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|| om tat sat||

Sundarakanda
Sarga 31

This Sarga starts with the line , "संश्रवे मधुरं वाक्यं वैदेह्या व्याजहार ह !" . Here "ह" means "wow" an expression of wonder. What is it that made the poet add that expression of wonder? It is the scene of Hanuman singing the song of Rama to a soul pining for Rama.

So this Sarga is about the story of Rama as sung by Hanuman.

||Sloka 31.01||

एवं बहुविधां चिंतां चिंतयित्वा महाकपिः|
संश्रवे मधुरं वाक्यं वैदेह्या व्याजहार ह||31.01||

स||महाकपिः एवं बहुविधां चिंतां चिंतयित्वा वैदेह्यामधुरं वाक्यं संश्रवे व्याजहार ह||

||Sloka meanings||

एवं बहुविधां - thus in many ways
चिंतां चिंतयित्वा - having thought deeply
वैदेह्या मधुरं वाक्यं संश्रवे - to make Vaidehi hear sweet words
महाकपिः व्याजहार ह - the great Vanara spoke

||Sloka summary||

"That great Vanara having thought deeply in many ways to make daughter of Videha hear, spoke these sweet words."

गोविन्दराजुलवारि टीकालो- यद्वा पाठ्ये गेयेच मधुरमिति संश्रवे मधुरं ज्ञान प्रसारण द्वारा इन्द्रियेभ्यो निसृत्य विषयान् गृहीत्वा तदन्तरं हि रसो जायते लोके; अत्र न तथा; यत्र शब्द संसर्गो जायते तत्र रस जायत इत्यतिशयोक्तिः | मधुरं ज्ञानमपि तद्वारा रसजनकं वाक्यं पूर्वापर निरूपणं विना स्वयं रसजनकं वैदेह्याः वैदेही निमित्तं | कुलानुरोधेन देहे निस्पृहायाः देहमपि दत्त्वा रसवहत्वंच्यते॥

This Sarga starts with the line,"संश्रवे मधुरं वाक्यं वैदेह्या व्याजहार ह !" Here "ह" implies wonder and delight. What is the cause of that delight? To start with it is about "मधुरं वाक्यं". That is wonderfully sweet lines. The wonderful sweet lines are about the story of Rama. The great Vanara sang the story of Rama, addressing, "वैदेह्या" , meaning the daughter of Videha king . It also means one who is free from the body - 'Deha'.

In the twenty eighth Sarga we hear from Sita. ,"शीघ्रं गमिष्यामि यमस्य मूलं",
meaning that she is ready to go to the abode of Yama, the Lord of death.
That Sita who lost her desire to live, has been given a life by this story of Rama.

Sita, who is also known as "वैदेह्या", the one without a longing for body,
has given up the longing for the body, That Sita is again made to look forward for reunion. That is power of the story of Rama. About Rama's story it is also said, "मृतसंजीवनं राम चरितं"; Meaning that the Rama's story is like nectar for a dying person.

The joy and sorrow come with prompting of the mind. Normally the story is heard, the pros and cons are weighed in the mind, then the mind prompts the body to experience the joy or sorrow. Govindaraja in his Tika says, that the story of Rama, generates joy by simply listening ,
without waiting for prompting of the mind. That is the power of the story of Rama.

In the Sarga sixteen we hear that "नैषा पश्यति राक्षस्यः.. "(16.25);
"She does not see the Rakshasas"; That is the description of Sita by the poet. He says Sita's mind is preoccupied with thoughts of Rama. So much so that she does 'not see the Rakshasas in front of her. Nor does see the beautiful flowers and trees.

Hanuman sang the song , "व्याजहार", to Sita, who is already preoccupied with thoughts of Rama, so that she may hear about Rama. The word "व्याजहर" has a root " अजहार" too. "अजहार" means "brought' something? What is it that Hanuman brought to Sita ? For the one who gave up 'longing' for the body, Hanuman brought back longing. That is the other meaning of "अजहार" .

The Story of Rama brings back joy to Sita who gave up longing for the body. Valmiki visualizing the scene of Hanuman singing such a song of power, embraces the feelings of delight and wonder and utters "ह".

||Sloka 31.02||

राजा दशरथो नाम रथ कुंजिर वाजिमान्|
पुण्यशीलो महाकीर्ति इक्ष्वाकूणां महयशाः||31.02||

स|| दशरथः नाम राजा रथकुंजिरव्याजिमान् पुण्यशीलः महाकीर्तिः इक्ष्वाकूणां महायशाः||

||Sloka meanings||

दशरथः नाम राजा - a king by name Dasaratha
रथकुंजिर व्याजिमान् - has many chariots elephants and horses,
पुण्यशीलः महाकीर्तिः - steeped in merits, has great fame
इक्ष्वाकूणां महायशाः - illustrious among all Ikshavakus.

||Sloka summary||

"There was a king by name Dasaratha who has many chariots elephants and horses, who is steeped in merits, who has great fame , who is illustrious among all Ikshavakus.

||Sloka 31.03||

राजर्षीणां गुणश्रेष्ठः तपसा चर्षिभिस्समः|
चक्रवर्तिकुले जातः पुरंदरसमो बले||31.03||

स|| (सः) राजर्षीणां गुणश्रेष्ठः तपसा ऋषिभिः समः च बले पुरंदर समः चक्रवर्तिकुले जातः||

||Sloka meanings||

राजर्षीणां गुणश्रेष्ठः - most virtuous one among sage like kings
तपसा ऋषिभिः समः च - equal to Rishis in performing penance.
बले पुरंदर समः - equal in strength to Indra
चक्रवर्तिकुले जातः - born in the dynasty of emperors.

||Sloka summary||

He is the most virtuous one among sage like kings. He is equal to Rishis in performing penance. He is equal in strength to Indra and is born in the dynasty of emperors.

||Sloka 31.04||

अहिंसारति रक्षुद्रो घृणी सत्यपराक्रमः|
मुख्यश्च इक्ष्वाकुवंशस्य लक्ष्मीवान् लक्ष्मिवर्धनः||31.04||

स|| (सः) अहिंसा रति अक्षुद्रः घृणी सत्यपराक्रमः इक्ष्वाकुवंशश्च मुख्यः च लक्ष्मीवान् लक्ष्मिवर्धनः||

||Sloka meanings||

अहिंसा रति -
committed to non-violence
अक्षुद्रः घृणी सत्यपराक्रमः -
magnanimous, compassionate, one whose strength is truth.
इक्ष्वाकुवंशश्च मुख्यः च-
chief among Ikshavakus,
लक्ष्मीवान् लक्ष्मिवर्धनः -
an embodiment of wealth and is grower of wealth

||Sloka summary||

"He is committed to nonviolence, magnanimous, compassionate. He is one whose strength is truth. Chief among Ikshavakus, he is an embodiment of wealth and is grower of wealth." ||31.04|

||Sloka 31.05||

पार्थिवव्यंजनैर्युक्तः पृथुश्रीः पार्थिवर्षभः|
पृथिव्यां चतुरंतायां विश्रुत स्सुखदः सुखी||31.05||

स|| (सः) पार्थिवव्यंजनैः युक्तः पृथुश्रीः पार्थिवर्षभः चतुरंतायां पृथिव्यां विश्रुतः सुखदः सुखी च||

॥Sloka meanings॥

पार्थिवव्यंजनैः युक्तः -
endowed with signs of kingship
पृथुश्रीः पार्थिवर्षभः -
with vast wealth, a bull among rulers
चतुरंतायां पृथिव्यां विश्रुतः -
known on the earth surrounded by the four oceans
सुखदः सुखी च -
provider of happiness and is himself happy

॥Sloka summary॥

"Endowed with signs of kingship, with vast wealth, a bull among rulers, known on the earth surrounded by the four oceans, provider of happiness and is himself happy".

||Sloka 31.06||

तस्य पुत्त्रः प्रियोज्येष्ठः ताराधिपनिभाननः|
रामो नाम विशेषज्ञः श्रेष्ठः सर्वधनुष्मताम्||31.06||

स|| तस्य ज्येष्ठ पुत्रः प्रियः रामः नामः ताराधिपनिभाननः विशेषज्ञः सर्वधनुष्मतां श्रेष्ठः||

||Sloka meanings||

तस्य ज्येष्ठ पुत्रः प्रियः-
His eldest son and a dear one
रामः नामः -
one named Rama is on
ताराधिपनिभाननः विशेषज्ञः -
one with the face like that of a moon, scholar of all knowledge
सर्वधनुष्मतां श्रेष्ठः -
best among all the wielders of bow

||Sloka summary||

"His eldest son and a dear one named Rama, is one with the face like that of a moon, a scholar of all knowledge, best among all the wielders of bow.

||Sloka 31.07||

रक्षिता स्वस्य धर्मस्य स्वजनस्य च रक्षिता|
रक्षिता जीवलोकस्य धर्मस्य च परंतपः||31.07||

स|| (सः) परंतपः स्वस्य धर्मस्य रक्षिता स्वजनस्य रक्षिता जीवलोकस्य धर्मस्य च रक्षिता ||

||Sloka meanings||

परंतपः - destroyer of all enemies
स्वस्य धर्मस्य रक्षिता -
protector of righteousness
स्वजनस्य रक्षिता -
protector of his people
जीवलोकस्य धर्मस्य च रक्षिता -
protector of all beings and the righteousness

||Sloka summary||

"The destroyer of all enemies, he is a protector of righteousness, protector of his people, protector of all beings and the righteousness."॥31.07॥

As a king, Rama is a protector. As a protector he has many responsibilities. First protection of his own duty.
Second, he protects his own people. Protection means removing the obstacles and fulfilling their needs.
This is the duty of the protector.

Third part of this characteristic is that he is also protector of all life. He looks after the well-being of all. Protecting his own and neglecting other is not the creed .

Fourth part of his duty is ensuring that people are free to perform their duties.

Thus Ram was seen as providing fourfold protection.

The first sound of Sanskrit alphabet is 'अ' ; 'अ' is also another name for the Supreme Being. By the dictum, "अवरक्षणे", what we understand is that , "अ' is for protection.

'अ' is the first sound of the Sanskrit alphabet .It is the starting point of all Sanskrit literature. It is the other word for the Supreme Being.

This sloka is an elaboration of the universal characteristic of the Supreme being. While singing the story of Rama Hanuman makes it a point to speak of Rama as a protector. Hailing Rama as the protector of all beings in the universe, Hanuman is telling Sita that she too will be saved from the sea of sorrows.

Hanuman continues the song of Rama's story.

||Sloka 31.08||

तस्य सत्याभिसंधस्य वृद्धस्य वचनात् पितुः|
सभार्यः सह च भ्रात्रा वीरः प्रव्राजितो वनम्||31.08||

स|| तस्य सत्याभिसंदस्य वृद्धस्य पितुः वचनात् वीरः स भार्यः स भ्रात्रा च वनं प्रव्राजितः||

||Sloka meanings||

सत्याभिसंदस्य - of one who is ever steadfast in truth
तस्य वृद्धस्य पितुः वचनात् - following the words of his old father
वीरः स भार्यः स भ्रात्रा च - that hero with his wife and brother
वनं प्रव्राजितः - went to the forest as a wanderer

||Sloka summary||

"Honoring the word of his father who is ever steadfast in truth, he went to the forest along with his wife and his brother as a wanderer". ॥31.08॥

||Sloka 31.09||

तेन तत्र महारण्ये मृगयां परिधावता|
राक्षसा निहताश्शूरा बहवः कामरूपिणः||31.09||

|| तत्र महारण्ये मृगयां परिधावता बहवः कामरूपिणः शूराः राक्षसाः निहताः||

||Sloka meanings||

तत्र महारण्ये - there in that great forest
मृगयां परिधावता - chasing animals
बहवः शूराः कामरूपिणः - many powerful who can take any form
राक्षसाः निहताः- Rakshasas were killed

||Sloka summary||

"There in that great forest chasing animals, he killed many powerful Rakshasas who can take any form."

||Sloka 31.10||

जनस्थान वधं श्रुत्वा हतौ च खरदूषणौ|
तत स्त्वमर्षापहृता जानकी रावणेन तु||31.10||
वंचयित्वा वने रामं मृगरूपेण मायया|

||स|| स ततः जनस्थानवधं च खरदूषणौ हतः श्रुत्वा वने मृगरूपेण मायया रामं वंचयित्वा रावणेन जानकी अमर्षा अपहृता||

||Sloka meanings||

स ततः जनस्थानवधं च -
then hearing about the killings in Janasthana
खरदूषणौ हतः श्रुत्वा -
killing of Khara and Dushana
वने मृगरूपेण मायया -
in the forest under the guise of a deer
रामं वंचयित्वा -
deceiving Rama
रावणेन जानकी अमर्षा अपहृता -
Sita was abducted by Ravana Sita out of anger,

||Sloka summary||

" Then hearing about the killings in Janasthana as well as the killing of Khara and Dushana, Ravana abducted Sita out of anger, having deceived Rama in the guise of a deer".

||Sloka 31.11||

समार्गमाणस्तां देवीं रामः सीतामनिंदिताम्||31.11||
अससाद वने मित्रं सुग्रीवं नाम वानरं |

स|| सः रामः सीतां अनिंदितां देवीं वने मार्गमाणः सुग्रीवं नाम वानरं मित्रं अससाद||

||Sloka meanings||

सः रामः - That Rama
अनिंदितां देवीं सीतां - blemish less goddess like Sita
वने मार्गमाणः - searching in the forest
सुग्रीवं नाम वानरं - a Vanara by name Sugriva
मित्रं अससाद - found a friend

||Sloka summary||

That Rama in search of blemish less goddess like Sita found a friend by name Sugriva who is a Vanara.||31.11||

||Sloka 31.12||

ततः स वालिनं हत्वा रामः परपुरंजयः||31.12||
प्रायच्छत् कपिराज्यं तत्सुग्रीवाय महाबलः|

स||ततः सः परपुरंजयः महाबलः रामः वालिनं हत्वा कपिराज्यं तत् सुग्रीवाय प्रायच्छत्||

||Sloka meanings||

ततः सः परपुरंजयः -
then the destroyer of foes
महाबलः रामः -
powerful Rama
वालिनं हत्वा कपिराज्यं -
after killing Vali
कपिराज्यं तत् सुग्रीवाय प्रायच्छत् -
gave the kingdom of Vanaras to Sugriva

||Sloka summary||

"Then the destroyer of foes and powerful Rama, gave the kingdom of Vanaras to Sugriva after killing Vali." ||31.12||

||Sloka 31.13||

सुग्रीवेणापि संदिष्टा हरयः कामरूपिणः||31.13||
दिक्षु सर्वासु तां देवीं विचिन्वंती सहस्रशः|

स|| सुग्रीवेण संदिष्टाः सहस्रशः कामरूपिणः हरयः सर्वासु दिक्षुः तां देवीं विचिन्वंती ||

||Sloka meanings||

सुग्रीवेण संदिष्टाः - ordered by Sugriva
सहस्रशः कामरूपिणः हरयः -
thousands of Vanaras who are capable of assuming any form
सर्वासु दिक्षुः -
in all directions
तां देवीं विचिन्वंती -
searching for that Devi

||Sloka summary||

"On the orders of Sugriva thousands of Vanaras who are capable of assuming any form went in search of Sita in all directions".||31.13||

||Sloka 31.14||

अहं संपाति वचनात् शतयोजनमायतम्||31.14||
अस्या हेतौ र्विशालाक्ष्याः सागरं वेगवान् प्लुतः|

स|| अस्य विशालाक्ष्याः हेतोः संपाति वचनात् अहं शतयोजनं आयतं सागरं प्लुतः ||

||Sloka meanings||

अस्य विशालाक्ष्याः हेतोः - in search of that wide eyed one
संपाति वचनात् - based on the words of Sampati
अहं शतयोजनं आयतं - the hundred yojanas wide.
सागरं प्लुतः - I have crossed the sea

||Sloka summary||

"In search of that wide eyed one, based on the words of Sampati, I have crossed the sea which is hundred yojanas wide." ||31.14||

||Sloka 31.15||

यथारूपं यथावर्णां यथालक्ष्मीं च निश्चिताम्||31.15||
अश्रौषं राघवस्याहं सेय मासादिता मया|

स|| अहम् राघवस्य तां यथारूपं यथावर्णं यथालक्ष्मीं अश्रौषं सा इयं मया आसादिता||

||Sloka meanings||

राघवस्य अश्रौषं - as described by Raghava
तां यथारूपं यथावर्णं यथालक्ष्मीं -
of similar form, similar complexion, similar glow
सा इयं - that lady
मया आसादिता - seen by me here

||Sloka summary||

"I have seen here a lady of similar form, similar complexion, similar glow as described by Raghava". ||31.15||

||Sloka 31.16||

विररामैव मुक्त्वासौ वाचं वानरपुंगवः|
जानकी चापि तत् श्रुत्वा परं विस्मयमागता||31.16||

स|| असौ वानरपुंगवः एवं उक्त्वा विरराम|| तत् श्रुत्वा जानकी च परं विस्मयं आगता अपि||

||Sloka meanings||

असौ वानरपुंगवः - that Vanara
एवं उक्त्वा विरराम- stopped having said this
तत् श्रुत्वा जानकी च - hearing that Janaki too
परं विस्मयं आगता अपि- was also struck with wonder.

||Sloka summary||

"Having said this that Vanara stopped. Hearing that Janaki was also struck with wonder." ||31.18||

||Sloka 31.17,18||

ततः सा वक्रकेशांता सुकेशी केशसंवृतम्||31.17||
उन्नम्य वदनं भीरु श्शिंशुपावृक्ष मैक्षत||31.18||

स|| ततः वक्रकेशांता भीरुः क्लेशसंवृतं सा वदनं उन्नम्य शिंशुपावृक्षं एक्षत|| '

||Sloka meanings||

ततः वक्रकेशांता भीरुः -
then the timid lady with hair curled up at its ends
क्लेशसंवृतं सा वदनं -
with her face covered with black hair
उन्नम्य शिंशुपावृक्षं एक्षत -
lifted her face and looked at the Simsupa tree

||Sloka summary||

"Then the timid lady with her face covered with black hair lifted her face and looked at the Simsupa tree." ||31.17,18||

||Sloka 31.19||

निशम्य सीता वचनं कपेश्च दिशश्च सर्वाः प्रदिशश्चवीक्ष्य|
स्वयं प्रहर्षं परमं जगाम सर्वात्मना राम मनुस्मरंती||31.19||

स|| सीता कपेः वचनं निशम्य सर्वाः दिशः च प्रदिशः च वीक्ष्या स्वयं सर्वात्मना रामं अनुस्मरंती परमं प्रहर्षं जगाम||

||Sloka meanings||
सीता कपेः वचनं निशम्य -
hearing those words of the Vanara
सर्वाः दिशः च प्रदिशः च वीक्ष्या-
looked in all directions and quarters
स्वयं सर्वात्मना रामं अनुस्मरंती -
herself contemplating on Rama, the self of all
परमं प्रहर्षं जगाम-
experienced supreme joy.

||Sloka summary||

"Hearing those words of the Vanara, Sita looked in all directions and quarters while contemplating on Rama, the self of all and she experienced supreme joy." ||31.19||

||Sloka 31.20||

सातिर्यगूर्ध्वं च तथा प्यधस्तान्
निरीक्षमाणा तं अचिंत्य बुद्धिम्|
ददर्श पिंगाधिपतेरमात्यम्
वातात्मजं सूर्य मिवोदयस्थम्||31.20||

स|| सा तिर्यक् ऊर्ध्वं च तथापि अथस्तात् निरीक्षमाणा अचिन्त्यबुद्धिं पिंगाधिपतेः अमात्यं उदयस्थं सूर्यं इव तं वातात्मजं ददर्श||

||Sloka meanings||

तिर्यक् ऊर्ध्वं च तथापि अथस्तात् निरीक्षमाणा-
looked up and down obliquely
अचिन्त्यबुद्धिं पिंगाधिपतेः अमात्यं -
of unimaginable intelligence, also the minister of the Vanara King
उदयस्थं सूर्यं इव तं -
him, who looked like a rising Sun.
सा वातात्मजं ददर्श - she saw Hanuman

||Sloka summary||

"She looked up and down obliquely and saw Hanuman who is of unimaginable intelligence, who is also the minister of the Vanara King. He is the son of the wind god , and looked like a rising Sun." ||31.20||

Thus having told the story of Rama, Hanuman becomes silent.

Hanuman's strategy can be seen. Hanuman first narrates the part too familiar to Sita
and then adds the friendship of Vanaras, the search for Sita etc which she is unaware of.
Thus increasing the credibility of the unknown story.

Hearing that story of Rama, Janaki was also struck with wonder. Looking all around, meditating on Rama , Sita was delighted. Rama Katha makes one delighted.

This is the story related by the best of Vanaras in the thirty first Sarga.

इत्यार्षे श्रीमद्रामायणे आदिकाव्ये वाल्मीकीये
चतुर्विंशत् सहस्रिकायां संहितायाम्
श्रीमत्सुंदरकांडे एकत्रिंशस्सर्गः||

Thus ends Sarga Thirty-one of Sundarakanda in Ramayana the first ever poem composed in Sanskrit by the first poet sage Valmiki

||om tat sat||