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 42
| Sugreeva sends troops to west side to search for Seetha under the leadership of Sushena, the father of lady Tara. Describing the various and magnificent mountains that are situated at the northwest of India, and also the ocean down south to it, namely the present Arabian Sea and almost up to Persian provinces, he orders monkey troops to return within one month's time. |
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On sending monkeys to southern direction Sugreeva spoke to a vanara named Sushena who looked like a massive cloud. On approaching and venerating that awesomely valorous Sushena, the father of Lady Tara, thereby his own father-in-law, king Sugreeva spoke this sentence while adjoining palms in supplication.
Sugreeva ordered the superb monkey son of great-sage Mareecha, called Arcishman, to western direction, who is a surrounded with exceptional and braving monkeys, a coequal to Indra in his resplendence, endowed with brilliance and bravery and whose speed equals that of the son of Vinata, namely Garuda, the Eagle-vehicle of Vishnu. Along with him Sugreeva also ordered the greatly mighty brothers of Arcishman i.e., the other vanara sons of Sage Mareecha, known as Arcishmaalyaa-s, also called as Mareecha-s. Oh, outstanding monkeys, you shall search for Vaidehi proceeding with two hundred thousand monkeys, say two lakhs, and Sushena as your leader." Thus, Sugreeva started to speak to vanara troops.
"Oh, best monkeys, conduct search in the Suraashtra, Baahlika and Candracitra provinces, including their extensive and delightful rural areas and spacious cities, as well as in their woods with Punnaaga trees, areas filled with Vakula, and Uddalaka trees and in their interiors, and even in the thickets of Ketaka trees.
The province of Candracitra, the present day Mathura and is also mentioned as shuura desha 'Shuura province...' in other mms, and the Suraashtra is identified with present day Sauraashtra, a peninsula in Gujarat.
"Oh, vanara-s, search at the blest rivers in the west whose cool water flows westward, as well as in the forests of sages and on the mountains of those forests, and even in lands that are virtually waterless and on the highly towering mountains that are chilly. On searching such an impassable western quarter encircled with enmeshed mountains, then it will be apt of you to come and see Western Ocean. Having come to Western Ocean, you will see seawater ruffled by sharks and crocodiles. Later the monkeys may ramble in the shrubberies of Ketaka plants, in copses of Tamaala plants and in the boscages of coconut trees. Seetha shall be searched along with the residency of Ravana on the mountains that are sitting pretty on the seashore, as well as in the forests on those mountains. Further, the delightful cities available alongshore like Muraci, Jaatapura, Avanti and Angalepa are to be searched together with the forest of Alakshita, including the nearby provinces and spacious townships.
These are said as cities with names of muralii, jaTiipuram, in other mms, and it is also said to be Maurvi. The said Avanti is not the Avanti already said to the monkeys who were sent to east. is 'un-cared-for' as the thick woods at its periphery make the interiors of forest neglected.
"At the junction of River Sindhu with the ocean, Mouth of Indus, there is a huge mountain named Hemagiri, Golden-Mountain, which is with hundreds of summits and gigantic trees. On the beautiful ridges of that mountain flying-lions are inhibiting and they will be winching sharks, fish and elephant seals to their lairs. The elephants inhibiting on the top of that mountain are contended and conceited, and trumpeting like thunderous clouds they will be moving everywhere in that vast area of the mountain abutted by water and near at the lairs of flying-lions. The monkeys who can change their guise by their wish have to quickly and entirely search the golden peak of that Hemagiri which will be touching the sky and which has amazing trees on it.
"On your seagoing there, oh, vanara-s, you will see the golden peak of a waterlogged mountain called Mt. Paariyaatra, which peak will be hundred yojana-s in height, and which is difficult to see as it will be blindingly glittering. Twenty four crores of mighty and atrocious Gandharva-s whose glow is similar to the fire and who can change their guise at their wish are living there on that mountain Paariyaatra.
The Gandharva-s said here are not the celestial musicians but human Gandharva-s and the Paariyaatra Mountain may perhaps belong to one in Suleiman Range, now in Pakistan, but not the one among Vindhya Range.
"If those Gandharva-s who resemble the tongues of fire are given offence, they will be thronging together from everywhere, as such even awfully courageous vanara-s shall not provoke them. And the fly-jumpers shall not pluck at least a fruit in that province. Because those assiduous, highly mighty and valiant Gandharva-s are impossible for overtures, isn't it. Moreover, those appallingly audacious Gandharva-s will be safeguarding fruits and tubers there.
This area must be in and around present day Afghanistan because it is famous for dry fruits and it is the age-old practice of Kabuli Walla-s to sell most delicious dry-fruits. When they grow that kind of high-grade fruits which orchardist allows a monkey to pluck and plunder them.
"There you have to put yourself in devoir and search for Janaki. In the event of your following just monkey-hood and its antics, without becoming adventuresome, there will be no scare from those Gandharva-s. Then you proceed from that Mt. Paariyaatra to Mt. Vajra.
"Oh, fly-jumpers, there is a great mountain named Mt. Vajra in that sea beyond Mt. Paariyaatra. It will be with a shine similar to the hue of the gemstone lapis, and it will be standing like a diamond in its shape, hence it is diamondiferous. There that glorious mountain will be soaring high, squarely for a hundred yojana-s, and diverse trees and climbers will be spreading over it. There, on that mountain you have to search pursuantly including its caverns.
"In the fourth quarter of that ocean from land a mountain named Cakravaan is there. Vishvakarma, the Divine Architect, constructed a thousand-spoked wheel on it.
This is not just a wheel with thousand spokes, but said to be a machine of weaponry with thousand parts or sub-weapons. The Divine Architect Vishvakarma constructs such marvellous things not only for to gods, but even to the demons coming under duress, as and when demons conquer Indra's paradise. In the following verses, a connected legend is also touched.
puraaNa/Legend: "Once upon a time in the crusades of gods-demons, Vishnu assuming the form of puroSottama 'Supreme Person' slew the horse-faced demon named Hayagreeva on that mountain, and snatched away the wheel-weapon from him. Until then, this wheel-weapon existed under the custody of that demon Hayagreeva. Purushottama also put another demon Pancajana to death on that very mountain and took away his backbone, which is a conch-shell. Thus the conch-shell handled by Vishnu is known as paancha janya shankha 'Paanchajanya conch.' Thus, this Cakravaan named mountain assumes legendary importance to search for Seetha.
"Vaidehi is to be searched on the delightful cliffs of that Mt. Cakravaan and also in its spacious caves, together with Ravana, and search for her here, there, and everywhere.
"After sixty-four yojana-s another very great mountain with golden peaks is there in abyss of the abode of Rain-god, namely the ocean, and it is named as Mt. Varaaha. A city named Praagjyotisha is there which is completely golden, wherein the evil-minded demon named Naraka is living.
This Praagjyotisha is held as the present Assam as has been referred by Kalidasa in his works and some say that this place should not have been referred here. The inclusion of this verse is said to be the problem with the copyist. S.M. Ali in 'The Geography of the Puranas' says: 'this was the famous janapada on the fringe of the Eastern country...' and it corresponds roughly with the middle Brahmaputra valley...' The name is derived as praak 'firstly, easterly...' jyotish 'planet, Sun,' that is to say, 'the place where the Sun shines firstly, that is in the east of India...' i.e., Assam. The said demon Naraka is not the buffalo-demon who was eliminated by Goddess Durga.
"There on the delightful cliffs and spacious caves of that Mt. Varaaha, including that city Praagjyotisha, Ravana shall be searched together with Vaidehi. On ranging from that best Mt. Varaaha, whose caves are inlaid with gold-deposits apparent to the naked eye, there is an entirely golden mountain containing waterfalls and rapids called Meghavanta.
"Listening the sonorous sounds of waterfalls and rapids of that mountain, and construing them to be the roars of their opponent beasts, the elephants, wild boars, lions, and tigers will always be facing that mountain and roaring proud-heartedly all around it, by which that Mt. Meghavanta itself appears to be roaring, proud-heartedly.
"On which mountain the distinguished Mahendra, whose horses are green and who is the controller of demon Paka, is anointed by gods as their king, such a mountain is this named Mt. Megha, or Mt. Meghavanta, which you have to scour.
"On going further from that best mountain ruled by Mahendra, namely Mt. Meghavanta, you shall go to the range of sixty thousand golden mountains. Those mountains are radiant all around with the tinge of young Sun, and with the resplendence of fully flowered trees which are wholly golden in hue. There is a unique and kingly mountain in the midst of that range of golden mountains, which is called Mt. Meru, or Saavrni Meru, to which mountain generous Sun has once given a boon.
"The Sun said to that unique Mt. Meru Saavarni in this way, 'by my beneficence whatever that is sheltered by you, say trees, climbers, rapids, boulders, all of them will transmute into golden hue, either by day or by night. Even those that reside on you, say gods, gandharva-s, or demons, they too shall thrive as my votaries and as far as their resplendence is concerned they will be glittering like gold, i.e., in the ochry golden hue of the eventide.
"On their coming to that unique mountain Mt. Meru Saavarni at vespers Vishvedeva-s, Vasava-s, Marut-s, and the other celestials will bide their time for the dusking Sun, and when they all have worshipped him, the Sun goes to the Mt. Astagiri, the Dusking Mountain, and evanishes for all beings for that day.
The above list may not mention others but it is construed to be inclusive of ekaadasha rudra-s, who are twenty-one in number, while the vishvedevaaH are thirteen, vasavaaH are eight, maruts are seven, aadityaa-s 'the other Suns in other galaxies...' are twelve.
"The Sun courses across those ten thousand yojana-s from Mt. Meru Saavarni to Mt. Astaadri in one and half hours, and quickly reaches Mt. Astagiri, or Mt. Dusk. On the pinnacle of Mt. Astagiri, or the Mt. Dusk, there is a supreme and heavenly manor-house compacted with multi-storied buildings, which in shine will be similar to Sun and which is arranged by Vishvakarma, the Divine Architect. That villa is brightened by amazing trees, on which diverse birds will be twittering musically, belongs to the great-souled Varuna, the Rain-god, who wields a tether.
"In between Mt. Meru and Mt. Astaadri there is a gigantic ten-leaved Date-palm-tree, which is completely golden and shines forth with a marvellous podium.
This area must be the present day Arabian and the ancient Persian province, because the Date-palm tree is the highly respected tree at there or even throughout south East Asia. The three kinds of Dates trees are called as dry-grass-palm trees, as said in Amara Kosha. kharjuura, ketakii, talii, kharjuurii ca tR^iNa drumaa: amara kosha 'Date, Pandamus odara tissimus, Corypha Talliera and Wild Date are dry-grass-palms, and these grow in abundance around oases.
"On all those mountains, lakesides and riversides Vaidehi shall be searched together with Ravana, far and wide.
"This is where the virtue-knower, an enlightened one by his own asceticism, a selfsame personality to Brahma and one renowned as Sage Merusaavarni indeed resides. And that sage Merusaavarni who is Sun-similar in his shine can be asked, only on your prostration before him in veneration, about the tidings of Maithili, and her whereabouts. On effacing the utter darkness of all the mortal world up to here, the illuminator of mortal world and the decliner of night, namely the Sun, will go to the Mt. Astagiri, say Mt. Dusk.
"It is possible for the vanara-s to go only up to there, oh, best vanara-s, and we have no knowledge of those sunless and boundless realms available far and beyond.
In 'The Ancient Geography of India' K. Basu records: 'the reader should notice here that Valmiki makes mention of a few places only, most of which are mountains in the west and ends with the poetic land of the setting Sun. This shows that little was known at that time of the famed nations of the west, in spite of the great antiquity claimed by Egypt, Assyria, and Greece and one might be led to the thinking that these nations had not yet risen to power in the time of Valmiki, or if they existed at all, communication was not yet opened between them and the Indian Aryans...'
The words a bhaaskaram, a + maryaadam are also taken in the sense, 'without, enlightenment; without, proper conduct, i.e., propriety...' 'Those places are with primitives who are unenlightened and with impropriety, that are incongruous with Ancient Indian principle of living...' Thus, these cultures west to Persia are held as pre-Babylonian or pre-Assyrian cultures. Moreover, it is assumed that Sugreeva has said this way: 'because Ravana is a highly educated and cultured demon, in his own way, he too despises those lowly cultures despite of his obstinacy. For sure, he will not be there with Seetha, and hence Seetha need not be searched in those countries.'
"You shall return within a month on knowing about Vaidehi and also about the residency of Ravana, or on your reaching Mt. Astagiri, say Mt. Dusk.
"And none shall stay behind for more than a month, and if anyone stays, I have to exercise coup de grace in his respect. By the way, my valorous father-in-law, namely Sushena, is proceeding along with you.
"As achievers of ordered tasks you shall give heed to all of the orders given by him. He who is highly dextrous and great mighty such a Sushena is my father-in-law, thus he is a venerable to me, as well as to you. All of you are triumphant ones and indeed archetypes by yourselves, but instituting him as your archetype you shall search the western direction. We all fulfil ourselves in reciprocating him who has done good to us, only if we can locate Seetha, the wife of the king of humans whose vitality is unlimited, namely Rama.
"Even if any other task than this is there, that which shall be conducive to this task, and which shall also be conducive to time, place and purpose, you shall undertake that task also on deciding about it among yourselves." Sugreeva spoke thus to the monkeys going to western direction.
On hearing the sentences of Sugreeva sedulously, then Sushena and the other important fly-jumpers took leave of the king of fly-jumpers, namely Sugreeva, and proceeded along with their individual troops to that western direction which is well cloistered by Varuna, the Rain-god.
Thus, this is the 42nd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 43
| Sugreeva sends troops to north in search of Seetha. He gives an account of the snowy regions and provinces of northern side and asks them to search in the places of Yavana, Kuru, and Darads etc., civilisations. Sugreeva specially informs them about a divine province called Uttara Kuru and a heavenly mountain called Mt. Soma on which Brahma, Vishnu and Shiva make sojourn for its sacredness. |
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On sending his father-in-law, namely Susheshana, to westerly direction then the king of Vanara-s Sugreeva, spoke to a valorous vanara named Shatabali. That knowledgeable and the powerful one among all monkeys, King Sugreeva, spoke words to Shatabala that are advantageous to himself, and beneficial to Rama as well.
"Accompanied with a hundred thousand forest-dwelling monkeys of your kind, and also with all of your ministers who the sons of Yama, the Terminator, you have to proceed. Oh, venturesome Shatabala, you scout out whole of the northern quarter that has snowy Himalayan mountains as its crown for the glorious wife of Rama. Oh, enterprising vanara-s, when this mission is complete and when we can effectuate a task agreeable to Rama, we will become debt-free and accomplished of our purpose. Great-souled Raghava has indeed done a favour to us, isn't it. If there is reciprocation to that kind deed, our lives will become fruitful.
"He who completes the deed of a requester, even though that requester has not rendered any hep earlier, his life becomes fruitful. Then what is there to say again about him who has already received help from the requester?
"Let all of you abide by such a thinking as you are the well-wishers of our well-being and welfare, and undertake your mission in such a way as to how Seetha can be found in your search. On his part this Rama, who is the best on among men and the champion of enemies' fastnesses, is the estimable one for all beings, and his interests have indeed fell in with ours. Let all of you with your assets of wisdom and valour rake over all of these impassable places, rivers, mountains and also their canyons.
"There in the north, the provinces of Mleccha-s, Pulinda-s, that way Shurashena - Prasthala - Bharata - Kuru - Madraka - Kaambhoja - Yavana shall be scrutinized along with the cities of Shaka and Darada, and then search in Himalayas.
The Mleccha is the province of the then India to the North-West and it is defined as: prati anto mleccha sy˜t - amara koþa - go m˜Õsa bhakÿako yastu viruddham bahu bh˜ÿate sarva ˜c˜ra vihŸna× ca mleccha itiu abhidŸyate - bodh˜yana 'at the end of the country there is Mleccha province... amarakosha, 'eaters of beef, talkers of odd languages, devoid of all ethics [with reference to Indian scriptural ethics, especially marriage as an institution, immoralities etc.,] and they are called Mleccha-s...' Bodhaayana aphorisms. Some hold the view that Ramayana was written more lately to Greek's invasion on India on seeing the names like this Yavana, Shaka etc. for this please see the endnote for some more information
"In the stands of Lodhra trees, Padmaka trees and in the woods of Devadaru, or Deodar trees, Ravana is to be searched there and there, together with Seetha.
Lodhra trees are of Tymplocos racemosa, and Devadaru tree is of Uvaria longifolia, commonly called as Deodar trees.
"You to Soma hermitage, which is adored by the gods and gandharva-s, and then you go to that great-peaked mountain named Mt. Kala. On its cliffs, mountainsides and in caves the highly fortunate and impeccable wife of Rama shall be searched. On going across that lordly mountain Kala, which great-mountain is impregnated with gold, it will be apt of you to go to the mountain named Sudarshana afterwards. Latter there will be a mountain overspread with various birds and adorned with varied trees named Devasakha which is a sanctuary for birds. Let Ravana be quested after in the segments of woods, at waterfalls, and even in caverns of that mountain, together with Vaidehi.
"On crossing Mt. Devasakha, there is a vacant land to a span of hundred yojana-s all around, which is devoid of mountains, rivers and even trees, and discarded by all beings. But you all will be overjoyed on traversing that hair-raising wasteland quickly and on attaining Mt. Kailash.
'The Kailash mountain believed to be the abode of Shiva, the tutelary god of the Snowy Range of Central Asia and the wealth god Kubera, was to the north of Himalayas. It would appear to correspond with the Kwenlun Range, which extends northwards and connects with the Altai chain. The route indicated must have been by the south skirts of the desert towards the west, to pass by the Kailash Range...' Ancient Geography. This is presently in Tibet.
"There is the delightful mansion of Kubera, which in shine will be like a silver cloud and processed with gold, and the Divine Architect Vishvakarma has constructed it. Where an expansive lake is there, which is replete with lotuses and costuses, overrun by swans and partridges, and adored by throngs of apsara-s, that is the place of Kubera, Deity for Wealth-Management. He is the son of Sage Vaishravana and king of yaksha-s, who is reverenced by all beings for he is the money giver, that fortunate king will be rejoicing there along with guhyaka-s, viz., yaksha-s. Ravana shall be searched on Mt. Kailash, and even in the caves of nearby mountains which will be shining like moon, together with Vaidehi.
Ravana is a brother of Kubera and the aircraft of Kubera, namely Pushpaka, is seized from this very Kubera. Thus, there is every chance to hide Seetha at Kubera's place bringing Kubera under duress.
"Thereafter on reaching Mt. Kraunca you shall cautiously enter into a highly impassable tunnel of that mountain to search Seetha. That tunnel, they say, is an un-enterable one.
Kumara or Skanda, the son of Shiva-Parvati-Ganga made this bore by using His shakti prayoga 'Divine power.' This is his birthplace, and the legend of His birth and growth are detailed in Bala Kanda.
"In that tunnel great-souled sages reside at the request of gods, and those great-sages are similar to Sun in their resplendence and godly in their mien. Even then, you search for Ravana therein that tunnel. Besides the main peak of Mt. Kraunca, its other peaks, terraces, crevices and midriffs shall be searched, far and wide. The treeless Mt. Kaama and the abode of birds Mt. Maanasa are also to be searched, and there is no inlet for any being, let alone gods or demons.
These mountains Maanasa and Kaama are said differently in other translations, like 'the wish-endower Kaama and the bird-less Maanasa Mountains.' That is to say, 'even birds cannot enter there then where is the question of entry to other beings...' If that place is un-enterable even for birds or gods how these few monkeys can enter, is the question that ensues. Sugreeva gives the answer to Rama at the start of this exodus of monkeys, saying that these monkeys can do any undoable task, which is peculiar to these genera.
"You all have to search Mt. Kraunca inclusive of its mountainsides, grades, and its fringe mountains, and on moving away from that Mt. Kraunca, a mountain named Mainaaka is there.
This Mainaaka is different from the one that wanted to give hospitality to Hanuma during his flight across ocean in Sundara Kanda.
"The mansion of the demon Maya is there which is built by himself and that Mt. Mainaaka is to be searched out, inclusive of its crests, grades and caves. Thereabout the dwellings of horse-faced females, namely KimpuruSa-s, are there and you have to search them also.
The word ashvamukhi is taken as one word to explain the genera of kimpuruSa , a kind of sylvan beings like yaksha-s, caarana-s and the like, whereas some take it as horse-faced beings.
"On crossing over that province there is the hermitage adored by siddha-s, the resolved-souls. There the sages, namely siddha-s, vaikhaanasa-s, and vaalakhilyaa-s will be there. Then you venerate those sages with accomplished souls, whose asceticism alone has effaced their blemishes, and you may even humbly ask them after Seetha's whereabouts. There is the lake belonging to Vaikhaanasa sages, overspread with golden lotuses, and overrun with prosperous swans whose resplendence will be similar to the tender sun. The carrier elephant of Kubera known as Saarvabhauma will always be visiting that place along with she-elephants.
"Passing that lake there will be just sky which will be devoid of moon, or sun, or the clusters of stars, and it will be cloudless and noiseless. That place will be luminescent with the self-resplendence of godlike sages who have accomplished their asceticism and who are taking rest at that place, as if illuminated with innumerable rays of the sun.
"On crossing over that province there is a deep flowing river named Shailoda. On both of its riverbanks bamboo brakes called as Keecaka-s will be there. Those bamboos will be enabling the movement of siddha-s, accomplished souls, from one bank to the other.
Keecaka is the term to denote that 'when air is puffed in the bamboo, whistles or fluting can be done...' and this variety of bamboos is used to make the transverse flutes in India in contrast to the present day metal flutes, where the diameter and wall-thickness of each bamboo stick is carefully selected to produce a desired tone and pitch. The travel to the other bank is by the entwined bamboo-sticks-bridges across the river, and these monkeys shall make use of those bridges because anyone/anything falling in that river will be petrified, say frozen to petrifaction.
"Then there is the North Kuru, the dwelling of those who have achieved divine merit in their previous births and now born in that country to enjoy the fruits of that divine merit, thus that country itself is earmarked for meritorious beings. At that place, the lotuses in the rivers will be golden in hue. The runners and stalks of lotus plants bear lotus-leaves that are bluish like the bluishness of lapis lazuli. There will be thousands of such rivers filled with such plants in water, and with waters mingled with the waters of other lakes, and decorated with the thickets of red Costuses alongshore.
The Costus is a lotus-like plant grwoing on land, like Kashmir's Saussurea hypoleuca, Latinised from Greek 'kostos'.
"Everywhere that province shines forth with highly valuable leaves which will be in the hue of sapphires, with fibrils in the hue of gold, and with amazing thickets of blue costuses around lakes, which lakes will be surrounding that province with a resplendence similar to sun. There the sand dunes of deep flowing rivers are lumped together with incomparable pearls, highly valuable jewels and gold. That province is with amazing mountains that are replete with every kind of jewel, golden in hue, splendorous like Ritual-fire, and they are intercalated into the deep flowing rivers.
Perhaps these poetic accounts of golden, jewelled riverbanks and golden lotuses etc. might have attracted the then invaders towards India, presuming that the loot is over there on the riverbanks like sand. However mythical these accounts might be, they portray that the lands and rivers are self-contained and self-sufficient.
"There the trees will be eternally flowering and fruiting on which birds will be endlessly squawking. Their yield will be spilling forth meeting every delicacy with a divine smell, taste and touch. Some other best trees will yield clothing in numerous shapes. Some of the best trees will be yielding such of those adornments which will be vying with ornament made with pearls or with lapis gemstones, and suitable both for women and men. Like that, they can be worn happily in all seasons. Some other best trees will be yielding gemlike marvellous decorations applicable to noblesse. There are other trees that produce wooden-beds with astonishing upholsteries, and even garlands that will be attractively heartening, while some other trees will be yielding juices and foodstuffs that are relevant to highly choicest consumers.
"The females of Uttara Kuru province will be handsome and youthful and they are rich by their attributes. There the radiantly bright celestials like gandharva-s, kinnaraa-s, siddha-s, vidyaadharaa-s will be delighting along with their own females.
Some say that the females are also born out of the very same trees by adding the word prasuuyante to these compounds of trees. Nevertheless, it is better taken as 'daughters of soil.'
"All the inhabitants of North Kuru have carried out good deeds in earlier births, hence they are accorded with paradisiacal pleasures now. All are engaged in passion, all of them live in pleasure and prosperity along with their youthful females. The notes of vocal and instrumental music will be flowing out mixed with the peals of vivacious laughter, which will always come to ears in a heart-stealing manner for all beings. There is none who is infelicitous and there is none who is friendly to untruthful ones, and in that province these heart-pleasing attributes of those blessed souls like rejoicing, festivity etc. will be enriching day by day.
"On passing beyond that mountain in Uttara Kuru, there is a treasure trove of waters, namely vast of Northern Ocean, in the mid of which there is gigantic golden mountain named Mt. Soma.
The north of Himalayas is referred as the northern ocean. It is held that Himalayas have emerged from an ocean to where Vali used to leap everyday in the early hours to offer water oblation to the Sun.
"Those who have gone to the sphere of Indra, and those who have gone to the sphere of Brahma can clearly see that lordly Mt. Soma, situated in the vast of ocean from the vast of heavens. Even though that place is sunless it is comprehensible as if with sunshine, since it is illuminated with the resplendence of Mt. Soma itself, which will be irradiating that place as if with the resplendence of the Sun. The God and Cosmic-Souled Vishnu and Shambhu or Shiva, an embodiment of eleven selfsame Souls, called ekaadasha rudra-s , and the god of gods Brahma who is surrounded by Brahma-Sages, will be sojourning on that Mt. Soma.
Here the Cosmic-Souled God is said as Vishnu, because He alone has shown His vishva ruupa 'cosmic aspect...' in Maha Bharata, and He has the attributes of SaDguNa sampatti 'the six-ingredients...' and also by bringing the saying from Nrisimha Puraana: evam eva mah˜n þabdo maitreya bhagav˜n iti | parama brahma bh¨tasya v˜sudevasya na anyaga× || n®simha pur˜õa 'the bhagavaan is the term for vaasu deva, naaraayaNa, Vishnu and there is no other course than to accept otherwise...' The ekaadasha rudra-s are 1. aja 2. ekapaada 3. ahirbudhni 4. hara 5. shambhu 6. tryambaka 7. aparaajita 8. iishaana 9. tribhuvana 10. twaSTa 11. rudra These are called the brain-children of Rudra and at times of Brahma. Then the Trinity is said to be there, without exception.
"Under any circumstances you shall not go to the north of Kuru province as there is no other way out to follow, even for other beings like daitya, daanava, yaksha, gandharva-s, though they possess some extraordinary capabilities.
'Here we have a glimpse of the Arctic region with the Aurora Borealis to the north of the Uttara Kuru realms. The Uttara Kurus, it should be remembered, may have been a real people, as they mentioned in the aitareya braahmaNa viii-14 wherefore the several nations who dwell in this northern quarter beyond the Himalayas, the Uttara Kurus and the Uttara Madras are consecrated to glorious dominion and people term them glorious...' Mouris, Sanskrit Series, Vol. I
"That mountain named Soma is an impassable one even for gods, and it will be apt of you to quickly return from there on seeing that mountain. It is possible for the vanara-s to go only up to there, oh, best vanara-s, and we have no knowledge of those sunless and boundless realms available far and beyond.
"You shall thoroughly search in all those provinces that are explained by me, and you have to make up your mind for searching in other places that are not referred by me.
"Thereby, oh, Air-godlike and Wind-godlike vanara-s, on your seeing the princess born in Videha kingdom, namely Vaidehi, an extremely desirable task for the sake of Dasharatha's son Rama is considered as done. Thereby it becomes a still privileged accomplishment even for me achieved through your efforts.
"Thereafter, oh, fly-jumpers, when you with accomplished purpose and adored by me with heart-pleasing concessions, and when your enemies are silenced, you will rove over the earth with your friends and relatives and with your beloveds, also fostering your progeny." Thus Sugreeva said to the monkeys going to North.
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The Problem of Mapping and Dating Ramayana
On seeing the names like this Yavana, Shaka etc., some hold the view that Ramayana was written more later to Greek's invasion on India. Max Muller in his 'What Can India Teach Us?' says: 'If I call the invasion which is generally called the invasion of the Shakas, or the Scythians, or the Indo-Scythians, or Turushkas, the Turanian invasion... who took possession of India, from about first century BC to the third century BC.' Again classifying Sanskrit literature he says, 'we divide the whole of the Sanskrit literature into there two periods, one anterior to the great Turanian invasion, the other posterior to it, we may call the former period as ancient and natural, that of the later modern and artificial.' Thus, Ramayana belonged to the modern and artificial literary period and Veda-s to ancient. According to Indians the Turushkas are not the Scythians but Turkish, and the Yavanas, are clearly the Greek. Michelson in his 'Linguistic Archaisms of the Ramayana...'adds another phase called Epical period. Thus, there are three, Vedic, Epical, and the rest of it is modern and artificial. At the same time Max Muller says: 'At the time of Solomon, there was a channel of communication open between India and Syria and Palestine is established beyond doubt, I believe, by certain Sanskrit words which occur in the Bible such as ivory, apes, peacock, and sandalwood, which, taken together, could not have been exported from any country but India...' So Solomon, Bible, Turanian invasion, Ramayana... all occasioned at one time, i.e., around 0 BC. So many professors, so many researchers have not said a date agreeable to Indians as well as to the world.
At one place, it is said that there was a rapport among these places India-Syria-Palestine and even up to Egypt, but at other place, the Indian thought, that the Indian had Greeks and Greeks had Indians, is dismissed. What prevents to agree that both hold up mirror to almost the same culture, though diverse in its practise, right from the belief of Greeks, viz., 'the sense of many gods are there near at hand' to various gods, to their names, to the epical literature, and also to myths and legends and dramas etc, is unknown. But when it comes to dating and mapping 'the earliest date known for certain in Indian history is the invasion of Alexander in 326 BC...' and 'The chronology has been built up form the identification of Sandracrottus of Greek writers with Chandragupta Maurya... yet it is said 'In the seventh century BC India was divided into sixteen Mahajanapada-s...' as per 'An Historical Atlas of Indian Peninsula", Oxford. Peculiarly those sixteen Janapada-s did not contain the names of Yavana, Shaka provinces in atlases.
'The Greeks, evidently descended from tribes who had come westwards from the early home of Indo-Europeans in South-Central-Asia, first settled in the land which we know as Greece about 2000 B.C....' according to The Encyclopaedia of Myths and Legends of All Nations, Kaye & Ward Ltd., London. Their history about Ion, the king of Helice, and his war with Elsenians, the confederacy of Lonia in Asia Minor etc., speaks about their origin and shuffling, i.e., from east to west and again from west to east. It is they who have adopted Vedic Rain-god Mitra as their Mithras and many a temple was built all over Europe for Mithras. Even Goddess Lakshmi has Her counterpart in Greece 'Pallas Athene' known as early as 2 B.C., and the comedies of Strattis, like Fragmenta Comic of Greece has Indian fables as early as 400 B.C. Hence, if these Theories of Borrowing are negated with the Theories of Commonality, it would suffice to say that Ramayana is antecedent to the settlement of Greeks in Greece itself.
Without lingering on these carbon-testing for the verses of Ramayana that contain Yavana and Shaka named provinces, if the astronomical data available in Ramayana itself is believed, it throws some light on dating. If anybody would care to see the book Vastav Ramayan, by Dr.P.V.Vartak, in Marathi, Vedvidnyana Mandal, Pune, and a web site is available about this, Astronomical Dating of the Ramayana where another approach can be seen, which just does not revolve around one or two names of places. It is said there; 'Therefore, Ramayana 'must have' occurred 9600 years ago, which is 7600 B.C. approximately...' which again is disputable because this is going against the Yuga and Kalpa Theory of Puraana-s, as Ramayana is said to be the legend of Treta Yuga.
The provinces Shuurasena, Bharata, Kuru are the downlands of Himalayas. The Kaambhoja is the province northwest to India, where the Russia touches India, as mapped by 'An Historical Atlas of the Indian Peninsula' of Oxford University. Then the Yavana and Shaka should be around there, prior to their migration to the presently known Greece, because Greeks originated from so called 'South-Central-Asia' as called by the historians, and perhaps the historians might be hesitating to call it as 'Himalayan region of India'. They were originally called Ionians, a corrupt or generic name from Indian naming of Yavana or Javana. The word Æoni can be cleaved as a + yoni; [ayogya ] yonim gata 'unbefitting, uterus, obtained birth...' 'one who is born to an unbefitting mother... say, a bastard...' That is what Œdepus Rex proved later. The ethics of these Yavana and Shaka cultures are clearly explained in Karna-Shalya samvaada 'the debate of Karna and Shalya...' in Karna parva, Maha Bharata.
The Shakas are again the nomadic tribes inhibiting Central Asia, and they are the Scythes of Greeks and the Indo-Scythians of Ptolemy, inhibited in the Hindu Kush Range of Himalayas. Both of these are categorised under Mleccha people by Ramayana because their ethics do not conform to the Vedic stipulations of living, even though they lived together.
'The Varadas - The Bengali recension has Daradas instead. They are said to be Dards whose name is still retained in modern Durdstan along the course of the Indus, above the Himalayas, just before it descends to India...' Griffith, Ancient Geography.
It may be noticed that Ramayana did not refute any other religion, or sects, or the divergent philosophies of Hinduism itself, but it has agreed that Mleccha-s are there and there is no bother from them. Gods of Ramayana are purely Vedic, unlike the later time, rather modern or artificial literary period's poetry of Kalidasa et al, and their puranic deities like Kali, Uma, and Kumara etc. The literary style of Ramayana is mostly un-Paninian. It has the episodes like Rama-Jaabaali samvaada, where Sage Jaabaali being a nihilist starts preaching nihilism to Rama. When this epic could accommodate information about nihilists' preaching nihilism to Rama, it can as well afford a few lines of information about other philosophies, religions, if they were to be there. Then the present day's Unity in Diversity is not apparent and thus it is being assigned to a post-Vedic period, where Veda-s themselves are not written by some good old sages with white beards, sitting under banyan trees, at any one particular time.
Because the ancient history of Greeks came to light firstly, thereby India history is chronicled, and the epic Ramayana is known subsequently, relegating the history of Ramayana later to the Greek's invasion on India, may not be appropriate. History has its own black-ages.
Thus, this is the 43rd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 44
| Rama gives ring to Hanuma as a memorabilia enabling Seetha to recognise Hanuma without dismay. Sugreeva holds Hanuma's capabilities very high and reposes full confidence in him for locating Seetha. On seeing Sugreeva assigning the task to Hanuma, Rama perceives that Hanuma alone can achieve results and thus hands over his ring to Hanuma. Then Hanuma starts on the expedition with others. |
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Sugreeva expressly broached the topic of searching Seetha with Hanuma, as Sugreeva is decidedly determined about Hanuma, because that best one among monkeys, namely Hanuma, alone is decidedly the achiever of purpose.
By the word visheSeNa it is observed that Sugreeva purposefully instructed Hanuma that Rama is Vishnu's in human form as said at: v˜yu putra samŸpam tu gatv˜ tam v˜kyam abravŸt | þ®õu mat vacanam vŸra hanum˜n m˜ruta ˜tmaja | ayam ikÿv˜ku d˜y˜do r˜j˜ r˜ma× prat˜pav˜n | sarva ˜tm˜ sarva lokeþo viþõu× m˜nuÿa r¨pa dh®t | - n®simha pur˜õa 'on nearing Air-god's son Sugreeva spoke, 'oh, Hanuma listen to my saying, he this Rama, the valorous scion of Ikshvaku, is the Cosmic Soul and Vishnu in human form...' Nrisimha Puraana.
The king of all the residents of forest Sugreeva is well pleased to pick and choose Hanuma for the purpose, and spoke to the venturesome son of Air-god, Hanuma. "Oh, foremost monkey, Hanuma, I do not foresee any impediment in your transit on land where homogenous enemies will usually obstruct one another, or in high skies where there is no foothold, thus only birds and clouds hover there, or in the wild blue yonder where celestial bodies alone gravitate at random, nor in waters where there is no underwater movement for earthly beings, nor in the heaven, the abodes of immortals, where those immortals will not allow mortals like us to meander as we like. All the worlds that contain demons, gandharva-s, naaga-s, humans, gods, and the oceans and mountains therein are known to you.
"With your unusual mobility, unstoppable celerity, unremitting vivacity, and untold ability you are identical to your father Maaruti, the Air-god of marvelling dynamism. Or even by your radiancy none on earth is coming to mind who can be a coequal of yours, thereby you alone shall think about that process as to how to access Seetha. Oh, Hanuma, in you alone there are brawniness, astuteness and venturesomeness, and oh, ethicist, you conduct yourself in abidance with time, place and ethicality." Thus Sugreeva said to Hanuma.
Raghava started pondaration when he is cognisant of the entrustment of the task to Hanuma and on cognising Hanuma as an efficient cause.
"This king of monkeys, Sugreeva, is anywise definitive in his resolve reposed in Hanuma, and Hanuma is definitely resolute in achieving the task.
"By that reason Hanuma must have good track record of the tasks he accomplished earlier, besides, he is specifically chosen by his king. As such, this Hanuma will certainly bring task to fruition.
Or
"This Sugreeva is well-aware of each individual's accomplishments and hence he specifically chose Hanuma, and Hanuma who is now transiting must be individually well-known for accomplishment of any task assigned to him. Hence the fruition of the task is certain." Thus, Rama pondered.
On perusing Hanuma who is the ablest one in his endeavours, the highly resplendent Rama is immensely delighted, and his heart and senses are elated as if his purpose has been achieved.
Then that enemy-inflamer Rama happily gave his ring that is shining forth with his own name engraved as sign to Hanuma, as a remembrancer for princess Seetha.
When Rama shed all his regalia while coming to forests how he kept a ring on his finger, and when Angada is there as troop leader why this ring is given to Hanuma - are the debated topics. Please refer to the endnote.
"By this emblematic ring, oh, best monkey, Janaka's daughter Seetha identifies you to have reached her from my proximity, without apprehension. Oh, brave one, your enthusiasm, vital-force combined with your venturesomeness, and also the message of Sugreeva to you, are as if heralding achievement to me." Thus, Rama spoke to Hanuma while giving his ring.
On taking the ring that foremost monkey Hanuma kept it on his own head, and making palm-fold he reverenced the feet of Rama, and then that noteworthy monkey started off.
That brave monkey-son of Air-god leapt to sky along with that massive force of monkeys as if he is hauling them up, and he who is brightened by monkeys around him on the skyscape appeared like the moon in a very clear lunar sphere on a cloudless sky brightened by clusters of stars around.
"Oh, highly powerful Hanuma, I rely upon your vivacity, being the best venturesome monkey, oh, son of Air-god, showing your adventures that are not inconsequential you make happen as to how access can be gained to Janaka's daughter, Seetha." Thus, Rama shouted at Hanuma flying in the sky.
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Rama's Ring
The ring of Rama assumes a great importance in the course of Ramayana. Though Valmiki says nothing extraordinary, commentators attach many good reasons and attributes to this episode. After the two foots of verse 4-4-12 the following foot is traditionally read, in affection. suvarõasya su varõasya su-varnasya aðgulŸyakam
That is to say suvarNasya 'golden ring...' su varNasya 'greatly glittering...' su-varNasya 'good lettered...' 'That ring is golden, that too highly glittering, [rather high in carats, maybe 48 carats,] and has very good letters on it...' That ring has one jewel on upper side and two jewels below that. The upper jewel has a carving of the letter shri and lower two raa, ma... so goes the tradition. When Rama abdicated everything and no other jewellery is evident on his body, though his bow and arrows have golden finishing. Then why this lone ring is still there with him - is the debatable question. This indicates the custom of exchanging rings in marriage. This is the ring got prepared by Seetha in her kingdom Mithila and she herself put it on Rama's finger in their marriage as vara varaNa 'selecting the wooer...' When Hanuma gives this ring to Seetha in Sundara Kanda the reaction of Seetha is: g®hŸtv˜ prekÿam˜õ˜ s˜ bhart® kara vibh¨ÿaõam | 'on taking the adornment of her husband's hand she looked at it...' at 5-36-4. This ring to men is almost like the mangala suutra 'the sacred marriage-time pendant...' to Hindu ladies. Thus, none can ask a man to remove his wedding ring as long as his wife is alive and attached.
Next, 'in giving such ring to Hanuma, bypassing the troop leader Angada, Rama slighted the imperial protocol...' and 'Sugreeva being a king why eulogise Hanuma this much, a simple minister? Is it to deify Hanuma? This is another objection. For this Dharmaakuutam gives a vivid and extensive commentary, saying it is not at all a violation of protocol. The objection is: na anvatra yuvar˜je bala adhyakÿe aðgade sati hanumata× svatantratay˜ purask˜ra× abijñ˜na pradan˜dikam ca anucitam 'when prince regent Angada is there, entrusting some work to Hanuma independently, that too after eulogising him, is unbefitting...' This is countered by the commentator saying that: evam ca aviþvasanŸyam angadam apah˜ya viþvasanŸyo hanumati biþÿyua purask˜r˜dikam yuktam eva | 'still Angada has not gained the confidence of the king, though he is anointed as prince regent, thus entrusting a piece of work to Hanuma by Sugreeva is reasonable...' Then the counter-question is 'why Angada is anointed as prince regent, at all...' for this it is said: tath˜ ca angadasya jñ˜titv˜t aviþvasanŸyatv˜t aparity˜gena rakÿaõŸyatv˜dvinŸtam vidh˜ya yauva r˜jye abhiÿecanŸyatv˜t ca rakÿaõa yauvar˜jya abhiÿecana k˜rya niyojan˜dikam - mantiõa× ca hanumata× sakala k˜ryeÿu viþvasanŸyasya sv˜tnatreõa purask˜r˜dikam yuktam eva | 'a blood relation is to be anointed as a prince regent to look after the affairs of the kingdom, and here too, Angada is nominated as the troop leader of the expedition to look after the safety of this particular troop, and it does not preclude the king to entrust certain work to some of his true believable adherents...' This being so, Angada also expresses his resentment against Sugreeva and openly criticises Sugreeva at the end of this canto on similar lines, when they are unable to leap the ocean.
Thus, this is the 44th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 45
| The war cries of monkey soldiers in their enthusiasm to conquer Ravana are uttered in the audience of Sugreeva, when all of them started to their designated directions. This suggests the sugriiva aaj~na 'the inviolable order of Sugreeva.' |
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On calling forth all the fly-jumpers for achieving the purpose of Rama's task the best fly-jumper and the king of monkeys Sugreeva spoke to all of them, "oh, best vanara-s, you shall search all of this earth as I have detailed." Sugreeva said so to all monkeys.
Understanding that arduous order of the king of monkeys Sugreeva those best monkeys started out covering the earth like grasshoppers. Rama remained on that Mt. Prasravana along with Lakshmana looking forward to that month which is marked for locating Seetha. Then the brave monkey Shatabali swiftly started towards the beautiful northern quarter that is encompassed by the king of mountains, namely Himavanta. The monkey-troop commander Vinata journeyed towards the eastern direction, and the fly-jumper, leader of monkeys and Air-god's son Hanuma travelled towards southerly quarter that is once trodden by Sage Agastya, along with Lt. Tara, Prince-regent Angada, and others. The commander of fly-jumpers and a tigerly monkey Sushena started out towards the horrifying western direction that is ruled by Varuna, the Rain-god.
Then on disposing the commanders of monkey army to all directions according to their capabilities, that valorous king Sugreeva who is contented earlier by way of gaining his kingdom through Rama, is now gladdened to his heart's content for sending monkey troops to all directions as a requital to Rama's help. In this way when despatched by their king Sugreeva all the vanara lieutenants expeditiously started towards one's own direction.
When those great mighty fly-jumpers have started to dash off some are bawling, some highly blaring, some more thundering, and some more oddly bellowing, while some more are roaring like lions. Well-motivated this way by the king Sugreeva those vanara lieutenants put their fortitude into boastful words and said, "we lead forth Seetha, we wish to kill Ravana."
"I will kill Ravana single-handedly if he chances on battlefield, and then on drubbing the other demons I will quickly bring back Janaka's daughter, Seetha." Another monkey soldier said so.
"I alone will bring back Janaki even from netherworlds, who might be shivering owing to enervation, and you my monkey-soldier colleagues, you all may stay behind now." Thus another monkey-hero said.
"I will completely shatter the trees, shred the mountains, split the earth and storm the oceans." Thus another monkey gave war cry.
"I can fly-jump a hundred yojana-s, undoubtedly," said one monkey while the other said, "I can jump even more than a hundred yojana-s, for sure."
"My transit cannot be thwarted either on the plane of earth, or in the ocean, or on mountains or in forests, or in the netherworld, or in its core." This is the slogan of another monkey-warrior.
Thus each individual vanara gave war-whoops with the proper proud of his might in the audience of monkeys king Sugreeva and departed.
Thus, this is the 45th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 46
| 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. During such a plighted flight, Sugreeva says, he acquired a direct and personal knowledge of earth. |
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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?" Then Sugreeva bowing down before Rama said, "I will narrate all vividly, and let my words be heard."
"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.
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.
"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. 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. 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.
"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. 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. 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.
"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. 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.
"Then on going to eastern direction I saw various trees, enchanting mountains with caves, and also numerous lakes. 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. I fled speedily when Vali repulsed me, but oh, lord Rama, when I returned he again made me to flee forthwith. Then from that eastern direction I fled to southern direction, which is thick with Vindhya Range mountains and diverse trees, especially with sandalwood trees.
"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. 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.
"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.
" '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.
"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.
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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.
Thus, this is the 46th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 47
| 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. |
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As commanded by the king of monkeys Sugreeva all of the elephantine monkeys essayed everywhere with post-hast for a glimpse of Vaidehi. 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. All the monkey commanders explicitly commanded by Sugreeva, very carefully searched all the provinces inclusive of their mountains, woodlands, and thick forests.
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. 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.
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.
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. Cmdr. Vinata, the great-mighty vanara, came back after searching eastern quarter as Sugreeva had advised, but without finding Seetha there. 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. 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.
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.
"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. 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. 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.
"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.
Thus, this is the 47th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 48
| 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. |
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Hanuma, the monkey, quickly started along with Angada, Lt. Tara, and others to that province which Sugreeva has indicated, namely the south. 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. 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. Feeding upon unalike fruits and tubers, sojourning here and there, those invulnerable vanara-s conducted their search.
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. 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. Then all of those monkey commanders gave up that province and entered another impermeable province as they are fearless from any quarter. 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. 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.
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.
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. 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. Thereby that virtue-souled sage cursed that great forest in it entirety to become an uninhabitable and impermeable forest abandoned by birds and animals.
But those monkeys conscientiously searched such a forest up to its fringes, including its mountains, caves, fountains, and rivers. 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.
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. 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.
Even that mighty demon shouting at all vanara-s, 'you are all dead... stay,' rushed towards them shoving up his clenched fist. 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. When Vali's son whacked him that demon spewed forth blood from his throat and fell onto ground alike an inverted mountain. 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. Then all those forest dwelling monkeys searched everywhere else, and like that they entered another horrible cave which is nearby.
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.
Thus, this is the 48th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 49
| 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. |
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Then on comforting all of those vanara-s the highly diligent one but overly tired Angada slowly spoke this word to them.
"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. 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.
"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.
"Insistency, ingenuity and indomitability of heart are said to be the causes for achieving results, therefore I am speaking all this.
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
"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. 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. 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.
"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.
On hearing Angada's words, Gandhamaadana who is enervated with thirst and fatigue spoke this sentence with inexplicit words. "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. Again let us search out mountains, caves, crags, also like that the uninhabited forests and mountain rapids, too. 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.
Those great-mighty vanara-s again perking themselves up searched the southern compass that is overspread with Vindhya forests. 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. 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.
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. 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. They took respite for a moment and when their laboriousness intermitted a little, again they ventured to search the southern direction in its entirety.
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.
Thus, this is the 49th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 50
| 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. |
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Associated with Angada, Lt. Tara and others, the monkey Hanuma searched the caves and thick forests of Vindhya Range. 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. 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.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.
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.
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. 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. When those best vanara-s have neared that fragrant and impermeable cavity they are disheartened with amazement.
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. 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.
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. "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.
"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.
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. Those tigerly monkeys have also seen lions and various other animals and birds exiting therefrom, and entered that cavity which is enshrouded in obscurity.
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.
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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. But on their going further into that cavity speedily, those elephantine monkeys beheld a best place that is luminous, as well as lovely. 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.
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. 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.
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.
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.
Then they beheld there the lotus-lakes containing serene waters and stocky lotuses and burly fishes that are golden. 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. 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.
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. They saw the stockpiles of heavenly aloe vera substances and sandalwood sticks and depurated eatables, tubers and fruits. They have also seen top-grade soft drinks, luscious honeys, heaps of finest quality clothing, exotic blankets and sheaves of deerskins. Vanara-s have also observed mounds of undefiled gold stockpiled here and there glowing with the glow of ritual fire.
When searching here and there in that cavity those valiant vanara-s of high resplendence have perceived some lady rather not far from them. 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.
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?
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."
Thus, this is the 50th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose
Sarga 51
| 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. |
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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.
"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, "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...
"The edibles, tubers, and fruits are all depurated... golden are the aircrafts... mansions silvern... ventilators golden and encased in jewelly laces... Flowered and fruited and also aromatically scented are these auspicious and completely golden trees... by whose splendour they are rendered thus?
"Also how the lotuses born in limpid water are golden, and how the fishes along with tortoises are ostensibly golden? 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.
Thus when Hanuma addressed her, that sainted lady, and a blissful one in the well being of all the beings, she replied Hanuma.
"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.
"Once he was the Universal Craftsman to the lords of demons by whom this divinely golden and superb mansion was constructed...
"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...
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"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...
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.
"That dynamic one methodised everything and then resided comfortably in this great forest for some time, privileged with all his wishes... 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... This marvellous woodland, these everlasting wish-fulfillers, and this golden mansion, are beneficed by Brahma for Hema...
"I am the daughter of Merusaavarni, oh, best monkey, named Swayamprabha and I am safeguarding this mansion of her, that apsara Hema...
"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...
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.
"What is your effort or for what reason you came to pass this impervious forest, and how you all have discovered this impassable forest...
"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.
Thus, this is the 51st chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 52
| 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. |
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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.
"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.
Hanuma, the son of Air-god, sincerely started to narrate their episode in its pithiness on hearing her words.
"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. 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. 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.'
"On searching out the southerly direction in its entirety we are all hungered and we all gathered around at a tree-stem. 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. Then straggling our eyes we perceived this wide cavity wrapped up with vines and woods and enwrapped in darkling.
"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. I said to all of them, 'Good! Let us enter it,' while they too had some inference about the availability of water in here. 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. 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.
"And we who are overly harassed by hunger have devoured the fruits and tubers you have offered with the grace of your hospitality. 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.
When she is spoken thus by those vanara-s then that omniscient Swayamprabha replied this to all of the vanara commanders. "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.
The other versions of Ramayana complete this chapter with this verse and place the following subject in a separate chapter.
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. "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. 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.
"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. When Hanuma said thus that sainted lady said sentence, "I believe outgoing is impracticable for the incomers in aliveness from this 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. "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. Then all of those desirers of departure are gladdened and immediately shut their eyelids, and further they lidded them with their delicately fingered hands.
She then sailed those noble souled vanara-s who covered their faces with their hands through that cavity barely within a minute. 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.
"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.
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Luminescence vs. non-luminescence
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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.
Thus, this is the 52nd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 53
| 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. |
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Then they saw an inexorable ocean, the realm of Rain-god, tumultuous with out-roaring and implacable waves, and shoreless otherwhere. 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. Sitting on a foothill of Mt. Vindhya which is with fully flowered trees those virtue-souled monkeys are then driven in desperation.
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...]
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. 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.
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.
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.
"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. 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?
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.
"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. 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. 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? 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. 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.
"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. 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.
"I am not anointed to crown-princedom by Sugreeva, but I am anointed by the unbigoted Rama, the king of people. 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. 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.
On hearing all that uttered by that youngish Angada, the crown prince, all of those prominent Vanara-s sympathetically spoke these words.
"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. 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.
"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.
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. 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.
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.
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Thus, this is the 53rd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 54
| Hanuma advises Angada to not to desert the mainstream kingdom to establish a separate one, which will definitely attract the fury of Sugreeva. Hanuma uses political tactics in pacifying Angada, who is utterly terrorised of Sugreeva in the event of the failure of the task under his leadership. |
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When Lt Tara whose resplendence is similar to moonshine has spoken that way, then Hanuma deemed that Angada is laying siege to that kingdom of Vanara-s. Hanuma considered Vali's son Angada indeed as having eightfold intelligence, fourfold tactics, fourteen traits.
The IQ of an average person is eightfold is said as: þuþr¨ÿa þavaõam caiva grahaõam dh˜raõam tath˜ | ¨ha apoha artha vijñ˜nam tattva jñ˜nam ca dhŸ guõ˜×
shushruuSa assiduously polite - 1] attentiveness shravaNam ardently listening - 2] heedfulness grahanam instantly grasping - 3] receptiveness dhaaraNam continually remembering - 4] retentiveness uuha discrimination of pros and cons - 5] speculativeness apoha indecisiveness about the undesirables and receiving the worthwhile - 6] fastidiousness artha vij~naanam substance's, comprehensive knowledge - 7] omniscience, tattva j~naanam quintessence's, profundity - 8] acumen.
The fourfold tactics or abilities are saama, daana, bheda, danDa 1] placation, 2] presentation, 3] partition, 4] persecution. The other way these four are four abilities mano bala, baahu bala, upaaya bala, bandhu bala self-assuring strengths of self-opinion, self-shoulders, self-ideation and self-consistent supporters.
deþa k˜lajñata d˜rýhyam sarva kleþa sahiÿõut˜ | sarva vijñ˜nit˜ d˜kÿyam ¨rja× samv®ta mantrat˜ | avisamvidit˜ þauryam þaktijñatvam k®tajñat˜ | þaraõa ˜gata vatslyam amarÿatvam ac˜lana | 1] knowledge of place and time, 2] sturdiness, 3] enduring troubles, 4] knowing all possible, 5] skilfulness, 6] self-defence, 7] maintaining confidentiality of strategies, 8] avoiding unwanted debates [or, not uttering lies, 9] courageousness, 10] recognising strengths and weaknesses of one's own and of others also, 11] faithfulness, 12] sheltering the seekers of shelter, 13] showing anger at appropriate times, 14] unwavering in opinions or actions.
Angada who is steadily brimming over with his spiritedness, mightiness, valorousness, and waxing like the moon starting from day one of White Fortnight of a month, who is comparable to Brihaspati, the Jupiter, in sagacity, who mirrors up his father Vali in intrepidity, but who is now assiduously attentive to the rebellious teachings of Lt. Tara, like Indra who once listened to the un-listenable teachings of demon's mentor, namely Shukraacaarya, as that Angada is overly enervated to fulfil the concerns of the king Sugreeva. Then Hanuma who is the scholar in all scriptures started to confederate the confidence of Angada with the present regime of Sugreeva.
Indian categorisation of a month does not directly jump to weeks, but firstly into two fortnights, later into weeks and then to days: 1] paurNami, poorNima White Fortnight - where the moon will be waxing from new-moon-day; 2] amaavaasya Black Fortnight - where the moon will be waning to no-moon-day.
Hanuma then rhetorically started to the schismatic secession of all those vanara-s, who are desirous of avoiding Sugreeva and desiring a hideout, exemplifying the third ideation, namely the partition, among the four political ideations, viz., placation, presentation, partition, persecution.
The four ideations are saama, daana, bheda, daNDa upaayaaH The ideations for placation, presentation, partition, persecution, in connection with a political adversary.
When Hanuma made all of the vanara-s to defect from Angada's idea of defecting Sugreeva, then Hanuma further overawed Angada with diverse and awesome orations containing the fourth ideation, namely the persecutory measures, employable by Sugreeva on defectors.
"As with your father you are undeniably abler in warfare, oh, the son of Lady Tara, and as with your father you are unquestionably capable enough to sustain the monkey kingdom." Thus Hanuma started to address Angada. Oh, best monkey, Angada, monkeys will be inconsistent at their will, isn't it! Separated from their sons and wives they cannot tolerate to remain under your control for a long.
"I plainly tell you what is obvious. This Jambavanta, these monkeys like Niila, and great monkey Suhotra and others do not definitely tagalong you, isn't it. Likewise I too do not definitely tagalong you. Such as we are, it will be impossible for you to sidetrack us from Sugreeva using tactics like placation, presentation or even persecution, isn't so!
"Even if a mightless is at odds with the mighty he can linger on, so to speak, therefore guard yourself, for no mediocrity will be at odds.
Vividly: 'though moralists say that the mighty shall not fall afoul of the mightless, but their relations will always be in estrangement... and the foulness of mightless with the mighty will run the relations afoul... thus, purchasing the wrath of the mighty by the mightless is futile... and such as you are, you seek asylum in such a cavity as counselled haphazardly by all these fickly monkeys... thus, beware that the mightless is the one who shall strive for self-guarding against the mighty, but not contrariwise...
"This matter of going underground into that Black Hole which you suppose as a hideout from Sugreeva, as you heard from Lt. Tara and others, but it is a deed of trifle to Lakshmana's arrows, not necessarily for Rama's arrows, in splitting apart whole of that Black Hole in a trice.
"Indeed, once Indra thudded his Thunderbolt on this very underground illusory place, but that act was indeed a trivial deed for that Thunderbolt made a single demon-sized aperture to eliminate a single demon, Maya, which we now call Riksha bila, Black Hole, nevertheless Lakshmana will splinter whole of this Black Hole with his acute arrows, as if it is leafy bowl.
"There are numerous iron-arrows with Lakshmana that are kindred to Thunderbolt of Indra, whose punch will be equalling that of Thunderbolt and Lightning Flashes, and which are the splitters of mountains.
Annex: 'of which you all may have heard, but a few of us like Jaambavanta, Nala, Neea, Lt. Tara and myself bear witness, personally... on piercing the seven sturdy trees Rama's arrow penetrated into the nethermost terrain of earth and resurfaced... then, Lakshmana's arrow can pulverise mountains, isn't so...'
"As and when you settle down in that underground, more so, an unbefitting place for a crown prince, oh, enemy-burner Angada, then and there all the monkeys will desert you resolvedly. Always sulking and reminiscing on their sons and wives, and hungered for the proximity of their kinfolk and hungered for diverse palatability as any monkey would cherish, even so, lamenting on the beds of lament they push you backwards.
"Devoid of good-hearted friends and well-wishing relatives, you will become highly sullen in solitariness. Such as you are you will end up as a highly frightened monkey, even from the shaking of a piece of straw.
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"Devoid of good-hearted friends and well-wishing relatives, you will become highly sullen in solitariness. Such as you are you will end up as a highly frightened monkey and you will end up much the same as a seamy shaky piece of straw.
He will become 'a crown prince of straw...' anena parijanai× pari tyakta× t®õ˜t api laghu taro bhavati iti s¨citam - dk if he discards his own people.
"By far, those fiercely frantic arrows of Lakshmana if targeted to kill you, in case you become a sidestepper from loyalties, will be terrifyingly twingeing. Further, those fierily frenetic arrows are irreversible. But, if you return to Kishkindha along with us, and if you obediently become Sugreeva's flanker, he establishes you only in kingdom as before.
"Your paternal-uncle Sugreeva's gleam is his honesty as he is free of dishonesty, his desire is affection as he is free of aversion, his dedication is staunch as he is free of prevarication, and he himself is exoneration as he is free from exploitation, thus in no way he liquidates you.
"He is your mother's well-wisher, the strife of Sugreeva's life is for her only, more so, there is no other posterity to him than you. Oh, Angada, therefore go back to Kishkindha, rather than deflecting, deviating and deserting your own kingdom.
By these words of advise Hanuma is said to have used all the four tactics of saama, daana, bheda, daNDa upaayaaH 'political ideations of 1] placation, 2] presentation, 3] partition, 4] persecution. This is how that is explained: atra - tvam samartha tara× pitr˜ - 4-54-8 - iti anena s˜ma uktam | - nityam asthira citt˜ - 4-54-9 - iti anena bheda ukta× | - tv˜m j˜tu na n˜þayet - 4-54-21 - anena daõda ukta× | - asm˜bhi× tu gatam s˜rdham - anena d˜nam uktam | evam bhedo api hanumat˜ s˜ma d˜na danõýa p¨rvaka eva k®ta× | tena bhedan˜ angado api bivhŸÿita× | - dk As these references are already there, they are not reiterated here.
Thus, this is the 54th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 55
| Monkeys decide to fast unto death as they failed in executing Sugreeva command. Sugreeva already said that anyone returning after timeframe might deem himself as dead. Thus, Angada casting aspersions on Sugreeva and his ruthless commands, takes this decision on many counts. All the other monkeys follow the suite. |
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On hearing the polite and righteous words of Hanuma, which are just yeomanly towards Hanuma's lord, namely Sugreeva, Angada said these sentences.
"Un-deducible in Sugreeva are his steadiness, or harmlessness, or frankness, also thus salience, or even valiance, further more cleanliness of heart or soul.
"Which Sugreeva has arrogated his elder brother's wife when that elder brother is still alive and well, where she is morally his motherlike, an empress and a lady love of that elder brother, thus he is despicable, and which Sugreeva closed the mouth of the cavity when his brother in all his belief assigned and stationed him alone at the mouth of the cavity to fightback the demon Dundubhi if he tries to escape, all the more when his own brother is still inside the cavity, thus he is nefarious, how then he can be said as one conversant with moral rectitude? Which Sugreeva has overlooked no less than the great glorious Raghava, whom he truthfully befriended and from whom his own task of arrogating my kingdom by eliminating my father is facilitated, how then can he remember the good services of others like us?
For this statement Hanuma may retort saying 'Sugreeva has not overlooked Rama but otherwise engrossed in material comforts. He sent all of us all over to search for Seetha in requital to the help rendered by Rama... is it not the upright conduct of Sugreeva?' For that Angada is ready with an answer as.
"He has ordered and sent us for searching Seetha owing to the fear from Lakshmana, but not as a coward fearing his own unscrupulousness, how then can scrupulosity be manifest in him? Who is that respectable one who can put belief in Sugreeva, while that Sugreeva is shameful by his shameless act of eliminating my father, and unmindful of tradition in usurping my mother and throne, and unthankful in requiting Rama by himself, instead of using us as pawns, and changeful in ignoring his promise to Rama, but in fearing for Lakshmana? Will it be possible especially for one like me belonging to his family?
"Whether a son is honest or dishonest he alone is investable in the kingdom. How then can Sugreeva let me, the one from the family of his enemy, live on?
This is in reply to Hanuma's advise, 'he establishes you only in kingdom, as before...' as at 4-54-20. But Hanuma cannot rebut Angada for he has no valid proof to show to Angada about Sugreeva's goodness towards Angada, as sermonised by Hanuma in the earlier chapter. Hence, 'better to follow the leader, than to argue...' is the only option left to Hanuma.
"My slyness in planning to live in Black Hole has backfired, I am now culpable in not finding Seetha being the troop leader, and I am a powerless as you all are Sugreeva's side, how then can I live on indeed after reaching Kishkindha, like caitiff turned into a wretch. Indeed he surceases me by some mysterious trammelling punishment, for that Sugreeva becomes disingenuous, ferocious, also barbarous just for the reason of his kingship. Fast unto death behoves me than trammels and tramples, thus you all be acquiescent to my proposal and you may go back to your dwellings.
"I am reiterating to you all that I do not wish to go to the city of Kishkindha, and here only I sit fasting unto death, as death alone is expedient to me. On my behalf Raghava-s wellbeing may be enquired firstly paying deference to them, so also the wellbeing of my paternal uncle and king may be enquired, only after paying deference to that lord of vanara-s.
"My step-mother Ruma may be asked after regarding her healthiness. And it will be apt of you to solace my mother Lady Tara, who by her nature is a warm-hearted and austerely lady who cherishes her son more, and such as she is she will obviously leave off her life on hearing that I breathed my last." So said Angada to all monkeys.
On speaking to that point and after paying deference to older vanara-s available there, Angada puling glum facedly reclined on the sacred grass spread on ground. Apropos to Angada's recumbency on ground, the other outstanding Vanara-s snivellingly sluiced down seethingly effusive teardrops emotionally.
While disesteeming Sugreeva but esteeming Vali, all of the vanara-s have gathered around Angada deciding to sit down for fasting unto death in step with Angada. Those best ones among fly-jumpers on discerning the words of Angada, the son of Vali, and agreeing to what all said by Angada as appropriate, they positioned themselves on the sacred grass after touching waters sacramentally. The sacred-grass is spread as sacred beds to cast off their lives. The edges of grass blades are positioned southward. As they are on that northern shore of southern ocean, all those best monkeys who are bent on to self-immolation, they became recumbent facing eastward.
Here Maheshvara Tiirtha says that 'an apprehensive dread swept over them subconsciously...' not because of the past episodes, but due to some future events, where their becoming pray to some unknown carnivore, namely Sampaati, is apprehended. Thus, their fasting unto death, as per scriptural sanction is going to fail.
While those many fly-jumpers who mirror up great mountaintops by their physique are recumbent discussing stridently, the entrails of caves of mountain are rendered strident, and that mountain itself appeared like skyscape filled with strident clouds about to burst a good fortune.
Thus, this is the 55th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 56
| Sampaati hears about Jataayu's death when Angada cites it while lamenting for their misfortune. He praises that Jataayu is better off than the vanara-s for he encountered Ravana and attained martyrdom. On listening his brother's name and news of his death, Sampaati, who firstly wanted to gluttonise all the vanara-s, seeks their help to lower him down from mountain heights, to listen more of his brother Jataayu. |
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At which mountain's tableland those monkeys sat down for self-immolation, to that area the elder brother of Jataayu, a kingly eagle known as Sampaati by name, one renowned one for his forcefulness and aggressiveness, and a celebrated and sempiternal sky-flying eagle has arrived. On coming out of the cave of the great-mountain Vindhya, Sampaati is gladden at heart to see the monkeys sitting down there, and he spoke these words.
"Whether it is good or bad, fate indeed follows humans in this world procedurally, why because, this fated and long-waited food has now come nigh of me... I wish to eat them frugally, killing one by one and eating one by one, preying on one on one day, and then preying upon the other on the other day..." thus that bird spoke those words on seeing the massy fly-jumpers.
Here some translate this as 'I wish to eat the one by one as and when that monkey falls dead, then the next, on its falling dead...' In such a case, Angada would not have bothered or feared for this eagle, because it wants to vulture upon a cadaver. No need to fear if death occurs prior to their becoming prey to Sampaati. He feared to become the prey of eagle, whereby their sacred immolation is also going to fail along with other failures like searching Seetha, transgressing timeframe, hiding in Black Hole etc. Besides, a vulture is the most unpredictable bird, if it comes to it food.
On hearing the words of that gormandising bird, Angada became highly breathless and then spoke to Hanuma. "Look! In the name of an eagle, the son of the Sun, Yama, the Terminator, has manifestly arrived at this area for the fatality of monkeys... thus ill luck is still haunting us...
Some mms have the name of Seetha compared to Yama, saying that Yama come in the name of Seetha, while some say it is Sampaati. Here Sampaati is taken as the manifestation of Death, rather than Seetha.
"We fulfilled neither Rama's task, nor the decree of our king, but this unknown catastrophe has abruptly bechanced for the monkeys... You all have heard in its entirety what deed the kingly Jataayu has done wishing to do good to Vaidehi... Like that, all beings, even those birthed in animality, are doing what that is agreeable to Rama even on forgoing their own lives, as with us... Even animals will be mutually succouring by their instinct of concern and camaraderie, therefore, let each of us leave off our souls, soulfully...
"Conscientious Jataayu has done a deed much liked by Rama, and we too have been trekking the forests without caring even for our lives in the cause of Rama, but we have not seen Maithili... He that kingly eagle Jataayu who is killed by Ravana is a happy soul, and he is even relieved from the fear of Sugreeva as he departed on the Avenue of Sublimity...
Sugreeva is not only the sovereign of monkeys but to all animal worlds also, and even to all birds of Aves kingdom, nidificatis aves, apes, oves... as Virgil would say. So slain by Ravana, Jataayu is absolved of sin and fear of Sugreeva, as well. Maheshvara Tiirtha.
"By the ending of Jataayu and by the end of Dasharatha, also by the purloin of Vaidehi, all of the monkeys are piled into a predicament...
Vividly: 'If Jataayu is not killed Seetha would not be abducted, even if Seetha is abducted, should Jataayu be living he might have detailed that abduction, and Rama might not have come to Kishkindha, but would have gone to Lanka straightaway. At least, if Dasharatha is not dead he would have called Rama and others back to Ayodhya, thus the question of Seetha's abduction does not arise. Because these two are dead, Seetha is abducted and their deaths became a deadly predicament for us... the monkeys...'
"Just by giving boons to Kaikeyi, the quandaries like Rama's dwelling in forests along with Seetha and Lakshmana, as a result Rama's fury eliminating complete demons of Janasthaana, and as a result Raghava's arrow exterminating Val, have come to pass." Thus Angada is lamenting. On observing the monkeys who lay recumbent on ground and on hearing them eulogising the death of Jataayu he that king of eagles Sampaati is highly perturbed at that uncomfortable information about Jatayu, and that high minded Sampaati sorrowfully spelled out this word.
Some versions of Valmiki Ramayana end this chapter with this verse and continue next verses in the next chapter.
That shredder-billed eagle Sampaati said this sentence voicing thunderously on hearing words voiced by Angada. "Who speaks to announce as though to quake my heart that Jatayu, the more precious brother of mine than my own lives, is slain? How a combat occasioned between that eagle and a demon in Janasthaana, and how am I hearing this name of my brother after a long time... I wish you to get me down from these mountain soars. After a long time I have heard about my younger brother who is straightforward, praiseworthy for his valour, and I am glad that too spoke of him praisefully... Thereby, oh, best vanara-s, I wish to listen about the death of my brother Jataayu when he was in Janasthaana... Whose eldest and dear son is Rama, the creditable one for doyens, that Dasharatha is the friend of my brother Jatayu/ But how did Dasharatha pass away?
"I am incapable to spread my wings widely as they are burnt by Sun's rays, hence oh, enemy-chasteners, I wish you to lower me down from this mountain..." Thus Sampaati sought for the help of monkeys.
Thus, this is the 56th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 57
| Angada informs Sampaati of their plight in searching for Seetha. As a part of it, he also details the plight of Rama. He explains that Seetha is unseen even after their meticulous search, thereof they transgressed the order of Sugreeva, thereby they did not return to Kishkindha, and therefore they resorted to fast-unto-death. |
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Though Sampaati's voice is turned husky by his sadness for the demise of his brother Jataayu, the monkey commanders doubtingly disbelieved neither him nor even his words by the fact of his being an eagle intending to kill and eat up all the monkeys. On seeing the eagle those fly-jumpers who sat for fast-unto-death have become furious at the eagle thinking that, "that eagle wishes to eat up all of us..." Thus, the monkeys deliberated the eagle's words.
"We are sitting for fast-unto-death and if that eagle wishes eat us let it be so... then our deliverance will be achieved in anyway and we will go to heaven from here..." Thus, some other monkeys gave thought to lower that eagle down.
When all of the monkey chiefs made up their mind in this way, then some of them on going to the mountaintop brought that eagle down, and then Angada spoke to the eagle.
"Oh, bird, my noble grandfather is known as Rikshaja who was a valorous and an outstanding monkey among all monkeys, was the king of monkeys. He has two generous and great mighty sons namely Vali and Sugreeva. My father Vali was highly renowned in the world for his bold acts, and he became the king later to my grandfather...
"Among Ikshvaku-s there is a great-charioteer, a king for the entire world, a peerless person, and he is the son of Dasharatha, namely Rama, and abiding by his father's directives and opting for righteous course of conduct, he moved into Dandaka forests along with his brother Lakshmana and even with his wife Vaidehi... Ravana forcibly abducted his wife from Janasthaana, namely Seetha, the princess from Videha kingdom, and a kingly eagle named Jataayu, who is a friend of Rama's father Dasharatha, has seen her while she was being abducted by skyway. Jatayu is overly tired when he made Ravana's chariot defective and withheld Maithili from abduction as he is senescent, then Ravana killed him in that conflict... "Thus that eagle was killed by that mighty Ravana, but solemnised by the obsequies performed by Rama, he departed on a sublime avenue to heavens...
"Then Raghava made friendship with my paternal uncle Sugreeva, an intellectual autocrat, and Sugreeva got my father killed. Since Sugreeva antagonised my father, my father interdicted him along with his ministers, and Rama killed my father Vali and anointed Sugreeva... Rama enthroned Sugreeva as the ruler of all vanara-s and that king of all vanara chiefs expedited all of us... Though we are spearheaded by Rama and though we searched thereabouts for Vaidehi at the behest of Sugreeva, as with a nightly sunshine Vaidehi is unattainable for us...
"Such as we were we searched Dandaka forest very meticulously, but we unwittingly entered into a wide-opened Black Hole of the earth... During our search in that Black Hole, which was crafted by the wizardry of demon Maya, the month fixed by our king for our return has been elapsed... We who are all supposed to execute the order of our king, we have exceeded the established norm of timeframe, and for fear of fury from our king Sugreeva we sat down for fast-unto-death...
"When Rama along with Lakshmana, and even Sugreeva will be infuriated by our infringement of time, and even on our going to Kishkindha, as infringers there will be no survival for all of us..." Thus Angada narrated their plight to Sampaati.
Thus, this is the 57th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 58
| Sampaati informs Angada about Seetha, Ravana, and Lanka after narrating his and his brother Jataayu's flights and plights. Sampaati narrates what he has seen when Seetha was abducted by Ravana and concludes her to be Seetha for she was incessantly calling for Rama's help. He gives an account of the lavish city Lanka as an eagle which has seen that city from this shore of ocean, though he cannot fly as the scorching sun previously burnt both of his wings. Then the returnless monkeys on getting a bare beacon of indication from the lighthouse called Sampaati, they feel highly rejoiced on the seashore. |
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When those monkeys whose lives are almost purged spoke to Sampaati with such dreary words, that thunder-voiced eagle tearfully spoke to those vanara-s.
"Oh, vanara-s, of whom it is enounced that mighty Ravana felled him in a combat, that one is my younger brother named Jatayu... Even though I hear that my brother is slain I have to resign myself from any activity owing to my oldness and my winglessness, and presently I amindeed incapacitated to retaliate my brother's enemy...
"Once, when the elimination of demon Vritta was taking place at the hand of Indra, we two eagle-brothers sportively desiring to surpass each other flew sunward, and we have gone very near to the scorch-rayed sun... Covering the skyway we have gone to firmament much speedily, then bechanced is noontide and thus bechanced is the scorching of the noontime sun, and then Jataayu started to founder... On seeing him who is being thwarted by scorching sunrays, then I started to cover my highly fretful brother with both of my wings in all my brotherliness...
"And oh, vanara-chiefs, when sunrays have utterly burned my wings I fell down on this Mt. Vindhya, and while living hereabouts constrainedly, I could pay no attention to my brother's experiences or, at least his existence, or otherwise..." So lamented old Sampaati.
When Sampaati the brother of Jataayu spoke in that way, then the highly discerning crown prince Angada replied him. "If you are the brother of Jataayu, if you have heard whatever I have said in praise of Jataayu, and if you are aware of the whereabouts of Ravana... please tell it... If you are aware of the location of that bigoted and knavish demon Ravana, please inform us. Doesn't matter whether that location is nearby or far off as we can search far and wide..." Thus Angada asked Sampaati.
Then Sampaati, the high-spirited elder brother of Jataayu, spoke these words that are self-befitting and that would highly gladden the monkeys.
"I am an eagle with utterly burnt wings and vanished valiance, even then, I wish to render a best service in the task of Rama, at least verbally... I have seen the netherworlds of Rain-god viz., earth and its substrata like atala. vitala, sutala, paataala terrains... and I have even seen those empyrean worlds that were triply trodden by Vishnu, and the intermediary regions of upper and lower worlds where gods and demons combated ghastlily, and because I am that aged I have also seen the unseeable Milky Ocean when it was churned for ambrosia...
"It is I who am to render service in this task of Rama firstly, than you vanara-s, as the common enemy of Rama and Jataayu is my first enemy, but I am decrepit as oldness has marred my vigour and vitality...
"I have seen a youngish lady while she is being stolen away by the black-hearted demon Ravana. She richly in her mien, embellished with every befitting jewellery for a princess, and that lady in fury was bewailing calling, 'Rama... Rama...' even calling 'Lakshmana...' and she was throwing her ornaments down and her limbs were highly wriggly to set herself free from that demon...
"In the flank of that blackish demon her best ochry silk-sari was dazzling like sunshine atop a blackish mountain, or like lighting athwart a blackish ocean...
Thus expression ambude taDit yathaa is also said as vidyut iva ambare - vidyut iva ambude in other mms, meaning 'lightning with a backdrop of blue-black sky or ocean...'
"Thus, I deem her to be Seetha by her excessive laudation of Rama, and let the location of that demon be heard from me while I say about it... Literally, he is the son of Vishravasa and brother of Kubera, and he presides over the city named Lanka and he is known as Ravana...
Please refer to verse in verse section. Here the style of Valmiki is extolled. Jataayu tells the very same first foot of this verse in Aranya Kanda, and when he was about to say this verse's second foot, he dies. It will be like this in Aranya Kanda at 3-68-16: putro vishravasaH saakshaat bhrataa vaishravaNasya ca | iti uktvaa durlabhaan praaNaan mumoca patageshvara || And if Jataayu would have said the second foot as above, stating that 'he is Ravana and he is Lanka...' there would be no Kishkindha canto, nor Vali, nor Sugreeva, nor even Hanuma, and his Sundara Kanda, as Rama would have gone to Lanka, straightaway. Ramayana is still living as great literary work because it has this kind of melodramatic montages on very many occasions. The family tree of Ravana is given in the endnote.
"There is a lavish city in the oceanic island afar a hundred yojana-s all in all from here, which Vishvakarma, the Divine-Architect, has built, and it is called Lanka. Its multi-storied buildings are built very symmetrically and they will be in golden tinge with completely golden doors. The golden podia of verandas are amazing. That city is securely enclosed in a gigantic rampart that will be dazzling in the colour of sun... Therein that Lanka pitiable Vaidehi wearing ochry silk sari is lodged in the palace-chambers of Ravana, highly sentineled and baulked by demonesses, and you can find king Janaka's daughter Maithili in there...
The ochry silk sari is for continuity reasons. As there were no continuity girls or continuity men, [namely, the persons responsible for agreement of detail between different sessions of filming,] the poet himself became one and repeats this 'gold-yellow-red coloured silk sari of Seetha...' oft times.
"Now, oh, fly-jumpers, first get to the other shore of the island in southern ocean, which ocean spans in an overalled width of hundred yojana-s from this side of seashore, then landing on the other seashore you can see Lanka secluded all around by ocean, and in such a water-walled Lanka you can see Ravana... hence, hurry up, and promptly triumph over Lanka...
"I foresee by my prognosis that your sighting Seetha is definite at that place, and definite is your return from there. The first flight level of birds is that of the small Kulinga birds, house sparrows, songbirds and the like subsisting on food-grains. The second flight level is that of the birds that are the eaters of leftovers like crows and doves, or the eaters of tree-fruits like parrots. The third flight level is that of the wading birds like Bhaasa, Kraunca, Kurara birds and cranes, herons and the like. The fourth flight level is that of hawks and the fifth is that of the vultures.
"And the sixth flight level is that of the swans which derive their valour, vigour, handsomeness and youthfulness by their majestic birth. But the uppermost path is that of the sons of Lady Vinata, namely the Divine Eagle Garuda, and Anuuru, the non-stopping charioteer of Sun. Because we eagles have our lineal descent from the Divine Eagle, we can soar to the uppermost flyable path and see keenly...
Lady Vinata's account is available in Aranya canto 14, where Jataayu gives accounts of procreation of birds. Anuuru and Garuda are two bird-sons of Vinata. Garuda is the eagle-vehicle of God Vishnu, while Aruna, also called Anuuru, un uuruH 'without, thighs - thigh-less being...' is the charioteer of Sun's seven-horse chariot. The seven horses of Sun's chariot are the seven - vibgyor - colours of light as in a rainbow. Aruna, the Colour of Dawn, is another aspect of Anuuru that appears before the advent of the Sun himself. These two are of avian origination and attributed to be the speediest propellers. And Jataayu and Sampaati, for that matter of fact, all eagles belong to that lineage, for their keen vision and powerful flight.
"By which raw-flesh-eating demon this deplorable deed of abducting Seetha is done, if that demon is retaliated by Rama and you all, my vendetta towards the very same demon, caused by his animosity towards my brother Jataayu will also be fulfilled... Staying here I am clearly seeing Ravana and like that Janaki... even for us eagles, our sight and power will be excellent like that of Garuda, the Divine Eagle... Thereby, oh, vanara-s, dietetically and congenitally we eagles can always see till the end of hundred yojana-s, comprehensively...
The expression 'dietetically and lineally' indicates as to why eagle always prefers fresh meat unlike vultures subsisting on carrion. It is only for the enrichment of their sight, might and flight. atra ˜h˜ra vireyaõa iti ukty˜ m˜msa viþeþa bhakÿaõa þŸl˜n˜m g®dhr˜õ˜m cakÿuþya m˜msa bhakÿaõena d¨ra darþana s˜mardhyam uktam | nisargeõa iti viþeÿaõena ca j˜ti svabh˜vy˜t api d¨ra darþitam uktam | tad˜ api vaidya nighaõ÷o - d˜skhasye d¨ra druma agre vajra cuncu su d®ÿ÷ika× - iti | ca k˜reõa anirodhena v˜tiviõm¨tr˜di utsarg˜dikam cakÿuÿyam iti ukatam - dk Thus, the innate, fixed, pattern of behaviour in kingly eagles is recorded in response to certain stimuli.
"The leg-fighters, namely cocks, are destined to have their livelihood just at the base of their feet, but our livelihood is to be obtained from the farthest... alas...
For living beings if one thing is on plus's side, just at its back a minus point will also be there, like a night after day, sorrow after rejoice. Eagles may see long or fly high, but food for them is a rarity. Here Sampaati is self-piteous, as his son has not yet arrived bringing food for that day.
"Let some idea be searched to leap the salty ocean. For sure, you will return to Kishkindha on your finding Vaidehi, and on your becoming productive of you objective... I wish you would shift me to the residence of Rain-god, namely the ocean, for oblating water in respect of my great-souled brother Jataayu who departed to heaven..." Thus Sampaati spoke to the monkeys.
Then those vanara-s of utmost dynamism on taking wing-burnt-bird Sampaati to the husband rivulets and rivers, namely the ocean, placed him on the shoreline. Again, the vanara-s sincerely brought back that king of birds, Sampaati, after his offering oblations to Jataayu, and lodged him as a returnee at his own place. On deriving indication form Sampaati regarding Seetha, Ravana and Lanka, those returnless vanara-s returned to their search while their gladness returning to them.
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The Decahedron Ravana and his lineage
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One of Brahma's brainchild is Pulastya and from his wife named Havirbhuk he begot two sons, namely Agastya and Vishvasras. This Vishavras has four wives. His first wife is Ilabila from whom he got Kubera as son. Second wife is Sumaali's daughter Kaikasi. Lady Kaikasi gave birth to three sons Ravana, Kumbhakarna, and Vibheeshana. The third wife of Vishravas is Pushpotkatata, the sister of Kaikasi, and this Pushpotkata gave birth to Mahodara, Paarshvaada and others whom we meet in Great War canto. Vishravasa's fourth wife is the other sister of Kaikasi, named Raaka, who gave birth to Suurpanakha.
Ravana's wife and empress of Lanka is Mandodari, the daughter of Maya, the son of Diti. Mandodari's characterisation vies equally with Seetha, Savitri, Anasuuya, Ahalya, Draupadi, and with other great ladies. Her name has some significance. When Shurpanakha was claiming herself a befitting female for Rama, and belittling Seetha she uses words like krishodari, shaatodari meaning 'a female with feeble womb... So also manda udari means 'slow, womb... and hence she is lady with slow conception...' Mandodari gives birth to one Indrajit, son of Ravana, an extraordinary fighter, and all-conquering warrior. Had Mandodari given birth to one or two more Indrajit-s, a dozen Rama-s have to take incarnation. Indrajit's wife is Sulocana, another lady of high nobility and chastity, counted on par with other husband-devout ladies like Seetha.
#it vaLmIik ramay[e Aaid kaVye iki:kNx ka{fe Aò p<caz> sgR
Thus, this is the 58th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 59
| Sampaati details his narration telling monkeys as to how he knew the abduction of Seetha. He says that his son Supaarshva is the eyewitness in her abduction and narrates that account to monkeys, which his son narrated to him. A word about this and next four chapters. These chapters from 59 to 63 do not find place in various other mms, besides having some contradictory statements in their verses. Hence, these are said to be interpolated chapters. However, if it is questioned as to why they are still being incorporated in translations, in spite of the irregularities noticed, for this the reply is 'because most ancient commentators have given elaborate commentaries on them they are stetted...' and thus these chapters are held valid. |
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On hearing the words of that kingly eagle Sampaati that are relishable like ambrosia, then those best fly-jumpers are gladdened and rejoiced. Then the best fly-jumper Jambavanta got up along with all of the fly-jumpers from the surface of earth on which they sat for self-immolation, and spoke to kingly eagle Sampaati.
"You please tell vividly as to where is Seetha, who has actually seen her, who has abducted Maithili, and thus you help all these forest-dwellers. Who is inadvertent of the onslaught of Rama's arrows, or of those that are personally bolted by Lakshmana, which arrows will be falling with the speed of thunderbolts?" Thus, Jambavanta and others asked Sampaati.
Sampaati is gladdened at the monkeys who refrained from self-immolation, and he gladly said this sentence to them so as to cheer them up who are now contemplating to listen about Seetha.
"I will now narrate as to how I have listened about the abduction of Vaidehi, by whom it is said to me, and where that wide-eyed Seetha is...
"At one time I fell down on this impassable mountain which is breadth-wise in many yojana-s, whereupon my age has advanced and my liveliness and forcefulness have slackened... My son who is the best one among all birds, and who is named as Supaarshva by his name is sustaining me who am deteriorated to dire straits, with timely sustenance...
"Passion is exigent to the celestial-artists gandharva-s, aggression is exigent to snakes, fear is exigent to deer, like that hunger is exigent to us, the eagles...
"On some day when hunger was aching me and I was aching for food, my son Supaarshva turned up without flesh when the sun of the day went down... I reproved him as I was deprived of food, and my son who is an enhancer of my gladness pacified me and said this sentence about what has actually happened...
" 'Oh, father, I as a desirer of flesh flew up to skies in time and overspreading the Mt. Mahendra, I very well hovered on it... I have been hovering there looking downward to completely impede the pathway of thousands of underwater beings of the ocean on my own... There I have seen someone who in simile is like a shoved heap of mascara and he is going away captivating a lady who equals the aurora in her shine. On seeing two of them I resolved to use them up for the purpose of food, but he benignly, basely and beggarly besought way-leave for their traversal... There will be none assaulting those that entreat in a beggarly manner, even someone among basely people, isn't it! Then what else is to be said of my kind, aha!
" 'He hastily went away as though enshrouding the skies with his vigour, and then the beings that move in the firmament have approached and applauded me... The great-sages who approached me in firmament have said to me, 'fortunately Seetha is alive, somehow he that Ravana has gone away with Seetha who in fact is to be protected by one and all like you, anyhow your are blest without a doubt...
Some other mms contain the wording diSTyaa jiivasi taata where taata 'my boy...' is an addressing to the son of Sampaati and then the meaning is: 'my boy, though Seetha is a saveable, defendable person and though you have shown your concern to stall Ravana like your paternal uncle Jataayu... you have not done it and left him off, then unhurt by Ravana you are living, fortunately...'
" 'Then those siddha-s, the celestial sages, have informed me on showing her whose ornaments and ochry-silk-sari are disorderly, and who is vanquished by the speediness of her anguish, and who is yelling both the names of Rama and Lakshmana, as the wife of Dasharatha's Rama, the daughter of Janaka. They have also informed on showing him who is abducting her as Ravana, the king of demons. And hence, oh, father, the lapse of time in my returning home...' thus that best sentence maker Supaarshva informed me all the drift in its entirety..." Thus Sampaati is continuing his narration to monkeys.
"Even on listening that it has not come to my mind to dare Ravana. How a wingless bird can initiate any action, indeed! But that which is possible for me to do is advising as a votary with the qualities of thinking and advising. Let it be heard as I narrate and in that matter of translating my information into action it certainly depends on your bravery. Indeed with my analysis and information to you I wish to make all of you exuberant as I deem that I have done my bit, because whatever task of Rama, the son of Dasharatha, is there that task is mine too. There is no doubt bout it. Thereby, I reckon you as the best ones by your aptitude, fortitude and attitude, and as invincible ones even for gods, hence Sugreeva, the king of monkeys, shepherded you...
"What is more, the excruciating eagle-feathered arrows of Rama and Lakshmana are enough to give defence or offence to all the three worlds. Perchance that Decahedral demon is definitely a powerful and prideful demon. But, as capable vanara-s there is nothing impossible to you, even in the least.
"Thereby, enough is the time-lapse and make a mental determination. Adventurers and prudent souls of your kind with not backslide in tasks, isn't it!
Thus, this is the 59th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 60
| Sampaati narrates his legend to Angada and others. He explains how he has fallen on Mt. Vindhya and how he reached a sage called Nishaakara descending Mt. Vindhya with great difficulty. |
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Then the monkey commanders sat on that beautiful mountain surrounding the eagle from all over, after that eagle has offered water-oblations for his deceased Jataayu and bathed for purification. Sampaati who earned trustworthiness of monkeys, and who is sitting surrounded by all monkeys, again gladly spoke to Angada who sat at his close by.
"Oh, monkeys, you all be quiet and listen to my words alertly as I wish to recount the actuality as to how I came to know about Maithili... oh, impeccable Angada, once I have fallen on the peak of this Mt. Vindhya when sunrays completely burned my wings and limbs scorching in sun's heat... On getting sensitivity after six days, and on looking in all directions I could not recognise anything in the least, as I was helpless and frantic... But then on observing all the oceans, mountains, rivers, lakes, provinces and forests, I could regain senses... Since this mountain is teeming with teams of birds, caves in its midriffs, and it is with peaks of its own kind, thus I resolved this to be Mt. Vindhya at the coast of southern ocean...
"There was a sacred hermitage belonging to a sage of intense ascesis known as Sage Nishaakara which was reverenced even by gods. Eight thousand years have lapsed while I was living here on this mountain after the departure of that probity knowing sage Nishakara to heaven. I again reached the earth descending from the lopsided peak of Mt. Vindhya, onerously and slowly, whereat the sacred-grass-blades are thorny...
The grass blades became thorny because sages nipped their apices and they dried up and became thorny for a wingless eagle perching almost on its belly.
"As I was desiring to see that sage I neared that place with much anguish, because I and Jataayu approached that sage for many a time in earlier times... Near about his hermitage wind wiffles with a sweet-smell, and no tree is flowerless and no tree is fruitless, whatsoever it is... On nearing that sacred hermitage and sheltering myself at the base of a tree, I waited there desirous to see that godly Nishaakara...
"Then I saw the sage available distantly, returning facing north after performing his holy bath, an unassailable sage irradiating the ambience with his radiance... Bears, antelopes, tigers, lions, and diverse reptiles and snakes are following him at his heel, as with living beings following a donor, or all-donating Brahma... As to how the ministerial and military staff retrace steps when a king enters his place-chambers, so also the animals and other beings on knowing the sage's entry into his hermitage, retraced their steps and went away... But the sage is gladdened on seeing me and though he has entered into his hermitage he again came out in a moment and asked about the objective of my visit...
" 'On seeing the deformity of your feathers, oh, gentle Sampaati, you unidentifiable. These two wings of yours are fire burnt, but lives are let out in your body...' Thus, the sage started to talk to me...
" 'I have earlier seen you two eagle brothers, kingly eagles among eagles, similar in your speed to Wind-god and form-changers by your wish... You are the elder, isn't it! And Jataayu is your younger brother. You used to touch my feet taking up human forms...
"Is this falling of wings a result of any illness, if so what is it... or is this any scourge imposed on you, if so, who is he... tell me all who am inquiring into those details...
Thus, this is the 60th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 61
| Sampaati details Sage Nishaakara as to how his wings were burnt, when he and his brother Jataayu were flying competitively near at the sun. He says that he wanted to commit suicide, as his two wings, eagle kingdom, valour and even brother, are lost. |
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"Then I have informed the Sage Nishaakara all about that impossible and impracticable deed done indiscreetly by me and Jataayu and our following the Sun in red heat, as well..." Thus Sampaati continued his legend.
"Oh, godly sage, scorching sun has ulcerated me, shame perturbed my senses for not protecting Jatayu, further I am haggard to descend this mountain to come to you, such I am I am incapable to speak on, elaborately... Fascinated by our arrogance and inquisitive of our relative triumphs, myself and Jataayu competitively flew up far-away on the sky... Before the sages on the peak of Mt. Kailash we have staked a stake that we two shall follow the Sun till he reaches the great westerly mountain, namely Mt. Dusk...
"We reached the sky in a trice to a height wherefrom we could see each of the townships on the surface of earth, separately and singly, in the size of a chariot's wheel... We have seen and heard instrumental music somewhere, and somewhere else tinkling of jewellery, and elsewhere singing of many ladies dressed in red...
"On our quick rising to the sky and abiding in solar path we have observed that a forest is positioned just as a patch of pasture on earth... From there the earth covered with pebble like mountain heights appeared shingly, and interwoven with yarn like rivers the surface of the earth is thready... Himalayas, even Mt. Vindhya, and even the very high mountain Mt. Meru, shone forth like elephants in lakes...
"Then there bechanced an abnormal sweating, tiredness and fear, and then stupor invading both of us, we two underwent a severe vertigo... We are not in the know of southern direction which belongs to Yama, the Terminator, nor of south-east which belongs to Fire-god, also not of west which belongs to Rain-god... and the world appeared as though burnt down by the fire at the end of era and destructed of its routine...
Some good words from an unknown author: 'the air of great height must be treated with caution. When all the gods have been dethroned and nothing is left but the 'Self' beware of Vertigo. It was this that made Vivekananda careful in his ascent not to hurry the whole mass of souls as yet uninured to the precipices and the wind of chasms. He made each one to climb by small stages leaning upon the staff of his own religion or of the providential spiritual credos of his age and country. But too often his followers were impatient and sought to gain the summits without due rest and preparation. Hence it was hardly surprising that some fell and in their fall they were not only a danger to themselves but to those ho knew themselves to be inferior...' This we may say niraalamba avyakta upaasana and Gita has to say something about this 'baseless and bottomless adoration of the un-manifest...' kleþo adhikatara× teÿ˜m avyakta ˜sakta cetas˜m | avyakt˜× hi gati× du×kham dehavadbhi× av˜pyate || Gita, 12-5 The travail is for such as bend their minds / To reach th' Unmanifest. That viewless path / Shall scarce be trod by man bearing the flesh! - S. M. Arnold.
"Though my brainpower is deranged I again tried laboriously just depending on my sight. I again tried strenuously concentrating my brainpower and sight on Sun and I have directly seen the Sun. Then the Sun appeared in a size equal to the earth. Without informing me Jataayu started to trip over the earth, and then on seeing him I too let myself loose from the sky...
"I have hidden Jataayu in sky with both my wings from the scorching Sun... hence, he is not burn that much... but I am completely burnt when falling from the sky... I supposed that Jataayu as has fallen in Janasthaana, but I have fallen on Mt. Vindhya, as a wing-burnt and insensate eagle...
"As one who is divested of his kingdom, his brother, both of his wings, and his own valance too, such as I was I wished to fall from the mountaintop to die, in any way...
Thus, this is the 61st 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
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