Sanskrit Text in Telugu , Kannada, Gujarati, Devanagari, English

|| om tat sat||

Sundarakanda
Sarga 40

Having taken the Chudamani Hanuma was delighted, and
"hr̥dayēna gatō rāmaṁ (38.70), he reached Rama in his heart.

Hanuman was set to leave. But Sita is not yet done with. She is full of thoughts that needed answers. Hanuman clears all her doubts and tells her,rāmādviśiṣṭhaḥ kō'nyō'sti kaścit saumitriṇā samaḥ - Who is better than Rama and who is an equal for Lakshmana? agnimārutakalpau tau bhrātarau tava saṁśrayau ||39-53|| - Both the brothers are like fire and wind. They are your refuge;

Speaking thus, Hanuma creates an aura of assurance, and he provides a moment of peace for that sorrowing Sita. That changes Sita's mood.

Thus, the fortieth Sarga starts with Sita in a happy mood.

Now we continue with Slokas of fortieth Sarga.

||Sloka 40.01||

śrutvātu vacanaṁ tasya vāyusūnōrmahātmanaḥ|
uvācmahitaṁ vākyaṁ sītā surasutōpamā||40.01||

sa|| vāyusūnuḥ mahatmanaḥ tasya ātmahitaṁ vākyaṁ śrutvā sītā surasutōpamā uvāca tu ||

||Sloka meanings||

vāyusūnuḥ mahatmanaḥ -
great soul, the son of Vayu
tasya ātmahitaṁ vākyaṁ śrutvā -
hearing his words of benefit
surasutōpamā sītā -
Sita who is like daughter of Suras
uvāca tu - spoke

||Sloka summary||

"Hearing those words of benefit from the great soul, the son of Vayu, Sita who is like daughter of Suras replied."||40.01||

||Sloka 40.02||

tvāṁ dr̥ṣṭvāpriyavaktāraṁ saṁpra hr̥ṣyāmi vānara|
artha saṁjātasasyēva vr̥ṣṭiṁ prāpya vasuṁdharā||40.02||

sa|| tvāṁ priyavaktāraṁ dr̥ṣṭvā arthasaṁjāta sasyaḥ vasuṁdharā vr̥ṣṭiṁ prāpya iva saṁprahr̥ṣyāmi||

||Sloka meanings||

tvāṁ priyavaktāraṁ dr̥ṣṭvā -
seeing you speaking pleasing words
arthasaṁjāta sasyaḥ -
when half grown paddy seeds
vr̥ṣṭiṁ prāpya vasuṁdharā iva -
having received the rain
vasuṁdharā iva - like earth
saṁprahr̥ṣyāmi - feel happy

||ślōkatātparyamu||

Oh Vanara ! Just as earth feels happy when half grown paddy receives rain , I feel happy after seeing ( hearing) you speaking pleasing words". ||40.02||

The poet uses a simile of grains or half-grown paddy. Grain is a truth that is in lockstep with our ancestor's life cycle. To bring out the truth of life and death, Nachiketa in Kathopanishad uses the same simile."sasyamiva martyaḥ pacyatē sasyamiva ajāyatē punaḥ" - "like a grain a man decays and is born again like a grain". Here Sita too uses the comparison with a half-grown paddy.

When the half-grown grain is in dire need of water, the first fall of rain makes it alive. Sita was in dire straits, thinking of death. The appearance and assurances of Hanuma changed all that. Sita says she feels like she received life again.

With fresh life come fresh thoughts fresh wishes. Sita now recounts her wishes.

||Sloka 40.03||

yathā taṁ puruṣavyāghraṁ
gātraiḥ śōkābhikarśitaiḥ|
saṁspr̥śēyaṁ sakāmāhaṁ
tathā kuru dayāṁ mayi ||3||

sa|| sa kāmaṁ ahaṁ śōkakarśibhitaiḥ gātraiḥ taṁ puruṣavyāghraṁ yathā saṁspr̥śēyaṁ tathā mayi dayām kuru |

||Sloka meanings||

sa kāmaṁ ahaṁ -
I am passionate lady
śōkakarśibhitaiḥ gātraiḥ -
with limbs emaciated with suffering,
taṁ puruṣavyāghraṁ yathā saṁspr̥śēyaṁ -
how I may touch the tiger among men
tathā mayi dayām kuru -
kindly do that way

||Sloka summary||

"Act in such a manner that I, the passionate lady emaciated with suffering, can touch the tiger among men with my limbs . Be kind to me".

||Sloka 40.04||

abhijñānaṁ ca rāmasya dadyā harigaṇōttama|
kṣiptāmiṣikāṁ kākasya kōpāt ēkākṣi śātanīm||4||

sa|| harigaṇōttama kōpāt kṣiptaṁ kākasya ēkākṣiśātanīm iṣikāṁ rāmasya abhijñānaṁ dadyā ca ||

||Sloka meanings||

harigaṇōttama -
o best of Vanaras
kōpāt kṣiptaṁ iṣikāṁ -
the blade of grass released in anger
kākasya ēkākṣiśātanīm -
blinded one eye of the crow
rāmasya abhijñānaṁ dadyā ca -
give Rama the token of remembrance

||Sloka summary||

"Oh Best leader of Vanaras ! Give Rama the token of remembrance where the blade of grass released in anger blinded the crows one eye. "

||Sloka 40.05||

manaśśilāyāḥ tilakō gaṁḍapārśvē nivēśitaḥ|
tvayā praṇaṣṭē tilakē taṁ kila smartumarhasi||40.05||

sa|| tilakē praṇaṣṭē tvayā manaśśilayāḥ tilakaḥ gaṇḍapārśvē nivēśitaḥ kila taṁ smartuṁ arhasi||

||Sloka meanings||

tilakē praṇaṣṭē -
when Tilaka got erased
tvayā manaśśilayāḥ -
by you with grind stone
tilakaḥ gaṇḍapārśvē nivēśitaḥ kila -
painted a Tilaka on my cheek
taṁ smartuṁ arhasi -
that you should remember

||Sloka summary||

"When Tilaka got erased you painted on my cheek a Tilaka with grind stone . Oh Rama, that you may remember." ||40.05||

||Sloka 40.06||

sa vīryavān kathaṁ sītāṁ hr̥tāṁ sa manumanyasē|
vasaṁtīṁ rakṣasāṁ madhyē mahēṁdra varuṇōpamaḥ||40.06||

sa|| vīryavān mahēṁdravaruṇōpamaḥ saḥ hr̥tāṁ rākṣasāṁ madhyē vasaṁtīṁ sītāṁ kathaṁ samanumanyasē ||

||Sloka meanings||

vīryavān mahēṁdravaruṇōpamaḥ -
Valiant and comparable to Varuna and Indra
hr̥tāṁ rākṣasāṁ madhyē vasaṁtīṁ sītāṁ-
Sita carried away and living the midst of Rakshasas
saḥ kathaṁ samanumanyasē -
how can he tolerate ?

||Sloka summary||

"Valiant and comparable to Varuna and Indra, how can he (Rama) tolerate the Rakshasas who seized Sita and in whose midst Sita is living".||40.06||

||Sloka 40.07||

ēṣa cūḍāmaṇirdivyō mayā su parirakṣitaḥ|
ētaṁ dr̥ṣṭvā prahr̥ṣyāmi vyasanē tvāṁ ivānagha||40.07||

sa|| anagha divyaḥ ēṣaḥ cūḍāmaṇīḥ mayā suparirakṣitaḥ | vyasanēētaṁ dr̥ṣṭvā tvāṁ iva prahr̥ṣyāmi||

||Sloka meanings||

anagha divyaḥ ēṣaḥ cūḍāmaṇiḥ -
o sinless one, this wonderful Chudamani
mayā suparirakṣitaḥ -
safeguarded by me
vyasanē ētaṁ dr̥ṣṭvā -
in distress seeing this
tvāṁ iva prahr̥ṣyāmi -
happy as though I was seeing you

||Sloka summary||

"Oh Sinless one, this wonderful Chudamani has been safe guarded by me. In distress seeing this I was happy as though I was seeing you." ||40.07||

||Sloka 40.08||

ēṣa niryātitaḥ śrīmān mayā tē vārisaṁbhavaḥ|
ataḥ paraṁ na śakṣyāmi jīvituṁ śōkalālasā||40.08||

sa|| śrīmān vārisaṁbhavaḥ ēṣaḥ niryātitaḥ śōkalālasā ataḥ paraṁ jīvituṁ na śakṣyāmi ||

||Sloka meanings||

śrīmān vārisaṁbhavaḥ -
o glorious one, this which is born of sea
ēṣaḥ niryātitaḥ -
returning this (to you)
śōkalālasā ataḥ paraṁ -
engrossed in sorrow
ataḥ paraṁ jīvituṁ na śakṣyāmi -
not possible for me to live beyond this

||Sloka summary||

"Oh Glorious one, returning this which is born of sea, now engrossed in sorrow it is not possible for me to live beyond this ". ||40.08||

||Sloka 40.09||

asahyāni ca duḥkhāni vācaśca hr̥dayacchidaḥ|
rākṣasīnāṁ sughōrāṇāṁ tvatkr̥tē marṣayāmyaham||40.09||

sa|| ahaṁ asahyāni duḥkhāni sughōrāṇāṁ rākṣasīnāṁ hr̥dayacchidaḥ vācaśca tvat kr̥tē ahaṁ marṣayāmi||

||Sloka meanings||

ahaṁ asahyāni duḥkhāni -
this unbearable grief
sughōrāṇāṁ rākṣasīnāṁ hr̥dayacchidaḥ vācaśca -
dreadful heart piercing uttering of these dreadful Rakshasas
tvat kr̥tē -
for your sake
ahaṁ marṣayāmi -
I am tolerating

||Sloka summary||

"I am tolerating this unbearable grief, the dreadful heart piercing uttering of these dreadful Rakshasas for your sake. " ||40.09||

||Sloka 40.10||

dhārayiṣyāmi māsaṁ tu jīvitaṁ śatru sūdana|
ūrdhvaṁ māsān najīviṣyē tvayā hīnā nr̥pātmaja||40.10||

sa|| nr̥pātmaja śatrusūdana jīvitaṁ māsaṁ dhārayiṣyāmi | tvayā hīnā māsān ūrdhvaṁ na jīviṣyē ||

||Sloka meanings||

nr̥pātmaja śatrusūdana -
o subduer of enemies, o son of the king
jīvitaṁ māsaṁ dhārayiṣyāmi -
bearing this life for one month.
tvayā hīnā - without you
māsān ūrdhvaṁ na jīviṣyē -
will not live after this month

||Sloka summary||

"Oh Subduer of enemies, oh Son of the king, I am bearing this life for one month. Without you, I will not live after this month." ||40.10||

||Sloka 40.11||

ghōrōrākṣasarājō'yaṁ dr̥ṣṭiśca na sukhāmayi|
tvāṁ ca śrutvā viṣadyaṁtaṁ na jīvēyamahaṁ kṣaṇam||40.11||

sa|| rākṣasarājaḥ ghōraḥ| mayi dr̥ṣṭiḥ sukhā na |tvaṁ vipadyaṁtaṁ śrutvā kṣaṇaṁ na jīvēyaṁ||

gōvindarāja ṭīkālō - viṣajjantaṁ vilaṁbamānaṁ

||Sloka meanings||.

rākṣasarājaḥ ghōraḥ -
king of Rakshasa is dreadful
mayi dr̥ṣṭiḥ sukhā na -
his look at me is disgusting
tvaṁ viṣadyaṁtaṁ śrutvā kṣaṇaṁ na jīvēyaṁ -
will not live even for a moment after hearing you are delayed

||Sloka summary||

"The king of Rakshasa is dreadful. his look at me is disgusting. I do not wish to live even for a moment after hearing that you are delayed".||40.11||

||Sloka 40.12||

'vaidēhyā vacanaṁ śrutvā karuṇaṁ sāśrubhāṣitam|
athābravīn mahātējā hanumān mārutātmajaḥ||40.12||

sa|| mahātējā hanumān mārutātmajaḥ vaidēhyāḥ karuṇaṁ sāśrubhāṣitam vacanaṁ śrutvā atha abravīt ||

||Sloka meanings||

mahātējā hanumān mārutātmajaḥ -
brilliant Hanuman , the son of wind god
vaidēhyāḥ karuṇaṁ -
Vaidehi's pitiable words
sāśrubhāṣitam vacanaṁ śrutvā -
hearing the words spoken with tears
atha abravīt - then spoke

||Sloka summary||

"Hanuman , the brilliant son of wind god having heard Vaidehi's pitiable words spoken with tears then spoke.||40.12||

||Sloka 40.13||

tvacchōkavimukhō rāmō dēvi satyēna tē śapē|
rāmē duḥkhābhibhūtē tu lakṣmaṇaḥ paritapyatē||40.13||

sa|| dēvi tvat rāmaḥ śōkavimukhaḥ| satyēna tē śapē| rāmē duḥkhābhibhūtē lakṣmanaḥ paritapyatē||

||Sloka meanings||

dēvi tvat rāmaḥ śōkavimukhaḥ -
O Devi, grieving for you Rama is averse to everythingō dēvī
satyēna tē śapē -
swear by the truth
rāmē duḥkhābhibhūtē -
with Rama in deep sorrow
lakṣmanaḥ paritapyatē -
Lakshmana too is immersed in sorrow

||Sloka summary||

"Oh Devi ! Out of grief Rama is averse to everything. I swear by the truth. With Rama in deep sorrow Lakshmana too is immersed in sorrow." ||40.13||

||Sloka 40.14||

kathaṁcit bhavatī dr̥ṣṭā na kālaḥ pariśōcitum|
imaṁ muhūrtaṁ duḥkhānāṁ aṁtaṁ drakṣyasi bhāmini||40.14||

sa||bhāmini kathaṁcit bhavatī dr̥ṣṭā | pariśōcituṁ kālaḥ na| iamaṁ muhūrtaṁ dūkhānāṁ aṁtaṁ drakṣyasi ||

||Sloka meanings||

bhāmini kathaṁcit bhavatī dr̥ṣṭā -
o lady, somehow you have been located
pariśōcituṁ kālaḥ na -
not time to sorrow
imaṁ muhūrtaṁ dūkhānāṁ aṁtaṁ drakṣyasi -
this moment is the end of all your sorrows

||Sloka summary||

"Oh Lady ! Somehow you have been located. This is not time to sorrow. This moment is the end of all your sorrows." ||40.13||

||Sloka 40.15||

tāvubhau puruṣavyāghrau rājaputtrāvariṁdamau|
tvaddarśana kr̥tōtsāhau laṁkāṁ bhasmīkariṣyataḥ||40.15||

sa|| tau ubhau rājaputrāḥ ariṁdamau puruṣavyāghrau tvat darśana kr̥tōtsāhau laṁkāṁ bhasmī kariṣyataḥ||

||Sloka meanings||

ariṁdamau puruṣavyāghrau -
crushers of enemies, the two tigers among men
tau ubhau rājaputrāḥ -
the two princes
tvat darśana kr̥tōtsāhau -
desirous of seeing you
laṁkāṁ bhasmī kariṣyataḥ -
will reduce Lanka to ashes

||Sloka summary||

"The two tigers among men , crushers of enemies , desirous of seeing you , will reduce Lanka to ashes".||40.15||

||Sloka 40.16||

hatvātu samarē krūraṁ rāvaṇaṁ sahabāṁdhavam|
rāghavau tvā viśālākṣi svāṁ purīṁ prāpayiṣyataḥ||40.16||

sa|| viśālākṣi krūraṁ saha bāṁdhavaṁ rāvaṇaṁ samarē hatvā rāghavau tvāṁ svāṁ purīṁ prati prāpayiṣyataḥ||

||Sloka meanings||

viśālākṣi - o wide eyed lady
saha bāṁdhavaṁ krūraṁ rāvaṇaṁ -
cruel Ravana along with his relatives
samarē hatvā - killing in the battle
rāghavau tvāṁ svāṁ purīṁ prati prāpayiṣyataḥ -
Raghava will take you back to his city.

||Sloka summary||

"Oh Wide eyed lady ! Killing Ravana along with his relatives in the battle , Raghava will take you back to his city." ||40.16||

||Sloka 40.17||

yattu rāmō vijānīyāt abhijñānamaniṁditē|
prītisaṁjananaṁ tasya bhūyastvaṁ dātumarhasi||40.17||

sa|| aniṁditē rāmaḥ yat abhijñānaṁ vijānīyāt tasya prīti saṁjananam bhūyaḥ tvaṁ dātuṁ arhasi||

||Sloka meanings||

aniṁditē -
o blameless lady
rāmaḥ yat abhijñānaṁ vijānīyāt -
a token of remembrance which Rama knows
tasya prīti saṁjananam-
that which will make him happy
bhūyaḥ tvaṁ - again
tvaṁ dātuṁ arhasi -
you may give

||Sloka summary||

"Oh Blameless lady ! You may give one more token of remembrance which will make him happy. ||40.17||

||Sloka 40.18||

sā'bravī ddattamēvēti mayābhijñāna muttamam|
ētadēva hi rāmasya dr̥ṣṭvā matkēśabhūṣaṇam||40.18||
śraddhēyaṁ hanumānvākyaṁ tava vīra bhaviṣyati|

sa|| mayā uttamaṁ abhijñānaṁ dattamēva iti sā abravīt | vīra hanumān ētat matkēśabhūṣaṇaṁ dr̥ṣṭvā tava vākyaṁ rāmasya śraddhēyaṁ bhaviṣyati ||

||Sloka meanings||

mayā uttamaṁ abhijñānaṁ dattamēva-
I have already given the best remembrance
iti sā abravīt - so she said
vīra hanumān - o valiant Hanuman
ētat matkēśabhūṣaṇaṁ dr̥ṣṭvā-
seeing this jewel for my hair
tava vākyaṁ rāmasya śraddhēyaṁ bhaviṣyati -
Rama will be attentive to all your words

||Sloka summary||

"She said, 'I have given the best remembrance. Oh Valiant Hanuman seeing this jewel for my hair Rama will be attentive to all your words'." ||40.18||

||Sloka 40.19||

sa taṁ maṇivaraṁ gr̥hya śrīmān plavagasattamaḥ||40.19||
praṇamya śirasā dēvīṁ gamanāyōpacakramē|

sa|| śrīmān saḥ plavagasattamaḥ maṇivaraṁ gr̥hya dēvīṁ śirasā praṇamya gamanāya upacakramē||

||Sloka meanings||.

śrīmān saḥ plavagasattamaḥ -
the illustrious Vanara
maṇivaraṁ gr̥hya -
held the ornament
dēvīṁ śirasā praṇamya -
bowing his head offered salutations
gamanāya upacakramē -
got ready to depart..

||Sloka summary||

The illustrious Vanara held the ornament and bowing his head offered salutations and got ready to depart.

||Sloka 40.20,21||

tamutpāta kr̥tōtsāham avēkṣya haripuṁgavam||40.20||
varthamānaṁ mahāvēgaṁ uvāca janakātmajā|
aśrupūrṇamukhī dīnā bhāṣpagadgadayā girā||40.21||

sa|| janakātmajā utpātakr̥tōtsāhaṁ vardhamānaṁ mahāvēgaṁ taṁ haripuṁgavaṁ āvēkṣya aśrupūrṇamukhī dīnā bhāṣpagadgadayā girā uvāca||

||Sloka meanings||

janakātmajā -
daughter of Janaka
utpātakr̥tōtsāhaṁ vardhamānaṁ -
one who is growing being eager to leap
mahāvēgaṁ - with high speed
taṁ haripuṁgavaṁ āvēkṣya -
seeing that best of Vanaras
aśrupūrṇamukhī dīnā -
piteous with her face filled with tears.
bhāṣpagadgadayā girā uvāca -
spoke with voice choked with tears

||Sloka summary||

"The daughter of Janaka with a face filled with tears , seeing growing Hanuman who is eager to leap, spoke with her throat choked with tears."||40.20,21||

||Sloka 40.22||

hanumān siṁha saṁkāśau bhrātarau rāmalakṣmaṇau|
sugrīvaṁ ca sahāmātyaṁ sarvān brūyā hyanāmayam||40.22||

sa|| hanumān bhrātarau siṁhasaṁkāśau rāmalakṣmaṇau sahāmātyaṁ sugrīvaṁ ca sarvān anāmayaṁ brūyāḥ||

||Sloka meanings||

hanumān - Hanuman
bhrātarau siṁhasaṁkāśau rāmalakṣmaṇau-
to the brothers Rama and Lakshmana who are like lions
sahāmātyaṁ sugrīvaṁ ca -
also to Sugriva along with his ministers too
sarvān anāmayaṁ brūyāḥ -
for all others also convey my well being

||Sloka summary||

"Hanuman convey my well-being to the brothers Rama and Lakshmana who are like lions, also to Sugriva along with his ministers too." ||40.22||

||Sloka 40.23||

yathā ca mahābāhuḥ māṁ tārayati rāghavaḥ|
asmādduḥkhāṁbu saṁrōdhāt tvaṁ samādhātu marhasi||40.23||

sa|| mahābalaḥ saḥ rāghavaḥ asmāt duḥkhāṁbusaṁrōdhāt (māṁ) yathā tārayati tvaṁ samādhātuṁ arhasi||

||Sloka meanings||

mahābalaḥ saḥ rāghavaḥ -
mighty Raghava
asmāt duḥkhāṁbusaṁrōdhāt -
from this ocean of sorrows
(māṁ) yathā tārayati -
how he may help me cross
tvaṁ samādhātuṁ arhasi -
that you make efforts

||Sloka summary||

"You are capable of making efforts to see the mighty Raghava help me in crossing this ocean of sorrows." ||40.23||

||Sloka 40.24||

imaṁ ca tīvraṁ mama śōkavēgaṁ
rakṣōbhi rēbhiḥ paribhartsanaṁ ca|
brūyāstu rāmasya gatassamīpaṁ
śivaśca tē sdhvāstu saharipravīra||40.24||

sa|| haripravīra rāmasya samīpaṁ gataḥ mam imaṁ tīvraṁ śōkavēgaṁ ēbhiḥ rakṣōbhiḥ paribhartsyanaṁ brūyāḥ | tē adhvā śivaḥ astu ||

||Sloka meanings||

haripravīra rāmasya samīpaṁ gataḥ -
best of Vanaras, after going near Rama tell
mam imaṁ tīvraṁ śōkavēgaṁ -
this my intense sorrow
ēbhiḥ rakṣōbhiḥ paribhartsyanaṁ brūyāḥ -
the threats of the Rakshasas
tē adhvā śivaḥ astu -
may your journey be happy

||Sloka summary||

"Best of Vanaras ! After going near Rama tell him about this intense sorrow and the threats of the Rakshasas. May your journey be happy" ||40.24||.

||Sloka 40.25||

sa rājaputtryā prativēditārthaḥ
kapiḥ kr̥tārthaḥ parihr̥ṣṭacētāḥ|
alpāvaśēṣaṁ prasamīkṣya kāryaṁ
diśaṁ hyudīcīṁ manasā jagāma||40.25||

sa|| sa kapiḥ rājaputryā prativēditārthaḥ kr̥tārthaḥ parihr̥ṣṭacētasaḥ kāryaṁ alpāvaśēṣaṁ prasamīkṣya udīcīṁ diśaṁ manasā jagāma||

Govindaraja Tika says - alpāvaśēṣaṁ alapāvaśiṣṭam prasamīkṣa vicārya|

Rama Tika says - hanumān kāryaṁ alpaśēṣaṁ kiṁcit avaśiṣṭaṁ prasamīkṣya vicārya udicīṁ diśaṁ manasā jagāma|

||Sloka meanings||

sa kapiḥ - that Vanara
rājaputryā prativēditārthaḥ-
having understood the message of the princess
kr̥tārthaḥ parihr̥ṣṭacētasaḥ -
having accomplished the task, and delighted at heart
kāryaṁ alpāvaśēṣaṁ prasamīkṣya -
considering the small task left over
udīcīṁ diśaṁ manasā jagāma -
mentally reached the northern shores

||Sloka summary||

"Having accomplished the task, and delighted at heart the Vanara understood the message of the princess. Considering the small task left over, he mentally reached the northern shores." ||40.25||

alpaśēṣaṁ highlights that the greater task was being able to find Sita which was accomplished . Compared to that the rest are small

Then the Vanara having understood the massage of Sita , having successfully completed the search for Sita , now thinking of the remain small actions, Hanuman reached the northern shores in his mind.

Hanuma is virtually on his way back. Search is over.

What happened so far?

In the first Sarga starting with, tatōrāvaṇa nītāyāḥ sītāyāḥ śatr̥karśanaḥ', we read Ravana as 'rāvayati asatpralāpān kārayati iti rāvaṇaḥ'. We understood that Ravana is not somebody else. He is our own mind which makes us say baseless boasts.

By "sītāyāḥ padaṁ anvēṣṭuṁ", we understood that, " went in search of that found next to ploughshare". Which meant searching for "Self" in the field of action. Who went for the search? "śatr̥karśanaḥ".

That is a Guru or Acharya (Hanuma). Hanuma went in search.

The Acharya went in search of "Self" for uniting Jivatma with Paramatma.

Digressing a little, we know the following. "Mumukshu" or the Seeker is the one who desires mōkṣa or liberation. That Seeker is none other than Jiva, after the desire for Moksha is ignited. For that Seeker to get on the pathway to liberation, he needs the guidance of a Guru or the teacher. Seeker may approach a teacher; Teacher too needs to know that Seeker's goals are real. The Seeker in the process gets tested. The Seeker under the guidance of the teacher should set aside all other desires. He should focus on the Supreme being only. When the belief in Supreme being is firm, only then the teacher accepts him as a disciple. After accepting him teacher initiates him with a Mantra. And shows him the path for liberation. Liberation happens by the grace of the Supreme being. Only a teacher who has experienced the Supreme, can initiate a disciple onto the path of liberation.

Let us see the process followed by the teacher in a little more detail, in the context of uniting Jivatma with Paramatma, which was the premise of the first Sloka in Sundarakanda.

The teacher having had the grace of the Supreme being,
on his orders enters the battlefield of householder. He goes in search of the Jiva, who is in bondage. Jiva must be free of bondage. That Jiva must first hear about the Supreme being. Then he would continue knowing about Supreme being through the teacher. Then becoming a believer of the Supreme being, Java's confidence in teacher grows. Jiva then becomes a Seeker, seeking refuge or liberation. The teacher then elaborates on his experiences to the Seeker. Once the Seeker is firmly on the path to liberation, the teacher then gives the instruction in the form of a Mantra. The instruction of 'Mantra' is a form of giving knowledge. This is the protocol teacher follows in providing instruction to the Seeker

In Sundarakanda Hanuma appears as the teacher. Hanuma starts with the express orders from Rama, the Supreme being. Having taken a token from Rama, with his blessings, Hanuma starts on his search.

He sees Sita in Ashoka grove. Sitting on the Simsupa tree he observes sorrowing Sita. He could see Sita's belief in Rama, 'ananyasādhyatva' Sees her resolve to give up her life if she cannot get back to Rama. Sees her blaming herself for her misfortune, instead of blaming Rama. All this is seen by Hanuma like a teacher testing his disciple

Like the teacher delighting the disciple with stories of the Supreme being, Hanuma too delights Sita with his song on the story of Rama. Describing Rama elaborately, he creates confidence in Sita, Hanuma too gives Sita the ring of Rama. The ring of Rama given by Hanuma is the Mantra for Sita, it is like the teacher initiating the disciple with a Mantra,

The poet describes the ring as "karavibhūṣaṇaṁ","kara", the hand is the one that helps in accomplishing things. Among the many actions of "kara "or hand, an important action is the protection. The protection offered by the Supreme being is also "karavibhūṣaṇaṁ",since it enhances the power of that hand that protects.

The disciple, initiated with Mantra, would feel as though he is in the presence of the Supreme being. Here too, Sita having received the Signet ring, felt as though she was in the presence of Rama. Having received the signet ring, Sita gives a "Chudamani" as a token for Hanuma to carry.

Hanuma, the teacher, is to carry this token to Rama. One would wonder what is this token given by Sita?

The Mantra is received from the Teacher, Mantra is a tool.
Mantra on repetitive thought establishes firm belief of being protected. Mantra practice results in one being free from other desires. Mantra practice results in a desire for the Supreme being. The Seekers desire for Supreme being is to be conveyed by the teacher. The "Chudamani" token given by Sita is symbolic of that.

There is a symbolism of Chudamani. It is hair that creates bondage for men or women. Symbolic of being free from attachment is the offering of hair. The attachment for affairs keeps the self in bondage. The attachment to Supreme being is an ornament to the Self. The ornament for hair that Sita sent is message of her attachment to Rama.

Sita also gave the remembrance of the crow. Through that Sita conveys that she too is seeking protection. The one who protected that crow cannot ignore heriot also mentioned the remembrance of Rama painting a tilaka. That is suggestive of actions of Supreme being. That is an act of the Supreme being. It is not something one gets by one's own acts.

All these incidents are suggestive of many things. We see the way of a seeker on a path for liberation. We see how the teacher initiates the seeker with a Mantra

A disciple too does not own the teacher, unless the confidence is built in the teacher. The disciples own the teacher only after, experiencing the teacher's discipline, experiencing the teacher's teachings. This is as much a path for the teachers as it is for the disciple.

We see Sita had concerns about Hanuma. She wondered aloud, "was he the one she saw in Janasthana". Hanuman describes the auspicious form of Rama to remove her doubts. Presenting the "Signet ring", he reveals his true nature. Only then Sita realizes the nature of Hanuma.

Thus, the whole dialogue is suggestive of the dynamic of teacher and taught. The disciple being aware of teacher's experiences, and the teacher being aware of the disciple's capabilities before initiation.

The dynamic of teacher being an ego-less form is also seen. Ego mixed with knowledge is like poison mixed with juice. The teacher must be free of ego.

We see this in two incidents

In his eagerness to unite Sita with Rama, Hanuma propose to carry Sita on his back to Rama. Sita rejects the proposal, virtually laughing. She even says that he is indeed like a monkey. Hanuma did not let the insult stop him. Realizing the lack of confidence, Hanuma shows his true self and creates confidence.

When Sita shows concern about the capability of his other colleagues, saying "madviśiṣṭhāśca tulyāśca santi" - "there are others are experienced or equals" , Hanuma displays his true egoless form.

In the dialogues of Sita and Hanuma, we see suggestions of the dynamic of the teacher and the disciple. We also see the wonderful acts of Hanuma as Rama's messenger. We also see the transformation of Hanuma, who initially laughed at Rama in grief over Sita, becoming a "Bhakta" of Sita, admiring her many qualities.

In the portrayal of Sita too, we see the suggestion of the Seeker's hunger for liberation, and Seeker's belief in being protected. We also see how a wife separated from her husband behaves. We also see the power of virtuous one of those times.

Thus, in this intricately woven inner and outer shell of the story, we have seen many thoughts.

Now that search is complete, with Hanuma virtually moving in the northern direction, we see the story moving forward in different direction.

Having taken leave of Sita, Hanuma moves forward and thinks of the next steps.

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē catvāriṁśassargaḥ ||

Thus ends the Sarga forty of Sundarakanda in Ramayana .

||om tat sat||