||Sundarakanda||
|| Sarga 10 ||
|| Meanings and Summary in English ||
Sanskrit Text in Telugu , Kannada, Gujarati, Devanagari, English
|| om tat sat||
Sundarakanda
Sarga 10
atha daśamassargaḥ
Tika Traya presents a brief summary of the Sarga in the beginning. It is as follows- hanumān puṣpakē vimānē nānālaṁkaraṇa upaśōbhita upakaraṇabhāsuraśayanōttama śāyinaṁ bahu vidhābharaṇa vibhūṣita vapuṣaṁ rāvaṇaṁ dadarśa|tat avidūrataḥ paṇava mr̥daṅga vēṇuvīṇāḍakkādi nānātōdyāliṁgita vapuṣāṁ suptyanavasthāṅgapratyāṅgānāṁ śailūṣīṇāṁ madhyē'dr̥taśayanaśāyinīm ujjvalābharaṇōpaśōbhitāṁ maṁḍōdarīṁ dr̥ṣṭvā sa iyaṁ sītēti saṁhajāta harṣaḥ pucchacumbanādi kāpēyamāviścakāra|
Essentially, Hanuman saw the mighty lord of Rakshasas adorned with many ornaments and clad in robes of silver texture sleeping on a well decorated best of beds. Not too far, he saw women asleep holding Mridangam, Veena, Venu and other musical instruments as though they were hugging their lover. Amidst all those, he saw Mandodari embellished with ornaments, youth and beauty. Delighted, thinking that she is Sita, he resorted to monkey like acts of kissing his tail, jumping up and down etc.
Hanuma earlier described Lanka as " svargōyam dēvalōkōyam..". In this Sarga, the descriptions of Ravana in the palace, and the descriptions of the women of Ravana, confirm that this is indeed a world of opulence. These are places of enjoyment. "bhōgalōkāḥ".The opulence comes through in each and every line.
Now we go through the Slokas with word meanings.
||Sloka 10.01||
tatra divyōpamaṁmukhyaṁ sphāṭikaṁ ratnabhūṣitam|
avēkṣamāṇō hanumān dadarśa śayanāsanam||1||
sa||tatra avēkṣamāṇō hanumān sphāṭikaṁ ratna bhūṣitam divyōpamam mukhyaṁ śayanāsanam dadarśa||
Tilaka Tika says - tatra śālāyāṁ| divyōpamam divi bhavēna svargavartipadārthēnaivōpamā yasya tat śayanasyāsanaṁ palyaṅkaṁ pratiṣṭāpanavēdikā avēkṣamāṇā itaḥ tataḥ paśynan|
|| Sloka meanings||
avēkṣamāṇō hanumān -
Hanuman while looking for Sita
tatra sphāṭikaṁ ratna bhūṣitam -
there made with crystals and encrusted with gems
divyōpamam mukhyaṁ śayanāsanam -
heavenly looking foremost couch
dadarśa - saw
|| Sloka summary||
"There while looking around Hanuman saw a fine, heavenly looking, excellent couch made with crystals and encrusted with gems." ||10.01||
|| Sloka 10.02||
dāṁtakāñcana citrāṁgaiḥ vaiḍhūryaiśca varāsanaiḥ|
mahārhāstaraṇōpētaiḥ upapannaṁ mahādhanaiḥ||10.02||
sa|| (tat śayanāsanam) dāṁtakāñcana citrāṁgaiḥ vaiḍūryaiśca mahārhataruṇōpētaiḥ mahādhanaiḥ varāsanaiḥ upapannam (asti)||
Rama Tika elaborates on this. - "avēkṣamāṇaḥ sītānvēṣaṇaṁ kurvan hanumān divyōpamaṁ svargastha śayanāsana sadr̥śaṁ sphāṭikaṁ sphāṭikamaṇimayaṁ ratna vibhūṣitaṁ mahārha taruṇōpētaiḥ bahumūlyāstaraṇayuktaiḥ dāntakāñcana citrāṅgaiḥ dantamayatva kāñcanamayatvābhyāṁ citrāṇyaṅgāni pādādīni yēṣāṁ taiḥ vaiḍhūryai vaiḍhūryamaṇimayaiśca mahāghanaiḥ bahu mūlyakaiḥ varāsanaiḥ alpaparyaṅkaiḥ upapannaṁ mahāparyaṅka avarōhaṇāya saṁyōjitaṁ mukhyaṁ śayanāsanaṁ mahāparyaṅkaṁ dadarśa"||
|| Sloka meanings||
(That sleeping chamber was )
dāṁtakāñcana citrāṁgaiḥ -
inlaid with colorful ivory and gold
mahādhanaiḥ vaiḍūryaiśca -
rich with Vaidhuryas
mahārhataruṇōpētaiḥ varāsanaiḥ upapannam -
with many wonderful seats having requisite covering
|| Sloka summary||
"The sleeping chamber was with many seats inlaid with colorful ivory and gold as well as Vaidhurya. It was rich with fine coverings." ||10.2||
Here the description is all about the chamber with many associated seats all of which were decorated with crystals and gems
|| Sloka 10.03||
tasyacaikatamē dēśē sō'gryamālāvibhūṣitam|
dadarśa pāṇḍuraṁ chatraṁ tārādhipati sannibham||10.03||
sa|| sa tasya ēkatamē dēśē agryamālāvibhūṣitam tārādhipasannibhaṁ pāṇḍuraṁ chatraṁ dadarśa||
||Sloka meanings||
sa tasya ēkatamē dēśē -
in one corner of that chamber
agryamālāvibhūṣitam -
decorated with best of garlands
tārādhipasannibhaṁ -
looking like the Moon among the stars
pāṇḍuraṁ chatraṁ dadarśa-
saw a white umbrella
||Sloka summary||
"He saw in one corner of that chamber, a white umbrella decorated with best of garlands looking like the Moon among the stars."||10.03||
|| Sloka 10.04||
jātarūpa parikṣiptaṁ citrabhānu samaprabham|
aśōkamālāvitataṁ dadarśa paramāsanam||10.04||
sa|| jātarūpa parikṣiptaṁ citrabhānu sama prabham aśōkamālāvitatam (taṁ) paramāsanam dadarśa||
Rama Tika, summary of three Slokas. ( jātarūpam 04||; vyālavyajana 05|| paramāstaraṇā 06||), says - jātarūpēti| jātarūpēṇa suvarṇēna parikṣiptaṁ nirmitaṁ citrabhānōḥ sūryasya samaprabhaṁ aśōkamālāvitataṁ śōka apahāramālābhiḥ saṁyutaṁ vividhairgandhaiḥ candanaiśca juṣṭaṁ, avikājinēna svābhāvika atikōmalōrṇāyucarmaṇā saṁvr̥taṁ āstīrṇa varamālyānāṁ manōhara sugandhādinōttamapuṣpāṇāṁ dāmabhiḥ mālābhiḥ upaśōbhitam vālavyajanahastābhiḥ samantō vījyamānaṁ paramāsanaṁ mahāparyaṅkaḥstha viśēṣaṁ dadarśa|| This is to be seen as summary of three Slokas. ( jātarūpam 04||; vyālavyajana 05|| paramāstaraṇā 06||)
|| Sloka meanings||
jātarūpa parikṣiptaṁ -
made of exquisite gold
citrabhānu sama prabham -
shining like Sun
aśōkamālāvitatam -
decorated with Ashoka flowers
paramāsanam dadarśa-
saw an exquisite couch
|| Sloka summary||
"Hanuman saw an exquisite couch made of gold, shining like Sun decorated with Ashoka flowers."||10.04||
Ashoka flowers is elaborated as flowers that drive away Shoka or sorrow.
|| Sloka 10.05||
vyālavyajana hastābhi rvījyamānaṁ samaṁtataḥ|
gandhaiśca vividhairjuṣṭaṁ varadhūpēṇa dhūpitam||10.05||
sa|| vyālavyajana hastābhiḥ vījyamānaṁ (taṁ dadarśa) | vividhaiḥ gandhaiśca juṣṭaṁ varadhūpēṇa dhūpitaṁ (taṁ śayanāsanaṁ dadarśa)||
|| Sloka meanings||
vyālavyajana hastābhiḥ vījyamānaṁ -
women holding fans made of the hair of Chamari deer
vividhaiḥ gandhaiśca juṣṭaṁ -
full of excellent fragrances
varadhūpēṇa dhūpitaṁ -
smoky with excellent fragrances
(śayanāsanamu) dadarśa - saw
|| Sloka summary||
"He saw women holding fans made of the hair of Chamari deer. It was smoky with excellent fragrances, full with excellent fragrances spreading all over." ||10.05||
|| Sloka 10.06||
paramāstaraṇā stīrṇa māvikājinasaṁvr̥tam|
dāmabhirvaramālyānāṁ samantādupaśōbhitam||10.06||
sa|| paramāstaraṇāstīrṇam āvikājina saṁvr̥tam samantāt dāmabhiḥ varamālyānāṁ upaśōbhitam taṁ śayanāsanaṁ dadarśa||
|| Sloka meanings||
paramāstaraṇāstīrṇam -
covered with best of bedspreads
āvikājina saṁvr̥tam -
covered with soft sheep skin.
samantāt dāmabhiḥ varamālyānāṁ upaśōbhitam -
delightful looking with garlands of strings all over.
|| Sloka summary||
"It was covered with best of bedspreads. It was covered with soft sheep skin. It was delightful looking with garlands of strings all over."||10.06||
|| Sloka 10.07||
tasmin jīmūtasaṁkāśaṁ pradīptōttamakuṇḍalam|
lōhitākṣaṁ mahābāhuṁ mahārajatavāsasam||7||
sa|| tasmin jīmūtasaṁkāśaṁ pradīptōttamakuṇḍalam mahārajatavāsasaṁ lōhitākṣaṁ (prasuptaṁ /śayānaṁ) mahābāhuṁ (dadarśa)||
Rama Tika says - jīmūta saṁkāśaṁ śyāmatvēna mēghasadr̥śaṁ pradīptāni ujjvala kuṇḍalāni yasya, mahārajataṁ svarṇatantu nirmitaṁ |
|| Sloka meanings||
tasmin jīmūtasaṁkāśaṁ -
there looking like a cloud
pradīptōttamakuṇḍalam-
with flashing earrings
mahārajatavāsasaṁ lōhitākṣaṁ-
with red eyes , adorned robes of silver texture.
mahābāhuṁ (dadarśa) -
one with great arms
|| Sloka summary||
"In that ( he saw) one with red eyes with flashing earrings looking like a cloud with great arms adorned in robes of silver texture." ||10.07||
|| Sloka 10.08||
lōhitēnānuliptāṅgaṁ candanēna sugandhinā|
sandhyārakta mivākāśē tōyadaṁ sataṭidgaṇam||10.08||
sa||(saḥ) lōhitēna sugaṁdhinā caṁdanēna anuliptāṁgaṁ (saḥ rāvaṇaḥ) saṁdhyāraktaṁ sataṭidgaṇam tōyadaṁ iva adr̥śyata||
|| Sloka meanings||
lōhitēna sugaṁdhinā caṁdanē anuliptāṁgaṁ-
limbs smeared with fragrant red colored Sandal paste,
saḥ rāvaṇaḥ - that Ravana
saṁdhyāraktaṁ sataṭidgaṇam tōyadaṁ iva adr̥śyata -
looking like twilight clouds streaked with lightning
|| Sloka summary||
"He saw Ravana who was having limbs smeared with fragrant red colored Sandal paste, wearing wonderful ornaments, looking like twilight clouds streaked with lightning" ||10.08||
|| Sloka 10.09||
vr̥tamābharaṇaiḥ divyaiḥ surūpaṁ kāmarūpiṇam|
sa vr̥kṣavanagulmāḍhyaṁ prasupta miva mandaram||9||
sa||surūpaṁ kāmarūpiṇam saḥ vr̥kṣavanagulmāḍyaṁ maṁdaraṁ iva (taṁ) prasuptaṁ (rāvaṇaṁ dadarśa)||
|| Sloka meanings||
divyaiḥ ābharaṇaiḥ vr̥taṁ surūpaṁ -
wearing wonderful ornaments and of wonderful form
kāmarūpiṇam -
capable of changing his form at will
sa vr̥kṣavanagulmāḍhyaṁ maṁdaraṁ iva -
looking like Mandara mountain with thick trees and bushes
prasuptaṁ (rāvaṇaṁ dadarśa) -
sleeping (Ravana he saw)niduristunna rāvaṇumi cūcenu
|| Sloka summary||
"He is with wonderful form, capable of changing his form at will looking like Mandara mountain with thick trees and bushes (sleeping on that couch)". ||10.09||
|| Sloka 10.10||
krīḍi tvōparataṁ rātrau varābharaṇabhūṣitam|
priyaṁ rākṣasa kanyānāṁ rākṣasānāṁ sukhāvaham||10||
sa|| rātrau krīḍitvā uparataṁ varābharaṇabhūṣitam rākṣasa kanyānāṁ priyaṁ rākṣasānāṁ sukhāvahaṁ (prasuptaṁ) taṁ (saḥ dadarśa)||
|| Sloka meanings||
rātrau krīḍitvā uparataṁ -
tired Having enjoyed during the night ,
varābharaṇabhūṣitam -
wearing choicest ornaments,
rākṣasa kanyānāṁ priyaṁ -
darling of Rakshasa maidens
rākṣasānāṁ sukhāvahaṁ-
bringer of joy to Rakshasas
|| Sloka summary||
"Tired having enjoyed during the night , wearing choicest ornaments, the darling of Rakshasa maidens, who brings joy (was seen sleeping on that couch). " ||10.10||
|| Sloka 10.11||
pītvā'pyuparatam cāpi dadarśa sa mahākapiḥ|
bhāsvarē śayanē vīraṁ prasuptaṁ rākṣasādhipam||11||
sa|| pītvā uparataṁ ca bhāsvaraṁ śayanē prasuptaṁ vīraṁ rākṣasādhipaṁ mahākapiḥ dadarśa||
|| Sloka meanings||.
pītvā uparataṁ ca -
relaxing after drinking
bhāsvaraṁ śayanē prasuptaṁ vīraṁ -
heroic one sleeping on that glittering couch
rākṣasādhipaṁ mahākapiḥ dadarśa-
Hanuman saw the king of Rakshasas
|| Sloka summary||
"Hanuman saw the heroic king of Rakshasas, sleeping on that glittering couch relaxing after drinking." ||10.11||
|| Sloka 10.12||
niśśvasaṁtaṁ yathā nāgaṁ rāvaṇaṁ vānararṣabha|
āsādya paramōdvignaḥ sō'pāsarpatsu bhītavat||10.12||
sa||saḥ vānararṣabhaḥ yathā nāgaṁ niḥ śvasaṁtaṁ rāvaṇaṁ āsādya paramōdvignaḥ subhītavat upāsarpat||
Tilaka Tika says - yathā nāgaṁ gajamiva niḥśvasantaṁ rāvaṇaṁ āsādya paramōdvignō'yaṁ pāpī dēvīṁ hr̥tavān iti ētat samīpaṁ avasthānaṁ anucitaṁ iti khinnōcit upāsarpata| subhītavat subhītō yathā bhayahētōḥ piśācādēḥ saṁmukhē sthātuṁ aśaktaḥ upāsarpati tadvat ||
|| Sloka meanings||
saḥ vānararṣabhaḥ -
The bull among the Vanaras
yathā nāgaṁ niḥ śvasaṁtaṁ-
one who was breathing like an Elephant
rāvaṇaṁ āsādya - approaching Ravana
paramōdvignaḥ subhītavat upāsarpat -
stepped back being frightened
|| Sloka summary||
"The bull among the Vanaras having reached a place near Ravana who was breathing like an Elephant, was frightened and stepped back". ||10.12||
The sleeping Ravana made for a scene.
He was breathing like a huge elephant. Poet describes Hanuma approaching that couch."āsādya paramō'dvignaḥ upāsarpat subhītavat"; "Approaching that couch very anxiously stepped back with a fright".
There are two interesting words 'paramō'dvignaḥ' and 'subhītavat'. There is interesting commentary from Ramayana Tilaka on this line. 'udvignaḥ' also means distressed. Why was he very distressed? "ayaṁ pāpī dēvīṁ hr̥tavān ityētat samīpē āsthānam anucitamiti khinnacittō upāsarpat"; 'This sinner has kidnapped the 'Devi', being near him is in appropriate anucitaṁ' etc.
Then the second word : 'subhītavat '! He stepped back subhītavat ! Ramayana Tilaka says the following. 'subhītavat - subhītā yathā bhayahētōḥ piśācādēḥ saṁmukhēsthātuṁ aśaktaḥ upasarpat tadvat|'; 'One may not be able to stand in the presence of "Pisacha" and similar entities and steps back in fear etc'. That is only a momentary fear .
In that fashion Hanuma steps back. Both may seem unconnected and contra. Two things happened. The thought of Sita having been taken away made him paramō'dvignaḥ. The sound of Ravana's breathing made him feel like he is in a dangerous place. So he stepped back subhītavat !
He took a step back like a frightened one. Climbed a little higher altar to have a good look at him from a distance. Then he looked at the Rakshasa King.
|| Sloka 10.13||
adhā''rōhaṇa māsādya rāvaṇaṁ vānararṣabhaḥ |
suptaṁ rākṣasaśārdūlaṁ prēkṣatē sma mahākapiḥ||13||
sa||mahākapiḥ atha ārōhaṇam āsādya vēdikāṁtaraṁ āśritaḥ suptaṁ rākṣasaśārdūlaṁ prēkṣatē sma||
Rama Tika says- athēti| atha upasarpānantaram vēdikāntaramāsādya prāpya ārōhaṇam sōpānamāśritaḥ san kṣībaṁ mattaṁ rākṣasa śārdūlam prēkṣatēsma|
|| Sloka meanings||
mahākapiḥ atha ārōhaṇam āsādya -
The great Vanara climbed the stairs
vēdikāṁtaraṁ āśritaḥ -
reaching another altar
suptaṁ rākṣasaśārdūlaṁ prēkṣatē sma -
looked at the king of Rakshasas, who was sleeping."
|| Sloka summary||
"(Then)The great Vanara climbed the stairs reaching another altar looked at the king of Rakshasas, who was sleeping."||10.13||
|| Sloka 10.14||
śuśubhē rākṣasēndrasya svapata śayanōttamam|
gandha hastini saṁviṣṭē yathā prasravaṇaṁ mahat||10.14||
sa|| svapataḥ rākṣasēṁdrasya śayanōttamam yathā prasravaṇē saṁviṣṭē mahat gaṁdhihastini iva śuśubhē||
Tilaka Tika says - gandhahastini, yasya gandhēna anya gajāḥ palāyantē sa gandha gajaḥ |
|| Sloka meanings||
svapataḥ rākṣasēṁdrasya śayanōttamam -
the best of couches on which the king of Rakshasa was sleeping
śuśubhē yathā prasravaṇē -
shone like the Prasravana hill
saṁviṣṭē mahat gaṁdhihastini -
with a big elephant in rut sleeping
|| Sloka summary||
"The best of couches on which the king of Rakshasa was sleeping looked like Prasravana hill with a big elephant in rut sleeping".||10.14||
Here Ravana is compared with gandha hastini. gandha hastini means an elephant with a smell, in whose presence all other elephants run away. Implying that seeing Ravana all other warriors too run away. Thus highlighting his valor.
|| Sloka 10.15||
kāñcanāṅgadasannaddhau dadarśa sa mahātmanaḥ |
vikṣiptau rākṣasēndrasya bhujāvindradhvajōpamau||15||
sa|| kāñcanāṅgadasannaddhau vikṣiptau indradhvajaupamau rākṣasēndrasya bhujau sa mahātmanaḥ dadarśa|
|| Sloka meanings||
sa mahātmanaḥ vikṣiptau rākṣasēndrasya -
great Soul , the sleeping king of Rakshasa's
kāñcanāṅgadasannaddhau bhujau -
two shoulders adorned with golden straps
indradhvajōpamau -
similar of two flagstaffs of Indra
|| Sloka summary||
"The two arms of the sleeping king of Rakshasas adorned with golden straps looked like a pair of flagstaffs of Indra" ||10.15||
|| Sloka 10.16||
airāvata viṣāṇāgrai rāpīḍanakr̥tavraṇau|
vajrōllikhitapīnāṁsau viṣṇucakraparikṣitau||10.16||
sa|| airāvataviṣāṇāgraiḥ āpīḍanakr̥tavraṇau vajrōllikhitapīnāṁsau viṣṇucakraparikṣitau (rākṣasēṁdrasya bhujau dadarśa)||
Tilaka Tika says- āpīḍanē yuddhē kr̥tavraṇau kr̥tavraṇakiṇau vajrēṇōllikhitau kṣatau pīnāṁsau yayōḥ tau vajracakrayōḥ api asādhya mr̥tyuriti bhāvaḥ|
|| Sloka meanings||
airāvataviṣāṇāgraiḥ āpīḍanakr̥tavraṇau -
torn by Airavata, the Indra's mount, and having scars of injury
vajrōllikhitapīnāṁsau -
with scars caused by the thunder bolt of Indra
viṣṇucakraparikṣitau-
wounded by Vishnu's discus.
(rākṣasēṁdrasya bhujau dadarśa)-
saw the shoulders of the king of Rakshasas
|| Sloka summary||
"He saw the arms which were torn by the Airavata the Indra's mount and having scars of injury. He saw the arms which were with scars caused by the thunder bolt of Indra, which were wounded by Vishnu's discus".||10.16||
While describing Ravana's shoulders thus, there is hint of Ravana's prowess which withstood the force of Indra's thunderbolt as well as Vishnu's famous disc. Tilaka Tika says in its commentary that this hints at death being impossible for Ravana.
If we step back a little, here, the poet describes Ravana sleeping on his bed through the Vanara's eye as he takes a look at him from a distance.
What did he see ? "rākṣasēndrasya bhujau". How are they? "vajrōllikhita pīnāṁsau"- wore the scars caused by the thunder bolt of Indra. "viṣṇu cakra parikṣatau"- , wounded by Vishnu's discus. Those shoulders are the ones which troubles many.
"dēva dānava rāviṇau "(9.20) made Devas and Danavas cry. They are announcing Ravana's valor as it were. "rāviṇau" goes with Ravana, who makes others cry.
The two arms resting on the couch were, like two angry serpents asleep in the caves of Mount Mandara.
The arms are the tools for all actions, for all "karma". The actions create the bondage that binds one even more. Poet describes those shoulders and arms in great detail. As though to remind us again and again that they are the cause of bondage.
In Sarga 4 also we came across the line "advārēṇa mahābāhuḥ prākāramabhipupluvē"; There the discussion was about Hanuma as mahābāhuḥ; He was working for "rāmārthaṁ vānarārthaṁ ca" for Rama and for Vanara's. Those arms were involved in niṣkāma karma . They do not create bondage. The Ravana's arms we see here are deeply involved with Bhoga Lokas. Creating more bondage.
|| Sloka 10.17||
pīnau samasujātāṁśau saṁgatau balasaṁyutau|
sulakṣaṇa nakhāṅguṣṭau svaṅguḷītala lakṣitau||17||
sa||(tasmai) pīnau samasujātāṁsau saṁgatau balasaṁyutau sulakṣananakhāṁguṣṭhau svaṁguḷītala lakṣitau tau rākṣasādhipasya bhujau dadarśa)||
|| Sloka meanings||
pīnau samasujātāṁsau -
well-built fleshy arms
saṁgatau balasaṁyutau -
tough and strong
sulakṣananakhāṁguṣṭhau -
on shapely thumb nails
svaṁguḷītala lakṣitau -
0n shapely palms and fingers
|| Sloka summary||
"He saw the two arms which are fleshy, tough, strong and well built. The arms were with shapely thumb nails on shapely fingers." ||10.17||
|| Sloka 10.18||
saṁhatau parighākārau vr̥ttau karikaraupamau|
vikṣiptau śayanē śubhrē pañcaśīrṣāvivauragau||10.18||
sa||saṁhitau parighākārau karikaraupamau vr̥ttau paṁcaśīrṣā uragau iva śubhrē śayanē vikṣiptau tau rākṣasādhipasya bhujau dadarśa||
|| Sloka meanings||
saṁhitau parighākārau -
Well-fixed rounded like iron crow bars
karikaraupamau vr̥ttau -
resembling the tusks of an elephant ( the two arms)
śubhrē śayanē vikṣiptau -
sleeping on a clean couch
paṁcaśīrṣā uragau iva -
looked like two five hooded serpents
|| Sloka summary||
"Well fixed rounded like iron crow bars resembling the tusks of an elephant, the two arms looked like two five hooded serpents sleeping on a clean couch."||10.18||
|| Sloka 10.19||
śaśakṣajatakalpēna suśītēna sugandhinā |
candanēna parārthyēna svanuliptau svalaṅkr̥tau ||10.19||
sa|| suśītēna sugaṁdhinā śaśakṣajatakalpēna parārthyēna caṁdanēna svanuliptau (bhujau dadarśa) ||
|| Sloka meanings||
suśītēna sugaṁdhinā -
cool fragrant
śaśakṣajatakalpēna -
red like hare's blood
parārthyēna caṁdanēna svanuliptau -
smeared with sandal paste of excellent quality
svalaṅkr̥tau - well decorated
|| Sloka summary||
"(The two arms were) besmeared with cool fragrant red sandal paste of excellent quality which looked red like hare's blood."||10.19||
|| Sloka 10.20||
uttamastrīvimr̥ditau gandhōttamaniṣēvitau|
yakṣa kinnara gandharva dēva dānava rāviṇau||10.20||
sa|| uttamastrīvimr̥ditau gandhōttamaniṣēvitau yakṣa kinnara gaṁdharva dēva dānava rāviṇau tau bhujau dadarśa||
Tilaka Tika says - dadarśātvādarēṇa dadarśa nātaḥ punaruktiḥ mahāhī mahāsarpau atra dvibhujatvakathanāt yuddhādi kāla ēva viṁśati bhujatvaṁ daśaśīrṣatvaṁ cēti bōdhyam||
|| Sloka meanings||
uttamastrīvimr̥ditau -
massaged by the best of women
gandhōttamaniṣēvitau -
anointed by excellent fragrances
yakṣa kinnara gaṁdharva dēva dānava -
Yaksha, Kinnara Gandharvas, Devas , and Danavas
rāviṇau - made them cry
(tau bhujau dadarśa - those shoulders he saw)
|| Sloka summary||
"(He saw those shoulders) massaged by the best of women and anointed by best of fragrances, those arms could make Yaksha, Kinnara Gandharvas, Devas , and Danavas cry in fear." ||10.20||
In these descriptions of last six Slokas, we come across "bhujau" , meaning only two. One would wonder about Ravana described as 'daśamukhaḥ', ten headed one. Ravana is a "kāmarūpi" meaning that he can assume any form he desires.. So he is one with ten heads in his battles and public appearances. Ramayana Tilaka says,
'atra dvibhujatvaikamukhatvōktiḥ strīṇāṁ kāmanīyatvāya' ; With his wives and lovers he is of one head and two arms .
There is another hint in this .
'Ravana' is the mind. That is the one we get from his name. The ten senses and sense organs are the ten heads. In sleep the senses stop their activity. Only the mind is active. So there are no ten heads or Twenty arms. Once he is awake the senses are back . Then we have the ten heads.
When we are asleep the eye does not see. The ear does not hear. Once we are up both are back . Thus when the senses are dulled the search for Sita continues.
|| Sloka 10.21||
dadarśa sa kapiḥ tasya bāhū śayanasaṁsthitau|
mandarasyāntarē suptau mahāhī ruṣitā iva||10.21||
sa|| sa kapiḥ tatra maṁdarasya aṁtarē suptau ruṣitau mahāhī iva śayanasaṁsthitau tasya bāhū dadarśa||
|| Sloka meanings||
sa kapiḥ tatra -
there Hanuman
maṁdarasya aṁtarē -
on the mount Mandara
suptau ruṣitau mahāhī iva -
asleep like two angry serpents
śayanasaṁsthitau tasya bāhū dadarśa-
saw his two arms resting on couch
|| Sloka summary||
"The Vanara saw the two arms resting on the couch, like two angry serpents asleep in the caves of Mount Mandara". ||10.21||
|| Sloka 10.22||
tābhyāṁ paripūrṇābhyāṁ bhujābhyāṁ rākṣasēśvaraḥ|
śuśubha'calasaṁkāśaḥ śr̥ṅgābhyāmiva mandaraḥ||22||
sa|| acala saṁkāśaḥ saḥ rākṣasēśvaraḥ paripūrṇābhyāṁ tābhyām bhujābhyām śr̥ṅgābhyāṁ mandara iva śuśubhē||
|| Sloka meanings||
acala saṁkāśaḥ saḥ rākṣasēśvaraḥ -
the mountain like Rakshasa king
paripūrṇābhyāṁ tābhyām bhujābhyām -
with two fully developed shoulders
śr̥ṅgābhyāṁ mandara iva śuśubhē -
shone like a mount Mandara with two lofty peaks
|| Sloka summary||
"The mountain like king of Rakshasas with the fully developed arms looked like Mandara mountain with two lofty peaks." ||10.22||
|| Slokas 10.23,24||
cūtapunnāgasurabhi rvakuḷōttamasaṁyutaḥ|
mr̥ṣṭānnarasasaṁyuktaḥ pānagandhapurassaraḥ||10.23||
tasya rākṣasa siṁhasya niścakrāma mahāmukhāt|
śayānasya viniśśvāsaḥ pūrayanniva tadgr̥ham||10.24||
sa|| śayānasya tasya rākṣasa siṁhasya mahāmukhāt cūtapunnāga surabhiḥ vakuḷōttamasaṁyuktaḥ mr̥ṣṭānnarasaṁyuktaḥ pānagaṁdha purassaraḥ viniḥśvāsaḥ niścakrāma| tat gr̥haṁ pūrayanniva asti||
|| Sloka meanings||
śayānasya tasya rākṣasa siṁhasya mahāmukhāt -
from the mouth of that lion of the Rakshasas who was sleeping
cūtapunnāga surabhiḥ -
fragrance of Punnaga and Mango blossoms
vakuḷōttamasaṁyuktaḥ -
mixed with the fragrance of best Bakula flowers
mr̥ṣṭānnarasaṁyuktaḥ -
also the aroma of rich food
pānagaṁdha purassaraḥ -
and the aroma of drinks
viniḥśvāsaḥ -
breath
tat gr̥haṁ pūrayanniva niścakrāma-
spread out pervading the home
|| Sloka summary||
"While he was sleeping , from the mouth of that lion of the Rakshasas came breath that carried the fragrance of Punnaga and Mango blossoms mixed with the fragrance of best Bakula flowers and also the aroma of food and drinks. It was pervading through the whole palace." ||10.23,24||
|| Sloka 10.25||
muktāmaṇi vicitrēṇa kāñcanēna virājitam|
mukuṭēnāpavr̥ttēna kuṇḍalōjjvalitānanam||25||
sa|| muktāmaṇivicitrēṇa kāṁcanēna apavr̥tēna makuṭēna virājitam kuṇḍalōjjvalitānanam (saḥ dadarśa)||
|| Sloka meanings||
muktāmaṇivicitrēṇa kāṁcanēna -
(crown) made of gold studded with pearls and gems
apavr̥tēna makuṭēna virājitam -
shining with the crown set aside
kuṇḍalōjjvalitānanam -
his face was shining with ear rings
|| Sloka summary||
"Hanuman saw (Ravana) with the crown made of gold studded with pearls and gems set aside and his face was shining with ear rings;" ||10.25||
|| Sloka 10.26||
raktacandana digdēna tathā hārēṇa śōbhinā |
pīnāyata viśālēna vakṣasā'bhivirājitam||26||
sa|| raktacaṁdana digdhēna hārēṇa śōbhinā pīnāyata viśālēna vakṣasā abhivirājitam
|| Sloka meanings||
raktacandana digdēna -
smeared with bright red sandal paste
hārēṇa śōbhinā -
shining with a splendid necklace
pīnāyata viśālēna vakṣasā -
with fleshy and broad chest
abhivirājitam - shining
|| Sloka summary||
"His fleshy and broad chest smeared with bright sandal paste shining with a very splendid necklace which is slightly out of place;"||10.26||
|| Sloka 10.27||
pāṇḍurēṇāpaviddhēna kṣaumēṇa kṣatajēkṣaṇam|
mahārhēṇa susaṁvītaṁ pītē nōttamavāsasā||27||
sa|| pāṇḍurēṇa apaviddhēna kṣaumēṇa kṣatajēkṣaṇām mahārhēṇa pītēna uttamavāsasā susaṁvītam (taṁ dadarśa)||
|| Sloka meanings||
pāṇḍurēṇa apaviddhēna kṣaumēṇa -
white silken cloth which is slightly of its of place
kṣatajēkṣaṇām -
With blood red eyes
mahārhēṇa pītēna uttamavāsasā susaṁvītam-
covered with a very expensive yellow upper garment.
|| Sloka summary||
With blood red eyes, he was wearing a white silken cloth which is slightly of its of place, and is covered with a very expensive yellow upper garment. ||10.27||
|| Sloka 10.28||
māṣarāśī pratīkāśaṁ niśśvasaṁtaṁ bhujaṅgavat|
gāṅgē mahati tōyāntē prasuptamiva kuñjaram||28||
sa|| māṣarāśīpratīkāśaṁ bhujaṁgavat niḥśvasaṁtaṁ mahati gāṁgē tōyāntē prasuptaṁ kuṁjaraṁ iva (prasuptaṁ taṁ dadarśa)||
|| Sloka meanings||
māṣarāśīpratīkāśaṁ -
resembling a heap of black beans
bhujaṁgavat niḥśvasaṁtaṁ -
breathing heavily like a hissing serpent
mahati gāṁgē tōyāntē -
on the banks of great river Ganges.
prasuptaṁ kuṁjaraṁ iva -
looking like an elephant sleeping
|| Sloka summary||
"Resembling a heap of black beans; breathing heavily like a hissing serpent; looking like an elephant sleeping on the banks of river Ganges; " ||10.28||
|| Sloka 10.29||
caturbhiḥ kāṁcanairdīptaiḥ dīpyamāna caturdiśam|
prakāśīkr̥ta sarvāṅgaṁ mēghaṁ vidyudgaṇairiva||29||
sa|| caturbhiḥ dīpaiḥ dīpyamānā caturdiśam vidyut gaṇaiḥ prakāśīkr̥ta mēghaṁ iva (prakāśikr̥ta) sarvāṁgaṁ (taṁ dadarśa)||
|| Sloka meanings||
caturbhiḥ dīpaiḥ dīpyamānā caturdiśam -
With four golden lamps lighting the four sides
vidyut gaṇaiḥ prakāśīkr̥ta mēghaṁ iva -
like the clouds lighted up by the lightnings
prakāśīkr̥ta sarvāṅgaṁ -
all limbs lit up
|| Sloka summary||
"With four golden lamps lighting up the four sides, with all limbs lit up like a black cloud lit up with streaks of lightning;"||10.29||
|| Sloka 10.30||
pādamūlagatāścāpi dadarśa sumahātmanaḥ|
patnīḥ sa priyabhāryasya tasya rakṣaḥpatērgr̥hē||10.30||
sa|| sumahātmanaḥ pādamūlagatāḥ patnīśca sapriyabhāryasya rakṣaḥ patēḥ gr̥hē dadarśa||
|| Sloka meanings||
pādamūlagatāḥ -
sitting at his feet
patnīśca sapriyabhāryasya -
wives and dear ones
rakṣaḥ patēḥ gr̥hē -
in the house of the king of Rakshasas
sumahātmanaḥ dadarśa -
that great one saw
|| Sloka summary||
"The great Vanara saw the king of Rakshasas in that palace with his dear wives who were resting at his feet." ||10.30||
From here we see descriptions of Ravana women, whose pedigree was already established in Sarga 9, as women who are all in love with Ravana, not one being forcibly brought .
|| Sloka 10.31||
śaśiprakāśavadanāḥ cārukuṇḍalabhūṣitāḥ|
amlānamālyābharaṇā dadarśa hariyūthapaḥ||10.31||
sa|| hariyūthapaḥ śaśiprakāśavadanāḥ cārukuṇḍalabhūṣitāḥ amlānamālyābharaṇāḥ dadarśa||
|| Sloka meanings||
śaśiprakāśavadanāḥ -
with faces which were bright as the moon
cārukuṇḍalabhūṣitāḥ -
adorned with beautiful earrings
amlānamālyābharaṇā -
wearing fresh floral garlands
hariyūthapaḥ dadarśa -
Hanuman saw
|| Sloka summary||
"The Vanara saw the wives of Ravana whose faces were bright as the moon, adorned with beautiful earrings and fresh floral garlands."||10.31||
|| Sloka 10.32||
nr̥ttavāditrakuśalā rākṣasēndrabhujāṅkagāḥ|
varābharaṇadhāriṇyō niṣaṇṇā dadr̥śē hariḥ||10.32||
sa|| hariḥ nr̥ttavāditrakuśalāḥ rākṣasēṁdra bhujāṁkagāḥ varābharaṇadhāriṇyaḥ niṣaṇṇāḥ dadarśa||
|| Sloka meanings||
nr̥ttavāditrakuśalā -
proficient in dancing and playing instruments
rākṣasēndrabhujāṅkagāḥ niṣaṇṇāḥ -
resting on his shoulders and his lap.
varābharaṇadhāriṇyō-
wearing best of ornaments
dadr̥śē hariḥ - Hanuman saw
|| Sloka summary||
"He saw women proficient in dancing and playing instruments, wearing best of ornaments resting on his shoulders and his lap." ||10.32||
|| Sloka 10.33||
vajravaiḍhūryagarbhāṇi śravaṇāntēṣu yōṣitam|
dadarśa tāpanīyāni kuṇḍalānyaṅgadāni ca||33||
sa|| śravaṇāṁtēṣu yōṣitaṁ vajravaiḍhūryagarbhāṇi tāpanīyāni kuṇḍalāni aṁgadānica dadarśa||
|| Sloka meanings||
yōṣitāṁ - young women
śravaṇāṁtēṣu -
at the end of their ears
kuṇḍalāni vajravaiḍhūryagarbhāṇi -
earrings encrusted with diamonds and Vaidhuryas,
tāpanīyāni aṁgadānica -
golden armlets
yōṣitāṁ dadarśa - saw women
|| Sloka summary||
"He saw young women with earrings encrusted with diamonds and Vaidhuryas, golden armlets as well as bracelets worn on the upper part of the arm." ||10.33||
|| Sloka 10.34||
tāsāṁ candrōpamairvaktraiḥ śubhērlalitakuṇḍalaiḥ|
virarāja vimānaṁ tannabhaḥ tārāgaṇairiva ||10.34||
sa|| lalitakuṇḍalaiḥ caṁdrōpamaiḥ śubhaiḥ vaktraiḥ tat vimānaṁ tāragaṇaiḥ nabhaḥ iva virarāja||
|| Sloka meanings||
tāsāṁ - their
caṁdrōpamaiḥ śubhaiḥ vaktraiḥ -
moon like beautiful faces
lalitakuṇḍalaiḥ -
with lovely earrings
tat vimānaṁ tāragaṇaiḥ nabhaḥ iva -
that bed was like the sky with constellation of stars
virarāja - shining
|| Sloka summary||
"There the beautiful moon like faces of the women were illumined by the lovely earrings on the exceptional bed which looked like the sky with resplendent stars." ||10.34||
|| Sloka 10.35||
madavyāyāmakhinnastā rākṣasēndrasya yōṣitaḥ|
tēṣu tēṣvavakāśēṣu prasuptāstanumadhyamāḥ||10.35||
sa|| madavyāyāmakhinnāḥ tanumadhyamāḥ tāḥ rākṣasēṁdrasya yōṣitāḥ tēṣu tēṣu avakāśēṣu prasuptāḥ||
|| Sloka meanings||
madavyāyāmakhinnāḥ -
exhausted by drinking and other exercises
tanummadhyamāḥ -
women of slender waist
tāḥ rākṣasēṁdrasya yōṣitāḥ -
the women of Rakshasa king
tēṣu tēṣu avakāśēṣu prasuptāḥ -
slept here and there after having their dalliances
|| Sloka summary||
"Exhausted by drinking and other exercises, the wives of Ravana, who were of slender waist, slept here and there after having their dalliances". ||10.35||
|| Sloka 10.36||
aṅgahāraiḥ tathaivānyā kōmalairairvr̥ttaśālinī|
vinyasta śubhasarvāṅgī prasuptā varavarṇinī||10.36||
sa|| anyā nr̥ttaśālinī varavarṇinī kōmalaiḥ aṁgahāraiḥ tathaiva vinyasta śubha sarvāṁgī prasuptā ||
|| Sloka meanings||
anyā nr̥ttaśālinī varavarṇinī -
Another women of extremely beautiful complexion, experienced in dancing
kōmalaiḥ aṁgahāraiḥ -
with delicate rhythmic movements of dance,
tathaiva vinyasta śubha sarvāṁgī -
held her limbs in a similar dance posture
prasuptā - slept
|| Sloka summary||
"Another women of extremely beautiful complexion experienced in dancing with delicate rhythmic movements of dance movements, held her hands in a dancing posture and slept." ||10.36||
|| Sloka 10.37||
kācidvīṇāṁ pariṣvajya prasuptā saṁprakāśatē|
mahānadī prakīrṇēna naḷinī pōta māśritā||10.37||
sa|| vīṇāṁ pariṣvajya prasuptā kācit mahānadīprakīrṇā pōtaṁ āśritā naḷinī iva saṁprakāśatē||
|| Sloka meanings||
kācit vīṇāṁ pariṣvajya prasuptā -
One woman who slept hugging her Veena
mahānadīprakīrṇā -
while floating in a large river
pōtaṁ āśritā naḷinī iva -
like a creeper clinging on to a boat
saṁprakāśatē - shines
|| Sloka summary||
"One woman who slept hugging her Veena, shone like a creeper clinging on to a boat, floating in a large river". ||10.37||
|| Sloka 10.38||
anyākakṣagatēnaiva maḍḍukēnāsitēkṣaṇā|
prasuptā bhāminī bhāti bālaputrēna vatsalā||10.38||
sa||anyā asitēkṣaṇā kakṣagatēnaiva maḍḍukēna prasuptā iva vatsalā bālaputrā bhāminī iva bhāti ||
|| Sloka meanings||
anyā asitēkṣaṇā -
another black-eyed woman
kakṣagatēnaiva maḍḍukēna prasuptā -
slept with Madduka drum held under her arms pits
vatsalā bālaputrā bhāminī iva bhāti -
shone like a loving mother holding her baby
|| Sloka summary||
"Another black-eyed woman slept with Madduka drum held under her arm pits like a loving mother holding her baby." ||10.38||
|| Sloka 10.39||
paṭahaṁ cārusarvāṅgī pīḍyaśētē śubhastanī|
cirasya ramaṇaṁ labdhvā pariṣvajyēva bhāminī||39||
sa|| cārusarvāṁgī śubhastanī bhāminī cirasya ramaṇaṁ labdhvā paṭahaṁ pariṣvajyēva pīḍya śētē (bhāminī dadarśa)||
Rama Tika says - cārusarvāṅgī anyā cirasya bahukālāt ramaṇaṁ labdhvā ramaṇaṁ patiṁ labdhvā ataēva pariṣvajya kāminī iva paṭaham nyasya pariṣvajyasa śētē |
|| Sloka meanings||
cārusarvāṁgī śubhastanī bhāminī -
A charming lady of beautiful breasts
cirasya ramaṇaṁ labdhvā bhāminī iva-
having obtained her lover after a long time.
paṭahaṁ pariṣvajya pīḍya śētē -
slept tightly hugging her Tambourine
|| Sloka summary||
"A charming lady of beautiful breasts slept tightly hugging her Tambourine like a lady having obtained her lover after a long time."||10.38||
|| Sloka 10.40||
kācidvaṁśaṁ pariṣvajya suptā kamalalōcanā|
rahaḥ priyatamaṁ gr̥hya sakāmēna ca kāminī||40||
sa||kamalalōcanā kācit vaṁśam pariṣvajya rahaḥ priyatamam gr̥hya sakāmā kāminī iva suptā (kāminīṁ dadarśa)||
|| Sloka meanings||
kamalalōcanā kācit -
Another lotus eyed woman
vaṁśam pariṣvaj -
embracing lute
rahaḥ priyatamam gr̥hya -
holding her lover in secret
sakāmā kāminī iva suptā -
slept like a lovelorn woman
|| Sloka summary||
"Another lotus eyed woman slept embracing lute as if she were a lovelorn lady holding her lover in secret." ||10.40||
|| Sloka 10.41||
vipañcīṁ parigr̥hyānyā niyatā nr̥ttaśālinī|
nidrāvaśamanuprāptā sahakāṁtēva bhāminī||10.41||
sa|| nr̥ttaśālinī anyā vipaṁcīṁ parigr̥hya niyatā sahakāṁtā bhāminī iva nidrāvaśam anuprāptā (bhāminīṁ dadarśa)||
|| Sloka meanings||
nr̥ttaśālinī anyā -
Another lady expert in dancing
vipaṁcīṁ parigr̥hya -
holding a seven stringed lute
nidrāvaśam anuprāptā -
overtaken by sleep
niyatā sahakāṁtā bhāminīiva -
like a lover with her love
|| Sloka summary||
"Another lady expert in dancing, holding a seven stringed lute, was over taken by sleep like a lover with her love." ||10.41||
|| Sloka 10.42||
anyākanakasaṁkāśaiḥ mr̥dupīnaiḥ manōramaiḥ|
mr̥daṅgaṁ paripīḍyāṅgaiḥ prasuptā mattalōcanā||10.42||
sa|| mattalōcanā anyā kanakasaṁkāśaiḥ mr̥dupīnaiḥ manōharaiḥ aṅgaiḥ mr̥daṅgaṁ paripīḍya prasuptā ||
|| Sloka meanings||
mattalōcanā anyā kanakasaṁkāśaiḥ -
Another woman drunken eyes and golden complexion
mr̥dupīnaiḥ manōharaiḥ aṅgaiḥ -
with a soft bosom and delightful limbs
mr̥daṅgaṁ paripīḍya prasuptā -
slept holding a drum.
|| Sloka summary||
"Another woman of drunken eyes and golden complexion, with and delightful limbs and a soft bosom slept holding a drum." ||10.42||
|| Sloka 10.43||
bhujapārśvāntarasthēna kakṣagēṇa kr̥śōdarī|
paṇavēna sahānindyā suptā madakr̥taśramā||10.43||
sa|| aniṁdyā kr̥śōdarī madakr̥ta śramā bhujapārsvāntarasthēna kakṣagēna paṇavēna saha suptā||
|| Sloka meanings||
aniṁdyā kr̥śōdarī -
Another woman of flawless slender stomach
madakr̥ta śramā -
exhausted by acts of love
paṇavēna saha bhujapārsvāntarasthēna kakṣagēna -
with Tabor pressed in her armpits to her bosom
suptā - slept
|| Sloka summary||
"Another woman of flawless slender stomach exhausted by acts of love slept with Tabor pressed in her armpits to her bosom." ||10.43||
|| Sloka 10.44||
ḍiṇḍimaṁ parigr̥hyānyā tathaivāsakta ḍiṇḍimā|
prasuptā taruṇaṁ vatsaṁ upaguhyēna bhāminī||10.44||
sa|| āsaktaḍiṇḍimā anyā ḍiṇḍimaṁ parigr̥hya taruṇaṁ vatsaṁ upagr̥hya iva suptā||
Tilaka Tika says- ḍiṇḍimaṁ parigr̥hya āliṅgya|taruṇaṁ ramyaṁ vatsaṁ putraṁ ca parigr̥hya prasuptēva|
|| Sloka meanings||
āsaktaḍiṇḍimā -
one who is interested in Dindima
anyā ḍiṇḍimaṁ parigr̥hya -
holding Dindima
taruṇaṁ vatsaṁ upagr̥hya iva -
like one carrying a young child
prasuptā - slept
|| Sloka summary||
"One who is interested in Dindima slept holding Dindima
like she was holding a young child." ||10.44||
|| Sloka 10.45||
kācidāḍambaraṁ nārī bhujasaṁyōgapīḍitam|
kr̥tvā kamalapattrākṣī prasuptā madamōhitā||10.45||
sa||kamalapatrākṣī kacit nārī aḍambaram bhujasaṁyōga pīḍitam kr̥tvā madamōhitā prasuptā||
Rama Tika says- kācit nārī āḍambaraṁ vādya viśēṣaṁ bhujasaṁyōgēna bhuja āliṅganēna pīḍitaṁ kr̥tvā prasuptā|
|| Sloka meanings||.
kamalapatrākṣī kacit nārī -
Another one with eyes like a lotus petal
aḍambaram -
musical instrument by name Adambaram
bhujasaṁyōga pīḍitam kr̥tvā-
holding it tight in her arms
madamōhitā prasuptā -
slept deluded with passion
|| Sloka summary||
"Another one deluded with passion with eyes like a lotus petal slept holding an instrument called Adambaram."||10.45||
|| Sloka 10.46||
kalaśī mapavidhyānyā prasuptā bhāti bhāminī|
vasantē puṣpaśabalā mālēva parimārjitā||46||
sa||kalaśīṁ apavidhya prasuptā anyā bhāminī vasantē parimārjitā puṣpaśabalā mālēva bhāti ||
Ram tika says - prasuptā kalaśīṁ jalapūrṇaghaṭīṁ apavidhya hastaprakṣēpādinā viparyāsya paramārjitā prasuptā puṣpa śabalā śabalita puṣpa anyā paramārjitā glānidūrīkarṇāya kr̥tamārjanā puṣpa mālēva bhāti|
|| Sloka meanings||
anyā bhāminī -
another lady
prasuptā kalaśīṁ apavidhya -
pushing aside a vessel filled with water in sleep
vasantē - in spring
puṣpaśabalā mālēva parimārjitā -
like a garland of flowers swept away
bhāti - appeared
|| Sloka summary||
"Another lady slept pushing aside a vessel filled with water like a garland of variety of flowers set aside." ||10.46||
|| Sloka 10.47||
pāṇibhyāṁca kucau kācit suvarṇakalaśōpamau|
upaguhyābalāsuptā nidrā balaparājitā ||10.47||
sa|| kācit abalā pāṇibhyāṁ suvarṇakalaśōpamau kucau upaguhya nidrābalaparājitā suptā||
|| Sloka meanings||
kācit abalā -
Another woman
pāṇibhyāṁ -
with her both hands
suvarṇakalaśōpamau kucau -
her own breasts which are like golden goblets
upaguhya - pressing
nidrābalaparājitā suptā -
slept over powered by sleep
|| Sloka summary||
"Another woman overcome with sleep slept with her hands pressing her own golden goblet like breasts."||10.47||
|| Sloka 10.48||
anyākamalapatrākṣī pūrṇēndusadr̥śānanā|
anyāmāliṅgya suśrōṇīṁ prasuptā madavihvalā||48||
sa|| kamalapatrākṣī pūrṇēṁdusadr̥śānanā anyā madavihvalā suśrōṇīm anyāṁ āliṁgya prasuptā||
|| Sloka meanings||
kamalapatrākṣī -
woman with lotus eyes
pūrṇēṁdusadr̥śānanā -
with face like that of a full moon
madavihvalā suśrōṇīm anyāṁ āliṁgya -
embracing another woman of beautiful hips who was drowsy
prasuptā -nidriṁcucunnadi
|| Sloka summary||
"Another woman with lotus eyes with face like a full moon slept, embracing another woman of beautiful hips who was drowsy having been drunk." ||10.48||
|| Sloka 10.49||
atōdyāni vicitrāṇi pariṣvajya varastriyaḥ|
nipīḍya ca kucaiḥ suptāḥ kāminyaḥ kāmukān iva||49||
sa|| varastriyaḥ vicitrāṇi ātōdyāni pariṣvajya kāminyaḥ kāmukāniva kucaiḥ nipīḍya suptā||
|| Sloka meanings||
varastriyaḥ vicitrāṇi ātōdyāni pariṣvajya -
some charming ladies slept embracing wonderful instruments
kāminyaḥ kāmukāniva -
like a lover embracing a loved one
kucaiḥ nipīḍya suptā -
slept pressing them against their bosoms
|| Sloka summary||
"Charming ladies slept embracing wonderful instruments pressing them against their bosoms as though they were embracing their loved ones." ||10.49||
|| Sloka 10.50||
tāsām ēkānta vinyastē śayānāṁ śayanē śubhē|
dadarśa rūpasaṁpannāṁ aparāṁ sa kapiḥ striyam||50||
sa|| sa kapiḥ tāsāṁ ēkānta vinyastē śubhē śayanē śayānam rūpasaṁpannām striyam dadarśa||
Tilaka Tika says- atha prathāna mahiṣī darśanam |
|| Sloka meanings||
tāsāṁ ēkānta vinyastē -
vārilō ēkāṁtamugā
śubhē śayanē śayānam striyam -
śubhamaina śayanamulō śayaniṁcucunna strīni
sa kapiḥ dadarśa -
ā vānaruḍu cūcenu
|| Sloka summary||
"The Vanara saw a woman endowed with beauty sleeping separately on an excellent bed." ||10.50||
Here we see the description of Mandodari, the chief queen of Ravana.
|| Slokalu 10.51,52||
muktāmaṇi samāyuktaiḥ bhūṣaṇaiḥ suvibhūṣitām|
vibhūṣayantīmiva tat svaśriyā bhavanōttamam||10.51||
gaurīṁ kanakavarṇābhāṁ iṣṭāṁ antaḥpurēśvarīm|
kapirmaṁḍōdarīṁ tatra śayānāṁ cārurūpiṇīm||10.52||
sa||muktāmaṇi samāyuktaiḥ bhūṣaṇaiḥ suvibhūṣitāṁ tat svaśriyā tat bhavanōttamam vibhūṣayaṁtīṁ iva gaurīṁ kanakavarṇābhām iṣṭāṁ aṁtaḥpurēśvarīm cārurūpiṇīm tatra śayānāṁ maṁḍōdarīṁ (dadarśa)||
Rama Tika says- tāsāṁ samīpē ēkāntavinyastē śayanē śayānāṁ rūpasaṁpannām tāṁ uttamāṁ svaśriyā suśōbhayā bhavanōttamaṁ vibhūṣayantīm gaurīṁ gauravarṇām iṣṭāṁ rāvaṇōtkaṭēcchāviṣayībhūtām antaḥ purēśvarīm striyam dadarśa| sārtha ślōkadvayaṁ ēkānvayī|
Tilaka Tika says - gaurīm pītām ataēva kanakavarṇābhāmiṣṭām rāvaṇasya atipriyām, aṁtaḥpurēśvarīm–antaḥ pura strīṇām īśvarīmkapiḥ maṇḍōdarīm dadarśa|
|| Sloka meanings||
muktāmaṇi samāyuktaiḥ bhūṣaṇaiḥ-
ornaments embedded with pearls and gems
suvibhūṣitāṁ -
well decorated
tat svaśriyā tat bhavanōttamam vibhūṣayaṁtīṁ iva -
as if lighting the mansion with her own splendor
gaurīṁ kanakavarṇābhām -
beautiful with golden complexion
iṣṭāṁ aṁtaḥpurēśvarīm -
Ravana's favorite and chief queen of harem
tatra śayānāṁ -
sleeping there
cārurūpiṇīm maṁḍōdarīṁ (dadarśa) -
very beautiful Mandodari (he saw)
|| Sloka summary||
"He saw Mandodari the chief queen of harem very beautiful with golden complexion wearing ornaments embedded with pearls and gems as if lighting the mansion with her own splendor sleeping there." ||10.51,52||
|| Slokas 10.53,54||
satāṁ dr̥ṣṭvā mahābāhuḥ bhūṣitāṁ mārutātmajaḥ|
tarkayāmāsa sītēti rūpayauvanasaṁpadā||10.53||
harṣēṇa mahatāyuktō nananda hariyūthapaḥ||10.54||
sa|| mahābāhuḥ sa mārutātmajaḥ bhūṣitaṁ tāṁ dr̥ṣṭvā rūpayauvvanasaṁpadā sītā iti tarkayāmāsa| hariyūthapaḥ mahatā harṣēṇa yuktaḥ nananda||
|| Sloka meanings||
mahābāhuḥ sa mārutātmajaḥ -
the son of wind god with powerful arms
rūpayauvvanasaṁpadā bhūṣitaṁ -
decorated with the wealth of beauty and youth
tāṁ dr̥ṣṭvā - seeing her
sītā iti tarkayāmāsa -
thinking (she) is Sita
mahatā harṣēṇa yuktaḥ -
endowed with great joy
hariyūthapaḥ nananda -
that Vanara rejoiced
|| Sloka summary||
"Vanara, the son of wind god, seeing her decorated with the wealth of beauty and riches thought, 'This is Sita'. Then the chief of Vanaras rejoiced with joy." ||10.53,54||
|| Sloka 10.55||
asphōṭayāmāsa cucumba pucchaṁ
nananda cikrīḍa jagau jagāma|
stambhān ārōhān nipapāta bhūmau
nidarśayan svāṁ prakr̥tiṁ kapīnāṁ||10.55||
sa|| āsphōṭayāmāsa puccham cucuṁba nananda cikrīḍa jagau jagāma svām kapīṇāṁ prakr̥tīṁ nidarśayan staṁbhān ārōhan nipapāta||
RamaTika says- āsphōṭayāmāsa iti| svāṁ svakīyāṁ kapīnām prakr̥tiṁ darśayan āsphōṭanādikam ānanda sūcakasvajāti dharmam cakāra ata ēva staṁbhān ārōhat nipapāta ca|
|| Sloka meanings||
āsphōṭayāmāsa puccham cucuṁba nananda -
rejoiced clapping his arms and kissing his tail
cikrīḍa jagau jagāma -
played and sang songs
svām kapīṇāṁ prakr̥tīṁ nidarśayan -
showing his nature as a monkey
staṁbhān ārōhan nipapāta -
jumped up and down the pillars
|| Sloka summary||
"He rejoiced clapping his palms, kissed his tail , sang songs , went about in joy jumped up and down the pillars. Thus he exhibited his natural exuberance as a Vanara".||10.55||
In the search for Sita Hanuma sees the chief queen Mandodari. In form and youth she was like Sita. Mandodari is also young and beautiful like Sita. That is the reason for Hanuma to get mixed up.
But she is not equal of Sita in her virtues Hanuma for a moment does not realize this. Thinking she is Sita, Hanuma rejoices.
Just as babies would jump at the hint of happiness, thinking Mandodari is Sita, Hanuma too rejoiced jumping up and down. The poet goes out of the way to telling us that in many action words. That jumping up and down is "nidarśayan svāṁ prakr̥tiṁ kapīnāṁ" (10.54) . This is demonstration of the nature of Vanaras. That is to highlight the childish nature of the joy. Children's joy is known by their many actions of joy.
That the one seen is not real Sita is indicated to us. Indicated to us by the many childish actions of joy. Poet called it as the nature of Vanara's.
Knowledge acquired through reading gives one an understanding. But seeing and experiencing the same knowledge is entirely another different. The difference in these two is seen in the two scenes. Hanuma seeing Mandodari. And Hanuma discovering Sita.
The difference in the two is the difference in learning by experience and learning by understanding. When he saw Mandodari he jumped with joy. Maybe he sang songs too. When he recognized Sita poet describes him as "bhāṣpaparyākulēkṣaṇaḥ" ( 16.2); With tears of happiness filling his eyes, he remained silent. There was no jumping up and down or climbing the trees.
The bee makes buzzing sound, buzzing around. But once it is on to the flower savoring the honey, one only hears the silence.
The one experiencing the Self or the Bhagavan too is similar. Such a one will be absorbed in that experience of "Self". He experiences the Bliss. There are no external demonstrations of that joy.
The climbing and jumping expressions of joy, tell us that that this is not an event like seeing Sita or experiencing "Self"
One more thing.
In the 9th Sarga reading the line " asasādādha lakṣmīvān rākṣasēṁdra nivavēśanam", we postulated that Hanuma entered one more sheath of Pancha Kosa. That is the Manomaya Kosa.
In this Sarga we hear more about that. About Ravana sleeping in the Manomaya Kosa.
"Vasanas" are present consciousness of past perceptions lingering in the mind. These could be in three states.
(1) supta daśa Sleeping state
(2) kṣīṇa daśa state of deterioration
(3) udbuddha daśa state of enhanced excitement.
When they are in the sleeping state, supta daśa , the power of those Vasanas is not visible. However cruel one may be, one does not deal in cruelty during his sleep. That nature of the mind, which is cruel normally, remains suppressed during sleep. Sometimes even in the in the normal behavior, those cruel Vasanas may look like they are in decadence.
When one is not angry they may actually look like they are free of those Vasanas. But like that small spark of fire which lights up a huge fire, the suppressed Vasanas light up on the first possible opportunity.
So Appalacharyulu garu says the search must happen in those moments of supta daśa, the sleeping state. So the search must proceed in those moments, when the Tamasic and Rajasic spirits are literally sleeping.
Similarly in the case of search for Self also,
that search can happen when the Rajo Tamas a Gunas are under control. Every description in this Sarga makes it clear. How difficult indeed it is to overcome the opulence on display. How easily the senses get attracted to the opulence that is visible.
In Hanuma's search, wonderful palaces, groves, women, eatables, drinks etc are seen. Seeing that Hanuma wondered aloud "svargōyaṁ dēvalōkōyam.." But he continues the search without getting diverted. The poet doubles down on such descriptions in this Sarga. It is as though to highlight the difficulties faced by the one in search.
There is a description of city of Ayodhya in Balakanda. Sundarakanda has the description of the city of Lanka. One would notice the difference in descriptions.
In the description of Ayodhya there is a description of the people ; ' nākuṁḍalī nāmakuṭī nāsragvī nālpabhōgavān'; describing their wealth; 'nanāstikaḥ nacānr̥takathaḥ nāvidvān nā bahuśrutaḥ', describing the wealth of their character; It is about the people.
In the description of Lanka, it is about the palaces. The emphasis is on the description of external beauty. External beauty is the one that binds you to the body. That hinders the search for real Self.
Only one who does not stray from his path, the path in search of Self, that one alone can attain the goal of discovering the "Self". That is the secret of Search for Self.
That is the secret the poet is telling, as Hanuma walks through the opulent visuals Sarga 10.
ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē daśamassargaḥ||
Thus ends the tenth Sarga of Sundarakanda in Ramayan , the first ever poem in Sanskrit written by Valmiki||
||om tat sat||
updated 23/10/2022 0555