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|| om tat sat||
Sundarakanda
Sarga 8
अथ अष्टमस्सर्गः

Hanuman in his search for Sita, having moved from the entrance to various buildings,having jumped across the mansions of many Rakshasas,
reaches the palace complex of the king .

In the center of that complex, Hanuman sees a wonderful aerial vehicle called Pushpaka, which was decorated with rubies sapphires and diamonds. Its windows were made of gold. An incomparable one made by the celestial architect Viswakarma. It was shining like the blazing path of Sun,on the way to the world of Gods. There was nothing in that which did not require a special effort. There was nothing in that which was not decorated with celestial sapphires. There was nothing in that which is not special in some way. Indeed one cannot say firmly that what ever was there, was indeed there in the world of Gods. It was so unique. That aerial car was acquired with great effort of penance and great valor. That aerial car moves according to the wishes of the mind. That aerial car was built with many many special parts. The aerial car is wonderful look at with all special features.The aerial car moves as if following the dictates of the mind and moves far too. That aerial car goes with the speeds equal to that of the wind. That aerial car is like a temple for the great souls, people who acquired many merits and those delighted many fold.

The aerial car decorated with the springtime flowers was looking beautiful. It was looking more beautiful than the spring itself. Hanuman saw that aerial car Pushpaka, in the palace complex of the Rakshasa king.

That is the summary of the eighth Sarga. Thus poet Valmiki described the beautiful aerial car Pushpaka in very beautiful verses.

 

||Sloka 8.01||

स तस्य मध्ये भवनस्य संस्थितम्
महद्विमानं मणिवज्रचित्रितम्।
प्रतप्त जाम्बूनदजालकृत्रिमम्
ददर्श वीरः पवनात्मजः कपिः॥8.01||

स॥ वीरः पवनात्मजः कपिः भवनस्य तस्य मध्ये संस्थितं महत् विमानं ददर्श। तत् विमानं मणिवज्रचित्रितं प्रतप्त जाम्बूनदजालकृत्रिमम् अपि (अस्ति)।

॥Sloka meanings||

वीरः पवनात्मजः कपिः - Vanara, the mighty son of wind god
भवनस्य तस्य मध्ये संस्थितं -
stationed in the middle of that palace complex
महत् विमानं ददर्श -
saw the great Arial vehicle
तत् विमानं मणिवज्रचित्रितं -
That arial car was crafted with gems and pearls
प्रतप्त जाम्बूनदजालकृत्रिमम् अपि -
adorned with latticed windows of gold.

||Sloka summary||

"That mighty son of wind god Vayu saw the great aerial car stationed in the middle of that palace. The aerial car was rendered beautiful with gems and diamonds and was adorned with latticed windows of gold." ||8.01||

||Sloka 8.02||

तदप्रमेयाप्रतीकारकृत्रिमम्
कृतं स्वयं साध्विति विश्वकर्मणा।
दिवं गतं वायुपथप्रतिष्टितम्
व्यराजताऽऽदित्य पथस्य लक्ष्मवत्॥ 8.02||

स॥ तत् अप्रमेय अप्रतीकारकृत्रिमम् (विमानं ) स्वयं विश्वकर्मणा साधु कृतं इति ।(तत् विमानं) दिवं गतं वायु पथे प्रतिष्ठितम् आदित्य पथस्य लक्ष्मवत् व्यराजत॥

॥Sloka meanings||

तत् अप्रमेय अप्रतीकारकृत्रिमम् (विमानं )-
w of incomparable beauty and immeasurable skill
स्वयं विश्वकर्मणा साधु कृतं इति -
built by Viswakarma ( the divine architect) himself
दिवं गतं वायु पथे प्रतिष्ठितम् -
aerial car placed in the aerial path
दिविलोकमुनकु पोवु आकाशमार्गमु लो
आदित्य पथस्य लक्ष्मवत् व्यराजत -
in the orbit of Sun shone like a beacon light..||

||Sloka summary||

"That aerial car with images of incomparable beauty and immeasurable skill was built by Viswakarma ( the divine architect) himself. That aerial car which was placed in the aerial path in the orbit of Sun shone like a beacon light." ||8.02||

||Sloka 8.03||

नतत्र किंचिन्नकृतं प्रयत्नतो
न तत्रकिंचिन्नमहार्हरत्नवत्।
न ते विशेषा नियता स्सुरेष्वपि
न तत्र किंचिन्न महाविशेषवत्॥ 8.03||

स॥ तत्र किंचिदपि प्रयत्नतः न कृतं नास्ति। तत्र न महर्हरत्नवत् किंचिदपि नास्ति। ते विशेषाः सुरेष्वपि न नियताः । तत्र न महाविशेषवत् किंच्दपि नास्ति।

॥Sloka meanings||

तत्र किंचिदपि प्रयत्नतः न कृतं नास्ति -
nothing in that chariot that was executed without special care and effort.
तत्र न महर्हरत्नवत् किंचिदपि नास्ति -
nothing in that that was made without costly gems.
ते विशेषाः सुरेष्वपि न नियताः
- Those unique things were not available even to gods
तत्र न महाविशेषवत् किंच्दपि नास्ति-
nothing in that which was not unique.

||Sloka summary||

"There was nothing in that chariot that was executed without special care and effort. There was nothing in that that was not made with costly gems. Those unique things were not available even to gods. There is nothing in that which was not unique." ||8.03||

||Sloka 8.04||

तपः समाधानपराक्रमार्जितम्
मनः समाधानविचारचारिणम्।
अनेकसंस्थान विशेषनिर्मितम्
ततस्ततस्तुल्य विशेषदर्शनम्॥ 8.04||

स॥ तत् विमानं तपः समाधानपराक्रमार्जितम्। तत् विमानं मनः समाधानविचार चारिणम्। तत् विमानं अनेक संस्थान विशेषनिर्मितम् । ततः ततः तुल्यविशेष दर्शनम्॥

॥Sloka meanings||

तपः समाधानपराक्रमार्जितम् -
acquired through special efforts of penance and prowess
मनः समाधानविचारचारिणम् -
go to desired places even by a thought (of its master)
अनेकसंस्थान विशेषनिर्मितम् -
is built with many special seats
ततस्ततस्तुल्य विशेषदर्शनम्-
of wonderful appearance at all places.

||Sloka summary||

"That aerial car was acquired through special efforts of penance and prowess. It can go to desired places even by a thought (of its master). It is built with many special seats. It is of wonderful appearance at all places." || 8.04||

||Sloka 8.05||

मनः समाधायतु शीघ्रगामिनं
दुरावरं मारुततुल्यगामिनं।
महात्मनां पुण्यकृतां महर्धिनां
यशस्विना अग्र्यमुदामिवालयं॥8.05||

||Sloka meanings||

मनः समाधायतु शीघ्रगामिनं-
moving speedily in respinse to the thoughts of the Master
दुरावरं मारुततुल्यगामिनं -
impossible to stop and able to move with the speed of Vayu
महात्मनां पुण्यकृतां महर्धिनां -
pious , valorous, very rich ones
यशस्विना अग्र्यमुदामिवालयं -
like a temple for people with lot of fame, people with unbounded happiness etc

||Sloka summary||

"Moving speedily in respinse to the thoughts of the Master, impossible to overcome, and able to move with the speed of air, it( teh arial vehicle) is like a temple of pious, valorous, very rich ones, people with lot of fame, people with unbounded happiness etc." ||8.05||

||Sloka 8.06||

विशेषमालम्ब्य विशेष संस्थितम्
विचित्रकूटं बहुकूटमण्डितम्।
मनोऽभिरामं शरदिन्दु निर्मलम्
विचित्रकूटं शिखरं गिरेर्यथा ॥8.06||

स॥ तत् विमानं विशेषं आलंब्यविशेष संस्थितं। तत् विमानं विचित्रकूटं बहुकूटमंडितम् अस्ति। निर्मलं शरद् इन्दु इव मनोभिरामं। गिरे शिखरं यथा विचित्रकूटं (अपि अस्ति)।

॥Sloka meanings||

तत् विमानं विशेषं आलंब्यविशेष संस्थितं-
That aerial car was specially designed in a unique manner.
तत् विमानं विचित्रकूटं बहुकूटमंडितम् अस्ति -
It had many wonderful towers
निर्मलं शरद् इन्दु इव मनोभिरामं -
Like the autumnal full moon it was pleasing to the heart.
विचित्रकूटं शिखरं गिरेर्यथा -
With many wonderful towers, it is like a mountain with many peaks

||Sloka summary||

"That aerial car was specially designed in a unique manner. It had many wonderful towers. Like the autumnal full moon it was pleasing to the heart. With many wonderful towers, it is like a mountain with many peaks." ||8.06||

||Sloka 8.07||

वहंति यं कुण्डलशोभिताननाः
महाशना व्योमचरा निशाचराः ।
विवृत विध्वस्तविशाललोचनाः
महाजवा भूतगणाः सहस्रशः॥8.07||

स॥ यं ( विमानं) सहस्रः कुण्डलशोभिताननः महाशनाः व्योमचराः निशाचराः विवृत विध्वस्त विशाल लोचनाः महाजवाः भूतगणाः वहंति॥

॥Sloka meanings||

सहस्रः भूतगणाः कुण्डलशोभिताननः -
thousands of groups of beings who have faces brightened by earrings,
महाशनाः व्योमचराः निशाचराः -
who are gluttons, who are ranging in the sky, who are night birds,
विवृत विध्वस्त विशाल लोचनाः -
who are with big rolling and frightening eyes
महाजवाः भूतगणाः वहंति-
those who have tremendous speed ,

||Sloka summary||

"That aerial car was borne by thousands of groups of Bhuthas who have faces brightened by earrings, who are gluttons, who are ranging in the sky, who are night birds, who are with big rolling and frightening eyes as well as those who have tremendous strength". ||8.07||

||Sloka 8.08||

वसन्तपुष्कोत्करचारुदर्शनम्
वसन्तमासादपि कान्त दर्शनम्।
स पुष्पकं तत्र विमानमुत्तमम्
ददर्श तद्वानरवीरसत्तमः॥8.08||

स॥ तत् वानर सत्तमः तत् उत्तमं पुष्पकं विमानं ददर्श । वसंतपुष्कोत्तरचारुदर्शनं तं विमानं ददर्श। वसंत मासादपि कान्त दर्शनम् तं विमानं ददर्श।

॥Sloka meanings||

तत् वानर सत्तमः - the best of Vanaras
तत् उत्तमं पुष्पकं विमानं ददर्श -
saw the best of aerial cars namely Pushpaka
वसंतपुष्कोत्तरचारुदर्शनं -
looking beautiful like a collection of blossoms of the spring
वसंत मासादपि कान्त दर्शनम्
appearing more beautiful than the spring itself.

||Sloka summary||

"That best of Vanaras saw the best of aerial cars namely Pushpaka. The aerial car was looking beautiful like a collection of blossoms of the spring. It was appearing more beautiful than the spring itself." ||8.08||

Thus ends the description of the Arial car Pushpaka in the eighth Sarga. Here poet Valmiki described the beautiful aerial car Pushpaka in very beautiful verses.

Appalacaryulu garu in his commentary finds the thread of search for Self in this Sarga also.

The search for Sita takes Hanuma through many layers of Lanka. He moved from the gates of Lanksto inner palaces. He is yet to find Sita. That the search for 'Self' not reached the goal is clear. Where is 'Self'?

Upanishads talk about how one goes about the search for Self. Upanishads talk about Self as hidden within five sheaths or " Pancha Kosa" These five are Annamaya Kosa, Pranamaya kosa, Manomaya Kosa, Vijnanamaya Kosa, and Anandmaya Kosa.

Annamaya Kosa is the gross physical sheath. Dependent on food it exists as along as it can assimilate food. Its existence is transitory not seen prior to birth nor after death.It is not the Self.

Pranamaya Kosa is the sheath of vital force ( Prana). This is finer than the physical sheath. And it impels the physical sheath for action.
This itself is five vital airs. Enters the body after conception and leaves after death. Insentient and limited object,it cannot be Self the all seeing witness.

Manomaya Kosa is a finer sheath than the Prana. It has the feelings of 'I' and 'you'. Seed bed of desires , impels the senses to act.Stained by passion it creates bondage. Subject to change and is characterized by pain and pleasure. It cannot be the Self. Jnynamaya Kosa , the sheath of intelligence or Buddhi. Insentient by nature, appears intelligent or conscious. It reflects chit or pure Intelligence. This reflection of pure consciousness in buddhi is called Jiva. Self identifying itself with Buddhi experiences misery and happiness. Self identifying itself with Jiva is due to ignorance. It is not Self.

Anandmaya Kosa is the sheath of Bliss. The chief features of this sheath are pleasure and rest. The pleasure comes when in contact with agreeable objects. The full manifestation of Sheath of Bliss is experienced in deep sleep.

These sheaths are not the real coverings of Self. Self shines through all the layers. It is the ignorance that makes one identify Self with one or the other sheaths. That is what is stated in Upanishads.

Appalacharyulu garu says as Hanuman moves from one complex of palaces to another in the search for Sita,the thought that strikes one is about the search for "Self". Specifically the search for 'Self" through the 'Pancha Kosas".

Valmiki in his description of Hanuman's search says "अससादाथ लक्ष्मीवान् राक्षसेन्द्रनिवेशनम्" - "Hanuman entered the Rakshasa kings palace complex"; This is repeated at three different times. It appears at 6.2, 6.28 and 9.4 After such entrances Valmiki proceeds with esoteric descriptions . In all those three places Sita was not there. So those three complexes represent the three sheaths in the search for Self, Namely the Annamaya Kosa, Pranamaya Kosa and the Manomaya kosa. The complex he enters at the end of fifth and beginning of sixth Sarga as Annamaya Kosa, Then he enters the palace complex having Pushpaka. The description "दिवं गतं वायुपथ प्रतिष्ठितं" gives the hint to vital airs,
and reminds one of Pranamaya Kosa, the second sheath. The search in the eighth Sarga is symbolic of search in the Pranamaya Kosa.

We hear that statement again in the beginning of Sarga nine, That is while entering Ravana's sleeping quarters.The Ravana sleeping quarters is like "Manomaya Kosa". Why? We have already read in the first Sarga about Ravana. "असत् प्रलापान् रावयति इति रावणः" Because he makes one think of "ego"use egoistic words, he is called Ravana. The one that makes us think of those egoistic words is our ever flickering mind.
Ravan is the identification of that "ever flickering mind" Thus the Ravana's sleeping chamber is the "Manomaya kosa" The third sheath.

इत्यार्षे श्रीमद्रामायणे आदिकाव्ये वाल्मीकीये
चतुर्विंशत् सहस्रिकायां संहितायाम्
श्रीमत्सुंदरकांडे अष्टमस्सर्गः॥

Thus ends the eighth Sarga of Sundarakanda in Ramayana, the first ever poem of mankind composed by Maharshi Valmiki.
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|| om tat sat||