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|| om tat sat||

Sundarakanda
Sarga 27
"Trijata's Dream"

The main story of this Sarga is the early morning dream of Trijata, an old Rakshasi who is part of the team of Rakshasis guarding Sita in the Ashoka grove.

The Sarga opens with Rakshasa women who were angry, and they start threatening Sita after being shaken by her words, which sounded like curses.

Now, we continue with the Slokas of the twenty-seventh Sarga.

||Sloka 27.01||

इत्युक्ताः सीतया घोरा राक्षस्यः क्रोधमूर्छिताः।
काश्चित् जग्मुः तदाख्यातुं रावणस्य तरस्विनः॥27.01||

स॥ काश्चित् घोरा राक्षस्यः क्रोधमूर्छिताः इत्युक्ताः सीतायाः तत् आख्यातुं काश्चित् तरस्विनः रावणस्य जग्मुः॥

॥Sloka meanings||

इत्युक्ताः सीतायाः -
thus told by Sita
काश्चित् घोरा राक्षस्यः क्रोधमूर्छिताः - some of the terrible Rakshasa women overcome with anger
तत् तरस्विनः रावणस्य आख्यातुं -
to that Ravana who is quick to act
आख्यातुं जग्मुः - went to tell

||Sloka summary||

"The terrible Rakshasa women, overwhelmed with anger upon hearing Sita's words, ran to inform Ravana, who is quick to act." ||27.01||

Tilaka Tika says, "तदाख्यातुं मरण निश्चयं कथयितुं" - to inform Ravana about Sita's determination to die; some of the Rakshasa women ran to inform Ravana because he is the one who can quickly take any remedial action

||Sloka 27.02||

ततस्सीता मुपागम्य राक्षस्यो घोरदर्शनाः।
पुनः परुषमेकार्थं अनर्थार्थम् अथाब्रुवन्॥27.02||

स॥ ततः सीतां उपागम्य राक्षस्यः घोरदर्शनाः पुनः परुषं अनर्धार्थं एकार्थं अथ अब्रुवन्॥

॥Sloka meanings||

ततः सीतां उपागम्य -
then approaching Sita
राक्षस्यः घोरदर्शनाः -
hideous looking Rakshasis
पुनः परुषं - again harsh
अनर्धार्थं एकार्थं -
(words) with one meaning leading to sinful consequences
अथ अब्रुवन् - then spoke

||Sloka summary||

"Then, approaching Sita, the hideous looking Rakshasis spoke again, using harsh words with one meaning leading to sinful consequences." ||27.02||

They were threatening Sita again about the consequences of not paying attention to their words, which were about the sinful acceptance of Ravana

||Sloka 27.03||

अद्येदानीं तवानार्ये सीते पापविनिश्चये।
राक्षस्यो भक्षयिष्यंति मांस मेतत् यथासुखम्।27.03||

स॥ अनार्ये पापनिश्चये सीते अद्य इदानीं तव एतत् मांसं राक्षस्यः यथासुखं भक्षयिष्यंति ||

||Sloka meanings||

अनार्ये पापनिश्चये सीते -
Oh Vile one, determined in evil ways, O Sita
अद्य इदानीं - today itself
तव एतत् मांसं - this your flesh
राक्षस्यः यथासुखं भक्षयिष्यंति -
Rakshasis will eat to their hearts content

||Sloka summary||

"Oh vile one, determined in evil ways! Oh Sita, today these Rakshasis will eat your flesh to their hearts' content." ||27.03||

||Sloka 27.04||

सीतां ताभि रनार्याभिः दृष्ट्वा संतर्जितां तदा।
राक्षसी त्रिजटा वृद्धा शयाना वाक्यमब्रवीत् ||27.04||

स॥ तदा अनार्याभिः ताभिः संतर्जितां सीतां दृष्ट्वा वृद्धा त्रिजटा राक्षसी वाक्यं अब्रवीत्॥

Tilaka Tika says - वृद्धा धर्मज्ञान योगवयोभिः वृद्धा।
Govindaraja Tika says - त्रिजटा विभीषण पुत्री |

||Sloka meanings||

तदा अनार्याभिः ताभिः -
then by those evil ones
संतर्जितां सीतां दृष्ट्वा -
seeing Sita thus threatened
वृद्धा शयाना त्रिजटा राक्षसी -
old Rakshasi by name Trijata, who was sleeping
वाक्यं अब्रवीत् -
said the following words

||Sloka summary||

"Then, seeing those evil ones threatening Sita, an old Rakshasi by the name of Trijata, who was sleeping, said the following words." ||27.04||

The Rakshasa women, initially terrified because of Sita's words that sounded like curses, became angry and restarted their abusive process. Hearing those words of the Rakshasa women, another old Rakshasa woman by the name of Trijata, who just woke up from her sleep, starts counseling.

The word 'Vriddha - old' was qualified in Tilaka Tika by saying that she is old in being knowledgeable in Jnyana, Yoga, and in age, apparently hinting that the old lady talking is wise and knowledgeable. Govindaraja says in his Tika that Trijata is "Vibhishana putri" or Vibhishana's daughter, though there is no backup source for that statement.

||Sloka 27.05||

आत्मानं खादता नार्या न सीतां भक्षयिष्यथ।
जनकस्य सुता मिष्टां स्नुषां दशरथस्य च॥27.05||

स॥ आत्मानं खादता |जनकस्य सुतां दशरथस्य इष्टां स्नुषां सीतां न भक्षयिष्यथ॥

॥Sloka meanings||

आत्मानं खादता - eat yourselves
जनकस्य सुतां -daughter of Janaka
दशरथस्य इष्टां स्नुषां सीतां -
favored daughter in law of Dasaratha
न भक्षयिष्यथ - do not eat

||Sloka summary||

"Eat yourselves, do not eat the daughter of Janaka and the favored daughter-in-law of Dasaratha." ||27.05||

Trijata said, "You may eat yourselves, not Sita," because she had a dream. What did she see in that dream?

The theme of the dream was a threat to the Rakshasa and victory for Sita's husband. Then all the Rakshasa women asked her to elaborate, and she obliged in the subsequent Slokas.

||Sloka 27.06||

स्वप्नो हृद्य मया दृष्टो दारुणो रोमहर्षणः।
राक्षसानां अभावाय भर्तुरस्या जयाय च॥27.06||

स॥ अद्य मया स्वप्नः दृष्टः | दारुणः रोमहर्षणः | राक्षसानां अभावाय अस्याः भर्तृः जयाय च॥

॥Sloka meanings||

अद्य मया स्वप्नः दृष्टः -
today I have seen a dream
दारुणः रोमहर्षणः -
terrible and hair raising
राक्षसानां अभावाय -
destruction of Rakshasas
अस्याः भर्तृः जयाय च -
victory for her husband

||Sloka summary||

"Today, I had a terrible dream. It was terrible and hair-raising. It portends the destruction of Rakshasas and victory for Sita's husband." ||27.06||

||Sloka 27.07||

एवमुक्ता त्रिजटाया राक्षस्यः क्रोधमूर्छिताः।
सर्वा एवाब्रुवन् भीताः त्रिजटां तां इदं वचः॥27.07||

स॥ एवं उक्ता त्रिजटया सर्वा राक्षस्यः क्रोधमूर्छिताः भीताः तां त्रिजटां इदं वचः अब्रुवन् ||

Tilaka Tika says- पूर्वं क्रोधमूर्छिताः त्रिजटावचनपश्चात् भीतः

॥Sloka meanings||

एवं उक्ता त्रिजटया -
hearing those words told by Trijata
सर्वा राक्षस्यः - all the Rakshasis
क्रोधमूर्छिताः भीताः -
over whelmed with anger and scared
तां त्रिजटां इदं वचः अब्रुवन् -
said these words to Trijata

||Sloka summary||

"Hearing those words of Trijata, all the Rakshasis overwhelmed with anger and scared said these words to Trijata." ||27.07||

Although they were angry with Sita's words and were threatening her, they were scared upon hearing about Trijata's dream.

||Sloka 27.08||

कथयस्व त्वया दृष्टः स्वप्नोऽयं कीदृशो निशि।
तासां श्रुत्वातु वचनं राक्षसीनां मुखाच्च्युतम्॥27.08||
उवाच वचनं काले त्रिजटा स्वप्न संश्रितम्।

स॥ निशि त्वया दृष्टः अयं स्वप्नः की दृशः कथयस्व | राक्षसीनां मुखाच्युतं तासां वचनं श्रुत्वा तु त्रिजटा काले स्वप्न संस्थितं वचनं उवाच॥

॥Sloka meanings||

निशि त्वया दृष्टः -
the dream seen by you in the night
अयं स्वप्नः की दृशः कथयस्व -
that dream, what is that please tell us
राक्षसीनां मुखाच्युतं -
from the mouth of Rakshasis
तासां वचनं श्रुत्वा तु -
hearing those words
काले - in the early morning
त्रिजटा स्वप्न संश्रितम् वचनं उवाच -
Trijata told them everything about the dream

||Sloka summary||

"What is the dream you saw in the night, please tell?" Hearing those words from the mouth of the Rakshasis, Trijata told them everything about the dream. ||27.08||

Govindaraja says in his Tika - तासाम् इति। काले उषः काले यः स्वप्नः तत्संश्रितम्। ई स्वप्नमु उषोदय कालमु लो वच्चिनदि अनि.

Tilaka Tika says- काले प्रातः काले। स्वप्नसंश्रितं प्रातः काल दृष्ट स्वप्नदृष्टार्थविषयकम् अनेन स्वप्नस्य शीघ्रफलदत्वं सूचितम्। सीतायाः पीडानिवृत्तये तत् अभ्युदय सूचकं स्वप्नम्। The early morning dreams result quickly. Here the early morning dream of Trijata turns out to be completely true. So the belief about early morning dreams coming true is reinforced here.
.

||Sloka 27.09,10||

गजदंतमयीं दिव्यां शिबिकामंतरिक्षगाम्॥27.09||
युक्तां हंस सहस्रेण स्वयमास्थाय राघवः।
शुक्लमाल्यांबरधरो लक्ष्मणेन सहागतः॥27.10||

स॥ राघवः शुक्लमाल्यांबरधरः लक्ष्मणेन सह गजदंतमयीं अंतरिक्षगां हंससहस्रेण युक्तां शिबिकां स्वयं आस्थाय आगतः॥

॥Sloka meanings||

शुक्लमाल्यांबरधरः राघवः लक्ष्मणेन सह -
Raghava wearing white clothes along with Lakshman
अंतरिक्षगां - in the sky
हंससहस्रेण युक्तां -
drawn by thousands of swans
गजदंतमयीं शिबिकां -
Palanquin made of ivory
स्वयं आस्थाय आगतः -
himself climbed and came

||Sloka summary||

"Raghava arrived along with Lakshmana wearing a garland of white flowers and clothes. He himself climbed the Palanquin made of ivory, drawn by thousands of swans moving through the sky." ||27.09,10||

||Sloka 27.10,11||

स्वप्ने चाद्य मया दृष्टा सीता शुक्लांबरावृता।
सागरेण परिक्षिप्तं श्वेतं पर्वत मास्थिता॥27.11||

स॥अद्य स्वप्ने शुक्लांबरावृता सागरेण परिक्षिप्तं श्वेतं पर्वतं आस्थिता सीता च मया दृष्टा॥

॥Sloka meanings||

अद्य स्वप्ने - in the dream today
शुक्लांबरावृता - wearing white clothes
सागरेण परिक्षिप्तं- surrounded by the ocean
श्वेतं पर्वतं आस्थिता - sitting on a white mountain
सीता च मया दृष्टा - I have seen that Sita

||Sloka summary||

" In my dream today, I saw Sita wearing white clothes siting on a white mountain surrounded by the ocean".||27.11||

||Sloka 27.12||

रामेण संगता सीता भास्करेण प्रभा यथा।
राघवश्च मया दृष्ट श्चतुर्दंतं महागजम्॥27.12||
आरूढः शैलसंकाशं चचार सह लक्ष्मणः।

स॥ सीता रामेण भास्करेण प्रभा यथा संगता | रामश्च चतुर्दष्टं शैलसंकाशम् महागजं सह लक्ष्मणः आरूढः मया दृष्टा॥

॥Sloka meanings||

भास्करेण प्रभा यथा - like the luster and Sun
सीता रामेण संगता - Sita is united with Rama
रामश्च सह लक्ष्मणः - Rama along with Lakshmana
महागजं आरूढः - mounted on a huge elephant
चतुर्दष्टं शैलसंकाशम् - with four tusks and looking like a mountain
मया दृष्टा - seen by me

||Sloka summary||

"Sita is united with Rama like the luster and Sun. Rama along with Lakshmana, mounted on a huge elephant
with four tusks, looking like a mountain, were seen by me". ||27.12||

Govindaraja says in his Tika - राघवश्चेति। महागजमारूढ इति शिबिकात इति शेषः। तथोक्तं स्वप्नाध्याये - " आरोहणं गोवृषकुङ्जराणां प्रासादशैलावनस्पतीनां | विष्टानुलेपो रुदितं मृतं चस्वप्नेष्वगम्यगमनं च धन्यं' इति। dreams about climbing on a cow , elephant etc foretell auspicious events. So this dream is foretelling auspicious events for Sita.

||Sloka 27.13||

ततस्तौ नरशार्दूलौ दीप्यमानौ स्वतेजसा॥27.13|
शुक्लमाल्यांबरधरौ जानकीं पर्युपस्थितौ।

स॥ ततः तौ शुक्लमाल्यांबरधरौ स्वतेजसा दीप्यमानौ नरशार्दूलौ जानकीं पर्युपस्थितौ॥

॥Sloka meanings||

ततः तौ शुक्लमाल्यांबरधरौ -
the two wearing garlands made of white flowers and clothes
स्वतेजसा दीप्यमानौ -
shining with their own effulgence
नरशार्दूलौ जानकीं पर्युपस्थितौ -
the two tigers among men came near Janaki.

||Sloka summary||

"Then the two tigers among men, wearing garlands made of white flowers and clothes, shining with their own effulgence came near Janaki." ||27.13||

||Sloka 27.14||

ततस्तस्य स्याग्रे ह्याकाश स्थस्य दंतिनः॥27.14||
भर्त्रा परिगृहीतस्य जानकी स्कंधमाश्रिता।

स॥ ततः जानकी तस्य नगस्य अग्रे भर्त्रा परिगृहीतस्य आकाशस्थस्य दंतिनः स्कंधम् आश्रिता॥

॥Sloka meanings||

ततः जानकी तस्य नगस्य अग्रे -
then Janaki from the top of that mountain
भर्त्रा परिगृहीतस्य -
supported by her husband
आकाशस्थस्य दंतिनः -
the elephant standing in the sky.
स्कंधम् आश्रिता -
mounted and took a seat

||Sloka summary||

"Then Janaki from the top of that mountain supported by her husband mounted the elephant and took a seat on the elephant standing in the sky." ||27.14||

Govindaraja says in his Tika - अत्र द्वादश श्लोकाः गताः | with this Sloka twelve thousand Slokas have been completed. We will more thoughts on this at the end of the Sarga.

||Sloka 27.15||

भर्तुरंकात् समुत्पत्य ततः कमललोचना॥27.15||
चंद्रसूर्यौ मया दृष्टा पाणिभ्यां परिमार्जती।

स॥ ततः कमललोचना भर्तुः अंकात् समुत्पत्य पाणिना चंद्रसूर्यौ परिमार्जती मया दृष्टा॥

॥Sloka meanings||

ततः कमललोचना -
the lotus eyed one
भर्तुः अंकात् समुत्पत्य -
springing up from husband's lap
पाणिना चंद्रसूर्यौ परिमार्जती -
touching the Sun and Moon as if she was caressing.
मया दृष्टा - were seen by me.

||Sloka summary||

"Then I saw the lotus eyed woman Sita springing up from husbands lap was touching the Sun and Moon as if she was caressing."||27.15||

Here Tilak Tika says- प्रथमं भर्तुरङ्केगत्वा ततः समुत्पत्य भर्त्रा परिगृहीतस्य गजस्य स्कंधमाश्रिता। सूर्यचन्द्रमसौ पाणिभ्यां परिमार्जति। तदुक्तम्, - आदित्यमण्डलं वापि चन्द्रमण्डलमेव वा। स्वप्ने गृह्णाति हस्ताभ्यां महद्राज्यं समाप्नुयात् |" इति

Dreaming about touching the Sun and Moon foretell auspicious results like winning over a kingdom etc,.
The same has been commented upon by both Govindaraja Tika as well as Rama Tika.

||Sloka 27.16||

ततस्ताभ्यां कुमाराभ्या मास्थितः स गजोत्तमः॥27.16||
सीतया च विशालाक्ष्या लंकाया उपरिस्थितः।

स॥ ततः ताभ्यां कुमाराभ्यां विशालाक्षायाः सीताय च आस्थितः सः गजोत्तमः लंकाया उपरि स्थितः॥

॥Sloka meanings||

ततः ताभ्यां कुमाराभ्यां -
by the two princes
विशालाक्षायाः सीताय च -
the wide eyed Sita
आस्थितः सः गजोत्तमः -
the best of elephants thus mounted
लंकाया उपरि स्थितः - stood over Lanka

||Sloka summary||

"Then the elephant mounted by the two princes and the wide eyed Sita stood over Lanka."||27.16||

||Sloka 27.17||

पाण्डुरर्षभ युक्तेन रथे नाष्टयुजा स्वयम्॥27.17||
इहोपयातः काकुत् स्थः सीतया सह भार्यया।

स॥ काकुत्स्थः भार्यया सीताया सह अष्टायुजा पाण्डुरर्षभ युक्तेन रथेन स्वयं इह उपयातः ||

||Sloka meanings||

काकुत्स्थः भार्यया सीताया सह -
Kakutstha, along with wife Sita
अष्टायुजा पाण्डुरर्षभ युक्तेन रथेन -
chariot pulled by eight white bulls
स्वयं इह उपयातः -
came here himself

||Sloka summary||

"The Kakutstha, along with his wife Sita, himself came on a chariot pulled by eight white bulls".||27.17||

||Sloka 27.18,19||

लक्ष्मणेन सहभ्रात्रा सीतया सह वीर्यवान् ||27.18||
आरुह्य पुष्पकं दिव्यं विमानं सूर्यसन्निभम्।
उत्तरां दिशमालोक्य जगाम पुरुषोत्तमः॥27.19||

स॥ वीर्यवान् सीताया सह भ्रात्रा लक्ष्मणेन सह दिव्यं सूर्यसन्निभं पुष्पकं विमानं आरुह्य उत्तरां दिशां आलोक्यपुरुषॊत्तमः जगाम॥

॥Sloka meanings||

वीर्यवान् सीताया सह-
the heroic one, along with Sita
भ्रात्रा लक्ष्मणेन सह -
along with brother Lakshmana
दिव्यं सूर्यसन्निभं पुष्पकं विमानं आरुह्य -
mounted the celestial Pushpaka Vimana resembling the Sun,
उत्तरां दिशां आलोक्य पुरुषॊत्तमः जगाम -
went, looking in northerly direction

||Sloka summary||

"Rama, the heroic one, along with Sita and brother Lakshmana mounted the celestial Pushpaka Vimana resembling the Sun, and went looking in the northerly direction."|| 27.19||

||Sloka 27.20||

एवं स्वप्ने मया दृष्टो रामो विष्णुपराक्रमः।
लक्ष्मणेन सहभ्रात्रा सीताय सह भार्यया॥27.20||

स॥ एवं रामः विष्णुपराक्रमः भार्यया सीताया सह लक्ष्मणेन भ्रात्रा सह स्वप्ने मया दृष्टः।

॥Sloka meanings||.

एवं रामः विष्णुपराक्रमः -
Thus Rama as powerful as Vishnu,
भार्यया सीताया सह -
along with wife Sita
लक्ष्मणेन भ्रात्रा सह -
and also with brother Lakshmana
स्वप्ने मया दृष्टः - were seen in my dream .

||Sloka summary||

"Thus Rama, as powerful as Vishnu, along with wife Sita and brother Lakshmana were seen in my dream." ||27.20||

||Sloka 27.21||

न हि रामो महातेजा श्शक्यो जेतुं सुरासुरैः।
राक्षसैर्वापि चान्यैर्वा स्वर्गं पापजनैरिव॥27.21||

स॥ रामः महातेजः राक्षसैः वा अन्यैः वा सुरासुरैः वा जेतुं न शक्यः। स्वर्गं पाप जनैः इव॥

॥Sloka meanings||

रामः महातेजः -
very brilliant Rama
सुरासुरैः वा राक्षसैः वा -
by Devas , demons, or Rakshasas
अन्यैः वा जेतुं न शक्यः -
or anybody else not possible to win over him
स्वर्गं पाप जनैः इव -
just like sinners cannot attain heaven.

||Sloka summary||

"The very brilliant Rama is not possible to be won over by Rakshasa or Devas and demons or anybody else, just like sinners cannot attain heaven." ||27.21||

||Sloka 27.22||

रावणश्च मयादृष्टः क्षितौ तैलसमुत्क्षितः |
रक्तवासाः पिबन्मत्तः करवीरकृत स्रजः॥27.22||

स॥ रक्तवासाः पिबन् मत्तः करवीर कृत स्रजः तैलसमुत्क्षितः क्षितौ रावणः च मया दृष्टः।

॥Sloka meanings||

रक्तवासाः पिबन् मत्तः -
wearing red clothes, drunk
करवीर कृत स्रजः -
wearing a garland of lilies
तैलसमुत्क्षितः क्षितौ रावणः च -
smeared with oil and lying on the ground
मया दृष्टः - seen by me

||Sloka summary||

"I saw Ravana on the ground, wearing red clothes, drunk, intoxicated, wearing a garland of lilies and smeared with oil"||27.22||

||Sloka 27.23||

विमानात् पुष्पकादद्य रावणः पतितो भुवि।
कृष्यमाण स्त्रिया दृष्टो मुंडः कृष्णांबरः पुनः॥27.23||

स॥ अद्य रावणः कृष्णांबरः स्त्रिया कृष्यमाणः मुंडः पुष्पकात् विमानात् भुवि पतितः पुनः दृष्टः |

||Sloka meanings||

अद्य पुनः - today again ( in another dream)
पुष्पकात् विमानात् भुवि पतितः -
fallen on the ground from Pushpaka chariot
कृष्णांबरः मुंडः -
with shaven head, wearing black clothes
स्त्रिया कृष्यमाणः -
being dragged by a woman
रावणः दृष्टः - Ravana was seen

||Sloka summary||

" Today again ( in another dream) Ravana was seen, fallen on the ground from Pushpaka Chariot, with shaven head, wearing black clothes, being dragged by a woman". ||27.23||

||Sloka 27.24||

रथेन खरयुक्तेन रक्तमाल्यानुलेपनः।
पिबं स्तैलं हसन् नृत्यन् भ्रांतचित्तकुलेंद्रियः॥27.24||
गर्धभेन ययौ शीघ्रं दक्षिणां दिशमास्थितः।

स॥रक्तमाल्यानुलेपनः तैलं पिबन् हसन् नृत्यन् भ्रांतचित्तकुलेंद्रियः खरयुक्तेन रथेन दक्षिणां दिशां आस्थितः गर्दभेन शीघ्रं ययौ ||

||Sloka meanings||

रक्तमाल्यानुलेपनः -
wearing red garlands and unguents
तैलं पिबन् हसन् नृत्यन् -
drinking oil , laughing, dancing
भ्रांतचित्तकुलेंद्रियः -
with a confused mind and senses
खरयुक्तेन रथेन - on a chariot pulled by donkeys.
दक्षिणां दिशां आस्थितः -
started in southerly direction
गर्दभेन शीघ्रं ययौ-
was speedily taken by the donkeys

||Sloka summary||

"Wearing red garlands and unguents, drinking, laughing, dancing , with a confused mind and senses, Ravana was on a chariot pulled by donkeys, and went in southerly direction quickly pulled by the donkeys. " ||27.24||

||Sloka 27.25||

पुनरेव मयादृष्टो रावणो राक्षसेश्वरः॥27.25||
पतितोऽवाक्छिरा भूमौ गर्धभात् भयमोहितः।

स॥ राक्षसेश्वरः रावणः भयमोहितः गर्दभात् अवाक्चिराः पतितः मया पुनरेव दृष्टः॥

॥Sloka meanings||

राक्षसेश्वरः रावणः -
king of Rakshasa Ravana
भयमोहितः - deluded by fear
गर्दभात् अवाक्चिराः पतितः -
falling down from the donkeys
मया पुनरेव दृष्टः -
again seen by me

||Sloka summary||

"I again saw the king of Rakshasa Ravana deluded by fear, falling down from the donkey." ||27.25||

||Sloka 27.26,27||

सहसोत्थाय संभ्रांतो भयार्तो मदविह्वलः॥27.26||
उन्मत्त इव दिग्वासादुर्वाक्यं प्रलपन् बहु।
दुर्गंधं दुस्सहं घोरं तिमिरं नरकोपमम्॥27.27||
मलपंकं प्रविश्याशु मग्नस्तत्र स रावणः।

स॥सः रावणः सहसा उत्थाय संभ्रांतः भयार्तः मद विह्वलः दिग्वासः उन्मत्त इव बहु दुस्सहं दुर्वाक्यं प्रलपन् दुर्गंधं घोरं तिमिरं नरकोपमम् मलपंकं प्रविश्य आशु तत्र मग्नः॥

॥Sloka meanings||

सः रावणः सहसा उत्थाय -
that Ravana quickly getting up
संभ्रांतः भयार्तः -
surprised, scared
मद विह्वलः दिग्वासः -
intoxicated with wine, without clothes
उन्मत्त इव बहु -
like a mad man
दुस्सहं दुर्वाक्यं प्रलपन् -
saying several unbearable bad words
दुर्गंधं घोरं तिमिरं -
terrific dark emitting bad smell
नरकोपमम् मलपंकं प्रविश्य -
entered pool of filth like hell
आशु तत्र मग्नः -
there he drowned quickly

||Sloka summary||

" That Ravana quickly getting up, surprised, scared , intoxicated with wine, without clothes, saying several unbearable bad words like a mad man, entered a dark hell like pool of filth emitting bad smell and there he drowned. ".||27.26,27||

||Sloka 27.28||

कंठे बध्वा दशग्रीवं प्रमदा रक्तवासिनी॥27.28||
काली कर्दमलिप्तांगी दिशं याम्यां प्रकर्षति

स॥ दशग्रीवं कंठे भध्वा रक्तवासिनी कर्दमलिप्तांगी काली प्रमदा याम्यां दिशं प्रकर्षति॥

॥Sloka meanings||

रक्तवासिनी कर्दमलिप्तांगी -
clad in red clothes, smeared with mud
काली प्रमदा -
a black woman
दशग्रीवं कंठे भध्वा -
having tied the ten headed one in the neck
याम्यां दिशं प्रकर्षति -
dragged in the direction of Yama (southerly direction)

||Sloka summary||

"The ten headed who is smeared with mud, who was tied at the neck by a black woman clad in red clothes, that Ravana was being dragged in southerly direction." ||27.28||

||Sloka 27.29||

एवं तत्र मयादृष्टः कुंभकर्णो निशाचरः॥27.29||
रावणस्य सुतास्सर्वे दृष्टा स्तैलसमुत्क्षिताः।

स॥तत्र निशाचरः कुंभकर्णः एवं सर्वे रावणस्य सुताः तैल समुक्षिताः मया दृष्टः॥

॥Sloka meanings||

तत्र निशाचरः कुंभकर्णः -
there the night being Kumbhakarna
एवं सर्वे रावणस्य सुताः -
as well as all other sons of Ravana
तैल समुक्षिताः मया दृष्टः -
were seen smeared with oil by me.

||Sloka summary||

"There the night being Kumbhakarna as well as all other sons of Ravana smeared with oil were seen by me." ||27.29||

||Sloka 27.30||

वराहेण दशग्रीव श्शिंशुमारेण च इंद्रजित्॥27.30||
उष्ट्रेण कुंभकर्णश्च प्रयातो दक्षिणां दिशम्॥

स॥ दशग्रीवः वराहेण इंद्रजित् शिंशुमारेण उष्ट्रेण कुंभकर्णः दक्षिणां दिशं प्रयातः॥

॥Sloka meanings||

दशग्रीवः वराहेण -
ten headed Ravana on a pig
इंद्रजित् शिंशुमारेण -
Indrajit on a crocodile
उष्ट्रेण कुंभकर्णः -
Kumbhakarna on a camel
दक्षिणां दिशं प्रयातः -
were all moving in southerly direction

||Sloka summary||

"The ten headed Ravana on a pig, Indrajit on a crocodile, Kumbhakarna on a camel were all moving in southerly direction." ||27.30||

||Sloka 27.31||

एकस्तत्र मया दृष्टा श्श्वेतच्छत्रो विभीषणः॥27.31||
शुक्लमाल्यांबरधरः शुक्लगंधानुलेपनः।

स॥ तत्र एकः श्वेत छत्रः शुक्लमाल्यांबरधरः शुक्लगंधानुलेपनः विभीषणः मया दृष्टः ||

||Sloka meanings||

तत्र एकः श्वेत छत्रः -
there under a white umbrella
शुक्लमाल्यांबरधरः -
wearing garlands of white flowers and clothes
शुक्लगंधानुलेपनः -
smeared with white sandal paste
विभीषणः मया दृष्टः -
Vibhishana was seen by me

||Sloka summary||

"Vibhishana, adorned with garlands of white flowers and clothes, smeared with white sandalwood paste, and sheltered under a white umbrella was seen."||27.31||

||Sloka 27.32,33||

शंखदुंदुभिनिर्घोषैः नृत्तगीतैरलंकृतः॥27.32||
आरुह्य शैलसंकाशं मेघस्तनितनिस्स्वनम्।
चतुर्दंतं गजं दिव्यमास्ते तत्र विभीषणः॥27.33||
चतुर्भिः सचिवैः सार्थं वैहायस मुपस्थितः।

स॥ विभीषणः शंखदुंदुभि निर्घोषैः नृत्तगीतैरलंकृतैः शैलसंकासं मेघस्तनितनिस्स्वनम् चतुर्दंतं दिव्यं गजं आरुह्य तत्र आस्ते | चतुर्भिः सचिवैः सार्थं वैहायसं उपस्थितः॥

॥Sloka meanings||

विभीषणः शंखदुंदुभि निर्घोषैः -
Vibhishana accompanied by sounds of conches and drums
नृत्तगीतैः - singers and dancers
शैलसंकासं मेघस्तनितनिस्स्वनम् -
like a mountain , trumpeting like huge cloud
अलंकृतैः चतुर्दंतं दिव्यं गजं -
wonderful decorated elephant with four tusks
आरुह्य तत्र आस्ते -
ascended and stood there
चतुर्भिः सचिवैः सार्थं-
with four ministers
वैहायसं उपस्थितः -
stood in the sky

||Sloka summary||

"Vibhishana, riding on a marvelous four-tusked elephant, trumpeting like a huge cloud, accompanied by the sounds of conches and drums, singers, and dancers was seen."||27.32,33||

This indicated the culmination of all events in Vibhishana's coronation as the king of Lanka

||Sloka 27.34||

समाजश्च मया दृष्टो गीतवादित्र निस्स्वनः॥27.34||
पिबतां रक्तमाल्यानां रक्षसां रक्तवाससाम्।

स॥ पिबतां रक्तमाल्यानां रक्तवाससां रक्षसां गीतवादित्र निस्स्वनः समाजश्च मया दृष्टः॥

॥Sloka meanings||

पिबतां रक्तमाल्यानां -
drinking, wearing red garlands
रक्तवाससां रक्षसां -
Rakshasas wearing red clothes
गीतवादित्र निस्स्वनः -
singing and dancing
समाजश्च मया दृष्टः-
groups were seen by me

||Sloka summary||

"Groups of Rakshasas wearing red garlands and clothes, drinking, singing, and dancing were seen." ||27.34||

||Sloka 27.35||

लंकाचेयं पुरी रम्या सवाजि रथकुंजरा॥27.35||
सागरे पतिता दृष्टा भग्न गोपुरतोरणा।

स॥ रम्या इयं लंकापुरी च सवाजिरथकुंजरा भग्नगोपुर तोरणा सागरे पतिता मया दृष्टः॥

॥Sloka meanings||

रम्या इयं लंकापुरी च -
the beautiful city of Lanka
सवाजिरथकुंजरा -
with horses' elephants and chariots
भग्नगोपुर तोरणा -
with crumbling archways and towers
सागरे पतिता मया दृष्टः -
was seen falling into the sea

||Sloka summary||

"I saw the beautiful city of Lanka, with horses, elephants, and chariots falling into the sea along with crumbling archways and towers."||27.35||

||Sloka 27.36||

लंका दृष्टा मया स्वप्ने रावणे नाभिरक्षिता॥27.36||
दग्धा रामस्य दूतेन वानरेण तरस्विना |

स॥ रावणेन अभिरक्षिता लंका रामस्य दूतेन तरश्विना वानरेण दग्धा मया स्वप्ने दृष्टा॥

॥Sloka meanings||

रावणेन अभिरक्षिता लंका -
Lanka protected Ravana
रामस्य दूतेन -
by Rama's messenger
तरश्विना वानरेण दग्धा -
burnt by a powerful Vanara
मया स्वप्ने दृष्टा -
I saw in my dream

||Sloka summary||

"I saw in my dream the Lanka protected by Ravana being burnt by a powerful Vanara who is Rama's messenger." ||27.36||

||Sloka 27.37||

पीत्वा तैलं प्रवृत्ताश्च प्रहसंत्यो महास्वनाः॥27.37||
लंकायां भस्मरूक्षायां प्रविष्टा राक्षस स्त्रियः।

स॥ भस्मरुक्षयां लंकायां सर्वा राक्षस्त्रियः तैलं पीत्वा प्रहसंत्यः महास्वनाः प्रनृताः च॥

॥Sloka meanings||

भस्मरुक्षयां लंकायां -
in the Lanka which was turned into ashes.
सर्वा राक्षस्त्रियः तैलं पीत्वा -
all the Rakshasas women having drunk oil
प्रहसंत्यः महास्वनाः -
laughing away with loud sounds
प्रनृताः च - dancing too

||Sloka summary||

" "I saw all the Rakshasas women had drunk oil, laughing loudly and dancing in the Lanka which was turned into ashes." ||27.37||

||Sloka 27.38||

कुंभकर्णादयश्चेमे सर्वे राक्षस पुंगवः॥27.38||
रक्तं निवसनं गृह्य प्रविष्टा गोमयह्रदे।

स॥ कुंभकर्णादयः इमे सर्वा राक्षसपुंगवाः रक्तं निवसनं गृह्य गोमयहृदे प्रविष्टाः॥

॥Sloka meanings||

कुंभकर्णादयः -
Kumbhakarna and others
इमे सर्वा राक्षसपुंगवाः -
as well as all other Rakshasas
रक्तं निवसनं गृह्य -
wearing red colored clothes
गोमयहृदे प्रविष्टाः -
entered into a pool of cow dung

||Sloka summary||

"Kumbhakarna and all other Rakshasas with red colored clothes entered into a pool of cow dung."||27.38||

||Sloka 27.39||

अपगच्छत नश्यध्वं सीता माप स राघवः॥27.39||
घातयेत् परमामर्षी सर्वै स्सार्थं हि राक्षसैः।

स॥ अपगच्छत नश्यध्वं। राघवः सीतां आप्नोति | परमामर्षी राक्षसैः सार्थं युष्मान् घातयेत्॥

॥Sloka meanings||

अपगच्छत नश्यध्वं -
you will be destroyed , go away from here
राघवः सीतां आप्नोति -
Raghava will get back Sita
परमामर्षी - very angry
राक्षसैः सार्थं - all the Rakshasas
युष्मान् घातयेत् -
you will be destroyed

||Sloka summary||

"Rakshasis, you will be destroyed. Go away from here. Raghava will get back Sita. Being very angry, he will destroy all the Rakshasas along with you." ||27.39||

||Sloka 27.40||

प्रियां बहुमतां भार्यां वनवास मनुव्रताम्॥27.40||
भर्त्सितां तर्जितां वापि नानुमंश्यति राघवः।

स॥ राघवः प्रियां बहुमतां वनवासं अनुव्रतां भार्याम् भर्त्सितां तर्जितां वा अपि न अनुमंश्यति॥

॥Sloka meanings||

राघवः प्रियां बहुमतां -
Rama's dear highly respected
वनवासं अनुव्रतां भार्याम् -
wife who followed in exile in the forest
भर्त्सितां तर्जितां वा अपि -
those who threatened or abused
न अनुमंश्यति -
will not approve

||Sloka summary||

" Raghava will not approve of any one who threatened or abused his dear highly respected Sita living in forest." ||27.40||

||Sloka 27.41||

तदलं क्रूरवाक्यैः वः सांत्वमेवाभिदीयताम्॥27.41||
अभियाचाम वैदेहीमेतद्धि ममरोचते।

स॥ तत् अलं क्रूरवाक्यैः | वः सांत्वमेव अभिदीयतां। वैदेहीं अभियाचाम एतद्धि मम रोचते॥

॥Sloka meanings||

तत् अलं क्रूरवाक्यैः -
enough of the cruel words
वः सांत्वमेव अभिदीयतां -
You may speak in a polite manner
वैदेहीं अभियाचाम -
better plead with Vaidehi
वैदेहिनि ब्रतिमालुटये मंचिदि
एतद्धि मम रोचते -
that seems to me the best way.

||Sloka summary||

"So enough of the cruel words. You may speak in a polite manner. It is better to plead with Vaidehi. That seems to be the best way." ||27.41||

||Sloka 27.42||

यस्यां एवं विधः स्वप्नो दुःखितायां प्रदृश्यते॥27.42||
सा दुःखैः विविधै र्मुक्ता प्रियं प्राप्नोत्यनुत्तमम्।

स॥ यस्यां दुःखितायां एवं विधः स्वप्नः प्रदृश्यते सा विविधैः दुःखैः मुक्ता अनुत्तमं प्रियं प्राप्नोति ||

||Sloka meanings||

यस्यां दुःखितायां -
whoever in sorrow
एवं विधः स्वप्नः प्रदृश्यते -
sees this kind dream
सा विविधैः दुःखैः मुक्ता -
those will be free from various sorrows
अनुत्तमं प्रियं प्राप्नोति -
attain excellent supreme joy

||Sloka summary||

"Whoever gets such a dream in the early morning, will be free from various sorrows and attain excellent supreme joy." ||27.42||

This is Trijata's declaration.

This Sarga is a special one that is worth reading. The Trijata's dream accurately foretells what is likely to happen, and it is cited as a reference for dreams that realize fruitful results. The belief that early morning dreams portend the future is also hinted at in this Sarga.

This is also like the traditional way of stating the fruits of reading /hearing or doing as per the context, which is stated at the end of the story. This Sarga thus qualifies as a special Sarga that worth reading. while whole of Sundarakanda is worth reading, for those who cannot read everything, fewer Sargas are recommended. This Sarga falls into that category.

Trijata's early morning dream accurately foretells what is likely to happen, as there are beliefs about early morning dreams portending the future. It is unclear whether Trijata's dream is the basis for such a belief, or if it existed from earlier times, which Valmiki hinted at by recounting other beliefs, such as "नाकाल मृतुर्भवतीति सन्तः" (28.3) and "एति जीवन्तमानंदो नरं वर्ष शतादपि" (34.6).

Even if Trijata's dream is not the origin of this belief, several parts of the dream are cited as references for dreams that bring fruitful results. We will explore these further as we continue.

||Sloka 27.43||

भर्त्सिता मपि याचध्वं राक्षस्यः किं विवक्षया॥27.43||
राघवाद्धि भयं घोरं राक्षसाना मुपस्थितम्।

स॥ राक्षस्यः भर्त्सितामपि याचध्वं किं विवक्षया राक्षसानां राघवात् घोरं भयं उपस्थितम्॥

॥Sloka meanings||

राक्षस्यः भर्त्सितामपि -
Rakshasa though having threatened her
याचध्वं - beg her
किं विवक्षया - why say any more
राक्षसानां - for Rakshasas
राघवात् घोरं भयं उपस्थितम् - terrific threat is going to happen because of Rama

||Sloka summary||

"O Rakshasa having threatened her, (you may) beg her. Why say any more. Rakshasas will face terrific threat from Rama'.||27.43||

||Sloka 27.44||

प्रणिपातप्रसन्ना हि मैथिली जनकात्मजा॥27.44||
अलमेषा परित्रातुं राक्षस्यो महतो भयात् |

स॥ राक्षस्यः जनकात्मजा एषा मैथिली प्रणिपातप्रसन्ना महतः भयात् परित्रातुं अलम्॥

॥Sloka meanings||

राक्षस्यः जनकात्मजा एषा मैथिली -
O Rakshasis, this Maithili
प्रणिपातप्रसन्ना-
pleased with your salutations
महतः भयात् -
from the great threat
परित्रातुं अलम् -
enough to protect you

||Sloka summary||

"Oh Rakshasis ! This Maithili while pleased with your salutations is enough to protect you from the threat." ||27.44||

"Maithili daughter of Janaka is pleased by humble submission. She alone can protect the Rakshasas from the great calamity "

Here, Valmiki painted a picture of Sita.
A Sita who can forgive even her own tormentors. And she can protect them from impending calamity too.

In Yuddhakanda after the war, Hanuma wants to go after the Rakshasa women who tormented her. Sita does not agree. She asks
"न कश्चिन्नापराध्यति".
"Who did not commit a mistake?"
That is Sita's motherly form.

Trijata also details the auspicious omens she is seeing for Sita.

||Sloka 27.45||

अपि चास्या विशालाक्ष्या न किंचि दुपलक्षये॥27.45||
विरूपमपि चांगेषु सुसूक्ष्ममपि लक्षणम्।

स॥ अपि च विशालाक्षयाः अस्याः अंगेषु सुसूक्ष्मपि विरूपं लक्षणम् किंचिदपि न उपलक्ष्यते॥

॥Sloka meanings||

अपि च विशालाक्षयाः -
also this wide-eyed lady
अस्याः अंगेषु - in her limbs
सुसूक्ष्मपि विरूपं लक्षणम् -
even a little sign of inauspiciousness
किंचिदपि न उपलक्ष्यते - not seen

||Sloka summary||

"There is not even a little sign of inauspiciousness seen in the limbs of this wide-eyed lady." ||27.45||

||Sloka 27.46||

छायावैगुण्यमात्रं तु शंके दुःखमुपस्थितम्॥27.46||
अदुःखार्हा मिमां देवीं वैहायस मुपस्थितम्।

स॥ छायावैगुण्यमात्रं च वैहायसं उपस्थितं अदुःखार्हं इमां देवीं दुःखं उपस्थितं शंके॥

॥Sloka meanings||

छायावैगुण्यमात्रं च -
only a shade of her complexion is changed
वैहायसं उपस्थितं -
sitting on the path of eagles.
अदुःखार्हं इमां देवीं -
this lady who does not deserve to suffer
दुःखं उपस्थितं शंके -
a great misfortune happened for her I believe

||Sloka summary||

"Only a shade of her complexion is changed in this lady who does not deserve to suffer, a great misfortune happened for her, I believe." ||27.46||.

||Sloka 27.47||

अर्थसिद्धिं तु वैदेह्याः पश्याम्यह मुपस्थिताम्॥27.47||
राक्षसेंद्रविनाशं च विजयं राघवस्य च।

स॥ अहं वैदेह्यां अर्थसिद्धिं उपस्थितं पश्यामि | राक्षसेंद्र विनाशनं च | राघवस्य विजयं च॥

॥Sloka meanings||

वैदेह्यां अर्थसिद्धिं उपस्थितं -
fulfilment of wishes for Vaidehi
राक्षसेंद्र विनाशनं च -
also the destruction of the king of Rakshasas
राघवस्य विजयं च -
victory of Rama too
अहं पश्यामि -
I am seeing

||Sloka summary||

"I am seeing the fulfilment of wishes for Vaidehi, the destruction of the king of Rakshasas, and also the victory of Rama. " ||27.47||

||Sloka 27.48||

निमित्तभूत मेत त्तु श्रोतुमस्या महत्प्रियम्॥27.48||
दृश्यते च स्फुरच्छक्षुः पद्म पत्र मिवायतम्।

स॥ अस्यां महत् प्रियं श्रोतुं निमित्तभूतं स्पुरत् | एतत् पद्मपत्रमिव आयतां चक्षुः दृश्यते॥

॥Sloka meanings||

महत् प्रियं श्रोतुं -
to hear wonderful news
निमित्तभूतं स्पुरत् -
portends are seen
एतत् पद्मपत्रमिव -
her lotus petal like
आयतां चक्षुः दृश्यते -
eye is throbbing

||Sloka summary||

"Look at her lotus petal like eye which is throbbing to portend the good news." ||27.48||

||Sloka 27.49||

ईषच्च हृषितो वास्या दक्षिणाया ह्यदक्षिणः॥27.49||
अकस्मादेव वैदेह्या बाहुरेकः प्रकंपते।

स॥दक्षिणायाः अस्याः वैदेह्याः अदक्षिणः एकः बाहुः अकस्मादेव हृषितः ईषत् प्रकंपते॥

॥Sloka meanings||

दक्षिणायाः अस्याः वैदेह्याः -
this capable lady Vaidehi's
अदक्षिणः एकः बाहुः -
left shoulder alone
अकस्मादेव हृषितः -
suddenly happily
ईषत् प्रकंपते -
started throbbing

||Sloka summary||

"This capable lady's left shoulder alone has started throbbing indicating sudden happiness." ||27.49||

||Sloka 27.50||

करेणु हस्त प्रतिम स्सव्य श्चोरु रुनुत्तमः॥27.50||
वेपमान स्सूचयति राघवं पुरतः स्थितम्॥27.51||

स॥ करेणु हस्तप्रतिमः अनुत्तमः सव्यः उरुः वेपमानः राघवं पुरतः स्थितं सूचयति ||

||Sloka meanings||

करेणु हस्तप्रतिमः -
comparable to the trunk of an elephant
अनुत्तमः सव्यः उरुः वेपमानः -
trembling excellent left thigh
सूचयति - indicates
राघवं पुरतः स्थितं -
as though Rama is standing in her presence

||Sloka summary||

"The left thigh comparable to the trunk of an elephant is trembling as though Rama is standing in her presence."||27.50||

||Sloka 27.51||

पक्षी च शाखा निलयः प्रहृष्टः
पुनः पुनश्चोत्तम सांत्ववादी।
सुस्वागतां वाच मुदीरयानः
पुनः पुनश्चोदयतीव हृष्टः॥27.51||

स॥ पक्षी च शाखानिलयं प्रविष्टः पुनः पुनः च उत्तमसांत्ववादी सुस्वागतं वाचं उदीरयानः। हृष्टः पुनः पुनःचोदयतीव॥

॥Sloka meanings||

पक्षी च शाखानिलयं -
the birds in the branches of the tree

उत्तमसांत्ववादी -
sweet notes
प्रविष्टः पुनः पुनः च -
cooing again and again
सुस्वागतं वाचं उदीरयानः-
as if saying welcoming words
हृष्टः पुनः पुनःचोदयतीव -
repeating delightedly

||Sloka summary||

One can see the signs bird which utters sweet notes indicating happy tidings, as if it is prompting Sita to rejoice again and again." ||27.51||

Reference to the bird (Pakshi) on the branches reminds us of Hanuman, who was described as the teacher/guru on a mission to unite Rama and Sita. It is as though the time for him to step forward has come. The bird in the branches of the tree cooing is seen as delivering good tidings to Sita, welcoming Raghava and stirring up happy tidings for her. This sloka has been widely commented upon.

The words "पक्षी" (Pakshi), "शाखानिलयः" (shakha-nilayah) and "प्रहृष्टः" (prahrishtah) generate many echoes.

The bird in the branches of that tree reminds us of Hanuman. In the first Sarga, we noted a theme or a line of thinking. The line of thinking is about the deeper meaning of Sundarakanda. In that, Lanka is understood as the body. Ravana & Kumbhakarna as Ahankara and Mamakara, Indrajit as Kama, Krodha, Lobha, Moha, Mada Matsarya. Comparable to Lanka as a body, Sita is regarded as Chetana or Self.

In that progression, the one to lead us towards Brahman and Jnyana is a teacher or Acharya. That Acharya is Hanuman, as we heard in the first Sarga. Here "पक्षि" (Pakshi), the one with wings, is the man of wisdom, that teacher having followed the rigor of Brahman.

Acharya, after following the rigors of penance, attains tranquility of mind and then attains wisdom. With that wisdom, one realizes the Brahman. Having realized and performing actions is the "Siddhi." Siddhi is the attainment of perfection or goal. Having known the scriptures, having followed the same, and having established others in them is the hallmark of a teacher.

The "Pakshi" is a symbol of that teacher. Hanuman in those branches is that teacher. That "Pakshi" is "शाखानिलयः" (shakha-nilayah) - in the branches. The branches are the Vedas and Vedantas. The one deeply embedded in those is the teacher - Hanuman.

The "Pakshi" in those branches is "प्रहृष्टः" (prahrishtah), meaning one who is happy in his heart. This refers not to one who is filled with desires or the one who has fulfilled those desires, but the one who has experienced the "Self" and continues to perform actions that do not create bondage. He is the one who is truly happy or "प्रहृष्टः" (prahrishtah).

What is "Pakshi", who is truly happy ("प्रहृष्टः") saying? "पुनः पुनश्च उत्तम सांत्ववादि" (punah punashcha uttam santvavadhi), meaning "saying again and again comforting words."

Only a teacher can say such comforting words. He is the one who, with experience, can tell that realizing Bhagavan is not difficult, that He is present everywhere, that He needs no offerings, and that He is easy to please.

What are those comforting words the teacher is saying here?

"सुस्वागतं वाचं उदीरयानः"- saying welcoming words

Following the ancient tradition of teaching, the teacher keeps repeating those mantras. Here, too, the "Pakshi" (bird), who is the teacher, is telling the mantra repeatedly, "पुनः पुनश्चोदयतीव," so that the disciple does not falter. The teacher is like a farmer who keeps tilling the land. He does not stop tilling, even if the land has not yet given any fruits.

The teacher in the form of a "Pakshi" (bird) and "शाखानिलयः" (a resident of the tree), is cooing to comfort Sita, who is in deep sorrow. The bird is repeating comforting words again and again, like a lullaby, which seem to forecast happy events.

The Sloka is a statement by Trijata, who is forecasting a bright future for Sita based on her dream. Sita is delighted and offers protection to everyone if Trijata's dream comes true.

Thus, the Sarga, which started with threats against Sita, ends on a note of the "Pakshi" cooing in the branches above, as though singing a welcome song.

As mentioned earlier, the main theme of the Sarga is Trijata's dream, where all elements of the dream portend the future, and they all come true. Trijata herself gives a "fruit" of seeing such a dream: "Whoever in sorrow gets this kind of dream, that one will be free from various sorrows and attain excellent supreme joy." Accordingly, many recite this Sarga with such a belief

According to some commentaries, several of Trijata's dream sequences have morphed into folklore, predicting fortunes based on dreams. Some of them are related as follows:
.
After the explanation of Sita on a mountain and climbing on an elephant, Tilaka Tika adds the following: "Hence it is said (in a dream) that mounting a cow, boar, or elephant, being on top of a building, a hill or a tree, assures gaining of riches."

There is another dream sequence.

After mounting the elephant in the sky with the help of Rama, Trijata in her dream saw Sita springing up from husband's lap and touching the Sun and Moon as if she was caressing them.

Another dream sequence is when Trijata mounts an elephant in the sky with the help of Rama, and in her dream, she sees Sita springing up from her husband's lap and touching the Sun and Moon as if she was caressing them. According to Ramayana Siromani Tika, this dream sequence became a part of the lore, and it is said that if one snatches the Sun or Moon in their hands in a dream, they will gain a big kingdom. The commentary elaborates on Trijata's words about the result of seeing a similar dream by others who are in difficulty, saying that they will be free of sorrows and attain exceptional favor.

The above are some of the dream scenes that morphed into folklore

One more thing of note in this Sarga is as follows:

"ततो रावण नीतायाः ... (1.1)"
The first Sloka in the first Sarga of Sundarakanda is a Mantra for many. Among many other thoughts about that first Sloka, it is also accepted as the first sloka of the 12th thousand of Sundarakanda Slokas. It contains "va/ व," the 12th syllable of the Gayatri

Govindaraja, in his commentary, identifies the first sloka of the 13th thousand of Sundarakanda Slokas. According to his count, the corresponding Sloka is the fourteenth Sloka of the 27th Sarga. It also contains the 13th syllable of Gayatri "sya/ स्य."

The fourteenth Sloka in the 27th Sarga is,

"ततस्त्य नगस्याग्रे ह्याकाशस्थस्य दन्तिनः।
भर्त्रा परिगृहीतस्य जानकी स्कन्धमाश्रिता॥

"Then Janaki, from the top of that mountain, mounted the back of elephant that was positioned in the sky with the help of her husband".

This Sloka is considered as a mantra by many.

That Gayatri is a part of Ramayana is also part of the folklore. That every 1000th Sloka has a syllable of Gayatri is also part of the folklore. Gayatri has twenty-four syllables. That matches with the nearly 24,000 Slokas of Ramayana. With so many versions of Ramayana in different regions, the first sloka of the 13th thousand of Slokas may be different for different versions. This is one specifically mentioned in Govindaraja's commentary.

अत्र द्वादश सहस्रं श्लोका गताः। त्रयोदशसहस्रादिमोऽयं श्लोकः।

It is specifically said that twelve thousand slokas are completed, and this one is the beginning of the thirteenth thousand of Slokas, meaning that the sloka number is 12001. Govindaraja's commentary is cited by many for its authentic explanations.

Thus ends the Sarga twenty-seven of Sundarakanda in Ramayana, the first poem composed in Sanskrit by the first poet sage Valmiki.

|| ओम् तत् सत्॥