Sree MadValmiki Ramayanam
( Translation and Commentary by Scholar,
Sreeman Brahmasree Desiraju Hanumantharao ji
and Sreeman Brahmasree K M K Murthy ji )
Sree MadValmiki Ramayanam
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 62
| Sage Nishaakara asks Sampaati to wait for monkeys who arrive at the behest of Rama in search of Seetha. This sage also accords small wings and vigour to the eagle for survival until the arrival of harbinger monkeys of Rama, as this eagle has to guide the monkeys towards the location where Seetha is incarcerated. |
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"On informing the sage in this way I wept as I was highly despaired. Then on meditating for a while that sage said this..." Thus Sampaati continued his narration, and now he reports to Angada and others what that is said by Sage Nishaakara to him.
" 'Again both of your wings will emerge as small wings anew, also thus your valour, power, and life-force will comeback...' Thus Sage Nishaakara started to console Sampaati.
" 'In olden days I have heard that a very great happening is going to happen indeed, and it is known to me as I perceived it ascetically... There is some king known as Dasharatha, an enhancer of Ikshvaku dynasty, and to him there will be a great-resplendent a son who will be known as Rama... When his father assigns him for that objective of his going to forests, that truth-valiant Rama goes to forests along with his brother Lakshmana... A demon named Ravana, the chief of demons, and an unkillable one even for gods or demons abducts Rama's wife from Janasthaana... She that Maithili, a highly privileged and prestigious lady does not touch any food, though she is highly lured by banquets and feasts by that Ravana, for she will be sunken in sorrow... On knowing Seetha's plight Indra gives a nectarean food for Vaidehi, which food is renowned to be Nectarous and unattainable even by gods...
" 'But on getting that food, and on knowing that it is from Indra, Maithili takes up the first morsel and dispenses it on the surface of earth for Rama, saying... 'If my husband is living, or even my younger brother-in-law Lakshmana is living, or even if they have attained godhood, this food belongs to both of them...' Saying so Seetha offers oblation to them...
" 'Ushered by Rama, oh, sky-flyer Sampaati, fly-jumpers will be going over to the place where Seetha is captivated as harbingers of Rama, and you ought to tell those monkeys about the queen of Rama... In any case you ought not to go-as-you-please... a wingless eagle of your kind where you wish to go... await the times and scenes, you will regain both of your wings... I am capable of making you a winged eagle now itself, but how can you stay here and do an agreeable deed to the worlds! So you have to wait.
" 'That deed aimed at the wellbeing of both those princes, Rama and Lakshmana, and of Brahmans, teaches, sages and also of Indra is to be done by you alone, isn't it!
" 'Even I wish to see those brothers, Rama and Lakshmana, but I do not wish to bear lives prolongedly, hence I castaway my mortal body...' and thus that is what the great sage Nishakara said to me. Saying so that sage, who is a discerner who discerned the sum and substance of Supreme Person castaway his mortal body in his ascent to heaven." Sampaati continued his narration in this way.
Thus, this is the 62nd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 63
| Sampaati regains his wings when he passes information to the monkeys. Sampaati flies away for flight-test of his newborn wings wishing the monkeys success. Then the enthused monkeys journey on to southern direction, as directed by Sampaati. |
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"That expert in sentences, namely sage Nishaakara, entered his own dwelling on saying these and many other words of encouragement and after permitting me to take leave. But on creeping slowly and slowly from the cave of that mountain I clambered up the Mt. Vindhya and I am looking forward for your arrival... As of now, a little more than a hundred years have slipped by, and I am awaiting events and times minding sage's words in my heart...
There is an inconsistency in accounting the years of Sage Nishaakara's living, dying and Sampaati's continuation on that mountain after sage's demise. It is said: 'for me lapsed are eight thousand years, without him...' at 4-60-9 by Sampaati and here he alone is saying that one hundred years are elapsed. For this there is another shade given to this verse in other mms and the compound varSa shatam gatam is replaced with varSa shata trayam 'years, hundred, three, three hundred years...' then the meaning will be 'that sage lived for eight thousand years, and he died a hundred years back, and I have been waiting for three hundred years after his demise...'
"But many illogical thoughts crowded round me when Sage Nishaakara has gone on great voyage to heaven, thus my anguish burned me down... I have been reversing the thought cropped up for my suicide by virtue of the afflatus endowed to me by that sage, and I have been safeguarding my lives as that afflatus is taking away my anguish, as a tongue of flaring fire takes away darkness... Though I am aware of the valour of that dirty-minded Ravana, I was rebuking my son saying, 'how you have not saved Maithili?'
"My son has not effectuated my cherish even on hearing the bewail of Seetha, or at least on hearing that Rama and Lakshmana are separated from Seetha, or at least on knowing my friendship with Dasharatha..." Thus Sampaati spoke to monkeys.
Both the wings of Sampaati have then cropped up just before the eyes of those monkeys who are clustering around him, while Sampaati is speaking in this way to those monkeys. On looking at his own body which is now covered with newborn reddish-feathered wings Sampaati obtained an incomparable rejoice, and he also said this to vanara-s. By the efficacy of that kingly sage of illimitable magnificence both the wings of Sampaati that were burnt down by sunrays have resurfaced again.
"Which valour, vigour, and valiance were prevailing in my youth, now I am experiencing them alone... Let an endeavour be made by all of you. For sure, you will come by Seetha. This event of my regaining wings shall be the causer of credibility in you all...
On saying thus to all of those monkeys that best bird Sampaati took wing from that mountaintop to ascertain the plight of a sky-going bird when anew on the wing.
On hearing that word of Sampaati those tigerly monkeys are heartily gladdened and while their valour inspiriting them they have became proactive towards their task.
Those best fly-jumpers having redeemed their certitude, then with a gustily gusto waited for an opportune time called abhijit lagna and then journeyed on to the southern direction, as they are the pioneers in searching Seetha, the daughter of Janaka.
The auspicious and opportune time in a day is called abhijit lagna a little later to noon time. This is as said in astrology s¨rya× ca caturdhakam lagnam abhijit pari kŸrtitam | sarva doÿa haram caiva praþastam þubha karmasu || The chapters from 59 to 63 are treated as interpolated ones and to support that statement, the action of Sampaati in flying away without offering further cooperation to monkeys in the search for Seetha, is exemplified. 'As and when he got wings he flew away like any ordinary bird as it goes as-it-pleases. If Sampaati were to be a true friend of Dasharatha and an admirer of Rama, he should have at least followed the monkeys up to seashore...' is the argument of those who hold these chapters as interpolated ones. But contradicting them, the others say, 'Sampaati is given small wings for his locomotive purpose, but not to fly aggressively... further, his part ends as and when he informs about the direction of Seetha and Ravana, as the role of Swayamprabha ended when she brought the monkeys out of Black Hole... hence these chapters are not interpolated...' thus the debate continues, endlessly...
Thus, this is the 63rd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 64
| Monkeys on arriving at seashore are awestruck to have a glimpse of unnavigable ocean, which is tumultuous with many sea-creatures. Angada noticing the baffle of monkeys pacifies them and elicits information about each monkey's capability to jump over the ocean. |
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Those lion-hearted fly-jumpers who are informed thus by the kingly eagle Sampaati have gladly jumped and loped and screamed in league On hearing the words of Sampaati, the monkeys have delightedly come to the ocean to go to the residence of Ravana, longing for a glimpse of Seetha. Passing across that province those superbly venturesome monkeys have seen the ocean available there, appearing like a great mirror image of the world in it entirety.
Here the word pratibimba is taken as entire ocean with its shores, and the ocean is said as a mirror, 'a mirror framed by it shores.' Thus, the ocean is said to contain all the items of entire world and it is becoming a world by itself, together with its own paraphernalia, from fishes to sharks, pebble to diamonds etc. This is according to Govindaraja.
On reaching the northern side of southern ocean those best monkeys have collectively made a camp there.
Here in this mms of Gorakhpur one verse is not given which is available in other versions. That verse is given here for an easy comprehension of the later verses.
sattvair mahadbhir vik®tai× krŸýadbhir vividhair jale |
vy˜tta ˜syai× sumah˜ k˜yair ¨rmibhi× ca sam˜kulam || extra verse
vy˜tta ˜syai× sumah˜ k˜yair ¨rmibhi× ca sam˜kulam || extra verse
sattvaiH= with beings; mahadbhiH= gigantic ones; vikR^itaiH= misshapen ones; kriiDadbhiH= sporting; vividhaiH jale= divers, in water; vyaatta aasaiH= with largely opened, mouths; su mahaa kaayaiH= with very large bodied ones; uurmibhiH ca samaakulam= with tides, also, uproarious.
That ocean is uproarious with its tides, and with its gigantic and misshapen beings that are sporting in water with their wide-opened mouths.
Somewhere that ocean is as though sleeping well, and somewhere else it is as though sporting, elsewhere it is overspread with tidewaters as high as mountains, somewhere else it is tumultuous with the best demonic beings who are the residents on the plane of netherworld, and the elephantine monkeys despaired on seeing such a hair-raising ocean. On seeing the shoreless ocean that is like an endless sky, hence unnavigable, the vanara-s are despaired and said each to each, "how to vault this ocean?"
Then the best one among monkeys, Angada, started to inspirit the army of monkeys who are anguished by fear on their gazing at the ocean.
"Loosing heart to dismay is an unworkability, because dismaying itself is detrimental, and dismay alone ruins a person, as a vicious viper unworkably ruins an innocent child... Individual achievement will be unachievable to him who readily braces himself with despair when the time for venturesomeness verges on, because of the lacking of his own vitality..." So said Angada and then the nightfall has occurred.
These two sayings of Angada, and suchlike at other places, become precedent for the sayings of Krishna in Bhagavad Gita, esp., in the Ch. of arjuna viSaadayoga 'Arjuna's Despair'.
While that night is elapsing into the wee hours of next day, Angada met all the golden-ager monkeys, and again deliberated with them. When those troops of monkey army stood encircling Angada, it beamed forth like the army of gods encircling Indra.
Who can capably consolidate that army of monkeys, other than Vali's son Angada, or, other than Hanuma? None. Because that army itself is an army of fickly, tickly monkeys.
Angada is the crown prince and Hanuma is [non-commissioned] commander-in-chief of monkey forces. It is usual in the military etiquette not to use high rankers in the first instance itself. Here also the same protocol is being followed. In this way, Duryodhana requests Bhishma to become his commander-in-chief: anena sena pati× prabala× kartavyam iti s¨citam | tath˜ ca udyoge bh˜rate - bhŸÿmam prati duryodhana× - bhav˜nuþanas˜ tulyo hita eÿŸ ca sad˜ mama | asamh˜rya× sthito dharme sa na× sen˜pati× bhava || dk Now, excepting Angada and Hanuma, some other vaulter is needed.
Then that enemy-subjugator and illustrious Angada, on revering the old-ager monkeys and paying due respects to the army of monkeys, spoke this meaningful sentence.
"Now, who is that great-resplendent one who can vault over the ocean and who is he who can facilitate the enemy-repressor Sugreeva to become truthful to his word... Who is that brave hurdler who can hurdle over a hundred yojana distance, oh, fly-jumpers, who is he who can even emancipate all these monkey commanders from the great fear of Sugreeva... By whose benignancy we can rejoicingly see our wives, sons, houses and homes on going back from here after achieving the purpose of our task... By whose benevolence we can unworriedly approach Rama, or even that irascible Lakshmana, or ruthless Sugreeva, as well...
"If someone among you is competent enough to jump over the ocean, that monkey may now quickly give us all, a munificence, called a solemn impunity from Sugreeva..." Angada addressed monkeys in this way.
On hearing Angada's words there is none someone to say something in that matter, as the entire monkey troop is as though dumbfounded.
Again that best one among monkeys Angada clearly said to those monkeys thus, "all of you are the best ones among powerful monkeys, you all are determinedly venturesome, born in flawless families and even adored again and again for your adventures...
"There will be no barrier to whomsoever, whensoever he wanted essay wheresoever, isn't it! Hence, oh, best fly-jumpers, each one you may give an account as to which one has got which capability in jump-leaping the ocean.
Thus, this is the 64th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 65
| Monkeys are perturbed to see ocean which is breadthwise a hundred yojana-s, say a thousand miles, as none can leap a. Every important monkey says that his capability is just lesser than that. Angada is again despaired as none is coming forward, nor he is allowed to go, in the name of his prospective kingship. But Jambavanta pacifies and starts to encourage and invigorate Hanuma to undertake the task of leaping the ocean. |
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Then on hearing the words of Angada those best vanara-s, anamely Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda and Dvivida, and Susheshana, and like that Jambavanta have individually said about their abilities in the matter of leaping the ocean according to their turn.
In that matter Gaja said, "I can fly ten yojana-s..." and Gavaaksha said, "I can go over twenty yojana-s..."
In that matter the vanara Sharabha said to the monkeys, "oh, fly-jumpers, I can indeed go up to thirty yojana-s..." The vanara Sharabha said, "I can go up to forty yojana-s, undoubtedly..." The great-resplendent Gandhamaadana said, "I can go up to fifty yojana-s, no doubt..." The vanara Mainda said the monkeys in that matter, "I venture to jump just sixty yojana-s..." Then the great-resplendent Dvivida informed, "I can go up to seventy yojana-s, no doubt..." But mighty Shushena, the best and the great resplendent monkey said, "I promise to jump eighty yojana-s..."
Jambavanta, the oldest one among all of them, appreciating them who are telling about their jumping capacities, has informed them in this way. "Previously there was some traversal daredevilry even for us, such as we were, we are presently on the other shore of our age...
The use of the word 'us' is to mean 'for me...' as a kind of royal 'we'.
"That being so, for which purpose the king of monkeys Sugreeva and even Rama are decisively decided on this task, it is impossible for us to marginalize this task...
Jambavanta is cautioning the monkeys, who are evasive on the issue of going to Ravana's Lanka. When Sugreeva sent the very same monkeys to all directions, he said 'you all have an unimpeded egress and no limits for your capabilities...' etc., but here, all the monkeys are telling their capacity is 'a little lesser than a hundred yojana long jump...' It is not exactly their lack of aptitude to 'just jump' but it is their 'fear for Ravana' that is deterring them. As such, here Jambavanta as the senior most member had to reprimand them with words like 'non-observance, heedlessness...' etc.
"While we say you may hear what cruise we have at this age... we can go up to ninety yojana-s, undoubtedly... Jambavanta further said this to all of those best monkeys, "my capability in the stint of going was not definitely limited only thereunto...
"Once I have performed circumambulation around the Omnipresent and Eternal Vishnu in His incarnation as Trivikrama, when He grandiosely increased His physique from that of a Divine-Dwarfish Brahman boy to that of an Omnidirectional Being, thus filling whole of the Universe to tread all the three worlds, during the time of Vedic-ritual of Emperor Bali, the legatee of Vairocana... Such as I was, I am presently old and decrepit and I have become slow jumping soldier of misfortune, though my energy in youth was unmatchable and unsurpassable. Now, at this age it is possible for me to go on my own only thereunto... and by that much endeavour that task will be unaccomplished..." So said Jambavanta to monkeys. Then on reverencing the great monkey Jambavanta, the highly intelligent Angada thereafter said these salutary words.
Though Jambavanta is a bear he is reckoned as one with monkeys because bear's nature and behaviour 'nearly' equals that of gorillas, chimps, or even monkeys.
"I can vault over this ocean which is broadwise in a hundred yojana-breadth, but whether I am capable of coming back or not, it is indefinite... That expert in sentence making, Jambavanta said to the best one among monkeys namely Angada, "oh, Angada, the best one among monkeys and bears, I know about your capability in traversal...
"Why a hundred, if need be you are capable to go up to a hundred thousand yojana-s and come back... but this method of our sending you is uncanonical... Oh, dear Angada, in anyway lord assigner cannot be an assignee, hence oh, best fly-jumper, all of these people are assignable by you... You are notionally established as our lord and we have to become your protectionists and, oh, enemy-inflamer Angada, lord becomes the protectionist of army... this alone is the method...
The word kalatra meaning 'that which need be protected,' has other meanings like 'wife, buttock...' etc.
"Oh, enemy-subjugator, really you are the linchpin to this mission, thereby oh, dear Angada, you are always to be protected like anything that needs safeguarding... 'The prime mover of a task is to be safeguarded...' is the byword of the taskmasters, and indeed if only the prime mover is there, all the endowments are achievable that yield fruits... Thereby, oh, truth-valiant Angada, you are instrumental to this task and as you are privileged with sagacity and audacity, oh, enemy-inflamer, you are the keystone for this task of searching Seetha... For us you are indeed a respectable one by yourself, and as the son of respected Vali too, and oh, best monkey, sheltered by you we are indeed capable of achieving the objective of our task..." So said Jambavanta to Angada.
When that highly scholarly Jambavanta has said thus, the great monkey and the son of Vali Angada said this sentence in reply as an answer.
"If I am not proceeding to Lanka, nor any other monkey is proceeding, then we have to undertake self-immolation once again, isn't it! I do not perceive any secure protection for our lives on our going to Kishkindha without fulfilling the bidding of that resolute king of monkeys Sugreeva... Sugreeva is a lord who shows either forgiveness or furiousness immoderately... and our going to Kishkindha trespassing his bidding is as good as our entering into our own doom...
"It will happen in that way only as our going back to Kishkindha results in no other way, thereby it will be apt of you to think deeply, as you can envision the implications..." Thus Angada said to Jambavanta.
When that best and valiant fly-jumper Jambavanta is said that way by Angada, then Jambavanta advised him in this best sentence to Angada. "Oh, brave Angada, this mission of yours will not be thwarted in the least. I will motivate him who achieves success of this mission of searching Seetha...
Then Jambavanta, the outstanding one among monkeys started to motivate the exceptional fly-jumper, and a marvellous one among all the monkeys, and who by now is comfortably sitting abiding a lonely place, namely Hanuma.
Here Hanuma is said to be sitting 'comfortably' far from the madding crowd of monkeys. When everybody is clamorous how can this monkey sit comfortably - is the doubt. In reply it is said, that he is apparently comfortable but in his heart of hearts the problem of vaulting over the ocean is churning. On one hand, Rama gave his golden ring to Hanuma in the presence of these very same monkey heroes, and on the other Angada is asking all the other monkeys to jump over the ocean. Hanuma is fully aware that all the other monkeys are somehow escaping the situation, not because they cannot jump just a hundred yojana ocean, but owing to the fear of Ravana. Hanuma neither fears Ravana nor cares his stooge-demons, but his concern himself with his duty. If somebody comes forward to leap, then it is well and good and Hanuma has to accompany that monkey as a standby, because he is handling the ring of Rama. If none comes forward, even in that event he has go to Lanka unaccompanied. In either case it is Hanuma who has to go, hence the 'comfortableness' is 'decisiveness' and thus he is decided of his duty. A verse from Skanda Puraana says this only: nŸlo aðgado han¨m˜n ca j˜mbav˜n atha kesarŸ | samudra tŸram ˜gamya na þeku× spanditum padam | r˜vaõasya balam jñ˜tv˜ tŸre nada nadŸ pate× | skaanda puraaNa
Thus, this is the 65th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 66
| Legend of Hanuma's birth is eulogised together with his innate capabilities. Jambavanta familiarises Hanuma of his capabilities giving an account of his birth, rather what for he took birth, and extols his unready faculty. In the sixty-sixth chapter of Bala Kanda, Valmiki very concisely narrates the birth of Seetha. But here Valmiki elaborately informs about the birth of Hanuma through Jambavanta. Some information about Hanuma is included in the endnote. |
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On overseeing the crestfallen monkey-soldiery, which is with many hundreds and thousands of soldiers, then Jambavanta sad this way to Hanuma.
"Oh, valiant one in the world of vanara-s, being an erudite scholar among all the scriptural scholars, Hanuma, why do not you mumble something, why do you resort to a calmly loneliness... By your brilliance and brawn, oh, Hanuma, you match up to king of monkeys Sugreeva, or even to Rama and Lakshmana, as well... The son of Kashyapa Prajapati and Lady Vinata is the best bird among all the birds who is superbly mighty and who is universally renowned as Garuda... Iindeed, I have oftentimes seen that highly glorious, rapidly speedy, great mighty bird Garuda, pecking up reptiles from ocean...
"Whatever is the strength of his wings, that much is the strength of you arms, and even by the yardsticks of his dash and dare, yours too, are unreprovable... Oh, forthright monkey, you are the finest among all beings by the dint of your force, faculty, flair, and fortitude... why then is your unreadiness in this task of leaping ocean...
"Punjikasthala yclept Anjana is the nicest apsara among all apsara-s and she is the wife of Kesari, the monkey... She who is distinguished for her unparalleled mien in the three worlds, oh, dear boy Hanuma, had to take a rebirth on earth as a monkey who can change her form by her wish, owing to a curse... She who took birth as the daughter of great souled monkey chief Kunjara, on assuming a human physique, putting on caparisons of amazing garlands, dressed in silken clothing, and shining forth with rarity of her beauty and nubility, at one time ambled on the top of a mountain like a streak of lightning athwart a black-cloud of rainy season. When she is strolling on the mountaintop Air-god has slowly lifted up that broad-eyed lady's auspicious and ochry silk apparel with red rouches... Then the Air-god beheld her well-twinned, thickset, roundish thighs, and even the paired off plumpish breasts, and her beautiful face which is well proportioned in its build...
"Just on catching the sight of that gorgeous one, whose pelvic-girdle is fat and ample and who is slender-waisted, and who by all her limbs is pristine, the Air-god is enamoured... He that Air-god who is ensorcelled by Love-god in all of his limbs, though he is limbless and existing in thin air, embraced that immaculate lady with both of his far-flung arms, as he lost his heart for her... But she that conscientious lady perplexedly said this sentence in that matter of invisible hugging, 'who wishes to despoil my vow of one-man-one-wife...'
"On listening the words of Anjana the Air-god spoke this in reply, 'oh, high-hipped one, I don't dishonour you, hence let there be no fear in your heart, for I am the all-permeating Air-god... 'By which reason I embraced you and impregnate myself within you, by that reason you are impregnated in a supersensory manner, thereby you will beget a valiant son endowed with intellect...
" 'An admirably brave, and a bravely dazzling, and a dazzlingly forceful, and a forcefully overpowering son will be there, also thus, he will be a coequal of mine in flying off and jumping up...' Thus, the Air-god said to Anjana.
"Oh, arcane monkey Hanuma, when Air-god said so to her, oh, ambidextrous one, your mother is gratified, and then, oh, bullish fly-jumpers, your mother very well divined you in a cave...
"Thereafter, when you were a boy you have see the just risen sun in the vast of forest, and deeming it to be a just ripen reddish fruit, and thinking it to be a best catch, you hopped up and flew towards sun on the sky... Even on your flying up three hundred yojana-s, oh, brave monkey, and even when sun's radiation puffed and blown you down, you did not get into any anguish as were indefatigable... Oh, mighty monkey, even on seeing you who are coming near the vault of heaven, Indra is captivated by anger and by his effulgence he catapulted his Thunderbolt at you... Then, your left cheekbone, zygomatic arch, is broken when you fell down on a highest mountaintop, from thereupon your name-phrase is indeed averred as Hanumaan...
The word hanu also means 'wisdom...' and Hanuma is one having an absolute wisdom. He is also addressed as Hanumanta, Hanuma and at certain places Valmiki terms him as Hani... nectareous...
"Then on observing that you are mutilated, highly infuriated is that scent-wafter Air-god and that tempestuous Air-god has not physically circulated throughout the triad of worlds... When the triad of worlds is being roiled with breathlessness, all the administrative gods of universe are bewildered, and they started to supplicate the Air-god for his grace... Oh, chivalric warrior at war, while the Air-god is being supplicated, oh, dear boy, Brahma gave you a boon decreeing your 'indestructibility by any missile...'
"On scrutinising that you are unhurt even after hit by Thunderbolt, oh, ablest Hanuma, the Thousand-eyed Indra kind-heartedly gave you a choicest boon saying that your death occurs only by your own volition...
"Such as you are, you are Kesari's son through his wife, oh, frightful pugilist, and you are the lineal son of Air-god, and even by your gusting you are selfsame to Air-god, and even by your flying also you are his selfsame to Air-god, in all respects...
There used to be many systems to beget children in the bygone eras, called kshetraja, one's own, aurasa, in one's own wife but by other supernatural entities, niyoga, in one's own though other superior human beings or supernatural beings, and kR^itrima, by artificial methods like the present day cloning or by 'test tube baby' methods, and by datta, adaptation etc. Here Hanuma is said to be both the kshetraja as well as aurasa where his aurasa sonship is said for its gauNa artha latent and incidental meaning to endow him with the attributes of Air-god. Dharmaakuutam narrates about these system and some of it is: atra m˜ruta aurasatvam m˜ruta vŸrya utpannatva m˜treõa gauõam bodhyam | saÕsk®te sva kÿetre sva vŸry˜t utpannasya aurasa þabda mukhya arthatv˜t | tath˜ ca aurasa ˜di vibh˜ga pratip˜danam upassaram tallakÿaõam darþit˜ni manun˜ - aurasa kÿetraja× caiva datta× k®trima eva ca | g¨ý×otpannao apaviddha× ca d˜y˜s˜ b˜ndhav˜× ca ÿa÷ || - teÿ˜m lakÿaõ˜ni api sa eva ˜ha - sva kÿetre saÕsk®t˜y˜m tu svayam utp˜dita× ca ya× | tam aurasamvij˜nŸy˜t putram prathama kalpitam || sva dharmeõa niyukt˜y˜m kÿetraja× sm®ta× | sad®þam prŸti samyuktam sa jñeya× k®trima× suta× | manu - And these systems of begetting children is a taboo and banned for this Kali Yuga era: eteÿu datta aurasa vyatirikt˜n˜m putratve parigra× kalau niÿiddha× | candrika sm®ti artha s˜ra ˜dau kali yuga dharma madhye parigaõan˜t - iti And the verse 20 says that Anjana has 'divined Hanuma...' = very, well, divined... [tr. discover by guessing, intuition, inspiration, or magic]; but not 'delivered' manually through routine labour.
"Presently we are as good as dead, and among us presently you are the only one rife with competence and valiance, you are the other Sugreeva, the king of monkeys, to us... During the period of Trivikrama incarnation I have circumambulated the earth inclusive of its mountains, forests and thickets for twenty-one times, moving rightward around it...
"Like that, by the order of gods we ourselves have collected those herbal plants with which ambrosia had to be churned from Milky Ocean, and in that way, then there used to be a great energy for us...
The expressions 'we' and 'us' 'ourselves' are royal the 'we-s', 'us-s' and 'ourselves...'
"Such as I am, I am now aged and my valiance is completely lessened... but at the present time, you alone are endowed with all endowments among us... Thereby oh, vanquisher Hanuma, you give a jump-start to leap the ocean. Indeed, you alone are the best one among all fly-jumpers, and this entire vanara army is anxious to witness your prowess...
"Arise, oh, lion-like monkey, leap over this vast ocean, oh, Hanuma, your escape velocity is indeed unalike that of all the other beings...
"Oh, Hanuma, all these monkeys are dispirited. Why this indolence of yours? You boldly triumph over the ocean as your speed is highest, supersonic, super-photic, super-cerebric is your celerity. As with Vishnu who trod the triad of worlds in a trice, you too triumph over..." Thus Jambavanta persuaded Hanuma to get ready for action.
The bracketed words are in remembrance of the regularly chanted eulogy of Hanuma manojavam m˜ruta tulya vegam jitendriyam buddhimat˜m variÿ÷ham | v˜t˜atmajam v˜nara y¨dha mukhyam þrŸ r˜ma d¨tam þiras˜ nam˜mi || in that mano javam is 'speedier than thought...'
Thereafter, when the best monkey among monkeys, namely Jambavanta, the king of bears has motivated, then that son of Air-god, Hanuma, whose speed is familiar coupled with his irresistible enterprise, enormously increased his physique as though to gladded the army of monkeys.
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Some parables of Hanuma
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Apart from trying to snatch Sun-fruit, Hanuma's childhood-rascaling was intolerable for some sages and hermits. Hanuma used to tease and tickle the sages by snatching away their personal belongings, by spoiling well arranged worship articles etc. Knowing that Hanuma is indomitable by the blessings of Brahma and Indra and all the celestials, and as a severe punishment is uncalled for, as he is simple little monkey, the sages gave him a minor curse. That curse is 'Hanuma does not remember his might on his own, but recollects it whenever others remind him about it...' If Hanuma were to be aware of his own might, the course of Ramayana would have been otherwise. He would have simply enlarged his body and brought whole of Lanka island to Rama, as he has lifted sanjivini mountain, to enliven Lakshmana in the war with Ravana's son, Indrajit. So this was a necessary curse upon Hanuma. Hence Jambavanta had to harangue Hanuma.
The word kapi also means 'Sun...' kam= water; pi= drinker, drinker of waters... the Sun. kaparkayebhavaanaraaH Sun, monkey, elephant are the meanings for kapi. As Sun drinks waters only to give rain Hanuma drinks raama rasa amR^ita to shower wisdom on anyone, may it be Sugreeva, Angada or Seetha. Hanuma is the student of a guru no less than Sun-god. On ascertaining that nobody is prepared to teach him scriptures, and fied him as a fickle monkey, he approaches Sun, as Sun is an all-knowing teacher, karma saakshi, an eternal witness of all deeds. Hanuma raises his body to solar orbit and requests Sun to accept his studentship. Sun declines saying, "I am ever on my wheels, where can I be standstill to teach you leisurely, I have my unending duty to perform..." and thus continued His solar traversal. But Hanuma undeterred by Sun's dismissing, still enhances his body, placing one leg on the eastern mountain range and the other on the western, face turned toward the travelling Sun. Hanuma again requested Sun in this posture saying, "my face will always be towards you, in whichever orbit you go, but teach me...oh! God..." Pleased by the pertinence of Hanuma, Sun teaches all the scriptures to Hanuma. So also Hanuma is a witness to all the happenings in Ramayana, like Sun, and also performing whatever duty assigned to him. Even today any student is asked to adore Hanuma, to obtain such a stubborn health, enduring education, and above all a reverential scholarship.
Hanuma is having a benefit of icChaa maraNam 'death at his wish...' but he is not yet dead, believably, for he is chiranjiivi 'eternal entity on earth...' When Rama is crowned as emperor, after his exile and eliminating Ravana, Rama and Seetha gave gifts to all of their friends. When it was turn to Hanuma to choose a gift, shunning the heavens or other higher planes or other things, he asks for living in this mortal world as long as the name Rama is audible. Then Seetha blesses Hanuma with that gift saying " Oh! Hanuma, wherever you are, there will be plenty of fruits and eatables, and further, in villages, public shelters, temples, houses, gardens, cowsheds, cities, and at riversides, crossroads, pilgrimages, water tanks, trunks of banyan trees, and on mountains, caves, peaks and wherever people stroll, your image will be installed, so that you can listen Rama's name, uttered by the people from all corners of the earth..." Thus Hanuma is believed to be still living, as the name of Rama is still audible. He is also called an old monkey living from ages till now, which is reflected in Maha Bharata, when Bhima could not lift the tail of this old monkey, on his way in forests. Even today one can see huge images, statues of Hanuma at all these places, as said by Seetha, either installed ages ago, or recently.
Another parable is told that Hanuma is the first one to script Ramayana on claytablets, recording each and every detail of what Rama did. Having finished his writing he brought those claytablets to Rama, to bless that work. Rama humbly said to Hanuma, "I have not done anything great to be recorded this laboriously... I have done my righteous duty...that's all..." Then Hanuma was upset. Dejected by the slighting away of 'his great deeds as simple acts of duty' by Rama, Hanuma brought those clay tablets to seashore, recited each verse, and broke each tablet on his knee and threw them into sea. This writing is called hanumad ramayana. This work is unavailable from that time. But one tablet came to shore afloat on the sea, which is retrieved during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. On that tablet only one foot of a stanza is available. That foot says "Oh! Ravana, those your ten heads, on which you lifted of Mt. Kailah, the abode of Shiva, are now bumped on battlefield by the claws of crows and eagles, know what has happened to your high-headed Decahedral pride, at the hands of virtue..." Kalidasa deciphers this stanza and informs that it is from hanumad ramayana, recorded by Hanuma, but an extinct script. And Kalidasa salutes that clayplate for he is fortunate enough to see at least one stanza of hanumad ramaayana. It is said that none can conclusively narrate about Hanuma, for he is many faceted. He is symbolic for unwavering dedication to righteousness, unstinting performance of entrusted duties, unfailing talents in service. So the tradition holds Hanuma dear...
Thus, this is the 66th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 67
| Hanuma comes forward to leap the ocean at the repeated encouragement given by Jambavanta. Then he increases his physique, fit enough to take a leap, and starts declaring his capabilities, by which the other monkeys feel jubilant. Then Hanuma climbs Mt. Mahendra, by which whole of that mountain is put to turmoil. And he reaches Lanka, instinctually, as he has the speed of Air-god and of the Thought Process, i.e., mano javam, maaruta tulya vegam... Thus, with this chapter this book of Kishkindha Kanda, 'The Empire of Holy Monkeys...' concludes. |
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On seeing that best monkey Hanuma, who is burgeoning to cross over the hundred yojana-ocean and who is also quickly, progressively, and stupendously maximising his body, the other monkeys instantly shunning off their sadness, raved and rhapsodized over that staggeringly mighty monkey, Hanuma. Those monkeys available all over there are altogether buoyed up and utterly astounded, and as with the people who have enthusiastically seen Narayana when He maximised His physique to tread the triad of worlds in His Trivikrama incarnation, these monkeys too are looking at Hanuma who is now maximising his body.
Hanuma who is already an outmatching monkey by way of his energy, has now accrued added energy obtained through the gladness derived by the way of extolment from other monkeys, and then he impetuously lashed his tail and oversized himself. His physique which is being reinforced with resplendence while all the monkey chiefs are eulogising him has become unsurpassed in its form.
Hanuma, the lineal son of Air-god, is now prancing about as with a lion prancing around a wide-open den of a mountain. While he is inflating the face of that clever Hanuma shone forth like a red-hot frying pan and like the fumeless white-hot Ritual-fire. On bestirring himself from among the monkeys, and on reverencing the elderly monkeys, Hanuma said this, with a spine-tingling sensation in his body.
"He who is an inestimable one in his formidableness, and an expeditious one in his meandering in the skies, that Air-god who is the friend of Fire-god will be toppling mountaintops...... I am the lineal son of that high-speeded, brisk paced, life-sustaining Air-god, hence I am a coequal to him in flights...
Hanuma narrates many of his capabilities to his fellow monkeys and on listening them Jambavanta blesses him to find Seetha. This is not a self-exaltation but self-assertion of his capabilities. Hence these are to be taken as expressions of strong assertions, rather than a self-eulogy or wishful thinking, and hence it is said here in 'shall I? Do you want me to?' fashion.
"Indeed shall I venture to go round the Mt. Meru, which is standing like a broad and lofty scribe-pawl scribing on the sky, for thousands of times, that too, unremittingly...
Annex: 'As none has ventured to measure its circumference nor its height, so far...'
" Or, shall I venture to skew down the ocean with the speed of my undulating arms to spiral up its waters, in order to completely inundate the world together with its mountains, rivers and lakes...
Annex: 'As none has turned the table of ocean, nor the ocean swam beyond its shoreline in a fashion of misdemeanour, all through the creation, shall I make it so, now...
"Shall I shove up the ocean, the abode of Rain-god, with the speed of my thighs and calves in order that its underwater beings like sharks, alligators and crocodiles will be shoved up and spilled all over...
Annex: 'unheard is the fact that marine fauna has ever came out onto land... shall I make them come out of it now, and offer as an easy prey to Garuda... as Garuda helps a lot in the Great War with Ravana, in future...
"Shall I make circumambulations for thousands of times around the Lord of Birds and the viper-diner, Garuda, while he is on the wing in the sky...
Annex: 'unknown is one who can dare to approach or trespass Garuda's flight path, and all the birds slide-slip if He comes into sight... shall I orbit Him now, as he is considerate of me...
"Oh, best fly-jumpers, just by my astounding and astonishing impetuosity shall I venture to start with the Sun who starts his journey of the day from Mt. Sunrise, and shall I go to Mt. Dusk before Sun, and again shall I venture to comeback even before the sundown towards the same day's flaming Sun when he is garlanded with flaming sunrays around him in midday, that too without my touching the land...
"Shall I overtake all the wayfarers in skyway, or shall I parch down the ocean, or pare off the earth...
These capabilities of these vanara-s are already said in Bala Kanda, as their congenital capabilities as at 1-17-27: 'They can also speedily agitate the Lord of Rivers, the Ocean...tear off the ground with their two feet, and can leap great oceans...'
"Or, shall I pulverise the mountains while fly-jumping on them, or oh, fly-jumpers, shall I splash out the waters great ocean just by the speed of my thighs while I fly over it, by which all of its water will trail after my tail... Or, shall I now let divers flowers of every climbing plant and tree straggle after me when I fly by the sky... then my flight path will become like that of Star Swati and its constellate stars twinkling in the sky...
Annex: 'these flowers pay a floral tribute to my flight as a bon voyage... would you like to see it now...' The star Swati is Arcuturus, as forming the 13th and 15th lunar asterism, and esteemed as deity bringing fresh rains and thereby crops. Hence, this adventure of Hanuma will yield crops in finding Seetha.
"Oh, vanara-s, shall I make all beings see my northerly ascent to the sky, my movement across the vast of sky, and my southerly descent from the sky... Oh, fly-jumpers, shall I show you a prodigious me spanning the sky like massive Mt. Meru and flying with a propulsive force as though to swallow the sky...
Annex: 'so far you have seen one massive Mt. Meru swallowing a bit of sky with its massy peak... but I will be a flying mountain and I will swallow all of the sky, not only with a mountainy peak but with a mountainous base, as well...'
"While flying self-assuredly shall I swipe at the cloudscape helter-skelter, or shall I swirl the mountains topsy-turvy, or shall I sere the ocean pell-mell...
Annex: 'all can be done not individually, but I do it all at a time, in my gustily alacritous single flight...
"Which forcefulness either the Divine Eagle, Garuda, or Air-god has, mine vies with that... and no being is tangible who can follow up on me to overtake while I am on the wing, excepting for the king of eagles, Garuda and the almighty Air-god...
Here the anu vrjet 'follow up on me...' is not straggling after me...' but 'who can follow me to overtake me in the race...' Hence 'many can follow me but it can be called, a treading after me, as none can surpass me in my speed...'
"Shall I penetrate the supportless sky in a split-second, like an electric-flash rocketing from a black-cloud in a trice? When I am jumping over the ocean, now my aspect will indeed become like that of Vishnu who in those days easily paced the triad of worlds just in three paces... Oh, fly-jumpers, I am clearly perceiving by my percipience and the different strokes of my perspicacity are similarly prognostic... and I avouch that I will descry Vaidehi... hence, rejoice yourselves... I who am a coequal of Air-god in speediness, and of Garuda in fleetness, can traverse ten-thousand yojana-s at a stretch... that is my certitude...
"I will fetch that Elixir from the hands of Self-created Brahma, or from hands of Indra even if he is wielding his Thunderbolt just on fleetly triumphing over him... or, I can even bring isle of Lanka itself extracting it from the ocean... thus is my confidence..." So said Hanuma to other monkeys.
While that choicest vanara with illimitable resplendence, namely Hanuma, is roaring out his capabilities in the matter of leaping ocean on enormously increasing his physique, all the other monkeys are stunned to stare overhead at his aggrandized form and thus they are extremely gladdened. On hearing the avouchment of Hanuma, which itself is an annihilator of the anguish of his kinsmen, then the king of fly-jumpers Jambavanta is very much gladdened and said.
"Oh, brave one, oh, son of Kesari, oh, son of Air-god, oh, dear boy, you have wiped out the boundless bother of your kinsmen in its entirety... The monkey leaders forgathered here are enamoured of your blessedness, and for the purpose of your attainment of the object, they all obsecrate orisons, devoutly... You will leap over the extensive ocean with the compassion of sages, choice of elderly monkeys, and with the consideration of our oracular teachers...
The course he adopts in jumping over ocean is that of siddha-s, caarana-s who are teacherly, and by these references of Jambavanta, Hanuma is going to perform a teacherly mission in teaching Seetha, about the relativity of soul-body-supreme, in Sundara Kanda.
"Each of us will stay here on one's own single-foot till you arrive, as the lives of all the forest dwelling monkeys are following you..." Thus Jambavanta blessed Hanuma to initiate action.
Annex: 'we stand in a yogic posture of standing on a single-foot, as though in ascesis, awaiting your successful arrival, as all our lives are now accompanying you... and it is apt of you to comeback successfully and return our lives to us... so that we have a breather...'
Then that tigerly monkey Hanuma said to the forest dwelling monkeys, "Even so, in this world whosoever he might be, either animate or inanimate being, he cannot possibly bear the brunt of my bouncing...
This verse ordinarily means, 'who is he who can bear the brunt of my take-off...' It also means that 'there is someone who can bear it, he is Rama...' as per the analogy of a Vedic hymn that says, kasmai devaaya haviSaa vidhema 'to which god we oblate... as none is manifest...' For this Adi Shankara says eka asmai devaaya haviSaa vidhema because this hymn misses one è - èkaaratva lopena 'to that single Almighty we offer oblations...' Here too Hanuma is allusively referring to Rama, 'except for Rama who is other who can possibly do so...'
"This Mt. Mahendra is beaming forth with boulders and altitudinal cliffs, and the crests of this mountain are indeed tough, and even towering... Diversely outspreaded are its trees, and divers are its transuding ores, thus this mountain is shining forth... hence, from the peaks of this Mt. Mahendra I will gain speed for my kick-start... On the verge of my upstart from here for a hundred yojana-s, these sturdy crags are sure to withstand the impetus of that kick-start...
'Are these monologues self-extolling or are they for encouraging the monkeys who are on the verge of self-ruin...' is an objection ex parte. For this it is said 'a combatant's self-eulogy is no self-eulogy at all, but what all said by him will come under the category of 'war whooping or battle crying...' na anvatra hanumat˜ ˜tma stuti× k®ta iti pratip˜ditam | tacca anupapannam - ˜tma praþaÕs˜ para garh˜m iti varjayet iti - ˜pastamba s¨treõa ˜tma stute× niÿiddhaty˜ mah˜ puruÿeõa hanumat˜ tat k˜raõa sambhav˜t iti cet na - ˜tma stute× vŸra v˜datvena adoÿatatv˜t - vŸra v˜da r¨pay˜ ˜tma stute adoÿatvam - iti v˜nar˜n prots˜hayan bala mardino jan˜rdana iva prav®ddha kalevaro hanum˜n aðgada j˜mbavabhi anujñay˜ r˜vaõa mandira darþana kut¨halena mahendra girim ˜ruroha || dharm˜k¨tam Thus Hanuma climbs Mt. Mahendra.
Then that monkey who is the son of Air-god and a selfsame of Air-god shinned up that towering mountain Mahendra, as he is an enemy-subjugator about to subjugate the arch rival Ravana, where that mountain is hedged in with diverse flowers, its pastures are the sweethearts of deer, it is constrictive with diverse flowers of ever flowering, ever fruiting trees and with the flowers of climbers as well, and where lions and tigers are freely moving and ruttish elephants love it, and where the flights of birds are uproarious, and pent-up rapids are clangourous.
He who is equal in valour to the Paradisiacal Mahendra, that highly energetic and grand monkey Hanuma ambled on loftiest and towery crags of such a mountain. When squeezed by both the arms and hands of that high souled Hanuma, that lofty mountain trumpeted, as if it is a lion-paw-hit brutish-elephantine-elephant.
Some mms use the word padbhyaam 'by feet...' instead of baahubhyaam 'by arms and hands...' where mountaineering is basically done firstly with hands, and where the foothold comes later. And this padbhyaam can be ellipted in next verse.
Virtually and widely bestrewn are the heaps of boulders, essentially scared are all the animals and elephants, and actually rocked are the gigantic trees, and its rapids and waterfalls have spouted out of that mountain by the impact of foot-stepping of Hanuma. Then, the numerous gandharva couples and the hoards of vidhyaadhara-s even, that are indulged in drinking and inebriated on that mountain are forsaking those lofty cliffs of that mountain, and even the birds are put to flight, spanking snakes are completely slouching, and rising up and falling down are the stones of that mountaintops to each step of Hanuma, and thus that colossal mountain is desolated.
With snakes popping up halfway through their snake-pits with their hoods swaying and tongues hissing that earth-borne mountain Mahendra appeared to be a gleaming mountain with flying flags.
Vividly: The snakes popped up from the snake pit only with half of their body, ready to slither away if Hanuma treads them underfoot. The flutters of a flags are the hissings of snakes and swaying of hoods are the waving flags, and numerous are those snaky-flags, and equally numerous are their colours, and with them the mountain itself is with flying colours.
While the sages are forsaking that towering mountain as their own scare bewildering them, that mountain appeared to be one who is desolated by his associates in the vast of a thick of forest, as a wilting wayfarer.
And he who is an importantly brave monkey among all the monkeys, an eliminator of enemy stalwarts, that highly proficient, expeditious, and conscientious Hanuma, on stabilising his impulses and making soul is quite staid in speediness, he made head away to Lanka, instinctually.
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Why give credit to Hanuma's flight?
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It may look oddish in narrating this chapter, only to eulogise the effort of Hanuma in taking a flight over the ocean, when the oldish-girlish-hottish Shurpanakha is easily taking flights across ocean with or without visa. Or even that stooge of Ravana, namely Akampana, who rushes to Ravana to carry the news of annihilation of Khara, Dushana and others, and he even comes to Ravana before Shurpanakha crossing ocean without difficulty. However, Ravana is the lone one who uses a chariot-like aircraft that brays like a supersonic jet. In such a case an objection is raised in questioning - 'are they not speedier than Hanuma? ' It is not so, it is said, the effort and preparation of Hanuma are on the level of earthly beings, whereas the artifice of Ravana with tricks and trickery, with more tricky and technical aircrafts of demons, is an infra-mundane action, if not witchery and wizardry. No doubt, Ravana's machines and vehicles are the derivatives of Atharvana Veda, but they are all counterproductive, revulsive, and phobic to the wellbeing of society. Uncongenial to atmosphere and thus unwelcome stratagems. And here it is said by Hanuma, one to too many times 'I will do it by the speed of my arms, thighs and calves...' etc., which itself is reflective of his innate, inherent, personal traits, talents, and capabilities, than more technical or contrived paraphernalia of the demons. Hence, Hanuma is identified as a self-assured, self-active, self-propelling dedicatee to duty, and his flight is on a separate footing.
#it vaLmIik ramay[e Aaid kaVye iki:kNx ka{fe sÝ ;iòtm> sgR
Thus, this is the 66th, and conclusive chapter of Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
þrŸrastu
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
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