||Sundarakanda||
|| Sarga 1 ||
|| Tattva Dipika ||
Sloka text in Devanagari , Telugu , Kannada , Gujarati , English
|| Om tat sat ||
hariḥ ōm
ōm śrīrāmāya namaḥ
śrīmadvālmīki rāmāyaṇē
suṁdarakāṁḍē
prathamassargaḥ
( ślōkārthatātparyatattvadīpika)
Sundarakanda
Sarga 1
Slokas with word meanings and summary
Sundarakanda occupies the high point of Ramayana. The main events of Aranya kanda and Kishkindha kanda are the banishment of Sri Rama & Sita for the stay in the forests ( vanavasam), abduction of Sita by Ravana using Maricha's deceit, Jataayu's death, Sri Rama's sorrow after losing Sita, Vanaras in search of Sita feeling dejected at not having found her etc.
All these events have a theme of sorrow painted in the background. The main characters in these events are Sri Rama, Sita and Vanaras. We hear this scenario of sorrow directly from Sri Rama himself. Rama says: 'rājyātbhraṁśō- lost kingdom'; 'vanēvāsaḥ...living in forests'; 'sītānaṣṭō ..lost Sita'; 'hatō dvijaḥ...a dear friend is dead'; ' īdr̥śīyaṁ mamā lakṣmī.. my fortune is like this'; Rama says that his bad luck can even destroy fire ( which can destroy anything !). Then we have Sita crying out loud as she was being abducted. The Vanaras in search of Sita, having not found Sita were dejected enough to contemplate mass suicide. That is when Sampaati, the bird king whose wings were slashed by Ravana while carrying away Sita, comes in to contact with Vanaras giving them the first hint of the likely success. Then they fall into the dilemma and despair about who can undertake the task of crossing the ocean. Then Jambavan, one of the senior Vanaras addresses Hunuman who was sitting silently. "Son of Kesari, you are really a son of Vayu. You are as powerful as Vayu, the king of air. You even attempted catch Sun. There is no body equal to you." etc. Having been praised and pushed by Jambavan, Hanuman sets himself up for the task of crossing the high seas .
Sarga 1 of Sundarakanda begins at this point, with Hanuman poised to take the leap across the ocean. From that moment , which is the beginning of Sundara kanda each and every event gives a ray of hope .
Leap across the seas
The essential story of Sarga 1 is "samudralaṁghanam", leap across the sea.
Sarga 1 can be summarized as follows.
Having made up his mind about searching for Sita in Ravana's Lanka, Hanuman jumps across the sea to reach Lanka. Overcoming three major obstacles, namely the hundred Yojana long sea, Surasa a demon goddess, and then Simhika, a demon residing in the sea waters, Hanuman reaches the shores of Lanka. There he sees the city of Lanka looking like Amaravati the capital of Indra and other celestial beings.
That is the outer shell of the story. It is a story that is easily understood and repeated. It is often said that the beauty of a poem is in the inner meanings or 'Dhwani' hinted by the poet. If the inner meaning is about spiritual path of a seeker in search of the ultimate reality, there is nothing more beautiful. That is precisely the inner meaning highlighted by many.
In the following we are presenting the word meanings of all Slokas along with traditional Sloka summary as well as the inner meaning along the lines of Tattvadipika of Sribhashyam Appalacharyulu garu. While embarking on the project we came across another wonderful Sanskrit commentary on Ramayana ( Sundarakanda) called 'Tika Traya'. Tika Traya is a compilation of three commentaries of Ramayana titled 'Ramayana Tilaka' of Rama (Rama is an assumed name of the author), 'Ramayana Siromani' of Pandit Shiva Sahai, and the often quoted 'Ramayana Bhushana' of Govindaraja. The beauty of these purely Sanskrit commentaries is that they resolve the translation confusions many would go into if the translators only rely on word meanings. At many places we will be highlighting the comments from Tika Traya.
Seeking the blessings SriRama, we start with the meanings of Sarga 1 Slokas in Sundarakanda.
||Sloka 1.01||
ślō|| tatō rāvaṇa nītāyāḥ sītāyāḥ śatrukarṣaṇaḥ |
iyēṣapadamanvēṣṭuṁ cāraṇācaritē pathē ||1.01||
sa||tataḥ rāvaṇa nītāyāḥ sītāyāḥ padaṁ anvēṣṭuṁ (hanumān) śatrukarṣaṇaḥ cāraṇācaritē pathi (carituṁ)iyēṣa ||
||Sloka meanings||
tataḥ śatrukarṣaṇaḥ
- then the one who can destroy enemies
rāvaṇa nītāyāḥ sītāyāḥ padaṁ
- the whereabouts of Sita carried away by Ravana
anvēṣṭuṁ
- to search
cāraṇācaritē pathi iyēṣa
- resolved to follow the path of celestial bards
||Sloka summary||
"Then Hanuman, the one who can destroy enemies, resolved to follow the path of celestial bards, in search of Sita carried away by Ravana." ||1.01||
The very first Sloka of the first Sarga in Sundarakanda has a lot of prominence.
It is a sloka that flows off the lips of every Sundarakanda devotee.
Govindaraja says ."atra gāyatryāḥ dvādaśamakṣaraṁ prayuktam tat avalōkanīyaṁ vidvadbhiḥ" - "Here the twelfth letter of Gayatri is used , that is to be noted by the learned". The first sloka of the Sundarakanda having the twelfth letter of Gayatri, is also the first Sloka of the twelfth thousand of Ramayana Slokas. To be precise, the Sloka is eleven thousand and one Sloka of Ramayana.
Sundarakanda forms the middle part of Ramayana and the twelfth letter of Gayathri representing the middle syllable of Gayatri, forms an important letter in the very first sloka. The twelfth letter of Gayatri 'VA' is embedded in the word 'rāvaṇa/rāvaṇa. That fact alone has raised the sloka to be a 'mantra' in its own right. This is a sloka that is recalled many a time as we proceed in this search.
In the first sloka we see Hanuman starting in search of Sita.
How is Hanuman equipped for that search? Hanuman starts in search of Sita with a special order from Rama, with a token given by him.
Sita means that which was found by the ploughing the soil. King Janaka found a baby while ploughing the soil. And he promptly named her Sita.
In this body, which is the domain of all actions, the intellect locates the "Self" by its constant search or digging. That is very much like the ploughing the soil. That means the search for Sita is akin to the "Self" that is to be discovered too. This intermingling of search for Sita and search for Self is what makes Sundarakanda special.
There is more.
Rama is an incarnation of the Supreme being. It means that Hanuman started the search with the approval of the Supreme being, carrying a token given by him. Thus Hanuman starts in search of Sita or 'Self' well equipped by the Supreme being.
Sita got separated from Rama who went pursuit of a golden deer to please Sita. Sita's separation is very much like the Jivatma getting separated from Paramatman while running after objects of life
What is purpose of Hanuman's search? To unite Sita with Rama. Uniting the Self with Paramatman.
That means embedded in the story of search for Sita, is the inner story of search for 'Atma' or Self, and the unification of Jivatma with Paramatma. Any such search /spiritual activity requires a Guru. Here the Guru is Hanuman himself.
Hanuman is called śatrukarṣanaḥ. It means, one who can crush the enemies. Hanuman is the one who can crush the Rakshasas troubling Sita. Hanuman is also one who crushes the inner enemies.
One more person highlighted in the first Sloka is Ravana,
Saying 'rāvaṇa nītāyāḥ sītā... ', we are reminded of Ravana
"Ravana" means - "rāvayati asat pralāpān kārayati iti rāvaṇaḥ".
The one that makes you think of 'me' and 'mine' and pushes one towards a raving speech - that is Ravana.
What or who is that one in the human body, who forces the thoughts of 'me' and 'mine' ? Without any doubt that is the raging mind or the ego. It is ego that colors everything around as 'mine' or for 'me'. Ravana is nothing but our raging mind.
Sita or the "Self" was carried away by the 'raging mind' called Ravana.
That means the first sloka says that Hanuman started his search for Sita or the Self which was carried away by a Ravana, with the ultimate object of uniting Sita or the Self with Rama , the incarnation of the Supreme Being (Paramatman). In the spiritual enquiry, the unification of Self or Jivatman with the Paramatman is the ultimate goal. That is the same goal in Sundarakanda. That, reading this first sloka, or meditating on this sloka is the way for liberation is the thought of many.
For meditation one needs a Mantra. There are many such Mantras meditating on whom one starts on the path of liberation. The first sloka of Sundarakanda thus is a Mantra too !
First Sloka has one more nugget.
We hear in the first sloka that Hanuman, with the blessings of Bhagavan, and with the ring given as a token by Bhagavan, goes in search of Sita ( or Self). So Hanuma goes in search of the Jivatma ( Sita), separated from the Paramatman ( Rama) .
How does he start ? 'cāraṇā caritē pathiḥ'
'cāraṇā caritē pathiḥ" - Meaning there by that he starts off following the path trodden by the Charanas . cāraṇā - also means Rishis. Then cāraṇā caritē pathiḥ means the path trodden by the Rishis
So Hanuman followed the well-trodden path of our Seers. It is an age-old dictum. When one is in doubt, follow the established path of the Seers.
This is also what we hear in Upanishads
"atha yadi tē karmavicikitsā vā , vr̥tta viccikitsā vā syāt , yē tatra brāhmaṇāḥ samarśinaḥ alūkṣā dharmakāssyuḥ , yathā tē tatra vartēran tathā tatra vartēthāḥ"|
This Upanishadic line is easily understood. It says as follows; 'Whenever there is a doubt in the path of action or a doubt in any matter, then follow the path of Brahmins who follow the path of rightful conduct "
Thus in this line - "cāraṇā caritē pathiḥ"- we hear that statement of Upanishads about following past masters.
There is another thought here
cāraṇā caritē pathi means the path followed by Charanas, which is the path along the heavenly skies - the ākāśa mārga. ākāś means one that shines with brilliance - that is Paramatman. Following the path of Akash means that one being ever steeped in the thoughts of Brahman. Only those steeped in thoughts of Brahman can redeem the lives of Jeeva. Only such one steeped in the thoughts of Brahman, will be victorious in realizing "Self"
Thus we see Hanuman in Sundarakanda, as one with the blessings of Bhagavan, as a Bhakta as well as a messenger of Rama.
Now the second Sloka.
||Sloka 1.02||
duṣkarṣaṁ niṣpratidvaṁdvaṁ cikīrṣan karma vānaraḥ |
samudagra śirōgrīvō gavāṁpatirivābabhau||1.02 ||
sa|| vānaraḥ duṣkaraṁ karma niṣpratidvaṁdvaṁ cikīrṣan samudagra śirō grīvaḥ (saḥ vānaraḥ) gavāṁpati iva babhau||2||
||Sloka meanings||
vānaraḥ
- Vanara, Hanuman
duṣkaraṁ karma
- formidable task
niṣpratidvaṁdvaṁ cikīrṣan
- achieve that which is incomparable or impossible for others
samudagra śirō grīvaḥ
- raised his head and neck
gavāṁpati iva babhau
- appeared like the king of the bulls
||Sloka summary||
"Intending to accomplish the very difficult action (of crossing the ocean) which has no rival, Hanuman raised his head and neck. Then he appeared like the king of bulls." ||1.02||
duṣkaraṁ niṣpratidvaṁdvaṁ ; a difficult and incomparable task; Hanuman in search of Sita resolved to undertake a difficult and incomparable task. That incomparable task is crossing the hundred Yojana wide ocean. Crossing the hundred Yojana wide ocean in one jump is indeed a difficult task. It echoes the thought of crossing the ocean of Samsara, overcoming all obstacles, which too is difficult a task.
To cross that ocean , gavāṁ patiḥ ivābabhau, like the leader of Bulls, Hanuman stretched his neck straight, and stood ready contemplating on the task ahead.
A bull personifies one who bulldozes his way ahead in the face of obstacles. Valmiki is saying, so will Hanuman, who started on this search with the blessings of Rama. So will anybody who has the blessings of the Supreme being
||Sloka 1.03||
atha vaiḍūrya varṇēṣu śādvalēṣu mahābalaḥ |
dhīrassalilakalpēṣu vicacāra yathāsukham ||1.03||
sa||atha hanumān dhīraḥ mahābalaḥ vaiḍūrya varṇēṣu salila kalpēṣu śādvalēṣu yathā sukhaṁ vicacāra ||
||Sloka meanings||
atha hanumān dhīraḥ mahābalaḥ
- then perseverant and mighty Hanuman
vaiḍūrya varṇēṣu
- of the color of Vaidhuryas
salila kalpēṣu śādvalēṣu
- sheet of water on green grassy lands
yathā sukhaṁ vicacāra
- strolled happily
||Sloka summary||
"Then the perseverant and mighty Hanuman strolled happily on the green grassy lands looking like a sheet of water."||1.03||
That Hanuman thus was all set. He was walking about on an even ground flush with beautiful lush green fields. Here that Hanuman is addressed as 'dhīra ' .
Lush green fields are places for enjoyment. They capture the heart and mind of people. But those involved in a serious undertaking have to keep their mind away from enjoyment and focus on the task ahead. In that context Hanuman is described as "Dhira" meaning perseverant or one who perseveres.
Addressing Hanuman as "dhīra ", while walking about in Lush Green fields touches on another aspect. 'Dhira' has a special meaning. 'dhīra ' is elaborated as follows.
"dhī" stands for the knowledge of Brahman ,
"ra" stands for one who revels.
Thus "dhīra " means one who revels in the knowledge of Brahman.
So Hanuman is compared to who revels in the knowledge of Brahman.
That means even as he walks about in that place, flush with lush green fields that captivate all , Hanuman, the Dhira , the one who revels in the knowledge of Brahman, is not affected by those lush green captivating fields.
||Sloka 1.04||
dvijān vitrāśayan dhīmān urasā pādapān haran |
mr̥gāṁśca subahūn nighnan pravr̥ddha iva kēśarī ||1.04 ||
sa|| dhīmān (hanumataḥ) dvijān vitrāśayan subahūn mr̥gāṁśca nighnan pravr̥ddhaḥ pādapān urasā haran kēśarī iva (cacāra)|| Rama TiKa writes 'hanumān dvijān pakṣiṇaḥ vitrāsayan urasā pādapān vidārayan mr̥gāṁścha nighnan pravr̥ddhaḥ kēsarī iva vicacāra'||
||Sloka meanings||
dhīmān (hanumataḥ) kēśarī iva
- that wise ( Hanuman) like a lion
dvijān vitrāśayan
- scaring the birds
subahūn mr̥gāṁśca nighnan
- trampling many animals
pravr̥ddhaḥ pādapān urasā haran
- uprooting big trees with his chest
||Sloka summary||
"Scaring the birds and many other animals, uprooting and trampling the trees with his chest, the wise Hanuman went about like a lion." ||1.04||
||Sloka 1.05||
nīlalōhita māṁjiṣṭa patravarṇaiḥ sitāsitaiḥ |
svabhāva vihitaiścitraiḥ dhātubhiḥ samalaṁkr̥tam ||1.05 ||
sa||( saḥ girivaryaḥ ) svabhāva vihitaiḥ nīla lōhita māṁjiṣṭa patravarṇaiḥ sitāsitaiḥ (ca) citraiḥ dhātubhiḥ samalaṁkr̥taṁ ||
||Sloka meanings||
nīla lōhita māṁjiṣṭa patravarṇaiḥ
- blue red yellow and green
sitāsitaiḥ (ca)
- also white and black
svabhāva vihitaiḥ citraiḥ dhātubhiḥ
- wonderful minerals in their natural state
samalaṁkr̥taṁ
- ( looked like) decorated all over .
||Sloka summary||
"(The mountain) with its natural blue red green and yellow colors as well as white and black colors of minerals looked like it is decorated all over." ||1.05||
||Sloka 1.06||
|| kāmarūpibhirāviṣṭam abhīkṣṇaṁ saparichchadaiḥ |
yakṣakinnara gaṁdharvaiḥ dēvakalpaiśca pannagaiḥ ||1.06||
sa|| (saḥ girivaryaḥ) kāmarūpibhiḥ yakṣa kinnara gaṁdharvaiḥ pannagaiḥ saparicchadaiḥ daivakalpaiśca abhīkṣaṇam āviṣṭhaṁ||
||Sloka meanings||
kāmarūpibhiḥ yakṣa kinnara gaṁdharvaiḥ
- Yakshas, Kinnaras and Gandharvas who can take any form
pannagaiḥ saparicchadaiḥ daivakalpaiśca
- as well as Nagas along with their retinues , resembling Gods
abhīkṣaṇam āviṣṭhaṁ
- very much occupied
||Sloka summary||
"The mountain) was very much occupied by ,Yakshas, Kinnaras, Gandharvas, Pannagas and people who take any form they please, surrounded by their retinues. They were looking like gods." ||1.07||
||Sloka 1.07||
sa tasya girivarasya talē nāgavarāyutē |
tiṣṭhan kapivaraḥ tatra hradē nāga ivābabhau || 1.07 ||
sa|| nāgavarāyutē tasya girivarasya hr̥dē talē tiṣṭhan sa kapivaraḥ nāgaḥ iva ababhau||
||Sloka meanings||
talē nāgavarāyutē
- filled with lordly elephants at the foot (of the mountain)
tasya girivarasya hr̥dē tiṣṭhan
- standing at the heart of the mountain
sa kapivaraḥ nāgaḥ iva ababhau
- the best of Vanaras looked like an elephant
||Sloka summary||
"The best of Vanaras standing at the center of that mountain filled with lordly elephants at the foot of the mountain , looked like an elephant." ||1.07||
||Sloka 1.08||
sa sūryāya mahēṁdrāya pavanāya svayaṁbhuvē |
bhūtēścābhyāṁjaliṁ kr̥tvā cakāra gamanē matim ||1.08 ||
sa|| saḥ sūryāya mahēṁdrāya pavanāya svayaṁbhuvē bhūtēbhyaḥ aṁjaliṁ kr̥tvā gamanē matiṁ cakāra ||
||Sloka meanings ||
sūryāya mahēṁdrāya pavanāya
- to the Sun, Mahendra , the lord of gods, wind god
svayaṁbhuvē bhūtēbhyaḥ
- Brahma and all the elements
aṁjaliṁ kr̥tvā
- offering salutations with folded hands
saḥ gamanē matiṁ cakāra
- he resolved in his mind to go
||Sloka summary||
"Offering salutations to Sun, Indra, Vayu, the creator and all the elements , he decided in his mind to proceed (to Lanka)." ||1.08||
In the Tika Traya, the following comment is noted. "ētēna sakalavighna nivāraṇāya iṣṭhadēvatā prārthanāpūrvaṁ yātrā kartavyēti sadācārō bōdhitaḥ". "By this act it is stated that before starting on a travel prayer is performed to remove all obstacles as a practice of good men.
This is a traditional act from times immemorial.
||Sloka 1.09 ||
aṁjaliṁ prājñmukhaṁ kr̥tvā pavanāyātma yōnayē |
tatō'bhivavr̥dhē gaṁtuṁ dakṣiṇō dakṣiṇāṁ diśam ||1.09||
sa||prājṅmukhaḥ ātmayōnayē pavanāya aṁjaliṁ kr̥tvā dakṣiṇaḥ hanumān tataḥ dakṣiṇa diśaṁ gaṁtuṁ vavr̥dhē hi||
||Sloka meanings ||
prājṅmukhaḥ
- facing the east
ātmayōnayē pavanāya aṁjaliṁ kr̥tvā
- offering salutations to wind god, his father
dakṣiṇaḥ hanumān
- capable Hanuman
dakṣiṇa diśaṁ gaṁtuṁ tataḥ vavr̥dhē hi
- then enlarged his size to go in southern direction.
||Sloka summary||
"Facing east offering salutations to his father, the wind god, the capable Hanuman grew in size to go in southern direction."||1.09||
Then taking up a difficult task of jumping across the ocean Hanuman pays obeisance to his favorite gods. Before starting any task, one is to offer appropriate prayers. Which is what we do even today.
That is as per scriptures. It is said, "saṁdhyāhīnaḥ aśuciḥ nityaṁ anarhaḥ sarvakarmasu" , the one who does not adhere to cleanliness and does not perform ablutions facing east is unfit for all actions.
Following the same dictum Hanuman pays obeisance to Sun, Mahendra and his father Vayu before starting on his journey. Hanuman then embraced all his comrades and also circumambulated them. And he was in turn blessed by all.
Then the poet Valmiki describes various actions of Hanuman like, stretching his arms fully keeping his shoulders still, stiffening and pressing down his arms on the mountain, crouching and contracting his waist, flattening his ears, etc as part of his preparation to take a leap into the skies from the Mahendra Mountain .
These are all also part of Yoga to keep the sensory organs under control
When Yoga is performed there is sweat and trembling of body. Here with Hanuman's action the mountain trembles and water flows. The result of yoga is that the Tamas and Rajas Gunas subside and Sattvic feeling takes over.
||Sloka 1.10 ||
plavaṁgapravarairdr̥ṣṭaḥ plavanē kr̥ta niścayaḥ
vavr̥dhē rāmavr̥dhyarthaṁ samudra iva parvasu || 1.10 ||
sa|| (yadā) plavaṁga pravaraiḥ dr̥ṣṭaḥ - (tadā) plavanē kr̥ta niścayaḥ hanumān rāmavr̥dhyartham parvasu ( parvadinēṣu) samudra iva vavr̥dhē (yathā) ||
||Sloka meanings||
plavaṁga pravaraiḥ dr̥ṣṭaḥ
- while being seen by the Vanaras chiefs
plavanē kr̥ta niścayaḥ
- having resolved to fly across
rāmavr̥dhyartham
- for the cause of Rama
parvasu ( parvadinēṣu) samudra iva
- like the sea on full moon days
vavr̥dhē (yathā)
- began to grow in size
||Sloka summary||
"Then having resolved to take a leap for achieving the task of Rama, Hanuman grew like the sea during the full moon days, while being seen by the Vanara chiefs." ||1.10||
||Sloka 1.11||
niṣpramāṇaśarīrassan liliṁghayiṣurarṇavam |
bāhubhyāṁ pīḍayāmāsa carāṇābhyāṁ ca parvatam || 1.11 ||
sa|| niṣpramāṇa śarīraḥ san arṇavam (sāgaraṁ) liliṁghayiṣu bāhubhyāṁ caraṇābhyāṁ ca parvatam pīḍayāmāsa||
||Sloka meanings||
arṇavam (sāgaraṁ) liliṁghayiṣu
- to cross the ocean
niṣpramāṇaśarīrassan
- having grew to an immeasurable size
bāhubhyāṁ caraṇābhyāṁ ca
- with both his arms and feet
parvatam pīḍayāmāsa
- pressed the mountain
||Sloka summary||
"With an immeasurable size of body, Hanuman started to put pressure on the mountain with his feet and hands, to cross the ocean ."||1.11||
niṣpramāṇa means immeasurable. Hanuman grew his body to an immeasurable size.
||Sloka 1.12 ||
sa cacālacalaścāpi muhūrtaṁ kapi pīḍitaḥ |
tarūṇāṁ puṣpitāgrāṇāṁ sarvaṁ puṣpamaśātayan ||1.12 ||
sa|| acalaścāpi kapi pīḍitaḥ muhūrtam cacāla | (tadā) puṣpitāgrāṇāṁ tarūṇāṁ sarvaṁ puṣpaṁ aśātayan||
||Sloka meanings||
acalaścāpi kapi pīḍitaḥ
- though immovable, pressed by Hanuman
muhūrtam cacāla
- shaken for a moment
puṣpitāgrāṇāṁ tarūṇāṁ
- stems with flowers on the top of the trees
sarvaṁ puṣpaṁ aśātayan
- dropped all the flowers
||Sloka summary||
"Though immovable pressed by Hanuman, for a moment (mountain) was shaken by the Vanara. Then the flowers on the top of trees fell down." ||1.12||
||Sloka 1.13||
tēna pādapamuktēna puṣpaughēṇa sugaṁdhinā |
parvataḥ saṁvr̥taśśailō babhau puṣpamayō yathā ||1.13 ||
sa||śailaḥ pādapamuktēna sugaṁdhinā puṣpaughēṇa saṁvr̥taḥ parvataḥ puṣpamayō yathā babhau||
||Sloka meanings||
śailaḥ - the mountain
saṁvr̥taḥ - covered by
pādapamuktēna sugaṁdhinā puṣpaughēṇa
- the heap of flowers full of fragrance dropped from the trees
parvataḥ puṣpamayō yathā babhau-
- appeared like a mountain of flowers.
||Sloka summary||
"The mountain covered with the fragrant flowers fallen from the trees, looked like a mountain of flowers." ||1.13||
||Sloka 1.14||
tēna cōttama vīryēṇa pīḍyamānassa parvataḥ |
salilaṁ saṁprasusrāva madaṁ matta iva dvipaḥ ||1.14 ||
sa|| tēna uttamavīryēṇa pīḍitaḥ saḥ parvataḥ mattaḥ dvipaḥ madaṁ iva salilaṁ suśrāva||
||Sloka meanings||
tēna uttamavīryēṇa pīḍitaḥ
- pressed by the valiant Self
saḥ parvataḥ
- that mountain
mattaḥ dvipaḥ madaṁ iva
- like an intoxicated elephant in the runt
salilaṁ suśrāva
- exuded water profusely
||Sloka Summary||
"Then pressed by the highly valiant one, that mountain let go of waters like the elephant in rut." ||1.14||
||Sloka 1.15||
pīḍyamānastu balinā mahēṁdrastēna parvataḥ |
rītiḥ nirvavartayāmāsa kāṁcanāṁjanarājatīḥ ||1.15 ||
sa|| mahēṁdra parvataḥ tēna balinā pīḍyamānaḥ kāṁcanāṁcana rājatīḥ rītiḥ nirvartayāmāsa||
||Sloka meanings||
mahēṁdra parvataḥ tēna balinā pīḍyamānaḥ
- that Mahendra mountain pressed by the powerful one
kāṁcanāṁjana rājatīḥ rītiḥ
- streams of gold and silver
nirvartayāmāsa
- let flow
||Sloka summary||
"The Mahendra mountain, pressurized by his might, let flow of streams of gold and silver." ||1.15||
||Sloka 1.16||
mumōca ca śilāśśailō viśālāsamanaśśilāḥ |
madhyamēnārciṣā juṣṭhō dhūmarājīḥ ivānalaḥ|| 1.16||
sa|| śailaḥ viśālāḥ śilāḥ samanaḥ śilāḥ mumōca (yathā) madhyamēna arciṣā dhūmarājīriva analaḥ juṣṭāḥ||
||Sloka meanings||
śailaḥ - mountain
viśālāḥ śilāḥ
- big boulders
samanaḥ śilāḥ mumōca
- boulders with Sulphur pigments, let go
madhyamēna arciṣā
- in the middle of the fire
dhūmarājīriva
- like the columns of smoke
analaḥ juṣṭāḥ
- fire possessed with
||Sloka summary||
"The mountain let go of big boulders with Sulphur pigments just like fire emits columns of smoke possessed with fire." ||1.16||
This is elaborated in Tilaka as follows. 'sa śailaḥ samanaśilā viśālāḥ śilā mumōca nipīḍanāt |ata ēva madhyamēna madhya bhāgēna arciṣā jvālayā yō analaḥ tasya dhūmarājīriva babhūva ityarthaḥ"- That mountain let go of big boulders, boulders with
elements (like Sulphur), the example is the middle part of the fire emitting smoke.
||Sloka 1.17||
giriṇāpīḍyamānēna pīḍyamānāni sarvataḥ |
guhāviṣṭhāni bhūtāni vinēdurvikr̥taiḥ svaraiḥ ||1.17||
sa||giriṇā sarvataḥ pīḍyamānāni guhāviṣṭāni bhūtāni pīḍyamānēna vikr̥taiḥ svaraiḥ vinēduḥ ||
||Sloka meanings||
giriṇā sarvataḥ pīḍyamānāni
- pressed by the mountain on all sides
guhāviṣṭāni bhūtāni
- all the creatures in the caves
pīḍyamānēna
- being pressed
vikr̥taiḥ svaraiḥ vinēduḥ
- shrieked with horrible sounds
||Sloka summary||
"Being shaken by the mountain all the beings living in the caves shrieked with horrible sounds." |1.17||
||Sloka 1.18||
sa mahāsatva sannādaḥ śailapīḍānimittajaḥ |
pr̥thivīṁ pūrayāmāsa diśaścōpavanāni ca ||1.18||
sa||śailapīḍā nimittajaḥ saḥ mahāsattva sannādaḥ pr̥thivīn diśaśca upavanāni ca pūrayāmāsa||
||Sloka meanings||
śailapīḍā nimittajaḥ
- pressured by the mountain
saḥ mahāsattva sannādaḥ
- the loud noises of the creatures
pr̥thivīn diśaśca
- all direction of the earth
upavanāni ca pūrayāmāsa
- also the surrounding groves
||Sloka summary||
"Caused by the crushing power of the mountain, the loud noises made by all the creatures filled all the all the groves on earth in all directions." ||1.18||
||Sloka 1.19||
śirōbhiḥ pr̥thibhiḥ sarpā vyakta svastikalakṣaṇaiḥ |
vamaṁtaḥ pāvakaṁ ghōraṁ dadaṁśuḥ daśanaiśśilāḥ ||1.19||
sa|| vyakta svastika lakṣaṇaiḥ pr̥thubhiḥ śirōbhiḥ ghōraṁ pāvakaṁ vamantaḥ sarpāḥ daśanaiḥ śilāḥ dadaṁśuḥ ||
||Sloka meanings||
vyakta svastika lakṣaṇaiḥ
- with visible signs of Swastik marks
pr̥thubhiḥ śirōbhiḥ
- with wide hoods
ghōraṁ pāvakaṁ vamantaḥ
- terrible fire poured out
sarpāḥ daśanaiḥ śilāḥ dadaṁśuḥ
- snakes bit the rocks with fangs
||Sloka summary||
"The snakes with the signs of swastika on their foreheads bit the rocks with their fangs producing great fire."||1.19||
||Sloka 1.20||
tāstadā saviṣaiḥ daṣṭāḥ kupitaiḥ taiḥ mahāśilāḥ |
jajvaluḥ pāvakōddīptā bibhiduśca sahasrathā ||20||
sa|| tadā kupitaiḥ saviṣaiḥ ( sarpaiḥ) daṣṭā mahāśilāḥ pāvakōdadīptāḥ jajvaluḥ sahasradhā bibidhuḥ ca||
||Sloka meanings||
tadā kupitaiḥ saviṣaiḥ ( sarpaiḥ) daṣṭā
- then bitten by the angry poisonous serpents
mahāśilāḥ pāvakōdadīptāḥ
- the big rocks burnt by the fire
jajvaluḥ
- burnt
sahasradhā bibidhuḥ ca
- broke into thousands of pieces.
||Sloka summary||
"Then the mountain rocks bitten by the angry and venomous snakes and burnt by the fire broke into thousands of pieces ."||1.20||
||Sloka 1.21 ||
yāni cauṣadhajālāni tasmin jātāni parvatē |
viṣaghnānyapi nāgānāṁ na śēkuḥ śamitaṁ viṣaṁ||1.21||
sa||tasmin parvatē jātāni auṣadhajalāni nāgānāṁ śamitaṁ viṣaṁ viṣaghnānyapi na śēkuḥ ||
||Sloka meanings||
tasmin parvatē jātāni auṣadhajalāni
- the medicinal plants grown on the mountain
nāgānāṁ śamitaṁ viṣaṁ
- the poison spewed by the serpents
viṣaghnānyapi na śēkuḥ
- though capable of countering the poison could not
||Sloka summary||
"The medicinal plants capable of counteracting the poisons, grown on the mountain were not enough to counter the poison ( spewed by the snakes)." ||1.21||
||Sloka 1.22 ||
bhidyatē'yaṁ girirbhū tairiti matvā tapasvinaḥ |
trastā vidhyādharaḥ tasmāt utpētuḥ strīgaṇaisaha||1.22||
sa|| ayaṁ giriḥ bhūtaiḥ bhidyatē iti matvā trastā tapasvinaḥ (tathaiva) strīgaṇaiḥ saha vidhyādharaḥ tasmāt utpētuḥ||
||Sloka meanings||
ayaṁ giriḥ bhūtaiḥ bhidyatē
- this mountain is being broken into pieces by creatures
iti matvā trastā tapasvinaḥ
- thinking thus , the scared ascetics
(tathaiva) strīgaṇaiḥ saha vidhyādharaḥ -
- ( similarly) Vidyadharas along with their women
tasmāt utpētuḥ
- flew up from that( mountain)
||Sloka summary||
"Thinking that this mountain is being broken into pieces, the scared ascetics as well as the Vidyadharas along with their women folk flew up in fear." ||1.22||
||Sloka 1.23||
pānabhūmigataṁ hitvā haimamāsavabhājanam|
pātrāṇi ca mahārhāṇi karakāṁśca hiraṇmayān ||1.23||
sa|| mahārhāṇi pātrāṇi haima māsava bhājanaṁ hiranmayān karakāṁśca hitvā ||
||Sloka meanings||
haimamāsavabhājanam
- golden drinking cups
maharhāṇi pātrāṇi ca
- valuable vessels too
karakāṁśca hiranmayān
- golden goblets
pānabhūmigataṁ hitvā
- leaving them at the drinking places
||Sloka summary||
"(They flew up) leaving the valuable vessels , golden drinking cups with golden goblets." ||1.23||
||Sloka 1.24||
lēhyānuccāvacān bhakṣyān māṁsāni vividhāni ca|
ārṣabhāṇi ca carmāṇi khaḍgāṁśca kanakatsarūn ||1.24||
sa|| (vidhyādharāḥ) lēhyān uccāvacān bhakṣyān vividhāni māṁsāni ca arṣabhāṇi carmāṇi kanakatsarūn khaḍgāṁ ca hitvā (utpētuḥ)||
||Sloka meanings||
lēhyān uccāvacān bhakṣyān
- food that is licked, various small and big eatables
vividhāni māṁsāni ca
- many kinds of meat
arṣabhāṇi carmāṇi kanakatsarūn khaḍgāṁ ca
- hides of oxen ,swords covered with golden sheaths
hitvā (utpētuḥ)- leaving them
||Sloka summary||
"Food that was licked, various types of meat, other eatables in small and big vessels, hides of bulls , swords covered with golden sheaths were all left behind." ||1.24||
||Sloka 1.25||
kr̥takaṁṭhaguṇāḥ kṣībā raktamālyānulēpanaḥ|
raktākṣāḥ puṣkarākṣāśca gaganaṁ pratipēdirē ||1.25||
sa|| (vidhyādharāḥ) kṣībāḥ kr̥takaṁṭhagaṇāḥ raktākṣāḥ puṣkarākṣaḥ ca raktamālyānu lēpanaḥ gaganaṁ pratipēdirē||
||Sloka meanings||
kr̥takaṁṭhagaṇāḥ raktākṣāḥ puṣkarākṣaḥ
- wearing chains, with red eyes, with lotus like eyes
raktamālyānu lēpanaḥ
- smeared with red unguents and wearing garlands and ,
kṣībāḥ
- intoxicated ones
gaganaṁ pratipēdirē
- flew into the sky
||Sloka summary||
"The intoxicated Vidyadharas, with red lotus like eyes, wearing chains, garlands and red unguents flew into the sky." ||1.25||
|| Sloka 1.26||
hāranūpūra kēyūra pārihāryadharāḥ striyaḥ |
vismitāḥ sasmitāstasthurākāśē ramaṇaiḥ saha ||1.26||
sa|| vismitāḥ sasmitāḥ hāranūpūra kēyūra pārihārya dharāḥ striyaḥ ramaṇaiḥ saha ākāśē tasthuḥ||
||Sloka meanings||
vismitāḥ sasmitāḥ
- wonderstruck and gently smiling,
hāranūpūra kēyūra pārihārya dharāḥ
- wearing necklaces, anklets, and armlets
striyaḥ ramaṇaiḥ saha ākāśē tasthuḥ
- women with their lovers stood in the sky
||Sloka summary||
"Wonder struck women wearing necklaces, anklets, and armlets stayed in the sky with their lovers smiling gently."||1.26||
||Sloka 1.27||
darśayantō mahāvidyāṁ vidyādharamaharṣayaḥ |
sahitāstasthurākāśē vīkṣāṁcakruśca parvatam ||1.27||
sa|| vidhyādhara maharṣayaḥ sahitāḥ mahāvidyāṁ darśayantaḥ ākāśē tasthuḥ vīkṣāṁcakruśca parvatam||
||Sloka meanings||
vidhyādhara maharṣayaḥ
- the seers among Vidyadharas
mahāvidyāṁ darśayantaḥ
- demonstrating their knowledge and expertise
ākāśē tasthuḥ parvatamvīkṣāṁcakruśca
- stood in the sky and also watching the mountain
||Sloka summary||
"The great seers among Vidyadharas, proficient in all studies, were also watching the mountain, staying up in the sky ."||1.27||
The word'darśayantaḥ' has been elaborated by Rama Tika as follows: 'mahāvidyāṁ mahāvidyājanita niravalambana sthitirūpāṁ svaśaktiṁ darśayantaḥ sahitā miṁlitā vidyādhara maharṣayaḥ akāśē tasthuḥ'.
|| Sloka 1.28||
śuśruvuśca tadāśabdaṁ r̥ṣīṇāṁ bhāvitātmanāṁ|
cāraṇānāṁśca siddhānāṁ sthitānāṁ vimalē'mbarē||28||
sa|| tadā vimalē ambarē sthitānāṁ r̥ṣīṇāṁ bhāvitātmanāṁ cāraṇānāṁ siddhānāṁ ca śabdaṁ śuśruvuḥ ||
||Sloka meanings||
tadā vimalē ambarē sthitānāṁ -
- then those stationed in the clear sky's
cāraṇānāṁ siddhānāṁ
- of charanas and Siddhas
r̥ṣīṇāṁ bhāvitātmanāṁ
- seers who are seekers of truth
śabdaṁ śuśruvuḥ
- heard the words
||Sloka summary||
"Then those stationed in the clear skies, charanas and Siddhas, the sounds of seers who are seekers of truth, were heard."||1.28||
||Sloka 1.29||
ēṣaparvata saṁkāśō hanumān mārutātmajaḥ|
titīrṣati mahāvēgaḥ samudraṁ makarālayam ||1.29||
sa||ēṣaḥ parvata saṁkāśaḥ mārutātmajaḥ mahāvēgaḥ hanumān makarālayaṁ samudraṁ titīrṣati||
||Sloka meanings||
ēṣaḥ parvata saṁkāśaḥ mārutātmajaḥ
- this son of wind god, resembling the mountain
mahāvēgaḥ hanumān
- swift Hanuman
makarālayaṁ samudraṁ titīrṣati
- desires to cross the ocean which is the abode of crocodiles
||Sloka summary||
"(They said) 'This son of wind god, swift Hanuman of the size of a mountain is desiring to cross the ocean which is the abode of crocodiles." ||1.29||
||Sloka 1.30||
rāmārthaṁ vānarārthaṁ ca cikīrṣan karma duṣkaram|
samudrasya paraṁ pāraṁ duṣprāpaṁ prāptumicchati ||1.30||
sa|| rāmārthaṁ vānarārthaṁ ca duṣkaraṁ karma cikīrṣan samudrasya duṣprāpaṁ paraṁ pāraṁ prāptuṁ icchati||
||Sloka meanings||
rāmārthaṁ vānarārthaṁ ca
- for Rama and for Vanaras
duṣkaraṁ karma cikīrṣan
- desirous achieving impossible task
samudrasya duṣprāpaṁ paraṁ pāraṁ
- difficult to reach other shore of the ocean
prāptuṁ icchati
- desires to achieve.
||Sloka summary||
"For the sake of Rama and for the sake of Vanaras, to achieve a difficult task he wants to reach the other shore of the ocean which is difficult to reach". ||1.130||
We hear the seers of the skies talk about Hanuman's actions.
What is the purpose of Hanuman's actions?
Hanuma is doing these actions, " rāmārtham" "vānarārtham"; For Rama and for Vanaras.
So saying the poet is highlighting the Nishkama karma of Hanuman.
Those who are in search of the knowledge of "Self", do so by offering "every action" they perform to the Paramatma. No action is meant for personal benefit.
This is something we hear very often.
Enlightened persons keep continuing on path of action. That action is to please the Lord or for the welfare of the community. That is also what we hear in Gita too.
The action of Hanuman "for Rama" and "for Vanaras" falls in the same category of selfless action
||Sloka 1.31||
iti vidyādharāḥ śrutvā vacastēṣāṁ tapasvinām|
tamapramēyaṁ dadr̥śuḥ parvatē vānararṣabham||1.31||
sa||vidhyādharaḥ tēṣāṁ tapasvināṁ vacaḥ śrutvā parvatē apramēyaṁ taṁ vānarararṣabhaṁ dadruśuḥ||
||Sloka meanings||
vidhyādharaḥ tēṣāṁ tapasvināṁ vacaḥ śrutvā
- Vidyadharas having heard the words of the ascetics
apramēyaṁ vānarararṣabhaṁ
- immeasurable Hanuman
parvatē taṁ dadruśuḥ
- saw him on the mountain
||Sloka summary||
The Vidyadharas having heard the words of the ascetics, saw Hanuman the bull among Vanaras whose strength is unmeasurable." ||1.31||
||Sloka 1.32||
dudhuvēca sa rōmāṇi cakaṁpē cācalōpamaḥ|
nanāda su mahānādaṁ sumahāniva tōyadaḥ||1.32||
sa|| sumahān saḥ acalōpamaḥ rōmāṇi dudhuvē cakaṁpē (tataḥ) tōyadaḥ iva sumahānādaṁ nanāda ||
Rama Tika writes: sa hanumān rōmāṇī dudhuvē cakampē kiṁcit cacāla ca mahān tōyadō mēgha iva nanāda ca|
||Sloka meanings||
saḥ acalōpamaḥ rōmāṇi dudhuvē
- he, huge like a mountain, shook his hair ,
kaṁpēca
- shook his body
tōyadaḥ iva sumahānādaṁ nanāda
- produced thundering sound like a cloud full of water
||Sloka summary||
"The great one as huge as a mountain shook his hair on his body and produced a great sound thundering like a cloud." ||1.32||
||Sloka 1.33||
ānupūrvēṇa vr̥ttasya lāṁgūlaṁ lōmabhiścitam|
utpatiṣyan vicikṣēpa pakṣirāja ivōragam ||1.33||
sa|| pakṣirājaḥ uragaṁ iva lōmabhiḥ vr̥taṁ citaṁ lāṁgūlaṁ ānupūryēṇa utpatiṣyan vicikṣēpa||
||Sloka meanings||
utpatiṣyan
- ready to leap ( Hanuma)
lōmabhiḥ vr̥taṁ citaṁ lāṁgūlaṁ
- tail covered with and full of hair
ānupūryēṇa vicikṣēpa
- shook as a precursor to take off
pakṣirājaḥ uragaṁ iva
- like the king of birds would shake a serpent
||Sloka summary||
"Like the king of birds shaking a serpent, he shook his tail covered with hair as a precursor to take off." ||1.33||
|| Sloka 1.34||
"tasya lāṁgūlamāviddha mātta vēgasya pr̥ṣṭhataḥ|
dadr̥śē garuḍē nēva hriyamāṇō mahōragaḥ ||34||
sa|| āttavēgasya tasya pr̥ṣṭhataḥ garuḍēna hriyamāṇaḥ mahōragaḥ iva lāṁgūlaṁ aviddhaṁ||
||Sloka meanings||
āttavēgasya tasya
- mahāvēgamutō pōbōtunna atani
pr̥ṣṭhataḥ lāṁgūlaṁ aviddhaṁ
- the tail that curled at his back
garuḍēna hriyamāṇaḥ mahōragaḥ iva
- like a big snake being carried away by Garuda
||Sloka summary||
"The tail curled at his back looked like a big serpent being carried off by Garuda." ||1.34||
||Sloka 1.35||
bāhūsaṁstaṁbhayāmāsa mahā parigha sannibhau |
sasāda ca kapiḥ kaṭyāṁ caraṇau saṁcukōca ca||1.35||
sa|| kapiḥ mahāparighasannibhau bāhuḥ saṁstaṁbhayāmāsa kaṭyāṁ sasāda caraṇau saṁcukōca ca ||
||Sloka meanings||
kapiḥ - Vanara
mahāparighasannibhau bāhuḥ
- arms like huge iron clubs
saṁstaṁbhayāmāsa
- pressing down firmly
kaṭyāṁ sasāda
- crouched his waist
caraṇau saṁcukōca ca
- contracted his feet
||Sloka summary||
"The Vanara pressed his arms, looking like iron clubs, firmly on the mountain, crouched his waist and contracted his feet."||1.35||
Tilaka Tika elaborates 'saṁstaṁbhayāmāsa' : 'bāhōḥ saṁstaṁbhanaṁ nāma parvatōpari dhr̥ḍhapratiṣṭāpanam iti ; That is pressing the hands firmly on the mountain; Govindaraja says, 'laṅghanōdyōgakālikāvasthāṁ varṇayati'; that Hanuman's preparation for the leap is being described.
||Sloka 1.36||
saṁhr̥tya ca bhujau śrīmān tathaiva ca śirōdharām|
tējaḥ sattvaṁ tathā vīrya māvivēśa sa vīryavān ||1.36||
sa|| vīryavān śrīmān hanumān bhujau tathaiva śirōdharām saṁhr̥tya sattvaṁ tathā tējaḥ āvivēśa|| 1.36||
||Sloka meanings||
vīryavān śrīmān hanumān
- glorious and powerful Hanuman
bhujau tathaiva śirōdharām saṁhr̥tya
- contracted shoulders as well as head
sattvaṁ tathā tējaḥ āvivēśa
- summoned up energy and vigor
||Sloka summary||
"The glorious Hanuman contracted his shoulders and the head similarly, and summoned up energy as well as vigor." ||1.36||
||Sloka 1.37||
mārgamālōkayan dūrā dūrdhvaṁ praṇihitēkṣaṇaḥ|
rurōda hr̥dayē prāṇān ākāśamavalōkayan ||1.37||
sa|| ūrdhvaṁ praṇihitēkṣaṇaḥ dūrāt ākāśaṁ mārgaṁ avalōkayan prāṇān hr̥dayē rurōda||
||Sloka meanings||
ūrdhvaṁ praṇihitēkṣaṇaḥ
- raising eyes upwards
dūrāt ākāśaṁ mārgaṁ avalōkayan
- looking at the path forward at a distance
prāṇān hr̥dayē rurōda
- restrained his breath in his chest.
||Sloka summary||
"Setting up his eyes to look up in the direction in which he has to leap, he restrained his breath in his chest."||1.37||.
||Sloka 1.38||
padbhyāṁ dr̥ḍhamavasthānaṁ kr̥tvā sa kapikuṁjaraḥ|
nikuṁcya karṇau hanumān utpatiṣyan mahābalaḥ|
vānarān vānaraśrēṣṭha idaṁ vacana mabravīt ||1.38||
sa|| kapikuṁjaraḥ mahābalaḥ padbhyāṁ dr̥ḍhaṁ avasthānam karṇau nikuṁcya utpatiṣyan (kiṁ karōti?) vānarān vānaraśrēṣṭhaṁ idaṁ vacanaṁ abravīt ||
||Sloka meanings||
kapikuṁjaraḥ mahābalaḥ
- the one who is like an elephant among Vanaras, and powerful
utpatiṣyan padbhyāṁ dr̥ḍhaṁ avasthānam
- ready to take a leap, firmly planting his feet
karṇau nikuṁcya
- contracting his ears
vānarān vānaraśrēṣṭhaṁ idaṁ vacanaṁ abravīt
- the best among Vanaras said the following words to other Vanaras,'.
||Sloka summary||
"The elephant among the Vanaras, keeping his feet firmly in that position, contracting his ears, ready to fly said the following to the Vanaras." ||1.38||
||Sloka 1.39||
yathā rāghava nirmuktaḥ śśaraśśvasana vikramaḥ |
gacchēttadvadgamiṣyāmi laṅkāṁ rāvaṇapālitām||1.39||
sa|| yathā rāghava nirmuktaḥ śaraḥ gacchēt tadvat śvasana vikramaḥ rāvaṇapālitām laṅkāṁ gamiṣyāmi||
||Sloka meanings||
yathā rāghava nirmuktaḥ śaraḥ gacchēt
- like the arrow released by Rama goes
tadvat śvasana vikramaḥ
- similarly with the speed of wind
rāvaṇapālitām laṅkāṁ gamiṣyāmi
- will go to Lanka ruled by Ravana
||Sloka summary||
"With the speed of wind, like the arrow released by Rama (I) will go the Lanka ruled by Ravana. ." ||1.39||
Thus having got ready to fly, Hanuma told the fellow Vanaras as follows
"Like the arrow shot by Rama, I will go with the same speed to Lanka ruled by Ravana. Whatever it maybe, I will complete the task and return"
The arrow that was shot from a bow does not have its own power. It has the power attributed to the one who let the arrow go from his bow. When Rama shoots an arrow, the speed provided by Rama pulling the bow string is the speed of that arrow. That arrow of Rama does not stop in the middle. That arrow of Rama achieves the objective.
Here Hanuma compares himself to the arrow of Rama. He makes Rama's speed as his, Rama's power as his power. Thus all the power he has is that of the Bhagavan, and not his.
In the path of action, and the Nishkama karma, this is very important ,the action one is performing is for others not for himself. All of the action is attributed to the grace of the god. The action is not seen as 'his' or done by 'him'. All of that attributed to the grace of God.
||Sloka 1.40||
na hi drakṣyāmi yadi tāṁ laṅkāyāṁ janakātmajām||
anēnaiva hi vēgēna gamiṣyāmi surālayam ||1.40||
sa|| yadi laṅkāyāṁ tāṁ janakātmajaṁ na drakṣyāmi anēna vēgēnaiva hi surālayaṁ gamiṣyāmi ||
||Sloka meanings||
yadi laṅkāyāṁ tāṁ janakātmajaṁ na drakṣyāmi
- If I do not see the daughter of Janaka
anēna vēgēnaiva hi surālayaṁ gamiṣyāmi
- with the same speed will go to the abode of gods
||Sloka summary||
"If I do not see Sita, then withe same speed I will go to the abode of Devas."||1.40||
||Sloka 1.41||
yadi vā tridivē sītāṁ na drakṣyā myakr̥ta śramaḥ|
baddvā rākṣasa rājānaṁ ānayiṣyāmi sarāvaṇam||1.41||
sa|| yadi tridivē sītāṁ nadrakṣyāmi (tadā) akr̥ta śramaḥ rākṣasa rājānaṁ sa rākṣasaṁ baddhvā ānayiṣyāmi||
||Sloka meanings||
yadi tridivē sītāṁ nadrakṣyāmi
- if I do not see Sita in the abode of Devas
akr̥ta śramaḥ - effortlessly
rākṣasa rājānaṁ baddhvā
- having bound the king of Rakshasas
sa rākṣasaṁ ānayiṣyāmi
- will bring that Rakshasa
||Sloka summary||
"If I do not find Sita in heaven in spite of all my efforts, then I effortlessly will bind that king of Rakshasas and bring him here."||1.41||
||Sloka 1.42||
sarvathā kr̥takāryō'haṁ ēṣyāmi saha sītayā |
ānayiṣyāmi vā laṅkāṁ samutpāṭya sa rāvaṇam||1.42||
sa|| sarvathā kr̥ta kāryaḥ saha sītayā ahaṁ ēṣyāmi | vā laṅkāṁ sa rāvaṇam samutpāṭya ānayiṣyāmi ||
||Sloka meanings||
sarvathā kr̥ta kāryaḥ
- in all respects having completed the task
saha sītayā ahaṁ ēṣyāmi
- will come back along with Sita.
vā laṅkāṁ sa rāvaṇam samutpāṭya
- or uprooting Lanka along with Ravana
ānayiṣyāmi
- will them back .
||Sloka summary||
"By all means completing my task I will come back here along with Sita. Otherwise I will uproot Lanka along with Ravana and bring him here."||1.42||
Saying "sarvathā kr̥ta kāryaḥ" , Hanuma tells all Vanaras that he will accomplish the task.
||Slokas 1.43 - 44||
ēvamuktvātu hanumān vānarān vānarōttamaḥ |
utpapātha vēgēna vēgavān avicārayan ||43||
suparṇamiva ca ātmānaṁ mēnē sa kapikuṁjaraḥ ||44||
sa|| ēvaṁ uktvā vānarān vānarōttamaḥ hanumān vēgavān vēgēna avicārayan utpapātha|| saḥ kapikuṁjaraḥ ātmānaṁ suparṇamiva mēnē||
||Sloka meanings||
ēvaṁ uktvā vānarān vānarōttamaḥ hanumān
- having spoken to Vanaras, the best of Vanaras then
vēgavān vēgēna
- the swift one swiftly
avicārayan utpapātha
- leaped up effortlessly.
saḥ kapikuṁjaraḥ
- that elephant among Vanaras
ātmānaṁ suparṇamiva mēnē
- thought of himself as Garuda
||Sloka summary||
"Having said this to Vanaras the best among Vanaras, the swift Hanuman swiftly leaped without any effort. The elephant among Vanaras thought himself like Garuda". ||1.43-44||
|| Sloka 1.45||
samutpati tasmiṁstu vēgāttē naga rōhiṇaḥ|
saṁhr̥tya viṭapān sarvān samutpētuḥ samaṁtataḥ||1.45||
sa|| (yadā) tasmin vēgāt samutpatati (tadā) nagarōhiṇaḥ sarvān viṭapān saṁhr̥tya samaṁtataḥ samutpētuḥ||
||Sloka meanings||
tasmin vēgāt samutpatati
- as he took off with speed
nagarōhiṇaḥ sarvān viṭapān saṁhr̥tya
- many trees drawing their branches together
samaṁtataḥ samutpētuḥ
- flew from all over the mountain
||Sloka summary||
"As he took off with speed, all the trees on the mountain together with the branches flew along with him." ||1.45||
||Sloka 1.46||
sa mattakōyaṣṭimakān pādapān puṣpaśālinaḥ |
udvahannūruvēgēna jagāma vimalēṁbarē ||1.46||
sa|| puṣpaśālinaḥ pādapān mattakōyaṣṭimakān ūru vēgēna udvahan saḥ vimalē aṁbarē jagāma||
||Sloka meanings||
puṣpaśālinaḥ
- full of flowers
mattakōyaṣṭimakān pādapān
- trees with lapwings in heat
ūru vēgēna udvahan
- swept away with the speed of his thighs
vimalē aṁbarē jagāma
- went through cloudless sky
||Sloka summary||
"The speed of his thighs uprooted the trees full of flowers along with the intoxicated birds on the tree as he coursed along the cloudless sky." ||1.46||
||Sloka 1.47||
ūru vēgōddhatā vr̥kṣā muhūrtaṁ kapi manvayuḥ|
prasthitaṁ dīrghamadhvānaṁ svabaṁdhumiva bāṁdhavaḥ||1.47||
sa|| ūruvēgōththitāḥ vr̥kṣāḥ dīrghamadhvānaṁ svabaṁdhuṁ prasthitaṁ bāṁdhavaḥ iva muhūrtam anvayuḥ||
||Sloka meanings||
ūruvēgōththitāḥ vr̥kṣāḥ
- trees pulled along by the force of his thighs
dīrghamadhvānaṁ svabaṁdhuṁ prasthitaṁ
- own kin proceeding on a long journey
bāṁdhavaḥ iva muhūrtam anvayuḥ
- followed for a moment like relative
||Sloka summary||
"Pulled along by the speed of his thighs, the trees followed for a distance like the relatives follow the kin on a long journey." ||1.47||
||Sloka 1.48||
ta mūru vēgōnmathitā ssālāścānyē nagōttamāḥ|
anujagmurhanūmaṁtaṁ sainyā iva mahīpatim||1.48||
sa|| ūruvēgōnmathitāḥ sālāḥ anyē nagōttamāḥ mahīpatiṁ sainyā iva taṁ hanūmaṁtaṁ anujagmuḥ||
||Sloka meanings||
ūruvēgōnmathitāḥ sālāḥ
- Sala trees swept along by the force of his thighs
anyē nagōttamāḥ
- other big trees
mahīpatiṁ sainyā iva
- like the army following a king
taṁ hanūmaṁtaṁ anujagmuḥ
- followed that Hanuman
||Sloka summary||
"Uprooted by the force of his thighs, Sala trees and other great trees followed Hanuman like the army following the king." ||1.148||
When Hanuma leapt into the sky, the trees on the mountain flew along with him. Following him for a distance the heavier trees fall off and sink in the ocean. The flowers from the trees too fall off and float on the ocean
The trees that followed Hanuman are compared to the relatives who followed a dear one going, and were also compared to the soldiers who accompany the king.
When enlightened persons travel on the spiritual path, the people follow him on their own with intent of acquiring the spiritual motives. Then there are also people who follow the enlightened one along with their retinues with the hope acquiring fruits.
Those who follow with the hope of fruits are like the big trees that followed Hanuman and fall off into the ocean quickly and sink.
||Sloka 1.49||
supuṣitāgrairbhahubhiḥ pādapairanvitaḥ kapiḥ |
hanumān parvatākārō bhabhūvādbhuta darśanaḥ||1.49||
sa||bahubhiḥ supuṣpitāgraiḥ pādapaiḥ anvitaḥ kapiḥ hanumān parvatākāraḥ adbhuta darśanaḥ babhūva||
||Sloka meanings||
bahubhiḥ supuṣpitāgraiḥ pādapaiḥ anvitaḥ
- followed by numerous trees laden with flowers
kapiḥ hanumān parvatākāraḥ
- Hanuman looking like a mountain
adbhuta darśanaḥ babhūva
- provided a wonderful spectacle.
||Sloka summary||
"With many trees having blossoms at the top following him, the Vanara, mountain like Hanuman provided a wonderful spectacle."||1.49||
|| Sloka 50||
sāravantō'dhayē vr̥kṣānyamajjan lavaṇāṁbhasi|
bhayādiva mahēṁdrasya parvatā varuṇālayē ||50||
sa||atha sāravantaḥ yē vr̥kṣāḥ varuṇālayē parvatāḥ mahēndrasya bhayāt iva lavaṇāṁbhasi nyamajjan||
||Sloka meanings||
atha sāravantaḥ yē vr̥kṣāḥ
- then those huge trees
lavaṇāṁbhasi nyamajjan
- sank in the ocean
mahēndrasya bhayāt varuṇālayē parvatāḥ
- like mountains in the ocean for fear of Indra,
||Sloka summary||
Then the huge trees fell into the ocean like the mountains which fell into the sea out of fear of Indra." ||1.50||
Rama Tilaka says 'mahēndrasya bhayāt pakṣacchēdabhayāt parvatā iva' - 'like the mountains which were afraid Indra cutting off their wings'; thus the story of mountains with wings is reprised. This is also a hint of Mainak story that will come up soon.
|| Sloka 1.51||
sa nānā kusumaiḥ kīrṇaḥ kapiḥ sāṁkura kōrakaiḥ|
śuśubhē mēgha saṁkāśaḥ khadyōtairiva parvataḥ ||1.51||
sa|| nānā kusumaiḥ sāṁkura kōrakaiḥ kīrṇaḥ saḥ mēgha saṁkāśaḥ kapiḥ khadyōtaiḥ parvataḥ iva śuśubhē||
Tilaka Tika writes: sāṁkura kōrakaiḥ aṁkurakōraka sahitaiḥ kusumaiḥ svānuyāyi tarusaṁbandhi puṣpaiḥ kīrṇaḥ ākīrṇaḥ kapiḥ khadyōtaiḥ parvata iva śuśubhē|
||Sloka meanings||
nānā kusumaiḥ sāṁkura kōrakaiḥ kīrṇaḥ-
covered with many different kinds of flowers , buds and sprouts
saḥ mēgha saṁkāśaḥ kapiḥ
- that Hanuman resembling a cloud
khadyōtaiḥ parvataḥ iva śuśubhē
- shone like a mountain covered with fireflies
||Sloka summary||
"Covered with many different kinds of flowers, buds and sprouts, Hanuman resembling a cloud, shone brightly like a mountain covered with fireflies."||1.51||
||Sloka 1.52||
vimuktāḥ tasya vēgēna muktvā puṣpāṇi tē drumāḥ |
avaśīryaṁta salilē nivr̥ttāḥ suhr̥dō yathā ||1.52||
sa|| tasya vēgēna vimuktāḥ tē drumāḥ puṣpāṇi ca muktvā salilē avaśīryanta yathā nivr̥ttāḥ suhr̥dā (iva)||
||Sloka meanings||
tasya vēgēna vimuktāḥ tē drumāḥ
- trees freed from his speed
puṣpāṇi ca muktvā salilē avaśīryanta
- shedding the flowers fell in the waters
yathā nivr̥ttāḥ suhr̥dā (iva)
- like friends who returned
||Sloka summary||
"Freed of his speed the trees, shedding the flowers fell off into the sea like the friends who return after following ( a relative) for some distance." ||1.52||
Rama Tika writes: tasya hanumatō vēgēna vimuktā vimōcitā viyōjitā ityarthaḥ, drumāḥ puṣpāṇimuktvā salilē vyavaśiryanta| tatra dr̥ṣṭāntaḥ banḍhu prasthāpanārthaṁ gatāḥ suhr̥dō yathā tān prasthāpya nivartantē tadvat||
||Sloka 1.53||
laghutvē nōpapannaṁ tadvicitraṁ sāgarē'patat |
drumāṇāṁ vivitham puṣpaṁ kapivāyu samīritam||1.53||
tārāśata mivākāśaṁ prabhabhau sa mahārṇavaḥ|
sa|| kapivāyusamīritaṁ drumāṇāṁ vividhaṁ vicitraṁ puṣpaṁ laghutvē upapannam tat sāgarē apatat || laghutvēna upapannaṁ (puṣpēṇa) tat maharṇavaḥ tārācitaṁ ākāśamiva prabhabau||
||Sloka meanings||
kapivāyusamīritaṁ
- driven by the wind generated by the speed of Hanuman
vividhaṁ vicitraṁ puṣpaṁ
- various colorful flowers
tat sāgarē apatat
- fell into that sea
laghutvēna upapannaṁ (puṣpēṇa)
- being light and floated up in the sea
tat maharṇavaḥ tārācitaṁ ākāśamiva prabhabau
- That sea shone like the sky filled with starts
||Sloka summary||
Driven by the wind caused by the speed of the Vanara, the trees with variety of flowers being light fell on the ocean. The flowers being light rose up in the sea and the sea shone like the sky with stars." ||1.53||
.
||Sloka 1.54||
puṣpaughē nānubaddhēna nānāvarṇēna vānaraḥ |
babhau mēgha ivākāśē vidyudgaṇa vibhūṣitaḥ||1.54||
sa|| nānāvarṇēna (puṣpēṇa) puṣpaughēṇa anubaddhēna saḥ vānaraḥ ākāśē vidyut-gaṇa vibhūṣitaḥ mēgha iva babhau||
||Sloka meanings||
nānāvarṇēna (puṣpēṇa) puṣpaughēṇa anubaddhēna
- stuck with flowers of many kinds
saḥ vānaraḥ ākāśē
- that Vanara in the sky;
vidyut-gaṇa vibhūṣitaḥ mēgha iva babhau
- shone like a cloud glowed with lightnings
||Sloka summary||
Stuck with flowers of different colors, the Vanara looked like a cloud glowing with lightnings. ||1.54||
||Sloka 1.55||
tasya vēga samadhūtaiḥ puṣpaiḥ tōyamadr̥śyata ||1.55||
tārābhi rabhirāmābhi ruditābhi rivāṁbaram|
sa|| tasya vēga samādhūtaiḥ puṣpaiḥ tōyaḥ adr̥śyata (yathā..) uditābhiḥ abhirāmābhiḥ tārābhiḥ aṁbaraṁ iva||
||Sloka meanings||
tasya vēga samādhūtaiḥ puṣpaiḥ
- flowers dropped by his speed
tōyaḥ - that sea water
uditābhiḥ abhirāmābhiḥ tārābhiḥ aṁbaraṁ iva
- just risen very enchanting stars in the firmament
adr̥śyata
- appeared like
||Sloka summary||
"The sea water, with the flowers dropped by his speed, appeared like the firmament with rising stars." ".||1.55||
||Sloka 1.56||
tasyāṁbara gatau bāhū dadr̥śātē prasāritau ||1.56||
parvatāgrāt viṣkrāṁtau paṁcāsyāviva pannagau||
sa|| tasya praśāritau aṁbara gatau bāhuḥ parvatāgrāt viniṣkrāntau paṁcāsyaḥ pannagaḥ iva dadruśātē ||
||Sloka meanings||
tasya praśāritau aṁbara gatau bāhuḥ
- the arms stretched out in the sky
parvatāgrāt viniṣkrāntau
- emerging from a mountain
paṁcāsyaḥ pannagaḥ iva dadruśātē -
l- looked like the five headed serpents
||Sloka summary||.
"The arms stretched out in the sky emerging from the mountain looked like five headed serpents."||1.156||
||Sloka 1.57||
pibanniva babhau cāpi sōrmimālaṁ mahārṇavam||1.57||
pipāsu riva cākāśaṁ dadr̥śē sa mahākapiḥ |
sa|| sa mahākapiḥ sōrmimālaṁ mahārṇavam pibanniva babhau akāśaṁ api pipāsu riva dadr̥śē ||
||Sloka meanings||
sa mahākapiḥ
- that great Vanara
sōrmimālaṁ mahārṇavam akāśaṁ api pibanniva babhau
- looked as if drinking ocean with rising waves
akāśaṁ api
- sky too
pipāsu riva dadr̥śē
- looked like a thirsty one
||Sloka summary||
"The great Vanara looked like a thirsty one drinking the sea with rising waves, also the sky."||1.57||
The simile here is again elaborated in Govindaraja Bhushana."ārṇavaṁ pibanniva ākāśaṁ pipāśurivētyābhyām asya mahānudyōgaḥ sūcyatē| laṅghanavēgēna sahasā kṣīyamāṇē sāgara vistārē sa pīyamāna iva bhavati| ēvaṁ ambaraṁ ca| tatra ativēgēna gachchan sa mahārṇavaṁ pibanniva babhau tathā ākāśamapi ityāhuḥ| Govindaraja says that these similes of thirsty Hanuma indicate big events to follow.
||Sloka 1.58||
tasya vidyutprabhākārē vāyu mārgānu sāriṇaḥ ||58||
nayanē viprakāśētē parvatasthāvivānalau|
sa|| vāyumārgānusāriṇaḥ tasya vidyutprabhākārē nayanē parvatasthau analau iva viprakāśētē||
||Sloka meanings||
vāyumārgānusāriṇaḥ
- the one going on the path of the wind
tasya vidyutprabhākārē nayanē
- his eyes blazed with the glow of lightning
parvatasthau analau iva viprakāśētē
- shone like twin fires on the mountain .
||Sloka summary||
"The eyes of the one following the path of the winds, blazing with the glow of lightning, looked like two fires burning on the mountain." ||1.58||
The simile here is elaborated in Ramayana Tilak as follows. "vāyumārgānusāriṇaḥ vāyumārgēna anugamana śīlasya tasya hanumataḥ vidyut prabhākārē vidyutprabhāsa sadr̥śa prabhōtpādakē nayanē - parvatasthau analau dāvānalāviva prakāśatē". This is in line with our translation.
||Sloka 1.59||
piṅgē piṅgākṣamukhyasya br̥hatī parimaṁḍalē ||1.59||
cakṣuṣī saṁprakāśētē caṁdrasūryāvivōditau |
sa|| piṅgākṣamukhyasya piṅgē br̥hatī parimaṁḍalē cakṣuṣī uditau caṁdra sūryāviva saṁprakāśētē||
||Sloka meanings||
piṅgākṣamukhyasya
- the leader of Vanaras
piṅgē br̥hatī parimaṁḍalē cakṣuṣī
- eyes which are reddish brown large and round in shape
uditau caṁdra sūryāviva saṁprakāśētē
- like just risen moon and sun
||Sloka summary||
"The large, round in shape, reddish brown eyes of the leader of Vanaras shone like the just rising Sun and Moon."||1.59||
||Sloka 1.60||
mukhaṁ nāsikayā tasya tāmrayā tāmra mābabhau ||1.60||
saṁdhyayā samabhispr̥ṣṭaṁ yathā tatsūryamaṁḍalam ||
sa|| tasya tāmraṁ mukhaṁ tāmrayā nāśikayā saṁdhyayā samabhispr̥ṣṭaṁ tat sūryamaṁḍalaṁ yathā ābabhau ||
||Sloka meanings||
tasya tāmraṁ mukhaṁ
- his copper-colored face
tāmrayā nāśikayā
- red color of the nose
saṁdhyayā samabhispr̥ṣṭaṁ
- with twilight coming close
tat sūryamaṁḍalaṁ yathā ābabhau
- shone like the sun's orb
||Sloka summary||
"His copper-colored face with red nose with the twilight coming close looked like the Sun's orb." ||1.60||
||Sloka 1.61||
lāṁgūlaṁ ca samāviddham plavamānasya śōbhatē ||1.61||
aṁbarē vāyuputrasya śakradhvaja ivōcchritam|
sa|| aṁbarē plavamānasya vāyuputrasya ucchritaṁ lāṁgūlam samāviddham śakradhvaja ivaśōbhatē||
||Sloka meanings||
ucchritaṁ lāṁgūlam
- the raised tail
aṁbarē plavamānasya vāyuputrasya
- of the son of wind god flying in the sky
samāviddham śakradhvaja ivaśōbhatē
-shone like the raised banner of Indra
||Sloka summary||
"The lifted-up tail of the son of wind god shone like the flag staff of Indra." ||1.61||
||Sloka 1.62||
lāṁgūla cakrēṇa mahān śukladaṁṣṭrō'nilātmajaḥ||1.62||
vyarōcata mahāprājñaḥ parivēṣīva bhāskaraḥ|
sa|| śukladaṁṣṭraḥ mahāprājñaḥ mahān anilātmajaḥ lāṁgūla cakrēṇā parivēṣīva bhāskaraḥ iva vyarōcata||
||Sloka meanings||
śukladaṁṣṭraḥ mahāprājñaḥ mahān anilātmajaḥ
- one with white teeth. very wise, great , son of wind god,
lāṁgūla cakrēṇā parivēṣī
- surrounded by curled up tail
bhāskaraḥ iva vyarōcata
- like the halo of the Sun
||Sloka summary||
"With white teeth, the very wise son of Vayu, surrounded by curled up tail looked like the Sun covered with halo." ||1.62||
||Sloka 1.63||
sphigdēśē nābhitāmrēṇa rarāja sa mahākapiḥ||1.63||
mahatā dāritēnēva giriḥ gairika dhātunā |
sa|| saḥ mahākapi abhitāmrēṇa sphigdēśēna dāritēna iva mahatā gairika dhātunā giriḥ iva rarāja||
||Sloka meanings||
saḥ mahākapi abhitāmrēṇa sphigdēśēna
- the great Vanara with reddish buttocks
dāritēna iva - as if split
mahatā gairika dhātunā giriḥ iva
- like a mountain with great deposit of minerals
rarāja - shone
||Sloka summary||
"The great Vanara with copper red buttocks shone like a split mountain filled with deposits of red minerals." ||1.63||
||Sloka 1.64||
tasya vānarasiṁhasya plavamānasya sāgaram||1.64||
kakṣāṁtaragatō vāyurjīmūta iva garjati||
sa|| sāgaram plavamānasya vānarasiṁhasya kakṣāṁtaragataḥ vāyuḥ jīmūtaḥ iva garjati||
||Sloka meanings||
tasya plavamānasya vānarasiṁhasya
- the flying lion like Vanara's
kakṣāṁtaragataḥ vāyuḥ
- the wind going through the armpits of
jīmūtaḥ iva garjati
- made sound like a thundering cloud
||Sloka summary||
"The air passing through the arm pits of the lion among Vanaras flying over the ocean made sound like a thundering cloud." ||1.64||
|| Sloka 1.65||
khē yathā nipatantyulkā hyuttarāntāt vinissr̥tāḥ||1.65||
dr̥śyatē sānubandhā ca tathā sa kapikuṁjaraḥ |
sa||uttarāntāt viniḥsrutā khē sānubandhāca ulkā yathā nipatati tathā sa kapikuṁjaraḥ dr̥śyatē ||
||Sloka meanings||
uttarāntāt viniḥsrutā
- released in the northern horizon
khē sānubandhāca ulkā yathā nipatati
- like a meteor following the sky and falling
tathā sa kapikuṁjaraḥ dr̥śyatē
- that elephant among Vanaras looked like
||Sloka summary||
"The elephant like Vanara appeared like a meteor released from the northern horizon following a path in the sky and falling down ( in the southern hemisphere)." ||1.165||
||Sloka 1.66||
patatpataṁga saṁkāśō vyāyata śśuśubhē kapiḥ||1.66||
pravr̥ddha iva mātaṁgaḥ kakṣyayā badhyamānayā|
sa||patatpataṁga saṁkāśaḥ kapiḥ vyāyataḥ badhyamānayā kakṣyayā pravr̥ddhaḥ mātaṁgaḥ iva śuśubhē||
||Sloka meanings||
patatpataṁga saṁkāśaḥ vyāyataḥ kapiḥ
- resembling a setting sun
vyāyataḥ kapiḥ
- broad shouldered Vanara
badhyamānayā kakṣyayā
- bound around the girth
pravr̥ddhaḥ mātaṁgaḥ iva śuśubhē
- shone like a big elephant
||Sloka summary||
"Looking like the setting sun in the sky, the broad Vanara with tail bound around his girth looked like an elephant bound round the waist." ||1.66||
||Sloka 1.67||
uparisṭāt śarīrēṇa chāyayā cāva gāḍhayā ||1.67||
sāgarē mārutāviṣṭau nau rivā''sīttadā kapiḥ |
sa||tadā kapiḥ upariṣṭāt śarīrēṇa sāgarē avagāḍhayā chāyayā ca mārutāviṣṭa nauri iva āsīt||
||Sloka meanings||
tadā upariṣṭāt śarīrēṇa
- then with the body on the top ( flying in the sky)
sāgarē avagāḍhayā chāyayā
- the shadow on the sea
mārutāviṣṭa nauri iva āsīt
- like a ship swept by the wind
||Sloka summary||
"The shadow on the ocean, of Hanuman flying on the top, looked like a ship swept by the wind." ||1.67||
||Sloka 1.68||
yaṁ yaṁ dēśaṁ samudrasya jagāma sa mahākapiḥ ||1.68||
sa sa tasyōruvēgēna sōnmāda iva lakṣyatē|
sa|| saḥ mahākapiḥ samudrasya yaṁ yaṁ dēśaṁ jagāma sa sa tasya ūruvēgēna sōnmādaḥ iva lakṣyatē||
||Sloka meanings||
saḥ mahākapiḥ
- that great Vanara
samudrasya yaṁ yaṁ dēśaṁ jagāma
- whatever region of the ocean he travelled
sa sa sōnmādaḥ iva lakṣyatē
- those places looked like riotous eddies
tasya ūruvēgēna
- because of the force of his thighs
||Sloka summary||
"Whichever place over which the great Vanara flew, those places (in the ocean) appeared as riotous with eddies being formed because of the speed of his thighs." ||1.68||
||Sloka 1.69||
sāgarasyōrmijālānāṁ urasā śailavarṣmaṇām||1.69||
abhighnaṁstu mahāvēgaḥ pupluvē sa mahākapiḥ|
sa|| sa mahāvēgaḥ mahākapiḥ sāgarasya ūrmijālānāṁ śailavarṣaṇām urasā abhighnaṁstu pupluvē||
||Sloka meanings||
sa mahāvēgaḥ kapiḥ
- that very swift Vanara
ūrmijālānāṁ śailavarṣaṇām
- rows of mountain like waves
urasā abhighnaṁstu pupluvē - as though hitting his chest
- tana vakṣasthalamutō ḍhīkonucu egarenu.
||Sloka summary||
"As the Vanara flew with high speed the oceanic waves seemed to rise up to mountainous proportions as though touching his chest." ||1.69||
||Sloka 1.70||
kapivātaśca balavān mēghavātaśca nissr̥taḥ||1.70||
sāgaraṁ bhīma nirghōṣaṁ kampayāmāsatu rbhr̥śam|
sa||balavān kapivātasya niḥsr̥taḥ mēghavātaḥ ca bhīma nirghōṣaṁ (ca) sāgaraṁ bhr̥śaṁ kampayāmāsatuḥ ||
||Sloka meanings||
balavān kapivātasya
- wind generated by mighty Hanuman
mēghavātaḥ ca
- wind generated by clouds
niḥsr̥taḥ
- rushing towards ( each other)
bhīma nirghōṣaṁ
- created dreadful sounds
sāgaraṁ bhr̥śaṁ kampayāmāsatuḥ
- agitated the ocean violently
||Sloka summary||
"The forceful wind generated by the mighty Vanara, which was rushing towards the wind generated by the clouds, agitated the ocean violently and generated dreadful sounds."||1.70||
||Sloka 1.71||
vikarṣannūrmi jālāni br̥haṁti lavaṇāṁbhasi||1.71||
pupluvē kapiśārdūlō vikaranniva rōdasī|
sa||(yadā) kapiśārdūlaḥ pupluvē (tadā) lavaṇāṁbhasi br̥haṁti ūrmijālāni vikarṣan vikaranniva rōdasī||
||Sloka meanings||
kapiśārdūlaḥ pupluvē
- the tiger among the Vanaras flew
lavaṇāṁbhasi ūrmijālāni vikarṣan
- pulling across mighty waves from the ocean
vikaranniva rōdasī
- drawing and dividing the intermediary space between sky and the earth
||Sloka summary||
"As the tiger among the Vanaras flew, pulling across mighty waves from the ocean, dividing the intermediary space between sky and the earth" ||1.71||
||Sloka 1.72||
mērumaṁdara saṁkāśā nuddhatān sa mahārṇavē||1.72||
atikrāman mahāvēgaḥ taraṁgān gaṇayanniva |
sa||mahāvēgaḥ mahārṇavē uddhatān mērumaṁdara saṁkāśān taraṁgān gaṇayan iva saḥ atyakrāmat ||
||Sloka meanings||
mahāvēgaḥ
- the one with high speed
mahārṇavē uddhatān taraṁgān
- waves rising in the ocean
mērumaṁdara saṁkāśān
- resembling the mountains Meru and Mandara
gaṇayan iva saḥ atyakrāmat
- crossed the sea as if counting them
||Sloka summary||
"Hanuman who is travelling at high speed seemed to be counting the mighty waves resembling Meru and Mandara mountains, (as he flew over the ocean)." ||1.72||
||Sloka 1.73||
tasyavēga samuddhūtaṁ jalaṁ sajalaṁ yathā ||1.73||
aṁbarasthaṁ vibabhrāja śāradābhra mivātatam |
sa|| tasya vēga samuddhūtaṁ sajaladam jalaṁ aṁbarastham ātatam śāradābhramiva vibabhrāja ||
||Sloka meanings||
tasya vēga samuddhūtaṁ
- pushed up by the speed of Hanuman
sajaladam jalaṁ aṁbarastham
- the clouds in the sky laden with water spray
ātatam - spread
śāradābhramiva vibabhrāja
- shone like autumnal clouds
||Sloka summary||
"The waters pushed up by his speed, along with the water laden clouds stretched in the sky shone like autumnal clouds."||1.73||
||Sloka 1.74||
timinakra jhuṣāḥ kūrmā dr̥śyaṁtē vivr̥tāstadā ||1.74||
vastrāpakarṣaṇē nēva śarīrāṇi śarīriṇām |
sa|| tadā timinakrajhuṣāḥ kūrmāḥ vastrāpakarṣaṇēna śarīriṇāṁ śarīrāṇīva vivr̥tāḥ dr̥śyantē||
||Sloka meanings||
tadā - then ( with waves rising up)
timinakrajhuṣāḥ kūrmāḥ
- whales, crocodiles and tortoises
vastrāpakarṣaṇēna vivr̥tāḥ
- exposed by clothes being pushed away
śarīriṇāṁ śarīrāṇīva
- limbs of the body
dr̥śyantē- appeared (like)
||Sloka summary||
"Then the whales crocodiles and tortoises appeared bare like bodies without clothes." ||1.74||
Tilaka Tika elaborates on vivr̥tā: 'vivr̥tā vēgājjalōtsāraṇēna vyakta dēhāḥ'- bodies exposed with waves( eaters) rising up due to speed.
||Sloka 1.75||
plavamānaṁ samīkṣyātha bhujaṁgāssāgarālayāḥ ||1.75||
vyōmnitaṁ kapiśārdūlaṁ suparṇa iti mēnirē |
sa|| atha vyōmni plavamānaṁ taṁ samīkṣya sāgarālayāḥ bhujaṁgāḥ (taṁ) kapiśārdūlaṁ suparṇaḥ iti mēnirē ||
||Sloka meanings||
atha vyōmni plavamānaṁ taṁ samīkṣya
- then seeing him who was flying
sāgarālayāḥ bhujaṁgāḥ
- the serpents in the ocean
(taṁ) kapiśārdūlaṁ suparṇaḥ iti mēnirē
- thought Hanuman was Garuda himself
||Sloka summary||
"Seeing Hanuman the tiger among Vanaras, coursing through the sky the serpents in the ocean thought him to be Garuda." ||1.75||
||Sloka 1.76||
daśayōjana vistīrṇā triṁśat yōjanamāyatā||1.76||
chāyā vānarasiṁhasya jalē cārutarā-'bhavat||
sa|| daśayōjana vistīrṇā triṁśat yōjanam āyatā vānarasiṁhasya chāyā jalē cārutarā abhavat||
||Sloka meanings||
daśayōjana vistīrṇā
- ten yojana in breadth
triṁśat yōjanam āyatā
- thirty yojana long
vānarasiṁhasya chāyā
- that Vanara's shadow
jalē cārutarā abhavat
- looked more pleasing in the water.
||Sloka summary||
"The ten Yojana wide thirty Yojana long Vanaras shadow appeared more pleasing." ||1.76||
||Sloka 1.77||
śvētābhra ghanarājīva vāyuputtrānugāminī||1.77||
tasya sā śuśubhē chāyā vitatā lavaṇāṁbhasi|
sa|| vāyuputrānugāminī lavaṇāṁbhasi vitatā tasya sā chāyā śvētābhraghanarājīva śuśubhē ||
||Sloka meanings||
vāyuputrānugāminī
- following the son of wind god
lavaṇāṁbhasi vitatā tasya sā chāyā
- the shadow spread out in the ocean
śvētābhraghanarājīva śuśubhē
- shone like dark row of clouds sailing in the sky
||Sloka summary||
"The broad shadow of the son of wind god spread out in the ocean, following him shone like a dark row of clouds sailing in the sky." ||1.77||
||Sloka 78||
śuśubhē sa mahātējā mahākāyō mahākapiḥ||78||
vāyumārgē nirālaṁbē pakṣavāniva parvataḥ|
sa||mahātējaḥ mahākāyaḥ saḥ mahākapiḥ nirālaṁbē vāyumārgē pakṣavān parvata iva śuśubhē||
||Sloka meanings||
mahātējaḥ mahākāyaḥ saḥ mahākapiḥ
- glorious and great Vanara with huge body
nirālaṁbē vāyumārgē
- ( flying) in the direction of wind without any support
pakṣavān parvata iva śuśubhē
- shone like a mountain with wings
||Sloka summary||
"Glorious Vanara with great body coursing through the skies without any support looked like a mountain with wings." ||1.78||
||Sloka 1.79||
yēnā'sau yāti balavān vēgēna sa kapikuṁjaraḥ||1.79||
tēna mārgēṇa sahasā drōṇīkr̥ta ivārṇavaḥ|
sa|| balavān asau kapikuṁjaraḥ vēgēna yēna mārgēṇa yāti tēna sahasā arṇavaḥ drōṇīkr̥ta iva ( adr̥śyat)
||Sloka meanings||
balavān asau kapikuṁjaraḥ
- as this powerful Vanara
yēna mārgēṇa vēgēna yāti
- whichever path he goes swiftly
tēna sahasā arṇavaḥ drōṇīkr̥ta iva
- by that instantly sea looked like a valley between two mountains
acaṭa kṣaṇamulō lōya vale agupaḍucuṁḍenu
||Sloka summary||
"As this powerful Vanara who is like elephant among Vanaras, was proceeding swiftly along, the ocean below looked instantly like a valley between two mountains ( by the force of the winds generated by his flight)".||1.79||
|| Sloka 1.80||
apātē pakṣisaṁghānāṁ pakṣirāja iva vrajan ||1.80||
hanumān mēghajālāni prakarṣan mārutō yathā||
sa|| hanumān mārutō yathā mēghajālāni prakarṣan pakṣi saṁghānām āpātē vrajan pakṣirāja iva||
||Sloka meanings||
pakṣi saṁghānām āpātē vrajan pakṣirāja iva
- like the king of birds drawing a flock of birds along with him at the time of landing
hanumān - Hanuman
mēghajālāni mārutō yathā prakarṣan
- like the wind was pulling along clusters of clouds
||Sloka summary||
" Hanuman like the wind, pulling along clusters of clouds with him, looked like the king of birds attracting flocks of birds while landing." ||1.80||
||Sloka 1.81||
pāṇḍurāruṇa varṇāni nīlamāṁjiṣṭhakāni ca||1.81||
kapinā''kr̥ṣyamāṇāni mahābhrāṇi cakāśirē |
sa|| kapinā ākr̥ṣyamāṇāni pāṇḍurāruṇa varṇāni nīlamāṁjiṣṭhakāni mahābhrāṇi cakāśirē||
||Sloka meanings||
kapinā ākr̥ṣyamāṇāni
- being drawn by the Vanara
pāṇḍurāruṇa varṇāni nīlamāṁjiṣṭhakāni
- white and red colored as well as blue and yellow
mahābhrāṇi cakāśirē
- big clouds looked charming
||Sloka summary||
"The large clouds of white or red blue or yellow, drawn by the Vanara, looked charming " ||1.81||
Rama Tilak states, kapinā ākr̥ṣyamāṇāni mahābhrāṇi cakāśirē, clarifying that cakāśirē points to mahābhrāṇi. Some translations have Hanuman looking charming, which is inherently true, but not in the context of the Sloka.
||Sloka 1.82||
praviśannabhrajālāni niṣpataṁśca punaḥ punaḥ||1.82||
pracchannaśca prakāśaśca caṁdramā iva lakṣyatē|
sa|| abhrajālāni punaḥ praviśan punaḥ niṣpataṁśca pracchannaśca prakāśaśca candramāiva lakṣyatē||
||Sloka meanings||
abhrajālāni punaḥ praviśan punaḥ niṣpataṁśca
- entering and leaving the clusters of clouds
pracchannaśca prakāśaśca candramā iva lakṣyatē
- seen like the moon hiding and shining
||Sloka summary||
"Entering and leaving the clusters of clouds, he looked like the moon that was hiding and shining (among the clouds)." ||1.82||
||Sloka 1.83||
plavamānaṁ tu taṁ dr̥ṣṭvā plavaṁgaṁ tvaritaṁ tadā ||1.83||
vavarṣuḥ puṣpavarṣāṇi dēva gaṁdharva dānavāḥ |
sa|| tadā tvaritaṁ plavamānaṁ taṁ plavaṁgaṁ dr̥ṣṭvā dēvagaṁdharva dānavāḥ puṣpavarṣāṇi vavarṣuḥ||
||Sloka meanings||
tadā tvaritaṁ plavamānaṁ taṁ plavaṁgaṁ dr̥ṣṭvā
- then seeing him who was flying swiftly
dēvagaṁdharva dānavāḥ
- Devas Gandharvas and Danavas
puṣpavarṣāṇi vavarṣuḥ
- rained flowers on him
||Sloka summary||
"Then seeing Hanuman crossing the ocean quickly the Devas. Gandharvas, Danavas showered flowers on him." ||1.83||
||Sloka 1.84||
tatāpa na hi taṁ sūryaṁ plavaṁtaṁ vānarōttamam||1.84||
siṣēvē ca tadā vāyū rāmakāryārtha siddhayē|
sa||tadā rāmakāryārthaṁ plavaṁtaṁ taṁ vānarōttamaṁ sūryaḥ na tatāpa vāyuḥ ca śiṣēvē ||
||Sloka meanings||
tadā rāmakāryārthaṁ plavaṁtaṁ vānarōttamaṁ
- then the best of Vanaras, flying on the mission of Rama
sūryaḥ na tatāpa vāyuḥ ca śiṣēvē ca
- Sun did nor scorch and wind served him
||Sloka summary||
"The Vanara coursing through the skies to achieve the purpose of Rama, is not troubled by the Sun's heat and even the wind served his purpose." ||1.84||
Hanuman was on mission for Rama. The Sun did not scorch the flying Hanuman. The wind blew as if it were a gentle breeze. Blowing as if he was serving Hanuman. Then Devas too showered flowers on Hanuman.
For those performing Nishkama karma nothing is difficult. The heat of the Sun does not affect them. There will be many joining that self-less effort, like the Vayu blowing gently to serve Hanuman. That is the effect of Nishkama karma. Other join the one who is on selfless path.
We hear the same in Gita ( Gita 3-40)
śrībhagavānuvāca
nēhābhi kramanāśōssti pratyavāyō na vidyatē|
svalpamapyasya dharmasya trāyatē mahatō bhayāt ||40 ||
In the path of action,
abhikramanāśaḥ - the act that is started does not fail
pratyavāyō - there is no mistake
na vidyatē - none
That mean in Nishkama karma there is no failure.
asya dharmasya svalpamapi - Even if a bit of it is performed
trāyatē bhayāt - it protects one from fear
Even a small action performed selflessly, protects the person form the fear. The fear of the ocean of this life. The freedom from the bonds of this life is a major benefit.
For following path of action all one needs, is the mind focused on the same. This is what poet Valmiki is conveying to us through the actions of Hanuman
||Sloka 1.85||
r̥ṣayaḥ tuṣṭuvuścainaṁ plavamānaṁ vihāyasā ||1.85||
jaguśca dēva gaṁdharvāḥ praśaṁsaṁtō mahōjasam |
sa|| vihāyasā plavamānaṁ mahaujasaṁ r̥ṣayaḥ ēnaṁ tuṣṭuvuḥ ca dēva gaṁdharvāḥ praśaṁsaṁtō jaguḥ ca||
||Sloka meanings||
vihāyasā plavamānaṁ mahaujasaṁ
- the vigorous one flying in sky,
r̥ṣayaḥ tuṣṭuvuḥ ca
- Seers extolled him
dēva gaṁdharvāḥ praśaṁsaṁtō jaguḥ ca
- Devas and Gandharvas praised him and sang too
||Sloka summary||
" The flying Hanuman was extolled by sages and the delighted Devas and Gandharvas praised him and sang too." ||1.85||
||Sloka 1.86||
nāgāśca tuṣṭuvu ryakṣā rakṣāṁsi vibudhāḥ khagāḥ||1.86||
prēkṣya sarvē kapivaraṁ sahasā vigata klamam|
sa|| vigataklamam kapivaram prēkṣya sahasā sarvē nāgāḥ yakṣāḥ rakṣāṁsi vibudhāḥ khagāḥ ca tuṣṭuvuḥ||
||Sloka meanings||
vigataklamam kapivaram prēkṣya
- seeing that best of Vanaras who is free of exhaustion
sarvē nāgāḥ yakṣāḥ
- all Nagas, Yakshas
rakṣāṁsi vibudhāḥ khagāḥ ca
- Rakshasas, learned ones, birds too
sahasā tuṣṭuvuḥ - praised him at once
||Sloka summary||
"Seeing the untiring Hanuman the all the Nagas, Yakshas, Rakshasas , learned ones, as well as all other birds praised him ."||1.86||
||Sloka 1.87||
tasmin plavaga śārdūlē plavamānē hanūmati||1.87||
ikṣvākukula mānārthī cintayāmāsa sāgaraḥ|
sa|| plavagaśārdūlē tasmin hanūmati plavamānē sāgaraḥ ikṣvākukulamānārthī cintayāmāsa||
||Sloka meanings||
plavagaśārdūlē tasmin hanūmati plavamānē
- while Hanuman. the tiger among Vanaras, was flying
sāgaraḥ ikṣvākukulamānārthī
- Sagara who respects the Ikshwaku line
cintayāmāsa - started thinking
||Sloka summary||
"While the tiger among Vanaras was flying across the ocean , the Sagara who respects the line of Ikshavakus started thinking." ||1.87||
Ramayana Tilaka says , "svajanmakāraṇī bhūtasya ikṣvāku kulasya mānaṁ satkāramarthayatē sāgaraḥ cintayāmāsa" . Desiring to honor the Ikshwaku family who were responsible for his birth, Sagara started thinking. This is echoing the story of Sagara mentioned in Balakanda.
||Sloka 1.88||
sāhāyyaṁ vānarēṁdrasya yadi nāhaṁ hanūmataḥ||1.88||
kariṣyāmi bhaviṣyāmi sarva vācyō vivakṣatām|
sa|| yadi ahaṁ vānarēndrasya hanūmataḥ sahāyyaṁ na kariṣyāmi (tadi) vivakṣatām sarvavācyaḥ bhaviṣyāmi||
||Sloka meanings||
yadi ahaṁ - if I
vānarēndrasya hanūmataḥ sahāyyaṁ na kariṣyāmi
- do not help the best of Vanaras
vivakṣatām sarvavācyaḥ bhaviṣyāmi
- (then) will be blamed by all the wise ones
||Sloka summary||
"If I do not help the leader of the Vanaras , all the wise ones will forever blame me. I have been nurtured by Sagara, the Ikshwaku king." ||1.88||
||Sloka 1.89||
ahamikṣvāku nāthēna sagarēṇa vivarthitaḥ||1.89||
ikṣvāku sacivaścāyaṁ nāvasīditu marhati |
sa|| ahaṁ ikṣvākunāthēna sagarēṇa vivardhitaḥ | ayaṁ ikṣvāku sacivaḥ ca avasīdituṁ na arhati||
||Sloka meanings||
ikṣvākunāthēna
- by the scion of Ikshwakus
sagarēṇa vivardhitaḥ
- made to grow by Sagara
ayaṁ ikṣvāku sacivaḥ ca
- this Ikshwaku minister
avasīdituṁ na arhati
- should not be fatigued
||Sloka summary||
"nēnu ikṣvākunādhuḍagu sagarunicē peṁpōdiṁpabaḍitini. ī ikṣvāku sacivuḍu alasaṭa poṁdakūḍadu. "||1.89||
"I was made to grow by the scion of Ikshwakus. This minister of Ikshwakus should not be fatigued ." ||1.89||
Ramayana Tilaka elaborates," ikṣvāku nāthēna sagarēṇa ahaṁ vivarthitaḥ tasmāt hētōḥ avasādituṁ śramaṁ prāptuṁ ayam ikṣvāku sacivaḥ na arhati".
|| Sloka 1.90||
tathā mayā vidhātavyaṁ viśramēta yathā kapiḥ||1.90||
śēṣaṁ ca mayi viśrāṁta ssukhēnāti patiṣyati |
sa||yathā kapiḥ viśramēta tathā mayā vidhātavyam| mayi viśrāntaḥ sukhēna atipatiṣyati||
||Sloka meanings||
yathā kapiḥ viśramēta
- such a way that the Vanara may rest
tathā mayā vidhātavyam
- in that way I should act
mayi viśrāntaḥ
- resting on me
sukhēna atipatiṣyati
- with ease he can cross over
||Sloka summary||
" I should act in such a way that Vanara may rest. Resting ion me he can cross over with ease." ||1.90||
Tilaka Tika says- 'yathā kapiḥ viśramēta tathā mayā vidhātavyam' - That is Sagara's thinking - mayi madvihita viśrānti sthānē viśrāntaḥ nivartita śramaḥ ata ēva sukhī sa hanumān śēṣaṁ mārgaṁ atitariṣyati; iti;
||Sloka 1.91||
iti kr̥tvā matiṁ sādhvīṁ samudraścannamaṁbhasi ||1.91||
hiraṇya nābhaṁ mainākaṁ uvāca girisattamam |
sa|| samudraḥ iti sādhvīṁ matiṁ kr̥tvā aṁbhasi cchannaṁ hiraṇyanābhaṁ girisattamam mainākaṁ uvāca||
||Sloka meanings||
samudraḥ iti sādhvīṁ matiṁ kr̥tvā
- The Sagara having resolved in his mind
aṁbhasi cchannaṁ
- the one hidden in the waters
hiraṇyanābhaṁ girisattamam mainākaṁ
- the noble golden mountain Mainaka
uvāca
- told him
||Sloka summary||
The Sagara having resolved in his mind, spoke to the best of mountain, golden Mainaka, hidden in the waters." ||1.91||
||Sloka 1.92||
tvamihāsurasaṁghānāṁ pātāḷatalavāsinām ||1.92||
dēvarājñā giriśrēṣṭha parighassannivēśitaḥ |
sa|| giriśrēṣṭha iha pātāḷatala vāsināṁ asura saṁghānām parighaḥ iva dēvarājñā sannivēśitaḥ||
||Sloka meanings||
giriśrēṣṭha
- Oh best of mountains,
iha pātāḷatalavāsināṁ asura saṁghānām
- here for those legions of Asura groups residing in the nether world
tvaṁ parighaḥ iva dēvarājñā sannivēśitaḥ
- you were arranged like a barrier by the lord of gods
||Sloka summary||
"Oh Best of mountains ! You are here as a barrier for the legions of Asura groups who are the residents of the nether world." ||1.92||
||Sloka 1.93||
tva mēṣāṁ jāta vīryāṇāṁ punarēvōtpatiṣyatām ||1.93||
pātāḷa syāpramēyasya dvāramāvr̥tya tiṣṭhasi |
sa||jāta vīryāṇāṁ ēṣām punarēva utpatiṣyatāṁ tvaṁ apramēyasya pātāḷasya dvāraṁ āvr̥tya tiṣṭhasi||
||Sloka meanings||
jāta vīryāṇāṁ
- of the violent
punarēva utpatiṣyatāṁ ēṣām
- again capable of coming up
apramēyasya pātāḷasya
- of the immeasurable nether worlds
dvāraṁ āvr̥tya tiṣṭhasi
- staying here blocking the entrance
||Sloka summary||
"You are staying at the entrance preventing these powerful demons from coming up again." ||1.93||
||Sloka 1.94||
tiryag ūrdhvaṁ adhaścaiva śaktiḥ tē śailavarthitum||1.94||
tasmāt saṁcōdayāmi tvāṁ uttiṣṭha girisattama|
sa|| śaila tē tiryak ūrdhvaṁ adhaścaiva vardhituṁ śaktiḥ (asti) | tasmāt girisattama tvāṁ saṁcōdayāmi uttiṣṭha ||
||Sloka meanings||
śaila tē tiryak ūrdhvaṁ adhaścaiva vardhituṁ śaktiḥ (asti)
- Oh mountain, you have the capability to grow up or down
tasmāt girisattama
- hence oh best of mountains
tvāṁ saṁcōdayāmi uttiṣṭha
- I am encouraging you to rise.
||Sloka summary||
"Oh Mountain you have the power to grow upwards or downwards or across. Hence, oh best of mountains, I am asking you to rise". ||1.94||
||Sloka 1.95||
sa ēṣa kapiśārdūlaḥ tvāmuparyēti vīryavān ||1.95||
hanumān rāmakāryārthaṁ bhīmakarmā khamāplutaḥ|
sa|| kapiśārdūlaḥ vīryavān bhīmakarmā sa rāmakāryārthaṁ tvāṁ upari ēti kham āplutaḥ ||
||Sloka meanings||
ēṣaḥ hanumān - this Hanuman
kapiśārdūlaḥ vīryavān bhīmakarmā
- tiger among Vanaras, valiant one, performer of dreadful deeds
sa rāmakāryārthaṁ
- he on the mission of Rama
kham āplutaḥ tvāṁ upari ēti
- flying in the skies coming over you.
||Sloka summary||
"This Hanuman, a mighty Vanara, tiger among Vanaras, performer of dreadful actions, is flying over you in the skies for accomplishing mission of Rama".||1.95||
||Sloka 1.96||
asya sāhyaṁ mayā kāryaṁ ikṣvākukulavartinaḥ||1.96||
mama hīkṣvākavaḥ pūjyāḥ paraṁ pūjyatamāstava |
sa|| ikṣvākukulavartinaḥ asya sāhyaṁ mayā kāryaṁ | ikṣvākavaḥ mamapūjyāḥ hi | tava pūjyatamāḥ||
||Sloka meanings||
ikṣvākukulavartinaḥ asya sāhyaṁ
- help him who serves the Ikshwaku line
mayā kāryaṁ
- my duty
ikṣvākavaḥ mamapūjyāḥ hi
- Ikshwakus are worthy of adoration
tava pūjyatamāḥ
- most adorable to you also
||Sloka summary||
"Helping this one who serves the Ikshvaku line is my duty. The Ikshavakus are worthy of adoration. To you also (they are) most adorable". ||1.96||
||Sloka 1.97||
kurusācivya masmākaṁ na naḥ kārya matikramēt ||1.97||
kartavyaṁ akr̥taṁ kāryaṁ satāṁ manyumudīrayēt |
sa|| asmākaṁ sācivyaṁ kuru | naḥ kāryaṁ kartavyaṁ na atikramēt| akr̥taṁ kāryaṁ satām manyum udīrayēt||
||Sloka meanings||
asmākaṁ sācivyaṁ kuru
- may act as our minister
naḥ kāryaṁ kartavyaṁ na atikramēt
- for us our duty to perform a task shall not be lost
akr̥taṁ kāryaṁ
- a duty not carried out
satām manyum udīrayēt
- will cause anger of pious men
||Sloka summary||
"Help our cause as a minister. Our duty to do worthy action shall not be lost. A duty not carried out will make pious people anger.||1.97||
||Sloka 1.98||
salilāt ūrdhvaṁ uttiṣṭha tiṣṭhatvēṣa kapistvayi ||1.98||
asmākaṁ atithiścaiva pūjyaśca plavatāṁ varaḥ|
sa|| salilāt ūrdhvaṁ uttiṣṭha | plavatām varaḥ asmākam atithiścaiva pūjyaśca| ēṣaḥ kapiḥ tvayi tiṣṭhantu||
||Sloka meanings||
salilāt ūrdhvaṁ uttiṣṭha
- rise up from the waters
plavatām varaḥ asmākam atithiścaiva pūjyaśca
- the best among flyers is our guest and worthy or worship too
ēṣaḥ kapiḥ tvayi tiṣṭhantu
- this Vanara my rest on you
||Sloka summary||
" Rise up from the waters. This best among fliers is our guest and worthy of worship. This Vanara may rest on you". ||1.98||
||Sloka 1.99||
cāmīkara mahānābha dēva gaṁdharva sēvita||1.99||
hanumāṁstvayi viśrāṁtaḥ tataḥ śēṣaṁ gamiṣyati |
sa ēṣa kapiśārdūla stvāmuparyēti vīryavān ||
sa|| cāmīkara mahānābha (tvaṁ) dēvagandharva sēvitaḥ | hanumān tvayi viśrāntaḥ tataḥ śēṣaṁ gamiṣyati||
||Sloka meanings||
cāmīkara mahānābha
- Oh olden peaked one
dēvagandharva sēvitaḥ
- you are visited upon by Devas and Gandharvas.
hanumān tvayi viśrāntaḥ
- Hanuman after resting on you
tataḥ śēṣaṁ gamiṣyati
- then rest of the journey he can go
||Sloka summary||
"Oh Golden peaked one ! You having been visited upon by Devas and Gandharvas. Hanuman may rest on you and then proceed he can go for the rest the journey."||1.99||
||Sloka 1.100||
kākutsthasyānr̥śaṁsyaṁ ca maithilyāśca vivāsanam||1.100||
śramaṁ ca plavagēṁdrasya samīkṣōtthātumarhasi |
sa|| kākutsthasya anr̥śaṁsyaṁ ca maithilyāḥ vivāsanaṁ ca plavagēndrasya śramaṁ ca samīkṣya utthātuṁ arhasi||
||Sloka meanings||
kākutsthasya anr̥śaṁsyaṁ
-Rama's good nature
maithilyāḥ vivāsanaṁ
- Sita's abduction
plavagēndrasya śramaṁ ca samīkṣya
- considering Hanuman's strain also
utthātuṁ arhasi
- you ought to rise up
||Sloka summary||
"Considering the noble nature of Ikshavakus, the abduction of Mithila's daughter, Hanuman's efforts, you ought to rise up'."||1.100||
||om tat sat||
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||om tat sat ||