|| Sarga 1 ||

|| Slokas with word meaning and comentary||

Sloka text in Devanagari , Telugu , Kannada , Gujarati , English
||om tat sat ||

हरिः ओम
ओम् श्रीरामाय नमः
श्रीमद्वाल्मीकि रामायणे
Sarga 1
Slokas with word meanings and summary

Slokas 001-101 , Slokas 101-201

Sundarakanda occupies the high point of Ramayana. The main events of Aranya kanda and Kishkindha kanda are the banishment of Sri Rama & Sita for the stay in the forests ( vanavasam), abduction of Sita by Ravana using Maricha's deceit, Jataayu's death, Sri Rama's sorrow after losing Sita, Vanaras in search of Sita feeling dejected at not having found her etc.

All these events have a theme of sorrow painted in the background. The main characters in these events are Sri Rama, Sita and Vanaras. We hear this scenario of sorrow directly from Sri Rama himself. Rama says: 'राज्यात्भ्रंशो- lost kingdom'; 'वनेवासः...living in forests'; 'सीतानष्टो ..lost Sita'; 'हतो द्विजः...a dear friend is dead'; ' ईदृशीयं ममा लक्ष्मी.. my fortune is like this'; Rama says that his bad luck can even destroy fire ( which can destroy anything !). Then we have Sita crying out loud as she was being abducted. The Vanaras in search of Sita, having not found Sita were dejected enough to contemplate mass suicide. That is when Sampaati, the bird king whose wings were slashed by Ravana while carrying away Sita, comes in to contact with Vanaras giving them the first hint of the likely success. Then they fall into the dilemma and despair about who can undertake the task of crossing the ocean. Then Jambavan, one of the senior Vanaras addresses Hunuman who was sitting silently. "Son of Kesari, you are really a son of Vayu. You are as powerful as Vayu, the king of air. You even attempted catch Sun. There is no body equal to you." etc. Having been praised and pushed by Jambavan, Hanuman sets himself up for the task of crossing the high seas .

Sarga 1 of Sundarakanda begins at this point, with Hanuman poised to take the leap across the ocean. From that moment , which is the beginning of Sundara kanda each and every event gives a ray of hope .

Leap across the seas

The essential story of Sarga 1 is "समुद्रलंघनम्", leap across the sea.

Sarga 1 can be summarized as follows.

Having made up his mind about searching for Sita in Ravana's Lanka, Hanuman jumps across the sea to reach Lanka. Overcoming three major obstacles, namely the hundred Yojana long sea, Surasa a demon goddess, and then Simhika, a demon residing in the sea waters, Hanuman reaches the shores of Lanka. There he sees the city of Lanka looking like Amaravati the capital of Indra and other celestial beings.

That is the outer shell of the story. It is a story that is easily understood and repeated. It is often said that the beauty of a poem is in the inner meanings or 'Dhwani' hinted by the poet. If the inner meaning is about spiritual path of a seeker in search of the ultimate reality, there is nothing more beautiful. That is precisely the inner meaning highlighted by many.

In the following we are presenting the word meanings of all Slokas along with traditional Sloka summary as well as the inner meaning along the lines of Tattvadipika of Sribhashyam Appalacharyulu garu. While embarking on the project we came across another wonderful Sanskrit commentary on Ramayana ( Sundarakanda) called 'Tika Traya'. Tika Traya is a compilation of three commentaries of Ramayana titled 'Ramayana Tilaka' of Rama (Rama is an assumed name of the author), 'Ramayana Siromani' of Pandit Shiva Sahai, and the often quoted 'Ramayana Bhushana' of Govindaraja. The beauty of these purely Sanskrit commentaries is that they resolve the translation confusions many would go into if the translators only rely on word meanings. At many places we will be highlighting the comments from Tika Traya.

Seeking the blessings SriRama, we start with the meanings of Sarga 1 Slokas in Sundarakanda.

||Sloka 1.01||

श्लो॥ ततो रावण नीतायाः सीतायाः शत्रुकर्षणः |
इयेषपदमन्वेष्टुं चारणाचरिते पथे ||1.01||

स॥ततः रावण नीतायाः सीतायाः पदं अन्वेष्टुं (हनुमान्) शत्रुकर्षणः चारणाचरिते पथि (चरितुं)इयेष ||

||Sloka meanings||

ततः शत्रुकर्षणः
- then the one who can destroy enemies
रावण नीतायाः सीतायाः पदं
- the whereabouts of Sita carried away by Ravana
- to search
चारणाचरिते पथि इयेष
- resolved to follow the path of celestial bards

||Sloka summary||

"Then Hanuman, the one who can destroy enemies, resolved to follow the path of celestial bards, in search of Sita carried away by Ravana." ||1.01||

The very first Sloka of the first Sarga in Sundarakanda has a lot of prominence.
It is a sloka that flows off the lips of every Sundarakanda devotee.

Govindaraja says ."अत्र गायत्र्याः द्वादशमक्षरं प्रयुक्तम् तत् अवलोकनीयं विद्वद्भिः" - "Here the twelfth letter of Gayatri is used , that is to be noted by the learned". The first sloka of the Sundarakanda having the twelfth letter of Gayatri, is also the first Sloka of the twelfth thousand of Ramayana Slokas. To be precise, the Sloka is eleven thousand and one Sloka of Ramayana.

Sundarakanda forms the middle part of Ramayana and the twelfth letter of Gayathri representing the middle syllable of Gayatri, forms an important letter in the very first sloka. The twelfth letter of Gayatri 'VA' is embedded in the word 'रावण/रावण. That fact alone has raised the sloka to be a 'mantra' in its own right. This is a sloka that is recalled many a time as we proceed in this search.

In the first sloka we see Hanuman starting in search of Sita.

How is Hanuman equipped for that search? Hanuman starts in search of Sita with a special order from Rama, with a token given by him.

Sita means that which was found by the ploughing the soil. King Janaka found a baby while ploughing the soil. And he promptly named her Sita.

In this body, which is the domain of all actions, the intellect locates the "Self" by its constant search or digging. That is very much like the ploughing the soil. That means the search for Sita is akin to the "Self" that is to be discovered too. This intermingling of search for Sita and search for Self is what makes Sundarakanda special.

There is more.

Rama is an incarnation of the Supreme being. It means that Hanuman started the search with the approval of the Supreme being, carrying a token given by him. Thus Hanuman starts in search of Sita or 'Self' well equipped by the Supreme being.

Sita got separated from Rama who went pursuit of a golden deer to please Sita. Sita's separation is very much like the Jivatma getting separated from Paramatman while running after objects of life

What is purpose of Hanuman's search? To unite Sita with Rama. Uniting the Self with Paramatman.

That means embedded in the story of search for Sita, is the inner story of search for 'Atma' or Self, and the unification of Jivatma with Paramatma. Any such search /spiritual activity requires a Guru. Here the Guru is Hanuman himself.

Hanuman is called शत्रुकर्षनः. It means, one who can crush the enemies. Hanuman is the one who can crush the Rakshasas troubling Sita. Hanuman is also one who crushes the inner enemies.

One more person highlighted in the first Sloka is Ravana,
Saying 'रावण नीतायाः सीता... ', we are reminded of Ravana

"Ravana" means - "रावयति असत् प्रलापान् कारयति इति रावणः".
The one that makes you think of 'me' and 'mine' and pushes one towards a raving speech - that is Ravana.

What or who is that one in the human body, who forces the thoughts of 'me' and 'mine' ? Without any doubt that is the raging mind or the ego. It is ego that colors everything around as 'mine' or for 'me'. Ravana is nothing but our raging mind.

Sita or the "Self" was carried away by the 'raging mind' called Ravana.

That means the first sloka says that Hanuman started his search for Sita or the Self which was carried away by a Ravana, with the ultimate object of uniting Sita or the Self with Rama , the incarnation of the Supreme Being (Paramatman). In the spiritual enquiry, the unification of Self or Jivatman with the Paramatman is the ultimate goal. That is the same goal in Sundarakanda. That, reading this first sloka, or meditating on this sloka is the way for liberation is the thought of many.

For meditation one needs a Mantra. There are many such Mantras meditating on whom one starts on the path of liberation. The first sloka of Sundarakanda thus is a Mantra too !

First Sloka has one more nugget.

We hear in the first sloka that Hanuman, with the blessings of Bhagavan, and with the ring given as a token by Bhagavan, goes in search of Sita ( or Self). So Hanuma goes in search of the Jivatma ( Sita), separated from the Paramatman ( Rama) .

How does he start ? 'चारणा चरिते पथिः'

'चारणा चरिते पथिः" - Meaning there by that he starts off following the path trodden by the Charanas . चारणा - also means Rishis. Then चारणा चरिते पथिः means the path trodden by the Rishis

So Hanuman followed the well-trodden path of our Seers. It is an age-old dictum. When one is in doubt, follow the established path of the Seers.

This is also what we hear in Upanishads

"अथ यदि ते कर्मविचिकित्सा वा , वृत्त विच्चिकित्सा वा स्यात् , ये तत्र ब्राह्मणाः समर्शिनः अलूक्षा धर्मकास्स्युः , यथा ते तत्र वर्तेरन् तथा तत्र वर्तेथाः"|

This Upanishadic line is easily understood. It says as follows; 'Whenever there is a doubt in the path of action or a doubt in any matter, then follow the path of Brahmins who follow the path of rightful conduct "

Thus in this line - "चारणा चरिते पथिः"- we hear that statement of Upanishads about following past masters.

There is another thought here

चारणा चरिते पथि means the path followed by Charanas, which is the path along the heavenly skies - the आकाश मार्ग. आकाश् means one that shines with brilliance - that is Paramatman. Following the path of Akash means that one being ever steeped in the thoughts of Brahman. Only those steeped in thoughts of Brahman can redeem the lives of Jeeva. Only such one steeped in the thoughts of Brahman, will be victorious in realizing "Self"

Thus we see Hanuman in Sundarakanda, as one with the blessings of Bhagavan, as a Bhakta as well as a messenger of Rama.

Now the second Sloka.

||Sloka 1.02||

दुष्कर्षं निष्प्रतिद्वंद्वं चिकीर्षन् कर्म वानरः |
समुदग्र शिरोग्रीवो गवांपतिरिवाबभौ॥1.02 ||

स॥ वानरः दुष्करं कर्म निष्प्रतिद्वंद्वं चिकीर्षन् समुदग्र शिरो ग्रीवः (सः वानरः) गवांपति इव बभौ॥2||

||Sloka meanings||

- Vanara, Hanuman
दुष्करं कर्म
- formidable task
निष्प्रतिद्वंद्वं चिकीर्षन्
- achieve that which is incomparable or impossible for others
समुदग्र शिरो ग्रीवः
- raised his head and neck
गवांपति इव बभौ
- appeared like the king of the bulls

||Sloka summary||

"Intending to accomplish the very difficult action (of crossing the ocean) which has no rival, Hanuman raised his head and neck. Then he appeared like the king of bulls." ||1.02||

दुष्करं निष्प्रतिद्वंद्वं ; a difficult and incomparable task; Hanuman in search of Sita resolved to undertake a difficult and incomparable task. That incomparable task is crossing the hundred Yojana wide ocean. Crossing the hundred Yojana wide ocean in one jump is indeed a difficult task. It echoes the thought of crossing the ocean of Samsara, overcoming all obstacles, which too is difficult a task.

To cross that ocean , गवां पतिः इवाबभौ, like the leader of Bulls, Hanuman stretched his neck straight, and stood ready contemplating on the task ahead.

A bull personifies one who bulldozes his way ahead in the face of obstacles. Valmiki is saying, so will Hanuman, who started on this search with the blessings of Rama. So will anybody who has the blessings of the Supreme being

||Sloka 1.03||

अथ वैडूर्य वर्णेषु शाद्वलेषु महाबलः |
धीरस्सलिलकल्पेषु विचचार यथासुखम् ||1.03||

स॥अथ हनुमान् धीरः महाबलः वैडूर्य वर्णेषु सलिल कल्पेषु शाद्वलेषु यथा सुखं विचचार ||

||Sloka meanings||

अथ हनुमान् धीरः महाबलः
- then perseverant and mighty Hanuman
वैडूर्य वर्णेषु
- of the color of Vaidhuryas
सलिल कल्पेषु शाद्वलेषु
- sheet of water on green grassy lands
यथा सुखं विचचार
- strolled happily

||Sloka summary||

"Then the perseverant and mighty Hanuman strolled happily on the green grassy lands looking like a sheet of water."||1.03||

That Hanuman thus was all set. He was walking about on an even ground flush with beautiful lush green fields. Here that Hanuman is addressed as 'धीर ' .

Lush green fields are places for enjoyment. They capture the heart and mind of people. But those involved in a serious undertaking have to keep their mind away from enjoyment and focus on the task ahead. In that context Hanuman is described as "Dhira" meaning perseverant or one who perseveres.

Addressing Hanuman as "धीर ", while walking about in Lush Green fields touches on another aspect. 'Dhira' has a special meaning. 'धीर ' is elaborated as follows.

"धी" stands for the knowledge of Brahman ,
"र" stands for one who revels.
Thus "धीर " means one who revels in the knowledge of Brahman.
So Hanuman is compared to who revels in the knowledge of Brahman.

That means even as he walks about in that place, flush with lush green fields that captivate all , Hanuman, the Dhira , the one who revels in the knowledge of Brahman, is not affected by those lush green captivating fields.

||Sloka 1.04||

द्विजान् वित्राशयन् धीमान् उरसा पादपान् हरन् |
मृगांश्च सुबहून् निघ्नन् प्रवृद्ध इव केशरी ||1.04 ||

स॥ धीमान् (हनुमतः) द्विजान् वित्राशयन् सुबहून् मृगांश्च निघ्नन् प्रवृद्धः पादपान् उरसा हरन् केशरी इव (चचार)|| Rama TiKa writes 'हनुमान् द्विजान् पक्षिणः वित्रासयन् उरसा पादपान् विदारयन् मृगांश्छ निघ्नन् प्रवृद्धः केसरी इव विचचार'॥

॥Sloka meanings||

धीमान् (हनुमतः) केशरी इव
- that wise ( Hanuman) like a lion
द्विजान् वित्राशयन्
- scaring the birds
सुबहून् मृगांश्च निघ्नन्
- trampling many animals
प्रवृद्धः पादपान् उरसा हरन्
- uprooting big trees with his chest

||Sloka summary||

"Scaring the birds and many other animals, uprooting and trampling the trees with his chest, the wise Hanuman went about like a lion." ||1.04||

||Sloka 1.05||

नीललोहित मांजिष्ट पत्रवर्णैः सितासितैः |
स्वभाव विहितैश्चित्रैः धातुभिः समलंकृतम् ||1.05 ||

स॥( सः गिरिवर्यः ) स्वभाव विहितैः नील लोहित मांजिष्ट पत्रवर्णैः सितासितैः (च) चित्रैः धातुभिः समलंकृतं ||

||Sloka meanings||

नील लोहित मांजिष्ट पत्रवर्णैः
- blue red yellow and green
सितासितैः (च)
- also white and black
स्वभाव विहितैः चित्रैः धातुभिः
- wonderful minerals in their natural state
- ( looked like) decorated all over .

||Sloka summary||

"(The mountain) with its natural blue red green and yellow colors as well as white and black colors of minerals looked like it is decorated all over." ||1.05||

||Sloka 1.06||

|| कामरूपिभिराविष्टम् अभीक्ष्णं सपरिछ्छदैः |
यक्षकिन्नर गंधर्वैः देवकल्पैश्च पन्नगैः ||1.06||

स॥ (सः गिरिवर्यः) कामरूपिभिः यक्ष किन्नर गंधर्वैः पन्नगैः सपरिच्छदैः दैवकल्पैश्च अभीक्षणम् आविष्ठं॥

||Sloka meanings||

कामरूपिभिः यक्ष किन्नर गंधर्वैः
- Yakshas, Kinnaras and Gandharvas who can take any form
पन्नगैः सपरिच्छदैः दैवकल्पैश्च
- as well as Nagas along with their retinues , resembling Gods
अभीक्षणम् आविष्ठं
- very much occupied

||Sloka summary||

"The mountain) was very much occupied by ,Yakshas, Kinnaras, Gandharvas, Pannagas and people who take any form they please, surrounded by their retinues. They were looking like gods." ||1.07||

||Sloka 1.07||

स तस्य गिरिवरस्य तले नागवरायुते |
तिष्ठन् कपिवरः तत्र ह्रदे नाग इवाबभौ || 1.07 ||

स॥ नागवरायुते तस्य गिरिवरस्य हृदे तले तिष्ठन् स कपिवरः नागः इव अबभौ॥

॥Sloka meanings||

तले नागवरायुते
- filled with lordly elephants at the foot (of the mountain)
तस्य गिरिवरस्य हृदे तिष्ठन्
- standing at the heart of the mountain
स कपिवरः नागः इव अबभौ
- the best of Vanaras looked like an elephant

||Sloka summary||

"The best of Vanaras standing at the center of that mountain filled with lordly elephants at the foot of the mountain , looked like an elephant." ||1.07||

||Sloka 1.08||

स सूर्याय महेंद्राय पवनाय स्वयंभुवे |
भूतेश्चाभ्यांजलिं कृत्वा चकार गमने मतिम् ||1.08 ||

स॥ सः सूर्याय महेंद्राय पवनाय स्वयंभुवे भूतेभ्यः अंजलिं कृत्वा गमने मतिं चकार ||

||Sloka meanings ||

सूर्याय महेंद्राय पवनाय
- to the Sun, Mahendra , the lord of gods, wind god
स्वयंभुवे भूतेभ्यः
- Brahma and all the elements
अंजलिं कृत्वा
- offering salutations with folded hands
सः गमने मतिं चकार
- he resolved in his mind to go

||Sloka summary||

"Offering salutations to Sun, Indra, Vayu, the creator and all the elements , he decided in his mind to proceed (to Lanka)." ||1.08||

In the Tika Traya, the following comment is noted. "एतेन सकलविघ्न निवारणाय इष्ठदेवता प्रार्थनापूर्वं यात्रा कर्तव्येति सदाचारो बोधितः". "By this act it is stated that before starting on a travel prayer is performed to remove all obstacles as a practice of good men.

This is a traditional act from times immemorial.

||Sloka 1.09 ||

अंजलिं प्राज्ञ्मुखं कृत्वा पवनायात्म योनये |
ततोऽभिववृधे गंतुं दक्षिणो दक्षिणां दिशम् ||1.09||

स॥प्राज्ङ्मुखः आत्मयोनये पवनाय अंजलिं कृत्वा दक्षिणः हनुमान् ततः दक्षिण दिशं गंतुं ववृधे हि॥

॥Sloka meanings ||

- facing the east
आत्मयोनये पवनाय अंजलिं कृत्वा
- offering salutations to wind god, his father
दक्षिणः हनुमान्
- capable Hanuman
दक्षिण दिशं गंतुं ततः ववृधे हि
- then enlarged his size to go in southern direction.

||Sloka summary||

"Facing east offering salutations to his father, the wind god, the capable Hanuman grew in size to go in southern direction."||1.09||

Then taking up a difficult task of jumping across the ocean Hanuman pays obeisance to his favorite gods. Before starting any task, one is to offer appropriate prayers. Which is what we do even today.

That is as per scriptures. It is said, "संध्याहीनः अशुचिः नित्यं अनर्हः सर्वकर्मसु" , the one who does not adhere to cleanliness and does not perform ablutions facing east is unfit for all actions.

Following the same dictum Hanuman pays obeisance to Sun, Mahendra and his father Vayu before starting on his journey. Hanuman then embraced all his comrades and also circumambulated them. And he was in turn blessed by all.

Then the poet Valmiki describes various actions of Hanuman like, stretching his arms fully keeping his shoulders still, stiffening and pressing down his arms on the mountain, crouching and contracting his waist, flattening his ears, etc as part of his preparation to take a leap into the skies from the Mahendra Mountain .

These are all also part of Yoga to keep the sensory organs under control

When Yoga is performed there is sweat and trembling of body. Here with Hanuman's action the mountain trembles and water flows. The result of yoga is that the Tamas and Rajas Gunas subside and Sattvic feeling takes over.

||Sloka 1.10 ||

प्लवंगप्रवरैर्दृष्टः प्लवने कृत निश्चयः
ववृधे रामवृध्यर्थं समुद्र इव पर्वसु || 1.10 ||

स॥ (यदा) प्लवंग प्रवरैः दृष्टः - (तदा) प्लवने कृत निश्चयः हनुमान् रामवृध्यर्थम् पर्वसु ( पर्वदिनेषु) समुद्र इव ववृधे (यथा) ॥

॥Sloka meanings||

प्लवंग प्रवरैः दृष्टः
- while being seen by the Vanaras chiefs
प्लवने कृत निश्चयः
- having resolved to fly across
- for the cause of Rama
पर्वसु ( पर्वदिनेषु) समुद्र इव
- like the sea on full moon days
ववृधे (यथा)
- began to grow in size

||Sloka summary||

"Then having resolved to take a leap for achieving the task of Rama, Hanuman grew like the sea during the full moon days, while being seen by the Vanara chiefs." ||1.10||

||Sloka 1.11||

निष्प्रमाणशरीरस्सन् लिलिंघयिषुरर्णवम् |
बाहुभ्यां पीडयामास चराणाभ्यां च पर्वतम् || 1.11 ||

स॥ निष्प्रमाण शरीरः सन् अर्णवम् (सागरं) लिलिंघयिषु बाहुभ्यां चरणाभ्यां च पर्वतम् पीडयामास॥

॥Sloka meanings||

अर्णवम् (सागरं) लिलिंघयिषु
- to cross the ocean
- having grew to an immeasurable size
बाहुभ्यां चरणाभ्यां च
- with both his arms and feet
पर्वतम् पीडयामास
- pressed the mountain

||Sloka summary||

"With an immeasurable size of body, Hanuman started to put pressure on the mountain with his feet and hands, to cross the ocean ."||1.11||

निष्प्रमाण means immeasurable. Hanuman grew his body to an immeasurable size.

||Sloka 1.12 ||

स चचालचलश्चापि मुहूर्तं कपि पीडितः |
तरूणां पुष्पिताग्राणां सर्वं पुष्पमशातयन् ||1.12 ||

स॥ अचलश्चापि कपि पीडितः मुहूर्तम् चचाल | (तदा) पुष्पिताग्राणां तरूणां सर्वं पुष्पं अशातयन्॥

॥Sloka meanings||

अचलश्चापि कपि पीडितः
- though immovable, pressed by Hanuman
मुहूर्तम् चचाल
- shaken for a moment
पुष्पिताग्राणां तरूणां
- stems with flowers on the top of the trees
सर्वं पुष्पं अशातयन्
- dropped all the flowers

||Sloka summary||

"Though immovable pressed by Hanuman, for a moment (mountain) was shaken by the Vanara. Then the flowers on the top of trees fell down." ||1.12||

||Sloka 1.13||

तेन पादपमुक्तेन पुष्पौघेण सुगंधिना |
पर्वतः संवृतश्शैलो बभौ पुष्पमयो यथा ||1.13 ||

स॥शैलः पादपमुक्तेन सुगंधिना पुष्पौघेण संवृतः पर्वतः पुष्पमयो यथा बभौ॥

॥Sloka meanings||

शैलः - the mountain
संवृतः - covered by
पादपमुक्तेन सुगंधिना पुष्पौघेण
- the heap of flowers full of fragrance dropped from the trees
पर्वतः पुष्पमयो यथा बभौ-
- appeared like a mountain of flowers.

||Sloka summary||

"The mountain covered with the fragrant flowers fallen from the trees, looked like a mountain of flowers." ||1.13||

||Sloka 1.14||

तेन चोत्तम वीर्येण पीड्यमानस्स पर्वतः |
सलिलं संप्रसुस्राव मदं मत्त इव द्विपः ||1.14 ||

स॥ तेन उत्तमवीर्येण पीडितः सः पर्वतः मत्तः द्विपः मदं इव सलिलं सुश्राव॥

॥Sloka meanings||

तेन उत्तमवीर्येण पीडितः
- pressed by the valiant Self
सः पर्वतः
- that mountain
मत्तः द्विपः मदं इव
- like an intoxicated elephant in the runt
सलिलं सुश्राव
- exuded water profusely

||Sloka Summary||

"Then pressed by the highly valiant one, that mountain let go of waters like the elephant in rut." ||1.14||

||Sloka 1.15||

पीड्यमानस्तु बलिना महेंद्रस्तेन पर्वतः |
रीतिः निर्ववर्तयामास कांचनांजनराजतीः ||1.15 ||

स॥ महेंद्र पर्वतः तेन बलिना पीड्यमानः कांचनांचन राजतीः रीतिः निर्वर्तयामास॥

॥Sloka meanings||

महेंद्र पर्वतः तेन बलिना पीड्यमानः
- that Mahendra mountain pressed by the powerful one
कांचनांजन राजतीः रीतिः
- streams of gold and silver
- let flow

||Sloka summary||

"The Mahendra mountain, pressurized by his might, let flow of streams of gold and silver." ||1.15||

||Sloka 1.16||

मुमोच च शिलाश्शैलो विशालासमनश्शिलाः |
मध्यमेनार्चिषा जुष्ठो धूमराजीः इवानलः॥ 1.16||

स॥ शैलः विशालाः शिलाः समनः शिलाः मुमोच (यथा) मध्यमेन अर्चिषा धूमराजीरिव अनलः जुष्टाः॥

॥Sloka meanings||

शैलः - mountain
विशालाः शिलाः
- big boulders
समनः शिलाः मुमोच
- boulders with Sulphur pigments, let go
मध्यमेन अर्चिषा
- in the middle of the fire
- like the columns of smoke
अनलः जुष्टाः
- fire possessed with

||Sloka summary||

"The mountain let go of big boulders with Sulphur pigments just like fire emits columns of smoke possessed with fire." ||1.16||

This is elaborated in Tilaka as follows. 'स शैलः समनशिला विशालाः शिला मुमोच निपीडनात् |अत एव मध्यमेन मध्य भागेन अर्चिषा ज्वालया यो अनलः तस्य धूमराजीरिव बभूव इत्यर्थः"- That mountain let go of big boulders, boulders with
elements (like Sulphur), the example is the middle part of the fire emitting smoke.

||Sloka 1.17||

गिरिणापीड्यमानेन पीड्यमानानि सर्वतः |
गुहाविष्ठानि भूतानि विनेदुर्विकृतैः स्वरैः ||1.17||

स॥गिरिणा सर्वतः पीड्यमानानि गुहाविष्टानि भूतानि पीड्यमानेन विकृतैः स्वरैः विनेदुः ||

||Sloka meanings||

गिरिणा सर्वतः पीड्यमानानि
- pressed by the mountain on all sides
गुहाविष्टानि भूतानि
- all the creatures in the caves
- being pressed
विकृतैः स्वरैः विनेदुः
- shrieked with horrible sounds

||Sloka summary||

"Being shaken by the mountain all the beings living in the caves shrieked with horrible sounds." |1.17||

||Sloka 1.18||

स महासत्व सन्नादः शैलपीडानिमित्तजः |
पृथिवीं पूरयामास दिशश्चोपवनानि च ||1.18||

स॥शैलपीडा निमित्तजः सः महासत्त्व सन्नादः पृथिवीन् दिशश्च उपवनानि च पूरयामास॥

॥Sloka meanings||

शैलपीडा निमित्तजः
- pressured by the mountain
सः महासत्त्व सन्नादः
- the loud noises of the creatures
पृथिवीन् दिशश्च
- all direction of the earth
उपवनानि च पूरयामास
- also the surrounding groves

||Sloka summary||

"Caused by the crushing power of the mountain, the loud noises made by all the creatures filled all the all the groves on earth in all directions." ||1.18||

||Sloka 1.19||

शिरोभिः पृथिभिः सर्पा व्यक्त स्वस्तिकलक्षणैः |
वमंतः पावकं घोरं ददंशुः दशनैश्शिलाः ||1.19||

स॥ व्यक्त स्वस्तिक लक्षणैः पृथुभिः शिरोभिः घोरं पावकं वमन्तः सर्पाः दशनैः शिलाः ददंशुः ||

||Sloka meanings||

व्यक्त स्वस्तिक लक्षणैः
- with visible signs of Swastik marks
पृथुभिः शिरोभिः
- with wide hoods
घोरं पावकं वमन्तः
- terrible fire poured out
सर्पाः दशनैः शिलाः ददंशुः
- snakes bit the rocks with fangs

||Sloka summary||

"The snakes with the signs of swastika on their foreheads bit the rocks with their fangs producing great fire."||1.19||

||Sloka 1.20||

तास्तदा सविषैः दष्टाः कुपितैः तैः महाशिलाः |
जज्वलुः पावकोद्दीप्ता बिभिदुश्च सहस्रथा ||20||

स॥ तदा कुपितैः सविषैः ( सर्पैः) दष्टा महाशिलाः पावकोददीप्ताः जज्वलुः सहस्रधा बिबिधुः च॥

॥Sloka meanings||

तदा कुपितैः सविषैः ( सर्पैः) दष्टा
- then bitten by the angry poisonous serpents
महाशिलाः पावकोददीप्ताः
- the big rocks burnt by the fire
- burnt
सहस्रधा बिबिधुः च
- broke into thousands of pieces.

||Sloka summary||

"Then the mountain rocks bitten by the angry and venomous snakes and burnt by the fire broke into thousands of pieces ."||1.20||

||Sloka 1.21 ||

यानि चौषधजालानि तस्मिन् जातानि पर्वते |
विषघ्नान्यपि नागानां न शेकुः शमितं विषं॥1.21||

स॥तस्मिन् पर्वते जातानि औषधजलानि नागानां शमितं विषं विषघ्नान्यपि न शेकुः ||

||Sloka meanings||

तस्मिन् पर्वते जातानि औषधजलानि
- the medicinal plants grown on the mountain
नागानां शमितं विषं
- the poison spewed by the serpents
विषघ्नान्यपि न शेकुः
- though capable of countering the poison could not

||Sloka summary||

"The medicinal plants capable of counteracting the poisons, grown on the mountain were not enough to counter the poison ( spewed by the snakes)." ||1.21||

||Sloka 1.22 ||

भिद्यतेऽयं गिरिर्भू तैरिति मत्वा तपस्विनः |
त्रस्ता विध्याधरः तस्मात् उत्पेतुः स्त्रीगणैसह॥1.22||

स॥ अयं गिरिः भूतैः भिद्यते इति मत्वा त्रस्ता तपस्विनः (तथैव) स्त्रीगणैः सह विध्याधरः तस्मात् उत्पेतुः॥

॥Sloka meanings||

अयं गिरिः भूतैः भिद्यते
- this mountain is being broken into pieces by creatures
इति मत्वा त्रस्ता तपस्विनः
- thinking thus , the scared ascetics
(तथैव) स्त्रीगणैः सह विध्याधरः -
- ( similarly) Vidyadharas along with their women
तस्मात् उत्पेतुः
- flew up from that( mountain)

||Sloka summary||

"Thinking that this mountain is being broken into pieces, the scared ascetics as well as the Vidyadharas along with their women folk flew up in fear." ||1.22||

||Sloka 1.23||

पानभूमिगतं हित्वा हैममासवभाजनम्।
पात्राणि च महार्हाणि करकांश्च हिरण्मयान् ||1.23||

स॥ महार्हाणि पात्राणि हैम मासव भाजनं हिरन्मयान् करकांश्च हित्वा ||

||Sloka meanings||

- golden drinking cups
महर्हाणि पात्राणि च
- valuable vessels too
करकांश्च हिरन्मयान्
- golden goblets
पानभूमिगतं हित्वा
- leaving them at the drinking places

||Sloka summary||

"(They flew up) leaving the valuable vessels , golden drinking cups with golden goblets." ||1.23||

||Sloka 1.24||

लेह्यानुच्चावचान् भक्ष्यान् मांसानि विविधानि च।
आर्षभाणि च चर्माणि खड्गांश्च कनकत्सरून् ||1.24||

स॥ (विध्याधराः) लेह्यान् उच्चावचान् भक्ष्यान् विविधानि मांसानि च अर्षभाणि चर्माणि कनकत्सरून् खड्गां च हित्वा (उत्पेतुः)॥

॥Sloka meanings||

लेह्यान् उच्चावचान् भक्ष्यान्
- food that is licked, various small and big eatables
विविधानि मांसानि च
- many kinds of meat
अर्षभाणि चर्माणि कनकत्सरून् खड्गां च
- hides of oxen ,swords covered with golden sheaths
हित्वा (उत्पेतुः)- leaving them

||Sloka summary||

"Food that was licked, various types of meat, other eatables in small and big vessels, hides of bulls , swords covered with golden sheaths were all left behind." ||1.24||

||Sloka 1.25||

कृतकंठगुणाः क्षीबा रक्तमाल्यानुलेपनः।
रक्ताक्षाः पुष्कराक्षाश्च गगनं प्रतिपेदिरे ||1.25||

स॥ (विध्याधराः) क्षीबाः कृतकंठगणाः रक्ताक्षाः पुष्कराक्षः च रक्तमाल्यानु लेपनः गगनं प्रतिपेदिरे॥

॥Sloka meanings||

कृतकंठगणाः रक्ताक्षाः पुष्कराक्षः
- wearing chains, with red eyes, with lotus like eyes
रक्तमाल्यानु लेपनः
- smeared with red unguents and wearing garlands and ,
- intoxicated ones
गगनं प्रतिपेदिरे
- flew into the sky

||Sloka summary||

"The intoxicated Vidyadharas, with red lotus like eyes, wearing chains, garlands and red unguents flew into the sky." ||1.25||

|| Sloka 1.26||

हारनूपूर केयूर पारिहार्यधराः स्त्रियः |
विस्मिताः सस्मितास्तस्थुराकाशे रमणैः सह ||1.26||

स॥ विस्मिताः सस्मिताः हारनूपूर केयूर पारिहार्य धराः स्त्रियः रमणैः सह आकाशे तस्थुः॥

॥Sloka meanings||

विस्मिताः सस्मिताः
- wonderstruck and gently smiling,
हारनूपूर केयूर पारिहार्य धराः
- wearing necklaces, anklets, and armlets
स्त्रियः रमणैः सह आकाशे तस्थुः
- women with their lovers stood in the sky

||Sloka summary||

"Wonder struck women wearing necklaces, anklets, and armlets stayed in the sky with their lovers smiling gently."||1.26||

||Sloka 1.27||

दर्शयन्तो महाविद्यां विद्याधरमहर्षयः |
सहितास्तस्थुराकाशे वीक्षांचक्रुश्च पर्वतम् ||1.27||

स॥ विध्याधर महर्षयः सहिताः महाविद्यां दर्शयन्तः आकाशे तस्थुः वीक्षांचक्रुश्च पर्वतम्॥

॥Sloka meanings||

विध्याधर महर्षयः
- the seers among Vidyadharas
महाविद्यां दर्शयन्तः
- demonstrating their knowledge and expertise
आकाशे तस्थुः पर्वतम्वीक्षांचक्रुश्च
- stood in the sky and also watching the mountain

||Sloka summary||

"The great seers among Vidyadharas, proficient in all studies, were also watching the mountain, staying up in the sky ."||1.27||

The word'दर्शयन्तः' has been elaborated by Rama Tika as follows: 'महाविद्यां महाविद्याजनित निरवलम्बन स्थितिरूपां स्वशक्तिं दर्शयन्तः सहिता मिंलिता विद्याधर महर्षयः अकाशे तस्थुः'.

|| Sloka 1.28||

शुश्रुवुश्च तदाशब्दं ऋषीणां भावितात्मनां।
चारणानांश्च सिद्धानां स्थितानां विमलेऽम्बरे॥28||

स॥ तदा विमले अम्बरे स्थितानां ऋषीणां भावितात्मनां चारणानां सिद्धानां च शब्दं शुश्रुवुः ||

||Sloka meanings||

तदा विमले अम्बरे स्थितानां -
- then those stationed in the clear sky's
चारणानां सिद्धानां
- of charanas and Siddhas
ऋषीणां भावितात्मनां
- seers who are seekers of truth
शब्दं शुश्रुवुः
- heard the words

||Sloka summary||

"Then those stationed in the clear skies, charanas and Siddhas, the sounds of seers who are seekers of truth, were heard."||1.28||

||Sloka 1.29||

एषपर्वत संकाशो हनुमान् मारुतात्मजः।
तितीर्षति महावेगः समुद्रं मकरालयम् ||1.29||

स॥एषः पर्वत संकाशः मारुतात्मजः महावेगः हनुमान् मकरालयं समुद्रं तितीर्षति॥

॥Sloka meanings||

एषः पर्वत संकाशः मारुतात्मजः
- this son of wind god, resembling the mountain
महावेगः हनुमान्
- swift Hanuman
मकरालयं समुद्रं तितीर्षति
- desires to cross the ocean which is the abode of crocodiles

||Sloka summary||

"(They said) 'This son of wind god, swift Hanuman of the size of a mountain is desiring to cross the ocean which is the abode of crocodiles." ||1.29||

||Sloka 1.30||

रामार्थं वानरार्थं च चिकीर्षन् कर्म दुष्करम्।
समुद्रस्य परं पारं दुष्प्रापं प्राप्तुमिच्छति ||1.30||

स॥ रामार्थं वानरार्थं च दुष्करं कर्म चिकीर्षन् समुद्रस्य दुष्प्रापं परं पारं प्राप्तुं इच्छति॥

||Sloka meanings||

रामार्थं वानरार्थं च
- for Rama and for Vanaras
दुष्करं कर्म चिकीर्षन्
- desirous achieving impossible task
समुद्रस्य दुष्प्रापं परं पारं
- difficult to reach other shore of the ocean
प्राप्तुं इच्छति
- desires to achieve.

||Sloka summary||

"For the sake of Rama and for the sake of Vanaras, to achieve a difficult task he wants to reach the other shore of the ocean which is difficult to reach". ||1.130||

We hear the seers of the skies talk about Hanuman's actions.

What is the purpose of Hanuman's actions?
Hanuma is doing these actions, " रामार्थम्" "वानरार्थम्"; For Rama and for Vanaras.

So saying the poet is highlighting the Nishkama karma of Hanuman.

Those who are in search of the knowledge of "Self", do so by offering "every action" they perform to the Paramatma. No action is meant for personal benefit.

This is something we hear very often.

Enlightened persons keep continuing on path of action. That action is to please the Lord or for the welfare of the community. That is also what we hear in Gita too.

The action of Hanuman "for Rama" and "for Vanaras" falls in the same category of selfless action

||Sloka 1.31||

इति विद्याधराः श्रुत्वा वचस्तेषां तपस्विनाम्।
तमप्रमेयं ददृशुः पर्वते वानरर्षभम्॥1.31||

स॥विध्याधरः तेषां तपस्विनां वचः श्रुत्वा पर्वते अप्रमेयं तं वानररर्षभं दद्रुशुः॥

॥Sloka meanings||

विध्याधरः तेषां तपस्विनां वचः श्रुत्वा
- Vidyadharas having heard the words of the ascetics
अप्रमेयं वानररर्षभं
- immeasurable Hanuman
पर्वते तं दद्रुशुः
- saw him on the mountain

||Sloka summary||

The Vidyadharas having heard the words of the ascetics, saw Hanuman the bull among Vanaras whose strength is unmeasurable." ||1.31||

||Sloka 1.32||

दुधुवेच स रोमाणि चकंपे चाचलोपमः।
ननाद सु महानादं सुमहानिव तोयदः॥1.32||

स॥ सुमहान् सः अचलोपमः रोमाणि दुधुवे चकंपे (ततः) तोयदः इव सुमहानादं ननाद ||
Rama Tika writes: स हनुमान् रोमाणी दुधुवे चकम्पे किंचित् चचाल च महान् तोयदो मेघ इव ननाद च।

॥Sloka meanings||

सः अचलोपमः रोमाणि दुधुवे
- he, huge like a mountain, shook his hair ,
- shook his body
तोयदः इव सुमहानादं ननाद
- produced thundering sound like a cloud full of water

||Sloka summary||

"The great one as huge as a mountain shook his hair on his body and produced a great sound thundering like a cloud." ||1.32||

||Sloka 1.33||

आनुपूर्वेण वृत्तस्य लांगूलं लोमभिश्चितम्।
उत्पतिष्यन् विचिक्षेप पक्षिराज इवोरगम् ||1.33||

स॥ पक्षिराजः उरगं इव लोमभिः वृतं चितं लांगूलं आनुपूर्येण उत्पतिष्यन् विचिक्षेप॥

॥Sloka meanings||

- ready to leap ( Hanuma)
लोमभिः वृतं चितं लांगूलं
- tail covered with and full of hair
आनुपूर्येण विचिक्षेप
- shook as a precursor to take off
पक्षिराजः उरगं इव
- like the king of birds would shake a serpent

||Sloka summary||

"Like the king of birds shaking a serpent, he shook his tail covered with hair as a precursor to take off." ||1.33||

|| Sloka 1.34||

"तस्य लांगूलमाविद्ध मात्त वेगस्य पृष्ठतः।
ददृशे गरुडे नेव ह्रियमाणो महोरगः ||34||

स॥ आत्तवेगस्य तस्य पृष्ठतः गरुडेन ह्रियमाणः महोरगः इव लांगूलं अविद्धं॥

||Sloka meanings||

आत्तवेगस्य तस्य
- महावेगमुतो पोबोतुन्न अतनि
पृष्ठतः लांगूलं अविद्धं
- the tail that curled at his back
गरुडेन ह्रियमाणः महोरगः इव
- like a big snake being carried away by Garuda

||Sloka summary||

"The tail curled at his back looked like a big serpent being carried off by Garuda." ||1.34||

||Sloka 1.35||

बाहूसंस्तंभयामास महा परिघ सन्निभौ |
ससाद च कपिः कट्यां चरणौ संचुकोच च॥1.35||

स॥ कपिः महापरिघसन्निभौ बाहुः संस्तंभयामास कट्यां ससाद चरणौ संचुकोच च ||

||Sloka meanings||

कपिः - Vanara
महापरिघसन्निभौ बाहुः
- arms like huge iron clubs
- pressing down firmly
कट्यां ससाद
- crouched his waist
चरणौ संचुकोच च
- contracted his feet

||Sloka summary||

"The Vanara pressed his arms, looking like iron clubs, firmly on the mountain, crouched his waist and contracted his feet."||1.35||

Tilaka Tika elaborates 'संस्तंभयामास' : 'बाहोः संस्तंभनं नाम पर्वतोपरि धृढप्रतिष्टापनम् इति ; That is pressing the hands firmly on the mountain; Govindaraja says, 'लङ्घनोद्योगकालिकावस्थां वर्णयति'; that Hanuman's preparation for the leap is being described.

||Sloka 1.36||

संहृत्य च भुजौ श्रीमान् तथैव च शिरोधराम्।
तेजः सत्त्वं तथा वीर्य माविवेश स वीर्यवान् ||1.36||

स॥ वीर्यवान् श्रीमान् हनुमान् भुजौ तथैव शिरोधराम् संहृत्य सत्त्वं तथा तेजः आविवेश॥ 1.36||

||Sloka meanings||

वीर्यवान् श्रीमान् हनुमान्
- glorious and powerful Hanuman
भुजौ तथैव शिरोधराम् संहृत्य
- contracted shoulders as well as head
सत्त्वं तथा तेजः आविवेश
- summoned up energy and vigor

||Sloka summary||

"The glorious Hanuman contracted his shoulders and the head similarly, and summoned up energy as well as vigor." ||1.36||

||Sloka 1.37||

मार्गमालोकयन् दूरा दूर्ध्वं प्रणिहितेक्षणः।
रुरोद हृदये प्राणान् आकाशमवलोकयन् ||1.37||

स॥ ऊर्ध्वं प्रणिहितेक्षणः दूरात् आकाशं मार्गं अवलोकयन् प्राणान् हृदये रुरोद॥

||Sloka meanings||

ऊर्ध्वं प्रणिहितेक्षणः
- raising eyes upwards
दूरात् आकाशं मार्गं अवलोकयन्
- looking at the path forward at a distance
प्राणान् हृदये रुरोद
- restrained his breath in his chest.

||Sloka summary||

"Setting up his eyes to look up in the direction in which he has to leap, he restrained his breath in his chest."||1.37||.

||Sloka 1.38||

पद्भ्यां दृढमवस्थानं कृत्वा स कपिकुंजरः।
निकुंच्य कर्णौ हनुमान् उत्पतिष्यन् महाबलः।
वानरान् वानरश्रेष्ठ इदं वचन मब्रवीत् ||1.38||

स॥ कपिकुंजरः महाबलः पद्भ्यां दृढं अवस्थानम् कर्णौ निकुंच्य उत्पतिष्यन् (किं करोति?) वानरान् वानरश्रेष्ठं इदं वचनं अब्रवीत् ||

||Sloka meanings||

कपिकुंजरः महाबलः
- the one who is like an elephant among Vanaras, and powerful
उत्पतिष्यन् पद्भ्यां दृढं अवस्थानम्
- ready to take a leap, firmly planting his feet
कर्णौ निकुंच्य
- contracting his ears
वानरान् वानरश्रेष्ठं इदं वचनं अब्रवीत्
- the best among Vanaras said the following words to other Vanaras,'.

||Sloka summary||

"The elephant among the Vanaras, keeping his feet firmly in that position, contracting his ears, ready to fly said the following to the Vanaras." ||1.38||

||Sloka 1.39||

यथा राघव निर्मुक्तः श्शरश्श्वसन विक्रमः |
गच्छेत्तद्वद्गमिष्यामि लङ्कां रावणपालिताम्॥1.39||

स॥ यथा राघव निर्मुक्तः शरः गच्छेत् तद्वत् श्वसन विक्रमः रावणपालिताम् लङ्कां गमिष्यामि॥

॥Sloka meanings||

यथा राघव निर्मुक्तः शरः गच्छेत्
- like the arrow released by Rama goes
तद्वत् श्वसन विक्रमः
- similarly with the speed of wind
रावणपालिताम् लङ्कां गमिष्यामि
- will go to Lanka ruled by Ravana

||Sloka summary||

"With the speed of wind, like the arrow released by Rama (I) will go the Lanka ruled by Ravana. ." ||1.39||

Thus having got ready to fly, Hanuma told the fellow Vanaras as follows

"Like the arrow shot by Rama, I will go with the same speed to Lanka ruled by Ravana. Whatever it maybe, I will complete the task and return"

The arrow that was shot from a bow does not have its own power. It has the power attributed to the one who let the arrow go from his bow. When Rama shoots an arrow, the speed provided by Rama pulling the bow string is the speed of that arrow. That arrow of Rama does not stop in the middle. That arrow of Rama achieves the objective.

Here Hanuma compares himself to the arrow of Rama. He makes Rama's speed as his, Rama's power as his power. Thus all the power he has is that of the Bhagavan, and not his.

In the path of action, and the Nishkama karma, this is very important ,the action one is performing is for others not for himself. All of the action is attributed to the grace of the god. The action is not seen as 'his' or done by 'him'. All of that attributed to the grace of God.

||Sloka 1.40||

न हि द्रक्ष्यामि यदि तां लङ्कायां जनकात्मजाम्॥
अनेनैव हि वेगेन गमिष्यामि सुरालयम् ||1.40||

स॥ यदि लङ्कायां तां जनकात्मजं न द्रक्ष्यामि अनेन वेगेनैव हि सुरालयं गमिष्यामि ||

||Sloka meanings||

यदि लङ्कायां तां जनकात्मजं न द्रक्ष्यामि
- If I do not see the daughter of Janaka
अनेन वेगेनैव हि सुरालयं गमिष्यामि
- with the same speed will go to the abode of gods

||Sloka summary||

"If I do not see Sita, then withe same speed I will go to the abode of Devas."||1.40||

||Sloka 1.41||

यदि वा त्रिदिवे सीतां न द्रक्ष्या म्यकृत श्रमः।
बद्द्वा राक्षस राजानं आनयिष्यामि सरावणम्॥1.41||

स॥ यदि त्रिदिवे सीतां नद्रक्ष्यामि (तदा) अकृत श्रमः राक्षस राजानं स राक्षसं बद्ध्वा आनयिष्यामि॥

॥Sloka meanings||

यदि त्रिदिवे सीतां नद्रक्ष्यामि
- if I do not see Sita in the abode of Devas
अकृत श्रमः - effortlessly
राक्षस राजानं बद्ध्वा
- having bound the king of Rakshasas
स राक्षसं आनयिष्यामि
- will bring that Rakshasa

||Sloka summary||

"If I do not find Sita in heaven in spite of all my efforts, then I effortlessly will bind that king of Rakshasas and bring him here."||1.41||

||Sloka 1.42||

सर्वथा कृतकार्योऽहं एष्यामि सह सीतया |
आनयिष्यामि वा लङ्कां समुत्पाट्य स रावणम्॥1.42||

स॥ सर्वथा कृत कार्यः सह सीतया अहं एष्यामि | वा लङ्कां स रावणम् समुत्पाट्य आनयिष्यामि ||

||Sloka meanings||

सर्वथा कृत कार्यः
- in all respects having completed the task
सह सीतया अहं एष्यामि
- will come back along with Sita.
वा लङ्कां स रावणम् समुत्पाट्य
- or uprooting Lanka along with Ravana
- will them back .

||Sloka summary||

"By all means completing my task I will come back here along with Sita. Otherwise I will uproot Lanka along with Ravana and bring him here."||1.42||

Saying "सर्वथा कृत कार्यः" , Hanuma tells all Vanaras that he will accomplish the task.

||Slokas 1.43 - 44||

एवमुक्त्वातु हनुमान् वानरान् वानरोत्तमः |
उत्पपाथ वेगेन वेगवान् अविचारयन् ||43||
सुपर्णमिव च आत्मानं मेने स कपिकुंजरः ||44||

स॥ एवं उक्त्वा वानरान् वानरोत्तमः हनुमान् वेगवान् वेगेन अविचारयन् उत्पपाथ॥ सः कपिकुंजरः आत्मानं सुपर्णमिव मेने॥

॥Sloka meanings||

एवं उक्त्वा वानरान् वानरोत्तमः हनुमान्
- having spoken to Vanaras, the best of Vanaras then
वेगवान् वेगेन
- the swift one swiftly
अविचारयन् उत्पपाथ
- leaped up effortlessly.
सः कपिकुंजरः
- that elephant among Vanaras
आत्मानं सुपर्णमिव मेने
- thought of himself as Garuda

||Sloka summary||

"Having said this to Vanaras the best among Vanaras, the swift Hanuman swiftly leaped without any effort. The elephant among Vanaras thought himself like Garuda". ||1.43-44||

|| Sloka 1.45||

समुत्पति तस्मिंस्तु वेगात्ते नग रोहिणः।
संहृत्य विटपान् सर्वान् समुत्पेतुः समंततः॥1.45||

स॥ (यदा) तस्मिन् वेगात् समुत्पतति (तदा) नगरोहिणः सर्वान् विटपान् संहृत्य समंततः समुत्पेतुः॥

॥Sloka meanings||

तस्मिन् वेगात् समुत्पतति
- as he took off with speed
नगरोहिणः सर्वान् विटपान् संहृत्य
- many trees drawing their branches together
समंततः समुत्पेतुः
- flew from all over the mountain

||Sloka summary||

"As he took off with speed, all the trees on the mountain together with the branches flew along with him." ||1.45||

||Sloka 1.46||

स मत्तकोयष्टिमकान् पादपान् पुष्पशालिनः |
उद्वहन्नूरुवेगेन जगाम विमलेंबरे ||1.46||

स॥ पुष्पशालिनः पादपान् मत्तकोयष्टिमकान् ऊरु वेगेन उद्वहन् सः विमले अंबरे जगाम॥

॥Sloka meanings||

- full of flowers
मत्तकोयष्टिमकान् पादपान्
- trees with lapwings in heat
ऊरु वेगेन उद्वहन्
- swept away with the speed of his thighs
विमले अंबरे जगाम
- went through cloudless sky

||Sloka summary||

"The speed of his thighs uprooted the trees full of flowers along with the intoxicated birds on the tree as he coursed along the cloudless sky." ||1.46||

||Sloka 1.47||

ऊरु वेगोद्धता वृक्षा मुहूर्तं कपि मन्वयुः।
प्रस्थितं दीर्घमध्वानं स्वबंधुमिव बांधवः॥1.47||

स॥ ऊरुवेगोथ्थिताः वृक्षाः दीर्घमध्वानं स्वबंधुं प्रस्थितं बांधवः इव मुहूर्तम् अन्वयुः॥

॥Sloka meanings||

ऊरुवेगोथ्थिताः वृक्षाः
- trees pulled along by the force of his thighs
दीर्घमध्वानं स्वबंधुं प्रस्थितं
- own kin proceeding on a long journey
बांधवः इव मुहूर्तम् अन्वयुः
- followed for a moment like relative

||Sloka summary||

"Pulled along by the speed of his thighs, the trees followed for a distance like the relatives follow the kin on a long journey." ||1.47||

||Sloka 1.48||

त मूरु वेगोन्मथिता स्सालाश्चान्ये नगोत्तमाः।
अनुजग्मुर्हनूमंतं सैन्या इव महीपतिम्॥1.48||

स॥ ऊरुवेगोन्मथिताः सालाः अन्ये नगोत्तमाः महीपतिं सैन्या इव तं हनूमंतं अनुजग्मुः॥

॥Sloka meanings||

ऊरुवेगोन्मथिताः सालाः
- Sala trees swept along by the force of his thighs
अन्ये नगोत्तमाः
- other big trees
महीपतिं सैन्या इव
- like the army following a king
तं हनूमंतं अनुजग्मुः
- followed that Hanuman

||Sloka summary||

"Uprooted by the force of his thighs, Sala trees and other great trees followed Hanuman like the army following the king." ||1.148||

When Hanuma leapt into the sky, the trees on the mountain flew along with him. Following him for a distance the heavier trees fall off and sink in the ocean. The flowers from the trees too fall off and float on the ocean

The trees that followed Hanuman are compared to the relatives who followed a dear one going, and were also compared to the soldiers who accompany the king.

When enlightened persons travel on the spiritual path, the people follow him on their own with intent of acquiring the spiritual motives. Then there are also people who follow the enlightened one along with their retinues with the hope acquiring fruits.

Those who follow with the hope of fruits are like the big trees that followed Hanuman and fall off into the ocean quickly and sink.

||Sloka 1.49||

सुपुषिताग्रैर्भहुभिः पादपैरन्वितः कपिः |
हनुमान् पर्वताकारो भभूवाद्भुत दर्शनः॥1.49||

स॥बहुभिः सुपुष्पिताग्रैः पादपैः अन्वितः कपिः हनुमान् पर्वताकारः अद्भुत दर्शनः बभूव॥

॥Sloka meanings||

बहुभिः सुपुष्पिताग्रैः पादपैः अन्वितः
- followed by numerous trees laden with flowers
कपिः हनुमान् पर्वताकारः
- Hanuman looking like a mountain
अद्भुत दर्शनः बभूव
- provided a wonderful spectacle.

||Sloka summary||

"With many trees having blossoms at the top following him, the Vanara, mountain like Hanuman provided a wonderful spectacle."||1.49||

|| Sloka 50||

सारवन्तोऽधये वृक्षान्यमज्जन् लवणांभसि।
भयादिव महेंद्रस्य पर्वता वरुणालये ||50||

स॥अथ सारवन्तः ये वृक्षाः वरुणालये पर्वताः महेन्द्रस्य भयात् इव लवणांभसि न्यमज्जन्॥

॥Sloka meanings||

अथ सारवन्तः ये वृक्षाः
- then those huge trees
लवणांभसि न्यमज्जन्
- sank in the ocean
महेन्द्रस्य भयात् वरुणालये पर्वताः
- like mountains in the ocean for fear of Indra,

||Sloka summary||

Then the huge trees fell into the ocean like the mountains which fell into the sea out of fear of Indra." ||1.50||

Rama Tilaka says 'महेन्द्रस्य भयात् पक्षच्छेदभयात् पर्वता इव' - 'like the mountains which were afraid Indra cutting off their wings'; thus the story of mountains with wings is reprised. This is also a hint of Mainak story that will come up soon.

|| Sloka 1.51||

स नाना कुसुमैः कीर्णः कपिः सांकुर कोरकैः।
शुशुभे मेघ संकाशः खद्योतैरिव पर्वतः ||1.51||

स॥ नाना कुसुमैः सांकुर कोरकैः कीर्णः सः मेघ संकाशः कपिः खद्योतैः पर्वतः इव शुशुभे॥
Tilaka Tika writes: सांकुर कोरकैः अंकुरकोरक सहितैः कुसुमैः स्वानुयायि तरुसंबन्धि पुष्पैः कीर्णः आकीर्णः कपिः खद्योतैः पर्वत इव शुशुभे।

॥Sloka meanings||

नाना कुसुमैः सांकुर कोरकैः कीर्णः-
covered with many different kinds of flowers , buds and sprouts
सः मेघ संकाशः कपिः
- that Hanuman resembling a cloud
खद्योतैः पर्वतः इव शुशुभे
- shone like a mountain covered with fireflies

||Sloka summary||

"Covered with many different kinds of flowers, buds and sprouts, Hanuman resembling a cloud, shone brightly like a mountain covered with fireflies."||1.51||

||Sloka 1.52||

विमुक्ताः तस्य वेगेन मुक्त्वा पुष्पाणि ते द्रुमाः |
अवशीर्यंत सलिले निवृत्ताः सुहृदो यथा ||1.52||

स॥ तस्य वेगेन विमुक्ताः ते द्रुमाः पुष्पाणि च मुक्त्वा सलिले अवशीर्यन्त यथा निवृत्ताः सुहृदा (इव)॥

॥Sloka meanings||

तस्य वेगेन विमुक्ताः ते द्रुमाः
- trees freed from his speed
पुष्पाणि च मुक्त्वा सलिले अवशीर्यन्त
- shedding the flowers fell in the waters
यथा निवृत्ताः सुहृदा (इव)
- like friends who returned

||Sloka summary||

"Freed of his speed the trees, shedding the flowers fell off into the sea like the friends who return after following ( a relative) for some distance." ||1.52||

Rama Tika writes: तस्य हनुमतो वेगेन विमुक्ता विमोचिता वियोजिता इत्यर्थः, द्रुमाः पुष्पाणिमुक्त्वा सलिले व्यवशिर्यन्त। तत्र दृष्टान्तः बन्ढु प्रस्थापनार्थं गताः सुहृदो यथा तान् प्रस्थाप्य निवर्तन्ते तद्वत्॥

||Sloka 1.53||

लघुत्वे नोपपन्नं तद्विचित्रं सागरेऽपतत् |
द्रुमाणां विविथम् पुष्पं कपिवायु समीरितम्॥1.53||
ताराशत मिवाकाशं प्रभभौ स महार्णवः।

स॥ कपिवायुसमीरितं द्रुमाणां विविधं विचित्रं पुष्पं लघुत्वे उपपन्नम् तत् सागरे अपतत् || लघुत्वेन उपपन्नं (पुष्पेण) तत् महर्णवः ताराचितं आकाशमिव प्रभबौ॥

॥Sloka meanings||

- driven by the wind generated by the speed of Hanuman
विविधं विचित्रं पुष्पं
- various colorful flowers
तत् सागरे अपतत्
- fell into that sea
लघुत्वेन उपपन्नं (पुष्पेण)
- being light and floated up in the sea
तत् महर्णवः ताराचितं आकाशमिव प्रभबौ
- That sea shone like the sky filled with starts

||Sloka summary||

Driven by the wind caused by the speed of the Vanara, the trees with variety of flowers being light fell on the ocean. The flowers being light rose up in the sea and the sea shone like the sky with stars." ||1.53||
||Sloka 1.54||

पुष्पौघे नानुबद्धेन नानावर्णेन वानरः |
बभौ मेघ इवाकाशे विद्युद्गण विभूषितः॥1.54||

स॥ नानावर्णेन (पुष्पेण) पुष्पौघेण अनुबद्धेन सः वानरः आकाशे विद्युत्‍गण विभूषितः मेघ इव बभौ॥

॥Sloka meanings||

नानावर्णेन (पुष्पेण) पुष्पौघेण अनुबद्धेन
- stuck with flowers of many kinds
सः वानरः आकाशे
- that Vanara in the sky;
विद्युत्‍गण विभूषितः मेघ इव बभौ
- shone like a cloud glowed with lightnings

||Sloka summary||

Stuck with flowers of different colors, the Vanara looked like a cloud glowing with lightnings. ||1.54||

||Sloka 1.55||

तस्य वेग समधूतैः पुष्पैः तोयमदृश्यत ||1.55||
ताराभि रभिरामाभि रुदिताभि रिवांबरम्।

स॥ तस्य वेग समाधूतैः पुष्पैः तोयः अदृश्यत (यथा..) उदिताभिः अभिरामाभिः ताराभिः अंबरं इव॥

॥Sloka meanings||

तस्य वेग समाधूतैः पुष्पैः
- flowers dropped by his speed
तोयः - that sea water
उदिताभिः अभिरामाभिः ताराभिः अंबरं इव
- just risen very enchanting stars in the firmament
- appeared like

||Sloka summary||

"The sea water, with the flowers dropped by his speed, appeared like the firmament with rising stars." ".||1.55||

||Sloka 1.56||

तस्यांबर गतौ बाहू ददृशाते प्रसारितौ ||1.56||
पर्वताग्रात् विष्क्रांतौ पंचास्याविव पन्नगौ॥

स॥ तस्य प्रशारितौ अंबर गतौ बाहुः पर्वताग्रात् विनिष्क्रान्तौ पंचास्यः पन्नगः इव दद्रुशाते ||

||Sloka meanings||

तस्य प्रशारितौ अंबर गतौ बाहुः
- the arms stretched out in the sky
पर्वताग्रात् विनिष्क्रान्तौ
- emerging from a mountain
पंचास्यः पन्नगः इव दद्रुशाते -
l- looked like the five headed serpents

||Sloka summary||.

"The arms stretched out in the sky emerging from the mountain looked like five headed serpents."||1.156||

||Sloka 1.57||

पिबन्निव बभौ चापि सोर्मिमालं महार्णवम्॥1.57||
पिपासु रिव चाकाशं ददृशे स महाकपिः |

स॥ स महाकपिः सोर्मिमालं महार्णवम् पिबन्निव बभौ अकाशं अपि पिपासु रिव ददृशे ||

||Sloka meanings||

स महाकपिः
- that great Vanara
सोर्मिमालं महार्णवम् अकाशं अपि पिबन्निव बभौ
- looked as if drinking ocean with rising waves
अकाशं अपि
- sky too
पिपासु रिव ददृशे
- looked like a thirsty one

||Sloka summary||

"The great Vanara looked like a thirsty one drinking the sea with rising waves, also the sky."||1.57||

The simile here is again elaborated in Govindaraja Bhushana."आर्णवं पिबन्निव आकाशं पिपाशुरिवेत्याभ्याम् अस्य महानुद्योगः सूच्यते। लङ्घनवेगेन सहसा क्षीयमाणे सागर विस्तारे स पीयमान इव भवति। एवं अम्बरं च। तत्र अतिवेगेन गछ्छन् स महार्णवं पिबन्निव बभौ तथा आकाशमपि इत्याहुः। Govindaraja says that these similes of thirsty Hanuma indicate big events to follow.

||Sloka 1.58||

तस्य विद्युत्प्रभाकारे वायु मार्गानु सारिणः ||58||
नयने विप्रकाशेते पर्वतस्थाविवानलौ|

स॥ वायुमार्गानुसारिणः तस्य विद्युत्प्रभाकारे नयने पर्वतस्थौ अनलौ इव विप्रकाशेते॥

॥Sloka meanings||

- the one going on the path of the wind
तस्य विद्युत्प्रभाकारे नयने
- his eyes blazed with the glow of lightning
पर्वतस्थौ अनलौ इव विप्रकाशेते
- shone like twin fires on the mountain .

||Sloka summary||

"The eyes of the one following the path of the winds, blazing with the glow of lightning, looked like two fires burning on the mountain." ||1.58||

The simile here is elaborated in Ramayana Tilak as follows. "वायुमार्गानुसारिणः वायुमार्गेन अनुगमन शीलस्य तस्य हनुमतः विद्युत् प्रभाकारे विद्युत्प्रभास सदृश प्रभोत्पादके नयने - पर्वतस्थौ अनलौ दावानलाविव प्रकाशते". This is in line with our translation.

||Sloka 1.59||

पिङ्गे पिङ्गाक्षमुख्यस्य बृहती परिमंडले ||1.59||
चक्षुषी संप्रकाशेते चंद्रसूर्याविवोदितौ |

स॥ पिङ्गाक्षमुख्यस्य पिङ्गे बृहती परिमंडले चक्षुषी उदितौ चंद्र सूर्याविव संप्रकाशेते॥

॥Sloka meanings||

- the leader of Vanaras
पिङ्गे बृहती परिमंडले चक्षुषी
- eyes which are reddish brown large and round in shape
उदितौ चंद्र सूर्याविव संप्रकाशेते
- like just risen moon and sun

||Sloka summary||

"The large, round in shape, reddish brown eyes of the leader of Vanaras shone like the just rising Sun and Moon."||1.59||

||Sloka 1.60||

मुखं नासिकया तस्य ताम्रया ताम्र माबभौ ||1.60||
संध्यया समभिस्पृष्टं यथा तत्सूर्यमंडलम् ||

स॥ तस्य ताम्रं मुखं ताम्रया नाशिकया संध्यया समभिस्पृष्टं तत् सूर्यमंडलं यथा आबभौ ||

||Sloka meanings||

तस्य ताम्रं मुखं
- his copper-colored face
ताम्रया नाशिकया
- red color of the nose
संध्यया समभिस्पृष्टं
- with twilight coming close
तत् सूर्यमंडलं यथा आबभौ
- shone like the sun's orb

||Sloka summary||

"His copper-colored face with red nose with the twilight coming close looked like the Sun's orb." ||1.60||

||Sloka 1.61||

लांगूलं च समाविद्धम् प्लवमानस्य शोभते ||1.61||
अंबरे वायुपुत्रस्य शक्रध्वज इवोच्छ्रितम्।

स॥ अंबरे प्लवमानस्य वायुपुत्रस्य उच्छ्रितं लांगूलम् समाविद्धम् शक्रध्वज इवशोभते॥

॥Sloka meanings||

उच्छ्रितं लांगूलम्
- the raised tail
अंबरे प्लवमानस्य वायुपुत्रस्य
- of the son of wind god flying in the sky
समाविद्धम् शक्रध्वज इवशोभते
-shone like the raised banner of Indra

||Sloka summary||

"The lifted-up tail of the son of wind god shone like the flag staff of Indra." ||1.61||

||Sloka 1.62||

लांगूल चक्रेण महान् शुक्लदंष्ट्रोऽनिलात्मजः॥1.62||
व्यरोचत महाप्राज्ञः परिवेषीव भास्करः|

स॥ शुक्लदंष्ट्रः महाप्राज्ञः महान् अनिलात्मजः लांगूल चक्रेणा परिवेषीव भास्करः इव व्यरोचत॥

॥Sloka meanings||

शुक्लदंष्ट्रः महाप्राज्ञः महान् अनिलात्मजः
- one with white teeth. very wise, great , son of wind god,
लांगूल चक्रेणा परिवेषी
- surrounded by curled up tail
भास्करः इव व्यरोचत
- like the halo of the Sun

||Sloka summary||

"With white teeth, the very wise son of Vayu, surrounded by curled up tail looked like the Sun covered with halo." ||1.62||

||Sloka 1.63||

स्फिग्देशे नाभिताम्रेण रराज स महाकपिः॥1.63||
महता दारितेनेव गिरिः गैरिक धातुना |

स॥ सः महाकपि अभिताम्रेण स्फिग्देशेन दारितेन इव महता गैरिक धातुना गिरिः इव रराज॥

॥Sloka meanings||

सः महाकपि अभिताम्रेण स्फिग्देशेन
- the great Vanara with reddish buttocks
दारितेन इव - as if split
महता गैरिक धातुना गिरिः इव
- like a mountain with great deposit of minerals
रराज - shone

||Sloka summary||

"The great Vanara with copper red buttocks shone like a split mountain filled with deposits of red minerals." ||1.63||

||Sloka 1.64||

तस्य वानरसिंहस्य प्लवमानस्य सागरम्॥1.64||
कक्षांतरगतो वायुर्जीमूत इव गर्जति||

स॥ सागरम् प्लवमानस्य वानरसिंहस्य कक्षांतरगतः वायुः जीमूतः इव गर्जति॥

॥Sloka meanings||

तस्य प्लवमानस्य वानरसिंहस्य
- the flying lion like Vanara's
कक्षांतरगतः वायुः
- the wind going through the armpits of
जीमूतः इव गर्जति
- made sound like a thundering cloud

||Sloka summary||

"The air passing through the arm pits of the lion among Vanaras flying over the ocean made sound like a thundering cloud." ||1.64||

|| Sloka 1.65||

खे यथा निपतन्त्युल्का ह्युत्तरान्तात् विनिस्सृताः॥1.65||
दृश्यते सानुबन्धा च तथा स कपिकुंजरः |

स॥उत्तरान्तात् विनिःस्रुता खे सानुबन्धाच उल्का यथा निपतति तथा स कपिकुंजरः दृश्यते ||

||Sloka meanings||

उत्तरान्तात् विनिःस्रुता
- released in the northern horizon
खे सानुबन्धाच उल्का यथा निपतति
- like a meteor following the sky and falling
तथा स कपिकुंजरः दृश्यते
- that elephant among Vanaras looked like

||Sloka summary||

"The elephant like Vanara appeared like a meteor released from the northern horizon following a path in the sky and falling down ( in the southern hemisphere)." ||1.165||

||Sloka 1.66||

पतत्पतंग संकाशो व्यायत श्शुशुभे कपिः॥1.66||
प्रवृद्ध इव मातंगः कक्ष्यया बध्यमानया।

स॥पतत्पतंग संकाशः कपिः व्यायतः बध्यमानया कक्ष्यया प्रवृद्धः मातंगः इव शुशुभे॥

॥Sloka meanings||

पतत्पतंग संकाशः व्यायतः कपिः
- resembling a setting sun
व्यायतः कपिः
- broad shouldered Vanara
बध्यमानया कक्ष्यया
- bound around the girth
प्रवृद्धः मातंगः इव शुशुभे
- shone like a big elephant

||Sloka summary||

"Looking like the setting sun in the sky, the broad Vanara with tail bound around his girth looked like an elephant bound round the waist." ||1.66||

||Sloka 1.67||

उपरिस्टात् शरीरेण छायया चाव गाढया ||1.67||
सागरे मारुताविष्टौ नौ रिवाऽऽसीत्तदा कपिः |

स॥तदा कपिः उपरिष्टात् शरीरेण सागरे अवगाढया छायया च मारुताविष्ट नौरि इव आसीत्॥

॥Sloka meanings||

तदा उपरिष्टात् शरीरेण
- then with the body on the top ( flying in the sky)
सागरे अवगाढया छायया
- the shadow on the sea
मारुताविष्ट नौरि इव आसीत्
- like a ship swept by the wind

||Sloka summary||

"The shadow on the ocean, of Hanuman flying on the top, looked like a ship swept by the wind." ||1.67||

||Sloka 1.68||

यं यं देशं समुद्रस्य जगाम स महाकपिः ||1.68||
स स तस्योरुवेगेन सोन्माद इव लक्ष्यते।

स॥ सः महाकपिः समुद्रस्य यं यं देशं जगाम स स तस्य ऊरुवेगेन सोन्मादः इव लक्ष्यते॥

॥Sloka meanings||

सः महाकपिः
- that great Vanara
समुद्रस्य यं यं देशं जगाम
- whatever region of the ocean he travelled
स स सोन्मादः इव लक्ष्यते
- those places looked like riotous eddies
तस्य ऊरुवेगेन
- because of the force of his thighs

||Sloka summary||

"Whichever place over which the great Vanara flew, those places (in the ocean) appeared as riotous with eddies being formed because of the speed of his thighs." ||1.68||

||Sloka 1.69||

सागरस्योर्मिजालानां उरसा शैलवर्ष्मणाम्॥1.69||
अभिघ्नंस्तु महावेगः पुप्लुवे स महाकपिः।

स॥ स महावेगः महाकपिः सागरस्य ऊर्मिजालानां शैलवर्षणाम् उरसा अभिघ्नंस्तु पुप्लुवे॥

॥Sloka meanings||

स महावेगः कपिः
- that very swift Vanara
ऊर्मिजालानां शैलवर्षणाम्
- rows of mountain like waves
उरसा अभिघ्नंस्तु पुप्लुवे - as though hitting his chest
- तन वक्षस्थलमुतो ढीकॊनुचु ऎगरॆनु.

||Sloka summary||

"As the Vanara flew with high speed the oceanic waves seemed to rise up to mountainous proportions as though touching his chest." ||1.69||

||Sloka 1.70||

कपिवातश्च बलवान् मेघवातश्च निस्सृतः॥1.70||
सागरं भीम निर्घोषं कम्पयामासतु र्भृशम्।

स॥बलवान् कपिवातस्य निःसृतः मेघवातः च भीम निर्घोषं (च) सागरं भृशं कम्पयामासतुः ||

||Sloka meanings||

बलवान् कपिवातस्य
- wind generated by mighty Hanuman
मेघवातः च
- wind generated by clouds
- rushing towards ( each other)
भीम निर्घोषं
- created dreadful sounds
सागरं भृशं कम्पयामासतुः
- agitated the ocean violently

||Sloka summary||

"The forceful wind generated by the mighty Vanara, which was rushing towards the wind generated by the clouds, agitated the ocean violently and generated dreadful sounds."||1.70||

||Sloka 1.71||

विकर्षन्नूर्मि जालानि बृहंति लवणांभसि॥1.71||
पुप्लुवे कपिशार्दूलो विकरन्निव रोदसी।

स॥(यदा) कपिशार्दूलः पुप्लुवे (तदा) लवणांभसि बृहंति ऊर्मिजालानि विकर्षन् विकरन्निव रोदसी॥

॥Sloka meanings||

कपिशार्दूलः पुप्लुवे
- the tiger among the Vanaras flew
लवणांभसि ऊर्मिजालानि विकर्षन्
- pulling across mighty waves from the ocean
विकरन्निव रोदसी
- drawing and dividing the intermediary space between sky and the earth

||Sloka summary||

"As the tiger among the Vanaras flew, pulling across mighty waves from the ocean, dividing the intermediary space between sky and the earth" ||1.71||

||Sloka 1.72||

मेरुमंदर संकाशा नुद्धतान् स महार्णवे॥1.72||
अतिक्रामन् महावेगः तरंगान् गणयन्निव |

स॥महावेगः महार्णवे उद्धतान् मेरुमंदर संकाशान् तरंगान् गणयन् इव सः अत्यक्रामत् ||

||Sloka meanings||

- the one with high speed
महार्णवे उद्धतान् तरंगान्
- waves rising in the ocean
मेरुमंदर संकाशान्
- resembling the mountains Meru and Mandara
गणयन् इव सः अत्यक्रामत्
- crossed the sea as if counting them

||Sloka summary||

"Hanuman who is travelling at high speed seemed to be counting the mighty waves resembling Meru and Mandara mountains, (as he flew over the ocean)." ||1.72||

||Sloka 1.73||

तस्यवेग समुद्धूतं जलं सजलं यथा ||1.73||
अंबरस्थं विबभ्राज शारदाभ्र मिवाततम् |

स॥ तस्य वेग समुद्धूतं सजलदम् जलं अंबरस्थम् आततम् शारदाभ्रमिव विबभ्राज ||

||Sloka meanings||

तस्य वेग समुद्धूतं
- pushed up by the speed of Hanuman
सजलदम् जलं अंबरस्थम्
- the clouds in the sky laden with water spray
आततम् - spread
शारदाभ्रमिव विबभ्राज
- shone like autumnal clouds

||Sloka summary||

"The waters pushed up by his speed, along with the water laden clouds stretched in the sky shone like autumnal clouds."||1.73||

||Sloka 1.74||

तिमिनक्र झुषाः कूर्मा दृश्यंते विवृतास्तदा ||1.74||
वस्त्रापकर्षणे नेव शरीराणि शरीरिणाम् |

स॥ तदा तिमिनक्रझुषाः कूर्माः वस्त्रापकर्षणेन शरीरिणां शरीराणीव विवृताः दृश्यन्ते॥

॥Sloka meanings||

तदा - then ( with waves rising up)
तिमिनक्रझुषाः कूर्माः
- whales, crocodiles and tortoises
वस्त्रापकर्षणेन विवृताः
- exposed by clothes being pushed away
शरीरिणां शरीराणीव
- limbs of the body
दृश्यन्ते- appeared (like)

||Sloka summary||

"Then the whales crocodiles and tortoises appeared bare like bodies without clothes." ||1.74||

Tilaka Tika elaborates on विवृता: 'विवृता वेगाज्जलोत्सारणेन व्यक्त देहाः'- bodies exposed with waves( eaters) rising up due to speed.

||Sloka 1.75||

प्लवमानं समीक्ष्याथ भुजंगास्सागरालयाः ||1.75||
व्योम्नितं कपिशार्दूलं सुपर्ण इति मेनिरे |

स॥ अथ व्योम्नि प्लवमानं तं समीक्ष्य सागरालयाः भुजंगाः (तं) कपिशार्दूलं सुपर्णः इति मेनिरे ||

||Sloka meanings||

अथ व्योम्नि प्लवमानं तं समीक्ष्य
- then seeing him who was flying
सागरालयाः भुजंगाः
- the serpents in the ocean
(तं) कपिशार्दूलं सुपर्णः इति मेनिरे
- thought Hanuman was Garuda himself

||Sloka summary||

"Seeing Hanuman the tiger among Vanaras, coursing through the sky the serpents in the ocean thought him to be Garuda." ||1.75||

||Sloka 1.76||

दशयोजन विस्तीर्णा त्रिंशत् योजनमायता॥1.76||
छाया वानरसिंहस्य जले चारुतरा‍ऽभवत्॥

स॥ दशयोजन विस्तीर्णा त्रिंशत् योजनम् आयता वानरसिंहस्य छाया जले चारुतरा अभवत्॥

॥Sloka meanings||

दशयोजन विस्तीर्णा
- ten yojana in breadth
त्रिंशत् योजनम् आयता
- thirty yojana long
वानरसिंहस्य छाया
- that Vanara's shadow
जले चारुतरा अभवत्
- looked more pleasing in the water.

||Sloka summary||

"The ten Yojana wide thirty Yojana long Vanaras shadow appeared more pleasing." ||1.76||

||Sloka 1.77||

श्वेताभ्र घनराजीव वायुपुत्त्रानुगामिनी॥1.77||
तस्य सा शुशुभे छाया वितता लवणांभसि|

स॥ वायुपुत्रानुगामिनी लवणांभसि वितता तस्य सा छाया श्वेताभ्रघनराजीव शुशुभे ||

||Sloka meanings||

- following the son of wind god
लवणांभसि वितता तस्य सा छाया
- the shadow spread out in the ocean
श्वेताभ्रघनराजीव शुशुभे
- shone like dark row of clouds sailing in the sky

||Sloka summary||

"The broad shadow of the son of wind god spread out in the ocean, following him shone like a dark row of clouds sailing in the sky." ||1.77||

||Sloka 78||

शुशुभे स महातेजा महाकायो महाकपिः॥78||
वायुमार्गे निरालंबे पक्षवानिव पर्वतः।

स॥महातेजः महाकायः सः महाकपिः निरालंबे वायुमार्गे पक्षवान् पर्वत इव शुशुभे॥

॥Sloka meanings||

महातेजः महाकायः सः महाकपिः
- glorious and great Vanara with huge body
निरालंबे वायुमार्गे
- ( flying) in the direction of wind without any support
पक्षवान् पर्वत इव शुशुभे
- shone like a mountain with wings

||Sloka summary||

"Glorious Vanara with great body coursing through the skies without any support looked like a mountain with wings." ||1.78||

||Sloka 1.79||

येनाऽसौ याति बलवान् वेगेन स कपिकुंजरः॥1.79||
तेन मार्गेण सहसा द्रोणीकृत इवार्णवः।

स॥ बलवान् असौ कपिकुंजरः वेगेन येन मार्गेण याति तेन सहसा अर्णवः द्रोणीकृत इव ( अदृश्यत्)

॥Sloka meanings||

बलवान् असौ कपिकुंजरः
- as this powerful Vanara
येन मार्गेण वेगेन याति
- whichever path he goes swiftly
तेन सहसा अर्णवः द्रोणीकृत इव
- by that instantly sea looked like a valley between two mountains
अचट क्षणमुलो लोय वलॆ अगुपडुचुंडॆनु

॥Sloka summary||

"As this powerful Vanara who is like elephant among Vanaras, was proceeding swiftly along, the ocean below looked instantly like a valley between two mountains ( by the force of the winds generated by his flight)".||1.79||

|| Sloka 1.80||

अपाते पक्षिसंघानां पक्षिराज इव व्रजन् ||1.80||
हनुमान् मेघजालानि प्रकर्षन् मारुतो यथा॥

स॥ हनुमान् मारुतो यथा मेघजालानि प्रकर्षन् पक्षि संघानाम् आपाते व्रजन् पक्षिराज इव॥

॥Sloka meanings||

पक्षि संघानाम् आपाते व्रजन् पक्षिराज इव
- like the king of birds drawing a flock of birds along with him at the time of landing
हनुमान् - Hanuman
मेघजालानि मारुतो यथा प्रकर्षन्
- like the wind was pulling along clusters of clouds

||Sloka summary||

" Hanuman like the wind, pulling along clusters of clouds with him, looked like the king of birds attracting flocks of birds while landing." ||1.80||

||Sloka 1.81||

पाण्डुरारुण वर्णानि नीलमांजिष्ठकानि च॥1.81||
कपिनाऽऽकृष्यमाणानि महाभ्राणि चकाशिरे |

स॥ कपिना आकृष्यमाणानि पाण्डुरारुण वर्णानि नीलमांजिष्ठकानि महाभ्राणि चकाशिरे॥

॥Sloka meanings||

कपिना आकृष्यमाणानि
- being drawn by the Vanara
पाण्डुरारुण वर्णानि नीलमांजिष्ठकानि
- white and red colored as well as blue and yellow
महाभ्राणि चकाशिरे
- big clouds looked charming

||Sloka summary||

"The large clouds of white or red blue or yellow, drawn by the Vanara, looked charming " ||1.81||

Rama Tilak states, कपिना आकृष्यमाणानि महाभ्राणि चकाशिरे, clarifying that चकाशिरे points to महाभ्राणि. Some translations have Hanuman looking charming, which is inherently true, but not in the context of the Sloka.

||Sloka 1.82||

प्रविशन्नभ्रजालानि निष्पतंश्च पुनः पुनः॥1.82||
प्रच्छन्नश्च प्रकाशश्च चंद्रमा इव लक्ष्यते।

स॥ अभ्रजालानि पुनः प्रविशन् पुनः निष्पतंश्च प्रच्छन्नश्च प्रकाशश्च चन्द्रमाइव लक्ष्यते॥

॥Sloka meanings||

अभ्रजालानि पुनः प्रविशन् पुनः निष्पतंश्च
- entering and leaving the clusters of clouds
प्रच्छन्नश्च प्रकाशश्च चन्द्रमा इव लक्ष्यते
- seen like the moon hiding and shining

||Sloka summary||

"Entering and leaving the clusters of clouds, he looked like the moon that was hiding and shining (among the clouds)." ||1.82||

||Sloka 1.83||

प्लवमानं तु तं दृष्ट्वा प्लवंगं त्वरितं तदा ||1.83||
ववर्षुः पुष्पवर्षाणि देव गंधर्व दानवाः |

स॥ तदा त्वरितं प्लवमानं तं प्लवंगं दृष्ट्वा देवगंधर्व दानवाः पुष्पवर्षाणि ववर्षुः॥

॥Sloka meanings||

तदा त्वरितं प्लवमानं तं प्लवंगं दृष्ट्वा
- then seeing him who was flying swiftly
देवगंधर्व दानवाः
- Devas Gandharvas and Danavas
पुष्पवर्षाणि ववर्षुः
- rained flowers on him

||Sloka summary||

"Then seeing Hanuman crossing the ocean quickly the Devas. Gandharvas, Danavas showered flowers on him." ||1.83||

||Sloka 1.84||

तताप न हि तं सूर्यं प्लवंतं वानरोत्तमम्॥1.84||
सिषेवे च तदा वायू रामकार्यार्थ सिद्धये।

स॥तदा रामकार्यार्थं प्लवंतं तं वानरोत्तमं सूर्यः न तताप वायुः च शिषेवे ||

||Sloka meanings||

तदा रामकार्यार्थं प्लवंतं वानरोत्तमं
- then the best of Vanaras, flying on the mission of Rama
सूर्यः न तताप वायुः च शिषेवे च
- Sun did nor scorch and wind served him

||Sloka summary||

"The Vanara coursing through the skies to achieve the purpose of Rama, is not troubled by the Sun's heat and even the wind served his purpose." ||1.84||

Hanuman was on mission for Rama. The Sun did not scorch the flying Hanuman. The wind blew as if it were a gentle breeze. Blowing as if he was serving Hanuman. Then Devas too showered flowers on Hanuman.

For those performing Nishkama karma nothing is difficult. The heat of the Sun does not affect them. There will be many joining that self-less effort, like the Vayu blowing gently to serve Hanuman. That is the effect of Nishkama karma. Other join the one who is on selfless path.

We hear the same in Gita ( Gita 3-40)

नेहाभि क्रमनाशोsस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||40 ||

In the path of action,
अभिक्रमनाशः - the act that is started does not fail
प्रत्यवायो - there is no mistake
न विद्यते - none
That mean in Nishkama karma there is no failure.

अस्य धर्मस्य स्वल्पमपि - Even if a bit of it is performed
त्रायते भयात् - it protects one from fear

Even a small action performed selflessly, protects the person form the fear. The fear of the ocean of this life. The freedom from the bonds of this life is a major benefit.

For following path of action all one needs, is the mind focused on the same. This is what poet Valmiki is conveying to us through the actions of Hanuman

||Sloka 1.85||

ऋषयः तुष्टुवुश्चैनं प्लवमानं विहायसा ||1.85||
जगुश्च देव गंधर्वाः प्रशंसंतो महोजसम् |

स॥ विहायसा प्लवमानं महौजसं ऋषयः एनं तुष्टुवुः च देव गंधर्वाः प्रशंसंतो जगुः च॥

॥Sloka meanings||

विहायसा प्लवमानं महौजसं
- the vigorous one flying in sky,
ऋषयः तुष्टुवुः च
- Seers extolled him
देव गंधर्वाः प्रशंसंतो जगुः च
- Devas and Gandharvas praised him and sang too

||Sloka summary||

" The flying Hanuman was extolled by sages and the delighted Devas and Gandharvas praised him and sang too." ||1.85||

||Sloka 1.86||

नागाश्च तुष्टुवु र्यक्षा रक्षांसि विबुधाः खगाः॥1.86||
प्रेक्ष्य सर्वे कपिवरं सहसा विगत क्लमम्।

स॥ विगतक्लमम् कपिवरम् प्रेक्ष्य सहसा सर्वे नागाः यक्षाः रक्षांसि विबुधाः खगाः च तुष्टुवुः॥

॥Sloka meanings||

विगतक्लमम् कपिवरम् प्रेक्ष्य
- seeing that best of Vanaras who is free of exhaustion
सर्वे नागाः यक्षाः
- all Nagas, Yakshas
रक्षांसि विबुधाः खगाः च
- Rakshasas, learned ones, birds too
सहसा तुष्टुवुः - praised him at once

||Sloka summary||

"Seeing the untiring Hanuman the all the Nagas, Yakshas, Rakshasas , learned ones, as well as all other birds praised him ."||1.86||

||Sloka 1.87||

तस्मिन् प्लवग शार्दूले प्लवमाने हनूमति॥1.87||
इक्ष्वाकुकुल मानार्थी चिन्तयामास सागरः।

स॥ प्लवगशार्दूले तस्मिन् हनूमति प्लवमाने सागरः इक्ष्वाकुकुलमानार्थी चिन्तयामास॥

॥Sloka meanings||

प्लवगशार्दूले तस्मिन् हनूमति प्लवमाने
- while Hanuman. the tiger among Vanaras, was flying
सागरः इक्ष्वाकुकुलमानार्थी
- Sagara who respects the Ikshwaku line
चिन्तयामास - started thinking

||Sloka summary||

"While the tiger among Vanaras was flying across the ocean , the Sagara who respects the line of Ikshavakus started thinking." ||1.87||

Ramayana Tilaka says , "स्वजन्मकारणी भूतस्य इक्ष्वाकु कुलस्य मानं सत्कारमर्थयते सागरः चिन्तयामास" . Desiring to honor the Ikshwaku family who were responsible for his birth, Sagara started thinking. This is echoing the story of Sagara mentioned in Balakanda.

||Sloka 1.88||

साहाय्यं वानरेंद्रस्य यदि नाहं हनूमतः॥1.88||
करिष्यामि भविष्यामि सर्व वाच्यो विवक्षताम्।

स॥ यदि अहं वानरेन्द्रस्य हनूमतः सहाय्यं न करिष्यामि (तदि) विवक्षताम् सर्ववाच्यः भविष्यामि॥

॥Sloka meanings||

यदि अहं - if I
वानरेन्द्रस्य हनूमतः सहाय्यं न करिष्यामि
- do not help the best of Vanaras
विवक्षताम् सर्ववाच्यः भविष्यामि
- (then) will be blamed by all the wise ones

||Sloka summary||

"If I do not help the leader of the Vanaras , all the wise ones will forever blame me. I have been nurtured by Sagara, the Ikshwaku king." ||1.88||

||Sloka 1.89||

अहमिक्ष्वाकु नाथेन सगरेण विवर्थितः॥1.89||
इक्ष्वाकु सचिवश्चायं नावसीदितु मर्हति |

स॥ अहं इक्ष्वाकुनाथेन सगरेण विवर्धितः | अयं इक्ष्वाकु सचिवः च अवसीदितुं न अर्हति॥

॥Sloka meanings||

- by the scion of Ikshwakus
सगरेण विवर्धितः
- made to grow by Sagara
अयं इक्ष्वाकु सचिवः च
- this Ikshwaku minister
अवसीदितुं न अर्हति
- should not be fatigued

||Sloka summary||

"नेनु इक्ष्वाकुनाधुडगु सगरुनिचे पॆंपोदिंपबडितिनि. ई इक्ष्वाकु सचिवुडु अलसट पॊंदकूडदु. "||1.89||

"I was made to grow by the scion of Ikshwakus. This minister of Ikshwakus should not be fatigued ." ||1.89||

Ramayana Tilaka elaborates," इक्ष्वाकु नाथेन सगरेण अहं विवर्थितः तस्मात् हेतोः अवसादितुं श्रमं प्राप्तुं अयम् इक्ष्वाकु सचिवः न अर्हति".

|| Sloka 1.90||

तथा मया विधातव्यं विश्रमेत यथा कपिः॥1.90||
शेषं च मयि विश्रांत स्सुखेनाति पतिष्यति |

स॥यथा कपिः विश्रमेत तथा मया विधातव्यम्। मयि विश्रान्तः सुखेन अतिपतिष्यति॥

॥Sloka meanings||

यथा कपिः विश्रमेत
- such a way that the Vanara may rest
तथा मया विधातव्यम्
- in that way I should act
मयि विश्रान्तः
- resting on me
सुखेन अतिपतिष्यति
- with ease he can cross over

||Sloka summary||

" I should act in such a way that Vanara may rest. Resting ion me he can cross over with ease." ||1.90||

Tilaka Tika says- 'यथा कपिः विश्रमेत तथा मया विधातव्यम्' - That is Sagara's thinking - मयि मद्विहित विश्रान्ति स्थाने विश्रान्तः निवर्तित श्रमः अत एव सुखी स हनुमान् शेषं मार्गं अतितरिष्यति; इति;

||Sloka 1.91||

इति कृत्वा मतिं साध्वीं समुद्रश्चन्नमंभसि ||1.91||
हिरण्य नाभं मैनाकं उवाच गिरिसत्तमम् |

स॥ समुद्रः इति साध्वीं मतिं कृत्वा अंभसि च्छन्नं हिरण्यनाभं गिरिसत्तमम् मैनाकं उवाच॥

॥Sloka meanings||

समुद्रः इति साध्वीं मतिं कृत्वा
- The Sagara having resolved in his mind
अंभसि च्छन्नं
- the one hidden in the waters
हिरण्यनाभं गिरिसत्तमम् मैनाकं
- the noble golden mountain Mainaka
- told him

||Sloka summary||

The Sagara having resolved in his mind, spoke to the best of mountain, golden Mainaka, hidden in the waters." ||1.91||

||Sloka 1.92||

त्वमिहासुरसंघानां पाताळतलवासिनाम् ||1.92||
देवराज्ञा गिरिश्रेष्ठ परिघस्सन्निवेशितः |

स॥ गिरिश्रेष्ठ इह पाताळतल वासिनां असुर संघानाम् परिघः इव देवराज्ञा सन्निवेशितः॥

॥Sloka meanings||

- Oh best of mountains,
इह पाताळतलवासिनां असुर संघानाम्
- here for those legions of Asura groups residing in the nether world
त्वं परिघः इव देवराज्ञा सन्निवेशितः
- you were arranged like a barrier by the lord of gods

||Sloka summary||

"Oh Best of mountains ! You are here as a barrier for the legions of Asura groups who are the residents of the nether world." ||1.92||

||Sloka 1.93||

त्व मेषां जात वीर्याणां पुनरेवोत्पतिष्यताम् ||1.93||
पाताळ स्याप्रमेयस्य द्वारमावृत्य तिष्ठसि |

स॥जात वीर्याणां एषाम् पुनरेव उत्पतिष्यतां त्वं अप्रमेयस्य पाताळस्य द्वारं आवृत्य तिष्ठसि॥

॥Sloka meanings||

जात वीर्याणां
- of the violent
पुनरेव उत्पतिष्यतां एषाम्
- again capable of coming up
अप्रमेयस्य पाताळस्य
- of the immeasurable nether worlds
द्वारं आवृत्य तिष्ठसि
- staying here blocking the entrance

||Sloka summary||

"You are staying at the entrance preventing these powerful demons from coming up again." ||1.93||

||Sloka 1.94||

तिर्यग् ऊर्ध्वं अधश्चैव शक्तिः ते शैलवर्थितुम्॥1.94||
तस्मात् संचोदयामि त्वां उत्तिष्ठ गिरिसत्तम।

स॥ शैल ते तिर्यक् ऊर्ध्वं अधश्चैव वर्धितुं शक्तिः (अस्ति) । तस्मात् गिरिसत्तम त्वां संचोदयामि उत्तिष्ठ ||

||Sloka meanings||

शैल ते तिर्यक् ऊर्ध्वं अधश्चैव वर्धितुं शक्तिः (अस्ति)
- Oh mountain, you have the capability to grow up or down
तस्मात् गिरिसत्तम
- hence oh best of mountains
त्वां संचोदयामि उत्तिष्ठ
- I am encouraging you to rise.

||Sloka summary||

"Oh Mountain you have the power to grow upwards or downwards or across. Hence, oh best of mountains, I am asking you to rise". ||1.94||

||Sloka 1.95||

स एष कपिशार्दूलः त्वामुपर्येति वीर्यवान् ||1.95||
हनुमान् रामकार्यार्थं भीमकर्मा खमाप्लुतः।

स॥ कपिशार्दूलः वीर्यवान् भीमकर्मा स रामकार्यार्थं त्वां उपरि एति खम् आप्लुतः ||

||Sloka meanings||

एषः हनुमान् - this Hanuman
कपिशार्दूलः वीर्यवान् भीमकर्मा
- tiger among Vanaras, valiant one, performer of dreadful deeds
स रामकार्यार्थं
- he on the mission of Rama
खम् आप्लुतः त्वां उपरि एति
- flying in the skies coming over you.

||Sloka summary||

"This Hanuman, a mighty Vanara, tiger among Vanaras, performer of dreadful actions, is flying over you in the skies for accomplishing mission of Rama".||1.95||

||Sloka 1.96||

अस्य साह्यं मया कार्यं इक्ष्वाकुकुलवर्तिनः॥1.96||
मम हीक्ष्वाकवः पूज्याः परं पूज्यतमास्तव |

स॥ इक्ष्वाकुकुलवर्तिनः अस्य साह्यं मया कार्यं | इक्ष्वाकवः ममपूज्याः हि | तव पूज्यतमाः॥

॥Sloka meanings||

इक्ष्वाकुकुलवर्तिनः अस्य साह्यं
- help him who serves the Ikshwaku line
मया कार्यं
- my duty
इक्ष्वाकवः ममपूज्याः हि
- Ikshwakus are worthy of adoration
तव पूज्यतमाः
- most adorable to you also

||Sloka summary||

"Helping this one who serves the Ikshvaku line is my duty. The Ikshavakus are worthy of adoration. To you also (they are) most adorable". ||1.96||

||Sloka 1.97||

कुरुसाचिव्य मस्माकं न नः कार्य मतिक्रमेत् ||1.97||
कर्तव्यं अकृतं कार्यं सतां मन्युमुदीरयेत् |

स॥ अस्माकं साचिव्यं कुरु | नः कार्यं कर्तव्यं न अतिक्रमेत्। अकृतं कार्यं सताम् मन्युम् उदीरयेत्॥

॥Sloka meanings||

अस्माकं साचिव्यं कुरु
- may act as our minister
नः कार्यं कर्तव्यं न अतिक्रमेत्
- for us our duty to perform a task shall not be lost
अकृतं कार्यं
- a duty not carried out
सताम् मन्युम् उदीरयेत्
- will cause anger of pious men

||Sloka summary||

"Help our cause as a minister. Our duty to do worthy action shall not be lost. A duty not carried out will make pious people anger.||1.97||

||Sloka 1.98||

सलिलात् ऊर्ध्वं उत्तिष्ठ तिष्ठत्वेष कपिस्त्वयि ||1.98||
अस्माकं अतिथिश्चैव पूज्यश्च प्लवतां वरः।

स॥ सलिलात् ऊर्ध्वं उत्तिष्ठ | प्लवताम् वरः अस्माकम् अतिथिश्चैव पूज्यश्च। एषः कपिः त्वयि तिष्ठन्तु॥

॥Sloka meanings||

सलिलात् ऊर्ध्वं उत्तिष्ठ
- rise up from the waters
प्लवताम् वरः अस्माकम् अतिथिश्चैव पूज्यश्च
- the best among flyers is our guest and worthy or worship too
एषः कपिः त्वयि तिष्ठन्तु
- this Vanara my rest on you

||Sloka summary||

" Rise up from the waters. This best among fliers is our guest and worthy of worship. This Vanara may rest on you". ||1.98||

||Sloka 1.99||

चामीकर महानाभ देव गंधर्व सेवित॥1.99||
हनुमांस्त्वयि विश्रांतः ततः शेषं गमिष्यति |
स एष कपिशार्दूल स्त्वामुपर्येति वीर्यवान् ||

स॥ चामीकर महानाभ (त्वं) देवगन्धर्व सेवितः | हनुमान् त्वयि विश्रान्तः ततः शेषं गमिष्यति॥

॥Sloka meanings||

चामीकर महानाभ
- Oh olden peaked one
देवगन्धर्व सेवितः
- you are visited upon by Devas and Gandharvas.
हनुमान् त्वयि विश्रान्तः
- Hanuman after resting on you
ततः शेषं गमिष्यति
- then rest of the journey he can go

||Sloka summary||

"Oh Golden peaked one ! You having been visited upon by Devas and Gandharvas. Hanuman may rest on you and then proceed he can go for the rest the journey."||1.99||

||Sloka 1.100||

काकुत्स्थस्यानृशंस्यं च मैथिल्याश्च विवासनम्॥1.100||
श्रमं च प्लवगेंद्रस्य समीक्षोत्थातुमर्हसि |

स॥ काकुत्स्थस्य अनृशंस्यं च मैथिल्याः विवासनं च प्लवगेन्द्रस्य श्रमं च समीक्ष्य उत्थातुं अर्हसि॥

॥Sloka meanings||

काकुत्स्थस्य अनृशंस्यं
-Rama's good nature
मैथिल्याः विवासनं
- Sita's abduction
प्लवगेन्द्रस्य श्रमं च समीक्ष्य
- considering Hanuman's strain also
उत्थातुं अर्हसि
- you ought to rise up

||Sloka summary||

"Considering the noble nature of Ikshavakus, the abduction of Mithila's daughter, Hanuman's efforts, you ought to rise up'."||1.100||

||om tat sat||

To continue for Slokas 101 to 201 click here

Sarga 1 Slokas 101-201