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

|| om tat sat||
suṁdarakāṁḍa.
atha navamassargaḥ

In the very beginning of ninth Sarga we again hear, "asasādātha lakṣmīvān rākṣasēndranivēśanam" (9.04), that the "Lakshmivan" namely Hanuman, entered the palace complex of Ravana, the King of Rakshasas.

Describing of the wealth of Ravana, the poet says that the riches present in that palace are equivalent to or exceeding ("tādr̥śī tadviśiṣṭā vā" - 9.09) those available with Kubera, Yama or Varuna .

The "gaṁdhastvaṁ", or the sweet scents were floating in that palace. They were inviting Hanuman as though he was a relative being invited. Where were they leading him? "tatra yatra sa rāvaṇa" (9.21) - " to that place where Ravana is !

Again mesmerized by the display of opulence Hanuman wondered," svargōyaṁ dēvalōkōyaṁ" (9.31). "Is this heaven, or the abode of Devas or the abode of Indra". Those are- bhōga lōkāḥ; These are places where people enjoy the fruits of their works. Each one exceeding the other in opulence. Hanuman's wonder also grew in leaps and bounds.

There Hanuman saw "sahasraṁ vara nārīṇāṁ" (9.34). Thousands of women; Women in their best attires and in different poses. They are Ravana's wives. All of whom are willingly married to Ravana infatuated by his power or beauty. The search goes on like this. But Hanuman does not find Sita

Now we will continue with word meanings of all Slokas

||Sloka 9.01||

tasyālaya variṣṭasya madhyē vipulamāyatam|
dadarśa bhavanaṁ śrēṣṭaṁ hanumānmārutātmajaḥ||9.01||

sa|| mārutātmajaḥ hanumān tasya ālayavariṣṭhasya madhyē vipulaṁ āyataṁ bhavanaṁ śrēṣṭaṁ dadarśa||

||Sloka meanings||

mārutātmajaḥ hanumān dadarśa -
Hanuman, the son of wind god saw
tasya ālayavariṣṭhasya madhyē -
in the middle of the main building
vipulaṁ āyataṁ śrēṣṭaṁ bhavanaṁ -
a spacious mansion, best among all the mansions.

||Sloka summary||

"Hanuman, the son of wind god, saw in the middle of the main building a spacious mansion, best among all the mansions." ||9.01||

TiKa Traya text reads vimalamāyataṁ instead of vipulamāyataṁ; there is no great difference in the summary of the meanings

||Sloka 9.02||

arthayōjana vistīrṇam āyataṁ yōjanaṁ hi tat|
bhavanaṁ rākṣasēndrasya bahuprāsādasaṁkulam||9.02||

sa|| tat rākṣasēndrasya bhavanaṁ bahuprāśāda saṁkulaṁ artha yōjana vistīrṇam yōjanaṁ āyatam ( asti)||

||Sloka meanings||

tat rākṣasēndrasya bhavanaṁ -
the palace of the king of Rakshasas
bahuprāśāda saṁkulaṁ -
a conglomeration of many palaces
artha yōjana vistīrṇam yōjanaṁ āyatam -
half a Yojana width and a yojana long

||Sloka summary||

tā|| oka yōjanamu poḍavu ara yōjanamu veḍalpu gala ā rākṣasēṁdruni bhavanamu anēkamaina prāsādamulatō kūḍiyunnadi.||9.02||

"The palace of the king of Rakshasas, is a conglomeration of many palaces. It is half a Yojana width and a yojana long."||9.02||

||Sloka 9.03||

mārgamāṇastu vaidēhīṁ sītāṁ āyatalōcanām|
sarvataḥ paricakrāma hanumān arisūdanaḥ||9.03||

sa|| arisūdanaḥ hanumān āyatalōcanaṁ vaidēhīṁ sītāṁ mārgamāṇaḥ tu sarvataḥ paricakrāma||

||Sloka meanings||

arisūdanaḥ hanumān -
Hanuman who can subdue all enemies
āyatalōcanaṁ vaidēhīṁ sītāṁ mārgamāṇaḥ -
in search of the wide eyed Sita
sarvataḥ paricakrāma - went all around

||Sloka summary||

Hanuman who can subdue all enemies in search of the wide eyed Sita went all around in search of Sita.||9.03||

||Sloka 9.04||

uttamam rākṣasāvāsaṁ hanumān avalōkayan|
asasādātha lakṣmīvān rākṣasēndranivēśanam||9.04||

sa|| atha lakṣmīvān hanumān uttamaṁ rākṣasāvāsaṁ avalōkayan rākṣasēṁdra nivēśanaṁ asasāda||

||Sloka meanings||

atha lakṣmīvān hanumān -
Then Hanuman endowed with riches
uttamaṁ rākṣasāvāsaṁ avalōkayan-
seeing the Rakshasa complex
rākṣasēṁdra nivēśanaṁ asasāda -
entered the palace of the king

||Sloka summary||

Then Hanuman endowed with riches of strength reached the palace of the King of Rakshasas.||9.04||

'asasādātha lakṣmīvān rākṣasēndranivēśanam' ani idi mūḍavasāri viṁṭunnāmu.

In the first few lines we hear for the third time

"asasādātha lakṣmīvān rākṣasēndranivēśanam" || " ,
"Lakshmivan Hanuman enters the palace of the King of Rakshasas". This line has now appeared three times.

It is as though he entered the third level of that Palace complex . In the eighth Sarga we heard about the search for Self The 'Self', hidden within the five sheaths ( Pancha Kosa). Now when Hanuman reached the third level, it is as though he entered the third sheath, namely the Manomaya Kosa.

In the first Sarga we heard that
"rāvayati asat pralāpān kārayati iti rāvaṇaḥ".
Here "rāvayati" meaning one who awakens your instincts to "rave",
"asat pralāpān kārayati" meaning one who makes you rave about "me" and "mine",
both define that one as Ravana !

In reality the one that makes us think of "me and mine", the one that makes us rave, bringing "ego" into forefront is our mind. Mind is the seed bed of all thoughts. So Ravana effectively is none other than our own mind. Entering the Ravana chambers is like entering the sheath of mind, - the Manomaya Kosa.
Ravana's palace is the Manomaya Kosa.

||Sloka 9.05||

caturviṣāṇairdviradaiḥ triviṣāṇaiḥ tathaiva ca|
parikṣiptamasaṁbādhaṁ rakṣyamāṇamudāyudhaiḥ ||9.05||

sa|| ( tat bhavanaṁ) caturviṣāṇaiḥ tathaiva triviṣāṇaiḥ dviradaiḥ gajaiḥ parikṣiptaṁ asaṁbādhaṁ udāyudhaiḥ rakṣyamāṇaṁ (asti)||

||Sloka meanings||

caturviṣāṇaiḥ tathaiva triviṣāṇaiḥ dviradaiḥ gajaiḥ -
elephants with four tusks , three tusks and two tusks
parikṣiptaṁ - surrounded by
asaṁbādhaṁ udāyudhaiḥ rakṣyamāṇaṁ-
guarded by armed Rakshasas holding weapons

||Sloka summary||

That palace was guarded by armed Rakshasas and elephants with four tusks , three tusks and two tusks.||9.05||

||Sloka 9.06||

rākṣasībhiśca patnībhī rāvaṇasya nivēśanam|
ahr̥tābhiśca vikramya rājakanyābhirāvr̥tam||9.06||

sa|| (tat) rāvaṇasya nivēśanaṁ patnībhiḥ vikramya āhr̥tābhiḥ rājakanyāśca rākṣasībhiśca āvr̥tam|

||Sloka meanings||

tat) rāvaṇasya nivēśanaṁ āvr̥tam -
that palace of Ravana was full
patnībhiḥ vikramya āhr̥tābhiḥ rājakanyāśca -
with his wives, princesses brought by him after winning them over
rākṣasībhiśca - and Rakshasa women

||Sloka summary||

"That palace of Ravana was full with his wives, princesses brought by him after winning them over (in a battle) and other Rakshasa women." ||9.06||

||Sloka 9.07||

tannakramakarākīrṇaṁ timiṅgilajhaṣākulam|
vāyuvēga samādhūtaṁ pannagairiva sāgaram||9.07||

sa||(tat rāvaṇasya nivēśanam) nakramakarākīrṇaṁ timiṅgiḷajhuṣākulam vāyuvēga samādhūtaṁ pannagaiḥ sāgaraṁ iva (asti)||

||Sloka meanings||

nakramakarākīrṇaṁ timiṅgiḷajhuṣākulam -
filled with crocodiles, sharks, whales and fish
pannagaiḥ - serpents
vāyuvēga samādhūtaṁ sāgaraṁ iva-
sea shaken by the force of wind

||Sloka summary||

That Ravana's palace looked like an ocean full of crocodiles, sharks as well as whales and shaken by the wind . ||9.08||

||Sloka 9.08,9||

yāhi vaiśravaṇē lakṣmīryā candrē harivāhanē|
sārāvaṇagr̥hē sarvā nityamēvānapāyinī||9.08||

sa|| yā lakṣmī vaiśravaṇē yā harivāhanē indrē ca (asti) sā sarvā rāvaṇagr̥hē nityamēva anapāyinī (asti)||

Rama Tika says - yā lakṣmīḥ vaiśravaṇē kubērē harivāhanē haritāsvarūpavāhanavati indrēca sā anapāyinī vināśarahitā lakṣmīḥ rāvaṇa gr̥hē nityamēva vasatī iti śēṣaḥ|

||Sloka meanings||

yā lakṣmī vaiśravaṇē -
wealth was possessed by Vaisravana ( son of Vishrava, Kubera)
yā harivāhanē indrē ca -
wealth possessed by Indra who rides the chariot drawn by green horses
sā sarvā rāvaṇagr̥hē -
there in the house of Ravana
nityamēva anapāyinī - always present

||Sloka summary||

All of the wealth was possessed by Vaisravana ( son of Vishrava, Kubera), and Indra who rides chariot drawn by green horses, was always there in the house of Ravana

||Sloka 9.09||

yā ca rājñaḥ kubērasya yamasya varuṇasya ca|
tādr̥śī tadviśiṣṭā vā r̥ddhī rakṣōgr̥hē ṣviha||9.09||

sa|| rājñaḥ kubērasya yā varuṇasya yā yamasya r̥ddhiḥ tādr̥śī tadviśiṣṭhā vā (r̥ddhiḥ) iha rakṣō gr̥hē (asti)||

||Sloka meanings||

rājñaḥ kubērasya yā varuṇasya yā yamasya -
( wealth) of Kubera, Varuna or Yama
r̥ddhiḥ tādr̥śī tadviśiṣṭhā vā -
wealth that is equal or more exquisite
iha rakṣō gr̥hē - is in this Rakshasa's palace

||Sloka summary||

"Such wealth or more exquisite wealth as possessed by Kubera, Varuna or Yama was available in the house of the Rakshasa king." ||9.09||

||Sloka 9.10||

tasya harmyasya madhyasthaṁ vēśma cānyatsunirmitam|
bahuniryūha saṁkīrṇaṁ dadarśa pavanātmajaḥ||9.10||

sa|| pavanātmajaḥ tasya harmyasya madhyasthaṁ anyat bahuniryūhasaṁkīrṇam sunirmitaṁ vēśma dadarśa||

||Sloka meanings||

pavanātmajaḥ - the son of wind god
tasya harmyasya madhyasthaṁ -
in the middle of those palaces
anyat bahuniryūhasaṁkīrṇam sunirmitaṁ vēśma -
another palace in a well-built complex of mansions
dadarśa - saw

||Sloka summary||

"The son of wind god saw in the middle of those palaces , a palace in a well-built complex of mansions mansions."||9.10||

||Sloka 9.11||

brahmaṇō'rthē kr̥taṁ divyaṁ divi yadviśvakarmaṇā|
vimānaṁ puṣpakaṁ nāma sarvaratnavibhūṣitam||9.11||

sa||puṣpakaṁ nāma vimānaṁ sarva ratna vibhūṣitaṁ divyaṁ yat brahmaṇōrthē viśvakarmaṇā kr̥taṁ (asti) ||

||Sloka meanings||

puṣpakaṁ nāma vimānaṁ -
Ariel vehicle by name Pushpaka
sarva ratna vibhūṣitaṁ divyaṁ -
decorated with all kinds of gems and wonderful
yat brahmaṇōrthē viśvakarmaṇā kr̥taṁ - which was built for Brahma by Vishwakarma

||Sloka summary||

"There was a wonderful aerial chariot by name Pushpaka, which was built for Brahma by Vishwakarma." ||9.11||

||Sloka 9.12||

parēṇa tapasā lēbhē yatkubēraḥ pitāmahāt|
kubēramōjasā jitvā lēbhē tadrākṣasēśvaraḥ||9.12||

sa|| ( tat vimānaṁ) kubēraḥ pitāmahāt parēṇa tapasā lēbhē| kubēraṁ ōjasā jitvā tat rākṣasēśvaraḥ lēbhē ||

||Sloka meanings||

kubēraḥ pitāmahāt lēbhē-
obtained by Kubera from the Grandsire ( Brahma)
parēṇa tapasā -
by supreme penance
kubēraṁ ōjasā jitvā -
Defeating Kubera with his prowess
tat rākṣasēśvaraḥ lēbhē - Ravana acquired the same

||Sloka summary||.

"That (aerial chariot) was obtained by Kubera from the Grandsire ( Brahma) by supreme penance. Defeating Kubera with his prowess Ravana acquired the same" ||9.12||

||Sloka 9.13,14||

īhāmr̥ga samāyuktaiḥ kārtasvarahiraṇmayaiḥ|
sukr̥tairācitaṁ stambhaiḥ pradīptamiva ca śriyā||9.13||
mērumandarasaṁkāśai rullikhadbhi rivvāmbaram|
kūṭāgārai śśubhākāraiḥ sarvataḥ samalaṁkr̥tam||9.14||

sa|| īhāmr̥gasamāyuktaiḥ kārtasvarahiraṇmayaiḥ sukr̥taiḥ stambhaiḥ śriyā pradīptaṁ iva mērumaṁdara saṁkāśaiḥ ullikhadbhiriva ambaraṁ sarvataḥ śubhākāraiḥ kūṭāgāraiḥ samalaṁkr̥taṁ ( asti)

||Sloka meanings||

īhāmr̥gasamāyuktaiḥ -
with carved images of wolves
kārtasvarahiraṇmayaiḥ -
made of two types of
sukr̥taiḥ stambhaiḥ śriyā pradīptaṁ -
with finely built pillars lustrous as though blazing
iva mērumaṁdara saṁkāśaiḥ -
like mount Meru and Mandara
ullikhadbhiriva ambaraṁ -
as though scraping the sky
sarvataḥ śubhākāraiḥ kūṭāgāraiḥ samalaṁkr̥taṁ -
auspicious and graced with a number of pleasure houses all over

||Sloka summary||

Blazing with images of wolves and finely built pillars made of Hiranmaya and Kartasvara (two types of gold), as if touching the sky and with multitude of pleasure houses, that auspicious aerial car was resembling the Meru and Mandara mountains. ||9.14||

||Sloka 9.15||

jvalanārka pratīkāśaṁ sukr̥tam viśvakarmaṇā|
hēmasōpāna saṁyuktaṁ cārupravara vēdikam||9.15||

sa|| viśvakarmaṇā sukr̥taṁ jvalanārkapratīkāśaṁ hēmasōpāna saṁyuktaṁ cārupravara vēdikam (asti)||

||Sloka meanings||

jvalanārkapratīkāśaṁ -
glowing like fire and the Sun
hēmasōpāna saṁyuktaṁ -
with golden staircases
cārupravara vēdikam -
with beautiful platforms
viśvakarmaṇā sukr̥taṁ -
built by Vishwakarma

||Sloka summary||

"(It was )glowing like fire and the Sun , it was well built by Vishwakarma with golden staircases and many platforms."
||9.15||

||Sloka 9.16||

jālāvātāyanairyuktaṁ kāṁcanaisspāṭikairapi|
indranīla mahānīla maṇi pravara vēdikam||9.16||

sa|| (tat vimānaṁ) kāṁcanaiḥ sphāṭikairapi jālavātāyanaiḥ yuktaṁ indra nīla mahānīla maṇi pravara vēdikam asti||

||Sloka meanings||

kāṁcanaiḥ sphāṭikairapi -
of gold and crystals also
jālavātāyanaiḥ yuktaṁ -
windows with lattices
indra nīla mahānīla maṇi -
with Indraneela and Mahaneela sapphires
pravara vēdikam - embedded platforms

||Sloka summary||

"With lattice windows made of gold and crystals, the platforms were embedded with Indraneela and Mahaneela sapphires." ||9.16||

||Sloka 9.17||

vidrumēṇa vicitrēṇa maṇibhiścamahādhanaiḥ|
nistulābhiśca muktābhiḥ talēnābhi virājitam||9.17||

sa||vicitrēṇa vidrumēṇa mahādhanaiḥ maṇibhiśca nistulābhiḥ muktābhiḥ talēna abhivirājitam asti ||

||Sloka meanings||

vidrumēṇa vicitrēṇa - with colorful corals
maṇibhiścamahādhanaiḥ - very precious gems
nistulābhiśca muktābhiḥ- incomparable pearls
talēnābhi virājitam - the floor (on Pushpaka) is shining

||Sloka summary||

"The floor (of the arial vehicle) is shining bright with colorful corals and very precious gems, and incomparable pearls." ||9.17||

||Sloka 9.18||

candanēna ca raktēna tapanīyanibhēna ca|
supuṇyagandhināyuktaṁ ādityataruṇōpamam||9.18||

sa|| raktēna candanēna tapanīyanibhēna ca supuṇyagandhinā yuktaṁ āditya taruṇōpapamaṁ (asti)||

||Sloka meanings||

raktēna candanēna supuṇyagandhinā yuktaṁ -
with fragrant red Sandal
tapanīyanibhēna ādityataruṇōpamam -
shining bright with molten gold
ādityataruṇōpamam -
comparable to rising Sun.

||Sloka summary||

" With fragrant red Sandal, shining bright with molten gold comparable to rising Sun." ||9.18||

||Sloka 9.19||

kūṭāgārairvarākāraiḥ vividhaiḥ samalaṁkr̥tam|
vimānaṁ puṣpakaṁ divyaṁ ārurōha mahākapiḥ||9.19||

sa|| vividhaiḥ varākaraiḥ kūṭāgāraiḥ samalaṁkr̥taṁ divyaṁ puṣpakaṁ vimānaṁ mahākapiḥ ārurōha||

||Sloka meanings||

kūṭāgārairvarākāraiḥ vividhaiḥ -
consisting of many corridors of wonderful forms.
samalaṁkr̥taṁ - decorated with
divyaṁ puṣpakaṁ vimānaṁ -
celestial Pushpaka arial vehicle
mahākapiḥ ārurōha - Hanuman ascended

||Sloka summary||

"Hanuman ascended that wonderful Pushpaka well decked with many wonderful corridors of different forms." ||9.19||

||Sloka 9.20||

tatrastha ssa tadā gandhaṁ pānabhakṣyānnasaṁbhavam|
divyaṁ sammūrchitaṁ jighra drūpavaṁta mivānalam||9.20||

sa||saḥ tadā tatrasthaḥ pānabhakṣyānnasaṁbhavaṁ sammūrchitaṁ rūpavaṁtaṁ anilamiva divyaṁ gaṁdhaṁ jighrat ||

||Sloka meanings||

saḥ tadā tatrasthaḥ -
he standing there
pānabhakṣyānnasaṁbhavaṁ-
rising from food and drinks
sammūrchitaṁ - intoxicating
rūpavaṁtaṁ anilamiva -
as if giving form to the wind
divyaṁ gaṁdhaṁ jighrat -
smelt divine fragrance

||Sloka summary||

"Standing there, Hanuman smelt divine fragrance rising from food and drinks, which was intoxicating and spread as if to give shape to the wind."||9.20||

||Sloka 9.21||

sa gandhastvaṁ mahāsattvaṁ bandhurbandhumivōttamam|
ita ēhī tyuvācēna tatra yatra sa rāvaṇaḥ||9.21||

sa|| sa gaṁdhaḥ taṁ mahāsattvaṁ yatra sarāvaṇaḥ tatra itaḥ ēhi iti uttamaṁ baṁdhuṁ baṁdhuriva uvāca ||

tilaka ṭīkālō - yatra sa rāvaṇaḥ tatrasthānē ita ēhi ityuvācēva ukta guṇavāyuḥ kartā divyagandhēna rāvaṇa śayana gr̥haṁ jñātavān ityarthaḥ ; tataḥ tasmāt puṣpakāt avaruhya gandhānumitāṁ tāṁ rāvaṇa śālāṁ praśthitaḥ tāṁ śālāṁ dadarśa.

||Sloka meanings||

sa gaṁdhaḥ - that fragrance
taṁ mahāsattvaṁ - that mighty Hanuman
uttamaṁ baṁdhuṁ baṁdhuriva uvāca -
like a close relative inviting a relative said
tatra itaḥ ēhi yatra sarāvaṇaḥ iti -
come here where Ravana is

||Sloka summary||

"That fragrance was as though inviting the mighty Hanuman like relative inviting kith and kin saying "come here" and leading him to Ravana's chambers." ||9.21||

||Sloka 9.22||

tata sthāṁ prasthitaśśālām dadarśa mahatīṁ śubhām|
rāvaṇasya manaḥ kāntāṁ kāntāmiva varastriyam||9.22||

sa|| tataḥ prasthitaḥ mahatīṁ śubhāṁ śālāṁ dadarśa tat varastriya kāṁtāmiva manaḥ kāṁtāṁ rāvaṇasya ||

Rama Tika says - tataḥ rāvaṇa samīpāt prasthitō hanumān kāntāṁ śōbhitāmvarastriyamiva rāvaṇasya mahākāntām atīcchāviṣayībhūtāṁ śālāṁ dadarśa

||Sloka meanings||

tataḥ prasthitaḥ -
as he moved forward ( Hanuman)
manaḥ kāṁtāṁ rāvaṇasya -
one dear to Ravana's heart
varastriya kāṁtāmiva -
like the best of women
mahatīṁ śubhāṁ śālāṁ dadarśa -
saw a great and auspicious hall

||Sloka summary||

Then as he moved forward he saw a great auspicious hall which was like best of women dear to Ravana's heart.

||Sloka 9.23||

maṇisōpānavikr̥tāṁ hēmajālavibhūṣitām|
spāṭikairāvr̥tatalāṁ dantāntaritarūpikām||9.23||

sa|| maṇisōpānavikr̥tāṁ hēmajāla vibhūṣitām sphāṭikairāvr̥tatalāṁ dantāntarita rūpikāṁ (śālāṁ dadarśa)||

||Sloka meanings||

maṇisōpānavikr̥tāṁ -
stair case inlaid with gems
hēmajāla vibhūṣitām -
decorated with gold lattices
sphāṭikairāvr̥tatalāṁ -
floor inlaid with crystals
dantāntarita rūpikāṁ -
and images of elephants

||Sloka summary||

"The stairs were inlaid with special gems, windows were with gold lattices, floor was covered with ivory inlaid with silver with images of elephants." ||9.23||

||Sloka 9.24||

muktābhiśca pravāḷaiśca rūpyacāmīkarairapi|
vibhūṣitāṁ maṇistambhaiḥ subahūstambhabhūṣitām||9.24||

sa|| ( tat śālā) muktābhiśca pravāḷaiśca rūpyacāmīkarairapi maṇistaṁbhaiḥ vibhūṣitāṁ subahu staṁbhaiḥ bhūṣitaṁ (asti)||

||Sloka meanings||

muktābhiśca pravāḷaiśca -
with pearls and corals
rūpyacāmīkarairapi -
also with gold and silver
maṇistaṁbhaiḥ vibhūṣitāṁ -
decorated with pearl pillars
subahu staṁbhaiḥ bhūṣitaṁ -
decorated with many such pillars

||Sloka summary||

"That hall was decorated with many pearl pillars which were decorated with ornamented golden and silver pillars and were in laid with pearls and corals." ||9.24||

||Sloka 9.25||

namraiḥ rr̥jubhiratyuccaiḥ samaṁtātsuvibhūṣitaiḥ |
stambhaiḥ pakṣairivātyuccairdivaṁ saṁprasthitāmiva ||9.25||

sa|| (tat śālāyāṁ) namraiḥ r̥jubhiḥ atyuccaiḥ samantāt suvibhūṣitaiḥ stambhaiḥ atyuccaiḥ pakṣaiḥ divaṁ samprasthitāmiva (saṁti) ||

||Sloka meanings||

namraiḥ r̥jubhiḥ atyuccaiḥ -
bent, straight ones very lofty
samantāt suvibhūṣitaiḥ stambhaiḥ -
well decorated all over with pillars
atyuccaiḥ pakṣaiḥ -
with large wings
divaṁ samprasthitāmiva -
as if trying to reach for heavens

||Sloka summary||

"Well decorated with very lofty columns some of which are bent and some of which are straight which are touching the skies, it looked as if like it started to reach for heavens with large wings." ||9.25||

||Sloka 9.26||

mahatyā kuthayāstīrṇāṁ pr̥thivī lakṣaṇāṅkayā|
pr̥thivīmiva vistīrṇaṁ sarāṣṭra gr̥hamālinīm||9.26||

sa|| tat śālā pr̥thivī lakṣaṇāṁkayā kuthayā āstīrṇaṁ sarāṣṭra gr̥hamālinīṁ pr̥thivīmiva vistīrṇam (asti)

Rama Tika says - pr̥dhivīlakṣaṇāṁkayā pr̥thivī lakṣaṇānāṁ taru sarit samudrādīnāṁ aṁkō rēkhā yasyāṁ tayā viśālāyā kuthayā citra kaṁbaḷāstaraṇēna āstīrṇāṁ iti|

||Sloka meanings||

tat śālā pr̥thivī lakṣaṇāṁkayā -
that hall was with several murals of earth
kuthayā āstīrṇaṁ -
(on an) expansive carpet pedda tivāsī (mīda)
sarāṣṭra gr̥hamālinīṁ -
with a garland of places and houses
pr̥thivīmiva vistīrṇam -
expansive like an earth itself

||Sloka summary||

"With several murals of earth which were having garland of palaces drawn on it, the expansive carpet looked like a piece of earth itself." ||9.26||

||Sloka 9.27||

nāditāṁ mattavihagaiḥ divyagandhādivāsitām|
parārthyāstaraṇō pētāṁ rakṣōdhipaniṣēvitām||9.27||

sa|| mattavihagaiḥ nāditāṁ divyagaṁdhādhivāsitām parārdhyāstaraṇōpētāṁ rakṣōdhipēna niṣēvitāṁ taṁ śālāṁ dadarśa||

||Sloka meanings||

mattavihagaiḥ nāditāṁ -
With birds in heat making resounding noise
divyagaṁdhādhivāsitām -
filled with divine fragrances
parārdhyāstaraṇōpētāṁ -
with exquisite tapestries
rakṣōdhipēna niṣēvitāṁ -
often visited by the king of Rakshasas
(taṁ śālāṁ dadarśa) - (saw that hall)

||Sloka summary||

With birds in heat making resounding noise, with divine fragrances and with exquisite tapestries the mansion was inhabited by the king of Rakshasas.

||Sloka 9.28||

dhūmrāṁ agarudhūpēna vimalāṁ haṁsapāṇḍurām|
citrāṁ puṣpōpahārēṇa kalmāṣī miva suprabhām||9.28||

sa|| vimalāṁ haṁsapāṇḍurām (śālā) agarudhūpēna dhūmrāṁ iva asti | puṣpōpahārēṇa citrām suprabhām kalmaṣāṁ kāmadhēnuṁ iva saṁti ||

||Sloka meanings||

vimalāṁ haṁsapāṇḍurām -
pure white like a swan ,
agarudhūpēna dhūmrāṁ iva -
turned smokey color because of agaru smoke
puṣpōpahārēṇa citrām -
with offering of colorful flowers
kalmāṣī miva suprabhām -
kāmadhēnuvu vale maṁci varcassu tō velugutōṁdi

||Sloka summary||

Though pure white like a swan it was smokey because of agaru smoke. Because of the offering of flowers it was radiant like wish fulfilling Kamadhenu.||9.28||

||Sloka 9.29||

manasaṁhlāda jananīṁ varṇasyāpi prasādinīm|
tāṁ śōkanāśinīṁ divyāṁ śriyaḥ saṁjananīmiva||9.29||

sa|| manaḥ saṁhlāda jananīṁ varṇasyāpi prasādinīṁ śōkanāśinīṁ śriyaṁ saṁjananīṁ iva divyāṁ tām dadarśa||

||Sloka meanings||

manasaṁhlāda jananīṁ -
generating delight to the heart
varṇasyāpi prasādinīm -
pleasing with color
śōkanāśinīṁ śriyaṁ saṁjananīṁ iva-
demolishing sorrow as it were it, like a source of prosperity
divyāṁ - wonderful

||Sloka summary||

"The mansion was generating delight to the heart, pleasing with color and complexion, demolishing sorrow as it were, and it looked like the source of prosperity." ||9.29||

||Sloka 9.30||

indriyāṇīndriyārthaistu pañcapañcabhiruttamaiḥ|
tarpayāmāsa mātēva tadā rāvaṇapālitā||9.30||

sa|| rāvaṇapālitā (śālā) tadā mātā iva paṁcabhiḥ indriyārthaiḥ paṁca indriyāṇi tarpayāmāsa ||

||Sloka meanings||

rāvaṇapālitā (śālā) tadā -
that chamber ruled by Ravana
paṁcabhiḥ indriyārthaiḥ -
for the five senses
mātā iva paṁca indriyāṇi tarpayāmāsa -
offered the objects of those senses like a mother

||Sloka summary||

"The chamber of Ravana, like a mother, gratified all five senses with five objects of senses." ||9.30||

||Sloka 9.31||

svargō'yaṁ dēvalōkō'yaṁ indrasyēyaṁ purī bhavēt|
siddhirvēyaṁ parāhisyā dityamanyata mārutiḥ||9.31||

sa||ayaṁ svargaḥ ayaṁ dēvalōkaḥ ayaṁ iṁdrasyapurī bhavēt | iyaṁ parāsiddhiḥ syāt mārutiḥ amanyata ||

Tilaka Tika says - svargō jyōtiṣṭōmādika yajñya phalabhūmi, dēvalōkō vāyuvarūṇādilōkaḥ, indrasya puryaṁ amarāvati;

Govindaraja says - sāmānyataḥ svargō'yaṁ| tatrāpi dēvalōkaḥ trayatraṁśat dēvānāṁ lōkaḥ|tatrā'pi indrasya purīamarāvati | parā siddhiḥ brahmaṇaḥ sthānaṁ |

||Sloka meanings||

ayaṁ svargaḥ ayaṁ dēvalōkaḥ -
idi svargamā ? dēvalōkamā?
ayaṁ iṁdrasyapurī bhavēt -
iṁdruni rājadhāni ayina amarāvati yā?
iyaṁ parāsiddhiḥ syāt -
idi idi aparamaina siddhi
mārutiḥ amanyata -
ani māruti anukonenu.
ayaṁ svargaḥ ayaṁ dēvalōkaḥ -
This is heaven. This is the world of Gods.
ayaṁ iṁdrasyapurī bhavēt - This is the city of Indra.
iyaṁ parāsiddhiḥ syāt - this is the supreme achievement
mārutiḥ amanyata - Hanuman thought

||Sloka summary||

"This is heaven. This is the world of Gods. This is the city of Indra. Hanuman thought of this is the supreme achievement."||9.31||

Seeing the opulence of the royal palace, Hanuman wonders " svargōyaṁ dēvalōkōyaṁ". This must be the heaven or the abode of Gods, or Amaravati ,the abode of Indra etc

In Ramayana Tilaka, heaven or Svarga is referred to as "jyōtiṣṭōmādika yajña phalabhōga bhūmiḥ". Superior to that Svarga is the world of Devas. That is referred to as "vāyu varuṇādilōkaḥ". Superior to that world of Devas is the abode of Indra "amarāvati". That is referred to as "iṁdra lōkaḥ".All these are, bhōga lōkaḥ. Places where one enjoys the fruits of his deeds.

Looking at the opulence, Hanuman's wonder also grew in leaps and bounds. Hearing these sights described and Hanuman's wonder, we realize how easily the mind is captured by the external beauty and opulence. If Hanuman himself is seemed to have been captured by the external opulence , even if it is only momentarily, what to think of normal mortals.

||Sloka 9.32||

pradhyāyata ivāpasyat pradīpāṁ statra kāṁcanān|
dhūrtāniva mahādhūrtai rdēvanēna parājitān||9.32||

sa|| tatra kāṁcanān pradīpān dēvanēna mahādhūrtaiḥ parājitaṁ pradhyāyata dhūrtāniva ( hanuman) apasyat ||

Rama TiKa says - kāñcanān kāñcanamayān pradīpān maṅgaḷārthaṁ stambhapradēṣēṣu saṁsthāpita dīpān, dēvanēna dyūtēna mahādyūtaiḥ ativañcitaiḥ parājitān ata ēva dhyāyataḥ dhana vidhvaṁśāt nayana nimīlanādi cēṣṭhayādhyānamiva kurvatōdhūrtāniva apaśyat | rāvaṇātitējasā parābhūtatvāt dīpā na prakāśantē ityarthaḥ|

||Sloka meanings||

tatra kāṁcanān pradīpān -
the glowing golden lamps
dēvanēna mahādhūrtaiḥ -
expert gamblers in a game of dice
parājitaṁ pradhyāyata dhūrtāniva -
defeated and lost in thoughts
apasyat - he saw

||Sloka summary||

"Hanuman saw, the golden lamps which looked like great gamblers defeated in a game of dice and lost in deep thought. The gamblers were as though they were in a deep thought." ||9.32||

Rama Tika says that the lamps too defeated by the luster of Ravana, are not shining.

||Sloka 9.33||

dīpānāṁ ca prakāśēna tējasā rāvaṇasya ca|
arcirbhiḥ bhūṣaṇānāṁ ca pradīptētyabhya manyata||9.33||

sa|| dīpānāṁ prakāśēna rāvaṇasya tējasā ca bhūṣaṇānāṁ arcibhiḥ pradīptā iti amanyata||

||Sloka meanings||

dīpānāṁ prakāśēna -
with the brightness of the lamps
rāvaṇasya tējasā ca -
the brilliance of Ravana
bhūṣaṇānāṁ arcibhiḥ -
brilliant glow of his ornaments
pradīptā iti amanyata -
Hanuma thought, that the place was ablaze

||Sloka summary||

"Hanuman thought that the brightness of the lamps and the brilliance of Ravana, the brilliant glow of his ornaments set the place ablaze with brightness." ||9.33||

||Sloka 9.34||

tatō'paśyatkuthā''sīnāṁ nānāvarṇāmbarasrajam|
sahasraṁ varanārīṇāṁ nānāvēṣa vibhūṣitam ||9.34||

sa|| tatḥ kuthāsīnam nānāvarṇāṁbarasrajam nānāvēṣabhūṣitam varanārīṇām sahasraṁ apaśyat ||

||Sloka meanings||

tatḥ kuthāsīnam -
then seated on the carpets
nānāvarṇāṁbarasrajam -
wearing clothes and garlands of different colors
nānāvēṣabhūṣitam -
wearing many varieties of clothes
varanārīṇām sahasraṁ apaśyat -
saw thousands of women

||Sloka summary||

"Then he saw thousands of women wearing many varieties of clothes and garlands of different colors seated on the carpets."||9.34||

||Sloka 9.35||

parivr̥tta'rtharātrē tu pānanidrāvaśaṁ gatam|
krīḍitvōparataṁ rātrau suṣvāpa balavattadā||9.35||

sa||rātrau krīḍitvā uparataṁ pānanidrāvaśaṁ gataṁ tadā artharātrē parivr̥ttē balavat suṣvāpa||

||Sloka meanings||

rātrau krīḍitvā uparataṁ -
Wearied having sported at night
pānanidrāvaśaṁ gataṁ -
succumbing to drinks and sleep thereafter
tadā artharātrē parivr̥ttē -
when the mid night rolled away
balavat suṣvāpa -
fell asleep,

||Sloka summary||

"Wearied having sported at night, succumbing to drinks and sleep thereafter they fell asleep, when the mid night rolled away." ||9.35||

||Sloka 9.36||

tatprasuptaṁ virurucē niśśabdāntarabhūṣaṇam|
niśśabdahaṁsa bhramaraṁ yathā padmavanaṁ mahat||9.36||

sa||niḥśabdāṁtara bhūṣaṇam prasuptam niḥśabdhāṁtara bhramaraṁ mahat padmavanaṁ yathā virurucē||

||Sloka meanings||

niḥśabdāṁtara bhūṣaṇam prasuptam -
With sounds of their ornaments stilled, and sleeping (women)
niḥśabdhahaṁsa bhramaraṁ -
(like) silent bees and swans
mahat padmavanaṁ yathā -
of a lotus forest
virurucē - was seen

||Sloka summary||

"With sounds of their ornaments stilled and sleeping women, the mansion looked beautiful like a forest of lotuses, with silenced swans and bees." ||9.36||

||Sloka 9.37||

tāsāṁ saṁvr̥tadaṁtāni mīlitākṣāṇi mārutiḥ|
apaśyat padmagandhīni vadanāni suyōṣitām||9.37||

sa|| mārutiḥ tāsāṁ suyōṣitām saṁvr̥tadantāni mīlitākṣāṇi padmasugaṁdhini vadanāni apasyat ||

||Sloka meanings||

tāsāṁ suyōṣitām -
of those well-bred young women
saṁvr̥tadaṁtāni -
with concealed teeth
mīlitākṣāṇi -
with closed eyes
padmasugaṁdhini vadanāni-
faces giving out fragrance of lotuses
mārutiḥapasyat - Maruti saw

||Sloka summary||

"Maruti saw the faces of those well-bred young women with closed eyes and concealed teeth giving out smell of lotuses." ||9.37||

||Sloka 9.38||

prabuddhāniva padmāni tāsāṁ bhūtvākṣapākṣayē|
punassaṁvr̥tapattrāṇi rātrāviva babhustadā||9.38||

sa|| tāsāṁ kṣapākṣayē prabuddhāni padmāniva bhūtvā punaḥ rātrau saṁvr̥tapatrāṇiva tadā babhuḥ||

As in rāmaṭīkā, gōvindarāja ṭīkā adds comments as follows; tāsāṁ vadanānān iti śēṣaḥ- All this is about describing the face of a woman

||Sloka meanings||

kṣapākṣayē prabuddhāni -
from early morning to sunset
padmāniva bhūtvā -
being like lotuses
punaḥ rātrau saṁvr̥tapatrāṇiva -
again in the night closing up their petals
tadā babhuḥ - thus they were seen

||Sloka summary||

"The faces of the women looked like the lotuses with closed petals after having been like the lotuses in bloom from early mooning." ||9.38||

||Sloka 9.39||

imāni mukhapadmāni niyataṁ mattaṣaṭpadāḥ|
ambujānīva phullāni prārthayanti punaḥ punaḥ||9.39||

sa|| mattaṣaṭpadāḥ imāni mukhapadmāni phhullāni ambbujāniva punaḥ punaḥ niyatam prārthayanti iti śrīmān mahākapiḥ amanyata |

Rama Tika says - imāni pradr̥śyamānāni mukhapadmāni phullāni ambujāniva, ṣaṭpadāḥ punaḥ punaḥ prārthayanti nityaṁ tatra sthātuṁ prayācanta ityarthaḥ, iti yēva amanyata anvaminōt ata ēva tāni vadanāni upapatyā'numāna yuktā salilōdbhavaiḥ kōmalaiḥ samāni mēnē|

Govindaraja in his Tika says - tāni mukhāni guṇataḥ saurabhādi guṇaiḥ salilōdbhavaiḥ padmaiḥ|prārthayanti prāthayēran madhura salubdhatayā atra punaḥ punaḥ ṣaṭpadāni patēyurtyarthaḥ|

||Sloka meanings||

mattaṣaṭpadāḥ -
intoxicated bees
imāni mukhapadmāni -
their lotus like faces
ambujānīva phullāni -
( looking) like blooming lotuses
punaḥ punaḥ niyatam prārthayanti -
would again and again desire to enjoy

||Sloka summary||

The intoxicated bees would again and again desire to enjoy the beautiful blooming lotus like faces ||9.39||

||Sloka 9.40||

iticāmanyata śrīmān upapatyā mahākapiḥ|
mēnē hi guṇatastāni samāni salilōdbhavaiḥ||9.40||

sa|| tāni guṇataḥ upapattyā salilōdbhavaiḥ samāni mēnē hi ||

||Sloka meanings||

śrīmān mahākapiḥ -
the great Vanara
tāni guṇataḥ salilōdbhavaiḥ samāni - that based on qualities like the lotuses in a pond
upapattyā - having ascertained
iti ca amanyata -
felt that the intoxicated bees again and again mistakenly land on those faces

||Sloka summary||

"Having ascertained that based on qualities, the ladies' faces are like the lotuses in a pond , the great Vanara felt that the intoxicated bees again and again mistakenly land on those faces." ||9.40||

||Sloka 9.41||

sā tasya śuśubhēśālā tābhistrībhi rvirājitā|
śāradīva prasannā dyauḥ tārābhirabhiśōbhitā||9.41||

sa|| tasya sā śālā tābhiḥ strībhiḥ virājitā | tārābhiḥ abhiśōbhitā prasannā śāradī dyau iva śuśubhē||

||Sloka meanings||

tasya sā śālā -
The mansion of the Rakshasa king
tārābhiḥ abhiśōbhitā -
shining with stars
prasannā śāradī dyau iva śuśubhē -
pleasant autumnal sky shone
tābhiḥ strībhiḥ virājitā -
with those ladies it shone

||Sloka summary||

The mansion of the (Rakshasa king) shone with those women, like the clear autumnal sky lit by shining stars.

||Sloka 9.42||

sa ca tābhiḥ parivr̥taḥ śuśubhē rākṣasādhipaḥ|
yathā hyuḍu patiḥ śrīmāṁ stārābhirabhisaṁvr̥taḥ||9.42||

sa|| tābhiḥ parivr̥ttaḥ saḥ rākṣasādhipaḥ tārābhi abhisaṁvr̥ttaḥ śrīmān hyuḍupatiḥ iva śuśubhē||

||Sloka meanings||

tābhiḥ parivr̥ttaḥ saḥ rākṣasādhipaḥ -
surrounded by them the king of Rakshasas
tārābhi abhisaṁvr̥ttaḥ -
surrounded by stars
śrīmān hyuḍupatiḥ iva śuśubhē -
shone like the beautiful Moon

||Sloka summary||

Thus surrounded by them the king of Rakshasas shone like the beautiful Moon surrounded by the stars. ||9.42||

||Sloka 9.43||

yāścyavantē'mbarāttārāḥ puṇyaśēṣa samāvr̥tāḥ|
imā stā ssaṁgatāḥ kr̥tsnā iti mēnē haristadā||9.43||

sa|| yāḥ tārāḥ puṇyaśēṣa samāvr̥tāḥ ambarāt cyavantē tāḥ kr̥tsnāḥ imāḥ saṁgatāḥ iti tadā hariḥ mēnē ||

||Sloka meanings||

yāḥ tārāḥ puṇyaśēṣa samāvr̥tāḥ -
those starts whose merits have been expired
ambarāt cyavantē -
thus fall off from the sky
tāḥ kr̥tsnāḥ imāḥ saṁgatāḥ -
all of them are among this group of women
iti tadā hariḥ mēnē - though the Vanara.

||Sloka summary||

"The Vanara thought that the women looked like the stars who have fallen to earth after having exhausted their merits. " ||9.43||

||Sloka 9.44||

tārāṇāmiva suvyaktaṁ mahatīnāṁ śubhārciṣām|
prabhāvarṇa prasādāśca virējustatra yōṣitām||9.44||

sa|| tatra yōṣitām prabhāvarṇa prasādaḥ ca śubhārciṣām mahatīnām tārāṇāmiva suvyaktam virējuḥ||

||Sloka meanings||

prabhāvarṇa prasādaḥ -
luster color and grace
tatra yōṣitām -
of those young women
virējuḥ - shining
śubhārciṣām -
the one who radiates auspicious glow
mahatīnām tārāṇāmiva - like that of big stars

||Sloka summary||

"The luster, color and grace of those women was shining bright like that of big starts which release auspicious glow."||9.44||

||Sloka 9.45||

vyāvr̥ttaguru pīnasrakprakīrṇa varabhūṣaṇāḥ|
pānavyāyāmakālēṣu nidrāpahr̥tacētasaḥ||9.45||

sa|| ( sā) pānavyāyāma kālēṣu vyāvr̥tta gurupīna srakprakīrṇa vara bhūṣaṇāḥ nidra apahr̥ta cētasaḥ santi||

||Sloka meanings||

pānavyāyāma kālēṣu -
drinking and exercises
vyāvr̥tta gurupīna srakprakīrṇa vara bhūṣaṇāḥ -
with jewels scattered and garlands displaced
nidra apahr̥ta cētasaḥ -
with minds dazed and lost in sleep

||Sloka summary||

"With jewels displaced and garlands scattered after drinking and sexual exercise they were lost in sleep with dazed minds." ||9.45||

||Sloka 9.46||

vyāvr̥tta tilakāḥ kāścit kāścidudbhrāntanūpurāḥ|
pārśvē gaḷitahārāśca kāścit paramayōṣitāḥ||9.46||

sa|| kaścit paramayōṣitaḥ vyāvr̥tta tilakāḥ kaścit udbhrāntanūpurāḥ kaścit pārśvē gaḷitahārāḥ ca ||

||Sloka meanings||

kaścit paramayōṣitaḥ vyāvr̥tta tilakāḥ -
A few women had their Vermilion marks smudged
kaścit udbhrāntanūpurāḥ -
a few had anklets let loose
kaścit pārśvē gaḷitahārāḥ ca -
a few had necklaces one side.

||Sloka summary||

"A few had their Vermilion marks smudged, a few had anklets let loose and a few had necklaces one side."

||Sloka 9.47||

muktāhārā'vr̥tā ścānyāḥ kāścit visrastavāsasaḥ|
vyāviddaraśanādāmāḥ kiśōrya iva vāhitāḥ||9.47||

sa|| anyāḥ muktāhārāvr̥tāḥ anyāḥ kāścit visrastavāsasaḥ vyāviddharaśanādāmāḥ vāhitāḥ kiśōryāḥ iva āsīt||

||Sloka meanings||

anyāḥ muktāhārāvr̥tāḥ -
some had broken pearl strings on their girdle
anyāḥ kāścit visrastavāsasaḥ -
some had their clothes slipped off
vyāviddharaśanādāmāḥ -
some had waist belts snapped
vāhitāḥ kiśōryāḥ iva -
some fallen to the ground like young mares released to rest

||Sloka summary||

"Others had broken pearl strings on their girdle, some had their clothes slipped off, and some had waist belts snapped and some fallen to the ground like young mares released to rest."||9.47||

||Sloka 9.48||

sukuṇḍaladharāścānyā vicchinnamr̥ditasrajaḥ|
gajēndramr̥ditāḥ pullā latā iva mahānanē||9.48||

sa|| sukuṇḍaladharāḥ anyāḥ vicchinnamr̥ditasrajāḥ mahāvanē gajēṁdramr̥ditāḥ pullā latā iva āsīt ||

||Sloka meanings||

mahāvanē - (in) mighty forest
gajēndramr̥ditāḥ pullā latā iva - like blooming creepers in a (dense forest) crushed by mighty elephants
anyāḥ vicchinnamr̥ditasrajāḥ -
some with broken and crushed flower garlands
sukuṇḍaladharāḥ -
with excellent ear tops

||Sloka summary||

"With excellent ear tops, though broken and crushed flower garlands some looked like blooming creepers in dense forest crushed by mighty elephants."||9.48||

||Sloka 9.49||

candrāṁśukiraṇābhāśca hārāḥ kāsāṁcidutkaṭāḥ|
haṁsā iva babhuḥ suptāḥ stanamadhyēṣu yōṣitām||9.49||

sa|| kāsāṁcit yōṣitāṁ stanamadhyēṣu utkaṭāḥ caṁdrāṁśukiraṇābhāḥ ca hārāḥ suptāḥ haṁsā iva babhuḥ||

||Sloka meanings||

kāsāṁcit yōṣitāṁ -
some of the women
stanamadhyēṣu utkaṭāḥ hārāḥ ca -
shining pearl chains resting between their breasts (like)
caṁdrāṁśukiraṇābhāḥ -
shining in the rays of moon
suptāḥ haṁsā iva babhuḥ -
sleeping swans

||Sloka summary||

"Some of the women with shining pearl chains, which were shining like rays of moon, resting between their breast. They looked like swans in sleep."||9.49||

||Sloka 9.50||

aparāsāṁ ca vaiḍhūryāḥ kādambā iva pakṣiṇaḥ|
hēmasūtrāṇi cānyāsāṁ cakravākā ivābhavan||9.50||

sa|| aparāsāṁśca vaiḍūryāḥ pakṣiṇaḥ kādambāḥ iva anyāsām hēmasūtrāṇi pakṣiṇaḥ cakravākā iva||

||Sloka meanings||

aparāsāṁśca vaiḍūryāḥ pakṣiṇaḥ kādambāḥ iva -
Vaidhurya worn by women looked like Kadamba birds
anyāsām hēmasūtrāṇi pakṣiṇaḥ cakravākā iva -
golden chains on others looked like Chakravaka birds

||Sloka summary||

"The Vaidhurya worn by women looked like Kadamba birds , the golden chains on others looked like Chakravaka birds."||9.50||

||Sloka 9.51||

haṁsakāraṇḍavākīrṇāḥ cakravākōpaśōbhitāḥ|
āpagā iva tā rējurjaghanaiḥ pulinairiva||9.51||

sa|| jaghanaiḥ pulinaiḥ iva tāḥ haṁsakāraṇḍavākīrṇāḥ cakravākōpaśōbhitāḥ āpagā iva rējuḥ||

||Sloka meanings||

jaghanaiḥ pulinaiḥ iva tāḥ -
With the hips like river banks those ladies
haṁsakāraṇḍavākīrṇāḥ -
filled with Swans and Karandava birds
cakravākōpaśōbhitāḥ -
shining with Chakravaka birds
āpagā iva rējuḥ -
shining like rivers

||Sloka summary||

"With the hips like river banks, they shone like rivers filled with swans, Karandava birds and Chakravaka birds."

||Sloka 9.52||

kiṅkiṇī jāla saṁkōśāstā haimavipulāṁbujāḥ|
bhāvagrāhā yaśastīrāḥ suptānadya ivā''babhuḥ||9.52||

sa|| kiṁkiṇījvālasaṁkōśāḥ haimavipulāmbujāḥ suptāḥ bhāvagrāhāḥ yaśastīrāḥ nadyā iva ābabhuḥ||

||Sloka meanings||

kiṁkiṇījvālasaṁkōśāḥ suptāḥ -
sleeping with tiny bells tied around their waist ( those ladies )
nadyā iva ābabhuḥ -
appeared like rivers ( with)
haimavipulāmbujāḥ -
golden ornaments looking like lotuses
bhāvagrāhāḥ -
amorous gestures in love play like crocodiles
yaśastīrāḥ -
radiant beauty like river banks

||Sloka summary||

"With tiny bells tied around the waist looking like buds, bold golden ornaments looking like lotuses, their gestures of love looking like passion of crocodiles, their radiant beauty looking like silver banks , the sleeping ones appeared like rivers"

||Sloka 9.53||

mr̥duṣvaṅgēṣu kāsāṁcit kucāgrēṣu ca saṁsthitāḥ|
babhūvurbhūṣaṇā nīva śubhā bhūṣaṇarājayaḥ||9.53||

sa|| kāsāṁcit mr̥duṣu aṁgēṣu kucāgrēṣu ca saṁsthitāḥ śubhāḥ bhūṣaṇarājayaḥ bhūṣaṇānīva babhūvuḥ ||

||ślōkārthamulu||

kāsāṁcit mr̥duṣu aṁgēṣu kucāgrēṣu- on the tender limbs and breasts of some women
saṁsthitāḥ śubhāḥ - set beautiful
bhūṣaṇarājayaḥ bhūṣaṇānīva babhūvuḥ -
imprints of ornaments looked like ornaments themselves

||Sloka summary||

"Some women with the tender limbs and breast and nipples imprinted with marks of ornaments, themselves looked like ornaments." ||9.53||

||Sloka 9.54||

aṁśukāntāśca kāsāṁcin mukhamārutakaṁpitāḥ|
uparyuparivaktrāṇāṁ vyādhūyantē punaḥ punaḥ||9.54||

sa|| kāsāṁcit mukhamāruta kaṁpitāḥ aṁśukāṁtāśca vaktrāṇāṁ upari upari punaḥ punaḥ vyādhūyantē||

||Sloka meanings||
kāsāṁcit mukhamāruta -
(by the) breath released by their mouths of some women
kaṁpitāḥ aṁśukāṁtāśca-
shaken fringes of garments
vaktrāṇāṁ upari upari -
on their faces
punaḥ punaḥ vyādhūyantē -
fluttered again and again

||Sloka summary||

"Fringes of their garments, shaken by the breath released by their mouths, fluttered on their faces again and again."||9.54||

||Sloka 9.55||

tāḥ patākāivōddhūtāḥ patnīnāṁ ruciraprabhāḥ|
nānāvarṇa suvarṇānāṁ vaktramūlēṣu rējirē||9.55||

sa|| nānāvarṇasuvarṇānāṁ patnīnām vaktramūlēṣu tāḥ ruciraprabhāḥ udhdūtāḥ patākāḥ iva rējirē||

||Sloka meanings||

nānāvarṇasuvarṇānāṁ patnīnām -
of Ravana's wives of different and beautiful hues
vaktramūlēṣu tāḥ ruciraprabhāḥ -
on their faces the fringes of garments
udhdūtāḥ patākāḥ iva rējirē -
like fluttering flags

||Sloka summary||

"The fringes of garments, fluttering on the faces of Ravana's of different beautiful hues, shone like splendid flags"; ||9.55||

||Sloka 9.56||

vavalguścātra kāsāṁcit kuṇḍalāni śubhārciṣām|
mukhamāruta saṁsargān mandaṁ mandaṁ suyōṣitām||9.56||

sa|| kāsāṁścit śubhārciṣām yōṣitāṁ kuṇḍalāni atra mukha māruta saṁsargāt mandaṁ mandaṁ vavalguśca||

||Sloka meanings||

kāsāṁścit śubhārciṣām yōṣitāṁ -
of some women endowed with auspicious charms
atra mukha māruta saṁsargāt -
under the breath coming out of the faces
kuṇḍalāni mandaṁ mandaṁ vavalguśca -
ear tops were gently vibrating

||Sloka summary||

"The ear tops, swinging under the breath of some of the women endowed with auspicious charms, were softly vibrating generating a gentle sound." ||9.56||

||Sloka 9.57||

śarkara'sana gandhaiśca prakr̥tyā surabhissukhaḥ|
tāsāṁ vadananiśvyāsaḥ siṣēvē rāvaṇaṁ tadā||9.57||

sa||tadā prakr̥tyā śarkarāsavagaṁdhaiśca surabhiḥ sukhaḥ tāsām vadananiḥśvāsaḥ rāvaṇaṁ śiṣēvē||

||Sloka meanings||

tadā prakr̥tyā -
Then the natural
śarkarāsavagaṁdhaiśca -
with the sweet smell of wine (sugarcane juice)
tāsām vadananiḥśvāsaḥ -
the breath coming out of their mouths
surabhiḥ sukhaḥ -
fragrant and pleasing
rāvaṇaṁ śiṣēvē -
serving Ravana

||Sloka summary||

"Then the natural sweet smell of wine of the breath coming out of their mouths, fragrant and pleasing was serving Ravana." ||9.57||

||Sloka 9.58||

rāvaṇānanaśaṅkāśca kāścit rāvaṇayōṣitaḥ|
mukhāni sma sapatnīnāṁ upājighran punaḥ punaḥ||9.58||

sa|| kaścit rāvaṇa yōṣitāḥ rāvaṇānanaśaṁkāśca punaḥ punaḥ sapatnīnām mukhāni upājighran||

||Sloka meanings||

kaścit rāvaṇa yōṣitāḥ- kōṁdaru rāvaṇa strīlu
rāvaṇānanaśaṁkāśca - rāvaṇuḍē anukoni
punaḥ punaḥ sapatnīnām - maḷḷī maḷḷī sapatnula
mukhāni upājighran - mukhamulanu muddupeṭṭukonasāgiri.

kaścit rāvaṇa yōṣitāḥ- Some of the wives of Ravana
rāvaṇānanaśaṁkāśca - thinking of Ravana
punaḥ punaḥ sapatnīnām mukhāni - co-wives faces again and again
upājighran - kissed.

||Sloka summary||

"Some of the wives of Ravana kissed their co-wives faces thinking of Ravana." ||9.58||

||Sloka 9.59||

atyarthaṁ saktamanasō rāvaṇē tā varastriyaḥ|
asvatantrāḥ sapatnīnāṁ priyamēvā''caraṁ stadā||9.59||

sa|| rāvaṇē atyarthaṁ sakta manasaḥ tā varastriyaḥ asvataṁtrāḥ tadā sapatnīnām priyamēva ācaran ||

||Sloka meanings||

rāvaṇē atyarthaṁ sakta manasaḥ -
Very much devoted to Ravana
tā varastriyaḥ asvataṁtrāḥ -
those women not being free ( with Ravana)
tadā sapatnīnām priyamēva ācaran -
responded with love to their co-wives ( thinking they are responding to Ravana)

||Sloka summary||

"Very much devoted to Ravana and not being free some of his wives responded pleasingly ( thinking that they are responding." ||9.59||

||Sloka 9.60||

bāhūn upavidhāyānyāḥ pārihāryavibhūṣitān|
aṁśukāni ca ramyāṇi pramadāstatra śiśyirē||9.60||

sa|| anyāḥ pramadāḥ parihārya vibhūṣitān bāhūn ramyāṇi aṁśukāni upanidhāya śiśyirē||

||Sloka meanings||

anyāḥ pramadāḥ -
other women
parihārya vibhūṣitān bāhūn -
laying aside their adornments used their arms
ramyāṇi aṁśukāni -
used beautiful garment as pillows
upanidhāya śiśyirē -
as pillows and slept

||Sloka summary||

"Other women laying aside their adornments used their arms as pillows, others used their beautiful garment as pillows." ||9.60||

||Sloka 9.61||

anyāvakṣasi cānyasyāḥ tasyāḥ kāścit punarbhujam|
aparātvaṅka manyasyāḥ tasyāścāpyaparābhujau||9.61||

sa|| anyāḥ anyasyāḥ vakṣasi kācit punaḥ tasyāḥ bhujaṁ aparā anyasyāḥ aṁkaṁ aparā tasyāḥ bhujau śiśyirē||

||Sloka meanings||

anyāḥ anyasyāḥ vakṣasi -
Some women slept on the chest of others
kācit punaḥ tasyāḥ bhujaṁ- another ( slept ) on the shoulders of yet another
aparā anyasyāḥ aṁkaṁ -
another ( slept) in the lap of the other
aparā tasyāḥ bhujau śiśyirē -
yet another slept on her shoulders

||Sloka summary||

"Some women slept on the chest of others, another ( slept ) on the shoulders of yet another , another ( slept) in the lap of the other, yet another slept on her shoulders." ||9.61||

||Sloka 9.62||

ūrupārśvakaṭī pr̥ṣṭhaṁ anyōnyasya samāśritāḥ|
parasparaniviṣṭāṅgyō madasnēhavaśānugāḥ||9.62||

sa|| madasnēhavaśānugāḥ anyōnyasya urupārśvakaṭīpr̥ṣṭhaṁ samāśritāḥ paramaniviṣṭāṁgyaḥ śiśyirē||

||Sloka meanings||

madasnēhavaśānugāḥ anyōnyasya-
Given to intoxication being friends with each other
urupārśvakaṭīpr̥ṣṭhaṁ samāśritāḥ - thighs, sides, hips and backs together
paramaniviṣṭāṁgyaḥ śiśyirē -
slept with limbs intertwined

||Sloka summary||

"Given to intoxication being friends with each other, with thighs, sides, hips and backs together, they slept with limbs intertwined "||9.62||

||Sloka 9.63||

anyōnyabhujasūtrēṇa strīmālāgrathitā hi sā|
mālēna grathitā sūtrē śuśubhē mattaṣaṭpadā||9.63||

sa|| anyōnya bhujasūtrēṇa grathitā sā strī mālā sūtrē grathitā mattaṣaṭpadāḥ mālēva śiśyirē ||

||Sloka meanings||

anyōnya bhujasūtrēṇa grathitā -
Strung together on each other's shoulders
sā strī mālā -
that garland of women
sūtrē grathitā mattaṣaṭpadāḥ mālēva -
a garland of flowers on a thread with tipsy bees.
śiśyirē - shone

||Sloka summary||

"Strung together on each other's shoulders , that garland of women, shone like a garland of flowers on a thread with tipsy bees." ||9.63||

||Sloka 9.64,65||

latānāṁ mādhavē māsi pullanāṁ vāyusēvanāt |
anyōnyamālāgrathitaṁ saṁsakta kusumōccayam||9.64||
vyativēṣṭita suskandhaṁ anyōnyabhramarākulam|
āsīdvana mivōddhūtam strīvanaṁ rāvaṇasya tat||9.65||

sa|| anyōnyamālāgrathitam saṁsakta kusumōccayam vyativēṣṭita suskaṁdhaṁ anyōnya bhramarākulam rāvaṇasya tat strīvanaṁ māghavē māsē vāyusēvanāt phullānām latānām anyōnyamālāgrathitam anyōnyabhamarākulam uddhūtam vanam iva āsīt ||

||Sloka meanings||
anyōnyamālāgrathitam -
Linked to each other like a chain
saṁsakta kusumōccayam -
like flowers on a string
vyativēṣṭita suskaṁdhaṁ -
tangled together with strong joints
anyōnya bhramarākulam -
with bees swarming
rāvaṇasya tat strīvanaṁ -
that Ravana's forest of women
māghavē māsē -
in the month of Magha
vāyusēvanāt uddhatam -
shaken by the wind blowing
phullānām latānām -
blooms and creepers
anyōnyamālāgrathitam -
linked to one another like a garland
anyōnyabhamarākulam -
like a swarm of bees
uddhatam vanam iva -
like a thicket shaken

||Sloka summary||

"Linked to each other like a chain like flowers on a string, tangled together with strong joints like bees swarming, that garden of women was like a garden of creepers with swarming bees and the blooms being blown by the wind with the creepers linked to each other."||9.65||

||Sloka 9.66||

ucitēṣvapi suvyaktaṁ na tāsāṁ yōṣitāṁ tadā|
vivēkaśśakya ādhātuṁ bhūṣaṇāṅgāmbarasrajām||9.66||

sa||tadā tāsāṁ yōṣitām bhūṣaṇāṁgāṁbara srajām vivēkaḥ suvyaktaṁ ādhātum ucitēṣvapi na śakyaḥ||

||Sloka meanings||

tadā tāsāṁ yōṣitām -
then of those young ones
bhūṣaṇāṁgāṁbara srajām -
ornaments , limbs, garments, and garlands
vivēkaḥ suvyaktaṁ -
even a wise one clearly
ādhātum ucitēṣvapi na śakyaḥ -
not possible to tell where which one is placed

||Sloka summary||

"It is not possible to distinguish between the ornaments , garments, limbs and garlands in order to place them in the right spots." ||9.66||

||Sloka 9.67||

rāvaṇēsukhasaṁviṣṭē tā sstriyō vividha prabhāḥ|
jvalantaḥ kāñcanā dīpāḥ praikṣaṁtā'nimiṣā iva||9.67||

sa|| rāvaṇē sukhasaṁviṣṭē vividhaprabhāḥ tāḥ striyaḥ jvalaṁtaḥ kāṁcanāḥ dīpāḥ iva animiṣāḥ prēkṣaṁta iva āsīt||

Rama Tilaka says - rāvaṇē sukhasaṁviṣṭē suptē satī ityarthaḥ,jvalantaḥ kāñcanā dīpāḥ tadabhimāni dēva viśēṣāḥ animiṣā nimēṣarahitāḥ, santaḥ vividha prabhāḥ tāṁ rāvaṇasaṁbandhinīḥ striyaḥ prēkṣantē , ētēna rāvaṇa jāgaraṇa samayē tat strē darśanaṁ dēvānāmapi sudurlabhaḥ iti vyaṅjitaṁ. tēna rāvaṇa pratāpātiśayaḥ sūcitam |

||Sloka meanings||

rāvaṇēsukhasaṁviṣṭē -
While Ravana was sleeping happily
vividhaprabhāḥ tāḥ striyaḥ -
women of different lusters
jvalaṁtaḥ kāṁcanāḥ dīpāḥ -
glowing golden lamp posts
animiṣāḥ prēkṣaṁta iva - as if gazed without winking

||Sloka summary||

"When Ravana was sleeping happily, the different lights burning on the lamp posts seemed to be gazing at the women of different lusters without winking". ||9.67||

Here the implication is that while Ravana is awake not even Gods can dare see his wives; also it is indicating the power of Ravana

||Sloka 9.68||

rājarṣipitr̥daityānāṁ gandharvāṇāṁ ca yōṣitaḥ|
rākṣasānāṁ ca yāḥ kanyāḥ tasya kāmavaśaṁ gatāḥ||9.68||

sa||rājarṣi pitrudaityānām gaṁdharvāṇāṁ yōṣitaḥ rākṣasānām yāḥ kanyāḥ tasya kāmavaśānugatāḥ ||

||Sloka meanings||

rājarṣi pitrudaityānām gandharvāṇāṁ -
of royal sages , ancestral deities, Daityas , Gandharvas
yōṣitaḥ - women
rākṣasānām yāḥ kanyāḥ
- Rakshasas women
tasya kāmavaśānugatāḥ
- were infatuated with him

||Sloka summary||

"The women who hailed from families of royal sages, ancestral deities, Daityas, Gandharvas and Rakshasis too gave themselves to him, being infatuated with him." ||9.68||

||Sloka 9.69||

yuddhakāmēna tā ssarvā rāvaṇēna hr̥tā striyaḥ|
samadā madanēnaiva mōhitāḥ kāścidāgatāḥ||9.69||

sa|| sarvāḥ tāḥ striyaḥ yuddhakāmēna rāvaṇēna hr̥tāḥ samadāḥ kāścit madanēna mōhitāḥ ēva āgatāḥ||

||Sloka meanings||

sarvāḥ tāḥ striyaḥ -
all those women
yuddhakāmēna rāvaṇēna hr̥tāḥ -
won over in battle by Ravana who loves fighting battles
samadāḥ kāścit madanēna mōhitāḥ ēva āgatāḥ-
some came on their own blinded by lust

||Sloka summary||

"All of those women were won over in a battle by Ravana , some came on their own blinded by lust"||9.69||

||Sloka 9.70||

na tatra kācit pramadā pasahya
vīryōpapannēna guṇēna labdhā|
na cānyakāmāpi na cānyapūrvā
vinā varārhaṁ janakātmajāṁ tām||9.70||

sa|| varārhaṁ tāṁ janakātmajāṁ vinā tatra kāścit pramadā vīryōpapannēna guṇēna prasahya labdhā na anyakāmāpi ca na anyapūrvāca na ||

||Sloka meanings||

varārhaṁ tāṁ janakātmajāṁ vinā -
excepting for virtuous Sita
tatra kāścit pramadā vīryōpapannēna prasahya labdhā na
- no woman was obtained by his valor forcibly
guṇēna - by virtues only
anyakāmāpi ca na -
not one was in love with another
anyapūrvāca na -
no one was in love with another before

||Sloka summary||

"Except for the revered daughter of Janaka, none of the women were obtained by his valor forcibly. They were not in love with another , nor were they married earlier." ||9.70||

||Sloka 9.71||

na cākulīnā na ca hīnarūpā
nādakṣiṇā nānupacārayuktā|
bhāryābhavattasya na hīnasattvā
na cāpi kāntasya na kāmanīyā||9.71||

sa|| tasya bhāryā akulīnā na ca abhavat | hīnarūpāca na | adakṣiṇā ca na | anupacārayuktā ca na || hīnasattvā ca na | kāntasya na kāmanīyā||

||Sloka meanings||

tasya bhāryā akulīnā na -
none among his wives was not born of a noble family
hīnarūpāca na -
none lacked beauty, none was unkind.
adakṣiṇā ca na -
none was unkind
hīnasattvā ca na -
none was lacking in courtesy
kāntasya na kāmanīyā -
none not lovable for the lover.

||Sloka summary||

"None among them was not born of a noble family. None lacked beauty. None was unkind. None was lacking in courtesy. None not lovable for the lover."||9.71||

We recap what we heard so far.

In that search of Sita , Hanuman sees , "sahasra varanārīṇāṁ" - thousands of women in that royal palace. What kind of women? All women of superior breeding, all of whom are desirous of his company. None of whom have been brought by force against their will, except for Sita, who was brought by force against her will.

Here we hear the echo of a thought. One may think of many good things and do the good things too. But one bad deed is enough to destroy the power of all good deeds done. The mind which it is not focused on one thought, the mind which muses along many thought lines, will utterly fail in the search of "Self", hidden within the five sheaths.

Poet describes all the women of Ravana's harem. They are all women of noble bearing. They may have come of their own free will. But by kidnapping Sita in a helpless condition, and bringing her by force all the merits of Ravana have been lost.

Hanuman keeps musing.

"None among the women has been won over through force. All of them have been won over by his virtues. None among them came here after being the lover of someone else. None among them is devoted to someone else. None who is not desirable", and so on.

||Sloka 9.72||

babhūva buddhistu harīśvarasya
yadīdr̥śī rāghava dharmapatnī|
imā yathā rākṣasarāja bhāryāḥ
sujātamasyēti hi sādubuddhēḥ||9.72||

sa|| imāḥ rākṣasarājabhāryāḥ yathā rāghavapatnī īdr̥śī asya sujātam iti sādhubuddhēḥ harīśvarasya buddhistu babhūva ||

||Sloka meanings||

imāḥ rākṣasarājabhāryāḥ yathā -
like these Rakshasa wives
rāghavapatnī īdr̥śī -
wife of Raghava was in a similar position
asya sujātam iti -
his life would have been worthwhile
sādhubuddhēḥ harīśvarasya buddhistu -
thus wise Hanuman thought

||Sloka summary||

"Hanuman thought , if the wife of Raghava born of good family could stay (with her husband) like the wives of this Rakshasa king , his life would have been worthwhile

Hanuman's train of thoughts continues.
"...
yadīdr̥śī rāghavadharmapatnī|
imā yathā rākṣasarājabhāryā
sujātamasyēti hi sādubuddhēḥ||9.72||

"If the wife of Raghava lived like the wives of the Rakshasa king, the life of the Rakshasa king would have been worthwhile ( sujātam") .

There is a coarse thought echoing through the construction of this sentence, in equating the satisfied wives of the Rakshasa king with Sita. The thought of that possibility occurs to Hanuman also.
We see that in the very next sloka saying "punaScha.." thinking again.

||Sloka 9.73||

punaśca sō'ciṁtaya dhārtarūpō
dhruvaṁ viśiṣṭā guṇatō hi sītā|
adhāya masyāṁ kr̥tavān mahātmā
laṅkēśvaraḥ kaṣṭa manāryakarma||9.73||

sa||saḥ āttarūpaḥ punaśca acintayat sītā dhruvaṁ guṇataḥ viśiṣṭhā atha mahātmā ayaṁ laṅkēśvaraḥ asyāṁ anāryaṁ kr̥tavān kaṣṭam||

||Sloka meanings||

saḥ āttarūpaḥ punaśca acintayat -
Assuming his true form once again he thought
sītā dhruvaṁ guṇataḥ viśiṣṭhā-
Sita surely superior by her virtues
mahātmā ayaṁ laṅkēśvaraḥ -
this king of Lanka
asyāṁ anāryaṁ kr̥tavān kaṣṭam-
has indeed committed an ignoble act

||Sloka summary||

Assuming his true form once again he thought. "Sita is surely superior (to all) by her virtues. The king of Lanka has indeed committed an ignoble act" ||9.73||

In the earlier Sloka Hanuman mused saying,
"If the wife of Raghava lived like the wives of the Rakshasa king, the life of the Rakshasa king would have been worthwhile ( sujātam") .

Hanuman's thinking was that if the abduction of Sita was not done and Sita remained to be with Rama only, then Ravana would not face. the destruction which he is sure to face now.

But there is a coarse thought echoing through the construction of this sentence, in equating the satisfied wives of the Rakshasa king with Sita. The thought of that possibility occurs to Hanuman also.
and he thinks again and clears his thoughts.

But first we shall see the three possible coarse constructs.

1 "Even before the Svayamvara with Rama, if Sita chose Ravana his life would have been worthwhile", this thought could not have occurred to Hanuman, who was called "sādubuddhi" by the poet.

2 "Just like these Rakshasa wives were living in delight with their husband, if Sita, not having been kidnapped, was living in delight with Rama, then this Rakshasa's life would have been worthwhile". This could be one other thought.

3 The third thought is -"Just like the kidnapping of Sita by this Rakshasa, if the Rakshasa's wives too were kidnapped, then his life would have been a worthwhile lesson.

It is interesting to note the commentary of Govindaraja in Tika Traya.

Govindaraja says.. atha saḥ hanumān| sītā guṇataḥ pātivratyādi guṇataḥ viśiṣṭhā hi| asyām ētat viṣayē mahātmā mahākulaprasūtō'pi ayaṁ laṅkēśvaraḥ anāryakarma apaharaṇarūpaṁ karmakr̥tavān kaṣṭaṁ iti ātta rūpaḥ atyantam ārtaḥ "praśasāyāṁ rūpap" punaścācintayat| vaidēhyāḥ dhr̥ḍhavratatvāt pātivratyabhaṅgō na bhavēt api tu mithyāpavādaṁ ēvaṁ utpāditavān iti bhr̥śaṁ duḥkhitaḥ san cintitavān ityarthaḥ |

Govindaraja also says in his Tika - 'rākṣasarāja patnīvat sītā svabhartrāsaṁgatā cēt sītāpaharaṇaṁ na kr̥tvān cēt asya sujātaṁ ityuktaṁ'.
that like the wives of Ravana, Sita was living happily with her husband, and the abduction of Sita did not happen, his ( Ravana's) life would have been worthwhile.

Hanuman would have felt the false construct in his thoughts so thought himself again. Hanuman himself felt that though there is no question about the devotion of Sita for her husband , by comparing Sita with the wives of Ravana he created a false equivalence. Feeling sorry for himself for that thought "punaśca cintayat ātta rūpaḥ". Hanuman thought again.

'punaśca sō'ciṁtayadārtarūpaḥ
dhr̥vaṁ viśiṣṭā guṇatō hi sītā ' ||9-73||

Although there is no blemish in Hanuman , the construct of his momentary thought has those faulty echoes. This possibility occurred to Hanuman himself and he thinks again. Hanuman says to himself. " Sita is far superior to these women in character". The Rakshasa king , acting in an ungentlemanly way, has acted cruelly towards this virtuous woman".

Sita is on a different pedestal, and none among the thousands of Ravana's wives can be compared to Sita.

In Gita at one point Krishna says the following.

"manuṣyāṇāṁ sahasrēṣu kaścidyadati siddhayē|
yatatāmapi siddhānāṁ kaścinmā vētti tattvataḥ"|| (gīta 7.03)

Among thousands of people only one may try for search for "Self". Among those who try only few will be able to go ahead. Even among those who move forward, only one may be able to understand Supreme being.

On a similar token , among the many "varanārīṇāṁ "in that harem of Ravana, none had the thought of leaving Ravana. They did not have the knowledge of any other desirable one and were lost in the opulence in the world of Ravana.

Only Sita was able to see through the wealth of Ravana. Rejecting that , she longs for SriRama.

Everybody will not get the desire to go in search of Self: Among thousands one may get the idea of "Searching for Self" That one is "mumukshu".
He is the seeker

From this it is clear , to be a seeker is a very difficult proposition. The obstacles to be overcome in order to become a seeker are many. They have been very well described in this Sarga. Those are the visible forms of the opulence in the palace of Ravana. Those are also seen as the best of women in the harem of Ravana.

This is also what we hear in the "Tattva Dipika" of Appalacharyulu garu and Tika Traya too.

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē navamassargaḥ||

Thus the ninth Sarga of Sundarakanda in Ramayan , the first ever poem written by Valmiki ends||

||ōm tat sat||

 

 

 

 

|| om tat sat||