Sri Valmiki Ramayanam - Kishkindha Kanda (Book 4) Sarga 46 to 53

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] 46

Introduction

Sugreeva's knowledge of physical world is acquired when Vali put him to flight. Rama enquires with Sugreeva as to how Sugreeva has many details of lands, countries, rivers, and mountains. In reply, Sugreeva says that when repulsed by Vali he was on the run to pillar to post, until he finally settled on Mt. Rishyamuka

gateSu vaanarendreSu raamaH sugriivam abraviit |
katham bhavaan vijaaniite sarvam vai maNDalam bhuvaH || 4-46-1

1. vaanara indreSu gateSu= monkey-troop, chiefs of, when gone; raamaH sugriivam abraviit= Rama, to Sugreeva, spoke; bhavaan= you; bhuvaH sarvam maNDalam= of earth, in entirety, globe; katham vi jaaniite vai= how, very-well know, indeed.

When the chiefs of monkey-troops are on their way Rama spoke to Sugreeva, "Indeed, how do you know very-well about the globe of earth in its entirety?" [4-46-1]

sugriivaH ca tato raamam uvaaca praNata aatmavaan |
shruuyataam sarvam aakhyaasye vistareNa vaco mama || 4-46-2

2. tataH= then; sugriivaH praNata aatmavaan= Sugreeva, bowing down, himself; raamam uvaaca= to Rama, spoke; sarvam vistareNa aakhyaasye= all, vividly, I will narrate; mama vacaH shruuyataam= my, words, may be heard.

Then Sugreeva bowing down before Rama said, "I will narrate all vividly, and let my words be heard." [4-46-2]

yadaa tu du.ndubhim naama daanavam mahiSa aakR^itim |
parikaalayate vaalii malayam prati parvatam || 4-46-3
tadaa vivesha mahiSo malayasya guhaam prati |
vivesha vaalii tatra api malayam tat jighaa.msayaa || 4-46-4

3. vaalii= Vali; mahiSa aakR^itim= in buffalo's, shape; dundubhim naama= Dundubhi [Dundubhi's son Maayaavi,] named; daanavam= demon; yadaa= when; malayam parvatam prati= Mt. Malaya, mountain, towards; parikaalayate= repulsed; tadaa mahiSaH= then, buffalo-demon; malayasya guhaam prati vivesha= Mt. Malaya's, cave, towards [into,][ entered; vaalii= Vali; tat jighaamsayaa= that [buffalo,] wishing to kill; tatra api malayam vivesha= even, there, Mt. Malaya's [cave,] entered.

"When Vali repulsed the buffalo-shaped demon Dundubhi towards Malaya mountain, then that buffalo entered the cave of Mt. Malaya, and even Vali entered therein wishing to kill that buffalo. [4-46-3, 4]

This buffalo-demon Dundubhi was killed by Vali in Kishkindha and its carcass was hurled into the precincts of Sage Matanga's hermitage. While that demon was killed there, Sugreeva is now telling that this demon was killed in a cave. The demon killed in cave was Maayaavi, as said in Ch. 9 of this canto. Maayaavi and Dundubhi are brothers and sons of Maya. Maheshvara Tiirtha says because Dundubhi is the son of buffalo-demon Maya, i.e., Dundubhi Sr., thus he can be called as Dundubhi. And Govindaraja says: dundubhe× p¨rvaja× agraja× suta× mayasya iti seÿa× vakÿyatu uttara k˜õýe maya× - m˜y˜vŸ prathama× st˜t dundubhi× tat anantaram iti 'Maayaavi is the first son and the second one is Dundubhi- as said by Maya in Uttara Kanda...' Then it is assumed that both Maayaavi and Dundubhi have come in the first instance for a fight with Vali. But on seeing Vali and Sugreeva, Dundubhi might have entered into the cave with Maayaavi and somehow escaped from there, and thus only Maayaavi is killed by Vali. Later Dundubhi came at the gate of Kishkindha and was killed by Vali. Hence, Sugreeva's referring to Dundubhi here includes both Maayaavi and Dundubhi.

tato aham tatra nikSipto guhaa dvaari viniitavat |
na ca niSkramate vaalii tadaa sa.mvatsare gate || 4-46-5

5. tataH= then; viniitavat= as an amenable [brother]; aham tatra guhaa dvaari= I, there, at cave's, mouth; nikSiptaH= I was kept at [by Vali]; tadaa samvatsare gate= then, a year, lapsed; vaalii na niS kramate= Vali, not, out, coming - exiting from cave.

"Vali then kept me at the mouth of the cave as I was an amenable brother, but Vali did not exit from cave even after one full year. [4-46-5]

tataH kSataja vegena aapupuure tadaa bilam |
tat aham vismito dR^iSTvaa bhraatuH shoka viSa arditaH || 4-46-6

6. tataH= then; bilam= cavity; kSata ja= from gash, that emerges - blood; vegena= by its rush; aapu puure= fully filled; tadaa aham tat dR^iSTvaa= ten, I, that, having seen; vismitaH= dumbfounded; bhraatuH shoka viSa arditaH= for brother's [loss,] anguish, by venom, I was agonised.

"I was dumbfounded to see that cave is then fully filled with blood, and then a venom like anguish called the loss of my brother agonised me. [4-46-6]

atha aham gata buddhiH tu suvyaktam nihato guruH |
shilaa parvata sa.nkaashaa bila dvaari mayaa kR^itaa || 4-46-7
ashaknuvan niS.hkramitum mahiSo vinashiSyati |

7, 8a. atha= then; guruH= brother; su vyaktam nihataH= very, clearly [unmistakably,] killed; thus; aham gata buddhiH tu= I, acquired, mind [concluded,] on my part; mahiSaH= buffalo; niS kramitum= out, to go - to exit; a + shaknuvan= not, possible; vi nashiSyati= completely, gets destroyed [in cave]; thinking so; mayaa= by me; parvata sankaashaa shilaa= mountain, similar, boulder; bila dvaari kR^itaa= cavity, in mouth, made [fixed];

"Then I concluded that 'my brother is unmistakably killed,' and then I fixed a mountain similar boulder in the mouth of that cavity with a thinking that it will be impossible for that buffalo to exit and it will get destroyed within that cave itself. [4-46-7, 8a]

tato aham aagaam kiSki.ndhaam niraashaH tasya jiivite || 4-46-8
raajyam ca sumahat praapya taaraam ca rumayaa saha |
mitraiH ca sahitaH tatra vasaami vigata jvaraH || 4-46-9

8b, 9. tataH= then; aham= I; tasya jiivite= in his [Vali's,] aliveness; nir aashaH= without, hope; kiSkindhaam aagaam= to Kishkindha, I came; su mahat raajyam ca= very magnificent, kingdom, also; rumayaa saha taaraam ca= Ruma, along with Lady Tara, also; praapya= on getting; mitraiH sahitaH ca= friends, along with, also; vigata jvaraH= without, febrility [disquiet, owing to brother's loss, i.e., peaceably]; tatra vasaami= there [in Kishkindha,] I was staying.

"Unhopeful of Vali's aliveness then I arrived in Kishkindha, and on getting the very magnificent kingdom of Kishkindha, and also Ruma along with Tara, I was peaceably staying there with friends. [4-46-8, 9]

aajagaama tato vaalii hatvaa tam daanavarSabhaH |
tato aham adadaam raajyam gauravaat bhaya ya.ntritaH || 4-46-10

10. tataH= then; tam daanava R^iSabhaH [R^iSabham] hatvaa= him, demon, great one, on killing; vaalii aajagaama= Vali, came back; tataH aham= then, I; bhaya yantritaH= by fear, spellbound; gauravaat raajyam adadaam= owing to deference, kingdom, gave back.

"Vali then came back to Kishkindha on killing that great demon, and then I was spellbound in fear of Vali's killing me, and I gave back the kingdom to Vali owing to my deference to him. [4-46-10]

sa maam jighaa.nsuH duSTaatmaa vaalii pravyathita indriyaH |
parikaalayate krodhaat dhaava.ntam sacivaiH saha || 4-46-11

11. duSTa aatmaa saH vaalii= evil, minded one, he that, Vali; pra vyathita indriyaH= highly, perturbed, at senses; sacivaiH saha maam dhaavantam= ministers, along with, me, while I was running away; jighaansuH= wishing to kill - me; krodhaat pari kaalayate= furiously, further repulsed.

"That evil-minded Vali becoming highly perturbed at his senses furiously repulsed me further and further away, even though I was running away from him with my ministers, as he wished to kill me. [4-46-11]

tato aham vaalinaa tena saanubandhaH pradhaavitaH |
nadiiH ca vividhaaH pashyan vanaani nagaraaNi ca || 4-46-12

12. tataH= then; tena vaalinaa anubandhaH= by him, by Vali, pursued - chased; saH aham= such as I was; vividhaaH= diverse; nadiiH vanaani nagaraaNi ca= rivers, forest, cities, also; pashyan= on seeing; pra dhaavitaH= rapidly, made to run away - chased away.

"Such as I was, who is repulsed by Vali, I was made to run away rapidly, and during that fleeing I went on seeing diverse rivers, forests and cities. [4-46-12]

aadarsha tala sa.nkaashaa tato vai pR^ithivii mayaa |
alaata cakra pratimaa dR^iSTaa goSpadavat tadaa - kR^itaa || 4-46-13

13. tataH= then; mayaa= by me; pR^ithivii= earth; aadarsha tala sankaashaa= mirror's, surface [reflection on the surface of a mirror,] like; alaata cakra pratimaa= fireball, circle, akin to; dR^iSTaa= seen [by me]; tadaa goSpadavat [kR^itaa] vai= then, analogous to cow-hoof-print, [made as,] indeed.

"I have then really seen the earth as in the reflection on the surface of a mirror, where the mirror shows all the objects in exactness, and the earth is like the circle of a fireball, where it is encircled with fire-like reddish, brownish, ochreish minerals and ores, and it appeared to me in my high flight like a cow-hoof-print in the mirror, called my perception. [4-46-13]

puurvam dishaam tato gatvaa pashyaami vividhaan drumaan |
parvataan sa dariin ramyaan saraa.msi vividhaani ca || 4-46-14

14. tataH= then; puurvam dishaam gatvaa= eastern, to direction, on going; vividhaan drumaan= various, trees; sa dariin ramyaan parvataan= with, caves, enchanting, mountains; vividhaani saraamsi ca= numerous, lakes, also; pashyaami= I saw.

"Then on going to eastern direction I saw various trees, enchanting mountains with caves, and also numerous lakes. [4-46-14]

udayam tatra pashyaami parvatam dhaatu maNDitam |
kshiirodam saagaram caiva nityam apsara aalayam || 4-46-15

15. tatra= there; dhaatu maNDitam= with ores, wreathed in; udayam parvatam= Udaya - Sun-Rise, mountain; nityam apsara aalayam= forever, apsara-s, an abode of; kshiira udam saagaram caiva= Milk Water, oceans, also thus; pashyaami= I saw.

"There I saw the mountain wreathed in with ores, namely Mt. Udaya, the Sun-Rise, and I have also seen the Milk Water Oceans which is forever an abode for apsara-s. [4-46-15]

parikaalyamaanaH tadaa vaalinaa abhidrutaH hi aham |
punaH aavR^itya sahasaa prasthito aham tadaa vibho || 4-46-16

16. vibho= oh, lord Rama; vaalinaa parikaalyamaanaH= by Vali, being repulsed; aham tadaa abhidrutaH= I was, then, fleeing speedily; tadaa= then; punaH aavR^itya= again, returned; aham= I; sahasaa= quickly; vaalinaa [punaH] prasthitaH= by Vali, [again,] made to travel - chased to flee.

"I fled speedily when Vali repulsed me, but oh, lord Rama, when I returned he again made me to flee forthwith. [4-46-16]

dishaH tasyaaH tato bhuuyaH prasthito dakshiNam disham |
vindhya paadapa sa.mkiirNaam candana druma shobhitaam || 4-46-17

17. tataH= then; tasyaaH dishaH bhuuyaH= from that [east,] direction, again; vindhya paadapa samkiirNaam= [both] Vindhya Range mountains, trees, thick with; candana druma shobhitaam= with sandalwood, trees, enriched; dakshiNam disham prasthitaH= to southern, direction, I was fled.

"Then from that eastern direction I fled to southern direction, which is thick with Vindhya Range mountains and diverse trees, especially with sandalwood trees. [4-46-17]

druma shaila antare pashyan bhuuyo dakshiNato aparaaam |
aparaam ca disham praapto vaalinaa samabhidrutaH || 4-46-18

18. druma shaila antare= trees, mountains, in interiors; dakshiNataH aparaaam= from south, another [direction]; pashyan= while I was seeing; bhuuyaH vaalinaa samabhidrutaH= again, by Vali, made to run; [samabhidrutaH= having fled]; aparaam disham praaptaH= western, direction, I reached. [Here aparaam means doubly 1. another, 2. west quarter.]

"While I was seeing the interiors of forest and mountains again I was made to run by Vali, who was setting upon me from within the interiors of those forests and mountains, and then I reached the western direction. [4-46-18]

sa pashyan vividhaan deshaan astam ca giri sattamam |
praapya ca astam giri shreSTham uttaram sa.mpradhaavitaH || 4-46-19

19. saH= such as I was; vividhaan deshaan= diverse, countries; giri sattamam= mountain, best one; astam ca= Asta, Dusk, also, [Astagiri, Mt. Dusk]; pashyan= on seeing; giri shreSTham astam ca= mountain, excellent one, Mt. Dusk, also; praapya= on reaching; uttaram= to north; sam pra dhaavitaH= very, much [by a long way,] ran [took to my heels.]

"Such as I was, on seeing diverse cities and the best mountain Astagiri, Mt. Dusk, I reached that excellent Mt. Dusk also, and since Vali is at my heel, I took to my heels, by a long way to north. [4-46-19]

himava.ntam ca merum ca samudram ca tathaa uttaram |
yadaa na vinde sharaNam vaalinaa samabhidrutaH || 4-46-20
tato maam buddhi sa.mpanno hanumaan vaakyam abraviit |

20. himavantam ca merum ca= Himalayas, also, Meru, also; tathaa= likewise; uttaram samudram ca= to northern, ocean, also; I ran towards; vaalinaa sam+abhi+drutaH= by Vali, driven back [even from north]; yadaa= when; sharaNam= shelter [or clemency from Vali, or, foothold on earth;] na vinde= not, known - I could not see, or get; tataH= then; buddhi sampannaH hanumaan= wisdom, his prosperity, Hanuma; maam vaakyam abraviit= to me, word, said.

"Even at Himalayas, Mt. Meru, like that at the Northern Ocean, Vali drove me back, and when the clemency from Vali, or a shelter, or even a foothold on earth was indeterminable, then Hanuma, whose prosperity is his wisdom, said a word to me. [4-46-20, 21a]

idaaniim me smR^itam raajan yathaa vaalii hariishvaraH || 4-46-21
mata.ngena tadaa shapto hi asmin aashrama maNDale |
pravishet yadi vai vaalii muurdhaa asya shatadhaa bhavet || 4-46-22
tatra vaasaH sukho asmaakam nir.hudvigno bhaviSyati |

21b, 22, 23a. raajan= oh, king Sugreeva; hari iishvaraH vaalii= monkeys, king, Vali; tadaa= at that time; matangena yathaa shaptaH hi= by Sage Matanga, as to how, cursed, indeed; [tat= that topic]; me idaaniim smR^itam= to me, now, came to remembrance; vaalii asmin aashrama maNDale= Vali, in that [Matanga's,] hermitage, in fringes; pravishet yadi vai= enters, if, really; asya muurdhaa shatadhaa bhavet= his [Vali's,] head, in hundred ways, becomes [splinters - Vali's head gets splintered]; tatra asmaakam vaasaH sukhaH= there, for us, dwelling, peaceful; nir udvignaH= without, high tension [imperturbable]; bhaviSyati= it will be.

" 'Oh, king Sugreeva, now I remember how Sage Matanga cursed the king of monkeys Vali at that time. If Vali really enters the fringes of the hermitage of Sage Matanga, Vali's head gets splintered in hundred ways. Hence dwelling in sage Matanga's hermitage will be peaceful and imperturbable for us.' Thus Hanuma spoke to me. [4-46-21b, 22, 23a]

tataH parvatam aasaadya R^ishyamuukam nR^ipaatmaja || 4-46-23
na vivesha tadaa vaalii mata.ngasya bhayaat tadaa |
evam mayaa tadaa raajan pratyakSam upalakSitam |
pR^ithivii maNDalam sarvam guhaam asmi aagataH tataH || 4-46-24

23b, 24. nR^ipaatmaja= oh, prince Rama; tataH= then; R^ishyamuukam parvatam aasaadya= Rishyamuka, mountain, on reaching; vaalii= Vali; matangasya bhayaat= of Sage Matanga, fearing from; tadaa na vivesha= then, not, entered - came to mountain; raajan= oh, king Rama; evam= in this way; tadaa= at that time; sarvam pR^ithivii maNDalam= entire, earth, globe; tadaa= in that way; pratyakSam mayaa upalakSitam= apparently, by me, closely seen; tataH= then; guhaam aagataH asmi= to cave, came, I am - I have come to the cave of Rishyamuka.

"Oh, prince Rama, then Vali though reached Mt. Rishyamuka, he did not enter into its precincts at that time fearing Sage Matanga and his curse, oh, king Rama, thus this globe of earth is apparently and closely sighted by me in its entirety, and then I came into the cave of Rishyamuka and did not stir out." So said Sugreeva to Rama. [4-46-23b, 24]

.

The Praise of Globe

This and last few chapters that describe the topography and geography of earth may seem redundant or a wasteful narration. No purpose is apparently solved in narrating at such a length and in such vividness, when the main purpose is searching Seetha. Sugreeva might have simply said 'go and search everywhere...' This is as inquired by the commentator of Dharmaakuutam. na anvatra janaka tanaya gaveÿaõ˜ya prasthit˜n v˜nar˜n prati pr˜cy˜di dikÿu gavesaõŸya pradeþa viþeÿaõ˜n˜m viþiÿya kathanam na prayojanavat

For this it is replied that at the outset of undertaking a high-risk task like the elimination of Ravana, some pious deeds of seeing, hearing, or telling about the pious lands, mountains, rivers, and sages that dwell thereabout, are to be undertaken. A laudatory salutation to Mother Earth is a sacred act. So Sugreeva has earned some merit in eulogising places and sending his troops to all places as a kind of tiirtha yaatra 'a pilgrimage...' as said by the commentator: s˜m˜nya ukty˜ preÿaõa sambhav˜t iti cet ucyate - prablatara þatru vadha˜di mah˜ k˜ryam s˜dhayat˜ prathamata× tasm˜t ardha d˜yakam tapa× caraõa puõya tŸrtha kÿetra deva brahma r˜ja ®ÿaya samkŸrtana þravaõa darþana smaraõ˜diÿu puõyatameÿu yat kimcit kartavyam | sugrŸveõa api kimcit puõyam karma kartavyam - puõya deþa tŸrtha maharÿiõ˜m tat upeta bh¨ golasya ca samkŸrtana þravaõ˜dikam praþastam | This is the same situation when Rama and Lakshmana venerated sapta jana aashrama 'the Seven-Sage's hermitage...' when Sugreeva proceeded with them for attacking Vali, in the second instance, in Kishkindha Ch. 13. Rama was not successful in the first round of attacking Vali, as he venerated none such tutelary in first round.

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe SaT catvaarinshaH sargaH

Thus, this is the 46th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 47

Introduction

Search for Seetha failed in east, north, and west directions. The monkey chiefs who went there have come back to inform that she is not found and they all hoped Hanuma to find her out, because he is pursuing the direction in which Seetha was taken away.

darshanaartham tu vaidehyaaH sarvataH kapi ku.njaraaH |
vyaadiSTaaH kapi raajena yathaa uktam jagmur a.njasaa || 4-47-1

1. kapi raajena vyaadiSTaaH [vi+aa+dish]= by monkeys, king, commanded; kapi kunjaraaH= monkeys, elephantine; yathaa uktam= as, said [true to command]; vaidehyaaH darshanaartham= of Vaidehi, for a glimpse; anjasaa= with post-haste; sarvataH jagmuH= everywhere, essayed at.

As commanded by the king of monkeys Sugreeva all of the elephantine monkeys essayed everywhere with post-hast for a glimpse of Vaidehi. [4-47-1]

te saraa.msi sarit kakSaan aakaasham nagaraaNi ca |
nadii durgaan tathaa shailaan vicinvanti samantataH || 4-47-2

2. te= those - monkeys; saraamsi saritaH kakSaan= at lakes, river's [on riverbanks,] chambers, [creeper-pens]; aakaasham nagaraaNi ca= sky [empty space, unpeopled lands,] cities, also; tathaa= thus; nadii dur gaan shailaan= with rivers, not, passable places, mountains; samantataH vi cinvanti= everywhere, thoroughly, searched out.

Those monkeys have thoroughly searched at lakes, in the pens of creepers on riverbanks, in vacant lands and in crowded cities and at impassable places with rivers and mountains. [4-47-2]

sugriiveNa samaakhyaataaH sarve vaanara yuuthapaaH |
tatra deshaan pravicinvanti sa shaila vana kaananaan || 4-47-3

3. sugriiveNa sam aakhyaataaH= by Sugreeva, well-said [explicitly, commanded]; sarve vaanara yuuthapaaH= all, monkey's, commanders; tatra= in that matter; pra sa shaila vana kaananaan= inclusive of, mountains, woodlands, thick forests; [sarvaan= all of the]; deshaan= provinces; vi cinvanti= carefully, searched.

All the monkey commanders explicitly commanded by Sugreeva, very carefully searched all the provinces inclusive of their mountains, woodlands, and thick forests. [4-47-3]

vicintya divasam sarve siitaa adhigamane dhR^itaaH |
samaayaanti sma medinyaam nishaa kaaleSu vaanaraaH || 4-47-4

4. sarve vaanaraaH= all of the, monkeys; siitaa adhigamane dhR^itaaH= in Seetha's, attaining, firmed up; divasam vicintya= by day, on searching; nishaa kaaleSu= at night, time; medinyaam= onto earth; sam aayaanti sma= well [together,] come, they are.

All the Vanara-s firmed up in finding Seetha have searched nooks and corners of earth by day, and at nighttimes they used to coming together onto earth at scheduled places. [4-47-4]

sarva R^itukaan ca desheSu vaanaraaH sa phalaan drumaan |
aasaadya rajaniim shayyaam cakruH sarveSu ahassu te || 4-47-5

5. te vaanaraaH= those, Vanara-s; sarveSu ahassu [ te]= in all [those,] days; sarva R^itukaan ca= all, seasonal, also; sa phalaan drumaan= with, fruits, trees; desheSu aasaadya= in [those and those] provinces, on getting at; rajaniim shayyaam cakruH= at nights [at bedtime,] bed, made.

In all those days those Vanara-s used to come to trees which have fruits of all seasons to make those trees as their beds at bedtime. [4-47-5]

Or to say in another way: drumaan saphalaan cakruH= 'trees, blessed to be fruitful, they...' Because they resided on all the trees of all provinces, Rama blesses all of the trees of those and those countries through those monkeys, namely the agents of Rama. Even now allowing a troop of monkeys into orchard or groves is tolerable and sacred. But after a sumptuous meal, they start all their monkey tricks and ransack gardens, which is intolerable and then they are driven out.

tat ahaH prathamam kR^itvaa maase prasravaNam gataaH |
kapi raajena sa.ngamya niraashaaH kapi ku.njaraaH || 4-47-6

6. tat ahaH prathamam kR^itvaa= that, day [of their starting,] first, on making [counting]; maase= in month; kapi kunjaraaH= monkey, elephants; nir aashaaH= without, hope; prasravaNam gataaH=, Mt. Prasavana, went [returned]; kapi raajena sangamya= with monkey, king, joined - met with Sugreeva.

Counting the day of their starting as day one, those elephantine monkeys returned to Mt. Prasavana within one month, hopeless of Seetha, and met Sugreeva, the king of monkeys, who is with Rama awaiting the return of monkeys. [4-47-6]

vicitya tu disham puurvaam yathaa uktaam sacivaiH saha |
adR^iSTvaa vinataH siitaam aajagaama mahaabalaH || 4-47-7

7. mahaabalaH= great-mighty one; vinataH= Cmdr. Vinata; sacivaiH saha=1] ministers, 2] colleagues, together with; yathaa uktaam= as, said [as advised by Sugreeva]; puurvaam disham vicitya= eastern, quarter, on searching; siitaam a dR^iSTvaa= Seetha, not, seeing [finding]; aa+jagaama= came back.

Cmdr. Vinata, the great-mighty vanara, came back after searching eastern quarter as Sugreeva had advised, but without finding Seetha there. [4-47-7]

disham api uttaraam sarvaam vivicya sa mahaakapiH |
aagataH saha sainyena viiraH shatabaliH tadaa || 4-47-8

8. tadaa= then; viiraH mahaa kapiH shatabaliH= valiant one, matchless, monkey, Shatabali; sainyena saha= army, along with; sarvaam uttaraam disham api= whole of, northern, direction, even; vi vicya== explored; [siitaam a +dR^iSTvaa= Seetha, without seeing]; saH= such as he is; aagataH= he came back.

Even the valiant and matchless monkey Shatabali explored whole of the northern direction along with his army, but he too came back as Seetha is undiscovered there. [4-47-8]

suSeNaH pashcimaam aashaam vivicya saha vaanaraiH |
sametya maase puurNe tu sugriivam upacakrame || 4-47-9

9. suSeNaH vaanaraiH saha= Sushena [father-in-law of Sugreeva,] vanara-s, along with; pashcimaam aashaam vivicya= in western, direction, on searching; maase puurNe tu= a month, on completion, but; [a +dR^iSTvaa siitaam= without seeing, Seetha]; sametya= came back; sugriivam upacakrame= to Sugreeva, nearby arrived.

Sushena, the father-in-law of Sugreeva, searching whole of western quarter along with vanara-s, but not finding Seetha there, he came back when one month is completed, and approached Sugreeva. [4-47-9]

tam prasravaNa pR^iSThastham samaasaadya abhivaadya ca |
aasiinam saha raameNa sugriivam idam abruvan || 4-47-10

10. raameNa saha aasiinam= Rama, along with, one who is seated; prasravaNa pR^iSThastham= Mt. Prasavana, on peak of; tam sugriivam= him, Sugreeva; sam aasaadya= on reaching; abhivaadya ca= on revering, also; idam abruvan= this, [all the expeditionists] spoke.

All of the expeditionists have reached and venerated Sugreeva who is sitting along with Rama on the peak of Mt. Prasavana and spoke this to him. [4-47-10]

vicitaaH parvataaH sarve vanaani gahanaani ca |
nimnagaaH saagara antaaH ca sarve janapadaaH tathaa || 4-47-11

11. sarve parvataaH vicitaaH= all, mountains, are searched; gahanaani vanaani ca= serried, forests, also; nimn agaaH= low, going [flowing, rivers that slope down]; saagara antaaH ca= ocean's, edge of [or, along the rivers that slope down into oceans]; tathaa= likewise; sarve jana padaaH= all, people's, places [inhabitations - are thoroughly searched.]

"All of the mountains, all of the serried forests, all of the riversides up to the edge of oceans, likewise, all of the inhabitations have been searched. [4-47-11]

guhaaH ca vicitaaH sarvaa yaaH ca te parikiirtitaaH |
vicitaaH ca mahaagulmaa lataa vitata sa.mtataaH || 4-47-12

12. sarvaaH= all; te pari kiirtitaaH= by you, explicitly, extolled; yaaH= which of those; guhaaH= caves are there; they too; vicitaaH= thoroughly searched; lataa vitata santataaH= climbers, entwined with, thickly; mahaa gulmaaH= immense, shrubby hutches; vicitaaH ca= rummaged, also.

"Those caves that were explicitly extolled by you, they are all thoroughly searched, and immense shrubby hutches that are thickly entwined with climber plants have also been rummaged. [4-47-12]

gahaneSu ca desheSu durgeSu viSameSu ca |
sattvaani atipramaaNaani vicitaani hataani ca |
ye caiva gahanaa deshaa vicitaaH te punaH punaH || 4-47-13

13. gahaneSu= in compacted places; dur geSu= impenetrable areas; viSameSu ca= asymmetrical, [lopsided lands]; desheSu= in such provinces; ati pramaaNaani= too much, in size [colossal beings]; sattvaani= living beings [creatures]; vicitaani= are hunted out; hataani ca= are killed [by us,] also; gahanaaH ye deshaaH= impassable ones, which of those, provinces are there; te= they are; punaH punaH vicitaaH= again, again, searched high and low.

"Search is conducted in the compacted, lopsided, and impenetrable provinces, and colossal beings are hunted out and killed presuming that Ravana might have assumed those odd shapes, and the impassable provinces are searched high and low, time and again. [4-47-13]

udaara sattva abhijano hanuumaan
sa maithiliim j~naasyasi vaanarendra |
disham tu yaam eva gataa tu siitaa
taam aasthito vaayu suto hanuumaan || 4-47-14

14. vaanarendra= oh, Vanara king; udaara sattva abhijanaH= exceptionally, mighty, high-born one; saH hanuumaan= he that, Hanuma; maithiliim j~naasyasi= about Maithili, he ascertains; siitaa yaam eva disham gataa= Seetha, in which, direction, alone, has gone [taken away]; taam= that direction; vaayu sutaH hanuumaan= Air-god's, son, Hanuma; aasthitaH= resorted to.

"Hanuma is high-born and exceptionally mighty, oh, Sugreeva, the king of vanara-s, he will ascertain about Maithili, because the son of Air-god, Hanuma, resorted to the direction in which Seetha is taken away." Thus, monkey chiefs reported to their king Sugreeva. [4-47-14]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe sapta catvaarinshaH sargaH

Thus, this is the 47th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 48

Introduction

Hanuma's search for Seetha, together with Angada and others is started. They search certain mountains and forests belonging to Vindhya, but in vain. They enter many uninhabited forests and places. Angada kills a demon presuming him to be Ravana. Their hearts sadden when their search became futile at these places

saha taara a.ngadaabhyaam tu sahasaa hanumaan kapiH |
sugriiveNa yathaa uddiSTam tam desham upacakrame || 4-48-1

1. kapiH hanumaan= the monkey, Hanuma; taara angadaabhyaam saha= Lt. Tara, Angada and others, along with; sahasaa= quickly; sugriiveNa yathaa uddiSTam= by Sugreeva, as, indicated; tam desham [gantum] upacakrame= that, province, [to go to,] started out.

Hanuma, the monkey, quickly started along with Angada, Lt. Tara, and others to that province which Sugreeva has indicated, namely the south. [4-48-1]

sa tu duuram upaagamya sarvaiH taiH kapi sattamaiH |
tato vicitya vindhyasya guhaaH ca gahanaani ca || 4-48-2
parvataagra nadii durgaan saraa.nsi vipula drumaan |
vR^ikSa khaNDaan ca vividhaan parvataan vana paadapaan || 4-48-3

2, 3. saH= he Hanuma; sarvaiH taiH kapi sattamaiH= with all, of them, monkey, powerful ones; duuram upaagamya= remote [place,] arriving at; tataH= then; vindhyasya guhaaH ca gahanaani ca= Vindhya mountain's, caves, also, forests, also; vicitya= having searched; parvata agra nadii durgaan= mountain, tops, [and] rivers, impassable ones; saraamsi= lakes; vipula drumaan vR^ikSa khaNDaan ca= wide, trees, trees, stands of, also - forest areas having beamy trees; vividhaan parvataan vana paadapaan= diverse, mountains, forests, trees; he searched.

Arriving at a remote place with all of those powerful monkeys, then Hanuma searched the caves and forests of Vindhya Mountains, and on their mountaintops, at impassable places, at rivers and lakes, and in stands of trees with beamy trees, also on diverse mountains, forests and trees. [4-48-2, 3]

anveSamaaNaaH te sarve vaanaraaH sarvato disham |
na siitaam dadR^ishur viiraa maithiliim janaka aatmajaam || 4-48-4

4. viiraaH te vaanaraaH= brave ones, those, vanara-s; sarve sarvataH disham= all, in all, quarters; anveSamaaNaaH= while searching; maithiliim janaka aatmajaam siitaam= Maithili, Janaka's, daughter, Seetha; na dadR^ishuH= not, seen.

Though all of those brave vanara-s have searched in all directions they have not noticed the princess of Mithila and the daughter of Janaka, namely Seetha. [4-48-4]

te bhakSayanto muulaani phalaani vividhaani api |
anveSamaaNaa durdharSaa nyavasan tatra tatra ha || 4-48-5

5. durdharSaa te= invulnerable, those - vanara-s; vividhaani muulaani phalaani api= various [unalike,] tubers, fruits, even; bhakSayantaH= on eating; anveSamaaNaa= during their search; tatra tatra nyavasan ha= there, there, sojourned, indeed.

Feeding upon unalike fruits and tubers, sojourning here and there, those invulnerable vanara-s conducted their search. [4-48-5]

sa tu desho dur.hanveSo guhaa gahanavaan mahaan |
nirjalam nirjanam shuunyam gahanam ghora darshanam || 4-48-6

6. guhaa gahanavaan= having caves, forests; saH mahaan deshaH tu= that, great, province, on its part; dur anveSaH= difficult, to search - inscrutable one; nir jalam= without, water; nir janam= without, people; shuunyam= a void; gahanam ghora darshanam= forest [impenetrable,] ghastly, for a sight.

But that province is an inscrutable one, deeply caved, deeply forested, much less of water and still less of people, a void and an impenetrable one with a ghastly look. [4-48-6]

taa dR^ishaani anyaa api araNyaani vicitya bhR^iisha piiDitaaH |
sa deshaH ca dur.hanveSyo guhaa gahanavaan mahaan || 4-48-7

7. taa dR^ishaani= that sort of - province; anyaa araNyaani api= other, forests, even; vicitya= having searched; bhR^iisha piiDitaaH= muchly, tormented [for Seetha is unseen]; guhaa gahanavaan mahaan= having caves, forests, abstruse one; saH deshaH ca= that, province, also; dur anveSyaH= un, searchable.

They are highly tormented when they vainly searched there, and even in another province that is also of the same kind, waterless and people-less, and an unreachable one, abstrusely caved and forested. [4-48-7]

tyak{}tvaa tu tam tataH desham sarve vai hari yuuthapaaH |
desham anyam duraadhar.hSam vivishuH ca akuto bhayaaH || 4-48-8

8. sarve hari yuuthapaaH= all, monkey, commanders; tataH tam desham tyaktvaa= then, that - province, giving up; a+ kutaH bhayaaH= not, in anyway, fearing ones; duraadharSam anyam desham vivishuH impermeable one, another, province, they entered into; vai= indeed.

Then all of those monkey commanders gave up that province and entered another impermeable province as they are fearless from any quarter. [4-48-8]

yatra vandhya phalaa vR^ikSaa vipuSpaaH parNa varjitaaH |
nistoyaaH sarito yatra muulam yatra sudurlabham || 4-48-9

9. yatra= whereat; vR^ikSaaH vandhya phalaa= trees, with infertile, fruits - fruitless trees; vi puSpaaH= without, flowers; parNa varjitaaH= leaves, destitute of; yatra= where; saritaH= brooks nis toyaaH= deprived of, waters; yatra= where; muulam= tubers; su dur labham= highly, impossible, to get.

Whereat the trees are infertile for fruiting, destitute of leaves and flowers, and whereat the brooks are deprived of waters, and whereat it is highly impossible to get even tubers, there they entered. [4-48-9]

na santi mahiSaa yatra na mR^igaa na ca hastinaH |
shaarduulaaH pakSiNo vaa api ye ca anye vana gocaraaH || 4-48-10

10. yatra= where; mahiSaa na santi= buffalos, not, are there; mR^igaaH na= animals, not there; hastinaH shaarduulaaH= elephants, tigers; na= not there; pakSiNaH vaa api= birds, or, even; vana gocaraaH= forest moving beings; ye anye ca= those, any other [animals,] also; na= not there.

Where there are no buffalos, no elephants, no animals, nor even birds or tigers, or no other forest moving beings are there, for they do not have their feed there, they entered such a province. [4-48-10]

na ca atra vR^ikshaa na oSadhyo na vallyo na api viirudhaH |
snigdha patraaH sthale yatra padminyaH phulla pa.nkajaaH || 4-48-11
prekSaNiiyaaH sugandhaaH ca bhramaraiH ca varjitaaH |

11, 12a. yatra= where; vR^ikshaa na= [useful] trees, are not there; oSadhyaH na= herbal plants, not; vallyaH na= climber-plants, not; viirudhaH= plants creeping on ground; na api= not, even; atra= there; snigdha patraaH= soft, leaves [of lotuses]; sthale= in the place [where they grow]; padminyaH= lotus-creepers; phulla panka jaaH= bloomed, from mud, birthed [lotuses birthed in lakes]; su gandhaaH ca= richly, fragranced, also; prekSaNiiyaaH= pleasing fro sight; bhramaraiH ca= by honeybees, also; varjitaaH= discarded.

Where there are no useful trees, nor herbal plants, nor climbing plants on trees, nor creeping plants on earth, and lotus-lakes which will be normally pleasing for sight have no soft leaves, nor bloomed lotuses on their creepers, and even honeybees are discarding them as they are not richly fragranced, in such a province those vanara-s have entered. [4-48-11,12a]

kaNDur naama mahaabhaagaH satya vaadii tapo dhanaH || 4-48-12
maharSiH parama amar.hSii niyamaiH duS.hpradhar.hSaNaH |

12b, 13a. satya vaadii= veracious one; mahaabhaagaH= highly fortunate one; tapaH dhanaH= by asceticism, wealthy; parama amarSii= highly, short-tempered one; niyamaiH= by his self-discipline; duS pra dharSaNaH= impossible, verily, one to subjugate; kaNDuH naama= Kandu, known as; maharSiH= great-sage; [tatra aasiit= there, he is.]

A highly fortunate, veracious, ascetically wealthy sage known as Kandu is there in that province, and that great sage is a highly short-tempered, and an impossible one to subjugate by virtue of his own self-discipline. [4-48-12b, 13a]

tasya tasmin vane putro baalako dasha vaarSikaH || 4-48-13
praNaSTo jiivita antaaya kruddhaH tena mahaamuniH |

13b, 14a. tasmin vane= in that, forest; tasya= his - sage's; dasha vaarSikaH= ten, year old one; putraH baalaka= son, a boy; jiivita antaaya praNaSTaH= by the end of, lost, life [boy]; tena= by that; mahaa muniH kruddhaH= great, sage, is infuriated.

In that forest that sage lost his son, a ten-year-old boy, as that boy's life ended there by which that great sage is infuriated. [4-48-13b, 14a]

tena dharmaaatmanaa shaptam kR^itsnam tatra mahad vanam || 4-48-14
asharaNyam duraadharSam mR^iga pakSi vivarjitam |

14b, 15a. tatra= thereby; mahat kR^itsnam vanam= great [forest,] in entirety, forest; a + sharaNyam= not, inhabitable; duraadharSam= impermeable [forest]; mR^iga pakSi vivarjitam= by animals, birds, completely, abandoned; to become like that; tena dharmaaatmanaa shaptam= by him, by that virtue-souled one, cursed.

Thereby that virtue-souled sage cursed that great forest in it entirety to become an uninhabitable and impermeable forest abandoned by birds and animals. [4-48-14b, 15a]

tasya te kaanana antaan tu giriiNaam kandaraaNi ca || 4-48-15
prabhavaaNi nadiinaam ca vicinvanti samaahitaaH |

15b, 16a. te= those [monkeys]; samaahitaaH= conscientiously; tasya= its [that forest's]; kaanana antaan tu= forest, up to its fringes, but; giriiNaam kandaraaNi ca= mountains, caves, even; nadiinaam= of rivers; prabhavaaNi ca= fountains, also; vicinvanti= searched.

But those monkeys conscientiously searched such a forest up to its fringes, including its mountains, caves, fountains, and rivers. [4-48-15b, 16a]

tatra ca api mahaatmaano na apashyan janaka aatmajaam || 4-48-16
hartaaram raavaNam vaa api sugriiva priya kaariNaH |

16b, 17a. mahaatmaanaH= noble-mined ones [monkeys]; sugriiva priya kaariNaH= to Sugreeva, acceptable deeds, perfecters of; tatra ca api= there, also, even; janaka aatmajaam= Janaka's, daughter; hartaaram raavaNam vaa api= kidnapper, Ravana, or, even; na apashyan= while not, on seeing; they entered another forest.

But not finding the daughter of Janaka or even her kidnapper Ravana there, those monkeys who are the perfecters of that which is acceptable to Sugreeva, have entered another fearsome forest. [4-48-16b, 17a]

te pravishya tu tam bhiimam lataa gulma samaavR^itam || 4-48-17
dadR^ishuH bhiima karmaaNam asuram sura nirbhayam |

17b, 18a. te= they; lataa gulma sam aavR^itam= with climbers, shrubberies, overly encompassed with; bhiimam= fearsome [another forest]; pravishya= on entering; bhiima karmaaNam= of fiendish, deeds; sura nir bhayam= from gods, un, fearing; asuram dadR^ishuH= a demon, they saw.

On entering another fearsome forest which is overly encompassed with climbers and shrubberies they saw a demon of fiendish deeds who is fearless of gods. [4-48-17b, 18a]

tam dR^iSTvaa vanaraa ghoram sthitam shailam iva asuram || 4-48-18
gaaDham parihitaaH sarve dR^iSTvaa tam parvata upamam |

18b, 19a. sarve vanaraa= all of the, vanara-s; shailam iva sthitam= boulder, like, standing; ghoram tam asuram dR^iSTvaa= fiendish, him, at demon, on seeing; they are amazed; parvata upamam= mountain, similar [demon]; tam dR^iSTvaa= him, on seeing; gaaDham pari hitaaH= tightly, around, girthed - their wrestler's girdle-cloth.

All of those vanara-s are amazed to see that fiendish demon standing similar to a mountainous boulder, and apprehending an imminent danger on observing that mountain similar demon, those vanara-s have tightly girthed their wrestler's girdle-cloth. [4-48-18b, 19a]

so api taan vaanaraan sarvaan naSTaaH stha iti abraviit balii || 4-48-19
abhyadhaavata samkruddho muSTim udyamya sa.mgatam |

19b. 20a. balii= mighty one [demon]; saH api= he [demon,] even; naSTaaH= you [are all are] dead; stha= stay; iti= thus; taan sarvaan vaanaraan abraviit= to them, to all vanara-s, said - shouting; sam kruddhaH= highly, frenzied; sangatam muSTim udyamya= clenched, fist, shoving up; abhyadhaavata= towards [monkeys,] rushed.

Even that mighty demon shouting at all vanara-s, 'you are all dead... stay,' rushed towards them shoving up his clenched fist. [4-48-19b, 20a]

tam aapatantam sahasaa vaali putro a.ngadaH tadaa || 4-48-20
raavaNo ayam iti j~naatvaa talena abhijaghaana ha |

20b, 21a. tadaa vaali putraH angadaH= then, Vali's, son, Angada; aa patantam tam= coming, falling upon, at him; ayam raavaNaH iti j~naatvaa= he is, Ravana, thus, knowing [presuming]; sahasaa talena abhijaghaana ha= quickly, with his palm, thwacked, indeed.

Angada, the son of Vali, then presumed him who is onrushing as Ravana and saying, 'he is Ravana...' he quickly thwacked that demon indeed with his palm. [4-48-20b, 21a]

sa vaali putra abhihato vak{}traat shoNitam udvaman || 4-48-21
asuro nyapatat bhuumau paryasta iva parvataH |

21b, 22a. vaali putra abhihataH= by Vali's, son, one who is whacked; saH asuraH= he, that demon; vaktraat shoNitam ud vaman= from throat, blood, up spewed [spewed forth]; paryasta= upside down - inverted; bhuumau= on ground; parvataH iva= mountain, alike; nyapatat= fell down.

When Vali's son whacked him that demon spewed forth blood from his throat and fell onto ground alike an inverted mountain. [4-48-21b, 22a]

te tu tasmin nir ucChvaase vaanaraa jita kaashinaH || 4-48-22
vyacinvan praayashaH tatra sarvam tat giri gahvaram |

22b, 23a. tasmin= he [demon]; nir ucChvaase= without, exhales [breathed his last]; jita kaashinaH= with triumphal, shimmer; te= those [monkeys]; tatra= there; praayashaH= wellnigh; sarvam tat giri gahvaram vyacinvan= all, that [demon's,] mountain, cave, they searched.

When that demon breathed his last all of those monkeys with triumphal shimmer have wellnigh searched everywhere, and even in that cave of that mountain where that demon appeared, presuming that cave belonged to Ravana. [4-48-22b, 23a]

vicitam tu tataH sarvam sarve te kaanana okasaH || 4-48-23
anyat eva aparam ghoram vivishur giri gahvaram |

23b, 24a. sarve te kaanana okasaH= all, those, forest, as their dwelling - monkeys; vicitam tu sarvam= searched, but, all [everywhere else]; tataH= then; anyat eva= another, like that; ghoram= horrible one aparam= nearby one; giri gahvaram= mountain, cave; vivishuH= entered.

Then all those forest dwelling monkeys searched everywhere else, and like that they entered another horrible cave which is nearby. [4-48-23b, 24a]

te vicitya punaH khinnaa viniSpatya samaagataaH |
ekaa.nte vR^ikSa muule tu niSedur diina maanasaaH || 4-48-24

24. te punaH vicitya= they, again, on searching; khinnaaH= saddened; viniSpatya= came out; samaagataaH= came together; diina maanasaaH= saddened, at heart - downheartedly; ekaante vR^ikSa muule= at a lonely, tree, at its base; niSeduH= sat down.

On searching that cave they came out saddened as their search is futile, and coming together they sat down at the base of a lonely tree downheartedly as their efforts are unsuccessful in searching Seetha. [4-48-24]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe aSTa catvaarimshaH sargaH

Thus, this is the 48th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 49

Introduction

Angada encourages all of the monkeys for searching Seetha and it makes those enervated monkeys to come to their animation. He points out to the wrath of Sugreeva and to its consequences, if the monkeys fail to implement Sugreeva's directive. Though all are fatigued to ramble in wildwoods, where even potable water is scarce, they are invigorated by Angada's advises and again start searching Vindhya ranges, from the beginning.

atha a.ngadaH tadaa sarvaan vaanaraan idam abraviit |
parishraanto mahaa praaj~naH samaashvaasya shanair vacaH || 4-49-1

1. atha= then; pari shraantaH mahaa praaj~naH= overly, tired, highly, diligent one; angadaH= Angada; sarvaan vaanaraan samaashvaasya= all of the, vanara - s, on comforting; tadaa= then; shanaiaH idam vacaH abraviit= slowly, this, word, spoke.

Then on comforting all of those vanara-s the highly diligent one but overly tired Angada slowly spoke this word to them. [4-49-1]

vanaani girayo nadyo dur.hgaaNi gahanaani ca |
darii giri guhaaH caiva vicitaa naH sama.ntataH || 4-49-2
tatra tatra saha asmaabhiH jaanakii na ca dR^ishyate |
tathaa rakSaH apahartaa ca siitaayaaH caiva duS.hkR^itii || 4-49-3

2. asmaabhiH saha= by us, in oneness; vanaani girayaH nadyaH= forests, mountains, rivers; dur gaaNi gahanaani ca= impassable, unfathomable ones, also; vicitaa= searched; darii giri guhaaH caiva= cavities, mountain, caves, even so; naH= by us; sam antataH= up to end; tatra tatra vicitaa= there, there, searched; jaanakii na dR^ishyate= Janaki, not, seen; tathaa= like that; siitaayaaH apahartaa= of Seetha, abductor of; duS kR^itii= ill, natured one; rakSaH ca= demon, also - not seen.

"We in oneness have searched there and thereabouts in the impassable forests, mountains, and rivers, and unfathomable cavities and in mountain caves up to their end, but we have not seen Janaki, so also that ill-natured demon, the abductor of Seetha, is not seen. [4-49-2, 3]

kaalaH ca naH mahaan yaataH sugriivaH ca ugra shaasanaH |
tasmaat bhavantaH sahitaa vicinvantu sama.ntataH || 4-49-4

4. naH= for us; mahaan kaalaH yaataH ca= great [deal of,] time, lapsed also - from the day of starting; sugriivaH ca ugra shaasanaH= Sugreeva, also, severe, ruler [disciplinarian]; tasmaat= therefore; bhavantaH= by you all; sahitaaH samantataH vicinvantu= collectively, all over, let search be conducted.

"We started a long time back and a great deal of time is lapsed, and Sugreeva is a severe disciplinarian, therefore let the search continued everywhere collectively. [4-49-4]

vihaaya tandriim shokam ca nidraam caiva samutthitaam |
vicinudhvam tathaa siitaam pashyaamo janaka aatmajaam || 4-49-5

5. sam utthitaam= verily, come up against [you now]; tandriim= sluggishness; shokam ca= sorrowfulness, also; nidraam caiva= sleep, also thus; vihaaya abandon - do not surrender / submit / slouch; janaka aatmajaam siitaam= Janaka's, daughter, Seetha; [yathaa ] pashyaamaH= [as to how,] we can see [find out]; tathaa= in that way; vicinudhvam= you shall search.

"Surrender not to sluggishness, submit not to sorrowfulness, slouch not to sleep, as these lethargies are presently have come up against you. Let all of you search in such a way how best we can find the daughter of Janaka, Seetha. [4-49-5]

anir.hvedam ca daakSyam ca manasaH ca aparaajayam |
kaarya siddhi karaaNi aahuH tasmaat etat braviimi aham || 4-49-6

6. a+ nir +vedam ca= without, lack, of knowledge, [unrelenting, insistency] also; daakSyam ca= expertise [ingenuity] also; manasaH ca= of heart, also; a + paraa jayam= without, re-bounced, victory, [indomitability of heart]; kaarya siddhi karaaNi aahuH= work's [results,] to achieve, causes, are said as; tasmaat aham etat braviimi= therefore, I am all this, speaking.

"Insistency, ingenuity and indomitability of heart are said to be the causes for achieving results, therefore I am speaking all this. [4-49-6]

Relentless efforts will bring the fruits of pursuit. On taking up an activity it is to be continued without abandoning for reasons of personal disinterestedness or laxity. anena anirved˜daya× k˜rya siddhikar˜ iti uktam - tath˜ ca - bh˜rate - udyoge vidura× - anirveda× þriyo m¨lam dharmasya ca | mah˜n bhavati anirvisaõõo bhayam na mahat d®cchati | - dk

adya api idam vanam durgam vicinvantu vana okasaH |
khedam tyaktvaa punaH sarvam vanam etat vicinvataam || 4-49-7

7. adya api= now, even; vana okasaH= forest, dwellers; durgam idam vanam vicinvantu= impenetrable one, this, forest, can search; khedam tyaktvaa= rue, on getting rid of; punaH etat vanam sarvam vicinvataam= again, all this, forest, in entirety, let it be searched.

"Even now the forest dwellers can search this impenetrable forest, thus get rid of your rue and let all of this forest be searched in its entirety. [4-49-7]

avashyam kurvataam dR^ishyate karmaNaH phalam |
param nir.hvedam aagamya na hi naH miilanam kSamam || 4-49-8

8. kurvataam= one who endeavours in an activity; [tasya= its]; karmaNaH phalam= work's [pursuit's], fruit; avashyam dR^ishyate= definitely, it is perceptible -will become evident; param= if not, on the other hand; nirvedam aagamya= high, dejection, coming upon - deriving; naH= for us; miilanam= shutting [eyes]; na kSamam hi= not, forgivable, indeed.

"Fruit of pursuit will definitely be evident for those who undertake an endeavour earnestly, on the other hand, it will be unforgivable to shut our eyes deriving a high dejection. [4-49-8]

sugriivaH krodhano raajaa tiikSNa daNDaH ca vaanaraaH |
bhetavyam tasya satatam raamasya ca mahaatmanaH || 4-49-9

9. vaanaraaH= oh, vanara-s; raajaa sugriivaH krodhanaH= king, Sugreeva, is irascible; tiikSNa daNDaH ca= ruthful, persecutor, also; tasya= to him [to Sugreeva]; mahaatmanaH raamasya ca= great-souled one - self-reliant one, of Rama, also; satatam= always; [naH= for us]; bhetavyam= [we shall be,] frightened.

"King Sugreeva is irascible and he is a ruthful persecutor too, oh, vanara-s, we shall always be frightened of him, and of self-reliant Rama as well. [4-49-9]

hitaartham etat uktam vaH kriyataam yadi rocate |
ucyataam hi kSamam yat tat sarveSaam eva vaanaraaH || 4-49-10

10. vaanaraaH= oh, vanara-s; vaH hita artham= for your, well-being, for the purpose of; etat uktam= all this, is said [by me]; rocate yadi= you like it, if; kriyataam= it may be done - further searching for Seetha; yat sarveSaam eva kSamam= which, for all of us, befitting; tat ucyataam hi= that, may be said, indeed.

"All this is being said in the interest of your well-being, and if it is obliging to you it may be done in this way as I have said, if not, any other way out is there which will be conducive for all of us, oh, vanara-s, it may be said." Thus Angada spoke to the troops of monkeys. [4-49-10]

a.ngadasya vacaH shrutvaa vacanam ga.ndhamaadanaH |
uvaaca vyaktayaa vaacaa pipaasaa shrama khinnayaa || 4-49-11

11. angadasya vacaH shrutvaa= Angada's, words, on hearing; gandha maadanaH= Gandhamaadana - vanara; pipaasaa shrama khinnayaa= thirst, fatigue, one enervated with; a+vyaktayaa vaacaa= with inexplicit, words; vacanam uvaaca= sentence, said.

On hearing Angada's words, Gandhamaadana who is enervated with thirst and fatigue spoke this sentence with inexplicit words. [4-49-11]

sadR^isham khalu vaH vaakyam a.ngado yat uvaaca ha |
hitam ca eva anukuulam ca kriyataam asya bhaaSitam || 4-49-12

12. angadaH yat vaakyam uvaaca ha= Angada, what, words, said, indeed; that; vaH= to you; sadR^isham khalu= is appropriate, isn't it; hitam ca eva= advantageous, also, thus; anukuulam ca= pragmatic, also; asya bhaaSitam kriyataam= his, as said, may be done.

"What Angada has said that is indeed appropriate, isn't it! It is advantageous and pragmatic also. Let us carry out as said by him. [4-49-12]

punaH maargaamahe shailaan kandaraam ca shilaan tathaa |
kaananaani ca shuunyaani giri prasravaNaani ca || 4-49-13

14. punaH= again; shailaan kandaraam ca tathaa shilaan= mountains, caves, also, thus, rocks - rocky places; shuunyaani kaana naani ca= uninhabited, forests, also; giri prasravaNaani ca= mountain, rapids, too; maargaamahe= let us search out.

"Again let us search out mountains, caves, crags, also like that the uninhabited forests and mountain rapids, too. [4-49-13]

yathaa uddiSThaani sar.hvaaNi sugriiveNa mahaatmanaa |
vicinvantu vanam sarve giri dur.hgaaNi sa.ngataaH || 4-49-14

14. sarve sangataaH= all [of us,] collectively; maha aatmanaa sugriiveNa yathaa uddiSThaani= great-souled one [self-assertive,] by Sugreeva, [places] as indicated; sarvaaNi giri durgaaNi= all of the, mountain, gorges; vanam= forest; vicinvantu= let them be searched.

"Let us all collectively search all of the places with forests, mountains and gorges as indicated by that self-assertive Sugreeva." Thus Gandhamaadana spoke to all monkeys. [4-49-14]

tataH samutthaaya punaH vaanaraaH te mahaabalaaH |
vindhya kaanana sa.nkiirNaam vicerur dakSiNaam disham || 4-49-15

15. tataH= then; mahaa balaaH te vaanaraaH= great-mighty ones, those, vanara-s; punaH samutthaaya= again, on getting up - bestirring themselves; vindhya kaanana sankiirNaam= Vindhya, forests, overspread with; dakSiNaam disham= southern, quarter; viceruH= searched.

Those great-mighty vanara-s again perking themselves up searched the southern compass that is overspread with Vindhya forests. [4-49-15]

te shaarada abhra pratimam shriimat rajata parvatam |
shR^i.ngavantam dariiva.ntam adhiruhya ca vaanaraaH || 4-49-16
tatra lodhra vanam ramyam sapta parNa vanaani ca |
vicinvanto hari varaaH siitaa darshana kaankSiNaH || 4-49-17

16. siitaa darshana kaankSiNaH= Seetha, to glance at, desirous of; hari varaaH= among monkeys, best ones; te vaanaraaH= those, vaanara-s; shaarada abhra pratimam= they, autumn, [silvery] cloud, statuesque of; shriimat= magnificent one; shR^ingavantam= having [many] peaks; dariivantam= having caverns; rajata parvatam= Silver, Mountain; adhiruhya ca= clambered up, also; tatra ramyam lodhra vanam= there, delightful Lodhra trees, wood of; sapta parNa vanaani ca= seven, leaved [groves of banana plants] also; vicinvantaH= they searched.

Those vanara-s who are the best among monkeys who are desirous of getting a glance of Seetha have clambered up a magnificent Silver Mountain which in statuesque is like an autumnal silvery cloud, and which has many zeniths and caverns, and searched there in the delightful woods of Lodhra trees, and even in the groves of seven-leaved banana plants. [4-49-16, 17]

tasya agram adhiruuDhaaH te shraantaa vipula vikramaaH |
na pashyanti sma vaidehiim raamasya mahiSiim priyaam || 4-49-18

18. tasya agram adhiruuDhaaH= its [mountain's,] top, on ascending,; vipula vikramaaH te= [though] immensely, venturesome, they the vanara-s; shraantaa= are fatigued; raamasya priyaam mahiSiim vaidehiim= Rama's, dear, queen, at Vaidehi; na pashyanti sma= not, seen [found,] they are.

Though they searched everywhere on ascending the mountaintop they have not found Seetha, the dear queen of Rama, and though they are immensely venturesome they are fatigued. [4-49-18]

te tu dR^iSTi gatam dR^iSTvaa tam shailam bahu ka.ndaram |
adhyaarohanta harayo viikSamaaNaaH sama.ntataH || 4-49-19

19. te harayaH= those, monkeys; dR^iSTi gatam= sight, obtained [come into sight]; bahu kandaram= with many, caves; tam shailam= that, mountain; dR^iSTvaa= having seen - searched; sam antataH= all over; viikSamaaNaaH adhyaarohanta= [yet] keeping an eye on [that mountain,] they descended.

On searching what all they could see all over on that many caved mountain those monkeys descended yet keeping an eye on all over that mountain. [4-49-19]

avaruhya tato bhuumim shraantaa vigata cetasaH |
sthitvaa muhuurtam tatra atha vR^ikSa muulam upaashritaaH || 4-49-20

20. tataH= then; bhuumim avaruhya= towards earth, on climbing down; shraantaa= tired; vi gata cetasaH= verily, gone, are their faculties [with inanity]; tatra= there; muhuurtam sthitvaa= for a moment, staying; atha vR^ikSa muulam upaashritaaH= then, at tree, base, took shelter.

Then on climbing down the mountain they reached ground and became tired and inane, and staying there for moment they took shelter at the base of a tree. [4-49-20]

te muhuurtam samaashvastaaH ki.mcit bhagna parishramaaH |
punar eva udyataaH kR^itsnaam maargitum dakSiNaam disham || 4-49-21

21. te muhuurtam samaashvastaaH= they, for a moment, took respite; kimcit bhagna parishramaaH= a little, intermitted, laboriousness; punaH eva= again, thus; kR^itsnaam dakSiNaam disham= in entirety, southern, direction; maargitum udyataaH= to search ventured.

They took respite for a moment and when their laboriousness intermitted a little, again they ventured to search the southern direction in its entirety. [4-49-21]

hanumat pramukhaaH te tu prasthitaaH plavaga R^iSabhaaH |
vi.ndhyam eva aaditaH kR^itvaa viceruH te sama.ntataH || 4-49-22

22. te tu= they, on their part; hanumat pramukhaaH= Hanuma, [and other] chieftains; plavaga R^iSabhaaH= fly-jumpers, the best; prasthitaaH= started journey; aaditaH kR^itvaa= from starting [point,] on making; vindhyam eva= Vindhya, only; samantataH te viceruH= all over, they, searched - for Seetha.

Again making Mt. Vindhya as the starting point of search, those best fly-jumpers, namely Hanuma and the other chieftains of vanara-s, have searched all over the southern direction for Seetha. [4-49-22]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe eko na pa.ncaashaH sargaH

Thus, this is the 49th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 50

Introduction

Monkeys enter Riksha cavity, an unsightly and gloomy one, during their search in southern direction. While groping in that dark they loose time set by Sugreeva. Finally, they see luminosity and extraordinarily built mansions, woodlands, trees and lakes. Thereupon they catch sight of an elderly sainted lady and they all approach her asking after the legend of that cavity.

saha taaraa a.ngadaabhyaam tu sa.ngamya hanumaan kapiH |
vicinoti ca vindhyasya guhaaH ca gahanaani ca || 4-50-1

1. kapiH hanumaan= monkey, Hanuma; taaraa angadaabhyaam saha= Lt. Tara, Angada and others, along with; sangamya= associated with; vindhyasya guhaaH ca gahanaani ca= Vindhya's, caves, also, thick forests, also; vicinoti ca= searched, also.

Associated with Angada, Lt. Tara and others, the monkey Hanuma searched the caves and thick forests of Vindhya Range. [4-50-1]

si.mha shaarduula juSTaaH ca guhaaH ca paritaH tathaa |
viSameSu naga indrasya mahaa prasravaNeSu ca || 4-50-2

2. tathaa= then; paritaH= all around; simha shaarduula juSTaaH ca= by lions, tigers, jammed in, also; guhaaH ca= caves, also; naga indrasya= of mountain, king [Mt. Vindhya]; viSameSu= in crags; mahaa pra sravaNeSu ca= towering, rapids, also; [vicinoti sma= he has searched.]

Hanuma has searched in the caves of that kingly Mt. Vindhya, which are jammed in with lions and tigers, and even at the towering rapids. [4-50-2, 3a]

aaseduH tasya shailasya koTim dakshiNa paschimaam |
teSaam tatra eva vasataam sa kaalo vyatyavartata || 4-5-3

3. tasya shailasya= that, mountain's; dakshiNa paschimaam koTim= on south, west, peak; aaseduH= reached; teSaam tatra eva vasataam= for them, thereat, alone, on staying [overstaying]; sa kaalaH vyatyavartata= that, time, swiftly elapsed.

They reached the southwest peak of that mountain during their search and the time set by Sugreeva swiftly lapsed while they are overstaying thereat that Mt. Vindhya alone.

sa hi desho duranveSyo guhaa gahanavaan mahaan |
tatra vaayu sutaH sarvam vicinoti sma parvatam || 4-50-4

3b. 4. guhaa gahanavaan mahaan saH deshaH= with caves, impenetrable forests, extensive one, that place; dur anveSyaH hi= not, searchable, indeed; vaayu sutaH= Air's, son [Hanuma]; tatra sarvam parvatam= there, everywhere, on mountain; vicinoti sma= he is searching.

Though that extensive province is indeed an unsearchable one with its impenetrable caves and forests, yet Hanuma, the son of Air-god, searched everywhere on that mountain. [4-50-3b, 4]

paraspareNa rahitaa anyonyasya aviduurataH |
gajo gavaakSo gavayaH sharabho gandhamaadanaH || 4-50-5
maindaH ca dvividaH caiva hanumaan jaa.mbavaan api |
a.ngado yuva raajaH ca taaraH ca vanagocaraH || 4-50-6
giri jaala aavR^itaan deshaan maargitvaa dakSiNaam disham |
vicinvantaH tataH tatra dadR^ishuH vivR^itam bilam || 4-50-7
durgam R^iksha bilam naama daanavena abhirakshitam |

5, 6, 7, 8a. gajaH gavaakSaH gavayaH sharabhaH gandhamaadanaH= Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana; maindaH ca dvividaH caiva= Mainda, also, Dvivida, also thus; hanumaan jaambavaan api= Hanuma, Jaambavanta, even; yuva raajaH angadaH ca= crown, prince, Angada, also; vana gocaraH taaraH ca= forest-mover, Lt. Tara, also; paraspareNa rahitaa= mutually, without - distancing from one another; anyonyasya= in mutuality; a +vi +duurataH= not, very, far-flung - one another; giri jaala aavR^itaan deshaan= mountains, mesh of, encompassed by, province; maargitvaa= having searched; tataH dakSiNaam disham vicinvantaH= then, southern, direction, on searching; tatra= there; daanavena abhi rakshitam= by a demon, well-guarded; durgam= impassable one; R^iksha bilam naama= Riksha, cavity, known as; vi +vR^itam bilam= very, wide, cavity; dadR^ishuH= they observed.

Without pressing one another closely, yet not distancing from one another largely, Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, also thus Mainda, Dvivida, and Hanuma, and even Jaambavanta, crown prince Angada, also the forest-mover Lt. Tara have searched that province in southern direction that is encompassed with interlocked mountains, and during their search there they have observed a wide-opened and impassable cavity known as Riksha cavity which is well guarded by a demon called Maya. [4-50-5, 6, 7, 8a]

kSut pipaasaa pariitaaH tu shraantaaH tu salila arthinaH || 4-50-8
avakiirNam lataa vR^ikSaiH dadR^ishuH te mahaa bilam |

8b, 9a. kSut pipaasaa pariitaaH= hunger, thirst, wrapped up in [invaded by]; shraantaaH= fatigued; salila arthinaH=water, cravers of; te= they - the monkeys; lataa vR^ikSaiH avakiirNam= with climbers, trees, enwrapped; mahaa bilam dadR^ishuH= capacious, cavity, they beheld.

Thirst and hunger invading them they are fatigued and craving for water, and such as they are they beheld that capacious cavity which is enwrapped in climbers and trees. [4-50-8, 9a]

tatra krauncaaH ca ha.msaaH ca saarasaaH ca api niSkraman || 4-50-9
jala aardraaH cakravaakaaH ca rakta a.ngaaH padma reNubhiH |

9b,10a. tatra= there; krauncaaH ca hamsaaH ca saarasaaH ca= Kaunca waterfowls, also, swans, also, Saarasa waterfowls, also; jala aardraaH= by water, drenched; padma reNubhiH= with lotus, pollen; rakta angaaH reddened, with bodies; cakravaakaaH ca api= Cakravaka waterfowls, also, even; niSkraman= exiting; [dadR^ishuH= they saw.]

There they have seen the swans and the waterfowls like Kraunca, Saarasa, and even Cakravaka waterfowls exiting from the cavity with their bodies drenched in water and reddened with the dapples of lotuses' pollen. [4-50-9b, 10a]

tataH tat bilam aasaadya sugandhi duratikramam || 4-50-10
vismaya vyagra manaso babhuuvuH vaanararSabhaaH |

10b, 11a. tataH= then; vaanara R^iSabhaaH= vanara-s, bullish [best] ones; sugandhi= fragranced [cave]; dur ati kramam= not, to over, step [un-enterable anywise]; tat bilam aasaadya= that, cavity, on nearing; vismaya vyagra manasaH= with amaze, dismayed, at heart [disheartened with amazement]; babhuuvuH= they became.

When those best vanara-s have neared that fragrant and impermeable cavity they are disheartened with amazement. [4-50-10b, 11a]

sa.njaata parisha.nkaaH te tat bilam plavaga uttamaaH || 4-50-11
abhyapadyanta sa.mhR^iSTaaH tejovanto mahaabalaaH |

11b, 12a. tejovantaH= highly resplendent ones; mahaa balaaH= great-mighty ones; such as they are; te= those; plavaga uttamaaH= fly-jumpers, the best; sanjaata pari shankaaH= evoked, general, suspicion - a high suspicion is evoked in them; sam hR^iSTaaH= rejoicing; tat bilam= that, to cavity; abhi + aapadyanta= towards, draw near.

Though a suspicion in general is evoked in them, as they presumed that cavity to be Naraka, The Hell of Yama, or Paataala, the Netherworld of Emperor Bali, those highly resplendent and great mighty fly-jumpers have neared it, rejoicing for the availability of water in there. [4-50-11b, 12a]

naanaa sattva samaakiirNaam daitya indra nilaya upamam || 4-50-12
durdarsham iva ghoram ca durvigaahyam ca sarvashaH |

12b, 13a. naanaa sattva samaakiirNaam= diverse, beings, dispersed with; daitya indra nilaya upamam= demon's, emperor's [Emperor Bali,] residence, similar; dur darsham iva= not, to see [unsightly,] like; ghoram= hideous; sarvashaH= from anywhere; dur +vi+ gaahyam ca= impossible, verily, to enter [un-enterable cavity,] also.

That hideous cavity is dispersed with diverse beings, similar to the residence of the emperor of demons, namely Emperor Bali, in Paataala, the Netherworld, and it is unsightly and impermeable from anywhere. [4-50-12b, 13a]

tataH parvata kuuTa aabho hanumaan maaruta aatmajaH || 4-50-13
abraviit vaanaraan ghoraan kaantaara vana kovidaH |

13b, 14a. tataH= then; parvata kuuTa aabhaH= mountain, top, similar in gloss; kaantaara vana kovidaH= about inscrutable, forests, a mastermind; maaruta aatmajaH hanumaan= Air-god's, son, Hanuma; ghoraan [sarvaan] vaanaraan abraviit= to formidable ones [or, to all of the,] Vanara-s, spoke to.

The son of Air-god Hanuma whose glossiness is like that of a mountaintop and who is a mastermind in scrutinising every inscrutable forest, then spoke to all of the formidable Vanara-s. [4-50-13b, 14a]

giri jaala aavR^itaan deshaan maargitvaa dakSiNaam disham || 4-50-14
vayam sarve parishraa.ntaa na ca pashyaama maithiliim |

14b, 15a. vayam sarve= we, all; giri jaala aavR^itaan deshaan= mountains, meshes, enmeshed, places; dakSiNaam disham= southern, direction; maargitvaa= having searched; pari shraantaa= overly, fatigued; maithiliim= Maithili; na ca pashyaama= not, also [yet,] seen.

"We all have searched the southern quarter including those places that are enmeshed with meshes of mountains, and we are overly fatigued, but Maithili is unnoticed. [4-50-14b, 15a]

asmaat ca api bilaat ha.msaaH krauncaaH ca saha saarasaiH || 4-50-15
jala aardraaH cakravaakaaH ca niSpatanti sma sarvashaH |
nuunam salilavaan atra kuupo vaa yadi vaa hradaH || 4-50-16
tathaa ca ime bila dvaare snigdhaaH tiSThanti paadapaaH |

15b, 16, 17a. asmaat bilaat= from this, cavity; hamsaaH saarasaiH saha= swans, along with, also, Saarasa waterfowls; krauncaaH ca= Kraunca birds, also; jala aardraaH cakravaakaaH ca= water, drenched, Cakravaka waterfowls, also; sarvashaH niSpatanti sma= from all over, out falling - coming out, they are; atra= there - in cavity; salilavaan= having water; kuupaH vaa= a wellspring, or; yadi vaa hradaH= otherwise, or, a pond; nuunam= certainly; shall be there; tathaa= like that; ime= these; bila dvaare paadapaaH= cavity, at doorway, trees are; snigdhaaH tiSThanti= glisten, they are - they are verdant.

"Swans along with waterfowls like Saarasa, Kruanca, and water drenched Cakravaka birds are coming out of this cavity from all over, and even the trees available at its doorway are verdant. Certainly there must be a wellspring, or otherwise a pond with water." Thus Hanuma spoke to all monkeys. [4-50-15b, 16, 17a]

iti uktaaH tat bilam sarve vivishuH timira aavR^itam || 4-50-17
acandra suuryam harayo dadR^ishuu roma harSaNam |

17b. 18a. iti uktaaH= thus, they are spoken [by Hanuma]; sarve= all of them; timira aavR^itam= by darkness, enfolded in; tat bilam vivishuH= that, cavity, they entered; harayaH= monkeys; a +candra suuryam= devoid of, moon, sun [unilluminated by]; roma harSaNam= hair, raising [cavity]; dadR^ishuu= they saw.

When Hanuma spoke to them thus as a kind of assurance, all those monkeys entered the cavity and found it as a sunless or moonless cavity, enfolded in hair-raising darkness. [4-50-17b, 18a]

nishamya tasmaat si.mhaaH ca taan taan ca mR^iga pakshiNaH || 4-50-18
praviSTaa hari shaarduulaa bilam timira aavR^itam |

18b, 19a. hari shaarduulaa= monkeys, tigerly ones; tasmaat= therefrom - coming from cavity; simhaaH ca= lions, also; taan taan ca= those, those - various, also; mR^iga pakshiNaH= animals, birds; nishamya= on seeing; timira aavR^itam= by obscurity, shrouded; bilam praviSTaaH= cavity, they entered.

Those tigerly monkeys have also seen lions and various other animals and birds exiting therefrom, and entered that cavity which is enshrouded in obscurity. [4-50-18b, 19a]

na teSaam sajjate dR^iSTiH na tejaH na paraakramaH || 4-50-19
vaayoH iva gatiH teSaam dR^iSTiH tam api var.htate |

19b, 20a. teSaam= for them; dR^iSTiH na sajjate= eyesight, not, fit enough [became unfit, ineffectual / obstructed]; tejaH na= their vigour, no; paraakramaH na= valorousness, no; teSaam gatiH= their, permeation; vaayoH iva= air [gust,] like; dR^iSTiH tamasi vartate= eyesight, in gloominess, actuated.

Their eyesight, or their vigour, or their valorousness is rendered ineffectual, and their permeation is just like the directionless air as their eyesight is thwarted in gloominess.

Or

Despite of the gloominess of that cavity, unobstructed is their eyesight, or their vigour or their valorousness, and their permeation is like that of the gust of air as their eyesight is actuated even in darkness. [4-50-19, 20a]

te praviSTaaH tu vegena tat bilam kapi ku.njaraaH || 4-50-20
prakaasham ca abhiraamam ca dadR^ishuH desham uttamam |

20b, 21a. tat bilam vegena praviSTaaH tu= that, cavity, speedily, on entering [going further,] but; te kapi kunjaraaH= those, monkeys, elephantine; prakaasham ca= luminous [phosphorescent, visible in darkness,] also; abhiraamam ca= lovely, also; uttamam desham dadR^ishuH= a best, place, they saw.

But on their going further into that cavity speedily, those elephantine monkeys beheld a best place that is luminous, as well as lovely. [4-50-20b, 21a]

tataH tasmin bile bhiime naanaa paadapa sa.nkule || 4-50-21
anyonyam sa.mpariSvajya jagmur yojanam a.ntaram |

21b, 22a. tataH= then; anyaH anyam sam pariSvajya= each, to each, tightly, bracing [hand in hand]; bhiime= in awful - cavity; naanaa paadapa sankule= various, trees, compacted with; tasmin bile= in that, cavity; yojanam antaram jagmuH= a yojana, interstice, advanced further.

In that awful cave that is compacted with various trees, then they advanced further an interstice of yojana distance, hand in hand lest one may miss the other. [4-50-21b, 22a]

te naSTa sa.nj~naaH tR^iSitaaH sa.mbhraa.ntaaH salila arthinaH || 4-50-22
paripetur bile tasmin ka.ncit kaalam atandritaaH |

22b, 23a. naSTa sanj~naaH= lost, track of; tR^iSitaaH= thirsty; sam bhraantaaH= highly perplexed; salila arthinaH= water, cravers; te= those; a + tandritaaH= without, becoming weary - unwearyingly; tasmin bile= in that, cavity; kancit kaalam= for some, time [for a good while]; pari petuH= over, hopped [hopped over.]

Though they are craving for water, highly perplexed, and lost track of their destination or any waterway, and yet hopeful of their mission they unwearyingly hopped in that cavity for a good while. [4-50-22b, 23a]

te kR^ishaa diina vadanaaH parishraantaaH plava.ngamaaH || 4-50-23
aalokam dadR^ishuH viiraa niraashaa jiivite yadaa |

23b, 24a. kR^ishaa= enervated; diina vadanaaH= sad, faced; parishraantaaH= overly tired; such as they are; te= they; viiraaH plavangamaaH= brave, fly-jumpers; yadaa= when; jiivite niraashaaH= of life, despaired; then; aalokam dadR^ishuH= a seeable thing [luminescence,] they perceived.

Those fly-jumpers are presently enervated and overly tired, and sad faced, and when those brave ones are despaired of their life, just then they perceived a luminescence. [4-50-23b, 24a]

tataH tam desham aagamya saumyaaH vitimiram vanam || 4-50-24
dadR^ishuH kaancanaan vR^ikSaan diipta vaishvaanara prabhaan |
saalaan taalaan tamaalaan ca punnaagaan va.njulaan dhavaan || 4-50-25
ca.mpakaan naaga vR^ikSaan ca karNikaaraan ca puSpitaan |
stabakaiH kaa.ncanaiH citraiH raktaiH kisalayaiH tathaa || 4-50-26
aapiiDaiH ca lataabhiH ca hema aabharaNa bhuuSitaiH |
taruNa aaditya sa.nkaashaan vaiduuryamaya vedikaan || 4-50-27
vibhraajamaanaan vapuSaa paadapaan ca hiraNmayaan |
niila vaiduurya varNaaH ca padminiiH patagaiH aavR^itaaH || 4-50-28
mahadbhiH kaa.ncanaiH vR^ikSaiH vR^itaa baala arka sa.nnibhaiH |

24b, 25, 26, 27, 28, 29a. saumyaaH= amenable - monkeys; tataH= then; tam desham aagamya= at that, province, on arriving; vi timiram vanam= without, shadow, woodland; diipta vaishvaanara prabhaan= irradiated, ritual-fire like, in irradiance; kaancanaan vR^ikSaan= golden, trees; saalaan taalaan tamaalaan ca= Saala, Taala [Palmyra,] Tamaala [trees], also; punnaagaan vanjulaan dhavaan= Punnaaga, Vanjula, Dhava [trees]; campakaan= Campaka-s; naaga vR^ikSaan ca= Naaga, trees, also; puSpitaan karNikaaraan ca= flowered, Karnikaara, also; kaancanaiH citraiH stabakaiH= golden, amazing, with bunches of lowers; tathaa= like that; raktaiH kisalayaiH aapiiDaiH= with reddish, leaflets, as towering diadems; lataabhiH ca= with climbers, also; hema aabharaNa bhuuSitaiH= golden, with jewellery, decorated with; taruNa aaditya sankaashaan= tender, sun, similar in shine; vaiduuryamaya vedikaan= wholly lapis gem's, with pedestals; vapuSaa vibhraajamaanaan hiraNmayaan paadapaan ca= by their bodies, glittering, with golden, trees, also; niila vaiduurya varNaaH ca= blue, lapis lazuli gems, in hue, also; patagaiH= with birds; aavR^itaaH= encircling [flying around]; baala arka sannibhaiH= tender, sun, similar in shine; kaancanaiH= golden ones; mahadbhiH= broad [with petals]; padmaiH vR^itaa= with lotuses, encompassed by; padminiiH= with lotus lakes [or, lotus-creepers,] dadR^ishuH= they beheld.

Those amenable monkeys on arriving at that province then beheld a shadowless woodland with golden trees which in irradiance is like the irradiated Ritual-fire. They beheld Saala, Taala [Palmyra,] Tamaala trees and some flowered trees like Punnaaga, Vanjula, Dhava, Campaka, Naaga, also Karnikaara trees. The bunches of their flowers are golden and amazing, leaflets are reddish, and like that the climbers enwreathing at their tops are like their towering diadems and since those trees have golden fruits, they look as though decorated with golden jewellery. Those golden-bodied tress are shining forth like tender sun and their pedestals are completely studded with lapis gems. The birds encircling those trees are in the hue of lapis lazuli gems. The lotus lakes are encompassed with golden lotuses with broad petals, which in shine are similar to tender sun. [4-50-24b, 25, 26, 27, 28, 29a]

Some mms use 'lofty trees' instead of the ' golden lotuses with broad petals' then it means that 'the stand of trees is surrounded by both the lotus-lakes and lofty trees...' In the next verse also some use the word 'tortoises' is used instead of 'lotuses.' This is said to be the problem with copyists.

jaataruupamayaiH matsyaiH mahadbhiH ca atha pankajaiH || 4-50-29
naliniiH tatra dadR^ishuH prasanna salila aayutaaH |

29b, 30a. atha= then; jaataruupamayaiH matsyaiH= totally golden, with fishes; mahadbhiH pankajaiH [kacChapaiH]= with beamy, lotuses [tortoises]; prasanna salila aayutaaH naliniiH= serene, waters, containing, lotus-lakes; tatra dadR^ishuH= there, they beheld;

Then they beheld there the lotus-lakes containing serene waters and stocky lotuses and burly fishes that are golden. [4-50-29b, 30a]

kaa.ncanaani vimaanaani raajataani tathaa eva ca || 4-50-30
tapaniiya gavaakSaaNi muktaa jaala aavR^itaani ca |
haima raajata bhaumaani vaiduurya maNimanti ca || 4-50-31
dadR^ishuH tatra harayo gR^iha mukhyaani sarvashaH |

30b, 31, 32a. harayaH= monkeys; tatra= there; kaancanaani= golden ones; tathaa eva ca= like that, also; raajataani= silver ones; vimaanaani= having domes; tapaniiya gavaakSaaNi= [ore purified by melting] golden, with windows; muktaa jaala aavR^itaani ca= pearly, laceworks, covered by, also; haima raajata bhaumaani= golden, silver, having multi-stories; vaiduurya maNimanti ca= lapis, gem-studded, also; gR^iha mukhyaani= mansions, choicest ones; sarvashaH= everywhere; dadR^ishuH= they beheld.

There the monkeys beheld choicest mansions everywhere made out of gold and silver, some with golden and some with silver domes, while some with golden and some with silver multi-stories, but all are studded with lapis gems with golden windows covered with laceworks of pearls. [4-50-30b-32a]

puSpitaan phalino vR^ikSaan pravaala maNi sa.nnibhaan || 4-50-32
kaa.ncana bhramaraan caiva madhuuni ca samantataH |

32b, 33a. puSpitaan phalinaH= flowered, fruited; pravaala maNi sannibhaan= red corals, rubies, similar in shine; vR^ikSaan= trees; kaancana bhramaraan caiva= golden, honeybees, also, thus; madhuuni ca= honeys, also; samantataH= everywhere; [dadR^ishuH= they beheld.]

They have also seen everywhere flowered and fruited trees that are similar in shine to red corals and rubies, and golden honeybees, as well as honeys. [4-50-32b, 33a]

maNi kaa.ncana citraaNi shayanaani aasanaani ca || 4-50-33
vividhaani vishaalaani dadR^ishuH te samantataH |
hema rajata kaa.nsyaanaam bhaajanaanaam ca raashayaH || 4-50-34

33b, 34. te= they; maNi kaancana citraaNi= gems, gold, amazingly crafted; vividhaani vishaalaani= diverse, capacious; shayanaani aasanaani ca= beds, seats, also; hema rajata kaansyaanaam= of golden, silver, bell-metal; bhaajanaanaam raashayaH= utensils, stacks of; samantataH dadR^ishuH= everywhere, they beheld.

They beheld everywhere diverse and capacious beds and seats that are amazingly crafted with gemstones and gold, and also stacks of utensils made of gold, silver and bell metal. [4-50-33b, 34]

aguruuNaam ca divyaanaam ca.ndanaanaam ca sa.ncayam |
shuciini abhyavahaaraaNi muulaani ca phalaani ca || 4-50-35

35. divyaanaam aguruuNaam= with heavenly, aloe vera substance; candanaanaam sancayam= sandalwood sticks, stockpiles; shuciini abhyavahaaraaNi [abhi ava hR^i]= depurated, [to throw down - swallowable victuals]; muulaani ca phalaani ca= tubers, also, fruits, also; [dadR^ishuH te= saw, they.]

They saw the stockpiles of heavenly aloe vera substances and sandalwood sticks and depurated eatables, tubers and fruits. [4-50-35]

mahaa ar.hhaaNi ca paanaani madhuuni rasavanti ca |
divyaanaam ambaraaNaam ca mahaa arhaaNaam ca sa.ncayaan || 4-50-36
ka.mbalaanaam ca citraaNaam ajinaanaam ca sa.ncayaan |

36, 37a. mahaa arhaaNi ca= top-graded, also; paanaani= soft-drinks; rasavanti madhuuni ca= luscious, honeys, also; divyaanaam= divinely; mahaa arhaaNaam= finest quality; ambaraaNaam sancayaan= clothing, heaps of; citraaNaam kambalaanaam ca= exotic ones, blankets, also; ajinaanaam ca sancayaan= deerskins, sheaves, also - they saw.

They have also seen top-grade soft drinks, luscious honeys, heaps of finest quality clothing, exotic blankets and sheaves of deerskins. [4-50-36, 37a]

tatra tatra vinyastaan diiptaan vaishvaanara prabhaan || 4-50-37
dadR^ishuH vaanaraaH shubhraan jaataruupasya sa.ncayaan |

37b, 38a. vaanaraaH= Vanara-s; tatra tatra vinyastaan= there, there, kept - set up; diiptaan vaishvaanara prabhaan= glowing, ritual-fire, with glow; shubhraan= undefiled; jaataruupasya sancayaan= gold's, mounds of; dadR^ishuH= they observed.

Vanara-s have also observed mounds of undefiled gold stockpiled here and there glowing with the glow of ritual fire. [4-50-37b, 38a]

tatra tatra vicinvanto bile tatra mahaa prabhaaH || 4-50-38
dadR^ishuH vaanaraaH shuuraaH striyam kaa.mcit aduurataH |

38b, 39a. mahaa prabhaaH shuuraaH vaanaraaH= of high, resplendence, valiant ones, Vanara-s; tatra bile= in that, cavity; tatra tatra vicinvantaH= there, there, when searching; a+ duurataH= not, far-off; kaamcit= someone; striyam= a lady; dadR^ishuH= they perceived.

When searching here and there in that cavity those valiant vanara-s of high resplendence have perceived some lady rather not far from them. [4-50-38b, 39a]

taam ca te dadR^ishuH tatra ciira kR^iSNa ajina ambaraam || 4-50-39
taapasiim niyata aahaaraam jvala.ntiim iva tejasaa |

39b, 40a. te tatra= they, there; ciira kR^iSNa ajina ambaraam= jute- cloth, deer, skin, attired in; niyata aahaaraam= one with controlled, diet; tejasaa jvalantiim iva= by her luminescence [of asceticism,] one who is glowing, as with; taapasiim taam dadR^ishuH= a sainted lady, at her, they saw.

They saw a sainted lady there who is attired in jute-cloths and who is on a controlled diet and who is like a luminiferous entity by her own luminescence of asceticism. [4-50-38b, 39a]

vismitaa harayaH tatra vyavatiSTanta sarvashaH |
prapacCha hanumaan tatra kaa asi tvam kasya vaa bilam || 4-50-40

40b, 40c. harayaH vismitaaH= monkeys, are wondered; tatra sarvashaH vyavatiSTanta [vi ava tiSTanta ]= there, all about, stood [still]; tatra hanumaan prapacCha= there [in that matter,] Hanuma, asked about; tvam kaa asi= you, who, are; bilam kasya vaa= cavity, whose, either.

In wonderment the monkeys stood still all over, and in the matter of her identity Hanuma asked her, "Who are you? Whose cavity is this, either? [4-50-40b, 40c]

tato hanuumaan giri sannikaashaH
kR^ita a.njaliH taam abhivaadya vR^iddhaam |
papracCha kaa tvam bhavanam bilam ca
ratnaani ca imaani vadasva kasya || 4-50-41

41. tataH= then; giri sannikaashaH= mountain, similar in shine; hanuumaan= Hanuma; kR^ita anjaliH= making, palm-fold; taam vR^iddhaam= her, at aged lady; abhivaadya= on reverencing; papracCha= asked; tvam kaa= you, who [are]; bhavanam bilam ca= mansion, cavity, and; imaani ratnaani ca= these, jewels, also; kasya= whose; vadasva= [please] speak.

Then Hanuma whose shine is similar to that of a mountain making palm-fold and reverencing that aged lady asked, "Who are you? Whose is this cavity, or the mansion or these jewels? Please speak." [4-50-41]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe pa.ncaashaH sargaH

Thus, this is the 50th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 51

Introduction

The legend of Black Cave is informed to Hanuma and others by Swayamprabha, the sainted lady who safeguards the paradisaical creation of a demon named Maya. Maya crafted this cave as a heaven on earth, for which the infuriated Indra eliminated Maya. Hema, an apsara, nymphal-virtuoso accords this fantastic creation to Swayamprabha. Swayamprabha offers hospitality to all the monkeys who entered that cave.

iti uktvaa hanumaan tatra punaH kR^iSNa ajina a.mbaraam |
abraviit taam mahaabhaagaam taapasiim dharma caariNiim || 4-51-1

1. iti+uktvaa+hanumaan+tatra= thus, on saying, Hanuma, there; punaH+kR^iSNa+ajina+ ambaraam= again, to one with black deer, skin, dressed in; abraviit+taam+mahaabhaagaam= spoke, to her, most reverential lady; taapasiim+dharma+caariNiim= sainted lady, in probity, conducting herself.

Thus, Hanuma on saying therein [that subject,] again spoke to that most reverential and sainted lady who is dressed in black deerskin and conducting herself in probity. [4-51-1]

idam praviSTaaH sahasaa bilam timira sa.mvR^itam |
kSut pipaasaa parishraa.ntaaH parikhinnaaH ca sarvashaH || 4-51-2

2. idam+[vayam] praviSTaaH+sahasaa= here, [we,] entered, suddenly; bilam+timira+ samvR^itam= cavity, with darkness, overspread; kSut+pipaasaa+ parishraantaaH= with hunger, thirst, overtired; pari khinnaaH + ca+sarvashaH= overawed, also, anywise.

"Overtired with hunger and thirst we are overawed anywise, and we suddenly entered this cavity, which is overspread with darkness..." [Thus Hanuma is speaking to her.] [4-51-2]

mahat dharaNyaa vivaram praviSTaaH sma pipaasitaaH |
imaam tu evam vidhaan bhaavaan vividhaan adbhuta upamaan || 4-51-3
dR^iSTvaa vayam pravyathitaaH sa.mbhraa.ntaa naSTa cetasaH |
kasya ete kaa.ncanaa vR^ikSaaH taruNa aaditya sannibhaaH || 4-51-4

3, 4. mahat+dharaNyaa+vivaram= extensive, earth's, hollow; praviSTaaH+sma+ pipaasitaaH= entered, we, thirstily; imaam+tu+evam+vidhaan+bhaavaan= these, but, this, kind of, mansion; vividhaan+adbhuta + upamaan = diverse, marvel, similar [marvellous ones]; dR^iSTvaa+vayam+pravyathitaaH+ sambhraantaa + naSTa+cetasaH= on seeing, we are, verily agitated, verily amazed, lost, hearts [agonised]; kasya+ ete+ kaancanaa +vR^ikSaaH= whose, all these, golden, trees; taruNa+ aaditya+ sannibhaaH= young, sun, splendent like.

"We entered this extensive hollow of earth thirstily, but on seeing this kind of these diverse and marvellous mansions we are verily amazed [presuming that this is a dominion of some demon,] and we are agitated [in not knowing dos and don'ts,] and agonised [at our incarceration...] whose trees are all these golden ones, splendent like young sun... [4-51-3, 4]

shuciini abhyavahaar.hyaaNi muulaani ca phalaani ca |
kaa.ncanaani vimaanaani raajataani gR^ihaaNi ca || 4-51-5
tapaniiya gava akSaaNi maNi jaala aavR^itaani ca |

5, 6a shuciini+abhyavahaaryaaNi= depurated, edibles; muulaani+ca+phalaani+ca= tubers, also, fruits, also; kaancanaani+vimaanaani= golden, aircrafts; raajataani+gR^ihaaNi+ca= silvern, mansion, also; tapaniiya+ gavaakSaaNi= molten god [golden,] ventilators; maNi+jaala +aavR^itaani+ca= jewelly, laces, overspread [encased,] also.

"The edibles, tubers, and fruits are all depurated... golden are the aircrafts... mansions silvern... ventilators golden and encased in jewelly laces... [4-51-5, 6a]

puSpitaaH phaalavantaH ca puNyaaH surabhi gandhayaH || 4-51-6
ime jaa.mbuunadamayaaH paadapaaH kasya tejasaa |

6b, 7a. puSpitaaH+phaalavantaH+ca= flowered, fruited, also; puNyaaH+surabhi+ gandhayaH= auspicious, scented, aromatically; ime+jaambuunadamayaaH+paadapaaH = these, completely golden, trees; kasya+ tejasaa= by whose, splendour.

"Flowered and fruited and also aromatically scented are these auspicious and completely golden trees... by whose splendour [they are rendered thus?] [4-51-6b, 7a]

kaa.ncanaani ca padmaani jaataani vimale jale || 4-51-7
katham matsyaaH ca sauvarNaa dR^ishyante saha kacChapaiH |

7b, 8a. kaancanaani+ca+padmaani= golden, also, lotuses; jaataani+vimale+jale= born, in limpid, water; katham+matsyaaH+ca+sauvarNaa= how, fishes, also, are golden; dR^ishyante+ saha+kacChapaiH= ostensibly, with, tortoises.

"Also how the lotuses born in limpid water are golden, and how the fishes along with tortoises are ostensibly golden? [4-51-7b, 8a]

aatmaanaH anubhaavaat vaa kasya vai etat tapo balam || 4-51-8
ajaanataam naH sarveSaam sarvam aakhyaatum ar.hhasi |

8b, 9a. aatmaanaH+anu+bhaavaat+vaa= of yours, innate, owing to prodigy, or; kasya+vai+ etat+tapaH + balam= whose, indeed, all this, ascesis', prowess; a+jaanataam+naH+ sarveSaam= not, knowing [oblivious of,] us, all of; sarvam+aakhyaatum+arhasi= all of it, to narrate, apt of you.

"Or, is all this owing to the innate prodigy of yours or to whose ascesis' prowess all this is owed... as all of us are oblivious of it, so it will be apt of you to narrate all of it..." [Thus Hanuma requested that sainted lady.] [4-51-8b, 9a]

evam uktaa hanumataa taapasii dharma caariNii || 4-51-9
prati uvaaca hanuuma.ntam sarva bhuuta hite rataa |

9b, 10a. evam+uktaa+hanumataa= thus, she is addressed, by Hanuma; taapasii+dharma+ caariNii= sainted lady, righteous, of conduct; prati+uvaaca+hanuumantam= in turn, spoke [replied,] to Hanuma; sarva+bhuuta+hite+rataa= all, beings, in well-being, blissful one.

Thus when Hanuma addressed her, that sainted lady, and a blissful one in the well being of all the beings, she replied Hanuma. [4-51-9b, 10a]

mayo naama mahaatejaa maayaavii daanavarSabhaH || 4-51-10
tena idam nirmitam sarvam maayayaa kaa.ncanam vanam |

10b, 11a. mayaH+naama+mahaatejaa [aasiit]= Maya, named, great-resplendent one [a marvellous fantasist] [was there]; maayaavii+daanava+R^iSabhaH= a wizard, demon, bullish; tena+idam+nirmitam= by him, this is, constructed; sarvam+maayayaa+kaancanam+vanam= all this, with expertise in illusiveness [phenomenal expertise,] golden, woodland.

"A marvellous fantasist by name Maya was there, a bullish demon of wizardry and by him with his phenomenal expertise all this golden woodland is constructed..." [Thus, that sainted lady started her narration.] [4-51-10b]

puraa daanava mukhyaanaam vishvakarmaa babhuuva ha || 4-51-11
yena idam kaa.ncanam divyam nirmitam bhavana uttamam |

11b, 12a. puraa+daanava+mukhyaanaam= once, for demons, lords; vishva+karmaa+babhuuva+ ha= universal, craftsman, [he] became, indeed; yena+idam+kaancanam+divyam= by whom, this, golden, heavenly; nirmitam+bhavana+uttamam= constructed, mansion, superb.

"Once he was the Universal Craftsman to the lords of demons by whom this divinely golden and superb mansion was constructed... [4-51-11]

sa tu varSa sahasraaNi tapaH taptvaa mahat vane || 4-51-12
pitaamahaat varam lebhe sarvam aushasanam dhanam |

12b, 13a saH+tu+varSa+sahasraaNi= he, but, years, thousands; tapaH+taptvaa+mahat+vane= ascesis, on practising, in [this] horrendous, forest; pitaamahaat+varam+lebhe= from Forefather [Brahma,] boon, obtained; sarvam+aushasanam+dhanam= entire, of Sage Shukra, wealth [the architecture or, the wealth of immoderate beseechers of wealth.]

"But he on practising ascesis for thousands of years in this horrendous forest, obtained a boon from Brahma, the Forefather, [which entails acquirement of] entire wealth of Sage Shukra...

Or

"But he on practising ascesis for thousands of years in this horrendous forest, obtained a boon from Brahma, the Forefather, [which entails acquirement of] entire wealth of those people, who immoderately and avariciously beseech all the available gods, to accord all wealth to them only...[4-51-12b, 13a]

Comment: Sage Shukra, better known as Shukraacaarya, is the mentor and clan-priest of demons. He was an astounding expert to canonise the Architectural Engineering, creating paradisiacal constructions, materialising materials just from out of thin air and the like. Likewise, many humans beseech gods near at hand, to bestow wealth as godsend without an iota of their personal strain, with a confidence that when Shukraacaarya could deliver material comforts to demons from out of thin air, gods must also be bestowing riches on them, as gods have no other function than this. Hence, this demon Maya, being a demon, wanted to loot the wealth of his own demon-priest Shukraacaarya, viz., the Architectural Engineering. And Brahma granted it, as a crosswise benefit to gods.

vidhaaya sarvam balavaan sarva kaama iishvaraH tadaa || 4-51-13
uvaasa sukhitaH kaalam ka.mcit asmin mahaavane |

13b, 14a. vidhaaya+sarvam+balavaan= methodised, everything, dynamic one; sarva+kaama+iishvaraH + tadaa= all, wishes, ruler of [invested with privileges for all wishes,] then; uvaasa+ sukhitaH= resided, comfortably; kaalam+kamcit+asmin+mahaavane= time, some, in this, great, forest.

"That dynamic one methodised everything and then resided comfortably in this great forest for some time, privileged with all his wishes... [4-51-13b, 14a]

tam apsarasi hemaayaam saktam daanava pu.ngavam || 4-51-14
vikramya eva ashanim gR^ihya jaghaana iishaH pura.ndaraH |

14b, 15a. tam+apsarasi+hemaayaam+saktam= him [demon Maya,] in apsara, [the paradisiacal nymph,] with Hema, engaged with; daanava+pungavam= demon, eminent one; vikramya+eva+ ashanim+ gR^ihya= charging, thus, Thunderbolt, on taking; jaghaana+iishaH+purandaraH= eliminated, administrator [of worlds,] enemy-strongholds destroyer, namely Indra.

"Indra, the Administrator of Worlds and destroyer of enemy citadels, on taking His Thunderbolt eliminated Maya, when that eminent demon was engaged with an apsara, a paradisiacal nymph, called Hema... [4-51-14b, 15a]

idam ca brahmaNaa dattam hemaayai vanam uttamam || 4-51-15
shaashvataH kaama bhogaH ca gR^iham ca idam hiraNmayam |

15b, 16a. idam+ca+brahmaNaa+dattam= this one, also, by Brahma, beneficed; hemaayai+vanam+ uttamam= for Hema, woodland, marvellous one; shaashvataH+kaama+ bhogaH+ca= everlasting, wish, enjoyments [fulfillers,] also; gR^iham+ca+idam+hiraNmayam= mansion, also, this one, golden.

"This marvellous woodland, these everlasting wish-fulfillers, and this golden mansion, are beneficed by Brahma for Hema... [4-51-15]

duhitaa merusaavarNeH aham tasyaaH svaya.mprabhaa || 4-51-16
idam rakSaami bhavanam hemaayaa vaanarottama |

16b, 17a. duhitaa+merusaavarNeH+aham= daughter, of Merusaavarni, I am; tasyaaH+ svayamprabhaa = of her [of that apsara,] Swayamprabha named [meaning Self-Splendent]; idam+ rakSaami+ bhavanam= this, safeguarding, mansion; hemaayaa+vaanarottama= of Hema, oh, best monkey.

"I am the daughter of Merusaavarni, oh, best monkey, named Swayamprabha and I am safeguarding this mansion of her, [that apsara] Hema... [4-51-16b, 17a]

mama priya sakhii hemaa nR^itta giita vishaaradaa || 4-51-17
tayaa datta varaa ca asmi rakSaami bhavanam mahaan |

17b, 18a. mama+priya+sakhii+hemaa= my, dearest, nymphean-friend, Hema; nR^itta+giita+vishaaradaa = in dance, music, virtuoso; tayaa+datta+varaa+ca+asmi= by her, bestowed, boon, also, I am; rakSaami + bhavanam+mahaan= safeguarding, mansion, superb.

"Hema is a virtuoso in dance and music and my dearest nymphean-friend, and she bestowed a boon upon me [by which none can dishonour me, and thus] I am safeguarding this superb mansion... [4-51-17b, 18a]

Comment: The Universal Architect is given the title of vishva karma and he will be proficient, right from the skills of a blacksmith to that of an outstanding engineer. His works are always guided and as directed by Indra. Indra's logic is that there shall be one vishva karma in all three worlds, like one Indra to three worlds. But whenever Indra lies low, the demons get works done through the heavenly vishva karma, instead of appointing their own architect as their clan-priest Shukraacaarya's treasure of architecture is lost. This treasure of architecture of Shukraacaarya is usurped by this demon Maya, through Brahma. As Indra cannot defy the boon of Brahma, he baited this Hema, the apsara, to make Maya to woo her. Accordingly, demon Maya brought the nymphal-virtuoso Hema to this cavernous paradisiacal mansion and was subjected to elimination by Indra. After the elimination of this Wonder Architect, Hema departed to Brahma's abode, bequeathing this mansion to Swayamprabha. From then on Hema resided in brahma loka 'Brahma's abode...' as said at: ghR^itaaciim atha vishvaaciim.... naaga datam ca hemaam ca... in Ayodhya part II, Ch. 91, verse 17. When Sage Bharadwaja gave hospitality to Bharata, that sage says this.

kim kaaryam kasya vaa hetoH kaa.ntaaraaNi prapadyatha || 4-51-18
katham ca idam vanam durgam yuSmaabhiH upalakSitam |

18b, 19a. kim+kaaryam+kasya+vaa+hetoH= what, work [effort,] which, or, reason; kaantaaraaNi+ prapadyatha= impervious forests, come to pass; katham+ca+idam+vanam+ durgam= how, also, this, forest, impassable; yuSmaabhiH+upalakSitam= by you all, is seen [discovered.]

"What is your effort or for what reason you came to pass this impervious forest, and how you all have discovered this impassable forest... [4-51-18b, 19a]

shuciini abhyavahaar.hyaaNi muulaani ca phalaani ca |
bhuktvaa piitvaa ca paaniiyam sarvam me vaktum arhatha || 4-51-19

19b, 19c. shuciini+abhyavahaaryaaNi= wholesome, edibles; muulaani+ca+phalaani+ ca= tubers, also, fruits, also; bhuktvaa= on dining; piitvaa+ca+paaniiyam= on drinking, also, soft-drinks; sarvam+me+vaktum + arhatha= about all, to me, to say [inform,] apt of you.

"Dine on these wholesome edibles, fruits and tubers, also on drinking soft drinks, it is apt of you to inform me all about [your mission..." Thus Swayamprabha gave hospitality to the monkeys.] [4-51-19b, 19c]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe eka pa.ncaashaH sargaH

Thus, this is the 51st chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 52

Introduction

Vanara-s deliverance from black hole is effectuated by Sainted Lady Swayamprabha. On listening to Hanuma about the plight of monkeys by which they entered this cavity in searching for Seetha, Sainted Lady Swayamprabha becomes sympathetic and offers guestship. When entreated by Hanuma for an exit from that incarceration, and as the time frame set by Sugreeva is lapsed in this very cavity, Swayamprabha uses her ascetic powers to transport the monkeys from that cave, which exit is otherwise impossible for any other intruder, in his aliveness.

atha taan abraviit sarvaan vishraa.ntaan hari yuuthapaan |
idam vacanam ekaagraa taapasii dharma caariNii || 4-52-1

1. atha= then; dharma caariNii= she who in probity, pursuer of; eka agraa= single-mindedly concentrative; taapasii= sainted lady; vishraantaan= when relaxed; taan sarvaan hari yuuthapaan= to them, all, monkey commanders; idam vacanam abraviit= this, word, spoke.

When those monkey commanders are relaxed after refreshments, then that sainted lady, who concentrates single-mindedly and who is a pursuer of probity, spoke this word to all of them. [4-52-1]

vaanaraa yadi vaH khedaH pranaSTaH phala bhakSaNaat |
yadi ca etat mayaa shraavyam shrotum icChaami kathataam || 4-52-2

2. vaanaraaH= oh, Vanara-s; phala bhakSaNaat= fruits, by devouring; vaH khedaH= your, enervation; pranaSTaH yadi= eased off, if; etat= all that [episode of yours]; mayaa shraavyam yadi= by me, listenable, if; [taam= that]; kathataam= episode; shrotum icChaami= to listen, I wish.

"Oh, vanara-s, if your enervation is eased off by devouring fruits, and if I may listen to that episode of yours, I wish to listen to it." Thus Swayamprabha addressed the monkeys. [4-52-2]

tasyaaH tat vacanam shrutvaa hanumaan maaruta aatmajaH |
aar.hjavena yathaa tattvam aakhyaatum upacakrame || 4-52-3

3. maaruta aatmajaH hanumaan= Air-god's, son, Hanuma; tasyaaH tat vacanam shrutvaa= of hers, that, sentence, on hearing; aarjavena= sincerely; yathaa tattvam= as per, in its pithiness; aakhyaatum upacakrame= to narrate, stated.

Hanuma, the son of Air-god, sincerely started to narrate their episode in its pithiness on hearing her words. [4-52-3]

raajaa sarvasya lokasya mahendra varuNa upamaH |
raamo daasharathiH shriimaan praviSTo daNDakaa vanam || 4-52-4
lakSmaNena saha bhraatraa vaidehyaa ca api bhaaryayaa |
tasya bhaaryaa janasthaanaat raavaNena hR^itaa balaat || 4-52-5

4, 5. sarvasya lokasya raajaa= of all, world, king; mahendra varuNa upamaH= Mahendra, Rain-god, who is similar to; daasharathiH= son of Dasharatha; shriimaan raamaH= illustrious one, Rama; bhraatraa lakSmaNena saha= bother, Lakshmana, along with; bhaaryayaa vaidehyaa api ca= along with wife, Vaidehi, even also; daNDakaa vanam praviSTaH= Dandaka, forest, entered; tasya bhaaryaa= his, wife; raavaNena= by Ravana; janasthaanaat balaat hR^itaa= from Janasthaana, coercively, abducted.

"The king of all the world and one similar to Mahendra and Rain-god, such an illustrious Rama of Dasharatha entered Dandaka forest with his bother Lakshmana, even along with his wife Vaidehi, but Ravana coercively abducted his wife from Janasthaana. [4-52-4, 5]

viiraH tasya sakhaa raaj~naH sugriivo naama vaanaraH |
raajaa vaanara mukhyaanaam yena prasthaapitaa vayam || 4-52-6

6. viiraH= valiant one; vaanara mukhyaanaam raajaa= of Vanara-s, important ones, king; sugriivaH naama= Sugreeva, one known as; vaanaraH= a Vanara; tasya raaj~naH sakhaa= that, king's [Rama's,] friend; yena vayam prasthaapitaa= by whom, we are, expedited.

"A valiant one and the king of important vanara-s known as Sugreeva is a vanara and the friend of that kingly Rama, and that vanara king expedited us. [4-52-6]

agastya caritaam aashaam dakSiNaam yama rakSitaam |
sahaibhirvaanaraimukhyaira~Ngadapramukhairvayam - yadvaa -
saha ebhiH vaanaraiH mukhyaiH a.ngada pramukhaiH vayam || 4-52-7
raavaNam sahitaaH sarve raakSasam kaama ruupiNam |
siitayaa saha vaidehyaa maargadhvam iti coditaaH || 4-52-8

7, 8. sarve sahitaaH =[you] all, collectively; vaidehyaa siitayaa saha= for one from Videha kingdom, for Seetha, together with; kaama ruupiNam raakSasam raavaNam= by wish, guise-changer, for demon, for Ravana; maargadhvam= [you] shall search; iti= saying so; vayam= we; angada pra mukhaiH= Angada, et al; ebhiH mukhyaiH vaanaraiH saha= these, with important, vanara-s, along with; agastya caritaam= by Sage Agastya, trodden [walkabout]; yama rakSitaam= by Yama, the Death-god, watched over; dakSiNaam aashaam coditaaH= to southern, prospect [direction,] we are mobilised.

"He mobilised us along with these important vanara-s and Angada as helmsman to this southerly prospect, which is the walkabout of Sage Agastya and watched over by Yama, the Death-god, saying, 'you all shall collectively search for Seetha of Videha kingdom together with the demon Ravana, a guise-changer by his wish.' [4-52-7, 8]

vicitya tu vayam sarve samagram - samudram - dakSiNaam disham |
vayam bubhukSitaaH sarve vR^ikSa muulam upaashritaaH || 4-52-9

9. vayam sarve= we, all; samagram= in entirety; [or] samudram= at ocean - other than southern ocean; dakSiNaam disham= southerly, direction; vicitya= on searching out; bubhukSitaaH= we were hungry; vayam sarve= we, all; vR^ikSa muulam upa aashritaaH= tree, at stem, nearby, dependent on [gathered around.]

"On searching out the southerly direction in its entirety we are all hungered and we all gathered around at a tree-stem. [4-52-9]

vivarNa vadanaaH sarve sarve dhyaana paraayaNaaH |
na adhigacChaamahe paaram magnaaH cintaa mahaaar.hNave || 4-52-10

10. sarve=[we] all; vi varNa vadanaaH= without, colour faced - became whey-faced; sarve dhyaana paraayaNaaH= [we] all, in propositions, preoccupied; cintaa mahaa arNave= despair, great [depthless,] ocean [the deep of]; magnaaH= deluged; paaram= other shore [of despair ocean]; na adhi gacChaamahe= not, over, reached by us.

"All of us were whey-faced, all of us were preoccupied with propositions, thus deluged in the depthless deep of our despair we could not overreach the other shore of our oceanic despair. [4-52-10]

caarayantaH tataH cakSuH dR^iSTavanto mahad bilam |
lataa paadapa sa.nChannam timireNa samaavR^itam || 4-52-11

11. tataH= then; cakSuH caarayantaH =[our] eyes, while straggling; lataa paadapa sanChannam= with creepers, woody trees, wrapped up in; timireNa samaavR^itam= by darkling, enwrapped; mahat bilam= wide, cavity; dR^iSTavantaH= we became perceivers of - we perceived.

"Then straggling our eyes we perceived this wide cavity wrapped up with vines and woods and enwrapped in darkling. [4-52-11]

asmaat ha.msaa jala klinnaaH pakSaiH salila reNubhiH |
kuraraaH saarasaaH caiva niSpatanti patatriNaH || 4-52-12

12. asmaat= from it [cavity]; salila reNubhiH pakSaiH= with water, drops, [with such flapping] wings; jala klinnaaH= water, drenched; [sprinkling]; hamsaaH= swans; kuraraaH saarasaaH caiva= fish-hawks, saarasa waterfowls , also thus; patatriNaH= birds; niS patanti= out, falling [coming out.]

"Swans, water-hawks, saarasa-waterfowls were coming out of this cavity drenched in water and sprinkling drops of water with the flaps of their wings. [4-52-12]

saadhu atra pravishaama iti mayaa tu uktaaH plava.ngamaaH |
teSaam api hi sarveSaam anumaanam upaagatam || 4-52-13

13. atra saadhu pravishaama iti= therein, good, we enter, thus; mayaa tu plavangamaaH uktaaH= by me, on my part, fly-jumpers are, said; teSaam sarveSaam api hi= for them, all of them, even, indeed; anumaanam= inference of water; upaagatam= came about.

"I said to all of them, 'Good! Let us enter it,' while they too had some inference about the availability of water in here. [4-52-13]

asmin nipatitaaH sarve api atha kaarya tvaraanvitaaH |
tato gaaDham nipatitaa gR^ihya hastau parasparam || 4-52-14

14. atha= then; kaarya tvara anvitaaH= by task's, haste, having [hastened by our task]; sarve api= all [of us,] even; tataH ni patitaa [nipatana arthaaya]= then, down, fell [readied ourselves to fall in cavity]; parasparam= each of each; hastau gaaDham gR^ihya= hands, tightly, taking [clasping]; asmin ni patitaaH= in it, down, fell - we fell down in this cavity.

"As our task was hastening us then we all readied ourselves to fall in the cavity by tightly clasping each other's hand, and then we fell in this cavity. [4-52-14]

idam praviSTaaH sahasaa bilam timira sa.mvR^itam |
etat naH kaaryam etena kR^ityena vayam aagataaH || 4-52-15
tvaam ca eva upagataaH sarve paridyuunaa bubhukSitaaH |

15, 16a. timira samvR^itam= darkness, shrouded in - Black Cavity; idam bilam sahasaa praviSTaaH= this, cavity, readily we entered,; etat naH kaaryam= this much, our, work [here in cavity]; etena kR^ityena vayam aagataaH= by this, escapade [for water,] we all, have come; bubhukSitaaH= who are ravenous; paridyuunaa= who are retrogressive; sarve= all [of us]; tvaam upagataaH= at you, came near.

"Thus we readily entered this Black Cavity, and this much is our activity in here as we all have come here by our escapade for water, and we neared you when we were ravenous and retrogressing. [4-52-15, 16a]

aatithya dharma dattaani muulaani ca phalaani ca || 4-52-16
asmaabhiH upabhuktaani bubhukSaa paripiiDitaiH |

16b, 17a. bubhukSaa paripiiDitaiH= by hunger, overly harassed ones; asmaabhiH= by us; aatithya dharma dattaani= hospitality, by grace of, offered [by you]; muulaani ca phalaani ca= tubers, also, fruits, also; upabhuktaani= devoured.

"And we who are overly harassed by hunger have devoured the fruits and tubers you have offered with the grace of your hospitality. [4-52-16]

yat tvayaa rakSitaaH sarve mriyamaaNaa bubhukSayaa || 4-52-17
bruuhi pratyupakaara artham kim te kurvantu vaanaraaH |

17b, 18a. bubhukSayaa mriyamaaNaa= with hunger, on the verge of death; sarve= all of us; yat= by which reason; tvayaa rakSitaaH= by you, rescued; by that reason alone; vaanaraaH= vanara-s; te= to you; prati upakaara artham= in turn, favour's, sake [in requital]; kim kurvantu= what, can they do; bruuhi= you tell.

"You have rescued all of us who were on the verge of hunger-deaths, and what is to be done by vanara-s for you in requital that you may please tell." Thus Hanuma spoke to that sainted lady. [4-52-17b, 18a]

evam uktaa tu sarvaj~naa vaanaraiH taiH svaya.mprabhaa || 4-52-18
pratyuvaaca tataH sarvaan idam vaanara yuuthapaan |

18b, 19a. taiH vaanaraiH= by those, by vanara-s; evam uktaa= thus, she is spoken; sarva j~naa= omniscient; svayamprabhaa= Swayamprabha; tataH= then; sarvaan vaanara yuuthapaan= to all, monkey, commanders; idam prati uvaaca= this, in turn, said [replied.]

When she is spoken thus by those vanara-s then that omniscient Swayamprabha replied this to all of the vanara commanders. [4-52-18b, 19a]

sarveSaam parituSTaa asmi vaanaraaNaam tarasvinaam || 4-52-19
cara.ntyaa mama dharmeNa na kaaryam iha kenacit |

19b, 20a. tarasvinaam sarveSaam vaanaraaNaam= mighty ones, with all, of vanara-s; pari tuSTaa asmi= overly [very,] happy, I am; dharmeNa carantyaa= with equity, conducting myself; mama= to me; iha kenacit= now, in the least; kaaryam na= work, no - I do not need anything.

"I am very happy with all of the mighty vanara-s and what I have done to you is a part of my conduct in equity, hence nothing need be done now in my favour, in the least. [4-52-9b, 20a]

The other versions of Ramayana complete this chapter with this verse and place the following subject in a separate chapter.

evam uktaH shubham vaakyam taapasyaa dharma sa.mhitam || 4-52-20
uvaaca hanumaan vaakyam taam anindita locanaam |

20b, 21a. taapasyaa= by sainted lady; evam= that way; dharma samhitam=, propriety, agreeable to; shubham vaakyam= blessed, word; uktaH hanumaan= one who is spoken to, Hanuma; a + nindita locanaam= not, reprovable, eyed [rather, one with such discernment]; taam= to her; vaakyam uvaaca= sentence, said.

When Hanuma is said that blessed word by that sainted lady in that way, that which is agreeable to propriety, then Hanuma said this sentence to her who is with an unreprovable discernment. [4-52-20b, 21a]

sharaNam tvaam prapannaaH smaH sarve vai dharmacaariNim || 4-52-21
yaH kR^itaH samayo asmaakam sugriiveNa mahaatmanaa |
sa tu kaalo vyatikraanto bile ca parivartataam || 4-52-22

21b, 22. dharma caariNim= scrupulosity, comporting yourself; tvaam= in you; sarve sharaNam prapannaaH smaH= [we] all, auspice, we obtained [we are under]; mahaatmanaa sugriiveNa= noble-souled one, by Sugreeva; asmaakam= for us; yaH samayaH kR^itaH= which, time, made [stipulated]; saH kaalaH= that, time; bile= in cavity; pari vartataam= around, while roving; yatikraanta [vi ati kraantaH= verily, over, stepped] we lapsed it.

"We are now under the auspices of your ladyship comporting yourself in scrupulosity. We lapsed the time stipulated for us by the noble-souled Sugreeva by our roving around in this cavity. [4-52-21b, 22]

saa tvam asmaat bilaat asmaan uttaarayitum ar.hhasi |
tasmaat sugriiva vacanaat atikraantaan gata aayuSaH || 4-52-23

23. saa= such as you are - a righteous lady; tvam= you; tasmaat sugriiva vacanaat atikraantaan= that, Sugreeva's, word [order, of timeframe] overextended; gata aayuSaH= lost [threatened,] with longevity; asmaan= us; asmaat bilaat uttaarayitum arhasi= from this, cavity, to crossover, apt of you.

"Such as you are, a righteous lady, it will be apt of you to cross us over this cavity, as we have overextended the timeframe fixed by Sugreeva, whereby our longevity itself is threatened. [4-52-23]

traatum ar.hhasi naH sarvaan sugriiva bhaya shankitaan |
mahat ca kaaryam asmaabhiH kartavyam dharmacaariNi || 4-52-24
tat ca api na kR^itam kaaryam asmaabhiH iha vaasibhiH |

24, 25a. dharma caariNi= oh, prudent lady; sugriiva bhaya shankitaan= from Sugreeva, fear, [we who have become] hesitaters - haunted by; naH sarvaan= us, all; traatum arhasi= to sail through, apt of you; asmaabhiH= by us; mahat kaaryam ca kartavyam= admirable, achievement, also, is achievable; iha vaasibhiH= here, living - held up; asmaabhiH= by us; tat kaaryam ca api= that, deed, also, even; na kR^itam= not, done.

"Oh, prudent lady, sail all of us through. We are rendered as hesitaters with the fear from Sugreeva. We still have to achieve an admirable achievement and that deed is also left undone as we are held-up in here." Thus Hanuma spoke to her. [4-52-24, 25a]

evam uktaa hanumataa taapasii vaakyam abraviit || 4-52-25
jiivataa duSkaram manye praviSTena nivartitum |

25b, 26a. hanumataa evam uktaa taapasii= by Hanuma, thus, she who is said, sainted lady; vaakyam abraviit= sentence, said; praviSTena= he who entered - for incomers; jiivataa nivartitum= while living, outgoing - from this cavity; duSkaram manye= impracticable, I believe.

When Hanuma said thus that sainted lady said sentence, "I believe outgoing is impracticable for the incomers in aliveness from this cavity. [4-52-25b, 26a]

tapasaH suprabhaavena niyama upaar.hjitena ca || 4-52-26
sarvaan eva bilaat asmaat taarayiSyaami vaanaraan |

26b, 27a. niyama upa arjitena= by self-restraints, acquired; tapasaH su prabhaavena= by ascesis', sublime, efficacy; sarvaan eva vaanaraan= all of the, thus, vanara-s; asmaat bilaat taarayiSyaami= from this, cavity, I wish to sail them through - make you departure from cavity.

"By the sublime efficacy of ascesis acquired through my practices of numerous self-restraints I wish to sail all of the vanara-s through the incarceration, called this cavity. [4-52-26b, 27a]

nimiilayata cakSuunSi sarve vaanara pu.ngavaaH || 4-52-27
na hi niSkramitum shakyam animiilita locanaiH |

27b, 28a. sarve vaanara pungavaaH= all of you, vanara-s, the best; cakSuunSi nimiilayata= eyes [eyelids,] close; a +nimiilita locanaiH= not, shut, with eyes; niSkramitum= trying to exit; na shakyam hi= not, possible, indeed.

"All of you best vanara-s shall close up your eyelids, for it is indeed impossible to attempt an exit with unclose eyes." Thus that sainted lady said to monkeys. [4-52-27b, 28a]

tato nimiilitaaH sarve sukumaara a.ngulaiH karaiH || 4-52-28
sahasaa pidadhuH dR^iSTim hR^iSTaa gamana kaankSiNaH |

28b, 29a. tataH= then; gamana kaankSiNaH= departure, desirers; hR^iSTaa= gladdened; sarve nimiilitaaH= all, closed [their eyes]; sahasaa= immediately; sukumaara angulaiH karaiH= with delicate, fingered, with hands; dR^iSTim pidadhuH= eyesight, lidded.

Then all of those desirers of departure are gladdened and immediately shut their eyelids, and further they lidded them with their delicately fingered hands. [4-52-28b, 29a]

vaanaraaH tu mahaatmaano hasta ruddha mukhaaH tadaa || 4-52-29
nimeSa antara maatreNa bilaat uttaaritaaH tathaa |

29b, 30a. tadaa= then; hasta ruddha mukhaaH= with hands, blocked - covered, with faces; mahaatmaanaH vaanaraaH tu= noble-souled, vanara-s, on their part; [tayaa= by her]; tathaa= that way; nimeSa antara maatreNa= a minute, within, barely; bilaat= from cavity; ut taaritaaH= up, sailed through.

She then sailed those noble souled vanara-s who covered their faces with their hands through that cavity barely within a minute. [4-52-29b. 30a]

uvaaca sarvaan taan tatra taapasii dharma caariNii || 4-52-30
niHsR^itaan viSamaat tasmaat samaashvaasya idam abraviit |

30b, 31a. dharma caariNii= in righteousness, she who is conducting herself - a virtuous lady; taapasii= sainted lady; tatra= there - at the exterior of cavity; taan sarvaan uvaaca= to them, all, spoke; viSamaat tasmaat niHsR^itaan= precarious, from that [cavity,] those who came out; samaashvaasya idam abraviit= on comforting, even this, spoke.

That virtuous and sainted lady on comforting all of the monkeys, who are taken out of that precarious cavity, spoke this to them at the exterior of cavity. [4-52-30b, 31a]

eSa vin.hdhyo giriH shriimaan naanaa druma lataa aayutaH || 4-52-31
eSa prasavaNaH shailaH saagaro ayam mahaa udadhiH |
svasti vo astu gamiSyaami bhavanam vaanararSabhaaH |
iti uktvaa tat bilam shriimat pravivesha svayamprabhaa || 4-52-32

31b, 32. eSa= this; shriimaan= magnificent one; naanaa druma lataa aayutaH= with diverse, trees, vines, surrounded by; vindhyaH giriH= is Vindhya, mountain; eSa prasavaNaH shailaH= this is, Prasravana, [named] mountain; ayam saagaraH mahaa udadhiH= this one, ocean, vast expanse, of water; vaanararSabhaaH= oh, Vanara-s, best ones; vaH svasti astu= to you, safe, may betide; bhavanam gamiSyaami= to [my] mansion, I wish to go [back]; iti uktvaa= thus, on saying; svayamprabhaa= Swayamprabha; shriimat tat bilam= ostentatious one, that, cavity; pravivesha= [re] entered.

"This one which is surrounded by diverse trees and vines is the magnificent Vindhya Mountain, this mountain is Prasravana, and this vast expanse of water is the southerly ocean. Now I wish to return to my mansion... oh, best vanara-s, let safety betide you." saying thus Swayamprabha the Sainted Lady, re-entered the ostentatious cavity, called Riksha Bila. [4-52-31b, 32]

.

Luminescence vs. non-luminescence

[Font size can be enhanced under View menu]

The episode of Swayamprabha is usually taken as a matter of fact scene, and almost un-commentated by ancient commentators, but it has some bearing on the import of the famous Vedic saying a-sato maa sat-gamaya, tamaso maa jyotir gamaya, mR^ityor maa a-mR^itam gamaya 'from unreality lead me unto reality, from darkness lead me unto light, from mortality lead me unto immortality...' Here the monkeys on duty have entered a black hole, saw an unreal world, and are on the verge of hunger-deaths, and they want release from the three, viz., darkness, unreality and death. Then a real being Swayamprabha, with her own self-luminosity appeared and gave them the real food, saved them from mortality and led them to luminance from 'their' darkness, rather than from the 'cavity's' darkness.

The entry of monkeys into a gloom is the pathless search in their duty, seeing an unreal world is deeming their search as unreal, rather meaningless, and hunger-death is not in their physical aspect, it is the hungering for finding Seetha, as Swayamprabha alone says tarasvinaH vaanaraaH ' mighty monkeys...' as such they are they can sustain for some more days or months without food, but they are mortal and their hope of finding Seetha is now subjected to mortality. In view of these facts they needed a torch, a beacon, a blind-lamp in blinding darkness, called a 'way-out for Seetha's search...'

Hanuma is not that diffident a monkey to speak very humble pleasantries as at verses 16 and 17. He addressed the sainted lady, 'as you have led us to light from darkness, also saved us from physical deaths, lead us unto reality, truth, a correct way to reach our destination and let this dying hope in search become immortal in finding Seetha...' Accordingly, Swayamprabha being a godsend transported them to the southerly side of the cavity, avoiding other directions. If they are transported to northern side they have to return to Kishkindha, only to die at the hand of Sugreeva. Why she has transported them to southern side is because, she is sarvaj~na an 'all-knower...' knower of past, present and the future course of Ramayana. On this southern side there is an ocean and whether to cross it or die on that seashore is up to the monkeys. As a torchbearer and illuminator of the gloomy thoughts of monkeys, her role-play is over and she retunes to her cavity. In the next few chapters the monkeys quarrel among themselves, but Hanuma is the only one to learn lesson from Swayamprabha's action in transporting them to this end of ocean, takes lead in future events. Hence, Swayamprabha led Hanuma to the three positives, the truth, luminescence, and liveness of their mission.

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe dvi pa.ncaashaH sargaH

Thus, this is the 52nd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 53

Introduction

Angada proposes fast unto death as this troop of monkeys failed to find Seetha, and the timeframe fixed by Sugreeva has also lapsed, and if they return to Kishkindha, it is sure that Sugreeva takes them to task. As they are caught between the devil and the deep sea, Sugreeva and southern Indian Ocean, they resort to lay their lives by fasting unto death.

tataH te dadR^ishuH ghoram saagaram varuNa aalayam |
apaaram abhigarjantam ghoraiH uurmibhiH aakulam || 4-53-1

1. tataH te= then, they; ghoram= inexorable; varuNa aalayam= Rain-god's, realm; a +paaram= without, [visible other] shore; abhi garjantam= out, roaring; ghoraiH uurmibhiH aakulam= implacable, with waves, tumultuous; saagaram= ocean; dadR^ishuH= saw.

Then they saw an inexorable ocean, the realm of Rain-god, tumultuous with out-roaring and implacable waves, and shoreless otherwhere. [4-53-1]

mayasya maayaa vihitam giri durgam vicinvataam |
teSaam maaso vyatikraanto yo raaj~naa samayaH kR^itaH || 4-53-2

2. teSaam= for them; mayasya maayaa vihitam= demon Maya's, by wizardry, arranged [concocted cavity]; giri durgam= mountains, impassable areas; vicinvataam= while searching out; yaH raaj~naa samayaH kR^itaH= which [month,] by king, time, made [timeframe,] set; [saH= that]; maasaH vyatikraantaH= month, passed off.

Which month is set as timeframe for the monkeys by king Sugreeva that month passed off while the monkeys are searching mountains, impassable areas and within the cavity concocted by the wizardry of demon Maya. [4-53-2]

vindhyasya tu gireH paade sa.mprapuSpita paadape |
upavishya mahaatmaanaH cintaam aapedire tadaa || 4-53-3

3. tadaa= then; mahaatmaanaH= virtue-souled ones; sam pra puSpita paadape= very, well, flowered, with trees; vindhyasya gireH paade= of Mt. Vindhya, mountain's, at foot - foothill; upavishya= seated; cintaam aapedire= desperation, they obtained.

Sitting on a foothill of Mt. Vindhya which is with fully flowered trees those virtue-souled monkeys are then driven in desperation. [4-53-3]

This is the southwest quarter of India as said at: himavat vindhya þail˜bhy˜m pr˜yo vy˜pt˜ vasundhar˜ - bheÿaja kalpa 'the Vindhya range spans from Himalayas to [southern ocean, for India...]

tataH puSpaatibhaaraagraa.NlltaashatasamaavR^itaan -yadvaa -
tataH puSpa atibhaara agraan lataa shata samaavR^itaan |
drumaan vaasantikaan dR^iSTvaa babhuuvuH bhaya shankitaaH || 4-53-4

4. tataH= then; puSpa ati bhaara agraan= with flowers, much, weighty, tops; lataa shata sam aavR^itaan= vines, hundreds of, well, enshrouded; vaasantikaan drumaan= of spring-season, trees; dR^iSTvaa= on seeing; bhaya shankitaaH babhuuvuH= by fright, incredulous, they became.

Then on seeing the treetops of spring season, weighty with flowers and enshrouded with hundreds of vines, they became incredulous with the fright of failing Sugreeva's timeframe. [4-53-4]

te vasa.ntam anupraaptam prativedya parasparam |
naSTa sa.ndesha kaala arthaa nipetur dharaNii tale || 4-53-5

5. te= they; vasantam anu praaptam= spring season, towards, bechanced; paraH param= each, to the other; prati vedya= in turn, on knowing [on discussing]; naSTa sandesha kaala arthaa= lost, message, timely, purpose of; nipetuH dharaNii tale= plumped down, on earth's, surface.

On discussing among themselves they found that spring season has arrived, and they also found the purpose of timely messaging about Seetha to Sugreeva is lost, thus they plumped down onto the surface of earth. [4-53-5]

The trees like mangos etc flower in shashira cold season, Feb - Apr., and yield in vasanta spring season, Apr. - June. On seeing the blossom of flowers they are dismayed for chanced is springtime. Sugreeva called for armies in maargashira month, nearly Jan., after the completion of sharat 'post-rainy season' Oct. - Dec., and fixed puSya month, nearly Feb., as their timeframe. That puSya month is lapsed while they were searching at other places in south and the next maagha month, nearly March, they spent in the Dark Hole. Hence this must be phaalguna nearly April, and in their overstaying for two months they are frightened of Sugreeva.

tataH taan kapi vR^iddhaan ca shiSTaan caiva vanaukasaH |
vaacaa madhurayaa abhaaSya yathaavat anumaanya ca || 4-53-6
sa tu si.mha R^iSabha ska.ndhaH piina aayata bhujaH kapiH |
yuvaraajo mahaapraaj~na a.ngado vaakyam abraviit || 4-53-7

6, 7. tataH= then; simha R^iSabha skandhaH= leonine [lion-like,] bull-like, one having such a nape of the neck; piina aayata bhujaH kapiH= sturdy, lengthy, one having such arms; yuvaraajaH mahaa praaj~naH= crown prince, great, foreseer; saH kapiH angadaH= he that, monkey, Angada; taan kapi vR^iddhaan ca= to those, monkey, elder ones; shiSTaan vana okasaH caiva= to other, forest, dwellers, also thus; madhurayaa vaacaa= melodiously [modestly,] with words; abhaaSya= on greeting; yathaavat anumaanya ca= as usual, respecting, also; vaakyam abraviit= sentence, spoke.

The crown prince and a great foreseer Angada, the monkey, whose nape of neck is leonine and bullish, arms lengthy and sturdy, then as usual paying respects to elderly monkeys greeted all of the forest dwellers and spoke this sentence in a modest voice. [4-53-6, 7]

shaasanaat kapi raajasya vayam sarve vinirgataaH |
maasaH puurNo bilasthaanaam harayaH kim na budhyate || 4-53-8

8. harayaH= oh, monkeys; vayam sarve= we, all; kapi raajasya shaasanaat= monkey, king's, by command of; vi nir gataaH= verily, out, came [came out, started]; bila sthaanaam= in black-hole, while we were; maasaH puurNaH= month, zeroed out; kim na budhyate= why, not, be sensible of it - are you aware of it?

"Oh, monkeys, we all have started at the command of the king of monkeys, and the month fixed by him is zeroed out while we were in Black Cavity. Are you aware of it?" Thus Angada started to speak his mind. [4-53-8]

vayam aashvayuje maasi kaala sa.nkhyaa vyavasthitaaH |
prasthitaaH so api ca atiitaH kim ataH kaaryam uttaram || 4-53-9

9. vayam= we; kaala sankhyaa vyavasthitaaH= time, calculation, scheduled to; aashvayuje maasi= in aashviiyuja, month; prasthitaaH= sent out; saH api atiitaH ca= that, even, lapsed, also; ataH= thereby; uttaram kaaryam kim= next, to be done, what.

"We were sent out scheduling time calculating from the month of aashviiyuja nearly October. Even that time fixed for us has also lapsed. Thereby, what is to be done next? [4-53-9]

Vividly: 'we the monkey forces were summoned in aashviiyuja month, within a fifteen days of notice, as suggested by Hanuma. Then again when Lakshmana was furious we were summoned in maargashira month, with a ten day notice period. Then the full month of puSyami is the timeframe fixed by Sugreeva to search for Seetha. Thus, when we are scheduled meticulously by days and months we are not supposed to be unaware of the time factor.'

The Indian months are twelve caitra -vaiþ˜kha - jyeÿ÷a -˜þ˜ýha - þr˜vaõa - bh˜drapada - ˜þvŸuja - k˜rtŸa margaþŸrþa - pouÿa - m˜gha - ph˜lguõa - The year cycle as per these months is given at the endnote of Bala 12th chapter. Some take this aashviiuja maase as kaartiika maasa by deciphering this maasi as saamiipya suuchaka adhikaraNa saptami 'because of the proximity it is taken in seventh case...' and thus say this as the end part of kaartiika maasa and Sugreeva ordered maarga shira maasa for searching Seetha, and one intervening month puSya is lapsed in cavity, thus this is phalguNa maasa. This analogy is based on the analogy used when Rama said to Sugreeva kaartiike samanupraapte tvam raavaNam dheyata "On the advent of kaartika month [October, post-rainy season,] you shall try for the elimination of Ravana... this is our accord... hence oh, gentle one, enter your mansion for now..." at 4-26-17.

bhavanta pratyayam praaptaa niiti maarga vishaaradaaH |
hiteSu abhirataa bharttuH nisR^iSTaaH sarva karmasu || 4-53-10

10. bhavanta pratyayam praaptaa= you all, credibility, notched up; niiti maarga vishaaradaaH= principles, pathways, pioneers; bharttuH hiteSu abhi rataa= in lord's [Sugreeva's,] in well-being, well, disposed; sarva karmasu= in all [any,] exploits; niH sR^iSTaaH= out, drawn - unsheathed, contrivers of.

"You all the pioneers in the pathway of principles, you have notched up the credibility of your king, you are all well-disposed in the well-being of your king, and you are the contrivers of any exploit. [4-53-10]

karmasu apratimaaH sarve dikshu vishruta pauruSaaH |
maam puraskR^itya niryaataaH pin.hgaaksha praticoditaaH || 4-53-11

11. sarve= all of you ['all' is now ellipted to all attributes]; karmasu a +pratimaaH= in tasks, not, paralleled ones; dikshu vishruta pauruSaaH= in directions, renowned, asperity; pinga aksha praticoditaaH= ochreish, eyed [Sugreeva,] impelled by; maam puraskR^itya niryaataaH= me, keeping afore - as helmsman, started out.

"All of you are unparalleled in all tasks, all your asperity is renowned in all directions, and all of you have come impelled by that ochreish eyed Sugreeva keeping me as your helmsman. [4-53-11]

idaaniim akR^ita arthaanaam martavyam na atra sa.nshayaH |
hari raajasya sa.ndesham akR^itvaa kaH sukhii bhavet || 4-53-12

12. idaaniim= as of now; a + kR^ita arthaanaam= not, done [completed,] purpose - our mission is incomplete; hence; martavyam= we have to die [at the hand of Sugreeva]; atra sanshayaH na= in this matter, doubt, is not there; hari raajasya sandesham= monkeys, king's, directive; a+ kR^itvaa= by not, doing - keeping it incomplete; kaH sukhii bhavet= who, complacent, can be.

"As of now our mission is incomplete hence we are scheduled to die, and there is no doubt about it. Who can be complacent by keeping the directive of monkey's king incomplete? [4-53-12]

aasmin atiite kaale tu sugriiveNa kR^ite svayam |
praayopaveshanam yuktam sarveSaam ca vana okasaam || 4-53-13

13. sugriiveNa kR^ite= by Sugreeva, made [set]; aasmin kaale= this, time [timeframe]; atiite= when lapsed; sarveSaam vana okasaam= for all of [us,] forest, dwellers; svayam praayopaveshanam yuktam= personally - voluntarily, fast unto deaths, is appropriate.

"But in this matter of course, as the time set by Sugreeva is lapsed, it is appropriate for all of us forest dwelling monkeys to voluntarily undertake fasting unto death. [4-53-13]

tiikSNaH prakR^ityaa sugriivaH svaami bhaave vyavasthitaH |
na kSamiSyati naH sarvaan aparaadha kR^ito gataan || 4-53-14

14. sugriivaH prakR^ityaa tiikSNaH= Sugreeva, instinctively, is a tormentor; svaami bhaave vyavasthitaH= in lord's, poise [in lordship, he is now] institutionalised; gataan= those who return; aparaadha kR^itaH transgression, done; naH= us; sarvaan na kSamiSyati= all [any of us,] not, condones.

"Instinctively Sugreeva is a tormentor and now he is institutionalised in lordship, thus he will not condone any of us as we will be as good as transgressors if we were to return. [4-53-14]

apravR^ittau ca siitaayaaH paapam eva kariSyati |
tasmaat kSamam iha adya eva ga.ntum praayopavishanam || 4-53-15
tyak.htvaa putran ca daaraan ca dhanaani ca gR^ihaaNi ca |

15, 16a. siitaayaaH= about Seetha; a + pravR^ittau= without, tidings - not knowing tidings; paapam eva kariSyati= sinning [of killing us,] alone, he does [Sugreeva commits]; tasmaat= therefore; putran ca daaraan ca dhanaani ca gR^ihaaNi ca= sons, also, wives, also, riches, also, house and homes, too; tyaktvaa= on leaving off; iha adya eva= here, now, only; praayopa vishanam= fasting unto death - by sprawling; gantum kSamam= to enter upon, it is pertinent.

"Sugreeva commits sin alone in our respect by killing all of us as we failed in the facts about Seetha, therefore it is pertinent to enter upon fasting unto, leaving off our sons, wives, riches and houses and homes, too. [4-53-15, 16a]

dhruvam naH hi.nsate raajaa sarvaan pratigataan itaH || 4-53-16
vadhena apratiruupeNa shreyaan mR^ityuH iha eva naH |

16b, c. raajaa= king; itaH prati gataan= from here, back, on going; naH sarvaan= us, all; a +prati ruupeNa= un, mirrored, in shape [in a freakish manner]; vadhena= by slaying; dhruvam hinsate= definitely, will torture; naH iha eva= for us, here, only; mR^ityuH shreyaan= death [suicide,] worthwhile [justifiable.]

"That king Sugreeva definitely and freakishly tortures all of us on our going back futilely, hence suicide at this place is justifiable for all us. [4-53-16b, c]

na ca aham yauvaraajyena sugriiveNa abhiSecitaH || 4-53-17
narendreNa abhiSikto asmi raameNa akliSTa karmaNaa |

17, 18a. aham= I am; sugriiveNa yauvaraajyena= by Sugreeva, to crown-princedom; na abhiSecitaH= not, anointed; a +kliSTa karmaNaa= not, with difficulty, does tasks [indefatigable Rama, or, one whose deeds are unbigoted]; narendreNa raameNa= by people's king, by Rama; abhiSiktaH asmi= anointed, I am.

"I am not anointed to crown-princedom by Sugreeva, but I am anointed by the unbigoted Rama, the king of people. [4-53-17b, 18a]

sa puurvam baddha vairo maam raajaa dR^iSTvaa vyatikramam || 4-53-18
ghaatayiSyati daNDena tiikSNena kR^ita nishcayaH |

18b, 19a. puurvam baddha vairaH= earlier [already,] bound up in, animosity; saH raajaa= he [Sugreeva,] king; vytikramama [vi ati kramam]= transgressing [his directive]; dR^iSTvaa= on observing; kR^ita nishcayaH= on making, decision [decisively]; maam= me; tiikSNena daNDena= with tyrannous, victimisation; ghaata yiSyati= wish to liquidate.

"That king Sugreeva who is already bound up in animosity with my father, and thus with me too, now on observing me transgressing his directive will decisively wish to liquidate me by a tyrannous victimisation. [4-53-18a, 19a]

kim me suhR^idbhiH vyasanam pashyadbhiH jiivitaa.ntare |
iha eva praayam aasiSye puNye saagara rodhasi ||| 4-53-19

19b, c. jiivita antare= life, in midst of; me vyasanam pashyadbhiH= me, torturing, on witnessing; su hR^idbhiH= by good, hearted [kith and kin of mine]; kim= what [use]; iha eva= here, alone; puNye saagara rodhasi= sacred, ocean's, at blockade [of ocean, seashore]; praayam aasiSye, fast unto death, sit out [outwait.]

"Of what use is the witnessing of my kith and kin at me when I am tortured in the prime of my life, hence here on this sacred seashore alone I will outwait my death fasting unto it." Thus Angada said to all the monkeys. [4-53-19b, c]

etat shrutvaa kumaareNa yuva raajena bhaaSitam |
sarve te vaanara shreSThaaH karuNam vaakyam abruvan || 4-53-20

20. yuva raajena kumaareNa= by crown, prince, by youngish [Angada]; bhaaSitam etat shrutvaa= uttered, all that, on hearing; sarve te vaanara shreSThaaH= all, those, Vanara, prominent ones; karuNam vaakyam abruvan= sympathetically, words, spoke.

On hearing all that uttered by that youngish Angada, the crown prince, all of those prominent Vanara-s sympathetically spoke these words. [4-53-20]

tiikSNaH prakR^ityaa sugriivaH priyaa raktaH ca raaghavaH |
samiikshya akR^ita kaaryaan tu tasmin ca samaye gate || 4-53-21
adR^iSTaayaam ca vaidehyaam dR^iSTvaa caiva samaagataan |
raaghava priya kaamaaya ghaatayiSyati asa.nshayam || 4-53-22

21, 22. sugriivaH prakR^ityaa tiikSNaH= Sugreeva, instinctively, hot-tempered one; raaghavaH ca priyaa raktaH= Raghava, is also, in beloved [wife,] interested; vaidehyaam a + dR^iSTaayaam= Vaidehi, not, seen when she is not spotted; tasmin samaye gate= that, time, lapsed; sam aagataan= returnees; a + kR^ita kaaryaan= not, performed, deed - those who have not completed assignment; samiikshya= on seeing - us; dR^iSTvaa= on seeing - on thinking; raaghava priya kaamaaya= to Raghava, likeable, [doing] desirous of - to satisfy Raghava; a + sanshayam= without, doubt; ghaatayiSyati= he wishes to liquidate.

"Instinctively Sugreeva is a hot-tempered vanara and Raghava is interested in his beloved wife. The timeframe is lapsed and Vaidehi is unspotted. If we go back to Kishkindha now, on seeing us returning without completing our assignment, and with a thinking to satisfy Rama Sugreeva wishes to liquidate us without any doubt. [4-53-21, 22]

na kSamam ca aparaaddhaanaam gamanam svaami paarshvataH |
pradhaanabuutaaH ca vayam sugriivasya samaagataaH || 4-53-23

23. aparaaddhaanaam= for culprits - like us; svaami paarshvataH gamanam= lord, at the side of, going; na kSamam= not, tolerable - inexcusable; sugriivasya= of Sugreeva; pradhaanabuutaaH ca= being chieftains, also; vayam samaagataaH= we, are co-ordinated [and sent here.]

"It will be inexcusable for the culprits to pass at the sideways of lords, then where is the question of their coming into king's audience, and we should be barefaced to return because we are all the chieftains of Sugreeva who are coordinated and sent here. [4-53-23]

iha eva siitaam anviikshya pravR^ittim upalabhya vaa |
naH cet gacChaama tam viiram gamiSyaamo yama kshayam || 4-53-24

24. iha eva siitaam anviikshya= here, only, Seetha, we search out; pravR^ittim upalabhya vaa= tidings, we educe, or; tam viiram= to him, champion Sugreeva; naH gacChaama cet= we, approach, not - if we do not go with information; yama kshayam gamiSyaamaH= Yama, the Terminator's, realm, we will to go.

"If we do not return to that champion Sugreeva on searching somewhere here for Seetha, or on our educing some information about her, we will rather enter the realm of Yama, the Terminator." Thus the other monkeys discussed among themselves. [4-53-24]

plava.ngamaanaam tu bhaya arditaanaam
shrutvaa vacaH taara idam babhaaSe |
alam viSaadena bilam pravishya
vasaama sarve yadi rocate vaH || 4-53-25

25. taaraH= Lt. Tara; bhaya arditaanaam plavangamaanaam= by fear, tormented by, of fly-jumpers; vacaH shrutvaa= words, on hearing; idam babhaaSe= this, spoke; viSaadena alam= desperation, enough; vaH rocate yadi= you, interested, if; sarve bilam pravishya vasaama= we all, cavity, on entering, we live [therein.]

On hearing the words of fly-jumpers, who are tormented by fear of Sugreeva, Lt. Tara spoke this to them, "enough is your desperation, if you all are interested let us enter that cave again where we can live. [4-53-25]

idam hi maayaa vihitam sudurgamam
prabhuuta vR^ikSa udaka bhojya peyam |
iha asti naH na eva bhayam pura.ndaraat
na raaghavaat vaanara raajato api vaa || 4-53-26

26. maayaa vihitam= by demon Maya, contrived; prabhuuta vR^ikSa udaka bhojya peyam= abundant with, trees, water, eatables, potables; idam= this - cavity; su durgamam hi= highly, impassable [cavity,] isn't it; iha naH= here, to us; purandaraat bhayam na eva asti= from Indra, fear, not, even, is there; raaghavaat na= from Raghava, no [fear]; vaanara raajataH api vaa= from monkeys, king, either.

"That highly impassable cavity is contrived by the demon Maya and it is abundant with trees, water, eatables and potables, and there is no fear even from Indra in that cavity, nor from Raghava, nor from Sugreeva, the king of monkeys." So said Lt. Tara to all. [4-53-26]

shrutvaa a.ngadasya api vaco anukuulam
uucuH ca sarve harayaH pratiitaaH |
yathaa na hanyema tathaa vidhaanam
asaktam adya eva vidhiiyataam naH || 4-53-27

27. angadasya vacaH shrutvaa= Angada's, words, on hearing; sarve harayaH pratiitaaH= all, monkeys, having believability - in his and Tara's words; anukuulam uucuH= compliantly, said; yathaa na hanyema= in which way, we are not, killed; tathaa= in that way; naH= for us; adya eva= now, only; vidhaanam= a method; asaktam vidhiiyataam= promptly, make happen.

On hearing Angada's words, as well as the words of Lt. Tara that are trended to Angada's words, all the monkeys compliantly spoke with believability, "in which way we all will not be killed that way may be waymarked, and promptly make it happen now only." So said all the monkeys to Angada. [4-53-27]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe tri pa.ncaashaH sargaH

Thus, this is the 53rd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection