|| om tat sat||

Sanskrit Text in Telugu , Kannada, Gujarati, Devanagari, English
Sundarakanda
Sarga 5
atha paṁcama ssargaḥ

Fifth Sarga is about Hanuman's search . As he entered Lanka, moon was rising , spreading his light all over as if to help Hanuman in his search. Hanuma then comes across Lankini and over comes her. Defeated by Hanuma , Lankini gives way to Hanuma. Then we hear that Hanuma entered the palace complex of Ravana at the end of fourth Sarga. Time has been moving and it is now mid night. Fifth Sarga starts with description of Moon at the midpoint of the sky.

Like the soothing rays of Moon, the Slokas of the fifth Sarga have a lilting flow with rhyming lines. This Sarga is the most beautiful Sarga to read and enjoy.

In the following we will be quoting from Tika Traya mentioned before. Tika Traya in Sanskrit elaborates the Sloka again Sanskrit typically adding a word of elaboration in Sanskrit for each word thus removing the ambiguity faced by translators where in a word has many meanings.

||Sloka 5.01||

tatassa madhyaṁgata maṁśumantam
jyōtsnāvitānaṁ mahadudvamantam|
dadarśa dhīmāndivi bhānumantam
gōṣṭhē vr̥ṣaṁ mattamiva bhramantam||5.01||

sa|| tataḥ saḥ dhīmān madhyaṁ gataṁ aṁśumaṁtaṁ udyamaṁtaṁ mahat jyōtsnāvitānam divi bhānumaṁtaṁ gōṣṭhē bhramaṁtaṁ vr̥ṣamiva dadarśa||

Rama Tilaka says - tataḥ antaḥpura pravēśānantaraṁdhīmān saḥ hanumān madhyaṁ tārāgaṇamantaḥ gataṁ prāptaṁ, bhānumantaṁ sūryamiva jyōtsnāvitānaṁ candrikā vistāraṁ bhuvi udvamantaṁ gōṣṭhē bhramantaṁ vr̥ṣamiva aṁśumantaṁ candramasaṁ dadarśa|| - The Sloka meanings that follow are in line with the above.

||Sloka meanings||

tataḥ saḥ dhīmān -
then that intelligent Hanuman
madhyaṁ gataṁ aṁśumaṁtaṁ -
the Moon risen to the middle of the sky
mahat jyōtsnāvitānam udyamaṁtaṁ-
spreading great canopy of light
divi bhānumaṁtaṁ -
like the Sun in the sky
gōṣṭhē bhramaṁtaṁ vr̥ṣamiva -
intoxicated bull moving about in a stable
dadarśa - saw

||Sloka summary||

"Then that intelligent Hanuman saw the luminous lord, the Moon, who has risen to the middle of the sky spreading a canopy of light like the Sun in the sky. He( Moon) was looking like an intoxicated mighty bull in the cowshed (amidst a herd of cows)." ||5.01||

||Sloka 5.02||

lōkasya pāpāni vināśayantam
mahōdadhiṁ cāpi samēdhayantam|
bhūtāni sarvāṇi virājayantam dadarśa śītāṁśumathābhiyāntam||5.02||

sa|| atha abhiyāntaṁ lōkasya pāpāni vināśayantaṁ mahōdaddhiṁ samēdhayaṁtaṁ cāpi sarvāṇi bhūtāni virājayantaṁ śītāṁśuṁ dadarśa||

||Sloka meanings||

lōkasya pāpāni vināśayantaṁ -
warding off the evils of the world
mahōdaddhiṁ samēdhayaṁtaṁ-
augmenting the ocean to swell
sarvāṇi bhūtāni virājayantaṁ -
illuminating the whole world
atha abhiyāntaṁ śītāṁśuṁ dadarśa -
saw the Moon moving forward

||Sloka summary||

"Then the Hanuman moving forward saw the Moon spreading his light as if to ward off the world's agony, augmenting the ocean to swell, and illuminating all the creatures". ||5.02||

Govindaraja in his Tika adds that Hanuma entered Lanka at the time of sunset and Moon rise; Now it is midnight as he reaches Ravana's palace.

||Sloka 5.03||

yā bhāti lakṣmīrbhuvimandarasthā
tadā pradōṣēśu ca sāgarasthā|
tathaiva tōyēṣu capuṣkarasthā
rarāja sā cāruniśākarasthā ||5.03||

sa|| bhuvi yā maṁdarasthā lakṣmīḥ bhāti tathā pradōṣēṣu sāgarasthā tathā tōyēṣu puṣkarasthā sā cāruniśākarasthā dadarśa||

Rama Tilaka says - 'bhuvi pr̥thivyāṁ madhyē yā lakṣmī mandarasthā satī yathā bhāti prakāśatē, pradōṣēṣu ca sāgarasthā yā yathā prakāśatē, tōyēṣu ca puṣakarasthā satī yā yathā prakāśatē , sā cārunirākarasthā satī tathaiva rarāja|| This is simply an elaboration. The word meanings below follow the elaboration.

||Sloka meanings||

bhuvi yā maṁdarasthā lakṣmīḥ bhāti -
like the splendor found on the Mandara Mountain on th earth
tathā pradōṣēṣu sāgarasthā -
like the splendor found in the ocean at the time of twilight
tathaiva tōyēṣu capuṣkarasthā-
like the splendor found in the water on the lotus leaf
rarāja sā cāruniśākarasthā -
moon shone with the same splendor

||Sloka summary||

"The splendor of the Moon was seen like the splendor found on the Mandara mountain , like the splendor found on the ocean at dusk, like the splendor found in the water on the lotus leaves in the lakes."||5.03||

||Sloka 5.04||

ślō|| haṁsōyathā rājata pañjarasthaḥ
siṁhō yathā maṁdarakaṁdarasthaḥ|
vīrō yathā garvita kuñjarasthaḥ
caṁdrō'pi babhrāja tathāṁbarasthaḥ||5.04||

sa||yathā rājatapaṁjarasthāḥ haṁsaḥ yathā maṁdarakandarasthaḥ siṁhaḥ yathā garvita kuṁjarasthaḥ vīraḥ tathā aṁbarasthaḥ caṁdraḥ api bhabhrāja ||

||Sloka meanings||

yathā rājatapaṁjarasthāḥ haṁsaḥ -
like the swan in the silver cage
yathā maṁdarakandarasthaḥ siṁhaḥ -
like the Lion in the cave on the mountain Mandara
yathā garvita kuṁjarasthaḥ vīraḥ -
like the proud hero sitting on an elephant.
tathā aṁbarasthaḥ caṁdraḥ api bhabhrāja
ākāśamulō nunna caṁdruḍu kūḍā virājillenu
the Moon in the sky also shone

||Sloka summary||

"The Moon shone like the swan in the silver cage, like the Lion in the cave on the mountain Mandara, like the proud hero sitting on an elephant." ||5.04||

||Sloka 5.05||

ślō|| sthitaḥ kakudmāniva tīkṣṇa śr̥ṅgō
mahācalaśvēta ivōcchaśr̥ṅgaḥ|
hastīva jāṁbūnada baddhaśr̥ṅgō
rarāja caṁdraḥ paripūrṇaśr̥ṅgaḥ||5.05||

sa|| paripūrṇa śr̥ṁgaḥ caṁdraḥ tīkṣṇaśr̥ṁgaḥ sthitaḥ kakudmāniva, śvētaḥ uccaśr̥ṁgaḥ mahācalaḥ (iva) jāmbūnada baddhaśr̥ṁgaḥ hasti iva rarāja||

||Sloka meanings||

tīkṣṇaśr̥ṁgaḥ sthitaḥ kakudmāniva -
looking like a bull with sharp horns
śvētaḥ uccaśr̥ṁgaḥ mahācalaḥ (iva) -
like the Himalayas with its white peaks
jāmbūnada baddhaśr̥ṁgaḥ hasti iva -
like an elephant with its gold-plated tusks.
paripūrṇa śr̥ṁgaḥ caṁdraḥ rarāja -
The full moon with its horn like spot was shining

||Sloka summary||

"The full moon with its horn like spot was looking like a bull with sharp horns, like the Himalayas with its white tall peaks, like an elephant with its gold-plated tusks." ||5.05||

||Sloka 5.06||

vinaṣṭa śītāṁbutuṣāra paṅkō
mahāgrahagrāha vinaṣṭha paṅkaḥ|
prakāśa lakṣmyāśrayanirmalāṅkō
rarāja caṁdrō bhagavān śaśāṅkaḥ ||5.06||

sa||vinaṣṭa śītāṁbu tuṣārapaṁkaḥ mahāgrahāgrāha vinaṣṭa paṁkaḥ prakāśa lakṣmyāśraya nirmalāṁkaḥ śaśāṁkaḥ bhagavān caṁdraḥ rarāja||

vinaṣṭa śītāṁbu tuṣārapaṁkaḥ -
graceful radiance like the shining water drops on the lotus leaf rid of its dew
mahāgrahāgrāha vinaṣṭa paṁkaḥ -
one resplendent with the removal of moral impurities by the great planets.
caṁdraḥ prakāśa lakṣmyāśraya nirmalāṁkaḥ - the Moon with its stain shone
bhagavān caṁdraḥ rarāja - The Moon with its stain shone

||Sloka summary||

"The Moon with its stain shone with graceful radiance like the shining water drops on the lotus leaf rid of its dew, or the one resplendent with the removal of moral impurities by the great planets."||5.06||

Here Moon has been referred to as, 'bhagavān candraḥ'; In the second Sarga we heard that , moon spread his rays spreading light everywhere as if to help Hanuman in his search for Sita. In life whenever a help appears unasked for , it is common to attribute it to the Supreme being. Poet is probably referring to Moon too as Bhagavan in that context.

||Sloka 5.07||

ślō|| śilātalaṁ prāpya yathā mr̥gēndrō
mahāraṇaṁ prāpya yathā gajēndraḥ|
rājyaṁ samāsādya yathā narēndraḥ
tathāprakāśō virarāja caṁdraḥ||5.07||

sa|| śilātalaṁ prāpya yathā mr̥gēndraḥ mahāraṇaṁ prāpya yathā gajēndraḥ rājyaṁ samāsādya yathā narēṇdraḥ tathā prakāśaḥ caṁdraḥ rarāja||

||Sloka meanings||

śilātalaṁ prāpya yathā mr̥gēndraḥ -
like the king of animals on the top of a rock
mahāraṇaṁ prāpya yathā gajēndraḥ -
like the lord of the elephants in the deep forest
rājyaṁ samāsādya yathā narēndraḥ -
like the king who regained his kingdom
tathāprakāśō virarāja caṁdraḥ - similarly Moon shone with brilliance.

||Sloka summary||

"The Moon shone bright like the lion, the king of animals on the top of a rock. He shone like the lord of the elephants in the deep forest, and like the king who regained his kingdom." ||5.07||

||Sloka 5.08||

prakāśa candrōdaya naṣṭhadōṣaḥ
pravr̥ttarakṣaḥ pisitāśadōṣaḥ|
rāmābhirāmēriticittadōṣaḥ
svarga prakāśō bhagavān pradōṣaḥ||5.08||

sa|| yadā bhagavān pradōṣaḥ svargaprakāśaḥ tadā caṁdrōdaya prakāśāt (timira) dōṣaḥ naṣṭaḥ pravr̥tta rakṣaḥ piśitāśadōṣaḥ rāmābhirāmēriti citta dōṣaḥ (bhavati)||

Govindaraja in his Tika says - prakāśa candrasyaudayēna naṣṭaḥ timiraṁ yasmin saḥ; pravr̥ddhāḥ rakṣasāṁ piśitāśānāṁ ca dōṣaḥ saṁcārarūpō yasmin saḥ; tathā rāmābhiḥ abhirāmaiḥ kāntaiścaīritaḥ tyaktaḥ citta dōṣaḥ kōpābhimāna rūpaḥ yasmin; svargaprakāśaḥ svargatulyaḥ tadvadānandāvaha ityarthaḥ | This is elaboration on the faults that go away because of the twilight shine as the moon rises.

||Sloka meanings||

caṁdrōdaya prakāśāt (timira) dōṣaḥ naṣṭaḥ-
with the rise of Moon darkness was dispelled
pravr̥ttarakṣaḥ pisitāśadōṣaḥ -
dark deeds of cannibals disappear,
rāmābhirāmēriticittadōṣaḥ -
the love instincts of ladies lost in anger of love are incited.
bhagavān pradōṣaḥ svargaprakāśaḥ -
the Moon at dusk spread his brilliance

||Sloka summary||

"As the Moon at dusk spread his brilliance, then the darkness was dispelled , dark deeds of cannibals disappear, and the love instincts of ladies lost in anger of love are incited." ||5.08||

The thoughts, that darkness was dispelled, the dark deeds of demons came to a halt and even the anger of women was dissipated, are sufficient support for calling Moon light of the twilight time as Bhagavan- says Rama Tilaka Tika.

Earlier Valmiki referred to Moon as " Bhagavan Shashanka".
"rarāja candrō bhagavān śaśāṅkaḥ". In this Sloka Valmiki refers to the night as Bhagavan Pradoshaha." "svargaprakāśō bhagavān pradōṣaḥ"

The moon who was spreading his rays brightening everything,
who was thus aiding the search for Sita is indeed a "Bhagavan". Because he was helping the cause. The knowledge that helps in understanding "Self" and the knowledge that helps in realizing "Self" is auspicious. The knowledge that directs you towards the normal pursuits, the knowledge that pushes towards actions in search of fruits, that knowledge is inauspicious.

Here the Moon aiding the search of Sita is "Bhagavan" Similarly the night that comes in aid of the search for Sita is " Bhagavan". That night, as well as that life, that comes in aid of the search for Sita, is indeed a form of Bhagavan"

That night is auspicious. Indeed when one is in pursuit of a task, all those that aid him are like the Supreme being himself who is making it happen. Valmiki by calling Moon and the night "Bhagavan" makes that point abundantly clear.

||Sloka 5.09||

taṁtrīsvanāḥ karṇasukhāḥ pravr̥ttāḥ
svapayaṁti nāryaḥ patibhiḥ suvr̥ttā|
naktāṁcarā ścāpi tathā pravr̥ttā
nihartu matyadbhutaraudravr̥ttāḥ||5.09||

sa|| taṁtrī svanāḥ karṇasukhāḥ pravr̥ttāḥ | suvr̥tāḥ nāryaḥ patibhiḥ svapanti| naktaṁ carāḥ atyatbhuta raudravr̥ttāḥ api vihartuṁ pravr̥ttāḥ||

||Sloka meanings||

taṁtrī svanāḥ karṇasukhāḥ pravr̥ttāḥ-
Sounds of instruments pleasing to the ears are being heard
suvr̥tāḥ nāryaḥ patibhiḥ svapanti -
Chaste ladies are sleeping with their husbands
naktaṁ carāḥ atyatbhuta raudravr̥ttāḥ api-
The night creatures of very angry nature too
vihartuṁ pravr̥ttāḥ - are going about

||Sloka summary||

"Sounds of instruments pleasing to the ears are being heard. Chaste ladies are sleeping with their husbands. The night creatures began to roam about exhibiting their arrogance." ||5.09||

||Sloka 5.10||

mattapramattāni samākulāni
rathāśvabhadrāsana saṁkulāni|
vīraśriyācāpi samākulāni
dadarśa dhīmān sa kapiḥ kulāni||5.10||

sa|| dhīmān vīraḥ hanumān saḥ śriyā samākulāni kulāni mattapramattāni ca rathāśvabhadrāsana saṁkulāni api dadarśa||

||Sloka meanings||

saḥ śriyā samākulāni kulāni -
in the houses of those who are prosperous
mattapramattāni ca - those who are intoxicated
rathāśvabhadrāsana saṁkulāni api -
those having chariots, horses and elephants with great seats
dhīmān vīraḥ hanumān dadarśa -
intelligent and valiant Hanuman saw

||Sloka summary||

"Intelligent Hanuman saw in those prosperous houses, those intoxicated with wealth, those who have chariots with comfortable seats, horses and elephants." ||5.10||

||Sloka 5.11||

parasparaṁ cādhikamākṣipanti
bhujāṁśca pīnānadhikṣipanti|
matta pralāpānadhivikṣipanti
mattāni cānyōnyamadhikṣipanti||5.11||

sa|| (tē) parasparaṁ adhikaṁ akṣipanti | pīnān bhujān ca adhikaṁ kṣipanti | mattapralāpān adhi vikṣipanti | mattāni anyōnyaṁ adhikṣipanti ca||

||Sloka meanings||

parasparaṁ adhikaṁ akṣipanti -
they were ridiculing each other very much
pīnān bhujān ca adhikaṁ kṣipanti -
boisterously patting each other's shoulders
mattapralāpān adhi vikṣipanti -
indulging in intoxicated blabbering
mattāni anyōnyaṁ adhikṣipanti ca-
quarrelling with each other in intoxication

||Sloka summary||

"They (the Rakshasas in those prosperous houses) were ridiculing each other very much, boisterously patting each other's shoulders, they were indulging in intoxicated blabbering. They were even quarrelling with each other in the intoxication." ||5.11||

||Sloka 5.12||

rakṣāṁsi vakṣāṁsi ca vikṣipanti
gātrāṇi kāntāsu ca vikṣipanti |
rūpāṇi citrāṇi ca vikṣipanti
dhr̥ḍhāni cāpāni ca vikṣipanti||5.12||

sa|| (tē) vakṣāṁsi vikṣipanti kāntāsu gātrāṇi vikṣipanti ca | rakṣāṁsi dr̥ḍhāni cāpāni vikṣipanti | citrāṇi rūpāṇi vikṣipanti ca||

||Sloka meanings||

rakṣāṁsi - Among the Rakshasas ( some)
vakṣāṁsi vikṣipanti -
expanding their chests
kāntāsu gātrāṇi vikṣipanti ca -
sportively touching their women
dr̥ḍhāni cāpāni vikṣipanti -
drawing their strong bows
citrāṇi rūpāṇi vikṣipanti ca -
assuming wonderful forms.

||Sloka summary||

"Among the Rakshasas some were expanding their chests and sportively touching their women. Some were drawing their strong bows, assuming wonderful forms" ||5.12||.

||Sloka 5.13||

dadarśa kāntāśca samālabhaṁtyaḥ
tathāparāḥ tatra punaḥ svapantyaḥ|
surūpavaktrāśca tathā hasaṁtyaḥ
kruddhāḥ parāścāpi viniśrvasaṁtyaḥ||5.13||

sa|| samālabhaṁtyaḥ kāntāḥ ca tatra aparāḥ punaḥ svapantyaḥ| tē surūpa vaktrāḥ ca| tathā hasaṁtyaḥ kruddhāḥ ca|| aparāḥ viniḥ śvasaṁtyaḥ||

||Sloka meanings||

samālabhaṁtyaḥ kāntāḥ ca -
some women have their limbs smeared with unguents
tatra aparāḥ punaḥ svapantyaḥ - some were sleeping
tē surūpa vaktrāḥ ca - some have beautiful countenance
tathā hasaṁtyaḥ kruddhāḥ ca - some are angry and some are laughing,
aparāḥ viniḥ śvasaṁtyaḥ - some others are sighing.

||Sloka summary||

"Among women have their limbs smeared with unguents, some were sleeping, some have beautiful countenance, some are angry and some are laughing, some others are sighing." ||5.13||

||Sloka 5.14||

mahāgajaiścāpi tathā nadadbhiḥ
supūjitaiścāpi tathā susadbhiḥ|
rarāja vīraiśca viniśrvasadbhiḥ
hradōbhujaṅgai riva niśrvasadbhiḥ||5.14||

sa|| tathā nadadbhiḥ mahagajaiḥ supūjitaiḥ ca , viniḥśrvasadbhiḥ vīraiḥ ca hradō niḥśvrasadbhiḥ bhujaṁgairiva rarāja||

|| Sloka meanings||

tathā nadadbhiḥ mahagajaiḥ -
there were huge elephants making noise
supūjitaiścāpi tathā susadbhiḥ -
well revered people, and great ones
viniḥśrvasadbhiḥ vīraiḥ -
with warriors breathing deeply
hradō niḥśvrasadbhiḥ bhujaṁgairiva rarāja -
it was like a lake full of hissing serpents

||Sloka summary||

"There were huge respected elephants making sounds. There were warriors also sighing like snakes hissing in a lake." ||5.14||

Govindaraja in his Tika says - viniḥśvasadbhiḥ vīraiḥ - yuddhayōgyavīra alābhāt vīraiḥ | The warriors intent on fighting, not having a chance to fight are sighing. Sounds of their sighs are like the hissing of the snakes in a lake

||Sloka 5.15||

buddhi pradhānān rucirābhidānān
saṁśraddhadhānān jagataḥ pradhānān|
nānāvidhān rucirābhidānān
dadarśa tasyāṁ puriyātudhānān||5.15||

sa|| tasyām purīm jagataḥ pradhānān buddhipradhānān rucirābhidānān saṁśraddhadhānān nānā vidhānān rucirābhidhānān yātudhānān dadarśa||

||Sloka meanings||

buddhipradhānān rucirābhidānān -
intellectuals who were sweet in expression
saṁśraddhadhānān nānā vidhānān jagataḥ pradhānān -
those who had faith in religion, who were in many ways preeminent ones in the world,
rucirābhidhānān yātudhānān dadarśa-
those with good practices and lovely names
tasyām purīm dadarśa - saw them in that city

||Sloka summary||

"In that city Hanuman saw intellectuals who were sweet in expression, those who had faith in religion, who were preeminent ones in the world, heroes of different kinds, as well those who follow good practices with lovely names."||5.15||

Rama tilaka says- buddhipradhānān atibuddhimataḥ; rucirābhidānān śōbhanavacanān; saṁśraddhadānān guruvākyādau viśvāsayuktān ; jagataḥ itasatō gacchataḥ nānāvidhān yēṣām tān ; rucirābhidānān śōbhananāma yuktān ; pradhānān yātudhānān tasyāṁ laṁkāyāṁ dadarśa|| This is in line with the translation

||Sloka 5.16||

nananda dr̥ṣṭvā sa ca tān surūpān nānāguṇānātmaguṇānurūpān |
vidyōtamānān sa tadānurūpān dadarśa kāṁściccapunarvirūpān||5.16||

sa|| saḥ surūpān nānāguṇān ātmaguṇānurūpāṁ vidyōtamānān tān dr̥ṣṭvā saḥ nanaṁda | tadā kaścit virūpān anurūpān ca dadarśa ||

||Sloka meanings||

surūpān nānāguṇān -
handsome ones with many virtues
ātmaguṇānurūpāṁ vidyōtamānān-
whose appearance reflected their virtues
tān dr̥ṣṭvā saḥ nanaṁda -
Seeing them Hanuman was happy
tadā kaścit virūpān -
He also saw ugly ones
anurūpān ca dadarśa -
whose forms reflected their nature too

||Sloka summary||

"Seeing radiant handsome ones with many virtues, whose appearance reflected their virtues Hanuman was happy. He also saw ugly ones whose form reflected their nature too." ||5.16||

||Sloka 5.17||

tatō varārhāḥ suviśuddhabhāvāḥ
tēṣāṁ priyaḥ tatra mahānubhāvāḥ|
priyēṣu pānēṣu ca saktabhāvā
dadarśa tārā iva suprabhāvāḥ||5.17||

sa|| tataḥ tatra varārhāḥ viśuddhabhāvāḥ mahānubhāvāḥ priyēṣu pānēṣu saktabhāvāḥ suprabhāvāḥ ca dadarśa| tēṣāṁ tārā iva striyaḥ dadarśa||

|| ślōkārthamulu||

tataḥ tatra varārhāḥ - then there women adorned with choicest clothes
viśuddhabhāvāḥ - women whose minds are pure
mahānubhāvāḥ - magnanimous ones
priyēṣu pānēṣu saktabhāvāḥ ca dadarśa-
those who are attached to their lovers, and drinks
tēṣāṁ tārā iva striyaḥ dadarśa-
Among them he saw women like shining like stars

||Sloka summary||

"He saw women adorned with choicest clothes, women whose minds are pure and attached to their lovers, and drinks, women who are magnanimous . He also saw gentle ones among them shining brightly like the stars." ||5.17||

Among women mahānubhāvāḥ means - mahānubhāvāḥ pātivratya rūpamahaprabhāvāḥ; it is a reference to highly chaste women.

||Sloka 5.18||

śriyājvalaṁtī strapayōpa guḍhā
yathā vihaṅgāḥ ramaṇōpagūḍhāḥ |
dadarśa kāścitpramadōpagūḍhāḥ
yathā vihaṅgāḥ kusumōpagūḍhāḥ ||5.18||

sa||niśīthakālē upagūḍhāḥ śriyā jvalaṁtīḥ trapayā tathaiva ramaṇōpagūḍhāḥ kāścit kusumōpagūḍhāḥ pramadōpagūḍhaḥ vihaṁgāḥ yathā (striyaḥ) dadarśa||

||Sloka summary||

niśīthakālē upagūḍhāḥ -
lover's embrace at night
trapayā śriyā jvalaṁtīḥ -
shining brightly yet shy
tathaiva ramaṇōpagūḍhāḥ kusumōpagūḍhāḥ kāścit -
similarly those adorned with flowers and lost in the embrace
pramadōpagūḍhāḥ vihaṁgāḥ yathā dadarśa -
looked like birds filled with joy

||Sloka summary||

"Hanuman saw in the night, ladies embraced by their lovers being shy yet shining brightly. He also saw women adorned with flowers embraced by their beloveds being joyful like free birds". ||5.18||

Rama Tilaka Tika has the following - rūpādi saṁpatyā jvalantīḥ prakāśamānāḥ; trapayā lajjāyā upagūḍhāḥ; ramaṇōpagūḍhāḥ patyāliṁgatāḥ ata ēva pramadōpagūḍhāḥ; These are in line with the translations.

||Sloka 5.19||

anyāḥ punarhatmyatalōpaviṣṭā
statra priyāṅkēṣu sukhōpaviṣṭāḥ |
bhartuḥ priyā dharma parā niviṣṭā
dadarśa dhīmānmadanābhi viṣṭāḥ||5.19||

sa|| dhīmān ( hanumān) harmyatalōpaviṣṭāḥ priyāṁgēṣu sukhōpaviṣṭāḥ priyāḥ madanābhiviṣṭāḥ anyāḥ bhartuḥ dharmaparāḥ niviṣṭāḥ dadarśa||

||Sloka meanings||

harmyatalōpaviṣṭāḥ priyāṁgēṣu sukhōpaviṣṭāḥ -
women on the terraces of the mansions sitting happily on lover's laps
priyāḥ madanābhiviṣṭāḥ -
some overwhelmed with pleasure engaged with their lovers,
anyāḥ bhartuḥ niviṣṭāḥ dharmaparāḥ -
yet others righteous ones engaged in love with their husbands
dadarśa- saw

||Sloka summary||

"Intelligent Hanuman saw Rakshasa women on the terraces of the mansions sitting happily on lover's laps, some overwhelmed with pleasure engaged with their lovers, yet other righteous ones engaged in love with their husbands." ||5.19||

||Sloka 5.20||

apāvr̥tāḥ kāñcanarājivarṇāḥ
kāścitparārthyāḥ tapanīyavarṇāḥ|
punaśca kāściccaśalakṣmavarṇāḥ
kāṁta prahīṇā rucirāṅgavarṇāḥ||5.20||

sa|| apāvr̥tāḥ kāṁcanarājivarṇāḥ kāścit parārthyāḥ tapanīyavarṇāḥ punaśca kāścit kāntaprahīṇāḥ śaśalakṣmavarṇāḥ kāścit rucirāṁga varṇāḥ (dadarśa)||

||Sloka meanings||

apāvr̥tāḥ kāṁcanarājivarṇāḥ -
some of golden hue without veil
kāścit parārthyāḥ tapanīyavarṇāḥ -
some altruistic shining with polished gold hue,
punaśca kāścit kāntaprahīṇāḥ śaśalakṣmavarṇāḥ -
some pale looking separated from their husbands
kāścit rucirāṁga varṇāḥ -
a few of attractive complexion

||Sloka summary||

"He saw some of golden hue without veil, some altruistic shining with polished gold hue, some pale looking separated from their husbands , and a few of attractive complexion." ||5.20||

Rama tilaka says - apāvr̥tāḥ kāntaprahīṇāḥ patirahitāḥ ataēva kāṁcanarājivarṇāḥ suvarṇa rēkhā sadr̥śīḥ; parārthyā atyuttamāḥ tapanīya varṇāḥ suvarṇasadr̥śavarṇaviśiṣṭhāḥ | this is in synch with the translation.

||Sloka 5.21||

tataḥ priyānprāpya manōbhirāmāḥ
suprītiyuktāḥ prasamīkṣya rāmāḥ|
gr̥hēṣu hr̥ṣṭāḥ paramābhirāmāḥ
haripravīraḥ sa dadarśa rāmāḥ||5.21||

sa|| haripravīraḥ tataḥ gr̥hēṣu priyān prāpya manōbhirāmāḥ suprītiyuktāḥ prasamīkṣyarāmāḥ paramābhirāmāḥ hr̥ṣṭāḥ saḥ dadarśa ||

||Sloka meanings||

priyān prāpya manōbhirāmāḥ -
some happy ones having obtained their husbands
suprītiyuktāḥ prasamīkṣya rāmāḥ -
some delighted ones, some who were beautiful to look
paramābhirāmāḥ hr̥ṣṭāḥ -
some very happy and ecstatic ones
saḥ haripravīraḥ tataḥ gr̥hēṣu dadarśa -
that eminent Vanara saw in those houses

||Sloka summary||

"In those houses that best among Vanaras, Hanuman, saw some happy ones having obtained their husbands, also some delighted ones, some who were beautiful to look, some very happy and ecstatic ones." ||5.21||

||Sloka 5.22||

candraprakāśaśca hi vaktramālāḥ
vakrākṣipakṣmāśca sunētramālāḥ|
vibhūṣaṇānāṁca dadarśa mālāḥ
śatahradānāmiva cārumālāḥ||5.22||

sa|| caṁdraprakāśāḥ vaktramālāścha vakrākṣipakṣmāścasunētramālāḥ śatahradānām cārumālāḥ vibhūṣaṇānām mālāḥ ca ||

||Sloka meanings||

candraprakāśaśca hi vaktramālāḥ -
rows of faces radiating like Moon
vakrākṣipakṣmāśca sunētramālāḥ -
rows of eyes with sidelong glances and graceful lashes
vibhūṣaṇānāṁ ca cārumālāḥ -
rows of lovely ornaments
śatahradānāṁ mālā iva -
resembling a garland of flashes of lightning.
dadarśa - saw

||Sloka summary||

"He saw rows of faces radiating like Moon, rows of eyes with sidelong glances and graceful lashes, rows of lovely ornaments resembling a garland of flashes of lightning." ||5.22||

||Sloka 5.23||

ślō|| natvēva sītāṁ paramābhijātām
pathisthitē rājakulē prajātām|
latāṁ prapullāmiva sādhujātām
dadarśa tanvīṁ manasābhijātām||5.23||

sa|| (paraṁtu) rājakulē prajātām paramābhijātām sādhu jātāṁ manasābhijātām praphullāṁ latāṁ iva tanvīṁ pathi sthitē sītāṁ na dadarśa||

||Sloka meanings||

pathi sthitē rājakulē prajātām -
following righteous path born in a royal family
paramābhijātām -
exceedingly beautiful
sādhu jātāṁ -
of beautiful form
manasābhijātām -
born of her own wish
praphullāṁ latāṁ iva tanvīṁ -
lady like blossoming creeper
sītāṁ na dadarśa -
that Sita was not seen

||Sloka summary||

"(But) He could not see Sita following the righteous path, born in a noble royal family, exceedingly beautiful , and of wonderful form, the one who was born of her own wish, the delicate one who was like a creeper." ||5.23||

Govindaraja says - paramābhijātām atyantābhirāmam ; sādhujātāṁ surūpām; manasābhijātām ayōnijāṁ ityarthaḥ -

Rama Tilaka says - manasā paramātma saṁkalpa mātrēṇa; pathi sanātana dharma mārgē sthitē; Both are in accordance with our translation.

||Sloka 5.24||

sanātanē vartmani sanniviṣṭām
rāmēkṣaṇāṁ tāṁ madanābhiviṣṭām|
bharturmanaḥ śrīmadanupraviṣṭām
strībhyō varābhyaśca sadā viśiṣṭām||5.24||

sa|| sanātanē vartmani sanniviṣṭāṁ rāmēkṣaṇāṁ śrīmat bhartuḥ manaḥ madanābhiviṣṭāṁ varābhyaḥ strībhyaśca anupraviṣṭāṁ viśiṣṭāṁ tāṁ na dadarśa||

||Sloka meanings||

sanātanē vartmani sanniviṣṭāṁ -
lady who followed the eternal good path,
rāmēkṣaṇāṁ -
with mind fixed in her husband
śrīmat bhartuḥ manaḥ anupraviṣṭāṁ -
lady who is firmly placed herself in her husband's mind
varābhyaḥ strībhyaśca viśiṣṭāṁ -
a lady best among all women
madanābhiviṣṭāṁ -
lady who is sad in separation from her husband.
tāṁ na dadarśa - he did not see her

||Sloka summary||

"He did not see there the lady who followed the eternal good path, lady with mind fixed in her husband, lady who is firmly placed herself in her husband's mind, lady who is sad in separation from her husband, a lady who is best among all women." ||5.24||

Rama Tilaka says - madanābhiviṣṭāṁ - madana viyōgē prāpta dainyē abhiviṣṭāṁ; lady who is sad in separation from her husband.

||Sloka 5.25||

uṣṇārditāṁ sānusr̥tāsrakaṁṭhīṁ
purā varārhōttama niṣkakaṁṭhīm|
sujātapakṣmāmabhiraktakaṁṭhīm
vanē pravr̥ttāmiva nīlakaṁṭhīm||5.25||

sa|| uṣṇārditāṁ sānusr̥tāsrakaṁṭhīṁ purā varārhōttama niṣkakaṁṭhīṁ sujāta pakṣmāṁ abhirakta kaṁṭhīṁ vanē apravr̥ttāṁ nīlakaṁṭhīṁ iva tanvīṁ (tāṁ na dadarśa)

uṣṇārditāṁ sānusr̥tāsrakaṁṭhīṁ -
lady whose throat is choked with tears shed because of separation from her husband
purā varārhōttama niṣkakaṁṭhīṁ -
lady whose neck was earlier wearing costly ornaments,
sujāta pakṣmāṁ abhirakta kaṁṭhīṁ -
who has beautiful eyelashes, who has sweet loving voice,
vanē apravr̥ttāṁ nīlakaṁṭhīṁ iva -
lady who was like peahen earlier wandering in the forests

||Sloka summary||

"He did not see the lady shedding hot tears, whose throat is choked with incessant tears, whose neck was earlier wearing costly ornaments , who has beautiful eyelashes, who has sweet loving voice, lady who was like a peahen who was earlier wandering in the forests." ||5.25||

Ram Tilaka says - uṣṇārditāṁ viyōga janita tāpa pīḍitām; sad because of separation from her husband

||Sloka 5.26||

avyakta rēkhāmiva caṁdra rēkhām
pāṁsupradigdhā miva hēmarēkhām|
kṣataprarūḍhā miva bāṇarēkhām
vāyuprabhinnāmiva mēgha rēkhām||5.26||

sa|| avyakta rēkhāṁ caṁdrarēkhāmiva pāṁsupradigdhāṁ hēma rēkhāṁ iva kṣataprarūḍhāṁ bāṇarēkhāmiva vāyuprabhinnāṁ mēgharēkhāmiva (sa rāma patnīṁ na dadarśa)

avyakta rēkhāṁ caṁdrarēkhāmiva -
an invisible ray like the rays of the moon
pāṁsupradigdhā miva hēmarēkhām -
like a streak of gold invisible being covered with dust
kṣataprarūḍhāṁ bāṇarēkhāmiva -
like the scar of a superficially covered wound caused by an arrow
vāyuprabhinnāṁ mēgharēkhāmiva -
like a flake of cloud swept away by the wind

||Sloka summary||

"She would be like an invisible ray like the rays of the moon, like a streak of gold invisible being covered with dust, like the scar of a superficially covered wound caused by an arrow, like a flake of cloud swept away by the wind." ||5.26||

||Sloka 5.27||

sītāmapaśyan manujēśvarasya
rāmasya patnīṁ vadatāṁ varasya|
babhūva duḥkhābhihataḥ śirasya
plavaṅgamō maṁda ivā cirasya ||5.27||

sa|| vadatāṁ varasya manujēśvarasya rāmasya patnīṁ acirasya apaśyan plavaṁgamaḥ duḥkhābhihitaḥ cirasya maṁda iva babhūva||

vadatāṁ varasya -
who is the best one among those who are good at speech
manujēśvarasya -
king of all men
rāmasya patnīṁ acirasya apaśyan -
unable to see the wife of Rama
plavaṁgamaḥ duḥkhābhihitaḥ -
Hanuman in deep sorrow
cirasya maṁda iva babhūva -
became slow for a while

||Sloka summary|

"Not being able to see the wife of Lord Rama, king of all men, who is the best one among those who are good at speech, Hanuman hit by grief became slow for a while ." ||5.27||

Thus the Sarga ends with that note on the grief-stricken Hanuman, who could not find Sita thus far.

Sundarakanda started with the line,-
"tatō rāvaṇa nītāyāḥ sītāyāḥ śatr̥karṣaṇaḥ".
Hanuman's search is for Sita separated from Rama. As already noted in the very beginning, the deeper inner meaning of this search, is the search for "Self or Jivatma". That "Self" to be united for with "Paramatman". That is the continuing story of Sundarakanda in play.

Continuing with the view of searching for "Self", there are a few points to be noted about the movement of the story in Sundarakanda.

Sundarakanda has three parts namely
- Search
- Darshana
- Destroying the enemies

Hanuma searches for Sita, has her Darshan, and destroys the Rakshasas tormenting her and returns. Let us continue the analogy of the search, The Jiva also searches for Atman. Realizes Atman. And destroys the sins that block the path for realization of Atman.

Upanishads say in one word,-" sō anvēṣṭavyaḥ" -meaning "saḥ anvēṣṭavyaḥ" -
meaning that " he is fit for enquiry".

Who is fit for enquiry?
That Bhagavan is a fit subject for enquiry It means that search for the Supreme being is indeed an eminent subject. So is the case for search of "Atman".

In this search for Sita, Valmiki describes Hanuman as looking at Rakshasa women. Hanuma was looking at their faces , their eyes and the jewels they are wearing so on. Searching for Sita he has no option but look at the ladies. Poet seems intent on making us ask what is in a face?

Those who are bound for self-realization or bound for realization of the God will have peace reigning on their faces and in their eyes. When that peace is reigning in their faces, then their grasping power increases. When that grasping power increases the realization of Self is on the horizon. When one truly seeks Bhagavan, there is a spark in the eyes like a blooming flower.

The spark in the eye is an indicator of knowledge. When the knowledge is that of Supreme being, the eye adds undefinable piece of beauty to the face. The two attributes namely equanimity and restraint are like jewels to the body. The Seeker should have the three attributes. Peace reigning in their faces. The knowledge of Bhagavan reflected in their eyes, The attributes of equanimity and restraint. One with these three attributes is accepted by the gurus as a seeker.

One more thing.

In the last line of the Sarga we hear -"babhūva duḥkhābhihataścirasya"; that Hanuman is hit by grief and was for a moment slowed down in his search of Sita. Hanuma saw many beautiful ones. His mind was enamored. But realizing that he is unable to Sita made him feel dejected.

In the search for "Self" too one would have many wonderful experiences. But the one in search of self-realization is never stopped or diverted by such wonderful experiences. They continue their search for "Self" Instead of delighting at the sight of other women or other wonderful sights , one would become more sorry that they did not succeed in their search for "Self" and would be dejected.

Hanuman's dejection is a similar one.

Thus ends Sarga 5 of Sundarakanda

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē paṁcamassargaḥ ||

||ōm tat sat||