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

|| om tat sat||

Sundarakanda
Sarga 36

In Sarga 35 poet says, Sita shed tears of happiness (mumōca ānaṁdajaṁ jalam) 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, (dūtō rāmasya dhīmataḥ) 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||

bhūya ēva mahātējā hanumān mārutātmajaḥ|
abravīt praśritaṁ vākyaṁ sītā pratyayakāraṇāt||36.01||

sa||mahātējā hanumān mārutātmajaḥ bhūyaḥ sītā pratyayakāraṇāt praśritaṁ vākyaṁ abravīt||

||Sloka meanings||

mahātējā mārutātmajaḥ hanumān -
Hanuman powerful son of wind god
bhūyaḥ sītā pratyayakāraṇāt -
again to inspire confidence in Sita
praśritaṁ vākyaṁ abravīt -
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||

vānarō'haṁ mahabhāgē dūtō rāmasya dhīmataḥ|
rāmānāmāṁkitaṁ cēdaṁ paśya dēvyaṁguḷīyakam||36.02||

sa|| hē mahābhāgē ! ahaṁ vānaraḥ | dhīmataḥ rāmasya dūtaḥ| dēvi paśya ca idaṁ rāmanāmāṁkitaṁ aṁguḷīyakaṁ||

||Sloka meanings||

hē mahābhāgē ! ahaṁ vānaraḥ-
O Noble lady, I am a Vanara
dhīmataḥ rāmasya dūtaḥ-
a messenger of learned Rama
dēvi idaṁ rāmanāmāṁkitaṁ aṁguḷīyakaṁ-
the ring with the name of Rama inscribed
dēvi paśya ca -
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 "vānarō'haṁ". 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 'mahābhāgē '; '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||

pratyayārthaṁ tavā''nītaṁ tēna dattaṁ mahātmanā|
samāśvasihi bhadraṁ tē kṣīṇa duḥkhaphalā hyasi||36.03||

sa|| mahātmanā tēna dattaṁ tava pratyayārthaṁ anītaṁ samāśvasi hi | (tava) duḥkhaphalā kṣīṇaṁ asi | bhadraṁ tē||

||Sloka meanings||

mahātmanā tēna dattaṁ -
given by him, the great soul
tava pratyayārthaṁ anītaṁ -
to get your trust, brought here
samāśvasi hi -
be pleased
(tava) duḥkhaphalā kṣīṇaṁ asi-
Your sorrows have ended.
bhadraṁ tē -
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||

ityuktvā pradadau tasyai sītāyai vānarōttamaḥ|
gr̥hītvā prēkṣamāṇā sā bhartuḥ karavibhūṣaṇam||
bhartāramiva saṁprāptā jānakī muditā' bhavat||36.04||

sa|| vānaraḥ iti uktvā sītāyai tasyai bhartuḥ karavibhūṣaṇaṁ pradadau |sā jānakī tat gr̥hītvā prēkṣamāṇā bhartāraṁ saṁprāptā iva muditā bhavat||

||Sloka meanings||

vānaraḥ iti uktvā -
Vanara having said this
sītāyai tasyai bhartuḥ karavibhūṣaṇaṁ pradadau -
gave the ornament that adorned her husband's hand to Sita
sā jānakī tat gr̥hītvā -
Sita too taking that ring
prēkṣamāṇā bhartāraṁ saṁprāptā iva -
gazed at it as though she obtained her husband.
muditā bhavat -
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||

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

The word "karavibhūṣaṇamu" the emphasis is about "karaṁ"the hand; "karaṁ" 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||

cārutadvadanaṁ tasyā stāmraśuklāya tēkṣaṇam|
aśōbhata viśālākṣyā rāhumukta ivōḍḍurāṭ||36.05||

sa||tasyāḥ viśālākṣyāḥ cāru vadanaṁ tāmraśuklāyatēkṣaṇaṁ rāhumukta ivōḍḍurāṭ aśōbhata ||

||Sloka meanings||

tasyāḥ viśālākṣyāḥ cāru vadanaṁ -
that wide eyed lady with beautiful face
tāmraśuklāyatēkṣaṇaṁ -
with reddish eyes
rāhumukta ivōḍḍurāṭ -
like the moon freed from Rahu.
aśōbhata - shone

||Sloka summary||

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

||Sloka 36.06||

tatassā hrīmatī bālā bhartr̥saṁdēśaharṣitā|
parituṣṭā priyaṁ kr̥tvā praśaśaṁsa mahākapim||36.06||

sa||tataḥ sā bālā bhartr̥saṁdēśa harṣitā hrīmatī parituṣṭā priyaṁ kr̥tvā mahākapiṁ praśaśaṁsa ||

||Sloka meanings||

tataḥ sā bālā -
then that young lady
bhartr̥saṁdēśa harṣitā -
delighted by the message from her husband,
hrīmatī parituṣṭā-
blushed and felt happy
priyaṁ kr̥tvā -
pleased him
mahākapiṁ praśaśaṁsa -
praised the great Vanara

Tilaka Tika says- vikrāntaḥ śūraḥ| samarthō dēśakālō'citakr̥tya caturaḥ| prājñō dharmārtha viṣayaka sarva śāstrārtha tatvajñaḥ||

||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||

vikrāṁtastvaṁ samarthastvaṁ prājñastvaṁ vānarōttama|
yē nēdaṁ rākṣapadaṁ tvayaikēna pradharṣitam||36.07||

sa|| vānarōttamā ēkēna yēna tvayā idaṁ rākṣasa padaṁ pradarṣitaṁ tvaṁ vikrāṁtaḥ | tvaṁ samarthaḥ | tvaṁ prājñaḥ ||

||Sloka meanings||

vānarōttamā ēkēna yēna tvayā -
single-handedly by whom alone
idaṁ rākṣasa padaṁ pradarṣitaṁ -
this un assailable Rakshasa abode assailed
tvaṁ vikrāṁtaḥ - you are brave
tvaṁ samarthaḥ -you are very capable.
tvaṁ prājñaḥ - 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 .

"vikrāṁtaḥ tvaṁ; You are very brave".
"samarthaḥ tvaṁ -You are very capable".
"prājñaḥ tvaṁ- 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||

śatayōjanavistīrṇaḥ sāgarō makarālayaḥ|
vikramaślāghanīyēna kramatā gōṣpadīkr̥taḥ||36.08||

sa|| vikramaślāghanīyēna sāgaraḥ makarālayaḥ śatayōjana vistīrṇaḥ kramatā gōṣpadīkr̥taḥ ||

||Sloka meanings||

vikramaślāghanīyēna -
with admirable prowess
śatayōjana vistīrṇaḥ sāgaraḥ makarālayaḥ -
hundred Yojana wide ocean, which is the abode of crocodiles
kramatā gōṣpadīkr̥taḥ -
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||

na hi tvāṁ prākr̥taṁ manyē vānaraṁ vānararṣabha|
yasya tē nāsti saṁtrāsō rāvaṇā nnāpi saṁbhramaḥ||36.09||

sa|| vānararṣabhaḥ yasya tē rāvaṇāt saṁtrāsaḥ nāsti saṁbhramaḥ api tvāṁ prākr̥taṁ vānaraṁ na manyē||

||Sloka meanings||

vānararṣabhaḥ yasya tē -
O Bull among Vanaras, the way
rāvaṇāt saṁtrāsaḥ nāsti -
no fear of Ravana
saṁbhramaḥ api -
or excitement too
tvāṁ prākr̥taṁ vānaraṁ na manyē-
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||

arhasē ca kapiśrēṣṭha mayā samabhibhāṣitum|
yadyasi prēṣitastēna rāmēṇa viditātmanā||36.10||

sa|| rāmēna viditātmanā tēna prēṣitaḥ asi yadi kapiśrēṣṭha mayā samabhibhāṣituṁ arhasē ||

||Sloka meanings||

rāmēna viditātmanā -
by Rama, who realized self,
tēna prēṣitaḥ asi yadi -
if you are sent by Rama
kapiśrēṣṭha mayā samabhibhāṣituṁ arhasē -
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||

prēṣayiṣyati durdarṣō rāmō na hya parīkṣitam|
parākrama mavijñāya matsakāśaṁ viśēṣataḥ||36.11||

sa|| durdarṣaḥ rāmaḥ parākramaṁ avijñāya aparīkṣitam na prēkṣyati viśēṣataḥ mat sakāśam ||

||Sloka meanings||

durdarṣaḥ rāmaḥ -
Rama who is of formidable valor
parākramaṁ avijñāya -
without knowing his valor
aparīkṣitam na prēkṣyati -
will not send one without (testing their capabilities)
viśēṣataḥ mat sakāśam-
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||

diṣṭyā ca kuśalī rāmō dharmātmā satyasaṁgaraḥ|
lakṣmaṇaśca mahātējā ssumitrānaṁdavardhanaḥ||36.12||

sa|| diṣṭyā rāmaḥ dharmātmaḥ satyasaṁgaraḥ kuśalī | mahātējā sumitrānaṁdavardhanaḥ lakṣmaṇaḥ ca||

||Sloka meanings||

rāmaḥ dharmātmaḥ satyasaṁgaraḥ -
righteous Rama, the follower of truth
diṣṭyā kuśalī -
fortunately, is well
mahātējā sumitrānaṁdavardhanaḥ -
glorious one who is the pleasure of Sumitra
mahātējōvaṁtuḍaina sumitrānaṁdanuḍu agu
lakṣmaṇaḥ ca - 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||

kuśalī yadi kākutsthaḥ kiṁ nu sāgaramēkhalāṁ|
mahīṁ dahati kōpēna yugāṁtāgni rivōtthitaḥ||36.13||

sa|| yadi kākuktsthaḥ kuśalī yugāṁtāgniḥ iva utthitaṁ kōpēna sāgaramēkhalāṁ mahatīṁ kiṁ na dahati||

||Sloka meanings||

yadi kākuktsthaḥ kuśalī -
If Kakutstha is well
yugāṁtāgniḥ iva utthitaṁ kōpēna -
with his rage as risen if it is the end of the Yuga"
sāgaramēkhalāṁ mahatīṁ -
this earth circled by ocean
kiṁ na dahati -
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||

athavā śaktimaṁtau tau surāṇā mapi vigrahē|
mamaiva tu na duḥkhānāṁ asti manyē viparyayaḥ||36.14||

sa|| athavā tau surāṇāṁ api nigrahē śaktimaṁtau tu mama duḥkhēnāmēva viparyayaḥ nāsti manyē||

Rama Tika says- surāṇāmapi nigrahē śaktimantau tau rāmalakṣmaṇau sta ēva tathāpi mama duḥkhānāṁ viparyayō vināśakālō na ēva iti ahaṁ manyē|

||Sloka meanings||

athavā tau - or
surāṇāṁ api nigrahē śaktimaṁtau tu -
though being capable of holding even the Devas
mama duḥkhēnāmēva -
for my sorrows
viparyayaḥ nāsti manyē -
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||

kaccinna vyadhitō rāmaḥ kaccinna paritapyatē|
uttarāṇi ca kāryāṇi kurutē puruṣōttamaḥ||36.15||

sa|| rāmaḥ na vyadhitaḥ kaccit? naparitapyatē kaccit? (bahuśaḥ) puruṣōttamaḥ uttarāṇi kāryāṇi kurutē ||

||Sloka meanings||

rāmaḥ na vyadhitaḥ kaccit? -
hope Rama is not depressed
naparitapyatē kaccit? -
hope he is not suffering
puruṣōttamaḥ -
that best of men
uttarāṇi kāryāṇi kurutē -
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||

kaccinna dīnaḥ saṁbhrāṁtaḥ kāryēṣu ca na muhyati|
kacci tpuruṣakāryāṇi kurutē nr̥patēssutaḥ||36.16||

sa|| nr̥patēḥ sutaḥ dīnaḥ saṁbhrāṁtaḥ na kaccit | kāryēṣu namuhyati | puruṣakāryāṇi kaccit kurutē ( iti manyē)||

||Sloka meanings||

nr̥patēḥ sutaḥ -
the king's son
dīnaḥ saṁbhrāṁtaḥ na kaccit -
hope not too depressed
kāryēṣu namuhyati -
not turning away from action
puruṣakāryāṇi kaccit kurutē ( iti manyē)-
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||

dvividhaṁ tripādhōpāya mupāya mapi sēvatē|
vijigīṣu ssuhr̥t kaccin mitrēṣu ca paraṁtapa||36.17||

sa|| paraṁtapaḥ dvividhaṁ upāyaṁ trividhōpāyaṁ api sēvatē vijigīṣuḥ mitrēṣu suhr̥t kaccit ||

Tilaka Tika says- dvividhaṁ saumyāsaumyarūpa prakāradvayavat | trividhaṁ dharmārthakāmalakṣaṇa trividha puruṣārthānāṁ prāpta u upāyaṁ sēvatē kaccit| pāyabhūta

||Sloka meanings||

paraṁtapaḥ vijigīṣuḥ -
the terror of enemies, desirous of victory
dvividhaṁ upāyaṁ -
the two remedies
trividhōpāyaṁ api sēvatē -
or uses the three remedies
mitrēṣu suhr̥t kaccit -
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||

kacci nmitrāṇi labhatē mitraiścāpyabhigamyatē|
kaccit kalyāṇamitraśca mitraiścāpi puraskr̥taḥ||36.18||

sa|| mitrāṇi kaccit labhatē| mitraiḥ api abhigamyatē | kalyāṇamitraśca kaccit |mitraiśca api puraskr̥taḥ ||

Govindaraja Tika says- abhigamyatē labhyatē| maitraiścakaccidupakāraṁ kr̥tvā svayaṁ upakāraṁ mitrādapēkṣatē kaccit ityarthaḥ||

||Sloka meanings||

mitrāṇi kaccit labhatē -
hope he is making friends.
mitraiḥ api abhigamyatē-
do friends also need him?
kalyāṇa mitraśca kaccit -
hope they are his well wishers
mitraiśca api puraskr̥taḥ -
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||

kacci dāśāsti dēvānāṁ prasādaṁ pārthivātmajaḥ|
kaccit puruṣakāraṁ ca daivaṁ ca pratipadyatē||36.19||

sa|| pārthivātmajaḥ dēvānāṁ prasādaṁ āśāsti kaccit | puruṣakāraṁ ca daivaṁ ca pratipadyatē||

||Sloka meanings||

pārthivātmajaḥ -
the son of the king
dēvānāṁ prasādaṁ āśāsti kaccit -
keep getting blessings of the Gods
puruṣakāraṁ ca daivaṁ ca -
personal effort as well as divine support.
pratipadyatē - 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||

kacci nnavigata snēhaḥ pravāsānmayi rāghavaḥ|
kacci nmāṁ vyasanāt asmānmōkṣayiṣyati vānara||36.20||

sa|| rāghavaḥ pravāsāt mayi vigatasnēhaḥ na kaccit |hē vānara ! māṁ asmāt vyasanāt (rāmaḥ) mōkṣayiṣyati kaccit ||

||Sloka meanings||

rāghavaḥ pravāsāt -
Raghava due to separation
mayi vigatasnēhaḥ na kaccit -
devoid of love for me
hē vānara ! -O Vanara
māṁ asmāt vyasanāt (rāmaḥ) mōkṣayiṣyati kaccit -
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||

sukhānāmucitō nityaṁ asukhānāṁ anūcitaḥ|
duḥkhamuttaramāsādya kacc drāmō na sīdati||36.21||

sa|| nityaṁ sukhānāṁ ucitaḥ asukhānāṁ anaucitaḥ rāghavaḥ duḥkhaṁ āsādya na sīdati kaccit ||

||Sloka meanings||

nityaṁ sukhānāṁ ucitaḥ-
one who always deserves happiness
asukhānāṁ anaucitaḥ -
not used to discomforts
rāghavaḥ duḥkhaṁ āsādya -
Rama facing sorrows
na sīdati kaccit -
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||

kausalyāyā stathā kaccit sumitrāyāḥ tathaiva ca|
abhīkṣṇaṁ śrūyatē kaccit kuśalaṁ bharatasya ca||36.22||

sa|| kausalyāyāḥ tathā sumitrāyāḥ tathaiva ca bharatasya kuśalaṁ abhīkṣaṇaṁ śrūyatē kaccit ||

||Sloka meanings||

kausalyāyāḥ tathā sumitrāyāḥ -
of mother Kausalya, similarly mother Sumitraka
tathaiva ca bharatasya ca -
as well as of Bharata
kuśalaṁ abhīkṣaṇaṁ -
well being
abhīkṣaṇaṁ śrūyatē -
is hearing constantly
kaccit - 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||

mannimittēna mānārhaḥ kacci cchōkēna rāghavaḥ|
kacci nnānyamanā rāmaḥ kacci nmāṁ tārayiṣyati||36.23||

sa||mānārhaḥ rāmaḥ mannimittēna śōkēna kaccit na anyamānaḥ na kaccit | mām kaccit tārayiṣyati ||

||Sloka meanings||

mānārhaḥ rāmaḥ -
respectable Raghava
mannimittēna śōkēna -
facing sorrow on my account
anyamānaḥ na kaccit -
hope has not become absent minded
mām kaccit tārayiṣyati-
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||

kacci dakṣauhiṇīṁ bhīmāṁ bharatō bhātr̥vatsalaḥ|
dhvajinīṁ maṁtrirguptāṁ prēṣayiṣyati matkr̥tē||36.24||

sa|| bhātruvatsalaḥ bharataḥ maṁtribhiḥ guptāṁ bhīmāṁ akṣauhiṇīṁ matkr̥tē kaccit prēṣayiṣyati ||

Rama Tilaka says - matkr̥tē man mōcanārtham

||Sloka meanings||=

bhātruvatsalaḥ bharataḥ -
Bharat devoted to his brother
maṁtribhiḥ guptāṁ bhīmāṁ akṣauhiṇīṁ -
an army of one Akshhauni protected by ministers
matkr̥tē kaccit prēṣayiṣyati -
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||

vānarādhipatiḥ śrīmān sugrīvaḥ kaccidēṣyati|
matkr̥tē haribhirvīrai rvr̥tō daṁtānakhāyudhaḥ||36.25||

sa|| vānarādhipaḥ śrīmān sugrīvaḥ matkr̥tē daṁtānakhāyudhaḥ haribhīḥ vr̥taḥ kaccit ēṣyati ||

||Sloka meanings||

vānarādhipaḥ śrīmān sugrīvaḥ -
illustrious king of Vanaras Sugriva
daṁtānakhāyudhaḥ haribhīḥ vr̥taḥ -
surrounded by valiant Vanaras with teeth and nails as weapons
matkr̥tē kaccit ēṣyati -
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||

kacci cca lakṣmaṇa śśūraḥ sumitrānaṁdavardhanaḥ|
astraviccarajālēna rākṣasān vidhamiṣyati||36.26||

sa|| śūraḥ sumitrānaṁdavardhanaḥ lakṣmaṇaḥ astraviccarajālēna kaccit rākṣasān vidhamiṣyati ||

||Sloka meanings||

śūraḥ sumitrānaṁdavardhanaḥ -
valiant one, son of Sumitra
lakṣmaṇaḥ astraviccarajālēna -
Lakshmana expert in using weapons
kaccit rākṣasān vidhamiṣyati -
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||

raudrēṇa kaccidastrēṇa jvalatā nihataṁ raṇē|
drakṣyāṁ alpēna kālēna rāvaṇaṁ sasuhr̥jjanam||36.27||

sa|| jvalatā raudrēṇa astrēṇa raṇē sasuhr̥t janaṁ nihataṁ rāvaṇaṁ alpēna kālēna drakṣyāmi kaccit ||

||Sloka meanings||

jvalatā raudrēṇa astrēṇa -
with anger with fiery weapons
raṇē sasuhr̥t janaṁ nihataṁ rāvaṇaṁ -
Ravana killed along with his friends in a battle
alpēna kālēna drakṣyāmi kaccit-
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||

kaccinna taddēma samānavarṇaṁ tasyānanaṁ padmasamānagaṁdhi|
mayā vinā śuṣyati śōkadīnaṁ jalakṣayē padma mivātapēna||36.28||

sa||tasya hēma samānavarṇaṁ padmasamānagaṁdhi tat ānanam mayā vinā śōkadīnaṁ jalakṣayē ātapēna padmaṁ iva na śuṣyati kaccit ||

||Sloka meanings||

tasya tat ānanam hēma samānavarṇaṁ -
that face with his golden complexion
padmasamānagaṁdhi -
with lotus fragrance
mayā vinā śōkadīnaṁ -
pale with grief in my separation
jalakṣayē ātapēna padmaṁ iva -
lotus without water in scorching heat
na śuṣyati kaccit -
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||

dharmāpadēśāt tyajataśca rājyaṁ
māṁcāpyaraṇyaṁ nayataḥ padātim|
nāsīdvyadhā yasya na bhīrnaśōkaḥ
kaccicca dhairyaṁ hr̥dayē karōti||36.29||

sa||dharmāpadēśāt rājyaṁ tyajataḥ māṁ cāpi padātim araṇyaṁ nayataḥ yasya vyathā nāsīt na bhīḥ na śōkaḥ saḥ hr̥dayē dhairyaṁ karōti kaccit ||

||Sloka meanings||

dharmāpadēśāt rājyaṁ tyajataḥ -
when he has given up kingdom for the sake of truthfulness
māṁ cāpi padātim araṇyaṁ nayataḥ-
or led me to the forest on foot without showing agony
yasya vyathā nāsīt na bhīḥ na śōkaḥ -
without showing agony , fear or sorrow ,
saḥ hr̥dayē dhairyaṁ karōti kaccit -
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||

na cāsya māta na pitā nānyaḥ
snēhā dviśiṣṭhō'sti mayā samō vā|
tāva ttvahaṁ dūta jijīviṣēyaṁ
yāvatpravr̥ttiṁ śr̥ṇuyāṁ priyasya||36.30||

sa||asya snēhāt mayā samō vā viśiṣṭhaḥ mātā na pitā na anyaḥ nāsti | dūtaḥ priyasya pravr̥tim yāvat śr̥ṇuyaṁ tāvattu ahaṁ jijīviśēṣayaṁ ||

||Sloka meanings||

asya mayā snēhāt -
his love for me
samō vā viśiṣṭhaḥ -
equal or more
mātā na pitā na -
not love of his mother nor his father.
na anyaḥ nāsti -
not otherwise
priyasya pravr̥tim -
news from my dear one husband
yāvat śr̥ṇuyaṁ -
as long as I can hear
tāvattu ahaṁ jijīviśēṣayaṁ -
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||

itīva dēvī vacanaṁ mahārthaṁ
taṁ vānarēṁdraṁ madhurārtha muktvā|
śrōtuṁ punastasya vacō'bhi rāmaṁ
rāmārthayuktaṁ virarāma rāmā||36.31||

sa|| dēvī taṁ vānarēṁdraṁ mahārthaṁ madhurārthaṁ vacanam uktvā tasya abhirāmaṁ rāmārthayuktaṁ vacaḥ punaḥ śrōtuṁ virarāma||

||Sloka meanings||

dēvī - divine lady
taṁ vānarēṁdraṁ mahārthaṁ madhurārthaṁ vacanam uktvā -
having told the Vanara in meaningful and sweet words
tasya abhirāmaṁ rāmārthayuktaṁ vacaḥ -
about her beloved Rama and for Rama,
punaḥ śrōtuṁ virarāma -
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 vānarēṁdraṁ , while there is Sugriva who was coronated by Rama, surely implies the leadership role in the matters of divinity.

||Sloka 36.32||

sītāyā vacanaṁ śrutvā māruti rbhīmavikramaḥ|
śirasyaṁjali mādhāya vākyamuttaramabravīt||36.32||

sa||mārutiḥ bhīmavikramaḥ sītāyāḥ vacanaṁ śrutvā śirasyaṁjaliṁ ādhāya uttaraṁ vākyaṁ abravīt ||

||Sloka meanings||

mārutiḥ bhīmavikramaḥ -
Maruti the fierce warrior
sītāyāḥ vacanaṁ śrutvā -
hearing the words of Sita
śirasyaṁjaliṁ ādhāya -
bowing his head in obeisance
uttaraṁ vākyaṁ abravīt -
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||

na tvā mihasthāṁ jānītē rāmaḥ kamala lōcanē|
tēna tvāṁ nānaya tyāśu śacīmiva puraṁdaraḥ||36.33||

sa|| kamalalōcanē tvāṁ ihasthāṁ rāmaḥ na jānītē | tēna puraṁdaraḥ śacīmiva tvāṁ āśu na ānayati ||

||Sloka meanings||

kamalalōcanē -
lady with eyes like lotus petals
tvāṁ ihasthāṁ -
that you are here
rāmaḥ na jānītē -
Rama does not know
puraṁdaraḥ śacīmiva -
like Indra got back Sachi
tvāṁ tēna āśu na ānayati -
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||

śrutvaiva tu vacō mahyaṁ kṣipra mēṣyati rāghavaḥ|
camūṁ prakarṣan mahatīṁ haryr̥kṣagaṇasaṁkulām||36.34||

sa|| mahyaṁ vacaḥ śrutvaiva tu rāghavaḥ haryakṣugaṇasaṁkulāṁ mahatīṁ camūṁ prakarṣan kṣipraṁ ēṣyati||

||Sloka meanings||

mahyaṁ vacaḥ śrutvaiva tu -
hearing my words
haryakṣugaṇasaṁkulāṁ mahatīṁ camūṁ prakarṣan -
leading a huge army of the troops of Vanaras and bears
rāghavaḥ kṣipraṁ ēṣyati -
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||

viṣṭaṁbhayitvā bāṇaughai rakṣōbhyaṁ varuṇālayam|
kariṣyati purīṁ laṁkāṁ kākutsthaḥ śāṁtarākṣasām||36.35||

sa|| kākutsthaḥ akṣōbhyaṁ varuṇālayaṁ bāṇaughaiḥ viṣṭaṁbhayitvā laṁkāṁ purīṁ śāṁtarākṣasāṁ kariṣyati ||

Govindaraja Tika says- viṣṭaṁbhayitvā stabdhaṁ kr̥tvē iti arthaḥ|

||Sloka meanings||

kākutsthaḥ - Kakutstha
akṣōbhyaṁ varuṇālayaṁ -
the ocean that cannot be perturbed
bāṇaughaiḥ viṣṭaṁbhayitvā -
making still by a torrent of arrows
laṁkāṁ purīṁ śāṁtarākṣasāṁ kariṣyati-
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||

tatra yadyaṁtarā mr̥tyu ryadi dēvā ssahāsurāḥ|
sthāsyaṁti pathi rāmasya sa tānapi vadhiṣyati||36.36||

sa|| tatra rāmasya pathi aṁtarā mr̥tyuḥ sahāsurāḥ dēvāḥ sthāsyaṁti yadi saḥ tān api vadhiṣyati ||

||Sloka meanings||

tatra rāmasya pathi aṁtarā -
comes in the way of Rama
mr̥tyuḥ sahāsurāḥ dēvāḥ -
death with Suras and gods
sthāsyaṁti yadi -
stand in the way
saḥ tān api vadhiṣyati -
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||

tavādarśanajē nāryē śōkēna sa pariplutaḥ|
na śarma labhatē rāma ssiṁhārdita iva dvipaḥ||36.37||

sa|| ārya saḥ rāghavaḥ tava adarśanajēna śōkēna pariplutaḥ siṁhārditaḥ dvipaḥ iva śarma na labhatē||

||Sloka meanings||

ārya saḥ rāghavaḥ - -noble Rama
tava adarśanajēna śōkēna pariplutaḥ --immersed in sorrow being unable to see you,
siṁhārditaḥ dvipaḥ iva - like an elephant tormented by a lion
śarma na labhatē - 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||

malayēna ca viṁdhyēna mēruṇā maṁdarēṇa ca|
dardurēṇa ca tē dēvi śapē mūlaphalēna ca||36.38||
yathā su nayanaṁ valgu biṁbōṣṭhaṁ cārukuṁḍalam|
mukhaṁ drakṣyasi rāmasya pūrṇacaṁdra mivōditam||36.39||

sa|| dēvi malayēna ca viṁdhyēna mēruṇā dardurēṇa mūlaphalēna tē śapē | yathā sunayanaṁ valgu biṁbōṣṭhaṁ cārukuṇḍalaṁ uditaṁ pūrṇacaṁdraṁ iva rāmasya mukhaṁ drakṣyasi||

||Sloka meanings||

dēvi malayēna ca viṁdhyēna mēruṇā -
in the name of Malaya , Vindhyas, the Meru Mountain,
dardurēṇa mūlaphalēna tē śapē -
Dardura and by the roots and fruits as well I swear
yathā sunayanaṁ valgu biṁbōṣṭhaṁ cārukuṇḍalaṁ -
one with beautiful eyes red lips like Bimba fruit, with lovely ear rings
uditaṁ pūrṇacaṁdraṁ iva -
like the rising full moon
rāmasya mukhaṁ drakṣyasi -
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||

kṣipraṁ drakṣyasi vaidēhi rāmaṁ prasravaṇē girau|
śatakratu mivāsīnaṁ nāgarājasya mūrthani||36.40||

sa||vaidēhi prasravēṇa girau rāmaṁ nāgarājasya mūrdhani āsīnaṁ śatakratuṁ va kṣipraṁ drakṣyasi||

||Sloka meanings||

vaidēhi - Oh Vaidehi
nāgarājasya mūrdhani āsīnaṁ śatakratuṁ iva -
seated like Indra on the back of an elephant on the mount
rāmaṁ prasravēṇa girau -
Rama seated on the mount Prasaravana,'
kṣipraṁ drakṣyasi -
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||

na māṁsaṁ rāghavōbhujñkē nacā'pi madhusēvatē|
vanyaṁ suvihitaṁ nityaṁ bhaktamaśnāti paṁcamam||36.41||

sa||| rāghavaḥ māṁsaṁ na bhujñkē | madhu api na sēvatē | nityaṁ paṁcamaṁ suvihitaṁ vanyaṁ bhuktaṁ aśnāti ||

||Sloka meanings||

rāghavaḥ māṁsaṁ na bhujñkē -
Raghava does not eat meat
madhu api na sēvatē -
does not drink too
nityaṁ vanyaṁ bhuktaṁ aśnāti -
always eating forest food only
paṁcamaṁ suvihitaṁ -
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||

naivadaṁśānna maśakānnakīṭān nasarīsr̥pān|
rāghavō'panayēt gātrāt tvadgatē nāṁtarātmanā||36.42||

sa||rāghavaḥ tvadgatēna aṁtarātmanā gātrāt daṁśān naiva apanayēt asakān na kīṭān na sarīsr̥pān na ||

||Sloka meanings||

tvadgatēna aṁtarātmanā -
always thinking about you after you left
gātrāt daṁśān naiva -
flies from his limbs
maśakān na kīṭān na sarīsr̥pān -
or mosquitos nor insects or even serpents
rāghavaḥ na apanayēt -
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||

nityaṁ dhyānaparō rāmō nityaṁ śōkaparāyaṇaḥ|
nānya cciṁtayatē kiṁci tsa tu kāmavaśaṁ gataḥ||36.43||

sa||rāmaḥ nityaṁ dhyānaparaḥ nityaṁ śōkaparāyaṇaḥ kāmavaśaṁ gataḥ anyat na ciṁtayatē ||

||Sloka meanings||

rāmaḥ nityaṁ śōkaparāyaṇaḥ -
always immersed in sorrow
nityaṁ kāmavaśaṁ gataḥ dhyānaparaḥ-
absorbed in love for you, Rama is always meditating.
anyat na ciṁtayatē -
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||

anidra ssatataṁ rāma ssuptō'pi ca narōttamaḥ|
sītēti madhurāṁ vāṇīṁ vyāharan pratibudhyatē||36.44||

sa|| rāmaḥ satataṁ anidraḥ narōttamaḥ suptō api sītēti madhurāṁ vāṇīṁ vyāharan pratibudhyatē ||

||Sloka meanings||

rāmaḥ satataṁ anidraḥ -
Rama is never sleeping
narōttamaḥ suptō api -
even if he sleeps
sītēti madhurāṁ vāṇīṁ -
(saying) Sita in sweet voice in
vyāharan pratibudhyatē -
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||

dr̥ṣṭvā phalaṁ vā puṣpaṁ vā yadvāsnya tsumanōharam|
bahuśō hā priyē tyēvaṁ śvasaṁ stvāṁ abhibhāṣatē||36.45||

sa|| phalaṁ vā puṣpaṁ vā yat vā sumanōharaṁ anyat dr̥ṣṭvā śvasan hā ptriyētyēvaṁ tvāṁ bahuśaḥ abhibhāṣatē||

||Sloka meanings||

phalaṁ vā puṣpaṁ vā -
fruit or flower
yat vā sumanōharaṁ anyat dr̥ṣṭvā-
or seeing anything beautiful
śvasan hā ptriyē iti -
deeply sighing calls out saying 'O Dear
ēvaṁ tvāṁ bahuśaḥ abhibhāṣatē -
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||

sa dēvi nityaṁ paritapyamāna stvāṁ ēva sītē tyabhibhāṣamāṇaḥ|
dhr̥tavratō rājasutō mahātmā tavaiva lābhāya kr̥taprayatnaḥ||36.46||

sa|| dēvī mahātmā saḥ rājasutaḥ nityaṁ paritapyamānaḥ sītēti tvāmēva abhibhāṣamānaḥ dhr̥tavartaḥ tava lābhāya kr̥taprayatnaḥ |

||Sloka meanings||

dēvī mahātmā saḥ rājasutaḥ -
Oh Devi the great soul and the prince
nityaṁ paritapyamānaḥ -
always burning away
sītēti tvāmēva abhibhāṣamānaḥ-
saying Sita always wanting to talk to you
dhr̥tavrataḥ -firm in his decision
tava lābhāya kr̥taprayatnaḥ-
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||

sā rāmasaṁkīrtanavītaśōkā rāmasya śōkēna samānaśōkā|
śarammakhē sāṁbudaśēṣa caṁdrā niśēva vaidēhasutā babhūva||36.47||

sa|| rāmasya śōkēna samānaśōkā rāmasaṁkīrtana vīta śōkā sā vaidēha sutā śaran mukhē sāmbudaśēṣacaṁdrā niśēva babhūva||

||Sloka meanings||

rāmasya śōkēna samānaśōkā -
equally sad because of his sorrow
rāmasaṁkīrtana vīta śōkā -
sorrow mitigated by hearing about Rama,
sā vaidēha sutā -
that Vaidehi
śaranmukhē niśēva -
like a night at the advent of autumn
sāmbudaśēṣa caṁdrā babhūva-
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.

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē ṣaṭrtriṁśassargaḥ ||

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

||om tat sat||