||Sundarakanda||
|| Sarga 1 ||
|| Tattva Dipika ||
Sloka text in Devanagari , Telugu , Kannada , Gujarati , English
|| Om tat sat ||
Sundarakanda
Sarga 1(continued)
Slokas 001-101 , Slokas 101-201
||Sloka 1.101||
hiraṇyanābhō mainākō niśamya lavaṇāṁbhasaḥ ||1.101||
utpapāta jalāttūrṇaṁ mahādruma latā yutaḥ||
sa|| hiraṇyanābhaḥ mahādrumalatāyutaḥ lavaṇāṁbhasaḥ mainākaḥ (ētat) niśamya jalāt tūrṇam utpapāta||
||Sloka meanings||
hiraṇyanābhaḥ mahādrumalatāyutaḥ
- one with golden peaks, one full of great tress and creepers ,
mainākaḥ (ētat) niśamya
- Mainaka having heard this
jalāt tūrṇam utpapāta
- immediately came up from the waters.
||Sloka summary||
"The golden peaked mountain, full of great trees, hidden in the salty waters, having heard this immediately came up from the waters".||1.101||
||Sloka 1.102||
sasāgarajalaṁ bhitvā babhūvābhyutthitaḥ tadā ||1.102||
yathā jaladharaṁ bhitvā dīptaraśmirdivākaraḥ |
sa|| tadā saḥ sāgarajalaṁ bhitvā yathā dīptaraśmiḥ divākaraḥ jaladharaṁ bhitvā (iva) tadā saḥ sāgarajalaṁ bhitvā abhyuddhitaḥ babhūva||
||Sloka meanings||
tadā saḥ sāgarajalaṁ bhitvā
- then he rose up from the sea waters
dīptaraśmiḥ divākaraḥ jaladharaṁ bhitvā (iva)
- like the sun breaking through the clouds
tadā saḥ sāgarajalaṁ bhitvā
- then he rising out of the sea
abhyuddhitaḥ babhūva
- rose up and appeared.
||Sloka summary||
"Then the mountain rose up from the waters like the Sun breaking through water laden clouds." ||1.102||
Then Mainaka rose up through the oceanic waters.
It is worthwhile repeating the story of Mainaka here.
Sagara sees Hanuman flying across the skies to accomplish Rama's mission and in turn work for the benefit of Vanaras.
"rāmārthaṁ vānarārthaṁ ca"
" For Rama and for the Vanaras ".
Sagara grew under the patronage of Sagara, the Ikshvaku king. So Sagara feels obliged to help the Rama of Ikshvaku line.
He gives his own reasoning
"kartavyaṁ akr̥taṁ kāryaṁ
satāṁ manyumudīrayēt"|
"An action that needs to be performed if not performed, should indeed to be indicted or it will anger the learned ones".
To return a favor is indeed a well-known dictum. In that line of thinking the Ikshavakus indeed need to be repaid by Sagara. Not doing so is indeed improper. So the Ikshavakus minister Hanuman, flying across the seas to accomplish the task of Ikshvaku Rama is to be helped. Helping Hanuman is same as helping Ikshavakus. That is the thinking of Sagara.
So to help Hanuman Sagara tells Mainaka. Mainaka is the mountain lying within the sea. He is also blocking the path of Asuras from the nether world. He has the capacity to grow up or across or down. If Mainaka grows up above the sea, then Hanuman can rest in its peaks and proceed. That is Sagara's thought. And he tells the same to Mainaka .
Here Valmiki conveys one more nugget.
"atithiḥ pūjārhaḥ", guests are to be worshiped. That is a duty. Above the guest is the seer, a person of knowledge. Thus Seers too are to be worshipped.
As soon as he was told thus, Mainaka grows up above the ocean with his peaks. Peaks having golden glitter in the bright Sun light.
||Sloka 1.103||
sa mahātma muhūrtēna sarvataḥ salilāvr̥taḥ ||1.103||
darśayāmāsa śr̥ṅgāṇi sāgarēṇa niyōjitaḥ |
sa|| muhūrtēna sāgarēṇa niyōjitaḥ sarvataḥ salilāvr̥taḥ saḥ mahātma śr̥ṁgāṇi darśayāmāsa||
||Sloka meanings||
sarvataḥ salilāvr̥taḥ mahātma
- that great mountain surrounded by water all around
muhūrtēna sāgarēṇa niyōjitaḥ
- deployed by Sagara in a moment
saḥ śr̥ṁgāṇi darśayāmāsa
- he started to show his mountain peaks
||Sloka summary||
"Deployed in the waters by Sagara in a moment, the great mountain started to show his peaks." ||1.103||
||Sloka 1.104||
ādityōdiya saṁkāśairālikhidbhirivāṁbaram|
śātakuṁbhamayaiḥ śr̥ṅgaiḥ sakinnaramahōragaiḥ ||1.104||
sa|| saḥ kinnaramahōragaiḥ adityōdiya saṁkāśaiḥ śātakuṁbhamayaiḥ śr̥ṁgaiḥ ambaraṁ ālikhadbhiḥ (darśayāmāsa)||
||Sloka meanings||
kinnaramahōragaiḥ
- with Kinnaras and Nagas
ambaraṁ ālikhadbhiḥ
- touching the sky as it were
śātakuṁbhamayaiḥ śr̥ṁgaiḥ
- with golden peaks
adityōdiya saṁkāśaiḥ
- like the morning Sun
||Sloka summary||
"With Nagas and Kinnaras, and golden peaks which are as if scraping the sky, the great Mountain was resembling the rising Sun." ||1.104||
||Sloka 1.105||
taptajāṁbūnadaiḥ śr̥ṅgaiḥ parvatasya samutthitaiḥ ||1.105||
ākāśaṁ śastra saṁkāśaṁ abhavatkāṁcanaprabham|
sa|| parvatasya samutthitaiḥ śr̥ṅgaiḥ taptajāmbūnadaiḥ ākāśam śastra saṁkāśaṁ kāṁcana prabhaṁ abhavat||
||Sloka meanings||
samutthitaiḥ parvatasya taptajāmbūnadaiḥ śr̥ṅgaiḥ
- with the golden peaks of the mountain that rose up (from the sea)
ākāśam śastra saṁkāśaṁ kāṁcana prabhaṁ abhavat|
- the sky took the burnished gold color of weapons
||Sloka summary||
"With the golden peaks of the mountain that rose up from the ocean, the sky assumed the burnished gold color of weapons. " ||1.105||
||Sloka 1.106||
jātarūpamayaiḥ śr̥ṅgaiḥ bhrājamānaiḥ svayaṁ prabhaiḥ ||1.106||
āditya śata saṁkāśa ssō'bhavat girisattamaḥ|
sa|| svayaṁprabhaiḥ bhrājamānaiḥ jātarūpamayaiḥ śr̥ṅgaiḥ saḥ girisattamaḥ śata āditya saṁkāśaḥ abhavat||
||Sloka meanings||
jātarūpamayaiḥ śr̥ṅgaiḥ
- with golden peaks
svayaṁprabhaiḥ bhrājamānaiḥ
- self-effulgent glittering
saḥ girisattamaḥ
- that best of mountains
śata āditya saṁkāśaḥ abhavat
- shone with the brilliance of hundred Suns
||Sloka summary||
That best of mountains, with self-effulgent glittering golden peaks, shone with the brilliance of a hundred suns." ||1.106||
||Sloka 1.107||
tamutthita masaṁgēna hanumānagratasthitam ||1.107||
madhyē lavaṇatōyasya vighnō'yamiti niścitaḥ|
sa|| lavaṇatōyasya madhyē asaṁgēna utthitaṁ agraḥ sthitaṁ taṁ ayaṁ vighnaḥ iti niścitaḥ ( tataḥ kiṁkurvan?)||
||Sloka meanings||
lavaṇatōyasya madhyē asaṁgēna utthitaṁ
- the one that rose up suddenly in the middle of the ocean
agraḥ sthitaṁ taṁ
- that which is standing in the front
ayaṁ vighnaḥ iti niścitaḥ
- this is surely an obstruction
|| Sloka summary||
"Hanuman thought, that the one that rose up suddenly in the middle of the ocean, that which is standing in the front of him, is surely an obstruction." ||1.107||
||Sloka 1.108||
sa tamucchrita matyarthaṁ mahāvēgō mahākapiḥ ||1.108||
urasā pātayāmāsa jīmūta miva mārutaḥ
sa|| sa kapiḥ mahāvēgaḥ atyartham ucchritaṁ taṁ urasā mārutaḥ jīmūtamiva pātayāmāsa||
||Sloka meanings||
saḥ kapiḥ mahāvēgaḥ
- that swift Vanara
atyartham ucchritaṁ taṁ
- that mountain which rose up suddenly
urasā mārutaḥ jīmūtamiva pātayāmāsa
- like the wind pushing away the clouds, pushed it down with his chest
||Sloka summary||
The speedy Vanara, pushed that which rose up instantly, with his chest like wind pushes the clouds away."||1.108||
Prompted by Sagara Mainaka comes up with golden shining even more because of the Sun's rays. Seeing the mountain that appeared suddenly in his path, Mainaka thinks of it as an obstacle. Then Hanuma pushing down the mountain with his chest.
||Sloka 1.109||
sa tathā pātitaḥ tēna kapinā parvatōttamaḥ||1.109||
buddhvā tasya kapērvēgaṁ jaharṣa ca nanaṁda ca |
sa||tēna kapinā tathā pātitaḥ sa parvatōttamaḥ tasya kapēḥ vēgaṁ buddhvā jaharṣa ca nanaṁda ca||
||Sloka meanings||
tēna kapinā tathā pātitaḥ
- thus pushed away by the Vanara
sa parvatōttamaḥ
- that best of mountains
tasya kapēḥ vēgaṁ buddhvā-
knowing the speed of the Vanara
jaharṣa ca nanaṁda ca
- was delighted and happy
||Sloka summary||
"Thus pushed down by the Vanara, the best of mountains having realized the Vanaras speed, was delighted and happy too." ||1.109||
Tilaka Tika says, 'jaharṣa ca nanāda ca' instead of 'jaharṣa ca nanaṁda ca'. This is explained further ; 'jaharṣa ca nanāda ca' iti prācīna pāṭhaḥ| ( hanumat) balavaibhavaṁ dr̥ṣṭvā jaharṣa, sva utthāna prayōjana avēdanāya nanāda śabdaṁ kr̥tavān | nananda iti ādhunika kalpita pāṭhaḥ|Seeing Hanuma's riches of strength, delighted, in order to convey his reason for coming up spoke up.
nananda is a modern insertion.
||Sloka 1.110,111||
ta mākāśagataṁ vīraṁ ākāśē samupasthitaḥ ||110||
prītō hr̥ṣṭhamanā vākyaṁ abravīt parvataḥ kapim|
mānuṣaṁ dhārayan rūpaṁ ātmanaḥ śikharē sthitaḥ||111||
sa|| parvataḥ prītaḥ hr̥ṣṭamānaḥ mānuṣaṁ rūpaṁ dhārayan ātmanaḥ śikharē samupasthitaḥ ākāśē ākāśagataṁ taṁ vīraṁ kapiṁ vākyaṁ abravīt||
||Sloka meanings||
parvataḥ prītaḥ hr̥ṣṭamānaḥ
- the mountain feeling happy and delighted
mānuṣaṁ rūpaṁ dhārayan
- assuming human form
ātmanaḥ śikharē samupasthitaḥ
- standing in his own peaks
ākāśē ākāśagataṁ
- going in the aerial regions in the sky
taṁ vīraṁ kapiṁ vākyaṁ abravīt
- said these words to that heroic Vanara
||Sloka summary||
" The mountain, delighted, happily assuming the form of a human, standing on his peaks, spoke to the mighty Vanara flying in the sky." ||1.111||
||Sloka 1.112||
duṣkaraṁ kr̥tavānkarma tvamidaṁ vānarōttamaḥ|
nipatya mama śr̥ṁgēṣu viśramasva yathāsukhaṁ||1.112||
sa|| vānarōttamaḥ tvaṁ duṣkaraṁ karma kr̥tavān | mamaśr̥ṁgēṣu nipatya viśramasva yathāsukham ( viśramya yathā sukhaṁ gamyatām iti) ||
||Sloka meanings||
vānarōttamaḥ
- Oh best of Vanaras
tvaṁ duṣkaraṁ karma kr̥tavān
- you are doing a difficult task
mamaśr̥ṁgēṣu nipatya
- getting down on my peaks
viśramasva yathāsukham
- rest as you please
||Sloka summary||
"Oh Best of Vanaras ! You are doing a very difficult task. Rest among my peaks and rest as you please." ||1.112||
Now an interesting dialog follows.
Mainaka assumes a human form and explains the wish of Sagara to help Hanuman as well as his own wish to help Hanuman, since he himself was the beneficiary of help from Hanuman's father Vayu. He requests Hanuman to rest on his peaks and then proceed.
||Sloka 1.113||
rāghavasya kulē jātē rudadhiḥ parivartitaḥ |
sa tvāṁ rāmahitē yuktaṁ pratyarcayati sāgaraḥ ||1.113||
sa|| udadhiḥ rāghavasya kulē jātaiḥ parivarthitaḥ | saḥ sāgaraḥ rāmahitē yuktaṁ tvāṁ pratyayarcati||
||Sloka meanings||
udadhiḥ rāghavasya kulē jātaiḥ parivarthitaḥ
- this ocean is born and nurtured by Raghava's lien
rāmahitē yuktaṁ tvāṁ
- you deployed for the mission of Rama
saḥ sāgaraḥ pratyayarcati
- that Sagara wants to honor
||Sloka summary||
"This ocean is nurtured by those born in Raghava's line. That Sagara, wants to honor you who is deployed on Rama's mission." ||1.113||
rāma ṭīkālō: ' rāghavasya kulē jātaiḥ sāgarairudadhiḥ parivardhitaḥ, ataḥ sāgaraḥ sagara parivardhitaḥ udadhiḥ rāmahitē yuktaṁ tvāṁ pratyarcayati| tatra hētuḥ - kr̥tē upakr̥tē pratyupakāraḥ kartavyaṁ ēṣasanātanō dharmaḥ |
||Sloka 1.114||
kr̥tē ca pratikartavyaṁ ēṣa dharmaḥ sanātanaḥ|
sō'yaṁ tvatpratīkārārthī tvattassammāna marhati ||1.114||
sa|| kr̥tē prati kartavyaṁ ēṣaḥ sanātanaḥ dharmaḥ| tat pratikārārthī saḥ ( sāgaraḥ) ayaṁ tvattaḥ sammānaṁ arhati||
||Sloka meanings||
kr̥tē prati kartavyaṁ
- help rendered must be repaid
ēṣaḥ sanātanaḥ dharmaḥ
- this is eternal truth
tat pratikārārthī saḥ ( sāgaraḥ)
- one wanting to do service in return ( Sagara)
tvattaḥ ayaṁ sammānaṁ arhati
- he deserves to honor you
||Sloka summary||
"That help rendered is to be repaid is an age-old custom. To perform that service in return, the Sagara wants to honor you." ||1.114||
||Sloka 1.115||
tvannimittamanēnāhaṁ bahumānāt pracōditaḥ|
tiṣṭhatvaṁ kapiśārdūla mayi viśramya gamyatām||1.115||
sa|| anēna ( sāgarēṇa) tvat nimittaṁ bahumānāt ahaṁ pracōditaḥ | kapiśārdūla tvaṁ tiṣṭha | mayi (śr̥ṁgēṣu) viśramya gamyatām||
||Sloka meanings||
bahumānāt ahaṁ pracōditaḥ
- I have been prompted
anēna ( sāgarēṇa) tvat nimittaṁ
- by the Sagara for your benefit
kapiśārdūla tvaṁ tiṣṭha
- Oh tiger among Vanaras, you stay.
mayi (śr̥ṁgēṣu) viśramya gamyatām
- resting my peaks you may go.
||Sloka summary||
"For your benefit I have been prompted (by Sagara). Oh tiger among Vanaras ! Please stay. Resting on my peaks you may go." ||1.115||
||Sloka 1.116||
yōjanānāṁ śataṁ cāpi kapirēṣa samāplutaḥ |
tava sānuṣu viśrāṁtaḥ śēṣaṁ prakramatāṁ iti||1.116||
sa|| śataṁ yōjanānāṁ samāplutaḥ ēṣa kapiḥ tava sānuṣu viśrāntaḥ prakramatām iti (sāgarēṇa pracōditaḥ)||
||Sloka meanings||
śataṁ yōjanānāṁ samāplutaḥ
- leaping hundred yojanas
ēṣa kapiḥ tava sānuṣu viśrāntaḥ
- this Vanara may rest in your peaks
śēṣaṁ prakramatām iti
- and rest he moves forward
||Sloka summary||
"(The Sagara prompted me thinking,) This Vanara leaping over Hundred Yojanas may rest in your peaks and then proceed to complete the remainder" ||1.116||
|| Sloka 1.117||
tadidaṁ gaṁdhavat svādu kaṁdamūlaphalam bahu|
tadāsvādya hariśrēṣṭha viśrāṁtō'nugamiṣyasi ||1.117||
sa|| hariśrēṣṭha tat idaṁ gaṁdhavat svādu bahu kaṁdamūlaṁ āsādya viśrāntaḥ anugamiṣyasi ||
||Sloka meanings||
hariśrēṣṭha tat idaṁ
- O best of Vanaras , ō hariśrēṣṭha aṁduvalana ī
gaṁdhavat svādu bahu kaṁdamūlaṁ āsādya
- tasting sweet smelling and tasty fruits and roots
viśrāntaḥ anugamiṣyasi
- having rested you may go ahead
||Sloka summary||
"Oh best of Vanaras, tasting these sweet smelling and tasty fruits and roots and resting you may proceed." ||1.117||
||Sloka 1.118||
asmākamapi saṁbaṁdhaḥ kapimukhya tvayā'stivai |
prakhyātaḥ triṣu lōkēṣu mahāguṇa parigrahaḥ ||1.118||
sa|| kapimukhya triṣu lōkēṣu prakhyātaḥ mahāguṇaparigrahaḥ saṁbaṁdhaḥ tvayā asmākamapi astivai||
||Sloka meanings||
kapimukhya triṣu lōkēṣu prakhyātaḥ
- Oh best of Vanaras , well known in the three worlds
mahāguṇaparigrahaḥ saṁbaṁdhaḥ
- the relationship possessing great merits
tvayā asmākamapi astivai
- with you for us is there.
||Sloka summary||
"Oh chief of Vanaras ! For us also there is a kinship based on merits which is well known in the three worlds." ||1.118||
'saṁbaṁdhaḥ Ó is elaborated by Tilaka Tika as-' tvat sahāyyakaraṇa prayōjakaḥ'
||Sloka 1.119||
vēgavaṁtaḥ plavaṁtō yē plavagāmārutātmajaḥ|
tēṣāṁ mukhyatamaḥ manyē tvāmahaṁ kapikuṁjara||1.119||
sa|| mārutātmaja kapikuṁjaraḥ vēgavantaḥ plavantaḥ yē plavagāḥ tēṣām mukhyatamaṁ tvām ahaṁ manyē||
||Sloka meanings||
mārutātmaja kapikuṁjaraḥ yē plavagāḥ vēgavantaḥ plavantaḥ
- O Hanuma, elephant among Vanaras, these Vanaras fly speedily
kapikuṁjaraḥ tēṣām mukhyatamaṁ tvām
- Oh tiger among Vanaras, you are the foremost among them
ahaṁ manyē
- I know
||Sloka summary||
"Oh Son of wind god ! Elephant among Vanaras , I consider you as the foremost among those who fly very fast." ||1.119||
||Sloka 1.120||
atithiḥ kila pūjārhaḥ prākr̥tō'pi vijānata|
dharmaṁ jijñāsamānēna kiṁ punastvādr̥śō mahān ||1.120||
sa|| dharmaṁ jijñāsamānēna vijānatā prākr̥taḥ api atithiḥ pūjārhaḥ | tvādr̥śaḥ mahān kiṁ punaḥ kila||
||Sloka meanings||
dharmaṁ jijñāsamānēna vijānatā
- righteous one knows
prākr̥taḥ api atithiḥ pūjārhaḥ
- even an ordinary person, as guest is to be honored
tvādr̥śaḥ mahān kiṁ punaḥ kila
- what is there to be said for a person like you.
||Sloka summary||
' By the wise men who desire to know righteousness, a guest even if he is an ordinary person, is worthy of worship. That being so what to say of great ones." ||1.120||
||Sloka 1.121||
tvaṁ hi dēva variṣṭhasya mārutasya mahātmanaḥ|
putraḥ tasyaiva vēgēna sadr̥śaḥ kapikuṁjaraḥ||1.121||
sa|| kapikuṁjara tvaṁ dēvavariṣṭhasya mahātmanaḥ mārutasya putraḥ hi | vēgēna tasyaiva sādr̥śaḥ||
||Sloka meanings||
kapikuṁjara tvaṁ dēvavariṣṭhasya
- oh elephant among Vanaras, you are eminent among Devas,
mahātmanaḥ mārutasya putraḥ hi
- high souled wind god's son .
vēgēna tasyaiva sādr̥śaḥ
- you are equal to him in speed
||Sloka summary||
"Oh Elephant among Vanaras, you are son of high souled wind god, preeminent among divine beings. In speed you are equal to him. "||1.121||
||Sloka 1.122||
pūjitē tvayi dharmajña pūjāṁ prāpnōti mārutaḥ|
tasmāt tvaṁ pūjanīyō mē śr̥ṇucāpyatra kāraṇam||1.122||
sa||dharmajña tvayi pūjitē mārutaḥ pūjāṁ prāpnōti | tasmāt tvaṁ api mē pūjanīyaḥ | atrakāraṇaṁ ca śr̥ṇu||
||Sloka meanings||
dharmajña tvayi pūjitē
- Oh knower of righteousness, if you are worshipped
mārutaḥ pūjāṁ prāpnōti
- wind god will receive the worship.
tasmāt tvaṁ api mē pūjanīyaḥ
- so you are worthy of worship to me
atrakāraṇaṁ ca śr̥ṇu
- listen, I will tell you the reason
||Sloka summary||
"Oh Knower of righteousness! if you are worshipped , the wind god receives the veneration. So you are also worthy of worship for me. Let me tell you the reason." ||1.122||
||Sloka 1.123||
pūrvaṁ kr̥ta yugē tāta parvatāḥ pakṣiṇō'bhavan|
tē hi jagmurdiśassarvā garuḍānila vēginaḥ||1.123||
sa|| tāta ! pūrvaṁ kr̥tayugē parvatāḥ pakṣiṇaḥ abhavan | tē garuḍānilavēgaḥ sarvāḥ diśāḥ jagmuḥ||
||Sloka meanings||
tāta ! pūrvaṁ kr̥tayugē
- dear son, formerly in Krita yuga
parvatāḥ pakṣiṇaḥ abhavan
- mountains were having wings
tē garuḍānilavēgaḥ sarvāḥ diśāḥ jagmuḥ
- they were going about in all directions with the speed of Garuda
||Sloka summary||
"Dear son ! Long time ago in Krita Yuga the mountains were having wings. They were moving the speed of Garuda in all directions." ||1.123||
||Sloka 1.124||
tatastēṣu prayātēṣu dēvasaṁghāssaharṣibhiḥ |
bhūtāni ca bhayaṁ jagmuḥ tēṣāṁ patanaśaṁkayā ||1.124||
sa||tataḥ tēṣu prayātēṣu saharṣibhiḥ dēva saṁghāḥ bhūtāni ca tēṣāṁ patana śaṁkayā bhayaṁ jagmuḥ||
||Sloka meanings||
tataḥ tēṣu prayātēṣu
- when they moved about
saharṣibhiḥ dēva saṁghāḥ bhūtāni ca
- along with Seers, the hosts of gods and all creature
tēṣāṁ patana śaṁkayā
- out of concern of their falling down
bhayaṁ jagmuḥ
- were afraid
||Sloka summary||
"Then as they went about the legions of gods along with venerable sages and other beings panicked for fear of their falling down." ||1.124||
||Sloka 1.125||
tataḥ kruddhaḥ sahasrākṣaḥ parvatānāṁ śatakratuḥ|
pakṣān cichcēda vajrēṇa tatra tatra sahasraśaḥ||1.125||
sa|| tataḥ kruddhaḥ śatakratuḥ sahasrākṣaḥ tatra tatra sahaśrasaḥ parvatānāṁ pakṣān vajrēṇa cichcēda||
||Sloka meanings||
tataḥ kruddhaḥ śatakratuḥ sahasrākṣaḥ
- then thousand eyed Indra who performed hundred Yagnyas
tatra tatra sahaśrasaḥ
- then and there thousands of
parvatānāṁ pakṣān vajrēṇa cichcēda
- wings of mountains were cut into pieces with his thunderbolt
||Sloka summary||
"Then the angry thousand eyed one who performed hundred sacrifices, cut off the wings of the mountains then and there with his thunderbolt ." ||1.125||
||Sloka 1.126||
samāmupāgataḥ kruddhō vajramudyama dēvarāṭ|
tatō'haṁ sahasā kṣipta śvasanēna mahātmanā||1.126||
sa|| saḥ dēvarāṭ kruddhaḥ vajraṁ udyamya mām upāgataḥ| tataḥ ahaṁ mahātmanā śvasanēna sahasā kṣiptaḥ||
||Sloka meanings||
saḥ dēvarāṭ kruddhaḥ
- that Indra in anger
vajraṁ udyamya mām upāgataḥ
- came towards me holding the thunderbolt
tataḥ ahaṁ
- then I was
mahātmanā śvasanēna sahasā kṣiptaḥ
- high souled wind god at once dropped down
||Sloka summary||
"The angry king of Devas, holding the Vajra approached me. Then I have been dropped down by the great wind god." ||1.126||
||Sloka 1.127||
asmin lavaṇatōyē ca prakṣiptaḥ plavagōttamaḥ|
guptapakṣa samagraśca tavapitrā'bhi rakṣitaḥ||1.127||
sa|| plavagōttama guptapakṣasamagraśca asmin lavaṇatōyē prakṣiptaḥ tavapitrā abhirakṣitaḥ||
||Sloka meanings||
plavagōttama
- best among those who fly,
guptapakṣasamagraśca asmin lavaṇatōyē prakṣiptaḥ
- dropped in this salt water sea with wings intact
tavapitrā abhirakṣitaḥ
- I was protected by your father
||Sloka summary||
"Oh best of Vanaras! thus dropped in this salt water sea with wings intact, I was protected by your father."||1.127||
|| Sloka 1.128||
tatō'haṁ mānayāmi tvāṁ mānyōhi mama mārutaḥ |
tvayā mē hyēṣa saṁbaṁdhaḥ kapimukhya mahāguṇaḥ||1.128||
sa|| kapimukhya tataḥ mārutaḥ mama mānyaḥ hi | tataḥ ahaṁ mānayāmi | mē tvayā saṁbaṁdhaḥ mahāguṇaḥ ||
||Sloka meanings||
kapimukhya tataḥ
- so best among Vanaras
mārutaḥ mama mānyaḥ hi
- wind god is revered one for me
tataḥ ahaṁ mānayāmi
- Hence I am honoring you
mē tvayā saṁbaṁdhaḥ mahāguṇaḥ
- my relationship with you is of great value
||Sloka summary||
"Oh chief of Vanaras, so the wind god is revered one for me. So I am honoring you. Thus my relationship with you is great. " ||1.128||
||Sloka 129||
asminnēvaṁ gatē kāryē sāgarasya mamaiva ca|
prītiṁ prītamanāḥ kartuṁ tvamarhasi mahākapē ||129||
sa|| mahākapiḥ asmin kāryē ēvaṁ gatē tvaṁ prītamanāḥ sāgarasyaca mamaiva ca prītiṁ kartuṁ arhasi||
||Sloka meanings||
mahākapiḥ asmin ēvaṁ gatē kāryē
- Oh great Vanara, because of all that happened in the past
tvaṁ prītamanāḥ
- whole heartedly you
sāgarasyaca mamaiva ca prītiṁ - Sagara's and my pleasure
kartuṁ arhasi - deserve to receive
poṁduṭaku taginavāḍivi.
||Sloka summary||
" Oh great Vanara, because of all that happened in the past, wholeheartedly you deserve to be pleased by us, the Sagara and myself. "||1.129||
|| Sloka 1.130||
śramaṁ mōkṣaya pūjāṁ ca gr̥hāṇa kapisattama |
prītiṁ ca bahu manyasva prītō'smi tava darśanāt ||1.130||
sa|| kapisattama śramaṁ mōkṣaya pūjāṁ ca gr̥hāṇa prītiṁ bahumanyasva| tava darśanāt prītaḥ asmi||
||Sloka meanings||
kapisattama śramaṁ mōkṣaya
- Oh best of Vanaras, relieve your fatigue
pūjāṁ ca gr̥hāṇa
- receive our offering
prītiṁ bahumanyasva
- oblige our love
tava darśanāt prītaḥ asmi
- I am pleased in seeing you
||Sloka summary||
"Oh best of Vanaras ! Relieve your fatigue. Receive our worship. Accepting our love, you may oblige us. I am delighted in seeing you". ||1.130||
||Sloka 1.131||
ēvamuktaḥ kapiśrēṣṭhaḥ taṁ nagōttamam abravīt |
prītō'smi kr̥tāmātithyaṁ manyurēṣō'panīyatām||1.131||
sa|| ēvaṁ uktaḥ kapiśrēṣṭhaḥ taṁ nagōttamaṁ abravīt | ātithyaṁ kr̥taṁ prītaḥ asmi | ēṣaḥ manyuḥ apanīyatām||
||Sloka meanings||
ēvaṁ uktaḥ kapiśrēṣṭhaḥ
- having been told thus , the best of Vanaras
taṁ nagōttamaṁ abravīt
- spoke to the best of mountains
ātithyaṁ kr̥taṁ prītaḥ asmi
- hospitality is accepted. I am pleased
ēṣaḥ manyuḥ apanīyatām
- remove your unhappiness
||Sloka summary||
"Having been told thus by Vanara, the best of Vanaras then spoke. 'I am delighted. Take it as though your hospitality has been accepted. Remove your unhappiness".||1.131||
||Sloka 1.132||
tvaratē kāryakālōmē ahaścāpyativartatē |
pratijñā ca mayādattā na sthātavya mihāntarē ||1.132||
sa|| mē kāryakālaḥ tvaratē | ahaḥ ca ativartatē | antarē iha na sthātavyaṁ (iti) mayā pratijñā dattāca||
||Sloka meanings||
mē kāryakālaḥ tvaratē
- my time is coming to an end
ahaḥ ca ativartatē
- day is coming to an end
antarē iha na sthātavyaṁ
- not to stop in the middle
mayā pratijñā dattāca
- I have taken a vow
||Sloka summary||
"My time limit is approaching. The day is also coming to its end. Taken a vow not to stop in the middle. "."||1.132||
Ramayana Tilaka says. " mē kālaḥ tvaratē māṁ tvarayati yataḥ ahō dinamativartatē ētēna dina ēva gantavyēti sūcitam| hētvantaramāha - iha asmin antarā sāgarataraṇa madhyē mayā na sthātavyam iti pratijñā dattā kr̥tā, vānara samīpē iti śēṣaḥ|| Tilaka says, the time that is running is urging me forward. Why? Saying day is coming to an end indicates that Lanka is to be reached on that day itself. etc. Also Hanuma gave a reason - not to stop in the middle of the sea is a vow taken in front of Vanaras etc.
Saying 'ahaḥ ca ativartatē' - day is coming to an end, the post is indicating time. All through Hanuman's search for Sita, the poet keeps indicating the time of the day. Later Sargas we will hear rising moon, moon at the high point etc.
||Sloka 1.133||
ityuktvā pāṇinā śailaṁ ālabhya haripuṁgavaḥ|
jagāmākāśamāviśya vīryavān prahasanniva ||1.133||
sa|| vīryavān haripuṁgavaḥ iti uktvā śailaṁ pāṇinā ālabhya ākāśam āviśya prahasanniva jagāma||
||Sloka meanings||
vīryavān haripuṁgavaḥ iti uktvā
- valiant Hanuma having said so
śailaṁ pāṇinā ālabhya
- touching the mountain with his hand
ākāśam āviśya prahasanniva jagāma
- with a smile entered the sky and proceeded.
||Sloka summary||
"The mighty Hanuman having said this touching the mountain with his hand, entering the sky moved on with a smile." ||1.133||.
In this episode, Hanuman's reply is indeed brief and illuminating.
|prītōsmi| kr̥taṁ ātithyaṁ| manyurēṣōpanīyatām| tvaratē kāryakālō mē| ahaḥ ca api ativartatē| pratijñāca mayā dattā| nasthātavyaṁ iha aṁtarē||"
"Delighted. Pleased with the hospitality. Do not insist. Cannot be delayed in discharging my duty. Have taken a vow. Not to stop in the middle of my path".
This is a brief reply without using any extra words. It succinctly indicates Hanuman's hurry. This is in line with Rama's admiring comment on Hanuman at the first instance of meeting Hanuman. Admiring Hanuma Rama tells Lakshmana that Hanuman's mode of speech indicated his knowledge of four Vedas, and that he did not utter one wrong or extra word.
Saying " before starting I have taken a vow, so I cannot stop", Hanuman also continues the identification of himself with the arrow of Rama. Rama's arrow does not stop. Nor would he stop.
Here, Valmiki is also telling us an accepted norm. Once one takes up a task, he cannot leave the task and take up another task. One cannot leave task on hand and take up another.
If indeed there is an invitation to digress, one should move away from such task politely like Hunuman, and continue on his own path.
There another point made by Valmiki."atithiḥ pūjārhaḥ ; Guest deserves hospitality. That is Dharma. On top of that if a noble man comes as a guest, there is no doubt at all.
Even as we go through the story of Hanuman crossing the ocean, the thoughts of Sadhaka crossing the ocean of Samsara linger in our mind. Sadhaka's characteristics are all well described in presenting Hanuman. To start on this path itself is the first difficult task for any Sadhaka. Sadhaka then moves ahead dependent only on his faith in the Bhagavan. That is what Hanuman too achieved as the first task. The second difficult task accomplished by Hanuman is to continue on his path in spite of the offer of hospitality from Sagara and Mainaka.
For one on a path of selfless action, or any other worthwhile action, there will be others wanting to appreciate or, showering favors and in the process providing a distraction. Like Hanuman, one should move on without losing sight of the ultimate task. Thus to continue on that set path is indeed the second difficult task.
The Rishis and celestials seeing this action of Hanuman praise him. They call him "Sriman" the one steeped in riches. Hanuman is indeed steeped in riches with the blessings of Rama says Appalacharyulu garu in his book.
When one is on a spiritual path there will be actions that are ordained in the scriptures. If the actions are seen as creating bonds in the path, namely the path of accomplishing the realization of Self, then how is one to perform such tasks? We have the answer in Gita. All such task is to performed as though they are being performed for the Bhagavan. Offering the fruits of action also to Bhagavan. Actions performed for Bhagavan with no fruits do not create bonds. Hanuma is on this path for Rama; 'rāma kāryārtham'.
||Sloka 1.134||
sa parvata samudrābhyāṁ bahumānādavēkṣitaḥ |
pūjitaścōpapanābhiḥ āśīrbhiḥ anilātmajaḥ ||1.134||
sa|| saḥ anilātmajaḥ parvata samudrābhyāṁ bahumānāt āvēkṣitaḥ upapannābhiḥ āśīrbhiḥ pūjitaḥ ca||
||Sloka meanings||
saḥ anilātmajaḥ parvata samudrābhyāṁ
- that son of wind god
parvata samudrābhyāṁ bahumānāt āvēkṣitaḥ
- having been seen with respect by Mainaka and Sagara
upapannābhiḥ āśīrbhiḥ pūjitaḥ ca
- appropriately worshipped with blessings
||Sloka summary||
"The son of wind god, having been seen with respect by Mainaka and Sagara, was honored with proper blessings." ||1.134||
||Sloka 1.135||
athōrthvaṁ dūramutpatya hitvā śailamahārṇavau |
pituḥ paṁthāna māsthāya jagāma vimalē'mbarē||1.135||
sa|| atha śailamahārṇavau hitvā ( hanūmataḥ) ūrdhvaṁ dūraṁ utpatya vimalē ambarē pituḥ panthānaṁ asthāya jagāma||
||Sloka meanings||
atha śailamahārṇavau hitvā
- then leaving the mountain and great ocean
ūrdhvaṁ dūraṁ utpatya
- flying far and high dūramugā paiki egiri
vimalē ambarē
- in the clear sky
pituḥ panthānaṁ asthāya jagāma
- proceeded following the path of his father
||Sloka summary||
"Then leaving the mountain and the great ocean, Hanuman jumped up into the clear sky taking the path of his father, and flew away." ||1.135||
||Sloka 1.136||
bhūyaścōrdhvagatiṁ prāpya giriṁ taṁ avalōkayan |
vāyusūnunirālaṁbē jagāma vimalē'mbarē||1.136||
sa|| vāyusūnuḥ bhūyaśca ūrdhvaṁ gatiṁ prāpya taṁ giriṁ avalōkayan nirālambē vimalē ambarē jagāma||
||Sloka meanings||
vāyusūnuḥ bhūyaśca ūrdhvaṁ gatiṁ prāpya
- the son of Vayu again attaining higher path
taṁ giriṁ avalōkayan
- looking at the mountain
nirālambē vimalē ambarē jagāma
- went along in the clear sky without any support
||Sloka summary||
"The son of wind god again attaining higher path , looking at the mountain went in to the sky without any support."||1.136||
||Sloka 1.137||
tadvitīyaṁ hanumatō dr̥ṣṭvā karmasuduṣkaram|
praśaśaṁsu ssurāssarvē siddhāśca paramarṣayaḥ||1.137||
sa|| hanumataḥ tat dvitīyaṁ suduṣkaraṁ karma dr̥ṣṭvā sarvē surāḥ siddhāśca paramarṣayaḥ praśaṁsuḥ||
||Sloka meanings||
hanumataḥ tat
- thus Hanuman's
dvitīyaṁ suduṣkaraṁ karma dr̥ṣṭvā
- seeing second difficult to perform act
surāḥ siddhāśca paramarṣayaḥ praśaṁsuḥ
- Gods Siddhas, great sages praised him
||Sloka summary||
" Seeing the accomplishment of the second such difficult to perform task being performed by Hanuman, the Gods, Siddhas and the venerable sages praised him."||1.137||
Rama Tilaka says; suduṣkaram anyaiḥ kartum aśakyaṁ dvitīyam| utplavanāpēkṣayā dvitvasaṁkhyāpūrakam viśrāntyakaraṇarūpam karma dr̥ṣṭvā surādayaḥ praśaśaṁsuḥ|
||Sloka 1.138||
dēvatāścābhavan hr̥ṣṭāḥ tatrasthāstasya karmaṇā|
kāṁcanasya sunābhasya sahasrākṣaśca vāsavaḥ||138||
sa|| tatrasthāḥ dēvatāśca sahasrākṣaḥ vāsavaśca kāṁcanasya tasya sunābhasya karmaṇā hr̥ṣṭhāḥ abhavan ||
||Sloka meanings||
tatrasthāḥ dēvatāśca sahasrākṣaḥ vāsavaśca
- the gods as well as Vasava, the thousand eyed one
kāṁcanasya tasya sunābhasya karmaṇā
- with the act of Mainak with golden peaks
hr̥ṣṭhāḥ abhavan
- became delighted
||Sloka summary||
"The Devas who were present there as well as the thousand eyed Vasava too were delighted by the gesture of the golden Mainaka mountain". ||1.138||
||Sloka 1.139||
uvāca vacanaṁ dhīmān paritōṣāt sagadgadam|
sunābhaṁ parvata śrēṣṭhaṁ svayamēva śacīpatiḥ ||1.139||
sa|| dhīmān śacīpatiḥ parvataśrēṣṭhaṁ sunābhaṁ paritōṣāt sagadgadam svayamēva vacanam uvāca||
||Sloka meanings||
dhīmān śacīpatiḥ
- wise husband of Sachi
paritōṣāt sagadgadam
- satisfied and a choked voice
svayamēva vacanam parvataśrēṣṭhaṁ sunābhaṁ uvāca
- himself spoke these words to Mainaka, the best of mountains
||Sloka summary||
"Indra, the wise husband of Sachi satisfied spoke to Sunabha, the best of mountains , with a choked voice of happiness ." ||1.139||
||Sloka 1.140||
hiraṇyanābha śailēṁdra parituṣṭō'smi tē bhr̥śam|
abhayaṁ tē prayacchāmi tiṣṭha saumya yathā sukham||1.140||
sa|| hiraṇyanābha śailēṁdra tē bhr̥śam parituṣṭhaḥ asmi | saumya tē abhayaṁ prayacchāmi| yathāsukhaṁ tiṣṭha||
||Sloka meanings||
hiraṇyanābha śailēṁdra
- Oh best of mountains with golden peaks,
tē bhr̥śam parituṣṭhaḥ asmi
- I am pleased a lot with you
saumya tē abhayaṁ prayacchāmi
- oh pious one, I am giving assurance to you
yathāsukhaṁ tiṣṭha
- happily stay on
||Sloka summary||
"Oh Hiranyagarbha ! the best of mountains, I am very happy with you. Oh Pious one! I am giving you, my assurance. You may happily stay (without fear)." ||1.140||
Tilaka Tika elaborates on abhayaṁ given by Indra; 'svakr̥ta pakṣachcēda śaṅkā janita bhayā bhāvam;
||Sloka 1.141||
sāhyaṁ kr̥taṁ tē sumahadvikrāṁtasya hanūmataḥ|
kramatō yōjanaśataṁ nirbhayasya bhayē sati||1.141||
sa|| śatayōjanam kramataḥ bhayē sati nirbhayasya vikrāntasya tē hanumataḥ sumahat sāhyaṁ kr̥taṁ||
||Sloka meanings||
śatayōjanam kramataḥ bhayē sati
- though leaping across hundred yojanas is fearsome
nirbhayasya hanumataḥ vikrāntasya
- Hanuman who is fearless and powerful
tē sumahat sāhyaṁ kr̥taṁ
- you have rendered valuable help
||Sloka summary||
"Leaping across hundred yojanas is fearsome, and you have offered valuable help for powerful Hanuman who is fearless." ||1.141||
Flying across hundred yojanas is a fearsome task. Indeed that is why Vanaras were dejected until Hanuman took up the challenge. Mainaka's offer of help was thus to be appreciated is the meaning here.
Govindaraja elaborates on the fear; 'bhayēsati samudra laṅghanē asya kiṁ bhaviṣyatītyasmākaṁ bhayē satītyarthaḥ';the fear is ours ; Hanuman is fearless.
Tilaka Tika elaborates on the help,'sāhyaṁ'; nirbhayasya sugrīvādanyatō bhayarahitasya vānarasamūhasya bhayē sugrīvādbhītau prāptē sati, yōjanaśataṁ kramatō gacchatō vikrāntasya śrama abhāvavatō hanumataḥ sāhyaṁ tvayā kr̥tam iti"|
|| Sloka 1.142||
rāmasyaiṣa hi dūtyēna yāti dāśarathērhariḥ |
sat kriyāṁ kurvatā tasya tōṣitō'smi dr̥ḍhaṁ tvayā||1.142||
sa|| ēṣa hariḥ dāśarathēḥ rāmasya dūtyēna yāti tasya tvayā kurvatā sat kriyām dr̥ḍhaḥ tōṣitaḥ asmi||
||Sloka meanings||
ēṣa hariḥ
- this Vanara
dāśarathēḥ rāmasya dūtyēna yāti
- going on a mission of Rama , son of Dasaratha
tasya tvayā kurvatā sat kriyām
- with the good deed done by you for him
dr̥ḍhaḥ tōṣitaḥ asmi
- I am surely pleased
||Sloka summary||
"This Vanara is going on a mission for Rama only. I am very happy with the service offered to him." ||1.142||
||Sloka 1.143||
tataḥ praharṣamagama dvipulaṁ parvatōttamaḥ |
dēvatānāṁ patiṁ dr̥ṣṭvā parituṣṭhaṁ śatakratum||1.143||
sa|| tataḥ parvatōttamaḥ dēvatānāṁ patiṁ śatakratuṁ parituṣṭhaṁ dr̥ṣṭvā vipulaṁ praharṣaṁ āgamat||
||Sloka meanings||
tataḥ parvatōttamaḥ
- then the best of mountains
dēvatānāṁ patiṁ śatakratuṁ parituṣṭhaṁ dr̥ṣṭvā
- seeing the happiness of the king of Devas, the one who performed hundred Yajnyas
vipulaṁ praharṣaṁ āgamat
- very much delighted
||Sloka summary||
Then, seeing the happiness of Indra, the king of Devas, the best of mountains was very much delighted." ||1.143||
||Sloka 1.144||
savai dattavaraśailō babhūvāsthitaḥ tadā |
hanumāṁśca muhurtēna vyaticakrāma sāgaram||1.144||
sa|| tadā dattavaraḥ saḥ śailaḥ asthitaḥ babhūva| hanumāṁśca muhūrtēna sāgaraṁ vyaticakrāma||
||Sloka meanings||
tadā dattavaraḥ saḥ śailaḥ
- then Mainaka , having received boons
asthitaḥ babhūva- remained there only
hanumāṁśca muhūrtēna
- in a moment Hanuman also moved on
vyaticakrāma sāgaram
- flying across the ocean
||Sloka summary||
"Then the Mountain having been given a boon remained there only. Hanuman also moved on across the ocean." ||1.144||
||Sloka 1.145||
tatō dēvāḥ sagaṁdharvāḥ siddhāśca paramarṣayaḥ|
abruvan sūryasaṅkāśāṁ surasāṁ nāgamātaram||1.145||
sa|| tataḥ dēvāḥ gaṁdharvāḥ saha siddhāḥ paramarṣyayaḥ ca sūryasaṁkāśaṁ nāgamātaraṁ surasāṁ abruvan ||
||Sloka meanings||
tataḥ dēvāḥ gaṁdharvāḥ saha siddhāḥ paramarṣyayaḥ
- then Devas along with Gandharvas and great Seers
sūryasaṁkāśaṁ nāgamātaraṁ
- mother of serpents who is shining like Sun
surasāṁ abruvan
- spoke to Surasa
||Sloka summary||
"Then the Devas, Gandharvas along with Siddhas and great ascetics spoke to Surasa the mother of serpents who is shining like the Sun. ."||1.145||
||Sloka 1.146||
ayaṁ vātātmaja śśrīmān plavatē sāgarōpari|
hanumānnāma tasya tvaṁ muhūrtaṁ vighnamācara||1.146||
sa|| ayaṁ śrīmān hanumān nāma vātātmajaḥ sāgarōpari plavatē | tasya tvaṁ muhūrtaṁ vighnaṁ ācara ||
||Sloka meanings||
ayaṁ śrīmān hanumān nāma
- this glorious called Hanuman
vātātmajaḥ sāgarōpari plavatē
- son of wind god is flying over the ocean
tasya tvaṁ muhūrtaṁ vighnaṁ ācara
- for him you provide an obstacle for a moment
||Sloka summary||
"This glorious son of wind god, named Hanuman is flying across the ocean. You provide him an obstruction for a moment"||1.146||
||Sloka 1.147||
rākṣasaṁ rūpamāsthāya sughōraṁ parvatōpamam|
daṁṣṭrā karāḷaṁ piṅgākṣaṁ vaktraṁ kr̥tvā nabhassamam||1.147||
sa|| sughōraṁ parvata upamam rākṣasa rūpaṁ āsthāya daṁṣtrākarāḷaṁ piṁgākṣaṁ vaktraṁ nabhaḥ samaṁ kr̥tvā ( vighnaṁ ācara) ||
||Sloka meanings||
sughōraṁ parvata upamam
- gigantic like a mountain
rākṣasa rūpaṁ āsthāya
- assuming the form of a demon
vaktraṁ nabhaḥ samaṁ kr̥tvā
- making mouth equal to sky
daṁṣtrākarāḷaṁ piṁgākṣaṁ
- with big teeth and yellow brown eyes
||Sloka summary||
"Assume a hideous form of a demon, gigantic like a mountain, with big teeth, yellow brown eyes, with an open mouth like a sky." ||1.147||
||Sloka 1.148||
balamiccāmahē jñātuṁ bhūyaścāsya parākramam|
tvāṁ vijēṣyat upāyēna viṣādaṁ vā gamiṣyati ||1.148||
sa|| asya balaṁ bhūyaḥ parākramaḥ ca jñātuṁ icchāmahē | upāyēna tvāṁ vijēṣyati vā viṣādaṁ gamiṣyati (jñātuṁ icchāmahē)||
||Sloka meanings||
bhūyaḥ asya balaṁ parākramaḥ ca
- once again his strength and valor
jñātuṁ icchāmahē
- wish to know
upāyēna tvāṁ vijēṣyati
- win over you with intelligence
vā viṣādaṁ gamiṣyati
- or dejected and gives up
||Sloka summary||
"We want to know again his strength and prowess. Whether he will win over you with intelligence or gives up dejected". ||1.148||
Here Rama Tika elaborates on the proposed test of Suras " .. asya balaṁ jñānēndriyōḥ sāmarthyaṁ jñātumicchāmahē| nanu vighnācaraṇēna tat jñānaṁ kathaṁ bhaviṣyatītyata āha - upāyēna tvāṁ vijayiṣyati viṣādaṁ gamiṣyati vā ētēna vijaya viṣādābhyāṁ kramēṇa balābalayōrjñānaṁ bhaviṣyatyēvēti sūcitam.."| This is from Suras to Surasa; "want to know his capability. But how will one know his capability by creating an obstacle? To clarify it is said with intelligence will he win over you or goes dejected. In this winning over and getting dejected the knowledge and capability his strength is indicated.
||Sloka 1.149||
ēvamuktā tu sā dēvī daivatairabhisatkr̥tā |
samudra madhyē surasā bhibhratī rākṣasaṁ vapuḥ||1.149||
sa|| ēvaṁ daivataiḥ abhisatkr̥tā uktā tu sā dēvī samudra madhyē rākṣasaṁ vapuḥ bhibhratī ||
||Sloka meanings||
ēvaṁ daivataiḥ abhisatkr̥tā uktā tu
- thus respectfully told by Devas
sā dēvī samudra madhyē
- that divine being in the middle of the ocean
rākṣasaṁ vapuḥ bhibhratī
- assumed the form of a demon
||Sloka summary||
"Thus having been told by Devas and receiving their honors, that lady demon presented herself in the middle of the ocean."||1.149||
||Sloka 1.150||
vikr̥taṁ ca virūpaṁ ca sarvasya ca bhayāvaham|
plavamānaṁ hanūmaṁtaṁ āvr̥tyēdamuvācaha||1.150||
sa|| (tadā) plavamānaṁ hanūmaṁtaṁ āvr̥tya (tat) sarvasya ca bhayāvahaṁ vikr̥taṁ ca virūpaṁ idaṁ āha||
||Sloka meanings||
sarvasya ca bhayāvahaṁ vikr̥taṁ ca virūpaṁ
- with a form that is terrifying and unnatural and ugly
plavamānaṁ hanūmaṁtaṁ āvr̥tya
- surrounding Hanuman who was flying
idaṁ āha
- said the following
||Sloka summary||
"Then with an ugly and terrifying form, surrounding Hanuman who was flying , she said the following."||1.150||
Rama TiKa elaborates "dēvataiḥ ēvamuktā abhisatkr̥tā samudra madhyē vidyamānā surasā vikr̥taṁ chinnanāśikātvādyanēka vikāra viśiṣṭhaṁ ata ēva virūpaṁ śubharūpādi viruddhaṁ ata ēva sarvasya ca bhayāvahaṁ bhīti prāpakaṁ rākṣasaṁ vapuḥ bhibhratī sati hanumantaṁ āvr̥tya idaṁ uvāca".
||Sloka 1.151||
mamabhakṣaḥ pradiṣṭastvaṁ īśvarairvānararṣabha |
ahaṁ tvāṁ bhakṣayiṣyāmi praviśēdaṁ mamānanam||1.151||
sa|| (hē) vānararṣabha īśvaraiḥ tvaṁ mamabhakṣaḥ pradiṣṭaḥ | ahaṁ tvāṁ bhakṣayiṣyāmi | idaṁ mama ānanam praviśa ||
||Sloka meanings||
vānararṣabha īśvaraiḥ tvaṁ mamabhakṣaḥ pradiṣṭaḥ
- bull among Vanaras, you are provided as my food by the lord of the Universe
ahaṁ tvāṁ bhakṣayiṣyāmi
- I will eat you
idaṁ mama ānanam praviśa
- this is my mouth, enter
||Sloka summary||
"Oh Bull among Vanaras, the Lord has provided you as my food. I will eat you. This is my mouth, enter." ||1.151||
||Sloka 1.152||
ēvamuktaḥ surasayā prāṅjalirvānararṣabha|
prahr̥ṣṭavadanaḥ śrīmān idaṁ vacanamabravīt ||1.152||
sa|| surasayā ēvaṁ uktaḥ vānararṣabhaḥ prahr̥ṣṭavadanaḥ prāṅjaliḥ śrīmān idaṁ vacanaṁ abravīt||
||Sloka meanings||
surasayā ēvaṁ uktaḥ
- thus told by Surasa
vānararṣabhaḥ prahr̥ṣṭavadanaḥ prāṅjaliḥ
- bull among Vanaras, with a pleasant countenance with folded hands
śrīmān idaṁ vacanaṁ abravīt
- the illustrious one spoke these words
||Sloka summary||
"Having been told by thus by Surasa, with a happy and willing countenance the illustrious one said the spoke these words." ||1.152||
||Sloka 1.153||
rāmōdāśarathirnāma praviṣṭō daṁḍakāvanam|
lakṣmaṇēna saha bhrātā vaidēhyācāpi bhāryayā||1.153||
sa|| rāmaḥ nāma dāśarathiḥ bhrātā lakṣmaṇēna saha bhāryayā vaidēhyā cāpi daṁḍakāvanam praviṣṭhaḥ ||
||Sloka meanings||
rāmaḥ nāma dāśarathiḥ
- son of Dasaratha by name Rama
bhrātā lakṣmaṇēna saha bhāryayā vaidēhyā cāpi
- along with brother Lakshmana and wife Sita
daṁḍakāvanam praviṣṭhaḥ
- entered the Dandaka forest
||Sloka summary||
"The son of Dasaratha by name Rama, along with his brother Lakshmana and his wife Sita entered the Dandaka forest." ||1.153||
||Sloka 1.154||
anyakāryaviṣaktasya baddhavairasya rākṣasaiḥ |
tasya sītā hr̥tā bhāryā rāvaṇēna yaśasvinī||1.154||
sa||rākṣasaiḥ baddhavairasya tasya anyakāryaviṣaktasya bhāryā yaśasvinī sītā rāvaṇēna apahr̥tā||
||Sloka meanings||
rākṣasaiḥ baddhavairasya
- by Rakshasa with deep rooted enmity
anyakāryaviṣaktasya
- while he was engaged in other work
tasya bhāryā yaśasvinī sītā rāvaṇēna apahr̥tā
- his glorious wife Sita was abducted by Ravana
||Sloka summary||
"While he was engaged otherwise his wife, glorious Sita, has been abducted by Ravana."||1.154||
Govindaraja clarifies, anyakāryāviṣaktasya, as mārīca mr̥ga grahaṇavyāsaktasya. That while Rama was engaged in capturing Maricha in the form of a deer.
||Sloka 1.155||
tasyāḥ sakāśaṁ dūtō'haṁ gamiṣyē rāma śāsanāt |
kartumarhasi rāmasya sāhyaṁ viṣayavāsini||1.155||
sa|| ahaṁ dūtaḥ tasyāḥ (sītāyāḥ) sakāśam rāmaśāsanāt gamiṣyē | (hē) viṣayavāsini rāmasya sāhyaṁ kartuṁ arhasi||
||Sloka meanings||
ahaṁ dūtaḥ
- I am a messenger
tasyāḥsakāśam rāmaśāsanāt gamiṣyē
- by Rama's command going in search of her
viṣayavāsini
-oh resident of his kingdom
rāmasya sāhyaṁ kartuṁ arhasi
- you should render help to Rama
||Sloka summary||
"I am his messenger going on his command. Oh Resident of his kingdom, it is proper for you to help Rama." ||1.155||
Govindaraja clarifies 'viṣayavāsini' as 'rāma rājya vāsinī', one living in Rama's kingdom. Rama Tilaka says, by saying, rāmasya sāhyaṁ kartuṁ arhasi, Hanuma is effectively saying 'do not eat me'.
||Sloka 1.156||
athavā maithilīṁ dr̥ṣṭvā rāmaṁ cākliṣṭhakāriṇam|
āgamiṣyāmi tē vaktraṁ satyaṁ pratiśruṇōmi tē||1.156||
sa|| athavā maithilīṁ dr̥ṣṭvā akliṣṭakāriṇaṁ rāmaṁ ca tē vaktraṁ āgamiṣyāmi | satyaṁ tē pratiśruṇōmi ||
||Sloka meanings||
athavā maithilīṁ dr̥ṣṭvā
- otherwise after seeing Maithili
akliṣṭakāriṇaṁ rāmaṁ ca
- also Rama who makes things easy
tē vaktraṁ āgamiṣyāmi
- I will come into your mouth
satyaṁ tē pratiśruṇōmi
- truly I promise you
||Sloka summary||
"Or else after seeing Mythili and Rama who makes difficult things look easy I will come back to your mouth. I am telling you the truth." ||1.156||
||Sloka 1.157||
ēvamuktā hanumatā surasā kāmarūpiṇī|
abravīnnātivartēnmāṁ kaścidēṣavarō mama||1.157||
sa|| hanumatā ēvaṁ uktā kāmarūpiṇi surasā abravīt kaścit nātivartēta ēṣaḥ mama varaḥ ||
||Sloka meanings||
hanumatā ēvaṁ uktā
- having been told thus by Hanuman
kāmarūpiṇi surasā abravīt
- Surasa who can assume any form at will, said
kaścit nātivartēta
- none can cross me
ēṣaḥ mama varaḥ
- that is my boon
||Sloka summary||
"Having been told thus by Hanuman, Surasa said none can cross me. That is my boon." ||1.157||
||Sloka 157-1||
taṁ prayāṁtaṁ samudvīkṣya surasā vākya mabravīt|
balaṁ jijñāsamānā vai nāgamātā hanūmataḥ||157-1||
sa|| hanūmataḥ balaṁ jijñāsamānā vai nāgamātā surasā prayāntaṁ taṁ samudvīkṣya (idam) vākyaṁ abravīt ||
||Sloka meanings||
hanūmataḥ balaṁ jijñāsamānā vai
- desirous of knowing his strength
nāgamātā surasā
- Surasa mother of serpents
prayāntaṁ taṁ samudvīkṣya
- observing him who was attempting go
vākyaṁ abravīt
- said the following words
||Sloka summary||
"The mother of serpents Surasa desirous of knowing Hanuman's strength, addressed the following words to Hanuman who was attempting to go away.||1.157-1||
Tilaka Tika clarifies, prayāntaṁ; 'punarāgacchāmi ityuktasyā varadānaṁ śr̥tvā'pi prayāṇōnmukhaṁ taṁ'; 'Trying to go, having said I will come again'.
||Slokas 1.157-2||
praviśya vadanaṁ mē'dya gaṁtavyam vānarōttama|
vara ēṣā purā dattō mamadhātrēti satvarā||1.157-2||
vyādāya vipulaṁ vaktraṁ sthitā sā mārutēḥ puraḥ|
ēvamuktaḥ surasayā kruddhō vānarapuṁgavaḥ||1.157-3||
sa|| vānarōttama adya mē vadanaṁ satvarā praviśya gaṁtavyam | ēṣaḥ varaḥ purā mē dhātrē dattaḥ iti|| vyādāya vipulaṁ vaktraṁ sā mārutēḥ puraḥsthitā|| ēvamuktaḥ surasayā kruddhō vānarapuṁgavaḥ iti||
||Sloka meanings||
vānarōttama
- Oh best of Vanaras
adya mē vadanaṁ
- now enter my mouth
satvarā praviśya gaṁtavyam
- enter quickly and go
ēṣaḥ varaḥ purā mē dattaḥ
- this boon was given long time ago
dhātrē iti - by Brahma, the creator
vyādāya vipulaṁ vaktraṁ
- having opened her mouth widely
sā mārutēḥ puraḥsthitā
- stood in front of the Vanara
||Sloka summary||
"Oh Best of Vanaras enter my mouth quickly and then you may go. Such is the boon given to me by Brahma, the creator'. Having opened her mouth wide, she stood in front of Maruti." ||1.157-2||
||Slokas 1.157-3||
ēvamuktaḥ surasayā kruddhō vānarapuṁgavaḥ||1.157-3||
abravītkuruvai vaktraṁ yēna māṁ viṣahiṣyasē|
sa|| surasayā ēvamuktaḥ kruddhō vānarapuṁgavaḥ abravīt| vai vaktraṁ yēna mām viṣahiṣyasē (tat) kuru (iti) ||
||Sloka meanings||
surasayā ēvamuktaḥ
- Having been told by Surasa thus
kruddhō vānarapuṁgavaḥ abravīt
- best of Vanaras who is angry spoke
vai kuru vaktraṁ yēna mām viṣahiṣyasē
- open your mouth in way that you can bear me
||Sloka summary||
"Having been told thus by Surasa the Vanara became angry. The Vanara said open the mouth that which can bear me." ||1.157-3||
||Slokas 1.157-4,5||
ityuktvā surasāṁ kruddhā daśayōjanamāyatā ||1.157-4||
daśayōjanavistārō babhūva hanumāṁstadā |
taṁ dr̥ṣṭvā mēghasaṁkāśaṁ daśayōjanamāyatam||1.157-5||
cakāra surasā cāsyaṁ viṁśadyōjana māyatam|
sa|| ityuktvā kruddhā surasā daśayōjanamāyatā | tadā hanumān daśayōjanavistārō babhūva || mēghasaṁkāśaṁ daśayōjanamāyataṁ taṁ dr̥ṣṭvā surasā ca āsyaṁ viṁśadyōjanaṁ āyatam cakāra ||
||Sloka meanings||
ityuktvā surasāṁ kruddhā
- having thus told Surasa, angry ( Hanuman)
daśayōjanamāyatā
- stretched himself ten Yojanas wide
tadā hanumān daśayōjanavistārō babhūva
- then Hanuman to stretched himself to ten yojanas
mēghasaṁkāśaṁ daśayōjanamāyataṁ
- one who is ten yojanas wide and looking like huge cloud
taṁ dr̥ṣṭvā surasā ca
- seeing him Surasa too
āsyaṁ viṁśadyōjanaṁ āyatam cakāra
- widened her mouth twenty Yojanas
||Sloka summary||
"Having thus told Surasa, angry Hanuman grew ten Yojanas wide. Seeing the ten Yojanas wide Hanuman looking like a cloud, Surasa too stretched her mouth wide by twenty Yojanas." ||1.157-4,5||
Many commentators do not count Slokas 1.157-2 nuṁci 1.157-9 as part of Sundarakanda. Govindaraja says in his Bhushana Tika as follows. "abravīnnātivartēnmāṁ kaścidēṣa varō mamētyasyānantaraṁ tad dr̥ṣṭvāvyāditaṁ vaktraṁ subuddhimān ityādi ślōkā draṣṭavyāḥ| The sloka from ,"abravīnnātivartēnmāṁ kaścidēṣa varō mama" etc up to Sloka 'tad dr̥ṣṭvāvyāditaṁ vaktraṁ subuddhimān', are to be noted; "madhyē taṁ prayāntam ityādi ślōkāḥ prakṣiptāḥ asajṅatāśca śatayōjanāyatatvē vānarāḥ laṁkāvāsibhiśca jñātaḥ"| Some of the slokas in between are inserted Slokas and in appropriate too because if he grew to hundred Yojanas even people of Lanka Vanaras too would know.
||Slokas 1.157- 6,9||
hanumāṁstu tadā kruddhaḥ triṁśadyōjana māyataḥ||1.157-6||
cakāra surasā vaktraṁ catvāriṁśattathōcchritam |
babhūva hanumānvīraḥ paṁcāśadyōjanōcchritaḥ||1.157-7||
cakāra surasā vaktraṁ ṣaṣṭiyōjana māyatam|
tathaiva hanumānvīraḥ saptatī yōjanōcchritaḥ||1.157-8||
cakāra surasā vaktraṁ aśītī yōjanāyatam |
hanumān acalaprakhyō navatī yōjanōcchritaḥ ||1.157-9||
cakāra surasā vaktraṁ śatayōjana māyatam|
sa|| tadā hanumāṁstu ( hanumān api) kruddhaḥ triṁśadyōjanaṁ āyataḥ(abhavat)| surasā tathāvaktraṁ catvāriṁśaṁ ucchritam cakāra|| hanumān vīraḥ paṁcāśadyōjana ucchritaḥ babhūva | (tadā) surasā vaktraṁ ṣaṣṭiyōjanaṁ āyataṁ cakāra|| tathaiva vīraḥ hanumān tathaiva saptatī yōjanam ucchritaḥ| surasā vaktraṁ aśītī yōjanaṁ āyatam|| acalaprakhyō hanumān navatī yōjanaṁ uchchritaḥ| (tadā) surasā vaktraṁ śatayōjanaṁ āyatam||
||Sloka meanings||
tadā hanumāṁstu kruddhaḥ triṁśadyōjanaṁ āyataḥ(abhavat)
- then angry Hanuman also became thirty Yojana wide
surasā tathāvaktraṁ catvāriṁśaṁ ucchritam cakāra -
- then Surasa opened her mouth forty Yojana wise;
hanumān vīraḥ paṁcāśadyōjana ucchritaḥ babhūva -
then valiant Hanuman grew to fifty Yojana wide
surasā vaktraṁ ṣaṣṭiyōjanaṁ āyataṁ cakāra -
Surasa opened her mouth sixty Yojana wide
tathaiva vīraḥ hanumān tathaiva saptatī yōjanam ucchritaḥ-
then valiant Hanumans grew to seventy Yojana wide
surasā vaktraṁ aśītī yōjanaṁ āyatam-
Surasa opened her mouth eighty Yojana wide
acalaprakhyō hanumān navatī yōjanaṁ uchchritaḥ-
then Hanuma looking like mountain grew to ninety Yojanas.
(tadā) vaktraṁ śatayōjanaṁ āyatam-
then Surasa mouth became hundred Yojana wide.
||Sloka summary||
"Then angry Hanuman also became thirty Yojana wide; then Surasa opened her mouth forty Yojana wise; then valiant Hanuman grew to fifty Yojana wide; Surasa opened her mouth sixty Yojana wide; then valiant Hanumans grew to seventy Yojana wide; Surasa then opened her mouth eighty Yojana wide; then Hunuman looking like mountain grew to ninety Yojanas; then Surasa mouth became hundred Yojana wide." ||1.156-9||
||Slokas 1.157-10,1.158||
taṁ dr̥ṣṭvā vyāditaṁ tvāsyaṁ vāyuputtraḥ subuddhimān||1.157-10||
dīrghajihvaṁ surasayā sughōraṁ narakōpamam|
susaṁkṣipyātmanaḥ kāyaṁ babhūvāṁguṣṭamātrakaḥ||1.158||
sō'bhipatyāśu tadvaktraṁ niṣpatya ca mahābalaḥ|
antarikṣē sthitaḥ śrīmān idaṁ vacanamabravīt ||1.159||
sa|| subuddhimān vāyuputtraḥ surasayā vyāditaṁ taṁ sughōraṁ dīrghajihvaṁ narakōpamam–āsyaṁ dr̥ṣṭvā ātmanaḥ kāyaṁ susaṁkṣipya aṁguṣṭamātrakaḥ babhūva ||śrīmān mahābalaḥ saḥ āśu tadvakraṁ abhipatya nipatya ca antarikṣē sthitaḥ idaṁ vacanam abravīt||
||Sloka meanings||
subuddhimān vāyuputtraḥ
- the intelligent Hanuman
sughōraṁ dīrghajihvaṁ
- dreadful long tongue
surasayā vyāditaṁ narakōpamam āsyaṁ dr̥ṣṭvā taṁ
- looking at the mouth opened by Surasa looking like hell
ātmanaḥ kāyaṁ susaṁkṣipya aṁguṣṭamātrakaḥ babhūva
- made his body small, of the size of a thumb
||Sloka summary||
" The intelligent Hanuman, looking at the dreadful mouth with a long tongue looking like hell ,opened by Surasa, made his body small, of the size of a thumb."||1.157-10,1.158||
||Sloka 1.159||
sō'bhipatyāśu tadvaktraṁ niṣpatya ca mahābalaḥ|
antarikṣē sthitaḥ śrīmān idaṁ vacanamabravīt ||1.159||
sa|| śrīmān mahābalaḥ saḥ āśu tadvaktraṁ abhipatya nipatya ca antarikṣē sthitaḥ idaṁ vacanam abravīt||
||Sloka meanings||
śrīmān mahābalaḥ
- Glorious and powerful
saḥ āśu tadvaktraṁ abhipatya nipatya ca
- that hanuman in a moment entering her mouth and coming out too
antarikṣē sthitaḥ
- standing in the sky
idaṁ vacanam abravīt
- said the following words
||Sloka summary||
"That Glorious and powerful Hanuman entered her mouth in a moment and came out too. Then he said the following words." ||1.159||
||Sloka 1.160||
praviṣṭō'smi hi tē vaktraṁ dākṣāyanī namōstutē|
gamiṣyē yatra vaidēhī satyaṁ cāsīdvarastava ||1.160||
sa|| dākṣāyaṇi tē vaktraṁ praviṣṭaḥ asmi hi | tē varaḥ satyaṁ āsīt | tē namaḥ astu | (ahaṁ) yatravaidēhī (tatra) gamiṣyē||
||Sloka meanings||
dākṣāyaṇi tē vaktraṁ praviṣṭaḥ asmi hi
- O Dakshayani I have entered your mouth.
tē varaḥ satyaṁ āsīt
- your boon has come true
tē namaḥ astu
- Salutations to you
(ahaṁ) yatravaidēhī (tatra) gamiṣyē
- ( now) I will go where Vaidehi is
||Sloka summary||
"O Dakshayani I have entered your mouth. Your boon has come true. Salutations to you. Now I will go where Vaidehi is." ||1.160||
||Sloka 1.161||
taṁ dr̥ṣṭvā vadānānmuktaṁ caṁdraṁ rāhumukhādiva|
abravītsurasā dēvī svēna rūpēṇa vānaram||1.161||
sa|| rāhumukhāt caṁdraṁ iva vadanāt muktaṁ taṁ vānaraṁ dr̥ṣṭvā surasā dēvī svēna rūpēṇa abravīt||
||Sloka meanings||
rāhumukhāt caṁdraṁ iva
- looking like the moon coming out of Rahu's mouth
vadanāt muktaṁ taṁ vānaraṁ dr̥ṣṭvā
- seeing Hanuman who came out of the mouth
surasā dēvī svēna rūpēṇa abravīt
- Surasa, in her own true form, spoke
||Sloka summary||
"Seeing the Vanara released from her mouth, like moon released from the mouth of Rahu, Surasa assuming her true form said the following."||1.161||
||Sloka 1.162||
arthasidhyai hariśrēṣṭha gacchasaumya yathāsukham|
samānayasva vaidēhīṁ rāghavēṇa mahātmanā ||1.162||
sa|| hariśrēṣṭha saumya yathāsukhaṁ arthyasiddhyai gaccha | vaidēhīṁ mahātmanā rāghavēṇa samānaya||
||Sloka meanings||
hariśrēṣṭha saumya
- Oh Noble one and best of Vanaras,
yathāsukhaṁ arthyasiddhyai gaccha proceed happily to accomplish your mission
vaidēhīṁ mahātmanā rāghavēṇa samānaya
- unite Vaidehi with great self Rama
||sloka summary||
"Oh best of Vanaras, proceed happily to accomplish your mission. Unite Vaidehi with great Raghava". ||1.162||
||Sloka 1.163||
tatr̥tīyaṁ hanumatō dr̥ṣṭvā karma suduṣkaram|
sādhu sādhviti bhūtāni praśaśaṁsuḥ tadā harim ||1.163||
sa|| suduṣkaram hanumataḥ tat tr̥tīyaṁ karma dr̥ṣṭvā tadā sādhu sādhu iti ( sarvāṇi) bhūtāni hanumataḥ praśaśaṁsuḥ||
||Sloka meanings||
hanumataḥ - Hanuman's
suduṣkaram tat tr̥tīyaṁ karma dr̥ṣṭvā
- seeing that third very difficult feat
sādhu sādhu iti
- very good
tadā bhūtāni hanumataḥ praśaśaṁsuḥ
- then all the creatures praised Hanuman
||Sloka summary||
"Seeing that that third very difficult feat of Hanuman, all creatures praised Hanuman and said 'very good, very good'." ||1.163||
The story of Surasa has a moral.
Even on the spiritual path too one would continue to perform ordained actions. These are actions that need to be done . These are to be performed not for selfish benefit, they are to be performed offering them to the Supreme being. These actions are those done for him, performed as though they were done by him. The fruits of those actions are also offered to the Supreme. Then only those actions do not create bondages.
To test Hanuma the Suras use Surasa to block his way. Thus blocked by Surasa, Hanuma's response is to recite the story of Rama and seek to coopt her to his mission for Rama. Surasa does not relent and opens her mouth wide to invite him into her mouth. Initially Hanuma too grows bigger, competing with growing ego. When Surasa kept growing, Hanuma realized the futility of growing (setting aside his ego), makes himself small enough to fly into her mouth and back too in a moment thus completing her wish.
Here the futile ego is indicated in the growing size. It is a full demonstration of 'me and my power'. Realizing the futility, Hanuma uses his intellect in becoming small and completing the task. It is the demonstration of one with realized Self.
Valmiki through the story of Surasa is conveying the path to be followed by one on the spiritual path.
||Sloka 1.164||
sa sāgara manādhr̥ṣya mabhyētya varuṇālayam|
jagāmākāśamāviśya vēgēna garuḍōpamaḥ||1.164||
sa|| vēgēna garuḍōpamaḥ saḥ anādhr̥ṣyam varuṇālayaṁ sāgaraṁ abhyētya ākāśaṁ āviśya jagāma||
||Sloka meanings||
vēgēna garuḍōpamaḥ saḥ
- that one who is like Garuda, speedily
anādhr̥ṣyam varuṇālayaṁ sāgaraṁ
- (over the) invincible ocean, abode of Varuna
ākāśaṁ abhyētya āviśya jagāma
- went coursing through the sky
||Sloka summary||
"Hanuman speedily flew over the invincible ocean, coursing through the sky like Garuda".||1.164||
||Sloka 1.165||
sēvitē vāridārābhiḥ patagaiśca niṣēvitē |
caritē kaiśikācāryaiḥ airāvataniṣēvitē||1.165||
sa|| vāridārābhiḥ sēvitē patagaiśca niṣēvitē kaiśikācāryaiḥ caritē airāvata niṣēvitē (vāyumārgē hanumān jagāma)||
||Sloka meanings||
vāridārābhiḥ sēvitē
- frequented by the clouds that release torrential rains
sēvitē patagaiśca
- frequented by the birds
niṣēvitē kaiśikācāryaiḥ
- inhabited by the masters of music and dance
airāvataniṣēvitē
- attended by elephant Airavata of Indra
||Sloka summary||
(Hanuman followed) the path frequented by the clouds that release torrential rains, inhabited by the birds, traversed by the masters of music and dance, attended by Airavata . ||1.165||
Govindaraja says the seven Slokas that follow describe the path in the sky travelled by Hanuma. Govindaraja says that this is to elaborate on the difficult task of flying in the sky frequented by others. He also elaborates on some of the descriptions. "kauśikācāryaiḥ kauśikē rāgaviśēṣē ācāryaiḥ vidyādhara viśēṣaiḥ ityarthaḥ|
||Sloka 1.166||
siṁhakuṁjara śārdūla patagōragavāhanaiḥ|
vimānaiḥ saṁpatadbhiśca vimalaiḥ samalaṁkr̥tē||1.166||
sa|| siṁhakuṁjara śārdūla pataga uraga vāhanaiḥ saṁpatbhiḥ vimalaiḥ samalaṁkr̥tē vimānaiḥ (caritē mārgē hanumān jagāma)||
||Sloka meanings||
siṁhakuṁjara śārdūla pataga uraga vāhanaiḥ
- with vehicles drawn by lions, elephants, tigers, birds and serpents
vimalaiḥ samalaṁkr̥tē vimānaiḥ
- spotless well decorated aerial vehicles
||Sloka summary||
"(the sky was frequented by) the spotless well decorated aerial vehicles drawn by lions, elephants, tigers, birds and serpents." ||1.166||
||Sloka 1.167||
vajrāśanisamahāghātaiḥ pāvakairupaśōbhitē |
kr̥tapuṇyai rmahābhāgaiḥ svargajidbhiralaṁkr̥tē||1.167||
sa|| vajrāśanisamāghātaiḥ pāvakaiḥ kr̥tapuṇyaiḥ svargajidbhiḥ mahābhāgaiḥ upaśōbhitē (caritē mārgē hanumān jagāma)||
||Sloka meanings||
vajrāśanisamāghātaiḥ pāvakaiḥ
- the god of fire who strike fiercely like thunderbolt
kr̥tapuṇyaiḥ svargajidbhiḥ mahābhāgaiḥ upaśōbhitē -
- looking splendid with those who have performed meritorious deeds, those who conquered heaven, accomplished ones,
||Sloka summary||
"Frequented by the god of fire who strike fiercely like a thunderbolt, frequented by those who have done meritorious deeds, frequented also by those accomplished people who have conquered heaven, looking splendid ||1.167||
||Sloka 1.168||
vahatā havya matyarthaṁ sēvitē citrabhānunā |
grahanakṣatra caṁdrārka tārāgaṇa vibhūṣitē||1.168||
sa|| havyaṁ vahatā citrabhānunā atyarthaṁ sēvitē, grahanakṣatra candrārkatārāgaṇavibhūṣitē ( ākāśa mārgē hanumān jagāma)||
||Sloka meanings||
havyaṁ vahatā citrabhānunā atyarthaṁ sēvitē
- frequented by the god of fire carrying great havis.
grahanakṣatra candrārkatārāgaṇavibhūṣitē
- decorated with planets , stars, moon and other constellations
||Sloka summary||
"The path was frequented by the god of Fire carrying the great Havis, adorned splendidly with planets, stars, Moon and other constellations." ||1.168||
||Sloka 1.169||
maharṣi gaṇa gaṁdharva nāgayakṣa samākulē
viviktē vimalē viśvē viśvāvasu niṣēvitē ||1.169||
sa|| maharṣi gaṇa gandharva nāga yakṣa samākulē viviktē vimalē viśvē viśvāvasu niṣēvitē (mārgē hanumān jagāma)
||Sloka meanings||
maharṣi gaṇa gandharva nāga yakṣa samākulē
- filled with groups of eminent sages, Gandharvas, Nagas, Yakshas
viviktē vimalē viśvē
- with spotless isolated worlds
viśvāvasu niṣēvitē
- inhabited by Viswavasu
||Sloka summary||
"Filled with groups of great Rishis, Gandharvas, Nagas, Yakshas , with isolated clear region inhabited by Viswavasu." ||1.169||
||Sloka 1.170||
dēvarāja gajākrāṁtē caṁdrasūrya pathē śivē|
vitānē jīvalōkasya vitatē brahmanirmitē ||1.170||
sa|| dēvarāja gajākrāntē caṁdrasūryapathē śivē jīvalōkasya brahma nirmitē vitatē vitānē (mārgē hanumān jagāma) ||
||Sloka meanings||
dēvarāja gajākrāntē
- path frequented by Indra's elephant
caṁdrasūryapathē śivē
- auspicious path frequented by Sun and Moon
jīvalōkasya brahma nirmitē vitatē vitānē
- extensive canopy created by Brahma for the living beings
||Sloka summary||
"It is the sporting ground of the elephant of king of Devas, the path of Sun and Moon, auspicious place of living beings created by Brahma, the extensive canopy covering the earth." ||1.170||
||Sloka 1.171||
bahuśassēvitē vīrai rvidyādharagaṇairvaraiḥ|
jagāma vāyumārgētu garutmāniva mārutaḥ||1.171||
sa|| varaiḥ vīraiḥ vidyādharagaṇaiḥ bahuśaḥ sēvitē vāyumārgē mārutiḥ garutmāniva jagāma||
||Sloka meanings||
bahuśaḥ varaiḥ vīraiḥ vidyādharagaṇaiḥ sēvitē -
frequented very often by the esteemed, the valiant, and the Vidyadharas
vāyumārgē mārutiḥ garutmāniva jagāma
- Hanuman went on the path of the wind like Garuda
||Sloka summary||
"Like Garuda Hanuman traversed that path traversed by the groups of Vidyadharas, and other valiant ones and the esteemed ones." ||1.171||
.
||Sloka 1.172||
pradr̥śyamāna sarvatra hanumān mārutātmajaḥ|
bhējē'm-baram nirālaṁbaṁ laṁbapakṣa ivādrirāṭ||1.172||
sa|| hanumān mārutātmajaḥ sarvatra pradr̥śyamānaḥ nirālaṁbaṁ laṁbapakṣaḥ adrirāṭ iva aṁbaram bhējē||
||Sloka meanings||
hanumān mārutātmajaḥ sarvatra pradr̥śyamānaḥ
- Hanuman, son of wind god, visible from all sides
nirālaṁbaṁ laṁbapakṣaḥ adrirāṭ iva
- like a mountain with big wings with any support
aṁbaram bhējē
- occupied the space
||Sloka summary||
Hanuman , the son of wind god, being seen everywhere in the sky, was looking like a mountain with wings flying unsupported in the sky." ||1.172||
Thus Hanuman moves forward with his mission for, "rāmārtham vānarārtham ca"; Now we hear the episode of Simhika in the next few Slokas. The demoness Simhika stalls Hanuman unknown to him, by holding his shadow.
||Sloka 1.173||
plavamānaṁ tu taṁ dr̥ṣṭvā siṁhikā nāma rākṣasī|
manasā ciṁtayāmāsa pravr̥ddhā kāmarūpiṇī ||1.173||
sa|| plavamānaṁ taṁ dr̥ṣṭvā siṁhikā nāmā rākṣasī pravr̥ddhā kāmarūpiṇī cintayāmāsa||
||Sloka meanings||
plavamānaṁ taṁ dr̥ṣṭvā
- seeing him who is flying in the sky
siṁhikā nāmā kāmarūpiṇī rākṣasī
- a demoness by name Simhika, capable of assuming any form
pravr̥ddhā cintayāmāsa
- expanding her body started thinking
||Sloka summary||
"Seeing him who is flying in the sky, a demoness by name Simhika who can assume any form, expanding her body started thinking." ||1.173||
||Sloka 1.174||
adya dīrghasya kālasya bhaviṣyāmyahamāśitā |
idaṁ hi mē mahat satvaṁ cirasya vaśamāgatam||1.174||
sa|| cirasya idaṁ mahat sattvam mē vaśam āgatam | dīrghasya kālasya adya aham āśitā bhaviṣyāmi||
||Sloka meanings||
cirasya idaṁ mahat sattvam
- after a long time a great being
mē vaśam āgatam
- has come into my fold
dīrghasya kālasya adya
- after a long time
aham āśitā bhaviṣyāmi
- I will be satiated today
||Sloka summary||
"After a long time this great being has come into my fold. Today I will be satiated".||1.174||
||Sloka 1.175||
iti saṁcitya manasā chāyamasya samākṣipat |
chāyāyāṁ gr̥hyamāṇāyāṁ ciṁtayāmāsa vānaraḥ||1.175||
sa|| (siṁhikā) iti manasā saṁcitya asya (kapisya) chāyām samākṣipat | chāyāyām gr̥hyamāṇāyām vānaraḥ ciṁtayāmāsa||
||Sloka meanings||
iti manasā saṁcitya
- thus thinking like that in her mind
asya (kapisya) chāyām samākṣipat
- held his shadow
chāyāyām gr̥hyamāṇāyām
- as shadow was held
vānaraḥ ciṁtayāmāsa
- Vanara started thinking
||Sloka summary||
"Thus thinking in her mind, Simhika held his shadow. As his shadow was held, Vanara started thinking ||1.175||
||Sloka 1.176||
samākṣiptō'smi sahasā paṁgūkr̥ta parākramaḥ|
pratilōmēna vātēna mahānauriva sāgarē||1.176||
sa||sāgarē pratilōmēna vātēna mahānauriva sahasā paṁgūkr̥ta parākramaḥ samākṣiptaḥ asmi||
||Sloka meanings||
sāgarē pratilōmēna vātēna
- wind from the opposite side in the high seas
mahānauriva - like a big ship
sahasā paṁgūkr̥ta parākramaḥ
- suddenly powerless
samākṣiptaḥ asmi
- held I am
||Sloka summary||
"Like the ship in the high seas caught by the opposing wind, I am held and become powerless". ||1.176||
||Sloka 1.177||
tiryagūrdhvamathaścaiva vīkṣamāṇastataḥ kapiḥ|
dadarśa sa mahat sattvaṁ utthitaṁ lavaṇāṁbhasi||1.177||
sa||tataḥ (hanumān) tiryak ūrdhvam athaścaiva vīkṣamāṇaḥ lavaṇāṁbhasi utthitam mahat sattvaṁ dadarśa||
||Sloka meanings||
tataḥ (hanumān) tiryak ūrdhvam athaścaiva vīkṣamāṇaḥ
- then Hanuman looking up down and all sides
lavaṇāṁbhasi utthitam
- one who rose up from the salt sea
mahat sattvaṁ dadarśa
- saw a huge being
||Sloka summary||
"Then Hanuman looking up down, across saw a great creature rise up from the salty sea ." ||1.177||
||Sloka 1.178||
tadr̥ṣṭvā ciṁtayāmāsa mārutirvikr̥tānanaḥ|
kapirājēna kathitaṁ sattvamadbhuta darśanam||1.178||
chāyāgrāhī mahāvīryaṁ tadidaṁ nātra saṁśayaḥ|
sa|| tat vikr̥tānanam dr̥ṣṭvā mārutiḥ ciṁtayāmāsa | kapirājēna kathitam adbhutadarśanaṁ chāyāgrāhī mahāvīryaṁ tat sattvaṁ idaṁ atra na saṁśayaḥ ||
||Sloka meanings||
tat vikr̥tānanam dr̥ṣṭvā
- seeing that one with hideous countenance
mārutiḥ ciṁtayāmāsa
- Maruti started thinking
kapirājēna kathitam
- the one told by the king of Vanaras
chāyāgrāhī mahāvīryaṁ adbhutadarśanaṁ
- the one who can catch the shadow, very powerful and of wonderful appearance
tat sattvaṁ idaṁ
- that being is this one,
atra na saṁśayaḥ
- there is no doubt in this.
||Sloka summary||
"Maruti started thinking. That powerful creature capable of capturing the shadow, the one told by the king of Vanaras, is this one. There is no doubt about this."||1.178||
|| Sloka 1.179||
sa tāṁ budvārthatatvēna siṁhikāṁ matimānkapiḥ||1.179||
vyavarthata mahākāyaḥ pāvr̥ṣīva valāhakaḥ|
sa||matimān sa kapiḥ tām arthatattvēna siṁhikām buddhvā mahākāyaḥ prāvr̥ṣi valāhakaḥ iva vyavarthata ||
||Sloka meanings||
matimān sa kapiḥ
- wise Hanuman
arthatattvēna tām siṁhikām buddhvā
- by her nature knowing her as Simhika by prāvr̥ṣi valāhakaḥ iva - like a cloud in rainy season
mahākāyaḥ vyavarthata
- grew into one with huge body
||Sloka summary||
"The wise Hanuman, by her nature knowing her as Simhika, grew into one with huge body like a cloud in rainy season." ||1.179||
|| Sloka 1.180||
tasya sā kāyamudvīkṣya vardhamānaṁ mahākapēḥ||1.180||
vaktraṁ prasāramāyāsa pātāḷāṁtara sannibham|
sa|| vardhamānaṁ mahākapēḥ kāyamudvīkṣya sā (siṁhikā) tasya pātāḷāṁtara sannibhaṁ vaktraṁ prasārayāmāsa |
||Sloka meanings||
vardhamānaṁ mahākapēḥ kāyamudvīkṣya
- observing the body of great Vanara growing thus
pātāḷāṁtara sannibhaṁ
- like the gap between sky and the underworld
sā (siṁhikā) tasya vaktraṁ prasārayāmāsa
- she extended her mouth
||Sloka summary||
"Observing the body of great Vanara growing thus, she ( Simhika) extended her mouth like the gap between sky and the underworld"
Rama Tika elaborates 'pātāḷāmbarasaṁnibham' as 'pātāḷa ākāśa madhyabhāga sadr̥śam'. Her mouth is opened as wide as the space between sky and the underworld (pātāḷa). Wide enough to gobble Hanuma and also wide enough for Hanuma to see everything inside very clearly.
||Slokas 1.181,182||
ghanarājīva garjaṁtī vānaraṁ samabhidravat||1.181||
sa dadarśa tatastasyā vivr̥taṁ sumahānmukham|
kāyamātraṁ ca mēdhāvī marmāṇi ca mahākapiḥ||1.182||
sa|| ghanarājīva garjantī vānaraṁ samabhidravat ||tataḥ mēdhāvī mahākapiḥ tasyāḥ vivr̥tam kāyamātraṁ sumahat mukham marmāṇi ca saḥ dadarśa||
||Sloka meanings||
ghanarājīva garjantī vānaraṁ samabhidravat
- roaring like a great cloud ran towards the Vanara
tataḥ mēdhāvī mahākapiḥ
- then that wise and great Vanara
tasyāḥ vivr̥tam kāyamātraṁ
- her opened body alone
sumahat mukham marmāṇi ca
- enormous mouth and internal body parts
saḥ dadarśa- he saw
||Sloka summary||
"Roaring like a great cloud, she ran towards the Vanara. Then that wise Hanuman through the opened enormous mouth saw her body and internal parts." ||1.181,2||
||Sloka 1.183||
sa tasyā vivr̥tē vaktrē vajrasaṁhananaḥ kapiḥ|
saṁkṣiptya muhurātmānaṁ niṣpapāta mahābalaḥ||1.183||
sa|| mahābalaḥ vajrasaṁhananaḥ saḥ kapiḥ ātmānam muhuḥ saṁkṣiptya tasyāḥ vivr̥tē vaktrē niṣpapāta||
||Sloka meanings||
mahābalaḥ vajrasaṁhananaḥ
- powerful one with body with thunderbolt like physique
saḥ kapiḥ ātmānam muhuḥ saṁkṣiptya
- that Vanara again making himself small
tasyāḥ vivr̥tē vaktrē niṣpapāta
- jumped into her opened mouth
||Sloka summary||
"Then the great intelligent Vanara saw the enormous open mouth and body alone and vital parts too."||1.183||
||Sloka 1.184||
asyē tasyā nimajjaṁtaṁ dadr̥śu siddhacāraṇāḥ|
grasyamānaṁ yathā caṁdraṁ pūrṇaṁ parvaṇi rāhuṇā||1.184||
sa|| siddha cāraṇāḥ tasyāḥ āsyē nimajjaṁtaṁ rāhunā parvaṇi grasyamānaṁ pūrṇaṁ caṁdra yathā dadr̥śu||
||Sloka meanings||
siddha cāraṇāḥ tasyāḥ
- Siddhas and charanas
āsyē nimajjaṁtaṁ
- one drowning in her mouth
rāhunā parvaṇi grasyamānaṁ
- on the full moon day being seized by Rahu
pūrṇaṁ caṁdra yathā
- like the full Moon
dadr̥śu - saw
||Sloka summary||
"Siddhas and Charanas saw Hanuman drowning in her mouth like the full moon seized by Rahu". ||1.184||
||Sloka 1.185||
tatastasyā nakhaistīkṣṇairmarmāṇyutkr̥tya vānaraḥ|
utpapātha vēgēna manaḥ saṁpātavikramaḥ||1.185||
sa||tataḥ vānaraḥ tīkṣṇaiḥ nakhaiḥ tasyāḥ marmāṇi utkr̥tya manaḥ saṁpātavikramaḥ vēgēna utpapāta||
||Sloka meanings||
tataḥ vānaraḥ tīkṣṇaiḥ nakhaiḥ
- then the Vanara with his sharp nails
tasyāḥ marmāṇi utkr̥tya
- tearing her vital parts
manaḥ saṁpāta vikramaḥ
- with speed of mind in action
vēgēna utpapāta
- quickly came out
||Sloka summary||
"Then that Vanara with his sharp nails tearing her vital parts came out quickly withe speed of mind in action."||1.185||
||Sloka 1.186||
tāṁ tu dr̥ṣṭyā ca dhr̥tyāca dākṣiṇyēna nipātya ca|
sa kapipravarō vēgādvavr̥dhē punarātmavān ||1.186||
sa|| saḥ kapi pravaraḥ tām dr̥ṣṭvā ca dhr̥tyā ca dākṣiṇyēna nipātya punaḥ vēgāt ātmavān vavr̥dhē||
||Sloka meanings||
saḥ kapi pravaraḥ
- that best of Vanaras
dhr̥tyā ca dākṣiṇyēna dr̥ṣṭvā ca nipātya ca
- with firmness of mind, looking at her kindly threw her down
punaḥ vēgāt ātmavān vavr̥dhē- once again rapidly grew in size
||Sloka summary||
"The best of Vanaras, with firmness of mind, looking at her kindly, threw her down again and rapidly grew in size." ||1.186||
||Sloka 1.187||
hr̥tahr̥tsā hanumatā papāta vidhurā'mbhasi|
tāṁ hatāṁ vānarēṇāśu patitāṁ vīkṣya siṁhikām||1.187||
bhūtānyākāśacārīṇi tamūcuḥ plavagōttamam|
sa|| sā hanumatā hrutahrut vidhurā ambasi papāta| vānarēṇa āśu hatāṁ patitām tāṁ vīkṣya ākāśacārīṇi bhūtāni plavagōttamam ūcuḥ|
||Sloka meanings||
hanumatā hrutahrut
- with her heart torn by Hanumans
vidhurā ambasi papāta
- miserable one fell in the sea
vānarēṇa āśu hatāṁ
- Killed instantly by Hanuman
patitām tāṁ vīkṣya
- seeing her fallen in the sea
ākāśacārīṇi bhūtāni plavagōttamam ūcuḥ
- the creatures that fly in the sky spoke to Hanuma
||Sloka summary||
"With the heart torn , the miserable one instantly killed by Hanuman dropped down in the sea. Seeing her who has fallen down the beings who travel the sky addressed the best of Vanaras ."||1.187||
Both Tilaka Tika and Rama Tika have an interesting comment about Hanuman at this point.
Tilaka says as follows: tasyāśchāyāgrahaṇa mātrēṇa bhakṣaṇādiśaktimatyāḥ siṁhikāyā nipātanē nipātanimittaṁ rāvaṇanāśāya svātmarūpa rāmavat
svasvarūpō hanumān sr̥ṣṭaḥ | To kill that Simhika, one with the ability to eat one by just holding one by his shadow, Hanuman was born just like Rama was born to destroy Ravana;
Rama Tika says as follows : hanumatā hr̥taṁ ... sā ata ēva vidhurā garvēbhyō vimuktā sā siṁhikā ambhasi sāgara jalē papāta| tatra hētuḥ - tasyā nipātanē svayaṁbhuvā brahmaṇā hanumān ēva sr̥ṣṭaḥ nirmitaḥ|| Effectively it means - Killed by Hanuma that miserable one Simhika freed of ego fell in the sea ; the cause - to destroy her Svayambhu Brahma made Hanuma to be born;
Both imply that material cause of death of Simhika was Hanuman who took special birth much like Rama was born to destroy Ravana.
In any case all the beings that travel the skies too note this special event and praise Hanuma
||Sloka 1.188||
bhīmamadyakr̥taṁ karma mahat satvaṁ tvayā hatam||1.188||
sādhayārthamabhiprētaṁ ariṣṭaṁ plavatāṁ vara|
sa|| plavatāṁ varaḥ adya tvayā mahat sattvaṁ hatam| bhīmam karma kr̥tam| (tava) abhiprētam artham ariṣṭam sādhaya |
||Sloka meanings||
plavatāṁ varaḥ
- best of flyers
adya tvayā mahat sattvaṁ hatam
- today a great being was killed by you
bhīmam karma kr̥tam
- fierce deed has been done
abhiprētam artham ariṣṭam sādhaya
- intended deed achieve unobstructed
||Sloka summary||
"Oh best of flyers, a great being was killed by you today. Fierce deed was done. Fulfil your mission unobstructed'.."||1.188||
||Sloka 1.189||
yasyatvētāni catvāri vānarēṁdra yathā tava||1.189||
dhr̥tirdr̥ṣṭirmati dākṣyaṁ svakarmasu sīdati||
sa|| vānarēṁdra yasya dhr̥tiḥ dr̥ṣṭiḥ matiḥ dākṣyaṁ ētāni catvāri tava yathā saḥ karmasu na sīdati||
||Sloka meanings||
vānarēṁdra yasya dhr̥tiḥ dr̥ṣṭiḥ matiḥ dākṣyaṁ
- O best of Vanaras who ever has fortitude, vision, intelligence, and dexterity
ētāni catvāri tava yathā
- these four as in your case
saḥ karmasu na sīdati
- he will not get lost ( attains success)
||Sloka summary||
"Oh Best of Vanaras ! one who has fortitude, vision, intelligence and dexterity like you will achieve his mission and will not be lost ".||1.189||
|| Sloka 1.190||
sataiḥ saṁbhāvitaḥ pūjyaḥ pratipanna prayōjanaḥ||1.190||
jagāmākāśamāviśya pannagāśanavatkapiḥ|
sa||pūjyaḥ saḥ kapiḥ taiḥ sambhāvitaḥ pratipannaprayōjanaḥ ākāśaṁ āviśya pannagāśanavat jagāma||
||Sloka meanings||
pūjyaḥ saḥ kapiḥ taiḥ sambhāvitaḥ
- venerable one, Vanara honored by them
pratipannaprayōjanaḥ
- ( having) achieved the object
ākāśaṁ āviśya pannagāśanavat jagāma
- entering the sky went like Garuda
||Sloka summary||
"The venerable one that Vanara, having achieved the objective, thus honored ascended the skies flew away like Garuda ". ||1.190||
Now let us see the meaning behind the story of Simhika in Sundarakanda.
The one following the spiritual path must perform the ordained action. On a similar token he must also give-up prohibited actions. This is the inner meaning of the story of Simhika
Forbidden action are the actions that injure or harms self.
Simhika means one who injures. The forbidden actions occupy our mind without our knowledge and bring it to a halt; like Simhika which caught hold of Hanuman shadow without his knowledge and brought Hanuma to a halt. Hanuma used his knowledge to defeat Simhika.
Both Surasa and Simhika are women. In the case of Surasa Hanuman enters her mouth comes out and then seeks her permission to proceed. In the case of Simhika, knowing that he was caught unawares, Hanuman proceeds to destroy her, just like the Sadhaka who rejects forbidden actions.
As noted earlier, Rama Tilaka writes as follows; atra kavirutprēkṣatē - tasyāśchāyāgrahaṇamātrēṇa bhakṣaṇādiśaktimatyāḥ siṁhikāyā, nipātanē nipāta nimittaṁ rāvaṇa nāśanāya svātma rūpa rāmavat svasvarūpō hanumān sr̥ṣṭhaḥ| - In this context the poet seems to say that for killing Simhika who is able to eat, just by holding the shadow; like for killing Ravana Rama was born in his own form ; Hanuman was also born.
||Sloka 1.191||
prāptabhūyiṣṭa pārastu parvataḥ pratilōkayan ||1.191||
yōjanānāṁ śatasyāṁtē vanarājiṁ dadarśa saḥ|
sa|| ( hanumān) śatasya yōjanānām antē prāpabhūyiṣṭha pāraḥ sarvataḥ pratilōkayan vanarājim dadarśa||
||Sloka meanings||
prāpabhūyiṣṭha pāraḥ
- having reached the other side of the shore
śatasya yōjanānām antē
- at the end of hundred yojanas
sarvataḥ pratilōkayan vanarājim dadarśa
- looking all around saw rows of forest trees
||Sloka summary||
"Having reached the other shore at the end of hundred Yojanas, looking all around, the Vanara saw rows of forest trees."||1.191||
||Sloka 1.192||
dadarśa ca patannēva vividha drumabhūṣitam||1.192||
dvīpaṁ śākhāmr̥gaśrēṣṭhō malayōpavanāni ca|
sa|| ( hanumān) śatasya yōjanānām antē prāpabhūyiṣṭha pāraḥ sarvataḥ pratilōkayan vanarājim dadarśa||śākhāmr̥ga śrēṣṭhaḥ patannēva vividhadrumabhūṣitaṁ dvīpaṁ malayōpavanāni ca dadarśa||
||Sloka meanings||
śākhāmr̥gaśrēṣṭhō
- best among animals that can jump on branches
patannēva
- even as he was in the air
dadarśa ca
- also saw
vividha drumabhūṣitam
- adorned with several kinds of trees
malayōpavanāni ca
- gardens bordering Malaya mountains
dvīpaṁ - island
||Sloka summary||
" Even as he was flying, Hanuman the best among beings that jump on trees, saw the island adorned with many trees and garden bordering the Malaya Mountain." ||1.192||
||Slokas 1.193,194||
sāgaraṁ sāgarānūpaṁ sāgarā nūpajāndrumān ||1.193||
sāgarasya ca patnīnāṁ mukhānyapi vilōkayan|
sa mahāmēghasaṁkāśaṁ samīkṣyātmāna mātmavān||1.194||
niruṁdhata mivākāśaṁ cakāra matimānmatim|
sa|| sāgaraṁ sāgarānūpaṁ sāgarānūpajān drumān sāgarasya patnīnāṁ (nadīnāṁ) mukhānyapi vilōkayan saḥ mahāmēghasaṁkāśaṁ ākāśaṁ niruṁdhata miva ātmavān samīkṣya (hanumān) matiṁ cakāra||
||Sloka meanings||
sāgaraṁ sāgarānūpaṁ
- sea and the marshy lands bordering the sea
sāgarānūpajān drumān
- trees in the lands around the sea
sāgarasya patnīnāṁ (nadīnāṁ) mukhānyapi vilōkayan
- seeing the rivers joining the sea
saḥ mahāmēghasaṁkāśaṁ
- mēghamulatō samānamaina, he who is like a huge cloud
ākāśaṁ niruṁdhata miva ātmavān samīkṣya
- seeing his own body looking as if obstructing the sky
matiṁ cakāra
- started thinking
||Sloka summary||
Looking at the ocean , the land bordering the sea, the trees grown on the land bordering the sea, and the mouth of the reivers joining the sea, looking at his own body of the size of a cloud as though obstructing the sky, Hanuman thought as follows.
||Sloka 1.195||
kāyavr̥ddhiṁ pravēgaṁ ca mamadr̥ṣṭvaiva rākṣasāḥ||1.195||
mayi kautūhalaṁ kuryuriti mēnē mahākapiḥ|
sa|| mama kāyavr̥ddhiṁ pravēgaṁ ca dr̥ṣṭvaiva rākṣasāḥ mayi kautūhalam kuryuḥ iti mahākapiḥ mēnē||tataḥ tat mahīdhara sannibham tat śarīraṁ saṁkṣipya vītamōhaḥ ātmavāniva punaḥ prakr̥tiṁ āpēdē||
||Sloka meanings||
mama kāyavr̥ddhiṁ pravēgaṁ ca dr̥ṣṭvaiva
- seeing my huge body and the speed
rākṣasāḥ mayi kautūhalam kuryuḥ
- Rakshasa will be curious about me
iti mahākapiḥ mēnē
- thus the great Vanara thought
||Sloka summary||
" The great Vanara thought that seeing my increased size of body and the speed, the Rakshasas will be inquisitive about me".||1.195||
||Sloka 1.196||
tataḥ śarīraṁ saṁkṣipya tanmahīdharasannibham||1.196||
punaḥ prakr̥ti māpēdē vītamōhā ivātmavān|
sa||tataḥ tat mahīdhara sannibham tat śarīraṁ saṁkṣipya vītamōhaḥ ātmavāniva punaḥ prakr̥tiṁ āpēdē||
||Sloka meanings||
tataḥ tat mahīdhara sannibham
- that one who is like a huge mountain
tat śarīraṁ saṁkṣipya
- having contracted his body
vītamōhaḥ ātmavāniva
- like a sage giving up his ignorance
punaḥ prakr̥tiṁ āpēdē
- once again assumed natural size
||Sloka summary||
"Then having contracted his body which is like a mountain, getting rid of his attachment, like a sage giving up his ignorance, Hanuman once again resumed his normal form."||1.196||
||Sloka 1.197||
tadrūpa mati saṁkṣipya hanumān prakr̥tau sthitaḥ||
trīnkramāniva vikramya balivīryaharō hariḥ||1.197||
sa|| hanumān tat rūpaṁ atisaṁkṣipya balivīryaharaḥ hariḥ trīn kramān vikramya iva prakr̥tau sthitaḥ ||
||Sloka meanings||
hanumān tat rūpaṁ atisaṁkṣipya
- Hanuman making that form of very small size
trīn kramān vikramya balivīryaharaḥ hariḥ iva
- just like Hari taking three strides to defeat king Bali
prakr̥tau sthitaḥ
- assumed his natural form
||Sloka summary||
"Then Hanuman contracting himself to be of a very small size , like Vishnu the vanquisher of Bali with three steps, stood in his normal form." ||1.197||
||Sloka 1.198||
sa cārunānāvidharūpadhārī
paraṁ samāsādya samudra tīram|
parairaśakyaḥ pratipannarūpaḥ
samīkṣitātmā samavēkṣitārthaḥ||1.198||
sa|| cārunānāvidharūpadhārī paraiḥ aśakyaḥ saḥ paraṁ samudratīram samāsādya samīkṣitātmā pratipannarūpaḥ samavēkṣitārthaḥ||
||Sloka meanings||
cārunānāvidharūpadhārī
-one who can take different lovely forms
paraiḥ aśakyaḥ saḥ
- for others impossible
paraṁ samudratīram samāsādya
- reaching the other shore of the sea
samīkṣitātmā
- gazing at his own self
pratipannarūpaḥ samavēkṣitārthaḥ
- assumed form considered suitable for the purpose
||Sloka summary||
"The one who can take different forms, having reached the other shore of the ocean which is impossible for others, looking at his own self assumed a form suitable for the purpose ." ||1.198||
||Sloka 1.199 ||
tatassalaṁbasya girēḥ samr̥ddhē
vicitra kūṭē nipapāta kūṭē|
sakēta kōddālakanāḷikērē
mahābhra kūṭa pratimō mahātmā||1.199||
sa|| tataḥ mahādrikūṭapratimaḥ saḥ mahātmā lambasya girēḥ vicitrakūṭē samr̥ddhē sakētakōddālakanāḷikērē pratimau nipapāta kūṭē||
||Sloka meanings||
tataḥ mahādrikūṭapratimaḥ saḥ mahātmā
- then that high soul who resembled huge mountain
samr̥ddhē sakētakōddālakanāḷikērē
- full of rich Ketaka Uddalaka Naviera trees
vicitrakūṭē
- with wonderful peaks
lambasya girēḥ
- of mountain Lamba
pratimau nipapāta kūṭē
- descended on the peak
||Sloka summary||
"Then the great soul , who resembled a great mountain descended on the top of Lamba mountain which is full of fruits and blossoms of Ketaka, Uddalaka, Narikela tress with many wonderful peaks ." ||1.199||
Ramayana Siromani Tika writes as follows: "mahābhrakūṭapratimaḥ mahāmēghasamūha sadr̥śō mahātmā hanumān parairaśakyam tarituṁ iti śēṣaḥ. paraṁ samudra tīraṁ samāsādyatataḥ samudra tīrāt lambasya lambābhidasya girēḥ samr̥ddhēphalapuṣpādibhī pravr̥ddhē sakētakōddālikanārikēḷē, vicitra kūṭē vicitrāṇi kūṭāni yasmin tasmin kūṭē pradhāna śikharē nipapāta"|
||Sloka 1.200||
tatastu saṁprāpya samudra tīraṁ
samīkṣya laṅkāṁ girivaryamūrdhni|
kapistu tasmin nipapāta parvatē
vidhūya rūpaṁ vyadhayan mr̥gadvijān||1.200||
sa||tataḥ samudratīraṁ saṁprāpya kapiḥ tu tasmin parvatē nipapāta mr̥gadvijān vyadhayan rūpaṁ vidhūya girivaryamūrdhni (saḥ) laṁkāṁ samīkṣya ||
||Sloka meanings||
tataḥ samudratīraṁ saṁprāpya
- then having reached the sea shore
mr̥gadvijān vyadhayan rūpaṁ vidhūya
- shook his form that scared the beast and birds
girivaryamūrdhni (saḥ) laṁkāṁ samīkṣya
- seeing Lanka perched on the top of the mountain
kapiḥ tu tasmin parvatē nipapāta
- Vanara landed on the mountain
||Sloka summary||
"Having reached the seashore, then seeing Lanka located on top of the mountain , Hanuman shook his body which scared the beasts and birds on the mountain he landed". ||1.200||
||Sloka 1.201||
sa sāgaraṁ dānavapannagāyutam
balēna vikramya mahōrmimālinam|
nipatya tīrē ca mahōdadhē stadā
dadarśa laṅkāṁ amarāvatīm iva||1. 201||
||Sloka meanings||
dānavapannagāyutam
- filled with demons and serpents
mahōrmimālinam
- full of garland of high waves
sa sāgaraṁ balēna vikramya
- having crossed with his prowess
mahōdadhē tīrē nipatya
- landing on the shores of the great sea
tadā amarāvatīm iva laṅkāṁ dadarśa
- saw Lanka which was looking like Amaravati
||Sloka summary||
"Having crossed with his prowess the ocean filled with demons and serpents, having landed on the shore of the great sea, adorned with garlands of waves Hanuman saw Lanka which is like the city of Amaravati ." ||1.201||
Thus Hanuman lands in Lanka and sees the city of Lanka looking like city of Amaravati.
In this story of Hanuman crossing the ocean,
we see four difficult tasks achieved by Hanuman
1 Trying to cross the ocean to reach the other end without any support
2 Though Mainaka offered a place to take rest and proceed,
Hanuman continues his journey like the arrow shot by Rama
3 Overcoming Surasa with intelligence.
4 Overcoming Simhika with his powers.
To perform these four difficult tasks, Valmiki says one need the four capabilities. Those four are
1 fortitude, 2 vision, 3 intelligence and 4 dexterity
To be able to turn one's mind towards enquiry into self and focus on actions without fruits requires courage and fortitude that is "Dhruti". One must have the courage of his conviction that he can do away with chasing of fruits of action. Only then one can focus on actions without fruits. The pile of fortune may be easily accessible. But to turn away and move forward requires courage. That is "Dhruti".
There is many a time when one would be coming across actions that please one self. The one on a steady path gets many opportunities towards drifting away from the set goal. To keep his focus on the goal and not be distracted requires Vision that is indeed "Drushti"
To continue the path of action, doing all necessary actions offering the same to the Bhagavan, requires the mind that is tuned to accepting the vision. That is "Mati".
To avoid the actions that needed to be avoided, requires a capability or dexterity. That is 'Dakshyam".
Hanuman displayed these four capabilities in overcoming all the obstacles.
Similarly the man who is on a path to cross the ocean of Samsara, who is in search of Self, needs to master these characteristics to safely cross the ocean of Samsara. We need to acquire and manage these four capabilities
They are sure to allow us to move through the path of spirituality.
ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē prathamassargaḥ||
Thus the first Sarga of Sundarakanda comes to an end .
prathamasarga samāptaḥ.
||ōm tat sat||
||om tat sat ||