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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||

ಇತ್ಯುಕ್ತಾಃ ಸೀತಯಾ ಘೋರಾ ರಾಕ್ಷಸ್ಯಃ ಕ್ರೋಧಮೂರ್ಛಿತಾಃ|
ಕಾಶ್ಚಿತ್ ಜಗ್ಮುಃ ತದಾಖ್ಯಾತುಂ ರಾವಣಸ್ಯ ತರಸ್ವಿನಃ||27.01||

ಸ|| ಕಾಶ್ಚಿತ್ ಘೋರಾ ರಾಕ್ಷಸ್ಯಃ ಕ್ರೋಧಮೂರ್ಛಿತಾಃ ಇತ್ಯುಕ್ತಾಃ ಸೀತಾಯಾಃ ತತ್ ಆಖ್ಯಾತುಂ ಕಾಶ್ಚಿತ್ ತರಸ್ವಿನಃ ರಾವಣಸ್ಯ ಜಗ್ಮುಃ||

||Sloka meanings||

ಇತ್ಯುಕ್ತಾಃ ಸೀತಾಯಾಃ -
thus told by Sita
ಕಾಶ್ಚಿತ್ ಘೋರಾ ರಾಕ್ಷಸ್ಯಃ ಕ್ರೋಧಮೂರ್ಛಿತಾಃ - some of the terrible Rakshasa women overcome with anger
ತತ್ ತರಸ್ವಿನಃ ರಾವಣಸ್ಯ ಆಖ್ಯಾತುಂ -
to that Ravana who is quick to act
ಆಖ್ಯಾತುಂ ಜಗ್ಮುಃ - 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, "ತದಾಖ್ಯಾತುಂ ಮರಣ ನಿಶ್ಚಯಂ ಕಥಯಿತುಂ" - 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||

ತತಸ್ಸೀತಾ ಮುಪಾಗಮ್ಯ ರಾಕ್ಷಸ್ಯೋ ಘೋರದರ್ಶನಾಃ|
ಪುನಃ ಪರುಷಮೇಕಾರ್ಥಂ ಅನರ್ಥಾರ್ಥಮ್ ಅಥಾಬ್ರುವನ್||27.02||

ಸ|| ತತಃ ಸೀತಾಂ ಉಪಾಗಮ್ಯ ರಾಕ್ಷಸ್ಯಃ ಘೋರದರ್ಶನಾಃ ಪುನಃ ಪರುಷಂ ಅನರ್ಧಾರ್ಥಂ ಏಕಾರ್ಥಂ ಅಥ ಅಬ್ರುವನ್||

||Sloka meanings||

ತತಃ ಸೀತಾಂ ಉಪಾಗಮ್ಯ -
then approaching Sita
ರಾಕ್ಷಸ್ಯಃ ಘೋರದರ್ಶನಾಃ -
hideous looking Rakshasis
ಪುನಃ ಪರುಷಂ - again harsh
ಅನರ್ಧಾರ್ಥಂ ಏಕಾರ್ಥಂ -
(words) with one meaning leading to sinful consequences
ಅಥ ಅಬ್ರುವನ್ - 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||

ಅದ್ಯೇದಾನೀಂ ತವಾನಾರ್ಯೇ ಸೀತೇ ಪಾಪವಿನಿಶ್ಚಯೇ|
ರಾಕ್ಷಸ್ಯೋ ಭಕ್ಷಯಿಷ್ಯಂತಿ ಮಾಂಸ ಮೇತತ್ ಯಥಾಸುಖಮ್|27.03||

ಸ|| ಅನಾರ್ಯೇ ಪಾಪನಿಶ್ಚಯೇ ಸೀತೇ ಅದ್ಯ ಇದಾನೀಂ ತವ ಏತತ್ ಮಾಂಸಂ ರಾಕ್ಷಸ್ಯಃ ಯಥಾಸುಖಂ ಭಕ್ಷಯಿಷ್ಯಂತಿ ||

||Sloka meanings||

ಅನಾರ್ಯೇ ಪಾಪನಿಶ್ಚಯೇ ಸೀತೇ -
Oh Vile one, determined in evil ways, O Sita
ಅದ್ಯ ಇದಾನೀಂ - today itself
ತವ ಏತತ್ ಮಾಂಸಂ - this your flesh
ರಾಕ್ಷಸ್ಯಃ ಯಥಾಸುಖಂ ಭಕ್ಷಯಿಷ್ಯಂತಿ -
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||

ಸೀತಾಂ ತಾಭಿ ರನಾರ್ಯಾಭಿಃ ದೃಷ್ಟ್ವಾ ಸಂತರ್ಜಿತಾಂ ತದಾ|
ರಾಕ್ಷಸೀ ತ್ರಿಜಟಾ ವೃದ್ಧಾ ಶಯಾನಾ ವಾಕ್ಯಮಬ್ರವೀತ್ ||27.04||

ಸ|| ತದಾ ಅನಾರ್ಯಾಭಿಃ ತಾಭಿಃ ಸಂತರ್ಜಿತಾಂ ಸೀತಾಂ ದೃಷ್ಟ್ವಾ ವೃದ್ಧಾ ತ್ರಿಜಟಾ ರಾಕ್ಷಸೀ ವಾಕ್ಯಂ ಅಬ್ರವೀತ್||

Tilaka Tika says - ವೃದ್ಧಾ ಧರ್ಮಜ್ಞಾನ ಯೋಗವಯೋಭಿಃ ವೃದ್ಧಾ|
Govindaraja Tika says - ತ್ರಿಜಟಾ ವಿಭೀಷಣ ಪುತ್ರೀ |

||Sloka meanings||

ತದಾ ಅನಾರ್ಯಾಭಿಃ ತಾಭಿಃ -
then by those evil ones
ಸಂತರ್ಜಿತಾಂ ಸೀತಾಂ ದೃಷ್ಟ್ವಾ -
seeing Sita thus threatened
ವೃದ್ಧಾ ಶಯಾನಾ ತ್ರಿಜಟಾ ರಾಕ್ಷಸೀ -
old Rakshasi by name Trijata, who was sleeping
ವಾಕ್ಯಂ ಅಬ್ರವೀತ್ -
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||

ಆತ್ಮಾನಂ ಖಾದತಾ ನಾರ್ಯಾ ನ ಸೀತಾಂ ಭಕ್ಷಯಿಷ್ಯಥ|
ಜನಕಸ್ಯ ಸುತಾ ಮಿಷ್ಟಾಂ ಸ್ನುಷಾಂ ದಶರಥಸ್ಯ ಚ||27.05||

ಸ|| ಆತ್ಮಾನಂ ಖಾದತಾ |ಜನಕಸ್ಯ ಸುತಾಂ ದಶರಥಸ್ಯ ಇಷ್ಟಾಂ ಸ್ನುಷಾಂ ಸೀತಾಂ ನ ಭಕ್ಷಯಿಷ್ಯಥ||

||Sloka meanings||

ಆತ್ಮಾನಂ ಖಾದತಾ - eat yourselves
ಜನಕಸ್ಯ ಸುತಾಂ -daughter of Janaka
ದಶರಥಸ್ಯ ಇಷ್ಟಾಂ ಸ್ನುಷಾಂ ಸೀತಾಂ -
favored daughter in law of Dasaratha
ನ ಭಕ್ಷಯಿಷ್ಯಥ - 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||

ಸ್ವಪ್ನೋ ಹೃದ್ಯ ಮಯಾ ದೃಷ್ಟೋ ದಾರುಣೋ ರೋಮಹರ್ಷಣಃ|
ರಾಕ್ಷಸಾನಾಂ ಅಭಾವಾಯ ಭರ್ತುರಸ್ಯಾ ಜಯಾಯ ಚ||27.06||

ಸ|| ಅದ್ಯ ಮಯಾ ಸ್ವಪ್ನಃ ದೃಷ್ಟಃ | ದಾರುಣಃ ರೋಮಹರ್ಷಣಃ | ರಾಕ್ಷಸಾನಾಂ ಅಭಾವಾಯ ಅಸ್ಯಾಃ ಭರ್ತೃಃ ಜಯಾಯ ಚ||

||Sloka meanings||

ಅದ್ಯ ಮಯಾ ಸ್ವಪ್ನಃ ದೃಷ್ಟಃ -
today I have seen a dream
ದಾರುಣಃ ರೋಮಹರ್ಷಣಃ -
terrible and hair raising
ರಾಕ್ಷಸಾನಾಂ ಅಭಾವಾಯ -
destruction of Rakshasas
ಅಸ್ಯಾಃ ಭರ್ತೃಃ ಜಯಾಯ ಚ -
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||

ಏವಮುಕ್ತಾ ತ್ರಿಜಟಾಯಾ ರಾಕ್ಷಸ್ಯಃ ಕ್ರೋಧಮೂರ್ಛಿತಾಃ|
ಸರ್ವಾ ಏವಾಬ್ರುವನ್ ಭೀತಾಃ ತ್ರಿಜಟಾಂ ತಾಂ ಇದಂ ವಚಃ||27.07||

ಸ|| ಏವಂ ಉಕ್ತಾ ತ್ರಿಜಟಯಾ ಸರ್ವಾ ರಾಕ್ಷಸ್ಯಃ ಕ್ರೋಧಮೂರ್ಛಿತಾಃ ಭೀತಾಃ ತಾಂ ತ್ರಿಜಟಾಂ ಇದಂ ವಚಃ ಅಬ್ರುವನ್ ||

Tilaka Tika says- ಪೂರ್ವಂ ಕ್ರೋಧಮೂರ್ಛಿತಾಃ ತ್ರಿಜಟಾವಚನಪಶ್ಚಾತ್ ಭೀತಃ

||Sloka meanings||

ಏವಂ ಉಕ್ತಾ ತ್ರಿಜಟಯಾ -
hearing those words told by Trijata
ಸರ್ವಾ ರಾಕ್ಷಸ್ಯಃ - all the Rakshasis
ಕ್ರೋಧಮೂರ್ಛಿತಾಃ ಭೀತಾಃ -
over whelmed with anger and scared
ತಾಂ ತ್ರಿಜಟಾಂ ಇದಂ ವಚಃ ಅಬ್ರುವನ್ -
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||

ಕಥಯಸ್ವ ತ್ವಯಾ ದೃಷ್ಟಃ ಸ್ವಪ್ನೋಽಯಂ ಕೀದೃಶೋ ನಿಶಿ|
ತಾಸಾಂ ಶ್ರುತ್ವಾತು ವಚನಂ ರಾಕ್ಷಸೀನಾಂ ಮುಖಾಚ್ಚ್ಯುತಮ್||27.08||
ಉವಾಚ ವಚನಂ ಕಾಲೇ ತ್ರಿಜಟಾ ಸ್ವಪ್ನ ಸಂಶ್ರಿತಮ್|

ಸ|| ನಿಶಿ ತ್ವಯಾ ದೃಷ್ಟಃ ಅಯಂ ಸ್ವಪ್ನಃ ಕೀ ದೃಶಃ ಕಥಯಸ್ವ | ರಾಕ್ಷಸೀನಾಂ ಮುಖಾಚ್ಯುತಂ ತಾಸಾಂ ವಚನಂ ಶ್ರುತ್ವಾ ತು ತ್ರಿಜಟಾ ಕಾಲೇ ಸ್ವಪ್ನ ಸಂಸ್ಥಿತಂ ವಚನಂ ಉವಾಚ||

||Sloka meanings||

ನಿಶಿ ತ್ವಯಾ ದೃಷ್ಟಃ -
the dream seen by you in the night
ಅಯಂ ಸ್ವಪ್ನಃ ಕೀ ದೃಶಃ ಕಥಯಸ್ವ -
that dream, what is that please tell us
ರಾಕ್ಷಸೀನಾಂ ಮುಖಾಚ್ಯುತಂ -
from the mouth of Rakshasis
ತಾಸಾಂ ವಚನಂ ಶ್ರುತ್ವಾ ತು -
hearing those words
ಕಾಲೇ - in the early morning
ತ್ರಿಜಟಾ ಸ್ವಪ್ನ ಸಂಶ್ರಿತಮ್ ವಚನಂ ಉವಾಚ -
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 - ತಾಸಾಮ್ ಇತಿ| ಕಾಲೇ ಉಷಃ ಕಾಲೇ ಯಃ ಸ್ವಪ್ನಃ ತತ್ಸಂಶ್ರಿತಮ್| ಈ ಸ್ವಪ್ನಮು ಉಷೋದಯ ಕಾಲಮು ಲೋ ವಚ್ಚಿನದಿ ಅನಿ.

Tilaka Tika says- ಕಾಲೇ ಪ್ರಾತಃ ಕಾಲೇ| ಸ್ವಪ್ನಸಂಶ್ರಿತಂ ಪ್ರಾತಃ ಕಾಲ ದೃಷ್ಟ ಸ್ವಪ್ನದೃಷ್ಟಾರ್ಥವಿಷಯಕಮ್ ಅನೇನ ಸ್ವಪ್ನಸ್ಯ ಶೀಘ್ರಫಲದತ್ವಂ ಸೂಚಿತಮ್| ಸೀತಾಯಾಃ ಪೀಡಾನಿವೃತ್ತಯೇ ತತ್ ಅಭ್ಯುದಯ ಸೂಚಕಂ ಸ್ವಪ್ನಮ್| 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||

ಗಜದಂತಮಯೀಂ ದಿವ್ಯಾಂ ಶಿಬಿಕಾಮಂತರಿಕ್ಷಗಾಮ್||27.09||
ಯುಕ್ತಾಂ ಹಂಸ ಸಹಸ್ರೇಣ ಸ್ವಯಮಾಸ್ಥಾಯ ರಾಘವಃ|
ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರೋ ಲಕ್ಷ್ಮಣೇನ ಸಹಾಗತಃ||27.10||

ಸ|| ರಾಘವಃ ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರಃ ಲಕ್ಷ್ಮಣೇನ ಸಹ ಗಜದಂತಮಯೀಂ ಅಂತರಿಕ್ಷಗಾಂ ಹಂಸಸಹಸ್ರೇಣ ಯುಕ್ತಾಂ ಶಿಬಿಕಾಂ ಸ್ವಯಂ ಆಸ್ಥಾಯ ಆಗತಃ||

||Sloka meanings||

ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರಃ ರಾಘವಃ ಲಕ್ಷ್ಮಣೇನ ಸಹ -
Raghava wearing white clothes along with Lakshman
ಅಂತರಿಕ್ಷಗಾಂ - in the sky
ಹಂಸಸಹಸ್ರೇಣ ಯುಕ್ತಾಂ -
drawn by thousands of swans
ಗಜದಂತಮಯೀಂ ಶಿಬಿಕಾಂ -
Palanquin made of ivory
ಸ್ವಯಂ ಆಸ್ಥಾಯ ಆಗತಃ -
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||

ಸ್ವಪ್ನೇ ಚಾದ್ಯ ಮಯಾ ದೃಷ್ಟಾ ಸೀತಾ ಶುಕ್ಲಾಂಬರಾವೃತಾ|
ಸಾಗರೇಣ ಪರಿಕ್ಷಿಪ್ತಂ ಶ್ವೇತಂ ಪರ್ವತ ಮಾಸ್ಥಿತಾ||27.11||

ಸ||ಅದ್ಯ ಸ್ವಪ್ನೇ ಶುಕ್ಲಾಂಬರಾವೃತಾ ಸಾಗರೇಣ ಪರಿಕ್ಷಿಪ್ತಂ ಶ್ವೇತಂ ಪರ್ವತಂ ಆಸ್ಥಿತಾ ಸೀತಾ ಚ ಮಯಾ ದೃಷ್ಟಾ||

||Sloka meanings||

ಅದ್ಯ ಸ್ವಪ್ನೇ - in the dream today
ಶುಕ್ಲಾಂಬರಾವೃತಾ - wearing white clothes
ಸಾಗರೇಣ ಪರಿಕ್ಷಿಪ್ತಂ- surrounded by the ocean
ಶ್ವೇತಂ ಪರ್ವತಂ ಆಸ್ಥಿತಾ - sitting on a white mountain
ಸೀತಾ ಚ ಮಯಾ ದೃಷ್ಟಾ - 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||

ರಾಮೇಣ ಸಂಗತಾ ಸೀತಾ ಭಾಸ್ಕರೇಣ ಪ್ರಭಾ ಯಥಾ|
ರಾಘವಶ್ಚ ಮಯಾ ದೃಷ್ಟ ಶ್ಚತುರ್ದಂತಂ ಮಹಾಗಜಮ್||27.12||
ಆರೂಢಃ ಶೈಲಸಂಕಾಶಂ ಚಚಾರ ಸಹ ಲಕ್ಷ್ಮಣಃ|

ಸ|| ಸೀತಾ ರಾಮೇಣ ಭಾಸ್ಕರೇಣ ಪ್ರಭಾ ಯಥಾ ಸಂಗತಾ | ರಾಮಶ್ಚ ಚತುರ್ದಷ್ಟಂ ಶೈಲಸಂಕಾಶಮ್ ಮಹಾಗಜಂ ಸಹ ಲಕ್ಷ್ಮಣಃ ಆರೂಢಃ ಮಯಾ ದೃಷ್ಟಾ||

||Sloka meanings||

ಭಾಸ್ಕರೇಣ ಪ್ರಭಾ ಯಥಾ - like the luster and Sun
ಸೀತಾ ರಾಮೇಣ ಸಂಗತಾ - Sita is united with Rama
ರಾಮಶ್ಚ ಸಹ ಲಕ್ಷ್ಮಣಃ - Rama along with Lakshmana
ಮಹಾಗಜಂ ಆರೂಢಃ - mounted on a huge elephant
ಚತುರ್ದಷ್ಟಂ ಶೈಲಸಂಕಾಶಮ್ - with four tusks and looking like a mountain
ಮಯಾ ದೃಷ್ಟಾ - 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 - ರಾಘವಶ್ಚೇತಿ| ಮಹಾಗಜಮಾರೂಢ ಇತಿ ಶಿಬಿಕಾತ ಇತಿ ಶೇಷಃ| ತಥೋಕ್ತಂ ಸ್ವಪ್ನಾಧ್ಯಾಯೇ - " ಆರೋಹಣಂ ಗೋವೃಷಕುಙ್ಜರಾಣಾಂ ಪ್ರಾಸಾದಶೈಲಾವನಸ್ಪತೀನಾಂ | ವಿಷ್ಟಾನುಲೇಪೋ ರುದಿತಂ ಮೃತಂ ಚಸ್ವಪ್ನೇಷ್ವಗಮ್ಯಗಮನಂ ಚ ಧನ್ಯಂ' ಇತಿ| dreams about climbing on a cow , elephant etc foretell auspicious events. So this dream is foretelling auspicious events for Sita.

||Sloka 27.13||

ತತಸ್ತೌ ನರಶಾರ್ದೂಲೌ ದೀಪ್ಯಮಾನೌ ಸ್ವತೇಜಸಾ||27.13|
ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರೌ ಜಾನಕೀಂ ಪರ್ಯುಪಸ್ಥಿತೌ|

ಸ|| ತತಃ ತೌ ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರೌ ಸ್ವತೇಜಸಾ ದೀಪ್ಯಮಾನೌ ನರಶಾರ್ದೂಲೌ ಜಾನಕೀಂ ಪರ್ಯುಪಸ್ಥಿತೌ||

||Sloka meanings||

ತತಃ ತೌ ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರೌ -
the two wearing garlands made of white flowers and clothes
ಸ್ವತೇಜಸಾ ದೀಪ್ಯಮಾನೌ -
shining with their own effulgence
ನರಶಾರ್ದೂಲೌ ಜಾನಕೀಂ ಪರ್ಯುಪಸ್ಥಿತೌ -
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||

ತತಸ್ತಸ್ಯ ಸ್ಯಾಗ್ರೇ ಹ್ಯಾಕಾಶ ಸ್ಥಸ್ಯ ದಂತಿನಃ||27.14||
ಭರ್ತ್ರಾ ಪರಿಗೃಹೀತಸ್ಯ ಜಾನಕೀ ಸ್ಕಂಧಮಾಶ್ರಿತಾ|

ಸ|| ತತಃ ಜಾನಕೀ ತಸ್ಯ ನಗಸ್ಯ ಅಗ್ರೇ ಭರ್ತ್ರಾ ಪರಿಗೃಹೀತಸ್ಯ ಆಕಾಶಸ್ಥಸ್ಯ ದಂತಿನಃ ಸ್ಕಂಧಮ್ ಆಶ್ರಿತಾ||

||Sloka meanings||

ತತಃ ಜಾನಕೀ ತಸ್ಯ ನಗಸ್ಯ ಅಗ್ರೇ -
then Janaki from the top of that mountain
ಭರ್ತ್ರಾ ಪರಿಗೃಹೀತಸ್ಯ -
supported by her husband
ಆಕಾಶಸ್ಥಸ್ಯ ದಂತಿನಃ -
the elephant standing in the sky.
ಸ್ಕಂಧಮ್ ಆಶ್ರಿತಾ -
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 - ಅತ್ರ ದ್ವಾದಶ ಶ್ಲೋಕಾಃ ಗತಾಃ | with this Sloka twelve thousand Slokas have been completed. We will more thoughts on this at the end of the Sarga.

||Sloka 27.15||

ಭರ್ತುರಂಕಾತ್ ಸಮುತ್ಪತ್ಯ ತತಃ ಕಮಲಲೋಚನಾ||27.15||
ಚಂದ್ರಸೂರ್ಯೌ ಮಯಾ ದೃಷ್ಟಾ ಪಾಣಿಭ್ಯಾಂ ಪರಿಮಾರ್ಜತೀ|

ಸ|| ತತಃ ಕಮಲಲೋಚನಾ ಭರ್ತುಃ ಅಂಕಾತ್ ಸಮುತ್ಪತ್ಯ ಪಾಣಿನಾ ಚಂದ್ರಸೂರ್ಯೌ ಪರಿಮಾರ್ಜತೀ ಮಯಾ ದೃಷ್ಟಾ||

||Sloka meanings||

ತತಃ ಕಮಲಲೋಚನಾ -
the lotus eyed one
ಭರ್ತುಃ ಅಂಕಾತ್ ಸಮುತ್ಪತ್ಯ -
springing up from husband's lap
ಪಾಣಿನಾ ಚಂದ್ರಸೂರ್ಯೌ ಪರಿಮಾರ್ಜತೀ -
touching the Sun and Moon as if she was caressing.
ಮಯಾ ದೃಷ್ಟಾ - 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- ಪ್ರಥಮಂ ಭರ್ತುರಙ್ಕೇಗತ್ವಾ ತತಃ ಸಮುತ್ಪತ್ಯ ಭರ್ತ್ರಾ ಪರಿಗೃಹೀತಸ್ಯ ಗಜಸ್ಯ ಸ್ಕಂಧಮಾಶ್ರಿತಾ| ಸೂರ್ಯಚನ್ದ್ರಮಸೌ ಪಾಣಿಭ್ಯಾಂ ಪರಿಮಾರ್ಜತಿ| ತದುಕ್ತಮ್, - ಆದಿತ್ಯಮಣ್ಡಲಂ ವಾಪಿ ಚನ್ದ್ರಮಣ್ಡಲಮೇವ ವಾ| ಸ್ವಪ್ನೇ ಗೃಹ್ಣಾತಿ ಹಸ್ತಾಭ್ಯಾಂ ಮಹದ್ರಾಜ್ಯಂ ಸಮಾಪ್ನುಯಾತ್ |" ಇತಿ

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||

ತತಸ್ತಾಭ್ಯಾಂ ಕುಮಾರಾಭ್ಯಾ ಮಾಸ್ಥಿತಃ ಸ ಗಜೋತ್ತಮಃ||27.16||
ಸೀತಯಾ ಚ ವಿಶಾಲಾಕ್ಷ್ಯಾ ಲಂಕಾಯಾ ಉಪರಿಸ್ಥಿತಃ|

ಸ|| ತತಃ ತಾಭ್ಯಾಂ ಕುಮಾರಾಭ್ಯಾಂ ವಿಶಾಲಾಕ್ಷಾಯಾಃ ಸೀತಾಯ ಚ ಆಸ್ಥಿತಃ ಸಃ ಗಜೋತ್ತಮಃ ಲಂಕಾಯಾ ಉಪರಿ ಸ್ಥಿತಃ||

||Sloka meanings||

ತತಃ ತಾಭ್ಯಾಂ ಕುಮಾರಾಭ್ಯಾಂ -
by the two princes
ವಿಶಾಲಾಕ್ಷಾಯಾಃ ಸೀತಾಯ ಚ -
the wide eyed Sita
ಆಸ್ಥಿತಃ ಸಃ ಗಜೋತ್ತಮಃ -
the best of elephants thus mounted
ಲಂಕಾಯಾ ಉಪರಿ ಸ್ಥಿತಃ - 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||

ಪಾಣ್ಡುರರ್ಷಭ ಯುಕ್ತೇನ ರಥೇ ನಾಷ್ಟಯುಜಾ ಸ್ವಯಮ್||27.17||
ಇಹೋಪಯಾತಃ ಕಾಕುತ್ ಸ್ಥಃ ಸೀತಯಾ ಸಹ ಭಾರ್ಯಯಾ|

ಸ|| ಕಾಕುತ್ಸ್ಥಃ ಭಾರ್ಯಯಾ ಸೀತಾಯಾ ಸಹ ಅಷ್ಟಾಯುಜಾ ಪಾಣ್ಡುರರ್ಷಭ ಯುಕ್ತೇನ ರಥೇನ ಸ್ವಯಂ ಇಹ ಉಪಯಾತಃ ||

||Sloka meanings||

ಕಾಕುತ್ಸ್ಥಃ ಭಾರ್ಯಯಾ ಸೀತಾಯಾ ಸಹ -
Kakutstha, along with wife Sita
ಅಷ್ಟಾಯುಜಾ ಪಾಣ್ಡುರರ್ಷಭ ಯುಕ್ತೇನ ರಥೇನ -
chariot pulled by eight white bulls
ಸ್ವಯಂ ಇಹ ಉಪಯಾತಃ -
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||

ಲಕ್ಷ್ಮಣೇನ ಸಹಭ್ರಾತ್ರಾ ಸೀತಯಾ ಸಹ ವೀರ್ಯವಾನ್ ||27.18||
ಆರುಹ್ಯ ಪುಷ್ಪಕಂ ದಿವ್ಯಂ ವಿಮಾನಂ ಸೂರ್ಯಸನ್ನಿಭಮ್|
ಉತ್ತರಾಂ ದಿಶಮಾಲೋಕ್ಯ ಜಗಾಮ ಪುರುಷೋತ್ತಮಃ||27.19||

ಸ|| ವೀರ್ಯವಾನ್ ಸೀತಾಯಾ ಸಹ ಭ್ರಾತ್ರಾ ಲಕ್ಷ್ಮಣೇನ ಸಹ ದಿವ್ಯಂ ಸೂರ್ಯಸನ್ನಿಭಂ ಪುಷ್ಪಕಂ ವಿಮಾನಂ ಆರುಹ್ಯ ಉತ್ತರಾಂ ದಿಶಾಂ ಆಲೋಕ್ಯಪುರುಷೊತ್ತಮಃ ಜಗಾಮ||

||Sloka meanings||

ವೀರ್ಯವಾನ್ ಸೀತಾಯಾ ಸಹ-
the heroic one, along with Sita
ಭ್ರಾತ್ರಾ ಲಕ್ಷ್ಮಣೇನ ಸಹ -
along with brother Lakshmana
ದಿವ್ಯಂ ಸೂರ್ಯಸನ್ನಿಭಂ ಪುಷ್ಪಕಂ ವಿಮಾನಂ ಆರುಹ್ಯ -
mounted the celestial Pushpaka Vimana resembling the Sun,
ಉತ್ತರಾಂ ದಿಶಾಂ ಆಲೋಕ್ಯ ಪುರುಷೊತ್ತಮಃ ಜಗಾಮ -
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||

ಏವಂ ಸ್ವಪ್ನೇ ಮಯಾ ದೃಷ್ಟೋ ರಾಮೋ ವಿಷ್ಣುಪರಾಕ್ರಮಃ|
ಲಕ್ಷ್ಮಣೇನ ಸಹಭ್ರಾತ್ರಾ ಸೀತಾಯ ಸಹ ಭಾರ್ಯಯಾ||27.20||

ಸ|| ಏವಂ ರಾಮಃ ವಿಷ್ಣುಪರಾಕ್ರಮಃ ಭಾರ್ಯಯಾ ಸೀತಾಯಾ ಸಹ ಲಕ್ಷ್ಮಣೇನ ಭ್ರಾತ್ರಾ ಸಹ ಸ್ವಪ್ನೇ ಮಯಾ ದೃಷ್ಟಃ|

||Sloka meanings||.

ಏವಂ ರಾಮಃ ವಿಷ್ಣುಪರಾಕ್ರಮಃ -
Thus Rama as powerful as Vishnu,
ಭಾರ್ಯಯಾ ಸೀತಾಯಾ ಸಹ -
along with wife Sita
ಲಕ್ಷ್ಮಣೇನ ಭ್ರಾತ್ರಾ ಸಹ -
and also with brother Lakshmana
ಸ್ವಪ್ನೇ ಮಯಾ ದೃಷ್ಟಃ - 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||

ನ ಹಿ ರಾಮೋ ಮಹಾತೇಜಾ ಶ್ಶಕ್ಯೋ ಜೇತುಂ ಸುರಾಸುರೈಃ|
ರಾಕ್ಷಸೈರ್ವಾಪಿ ಚಾನ್ಯೈರ್ವಾ ಸ್ವರ್ಗಂ ಪಾಪಜನೈರಿವ||27.21||

ಸ|| ರಾಮಃ ಮಹಾತೇಜಃ ರಾಕ್ಷಸೈಃ ವಾ ಅನ್ಯೈಃ ವಾ ಸುರಾಸುರೈಃ ವಾ ಜೇತುಂ ನ ಶಕ್ಯಃ| ಸ್ವರ್ಗಂ ಪಾಪ ಜನೈಃ ಇವ||

||Sloka meanings||

ರಾಮಃ ಮಹಾತೇಜಃ -
very brilliant Rama
ಸುರಾಸುರೈಃ ವಾ ರಾಕ್ಷಸೈಃ ವಾ -
by Devas , demons, or Rakshasas
ಅನ್ಯೈಃ ವಾ ಜೇತುಂ ನ ಶಕ್ಯಃ -
or anybody else not possible to win over him
ಸ್ವರ್ಗಂ ಪಾಪ ಜನೈಃ ಇವ -
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||

ರಾವಣಶ್ಚ ಮಯಾದೃಷ್ಟಃ ಕ್ಷಿತೌ ತೈಲಸಮುತ್ಕ್ಷಿತಃ |
ರಕ್ತವಾಸಾಃ ಪಿಬನ್ಮತ್ತಃ ಕರವೀರಕೃತ ಸ್ರಜಃ||27.22||

ಸ|| ರಕ್ತವಾಸಾಃ ಪಿಬನ್ ಮತ್ತಃ ಕರವೀರ ಕೃತ ಸ್ರಜಃ ತೈಲಸಮುತ್ಕ್ಷಿತಃ ಕ್ಷಿತೌ ರಾವಣಃ ಚ ಮಯಾ ದೃಷ್ಟಃ|

||Sloka meanings||

ರಕ್ತವಾಸಾಃ ಪಿಬನ್ ಮತ್ತಃ -
wearing red clothes, drunk
ಕರವೀರ ಕೃತ ಸ್ರಜಃ -
wearing a garland of lilies
ತೈಲಸಮುತ್ಕ್ಷಿತಃ ಕ್ಷಿತೌ ರಾವಣಃ ಚ -
smeared with oil and lying on the ground
ಮಯಾ ದೃಷ್ಟಃ - 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||

ವಿಮಾನಾತ್ ಪುಷ್ಪಕಾದದ್ಯ ರಾವಣಃ ಪತಿತೋ ಭುವಿ|
ಕೃಷ್ಯಮಾಣ ಸ್ತ್ರಿಯಾ ದೃಷ್ಟೋ ಮುಂಡಃ ಕೃಷ್ಣಾಂಬರಃ ಪುನಃ||27.23||

ಸ|| ಅದ್ಯ ರಾವಣಃ ಕೃಷ್ಣಾಂಬರಃ ಸ್ತ್ರಿಯಾ ಕೃಷ್ಯಮಾಣಃ ಮುಂಡಃ ಪುಷ್ಪಕಾತ್ ವಿಮಾನಾತ್ ಭುವಿ ಪತಿತಃ ಪುನಃ ದೃಷ್ಟಃ |

||Sloka meanings||

ಅದ್ಯ ಪುನಃ - today again ( in another dream)
ಪುಷ್ಪಕಾತ್ ವಿಮಾನಾತ್ ಭುವಿ ಪತಿತಃ -
fallen on the ground from Pushpaka chariot
ಕೃಷ್ಣಾಂಬರಃ ಮುಂಡಃ -
with shaven head, wearing black clothes
ಸ್ತ್ರಿಯಾ ಕೃಷ್ಯಮಾಣಃ -
being dragged by a woman
ರಾವಣಃ ದೃಷ್ಟಃ - 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||

ರಥೇನ ಖರಯುಕ್ತೇನ ರಕ್ತಮಾಲ್ಯಾನುಲೇಪನಃ|
ಪಿಬಂ ಸ್ತೈಲಂ ಹಸನ್ ನೃತ್ಯನ್ ಭ್ರಾಂತಚಿತ್ತಕುಲೇಂದ್ರಿಯಃ||27.24||
ಗರ್ಧಭೇನ ಯಯೌ ಶೀಘ್ರಂ ದಕ್ಷಿಣಾಂ ದಿಶಮಾಸ್ಥಿತಃ|

ಸ||ರಕ್ತಮಾಲ್ಯಾನುಲೇಪನಃ ತೈಲಂ ಪಿಬನ್ ಹಸನ್ ನೃತ್ಯನ್ ಭ್ರಾಂತಚಿತ್ತಕುಲೇಂದ್ರಿಯಃ ಖರಯುಕ್ತೇನ ರಥೇನ ದಕ್ಷಿಣಾಂ ದಿಶಾಂ ಆಸ್ಥಿತಃ ಗರ್ದಭೇನ ಶೀಘ್ರಂ ಯಯೌ ||

||Sloka meanings||

ರಕ್ತಮಾಲ್ಯಾನುಲೇಪನಃ -
wearing red garlands and unguents
ತೈಲಂ ಪಿಬನ್ ಹಸನ್ ನೃತ್ಯನ್ -
drinking oil , laughing, dancing
ಭ್ರಾಂತಚಿತ್ತಕುಲೇಂದ್ರಿಯಃ -
with a confused mind and senses
ಖರಯುಕ್ತೇನ ರಥೇನ - on a chariot pulled by donkeys.
ದಕ್ಷಿಣಾಂ ದಿಶಾಂ ಆಸ್ಥಿತಃ -
started in southerly direction
ಗರ್ದಭೇನ ಶೀಘ್ರಂ ಯಯೌ-
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||

ಪುನರೇವ ಮಯಾದೃಷ್ಟೋ ರಾವಣೋ ರಾಕ್ಷಸೇಶ್ವರಃ||27.25||
ಪತಿತೋಽವಾಕ್ಛಿರಾ ಭೂಮೌ ಗರ್ಧಭಾತ್ ಭಯಮೋಹಿತಃ|

ಸ|| ರಾಕ್ಷಸೇಶ್ವರಃ ರಾವಣಃ ಭಯಮೋಹಿತಃ ಗರ್ದಭಾತ್ ಅವಾಕ್ಚಿರಾಃ ಪತಿತಃ ಮಯಾ ಪುನರೇವ ದೃಷ್ಟಃ||

||Sloka meanings||

ರಾಕ್ಷಸೇಶ್ವರಃ ರಾವಣಃ -
king of Rakshasa Ravana
ಭಯಮೋಹಿತಃ - deluded by fear
ಗರ್ದಭಾತ್ ಅವಾಕ್ಚಿರಾಃ ಪತಿತಃ -
falling down from the donkeys
ಮಯಾ ಪುನರೇವ ದೃಷ್ಟಃ -
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||

ಸಹಸೋತ್ಥಾಯ ಸಂಭ್ರಾಂತೋ ಭಯಾರ್ತೋ ಮದವಿಹ್ವಲಃ||27.26||
ಉನ್ಮತ್ತ ಇವ ದಿಗ್ವಾಸಾದುರ್ವಾಕ್ಯಂ ಪ್ರಲಪನ್ ಬಹು|
ದುರ್ಗಂಧಂ ದುಸ್ಸಹಂ ಘೋರಂ ತಿಮಿರಂ ನರಕೋಪಮಮ್||27.27||
ಮಲಪಂಕಂ ಪ್ರವಿಶ್ಯಾಶು ಮಗ್ನಸ್ತತ್ರ ಸ ರಾವಣಃ|

ಸ||ಸಃ ರಾವಣಃ ಸಹಸಾ ಉತ್ಥಾಯ ಸಂಭ್ರಾಂತಃ ಭಯಾರ್ತಃ ಮದ ವಿಹ್ವಲಃ ದಿಗ್ವಾಸಃ ಉನ್ಮತ್ತ ಇವ ಬಹು ದುಸ್ಸಹಂ ದುರ್ವಾಕ್ಯಂ ಪ್ರಲಪನ್ ದುರ್ಗಂಧಂ ಘೋರಂ ತಿಮಿರಂ ನರಕೋಪಮಮ್ ಮಲಪಂಕಂ ಪ್ರವಿಶ್ಯ ಆಶು ತತ್ರ ಮಗ್ನಃ||

||Sloka meanings||

ಸಃ ರಾವಣಃ ಸಹಸಾ ಉತ್ಥಾಯ -
that Ravana quickly getting up
ಸಂಭ್ರಾಂತಃ ಭಯಾರ್ತಃ -
surprised, scared
ಮದ ವಿಹ್ವಲಃ ದಿಗ್ವಾಸಃ -
intoxicated with wine, without clothes
ಉನ್ಮತ್ತ ಇವ ಬಹು -
like a mad man
ದುಸ್ಸಹಂ ದುರ್ವಾಕ್ಯಂ ಪ್ರಲಪನ್ -
saying several unbearable bad words
ದುರ್ಗಂಧಂ ಘೋರಂ ತಿಮಿರಂ -
terrific dark emitting bad smell
ನರಕೋಪಮಮ್ ಮಲಪಂಕಂ ಪ್ರವಿಶ್ಯ -
entered pool of filth like hell
ಆಶು ತತ್ರ ಮಗ್ನಃ -
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||

ಕಂಠೇ ಬಧ್ವಾ ದಶಗ್ರೀವಂ ಪ್ರಮದಾ ರಕ್ತವಾಸಿನೀ||27.28||
ಕಾಲೀ ಕರ್ದಮಲಿಪ್ತಾಂಗೀ ದಿಶಂ ಯಾಮ್ಯಾಂ ಪ್ರಕರ್ಷತಿ

ಸ|| ದಶಗ್ರೀವಂ ಕಂಠೇ ಭಧ್ವಾ ರಕ್ತವಾಸಿನೀ ಕರ್ದಮಲಿಪ್ತಾಂಗೀ ಕಾಲೀ ಪ್ರಮದಾ ಯಾಮ್ಯಾಂ ದಿಶಂ ಪ್ರಕರ್ಷತಿ||

||Sloka meanings||

ರಕ್ತವಾಸಿನೀ ಕರ್ದಮಲಿಪ್ತಾಂಗೀ -
clad in red clothes, smeared with mud
ಕಾಲೀ ಪ್ರಮದಾ -
a black woman
ದಶಗ್ರೀವಂ ಕಂಠೇ ಭಧ್ವಾ -
having tied the ten headed one in the neck
ಯಾಮ್ಯಾಂ ದಿಶಂ ಪ್ರಕರ್ಷತಿ -
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||

ಏವಂ ತತ್ರ ಮಯಾದೃಷ್ಟಃ ಕುಂಭಕರ್ಣೋ ನಿಶಾಚರಃ||27.29||
ರಾವಣಸ್ಯ ಸುತಾಸ್ಸರ್ವೇ ದೃಷ್ಟಾ ಸ್ತೈಲಸಮುತ್ಕ್ಷಿತಾಃ|

ಸ||ತತ್ರ ನಿಶಾಚರಃ ಕುಂಭಕರ್ಣಃ ಏವಂ ಸರ್ವೇ ರಾವಣಸ್ಯ ಸುತಾಃ ತೈಲ ಸಮುಕ್ಷಿತಾಃ ಮಯಾ ದೃಷ್ಟಃ||

||Sloka meanings||

ತತ್ರ ನಿಶಾಚರಃ ಕುಂಭಕರ್ಣಃ -
there the night being Kumbhakarna
ಏವಂ ಸರ್ವೇ ರಾವಣಸ್ಯ ಸುತಾಃ -
as well as all other sons of Ravana
ತೈಲ ಸಮುಕ್ಷಿತಾಃ ಮಯಾ ದೃಷ್ಟಃ -
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||

ವರಾಹೇಣ ದಶಗ್ರೀವ ಶ್ಶಿಂಶುಮಾರೇಣ ಚ ಇಂದ್ರಜಿತ್||27.30||
ಉಷ್ಟ್ರೇಣ ಕುಂಭಕರ್ಣಶ್ಚ ಪ್ರಯಾತೋ ದಕ್ಷಿಣಾಂ ದಿಶಮ್||

ಸ|| ದಶಗ್ರೀವಃ ವರಾಹೇಣ ಇಂದ್ರಜಿತ್ ಶಿಂಶುಮಾರೇಣ ಉಷ್ಟ್ರೇಣ ಕುಂಭಕರ್ಣಃ ದಕ್ಷಿಣಾಂ ದಿಶಂ ಪ್ರಯಾತಃ||

||Sloka meanings||

ದಶಗ್ರೀವಃ ವರಾಹೇಣ -
ten headed Ravana on a pig
ಇಂದ್ರಜಿತ್ ಶಿಂಶುಮಾರೇಣ -
Indrajit on a crocodile
ಉಷ್ಟ್ರೇಣ ಕುಂಭಕರ್ಣಃ -
Kumbhakarna on a camel
ದಕ್ಷಿಣಾಂ ದಿಶಂ ಪ್ರಯಾತಃ -
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||

ಏಕಸ್ತತ್ರ ಮಯಾ ದೃಷ್ಟಾ ಶ್ಶ್ವೇತಚ್ಛತ್ರೋ ವಿಭೀಷಣಃ||27.31||
ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರಃ ಶುಕ್ಲಗಂಧಾನುಲೇಪನಃ|

ಸ|| ತತ್ರ ಏಕಃ ಶ್ವೇತ ಛತ್ರಃ ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರಃ ಶುಕ್ಲಗಂಧಾನುಲೇಪನಃ ವಿಭೀಷಣಃ ಮಯಾ ದೃಷ್ಟಃ ||

||Sloka meanings||

ತತ್ರ ಏಕಃ ಶ್ವೇತ ಛತ್ರಃ -
there under a white umbrella
ಶುಕ್ಲಮಾಲ್ಯಾಂಬರಧರಃ -
wearing garlands of white flowers and clothes
ಶುಕ್ಲಗಂಧಾನುಲೇಪನಃ -
smeared with white sandal paste
ವಿಭೀಷಣಃ ಮಯಾ ದೃಷ್ಟಃ -
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||

ಶಂಖದುಂದುಭಿನಿರ್ಘೋಷೈಃ ನೃತ್ತಗೀತೈರಲಂಕೃತಃ||27.32||
ಆರುಹ್ಯ ಶೈಲಸಂಕಾಶಂ ಮೇಘಸ್ತನಿತನಿಸ್ಸ್ವನಮ್|
ಚತುರ್ದಂತಂ ಗಜಂ ದಿವ್ಯಮಾಸ್ತೇ ತತ್ರ ವಿಭೀಷಣಃ||27.33||
ಚತುರ್ಭಿಃ ಸಚಿವೈಃ ಸಾರ್ಥಂ ವೈಹಾಯಸ ಮುಪಸ್ಥಿತಃ|

ಸ|| ವಿಭೀಷಣಃ ಶಂಖದುಂದುಭಿ ನಿರ್ಘೋಷೈಃ ನೃತ್ತಗೀತೈರಲಂಕೃತೈಃ ಶೈಲಸಂಕಾಸಂ ಮೇಘಸ್ತನಿತನಿಸ್ಸ್ವನಮ್ ಚತುರ್ದಂತಂ ದಿವ್ಯಂ ಗಜಂ ಆರುಹ್ಯ ತತ್ರ ಆಸ್ತೇ | ಚತುರ್ಭಿಃ ಸಚಿವೈಃ ಸಾರ್ಥಂ ವೈಹಾಯಸಂ ಉಪಸ್ಥಿತಃ||

||Sloka meanings||

ವಿಭೀಷಣಃ ಶಂಖದುಂದುಭಿ ನಿರ್ಘೋಷೈಃ -
Vibhishana accompanied by sounds of conches and drums
ನೃತ್ತಗೀತೈಃ - singers and dancers
ಶೈಲಸಂಕಾಸಂ ಮೇಘಸ್ತನಿತನಿಸ್ಸ್ವನಮ್ -
like a mountain , trumpeting like huge cloud
ಅಲಂಕೃತೈಃ ಚತುರ್ದಂತಂ ದಿವ್ಯಂ ಗಜಂ -
wonderful decorated elephant with four tusks
ಆರುಹ್ಯ ತತ್ರ ಆಸ್ತೇ -
ascended and stood there
ಚತುರ್ಭಿಃ ಸಚಿವೈಃ ಸಾರ್ಥಂ-
with four ministers
ವೈಹಾಯಸಂ ಉಪಸ್ಥಿತಃ -
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||

ಸಮಾಜಶ್ಚ ಮಯಾ ದೃಷ್ಟೋ ಗೀತವಾದಿತ್ರ ನಿಸ್ಸ್ವನಃ||27.34||
ಪಿಬತಾಂ ರಕ್ತಮಾಲ್ಯಾನಾಂ ರಕ್ಷಸಾಂ ರಕ್ತವಾಸಸಾಮ್|

ಸ|| ಪಿಬತಾಂ ರಕ್ತಮಾಲ್ಯಾನಾಂ ರಕ್ತವಾಸಸಾಂ ರಕ್ಷಸಾಂ ಗೀತವಾದಿತ್ರ ನಿಸ್ಸ್ವನಃ ಸಮಾಜಶ್ಚ ಮಯಾ ದೃಷ್ಟಃ||

||Sloka meanings||

ಪಿಬತಾಂ ರಕ್ತಮಾಲ್ಯಾನಾಂ -
drinking, wearing red garlands
ರಕ್ತವಾಸಸಾಂ ರಕ್ಷಸಾಂ -
Rakshasas wearing red clothes
ಗೀತವಾದಿತ್ರ ನಿಸ್ಸ್ವನಃ -
singing and dancing
ಸಮಾಜಶ್ಚ ಮಯಾ ದೃಷ್ಟಃ-
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||

ಲಂಕಾಚೇಯಂ ಪುರೀ ರಮ್ಯಾ ಸವಾಜಿ ರಥಕುಂಜರಾ||27.35||
ಸಾಗರೇ ಪತಿತಾ ದೃಷ್ಟಾ ಭಗ್ನ ಗೋಪುರತೋರಣಾ|

ಸ|| ರಮ್ಯಾ ಇಯಂ ಲಂಕಾಪುರೀ ಚ ಸವಾಜಿರಥಕುಂಜರಾ ಭಗ್ನಗೋಪುರ ತೋರಣಾ ಸಾಗರೇ ಪತಿತಾ ಮಯಾ ದೃಷ್ಟಃ||

||Sloka meanings||

ರಮ್ಯಾ ಇಯಂ ಲಂಕಾಪುರೀ ಚ -
the beautiful city of Lanka
ಸವಾಜಿರಥಕುಂಜರಾ -
with horses' elephants and chariots
ಭಗ್ನಗೋಪುರ ತೋರಣಾ -
with crumbling archways and towers
ಸಾಗರೇ ಪತಿತಾ ಮಯಾ ದೃಷ್ಟಃ -
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||

ಲಂಕಾ ದೃಷ್ಟಾ ಮಯಾ ಸ್ವಪ್ನೇ ರಾವಣೇ ನಾಭಿರಕ್ಷಿತಾ||27.36||
ದಗ್ಧಾ ರಾಮಸ್ಯ ದೂತೇನ ವಾನರೇಣ ತರಸ್ವಿನಾ |

ಸ|| ರಾವಣೇನ ಅಭಿರಕ್ಷಿತಾ ಲಂಕಾ ರಾಮಸ್ಯ ದೂತೇನ ತರಶ್ವಿನಾ ವಾನರೇಣ ದಗ್ಧಾ ಮಯಾ ಸ್ವಪ್ನೇ ದೃಷ್ಟಾ||

||Sloka meanings||

ರಾವಣೇನ ಅಭಿರಕ್ಷಿತಾ ಲಂಕಾ -
Lanka protected Ravana
ರಾಮಸ್ಯ ದೂತೇನ -
by Rama's messenger
ತರಶ್ವಿನಾ ವಾನರೇಣ ದಗ್ಧಾ -
burnt by a powerful Vanara
ಮಯಾ ಸ್ವಪ್ನೇ ದೃಷ್ಟಾ -
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||

ಪೀತ್ವಾ ತೈಲಂ ಪ್ರವೃತ್ತಾಶ್ಚ ಪ್ರಹಸಂತ್ಯೋ ಮಹಾಸ್ವನಾಃ||27.37||
ಲಂಕಾಯಾಂ ಭಸ್ಮರೂಕ್ಷಾಯಾಂ ಪ್ರವಿಷ್ಟಾ ರಾಕ್ಷಸ ಸ್ತ್ರಿಯಃ|

ಸ|| ಭಸ್ಮರುಕ್ಷಯಾಂ ಲಂಕಾಯಾಂ ಸರ್ವಾ ರಾಕ್ಷಸ್ತ್ರಿಯಃ ತೈಲಂ ಪೀತ್ವಾ ಪ್ರಹಸಂತ್ಯಃ ಮಹಾಸ್ವನಾಃ ಪ್ರನೃತಾಃ ಚ||

||Sloka meanings||

ಭಸ್ಮರುಕ್ಷಯಾಂ ಲಂಕಾಯಾಂ -
in the Lanka which was turned into ashes.
ಸರ್ವಾ ರಾಕ್ಷಸ್ತ್ರಿಯಃ ತೈಲಂ ಪೀತ್ವಾ -
all the Rakshasas women having drunk oil
ಪ್ರಹಸಂತ್ಯಃ ಮಹಾಸ್ವನಾಃ -
laughing away with loud sounds
ಪ್ರನೃತಾಃ ಚ - 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||

ಕುಂಭಕರ್ಣಾದಯಶ್ಚೇಮೇ ಸರ್ವೇ ರಾಕ್ಷಸ ಪುಂಗವಃ||27.38||
ರಕ್ತಂ ನಿವಸನಂ ಗೃಹ್ಯ ಪ್ರವಿಷ್ಟಾ ಗೋಮಯಹ್ರದೇ|

ಸ|| ಕುಂಭಕರ್ಣಾದಯಃ ಇಮೇ ಸರ್ವಾ ರಾಕ್ಷಸಪುಂಗವಾಃ ರಕ್ತಂ ನಿವಸನಂ ಗೃಹ್ಯ ಗೋಮಯಹೃದೇ ಪ್ರವಿಷ್ಟಾಃ||

||Sloka meanings||

ಕುಂಭಕರ್ಣಾದಯಃ -
Kumbhakarna and others
ಇಮೇ ಸರ್ವಾ ರಾಕ್ಷಸಪುಂಗವಾಃ -
as well as all other Rakshasas
ರಕ್ತಂ ನಿವಸನಂ ಗೃಹ್ಯ -
wearing red colored clothes
ಗೋಮಯಹೃದೇ ಪ್ರವಿಷ್ಟಾಃ -
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||

ಅಪಗಚ್ಛತ ನಶ್ಯಧ್ವಂ ಸೀತಾ ಮಾಪ ಸ ರಾಘವಃ||27.39||
ಘಾತಯೇತ್ ಪರಮಾಮರ್ಷೀ ಸರ್ವೈ ಸ್ಸಾರ್ಥಂ ಹಿ ರಾಕ್ಷಸೈಃ|

ಸ|| ಅಪಗಚ್ಛತ ನಶ್ಯಧ್ವಂ| ರಾಘವಃ ಸೀತಾಂ ಆಪ್ನೋತಿ | ಪರಮಾಮರ್ಷೀ ರಾಕ್ಷಸೈಃ ಸಾರ್ಥಂ ಯುಷ್ಮಾನ್ ಘಾತಯೇತ್||

||Sloka meanings||

ಅಪಗಚ್ಛತ ನಶ್ಯಧ್ವಂ -
you will be destroyed , go away from here
ರಾಘವಃ ಸೀತಾಂ ಆಪ್ನೋತಿ -
Raghava will get back Sita
ಪರಮಾಮರ್ಷೀ - very angry
ರಾಕ್ಷಸೈಃ ಸಾರ್ಥಂ - all the Rakshasas
ಯುಷ್ಮಾನ್ ಘಾತಯೇತ್ -
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||

ಪ್ರಿಯಾಂ ಬಹುಮತಾಂ ಭಾರ್ಯಾಂ ವನವಾಸ ಮನುವ್ರತಾಮ್||27.40||
ಭರ್ತ್ಸಿತಾಂ ತರ್ಜಿತಾಂ ವಾಪಿ ನಾನುಮಂಶ್ಯತಿ ರಾಘವಃ|

ಸ|| ರಾಘವಃ ಪ್ರಿಯಾಂ ಬಹುಮತಾಂ ವನವಾಸಂ ಅನುವ್ರತಾಂ ಭಾರ್ಯಾಮ್ ಭರ್ತ್ಸಿತಾಂ ತರ್ಜಿತಾಂ ವಾ ಅಪಿ ನ ಅನುಮಂಶ್ಯತಿ||

||Sloka meanings||

ರಾಘವಃ ಪ್ರಿಯಾಂ ಬಹುಮತಾಂ -
Rama's dear highly respected
ವನವಾಸಂ ಅನುವ್ರತಾಂ ಭಾರ್ಯಾಮ್ -
wife who followed in exile in the forest
ಭರ್ತ್ಸಿತಾಂ ತರ್ಜಿತಾಂ ವಾ ಅಪಿ -
those who threatened or abused
ನ ಅನುಮಂಶ್ಯತಿ -
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||

ತದಲಂ ಕ್ರೂರವಾಕ್ಯೈಃ ವಃ ಸಾಂತ್ವಮೇವಾಭಿದೀಯತಾಮ್||27.41||
ಅಭಿಯಾಚಾಮ ವೈದೇಹೀಮೇತದ್ಧಿ ಮಮರೋಚತೇ|

ಸ|| ತತ್ ಅಲಂ ಕ್ರೂರವಾಕ್ಯೈಃ | ವಃ ಸಾಂತ್ವಮೇವ ಅಭಿದೀಯತಾಂ| ವೈದೇಹೀಂ ಅಭಿಯಾಚಾಮ ಏತದ್ಧಿ ಮಮ ರೋಚತೇ||

||Sloka meanings||

ತತ್ ಅಲಂ ಕ್ರೂರವಾಕ್ಯೈಃ -
enough of the cruel words
ವಃ ಸಾಂತ್ವಮೇವ ಅಭಿದೀಯತಾಂ -
You may speak in a polite manner
ವೈದೇಹೀಂ ಅಭಿಯಾಚಾಮ -
better plead with Vaidehi
ವೈದೇಹಿನಿ ಬ್ರತಿಮಾಲುಟಯೇ ಮಂಚಿದಿ
ಏತದ್ಧಿ ಮಮ ರೋಚತೇ -
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||

ಯಸ್ಯಾಂ ಏವಂ ವಿಧಃ ಸ್ವಪ್ನೋ ದುಃಖಿತಾಯಾಂ ಪ್ರದೃಶ್ಯತೇ||27.42||
ಸಾ ದುಃಖೈಃ ವಿವಿಧೈ ರ್ಮುಕ್ತಾ ಪ್ರಿಯಂ ಪ್ರಾಪ್ನೋತ್ಯನುತ್ತಮಮ್|

ಸ|| ಯಸ್ಯಾಂ ದುಃಖಿತಾಯಾಂ ಏವಂ ವಿಧಃ ಸ್ವಪ್ನಃ ಪ್ರದೃಶ್ಯತೇ ಸಾ ವಿವಿಧೈಃ ದುಃಖೈಃ ಮುಕ್ತಾ ಅನುತ್ತಮಂ ಪ್ರಿಯಂ ಪ್ರಾಪ್ನೋತಿ ||

||Sloka meanings||

ಯಸ್ಯಾಂ ದುಃಖಿತಾಯಾಂ -
whoever in sorrow
ಏವಂ ವಿಧಃ ಸ್ವಪ್ನಃ ಪ್ರದೃಶ್ಯತೇ -
sees this kind dream
ಸಾ ವಿವಿಧೈಃ ದುಃಖೈಃ ಮುಕ್ತಾ -
those will be free from various sorrows
ಅನುತ್ತಮಂ ಪ್ರಿಯಂ ಪ್ರಾಪ್ನೋತಿ -
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 "ನಾಕಾಲ ಮೃತುರ್ಭವತೀತಿ ಸನ್ತಃ" (28.3) and "ಏತಿ ಜೀವನ್ತಮಾನಂದೋ ನರಂ ವರ್ಷ ಶತಾದಪಿ" (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||

ಭರ್ತ್ಸಿತಾ ಮಪಿ ಯಾಚಧ್ವಂ ರಾಕ್ಷಸ್ಯಃ ಕಿಂ ವಿವಕ್ಷಯಾ||27.43||
ರಾಘವಾದ್ಧಿ ಭಯಂ ಘೋರಂ ರಾಕ್ಷಸಾನಾ ಮುಪಸ್ಥಿತಮ್|

ಸ|| ರಾಕ್ಷಸ್ಯಃ ಭರ್ತ್ಸಿತಾಮಪಿ ಯಾಚಧ್ವಂ ಕಿಂ ವಿವಕ್ಷಯಾ ರಾಕ್ಷಸಾನಾಂ ರಾಘವಾತ್ ಘೋರಂ ಭಯಂ ಉಪಸ್ಥಿತಮ್||

||Sloka meanings||

ರಾಕ್ಷಸ್ಯಃ ಭರ್ತ್ಸಿತಾಮಪಿ -
Rakshasa though having threatened her
ಯಾಚಧ್ವಂ - beg her
ಕಿಂ ವಿವಕ್ಷಯಾ - why say any more
ರಾಕ್ಷಸಾನಾಂ - for Rakshasas
ರಾಘವಾತ್ ಘೋರಂ ಭಯಂ ಉಪಸ್ಥಿತಮ್ - 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||

ಪ್ರಣಿಪಾತಪ್ರಸನ್ನಾ ಹಿ ಮೈಥಿಲೀ ಜನಕಾತ್ಮಜಾ||27.44||
ಅಲಮೇಷಾ ಪರಿತ್ರಾತುಂ ರಾಕ್ಷಸ್ಯೋ ಮಹತೋ ಭಯಾತ್ |

ಸ|| ರಾಕ್ಷಸ್ಯಃ ಜನಕಾತ್ಮಜಾ ಏಷಾ ಮೈಥಿಲೀ ಪ್ರಣಿಪಾತಪ್ರಸನ್ನಾ ಮಹತಃ ಭಯಾತ್ ಪರಿತ್ರಾತುಂ ಅಲಮ್||

||Sloka meanings||

ರಾಕ್ಷಸ್ಯಃ ಜನಕಾತ್ಮಜಾ ಏಷಾ ಮೈಥಿಲೀ -
O Rakshasis, this Maithili
ಪ್ರಣಿಪಾತಪ್ರಸನ್ನಾ-
pleased with your salutations
ಮಹತಃ ಭಯಾತ್ -
from the great threat
ಪರಿತ್ರಾತುಂ ಅಲಮ್ -
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
"ನ ಕಶ್ಚಿನ್ನಾಪರಾಧ್ಯತಿ".
"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||

ಅಪಿ ಚಾಸ್ಯಾ ವಿಶಾಲಾಕ್ಷ್ಯಾ ನ ಕಿಂಚಿ ದುಪಲಕ್ಷಯೇ||27.45||
ವಿರೂಪಮಪಿ ಚಾಂಗೇಷು ಸುಸೂಕ್ಷ್ಮಮಪಿ ಲಕ್ಷಣಮ್|

ಸ|| ಅಪಿ ಚ ವಿಶಾಲಾಕ್ಷಯಾಃ ಅಸ್ಯಾಃ ಅಂಗೇಷು ಸುಸೂಕ್ಷ್ಮಪಿ ವಿರೂಪಂ ಲಕ್ಷಣಮ್ ಕಿಂಚಿದಪಿ ನ ಉಪಲಕ್ಷ್ಯತೇ||

||Sloka meanings||

ಅಪಿ ಚ ವಿಶಾಲಾಕ್ಷಯಾಃ -
also this wide-eyed lady
ಅಸ್ಯಾಃ ಅಂಗೇಷು - in her limbs
ಸುಸೂಕ್ಷ್ಮಪಿ ವಿರೂಪಂ ಲಕ್ಷಣಮ್ -
even a little sign of inauspiciousness
ಕಿಂಚಿದಪಿ ನ ಉಪಲಕ್ಷ್ಯತೇ - 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||

ಛಾಯಾವೈಗುಣ್ಯಮಾತ್ರಂ ತು ಶಂಕೇ ದುಃಖಮುಪಸ್ಥಿತಮ್||27.46||
ಅದುಃಖಾರ್ಹಾ ಮಿಮಾಂ ದೇವೀಂ ವೈಹಾಯಸ ಮುಪಸ್ಥಿತಮ್|

ಸ|| ಛಾಯಾವೈಗುಣ್ಯಮಾತ್ರಂ ಚ ವೈಹಾಯಸಂ ಉಪಸ್ಥಿತಂ ಅದುಃಖಾರ್ಹಂ ಇಮಾಂ ದೇವೀಂ ದುಃಖಂ ಉಪಸ್ಥಿತಂ ಶಂಕೇ||

||Sloka meanings||

ಛಾಯಾವೈಗುಣ್ಯಮಾತ್ರಂ ಚ -
only a shade of her complexion is changed
ವೈಹಾಯಸಂ ಉಪಸ್ಥಿತಂ -
sitting on the path of eagles.
ಅದುಃಖಾರ್ಹಂ ಇಮಾಂ ದೇವೀಂ -
this lady who does not deserve to suffer
ದುಃಖಂ ಉಪಸ್ಥಿತಂ ಶಂಕೇ -
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||

ಅರ್ಥಸಿದ್ಧಿಂ ತು ವೈದೇಹ್ಯಾಃ ಪಶ್ಯಾಮ್ಯಹ ಮುಪಸ್ಥಿತಾಮ್||27.47||
ರಾಕ್ಷಸೇಂದ್ರವಿನಾಶಂ ಚ ವಿಜಯಂ ರಾಘವಸ್ಯ ಚ|

ಸ|| ಅಹಂ ವೈದೇಹ್ಯಾಂ ಅರ್ಥಸಿದ್ಧಿಂ ಉಪಸ್ಥಿತಂ ಪಶ್ಯಾಮಿ | ರಾಕ್ಷಸೇಂದ್ರ ವಿನಾಶನಂ ಚ | ರಾಘವಸ್ಯ ವಿಜಯಂ ಚ||

||Sloka meanings||

ವೈದೇಹ್ಯಾಂ ಅರ್ಥಸಿದ್ಧಿಂ ಉಪಸ್ಥಿತಂ -
fulfilment of wishes for Vaidehi
ರಾಕ್ಷಸೇಂದ್ರ ವಿನಾಶನಂ ಚ -
also the destruction of the king of Rakshasas
ರಾಘವಸ್ಯ ವಿಜಯಂ ಚ -
victory of Rama too
ಅಹಂ ಪಶ್ಯಾಮಿ -
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||

ನಿಮಿತ್ತಭೂತ ಮೇತ ತ್ತು ಶ್ರೋತುಮಸ್ಯಾ ಮಹತ್ಪ್ರಿಯಮ್||27.48||
ದೃಶ್ಯತೇ ಚ ಸ್ಫುರಚ್ಛಕ್ಷುಃ ಪದ್ಮ ಪತ್ರ ಮಿವಾಯತಮ್|

ಸ|| ಅಸ್ಯಾಂ ಮಹತ್ ಪ್ರಿಯಂ ಶ್ರೋತುಂ ನಿಮಿತ್ತಭೂತಂ ಸ್ಪುರತ್ | ಏತತ್ ಪದ್ಮಪತ್ರಮಿವ ಆಯತಾಂ ಚಕ್ಷುಃ ದೃಶ್ಯತೇ||

||Sloka meanings||

ಮಹತ್ ಪ್ರಿಯಂ ಶ್ರೋತುಂ -
to hear wonderful news
ನಿಮಿತ್ತಭೂತಂ ಸ್ಪುರತ್ -
portends are seen
ಏತತ್ ಪದ್ಮಪತ್ರಮಿವ -
her lotus petal like
ಆಯತಾಂ ಚಕ್ಷುಃ ದೃಶ್ಯತೇ -
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||

ಈಷಚ್ಚ ಹೃಷಿತೋ ವಾಸ್ಯಾ ದಕ್ಷಿಣಾಯಾ ಹ್ಯದಕ್ಷಿಣಃ||27.49||
ಅಕಸ್ಮಾದೇವ ವೈದೇಹ್ಯಾ ಬಾಹುರೇಕಃ ಪ್ರಕಂಪತೇ|

ಸ||ದಕ್ಷಿಣಾಯಾಃ ಅಸ್ಯಾಃ ವೈದೇಹ್ಯಾಃ ಅದಕ್ಷಿಣಃ ಏಕಃ ಬಾಹುಃ ಅಕಸ್ಮಾದೇವ ಹೃಷಿತಃ ಈಷತ್ ಪ್ರಕಂಪತೇ||

||Sloka meanings||

ದಕ್ಷಿಣಾಯಾಃ ಅಸ್ಯಾಃ ವೈದೇಹ್ಯಾಃ -
this capable lady Vaidehi's
ಅದಕ್ಷಿಣಃ ಏಕಃ ಬಾಹುಃ -
left shoulder alone
ಅಕಸ್ಮಾದೇವ ಹೃಷಿತಃ -
suddenly happily
ಈಷತ್ ಪ್ರಕಂಪತೇ -
started throbbing

||Sloka summary||

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

||Sloka 27.50||

ಕರೇಣು ಹಸ್ತ ಪ್ರತಿಮ ಸ್ಸವ್ಯ ಶ್ಚೋರು ರುನುತ್ತಮಃ||27.50||
ವೇಪಮಾನ ಸ್ಸೂಚಯತಿ ರಾಘವಂ ಪುರತಃ ಸ್ಥಿತಮ್||27.51||

ಸ|| ಕರೇಣು ಹಸ್ತಪ್ರತಿಮಃ ಅನುತ್ತಮಃ ಸವ್ಯಃ ಉರುಃ ವೇಪಮಾನಃ ರಾಘವಂ ಪುರತಃ ಸ್ಥಿತಂ ಸೂಚಯತಿ ||

||Sloka meanings||

ಕರೇಣು ಹಸ್ತಪ್ರತಿಮಃ -
comparable to the trunk of an elephant
ಅನುತ್ತಮಃ ಸವ್ಯಃ ಉರುಃ ವೇಪಮಾನಃ -
trembling excellent left thigh
ಸೂಚಯತಿ - indicates
ರಾಘವಂ ಪುರತಃ ಸ್ಥಿತಂ -
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||

ಪಕ್ಷೀ ಚ ಶಾಖಾ ನಿಲಯಃ ಪ್ರಹೃಷ್ಟಃ
ಪುನಃ ಪುನಶ್ಚೋತ್ತಮ ಸಾಂತ್ವವಾದೀ|
ಸುಸ್ವಾಗತಾಂ ವಾಚ ಮುದೀರಯಾನಃ
ಪುನಃ ಪುನಶ್ಚೋದಯತೀವ ಹೃಷ್ಟಃ||27.51||

ಸ|| ಪಕ್ಷೀ ಚ ಶಾಖಾನಿಲಯಂ ಪ್ರವಿಷ್ಟಃ ಪುನಃ ಪುನಃ ಚ ಉತ್ತಮಸಾಂತ್ವವಾದೀ ಸುಸ್ವಾಗತಂ ವಾಚಂ ಉದೀರಯಾನಃ| ಹೃಷ್ಟಃ ಪುನಃ ಪುನಃಚೋದಯತೀವ||

||Sloka meanings||

ಪಕ್ಷೀ ಚ ಶಾಖಾನಿಲಯಂ -
the birds in the branches of the tree

ಉತ್ತಮಸಾಂತ್ವವಾದೀ -
sweet notes
ಪ್ರವಿಷ್ಟಃ ಪುನಃ ಪುನಃ ಚ -
cooing again and again
ಸುಸ್ವಾಗತಂ ವಾಚಂ ಉದೀರಯಾನಃ-
as if saying welcoming words
ಹೃಷ್ಟಃ ಪುನಃ ಪುನಃಚೋದಯತೀವ -
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 "ಪಕ್ಷೀ" (Pakshi), "ಶಾಖಾನಿಲಯಃ" (shakha-nilayah) and "ಪ್ರಹೃಷ್ಟಃ" (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 "ಪಕ್ಷಿ" (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 "ಶಾಖಾನಿಲಯಃ" (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 "ಪ್ರಹೃಷ್ಟಃ" (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 "ಪ್ರಹೃಷ್ಟಃ" (prahrishtah).

What is "Pakshi", who is truly happy ("ಪ್ರಹೃಷ್ಟಃ") saying? "ಪುನಃ ಪುನಶ್ಚ ಉತ್ತಮ ಸಾಂತ್ವವಾದಿ" (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?

"ಸುಸ್ವಾಗತಂ ವಾಚಂ ಉದೀರಯಾನಃ"- 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, "ಪುನಃ ಪುನಶ್ಚೋದಯತೀವ," 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 "ಶಾಖಾನಿಲಯಃ" (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:

"ತತೋ ರಾವಣ ನೀತಾಯಾಃ ... (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/ ವ," 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/ ಸ್ಯ."

The fourteenth Sloka in the 27th Sarga is,

"ತತಸ್ತ್ಯ ನಗಸ್ಯಾಗ್ರೇ ಹ್ಯಾಕಾಶಸ್ಥಸ್ಯ ದನ್ತಿನಃ|
ಭರ್ತ್ರಾ ಪರಿಗೃಹೀತಸ್ಯ ಜಾನಕೀ ಸ್ಕನ್ಧಮಾಶ್ರಿತಾ||

"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.

ಅತ್ರ ದ್ವಾದಶ ಸಹಸ್ರಂ ಶ್ಲೋಕಾ ಗತಾಃ| ತ್ರಯೋದಶಸಹಸ್ರಾದಿಮೋಽಯಂ ಶ್ಲೋಕಃ|

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.

|| ಓಮ್ ತತ್ ಸತ್||