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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||

ityuktāḥ sītayā ghōrā rākṣasyaḥ krōdhamūrchitāḥ|
kāścit jagmuḥ tadākhyātuṁ rāvaṇasya tarasvinaḥ||27.01||

sa|| kāścit ghōrā rākṣasyaḥ krōdhamūrchitāḥ ityuktāḥ sītāyāḥ tat ākhyātuṁ kāścit tarasvinaḥ rāvaṇasya jagmuḥ||

||Sloka meanings||

ityuktāḥ sītāyāḥ -
thus told by Sita
kāścit ghōrā rākṣasyaḥ krōdhamūrchitāḥ - some of the terrible Rakshasa women overcome with anger
tat tarasvinaḥ rāvaṇasya ākhyātuṁ -
to that Ravana who is quick to act
ākhyātuṁ jagmuḥ - 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, "tadākhyātuṁ maraṇa niścayaṁ kathayituṁ" - 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||

tatassītā mupāgamya rākṣasyō ghōradarśanāḥ|
punaḥ paruṣamēkārthaṁ anarthārtham athābruvan||27.02||

sa|| tataḥ sītāṁ upāgamya rākṣasyaḥ ghōradarśanāḥ punaḥ paruṣaṁ anardhārthaṁ ēkārthaṁ atha abruvan||

||Sloka meanings||

tataḥ sītāṁ upāgamya -
then approaching Sita
rākṣasyaḥ ghōradarśanāḥ -
hideous looking Rakshasis
punaḥ paruṣaṁ - again harsh
anardhārthaṁ ēkārthaṁ -
(words) with one meaning leading to sinful consequences
atha abruvan - 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||

adyēdānīṁ tavānāryē sītē pāpaviniścayē|
rākṣasyō bhakṣayiṣyaṁti māṁsa mētat yathāsukham|27.03||

sa|| anāryē pāpaniścayē sītē adya idānīṁ tava ētat māṁsaṁ rākṣasyaḥ yathāsukhaṁ bhakṣayiṣyaṁti ||

||Sloka meanings||

anāryē pāpaniścayē sītē -
Oh Vile one, determined in evil ways, O Sita
adya idānīṁ - today itself
tava ētat māṁsaṁ - this your flesh
rākṣasyaḥ yathāsukhaṁ bhakṣayiṣyaṁti -
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||

sītāṁ tābhi ranāryābhiḥ dr̥ṣṭvā saṁtarjitāṁ tadā|
rākṣasī trijaṭā vr̥ddhā śayānā vākyamabravīt ||27.04||

sa|| tadā anāryābhiḥ tābhiḥ saṁtarjitāṁ sītāṁ dr̥ṣṭvā vr̥ddhā trijaṭā rākṣasī vākyaṁ abravīt||

Tilaka Tika says - vr̥ddhā dharmajñāna yōgavayōbhiḥ vr̥ddhā|
Govindaraja Tika says - trijaṭā vibhīṣaṇa putrī |

||Sloka meanings||

tadā anāryābhiḥ tābhiḥ -
then by those evil ones
saṁtarjitāṁ sītāṁ dr̥ṣṭvā -
seeing Sita thus threatened
vr̥ddhā śayānā trijaṭā rākṣasī -
old Rakshasi by name Trijata, who was sleeping
vākyaṁ abravīt -
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||

ātmānaṁ khādatā nāryā na sītāṁ bhakṣayiṣyatha|
janakasya sutā miṣṭāṁ snuṣāṁ daśarathasya ca||27.05||

sa|| ātmānaṁ khādatā |janakasya sutāṁ daśarathasya iṣṭāṁ snuṣāṁ sītāṁ na bhakṣayiṣyatha||

||Sloka meanings||

ātmānaṁ khādatā - eat yourselves
janakasya sutāṁ -daughter of Janaka
daśarathasya iṣṭāṁ snuṣāṁ sītāṁ -
favored daughter in law of Dasaratha
na bhakṣayiṣyatha - 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||

svapnō hr̥dya mayā dr̥ṣṭō dāruṇō rōmaharṣaṇaḥ|
rākṣasānāṁ abhāvāya bharturasyā jayāya ca||27.06||

sa|| adya mayā svapnaḥ dr̥ṣṭaḥ | dāruṇaḥ rōmaharṣaṇaḥ | rākṣasānāṁ abhāvāya asyāḥ bhartr̥ḥ jayāya ca||

||Sloka meanings||

adya mayā svapnaḥ dr̥ṣṭaḥ -
today I have seen a dream
dāruṇaḥ rōmaharṣaṇaḥ -
terrible and hair raising
rākṣasānāṁ abhāvāya -
destruction of Rakshasas
asyāḥ bhartr̥ḥ jayāya ca -
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||

ēvamuktā trijaṭāyā rākṣasyaḥ krōdhamūrchitāḥ|
sarvā ēvābruvan bhītāḥ trijaṭāṁ tāṁ idaṁ vacaḥ||27.07||

sa|| ēvaṁ uktā trijaṭayā sarvā rākṣasyaḥ krōdhamūrchitāḥ bhītāḥ tāṁ trijaṭāṁ idaṁ vacaḥ abruvan ||

Tilaka Tika says- pūrvaṁ krōdhamūrchitāḥ trijaṭāvacanapaścāt bhītaḥ

||Sloka meanings||

ēvaṁ uktā trijaṭayā -
hearing those words told by Trijata
sarvā rākṣasyaḥ - all the Rakshasis
krōdhamūrchitāḥ bhītāḥ -
over whelmed with anger and scared
tāṁ trijaṭāṁ idaṁ vacaḥ abruvan -
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||

kathayasva tvayā dr̥ṣṭaḥ svapnō'yaṁ kīdr̥śō niśi|
tāsāṁ śrutvātu vacanaṁ rākṣasīnāṁ mukhāccyutam||27.08||
uvāca vacanaṁ kālē trijaṭā svapna saṁśritam|

sa|| niśi tvayā dr̥ṣṭaḥ ayaṁ svapnaḥ kī dr̥śaḥ kathayasva | rākṣasīnāṁ mukhācyutaṁ tāsāṁ vacanaṁ śrutvā tu trijaṭā kālē svapna saṁsthitaṁ vacanaṁ uvāca||

||Sloka meanings||

niśi tvayā dr̥ṣṭaḥ -
the dream seen by you in the night
ayaṁ svapnaḥ kī dr̥śaḥ kathayasva -
that dream, what is that please tell us
rākṣasīnāṁ mukhācyutaṁ -
from the mouth of Rakshasis
tāsāṁ vacanaṁ śrutvā tu -
hearing those words
kālē - in the early morning
trijaṭā svapna saṁśritam vacanaṁ uvāca -
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 - tāsām iti| kālē uṣaḥ kālē yaḥ svapnaḥ tatsaṁśritam| ī svapnamu uṣōdaya kālamu lō vaccinadi ani.

Tilaka Tika says- kālē prātaḥ kālē| svapnasaṁśritaṁ prātaḥ kāla dr̥ṣṭa svapnadr̥ṣṭārthaviṣayakam anēna svapnasya śīghraphaladatvaṁ sūcitam| sītāyāḥ pīḍānivr̥ttayē tat abhyudaya sūcakaṁ svapnam| 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||

gajadaṁtamayīṁ divyāṁ śibikāmaṁtarikṣagām||27.09||
yuktāṁ haṁsa sahasrēṇa svayamāsthāya rāghavaḥ|
śuklamālyāṁbaradharō lakṣmaṇēna sahāgataḥ||27.10||

sa|| rāghavaḥ śuklamālyāṁbaradharaḥ lakṣmaṇēna saha gajadaṁtamayīṁ aṁtarikṣagāṁ haṁsasahasrēṇa yuktāṁ śibikāṁ svayaṁ āsthāya āgataḥ||

||Sloka meanings||

śuklamālyāṁbaradharaḥ rāghavaḥ lakṣmaṇēna saha -
Raghava wearing white clothes along with Lakshman
aṁtarikṣagāṁ - in the sky
haṁsasahasrēṇa yuktāṁ -
drawn by thousands of swans
gajadaṁtamayīṁ śibikāṁ -
Palanquin made of ivory
svayaṁ āsthāya āgataḥ -
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||

svapnē cādya mayā dr̥ṣṭā sītā śuklāṁbarāvr̥tā|
sāgarēṇa parikṣiptaṁ śvētaṁ parvata māsthitā||27.11||

sa||adya svapnē śuklāṁbarāvr̥tā sāgarēṇa parikṣiptaṁ śvētaṁ parvataṁ āsthitā sītā ca mayā dr̥ṣṭā||

||Sloka meanings||

adya svapnē - in the dream today
śuklāṁbarāvr̥tā - wearing white clothes
sāgarēṇa parikṣiptaṁ- surrounded by the ocean
śvētaṁ parvataṁ āsthitā - sitting on a white mountain
sītā ca mayā dr̥ṣṭā - 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||

rāmēṇa saṁgatā sītā bhāskarēṇa prabhā yathā|
rāghavaśca mayā dr̥ṣṭa ścaturdaṁtaṁ mahāgajam||27.12||
ārūḍhaḥ śailasaṁkāśaṁ cacāra saha lakṣmaṇaḥ|

sa|| sītā rāmēṇa bhāskarēṇa prabhā yathā saṁgatā | rāmaśca caturdaṣṭaṁ śailasaṁkāśam mahāgajaṁ saha lakṣmaṇaḥ ārūḍhaḥ mayā dr̥ṣṭā||

||Sloka meanings||

bhāskarēṇa prabhā yathā - like the luster and Sun
sītā rāmēṇa saṁgatā - Sita is united with Rama
rāmaśca saha lakṣmaṇaḥ - Rama along with Lakshmana
mahāgajaṁ ārūḍhaḥ - mounted on a huge elephant
caturdaṣṭaṁ śailasaṁkāśam - with four tusks and looking like a mountain
mayā dr̥ṣṭā - 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 - rāghavaścēti| mahāgajamārūḍha iti śibikāta iti śēṣaḥ| tathōktaṁ svapnādhyāyē - " ārōhaṇaṁ gōvr̥ṣakuṅjarāṇāṁ prāsādaśailāvanaspatīnāṁ | viṣṭānulēpō ruditaṁ mr̥taṁ casvapnēṣvagamyagamanaṁ ca dhanyaṁ' iti| dreams about climbing on a cow , elephant etc foretell auspicious events. So this dream is foretelling auspicious events for Sita.

||Sloka 27.13||

tatastau naraśārdūlau dīpyamānau svatējasā||27.13|
śuklamālyāṁbaradharau jānakīṁ paryupasthitau|

sa|| tataḥ tau śuklamālyāṁbaradharau svatējasā dīpyamānau naraśārdūlau jānakīṁ paryupasthitau||

||Sloka meanings||

tataḥ tau śuklamālyāṁbaradharau -
the two wearing garlands made of white flowers and clothes
svatējasā dīpyamānau -
shining with their own effulgence
naraśārdūlau jānakīṁ paryupasthitau -
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||

tatastasya syāgrē hyākāśa sthasya daṁtinaḥ||27.14||
bhartrā parigr̥hītasya jānakī skaṁdhamāśritā|

sa|| tataḥ jānakī tasya nagasya agrē bhartrā parigr̥hītasya ākāśasthasya daṁtinaḥ skaṁdham āśritā||

||Sloka meanings||

tataḥ jānakī tasya nagasya agrē -
then Janaki from the top of that mountain
bhartrā parigr̥hītasya -
supported by her husband
ākāśasthasya daṁtinaḥ -
the elephant standing in the sky.
skaṁdham āśritā -
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 - atra dvādaśa ślōkāḥ gatāḥ | with this Sloka twelve thousand Slokas have been completed. We will more thoughts on this at the end of the Sarga.

||Sloka 27.15||

bharturaṁkāt samutpatya tataḥ kamalalōcanā||27.15||
caṁdrasūryau mayā dr̥ṣṭā pāṇibhyāṁ parimārjatī|

sa|| tataḥ kamalalōcanā bhartuḥ aṁkāt samutpatya pāṇinā caṁdrasūryau parimārjatī mayā dr̥ṣṭā||

||Sloka meanings||

tataḥ kamalalōcanā -
the lotus eyed one
bhartuḥ aṁkāt samutpatya -
springing up from husband's lap
pāṇinā caṁdrasūryau parimārjatī -
touching the Sun and Moon as if she was caressing.
mayā dr̥ṣṭā - 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- prathamaṁ bharturaṅkēgatvā tataḥ samutpatya bhartrā parigr̥hītasya gajasya skaṁdhamāśritā| sūryacandramasau pāṇibhyāṁ parimārjati| taduktam, - ādityamaṇḍalaṁ vāpi candramaṇḍalamēva vā| svapnē gr̥hṇāti hastābhyāṁ mahadrājyaṁ samāpnuyāt |" iti

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||

tatastābhyāṁ kumārābhyā māsthitaḥ sa gajōttamaḥ||27.16||
sītayā ca viśālākṣyā laṁkāyā uparisthitaḥ|

sa|| tataḥ tābhyāṁ kumārābhyāṁ viśālākṣāyāḥ sītāya ca āsthitaḥ saḥ gajōttamaḥ laṁkāyā upari sthitaḥ||

||Sloka meanings||

tataḥ tābhyāṁ kumārābhyāṁ -
by the two princes
viśālākṣāyāḥ sītāya ca -
the wide eyed Sita
āsthitaḥ saḥ gajōttamaḥ -
the best of elephants thus mounted
laṁkāyā upari sthitaḥ - 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||

pāṇḍurarṣabha yuktēna rathē nāṣṭayujā svayam||27.17||
ihōpayātaḥ kākut sthaḥ sītayā saha bhāryayā|

sa|| kākutsthaḥ bhāryayā sītāyā saha aṣṭāyujā pāṇḍurarṣabha yuktēna rathēna svayaṁ iha upayātaḥ ||

||Sloka meanings||

kākutsthaḥ bhāryayā sītāyā saha -
Kakutstha, along with wife Sita
aṣṭāyujā pāṇḍurarṣabha yuktēna rathēna -
chariot pulled by eight white bulls
svayaṁ iha upayātaḥ -
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||

lakṣmaṇēna sahabhrātrā sītayā saha vīryavān ||27.18||
āruhya puṣpakaṁ divyaṁ vimānaṁ sūryasannibham|
uttarāṁ diśamālōkya jagāma puruṣōttamaḥ||27.19||

sa|| vīryavān sītāyā saha bhrātrā lakṣmaṇēna saha divyaṁ sūryasannibhaṁ puṣpakaṁ vimānaṁ āruhya uttarāṁ diśāṁ ālōkyapuruṣottamaḥ jagāma||

||Sloka meanings||

vīryavān sītāyā saha-
the heroic one, along with Sita
bhrātrā lakṣmaṇēna saha -
along with brother Lakshmana
divyaṁ sūryasannibhaṁ puṣpakaṁ vimānaṁ āruhya -
mounted the celestial Pushpaka Vimana resembling the Sun,
uttarāṁ diśāṁ ālōkya puruṣottamaḥ jagāma -
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||

ēvaṁ svapnē mayā dr̥ṣṭō rāmō viṣṇuparākramaḥ|
lakṣmaṇēna sahabhrātrā sītāya saha bhāryayā||27.20||

sa|| ēvaṁ rāmaḥ viṣṇuparākramaḥ bhāryayā sītāyā saha lakṣmaṇēna bhrātrā saha svapnē mayā dr̥ṣṭaḥ|

||Sloka meanings||.

ēvaṁ rāmaḥ viṣṇuparākramaḥ -
Thus Rama as powerful as Vishnu,
bhāryayā sītāyā saha -
along with wife Sita
lakṣmaṇēna bhrātrā saha -
and also with brother Lakshmana
svapnē mayā dr̥ṣṭaḥ - 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||

na hi rāmō mahātējā śśakyō jētuṁ surāsuraiḥ|
rākṣasairvāpi cānyairvā svargaṁ pāpajanairiva||27.21||

sa|| rāmaḥ mahātējaḥ rākṣasaiḥ vā anyaiḥ vā surāsuraiḥ vā jētuṁ na śakyaḥ| svargaṁ pāpa janaiḥ iva||

||Sloka meanings||

rāmaḥ mahātējaḥ -
very brilliant Rama
surāsuraiḥ vā rākṣasaiḥ vā -
by Devas , demons, or Rakshasas
anyaiḥ vā jētuṁ na śakyaḥ -
or anybody else not possible to win over him
svargaṁ pāpa janaiḥ iva -
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||

rāvaṇaśca mayādr̥ṣṭaḥ kṣitau tailasamutkṣitaḥ |
raktavāsāḥ pibanmattaḥ karavīrakr̥ta srajaḥ||27.22||

sa|| raktavāsāḥ piban mattaḥ karavīra kr̥ta srajaḥ tailasamutkṣitaḥ kṣitau rāvaṇaḥ ca mayā dr̥ṣṭaḥ|

||Sloka meanings||

raktavāsāḥ piban mattaḥ -
wearing red clothes, drunk
karavīra kr̥ta srajaḥ -
wearing a garland of lilies
tailasamutkṣitaḥ kṣitau rāvaṇaḥ ca -
smeared with oil and lying on the ground
mayā dr̥ṣṭaḥ - 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||

vimānāt puṣpakādadya rāvaṇaḥ patitō bhuvi|
kr̥ṣyamāṇa striyā dr̥ṣṭō muṁḍaḥ kr̥ṣṇāṁbaraḥ punaḥ||27.23||

sa|| adya rāvaṇaḥ kr̥ṣṇāṁbaraḥ striyā kr̥ṣyamāṇaḥ muṁḍaḥ puṣpakāt vimānāt bhuvi patitaḥ punaḥ dr̥ṣṭaḥ |

||Sloka meanings||

adya punaḥ - today again ( in another dream)
puṣpakāt vimānāt bhuvi patitaḥ -
fallen on the ground from Pushpaka chariot
kr̥ṣṇāṁbaraḥ muṁḍaḥ -
with shaven head, wearing black clothes
striyā kr̥ṣyamāṇaḥ -
being dragged by a woman
rāvaṇaḥ dr̥ṣṭaḥ - 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||

rathēna kharayuktēna raktamālyānulēpanaḥ|
pibaṁ stailaṁ hasan nr̥tyan bhrāṁtacittakulēṁdriyaḥ||27.24||
gardhabhēna yayau śīghraṁ dakṣiṇāṁ diśamāsthitaḥ|

sa||raktamālyānulēpanaḥ tailaṁ piban hasan nr̥tyan bhrāṁtacittakulēṁdriyaḥ kharayuktēna rathēna dakṣiṇāṁ diśāṁ āsthitaḥ gardabhēna śīghraṁ yayau ||

||Sloka meanings||

raktamālyānulēpanaḥ -
wearing red garlands and unguents
tailaṁ piban hasan nr̥tyan -
drinking oil , laughing, dancing
bhrāṁtacittakulēṁdriyaḥ -
with a confused mind and senses
kharayuktēna rathēna - on a chariot pulled by donkeys.
dakṣiṇāṁ diśāṁ āsthitaḥ -
started in southerly direction
gardabhēna śīghraṁ yayau-
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||

punarēva mayādr̥ṣṭō rāvaṇō rākṣasēśvaraḥ||27.25||
patitō'vākchirā bhūmau gardhabhāt bhayamōhitaḥ|

sa|| rākṣasēśvaraḥ rāvaṇaḥ bhayamōhitaḥ gardabhāt avākcirāḥ patitaḥ mayā punarēva dr̥ṣṭaḥ||

||Sloka meanings||

rākṣasēśvaraḥ rāvaṇaḥ -
king of Rakshasa Ravana
bhayamōhitaḥ - deluded by fear
gardabhāt avākcirāḥ patitaḥ -
falling down from the donkeys
mayā punarēva dr̥ṣṭaḥ -
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||

sahasōtthāya saṁbhrāṁtō bhayārtō madavihvalaḥ||27.26||
unmatta iva digvāsādurvākyaṁ pralapan bahu|
durgaṁdhaṁ dussahaṁ ghōraṁ timiraṁ narakōpamam||27.27||
malapaṁkaṁ praviśyāśu magnastatra sa rāvaṇaḥ|

sa||saḥ rāvaṇaḥ sahasā utthāya saṁbhrāṁtaḥ bhayārtaḥ mada vihvalaḥ digvāsaḥ unmatta iva bahu dussahaṁ durvākyaṁ pralapan durgaṁdhaṁ ghōraṁ timiraṁ narakōpamam malapaṁkaṁ praviśya āśu tatra magnaḥ||

||Sloka meanings||

saḥ rāvaṇaḥ sahasā utthāya -
that Ravana quickly getting up
saṁbhrāṁtaḥ bhayārtaḥ -
surprised, scared
mada vihvalaḥ digvāsaḥ -
intoxicated with wine, without clothes
unmatta iva bahu -
like a mad man
dussahaṁ durvākyaṁ pralapan -
saying several unbearable bad words
durgaṁdhaṁ ghōraṁ timiraṁ -
terrific dark emitting bad smell
narakōpamam malapaṁkaṁ praviśya -
entered pool of filth like hell
āśu tatra magnaḥ -
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||

kaṁṭhē badhvā daśagrīvaṁ pramadā raktavāsinī||27.28||
kālī kardamaliptāṁgī diśaṁ yāmyāṁ prakarṣati

sa|| daśagrīvaṁ kaṁṭhē bhadhvā raktavāsinī kardamaliptāṁgī kālī pramadā yāmyāṁ diśaṁ prakarṣati||

||Sloka meanings||

raktavāsinī kardamaliptāṁgī -
clad in red clothes, smeared with mud
kālī pramadā -
a black woman
daśagrīvaṁ kaṁṭhē bhadhvā -
having tied the ten headed one in the neck
yāmyāṁ diśaṁ prakarṣati -
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||

ēvaṁ tatra mayādr̥ṣṭaḥ kuṁbhakarṇō niśācaraḥ||27.29||
rāvaṇasya sutāssarvē dr̥ṣṭā stailasamutkṣitāḥ|

sa||tatra niśācaraḥ kuṁbhakarṇaḥ ēvaṁ sarvē rāvaṇasya sutāḥ taila samukṣitāḥ mayā dr̥ṣṭaḥ||

||Sloka meanings||

tatra niśācaraḥ kuṁbhakarṇaḥ -
there the night being Kumbhakarna
ēvaṁ sarvē rāvaṇasya sutāḥ -
as well as all other sons of Ravana
taila samukṣitāḥ mayā dr̥ṣṭaḥ -
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||

varāhēṇa daśagrīva śśiṁśumārēṇa ca iṁdrajit||27.30||
uṣṭrēṇa kuṁbhakarṇaśca prayātō dakṣiṇāṁ diśam||

sa|| daśagrīvaḥ varāhēṇa iṁdrajit śiṁśumārēṇa uṣṭrēṇa kuṁbhakarṇaḥ dakṣiṇāṁ diśaṁ prayātaḥ||

||Sloka meanings||

daśagrīvaḥ varāhēṇa -
ten headed Ravana on a pig
iṁdrajit śiṁśumārēṇa -
Indrajit on a crocodile
uṣṭrēṇa kuṁbhakarṇaḥ -
Kumbhakarna on a camel
dakṣiṇāṁ diśaṁ prayātaḥ -
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||

ēkastatra mayā dr̥ṣṭā śśvētacchatrō vibhīṣaṇaḥ||27.31||
śuklamālyāṁbaradharaḥ śuklagaṁdhānulēpanaḥ|

sa|| tatra ēkaḥ śvēta chatraḥ śuklamālyāṁbaradharaḥ śuklagaṁdhānulēpanaḥ vibhīṣaṇaḥ mayā dr̥ṣṭaḥ ||

||Sloka meanings||

tatra ēkaḥ śvēta chatraḥ -
there under a white umbrella
śuklamālyāṁbaradharaḥ -
wearing garlands of white flowers and clothes
śuklagaṁdhānulēpanaḥ -
smeared with white sandal paste
vibhīṣaṇaḥ mayā dr̥ṣṭaḥ -
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||

śaṁkhaduṁdubhinirghōṣaiḥ nr̥ttagītairalaṁkr̥taḥ||27.32||
āruhya śailasaṁkāśaṁ mēghastanitanissvanam|
caturdaṁtaṁ gajaṁ divyamāstē tatra vibhīṣaṇaḥ||27.33||
caturbhiḥ sacivaiḥ sārthaṁ vaihāyasa mupasthitaḥ|

sa|| vibhīṣaṇaḥ śaṁkhaduṁdubhi nirghōṣaiḥ nr̥ttagītairalaṁkr̥taiḥ śailasaṁkāsaṁ mēghastanitanissvanam caturdaṁtaṁ divyaṁ gajaṁ āruhya tatra āstē | caturbhiḥ sacivaiḥ sārthaṁ vaihāyasaṁ upasthitaḥ||

||Sloka meanings||

vibhīṣaṇaḥ śaṁkhaduṁdubhi nirghōṣaiḥ -
Vibhishana accompanied by sounds of conches and drums
nr̥ttagītaiḥ - singers and dancers
śailasaṁkāsaṁ mēghastanitanissvanam -
like a mountain , trumpeting like huge cloud
alaṁkr̥taiḥ caturdaṁtaṁ divyaṁ gajaṁ -
wonderful decorated elephant with four tusks
āruhya tatra āstē -
ascended and stood there
caturbhiḥ sacivaiḥ sārthaṁ-
with four ministers
vaihāyasaṁ upasthitaḥ -
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||

samājaśca mayā dr̥ṣṭō gītavāditra nissvanaḥ||27.34||
pibatāṁ raktamālyānāṁ rakṣasāṁ raktavāsasām|

sa|| pibatāṁ raktamālyānāṁ raktavāsasāṁ rakṣasāṁ gītavāditra nissvanaḥ samājaśca mayā dr̥ṣṭaḥ||

||Sloka meanings||

pibatāṁ raktamālyānāṁ -
drinking, wearing red garlands
raktavāsasāṁ rakṣasāṁ -
Rakshasas wearing red clothes
gītavāditra nissvanaḥ -
singing and dancing
samājaśca mayā dr̥ṣṭaḥ-
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||

laṁkācēyaṁ purī ramyā savāji rathakuṁjarā||27.35||
sāgarē patitā dr̥ṣṭā bhagna gōpuratōraṇā|

sa|| ramyā iyaṁ laṁkāpurī ca savājirathakuṁjarā bhagnagōpura tōraṇā sāgarē patitā mayā dr̥ṣṭaḥ||

||Sloka meanings||

ramyā iyaṁ laṁkāpurī ca -
the beautiful city of Lanka
savājirathakuṁjarā -
with horses' elephants and chariots
bhagnagōpura tōraṇā -
with crumbling archways and towers
sāgarē patitā mayā dr̥ṣṭaḥ -
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||

laṁkā dr̥ṣṭā mayā svapnē rāvaṇē nābhirakṣitā||27.36||
dagdhā rāmasya dūtēna vānarēṇa tarasvinā |

sa|| rāvaṇēna abhirakṣitā laṁkā rāmasya dūtēna taraśvinā vānarēṇa dagdhā mayā svapnē dr̥ṣṭā||

||Sloka meanings||

rāvaṇēna abhirakṣitā laṁkā -
Lanka protected Ravana
rāmasya dūtēna -
by Rama's messenger
taraśvinā vānarēṇa dagdhā -
burnt by a powerful Vanara
mayā svapnē dr̥ṣṭā -
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||

pītvā tailaṁ pravr̥ttāśca prahasaṁtyō mahāsvanāḥ||27.37||
laṁkāyāṁ bhasmarūkṣāyāṁ praviṣṭā rākṣasa striyaḥ|

sa|| bhasmarukṣayāṁ laṁkāyāṁ sarvā rākṣastriyaḥ tailaṁ pītvā prahasaṁtyaḥ mahāsvanāḥ pranr̥tāḥ ca||

||Sloka meanings||

bhasmarukṣayāṁ laṁkāyāṁ -
in the Lanka which was turned into ashes.
sarvā rākṣastriyaḥ tailaṁ pītvā -
all the Rakshasas women having drunk oil
prahasaṁtyaḥ mahāsvanāḥ -
laughing away with loud sounds
pranr̥tāḥ ca - 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||

kuṁbhakarṇādayaścēmē sarvē rākṣasa puṁgavaḥ||27.38||
raktaṁ nivasanaṁ gr̥hya praviṣṭā gōmayahradē|

sa|| kuṁbhakarṇādayaḥ imē sarvā rākṣasapuṁgavāḥ raktaṁ nivasanaṁ gr̥hya gōmayahr̥dē praviṣṭāḥ||

||Sloka meanings||

kuṁbhakarṇādayaḥ -
Kumbhakarna and others
imē sarvā rākṣasapuṁgavāḥ -
as well as all other Rakshasas
raktaṁ nivasanaṁ gr̥hya -
wearing red colored clothes
gōmayahr̥dē praviṣṭāḥ -
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||

apagacchata naśyadhvaṁ sītā māpa sa rāghavaḥ||27.39||
ghātayēt paramāmarṣī sarvai ssārthaṁ hi rākṣasaiḥ|

sa|| apagacchata naśyadhvaṁ| rāghavaḥ sītāṁ āpnōti | paramāmarṣī rākṣasaiḥ sārthaṁ yuṣmān ghātayēt||

||Sloka meanings||

apagacchata naśyadhvaṁ -
you will be destroyed , go away from here
rāghavaḥ sītāṁ āpnōti -
Raghava will get back Sita
paramāmarṣī - very angry
rākṣasaiḥ sārthaṁ - all the Rakshasas
yuṣmān ghātayēt -
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||

priyāṁ bahumatāṁ bhāryāṁ vanavāsa manuvratām||27.40||
bhartsitāṁ tarjitāṁ vāpi nānumaṁśyati rāghavaḥ|

sa|| rāghavaḥ priyāṁ bahumatāṁ vanavāsaṁ anuvratāṁ bhāryām bhartsitāṁ tarjitāṁ vā api na anumaṁśyati||

||Sloka meanings||

rāghavaḥ priyāṁ bahumatāṁ -
Rama's dear highly respected
vanavāsaṁ anuvratāṁ bhāryām -
wife who followed in exile in the forest
bhartsitāṁ tarjitāṁ vā api -
those who threatened or abused
na anumaṁśyati -
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||

tadalaṁ krūravākyaiḥ vaḥ sāṁtvamēvābhidīyatām||27.41||
abhiyācāma vaidēhīmētaddhi mamarōcatē|

sa|| tat alaṁ krūravākyaiḥ | vaḥ sāṁtvamēva abhidīyatāṁ| vaidēhīṁ abhiyācāma ētaddhi mama rōcatē||

||Sloka meanings||

tat alaṁ krūravākyaiḥ -
enough of the cruel words
vaḥ sāṁtvamēva abhidīyatāṁ -
You may speak in a polite manner
vaidēhīṁ abhiyācāma -
better plead with Vaidehi
vaidēhini bratimāluṭayē maṁcidi
ētaddhi mama rōcatē -
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||

yasyāṁ ēvaṁ vidhaḥ svapnō duḥkhitāyāṁ pradr̥śyatē||27.42||
sā duḥkhaiḥ vividhai rmuktā priyaṁ prāpnōtyanuttamam|

sa|| yasyāṁ duḥkhitāyāṁ ēvaṁ vidhaḥ svapnaḥ pradr̥śyatē sā vividhaiḥ duḥkhaiḥ muktā anuttamaṁ priyaṁ prāpnōti ||

||Sloka meanings||

yasyāṁ duḥkhitāyāṁ -
whoever in sorrow
ēvaṁ vidhaḥ svapnaḥ pradr̥śyatē -
sees this kind dream
sā vividhaiḥ duḥkhaiḥ muktā -
those will be free from various sorrows
anuttamaṁ priyaṁ prāpnōti -
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 "nākāla mr̥turbhavatīti santaḥ" (28.3) and "ēti jīvantamānaṁdō naraṁ varṣa śatādapi" (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||

bhartsitā mapi yācadhvaṁ rākṣasyaḥ kiṁ vivakṣayā||27.43||
rāghavāddhi bhayaṁ ghōraṁ rākṣasānā mupasthitam|

sa|| rākṣasyaḥ bhartsitāmapi yācadhvaṁ kiṁ vivakṣayā rākṣasānāṁ rāghavāt ghōraṁ bhayaṁ upasthitam||

||Sloka meanings||

rākṣasyaḥ bhartsitāmapi -
Rakshasa though having threatened her
yācadhvaṁ - beg her
kiṁ vivakṣayā - why say any more
rākṣasānāṁ - for Rakshasas
rāghavāt ghōraṁ bhayaṁ upasthitam - 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||

praṇipātaprasannā hi maithilī janakātmajā||27.44||
alamēṣā paritrātuṁ rākṣasyō mahatō bhayāt |

sa|| rākṣasyaḥ janakātmajā ēṣā maithilī praṇipātaprasannā mahataḥ bhayāt paritrātuṁ alam||

||Sloka meanings||

rākṣasyaḥ janakātmajā ēṣā maithilī -
O Rakshasis, this Maithili
praṇipātaprasannā-
pleased with your salutations
mahataḥ bhayāt -
from the great threat
paritrātuṁ alam -
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
"na kaścinnāparādhyati".
"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||

api cāsyā viśālākṣyā na kiṁci dupalakṣayē||27.45||
virūpamapi cāṁgēṣu susūkṣmamapi lakṣaṇam|

sa|| api ca viśālākṣayāḥ asyāḥ aṁgēṣu susūkṣmapi virūpaṁ lakṣaṇam kiṁcidapi na upalakṣyatē||

||Sloka meanings||

api ca viśālākṣayāḥ -
also this wide-eyed lady
asyāḥ aṁgēṣu - in her limbs
susūkṣmapi virūpaṁ lakṣaṇam -
even a little sign of inauspiciousness
kiṁcidapi na upalakṣyatē - 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||

chāyāvaiguṇyamātraṁ tu śaṁkē duḥkhamupasthitam||27.46||
aduḥkhārhā mimāṁ dēvīṁ vaihāyasa mupasthitam|

sa|| chāyāvaiguṇyamātraṁ ca vaihāyasaṁ upasthitaṁ aduḥkhārhaṁ imāṁ dēvīṁ duḥkhaṁ upasthitaṁ śaṁkē||

||Sloka meanings||

chāyāvaiguṇyamātraṁ ca -
only a shade of her complexion is changed
vaihāyasaṁ upasthitaṁ -
sitting on the path of eagles.
aduḥkhārhaṁ imāṁ dēvīṁ -
this lady who does not deserve to suffer
duḥkhaṁ upasthitaṁ śaṁkē -
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||

arthasiddhiṁ tu vaidēhyāḥ paśyāmyaha mupasthitām||27.47||
rākṣasēṁdravināśaṁ ca vijayaṁ rāghavasya ca|

sa|| ahaṁ vaidēhyāṁ arthasiddhiṁ upasthitaṁ paśyāmi | rākṣasēṁdra vināśanaṁ ca | rāghavasya vijayaṁ ca||

||Sloka meanings||

vaidēhyāṁ arthasiddhiṁ upasthitaṁ -
fulfilment of wishes for Vaidehi
rākṣasēṁdra vināśanaṁ ca -
also the destruction of the king of Rakshasas
rāghavasya vijayaṁ ca -
victory of Rama too
ahaṁ paśyāmi -
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||

nimittabhūta mēta ttu śrōtumasyā mahatpriyam||27.48||
dr̥śyatē ca sphuracchakṣuḥ padma patra mivāyatam|

sa|| asyāṁ mahat priyaṁ śrōtuṁ nimittabhūtaṁ spurat | ētat padmapatramiva āyatāṁ cakṣuḥ dr̥śyatē||

||Sloka meanings||

mahat priyaṁ śrōtuṁ -
to hear wonderful news
nimittabhūtaṁ spurat -
portends are seen
ētat padmapatramiva -
her lotus petal like
āyatāṁ cakṣuḥ dr̥śyatē -
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||

īṣacca hr̥ṣitō vāsyā dakṣiṇāyā hyadakṣiṇaḥ||27.49||
akasmādēva vaidēhyā bāhurēkaḥ prakaṁpatē|

sa||dakṣiṇāyāḥ asyāḥ vaidēhyāḥ adakṣiṇaḥ ēkaḥ bāhuḥ akasmādēva hr̥ṣitaḥ īṣat prakaṁpatē||

||Sloka meanings||

dakṣiṇāyāḥ asyāḥ vaidēhyāḥ -
this capable lady Vaidehi's
adakṣiṇaḥ ēkaḥ bāhuḥ -
left shoulder alone
akasmādēva hr̥ṣitaḥ -
suddenly happily
īṣat prakaṁpatē -
started throbbing

||Sloka summary||

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

||Sloka 27.50||

karēṇu hasta pratima ssavya ścōru runuttamaḥ||27.50||
vēpamāna ssūcayati rāghavaṁ purataḥ sthitam||27.51||

sa|| karēṇu hastapratimaḥ anuttamaḥ savyaḥ uruḥ vēpamānaḥ rāghavaṁ purataḥ sthitaṁ sūcayati ||

||Sloka meanings||

karēṇu hastapratimaḥ -
comparable to the trunk of an elephant
anuttamaḥ savyaḥ uruḥ vēpamānaḥ -
trembling excellent left thigh
sūcayati - indicates
rāghavaṁ purataḥ sthitaṁ -
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||

pakṣī ca śākhā nilayaḥ prahr̥ṣṭaḥ
punaḥ punaścōttama sāṁtvavādī|
susvāgatāṁ vāca mudīrayānaḥ
punaḥ punaścōdayatīva hr̥ṣṭaḥ||27.51||

sa|| pakṣī ca śākhānilayaṁ praviṣṭaḥ punaḥ punaḥ ca uttamasāṁtvavādī susvāgataṁ vācaṁ udīrayānaḥ| hr̥ṣṭaḥ punaḥ punaḥcōdayatīva||

||Sloka meanings||

pakṣī ca śākhānilayaṁ -
the birds in the branches of the tree

uttamasāṁtvavādī -
sweet notes
praviṣṭaḥ punaḥ punaḥ ca -
cooing again and again
susvāgataṁ vācaṁ udīrayānaḥ-
as if saying welcoming words
hr̥ṣṭaḥ punaḥ punaḥcōdayatīva -
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 "pakṣī" (Pakshi), "śākhānilayaḥ" (shakha-nilayah) and "prahr̥ṣṭaḥ" (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 "pakṣi" (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 "śākhānilayaḥ" (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 "prahr̥ṣṭaḥ" (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 "prahr̥ṣṭaḥ" (prahrishtah).

What is "Pakshi", who is truly happy ("prahr̥ṣṭaḥ") saying? "punaḥ punaśca uttama sāṁtvavādi" (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?

"susvāgataṁ vācaṁ udīrayānaḥ"- 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, "punaḥ punaścōdayatīva," 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 "śākhānilayaḥ" (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:

"tatō rāvaṇa nītāyāḥ ... (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/ va," 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/ sya."

The fourteenth Sloka in the 27th Sarga is,

"tatastya nagasyāgrē hyākāśasthasya dantinaḥ|
bhartrā parigr̥hītasya jānakī skandhamāśritā||

"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.

atra dvādaśa sahasraṁ ślōkā gatāḥ| trayōdaśasahasrādimō'yaṁ ślōkaḥ|

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.

|| ōm tat sat||