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

|| om tat sat||

Sundarakanda
Sarga 36

In Sarga 35 poet says, Sita shed tears of happiness (मुमोच आनंदजं जलम्) on hearing the words of Hanuma on Rama.

Hanuma realized that he won the confidence of Sita. Now he builds on that in this Sarga by introducing himself as a messenger of sagacious Rama, (दूतो रामस्य धीमतः) and hands over the signet ring of Rama further cementing her confidence. Handing over the ring is the highlight of this Sarga and is treated as a seminal event.

Now we go through the Slokas of Sarga thirty-six

||Sloka 36.01||

भूय एव महातेजा हनुमान् मारुतात्मजः।
अब्रवीत् प्रश्रितं वाक्यं सीता प्रत्ययकारणात्॥36.01||

स॥महातेजा हनुमान् मारुतात्मजः भूयः सीता प्रत्ययकारणात् प्रश्रितं वाक्यं अब्रवीत्॥

॥Sloka meanings||

महातेजा मारुतात्मजः हनुमान् -
Hanuman powerful son of wind god
भूयः सीता प्रत्ययकारणात् -
again to inspire confidence in Sita
प्रश्रितं वाक्यं अब्रवीत् -
humbly spoke the following words

||Sloka summary||

"The powerful son of wind god , Hanuman again spoke humbly to inspire confidence in Sita." ||36.01||

||Sloka 36.02||

वानरोऽहं महभागे दूतो रामस्य धीमतः।
रामानामांकितं चेदं पश्य देव्यंगुळीयकम्॥36.02||

स॥ हे महाभागे ! अहं वानरः | धीमतः रामस्य दूतः। देवि पश्य च इदं रामनामांकितं अंगुळीयकं॥

॥Sloka meanings||

हे महाभागे ! अहं वानरः-
O Noble lady, I am a Vanara
धीमतः रामस्य दूतः-
a messenger of learned Rama
देवि इदं रामनामांकितं अंगुळीयकं-
the ring with the name of Rama inscribed
देवि पश्य च -
Divine lady, please see

||Sloka summary||

"Oh Noble lady ! I am a Vanara. I am a messenger of learned Rama. Oh Divine lady ! See the ring with the name of Rama inscribed." ||36.02||

According to many, this is Sloka is to be read before starting on Sundarakanda Parayana. The Parayana offering prayers to Rama is spiritual reading of Ramayana.

Again according to many this episode shows the way of a of Guru or the teacher showing the path to a Seeker. The classical process or the way is as follows. The Seeker first must hear the Story of Bhagavan, Then the Seeker should know the celestial form the Bhagavan. Then having been taken in by that celestial form, the seeker's confidence in the Guru grows. Having observed the Seeker sufficiently, having realized that the seeker is now ready to put his belief in that Bhagavan, the Guru then elaborates on his experiences to the Seeker. Once the Seeker is firmly on the path to seek liberation, the Guru then gives the instruction in the form of a Mantra. The instruction of 'Mantra' is a form of giving knowledge. This is the protocol Master follows in providing instruction to the Seeker

In handing over the Rama's signet ring to Sita, Hanuma seems to follow the same process says Appalacharyulu garu. Sitting on the Simsupa tree Hanuma observes Sita for a long time. Having overheard the exchanges of Sita and Ravana, having seen Sita's longing for Rama, having seen her desperation for being rescued by Rama, having seen her getting ready to give up life, Hanuma sings the story of Ikshwakus for Sita. Hanuma describes the almost celestial form of Rama. Having described how he was associated with Rama, Hanuma announces himself as the messenger of Rama. Then he hands over the signet ring of Rama. The Signet ring of Rama is the token. It is the 'Mantra' here.

Hanuma could have given the ring first to get Sita's confidence. He would have at once received Sita's confidence. But Hanuma did not do that. Hanuma followed the process the Guru follows with the Seeker. He waited till Sita is ready to believe him, like the teacher who waits till seeker is ready.

The Sloka starts with "वानरोऽहं". Saying that he is Vanara, he distances himself from the evil Rakshasa, setting at rest Sita's fears. By saying 'Vanara', he declares his humbleness.

Hanuma then addresses Sita as 'महाभागे '; 'Mahabhage' means most fortunate. The Seeker favored by the Bhagavan is indeed the most fortunate. The fortunate Seeker will be blessed with a teacher who will provide instruction. The Seeker blessed with a teacher is the most fortunate. Thus Hanuma addressing Sita as "Mahabhage" is very appropriate. Teacher carries the message of Bhagavan to the Seeker. Thus the teacher acts in the role of a messenger. Here Hanuma is the messenger, messenger of wise and sagacious Rama.

Rama is a form of delight. Dhiman is store house of Knowledge. He is the messenger of one whose form is bliss; He is the messenger of one who is all knowledge Here we hear the echo of Rama being that Supreme being.

The Mantra is obtained as a favor of Bhagavan, The Teacher passes it on to the Seeker. As though following the same process, Hanuma too gives the Rama's ring as token of knowledge to Sita

In the protocol of the Master and Disciple, the mantra given by the teacher is the tool. The tool enables the Seeker in his search. That tool enables him to experience. The tool ultimately drives the sorrows away

Sita seeing the ring of Rama, experiences Ramadas though Rama was right in front of her. The Ring was given by Rama, brought by Hanuma and given to Sita. Like Seeker whose sorrows are dispersed by the Mantra, Sita too was momentarily rid of her sorrow. That is what we hear through the poet.

||Sloka 36.03||

प्रत्ययार्थं तवाऽऽनीतं तेन दत्तं महात्मना।
समाश्वसिहि भद्रं ते क्षीण दुःखफला ह्यसि॥36.03||

स॥ महात्मना तेन दत्तं तव प्रत्ययार्थं अनीतं समाश्वसि हि | (तव) दुःखफला क्षीणं असि | भद्रं ते॥

॥Sloka meanings||

महात्मना तेन दत्तं -
given by him, the great soul
तव प्रत्ययार्थं अनीतं -
to get your trust, brought here
समाश्वसि हि -
be pleased
(तव) दुःखफला क्षीणं असि-
Your sorrows have ended.
भद्रं ते -
may the best things happen

||Sloka summary||

"This was given by him, the great soul, to get your trust. Oh Lady be calm. Your sorrows have ended. May the best things happen". ||36.03||

||Sloka 36.04||

इत्युक्त्वा प्रददौ तस्यै सीतायै वानरोत्तमः।
गृहीत्वा प्रेक्षमाणा सा भर्तुः करविभूषणम्॥
भर्तारमिव संप्राप्ता जानकी मुदिताऽ भवत्॥36.04||

स॥ वानरः इति उक्त्वा सीतायै तस्यै भर्तुः करविभूषणं प्रददौ |सा जानकी तत् गृहीत्वा प्रेक्षमाणा भर्तारं संप्राप्ता इव मुदिता भवत्॥

॥Sloka meanings||

वानरः इति उक्त्वा -
Vanara having said this
सीतायै तस्यै भर्तुः करविभूषणं प्रददौ -
gave the ornament that adorned her husband's hand to Sita
सा जानकी तत् गृहीत्वा -
Sita too taking that ring
प्रेक्षमाणा भर्तारं संप्राप्ता इव -
gazed at it as though she obtained her husband.
मुदिता भवत् -
became very happy

||Sloka summary||

"Saying this the Vanara gave the ornament that adorned her husband's hand to Sita. Sita too taking that ring and gazing at the same longingly became very happy as though she obtained her husband." ||36.04||

"करविभूषणं" means the ring. Having received the same, Janaki was delighted as though she obtained her husband.

The word "करविभूषणमु" the emphasis is about "करं"the hand; "करं" the hand helps one to accomplish things. Bhagavan's hand projects protection. Protection of the whole world. Maintenance of the whole world is that act of protection. The hand thus is a symbol of protection.

The acts of creation, maintenance and destruction are all part of the Supreme being . How does that realization of Supreme being come about? What is the tool for that realization? The Mantra given by the Master is that tool. The realization that the Supreme being is the protector, happens once the instruction is provided by the teacher. The receipt of the instruction leads to the feeling of seeing Bhagavan himself. It leads to delight.

As soon as she received the ringside too was delighted

||Sloka 36.05||

चारुतद्वदनं तस्या स्ताम्रशुक्लाय तेक्षणम्।
अशोभत विशालाक्ष्या राहुमुक्त इवोड्डुराट्॥36.05||

स॥तस्याः विशालाक्ष्याः चारु वदनं ताम्रशुक्लायतेक्षणं राहुमुक्त इवोड्डुराट् अशोभत ||

||Sloka meanings||

तस्याः विशालाक्ष्याः चारु वदनं -
that wide eyed lady with beautiful face
ताम्रशुक्लायतेक्षणं -
with reddish eyes
राहुमुक्त इवोड्डुराट् -
like the moon freed from Rahu.
अशोभत - shone

||Sloka summary||

"That wide eyed lady with reddish eyes shone like the moon freed from Rahu." ||36.05||

||Sloka 36.06||

ततस्सा ह्रीमती बाला भर्तृसंदेशहर्षिता।
परितुष्टा प्रियं कृत्वा प्रशशंस महाकपिम्॥36.06||

स॥ततः सा बाला भर्तृसंदेश हर्षिता ह्रीमती परितुष्टा प्रियं कृत्वा महाकपिं प्रशशंस ||

||Sloka meanings||

ततः सा बाला -
then that young lady
भर्तृसंदेश हर्षिता -
delighted by the message from her husband,
ह्रीमती परितुष्टा-
blushed and felt happy
प्रियं कृत्वा -
pleased him
महाकपिं प्रशशंस -
praised the great Vanara

Tilaka Tika says- विक्रान्तः शूरः। समर्थो देशकालोऽचितकृत्य चतुरः। प्राज्ञो धर्मार्थ विषयक सर्व शास्त्रार्थ तत्वज्ञः॥

॥Sloka summary||

Then that young lady Sita delighted by the message from her husband, blushed and felt happy. Praising the great Vanara for his actions, she pleased him with the following words. ||36.06||

||Sloka 36.07||

विक्रांतस्त्वं समर्थस्त्वं प्राज्ञस्त्वं वानरोत्तम।
ये नेदं राक्षपदं त्वयैकेन प्रधर्षितम्॥36.07||

स॥ वानरोत्तमा एकेन येन त्वया इदं राक्षस पदं प्रदर्षितं त्वं विक्रांतः | त्वं समर्थः | त्वं प्राज्ञः ||

||Sloka meanings||

वानरोत्तमा एकेन येन त्वया -
single-handedly by whom alone
इदं राक्षस पदं प्रदर्षितं -
this un assailable Rakshasa abode assailed
त्वं विक्रांतः - you are brave
त्वं समर्थः -you are very capable.
त्वं प्राज्ञः - you are very knowledgeable

||Sloka summary||

"Oh Best of Vanaras ! Single-handedly by whom the Rakshasa abode has been assailed , that person being you , you are very brave. You are very capable. You are very knowledgeable." ||36.07||

Sita delighted to receive the signet ring of Rama Sit has three words for Hanuma .

"विक्रांतः त्वं; You are very brave".
"समर्थः त्वं -You are very capable".
"प्राज्ञः त्वं- You are very knowledgeable"

These three are Hanuma's traits. By this we know Hanuma has strength, power and knowledge. These are also necessary for a teacher. To control the Tamas and Rajas one needs the knowledge. To control the powerful mind one has to be capable. Thus Sita lauds the power of Hanuma.

||Sloka 36.08||

शतयोजनविस्तीर्णः सागरो मकरालयः।
विक्रमश्लाघनीयेन क्रमता गोष्पदीकृतः॥36.08||

स॥ विक्रमश्लाघनीयेन सागरः मकरालयः शतयोजन विस्तीर्णः क्रमता गोष्पदीकृतः ||

||Sloka meanings||

विक्रमश्लाघनीयेन -
with admirable prowess
शतयोजन विस्तीर्णः सागरः मकरालयः -
hundred Yojana wide ocean, which is the abode of crocodiles
क्रमता गोष्पदीकृतः -
reduced it to a calf's hoof mark

||Sloka summary||

"Your admirable prowess reduced the hundred Yojana wide ocean which is the abode of crocodiles to a calf's hoof mark". ||36.08||

||Sloka 36.09||

न हि त्वां प्राकृतं मन्ये वानरं वानरर्षभ।
यस्य ते नास्ति संत्रासो रावणा न्नापि संभ्रमः॥36.09||

स॥ वानरर्षभः यस्य ते रावणात् संत्रासः नास्ति संभ्रमः अपि त्वां प्राकृतं वानरं न मन्ये॥

॥Sloka meanings||

वानरर्षभः यस्य ते -
O Bull among Vanaras, the way
रावणात् संत्रासः नास्ति -
no fear of Ravana
संभ्रमः अपि -
or excitement too
त्वां प्राकृतं वानरं न मन्ये-
do not think you are an ordinary Vanara

||Sloka summary||

"Oh Bull among Vanaras ! Being the one who has no fear or excitement of Ravana, I do not think you are an ordinary Vanara". ||36.09||

||Sloka 36.10||

अर्हसे च कपिश्रेष्ठ मया समभिभाषितुम्।
यद्यसि प्रेषितस्तेन रामेण विदितात्मना॥36.10||

स॥ रामेन विदितात्मना तेन प्रेषितः असि यदि कपिश्रेष्ठ मया समभिभाषितुं अर्हसे ||

||Sloka meanings||

रामेन विदितात्मना -
by Rama, who realized self,
तेन प्रेषितः असि यदि -
if you are sent by Rama
कपिश्रेष्ठ मया समभिभाषितुं अर्हसे -
it is proper for me to talk with you.

||Sloka summary||

"Oh best among Vanaras, if you are sent by Rama, who realized self, it is proper for me to talk with you." ||36.10||

||Sloka 36.11||

प्रेषयिष्यति दुर्दर्षो रामो न ह्य परीक्षितम्।
पराक्रम मविज्ञाय मत्सकाशं विशेषतः॥36.11||

स॥ दुर्दर्षः रामः पराक्रमं अविज्ञाय अपरीक्षितम् न प्रेक्ष्यति विशेषतः मत् सकाशम् ||

||Sloka meanings||

दुर्दर्षः रामः -
Rama who is of formidable valor
पराक्रमं अविज्ञाय -
without knowing his valor
अपरीक्षितम् न प्रेक्ष्यति -
will not send one without (testing their capabilities)
विशेषतः मत् सकाशम्-
specially to me

||Sloka summary||

"Rama who is of formidable valor, will not send one specially to me without knowing or without testing their capabilities." ||36.11||

In Sundarakanda Hanuman plays the greatest role. In spite of many obstacles he moves on and on. Thus he shows how a man may cross the ocean of life with a single-minded pursuit. Such a man too requires strength, power and knowledge. That is what Sita emphasized

The Vanara crossed the sea infested with many beings. The Vanara made the crossing of an ocean look like jumping across a calf's hoof mark. The Vanara broke into impenetrable Ravana's fort. That Vanara is not a simple Vanara. That is amply clear to Sita. The signet Ring of Rama confirms that he is indeed the messenger of Rama. With such evidence Sita knew that she can talk to Hanuma.

At once all the questions fears lingering in her mind come out. They come out like the overflowing flood of river waters. We will hear all those questions.

||Sloka 36.12||

दिष्ट्या च कुशली रामो धर्मात्मा सत्यसंगरः।
लक्ष्मणश्च महातेजा स्सुमित्रानंदवर्धनः॥36.12||

स॥ दिष्ट्या रामः धर्मात्मः सत्यसंगरः कुशली | महातेजा सुमित्रानंदवर्धनः लक्ष्मणः च॥

॥Sloka meanings||

रामः धर्मात्मः सत्यसंगरः -
righteous Rama, the follower of truth
दिष्ट्या कुशली -
fortunately, is well
महातेजा सुमित्रानंदवर्धनः -
glorious one who is the pleasure of Sumitra
महातेजोवंतुडैन सुमित्रानंदनुडु अगु
लक्ष्मणः च - Lakshmana too ( is well)

||Sloka summary||

"Fortunately the righteous Rama, the follower of truth, is well. The glorious Lakshmana who is the pleasure of Sumitra too is well." ||36.12||

||Sloka 36.13||

कुशली यदि काकुत्स्थः किं नु सागरमेखलां।
महीं दहति कोपेन युगांताग्नि रिवोत्थितः॥36.13||

स॥ यदि काकुक्त्स्थः कुशली युगांताग्निः इव उत्थितं कोपेन सागरमेखलां महतीं किं न दहति॥

॥Sloka meanings||

यदि काकुक्त्स्थः कुशली -
If Kakutstha is well
युगांताग्निः इव उत्थितं कोपेन -
with his rage as risen if it is the end of the Yuga"
सागरमेखलां महतीं -
this earth circled by ocean
किं न दहति -
why does he not burn?

||Sloka summary||

"If Kakutstha is well , why does he not burn this earth circled by ocean in his rage as if it is the end of the Yuga".||36.13||

||Sloka 36.14||

अथवा शक्तिमंतौ तौ सुराणा मपि विग्रहे।
ममैव तु न दुःखानां अस्ति मन्ये विपर्ययः॥36.14||

स॥ अथवा तौ सुराणां अपि निग्रहे शक्तिमंतौ तु मम दुःखेनामेव विपर्ययः नास्ति मन्ये॥

Rama Tika says- सुराणामपि निग्रहे शक्तिमन्तौ तौ रामलक्ष्मणौ स्त एव तथापि मम दुःखानां विपर्ययो विनाशकालो न एव इति अहं मन्ये।

||Sloka meanings||

अथवा तौ - or
सुराणां अपि निग्रहे शक्तिमंतौ तु -
though being capable of holding even the Devas
मम दुःखेनामेव -
for my sorrows
विपर्ययः नास्ति मन्ये -
there is no reversal I think

||Sloka summary||

"Though both being capable of holding even the Devas , for my sorrows there is no reversal I think." ||36.14||

||Sloka 36.15||

कच्चिन्न व्यधितो रामः कच्चिन्न परितप्यते।
उत्तराणि च कार्याणि कुरुते पुरुषोत्तमः॥36.15||

स॥ रामः न व्यधितः कच्चित्? नपरितप्यते कच्चित्? (बहुशः) पुरुषोत्तमः उत्तराणि कार्याणि कुरुते ||

||Sloka meanings||

रामः न व्यधितः कच्चित्? -
hope Rama is not depressed
नपरितप्यते कच्चित्? -
hope he is not suffering
पुरुषोत्तमः -
that best of men
उत्तराणि कार्याणि कुरुते -
probably taking necessary steps

||Sloka summary||

"Hope Rama is not depressed. Hope he is not suffering . Probably he is taking necessary steps ( for my rescue)." ||36.15||

||Sloka 36.16||

कच्चिन्न दीनः संभ्रांतः कार्येषु च न मुह्यति।
कच्चि त्पुरुषकार्याणि कुरुते नृपतेस्सुतः॥36.16||

स॥ नृपतेः सुतः दीनः संभ्रांतः न कच्चित् | कार्येषु नमुह्यति | पुरुषकार्याणि कच्चित् कुरुते ( इति मन्ये)||

||Sloka meanings||

नृपतेः सुतः -
the king's son
दीनः संभ्रांतः न कच्चित् -
hope not too depressed
कार्येषु नमुह्यति -
not turning away from action
पुरुषकार्याणि कच्चित् कुरुते ( इति मन्ये)-
hope he is attending to his duties

||Sloka summary||

"The king's son is hope not too depressed turning away from action. Hope he is attending to his duties." ||36.16||

||Sloka 36.17||

द्विविधं त्रिपाधोपाय मुपाय मपि सेवते।
विजिगीषु स्सुहृत् कच्चिन् मित्रेषु च परंतप॥36.17||

स॥ परंतपः द्विविधं उपायं त्रिविधोपायं अपि सेवते विजिगीषुः मित्रेषु सुहृत् कच्चित् ||

Tilaka Tika says- द्विविधं सौम्यासौम्यरूप प्रकारद्वयवत् | त्रिविधं धर्मार्थकामलक्षण त्रिविध पुरुषार्थानां प्राप्त उ उपायं सेवते कच्चित्। पायभूत

||Sloka meanings||

परंतपः विजिगीषुः -
the terror of enemies, desirous of victory
द्विविधं उपायं -
the two remedies
त्रिविधोपायं अपि सेवते -
or uses the three remedies
मित्रेषु सुहृत् कच्चित् -
with friends and well wishers

||Sloka summary||

"The terror of enemies , he who desires to be victorious must be following two types or may be three types of action, with friends and well-wishers." ||36.17||

||Sloka 36.18||

कच्चि न्मित्राणि लभते मित्रैश्चाप्यभिगम्यते।
कच्चित् कल्याणमित्रश्च मित्रैश्चापि पुरस्कृतः॥36.18||

स॥ मित्राणि कच्चित् लभते। मित्रैः अपि अभिगम्यते | कल्याणमित्रश्च कच्चित् |मित्रैश्च अपि पुरस्कृतः ||

Govindaraja Tika says- अभिगम्यते लभ्यते। मैत्रैश्चकच्चिदुपकारं कृत्वा स्वयं उपकारं मित्रादपेक्षते कच्चित् इत्यर्थः॥

॥Sloka meanings||

मित्राणि कच्चित् लभते -
hope he is making friends.
मित्रैः अपि अभिगम्यते-
do friends also need him?
कल्याण मित्रश्च कच्चित् -
hope they are his well wishers
मित्रैश्च अपि पुरस्कृतः -
hope he is honored by his friends

||Sloka summary||

"Hope he is making friends. Friends also need him. Hope they are good friends. Hope he is honored by his friends. ||36.18||

||Sloka 36.19||

कच्चि दाशास्ति देवानां प्रसादं पार्थिवात्मजः।
कच्चित् पुरुषकारं च दैवं च प्रतिपद्यते॥36.19||

स॥ पार्थिवात्मजः देवानां प्रसादं आशास्ति कच्चित् | पुरुषकारं च दैवं च प्रतिपद्यते॥

॥Sloka meanings||

पार्थिवात्मजः -
the son of the king
देवानां प्रसादं आशास्ति कच्चित् -
keep getting blessings of the Gods
पुरुषकारं च दैवं च -
personal effort as well as divine support.
प्रतिपद्यते - does he perform?

||Sloka summary||

"Does the son of the king, Rama keep getting blessings of the Gods. Does he follow the personal effort as well as divine support? " ||36.19||

||Sloka 36.20||

कच्चि न्नविगत स्नेहः प्रवासान्मयि राघवः।
कच्चि न्मां व्यसनात् अस्मान्मोक्षयिष्यति वानर॥36.20||

स॥ राघवः प्रवासात् मयि विगतस्नेहः न कच्चित् |हे वानर ! मां अस्मात् व्यसनात् (रामः) मोक्षयिष्यति कच्चित् ||

||Sloka meanings||

राघवः प्रवासात् -
Raghava due to separation
मयि विगतस्नेहः न कच्चित् -
devoid of love for me
हे वानर ! -O Vanara
मां अस्मात् व्यसनात् (रामः) मोक्षयिष्यति कच्चित् -
hope he will liberate me from this misery

||Sloka summary||

"Due to separation, is Raghava devoid of love. Oh Vanara! Hope he will liberate me from this misery". ||36.20||

||Sloka 36.21||

सुखानामुचितो नित्यं असुखानां अनूचितः।
दुःखमुत्तरमासाद्य कच्च् द्रामो न सीदति॥36.21||

स॥ नित्यं सुखानां उचितः असुखानां अनौचितः राघवः दुःखं आसाद्य न सीदति कच्चित् ||

||Sloka meanings||

नित्यं सुखानां उचितः-
one who always deserves happiness
असुखानां अनौचितः -
not used to discomforts
राघवः दुःखं आसाद्य -
Rama facing sorrows
न सीदति कच्चित् -
has he become depressed?

||Sloka summary||

"Hope Rama who deserves happiness and is not used to unhappiness , has not become depressed facing sorrows." ||36.21||

||Sloka 36.22||

कौसल्याया स्तथा कच्चित् सुमित्रायाः तथैव च।
अभीक्ष्णं श्रूयते कच्चित् कुशलं भरतस्य च॥36.22||

स॥ कौसल्यायाः तथा सुमित्रायाः तथैव च भरतस्य कुशलं अभीक्षणं श्रूयते कच्चित् ||

||Sloka meanings||

कौसल्यायाः तथा सुमित्रायाः -
of mother Kausalya, similarly mother Sumitraक
तथैव च भरतस्य च -
as well as of Bharata
कुशलं अभीक्षणं -
well being
अभीक्षणं श्रूयते -
is hearing constantly
कच्चित् - hopefully

||Sloka summary||

"Hope he is hearing the well-being of mother Kausalya, similarly mother Sumitra as well as that of Bharata. " ||36.22||

||Sloka 36.23||

मन्निमित्तेन मानार्हः कच्चि च्छोकेन राघवः।
कच्चि न्नान्यमना रामः कच्चि न्मां तारयिष्यति॥36.23||

स॥मानार्हः रामः मन्निमित्तेन शोकेन कच्चित् न अन्यमानः न कच्चित् | माम् कच्चित् तारयिष्यति ||

||Sloka meanings||

मानार्हः रामः -
respectable Raghava
मन्निमित्तेन शोकेन -
facing sorrow on my account
अन्यमानः न कच्चित् -
hope has not become absent minded
माम् कच्चित् तारयिष्यति-
when will he save me?

||Sloka summary||

"The respectable Raghava facing sorrow on my account hope has not become absent minded. When will he save me."? ||36.23||

||Sloka 36.24||

कच्चि दक्षौहिणीं भीमां भरतो भातृवत्सलः।
ध्वजिनीं मंत्रिर्गुप्तां प्रेषयिष्यति मत्कृते॥36.24||

स॥ भात्रुवत्सलः भरतः मंत्रिभिः गुप्तां भीमां अक्षौहिणीं मत्कृते कच्चित् प्रेषयिष्यति ||

Rama Tilaka says - मत्कृते मन् मोचनार्थम्

॥Sloka meanings||=

भात्रुवत्सलः भरतः -
Bharat devoted to his brother
मंत्रिभिः गुप्तां भीमां अक्षौहिणीं -
an army of one Akshhauni protected by ministers
मत्कृते कच्चित् प्रेषयिष्यति -
will he send for me?

||Sloka summary||

"Bharat devoted to his brother, will he send an army of one Akshhauni protected by ministers for me."||36.24||

||Sloka 36.25||

वानराधिपतिः श्रीमान् सुग्रीवः कच्चिदेष्यति।
मत्कृते हरिभिर्वीरै र्वृतो दंतानखायुधः॥36.25||

स॥ वानराधिपः श्रीमान् सुग्रीवः मत्कृते दंतानखायुधः हरिभीः वृतः कच्चित् एष्यति ||

||Sloka meanings||

वानराधिपः श्रीमान् सुग्रीवः -
illustrious king of Vanaras Sugriva
दंतानखायुधः हरिभीः वृतः -
surrounded by valiant Vanaras with teeth and nails as weapons
मत्कृते कच्चित् एष्यति -
when will he reach here?

||Sloka summary||

"The illustrious king of Vanaras surrounded by valiant Vanaras who use teeth as well as nails as weapons, when will he reach here?" ||36.25||

||Sloka 36.26||

कच्चि च्च लक्ष्मण श्शूरः सुमित्रानंदवर्धनः।
अस्त्रविच्चरजालेन राक्षसान् विधमिष्यति॥36.26||

स॥ शूरः सुमित्रानंदवर्धनः लक्ष्मणः अस्त्रविच्चरजालेन कच्चित् राक्षसान् विधमिष्यति ||

||Sloka meanings||

शूरः सुमित्रानंदवर्धनः -
valiant one, son of Sumitra
लक्ष्मणः अस्त्रविच्चरजालेन -
Lakshmana expert in using weapons
कच्चित् राक्षसान् विधमिष्यति -
when will he kill the Rakshasas?

||Sloka summary||

"The valiant Lakshmana, son of Sumitra , expert in using weapons, will he kill the Rakshasas with a flow of arrows. ||36.26||

||Sloka 36.27||

रौद्रेण कच्चिदस्त्रेण ज्वलता निहतं रणे।
द्रक्ष्यां अल्पेन कालेन रावणं ससुहृज्जनम्॥36.27||

स॥ ज्वलता रौद्रेण अस्त्रेण रणे ससुहृत् जनं निहतं रावणं अल्पेन कालेन द्रक्ष्यामि कच्चित् ||

||Sloka meanings||

ज्वलता रौद्रेण अस्त्रेण -
with anger with fiery weapons
रणे ससुहृत् जनं निहतं रावणं -
Ravana killed along with his friends in a battle
अल्पेन कालेन द्रक्ष्यामि कच्चित्-
hope I can see in a short time

||Sloka summary||

"Hope I can see Ravana and his friends slain in a fiery battle soon ?" ||36.27||

||Sloka 36.28||

कच्चिन्न तद्देम समानवर्णं तस्याननं पद्मसमानगंधि।
मया विना शुष्यति शोकदीनं जलक्षये पद्म मिवातपेन॥36.28||

स॥तस्य हेम समानवर्णं पद्मसमानगंधि तत् आननम् मया विना शोकदीनं जलक्षये आतपेन पद्मं इव न शुष्यति कच्चित् ||

||Sloka meanings||

तस्य तत् आननम् हेम समानवर्णं -
that face with his golden complexion
पद्मसमानगंधि -
with lotus fragrance
मया विना शोकदीनं -
pale with grief in my separation
जलक्षये आतपेन पद्मं इव -
lotus without water in scorching heat
न शुष्यति कच्चित् -
hope has not withered away

||Sloka summary||

"Hope Rama who has face like that of a moon with its golden complexion and lotus fragrance has not withered away with grief like the lotus without water in scorching heat." ||36.28||

||Sloka 36.29||

धर्मापदेशात् त्यजतश्च राज्यं
मांचाप्यरण्यं नयतः पदातिम्।
नासीद्व्यधा यस्य न भीर्नशोकः
कच्चिच्च धैर्यं हृदये करोति॥36.29||

स॥धर्मापदेशात् राज्यं त्यजतः मां चापि पदातिम् अरण्यं नयतः यस्य व्यथा नासीत् न भीः न शोकः सः हृदये धैर्यं करोति कच्चित् ||

||Sloka meanings||

धर्मापदेशात् राज्यं त्यजतः -
when he has given up kingdom for the sake of truthfulness
मां चापि पदातिम् अरण्यं नयतः-
or led me to the forest on foot without showing agony
यस्य व्यथा नासीत् न भीः न शोकः -
without showing agony , fear or sorrow ,
सः हृदये धैर्यं करोति कच्चित् -
hope has retained the courage of his heart

||Sloka summary||

Rama who has given up kingdom for the sake of truthfulness and righteous conduct , led me to the forest on foot without showing agony , fear or sorrow , has retained the courage of his heart. ||36.29||

||Sloka 36.30||

न चास्य मात न पिता नान्यः
स्नेहा द्विशिष्ठोऽस्ति मया समो वा।
ताव त्त्वहं दूत जिजीविषेयं
यावत्प्रवृत्तिं शृणुयां प्रियस्य॥36.30||

स॥अस्य स्नेहात् मया समो वा विशिष्ठः माता न पिता न अन्यः नास्ति | दूतः प्रियस्य प्रवृतिम् यावत् शृणुयं तावत्तु अहं जिजीविशेषयं ||

||Sloka meanings||

अस्य मया स्नेहात् -
his love for me
समो वा विशिष्ठः -
equal or more
माता न पिता न -
not love of his mother nor his father.
न अन्यः नास्ति -
not otherwise
प्रियस्य प्रवृतिम् -
news from my dear one husband
यावत् शृणुयं -
as long as I can hear
तावत्तु अहं जिजीविशेषयं -
wish to survive until

||Sloka summary||

"His love for me is equal or more than the love of his mother or father. It is not otherwise. O messenger I wish to survive until I see news from my husband". ||36.30||

||Sloka 36.31||

इतीव देवी वचनं महार्थं
तं वानरेंद्रं मधुरार्थ मुक्त्वा।
श्रोतुं पुनस्तस्य वचोऽभि रामं
रामार्थयुक्तं विरराम रामा॥36.31||

स॥ देवी तं वानरेंद्रं महार्थं मधुरार्थं वचनम् उक्त्वा तस्य अभिरामं रामार्थयुक्तं वचः पुनः श्रोतुं विरराम॥

॥Sloka meanings||

देवी - divine lady
तं वानरेंद्रं महार्थं मधुरार्थं वचनम् उक्त्वा -
having told the Vanara in meaningful and sweet words
तस्य अभिरामं रामार्थयुक्तं वचः -
about her beloved Rama and for Rama,
पुनः श्रोतुं विरराम -
remained silent waiting to hear again more

||Sloka summary||

"The divine lady thus having told the Vanara in meaningful and sweet words about her beloved Rama, then remained silent waiting to hear again more words about Rama." ||36.31||

Govindaraja in his Tika says , calling Hanuman वानरेंद्रं , while there is Sugriva who was coronated by Rama, surely implies the leadership role in the matters of divinity.

||Sloka 36.32||

सीताया वचनं श्रुत्वा मारुति र्भीमविक्रमः।
शिरस्यंजलि माधाय वाक्यमुत्तरमब्रवीत्॥36.32||

स॥मारुतिः भीमविक्रमः सीतायाः वचनं श्रुत्वा शिरस्यंजलिं आधाय उत्तरं वाक्यं अब्रवीत् ||

||Sloka meanings||

मारुतिः भीमविक्रमः -
Maruti the fierce warrior
सीतायाः वचनं श्रुत्वा -
hearing the words of Sita
शिरस्यंजलिं आधाय -
bowing his head in obeisance
उत्तरं वाक्यं अब्रवीत् -
said the following in his reply.

||Sloka summary||

"Maruti the fierce warrior, hearing the words of Sita , bowing his head in obeisance said the following in his reply." ||36.32||

||Sloka 36.33||

न त्वा मिहस्थां जानीते रामः कमल लोचने।
तेन त्वां नानय त्याशु शचीमिव पुरंदरः॥36.33||

स॥ कमललोचने त्वां इहस्थां रामः न जानीते | तेन पुरंदरः शचीमिव त्वां आशु न आनयति ||

||Sloka meanings||

कमललोचने -
lady with eyes like lotus petals
त्वां इहस्थां -
that you are here
रामः न जानीते -
Rama does not know
पुरंदरः शचीमिव -
like Indra got back Sachi
त्वां तेन आशु न आनयति -
you were not brought back by him immediately

||Sloka summary||

"Oh Lady with eyes like lotus petals ! Rama does not know that you are here. So he has not brought you back immediately like Indra got back Sachi." ||36.33||

||Sloka 36.34||

श्रुत्वैव तु वचो मह्यं क्षिप्र मेष्यति राघवः।
चमूं प्रकर्षन् महतीं हर्यृक्षगणसंकुलाम्॥36.34||

स॥ मह्यं वचः श्रुत्वैव तु राघवः हर्यक्षुगणसंकुलां महतीं चमूं प्रकर्षन् क्षिप्रं एष्यति॥

॥Sloka meanings||

मह्यं वचः श्रुत्वैव तु -
hearing my words
हर्यक्षुगणसंकुलां महतीं चमूं प्रकर्षन् -
leading a huge army of the troops of Vanaras and bears
राघवः क्षिप्रं एष्यति -
Raghava will immediately come here

||Sloka summary||

"Hearing my words Raghava will immediately come here leading a huge army of the troops of Vanaras and bears." ||36.34||

||Sloka 36.35||

विष्टंभयित्वा बाणौघै रक्षोभ्यं वरुणालयम्।
करिष्यति पुरीं लंकां काकुत्स्थः शांतराक्षसाम्॥36.35||

स॥ काकुत्स्थः अक्षोभ्यं वरुणालयं बाणौघैः विष्टंभयित्वा लंकां पुरीं शांतराक्षसां करिष्यति ||

Govindaraja Tika says- विष्टंभयित्वा स्तब्धं कृत्वे इति अर्थः।

॥Sloka meanings||

काकुत्स्थः - Kakutstha
अक्षोभ्यं वरुणालयं -
the ocean that cannot be perturbed
बाणौघैः विष्टंभयित्वा -
making still by a torrent of arrows
लंकां पुरीं शांतराक्षसां करिष्यति-
will rid the city of Lanka of all Rakshasas

||Sloka summary||

"The Kakutstha making still the ocean by a torrent of arrows, will rid the city of Lanka of all Rakshasas" . ||36.35||

||Sloka 36.36||

तत्र यद्यंतरा मृत्यु र्यदि देवा स्सहासुराः।
स्थास्यंति पथि रामस्य स तानपि वधिष्यति॥36.36||

स॥ तत्र रामस्य पथि अंतरा मृत्युः सहासुराः देवाः स्थास्यंति यदि सः तान् अपि वधिष्यति ||

||Sloka meanings||

तत्र रामस्य पथि अंतरा -
comes in the way of Rama
मृत्युः सहासुराः देवाः -
death with Suras and gods
स्थास्यंति यदि -
stand in the way
सः तान् अपि वधिष्यति -
he will destroy them also

||Sloka summary||

"There, if death or anybody else comes in the way of Rama , he will destroy them also." ||36.36||

||Sloka 36.37||

तवादर्शनजे नार्ये शोकेन स परिप्लुतः।
न शर्म लभते राम स्सिंहार्दित इव द्विपः॥36.37||

स॥ आर्य सः राघवः तव अदर्शनजेन शोकेन परिप्लुतः सिंहार्दितः द्विपः इव शर्म न लभते॥

॥Sloka meanings||

आर्य सः राघवः - -noble Rama
तव अदर्शनजेन शोकेन परिप्लुतः --immersed in sorrow being unable to see you,
सिंहार्दितः द्विपः इव - like an elephant tormented by a lion
शर्म न लभते - he is not happy

||Sloka summary||

"Oh Gentle lady ! Not able to see you, immersed in sorrow he is unhappy like an elephant tormented by a lion." ||36.37||

||Sloka 36.38, 39||

मलयेन च विंध्येन मेरुणा मंदरेण च।
दर्दुरेण च ते देवि शपे मूलफलेन च॥36.38||
यथा सु नयनं वल्गु बिंबोष्ठं चारुकुंडलम्।
मुखं द्रक्ष्यसि रामस्य पूर्णचंद्र मिवोदितम्॥36.39||

स॥ देवि मलयेन च विंध्येन मेरुणा दर्दुरेण मूलफलेन ते शपे | यथा सुनयनं वल्गु बिंबोष्ठं चारुकुण्डलं उदितं पूर्णचंद्रं इव रामस्य मुखं द्रक्ष्यसि॥

॥Sloka meanings||

देवि मलयेन च विंध्येन मेरुणा -
in the name of Malaya , Vindhyas, the Meru Mountain,
दर्दुरेण मूलफलेन ते शपे -
Dardura and by the roots and fruits as well I swear
यथा सुनयनं वल्गु बिंबोष्ठं चारुकुण्डलं -
one with beautiful eyes red lips like Bimba fruit, with lovely ear rings
उदितं पूर्णचंद्रं इव -
like the rising full moon
रामस्य मुखं द्रक्ष्यसि -
will see Rama's countenance

||Sloka summary||

"Oh Sita I swear in the name of Vindhyas, the Meru Mountain, Dardura and by the roots and fruits as well that you will soon see Rama with beautiful eyes red lips like Bimba fruit, with lovely ear rings and with a countenance resembling full moon".||36.38,39||

||Sloka 36.40||

क्षिप्रं द्रक्ष्यसि वैदेहि रामं प्रस्रवणे गिरौ।
शतक्रतु मिवासीनं नागराजस्य मूर्थनि॥36.40||

स॥वैदेहि प्रस्रवेण गिरौ रामं नागराजस्य मूर्धनि आसीनं शतक्रतुं व क्षिप्रं द्रक्ष्यसि॥

॥Sloka meanings||

वैदेहि - Oh Vaidehi
नागराजस्य मूर्धनि आसीनं शतक्रतुं इव -
seated like Indra on the back of an elephant on the mount
रामं प्रस्रवेण गिरौ -
Rama seated on the mount Prasaravana,'
क्षिप्रं द्रक्ष्यसि -
will soon see

||Sloka summary||

"Oh Vaidehi ! You will see Rama seated on the back of an elephant on the mount Prasaravana, like the Indra who performed hundred Kratus." ||36.40||

||Sloka 36.41||

न मांसं राघवोभुज्ञ्के नचाऽपि मधुसेवते।
वन्यं सुविहितं नित्यं भक्तमश्नाति पंचमम्॥36.41||

स॥। राघवः मांसं न भुज्ञ्के । मधु अपि न सेवते | नित्यं पंचमं सुविहितं वन्यं भुक्तं अश्नाति ||

||Sloka meanings||

राघवः मांसं न भुज्ञ्के -
Raghava does not eat meat
मधु अपि न सेवते -
does not drink too
नित्यं वन्यं भुक्तं अश्नाति -
always eating forest food only
पंचमं सुविहितं -
only one fifth as prescribed

||Sloka summary||

"Raghava does not eat meat. Does not drink too. He is always eating only one fifth of the food as prescribed for ascetics." ||36.41||

||Sloka 36.42||

नैवदंशान्न मशकान्नकीटान् नसरीसृपान्।
राघवोऽपनयेत् गात्रात् त्वद्गते नांतरात्मना॥36.42||

स॥राघवः त्वद्गतेन अंतरात्मना गात्रात् दंशान् नैव अपनयेत् असकान् न कीटान् न सरीसृपान् न ||

||Sloka meanings||

त्वद्गतेन अंतरात्मना -
always thinking about you after you left
गात्रात् दंशान् नैव -
flies from his limbs
मशकान् न कीटान् न सरीसृपान् -
or mosquitos nor insects or even serpents
राघवः न अपनयेत् -
Rama does not drive away

||Sloka summary||

"After you left always thinking about you, Raghava no longer drives away flies or mosquitos nor insects or even serpents from his body." ||36.42||

||Sloka 36.43||

नित्यं ध्यानपरो रामो नित्यं शोकपरायणः।
नान्य च्चिंतयते किंचि त्स तु कामवशं गतः॥36.43||

स॥रामः नित्यं ध्यानपरः नित्यं शोकपरायणः कामवशं गतः अन्यत् न चिंतयते ||

||Sloka meanings||

रामः नित्यं शोकपरायणः -
always immersed in sorrow
नित्यं कामवशं गतः ध्यानपरः-
absorbed in love for you, Rama is always meditating.
अन्यत् न चिंतयते -
does not think of anything else.

||Sloka summary||

"Always immersed in sorrow, Rama is always meditating. Absorbed in love for you, he does not think of anything else."
||36.43||

||Sloka 36.44||

अनिद्र स्सततं राम स्सुप्तोऽपि च नरोत्तमः।
सीतेति मधुरां वाणीं व्याहरन् प्रतिबुध्यते॥36.44||

स॥ रामः सततं अनिद्रः नरोत्तमः सुप्तो अपि सीतेति मधुरां वाणीं व्याहरन् प्रतिबुध्यते ||

||Sloka meanings||

रामः सततं अनिद्रः -
Rama is never sleeping
नरोत्तमः सुप्तो अपि -
even if he sleeps
सीतेति मधुरां वाणीं -
(saying) Sita in sweet voice in
व्याहरन् प्रतिबुध्यते -
wakes up uttering

||Sloka summary||

". Rama is never sleeping. Even if he sleeps he will wake up uttering Sita in sweet voice in his sleep."||36.44||

||Sloka 36.45||

दृष्ट्वा फलं वा पुष्पं वा यद्वाsन्य त्सुमनोहरम्।
बहुशो हा प्रिये त्येवं श्वसं स्त्वां अभिभाषते॥36.45||

स॥ फलं वा पुष्पं वा यत् वा सुमनोहरं अन्यत् दृष्ट्वा श्वसन् हा प्त्रियेत्येवं त्वां बहुशः अभिभाषते॥

॥Sloka meanings||

फलं वा पुष्पं वा -
fruit or flower
यत् वा सुमनोहरं अन्यत् दृष्ट्वा-
or seeing anything beautiful
श्वसन् हा प्त्रिये इति -
deeply sighing calls out saying 'O Dear
एवं त्वां बहुशः अभिभाषते -
thus many times speaking of you

||Sloka summary||

"Whenever he sees fruit or flower, deeply sighing he calls out again and again saying 'Oh Dear oh Dear'."||36.45||

||Sloka 36.46||

स देवि नित्यं परितप्यमान स्त्वां एव सीते त्यभिभाषमाणः।
धृतव्रतो राजसुतो महात्मा तवैव लाभाय कृतप्रयत्नः॥36.46||

स॥ देवी महात्मा सः राजसुतः नित्यं परितप्यमानः सीतेति त्वामेव अभिभाषमानः धृतवर्तः तव लाभाय कृतप्रयत्नः |

||Sloka meanings||

देवी महात्मा सः राजसुतः -
Oh Devi the great soul and the prince
नित्यं परितप्यमानः -
always burning away
सीतेति त्वामेव अभिभाषमानः-
saying Sita always wanting to talk to you
धृतव्रतः -firm in his decision
तव लाभाय कृतप्रयत्नः-
makes efforts to secure you only

||Sloka summary||

"Oh Devi the great soul and the prince always burning away, wanting to talk about you. Firm about his decision, he makes efforts to secure you only." ||36.46||

||Sloka 36.47||

सा रामसंकीर्तनवीतशोका रामस्य शोकेन समानशोका।
शरम्मखे सांबुदशेष चंद्रा निशेव वैदेहसुता बभूव॥36.47||

स॥ रामस्य शोकेन समानशोका रामसंकीर्तन वीत शोका सा वैदेह सुता शरन् मुखे साम्बुदशेषचंद्रा निशेव बभूव॥

॥Sloka meanings||

रामस्य शोकेन समानशोका -
equally sad because of his sorrow
रामसंकीर्तन वीत शोका -
sorrow mitigated by hearing about Rama,
सा वैदेह सुता -
that Vaidehi
शरन्मुखे निशेव -
like a night at the advent of autumn
साम्बुदशेष चंद्रा बभूव-
moon looking partly muffled by clouds and partly bright

||Sloka summary||

'Though equally sad because of his sorrow, that Vaidehi , with her sorrow mitigated by hearing about Rama, appeared like the moon on a night at the advent of autumn looking partly muffled by clouds and partly bright".||36.47||.

Poet says that on hearing that Rama is ever in sorrow because of separation, Sita whose sorrow equals Rama's sorrow, was sad, though happy to know that Rama is well and doing all to get her back. She shone like the moon, that is at once bright and not bright too, on a clouded monsoon sky.

इत्यार्षे श्रीमद्रामायणे आदिकाव्ये वाल्मीकीये
चतुर्विंशत् सहस्रिकायां संहितायाम्
श्रीमत्सुंदरकांडे षट्र्त्रिंशस्सर्गः ||

Thus ends Sarga thirty-six of Sundarakanda in Ramayana the first ever poem composed by the first poet sage Valmiki.

||om tat sat||