed by sadness, and even agonised by it had already sought refuge, hence it is apt of Sugreeva to do favour in Rama’s respect along with other vanara commanders..." Lakshmana said thus to Hanuma. [4-4-24]

evam bruvaaNam saumitrim karuNam sa ashru paatanam |
hanumaan prati uvaaca idam vaakyam vaakya vishaaradaH || 4-4-25

25. karuNam= piteously; sa ashru paatanam= with, tears, falling out; evam bruvaaNam= thus, telling; saumitrim= to Lakshmana; vaakya vishaaradaH= lettered, eminent one; to Hanumaan; idam vaakyam= this sentence; prati uvaacha= in return said.

To Lakshmana, who is telling that piteously with tears falling out, the eminently lettered Hanumaan said this in his return. [4-4-25]

iidR^ishaa buddhi sa.mpannaa jitakrodhaa jiteindriyaaH |
draSTavyaa vaanareindreNa diSTyaa darshanam aagataaH || 4-4-26

26. iidR^ishaaH= this kind of; buddhi sampannaaH= intellect, having; jita krodhaa= conquered, anger; jita indriyaH= conquered, senses; diSTyaa= godsend; darshanam aagataaH= advent, has come to; vanarendNena= by monkey's chief; draSTavyaa= are to be seen.

"Intellectuals of your kind, who have conquered anger and senses are to be seen by the chief of monkeys Sugreeva, for your advent is godsend... [4-4-26]

sa hi raajyaat ca vibhraSTaH kR^ita vairaH ca vaalinaa |
hR^ita daaro vane trastaH bhraatraa vinikR^itaH bhR^isham || 4-4-27

27. valinaa= by Vaali; kR^ita vairaH cha= rendered, as an enemy, also; bhraataraa= by his brother; hR^ita daaraH= abducted, wife; bhR^isham= very much; vinikR^itaH= one who is insulted; raajyaat vi bhraSTaH= from kingdom, abrogated; sa hi= he [Sugreeva], indeed; trasthaH= fearing; vane= in forests; [bhramati= roaming about.]

"He who is made as an enemy, very muchinsulted, and abrogated from kingdom by his own brother Vali, that Sugreeva is roaming about forests fearing him alone, his own brother Vali... [4-4-27]

kariSyati sa saahaayyam yuvayoH bhaaskaraatmajaH |
sugriivaH saha ca asmaabhiH siitaayaaH parimaargaNe || 4-4-28

28. bhaaskara aatmajaH= Sun god's, son; Sugreeva; saha asmaabhiH= along, with us – vanara forces; siithaayaaH= of Seetha's; parimaargaNe= searching; youvayoH kariSyati sa sahaayyam= to you two, he will render, help.

"He that son of Sun, Sugreeva, will render help to you two, joining forces of our like Vanara-s in searching Seetha..." [4-4-28]

iti evam uktvaa hanumaan shlakSNam madhurayaa giraa |
babhaaSe saadhu gacChaamaH sugriivam iti raaghavam || 4-4-29

29. Hanumaan; mathurayaa giraa= with harmonious words; shlakshnam= politely; iti evam uktvaa= thus, that way, spoke; saadhu= good; abhigacChema sugriivaH= we now, approach, Sugreeva; iti= thus; babhaaSaH= said to; raaghavam= to Raaghava.

Thus Hanuman on speaking melodious words with politeness, also said to Raghava as, “good, we may now approach Sugreeva...." [4-4-29]

evam bruvantam dharmaatmaa hanuumantam sa lakSmaNaH |
pratipuujya yathaa nyaayam idam provaaca raaghavam || 4-4-30

30. dharmaatmaa= virtuous one; saH Lakshmana= that, Lakshmana; evam bruvaaNam hanumantam= thus, who is saying, to that Hanuma; yathaa nyaayam= as per, custom; pratipuujya cha= in return, on adoring, also; raaghavam idam provaacha= to Raaghava, this, he spoke.

Hanuma when said thus virtuous Lakshmana adored him customarily in the way befitting to an envoy, and spoke this to Rama... [4-4-30]

kapiH kathayate hR^iSTo yathaa ayam maarutaatmajaH |
kR^ityavaan so.api sa.mpraaptaH kR^ita kR^ityo.asi raaghava || 4-4-31

31. Raaghava; maaruta aatmajaH= Air-god's son; ayam kapiH= this, monkey; yathaa kathayate= in happiness, as to how, he is telling; hR^ishtaH= he is happy; saH api= he, also; kR^ityavaan= aspirant of some deed; sampraaptaH= neared us; kR^ita kR^ityaH asi= mission, full-filled, you will be.

"Raghava, as to how this monkey seems to be happy in meeting us, by way of his narration, and he too neared us as an aspirant of some deed to be performed by us, hence joining them seems to fulfil your mission... [4-4-31]

prasanna mukha varNaH ca vyaktam hR^iSTaH ca bhaaSate |
na anR^itam vakSyate viiro hanuumaan maarutaatmajaH || 4-4-32

32. vyaktam= lucid expression; prasanna mukha varNaH cha= pleasing, facial, tinge, also; hR^iSTaH cha bhaaSate= gladdened, also, he is talking; hanumaan maarutaatmajaH= Hanuma, son of Air-god; viiraH na anR^itam vakshyate= valiant one, no, untruth, telling.

"He is talking with a lucid expression and pleasing facial tinge by which he seems to be gladdened at his heart... needless is telling untruths to such a valiant son of Air-god, Hanuma, isn’t it!" So said Laskhmana to Rama [4-4-32]

tataH sa sumahaapraaj~naH hanumaan maarutaatmajaH |
jagaama aadaaya tau viirau hari raajaaya raaghavau || 4-4-33

33. tataH= then; mahaapraaj~naH= very intelligent one; maaruta atmajaH= Lord Air's son; saH= he that; Hanumaan; viirau tau aadaaya= valorous ones those two, Raghava-s, on taking; hari raajaaya= to monkeys' king; jagaama= started to.

Then he that very intelligent son of Air-god Hanuma, took those two valorous Raghava-s to go to the king of monkeys Sugreeva. [4-4-33]

bhikshu rUpam parityajya vAnaram rUpam AsthitaH |
pR^iSTam Aropya tau vIrau jagAma kapiku~NjaraH || 4-4-34

34. kapi kunjaraH= monkey, the elephant like estimable one; bhikshu ruupam= ascetic's, semblance; parityajya= on discarding; vaanara ruupam aasthitaH= monkey's, form, came to; tau viirau pR^iSTam aaropya= those, two valiant ones, onto his back, on mounting; jagaama= proceeded.

On discarding the ascetic's semblance that estimable monkey Hanuma obtained his own monkey's form, and mounting those two valiant ones onto his back he proceeded towards Sugreeva. [4-4-34]

sa tu vipula yashaaH kapi praviiraH pavanasutaH kR^ita kR^ityavat prahR^iSTaH |
giri varam uruvikramaH prayaataH sa shubhamatiH saha raama lakSmaNaabhyaam || 4-4-35

35. vipula yashaaH= extensively renowned; kapiH pra viiraH= monkey, very, heroic; saH pavana sutaH= he, that Air-god’s son; prahR^iSTaH kR^ita kR^itya vat= gladdened, deed accomplished one, like; subha matiH= pious, minded; uru vikramaH= highly audacious one; saH= he, Hanuma; saha raama lakshmanaabhyaam= along with, Rama, Lakshmana; giri varam= mountain, the great; prayaataH= travelled to.

Hanuma, the extensively renowned heroic son of Air-god with pious mind and highly audacious nature, is then gladdened like the one whose difficult deed is just accomplished, thus he gladly travelled to that mountain where Sugreeva is abiding, along with Rama and Lakshmana. [4-4-35]

iti valmIki rAmAyaNe Adi kAvye araNya kANDe chaturthaH sargaH

Thus, this is the 4th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda – The Kingdom of Holy Monkeys

Chapter [Sarga] 5

Introduction

Hanuma fetches Rama and Lakshmana to Sugreeva, and advises him to befriend Rama. Accordingly Rama and Sugreeva take the oath of friendship before an altar of fire and Rama assures to eliminate Vali the vice, from the face of earth

R^ishyamuukaat tu hanumaan gatvaa tam malayam girim |
aacacakSe tadaa viirau kapi raajaaya raaghavau || 4-5-1

1. hanumaan= Hanuma; R^iSamuukaat tu= from Mt. Rishyamuka; tam malayam giram gatvaa= to that, Mt. Malaya, having gone; kapi raajaaya= to the king of monkeys; raaghavau tadaa= then; viirau= about the valiant ones; aachachakSe= has reported.

Hanuma on going from Mt. Rishyamuka to Mt. Malaya, has reported to the king of monkeys Sugreeva, about the two valiant Raghava-s. [4-5-1]

ayam raamo mahaapraaj~na sa.mpraapto dR^iDha vikramaH |
lakSmaNena saha bhraatraa raamo.ayam satya vikramaH || 4-5-2

2. mahaa praaj~naH= oh, great discerner - Sugreeva; ayam raamaH= this is Rama; dhR^iDha vikramaH= oh, stubbornly, valiant one; bhraatraa lakshmanena= along with his brother, Lakshmana; sampraaptaH= arrived; saH raamaH ayam= Rama, he is; satya vikramaH= virtuously valiant one.

"Oh! great discerner Sugreeva, this is Rama... oh, stubbornly valiant Sugreeva, this virtuously valiant Rama arrived along with his brother Lakshmana... [4-5-2]

ikSvaakuuNaam kule jaato raamo dasharathaatmajaH |
dharme nigaditaH ca eva pitur nirdesha kaarakaH || 4-5-3

3. iksvaakuuNaam kule jaataH dasharatha aatmajaH= in Ikshvaku, dynasty, born, Dasharatha's, son; Rama; dharme nigaditaH ca= in virtue, adept, also; eva= thus; pituH nirdesha kaarakaH= thus, father's, orders, adherent.

"Rama is the son of king Dasharatha, one born in Ikshvaku dynasty, an adept one in virtue and thus an adherent of his father's orders... [4-5-3]

raajasuuya ashvamedhaiH ca vahniH yena abhitarpitaH |
dakSiNaaH ca tathaa ut.hsR^iSTaa gaavaH shata sahasrashaH || 4-5-4
tapasaa satya vaakyena vasudhaa yena paalitaa |
strii hetoH tasya putro.ayam raamaH araNayam samaagataH || 4-5-5

4. yena= by whom; raajasuuya ashvamedhaiH ca= by rajayasuuya, ashvametha rituals, also; vahniH= ritual fire; abhi tarpitaH= is well worshipped; tathaa= likewise; shata sahasrashaH gaavaH dakSiNaaH uthsR^iSTaa= in hundreds and thousands, cows, as charities, were given; yena= by whom; tapasaa= devoutly; satya vaakyena= truthful to his word; vasudhaa= this earth; paalitaa= was ruled; tasya putraH ayam raamaH= his, son, is this, Rama; strii hetoH araNyam samaagataH= a lady, being the reason, to forests, he came.

"By whom the ritual fire is well worshipped in Vedic rituals like rajasuuya, ashvametha, and thus cows in hundreds and thousands are donated in those rituals, by whom this earth is ruled devoutly and truthful to his word, such Dasharatha’s son is this Rama, who has to come to forests owing to a woman... [4-5-4, 5]

tasya asya vasato araNye niyatasya mahaatmanaH |
raavaNena hR^itaa bhaaryaa sa tvaam sharaNam aagataH || 4-5-6

6. vasataH araNye= when dwelling, in forests; niyatasya= principled one; tasya= his; asya= this; mahaatmanaH bhaaryaa= great soul Rama’, wife; raavaNena hR^itaa= by Ravana, stolen; saH tvaam sharaNam aagata= such as he is, to you, for shelter, he came.

"Ravana stole the wife of this principled one and great soul Rama when dwelling in forests, such as he is, he came seeking your refuge... [4-5-6]

bhavataa sakhya kaamau tau bhraatarau raama lakSmaNau |
pragR^ihya ca arcayasva etau puujaniiyatamau ubhau || 4-5-7

7. tau bhraatarau= those two, brothers; raama lakSmaNau= Rama, Lakshmana; bhavataa sakhya kaamau= with you, friendship, interested; puujaniiyatamau= most venerable are; imau= them; ubhau= two; pragR^ihya= you receive them; arcayasva= worship.

"These two brothers Rama and Lakshmana, are interested to make friendship with you... thus you receive these two and worship them, for they are most venerable ones..." Hanuma thus advised Sugreeva. [4-5-7]

Here Hanuma's role as teacher is depicted. God comes to the rescue of the needy, and communicates through a competent teacher. Only the teacher can visualize the god and his intent, and thus narrate it to the taught. That is what Hanuma's advise to Sugreeva.

shrutvaa hanumato vaakyam sugriivo vaanara adhipaH |
darshaniiyatamo bhuutvaa priityaa uvaaca raaghavam || 4-5-8

8. vaanara adhipaH= monkey's chief; sugriivaH=Sugreeva; shrutvaa= on hearing; hanumataH vaakyam= Hanuma's, words; darshaniiyatamaH bhuutvaa= presentable, he became; priityaa= gladly; uvaaca raaghavam= spoke to, Rama.

On hearing Hanuma's words Sugreeva, the chief of monkeys has become presentable and gladly spoke to Rama. [4-5-8]

Sugreeva is not in a presentable form till now because he is outrageously furious with 'friend-or-foe' syndrome, on seeing Rama and Lakshmana. None can calm these vanara heroes down, except their own favourable interests. On listening from Hanuma that the entrants are friends, Sugreeva got his cool back, and thus became 'presentable,' befitting to his honourable kingship.

bhavaan dharma viniitaH ca sutapaaH sarva vatsalaH |
aakhyaataa vaayuputreNa tattvato me bhavad guNaaH || 4-5-9

9. bhavaan= you; dharma viniitaH= virtue knower [you are trained to tread virtuous path]; su tapaaH= best, scrupulous one; sarva vatsala= to all, kindlier one; aakhyaataa vaayu putreNa= said so by, Air's son, Hanuma; tattvataH= in subtlety; me= to me; bhavat guNaaH= your, attributes.

"You are a trained one in treading righteous path, best by your scruples, and a kindlier one to all, so said Air-god’s son Hanuma to me about your attributes, in subtlety... [4-5-9]

tan mama eva eSa satkaaro laabhaH ca eva uttamaH prabho |
yat tvam icChasi sauhaardam vaanareNa mayaa saha || 4-5-10

10. hè prabho= oh, lord; tat tvam vaanareNa mayaa saha sauhaardam icChasi= therefor, you, with a monkey, [like] me, along with, friendship, you wish to have; iti yat= thus, that which topic is there; eSa= this way; mama eva= for me, only; satkaaraH uttamaH laabhaH ca= an honour, best, achievement, also.

"Therefor oh, lord, you wish to make friendship with a monkey like me, thereby this is an honour and a best achievement to me alone... [4-5-10]

rocate yadi me sakhyam baahuH eSa prasaaritaH |
gR^ihyataam paaNinaa paaNiH maryaadaa badhyataam dhruvaa || 4-5-11

11. me sakhyam rocate yadi= my friendship, you aspire, if; eSa baahuH prasaaritaH= here is, arm, is extended; paaNinaa paaNiH gR^ihyataam= hand, by hand, be taken; dhruvaa= stably; maryaadaa badhyataam= convention, make fast.

"If you aspire my friendship here I extend my arm, take this hand of mine into yours, thus let the convention be stably made fast...” Thus Sugreeva proffered friendship to Rama. [4-5-11]

etat tu vacanam shrutvaa sugriivasya subhaaSitam |
sa.mprahR^iSTa manaa hastam piiDayaamaasa paaNinaa || 4-5-12
hR^iSTaH sauhR^idam aalam.hbya paryaSvajata piiDitam |

12, 13a. etat tu= all those; ugriivasya su bhaashitam vacanam shrutvaa= Sugreeva's, well-said, words, listening; samprahR^iSTa manaa= gladdened, at heart [Rama]; paaNinaa= with hand; hastam= [Sugreeva's] hand; piiDayaamaasa= started to clutch; sauhR^idam aalambya= friendship, while abiding; hR^iSTaH= happily; piiditam= grippingly; paryaSvajata= embraced.

Rama is gladdened at heart on listening all those words well said by Sugreeva, and then clutched Sugreeva's hand in his, and ardently abiding by the vow of friendship he embraced Sugreeva, grippingly and happily. [4-5-12, 13a]

tato hanuumaan sa.mtyajya bhikSu ruupam arindamaH || 4-5-13
kaaSThayoH svena ruupeNa janayaamaasa paavakam |
diipyamaanam tato vahnim puSpaiH abhyarcya satkR^itam || 4-5-14
tayor madhye tu supriito nidadhau susamaahitaH |

13b, 14, 15a. tataH= then; arindamaH hanuumaan= enemy destroyer, Hanuma; bhikshu ruupam samtyajya= ascetic's guise, leaving off; svena ruupeNa= with his own, form; kaaSThayoH paavakam janayaamaasa= with two sticks, fire, started to ignite; tataH= then; vahnim diipyamaanam satkR^itam = fire, making to glow, decorated; puSpaiH= with flowers; abhyarcya= worshipped; supriitaH= gladdened; susamaahitaH= devoutly; tayoH madhye nidadhe= them, in between, placed.

Then the destroyer of enemies Hanuma discarding the guise of ascetic assumed his original monkey form, and on producing fire with two sticks then made it to glow. decorated, worshipped with flowers, then gladly and devoutly placed that fire in between Rama and Sugreeva. [4-5-13b,14,15a]

The holy fire used to kindle the ritual fire in a yajna will be produced by constantly rubbing two dry wood sticks, and this is called as araNi . When sparkles of fire and a little fume appear, it will be put into the Altar of Fire. Here, Hanuma has changed his ascetic form to his original monkey shape. This form changing at their will and wish is called kaamaruupa vidya, changing guise at will, which will be useful to Hanuma in the coming episodes of Ramayana.

tato agnim diipyamaanam tau cakratuH ca pradakSiNam || 4-5-15
sugriivo raaghavaH ca eva vayasyatvam upaagatau |

15b, 16a. tataH= then; tau diipyamaanam agnim pradakshiNam cakratuH= they two, glowing, at fire, circumambulations, they made; Sugreeva; Raaghava; ca= also; eva= thus; vayasyatvam= friendship; upaagatau= entered into.

Then those two performed circumambulations to that well glowing ritual fire, and thus, Rama and Sugreeva entered into the pact of friendship. [4-5-15, 16a]

tataH supriita manasau tau ubhau hari raaghavau || 4-5-16
anyonyam abhiviikSantau na tR^iptim abhijagmatuH |

16b, 17a. tataH= then; supriita manasau= gladdened, at heart; tau ubhau= those, two; hari= monkey; raaghavau= Raghava anyonyam= at each other; abhi viikshantau= gazing at; na= not; tR^iptim= satisfaction; upajagmatuH= they got.

And then gladdened at heart are those two, that monkey and Raghava, gazed enough at each other eye-to-eye, but their hearts did not derive any fraternal satisfaction. [4-5-16b, 17a]

tvam vayasyo.asi hR^idyaH me hi ekam duHkham sukham ca nau ||4-5-17
sugriivo raaghavam vaakyam iti uvaacha prahR^iSTavat |

17b, 18a. tvam me hR^idyaH vayasyaH asi= you, are my, amiable, friend, you are; nau sukham duHkham ca ekam= our, mirth, misery, are one [the same]; iti sugriivaH prahR^iSTa vat raaghvam vaakyam uvaacha= thus, Sugreeva, rejoicingly, to Raghava, sentence, said.

Sugreeva rejoicingly said to Raghava, "you are the amiable friend of mine, henceforth our mirth or miseries are same for us..." [4-5-17b, 18a]

tataH suparNa bahulaam bha.nk.htvaa shaakhaam supuSpitaam ||4-5-18
saalasya aastiirya sugriivaH niSasaada sa raaghavaH |

18b, 19a. tataH= then; Sugreeva; saalasya parNa bahulaam= of sala tree, with leaves, many; supuSpitaam= well flowered; shaakham chitvaa= branch of tree, snapped off; aastiirya= spread it; sa raaghavaH= along with, Rama; niSasaada= sat on it.

And then Sugreeva snapped off and spread a fully flowered tree-branch of sala tree with many leaves, and sat on it along with Rama. [4-5-18b, 19a]

lakshmanaaya atha sa.mhR^iSTo hanumaan maarutaatmajaH || 4-5-19
shakhaam chandana vR^ikshasya dadau parama puSpitaam |

19b, 20a. atha= then; samhR^iSTaH= gladly; maaruta aatmajaH= Air's son; Hanuma; chandana vR^ikshasya= of sandalwood, tree; parama puSpitaam= well, flowered; shakhaam= branch of; laksmanaaya=for Lakshmana; dadau= gave.

Then Hanuma the son of Air, gladly gave a well-flowered branch of sandalwood tree to Lakshmana... [4-5-19b, 20a]

tataH prahR^iSTaH sugriivaH shlakshNam madhurayaa giraa || 4-5-20
prati uvaacha tadaa raamam harSa vyaakula lochanaH |

20b, 21a. tataH= then; prahR^iSTaH= that delighted one; Sugreeva; madhurayaa giraa= with sweet, words; harsha= with happiness; vyaakula= quavering; lochanaH= eyes; shlakshnam= softly; tadaa= that way; prati uvaacha= replied; Rama.

Then that delighted Sugreeva with his sweet words, and with his eyes quavering in happiness, replied Rama softly. [4-5-20b, 21a]

aham vinikR^ito raama charami iha bhaya aarditaH || 4-5-21
hR^ita bhaaryo vane trasto durgam etat upaashritaH |

21b, 22a. Rama; aham= I am; vinikR^itaH=ridiculed; hR^ita bhaaryaH= stolen, wife; bhaya aarditaH= fear haunting me; iha vane charami= here about, in forest, I am moving; trastaH= dread; durgam= impenetrable; etat= this forest; upaashritaH= took refuse.

"Rama, I am ridiculed, stolen is my wife, I move here about in these forests with dread and fear haunting me... I took refuge in this impenetrable forest... [4-5-21b, 22a]

so.aham trasto vane bhiito vasaami ud.h bhraanta chetanaH || 4-5-22
vaalinaa nikR^ito bhraatraa kR^ita vairaH ca raaghava |

22b, 23a. Raaghava; bhraatraa= by my brother; vaalinaa= by Vali; nikR^itaH= denounced; kR^ita vairaH ca= made, an enemy, also; saH aham= such as I am; trastaH= fearing; udbhraanta chetanaH= with dismayed, vitality; vane= in forests; abhiitaH= scared; vasaami= I am living.

"Oh, Raghava, my brother denounced me, he even made me an enemy of his, such as I am I am living in these forests with scare and fear, and with dismayed vitality... [4-5-22b, 23a]

vaalino me mahaabhaaga bhaya aartasya abhayam kuru || 4-5-23
kartum arhasi kaakut.hsthaH bhayam me na bhaved yathaa |

23b, 24a. mahaabhaaga= oh! highly fortunate one Rama; vaalinaH= from Vaali; bhaya aartasya= in fear, intimidated; me= to me; a + bhayam kuru= no, fear [fearlessness] give me; kaakutsthaH= Rama; me yathaa bhayam na bhavet= to me, as to how, fear, will not, be there; [tathaa= that way]; kartum arhasi= to do so, apt of you.

"Oh, highly fortunate Rama, affirm fearlessness to me from Vali by who I am highly intimidated, and as to how there will be fearlessness to me from him, it will be apt of you to accomplish that, that way... [4-5-23b, 24a]

evam uktaH tu tejasvii dharmaj~no dharma vatsalaH ||4-5-24
prati abhaaSata kaakut.hsthaH sugriivam prahasan iva |

24b, 25a; evam= thus; uktaH tu= who is said so; tejasvii= resplendent one; dharmaj~naH= righteous one; dharma vatsalaH= virtue, patron; kaakutsthaH= Rama; sugriivam= to Sugreeva; prati abhaaSata= in turn, spoke [replied]; prahasan iva= laughing off, as though.

When thus said, that resplendent and righteous one being the patron of virtue Rama replied Sugreeva, as though laughing off. [4-5-24b, 25a]

upakaara phalam mitram viditam me mahaakape ||4-5-25
vaalinam tam vadhiSyaami tava bhaarya apahaariNam |

25b, 26a. mahaa kapeH= oh, great monkey; mitram= a friend has; upakaara phalam= helpfulness, as resultant fruit; viditam me= known to, me; tava bhaarya apahaarinaam= your, wife's, adductor; tam vaalinam= that one, Vali; vadhishyaami= I intend to kill [eliminate.]

"A friend is the resultant factor of helpfulness... that I know... oh, great monkey I intend eliminate that Vali, the abductor of your wife... [4-5-2b, 26a5]

amoghoH suurya sa.nkaashaaH mama ime nishitaaH sharaaH || 4-5-26
tasmin vaalini dur.hvR^itte nipatiSyanti vegitaaH |
kanka patra praticChannaa mahendra ashani sa.mnibhaaH || 4-5-27
tiikshNaagraa R^ijuparvaaNaH sa roSaa bhujagaa iva |

26b, 27, 28a. amoghaaH= unfailing; suurya sankaashaaH= sun-like; nishitaaH= sharp; kanka patra praticChannaa= eagle's, feathers, tied with; mahendra ashani sannibhaaH= Indra's, Thunderbolt, similar to; tiikshNa agraa= sharp, pointed; R^iju parvaaNaH =with straight, egress; sa roSaaH bhujagaa iva= with rage, snakes, like; ime mama sharaaH= these, my, arrows; vegitaaH= speeded [in shooting]; durvR^itte= vicious one; tasmin vaaalini nipatiSyanti= on that, Vali, will fall.

"Unfailing are these arrows of mine, scorchers like sun, sharp ones tied with eagle feathers, similar to Indra's Thunderbolts, sharp are their point and straight is their egress, similar to enraged snakes, and these arrows of mine will be speeded up to fall on that vicious Vali... [4-5-26b, 27, 28a]

tam adya vaalinam pashya tiikshNaiH aashii viSa upamaiH || 4-5-28
sharaiH vinihitam bhuumau prakiirNam iva parvatam |

28b, 29a. adya= now; aashii visha upamaiH= snakes, venomous, in similarity; kruuraiH sharaiH vinihitam= by cruel, arrows, completely ruined; bhuumau= on ground; prakiirNam= splintered; parvatam= mountain; iva= like; vaalinam= Vali; pashya= you see.

"You will see now itself the falling of Vali like a splintered mountain onto ground, when completely ruined by these cruel arrows that are similar to venomous snakes..." Thus Rama inculcated confidence in Sugreeva. [4-5-28b, 29a]

sa tu tad vachanam shrutvaa raaghavasya aatmanohitam |
sugriivaH parama priitaH paramam vaakyam abraviit ||4-5-29

29b, c. saH tu= he, also; sugriiva= Sugreeva; aatmanaH hitam= for himself, appeasing; raaghavasya tat vachanam = of Raghava, that saying; shrutvaa= on hearing; parama priitaH= completely satisfied; sumahat=fine; vaakyam= sentence; abraviit= said.

On hearing Raghava's words that are appeasing for his self, Sugreeva is very completely satisfied and said this fine sentence. [4-5-29b, c]

tava prasaadena nR^isi.mha viira
priyaam cha raajyam ca samaapnuyaam aham |
tathaa kuru tvam nara deva vairiNam
yathaa na hi.nsyat sa punar mama agrajam || 4-5-30

30. tava prasaadena= by you, grace; nR^i simha= lion, among men; viira= valiant one; aham= I will; priyaam cha= wife, also; raajyam ca= kingdom, too; sam aapnuyaam= let me regain; nara deva= humans', god; saH=he; punaH= again; yathaa= as to how; na= not to; hinsyat= suffer me; tathaa tvam kuru= like that, you, do; vairiNam= to my enemy; mama agrajam= my elder brother.

"By your grace, oh, lion among men, let me regain my wife and kingdom too... oh, god of humans, as to how he does not suffer me again, thus you may please make happen... let not my elder brother turned as an enemy of mine suffer me again... [4-5-30]

siita kapiindra kshaNadaa charaaNaam
raajiiva hema jvalanopamaanaani |
sugriiva raama praNaya pasa~Nge
vaamaani netraaNi samam sphuranti || 4-5-31

31. Sugreeva; Rama; praNaya= friendly; prasa~Nge= conversation; siita= Seetha's; kapi indra= monkeys, lord's [Vali's]; kshaNadaa charaanaam= night, walker's [Ravana's]; raajiiva= lotus; hema= golden; jvalana= fireball; upamaanaani= in similitude; vaamaani= left side; netraaNi= eyes; samam= equally; sphuranti= fluttered.

During the friendly conversation of Rama and Sugreeva, the left eyes of Seetha, Vali and Ravana that bear similitude with lotuses, golden orbs, and fireballs respectively have fluttered equally. [4-5-31]

This verse is in krama alankaara, an equated metaphoric expression, by juxtaposing words equally to compare Seetha's eyes with lotuses, Vali's eyes with golden-balls for his complexion is golden, and Ravana's eyes with fireballs. But all are left eyes only that have fluttered. The flutter of left eye to the male is a bad omen while to the female it is a good omen. Hence the friendship of Rama and Sugreeva is the seedling point for eradication of vice, namely Vali and Ravana, from face of the earth.

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe pa~nchamaH sargaH

Thus, this is the 5h chapter in Kishkindha Kanda of Valmiki Ramayana,the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 6

Introduction

After befriending Rama Sugreeva promises him to bring back Seetha from whatever place she is held captive. He informs that he has seen Seetha travelling overhead in the sky while being abducted. He also says that the lady while being abducted has dropped her ornaments wrapping in her upper cloth at their place atop the mountain. Then Sugreeva shows the ornaments to Rama asking him to identify them. Rama recognises the ornaments and the upper cloth of Seetha, and angered at the scandalous act of abduction he avows to eradicate that demon along with his clansmen

punareva abraviit priitaH raaghavam raghunandanam |
ayam aakhyaati te raama sevakaH mantri sattamaH || 4-6-1
hanumaan yan nimittam tvam nirjanam vanam aagataH |
lakshmaNena saha bhraatraa vasataH ca vane tava ||4-6-2
rakshasaa apahR^itaa bhaaryaa maithilii janaka aatmajaa |
tvayaa viyuktaa rudatii lakshmaNena ca dhiimataa || 4-6-3

1, 2, 3. priitaH= gladdened; Sugreeva; raghu nandanam raaghavam= to Rama; punaH eva= again, thus; abraviit= said; raama= oh, Rama; tvam= you; bhraatraa= brother; lakshmaNena saha= Lakshmana, along with; yat nimittam= what, for; nir janam vanam= to uninhabited, forest; aagataH= have come; te= your; sevakaH= servant; mantri sattamaH= minister, the best; ayam= he; hanumaan=Hanuma; aakhyaati= has said; vane= in forest; vasataH = while living; tava= your; tvayaa= your; bhaaryaa= wife; dhiimataa= courageous one; lakshmaNena ca= without Lakshmana also; viyuktaa= not alongside of [her]; rudatii= wailing; janaka aatma jaa= King Janaka's, daughter; maithilii= Maithilee [Seetha]; rakshasaa= by demon; apahR^itaa= stolen.

Then Sugreeva who is gladdened again spoke to Rama of Raghu's dynasty, "My best minister and this servant of yours Hanuma informed me of the reason for which you have come to uninhabited forests along with your brother Lakshmana, and that while living in the forest, and when you and this courageous Lakshmana are not her alongside a demon stole your wife Maithili, the daughter of Janaka, wailing as she was. [4-6-3]

antaram prepsunaa tena hatvaa gR^idhram jaTaayuSam |
bhaaryaa viyogajam duHkham praapitaH tena rakshsaa || 4-6-4

4. antaram= opportune time; prepsunaa= waiting for; tena= by an arch demon?; tena rakshasaa= by him, that demon; JaTaayusham gR^idhram hatvaa= one named Jataayu, eagle, on killing; bhaaryaa viyogajam= wife, separation; duhkham= agony; praapitaH= he caused to you; hanuma aakhyaati= Hanuma, has said.

"And he also said about that arch demon's killing an eagle named Jatayu on waiting for an opportunity, and his causing an agony in you by way of separating your wife. [4-6-4]

bharyaa viyogajam duHkham na chiraat tvam vimokshyase |
aham taam aanayiSyaami naSTaam vedashrutiim iva || 4-6-5

5. tvam bharyaa viyogajam duHkham= you, wife, caused by separation, agony; na chiraat= not, long [before long]; vimokshyase= you will get rid off; aham= I; taam= her; aanayishyaami= will fetch; naSTaam= lost; veda shrutim= Veda, scriptures; yathaa= like.

"Before long you will get rid off your agony caused by the separation of wife, for I will fetch her very soon, like the retrieval Vedic Scriptures. [4-6-5]

When four Veda-s were stolen by demons called Madhu and Kaitabha, Vishnu retrieved them, in his Fish incarnation. Again when demons called Somakaasura stole them Vishnu in the form of Hayagreeva, Horse-faced Divinity, retrieved them. Here it is suggested that Sugreeva is reminding Rama of his earlier incarnation like the fish and horse-faced Hayagriiva, and compares Seetha with the Veda-s, that cannot be humbled down or controlled, or stolen by any single being.

rasaatale vaa vartantiim vartantiim vaa nabhaH tale |
aham aaniiya daasyaami tava bhaaryaam arindama || 4-6-6

6. arindama= oh, enemy destroyer Rama; rasaatale vartantiim vaa= in netherworlds, let her be abiding, either; nabhahtale=in empyrean worlds; vartantiim vaa= be in, or; aham= I will; aaniiya= will bring back; daasyaami tava= will give, you; bhaaryaam= your wife;

"Oh! Enemy destroyer, Rama, I will fetch your wife to give her to you whether she is in netherworlds or even in empyrean worlds. [4-6-6]

idam tathyam mama vacaH tvam avehi ca raaghava |
na shakyaa saa jarayitum api saH indraiH sura asuraiH || 4-6-7
tava bhaaryaa mahaabaaho bhakshyam viSa kR^itam yathaa |

7, 8a. Raaghava; mama idam vacaH tathyam= my, this, word, is definite; tvam avehi= you, know it; mahaabaahuH= oh, dextrous one; tava bhaaryaa= your wife; saa= she is; viSakR^itam bhakshyam yathaa= with poison, [made-up] foodstuff, as with; sa IndraiH sura asuraiH api= along with Indra, by gods, or by demons, even; jarayitum= to digest; na shakyaa= not, possible she is.

"You may know that this word of mine is definite oh, Raghava. Your wife is as good as an indigestible foodstuff made with poison, indigestive even to Indra, put together with all gods and demons. [4-6-7, 8a]

tyaja shokam mahaabaaho taam kaantaam aanayaami te | 4-6-8
anumaanaat tu jaanaami maithilii saa na sa.mshayaH |
hriyamaaNaa mayaa dR^iSTaa rakshasaa rauudra karmaNaa || 4-6-9
kroshantii raama raameti lakshmaNeti ca visvaram |
sphurantii raavaNasya anke pannagendra vadhuuH yathaa || 4-6-10

8b, 9,10. mahaabaahuH= great-shouldered one; tyaja shokam= give-up, lamentation; te kaantaam taam aanayaami= your, lady, her, I will bring back; rakshasaa raudra karmanaa= by demon, with cruel, deeds; hriyamaaNaa= while being abducted; rama raama iti= Rama, Rama thus; Lakshmana iti ca= Lakshmana, thus, also; visvaram= piteously; kroshantii= crying; yathaa pannaga indra vadhuuH= as with, serpent, lord's, wife; raavaNasya anke= in Ravana's, flank; sphurantii= writhing; mayaa dR^iSTaa= by me, seen; saa maithilii= she, [is definitely,] Seetha; anumaanaat jaanaami= by inference, but, I know; tu na samshayaH= but, no, doubt.

"Give-up your lamentation, oh, great-shouldered one, for I will bring back that lady for you. And by inference I know her... undoubtedly I have seen Maithilee while that demon with cruel deeds was abducting her... then she was crying piteously calling 'Rama, Rama...' and also calling 'Lakshmana...' and she was writhing in the flanks of Ravana like the wife of serpent's lord... [4-6-8b, 9, 10]

aatmanaa pa~ncamam maam hi dR^iSTvaa shaila tale sthitam |
uttariiyam tayaa tyak.htam shubhaani aabharaNaani ca || 4-6-11

11. shaila tale sthitam= on mountain's, cliff, staying; aatmanaa= myself; pancamam= being the fifth one; maam dR^iSTvaa= me, on seeing; tayaa uttariiyam tyaktam= by her, her upper cloth, was dropped; shubhaani= auspicious; aabharaNaani ca= jewellery also.

"Myself being the fifth one on the cliff of the mountain, on seeing me she dropped the upper cloth of her sari along with auspicious jewellery. [4-6-11]

While there are four more besides Sugreeva on the cliff of the mountain, like Hanuma, Nala, Neela, and Taara, Seetha 'has seen' Sugreeva 'alone' and dropped the bundle of jewellery aiming at Sugreeva. It is said that Seetha has blessed Sugreeva by mercifully eying him, and thus his turmoil is going to alleviate at the grace of her divine look, for she is Goddess Lakshmi.

taani asmaabhiH gR^ihiitaani nihitaani ca raaghava |
aanayiSyaami aham taani pratyabhij~naatum arhasi || 4-6-12

12. taani= them; asmaabhiH= we; gR^ihiitaani= took; nihitaani ca= stored, too; Raaghava; aham taani aanayiSyaami= I, them, will get; prati abhij~naatum arhasi= to identify, apt of you.

"We took those jewellery items and stored them, Raaghava... I will get them and it will be apt of you to identify them..." thus said Sugreeva to Rama. [4-6-12]

tam abraviit tataH raamaH sugriivam priya vaadinam |
aanayasva sakhe shiighram kim artham pravilambase || 4-6-13

13. tataH= then; raamaH= Rama; tam priya vaadinam= to him, to that pleasant talker; sugriivam= to Sugreeva; abraviit= said thus; shiighram= quickly; aanayasva= get them; sakhe= my friend; kim artham= what, for; pravilambase= you are delaying.

Then Rama said to that pleasant talker Sugreeva, "Get them quickly, my friend, what for you are delaying." [4-6-13]

evam uk.htaH tu sugriivaH shailasya gahanaam guhaam |
pravivesha tataH shiighram raaghava priya kaamyayaa || 4-6-14

14. evam uktaH tu= thus, said to; Sugreeva; raaghava priya kaamyayaa= for Raghava's, yearning, to fulfil; tataH= then shailasya= of the mountain's; gahanaam= cavernous; guhaam= cave; shiighram= quickly; pravivesha= on entering.

Thus said Sugreeva then entered the cavernous cave of that mountain quickly, to fulfil the yearning of Raghava. [4-6-14]

uttariiyam gR^ihiitvaa tu sa taani aabharaNaani ca |
idam pashya iti raamaaya darshayaamaasa vaanaraH || 4-6-15

15. uttariiyam= upper cloth [the parcel]; gR^ihiitvaa tu= taken, also; shubhaani aabharanaani ca= auspicious, jewellery, also; idam pashya= this, you see; iti Raamaaya= thus, to Rama; vaanaraH= the monkey; darshayaamaasa= started to show.

On taking and bringing the parcel of that upper cloth with the auspicious jewellery, "This, you see..." saying thus that monkey started to show them to Rama. [4-6-15]

tato gR^ihiitvaa vaasaH tu shubhaani aabharaNaani ca |
abhavat baaSpa sam.hruddhaH niihaareNa iva candramaaH || 4-6-16

16. tataH= then; gR^ihiitvaa= on taking; tat vaasaH= that, cloth; shubhaani aabharanaani ca= auspicious, jewellery, too; abhavat= became; baaSpa samruddhaH= tears, obscured [overfilled]; niihaareNa iva candramaaH= by mist, like, the Moon.

Then on taking that cloth and also the auspicious jewellery, Rama became like mist filled moon with overfilling tears. [4-6-16]

siitaa sneha pravR^ittena sa tu baaSpeNa duuSitaH |
haa priye iti rudan dhairyam ut.hsR^ijya nyapatat kshitau || 4-6-17

17. saH tu= he, but; siita sneha pravR^ittena= for Seetha's, friendship, outpoured; baaSpeNa duuSitaH= by tears, blemished; haa priye= oh, dear; iti rudan= thus, wailing; dhairyam= courage; utsR^ijya= leaving off; nyapatat= fallen; kshitau= on ground.

But he who is blemished by tears that outpoured in all his friendship with Seetha, leaving off his courage fell on the ground wailing, 'oh, dear... oh, dear...' [4-6-17]

hR^idi kR^itvaa sa bahushaH tam ala.nkaaram uttamam |
nishashvaasa bhR^isham sarpaH bilastha iva roSitaH || 4-6-18

18. saH= he; alankaaram uttamam= decorative ornaments, the best ones; bahushaH= many times; hR^idi kR^itvaa= at heart, closely kept [on hugging]; roshitaH bilastha sarpaH iva= wrathful, in snake pit, serpent, as with; bhR^isham= much; nishashvaasa= sighed [hissed.]

The more he hugged those best decorative ornaments close to his heart, the more he hissed like a wrathful serpent in a snake pit. [4-6-18]

avicChinna ashru vegaH tu saumitrim prekshya paarshvataH |
paridevayitum diinam raamaH sam upacakrame || 4-6-19

19. Rama; a + vicChinna ashru vegaaH tu= un, ending, tears, with rush of; paarshvataH= at his side; Saumitrim= at Lakshmana; prekshya= on seeing; diinam= piteously; paridevayitum= to wail; sam upacakrame= he started to.

With the unending rush of tears he saw Lakshmana at his side and started to wail piteously. [4-6-19]

pashya lakshmaNa vaidehyaa sa.mtyak.htam hriyamaaNayaa |
uttariiyam idam bhuumau shariiraad bhuuSaNaani ca || 4-6-20

20. Lakshmana; hriyamaaNayaa= while being abducted; vaidehyaa= from Vaidehi's; shariiraat= from body [on shedding]; bhuumau= onto ground; sam tyaktam= dropped; idam uttariiyam= this, upper cloth; bhuushaNaani ca= ornaments, too; pashya= you see.

"Lakshmana, see this upper cloth and these ornaments too of Vaidehi, shed from her body and dropped onto the ground while she is being abducted. [4-6-20]

shaadvalinyaam dhruvam bhuumyaam siitayaa hriyamaaNayaa |
ut.hsR^iSTam bhuuSaNaam idam tathaa ruupam hi dR^ishyate || 4-6-21

21. hriyamaaNayaa= when being abducted; siitayaa= by Seetha; idam bhuushaNam= these ornaments; utsR^iSTam= dropped; shaadvalinyaam= with green pastures; bhuumyaam= on the ground; dhruvam= undoubtedly; tathaa ruupam= in their original shape; dR^ishyate hi= are appearing, indeed.

"Seetha must have definitely dropped these ornaments onto pastureland, for they appear to be in their original shape, indeed." So said Rama to Lakshmana. [4-6-21]

evam uktasaH tu raameNa lakshmaNo vaakyam idam abraviit |
na aham jaanaami keyuure na aham jaanaami kunDale || 4-6-22
nuupure tu abhijanaami nityam paada abhiva.ndanaat |

22. evam uktaH tu raameNa= thus said, but, by Rama; lashmanaH= Lakshmana; vaakyam idam abraviit= sentence, this said; aham keyuure na jaanaami= I, bracelets, do not, know; aham na jaanaami kunDale= I, do not, know, earrings; nityam paada abhivandanaat= always, to feet, because I salute; nuupure tu= anklets, but; abhijanaami= I know them well.

When Rama thus said Lakshmana said this, "I know not the bracelets and I know not the earrings But because I always salute her feet I know these anklets well...[4-6-22]

This is a celebrated and controversial stanza. This is not found in ancient manuscripts or in Baroda version. Hanuma inspects the ornaments of Seetha in captivity in Sundara Kanda and a list is narrated there. But here, though no such listing is given, Lakshmana says he does not know the ornaments of upper body, but is aware of the anklets, for he always adores the feet of Seetha. The traditionalists attribute the kainkarya, the dedicated character to Lakshmana, and establish this verse as a supreme characterization of Lakshmana. Lakshmana regards Seetha as one of his mother. The wife of an elder brother is just another mother.

tataH tu raaghavo vaakyam sugriivam idam abraviit || 4-6-23
bruuhi sugriiva kam desham hriyantii lakshitaa tvayaa |
rakshasaa raudraruupeNa mama praaNapriyaa priyaa || 4-6-24

23. tataH= then; saH= he; Raaghava; sugriivam= to Sugreeva; diina= sadly; idam abraviit= this, spoke; Sugreeva; mama praaNa [praaNaiH] priyaa priyaa= than my, own life-like [more than my life,] dearer; dear one; rakshasaa raudra ruupeNa= by demon, ferocious, in look; kam desham hriyantii= towards which, country, while being abducted; lakshitaa tvayaa= spotted, by you; bruuhi= tell.

" Then Rama sadly asked to Sugreeva, "tell me Sugreeva, towards which country that ferocious looking demon abducted my dear one dearest than my lives, as spotted by you... [4-6-23]

kva vaa vasati tat rakshaJH mahat vyasanadam mama |
yan nimittam aham sarvaan naashayiSyaami raakshasaan || 4-6-25

25. aham= I; yat nimittam= in respect of which [demon]; sarvaan raakshasaan naasha yiSyaami= all, demons, I wish to eliminate; tat mama mahat vyasana dam= that, to me, great, woe, causer [troublemaker]; kva vaa vasati= where, either, lives.

"For the sake of which demon I wish to eliminate whole of the demons, that troublemaker of mine, where does he live, either... [4-6-25]

harataa maithiliim yena maam ca roSayataa dhruvam |
aatmano jiivita antaaya mR^ityu dvaaram apaavR^itam || 4-6-26

26. yena= by whom; maithiliim harataa= of Maithili, abductor of; maam roSayataa ca= me, caused indignation, even; dhruvam aatmanaH jiivita antaaya definitely, by himself, his life, to end [suicidally]; mR^ityu dvaaram apaavR^itam= death's, doors, opened up.

"By whom Maithili is abducted and thus caused indignation in me, he has opened up the doors of his death suicidally. [4-6-26]

mama dayita tamaa hR^itaa vanaat rajanicareNa vimathya yena saa |
kathaya mama ripum tam adya vai plavagapate yama sannidhim nayaami || 4-6-27

27. plavagapate= fly-jumper's, king; yena rajani chareNa= by which, night-walker; mama dayita tamaa= my, dearest than all; saa= she who is; vimathya vanaat hR^itaa= molesting, in forests, stolen; mama ripum tam kathaya= of my, enemy, about him, you tell; adya vai= today, for sure; yama sannidhim= Yama's, fore of; nayaami= lead him, I will.

" Oh, king of the fly-jumpers, tell me which demon forcibly stole her, my dearest one than all, by molesting her in the forest, tell me about that enemy of mine, for sure I will lead him to the fore of Death today itself... [4-6-27]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe SaSTaH sargaH

Thus, this is the 6th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 7

Introduction

Sugreeva consoles Rama soothingly and advises him to come out of his frenzy emotion at the loss of Seetha, which is not befitting to a person like Rama. Rama recovering from his emotional state, promises Sugreeva to be truthful to his word in alleviating the fear of Vali for Sugreeva. And Sugreeva also promises to make all his efforts to search for Seetha.

evam uk{}taH tu sugriivaH raameNa aartena vaanaraH |
abraviit praa~njaliH vaakyam sabaaSpam baaSpa gadgadaH || 4-7-1

1. aartena= one in agony; raameNa= by Rama; evam uktaH tu= thus, said; Sugreeva; vaanaraH= the monkey; baaSpa gadgadaH= with tears, trembling voice; sa baaSpam= with tears;. pra anjaliH= with adjoined palms; vaakyam= sentence; abraviit= said.

Thus said by Rama in agony that monkey Sugreeva with his palms adjoined, and with tears rolling in eyes and also voice trembling with tears said this to Rama. [4-7-1]

na jaane nilayam tasya sarvathaa paapa rakSasaH |
saamarthyam vikramam vaa api dauSkuleyasya vaa kulam || 4-7-2

2. daushkuleyasya= of that sinister dynasty; tasya paapa rakshasaH= of his, of that sinning, demon's; nilayam= residence; saamarthyam= capability; vikramam= valour; vaa= either; api= even; kulam vaa= his lineage, even; sarvathaa= at all; na jaane= not, familiar.

"Unfamiliar is the residence, or capability, or valour, or lineage of that sinning demon from a sinister dynasty, in any wise... [4-7-2]

satyam tu pratijaanaami tyaja shokam arindama |
kariSyaami tathaa yatnam yathaa praapsyasi maithiliim || 4-7-3

3. arindama= oh, enemy destroyer; te satyam pratijaanaami= to you, truthfully, I am promising; maithiliim yathaa praapsyasi= Maithili, as to how, you get back; tathaa yatnam karishyaami= therefor, make effort, I strive to; tyaja shokam= discard, anguish.

"Truthfully I am promising you, oh, enemy destroyer, as to how you will get back Maithili therefor I strive to make effort, let anguish be discarded... [4-7-3]

raavaNam sagaNam hatvaa paritoSya aatma pauruSam |
tathaa asmi kartaa naciraad yathaa priito bhaviSyasi || 4-7-4

4. raavanam sa gaNam hatvaa= Ravana, with, henchmen, on killing; paritoSya= satisfying your; aatma pauruSam= self, pride; yathaa priitaH bhaviSyasi= as to how, you will be gladdened; tathaa na ciraat kartaa asmi= that way, not, before long, done, by me.

"As to how you will satisfy yourself on killing Ravana along with his henchmen, and as to how to you pride yourself thereby, I will make it happen in that way in no longer a time... [4-7-4]

alam vaiklavyam aalam.hbya dhairyam aatmagatam smara |
tvat vidhaanaam na sadR^isham iidR^isham buddhi laaghavam || 4-7-5

5. alam vaiklavyam aalambya= enough, despair, clinging on to; aatma gatam dhairyam smara= soul gone in [inherent,] courage, you recollect; tvat vidhaanaam= your like persons; iidR^isham buddhi laaghavam= this sort of, mental, ineptness; na sadR^isham= not, seemly.

"Enough is this clinging on to despair, recollect your inherent courage, and it is unseemly for persons of your sort to have this kind of mental ineptness... [4-7-5]

mayaa api vyasanam praaptam bhaaryaa virahajam mahat |
na aham evam hi shocaami dhairyam na ca parityaje || 4-7-6

6. mayaa api= by me, too; bhaaryaa= wife's; viraha jam= separation, caused by; mahat= greatly; vyasanam= yearning; praaptam= came upon; na ca aham= not, also, I; evam= this way; shocaami= despaired; na ca dhairyam= not, also, courage; parityaje= forsook.

"Upon me too this yearning caused by the separation of wife has chanced, but I did not despair this way, nor I have forsaken my courage... [4-7-6]

na aham taam anushocaami praakR^ito vaanaro api san |
mahaatmaa cha viniitaH ca kim punar dhR^itimaan mahaan || 4-7-7

7. aham praakR^itaH vaanaraH api san= I am, being primitive, monkey, even though; taam anu shochaami= of her [for distancing wife,] not, [totally] disheartening; mahaatmaa ca= great soul, also; viniitaH ca= well-read one, also; dhR^iitimaan= courageous one; bhavaan kim punaH= you are, what again [why tell about you.]

"Though I am a primitive monkey I am not totally disheartened for the distancing of wife, why tell about a great soul like you who are well read and courageous... [4-7-7]

baaSpam aapatitam dhairyaat nigrahiitum tvam arhasi |
maryaadaam sattva yuk{}taanaam dhR^itim na utsraSTum arhasi || 4-7-8

8. tvam aa patitam baashpam dhairyaat nigrahiitum arhasi= you, trickling, tears, with courage, to control, apt of you; sattva yuktaanaam= that which belonging to self-controlled ones; maryaadaam= propriety; dhR^itim= courage; na utsraSTum arhasi= not, to discard, apt of you.

"It is apt of you to control trickling tears with courage, and equally it is inapt of you to discard the courage and propriety of self-controlled people... [4-7-8]

vyasane vaa artha kR^icChre vaa bhaye vaa jiivitaantage |
vimR^ishan vai svayaa buddhyaa dhR^itimaan na avasiidati || 4-7-9

9. vyasane vaa= in a riddle, or; artha kR^icChre vaa= financial loss, or; jiivita antage= life, at end of; bhaye vaa= in fear, either; dhR^itimaan= courageous one; svayaa buddhyaa= in ones own, mind; vimR^ishan= by introspection;= verily; na avasiidati vai= not, sinks down, indeed.

"Either in a riddle, or in financial loss, or at the end of life, or in fear, a courageous one does not sink down, but indeed introspects in his own mind... [4-7-9]

baalishas tu naro nityam vaiklabyam yo.anuvartate |
sa majjati avashaH shoke bhaara aakraantaa iva nauH jale || 4-7-10

10. yaH naraH= which, man; baalisaH nityam vaiklabyam anuvartate= like stupid, always, self-pity, he who follows; saH= he; a + vasaH= not, self-controlled; bhaara aakraantaa= by weight, overpowered [overweighing]; nauH jale iva= ship, in waters, like; shoke majjati= in sadness, drowns.

"Stupid is that man who always follows self-piteous sadness unable to control himself, and he drowns down in that melancholy like a overweighing ship in waters... [4-7-10]

eSo anjaliH mayaa baddhaH praNayaat tvaam prasaadaye |
pauruSam shraya shokasya na antaram daatum arhasi || 4-7-11

11. mayaa eSaH anjaliH baddhaH= by me, this, palms, adjoined; praNayaat tvaam prasaadaye= in friendship, you, I beseech; pauruSam shraya= self-esteem, bear up; shokasya antaram daatum na arhasi= for sadness, leeway, to give, not, apt of you.

"Adjoined are my palms in this way beseeching you in friendship, kindly bear up your self-esteem and you should not give any leeway to sadness... [4-7-11]

ye shokam anuvartante na teSaam vidyate sukham |
tejaH cha kSiiyate teSaam na tvam shocitum arhasi || 4-7-12

12. ye= those; shokam anuvartante= moroseness, delve into; na teSaam= not, to them; vidyate sukham= enjoy, happiness; tejaH cha= brilliance, too; kshiiyate= dwindle; teSaam= their; na tvam shocitum arhasi= not, your, saddening, is apt.

"Those that delve deep into moroseness, to them there is no happiness, and their brilliance too dwindles, thus saddening is inapt on your part... [4-7-12]

shokena abhiprapannasya jiivite cha api sa.mshayaH |
sa shokam tyaja raajendra dhairyam aashraya kevalam || 4-7-13

13. raajendra= oh, king of kings; shokena= by sadness; abhi prapannasya= well, engulfed; jiivite cha api= of life, also, even; samshayaH= doubts; saH shokam= such as you are, sadness; tyaja= leave off; kevalam dhairyam aashraya= just, courage, hold on to.

"One well-engulfed in sadness doubts even his life, oh, king of kings, leave off that sadness and just hold on to courage...[4-7-13]

hitam vayasya bhaavena bruumi na upadishaami te |
vayasyataam puujayan me na tvam shocitum arhasi || 4-7-14

14. hitam= benefiting; vayasya bhaavena= friendly, thought; bruumi= I tell; na upadishaami te= not, instructing, you; vayasyataam= friendship; puujayan= regarding; me= of mine; na tvam shocitum arhasi= not, your, saddening, is apt.

"I am telling a benefiting and friendly thought, but not instructing you, should you regard my friendship then your saddening is inapt..." [Thus said Sugreeva to Rama.] [4-7-14]

madhuram saan.htvitaH tena sugriiveNa sa raaghavaH |
mukham ashru pari klinnam vastra antena pramaarjayat || 4-7-15

15. tena sugriivena= by that, Sugreeva; madhuram= sweetly; saantvitaH= solaced; saH raaghavaH= that Rama; ashru pari klinnam= by tears, fully covered; mukham= face; vastra antena= with cloth's, edge; pramaarjayat= dabbed.

Sweetly solaced thus by that Sugreeva Rama dabbed his face with the edge of cloth, which is covered fully with tears. [4-7-15]

prakR^itiH sthaH tu kaakutsthaH sugriiva vacanaat prabhuH |
sa.mpariSvajya sugriivam idam vacanam abraviit || 4-7-16

16. prabhuH= the lord; kaakutsthaH= Rama; Sugreeva; vacanaat= by words of; prakR^itiH sthaH tu= in his own nature, steadied himself; sugriivam= Sugreeva is; sam pariSvajya= on embracing; idam vacanam abraviit= this, sentence, said.

Lord Rama steadied himself in his own nature by the words of Sugreeva, and on embracing him Rama said this sentence to him. [4-7-16]

kartavyam yat vayasyena snigdhena ca hitena ca |
anuruupam ca yuk.htam ca kR^itam sugriiva tat tvayaa || 4-7-17

17. Sugreeva; snigdhena hitena ca= by a friend, friendly one, also; vayasyena yat kartavyam= by friend, that which, is to be done; anuruupam ca= timely, also; yuktam ca= befitting, also; tat tvayaa= that which, by you; kR^itam= is done.

"Sugreeva, a friendly obligation that which is to be done, a benefiting, befitting and a timely one too, is what you have performed with your friendly advise... [4-7-17]

eSa ca prakR^itiH sthaH aham anuniitaH tvayaa sakhe |
durlabho hi iidR^isho bandhuH asmin kaale visheSataH || 4-7-18

18. sakhe= oh, friend; tvayaa= by you; anuniitaH= implored; eSa aham= this, I am; prakR^itiH sthaH= in my nature, I steadied myself; iidR^ishaH bandhuH durlabhaH hi= this kind of, friend, impossible to get, indeed; asmin kaale= in these times; visheshataH= especially.

"Oh, friend, I steadied myself in my own nature when implored by you... it is impossible to get this kind of friend, especially at these times... [4-7-18]

kim tu yatnaH tvayaa kaaryo maithilyaaH parimaargaNe |
raakSasasya ca raudrasya raavaNasya duraatmanaH || 4-7-19

19. kim tu= but; tvayaa maithilyaaH= by you, Maithili's; duraatmanaH raakshasasya raudrasya raavaNasya= evil-minded one, of demon's, furious, Ravana's; parimaargaNe yatnaH kaaryaH= search for, endeavour, is to be done.

"But, trying to search for Maithili and that furious, evil-minded demon Ravana, is your endeavour... [4-7-19]

mayaa ca yad anuSTheyam visrab.hdhena tat ucyataam |
varSaasu iva ca sukSetre sarvam sa.mpadyate tava || 4-7-20

20. mayaa ca yat anuSTeyam= by me, also, what, that is to be done; visrabdhena= in believability; tat ucyataam= that, be said; tava sarvam= your, all endeavour; varSaasu su kshetre iva= in rainy season, in good lands, as though [seeded crop]; sampadyate= be reaped.

"What is to done by me that be said in all believability, and all your endeavour will reap like the crops planted during rainy season in good lands... [4-7-20]

mayaa ca yadidam vaakyam abhimaanaat samiiritam |
tat tvayaa harishaarduula tat tvam iti upadhaaryataam || 4-7-21

21. hari shaarduula= oh, monkey, the tiger; mayaa= by me; abhimaanaat= in self-confidence; yat idam vaakyam samiiritam= which, this, word, is spoken; tat tvayaa= that, by you; tattvam iti= factually, thus; upadhaaryataam= they may be deemed.

"What that is spoken by me is in my self-confidence but not in any self-conceit, oh, tigerly-monkey, deem them as doubtless facts... [4-7-21]

anR^itam na uk{}ta puurvam me na ca vakSye kadaacana |
etat te pratijaanaami satyena eva shapaami aham || 4-7-22

22. me= by me; anR^itam na ukta puurvam= untruth, not, said, earlier; kadaacana na ca vakshye= anytimec[from now,] not, also, will speak; etat te pratijaanaami= this, to you, I promise; aham satyena eva shapaami= I am, by truthfulness, alone taking oath.

"Untruth is not uttered by me earlier nor will be at anytime from now, and all this I am promising you taking oath on that truthfulness alone.. [4-7-22]

tataH prahR^iSTaH sugriivaH vaanaraiH sacivaiH saha |
raaghavasya vacaH shrutvaa pratij~naatam visheSataH || 4-7-23

23. tataH= then; sacivaiH= vaanaraiH saha= with ministers, monkeys, along with; Sugreeva; raaghavasya vacaH= Rama's word; shrutvaa= on hearing; visheshataH= especially; pratijnaatam= of promise; prahR^iSTaH= is gladdened.

Then on hearing the words of Rama Sugreeva along with his monkey ministers is gladdened, especially of Rama promise. [4-7-23]

evam ekaanta sa.mpR^ik{}tau tataH tau nara vaanarau |
ubhau anyonya sadR^isham sukha duHkham abhaaStaam || 4-7-24

24. tataH= then; evam= thus; ekaanta= in privacy; sampR^iktau= met; tau= those two; nara= man; vaanarau= monkey; ubhau= both; anyonya sadR^isham= mutually befitting; sukha duHkham= pleasure and pain; abhaashtaam= discussed.

Then those two, the man and the monkey, met in privacy and both discussed in a mutually befitting manner about their pleasures and pains. [4-7-24]

mahaanubhaavasya vaco nishamya
harir nR^ipaaNaam adhipasya tasya |
kR^itam sa mene hariviira mukhyaH
tadaa ca kaaryam hR^idayena vidvaan || 4-7-25

25. vidvaan= the intellectual; saH hari viira mukhyaH= he that one, among monkey, heroes, chief; hariH= monkey - Sugreeva; mahaanubhaavasya= highly capable one's [Rama's]; tasya= of his; nR^ipaaNaam adhipasya= among kings, the best king [Rama]; vacaH= word; nishamya= on hearing; tadaa ca= then; kR^itam= accomplished; kaaryam= manoeuvre; hR^idayena= at heart; mene= he [Sugreeva], thought so.

On hearing the word of that intellectual, highly capable one and the best king among kings, namely Rama, he that Sugreeva, the chief among the monkey heroes, thought at heart that his manoeuvre to surpass his dominant brother Vali is accomplished. [4-7-25]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe saptamaH sargaH

Thus, this is the 7th chapter in Kishkindha Kanda of Valmiki Ramayana,the First Epic poem of India

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection