Sri Valmiki Ramayanam - Kishkindha Kanda ( Book 4) Sarga 61 to 67

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] 61

Introduction

Sampaati details Sage Nishaakara as to how his wings were burnt, when he and his brother Jataayu were flying competitively near at the sun. He says that he wanted to commit suicide, as his two wings, eagle kingdom, valour and even brother, are lost.

tataH tat daaruNam karma duSkaram saahasaat kR^itam |
aacacakSe muneH sarvam suurya anugamanam tathaa || 4-61-1

1. tataH= then; saahasaat kR^itam= indiscreetly, done; duS karam= not, practicable; daaruNam tat karma= impossible one, that, deed; tathaa= as well; suurya anugamanam= Sun, following; sarvam muneH= all of it, to sage [Nishaakara]; aacacakSe= [I have] informed.

"Then I have informed the Sage Nishaakara all about that impossible and impracticable deed done indiscreetly by me and Jataayu and our following the Sun in red heat, as well..." Thus Sampaati continued his legend. [4-61-1]

bhagavan vraNa yuktatvaat lajjayaa ca akula indriyaH |
parishraanto na shaknomi vacanam paribhaaSitum || 4-61-2

2. bhagavan= oh, godly [sage]; vraNa yuktatvaat= ulcers, due to having them; lajjayaa ca= by shame, also; akula indriyaH= perturbed, senses; parishraantaH= haggard; such as I am; vacanam pari bhaaSitum= words, to elaborately, to speak on; na shaknomi= no, capable I am.

"Oh, godly sage, scorching sun has ulcerated me, shame perturbed my senses for not protecting Jatayu, further I am haggard to descend this mountain to come to you, such I am I am incapable to speak on, elaborately... [4-61-2]

aham caiva jaTaayuH ca sa.ngharSaat darpa mohitau |
aakaasham patitau duuraat jij~naasantau paraakramam || 4-61-3

3. aham caiva jaTaayuH ca= I am, also thus, Jataayu, also; darpa mohitau= by arrogance, fascinated; paraakramam jij~naasantau= of [our relative] triumphs, inquisitive about; sangharSaat= competitively; duuraat aakaasham patitau= far-away, on sky, we two fell - we flew up.

"Fascinated by our arrogance and inquisitive of our relative triumphs, myself and Jataayu competitively flew up far-away on the sky... [4-61-3]

kailaasa shikhare baddhvaa muniinaam agrataH paNam |
raviH syaat anuyaatavyo yaavat astam mahaagirim || 4-61-4

4. kailaasa shikhare= on Kailash, peak of; muniinaam agrataH= sages, before; mahaa girim= great mountain; astam= dusking [westerly mountain]; yaavat= till [sun reaches]; raviH anuyaatavyaH syaat= Sun, to be followed, he will be; thus; paNam baddhvaa= a stake, bound - staked by two of us.

"Before the sages on the peak of Mt. Kailash we have staked a stake that we two shall follow the Sun till he reaches the great westerly mountain, namely Mt. Dusk... [4-61-4]

api aavaam yugapat praaptau apashyaava mahii tale |
ratha cakra pramaaNaani nagaraaNi pR^ithak pR^ithak || 4-61-5

5. api aavaam= even, we; yugapat= in a trice; praaptau= reached [the sky]; mahii tale= on earth's, surface; ratha cakra pramaaNaani= chariot, wheel, of a size; nagaraaNi= towns; pR^ithak pR^ithak= separately, singly; apashyaava= we have seen.

"We reached the sky in a trice to a height wherefrom we could see each of the townships on the surface of earth, separately and singly, in the size of a chariot's wheel... [4-61-5]

kvacit vaaditra ghoSaH ca kvacit bhuuSaNa niHsvanaH |
gaayantiiH sma a.nganaa bahviiH pashyaavo rakta vaasasaH || 4-61-6

6. kvacit vaaditra ghoSaH ca= somewhere, instrumental, music, also; kvacit bhuuSaNa niHsvanaH= somewhere else, jewellery, tinkling; gaayantiiH= singing; rakta vaasasaH= those who in red, dressed; bahviiH anganaa= many, ladies; pashyaavaH sma= we saw; we have.

"We have seen and heard instrumental music somewhere, and somewhere else tinkling of jewellery, and elsewhere singing of many ladies dressed in red... [4-61-6]

tuurNam utpatya ca aakaasham aaditya patham aasthitau |
aavaam aalokayaavaH tat vanam shaadvala sa.msthitam || 4-61-7

7. aakaasham tuurNam utpatya= to sky, quickly, on flying up; aaditya patham aasthitau= solar, path, abiding in; aavaam= we; tat vanam shaadvala samsthitam= that, forest, pasture [a patch of pasture,] positioned as; aalokayaavaH= we observed.

"On our quick rising to the sky and abiding in solar path we have observed that a forest is positioned just as a patch of pasture on earth... [4-61-7]

upalaiH iva sa.mChannaa dR^ishyate bhuuH shila uccayaiH |
aapagaabhiH ca sa.mviitaa suutraiH iva vasu.ndharaa || 4-61-8

8. bhuuH= earth; shila uccayaiH= with mountains, heights; upalaiH samChannaa iva= with shingles, covered, as with; dR^ishyate= appearing to be; aapa gaabhiH ca= by water, goers [by rivers]; vasundharaa= [surface of] earth; suutraiH samviitaa iva= with yarn, interwoven, as with; [appeared to be.]

"From there the earth covered with pebble like mountain heights appeared shingly, and interwoven with yarn like rivers the surface of the earth is thready... [4-61-8]

himavaan caiva vindhyaH ca meruH ca sumahaan giriH |
bhuu tale sa.mprakaashante naagaa iva jala aashaye || 4-61-9

9. himavaan ca eva= Himalaya, also, even; vindhyaH ca= Vindhya, also; su mahaan giriH= very, high, mountain; meruH ca= Meru, even; bhuu tale= on earth's, surface; jala aashaye= in water, receptacles [lakes]; naagaa iva= elephants, like; sam prakaashante= shining forth.

"Himalayas, even Mt. Vindhya, and even the very high mountain Mt. Meru, shone forth like elephants in lakes... [4-61-9]

tiivraH svedaH ca khedaH ca bhayam ca aasiit tadaa avayoH |
samaavishata mohaH ca tato muurcChaa ca daaruNaa || 4-61-10

10. tadaa= then; avayoH= to two of us; tiivraH= abnormal; svedaH ca= sweating, also; khedaH ca= tiredness, also; bhayam ca= fear, also; aasiit= bechanced; tataH= then; mohaH= stupor; daaruNaa muurcChaa ca= severe, vertigo, also; sam aavishata ca= overspread - invaded us.

"Then there bechanced an abnormal sweating, tiredness and fear, and then stupor invading both of us, we two underwent a severe vertigo... [4-61-10]

na ca dik j~naayate yaamyaa na aagneyii na ca vaaruNii |
yuga ante niyato loko hato dagdha iva agninaa || 4-61-11

11. yaamyaa dik= Yama's, direction of [south]; na ca j~naayate= not, also, in the know; aagneyii na= direction of Fire-god [south-east,] not known; vaaruNii na=direction of Rain-god [west,] not known; lokaH= world; yuga ante= at era, end; agninaa dagdha= by fire, burnt down; hataH iva= destructed, as though; niyataH= routine.

"We are not in the know of southern direction which belongs to Yama, the Terminator, nor of south-east which belongs to Fire-god, also not of west which belongs to Rain-god... and the world appeared as though burnt down by the fire at the end of era and destructed of its routine... [4-61-11]

Some good words from an unknown author: 'the air of great height must be treated with caution. When all the gods have been dethroned and nothing is left but the 'Self' beware of Vertigo. It was this that made Vivekananda careful in his ascent not to hurry the whole mass of souls as yet uninured to the precipices and the wind of chasms. He made each one to climb by small stages leaning upon the staff of his own religion or of the providential spiritual credos of his age and country. But too often his followers were impatient and sought to gain the summits without due rest and preparation. Hence it was hardly surprising that some fell and in their fall they were not only a danger to themselves but to those ho knew themselves to be inferior...' This we may say niraalamba avyakta upaasana and Gita has to say something about this 'baseless and bottomless adoration of the un-manifest...' kleþo adhikatara× teÿ˜m avyakta ˜sakta cetas˜m | avyakt˜× hi gati× du×kham dehavadbhi× av˜pyate || Gita, 12-5 The travail is for such as bend their minds / To reach th' Unmanifest. That viewless path / Shall scarce be trod by man bearing the flesh! - S. M. Arnold.

manaH ca me hatam bhuuyaH cakshuH praapya tu sa.mshrayam |
yatnena mahataa hi asmin manaH sa.ndhaaya cakshuSii || 4-61-12
yatnena mahataa bhuuyo bhaaskaraH pratilokitaH |
tulyaH pR^ithvii pramaaNena bhaaskaraH pratibhaati nau || 4-61-13

12. me manaH hatam= my, brainpower, is deranged; cakshuH samshrayam praapya= eyes, dependency, on obtaining - depending on my sight; mahataa yatnena= laboriously, by trying; asmin= on that [sun]; bhuuyaH= again; manaH cakshuSii sandhaaya= brainpower, sight, keeping fixedly; bhuuyaH mahataa yatnena= again, strenuously, by trying; bhaaskaraH prati lokitaH= Sun, towards, seen by us - saw the sun directly; bhaaskaraH= Sun; pR^ithvii pramaaNena tulyaH= earth, of a size, equal to; nau pratibhaati= to us, appeared.

"Though my brainpower is deranged I again tried laboriously just depending on my sight. I again tried strenuously concentrating my brainpower and sight on Sun and I have directly seen the Sun. Then the Sun appeared in a size equal to the earth. [4-61-12, 13]

jaTaayuH maam anaapR^icChya nipapaata mahiim tataH |
tam dR^iSTvaa tuurNam aakaashaat aatmaanam muktavaan aham || 4-61-14

14. jaTaayuH maam= Jataayu, me; an+ aapR^icChya= without, asking [informing]; mahiim nipapaata= on earth, fell down [tripped over]; tataH= then; aham= I; tam dR^iSTvaa= him, on seeing; tuurNam= quickly; aakaashaat= from sky; aatmaanam= myself; muktavaan= let loose- flew down.

"Without informing me Jataayu started to trip over the earth, and then on seeing him I too let myself loose from the sky... [4-61-14]

pakSabhyaam ca mayaa gupto jaTaayuH na pradahyata |
pramaadaat tatra nirdagdhaH patan vaayu pathaat aham || 4-61-15

15. mayaa= by me; pakSabhyaam guptaH= with both wings, hidden - from sun; jaTaayuH= Jataayu; na pra dahyata= not, much, burnt [by Sun]; tatra= there - in sky; pramaadaat= accidentally; vaayu pathaat= from air's, way [sky]; patan= while falling - flying down; aham= I am; nir dagdhaH= completely, burnt - by sun.

"I have hidden Jataayu in sky with both my wings from the scorching Sun... hence, he is not burn that much... but I am completely burnt when falling from the sky... [4-61-15]

aashanke tam nipatitam janasthaane jaTaayuSam |
aham tu patito vindhye dagdha pakSo jaDii kR^itaH || 4-61-16

16. tam jaTaayuSam= him, about Jataayu; janasthaane nipatitam aashanke= in Janasthaana, fell down, I supposed; aham tu= I, for my part; dagdha pakSaH= burnt, winged [bird]; jaDii kR^itaH= insensate, made as; vindhye= on Vindhya; patitaH= fell down.

"I supposed that Jataayu as has fallen in Janasthaana, but I have fallen on Mt. Vindhya, as a wing-burnt and insensate eagle... [4-61-16]

raajyaat hiino bhraatraa ca pakSaabhyaam vikrameNa ca |
sarvathaa martum eva icChan patiSye shikharaat gireH || 4-61-17

17. raajyaat= from kingdom; bhraatraa ca= from brother, also; pakSaabhyaam= of both wings; vikrameNa ca= of valance, too; hiinaH= one who is divested of; such as I was I; sarvathaa= anywise; martum eva icChan= to die, only, wishing to; gireH shikharaat patiSye= of mountain, from top, I wished to fall.

"As one who is divested of his kingdom, his brother, both of his wings, and his own valance too, such as I was I wished to fall from the mountaintop to die, in any way... [4-61-17]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe eka SaSTitamaH sargaH

Thus, this is the 61st chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 62

Introduction

Sage Nishaakara asks Sampaati to wait for monkeys who arrive at the behest of Rama in search of Seetha. This sage also accords small wings and vigour to the eagle for survival until the arrival of harbinger monkeys of Rama, as this eagle has to guide the monkeys towards the location where Seetha is incarcerated

evam uktvaa munishreSTham arudam bhR^isha duHkhitaH |
atha dhyaatvaa muhuurtam tu bhagavaan idam abraviit || 4-62-1

1. evam munishreSTham uktvaa = that way, to sage the best, having said; bhR^isha duHkhitaH arudam = highly, despaired, I wept; atha= then; bhagavaan= that godly sage; muhuurtam dhyaatvaa idam abraviit= on meditating, for a while, this, said.

"On informing the sage in this way I wept as I was highly despaired. Then on meditating for a while that sage said this..." Thus Sampaati continued his narration, and now he reports to Angada and others what that is said by Sage Nishaakara to him. [4-62-1]

pakSau ca te prapakSau ca punaH anyau bhaviSyataH |
cakSuSii caiva praaNaaH ca vikramaH ca balam ca te || 4-62-2

2. te= to you; punaH anyau pakSau ca= again, other, wings; pra pakSau ca= good [small,] wings, also; bhaviSyataH = [anew] they become [they emerge]; te= your; cakSuSii ca praaNaaH ca vikramaH ca balam ca= eyes [sight,] also, lives' [force,] also, valour, also, power, also; [bhaviSyanti= will be there, they comeback.]

" 'Again both of your wings will emerge as small wings anew, also thus your valour, power, and life-force will comeback...' Thus Sage Nishaakara started to console Sampaati. [4-62-2]

puraaNe sumahat kaaryam bhaviSyam hi mayaa shrutam |
dR^iSTam me tapasaa caiva shrutvaa ca viditam mama || 4-62-3

3. su mahat kaaryam bhaviSyam hi= very, great, happening, will happen, indeed; puraaNe mayaa shrutam= in olden days, by me, heard; me tapasaa caiva= by me, ascetically, also thus; dR^iSTam= perceived; shrutvaa mama viditam = by hearing, to me, known.

" 'In olden days I have heard that a very great happening is going to happen indeed, and it is known to me as I perceived it ascetically... [4-62-3]

raajaa dasharatho naama kashcit ikSvaaku vardhanaH |
tasya putro mahaatejaa raamo naama bhaviSyati || 4-62-4

4. dasharathaH naama= Dasharatha, known as; ikSvaaku vardhanaH= Ikshvaku dynasty, enhancer of; kashcit raajaa= someone, a king - is there; tasya= to him; raamaH naama= Rama, known as; mahaatejaa putraH bhaviSyati= great-resplendent, son, will be there.

"There is some king known as Dasharatha, an enhancer of Ikshvaku dynasty, and to him there will be a great-resplendent a son who will be known as Rama... [4-62-4]

araNyam ca saha bhraatraa lakSmaNena gamiSyati |
tasmin arthe niyuktaH san pitraa satya paraakramaH || 4-62-5

5. satya para aakramaH = truth, valiant one - Rama; pitraa= by father; tasmin arthe niyuktaH san= in that, objective, assigned, he is; bhraatraa lakSmaNena saha = brother, Lakshmana, along with; araNyam gamiSyati= to forest, he goes.

" 'When his father assigns him for that objective of his going to forests, that truth-valiant Rama goes to forests along with his brother Lakshmana... [4-62-5]

nair.hR^ito raavaNo naama tasya bhaaryaam hariSyati |
raakSasendro janasthaanaat avadhyaH sura daanavaiH || 4-62-6

6. janasthaanaat= from Janasthaana; tasya bhaaryaam= his [Rama's,] wife; raakSasendraH= demons', chief; sura daanavaiH a+ vadhyaH = [even] by gods, demons, an un, killable one; raavaNaH naama= Ravana, known as; nairR^itaH = demon; hariSyati= abducts.

" 'A demon named Ravana, the chief of demons, and an unkillable one even for gods or demons abducts Rama's wife from Janasthaana... [4-62-6]

saa ca kaamaiH pralobhyantii bhakSyaiH bhojyaiH ca maithilii |
na bhokSyati mahaabhaagaa duHkha magnaa yashasvinii || 4-62-7

7. mahaabhaagaa= highly privileged; duHkha magnaa= in sorrow, sunken; yashasvinii= prestigious lady; saa maithilii= she, that Maithili; kaamaiH= by desirable [items]; bhakSyaiH bhojyaiH ca = by masticatory, swallowable foods [feasts and banquets]; pralobhyantii= verily lured; na bhokSyati= not, enjoys them - does not touch them.

" 'She that Maithili, a highly privileged and prestigious lady does not touch any food, though she is highly lured by banquets and feasts by that Ravana, for she will be sunken in sorrow... [4-62-7]

paramaannam ca vaidehyaa j~naatvaa daasyati vaasavaH |
yat annam amR^ita prakhyam suraaNaam api dur.hlabham || 4-62-8

8. vaasavaH j~naatvaa= Indra, on knowing [Seetha's plight]; suraaNaam api dur labham= for gods, even, un, attainable - food; amR^ita prakhyam= nectarous, renowned as; yat annam= which food - is there in all three worlds, that; parama annam= nectarean, food; vaidehyaa daasyati= for Vaidehi, he gives.

" 'On knowing Seetha's plight Indra gives a nectarean food for Vaidehi, which food is renowned to be Nectarous and unattainable even by gods... [4-62-8]

tat annam maithilii praapya vij~naaya indraat idam tu iti |
agram uddhR^itya raamaaya bhuu tale nir.hvapiSyati || 4-62-9

9. maithilii tat annam praapya= Maithili, that, food, on getting; idam indraat iti= this [food is,] from Indra, thus; vij~naaya= on knowing; agram uddhR^itya= first [part, first morsel,] taking up; raamaaya = for Rama; bhuu tale= on earth's, surface; nirvapiSyati [nir vap iSyati]= out, sows, she dispenses it - she cedes it as seeds in sowing.

" 'But on getting that food, and on knowing that it is from Indra, Maithili takes up the first morsel and dispenses it on the surface of earth for Rama, saying... [4-62-9]

yadi jiivati me bhartaa lakSmaNo vaa api devaraH |
devatvam gatayoH vaa api tayoH annam idam tu iti || 4-62-10

10. me bhartaa jiivati yadi = my, husband, is living, if; devaraH lakSmaNaH vaa api= younger brother-in-law, Lakshmana, or, even; [jiivati yadi = is living, if]; devatvam gatayoH vaa api = godhood, gone into [attained,] or, even; tayoH= to both of them; idam annam= this is, food; iti= thus - on saying she will offer food.

" 'If my husband is living, or even my younger brother-in-law Lakshmana is living, or even if they have attained godhood, this food belongs to both of them...' Saying so Seetha offers oblation to them... [4-62-10

eSyanti preSitaaH tatra raama duutaaH plava.ngamaaH |
aakhyeyaa raama mahiSii tvayaa tebhyo viha.ngama || 4-62-11

11. vihan gama= oh, sky-flyer [Sampaati]; raama duutaaH plavan gamaaH= Rama's, harbingers, fly-jumpers; preSitaaH= sent by [Rama]; tatra eSyanti= to there [where Seetha is,] will be coming; tvayaa= by you; tebhyaH= to them; raama mahiSii= [about] Rama's, queen; aakhyeyaa= tellable - you inform them about her.

" 'Ushered by Rama, oh, sky-flyer Sampaati, fly-jumpers will be going over to the place where Seetha is captivated as harbingers of Rama, and you ought to tell those monkeys about the queen of Rama... [4-62-11]

sarvathaa tu na ga.ntavyam iidR^ishaH kva gamiSyasi |
desha kaalau pratiikSasva pakSau tvam pratipatsyase || 4-62-12

12. sarvathaa na gantavyam= in any case, not, to be gone [go-as-you-please]; iidR^ishaH kva gamiSyasi= this kind [of a wingless eagle,] where, you wish to go; desha kaalau pratiikSasva= place [scene,] time, be awaiting for; tvam pakSau pratipatsyase= you, both wings, will regain.

" 'In any case you ought not to go-as-you-please... a wingless eagle of your kind where you wish to go... await the times and scenes, you will regain both of your wings... [4-62-12]

utsaheyam aham kartum adya eva tvaam sa pakSakam |
iha sthaH tvam tu lokaanaam hitam kaaryam kariSyasi || 4-62-13

13. aham tvaam= I, you; adya eva sa pakSakam= now, itself, you as, with, wings [as a winged eagle]; kartum utsaheyam = to make, I am capable; tu= but; tvam iha sthaH= you, staying, here only; lokaanaam hitam kaaryam kariSyasi= for worlds, agreeable, deed, you do - can you do?

" 'I am capable of making you a winged eagle now itself, but how can you stay here and do an agreeable deed to the worlds! So you have to wait. [4-62-13]

tvayaa api khalu tat kaaryam tayoH ca nR^ipa putrayoH |
braahmaNaanaam guruuNaam ca muniinaam vaasavasya ca || 4-62-14

14. tvayaa api= by you, even; tayoH nR^ipa putrayoH= to both of, king's, sons; braahmaNaanaam guruuNaam muniinaam= to Brahmans, to teachers, to sages; vaasavasya ca= of Indra, also; tat kaaryam= that, deed; khalu= is to be done, isn't it.

" 'That deed aimed at the wellbeing of both those princes, Rama and Lakshmana, and of Brahmans, teaches, sages and also of Indra is to be done by you alone, isn't it! [4-62-14]

icChaami aham api draSTum bhraatarau raama lakSmaNau |
na icChe ciram dhaarayitum praaNaan tyakSye kalevaram |
maharSi tu tat abraviit idam dR^iSTa tattva artha darshinaH || 4-62-15

15. aham api= I, even; bhraatarau raama lakSmaNau= brothers, Rama, Lakshmana; draSTum icChaami = to see, I wish to; ciram praaNaan dhaarayitum = prolongedly, lives, to bear; na icChe= not, I wish; kalevaram tyakSye = mortal body, I castaway; dR^iSTa tattva artha darshinaH= had discerned, of quintessence, essence [sum and substance,] a discerner; maharSi tu= great sage, on his part; tat idam abraviit = that, this, [- in this way,] said - to me.

" 'Even I wish to see those brothers, Rama and Lakshmana, but I do not wish to bear lives prolongedly, hence I castaway my mortal body...' and thus that is what the great sage Nishakara said to me. Saying so that sage, who is a discerner who discerned the sum and substance of Supreme Person castaway his mortal body in his ascent to heaven." Sampaati continued his narration in this way. [4-62-15]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe dvi SaSTitamaH sargaH

Thus, this is the 62nd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 63

Introduction

Sampaati regains his wings when he passes information to the monkeys. Sampaati flies away for flight-test of his newborn wings wishing the monkeys success. Then the enthused monkeys journey on to southern direction, as directed by Sampaati.

etaiH anyaiH ca bahubhiH vaakyaiH vaakya vishaaradaH |
maam prashasya abhyanuj~naapya praviSTaH sa svam aalayam || 4-63-1

1. vaakya vishaaradaH= sentences, expert in; saH= he that sage; etaiH= with these; anyaiH ca= with other, also; bahubhiH vaakyaiH= with many, words; maam prashasya= me, on encouraging; abhi anuj~naapya= making me to take leave of him; svam aalayam praviSTaH= his own, hermitage / heavens [dwelling,] he entered.

"That expert in sentences, namely sage Nishaakara, entered his own dwelling on saying these and many other words of encouragement and after permitting me to take leave. [4-63-1]

ka.ndaraat tu visarpitvaa parvatasya shanaiH shanaiH |
aham vi.ndhyam samaaruhya bhavataH pratipaalaye || 4-63-2

2. aham= I; parvatasya kandaraat= of mountain, from cave; shanaiH shanaiH= slowly, slowly; visarpitvaa= on creeping; vindhyam samaaruhya= Mt. Vindhya, on clambering up; bhavataH pratipaalaye= towards your [arrival,] looking forward.

"But on creeping slowly and slowly from the cave of that mountain I clambered up the Mt. Vindhya and I am looking forward for your arrival... [4-63-2]

adya tu etasya kaalasya saagram varSa shatam gatam |
desha kaala pratiikSo asmi hR^idi kR^itvaa muneH vacaH || 4-63-3

3. adya tu= as of now, but; etasya kaalasya= of this, time; sa agram= with, a little more; varSa shatam= years, hundred; gatam= slipped by; muneH vacaH= sage's, words; hR^idi kR^itvaa= in heart, on making [minding]; desha kaala pratiikSaH asmi= place [events,] time, awaiting.

"As of now, a little more than a hundred years have slipped by, and I am awaiting events and times minding sage's words in my heart... [4-63-3]

There is an inconsistency in accounting the years of Sage Nishaakara's living, dying and Sampaati's continuation on that mountain after sage's demise. It is said: 'for me lapsed are eight thousand years, without him...' at 4-60-9 by Sampaati and here he alone is saying that one hundred years are elapsed. For this there is another shade given to this verse in other mms and the compound varSa shatam gatam is replaced with varSa shata trayam 'years, hundred, three, three hundred years...' then the meaning will be 'that sage lived for eight thousand years, and he died a hundred years back, and I have been waiting for three hundred years after his demise...'

mahaaprasthaanam aasaadya svar gate tu nishaakare |
maam nirdahati sa.ntaapo vitar.hkaiH bahubhiH vR^itam || 4-63-4

4. nishaakare mahaa prasthaanam aasaadya= Nishaakara, great, voyage - to heavens, on obtaining; svar gate= to heaven, having gone; bahubhiH= with many; vi tarkaiH= illogical, thoughts; vR^itam= one who is enfolded in; such; maam= me; santaapaH nirdahati= anguish, burning [me] down.

"But many illogical thoughts crowded round me when Sage Nishaakara has gone on great voyage to heaven, thus my anguish burned me down... [4-63-4]

uditaam maraNe buddhim muni vaakyaiH nivar.htaye |
buddhiH yaa tena me dattaa praaNaanaam rakSaNe mama || 4-63-5
saa me apanayate duHkham diiptaa iva agni shikhaa tamaH |

5, 6a. maraNe uditaam buddhim= for dying [suicide,] cropped up, thought; muni vaakyaiH nivartaye= sage, by words of, I am reversing; mama praaNaanaam rakSaNe= my, lives, regarding safeguarding; tena me yaa buddhiH dattaa= by him [sage,] to me, which, thought [pracodana= afflatus= a divine creative impulse, inspiration,] given [endowed]; saa= that afflatus; diiptaa agni shikhaa tamaH iva= flaring, fire, tongue of, to darkness, as with; me duHkham= my, anguish; apa nayate= away, taking.

"I have been reversing the thought cropped up for my suicide by virtue of the afflatus endowed to me by that sage, and I have been safeguarding my lives as that afflatus is taking away my anguish, as a tongue of flaring fire takes away darkness... [4-63-5, 6a]

budhyataa ca mayaa viiryam raavaNasya duraatmanaH || 4-63-6
putraH sa.mtar.hjito vaagbhiH na traataa maithilii katham |

6b, 7a. duraatmanaH raavaNasya viiryam= dirty-minded one, Ravana's, valour; budhyataa= aware of; mayaa maithilii= by me, Maithili; katham na traataa= how, [she is] not, saved; [iti= thus]; vaagbhiH= with words; putraH= [my] son is; sam tarjitaH= well, rebuked.

"Though I am aware of the valour of that dirty-minded Ravana, I was rebuking my son saying, 'how you have not saved Maithili?' [4-63-6b, 7a]

tasyaa vilapitam shrutvaa tau ca siitaa viyojitau || 4-63-7
na me dasharatha snehaat putreNa utpaaditam priyam |

7b, 8a. tasyaa vilapitam shrutvaa= her, bewailing, on hearing; tau ca siitaa viyojitau= those two [Rama, Lakshmana,] also, as separated [from Seetha]; me dasharatha snehaat= my, with Dasharatha's, owing to friendship; putreNa priyam= by [my] son, a cherish [of mine]; na utpaaditam= not, effectuated.

"My son has not effectuated my cherish even on hearing the bewail of Seetha, or at least on hearing that Rama and Lakshmana are separated from Seetha, or at least on knowing my friendship with Dasharatha..." Thus Sampaati spoke to monkeys. [4-63-7b, 8a]

tasya tu evam bruvaaNasya sa.mhataiH vaanaraiH saha || 4-63-8
utpetatuH tadaa pakSau samakSam vana caariNaam |

8b, 9a. tadaa= then; samhataiH vaanaraiH saha= clustered around, monkeys, with; tasya= to him; evam bruvaaNasya= in this way, who is speaking; vana caariNaam samakSam= of forest, movers - monkeys, before eyes; pakSau= wings; ut petatuH= to up, flew - cropped up.

Both the wings of Sampaati have then cropped up just before the eyes of those monkeys who are clustering around him, while Sampaati is speaking in this way to those monkeys... [4-63-8b, 9a]

sa dR^iSTvaa svaam tanum pakSaiH udgataiH aruNa cChadaiH || 4-63-9
praharSam atulam lebhe vaanaraan ca idam abraviit |

9b, 10a. saH= he tht Sampaati; aruNa cChadaiH= with reddish [feathers,] covered [feathered]; udgataiH pakSaiH= emerged, wings; svaam tanum dR^iSTvaa= his own, body, on seeing; a+tulam praharSam lebhe= not, comparable, rejoice, he obtained; vaanaraan idam abraviit ca= to vanara-s, this, said, also.

On looking at his own body which is now covered with newborn reddish-feathered wings Sampaati obtained an incomparable rejoice, and he also said this to vanara-s. [4-63-9b, 10a]

nishaakarasya raajarSeH prabhaavaat amita ojasaH || 4-63-10
aaditya rashmi nirdagdhau pakSau punaH upasthitau |

10b, 11a. amita ojasaH= of illimitable, magnificence; raajarSeH= of kingly sage; nishaakarasya prabhaavaat= Nishaakara's, by efficacy; aaditya rashmi nirdagdhau= by Sun's, rays, burnt down; pakSau punaH upasthitau= both wings, again, present themselves [resurfaced.]

By the efficacy of that kingly sage of illimitable magnificence both the wings of Sampaati that were burnt down by sunrays have resurfaced again. [4-63-10b, 11a]

yauvane vartamaanasya mama aasiit yaH paraakramaH || 4-63-11
tam eva adya avagacChaami balam pauruSam eva ca |

11b, 12a. yauvane vartamaanasya= in youth, what that was prevailing; mama= my; yaH paraakramaH= which, valour; aasiit= was present; tam eva adya avagacChaami= that [valour,] alone, now, I am getting at [experiencing]; balam pauruSam eva ca= vigour, valiance, like that, also.

"Which valour, vigour, and valiance were prevailing in my youth, now I am experiencing them alone... [4-63-11b, 12a]

sarvathaa kriyataam yatnaH siitaam adhigamiSyatha || 4-63-12
pakSa laabho mama ayam vaH siddhi pratyaya kaarakaH |

12b, 13a. sarvathaa yatnaH kriyataam= anywise, let endeavour, be made; siitaam adhi gamiSyatha= Seetha, [for sure,] you will obtain - come by her; mama ayam pakSa laabhaH= my, this, wings, regaining; vaH siddhi pratyaya kaarakaH= to you all, for accomplishment, credibility, causer of.

"Let an endeavour be made by all of you. For sure, you will come by Seetha. This event of my regaining wings shall be the causer of credibility in you all... [4-63-12b, 13a]

iti uktvaa taan hariin sarvaan sa.mpaatiH patagottama || 4-63-13
ut.hpapaata gireH shR^i.ngaat jij~naasuH kha gamo gatim |

13b, 14a. pataga uttama= bird, the best; sampaatiH= Sampaati; sarvaan taan hariin= to all of, those, monkeys; iti uktvaa= thus, on saying; kha gamaH= of a sky, goer's - of a bird; gatim= plight / flight; jij~naasuH= to ascertain; gireH shR^ingaat ut papaata= from mountain's, top, up, fallen - took wing.

On saying thus to all of those monkeys that best bird Sampaati took wing from that mountaintop to ascertain the plight of a sky-going bird when anew on the wing. [4-63-13b, 14a]

tasya tat vacanam shrutvaa pratisa.mhR^iSTa maanasaaH |
babhuuvuH hari shaarduulaa vikrama abhyudaya unmukhaaH || 4-63-14

14b, c. hari shaarduulaa= monkeys, tigerly ones; tasya tat vacanam shrutvaa= his [Sampaati's,] that, word, on hearing; prati samhR^iSTa maanasaaH= in turn, gladdened, at hearts; vikrama abhyudaya unmukhaaH= valour, inspirited, proactive; babhuuvuH= they became.

On hearing that word of Sampaati those tigerly monkeys are heartily gladdened and while their valour inspiriting them they have became proactive towards their task. [4-63-14]

atha pavana samaana vikramaaH
plavaga varaaH pratilabdha pauruSaaH |
abhijit abhimukhaam disham yayuH
janaka sutaa parimaargaNa unmukhaaH || 4-63-15

15. atha= then; pavana samaana vikramaaH= with air [gustily,] equal, in their gusto; pratilabdha pauruSaaH= redeemed, certitude; plavaga varaaH= fly-jumpers, the best; abhijit abhimukhaam= abhijit, [an opportune time,] who are waiting towards; janaka sutaa pari maargaNa= Janaka's, daughter, in search; un mukhaaH= forward, faced [pioneers]; disham= to [southern] direction; yayuH= they journeyed on.

Those best fly-jumpers having redeemed their certitude, then with a gustily gusto waited for an opportune time called abhijit lagna and then journeyed on to the southern direction, as they are the pioneers in searching Seetha, the daughter of Janaka. [4-63-15]

The auspicious and opportune time in a day is called abhijit lagna a little later to noon time. This is as said in astrology s¨rya× ca caturdhakam lagnam abhijit pari kŸrtitam | sarva doÿa haram caiva praþastam þubha karmasu || The chapters from 59 to 63 are treated as interpolated ones and to support that statement, the action of Sampaati in flying away without offering further cooperation to monkeys in the search for Seetha, is exemplified. 'As and when he got wings he flew away like any ordinary bird as it goes as-it-pleases. If Sampaati were to be a true friend of Dasharatha and an admirer of Rama, he should have at least followed the monkeys up to seashore...' is the argument of those who hold these chapters as interpolated ones. But contradicting them, the others say, 'Sampaati is given small wings for his locomotive purpose, but not to fly aggressively... further, his part ends as and when he informs about the direction of Seetha and Ravana, as the role of Swayamprabha ended when she brought the monkeys out of Black Hole... hence these chapters are not interpolated...' thus the debate continues, endlessly...

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe tri SaSTitamaH sargaH

Thus, this is the 63rd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 64

Introduction

Monkeys on arriving at seashore are awestruck to have a glimpse of unnavigable ocean, which is tumultuous with many sea-creatures. Angada noticing the baffle of monkeys pacifies them and elicits information about each monkey's capability to jump over the ocean.

aakhyaataa gR^idhra raajena samut.hplutya plava.ngamaaH |
sa.ngataaH priiti sa.myuktaa vineduH si.mha vikramaaH || 4-64-1

1. gR^idhra raajena aakhyaataa= by eagle, king, those who are informed - monkeys; simha vikramaaH- lion [like,] courageous [lion-hearted]; plavan gamaaH= fly-jumpers; sangataaH= in league; priiti samyuktaa= gladness, associated with - gladly; samutplutya [sam ut plutya]= jumped [and loped]; vineduH= screamed.

Those lion-hearted fly-jumpers who are informed thus by the kingly eagle Sampaati have gladly jumped and loped and screamed in league [4-64-1]

sa.mpaateH vacanam shrutvaa harayo raavaNa kSayam |
hR^iSTaaH saagaram aajagmuH siitaa darshana kaankSiNaH || 4-64-2

2. harayaH= monkeys; sampaateH vacanam shrutvaa= Sampaati's, words, on hearing; hR^iSTaaH= becoming delighted; siitaa darshana kaankSiNaH= Seetha, a glimpse of, longing for; raavaNa kSayam= [to go to] Ravana's, residence; saagaram= to ocean; aa jagmuH= come, and went - they have arrived.

On hearing the words of Sampaati, the monkeys have delightedly come to the ocean to go to the residence of Ravana, longing for a glimpse of Seetha. [4-64-2]

abhikramya tu tam desham dadR^ishur bhiima vikramaaH |
kR^itsnam lokasya mahataH pratibi.mbam iva sthitam || 4-64-3

3. bhiima vikramaaH= superbly, venturesome ones; tam desham abhikramya= that, province, passing across; mahataH lokasya= of great, world; kR^itsnam= entire; prati bimbam iva sthitam [samudram]= great, mirror-image, like [appearing to be,] available [ocean]; dadR^ishuH= they saw.

Passing across that province those superbly venturesome monkeys have seen the ocean available there, appearing like a great mirror image of the world in it entirety. [4-64-3]

Here the word pratibimba is taken as entire ocean with its shores, and the ocean is said as a mirror, 'a mirror framed by it shores.' Thus, the ocean is said to contain all the items of entire world and it is becoming a world by itself, together with its own paraphernalia, from fishes to sharks, pebble to diamonds etc. This is according to Govindaraja.

dakSiNasya samudrasya samaasaadya uttaraam disham |
sa.mnivesham tataH cakruH sahitaa vaanara uttamaaH || 4-64-4

4. vaanara uttamaaH= among monkeys, the best ones; dakSiNasya samudrasya= southern, ocean's; uttaraam disham= northern, side; samaasaadya= on reaching; tataH= then; sahitaaH samnivesham cakruH= collectively, camp, they made.

On reaching the northern side of southern ocean those best monkeys have collectively made a camp there. [4-64-4]

Here in this mms of Gorakhpur one verse is not given which is available in other versions. That verse is given here for an easy comprehension of the later verses.

sattvair mahadbhir vik®tai× krŸýadbhir vividhair jale |
vy˜tta ˜syai× sumah˜ k˜yair ¨rmibhi× ca sam˜kulam || extra verse

sattvaiH= with beings; mahadbhiH= gigantic ones; vikR^itaiH= misshapen ones; kriiDadbhiH= sporting; vividhaiH jale= divers, in water; vyaatta aasaiH= with largely opened, mouths; su mahaa kaayaiH= with very large bodied ones; uurmibhiH ca samaakulam= with tides, also, uproarious.

That ocean is uproarious with its tides, and with its gigantic and misshapen beings that are sporting in water with their wide-opened mouths.

prasuptam iva ca anyatra kriiDantam iva ca anyataH |
kvacit parvata maatraiH ca jala raashibhiH aavR^itam || 4-64-5
sa.mkulam daanava indraiH ca paataala tala vaasibhiH |
roma harSa karam dR^iSTvaa viSeduH kapiku.njaraaH || 4-64-6

5, 6. anyatra= somewhere; the ocean is; pra suptam iva= well, slept, as though; anyataH= somewhere else; kriiDantam iva= sporting, as though; kvacit= elsewhere; parvata maatraiH= mountain, as high as; jala raashibhiH aavR^itam= by water, heaps [tidewater,] overspread; paataala tala vaasibhiH= of netherworld, on surface, residents; daanava indraiH= with demonic, best being - demons living in paatala; samkulam= tumultuous with; roma harSa karam= hair, grin [raising,] causer of; [samudram= ocean]; dR^iSTvaa= on seeing; kapi kunjaraaH= monkey, elephants; viSeduH= despaired.

Somewhere that ocean is as though sleeping well, and somewhere else it is as though sporting, elsewhere it is overspread with tidewaters as high as mountains, somewhere else it is tumultuous with the best demonic beings who are the residents on the plane of netherworld, and the elephantine monkeys despaired on seeing such a hair-raising ocean.. [4-64-5, 6]

aakaasham iva duSpaaram saagaram prekSya vaanaraaH |
viSeduH sahitaa sarve katham kaaryam iti bruvan || 4-64-7

7. sahitaa sarve vaanaraaH= collectively [each to each,] all, vanara-s; aakaasham iva duS paaram= sky [endless,] like, impossible, to navigate [shoreless, hence unnavigable]; saagaram prekSya= ocean, on seeing; viSeduH= despaired; katham kaaryam= how, to do [vault]; iti bruvan=thus, saying.

On seeing the shoreless ocean that is like an endless sky, hence unnavigable, the vanara-s are despaired and said each to each, "how to vault this ocean?" [4-64-7]

viSaNNaam vaahiniim dR^iSTvaa saagarasya niriikSaNaat |
aashvaasayaamaasa hariin bhaya aartaan hari sattamaH || 4-64-8

8. hari sattamaH= monkey, the best [Angada]; saagarasya nir iikSaNaat= at ocean, gazing; viSaNNaam vaahiniim dR^iSTvaa= despaired, army [of monkeys,] on seeing; bhaya aartaan hariin= by fear, anguished, monkeys; aashvaasayaamaasa= started to inspirit.

Then the best one among monkeys, Angada, started to inspirit the army of monkeys who are anguished by fear on their gazing at the ocean. [4-64-8]

na viSaade manaH kaaryam viSaado doSavattaraH |
viSaado hanti puruSam baalam kruddha iva uragaH || 4-64-9

9. viSaade manaH= to dismay, heart [loosing]; na kaaryam= not, workable; viSaadaH doSavattaraH= dismaying, is detrimental; kruddha uragaH baalam iva [hanti]= vicious, viper, [innocent] child, like, [ruins - a vicious viper unnecessarily ruins an innocent child]; puruSam viSaadaH hanti= person, dismay, ruins.

"Loosing heart to dismay is an unworkability, because dismaying itself is detrimental, and dismay alone ruins a person, as a vicious viper unworkably ruins an innocent child... [4-64-9]

yo viSaado prasahate vikrame samupasthite |
tejasaa tasya hiinasya puruSa artho na siddhyati || 4-64-10

10. vikrame sam upasthite= [time for] venturesomeness, when verges on; yaH viSaadaH prasahate= who, despair, readily tolerates [readily braces himself]; tejasaa hiinasya tasya= by vitality, one who is lacking, to him; puruSa arthaH= personal, purpose [individual achievement]; na siddhyati= not, achievable.

"Individual achievement will be unachievable to him who readily braces himself with despair when the time for venturesomeness verges on, because of the lacking of his own vitality..." So said Angada and then the nightfall has occurred. [4-64-10]

These two sayings of Angada, and suchlike at other places, become precedent for the sayings of Krishna in Bhagavad Gita, esp., in the Ch. of arjuna viSaadayoga 'Arjuna's Despair'.

tasyaam raatryaam vyatiitaayaam a.ngado vaanaraiH saha |
hari vR^iddhaiH samaagamya punar ma.ntram ama.ntrayat || 4-64-11

11. tasyaam raatryaam vyatiitaayaam= that, night, while elapsing; angadaH= Angada; hari vR^iddhaiH vaanaraiH saha= old, monkeys [golden-agers,] along with; samaagamya= meeting with; punaH mantram amantrayat= again, deliberations, deliberated.

While that night is elapsing into the wee hours of next day, Angada met all the golden-ager monkeys, and again deliberated with them. [4-64-11]

saa vaanaraaNaam dhvajinii parivaarya a.ngadam babhau |
vaasavam parivaarya iva marutaam vaahinii sthitaa || 4-64-12

12. vaanaraaNaam= monkey's; saa= she [that]; dhvajinii= the hoister of army-flag [army troops]; angadam= around Angada; parivaarya= encircling; sthitaa= staying - stood around; vaasavam parivaarya= Indra, encircling; marutaam vaahinii iva= gods', army, like; babhau= beamed forth.

When those troops of monkey army stood encircling Angada, it beamed forth like the army of gods encircling Indra. [4-64-12]

ko anyaH taam vaanariim senaam shaktaH sta.mbhayitum bhavet |
anyatra vaali tanayaat anyatra ca hanuumataH || 4-64-13

13. vaali tanayaat anyatra= than Vali's, son, differently - other than; hanuumataH anyatra= than Hanuma, other than; anyaH= the other; kaH= who; taam vaanariim senaam= that, monkey's, army; stambhayitum shaktaH bhavet= to consolidate, capable, he will be.

Who can capably consolidate that army of monkeys, other than Vali's son Angada, or, other than Hanuma? None. Because that army itself is an army of fickly, tickly monkeys. [4-64-13]

Angada is the crown prince and Hanuma is [non-commissioned] commander-in-chief of monkey forces. It is usual in the military etiquette not to use high rankers in the first instance itself. Here also the same protocol is being followed. In this way, Duryodhana requests Bhishma to become his commander-in-chief: anena sena pati× prabala× kartavyam iti s¨citam | tath˜ ca udyoge bh˜rate - bhŸÿmam prati duryodhana× - bhav˜nuþanas˜ tulyo hita eÿŸ ca sad˜ mama | asamh˜rya× sthito dharme sa na× sen˜pati× bhava || dk Now, excepting Angada and Hanuma, some other vaulter is needed.

tataH taan hari vR^iddhaan ca tat ca sainyam arindamaH |
anumaanya a.ngadaH shriimaan vaakyam arthavat abraviit || 4-64-14

14. tataH= then; arindamaH= enemy-subjugator; shriimaan angadaH= illustrious, Angada; taan hari vR^iddhaan ca= them, monkey, old-agers, also; tat sainyam ca= that, army, even; anumaanya= on revering =- paying respects; arthavat vaakyam abraviit= meaningful, sentence, spoke.

Then that enemy-subjugator and illustrious Angada, on revering the old-ager monkeys and paying due respects to the army of monkeys, spoke this meaningful sentence. [4-64-14]

ka idaaniim mahaatejaa la.nghayiSyati saagaram |
kaH kariSyati sugriivam satya sandham arindamam || 4-64-15

15. idaaniim= now; mahaatejaa= great-resplendent one; kaH= who; saagaram langhayiSyati= ocean, vaults over; kaH= who; arindamam sugriivam= enemy-repressor, Sugreeva; satya sandham= truth [truthful word,] bounden; kariSyati, makes [facilitates.]

"Now, who is that great-resplendent one who can vault over the ocean and who is he who can facilitate the enemy-repressor Sugreeva to become truthful to his word... [4-64-15]

ko viiro yojana shatam la.nghayeta plava.ngamaaH |
imaan ca yuuthapaan sarvaan mocayet ko mahaabhayaat || 4-64-16

16. plavangamaaH= oh, fly-jumpers; viiraH= a brave one [hurdler]; kaH= who; yojana shatam langhayeta= yojana-s [distance,] hundred, hurdles over; imaan yuuthapaan sarvaan= these, [monkeys] commanders, all of them; mahaa bhayaat= from great fear [of Sugreeva]; kaH mocayet= who will, emancipate.

"Who is that brave hurdler who can hurdle over a hundred yojana distance, oh, fly-jumpers, who is he who can even emancipate all these monkey commanders from the great fear of Sugreeva... [4-64-16]

kasya prasaadaat daaraan ca putraan caiva gR^ihaaNi ca |
ito nivR^ittaaH pashyema siddha arthaaH sukhino vayam || 4-64-17

17. vayam= we; kasya prasaadaat= by whose, benignancy; siddha arthaaH= on achieving, purpose; sukhinaH= as rejoicers; itaH= from here; nivR^ittaaH= on going back; daaraan ca putraan caiva= wives, also, sons, also thus; gR^ihaaNi ca= houses [and homes,] even; pashyema= we can see.

"By whose benignancy we can rejoicingly see our wives, sons, houses and homes on going back from here after achieving the purpose of our task... [4-64-17]

kasya prasaadaat raamam ca lakSmaNam ca mahaabalam |
abhigacChema sa.mhR^iSTaaH sugriivam ca mahaabalam || 4-64-18

18. kasya prasaadaat= by whose, benevolence; samhR^iSTaaH= gladly [trouble-free, unworriedly]; raamam ca= to Rama, also; mahaa balam lakSmaNam ca= great-mighty one [irascible,] to Lakshmana, also; mahaabalam sugriivam ca= great-mighty one [here, ruthless one,] to Sugreeva, as well; abhigacChema= we can approach.

"By whose benevolence we can unworriedly approach Rama, or even that irascible Lakshmana, or ruthless Sugreeva, as well... [4-64-18]

yadi kashcit samartho vaH saagara plavane hariH |
sa dadaatu iha naH shiighram puNyaam abhaya dakSiNaam || 4-64-19

19. vaH= among you; kashcit hariH= someone, a monkey; saagara plavane= ocean, to jump over; samarthaH yadi= competent enough, if; saH= he; iha= now; naH= to us; shiighram= quickly; puNyaam= solemn; a+ bhaya= not, fear [impunity]; dakSiNaam= munificence; dadaatu= let him give.

"If someone among you is competent enough to jump over the ocean, that monkey may now quickly give us all, a munificence, called a solemn impunity from Sugreeva..." Angada addressed monkeys in this way. [4-64-19]

a.ngadasya vacaH shrutvaa na kashcit ki.mcit abraviit |
stimitaa iva abhavat sarvaa saa tatra hari vaahinii || 4-64-20

20. angadasya vacaH shrutvaa= Angada's, words, on hearing; kashcit kimcit= someone, something; na abraviit= not, said; tatra= there [in the matter]; sarvaa saa hari vaahinii= all, that, monkey, troop; stimitaa iva abhavat= standstill [dumbfounded,] as though, became.

On hearing Angada's words there is none someone to say something in that matter, as the entire monkey troop is as though dumbfounded. [4-64-20]

punar eva a.ngadaH praaha taan hariin hari sattamaH |
sarve balavataam shreSThaa bhavanto dR^iDha vikramaaH |
vyapadeshya kule jaataaH puujitaaH ca api abhiikSNashaH || 4-64-21

21. hari sattamaH= monkey, the best; angadaH= Angada; taan hariin= to those, monkeys; punaH eva praaha= again, thus, clearly said; bhavantaH sarve balavataam shreSThaa= you, all of you, among the powerful, the best; dR^iDha vikramaaH= determinedly, venturesome; vyapadesha [vi apa desha] kule jaataaH= flawless, family, born in; abhiikSNashaH puujitaaH ca api= again and again, adored ones [for your adventures,] also, even.

Again that best one among monkeys Angada clearly said to those monkeys thus, "all of you are the best ones among powerful monkeys, you all are determinedly venturesome, born in flawless families and even adored again and again for your adventures... [4-64-21]

na hi vo gamane sa.ngaH kadaacit api kasyacit bhavet |
bruvadhvam yasya yaa shaktiH plavane plavagarSabhaaH || 4-64-22

22. vaH= among you; kasyacit= to whomsoever; kadaacit= whensoever; gamane sangaH na bhavet hi= in going [jumping,] barrier, not, will be there, isn't it; plavagarSabhaaH= oh, best fly-jumpers; plavane= in jumping - jump-leaping ocean; yasya yaa shaktiH= whose, what, capability - is there, that; bruvadhvam= let it be said.

"There will be no barrier to whomsoever, whensoever he wanted essay wheresoever, isn't it! Hence, oh, best fly-jumpers, each one you may give an account as to which one has got which capability in jump-leaping the ocean. [4-64-22]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe catuH SaSTitamaH sargaH

Thus, this is the 64th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 65

Introducion

Monkeys are perturbed to see ocean which is breadthwise a hundred yojana-s, say a thousand miles, as none can leap a. Every important monkey says that his capability is just lesser than that. Angada is again despaired as none is coming forward, nor he is allowed to go, in the name of his prospective kingship. But Jambavanta pacifies and starts to encourage and invigorate Hanuma to undertake the task of leaping the ocean.

atha a.ngada vacaH shrutvaa sarve te vaanara uttamaaH |
svam svam gatau samutsaaham uucuH tatra yathaa kramam || 4-65-1
gajo gavaakSo gavayaH sharabho ga.ndhamaadanaH |
maindaH ca dvividaH caiva suSeNo jaa.mbavaan tathaa || 4-65-2

1. atha angada vacaH shrutvaa= then, Angada's, words, on hearing; gajaH gavaakSaH gavayaH sharabhaH ga.ndhamaadanaH maindaH= Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda; ca= also; dvividaH= Dvivida; caiva= also thus; suSeNaH= Susheshana; tathaa= like that; jaambavaan= Jambavanta; sarve te vaanara uttamaaH= all, those, vanara, best ones; yathaa kramam= according to, their turn; tatra gatau= therein [matter of leaping,] in leaping; svam svam samutsaaham= one's own, one's own [individual,] ability; uucuH= said.

Then on hearing the words of Angada those best vanara-s, anamely Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda and Dvivida, and Susheshana, and like that Jambavanta have individually said about their abilities in the matter of leaping the ocean according to their turn. [4-65-1]

aababhaaSe gajaH tatra plaveyam dasha yojanam |
gavaakSo yojanaani aaha gamiSyaami iti vi.mshatim || 4-65-3

3. tatra= in that matter; gajaH dasha yojanam plaveyam aababhaaSe= Gaja, ten, yojana-s, I can fly, said; gavaakSaH vimshatim yojanaani gamiSyaami= Gavaaksha, twenty, yojana-s, I can go; iti aaha= thus, he said.

In that matter Gaja said, "I can fly ten yojana-s..." and Gavaaksha said, "I can go over twenty yojana-s..." [4-65-3]

sharabho vaanaraH tatra vaanaraan taan uvaaca ha |
tri.nshat gamiSyaami yojanaanaam plava.ngamaaH || 4-65-4
R^iSarabho vaanaraH tatra vaanaraan taan uvaaca ha |
catvaarimshat gamiSyaami yojanaanaam na sa.mshayaH || 4-65-5
vaanaraan tu mahaatejaa abraviit ga.ndhamaadanaH |
yojanaanaam gamiSyaami pa.ncaashat tu na sa.mshayaH || 4-65-6
maindaH tu vaanaraH tatra vaanaraan taan uvaaca ha |
yojanaanaam param SaSTim aham plavitum utsahe || 4-65-7
tataH tatra mahaatejaa dvividaH pratyabhaaSata |
gamiSyaami na sa.ndehaH saptatim yojanaani aham || 4-65-8
suSeNaH tu mahaatejaaH sattvavaan kapi sattamaH |
ashiitim pratijaane aham yojanaanaam paraakrame || 4-65-9

4, 5, 6, 7, 8, 9. tatra= in that matter; sharabhaH vaanaraH= Sharabha, one vanara; taan vaanaraan= to them, monkeys; uvaaca ha= said, indeed; plavangamaaH= oh, fly-jumpers; yojanaanaam trinshat gamiSyaami= yojana-s, up to thirty, I can go; tatra= there; R^iSarabhaH vaanaraH= Rishabha, vanara; taan vaanaraan uvaaca ha= to them, monkeys, said, indeed; yojanaanaam catvaarimshat gamiSyaami= yojana-s, up to forty, I can go; samshayaH na= doubt, is not there; mahaatejaa gandhamaadanaH= great-resplendent, Gandhamaadana; vaanaraan abraviit= to monkeys, said; yojanaanaam pancaashat gamiSyaami= yojana-s, fifty, I can go; samshayaH na= doubt, is not there; tatra= in that matter; maindaH vaanaraH tu= Mainda, vanara, on his part; taan vaanaraan uvaaca ha= to them, monkeys, said, indeed; aham= I; yojanaanaam SaSTim param= yojana-s, sixty, up to; plavitum utsahe= to jump, I venture; tataH= then; mahaatejaa dvividaH= great-resplendent, Dvivida; tatra= in that matter; pratyabhaaSata= informed them; aham saptatim yojanaani gamiSyaami= I, seventy, yojana-s, can go; sandehaH na= doubt, is not there; mahaatejaaH= great-resplendent one; sattvavaan= mightiest; suSeNaH tu= Shushena; kapi sattamaH= monkey, the best - said; aham paraakrame= I, in leaping; yojanaanaam ashiitim pratijaane= yojana-s, eighty, I promise.

In that matter the vanara Sharabha said to the monkeys, "oh, fly-jumpers, I can indeed go up to thirty yojana-s..." The vanara Sharabha said, "I can go up to forty yojana-s, undoubtedly..." The great-resplendent Gandhamaadana said, "I can go up to fifty yojana-s, no doubt..." The vanara Mainda said the monkeys in that matter, "I venture to jump just sixty yojana-s..." Then the great-resplendent Dvivida informed, "I can go up to seventy yojana-s, no doubt..." But mighty Shushena, the best and the great resplendent monkey said, "I promise to jump eighty yojana-s..." [4-65-4]

teSaam kathayataam tatra sarvaan taan anumaanya ca |
tato vR^iddhatamaH teSaam jaa.mbavaan pratyabhaaSata || 4-65-10

10. tataH= then; teSaam vR^iddha tamaH= oldest, of all; jaambavaan= Jambavanta; teSaam tatra kathayataam= by them, in that matter, while saying so; taan sarvaan anumaanya= them, all, on appreciating; pratyabhaaSata= to them said - in this way.

Jambavanta, the oldest one among all of them, appreciating them who are telling about their jumping capacities, has informed them in this way. [4-65-10]

puurvam asmaakam api aasiit kashcit gati paraakramaH |
te vayam vayasaH paaram anupraaptaaH sma saa.mpratam || 4-65-11

11. puurvam asmaakam api= previously, for us, even; kashcit gati paraaakramaH aasiit= some, traversal, adventurousness, was there; te= such as we were; vayam= we are; saampratam= presently; vayasaH paaram anupraaptaaH sma= of age, other shore, reached, we are - I am.

"Previously there was some traversal daredevilry even for us, such as we were, we are presently on the other shore of our age... [4-65-11]

The use of the word 'us' is to mean 'for me...' as a kind of royal 'we'.

kim tu na evam gate shakyam idam kaaryam upekSitum |
yad artham kapi raajaH ca raamaH ca kR^ita nishcayau || 4-65-12

12. kim tu= how, ever; evam gate= this, being so; yat artham= for which, purpose; kapi raajaH ca= monkey's, king, also; raamaH ca= Rama, even; kR^ita nishcayau= decisively, decided - on getting their task solved; idam kaaryam= this, task; upekSitum= for a non-observance - marginalize; na= not; shakyam= possible.

"That being so, for which purpose the king of monkeys Sugreeva and even Rama are decisively decided on this task, it is impossible for us to marginalize this task... [4-65-12]

Jambavanta is cautioning the monkeys, who are evasive on the issue of going to Ravana's Lanka. When Sugreeva sent the very same monkeys to all directions, he said 'you all have an unimpeded egress and no limits for your capabilities...' etc., but here, all the monkeys are telling their capacity is 'a little lesser than a hundred yojana long jump...' It is not exactly their lack of aptitude to 'just jump' but it is their 'fear for Ravana' that is deterring them. As such, here Jambavanta as the senior most member had to reprimand them with words like 'non-observance, heedlessness...' etc.

saa.mpratam kaalam asmaakam yaa gatiH taam nibodhata |
navatim yojanaanaam tu gamiSyaami na sa.mshayaH || 4-65-13

13. saampratam kaalam= in present, time - at this age; asmaakam= for us [for me]; yaa gatiH taam nibodhata= what, cruise, that, while I say [you understand]; yojanaanaam navatim gamiSyaami= yojana-s, ninety, I [we] can go; samshayaH na= doubt, is not there.

"While we say you may hear what cruise we have at this age... we can go up to ninety yojana-s, undoubtedly... [4-65-13]

taan ca sarvaan hari shreSThaan jaa.mbavaan idam abraviit |
na khalu etaavat eva aasiit gamane me paraakramaH || 4-65-14

14. sarvaan taan hari shreSThaan= to all of, those, to monkey, best ones; jaambavaan idam ca abraviit= Jambavanta, this, also, said; me gamane paraakramaH= to me, in [the stint of] going, capability; etaavat eva= thereunto, only; na aasiit khalu= not, is there [limited,] definitely.

Jambavanta further said this to all of those best monkeys, "my capability in the stint of going was not definitely limited only thereunto... [4-65-14]

mayaa vairocane yaj~ne prabhaviSNuH sanaatanaH |
pradakSiNii kR^itaH puurvam kramamaaNaH trivikramaH || 4-65-15

15. maya= by me; puurvam= once; vairocane yaj~ne= in Vairocana's legatee's [Emperor Bali's,] Vedic-ritual's - at the time of]; kramamaaNaH= when He was treading; prabhaviSNuH= Omnipresent; sanaatanaH= Eternal [Vishnu]; trivikramaH= [in the incarnation of] Trivikrama; pradakSiNii kR^itaH= circumambulation, He was made by me.

"Once I have performed circumambulation around the Omnipresent and Eternal Vishnu in His incarnation as Trivikrama, when He grandiosely increased His physique from that of a Divine-Dwarfish Brahman boy to that of an Omnidirectional Being, thus filling whole of the Universe to tread all the three worlds, during the time of Vedic-ritual of Emperor Bali, the legatee of Vairocana... [4-65-15]

sa idaaniim aham vR^iddhaH plavane mandavikramaH |
yauvane ca tadaa aasiit me balam apratimam param || 4-65-16

16. idaaniim vR^iddhaH= presently, [I am] old [decrepit]; saH aham= such as I am; plavane manda vikramaH= in fly-jumping, slow, soldier of [mis-]fortune; tadaa yauvane= then, in youth; me balam a+ pratimam= my, energy was, un, matched; param= unsurpassed; aasiit= it was.

"Such as I was, I am presently old and decrepit and I have become slow jumping soldier of misfortune, though my energy in youth was unmatchable and unsurpassable. [4-65-16]

sa.mprati etaavat eva adya shakyam me gamane svataH |
na etaavataa ca sa.msiddhiH kaaryasya asya bhaviSyati || 4-65-17

17. samprati= in the present [at this age]; adya me svataH gamane= now, for me, on my own, in going; etaavat eva shakyam= thereunto, only, is possible; etaavataa= by that much [endeavour]; asya kaaryasya samsiddhiH= that, task's, accomplishment; na bhaviSyati= not, will be there.

"Now, at this age it is possible for me to go on my own only thereunto... and by that much endeavour that task will be unaccomplished..." So said Jambavanta to monkeys. [4-65-17]

atha uttaram udaara artham abraviit a.ngadaH tadaa |
anumaanya mahaapraaj~no jaa.mbava.ntam mahaakapim || 4-65-18

18. atha= later; tadaa= then; mahaapraaj~naH angadaH= highly intelligent, Angada; mahaakapim jaambavantam anumaanya= great monkey, Jambavanta, on reverencing; udaara artham= with salutary, meaningful [words]; uttaram= reply; abraviit= said.

Then on reverencing the great monkey Jambavanta, the highly intelligent Angada thereafter said these salutary words. [4-65-18]

Though Jambavanta is a bear he is reckoned as one with monkeys because bear's nature and behaviour 'nearly' equals that of gorillas, chimps, or even monkeys.

aham etat gamiSyaami yojanaanaam shatam mahat |
nivar.htane tu me shaktiH syaat na vaa iti na nishcitam || 4-65-19

19. aham= I; mahat etat yojanaanaam shatam= great [broadwise,] this, yojana-s, hundred [ocean's breadth,]; gamiSyaami= I can go [vault over]; nivartane me shaktiH syaat= in returning, to me, capability, is there; na vaa= not, or; iti= that; nishcitam na= definite, not.

"I can vault over this ocean which is broadwise in a hundred yojana-breadth, but whether I am capable of coming back or not, it is indefinite... [4-65-19]

tam uvaaca hari shreSTho jaa.mbavaan vaakya kovidaH |
j~naayate gamane shaktiH tava hari R^ikSa sattama || 4-65-20

20. vaakya kovidaH jaambavaan= sentence making, expert, Jambavanta; tam hari shreSThaH [hari shreSTham]= him, to monkey, the best - Angada; uvaaca= said; hari R^ikSa sattama= oh, among monkeys, bears, best one - oh, Jambavanta; gamane tava shaktiH j~naayate= in traversal, your, capability, is known.

That expert in sentence making, Jambavanta said to the best one among monkeys namely Angada, "oh, Angada, the best one among monkeys and bears, I know about your capability in traversal... [4-65-20]

kaamam shata sahasram vaa na hi eSa vidhiH ucyate |
yojanaanaam bhavaan shakto gantum pratinivartitum || 4-65-21

21. bhavaan= you are; yojanaanaam= yojana-s; shata sahasram vaa= hundred, thousand, even; gantum pratinivartitum= to go, return; shaktaH kaamam= capable, if need be; eSa vidhiH= this, method; na hi ucyate= not, indeed, said [uncanonical.]

"Why a hundred, if need be you are capable to go up to a hundred thousand yojana-s and come back... but this method of our sending you is uncanonical... [4-65-21]

na hi preSayitaa taata svaamii preSyaH katha.ncana |
bhavataa ayam janaH sarvaH preSyaH plavaga sattama || 4-65-22

22. taata= oh, dear one; preSayitaa svaamii= sender [assigner,] a lord; kathancana= in anyway; preSyaH= to be sent [be an assignee]; na hi= not, indeed; plavaga sattama= oh, fly-jumper, the best - Angada; sarvaH ayam janaH= all, these, people - monkeys; bhavataa preSyaH= by you, sendable [assignable.]

"Oh, dear Angada, in anyway lord assigner cannot be an assignee, hence oh, best fly-jumper, all of these people are assignable by you... [4-65-22]

bhavaan kalatram asmaakam svaami bhaave vyavasthitaH |
svaamii kalatram sainyasya gatiH eSaa para.ntapa || 4-65-23

23. parantapa= oh, enemy-inflamer; svaami bhaave vyavasthitaH= as lord, in notion of, established; bhavaan= you are; asmaakam kalatram= for us, you are to be protected; svaamii sainyasya kalatram= lord, for army, is to be protected; eSaa gatiH= this is, the method.

"You are notionally established as our lord and we have to become your protectionists and, oh, enemy-inflamer Angada, lord becomes the protectionist of army... this alone is the method... [4-65-23]

The word kalatra meaning 'that which need be protected,' has other meanings like 'wife, buttock...' etc.

api vai etasya kaaryasya bhavaan muulam arim dama |
tasmaat kalatravat taata pratipaalyaH sadaa bhavaan || 4-65-24

24. taata= oh, dear one; arimdama= oh, enemy-subjugator; etasya kaaryasya= of this, task; bhavaan muulam api vai= you are, linchpin, even, really; tasmaat= thereby; bhavaan= you are; kalatravat= protected like; sadaa paalyaH= always, to be safeguarded.

"Oh, enemy-subjugator, really you are the linchpin to this mission, thereby oh, dear Angada, you are always to be protected like anything that needs safeguarding... [4-65-24]

muulam arthasya sa.mrakSyam eSa kaar.hyavidaam nayaH |
muule hi sati sidhyanti guNaaH puSpa phala udayaH || 4-65-25

25. arthasya muulam samrakSyam= of purpose [task,] prime mover, is to be safeguarded; eSa kaarya vidaam nayaH= this is, task, master's, byword; muule sati= prime mover, if only it is there; phala udayaH= fruits, yielding; sarve guNaaH sidhyanti= all, endowments, will accrue.

" 'The prime mover of a task is to be safeguarded...' is the byword of the taskmasters, and indeed if only the prime mover is there, all the endowments are achievable that yield fruits... [4-65-25]

tad bhavaan asya kaaryasya saadhanam satya vikramaH |
buddhi vikrama sa.mpanno hetuH atra para.ntapaH || 4-65-26

26. satya vikramaH= oh, truth, valiant one; tat bhavaan asya kaaryasya saadhanam= thereby, you are, of this, task's, instrument; parantapaH= oh, enemy-inflamer; atra= in this [task of searching Seetha]; buddhi vikrama sampannaH= sagacity, audacity, privileged with; hetuH principle - you are the keystone.

"Thereby, oh, truth-valiant Angada, you are instrumental to this task and as you are privileged with sagacity and audacity, oh, enemy-inflamer, you are the keystone for this task of searching Seetha... [4-65-26]

guruH ca guru putraH ca tvam hi naH kapi sattama |
bhavantam aashritya vayam samarthaa hi artha saadhane || 4-65-27

27. kapi sattama= oh, monkey, the best; naH guru putraH ca= for us, respected one's [Vali's,] son, too; tvam guruH ca= you are, a respectable one, also; vayam bhavantam aashritya= we, by you, sheltered; artha saadhane samarthaaH hi= objective [of our task,] in achieving, we will be capable, indeed.

"For us you are indeed a respectable one by yourself, and as the son of respected Vali too, and oh, best monkey, sheltered by you we are indeed capable of achieving the objective of our task..." So said Jambavanta to Angada. [4-65-27]

ukta vaakyam mahaapraaj~nam jaa.mbava.ntam mahaakapiH |
pratyuvaaca uttaram vaakyam vaali suunuH atha a.ngadaH || 4-65-28

28. atha= then; mahaakapiH= great monkey; vaali suunuH angadaH= Vali's, son, Angada; ukta vaakyam= to one who has said his sentence - to Jambavanta; mahaapraaj~nam jaambavantam= to highly sagacious, to Jambavanta; uttaram vaakyam= answer, sentence; prati uvaaca= in reply, said.

When that highly scholarly Jambavanta has said thus, the great monkey and the son of Vali Angada said this sentence in reply as an answer. [4-65-28]

yadi na aham gamiSyaami na anyo vaanara pu.ngavaH |
punaH khalu idam asmaabhiH kaaryam praayopaveshanam || 4-65-29

29. aham na gamiSyaami yadi= I, not, to proceed, if; anyaH vaanara pungavaH na [gamiSyasi]= other, monkey, the best, not [does not go]; asmaabhiH punaH= by us, again [then]; idam praayopaveshanam kaaryam khalu= this, self-immolation, is to be undertaken, is it not.

"If I am not proceeding to Lanka, nor any other monkey is proceeding, then we have to undertake self-immolation once again, isn't it! [4-65-29]

na hi akR^itvaa hari pateH sa.ndesham tasya dhiimataH |
tatra api gatvaa praaNaanaam na pashyaami parirakSaNam || 4-65-30

30. dhiimataH= intellectual one [resolute one]; tasya hari pateH= of that, monkeys, husband's [king's]; sandesham a+ kR^itvaa= bidding, without, fulfilling; tatra gatvaa api= to there [to Kishkindha,] on going, even; praaNaanaam= for [our] lives; pari rakSaNam= secure protection= na pashyaami= not, I perceive.

"I do not perceive any secure protection for our lives on our going to Kishkindha without fulfilling the bidding of that resolute king of monkeys Sugreeva... [4-65-30]

sa hi prasaade ca atyartham kope ca hariH iishvaraH |
atiitya tasya sa.ndesham vinaasho gamane bhavet || 4-65-31

31. saH hariH= he, that monkey - Sugreeva; prasaade ca= in forgiveness, also; kope ca= in furiousness, also; atyartham iishvaraH= immoderately, a lord - will lord over; tasya sandesham atiitya= his, bidding, trespassing; gamane= in going [to Kishkindha]; vinaashaH bhavet= doom, occurs; [or, vinaashaH= doom; gamane= entering into; bhavet= will be - it I as good as entering our own doom.]

"Sugreeva is a lord who shows either forgiveness or furiousness immoderately... and our going to Kishkindha trespassing his bidding is as good as our entering into our own doom... [4-65-31]

tat tathaa hi asya kaaryasya na bhavati anyathaa gatiH |
tat bhavaan eva dR^iSTa arthaH sa.mci.ntayitum ar.hhati || 4-65-32

32. tat tathaa hi= that, that way, only - it will happen in that way only; asya kaaryasya gatiH= that, task's [our return to Kishkindha,] course - result; anyathaa na bhavati= other way round, not, will become - it will not be other way round; tat= thereby; dR^iSTa arthaH= envisioned, meaning [implications]; bhavaan eva= you, alone; samcintayitum arhati= to deeply think, apt of you.

"It will happen in that way only as our going back to Kishkindha results in no other way, thereby it will be apt of you to think deeply, as you can envision the implications..." Thus Angada said to Jambavanta. [4-65-32]

saH a.ngadena tadaa viiraH pratyuktaH plavagarSabhaH |
jaa.mbavaan uttamam vaakyam provaaca idam tato a.ngadam || 4-65-33

33. angadena tadaa pratyuktaH= by Angada, that way, who is replied [Jambavanta]; viiraH= valiant one; plavagarSabhaH= fly-jumper, the best; saH jaambavaan= he, that Jambavanta; tataH= then; angadam= to Angada; uttamam idam vaakyam provaaca= best, this one, the sentence, spoke - advised.

When that best and valiant fly-jumper Jambavanta is said that way by Angada, then Jambavanta advised him in this best sentence to Angada. [4-65-33]

tasya te viira kaaryasya na ki.mcit parihaasyate |
eSa sa.mcodayaami enam yaH kaaryam saadhayiSyati || 4-65-34

34. viira= oh, brave Angada; te= yours; tasya kaaryasya= of this, mission; kimcit na parihaasyate= in the least, not, be thwarted; eSa= this [me]; kaaryam yaH saadhayiSyati= mission, who, achieves success; enam samcodayaami= him, I will motivate.

"Oh, brave Angada, this mission of yours will not be thwarted in the least. I will motivate him who achieves success of this mission of searching Seetha... [4-65-34]

tataH pratiitam plavataam variSTham
ekaa.ntam aashritya sukhopaviSTam |
sa.mcodayaamaasa hari praviiro
haripraviiram hanuma.ntam eva || 4-65-35

35. tataH= then; hari praviiraH= among monkeys, outstanding one [Jambavanta]; pratiitam= at the distinguished one; plavataam variSTham= among fly-jumpers, exceptional one [Hanuma]; ekaantam aashritya= at lonely place, abiding; sukha upaviSTam= comfortably, sitting; hari pra viiram hanumantam eva= among moneys, marvellous one, Hanuma, alone; samcodayaamaasa= started to motivate.

Then Jambavanta, the outstanding one among monkeys started to motivate the exceptional fly-jumper, and a marvellous one among all the monkeys, and who by now is comfortably sitting abiding a lonely place, namely Hanuma. [4-65-35]

Here Hanuma is said to be sitting 'comfortably' far from the madding crowd of monkeys. When everybody is clamorous how can this monkey sit comfortably - is the doubt. In reply it is said, that he is apparently comfortable but in his heart of hearts the problem of vaulting over the ocean is churning. On one hand, Rama gave his golden ring to Hanuma in the presence of these very same monkey heroes, and on the other Angada is asking all the other monkeys to jump over the ocean. Hanuma is fully aware that all the other monkeys are somehow escaping the situation, not because they cannot jump just a hundred yojana ocean, but owing to the fear of Ravana. Hanuma neither fears Ravana nor cares his stooge-demons, but his concern himself with his duty. If somebody comes forward to leap, then it is well and good and Hanuma has to accompany that monkey as a standby, because he is handling the ring of Rama. If none comes forward, even in that event he has go to Lanka unaccompanied. In either case it is Hanuma who has to go, hence the 'comfortableness' is 'decisiveness' and thus he is decided of his duty. A verse from Skanda Puraana says this only: nŸlo aðgado han¨m˜n ca j˜mbav˜n atha kesarŸ | samudra tŸram ˜gamya na þeku× spanditum padam | r˜vaõasya balam jñ˜tv˜ tŸre nada nadŸ pate× | skaanda puraaNa

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe pa.nca SaSTitamaH sargaH

Thus, this is the 65th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 66

Introduction

Legend of Hanuma's birth is eulogised together with his innate capabilities. Jambavanta familiarises Hanuma of his capabilities giving an account of his birth, rather what for he took birth, and extols his unready faculty. In the sixty-sixth chapter of Bala Kanda, Valmiki very concisely narrates the birth of Seetha. But here Valmiki elaborately informs about the birth of Hanuma through Jambavanta. Some information about Hanuma is included in the endnote.

aneka shata saahasriim viSaNNaam hari vaahiniim |
jaa.mbavaan samudiikSya evam hanuma.ntam atha abraviit || 4-66-1

1. jaambavaan= Jambavanta; viSaNNaam= crestfallen; aneka shata saahasriim= many, hundreds, thousands [soldiers] having; hari vaahiniim= monkey, soldiery; samudiikSya= on overseeing; atha= then; hanumantam evam abraviit= to Hanuma, this way, said.

On overseeing the crestfallen monkey-soldiery, which is with many hundreds and thousands of soldiers, then Jambavanta sad this way to Hanuma. [4-66-1]

viira vaanara lokasya sarva shaastra vidaam vara |
tuuSNiim ekaa.ntam aashritya hanuman kim na jalpasi || 4-66-2

2. vaanara lokasya= of vanara, world; viira= oh, valiant one; sarva shaastra vidaam vara= in all, scriptures, among scholars, eminent one; hanuman= oh, Hanuma; tuuSNiim ekaantam aashritya= calmly, loneliness, resorting to; kim na jalpasi= why, not, mumble [something.]

"Oh, valiant one in the world of vanara-s, being an erudite scholar among all the scriptural scholars, Hanuma, why do not you mumble something, why do you resort to a calmly loneliness... [4-66-2]

hanuman hari raajasya sugriivasya samo hi asi |
raama lakSmaNayoH ca api tejasaa ca balena ca || 4-66-3

3. hanuman= oh, Hanuma; tejasaa ca balena ca= by brilliance, also, by brawn, as well; hari raajasya sugriivasya= monkey's, king, Sugreeva's; raama lakSmaNayoH ca api= to Rama, Lakshmana, also, even to; samaH asi hi= you match up to, you are, indeed.

"By your brilliance and brawn, oh, Hanuma, you match up to king of monkeys Sugreeva, or even to Rama and Lakshmana, as well... [4-66-3]

ariSTaneminaH putro vainateyo mahaabalaH |
garutmaan iva vikhyaata uttamaH sarva pakSiNaam || 4-66-4

4. ariSTaneminaH putraH= Aristanemi, [another name of Kashyapa Prajapati,] son of; sarva pakSiNaam uttamaH= among all, birds, best bird; vainateyaH= son of Lady Vinata; mahaabalaH= superbly mighty one; garutmaan iva [iti] vi khyaata= Garuda, thus, universally, renowned as - such a bird is there.

"The son of Kashyapa Prajapati and Lady Vinata is the best bird among all the birds who is superbly mighty and who is universally renowned as Garuda... [4-66-4]

bahusho hi mayaa dR^iSTaH saagare sa mahaabalaH |
bhujagaan uddharan pakSii mahaavego mahaayashaaH || 4-66-5

5. mahaa balaH= he, great mighty; mahaa vegaH= rapidly, speedy; mahaa yashaaH= highly, glorious; saH pakSii= that, bird; saagare= from ocean; bhujagaan uddharan= reptiles, on upheaving; mayaa bahushaH dR^iSTaH hi= by me, oftentimes, is seen, indeed.

"Iindeed, I have oftentimes seen that highly glorious, rapidly speedy, great mighty bird Garuda, pecking up reptiles from ocean... [4-66-5]

pakSayoH yat balam tasya taavat bhuja balam tava |
vikramaH ca api vegaH ca na te tena apahiiyate || 4-66-6

6. tasya pakSayoH yat balam= his, of wings, which, might - is there; tava bhuja balam taavat=your, arms, strength of, is that much; te vikramaH ca api= by your, daring, also, even; vegaH ca= dash, too; tena= by him [his dash and dare]; na apahiiyate= underwhelmed [unreprovable.]

"Whatever is the strength of his wings, that much is the strength of you arms, and even by the yardsticks of his dash and dare, yours too, are unreprovable... [4-66-6]

balam buddhiH ca tejaH ca sattvam ca hari sattama |
vishiSTam sarva bhuuteSu kim aatmaanam na sajjase || 4-66-7

7. hari sattama= oh, monkey, forthright one; your; balam buddhiH ca tejaH ca sattvam ca= [your] force, faculty, also, flair, also, fortitude, also; sarva bhuuteSu= among all, beings; vishiSTam= is finest; aatmaanam kim na sajjase= yourself, why, not, readying [yourself.]

"Oh, forthright monkey, you are the finest among all beings by the dint of your force, faculty, flair, and fortitude... why then is your unreadiness in this task of leaping ocean... [4-66-7]

apsara apsarasaam shreSThaa vikhyaataa pu.njikasthalaa |
a.njanaa iti parikhyaataa patnii kesariNo hareH || 4-66-8

8. punjikasthalaa= Punjikasthala; apsarasaam shreSThaa= among apsara-s, nicest one; vikhyaataa= renowned one; anjanaa iti pari khyaataa= [yclept] Anjana, thus, made, known - known as; apsara= such apsara; hareH kesariNaH patnii= of a monkey, of Kesari, wife of.

"Punjikasthala yclept Anjana is the nicest apsara among all apsara-s and she is the wife of Kesari, the monkey... [4-66-8]

vikhyaataa triSu lokeSu ruupeNaa apratimaa bhuvi |
abhishaapaat abhuut taata kapitve kaama ruupiNii || 4-66-9

9. taata= dear boy; ruupeNaa a+pratimaa= by mien, [she] not, paralleled - as an unparalleled apsara; triSu lokeSu vikhyaataa= in three, worlds, she is distinguished; such as she is; abhishaapaat= by a curse; bhuvi= on earth; kaama ruupiNii= by wish, form changer; kapitve= with monkey-hood; abhuut= she became [took rebirth.]

"She who is distinguished for her unparalleled mien in the three worlds, oh, dear boy Hanuma, had to take a rebirth on earth as a monkey who can change her form by her wish, owing to a curse... [4-66-9]

duhitaa vaanara indrasya ku.njarasya mahaatmanaH |
maanuSam vigraham kR^itvaa ruupa yauvana shaalinii || 4-66-10
vicitra maalya aabharaNaa kadaacit kshauma dhaariNii |
acarat parvatasya agre praavR^iD a.mbuda sannibhe || 4-66-11

10, 11. vaanara indrasya= of monkey, chief's; mahaatmanaH= great souled one; kunjarasya= of Kunjara; duhitaa [aabhuutaa]= daughter, [on taking birth]; ruupa yauvana shaalinii= form [rarity of beauty], nubility, when shining forth with them; kadaacit= at one time; maanuSam vigraham kR^itvaa= human, physique, on assuming; vicitra maalya aabharaNaa= amazing, garlands, decorations having; kshauma dhaariNii= silken-clothes, dressed in; praavR^iD ambuda sannibhe= rainy season's, black-cloud, similar in shine; [adhyadhaara / elliptic: vidyut iva= streak of lightning, like] parvatasya agre= mountain, on top; acarat= she ambled.

"She who took birth as the daughter of great souled monkey chief Kunjara, on assuming a human physique, putting on caparisons of amazing garlands, dressed in silken clothing, and shining forth with rarity of her beauty and nubility, at one time ambled on the top of a mountain like a streak of lightning athwart a black-cloud of rainy season. [4-66-10, 11]

tasyaa vastram vishaalaakSyaaH piitam rakta dasham shubham |
sthitaayaaH parvatasya agre maaruto apaharat shanaiH || 4-66-12

12. parvatasya agre sthitaayaaH= on mountain's, top, when she is staying [strolling]; vishaala akSyaaH= of broad, eyed one; tasyaaH= hers; piitam rakta dasham shubham vastram= ochry, with red, having such rouches, auspicious, [silky] apparel; maarutaH shanaiH apaharat= Air-god, slowly, stolen [air-flown, lifted up.]

"When she is strolling on the mountaintop Air-god has slowly lifted up that broad-eyed lady's auspicious and ochry silk apparel with red rouches... [4-66-12]

sa dadarsha tataH tasyaa vR^ittau uuruu susa.mhatau |
stanau ca piinau sahitau sujaatam caaru ca aananam || 4-66-13

13. tataH saH= then, he that Air-god; tasyaa= of her; vR^ittau= roundish; su sam hatau= well, twinned, thickset; uuruu= thighs; piinau sahitau stanau= plumpish, paired off, breasts; su jaatam= well, proportioned [becomingly build]; caaru aananam ca= beautiful, face, also; dadarsha= he beheld.

"Then the Air-god beheld her well-twinned, thickset, roundish thighs, and even the paired off plumpish breasts, and her beautiful face which is well proportioned in its build... [4-66-13]

taam balaat aayata shroNiim tanu madhyaam yashasviniim |
dR^iSTvaa eva shubha sarvaan.hgiim pavanaH kaama mohitaH || 4-66-14

14. balaat [vishaala] aayata shroNiim= one with - fatly [broad,] ample, pelvic girdle; tanu madhyaam= body, medium [slender-waisted]; yashasviniim= gorgeous one; shubha sarva angiim= pristine, by all, her limbs; taam= her; dR^iSTvaa eva= catching sight of, just on; pavanaH= Air-god; kaama mohitaH= by enamour, enamoured.

"Just on catching the sight of that gorgeous one, whose pelvic-girdle is fat and ample and who is slender-waisted, and who by all her limbs is pristine, the Air-god is enamoured... [4-66-14]

sa taam bhujaabhyaam diirghaabhyaam paryaSvajata maarutaH |
manmatha aaviSTa sarvaan.hgo gata aatmaa taam aninditaam || 4-66-15

15. a +ninditaam= not, blameable [immaculate lady; taam= towards her; gata aatmaa= he who - lost, his heart; saH maarutaH= he, that Air-god; manmatha aaviSTa sarva angaH= by Love-god, ensorcelled by, in all, limbs; diirghaabhyaam bhujaabhyaam= with long, arms; taam= her; paryaSvajata= embraced.

"He that Air-god who is ensorcelled by Love-god in all of his limbs, though he is limbless and existing in thin air, embraced that immaculate lady with both of his far-flung arms, as he lost his heart for her... [4-66-15]

saa tu tatra eva sa.mbhraa.ntaa suvR^ittaa vaakyam abraviit |
eka patnii vratam idam ko naashayitum icChati || 4-66-16

16. tatra= therein [the matter of invisible hugging]; eva sambhraantaa= just, perplexed; su vR^ittaa= of good, principles [conscientious lady]; saa tu= she, on her part; vaakyam abraviit= sentence, said; idam eka patnii vratam= this, single, wifehood, vow - one-man-one-wife principle of mine; kaH naashayitum icChati= who, to despoil, wishes to.

"But she that conscientious lady perplexedly said this sentence in that matter of invisible hugging, 'who wishes to despoil my vow of one-man-one-wife...' [4-66-16]

a.njanaayaa vacaH shrutvaa maarutaH pratyabhaaSata |
na tvaam hi.msaami sushroNi maa bhuut te manasoi bhayam || 4-66-17

17. anjanaayaa vacaH shrutvaa= Anjana's, words, on listening; maarutaH prati abhaaSata= by Air-god, in reply, spoke; sushroNi= oh, high-hipped one; tvaam na himsaami= you, not, I assault [archaic= dishonour]; te manasaH bhayam maa bhuut= to your, heart, fear, let not, be there.

"On listening the words of Anjana the Air-god spoke this in reply, 'oh, high-hipped one, I don't dishonour you, hence let there be no fear in your heart, for I am the all-permeating Air-god... [4-66-17]

manasaa asmi gato yat tvaam pariSvajya yashasvini |
viiryavaan buddhi sa.mpannaH putraH tava bhaviSyati || 4-66-18

18. yashasvini= oh, honourable lady; yat= by which reason; tvaam pariSvajya= you, on embracing; manasaa gataH= by sense [supersensorily,] entered [impregnate within you]; asmi= I am; by that reason; tava= to you; viiryavaan= valiant one; buddhi sampannaH= intellect, endowed with; putraH bhaviSyati= son, will be there [takes birth.]

" 'By which reason I embraced you and impregnate myself within you, by that reason you are impregnated in a supersensory manner, thereby you will beget a valiant son endowed with intellect... [4-66-18]

mahaasaattvo mahaateja mahaabala paraakramaH |
la.nghane plavane caiva bhaviSyati mayaa samaH || 4-66-19

19. mahaa saattvaH= admirably, brave; mahaa teja= bravely [formal: splendid, spectacular - make a brave show,] dazzling; mahaa bala= dazzlingly [intr. archaic; [of eyes] be dazzled,] forceful; paraakramaH= [elliptic: forcefully] overpowering; langhane plavane caiva= in fly off, jump off, also thus; [putraH= a son]; mayaa samaH= with me, a coequal; bhaviSyati= will be there.

" 'An admirably brave, and a bravely dazzling, and a dazzlingly forceful, and a forcefully overpowering son will be there, also thus, he will be a coequal of mine in flying off and jumping up...' Thus, the Air-god said to Anjana. [4-66-19]

evam uktaa tataH tuSTaa jananii te mahaakapeH |
guhaayaam tvaam mahaabaaho prajaj~ne plavagarSabha || 4-66-20

20. mahaabaahuH= oh, ambidextrous one; mahaakapeH= great [arcane,] monkey - Hanuma; evam uktaa= that way, when she is said [by Air-god]; te jananii tuSTaa =your, mother, is gratified; tataH= thereby; plavagarSabha= oh, fly-jumper, the best; tvaam guhaayaam= you, in a cave; pra ja j~ne= very, well, divined [tr. discover by guessing, intuition, inspiration, or magic - not a uterine birth.]

"Oh, arcane monkey Hanuma, when Air-god said so to her, oh, ambidextrous one, your mother is gratified, and then, oh, bullish fly-jumpers, your mother very well divined you in a cave... [4-66-20]

abhyutthitam tataH suuryam baalo dR^iSTvaa mahaa vane |
phala.mcetijighR^ikSustvamutplutyaabhyutpatodivam - yadvaa -
phalam ca iti jighR^ikSuH tvam ut.hplutya abhiutpato divam || 4-66-21

21. tataH= thereafter; baalaH= [when you were a] boy; tvam mahaa vane= you, in vast, forest; abhi utthitam suuryam dR^iSTvaa= just, risen, sun, on seeing; phalam ca iti= fruit, just, thus [thinking]; jighR^ikSuH= thinking it to be a best catch; ut plutya= up, hopped; divam= onto sky; abhi ut pataH= towards, on, fell up - flew up.

"Thereafter, when you were a boy you have see the just risen sun in the vast of forest, and deeming it to be a just ripen reddish fruit, and thinking it to be a best catch, you hopped up and flew towards sun on the sky... [4-66-21]

shataani triiNi gatvaa atha yojanaanaam mahaakape |
tejasaa tasya nirdhuuto na viSaadam tato gataH || 4-66-22

22. mahaakape= oh, brave monkey; atha= then; yojanaanaam triiNi shataani gatvaa= yojana-s, three, hundreds, on going [on flying up]; tasya= his [sun's]; tejasaa nirdhuutaH= by radiation, [though] puffed and blown down; tataH viSaadam na gataH= by it, into anguish [scare,] not, you got into [you were indefatigably courageous.]

"Even on your flying up three hundred yojana-s, oh, brave monkey, and even when sun's radiation puffed and blown you down, you did not get into any anguish as were indefatigable... [4-66-22]

tvaam api upagatam tuurNam a.ntariiksham mahaakape |
kSiptam indreNa te vajram kopa aaviSTena tejasaa || 4-66-23

23. mahaakape= oh, mighty monkey; tuurNam= quickly; antariiksham= to vault of heaven; upagatam= coming near; tvaam api= at you, even [on seeing you]; kopa aaviSTena= one who with - anger, captivated by; indreNa= by Indra; tejasaa= by his effulgence; vajram= Thunderbolt; te= [at] you; kSiptam=catapulted.

"Oh, mighty monkey, even on seeing you who are coming near the vault of heaven, Indra is captivated by anger and by his effulgence he catapulted his Thunderbolt at you... [4-66-23]

tadaa shailaagra shikhare vaamo hanur abhajyata |
tato hi naama dheyam te hanumaan iti kiirtitam || 4-66-24

24. tadaa shailaagra shikhare= then, on mountaintop, highest one [after your falling on it]; vaamaH hanuH abhajyata= left, cheekbone [zygomatic arch,] broken; tataH= thereupon; te= your; naamadheyam= name-phrasing; hanu maan= cheekbone, one who has; one who is having a broken left cheekbone, thus hanuumaan; iti= thus; kiirtitam hi= averred to be, indeed.

"Then, your left cheekbone, zygomatic arch, is broken when you fell down on a highest mountaintop, from thereupon your name-phrase is indeed averred as Hanumaan... [4-66-24]

The word hanu also means 'wisdom...' and Hanuma is one having an absolute wisdom. He is also addressed as Hanumanta, Hanuma and at certain places Valmiki terms him as Hani... nectareous...

tataH tvaam nihatam dR^iSTvaa vaayuH gandha vahaH svayam |
trailokyam bhR^isha sa.nkruddho na vavau vai prabha.njanaH || 4-66-25

25. tataH= then; gandha vahaH= scent, carrier; pra bhanjanaH= in their entirety, breaker - of trees etc., by his wind-storms, tempestuous Air-god; vaayuH= Air-god; tvaam nihatam dR^iSTvaa= you, mutilated, on observing; svayam= personally - physically; bhR^isha sankruddhaH= highly, infuriated; trailokyam= in triad of worlds; na vavau vai= not, circulate, really.

"Then on observing that you are mutilated, highly infuriated is that scent-wafter Air-god and that tempestuous Air-god has not physically circulated throughout the triad of worlds... [4-66-25]

sa.mbhraa.ntaaH ca suraaH sarve trailokye kSubhite sati |
prasaadayanti sa.mkruddham maarutam bhuvaneshvaraaH || 4-66-26

26. trailokye kSubhite sati= triad of worlds, roiled, while being; bhuvana iishvaraaH= universe's, lords - administrative gods; sarve suraaH= all, [such] gods; sambhraantaaH= are bewildered; samkruddham maarutam prasaadayanti= enraged, Air-god, started to supplicate for grace.

"When the triad of worlds is being roiled with breathlessness, all the administrative gods of universe are bewildered, and they started to supplicate the Air-god for his grace... [4-66-26]

prasaadite ca pavane brahmaa tubhyam varam dadau |
ashastra vadhyataam taata samare satya vikrama || 4-66-27

27. samare satya vikrama= oh, one - in war, chivalric, warrior - Hanuma; taata= oh, bear boy; pavane prasaadite= Air-god, while being supplicated; brahmaa= Brahma; tubhyam= to you; a+shastra vadhyataam= not, by [any] missile, destructibility; varam dadau= boon, gave.

"Oh, chivalric warrior at war, while the Air-god is being supplicated, oh, dear boy, Brahma gave you a boon decreeing your 'indestructibility by any missile...' [4-66-27]

vajrasya ca nipaatena virujam tvaam samiikSya ca |
sahasra netraH priita aatmaa dadau te varam uttamam || 4-66-28
svacCha.ndataH ca maraNam tava syaat iti vai prabho |

28, 29a. prabhuH= oh, ablest Hanuma; sahasra netraH= Thousand-eyed one - Indra; vajrasya nipaatena= of Thunderbolt, falling - on you, hit by it; tvaam= you; vi rujam= without, hurt; samiikSya= on scrutinising; priita aatmaa= glad, at heart [kind-heartedly]; tava= for you; svacChandataH maraNam syaat= by volition, death, let there be; iti= saying so; te= to you; uttamam varam dadau= choicest, boon, he gave.

"On scrutinising that you are unhurt even after hit by Thunderbolt, oh, ablest Hanuma, the Thousand-eyed Indra kind-heartedly gave you a choicest boon saying that your death occurs only by your own volition... [4-66-28, 29a]

sa tvam kesariNaH putraH kSetrajo bhiima vikramaH || 4-66-29
maarutasya aurasaH putraH tejasaa ca api tat samaH |
tvam hi vaayu suto vatsa plavane ca api tat samaH || 4-66-30

29b, 30. bhiima vikramaH= one who is - frightful, venturer [fist fighter - pugilist]; saH tvam= such as, you are; kesariNaH= Kesari's; kSetra jaH= arable, born [wife's son, where wife is an arable land, and its crop is his son]; putraH= son; maarutasya= Air-god's; aurasaH putraH= direct-descendent, son; tejasaa= by spiritedness [gusting]; tat samaH ca= his [Air-god,] selfsame, also; vatsa= oh, dear boy; vaayu sutaH= [as] Air-god's, son; tvam plavane tat samaH hi= in flying, his [Air-god's,] selfsame, in all respects.

"Such as you are, you are Kesari's son through his wife, oh, frightful pugilist, and you are the lineal son of Air-god, and even by your gusting you are selfsame to Air-god, and even by your flying also you are his selfsame to Air-god, in all respects... [4-66-29b, 30]

There used to be many systems to beget children in the bygone eras, called kshetraja, one's own, aurasa, in one's own wife but by other supernatural entities, niyoga, in one's own though other superior human beings or supernatural beings, and kR^itrima, by artificial methods like the present day cloning or by 'test tube baby' methods, and by datta, adaptation etc. Here Hanuma is said to be both the kshetraja as well as aurasa where his aurasa sonship is said for its gauNa artha latent and incidental meaning to endow him with the attributes of Air-god. Dharmaakuutam narrates about these system and some of it is: atra m˜ruta aurasatvam m˜ruta vŸrya utpannatva m˜treõa gauõam bodhyam | saÕsk®te sva kÿetre sva vŸry˜t utpannasya aurasa þabda mukhya arthatv˜t | tath˜ ca aurasa ˜di vibh˜ga pratip˜danam upassaram tallakÿaõam darþit˜ni manun˜ - aurasa kÿetraja× caiva datta× k®trima eva ca | g¨ý×otpannao apaviddha× ca d˜y˜s˜ b˜ndhav˜× ca ÿa÷ || - teÿ˜m lakÿaõ˜ni api sa eva ˜ha - sva kÿetre saÕsk®t˜y˜m tu svayam utp˜dita× ca ya× | tam aurasamvij˜nŸy˜t putram prathama kalpitam || sva dharmeõa niyukt˜y˜m kÿetraja× sm®ta× | sad®þam prŸti samyuktam sa jñeya× k®trima× suta× | manu - And these systems of begetting children is a taboo and banned for this Kali Yuga era: eteÿu datta aurasa vyatirikt˜n˜m putratve parigra× kalau niÿiddha× | candrika sm®ti artha s˜ra ˜dau kali yuga dharma madhye parigaõan˜t - iti And the verse 20 says that Anjana has 'divined Hanuma...' = very, well, divined... [tr. discover by guessing, intuition, inspiration, or magic]; but not 'delivered' manually through routine labour.

vayam adya gata praaNaa bhavaan asmaasu saa.mpratam |
daakSya vikrama sa.mpannaH kapi raaja iva aparaH || 4-66-31

31. adya vayam gata praaNaa= now, we are [I am,] gone, lives [as good as dead]; bhavaan= you; saampratam= presently; asmaasu= among us; daakSya vikrama sampannaH= competence, valiance, rife with; aparaH kapi raaja iva= the other, monkey's, king [Sugreeva,] like.

"Presently we are as good as dead, and among us presently you are the only one rife with competence and valiance, you are the other Sugreeva, the king of monkeys, to us... [4-66-31]

trivikrame mayaa taata sa shaila vana kaananaa |
triH sapta kR^itvaH pR^ithivii parikraantaa pradakSiNam || 4-66-32

32. taata= oh, dear boy; trivikrame= in Trivikrama [during the period of incarnation]; sa shaila vana kaananaa= with, mountains, forests, thickets; pR^ithivii= earth is; maya= by me; triH sapta kR^itvaH= three*seven= twenty-one, times, on making - multiplying; pradakSiNam parikraantaa= circumambulations, moved around.

"During the period of Trivikrama incarnation I have circumambulated the earth inclusive of its mountains, forests and thickets for twenty-one times, moving rightward around it... [4-66-32]

tathaa ca oSadhayo asmaabhiH sa.ncitaa deva shaasanaat |
nirmathyam amR^itam yaabhiH tadaa tadaaniim no mahat balam || 4-66-33

33. tadaa= then; tathaa= that way; deva shaasanaat= by gods, orders; yaabhiH= by which [herbs]; amR^itam nirmathyam= ambrosia, is to be churned; [taabhiH= such]; oSadhayaH= herbal plants; asmaabhiH= by us [by me]; sancitaaH= collected; tadaaniim= then; naH balam mahat= for us [to me, there used to be] great, energy.

"Like that, by the order of gods we ourselves have collected those herbal plants with which ambrosia had to be churned from Milky Ocean, and in that way, then there used to be a great energy for us... [4-66-33]

The expressions 'we' and 'us' 'ourselves' are royal the 'we-s', 'us-s' and 'ourselves...'

sa idaaniim aham vR^iddhaH parihiina paraakramaH |
saampratam kaalam asmaakam bhavaan sarva guNa anvitaH || 4-66-34

34. idaaniim vR^iddhaH= presently, an aged one; saH aham= such as I am; pari hiina= completely, lessened; paraakramaH= valiance; saampratam kaalam= at present, time; bhavaan asmaakam= you, among us; sarva guNa anvitaH= with all, endowments, endowed with.

"Such as I am, I am now aged and my valiance is completely lessened... but at the present time, you alone are endowed with all endowments among us... [4-66-34]

tat vijR^i.mbhasva vikraa.ntaH plavataam uttamo hi asi |
tvat viiryam draSTu kaamaa iyam sarvaa vaanara vaahinii || 4-66-35

35. vikraantaH= oh, vanquisher; tat= thereby; vijR^imbhasva= give a jump-start - to leap ocean; plavataam uttamaH asi hi= among fly-jumpers, the best, you are, indeed; sarvaa iyam vaanara vaahinii= entire, this, vanara, army; tvat viiryam= your, prowess; draSTu kaama= to witness, is anxious.

"Thereby oh, vanquisher Hanuma, you give a jump-start to leap the ocean. Indeed, you alone are the best one among all fly-jumpers, and this entire vanara army is anxious to witness your prowess... [4-66-35]

uttiSTha hari shaarduula la.nghayasva mahaa arNavam |
paraa hi sarva bhuutaanaam hanuman yaa gatiH tava || 4-66-36

36. hari shaarduula= oh, monkey, lion-like; hanuman= oh, Hanuma; uttiSTha= arise; mahaa arNavam langhayasva= vast, ocean, you leap; tava= your; yaa gatiH= which, cruise [escape velocity= the minimum velocity needed to escape from the gravitational field of a body]; that is; sarva bhuutaanaam= all, beings - escape velocity of all beings; paraa hi= unalike / the other, indeed.

"Arise, oh, lion-like monkey, leap over this vast ocean, oh, Hanuma, your escape velocity is indeed unalike that of all the other beings... [4-66-36]

viSaaNNaa harayaH sarve hanuman kim upekSase |
vikramasva mahaavega viSNuH triin vikramaan iva || 4-66-37

37. hanuman= oh, Hanuma; sarve harayaH viSaaNNaa= all, monkeys, are dispirited; kim upekSase= why, indolence of yours; mahaa vega= highly, speedy [speedier than sound, light and thought - supersonic, super-photic, super-cerebric;]; viSNuH triin [lokaan] vikramaan iva= Vishnu, three [who trod the triad of worlds in a trice,] trod, as with; vi kramasva= boldly, triumph over. {(aadaraartham punarukti) vi kramasva= boldly, triumph over.}

"Oh, Hanuma, all these monkeys are dispirited. Why this indolence of yours? You boldly triumph over the ocean as your speed is highest, supersonic, super-photic, super-cerebric is your celerity. As with Vishnu who trod the triad of worlds in a trice, you too triumph over..." Thus Jambavanta persuaded Hanuma to get ready for action. [4-66-37]

The bracketed words are in remembrance of the regularly chanted eulogy of Hanuma manojavam m˜ruta tulya vegam jitendriyam buddhimat˜m variÿ÷ham | v˜t˜atmajam v˜nara y¨dha mukhyam þrŸ r˜ma d¨tam þiras˜ nam˜mi || in that mano javam is 'speedier than thought...'

tataH kapiinaam R^iSabheNa coditaH
pratiita vegaH pavana aatmajaH kapiH |
praharSayan taam hari viira vaahiniim
cakaara ruupam mahat aatmanaH tadaa || 4-66-38

38. tataH kapiinaam R^iSabheNa coditaH= thereafter, of monkeys, bullish [Jambavanta] motivated by; pratiita vegaH= familiar, one whose speed [coupled with his irresistible enterprise]; pavana aatmajaH kapiH= Air-god's, son, monkey; taam hari viira vaahiniim= her, monkey, army; pra harSayan= to highly, gladden; tadaa= then; aatmanaH= his own; ruupam= form - physique; mahat cakaara= enormously, made.

Thereafter, when the best monkey among monkeys, namely Jambavanta, the king of bears has motivated, then that son of Air-god, Hanuma, whose speed is familiar coupled with his irresistible enterprise, enormously increased his physique as though to gladded the army of monkeys. [4-66-38]

.

Some parables of Hanuma

[Font size can be enhanced under View menu]

Apart from trying to snatch Sun-fruit, Hanuma's childhood-rascaling was intolerable for some sages and hermits. Hanuma used to tease and tickle the sages by snatching away their personal belongings, by spoiling well arranged worship articles etc. Knowing that Hanuma is indomitable by the blessings of Brahma and Indra and all the celestials, and as a severe punishment is uncalled for, as he is simple little monkey, the sages gave him a minor curse. That curse is 'Hanuma does not remember his might on his own, but recollects it whenever others remind him about it...' If Hanuma were to be aware of his own might, the course of Ramayana would have been otherwise. He would have simply enlarged his body and brought whole of Lanka island to Rama, as he has lifted sanjivini mountain, to enliven Lakshmana in the war with Ravana's son, Indrajit. So this was a necessary curse upon Hanuma. Hence Jambavanta had to harangue Hanuma.

The word kapi also means 'Sun...' kam= water; pi= drinker, drinker of waters... the Sun. kaparkayebhavaanaraaH Sun, monkey, elephant are the meanings for kapi. As Sun drinks waters only to give rain Hanuma drinks raama rasa amR^ita to shower wisdom on anyone, may it be Sugreeva, Angada or Seetha. Hanuma is the student of a guru no less than Sun-god. On ascertaining that nobody is prepared to teach him scriptures, and fied him as a fickle monkey, he approaches Sun, as Sun is an all-knowing teacher, karma saakshi, an eternal witness of all deeds. Hanuma raises his body to solar orbit and requests Sun to accept his studentship. Sun declines saying, "I am ever on my wheels, where can I be standstill to teach you leisurely, I have my unending duty to perform..." and thus continued His solar traversal. But Hanuma undeterred by Sun's dismissing, still enhances his body, placing one leg on the eastern mountain range and the other on the western, face turned toward the travelling Sun. Hanuma again requested Sun in this posture saying, "my face will always be towards you, in whichever orbit you go, but teach me...oh! God..." Pleased by the pertinence of Hanuma, Sun teaches all the scriptures to Hanuma. So also Hanuma is a witness to all the happenings in Ramayana, like Sun, and also performing whatever duty assigned to him. Even today any student is asked to adore Hanuma, to obtain such a stubborn health, enduring education, and above all a reverential scholarship.

Hanuma is having a benefit of icChaa maraNam 'death at his wish...' but he is not yet dead, believably, for he is chiranjiivi 'eternal entity on earth...' When Rama is crowned as emperor, after his exile and eliminating Ravana, Rama and Seetha gave gifts to all of their friends. When it was turn to Hanuma to choose a gift, shunning the heavens or other higher planes or other things, he asks for living in this mortal world as long as the name Rama is audible. Then Seetha blesses Hanuma with that gift saying " Oh! Hanuma, wherever you are, there will be plenty of fruits and eatables, and further, in villages, public shelters, temples, houses, gardens, cowsheds, cities, and at riversides, crossroads, pilgrimages, water tanks, trunks of banyan trees, and on mountains, caves, peaks and wherever people stroll, your image will be installed, so that you can listen Rama's name, uttered by the people from all corners of the earth..." Thus Hanuma is believed to be still living, as the name of Rama is still audible. He is also called an old monkey living from ages till now, which is reflected in Maha Bharata, when Bhima could not lift the tail of this old monkey, on his way in forests. Even today one can see huge images, statues of Hanuma at all these places, as said by Seetha, either installed ages ago, or recently.

Another parable is told that Hanuma is the first one to script Ramayana on claytablets, recording each and every detail of what Rama did. Having finished his writing he brought those claytablets to Rama, to bless that work. Rama humbly said to Hanuma, "I have not done anything great to be recorded this laboriously... I have done my righteous duty...that's all..." Then Hanuma was upset. Dejected by the slighting away of 'his great deeds as simple acts of duty' by Rama, Hanuma brought those clay tablets to seashore, recited each verse, and broke each tablet on his knee and threw them into sea. This writing is called hanumad ramayana. This work is unavailable from that time. But one tablet came to shore afloat on the sea, which is retrieved during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. On that tablet only one foot of a stanza is available. That foot says "Oh! Ravana, those your ten heads, on which you lifted of Mt. Kailah, the abode of Shiva, are now bumped on battlefield by the claws of crows and eagles, know what has happened to your high-headed Decahedral pride, at the hands of virtue..." Kalidasa deciphers this stanza and informs that it is from hanumad ramayana, recorded by Hanuma, but an extinct script. And Kalidasa salutes that clayplate for he is fortunate enough to see at least one stanza of hanumad ramaayana. It is said that none can conclusively narrate about Hanuma, for he is many faceted. He is symbolic for unwavering dedication to righteousness, unstinting performance of entrusted duties, unfailing talents in service. So the tradition holds Hanuma dear...

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe SaT SaSTitamaH sargaH

Thus, this is the 66th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 67

Introduction

Hanuma comes forward to leap the ocean at the repeated encouragement given by Jambavanta. Then he increases his physique, fit enough to take a leap, and starts declaring his capabilities, by which the other monkeys feel jubilant. Then Hanuma climbs Mt. Mahendra, by which whole of that mountain is put to turmoil. And he reaches Lanka, instinctually, as he has the speed of Air-god and of the Thought Process, i.e., mano javam, maaruta tulya vegam... Thus, with this chapter this book of Kishkindha Kanda, 'The Empire of Holy Monkeys...' concludes

tam dR^iSTvaa jR^i.mbhamaaNam te kramitum shata yojanam |
vegena aapuuryamaaNam ca sahasaa vaanarottamam || 4-67-1
sahasaa shokam utsR^ijya praharSeNa samanvitaaH |
vineduH tuSTuvuH ca api hanuumantam mahaabalam || 4-67-2

1, 2. shata yojanam kramitum= hundred, yojana [ocean], to cross over; jR^imbhamaaNam= burgeoning; sahasaa= quickly; vegena= progressively; aa puurya maaNam ca= filling up, also [stupendously maximising body]; vaanara uttamam= monkey, the best; mahaabalam= staggeringly, mighty one; hanuumantam= at Hanuma; dR^iSTvaa= on seeing; te= those [the other monkeys]; sahasaa shokam utsR^ijya= instantly, sadness, shunning off; praharSeNa samanvitaaH= jubilance, along with [jubilantly]; vineduH=raved; tuSTuvuH ca api= rhapsodize over, also, even.

On seeing that best monkey Hanuma, who is burgeoning to cross over the hundred yojana-ocean and who is also quickly, progressively, and stupendously maximising his body, the other monkeys instantly shunning off their sadness, raved and rhapsodized over that staggeringly mighty monkey, Hanuma. [4-67-1, 2]

prahR^iSTaa vismitaaH ca api te viikshante sama.ntataH |
trivikrama kR^ita utsaaham naaraayaNam iva prajaaH || 4-67-3

3. samantataH= all over [available]; te= those [monkeys]; pra hR^iSTaa= altogether, buoyed up; vismitaaH ca api= utterly, astounded, also, even; prajaaH= [as with] people; trivikrama kR^ita utsaaham= in Trivikrama [incarnation,] made [when tri-world was trodden by Vishnu,] enthusiastically [as with the enthusiasm then shown by the people]; naaraayaNam iva viikshante= at Narayana, as with, [monkeys] are seeing [at Hanuma.]

Those monkeys available all over there are altogether buoyed up and utterly astounded, and as with the people who have enthusiastically seen Narayana when He maximised His physique to tread the triad of worlds in His Trivikrama incarnation, these monkeys too are looking at Hanuma who is now maximising his body. [4-67-3]

sa.mstuuyamaano hanumaan vyavardhata mahaabalaH |
samaaviddhya ca laa.nguulam harSaat balam upeyivaan || 4-67-4

4. mahaabalaH= [already an] outmatching one in energy; hanumaan= Hanuma; sam stuuyamaanaH= while being extolled; harSaat= by gladness [owing to extolling]; balam upeyivaan= [added] energy, [Hanuma] on accruing; laanguulam= tail; samaaviddhya [sam aa vidh]= impetuously lashing; vyavardhata [vi a vardh]= outsized himself.

Hanuma who is already an outmatching monkey by way of his energy, has now accrued added energy obtained through the gladness derived by the way of extolment from other monkeys, and then he impetuously lashed his tail and oversized himself. [4-67-4]

tasya sa.mstuuyamaanasya sarvaiH vanara pu.ngavaiH |
tejasaa aapuuryamaaNasya ruupam aasiit anuttamam || 4-67-5

5. sarvaiH vanara pungavaiH= by all, monkey, chiefs; samstuuyamaanasya=while being eulogised; tejasaa aapuuryamaaNasya= by resplendence, being reinforced; tasya ruupam= his, physique; an uttamam aasiit= not, surpassed, it became.

His physique which is being reinforced with resplendence while all the monkey chiefs are eulogising him has become unsurpassed in its form. [4-67-5]

yathaa vijR^i.mbhate si.mho vivR^ite giri gahvare |
maarutasya aurasaH putraH tathaa sa.mprati jR^i.mbhate || 4-67-6

6. vivR^ite= in wide-open [or, spacious]; giri gahvare= in mountain's, in cave / den; simhaH yathaa vijR^imbhate= a lion, as to how, prances about; maarutasya aurasaH putraH= Air-god's, lineal, son; samprati tathaa jR^imbhate= now, like that, prancing around.

Hanuma, the lineal son of Air-god, is now prancing about as with a lion prancing around a wide-open den of a mountain. [4-67-6]

ashobhata mukham tasya jR^i.mbhamaaNasya dhiimataH |
a.mbariiSa upamam diiptam vidhuuma iva paavakaH || 4-67-7

7. jR^imbhamaaNasya dhiimataH= while he is inflating, of that clever one; tasya mukham= his, face; diiptam= red hot; ambariiSa upamam= frying-pan, in simile; vi dhuuma paavakaH iva= without, fumes, Ritual-fire, like; ashobhata= shone forth.

While he is inflating the face of that clever Hanuma shone forth like a red-hot frying pan and like the fumeless white-hot Ritual-fire. [4-67-7]

hariiNaam utthito madhyaat sa.mprahR^iSTa tanuu ruhaH |
abhivaadya hariin vR^iddhaan hanumaan idam abraviit || 4-67-8

8. hariiNaam madhyaat utthitaH= from monkeys, from the mid of, on bestirring himself; sam pra hR^iSTa= highly gladdened; tanuu ruhaH= from body, rose [hairs, hair-raising bodied, with a spine-tingling sensation in his body]; hanumaan= Hanuma; vR^iddhaan hariin abhivaadya= elderly, monkeys, on reverencing; idam abraviit= this, said.

On bestirring himself from among the monkeys, and on reverencing the elderly monkeys, Hanuma said this, with a spine-tingling sensation in his body. [4-67-8]

arujan parvata agraaNi hutaashana sakho anilaH |
balavaan aprameyaH ca vaayuH aakaasha gocaraH || 4-67-9

9. hutaashana sakhaH= Fire-god's, friend; aprameyaH ca= inestimable, also; balavaan= formidable one [in formidableness]; aakaasha gocaraH= in skies, meandering one; anilaH [gamana shiilaH]= expeditious one; vaayuH= Air-god; parvata agraaNi arujan= mountain, tops, [while] toppling down.

"He who is an inestimable one in his formidableness, and an expeditious one in his meandering in the skies, that Air-god who is the friend of Fire-god will be toppling mountaintops...... [4-67-9]

tasya aham shiighra vegasya shiighra gasya mahaatmanaH |
maarutasya aurasaH putraH plavane ca asmi tat samaH || 4-67-10

10. shiighra vegasya= high, speeded one ; shiighra gasya= brisk, paced one; mahaa aatmanaH [praaNa rakshakaH]== great-souled [life-sustainer]; tasya= his; maarutasya= of Air-god; aurasaH putraH= lineal, son; aham= such as I am; plavane tat samaH asmi= in flight, his [Air-god,] coequal, I am.

"I am the lineal son of that high-speeded, brisk paced, life-sustaining Air-god, hence I am a coequal to him in flights... [4-67-10]

Hanuma narrates many of his capabilities to his fellow monkeys and on listening them Jambavanta blesses him to find Seetha. This is not a self-exaltation but self-assertion of his capabilities. Hence these are to be taken as expressions of strong assertions, rather than a self-eulogy or wishful thinking, and hence it is said here in 'shall I? Do you want me to?' fashion.

utsaheyam hi vistiirNam aalikha.ntam iva a.mbaram |
merum girim asa.ngena pariga.ntum sahasrashaH || 4-67-11

11. vistiirNam= broad; ambaram= [scribing on] sky; aalikhantam iva= scratching [standing like lofty scribe-pawl,] like; merum girim= Meru, mountain; a+ sangena= un, remitting - unremittingly; sahasrashaH= for thousands [of times]; pari gantum= round, to go - circumabulate; utsaheyam hi= I venture to, indeed.

"Indeed shall I venture to go round the Mt. Meru, which is standing like a broad and lofty scribe-pawl scribing on the sky, for thousands of times, that too, unremittingly... [4-67-11]

Annex: 'As none has ventured to measure its circumference nor its height, so far...'

baahu vega praNunnena saagareNa aham utsahe |
samaaplaavayitum lokam sa parvata nadii hradam || 4-67-12

12. aham= I; baahu vega= by [undulating] arm's, speed; pra Nunnena= skewing down [for spiralling waters up]; saagareNa= of ocean; sa parvata nadii hradam= together with, mountains, rivers, lakes; lokam= world; samaaplaavayitum [sam aa plava]= to completely inundate; utsahe= I venture to.

" Or, shall I venture to skew down the ocean with the speed of my undulating arms to spiral up its waters, in order to completely inundate the world together with its mountains, rivers and lakes... [4-67-12]

Annex: 'As none has turned the table of ocean, nor the ocean swam beyond its shoreline in a fashion of misdemeanour, all through the creation, shall I make it so, now...

mama uuru janghaa vegena bhaviSyati samutthitaH |
samutthita mahaa graahaH samudro varuNa aalayaH || 4-67-13

13. varuNa aalayaH samudraH= Rain-god's, abode, ocean; mama uuru janghaa vegena= my, thighs, calves, by speed of; sam utthitaH= shoved up; samutthita mahaa graahaH= shoved up, [will be its,] great, capturers [sharks and the like]; bhaviSyati= happens to be - spilling over.

"Shall I shove up the ocean, the abode of Rain-god, with the speed of my thighs and calves in order that its underwater beings like sharks, alligators and crocodiles will be shoved up and spilled all over... [4-67-13]

Annex: 'unheard is the fact that marine fauna has ever came out onto land... shall I make them come out of it now, and offer as an easy prey to Garuda... as Garuda helps a lot in the Great War with Ravana, in future...

pannaga ashanam aakaashe patantam pakSi sevitam |
vainateyam aham shaktaH pariga.ntum sahasrashaH || 4-67-14

14. pannaga ashanam= viper, diner; pakSi sevitam= birds, one who is adored by [lord of birds]; aakaashe patantam= in sky, when fallen - flying on the sky; vainateyam= [around] Garuda; sahasrashaH= for thousands of [times]; parigantum= to circumambulate; aham shaktaH= I am, capable.

"Shall I make circumambulations for thousands of times around the Lord of Birds and the viper-diner, Garuda, while he is on the wing in the sky... [4-67-14]

Annex: 'unknown is one who can dare to approach or trespass Garuda's flight path, and all the birds slide-slip if He comes into sight... shall I orbit Him now, as he is considerate of me...

udayaat prasthitam vaa api jvala.ntam rashmi maalinam |
an astamitam aadityam abhiga.ntum samutsahe || 4-67-15
tato bhuumim asa.mspR^iSTvaa punaH aagantum utsahe |
pravegena eva mahataa bhiimena plavagarSabhaaH || 4-67-16

15-16. plavagarSabhaaH= oh, fly-jumpers, the best; vaa api= or, even; udayaat= from Mt. Udaya [Mt. Sunrise]; prasthitam= started journeying; jvalantam= flaming; rashmi maalinam= [flaming] sunrays, having as a garland of [corona]; aadityam= to Sun; an+astamitam= not, dusked [before sundown]; abhigantum= towards going; utsahe= I venture; tataH= then; bhuumim= land; a +samspR^iSTvaa= without, touching; bhiimena= with astounding [speed]; mahataa= with astonishing; pra vegena= with high, speedily [impetuosity]; punaH= again - revolving around; aagantum= to comeback; samutsahe= I venture to.

"Oh, best fly-jumpers, just by my astounding and astonishing impetuosity shall I venture to start with the Sun who starts his journey of the day from Mt. Sunrise, and shall I go to Mt. Dusk before Sun, and again shall I venture to comeback even before the sundown towards the same day's flaming Sun when he is garlanded with flaming sunrays around him in midday, that too without my touching the land... [4-67-15, 16]

utsaheyam atikraa.ntum sarvaan aakaasha gocaraan |
saagaram shoSayiSyaami daarayiSyaami mediniim || 4-67-17

17. aakaasha go caraan= sky, way, wayfarers; sarvaan= all of them; atikraantum= to overtake; utsaheyam= I venture to; saagaram shoSayiSyaami= ocean, I wish to dry up; mediniim daarayiSyaami= earth, I wish to pare off.

"Shall I overtake all the wayfarers in skyway, or shall I parch down the ocean, or pare off the earth... [4-67-17]

These capabilities of these vanara-s are already said in Bala Kanda, as their congenital capabilities as at 1-17-27: 'They can also speedily agitate the Lord of Rivers, the Ocean...tear off the ground with their two feet, and can leap great oceans...'

parvataan cuurNaSyaami plavamaanaH plava.ngamaaH |
hariSyaami uuru vegena plavamaano mahaaarNavam || 4-67-18

18. plavangamaaH= oh, fly-jumpers; plavamaanaH= while fly-jumping; parvataan cuurNaSyaami= mountains, I wish to pulverise; plavamaanaH= while I fly over; uuru vegena= by my thigh's, speed; mahaaarNavam= great ocean [hariSyaami]= I wish to expropriate - wish to deplete.

"Or, shall I pulverise the mountains while fly-jumping on them, or oh, fly-jumpers, shall I splash out the waters great ocean just by the speed of my thighs while I fly over it, by which all of its water will trail after my tail... [4-67-18]

lataanaam vividhaam puSpam paadapaanaam ca sarvashaH |
anuyaasyati maam adya plavamaanam vihaayasaa || 4-67-19
bhaviSyati hi me panthaaH svaateH panthaa iva a.mbare |

19. adya= now; vihaayasaa plavamaanam= by sky, while I fly; maam= me; lataanaam paadapaanaam ca= of [every] climbing plants, of trees, also; vividhaam= divers; puSpam= flower; sarvashaH= from all over; anuyaasyati= straggle after me; then; ambare= in sky; me panthaaH= my, [flight] path; will be like that of; svaateH panthaa iva= Star Swati's, path, like; bhaviSyati hi= it will be, indeed.

"Or, shall I now let divers flowers of every climbing plant and tree straggle after me when I fly by the sky... then my flight path will become like that of Star Swati and its constellate stars twinkling in the sky... [4-67-19]

Annex: 'these flowers pay a floral tribute to my flight as a bon voyage... would you like to see it now...' The star Swati is Arcuturus, as forming the 13th and 15th lunar asterism, and esteemed as deity bringing fresh rains and thereby crops. Hence, this adventure of Hanuma will yield crops in finding Seetha.

carantam ghoram aakaasham utpatiSyantam eva ca || 4-67-20
drakSyanti nipatantam ca sarva bhuutaani vaanaraaH |

20b, 21b. vaanaraaH= oh, vanara-s; ghoram aakaasham= in terrible [vast of,] sky; ut pati Syantam eva ca= falling up [ascent on northern side,] even, also; carantam= while going [while I am in movement across the sky]; nipatantam ca= falling down [descent on southern side]; sarva bhuutaani= all, beings; drakSyanti= shall see.

"Oh, vanara-s, shall I make all beings see my northerly ascent to the sky, my movement across the vast of sky, and my southerly descent from the sky... [4-67-20b, 21a]

mahaa meru pratiikaasham maam drakSyadhvam plava.ngamaaH || 4-67-21
divam aavR^itya gacChantam grasamaanam iva a.mbaram |

21b, 22a. plavangamaaH= oh, fly-jumpers; mahaa meru pratiikaasham= a prodigious one, to Mt. Meru, similar in shine - such as I am; divam aavR^itya= sky, spanning on; gacChantam= while going [a propulsive force]; ambaram grasamaanam iva= sky, to swallow up, as though; maam drakSyadhvam= me, you shall see.

"Oh, fly-jumpers, shall I show you a prodigious me spanning the sky like massive Mt. Meru and flying with a propulsive force as though to swallow the sky... [4-67-21b, 22a]

Annex: 'so far you have seen one massive Mt. Meru swallowing a bit of sky with its massy peak... but I will be a flying mountain and I will swallow all of the sky, not only with a mountainy peak but with a mountainous base, as well...'

vidhamiSyaami jiimuutaan ka.mpayiSyaami parvataan |
saagaram shoSayiSyaami plavamaanaH samaahitaH || 4-67-22

22b, 22c. samaahitaH= self-assuredly; plavamaanaH= while flying; jiimuutaan= clouds [cloudscape]; vi dhamiSyaami= verily, swipe at [helter-skelter]; parvataan kampa yiSyaami= mountains, I wish to swirl, [topsy-turvy]; saagaram shoSayiSyaami= ocean, I wish to sere.

"While flying self-assuredly shall I swipe at the cloudscape helter-skelter, or shall I swirl the mountains topsy-turvy, or shall I sere the ocean pell-mell... [4-67-22b, 22c]

Annex: 'all can be done not individually, but I do it all at a time, in my gustily alacritous single flight...

vainateyasya vaa shaktiH mama vaa maarutasya vaa |
R^ite suparNa raajaanam maarutam vaa mahaabalam |
na tat bhuutam prapashyaami yat maam plutam anuvrajet || 4-67-23

23. vainateyasya vaa= of Garuda, or; maarutasya vaa= of Air-god, or; [yaa] shaktiH= [which,] forcefulness - is there to them; [saa ] mama= [that forcefulness,] I have [mine vies with them]; plutam maam= while flying, me; yat bhuutam= which, being; anuvrajet= follow up on; tat= that - such a being; suparNa raajaanam= eagle's, king; mahaabalam maarutam vaa= great mighty, Air-god, or; R^ite= except for - those two; na prapashyaami= not, I see [intangible.]

"Which forcefulness either the Divine Eagle, Garuda, or Air-god has, mine vies with that... and no being is tangible who can follow up on me to overtake while I am on the wing, excepting for the king of eagles, Garuda and the almighty Air-god... [4-67-23]

Here the anu vrjet 'follow up on me...' is not straggling after me...' but 'who can follow me to overtake me in the race...' Hence 'many can follow me but it can be called, a treading after me, as none can surpass me in my speed...'

nimeSa antara maatreNa niraala.mbanam a.mbaram |
sahasaa nipatiSyaami ghanaat vidyut iva utthitaa || 4-67-24

24. ghanaat utthitaa= from black-cloud, uprisen; vidyut iva= electric-flash, as with; nimeSa antara maatreNa= a minute, within, just by [in a split-second]; sahasaa= in a trice; nir aalambanam ambaram= without, support [supportless,] sky; nipatiSyaami= I wish to fall onto - such a sky.

"Shall I penetrate the supportless sky in a split-second, like an electric-flash rocketing from a black-cloud in a trice? [4-67-24]

bhaviSyati hi me ruupam plavamaanasya saagaram |
viSNoH prakramamaaNasya tadaa triin vikramaan iva || 4-67-25

25. saagaram plavamaanasya= ocean, while jumping over; me ruupam= my, aspect; tadaa= then [in those days]; triin vikramaan= with three, paces; pra krama maaNasya viSNoH iva= easily, pacing [three worlds,] Vishnu's, like that of; [adya= now]; bhaviSyati hi= will become, indeed.

"When I am jumping over the ocean, now my aspect will indeed become like that of Vishnu who in those days easily paced the triad of worlds just in three paces... [4-67-25]

buddhyaa ca aham prapashyaami manaH ceSTaa ca me tathaa |
aham drakSyaami vaidehiim pramodadhvam plava.ngamaaH || 4-67-26

26. plavangamaaH= oh, fly-jumpers; aham= I am; buddhyaa ca prapashyaami= by percipience, also, clearly perceiving; me manaH ceSTaa ca= by my, perspicacity's, strokes [different strokes like twitches of eyes and arms, etc., forebodings]; tathaa= is like that - similarly prognostic; aham drakSyaami vaidehiim= I [avouch that I] will, descry, Vaidehi; pramodadhvam= rejoice yourselves.

"Oh, fly-jumpers, I am clearly perceiving by my percipience and the different strokes of my perspicacity are similarly prognostic... and I avouch that I will descry Vaidehi... hence, rejoice yourselves... [4-67-26]

maarutasya samo vege garuDasya samo jave |
ayutam yojanaanaam tu gamiSyaami iti me matiH || 4-67-27

27. vege maarutasya samaH= in speed, Air-god, equal to; jave garuDasya samaH= in fleetness, Garuda, coequal to; yojanaanaam ayutam tu= yojana-s, ten-thousand, even; gamiSyaami= I can traverse; iti me matiH= thus, my, certitude is.

"I who am a coequal of Air-god in speediness, and of Garuda in fleetness, can traverse ten-thousand yojana-s at a stretch... that is my certitude... [4-67-27]

vaasavasya sa vajrasya brahmaNo vaa svaya.mbhuvaH |
vikramya sahasaa hastaat amR^itam tat iha aanaye || 4-67-28
la.nkaam vaa api samutkSipya gacCheyam iti me matiH |

28, 29a. vikramya= on spring up; sa vajrasya vaasavasya= one who is - with, Thunderbolt, of Indra - either; svayam bhuvaH brahmaNaH vaa= Self-created, Brahma, or; hastaat= from [their] hand; sahasaa= fleetly; amR^itam= Elixir; iha aanaye= to here, I fetch; lankaam= Lanka [island itself]; samutkSipya [sam up kshipya]= on upheaving - extracting it from ocean; gacCheyam= go away - I can bring; iti me matiH= thus, my, mind [confidence.]

"I will fetch that Elixir from the hands of Self-created Brahma, or from hands of Indra even if he is wielding his Thunderbolt just on fleetly triumphing over him... or, I can even bring isle of Lanka itself extracting it from the ocean... thus is my confidence..." So said Hanuma to other monkeys. [4-67-28]

tam evam vaanara shreSTham garjantam amita prabham || 4-67-29
prahR^iSTaa harayaH tatra samudaikshanta vismitaaH |

29b, 30a. tatra= therein [the matter of leaping the ocean]; evam= that way; garjantam= one who is roaring out [his capabilities]; amita prabham= one with illimitable, resplendence; tam vaanara shreSTham= at him, that vanara, the choicest one; harayaH= monkeys; prahR^iSTaa= extremely gladdened; vismitaaH= stunned; samudaikshanta [sam ud iiksha]= stared upward [for he increased his body enormously.]

While that choicest vanara with illimitable resplendence, namely Hanuma, is roaring out his capabilities in the matter of leaping ocean on enormously increasing his physique, all the other monkeys are stunned to stare overhead at his aggrandized form and thus they are extremely gladdened.. [4-67-29b]

tat ca asya vacanam shrutvaa j~naatiinaam shoka naashanam || 4-67-30
uvaaca parisa.mhR^iSTo jaa.mbavaan plavageshvaraH |

29b, 30a. asya= his [Hanuma's]; tat= that; j~naatiinaam shoka naashanam vacanam= kinsmen's, anguish, annihilating, word [avouchment of Hanuma]; shrutvaa= on hearing; plavageshvaraH= fly-jumper's, king; jaambavaan= Jambavanta; pari sam hR^iSTaH= very, much, gladdened; uvaaca= [and] said.

On hearing the avouchment of Hanuma, which itself is an annihilator of the anguish of his kinsmen, then the king of fly-jumpers Jambavanta is very much gladdened and said. [4-67-29b, 30a]

viira kesariNaH putra vegavan maaruta aatmaja || 4-67-31
j~naatiinaam vipulaH shokaH tvayaa taata praNaashitaH |

3b, 31a. viira= oh, brave one; kesariNaH putra= oh, Kesari's, son; vegavan= oh, speediest one; maaruta aatmaja= oh, Air-god's, son; taata= oh, dear boy; tvayaa= by you; j~naatiinaam= for kinsmen; vipulaH shokaH= boundless, bother; praNaashitaH= entirely wiped out.

"Oh, brave one, oh, son of Kesari, oh, son of Air-god, oh, dear boy, you have wiped out the boundless bother of your kinsmen in its entirety... [4-67-30b, 31a]

tava kalyaaNa rucayaH kapi mukhyaaH samaagataaH || 4-67-32
ma.ngalam kaarya siddhi artham kariSyanti samaahitaaH |

31b, 32a. tava kalyaaNa rucayaH= in your, blessedness [the enjoyment of divine favour,] enamoured of; samaagataaH kapi mukhyaaH= who forgathered [here,] monkey, leaders; samaahitaaH= devoutly; kaarya siddhi artham= object, for attainment, for the purpose of; mangalam kariSyanti= benedictions [orisons,] they will do [they all obsecrate.]

"The monkey leaders forgathered here are enamoured of your blessedness, and for the purpose of your attainment of the object, they all obsecrate orisons, devoutly... [4-67-31b, 32a]

R^iSiiNaam ca prasaadena kapi vR^iddha matena ca || 4-67-33
guruuNaam ca prasaadena plavasva tvam mahaaarNavam |

32b-33b. R^iSiiNaam prasaadena= of sages, by compassion; kapi vR^iddha matena ca= of monkey, elders, by choice, also; guruuNaam prasaadena ca= of [oracular] teachers, by consideration, also; tvam mahaaarNavam plavasva= you, extensive, ocean, you leap.

"You will leap over the extensive ocean with the compassion of sages, choice of elderly monkeys, and with the consideration of our oracular teachers... [4-67-32b, 33a]

The course he adopts in jumping over ocean is that of siddha-s, caarana-s who are teacherly, and by these references of Jambavanta, Hanuma is going to perform a teacherly mission in teaching Seetha, about the relativity of soul-body-supreme, in Sundara Kanda.

sthaasyaamaH ca eka paadena yaavat aagamanam tava || 4-67-34
tvat gataani ca sarveSaam jiivitaani vana okasaam |

33b, 34a. tava aagamanam yaavat= your, arrival, until; eka paadena sthaasyaamaH= on single, foot, we stay [here]; sarveSaam vana okasaam jiivitaani= of all, forest, dwellers, lives; tvat gataani ca= at you, reached - they are following you, also.

"Each of us will stay here on one's own single-foot till you arrive, as the lives of all the forest dwelling monkeys are following you..." Thus Jambavanta blessed Hanuma to initiate action. [4-67-33b, 34a]

Annex: 'we stand in a yogic posture of standing on a single-foot, as though in ascesis, awaiting your successful arrival, as all our lives are now accompanying you... and it is apt of you to comeback successfully and return our lives to us... so that we have a breather...'

tataH ca hari shaarduulaH taan uvaaca vana okasaH || 4-67-35
ko api loke na me vegam plavane dhaarayiSyati |

34b, 35a. tataH= then; hari shaarduulaH= monkey, the tiger [Hanuma]; taan vana okasaH uvaaca= them, forest, dwellers, said to; loke plavane= in world, in flying; me vegam= my, speed [brunt of bouncing]; kaH api= whosoever, even; na dhaarayiSyati= cannot, [possibly] bear.

Then that tigerly monkey Hanuma said to the forest dwelling monkeys, "Even so, in this world whosoever he might be, either animate or inanimate being, he cannot possibly bear the brunt of my bouncing... [4-67-34b, 35a]

This verse ordinarily means, 'who is he who can bear the brunt of my take-off...' It also means that 'there is someone who can bear it, he is Rama...' as per the analogy of a Vedic hymn that says, kasmai devaaya haviSaa vidhema 'to which god we oblate... as none is manifest...' For this Adi Shankara says eka asmai devaaya haviSaa vidhema because this hymn misses one è - èkaaratva lopena 'to that single Almighty we offer oblations...' Here too Hanuma is allusively referring to Rama, 'except for Rama who is other who can possibly do so...'

etaani hi nagasya asya shilaa sa.nkaTa shaalinaH || 4-67-36
shikharaaNi mahendrasya sthiraaNi ca mahaanti ca |

35b, 36a. shilaa sankaTa shaalinaH= with boulders, altitudinal cliffs, beaming forth; asya= of this; mahendrasya nagasya= of Mt. Mahendra, mountain's; etaani shikharaaNi= these, crests; sthiraaNi ca= tough, also; mahaanti ca hi= towering, even, indeed.

"This Mt. Mahendra is beaming forth with boulders and altitudinal cliffs, and the crests of this mountain are indeed tough, and even towering... [4-67-35b, 36a]

yeSu vegam gamiSyaami mahendra shikhareSu aham || 4-67-37
naanaa druma vikiirNeSu dhaatu niSpanda shobhiSu |

36b, 37a. naanaa druma vikiirNeSu= divers, trees, outspreaded with; dhaatu niSpanda shobhiSu= from ores, transuded [from mountain's interstices,] shining forth; yeSu mahendra shikhareSu= in these, Mt. Mahendra's, in peaks; aham vegam gamiSyaami= I, into speed, I go [I gain speed for my kick-start.]

"Diversely outspreaded are its trees, and divers are its transuding ores, thus this mountain is shining forth... hence, from the peaks of this Mt. Mahendra I will gain speed for my kick-start... [4-67-36b, 37a]

etaani mama vegam hi shikharaaNi mahaanti ca || 4-67-38
plavato dhaarayiSyanti yojanaanaam itaH shatam |

37b, 38a. itaH= from here; yojanaanaam shatam= yojana-s, hundred; plavataH= while [on the verge] to fly [in upstart]; mama= of mine; vegam= speed [impetus of kick start]; mahaanti ca= sturdy, also; etaani shikharaaNi= these, crags; dhaarayiSyanti hi= can withstand, for sure.

"On the verge of my upstart from here for a hundred yojana-s, these sturdy crags are sure to withstand the impetus of that kick-start... [4-67-37b, 38a]

'Are these monologues self-extolling or are they for encouraging the monkeys who are on the verge of self-ruin...' is an objection ex parte. For this it is said 'a combatant's self-eulogy is no self-eulogy at all, but what all said by him will come under the category of 'war whooping or battle crying...' na anvatra hanumat˜ ˜tma stuti× k®ta iti pratip˜ditam | tacca anupapannam - ˜tma praþaÕs˜ para garh˜m iti varjayet iti - ˜pastamba s¨treõa ˜tma stute× niÿiddhaty˜ mah˜ puruÿeõa hanumat˜ tat k˜raõa sambhav˜t iti cet na - ˜tma stute× vŸra v˜datvena adoÿatatv˜t - vŸra v˜da r¨pay˜ ˜tma stute adoÿatvam - iti v˜nar˜n prots˜hayan bala mardino jan˜rdana iva prav®ddha kalevaro hanum˜n aðgada j˜mbavabhi anujñay˜ r˜vaõa mandira darþana kut¨halena mahendra girim ˜ruroha || dharm˜k¨tam Thus Hanuma climbs Mt. Mahendra.

tataH tu maaruta prakhyaH sa hariH maaruta aatmajaH |
aaruroha naga shreSTham mahndram ari.nardamaH || 4-67-39
vR^itam naanaa vidhaiH puSpaiH mR^iga sevita shaadvalam |
lataa kusuma sa.mbaadham nitya puSpa phala drumam || 4-67-40
si.mha shaarduula caritam matta maata.nga sevitam |
matta dvija gaNa ud dhuSTam salila utpiiDa sa.nkulam || 4-67-41

39, 40, 41. tataH= then; maaruta prakhyaH= Air-god, renowned as [as an alternative Air-god, selfsame to]; maaruta aatmajaH= Air-god's, son; arinardamaH= enemy-subjugator; saH hariH= such as he is, that monkey - Hanuma; naanaa vidhaiH puSpaiH= diverse, kinds, of flowers; vR^itam= hedged in [that mountain is]; mR^iga sevita shaadvalam= by deer, adored by [sweethearts,] pastures; lataa kusuma sambaadham= climber's, flowers of, constrictive; nitya puSpa phala drumam= always [ever,] flowering, fruiting, trees - having; simha shaarduula caritam= lions, tigers, freely moving; matta maatanga sevitam= ruttish, elephants, adore [love it]; matta dvija gaNa ut dhuSTam= lusty, bird, flights, up, roaring [tr. say, sing, or utter (words, an oath, etc.) in a loud tone; uproarious]; salila= waters; ut piiDa= up, pent [pent-up with rapids]; sankulam= clangourous [with rapids]; such a; naga shreSTham= mountain, best [towering]; mahendram= Mt. Mahendra; aaruroha= he shinned up.

Then that monkey who is the son of Air-god and a selfsame of Air-god shinned up that towering mountain Mahendra, as he is an enemy-subjugator about to subjugate the arch rival Ravana, where that mountain is hedged in with diverse flowers, its pastures are the sweethearts of deer, it is constrictive with diverse flowers of ever flowering, ever fruiting trees and with the flowers of climbers as well, and where lions and tigers are freely moving and ruttish elephants love it, and where the flights of birds are uproarious, and pent-up rapids are clangourous. [4-67-39, 40, 41]

mahadbhiH ucChritam shR^ingaiH mahendram sa mahaabalaH |
vicacaara harishreSTho mahendra saama vikramaH || 4-67-42

42. mahendra saama vikramaH= [heavenly] Mahendra, equal, in valour; mahaabalaH= highly energetic one; harishreSThaH= grand monkey Hanuma; mahadbhiH shR^ingaiH ucChritam= with loftiest, crags, towery; saH= he / that / such a mountain; mahendram vicacaara= on Mahendra, ambled.

He who is equal in valour to the Paradisiacal Mahendra, that highly energetic and grand monkey Hanuma ambled on loftiest and towery crags of such a mountain. [4-67-42]

baahubhyaam piiDitaH tena mahaashailo mahaatmanaa |
raraasa si.mha abhihato mahaan matta iva dvipaH || 4-67-43

43. mahaatmanaa= by high souled one; tena= by him that Hanuma; baahubhyaam piiDitaH= by both arms [and hands,] squeezed; mahaashailaH= lofty mountain; simha abhihataH= by lion, paw-hit; matta mahaan dvipaH iva= brutish, elephantine, elephant, as if; raraasa= trumpeted.

When squeezed by both the arms and hands of that high souled Hanuma, that lofty mountain trumpeted, as if it is a lion-paw-hit brutish-elephantine-elephant. [4-67-43]

Some mms use the word padbhyaam 'by feet...' instead of baahubhyaam 'by arms and hands...' where mountaineering is basically done firstly with hands, and where the foothold comes later. And this padbhyaam can be ellipted in next verse.

mumoca salila utpiiDaan viprakiirNa shilouccayaH |
vitrasta mR^iga maata.ngaH praka.npita mahaa drumaH || 4-67-44

44. [padbhyaam= by his foot-stepping] vi pra kiirNa= virtually, widely, bestrewn; shila uccayaH= boulders, heaps of; vi trasta mR^iga maatangaH= actually, scared, [all] animals, elephants; pra kampita mahaa drumaH= essentially, rocked, gigantic, trees; salila utpiiDaan mumoca= water [as waterfalls,] of rapids, spouted out.

Virtually and widely bestrewn are the heaps of boulders, essentially scared are all the animals and elephants, and actually rocked are the gigantic trees, and its rapids and waterfalls have spouted out of that mountain by the impact of foot-stepping of Hanuma. [4-67-44]

naanaaga.ndharvamithunairpaanasa.nsargakar.hkashaiH |
utpatadbhirviha.ngaishcavidyaadharagaNairapi - yadvaa -
naanaa gandharva mithunaiH paana sa.nsarga kar.hkashaiH |
ut patadbhiH viha.ngaiH ca vidyaadhara gaNaiH api || 4-67-45
tyajyamaana mahaa saanuH sa.mniliina mahaa uragaH |
shaila shR^inga shilaa utpaataH tadaa abhuut sa mahaa giriH || 4-67-46

45, 46. tadaa= then; saH mahaa giriH= that, colossal, mountain; mahaa saanuH= lofty, cliffs; paana= in drinking; sansarga= indulged in; karkashaiH= inebriated; naanaa gandharva mithunaiH= numerous, with gandharva-s, with couples; ut patadbhiH= up, falling [put to flight]; vihangaiH ca= with birds, also; vidyaadharaa gaNaiH api= with vidyaadharaa, with hordes of, even; tyajyamaana= being forsaken; sam niliina mahaa uragaH= completely, slouched, spanking, snakes; shaila shR^inga= mountain's, tops; shilaa ut paataH= stones, rising up, falling down; abhuut= have became [desolated.]

Then, the numerous gandharva couples and the hoards of vidhyaadhara-s even, that are indulged in drinking and inebriated on that mountain are forsaking those lofty cliffs of that mountain, and even the birds are put to flight, spanking snakes are completely slouching, and rising up and falling down are the stones of that mountaintops to each step of Hanuma, and thus that colossal mountain is desolated. [4-67-45, 46]

niHshvasadbhistadaataitubhujagairardhaniHsR^itaiH |
sapataakaivaabhaatisatadaadharaNiidharaH || - yadvaa -
niHshvasadbhiH tadaa taiH tu bhujagaiH ardha niHsR^itaiH |
sa pataaka iva aabhaati sa tadaa dharaNii dharaH || 4-67-47

47. tadaa= then; saH dharaNii dharaH= he, earth, borne [Mt. Mahendra]; niH shvasadbhiH= out, breathing [exhaling, hissing]; ardha niH sR^itaiH= half, out, came [popped up]; taiH bhujagaiH= by those, with snakes; sa pataaka iva aabhaati tadaa= with, [flying] flags, appeared to be, gleaming, that way.

With snakes popping up halfway through their snake-pits with their hoods swaying and tongues hissing that earth-borne mountain Mahendra appeared to be a gleaming mountain with flying flags. [4-67-47]

Vividly: The snakes popped up from the snake pit only with half of their body, ready to slither away if Hanuma treads them underfoot. The flutters of a flags are the hissings of snakes and swaying of hoods are the waving flags, and numerous are those snaky-flags, and equally numerous are their colours, and with them the mountain itself is with flying colours.

^iSibhitraasasa.mbhraantaistyajyamaanashshiloccayaH - yadvaa -
R^iSibhiH traasa sa.mbhraa.ntaiH tyajyamaanaH shilaa uccayaH |
siidan mahati kaa.ntaare saartha hiina iva adhva gaH || 4-67-48

48. traasa sambhraantaiH R^iSibhiH= by scare, bewildered, by sages; tyajya maanaH= being forsaken; shilaa uccayaH= mountain, towering; sa artha hiina= with, one's associates, without [desolated]; mahati kaantaare= in vast, of thick of forest; siidan= wilting; adhva gaH iva= way, farer [like,] appeared to be.

While the sages are forsaking that towering mountain as their own scare bewildering them, that mountain appeared to be one who is desolated by his associates in the vast of a thick of forest, as a wilting wayfarer. [4-67-48]

sa vegavaan vega samaahita aatmaa
hari praviiraH para viira hantaa |
manaH samaadhaaya mahaaanubhaavo
jagaama la.nkaam manasaa manasvii || 4-67-49

49. vegavaan= expeditious one; vega samaahita aatmaa= in speediness, quite staid, with a soul; para viira hanta= other [enemy,] stalwart, eliminator; manasvii= a conscientious one; mahaaanubhaavaH= highly, proficient one; saH= he that; hari pra viiraH= among monkeys, importantly, brave one [Hanuma]; manaH samaadhaaya= impulses, on stabilising; manasaa lankaam jagaama= instinctually, to Lanka, went to - made headway.

And he who is an importantly brave monkey among all the monkeys, an eliminator of enemy stalwarts, that highly proficient, expeditious, and conscientious Hanuma, on stabilising his impulses and making soul is quite staid in speediness, he made head away to Lanka, instinctually. [4-67-49]

.

Why give credit to Hanuma's flight?

[Font size can be enhanced under View menu]

It may look oddish in narrating this chapter, only to eulogise the effort of Hanuma in taking a flight over the ocean, when the oldish-girlish-hottish Shurpanakha is easily taking flights across ocean with or without visa. Or even that stooge of Ravana, namely Akampana, who rushes to Ravana to carry the news of annihilation of Khara, Dushana and others, and he even comes to Ravana before Shurpanakha crossing ocean without difficulty. However, Ravana is the lone one who uses a chariot-like aircraft that brays like a supersonic jet. In such a case an objection is raised in questioning - 'are they not speedier than Hanuma? ' It is not so, it is said, the effort and preparation of Hanuma are on the level of earthly beings, whereas the artifice of Ravana with tricks and trickery, with more tricky and technical aircrafts of demons, is an infra-mundane action, if not witchery and wizardry. No doubt, Ravana's machines and vehicles are the derivatives of Atharvana Veda, but they are all counterproductive, revulsive, and phobic to the wellbeing of society. Uncongenial to atmosphere and thus unwelcome stratagems. And here it is said by Hanuma, one to too many times 'I will do it by the speed of my arms, thighs and calves...' etc., which itself is reflective of his innate, inherent, personal traits, talents, and capabilities, than more technical or contrived paraphernalia of the demons. Hence, Hanuma is identified as a self-assured, self-active, self-propelling dedicatee to duty, and his flight is on a separate footing.

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe sapta SaSTitamaH sargaH

Thus, this is the 67th, and conclusive chapter of 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