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

|| om tat sat||

Sundarakanda
Sarga 40

Having taken the Chudamani Hanuma was delighted, and
"हृदयेन गतो रामं (38.70), he reached Rama in his heart.

Hanuman was set to leave. But Sita is not yet done with. She is full of thoughts that needed answers. Hanuman clears all her doubts and tells her,रामाद्विशिष्ठः कोऽन्योऽस्ति कश्चित् सौमित्रिणा समः - Who is better than Rama and who is an equal for Lakshmana? अग्निमारुतकल्पौ तौ भ्रातरौ तव संश्रयौ ॥39-53|| - Both the brothers are like fire and wind. They are your refuge;

Speaking thus, Hanuma creates an aura of assurance, and he provides a moment of peace for that sorrowing Sita. That changes Sita's mood.

Thus, the fortieth Sarga starts with Sita in a happy mood.

Now we continue with Slokas of fortieth Sarga.

||Sloka 40.01||

श्रुत्वातु वचनं तस्य वायुसूनोर्महात्मनः।
उवाच्महितं वाक्यं सीता सुरसुतोपमा॥40.01||

स॥ वायुसूनुः महत्मनः तस्य आत्महितं वाक्यं श्रुत्वा सीता सुरसुतोपमा उवाच तु ||

||Sloka meanings||

वायुसूनुः महत्मनः -
great soul, the son of Vayu
तस्य आत्महितं वाक्यं श्रुत्वा -
hearing his words of benefit
सुरसुतोपमा सीता -
Sita who is like daughter of Suras
उवाच तु - spoke

||Sloka summary||

"Hearing those words of benefit from the great soul, the son of Vayu, Sita who is like daughter of Suras replied."||40.01||

||Sloka 40.02||

त्वां दृष्ट्वाप्रियवक्तारं संप्र हृष्यामि वानर।
अर्थ संजातसस्येव वृष्टिं प्राप्य वसुंधरा॥40.02||

स॥ त्वां प्रियवक्तारं दृष्ट्वा अर्थसंजात सस्यः वसुंधरा वृष्टिं प्राप्य इव संप्रहृष्यामि॥

॥Sloka meanings||

त्वां प्रियवक्तारं दृष्ट्वा -
seeing you speaking pleasing words
अर्थसंजात सस्यः -
when half grown paddy seeds
वृष्टिं प्राप्य वसुंधरा इव -
having received the rain
वसुंधरा इव - like earth
संप्रहृष्यामि - feel happy

||श्लोकतात्पर्यमु॥

Oh Vanara ! Just as earth feels happy when half grown paddy receives rain , I feel happy after seeing ( hearing) you speaking pleasing words". ||40.02||

The poet uses a simile of grains or half-grown paddy. Grain is a truth that is in lockstep with our ancestor's life cycle. To bring out the truth of life and death, Nachiketa in Kathopanishad uses the same simile."सस्यमिव मर्त्यः पच्यते सस्यमिव अजायते पुनः" - "like a grain a man decays and is born again like a grain". Here Sita too uses the comparison with a half-grown paddy.

When the half-grown grain is in dire need of water, the first fall of rain makes it alive. Sita was in dire straits, thinking of death. The appearance and assurances of Hanuma changed all that. Sita says she feels like she received life again.

With fresh life come fresh thoughts fresh wishes. Sita now recounts her wishes.

||Sloka 40.03||

यथा तं पुरुषव्याघ्रं
गात्रैः शोकाभिकर्शितैः।
संस्पृशेयं सकामाहं
तथा कुरु दयां मयि ॥3||

स॥ स कामं अहं शोककर्शिभितैः गात्रैः तं पुरुषव्याघ्रं यथा संस्पृशेयं तथा मयि दयाम् कुरु |

||Sloka meanings||

स कामं अहं -
I am passionate lady
शोककर्शिभितैः गात्रैः -
with limbs emaciated with suffering,
तं पुरुषव्याघ्रं यथा संस्पृशेयं -
how I may touch the tiger among men
तथा मयि दयाम् कुरु -
kindly do that way

||Sloka summary||

"Act in such a manner that I, the passionate lady emaciated with suffering, can touch the tiger among men with my limbs . Be kind to me".

||Sloka 40.04||

अभिज्ञानं च रामस्य दद्या हरिगणोत्तम।
क्षिप्तामिषिकां काकस्य कोपात् एकाक्षि शातनीम्॥4||

स॥ हरिगणोत्तम कोपात् क्षिप्तं काकस्य एकाक्षिशातनीम् इषिकां रामस्य अभिज्ञानं दद्या च ||

||Sloka meanings||

हरिगणोत्तम -
o best of Vanaras
कोपात् क्षिप्तं इषिकां -
the blade of grass released in anger
काकस्य एकाक्षिशातनीम् -
blinded one eye of the crow
रामस्य अभिज्ञानं दद्या च -
give Rama the token of remembrance

||Sloka summary||

"Oh Best leader of Vanaras ! Give Rama the token of remembrance where the blade of grass released in anger blinded the crows one eye. "

||Sloka 40.05||

मनश्शिलायाः तिलको गंडपार्श्वे निवेशितः।
त्वया प्रणष्टे तिलके तं किल स्मर्तुमर्हसि॥40.05||

स॥ तिलके प्रणष्टे त्वया मनश्शिलयाः तिलकः गण्डपार्श्वे निवेशितः किल तं स्मर्तुं अर्हसि॥

॥Sloka meanings||

तिलके प्रणष्टे -
when Tilaka got erased
त्वया मनश्शिलयाः -
by you with grind stone
तिलकः गण्डपार्श्वे निवेशितः किल -
painted a Tilaka on my cheek
तं स्मर्तुं अर्हसि -
that you should remember

||Sloka summary||

"When Tilaka got erased you painted on my cheek a Tilaka with grind stone . Oh Rama, that you may remember." ||40.05||

||Sloka 40.06||

स वीर्यवान् कथं सीतां हृतां स मनुमन्यसे।
वसंतीं रक्षसां मध्ये महेंद्र वरुणोपमः॥40.06||

स॥ वीर्यवान् महेंद्रवरुणोपमः सः हृतां राक्षसां मध्ये वसंतीं सीतां कथं समनुमन्यसे ||

||Sloka meanings||

वीर्यवान् महेंद्रवरुणोपमः -
Valiant and comparable to Varuna and Indra
हृतां राक्षसां मध्ये वसंतीं सीतां-
Sita carried away and living the midst of Rakshasas
सः कथं समनुमन्यसे -
how can he tolerate ?

||Sloka summary||

"Valiant and comparable to Varuna and Indra, how can he (Rama) tolerate the Rakshasas who seized Sita and in whose midst Sita is living".||40.06||

||Sloka 40.07||

एष चूडामणिर्दिव्यो मया सु परिरक्षितः।
एतं दृष्ट्वा प्रहृष्यामि व्यसने त्वां इवानघ॥40.07||

स॥ अनघ दिव्यः एषः चूडामणीः मया सुपरिरक्षितः | व्यसनेएतं दृष्ट्वा त्वां इव प्रहृष्यामि॥

॥Sloka meanings||

अनघ दिव्यः एषः चूडामणिः -
o sinless one, this wonderful Chudamani
मया सुपरिरक्षितः -
safeguarded by me
व्यसने एतं दृष्ट्वा -
in distress seeing this
त्वां इव प्रहृष्यामि -
happy as though I was seeing you

||Sloka summary||

"Oh Sinless one, this wonderful Chudamani has been safe guarded by me. In distress seeing this I was happy as though I was seeing you." ||40.07||

||Sloka 40.08||

एष निर्यातितः श्रीमान् मया ते वारिसंभवः।
अतः परं न शक्ष्यामि जीवितुं शोकलालसा॥40.08||

स॥ श्रीमान् वारिसंभवः एषः निर्यातितः शोकलालसा अतः परं जीवितुं न शक्ष्यामि ||

||Sloka meanings||

श्रीमान् वारिसंभवः -
o glorious one, this which is born of sea
एषः निर्यातितः -
returning this (to you)
शोकलालसा अतः परं -
engrossed in sorrow
अतः परं जीवितुं न शक्ष्यामि -
not possible for me to live beyond this

||Sloka summary||

"Oh Glorious one, returning this which is born of sea, now engrossed in sorrow it is not possible for me to live beyond this ". ||40.08||

||Sloka 40.09||

असह्यानि च दुःखानि वाचश्च हृदयच्छिदः।
राक्षसीनां सुघोराणां त्वत्कृते मर्षयाम्यहम्॥40.09||

स॥ अहं असह्यानि दुःखानि सुघोराणां राक्षसीनां हृदयच्छिदः वाचश्च त्वत् कृते अहं मर्षयामि॥

॥Sloka meanings||

अहं असह्यानि दुःखानि -
this unbearable grief
सुघोराणां राक्षसीनां हृदयच्छिदः वाचश्च -
dreadful heart piercing uttering of these dreadful Rakshasas
त्वत् कृते -
for your sake
अहं मर्षयामि -
I am tolerating

||Sloka summary||

"I am tolerating this unbearable grief, the dreadful heart piercing uttering of these dreadful Rakshasas for your sake. " ||40.09||

||Sloka 40.10||

धारयिष्यामि मासं तु जीवितं शत्रु सूदन।
ऊर्ध्वं मासान् नजीविष्ये त्वया हीना नृपात्मज॥40.10||

स॥ नृपात्मज शत्रुसूदन जीवितं मासं धारयिष्यामि | त्वया हीना मासान् ऊर्ध्वं न जीविष्ये ||

||Sloka meanings||

नृपात्मज शत्रुसूदन -
o subduer of enemies, o son of the king
जीवितं मासं धारयिष्यामि -
bearing this life for one month.
त्वया हीना - without you
मासान् ऊर्ध्वं न जीविष्ये -
will not live after this month

||Sloka summary||

"Oh Subduer of enemies, oh Son of the king, I am bearing this life for one month. Without you, I will not live after this month." ||40.10||

||Sloka 40.11||

घोरोराक्षसराजोऽयं दृष्टिश्च न सुखामयि।
त्वां च श्रुत्वा विषद्यंतं न जीवेयमहं क्षणम्॥40.11||

स॥ राक्षसराजः घोरः। मयि दृष्टिः सुखा न |त्वं विपद्यंतं श्रुत्वा क्षणं न जीवेयं॥

गोविन्दराज टीकालो - विषज्जन्तं विलंबमानं

॥Sloka meanings||.

राक्षसराजः घोरः -
king of Rakshasa is dreadful
मयि दृष्टिः सुखा न -
his look at me is disgusting
त्वं विषद्यंतं श्रुत्वा क्षणं न जीवेयं -
will not live even for a moment after hearing you are delayed

||Sloka summary||

"The king of Rakshasa is dreadful. his look at me is disgusting. I do not wish to live even for a moment after hearing that you are delayed".||40.11||

||Sloka 40.12||

'वैदेह्या वचनं श्रुत्वा करुणं साश्रुभाषितम्।
अथाब्रवीन् महातेजा हनुमान् मारुतात्मजः॥40.12||

स॥ महातेजा हनुमान् मारुतात्मजः वैदेह्याः करुणं साश्रुभाषितम् वचनं श्रुत्वा अथ अब्रवीत् ||

||Sloka meanings||

महातेजा हनुमान् मारुतात्मजः -
brilliant Hanuman , the son of wind god
वैदेह्याः करुणं -
Vaidehi's pitiable words
साश्रुभाषितम् वचनं श्रुत्वा -
hearing the words spoken with tears
अथ अब्रवीत् - then spoke

||Sloka summary||

"Hanuman , the brilliant son of wind god having heard Vaidehi's pitiable words spoken with tears then spoke.||40.12||

||Sloka 40.13||

त्वच्छोकविमुखो रामो देवि सत्येन ते शपे।
रामे दुःखाभिभूते तु लक्ष्मणः परितप्यते॥40.13||

स॥ देवि त्वत् रामः शोकविमुखः। सत्येन ते शपे। रामे दुःखाभिभूते लक्ष्मनः परितप्यते॥

॥Sloka meanings||

देवि त्वत् रामः शोकविमुखः -
O Devi, grieving for you Rama is averse to everythingओ देवी
सत्येन ते शपे -
swear by the truth
रामे दुःखाभिभूते -
with Rama in deep sorrow
लक्ष्मनः परितप्यते -
Lakshmana too is immersed in sorrow

||Sloka summary||

"Oh Devi ! Out of grief Rama is averse to everything. I swear by the truth. With Rama in deep sorrow Lakshmana too is immersed in sorrow." ||40.13||

||Sloka 40.14||

कथंचित् भवती दृष्टा न कालः परिशोचितुम्।
इमं मुहूर्तं दुःखानां अंतं द्रक्ष्यसि भामिनि॥40.14||

स॥भामिनि कथंचित् भवती दृष्टा | परिशोचितुं कालः न। इअमं मुहूर्तं दूखानां अंतं द्रक्ष्यसि ||

||Sloka meanings||

भामिनि कथंचित् भवती दृष्टा -
o lady, somehow you have been located
परिशोचितुं कालः न -
not time to sorrow
इमं मुहूर्तं दूखानां अंतं द्रक्ष्यसि -
this moment is the end of all your sorrows

||Sloka summary||

"Oh Lady ! Somehow you have been located. This is not time to sorrow. This moment is the end of all your sorrows." ||40.13||

||Sloka 40.15||

तावुभौ पुरुषव्याघ्रौ राजपुत्त्रावरिंदमौ।
त्वद्दर्शन कृतोत्साहौ लंकां भस्मीकरिष्यतः॥40.15||

स॥ तौ उभौ राजपुत्राः अरिंदमौ पुरुषव्याघ्रौ त्वत् दर्शन कृतोत्साहौ लंकां भस्मी करिष्यतः॥

॥Sloka meanings||

अरिंदमौ पुरुषव्याघ्रौ -
crushers of enemies, the two tigers among men
तौ उभौ राजपुत्राः -
the two princes
त्वत् दर्शन कृतोत्साहौ -
desirous of seeing you
लंकां भस्मी करिष्यतः -
will reduce Lanka to ashes

||Sloka summary||

"The two tigers among men , crushers of enemies , desirous of seeing you , will reduce Lanka to ashes".||40.15||

||Sloka 40.16||

हत्वातु समरे क्रूरं रावणं सहबांधवम्।
राघवौ त्वा विशालाक्षि स्वां पुरीं प्रापयिष्यतः॥40.16||

स॥ विशालाक्षि क्रूरं सह बांधवं रावणं समरे हत्वा राघवौ त्वां स्वां पुरीं प्रति प्रापयिष्यतः॥

॥Sloka meanings||

विशालाक्षि - o wide eyed lady
सह बांधवं क्रूरं रावणं -
cruel Ravana along with his relatives
समरे हत्वा - killing in the battle
राघवौ त्वां स्वां पुरीं प्रति प्रापयिष्यतः -
Raghava will take you back to his city.

||Sloka summary||

"Oh Wide eyed lady ! Killing Ravana along with his relatives in the battle , Raghava will take you back to his city." ||40.16||

||Sloka 40.17||

यत्तु रामो विजानीयात् अभिज्ञानमनिंदिते।
प्रीतिसंजननं तस्य भूयस्त्वं दातुमर्हसि॥40.17||

स॥ अनिंदिते रामः यत् अभिज्ञानं विजानीयात् तस्य प्रीति संजननम् भूयः त्वं दातुं अर्हसि॥

॥Sloka meanings||

अनिंदिते -
o blameless lady
रामः यत् अभिज्ञानं विजानीयात् -
a token of remembrance which Rama knows
तस्य प्रीति संजननम्-
that which will make him happy
भूयः त्वं - again
त्वं दातुं अर्हसि -
you may give

||Sloka summary||

"Oh Blameless lady ! You may give one more token of remembrance which will make him happy. ||40.17||

||Sloka 40.18||

साऽब्रवी द्दत्तमेवेति मयाभिज्ञान मुत्तमम्।
एतदेव हि रामस्य दृष्ट्वा मत्केशभूषणम्॥40.18||
श्रद्धेयं हनुमान्वाक्यं तव वीर भविष्यति।

स॥ मया उत्तमं अभिज्ञानं दत्तमेव इति सा अब्रवीत् | वीर हनुमान् एतत् मत्केशभूषणं दृष्ट्वा तव वाक्यं रामस्य श्रद्धेयं भविष्यति ||

||Sloka meanings||

मया उत्तमं अभिज्ञानं दत्तमेव-
I have already given the best remembrance
इति सा अब्रवीत् - so she said
वीर हनुमान् - o valiant Hanuman
एतत् मत्केशभूषणं दृष्ट्वा-
seeing this jewel for my hair
तव वाक्यं रामस्य श्रद्धेयं भविष्यति -
Rama will be attentive to all your words

||Sloka summary||

"She said, 'I have given the best remembrance. Oh Valiant Hanuman seeing this jewel for my hair Rama will be attentive to all your words'." ||40.18||

||Sloka 40.19||

स तं मणिवरं गृह्य श्रीमान् प्लवगसत्तमः॥40.19||
प्रणम्य शिरसा देवीं गमनायोपचक्रमे।

स॥ श्रीमान् सः प्लवगसत्तमः मणिवरं गृह्य देवीं शिरसा प्रणम्य गमनाय उपचक्रमे॥

॥Sloka meanings||.

श्रीमान् सः प्लवगसत्तमः -
the illustrious Vanara
मणिवरं गृह्य -
held the ornament
देवीं शिरसा प्रणम्य -
bowing his head offered salutations
गमनाय उपचक्रमे -
got ready to depart..

||Sloka summary||

The illustrious Vanara held the ornament and bowing his head offered salutations and got ready to depart.

||Sloka 40.20,21||

तमुत्पात कृतोत्साहम् अवेक्ष्य हरिपुंगवम्॥40.20||
वर्थमानं महावेगं उवाच जनकात्मजा।
अश्रुपूर्णमुखी दीना भाष्पगद्गदया गिरा॥40.21||

स॥ जनकात्मजा उत्पातकृतोत्साहं वर्धमानं महावेगं तं हरिपुंगवं आवेक्ष्य अश्रुपूर्णमुखी दीना भाष्पगद्गदया गिरा उवाच॥

॥Sloka meanings||

जनकात्मजा -
daughter of Janaka
उत्पातकृतोत्साहं वर्धमानं -
one who is growing being eager to leap
महावेगं - with high speed
तं हरिपुंगवं आवेक्ष्य -
seeing that best of Vanaras
अश्रुपूर्णमुखी दीना -
piteous with her face filled with tears.
भाष्पगद्गदया गिरा उवाच -
spoke with voice choked with tears

||Sloka summary||

"The daughter of Janaka with a face filled with tears , seeing growing Hanuman who is eager to leap, spoke with her throat choked with tears."||40.20,21||

||Sloka 40.22||

हनुमान् सिंह संकाशौ भ्रातरौ रामलक्ष्मणौ।
सुग्रीवं च सहामात्यं सर्वान् ब्रूया ह्यनामयम्॥40.22||

स॥ हनुमान् भ्रातरौ सिंहसंकाशौ रामलक्ष्मणौ सहामात्यं सुग्रीवं च सर्वान् अनामयं ब्रूयाः॥

॥Sloka meanings||

हनुमान् - Hanuman
भ्रातरौ सिंहसंकाशौ रामलक्ष्मणौ-
to the brothers Rama and Lakshmana who are like lions
सहामात्यं सुग्रीवं च -
also to Sugriva along with his ministers too
सर्वान् अनामयं ब्रूयाः -
for all others also convey my well being

||Sloka summary||

"Hanuman convey my well-being to the brothers Rama and Lakshmana who are like lions, also to Sugriva along with his ministers too." ||40.22||

||Sloka 40.23||

यथा च महाबाहुः मां तारयति राघवः।
अस्माद्दुःखांबु संरोधात् त्वं समाधातु मर्हसि॥40.23||

स॥ महाबलः सः राघवः अस्मात् दुःखांबुसंरोधात् (मां) यथा तारयति त्वं समाधातुं अर्हसि॥

॥Sloka meanings||

महाबलः सः राघवः -
mighty Raghava
अस्मात् दुःखांबुसंरोधात् -
from this ocean of sorrows
(मां) यथा तारयति -
how he may help me cross
त्वं समाधातुं अर्हसि -
that you make efforts

||Sloka summary||

"You are capable of making efforts to see the mighty Raghava help me in crossing this ocean of sorrows." ||40.23||

||Sloka 40.24||

इमं च तीव्रं मम शोकवेगं
रक्षोभि रेभिः परिभर्त्सनं च।
ब्रूयास्तु रामस्य गतस्समीपं
शिवश्च ते sध्वास्तु सहरिप्रवीर॥40.24||

स॥ हरिप्रवीर रामस्य समीपं गतः मम् इमं तीव्रं शोकवेगं एभिः रक्षोभिः परिभर्त्स्यनं ब्रूयाः | ते अध्वा शिवः अस्तु ||

||Sloka meanings||

हरिप्रवीर रामस्य समीपं गतः -
best of Vanaras, after going near Rama tell
मम् इमं तीव्रं शोकवेगं -
this my intense sorrow
एभिः रक्षोभिः परिभर्त्स्यनं ब्रूयाः -
the threats of the Rakshasas
ते अध्वा शिवः अस्तु -
may your journey be happy

||Sloka summary||

"Best of Vanaras ! After going near Rama tell him about this intense sorrow and the threats of the Rakshasas. May your journey be happy" ||40.24||.

||Sloka 40.25||

स राजपुत्त्र्या प्रतिवेदितार्थः
कपिः कृतार्थः परिहृष्टचेताः।
अल्पावशेषं प्रसमीक्ष्य कार्यं
दिशं ह्युदीचीं मनसा जगाम॥40.25||

स॥ स कपिः राजपुत्र्या प्रतिवेदितार्थः कृतार्थः परिहृष्टचेतसः कार्यं अल्पावशेषं प्रसमीक्ष्य उदीचीं दिशं मनसा जगाम॥

Govindaraja Tika says - अल्पावशेषं अलपावशिष्टम् प्रसमीक्ष विचार्य।

Rama Tika says - हनुमान् कार्यं अल्पशेषं किंचित् अवशिष्टं प्रसमीक्ष्य विचार्य उदिचीं दिशं मनसा जगाम।

॥Sloka meanings||

स कपिः - that Vanara
राजपुत्र्या प्रतिवेदितार्थः-
having understood the message of the princess
कृतार्थः परिहृष्टचेतसः -
having accomplished the task, and delighted at heart
कार्यं अल्पावशेषं प्रसमीक्ष्य -
considering the small task left over
उदीचीं दिशं मनसा जगाम -
mentally reached the northern shores

||Sloka summary||

"Having accomplished the task, and delighted at heart the Vanara understood the message of the princess. Considering the small task left over, he mentally reached the northern shores." ||40.25||

अल्पशेषं highlights that the greater task was being able to find Sita which was accomplished . Compared to that the rest are small

Then the Vanara having understood the massage of Sita , having successfully completed the search for Sita , now thinking of the remain small actions, Hanuman reached the northern shores in his mind.

Hanuma is virtually on his way back. Search is over.

What happened so far?

In the first Sarga starting with, ततोरावण नीतायाः सीतायाः शतृकर्शनः', we read Ravana as 'रावयति असत्प्रलापान् कारयति इति रावणः'. We understood that Ravana is not somebody else. He is our own mind which makes us say baseless boasts.

By "सीतायाः पदं अन्वेष्टुं", we understood that, " went in search of that found next to ploughshare". Which meant searching for "Self" in the field of action. Who went for the search? "शतृकर्शनः".

That is a Guru or Acharya (Hanuma). Hanuma went in search.

The Acharya went in search of "Self" for uniting Jivatma with Paramatma.

Digressing a little, we know the following. "Mumukshu" or the Seeker is the one who desires मोक्ष or liberation. That Seeker is none other than Jiva, after the desire for Moksha is ignited. For that Seeker to get on the pathway to liberation, he needs the guidance of a Guru or the teacher. Seeker may approach a teacher; Teacher too needs to know that Seeker's goals are real. The Seeker in the process gets tested. The Seeker under the guidance of the teacher should set aside all other desires. He should focus on the Supreme being only. When the belief in Supreme being is firm, only then the teacher accepts him as a disciple. After accepting him teacher initiates him with a Mantra. And shows him the path for liberation. Liberation happens by the grace of the Supreme being. Only a teacher who has experienced the Supreme, can initiate a disciple onto the path of liberation.

Let us see the process followed by the teacher in a little more detail, in the context of uniting Jivatma with Paramatma, which was the premise of the first Sloka in Sundarakanda.

The teacher having had the grace of the Supreme being,
on his orders enters the battlefield of householder. He goes in search of the Jiva, who is in bondage. Jiva must be free of bondage. That Jiva must first hear about the Supreme being. Then he would continue knowing about Supreme being through the teacher. Then becoming a believer of the Supreme being, Java's confidence in teacher grows. Jiva then becomes a Seeker, seeking refuge or liberation. The teacher then elaborates on his experiences to the Seeker. Once the Seeker is firmly on the path to liberation, the teacher then gives the instruction in the form of a Mantra. The instruction of 'Mantra' is a form of giving knowledge. This is the protocol teacher follows in providing instruction to the Seeker

In Sundarakanda Hanuma appears as the teacher. Hanuma starts with the express orders from Rama, the Supreme being. Having taken a token from Rama, with his blessings, Hanuma starts on his search.

He sees Sita in Ashoka grove. Sitting on the Simsupa tree he observes sorrowing Sita. He could see Sita's belief in Rama, 'अनन्यसाध्यत्व' Sees her resolve to give up her life if she cannot get back to Rama. Sees her blaming herself for her misfortune, instead of blaming Rama. All this is seen by Hanuma like a teacher testing his disciple

Like the teacher delighting the disciple with stories of the Supreme being, Hanuma too delights Sita with his song on the story of Rama. Describing Rama elaborately, he creates confidence in Sita, Hanuma too gives Sita the ring of Rama. The ring of Rama given by Hanuma is the Mantra for Sita, it is like the teacher initiating the disciple with a Mantra,

The poet describes the ring as "करविभूषणं","kara", the hand is the one that helps in accomplishing things. Among the many actions of "kara "or hand, an important action is the protection. The protection offered by the Supreme being is also "करविभूषणं",since it enhances the power of that hand that protects.

The disciple, initiated with Mantra, would feel as though he is in the presence of the Supreme being. Here too, Sita having received the Signet ring, felt as though she was in the presence of Rama. Having received the signet ring, Sita gives a "Chudamani" as a token for Hanuma to carry.

Hanuma, the teacher, is to carry this token to Rama. One would wonder what is this token given by Sita?

The Mantra is received from the Teacher, Mantra is a tool.
Mantra on repetitive thought establishes firm belief of being protected. Mantra practice results in one being free from other desires. Mantra practice results in a desire for the Supreme being. The Seekers desire for Supreme being is to be conveyed by the teacher. The "Chudamani" token given by Sita is symbolic of that.

There is a symbolism of Chudamani. It is hair that creates bondage for men or women. Symbolic of being free from attachment is the offering of hair. The attachment for affairs keeps the self in bondage. The attachment to Supreme being is an ornament to the Self. The ornament for hair that Sita sent is message of her attachment to Rama.

Sita also gave the remembrance of the crow. Through that Sita conveys that she too is seeking protection. The one who protected that crow cannot ignore heriot also mentioned the remembrance of Rama painting a tilaka. That is suggestive of actions of Supreme being. That is an act of the Supreme being. It is not something one gets by one's own acts.

All these incidents are suggestive of many things. We see the way of a seeker on a path for liberation. We see how the teacher initiates the seeker with a Mantra

A disciple too does not own the teacher, unless the confidence is built in the teacher. The disciples own the teacher only after, experiencing the teacher's discipline, experiencing the teacher's teachings. This is as much a path for the teachers as it is for the disciple.

We see Sita had concerns about Hanuma. She wondered aloud, "was he the one she saw in Janasthana". Hanuman describes the auspicious form of Rama to remove her doubts. Presenting the "Signet ring", he reveals his true nature. Only then Sita realizes the nature of Hanuma.

Thus, the whole dialogue is suggestive of the dynamic of teacher and taught. The disciple being aware of teacher's experiences, and the teacher being aware of the disciple's capabilities before initiation.

The dynamic of teacher being an ego-less form is also seen. Ego mixed with knowledge is like poison mixed with juice. The teacher must be free of ego.

We see this in two incidents

In his eagerness to unite Sita with Rama, Hanuma propose to carry Sita on his back to Rama. Sita rejects the proposal, virtually laughing. She even says that he is indeed like a monkey. Hanuma did not let the insult stop him. Realizing the lack of confidence, Hanuma shows his true self and creates confidence.

When Sita shows concern about the capability of his other colleagues, saying "मद्विशिष्ठाश्च तुल्याश्च सन्ति" - "there are others are experienced or equals" , Hanuma displays his true egoless form.

In the dialogues of Sita and Hanuma, we see suggestions of the dynamic of the teacher and the disciple. We also see the wonderful acts of Hanuma as Rama's messenger. We also see the transformation of Hanuma, who initially laughed at Rama in grief over Sita, becoming a "Bhakta" of Sita, admiring her many qualities.

In the portrayal of Sita too, we see the suggestion of the Seeker's hunger for liberation, and Seeker's belief in being protected. We also see how a wife separated from her husband behaves. We also see the power of virtuous one of those times.

Thus, in this intricately woven inner and outer shell of the story, we have seen many thoughts.

Now that search is complete, with Hanuma virtually moving in the northern direction, we see the story moving forward in different direction.

Having taken leave of Sita, Hanuma moves forward and thinks of the next steps.

इत्यार्षे श्रीमद्रामायणे आदिकाव्ये वाल्मीकीये
चतुर्विंशत् सहस्रिकायां संहितायाम्
श्रीमत्सुंदरकांडे चत्वारिंशस्सर्गः ||

Thus ends the Sarga forty of Sundarakanda in Ramayana .

||om tat sat||