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|| om tat sat||

Sundarakanda
Sarga 42

At the end of Sarga forty-one, Hanuman decides on the course of action having successfully completed his first task of searching for Sita. The very careful Hanuman , who moved around in a small form so as to be not be detected while conducting his search, now decided on course of action to confront Ravana. Accordingly, he goes on a spree of destruction in the Ashoka grove, resulting in the sounds of birds in panic and the crackling sounds of trees being felled, thus alerting the Rakshasas. The Forty second Sarga opens with that scene.

This Sarga also has the famous victory chant of Hanuman, "jayatyati balōrāmō" - We will have more on that.

Now Slokas of Sarga 42

||Sloka 42.01||

tataḥ pakṣi ninādēna vr̥kṣabhaṁgasvanēna ca|
babhūvu strāsasaṁbhrāṁtāḥ sarvē laṁkānivāsinaḥ||42.01||

sa|| tataḥ sarvē laṁkāvāsinaḥ pakṣi ninādēṇa vr̥kṣabhaṁgasvanēna ca trāsa saṁbhrāṁtāḥ babhūvuḥ||

Rama Tika says- pakṣininādādinā sarvē laṁkā nivāsinaḥ trāsēna bhayēna saṁbhrāntāḥ udvignacittāḥ bhabhūvuḥ||

||Sloka meanings||

tataḥ sarvē laṁkāvāsinaḥ -
then all the residents of Lanka
pakṣi ninādēṇa -
with the sounds of the birds
vr̥kṣabhaṁgasvanēna ca -
with the cracking sounds of trees
trāsa saṁbhrāṁtāḥ babhūvuḥ -
became panicked

||Sloka summary||

"Then all the residents of Lanka became panicked hearing the sounds of the birds and the cracking sounds of trees. " ||42.01||

||Sloka 42.02||

vidrutāśca bhayatrastā vinēdurmr̥gapakṣiṇaḥ|
rakṣasāṁ ca nimittāni krūrāṇi pratipēdirē||42.02||

sa|| mr̥gapakṣiṇaḥ vidrutāḥ bhayatrāsāḥ vinēduḥ | rakṣasāṁ ca krūrāṇi nimittāni pratipēdirē||

||Sloka meanings||.

mr̥gapakṣiṇaḥ vidrutāḥ -
beast and birds became scared ran helter skelter
bhayatrāsāḥ vinēduḥ -
made screeching sounds in fear
rakṣasāṁ ca - Rakshasas too
krūrāṇi nimittāni pratipēdirē -
saw fierce portends

||Sloka summary||

"The beast and birds became scared ran and flew away in different directions. The Rakshasas saw fierce portents." ||42.02||

||Sloka 42.03||

tatō gatāyāṁ nidrāyāṁ rākṣasyō vikr̥tānanaḥ|
tadvanaṁ dadr̥śurbhagnaṁ taṁ ca vīraṁ mahākapim||42.03||

sa|| tataḥ vikr̥tānanaḥ rakṣasyaḥ nidrāyāṁ gatāyāṁ tat bhagnaṁ vanaṁ vīraṁ mahākapiṁ ca dadruśuḥ ||

||Sloka meanings||

tataḥ vikr̥tānanaḥ rakṣasyaḥ -
the Rakshasis with hideous faces
nidrāyāṁ gatāyāṁ -
awakened from sleep
tat bhagnaṁ vanaṁ -
the devastated grove
vīraṁ mahākapiṁ ca dadruśuḥ-
saw the heroic Vanara

||Sloka summary||

"Then the Rakshasis with hideous faces awakened from sleep saw the devastated grove and the heroic Vanara." ||42.03||

||Sloka 42.04||

sa tā dr̥ṣṭvā mahābāhuḥ mahāsattvō mahābalaḥ|
cakāra sumahadrūpaṁ rākṣasīnāṁ bhayāvaham||42.04||

sa|| mahābalaḥ mahāsattvaḥ saḥ tāḥ dr̥ṣṭvā rākṣasīnāṁ bhayāvahaṁ sumahat rūpaṁ cakāra||

||Sloka meanings||

mahābalaḥ mahāsattvaḥ saḥ -
powerful mighty hero Hanuman
tāḥ dr̥ṣṭvā - seeing them
sumahat rūpaṁ cakāra -
assumed a very huge form
rākṣasīnāṁ bhayāvahaṁ -
creating fear for Rakshasas

||Sloka summary||

"The powerful mighty hero Hanuman seeing the Rakshasas assumed a very huge form to create fear."||42.04||

So, Hanuman who moved around in a small form ( vr̥ṣadaṁśakamātraḥ), now assumed a very huge form to create fear among the enemies.

||Sloka 42.05||

tatastaṁ giri saṁkāśaṁ atikāyaṁ mahābalam|
rākṣasyō vānaraṁ dr̥ṣṭvā prapacchurjanakātmajam||42.05||

sa|| tataḥ taṁ girisaṁkāśaṁ atikāyaṁ mahābalaṁ vānaraṁ dr̥ṣṭvā rākṣasyaḥ janakātmajaṁ prapacchuḥ||

||Sloka meanings||

tataḥ vānaraṁ dr̥ṣṭvā -
then seeing the Vanara
taṁ girisaṁkāśaṁ -
him, of the size of a mountain
atikāyaṁ mahābalaṁ -
large bodied mighty Vanara
rākṣasyaḥ janakātmajaṁ prapacchuḥ -
Rakshasas asked the daughter of Janaka
||Sloka summary||

"Then seeing the large bodied mighty Vanara of the size of a mountain, the Rakshasas asked the daughter of Janaka." ||42.05||

||Sloka 42.06||

kō'yaṁ kasya kutō vāyaṁ kinnimittamihāgataḥ|
kathaṁ tvayā sahānēna saṁvādaḥ kr̥ta ityuta ||42.06||

sa|| ayaṁ kaḥ| kasya ayaṁ| kutaḥ kiṁ nimittaṁ iha āgataḥ| tvayā saḥ anēna saṁvādaḥ kr̥taḥ kathaṁ iti||

Govindaraja says in his Tika - ayaṁ kaḥ kiṁ nāma ityarthaḥ tvayā saḥ saṁvādaḥ kathaṁ kr̥taḥ ityācakṣvā kathaya , na ca saṁvāda samayē tasāṁ nidritātvēna saṁvāda jñāna abhāvāt kathaṁ tadviṣayakaḥ praśna iti vācyaṁ saṁvāda samayē kiṁcinnidrāpagamēna sītāmukhaprasāda hētuka tatsaṁbadhyānumānēna vā tajñjāna saṁbhavāt||

||Sloka meanings||

ayaṁ kaḥ -
who is this?
kasya ayaṁ -
whom did he belong to ?
kutaḥ kiṁ nimittaṁ iha āgataḥ -
where did he come from and for what purpose?
tvayā saḥ anēna saṁvādaḥ kr̥taḥ kathaṁ iti -
what was the dialog with him?

||Sloka summary||

'Who is this. Whom did he belong to ? Where did he come from and for what purpose? What was the dialog with him?"||42.07||

Some commentators raised the question, of how did the Rakshasa women guarding Sita, who woke up from their slumber, hearing the noises of the birds and falling trees, know that Sita spoke to that Vanara. This was adequately commented upon by Govindaraja in his Tika and also in Rama Tika. Rakshasis, seeing the aura of peace present in Sita's face, on account of her having talked to Hanuma, gave rise to doubts in their minds and that is implied in their questions for Sita. This also fits in with Hanuman's description of Sita in the last Sloka of Sundarakanda, as having provided solace to the troubled mind of Sita.

||Sloka 42.07||

ācakṣva nō viśālākṣi mābhūttē subhagē bhayam|
saṁvāda masitāpāṁgē tvayā kiṁ kr̥tavānayam||42.07||

sa|| viśālākṣi naḥ ācakṣva| subhagē tē bhayaṁ mābhūt | asitāpāṁgē ayaṁ tvayā kiṁ saṁvādaṁ kr̥tavān ||

||Sloka meanings||

viśālākṣi naḥ ācakṣva -
o wide eyed Lady you may tell us
subhagē tē bhayaṁ mābhūt -
o auspicious one let there be no fear
asitāpāṁgē ayaṁ tvayā -
Oh dark eyed one with you
kiṁ saṁvādaṁ kr̥tavān -
what conversation did he have?

||Sloka summary||

"Oh Wide eyed Lady you may tell. Oh Auspicious one let there be no fear. Oh dark eyed one ! What conversation did he have with you"? ||42.07||

||Sloka 42.08||

athābravīn mahāsādhvī sītā sarvāṁgasuṁdarī|
rakṣasāṁ bhīmarūpāṇāṁ vijñānē mama kā gatiḥ||42.08||

sa|| sītā mahāsādhvī sarvāṁgasuṁdarī abravīn | bhīmarūpāṇāṁ rakṣasāṁ vijñānē gatiḥ mama kā||

||Sloka meanings||

sarvāṁgasuṁdarī mahāsādhvī -
Chaste lady of beautiful limbs
sītā abravīn - Sita spoke
bhīmarūpāṇāṁ rakṣasāṁ gatiḥ-
the ways of fierce looking Rakshasas
vijñānē mama kā - How do I know?

||Sloka summary||

"Chaste Sita , a lady of beautiful limbs spoke. ' How do I know the fierce looking Rakshasas." ||42.08||

||Sloka 42.09||

yūyamēvābhijānīta yō'yaṁ yadvā kariṣyati|
a hi rēva hyahēḥ pādān vijānāti na saṁśayaḥ||42.09||

sa|| yūyaṁ ēva abhijānītā ayaṁ yaḥ yadvā kariṣyati | ahēḥ pādān ahiḥ ēva vijānāti | saṁśayaḥ na ||

||Sloka meanings||

yūyaṁ ēva abhijānītā -
only you know
ayaṁ yaḥ yadvā kariṣyati -
who he is, and what he is about?
ahēḥ pādān ahiḥ ēva vijānāti -
serpent alone knows the movement of another serpent
saṁśayaḥ na -
there is no doubt in that

||Sloka summary||

"Only you know who he is, and what he is about. A serpent alone knows the movement of another serpent."||42.09||

||Sloka 42.10||

ahamapyasya bhītāsmi nainaṁ jānāmi kōnvayam|
vēdmi rākṣasa mēvaina kāmarūpiṇa māgatam||42.10||

sa||ahaṁ api asya bhītā asmi| ēnaṁ kō nu ayaṁ na jānāmi | ēnaṁ āgataṁ kāmarūpiṇaṁ rākṣasaṁ ēva vēdmi||

Govindaraja says in his Tika- nainaṁ jānāmīti| vivāhakālē ratisaṁprayōgē prāṇatyayē sarvadhanāpahatrē| mitrasyacā'rthēpi anr̥taṁ vadēyuḥ paṁcānr̥tānyāhu apātakāni |iti smarāṇādasatyōktiḥ

||Sloka meanings||

ahaṁ api asya bhītā asmi-
I am also scared of him
ēnaṁ kō nu ayaṁ na jānāmi -
I do not know who he is
ēnaṁ āgataṁ -
the one who has come
kāmarūpiṇaṁ rākṣasaṁ ēva vēdmi -
I think is a Rakshasa who can assume any form

||Sloka summary||

"I am also scared of him. I do not know who he is. I think the one who has come is Rakshasa who can assume any form".||42.10||

Here, Sita does not tell the truth. Hanuma has come to find her and protect her. If she were to tell the truth, the Rakshasas may capture him and hurt him. Not telling truth is a sin too. Thinking that protecting Hanuma is more important, and thinking that she can bear the sin of telling a lie, Sita decides not to tell the truth.

Hanuma is the Teacher. Sita is the disciple. To protect the teacher, the disciple may tell a lie. Disciple ought to be ever ready to protect the teacher. Following that dictum Sita tells a lie.

In Ramayana we see such an incident on one other occasions. When Rama leaves for forest along with Sita and Lakshmana on a chariot, Dasaratha calls out Sumantra, the charioteer, to stop. Rama tells Sumantra to proceed. Rama also tells Sumantra that he can inform the King, that he did not hear the king's directions. Rama, 'the best of men' spoken of by Narada, tells Sumantra to lie. This leads one to question, why did Rama do that?

If Dasaratha with his powers stops Rama from going to forest, then Dasaratha would be committing the sin of not keeping his word. Dasaratha's order to Sumantra was out of his love for his son. But that clearly makes him default on his moral duty. Rama realizes that. In the event of a father defaulting on his "duty", it is the duty of the son to uphold "that duty". King Dasaratha is his father. King is the ruler of the country. King cannot be defaulting on his duty. To keep the king from defaulting, the minister or the son may tell a lie.

The same message is seen in Kathopanishad. Nachiketa sees his father giving away barren cows. He realizes that such gifts will not lead his father to a world of merit. So Nachiketa asks his father to whom will he be given away. The pestered father, being busy in giving away, says "to Yama" Once Nachiketa gets ready to go to Yama, his father realizes his mistake and tries to backtrack. But Nachiketa would not let his father back track. Convincing his father, he proceeds to Yama loka.

So, to stop a father from committing a sin is son's duty. Rama telling Sumantra not to stop is thus proper. Sita telling a lie to protect Hanuma too is thus proper.

Govindaraja says the following in his Tika - nainaṁ jānāmīti| vivāhakālē ratisaṁprayōgē prāṇatyayē sarvadhanāpaharē | mitrasyacā'rthēpi anr̥taṁ vadēyuḥ paṁcānr̥tānyāhu apātakāni |iti smarāṇādasatyōktiḥ || At the time of marriage, danger to life, at the time of wealth being stolen away, for friends under those circumstance lie may be told and will not result in a sin.

Applacharyulugaru has another thought on this.

Sita said - "a hi rēva hyahēḥ pādān vijānāti na saṁśayaḥ"||9|| ; Here the word ahi has two meanings. One is snake and the other is internal enemy. Rakshasa women are the internal enemies of Sita. Hanuma is the internal enemy of the Rakshasa women. The sentence will read as Sita saying, Rakshasa women (her enemies) only will know the footsteps of the destroyer of the grove (Hanuma) who is their enemy. In that interpretation there is no lie!

||Sloka 42.11||

vaidēhyā vacanaṁ śrutvā rākṣyasyō vidrutā diśaḥ|
sthitaḥ kāścidgatāḥ kāścit rāvaṇāya nivēditum||42.11||

sa|| vaidēhyāḥ vacanaṁ śrutvā kāścit rākṣasyaḥ diśaḥ vidrutāḥ | kāścit sthitaḥ | kāścit rāvaṇāya nivēdituṁ gatāḥ||

||Sloka meanings||

vaidēhyāḥ vacanaṁ śrutvā -
hearing those words of Sita
kāścit rākṣasyaḥ diśaḥ vidrutāḥ-
some Rakshasas ran in all directions
kāścit sthitaḥ -
some stayed there.
kāścit rāvaṇāya nivēdituṁ gatāḥ -
some went to inform Ravana

||Sloka summary||

"Hearing those words of Sita some Rakshasas ran in all directions. Some stayed there. Some went to inform Ravana"||42.11||

||Sloka 42.12||

rāvaṇasya samīpētu rākṣasyō vikr̥tānanāḥ|
virūpaṁ vānaraṁ bhīma mākhyātu mupacakramuḥ||42.12||

sa|| vikr̥tānanaḥ rākṣasyaḥ rāvaṇasya samīpē virūpaṁ bhīmaṁ vānaraṁ ākhyātuṁ upavakramuḥ||

||Sloka meanings||

vikr̥tānanaḥ rākṣasyaḥ -
hideous looking Rakshasas
rāvaṇasya samīpē -
having gone near Ravana
virūpaṁ bhīmaṁ vānaraṁ -
about the fierce looking Vanara
ākhyātuṁ upavakramuḥ -
started to tell

||Sloka summary||

"The hideous looking Rakshasas having gone to Ravana, started to tell him about the fierce looking Vanara."||42.12||

||Sloka 42.13||

aśōkavanikāmadhyē rājan bhīmavapuḥ kapiḥ|
sītayā kr̥tasaṁvādaḥ tiṣṭhatyamita vikramaḥ||42.13||

sa|| rājan amita vikramaḥ bhīmaḥ kapiḥ sītāyā kr̥tasaṁvādaḥ aśōkavanikā madhyē tiṣṭati||

||Sloka meanings||

rājan amita vikramaḥ -
o king, a very powerful
bhīmaḥ kapiḥ - fierce looking Vanara
sītāyā kr̥tasaṁvādaḥ -
having had a dialog with Sita
aśōkavanikā madhyē tiṣṭati -
standing in the middle of the Ashoka grove

||Sloka summary||

"Oh King ! A very powerful fierce looking Vanara , having had a dialog with Sita is standing in the middle of the Ashoka grove." ||42.13||

||Sloka 42.14||

na ca taṁ jānakī sītā hariṁ hariṇalōcanā|
asmābhirbahudhā pr̥ṣṭhā nivēdayitumicchati||42.14||

sa|| sītā hariṇalōcanā jānakī asmābhiḥ bahudhā pr̥ṣṭhā taṁ nivēdayituṁ na icchati ||

||Sloka meanings||

sītā hariṇalōcanā jānakī -
Sita, with eyes like that of a deer
asmābhiḥ bahudhā pr̥ṣṭhā -
asked in many ways by us is
taṁ nivēdayituṁ na icchati -
not willing to talk about him

||Sloka summary||

"Sita, whose eyes are like that of a deer, asked in many ways by us is not willing to disclose." ||42.14||

||Sloka 42.15||

vāsavasya bhavēddūtō dūtō vaiśravaṇasya vā|
prēṣitō vāpi rāmēṇa sītānvēṣaṇakāṁkṣayā||42.15||

sa|| vāsavasya dūtō bhavēt | vā vaiśravaṇasya dūtaḥ | sītānvēṣaṇa kāṁkṣayā rāmēṇa prēṣitaḥ api vā bhavēt ||

||ślōkārthamulu||

vāsavasya dūtō bhavēt -
maybe he is the messenger of Indra
vā vaiśravaṇasya dūtaḥ -
or the messenger of Vaisravana
sītānvēṣaṇa kāṁkṣayā -
desirous of knowing Sita
rāmēṇa prēṣitaḥ api vā bhavēt -
may have been sent by Rama

||Sloka summary||

"Maybe he is the messenger of Indra or the messenger of Vaisravana. Or he may have been sent by Rama in search of Sita." ||42.15||

||Sloka 42.16||

tēna tvadbhutarūpēṇa yattattava manōharam|
nānāmr̥gagaṇākīrṇam pramr̥ṣṭaṁ pramadāvanam||42.16||

sa|| adbhutarūpēṇa tēna manōharaṁ nānāmr̥gākīrṇaṁ yat tava pramadāvanaṁ pramr̥ṣṭaṁ ||

||Sloka meanings||

adbhutarūpēṇa tēna -
by that fierce looking Vanara
yat tava pramadāvanaṁ-
that which is your pleasure garden
manōharaṁ nānāmr̥gākīrṇaṁ -
beautiful with many varieties of trees and animals
pramr̥ṣṭaṁ - destroyed

||Sloka summary||

"By that fierce looking Vanara, that beautiful pleasure garden of yours with many varieties of trees and animals, was destroyed."||42.16||

||Sloka 42.17||

na tatra kaściduddēśō yastēna na vināśitaḥ|
yatrā sā jānakī sītā sa tēna na vināśitaḥ||42.17||

sa|| tēna yaḥ na vināśitaḥ uddēśaḥ tatra kaścit na | yatra sā jānakī (sthitaḥ) saḥ tēna navināśitaḥ||

||Sloka meanings||

tēna yaḥ na vināśitaḥ -
that which is not destroyed by him
uddēśaḥ tatra kaścit na -
not one such place is there
yatra sā jānakī (sthitaḥ) -
only the place where Janaki is
saḥ tēna navināśitaḥ -
that place was not destroyed by him

||Sloka summary||

"There is no single place not destroyed by him. Only the place where Janaki is , that place is not destroyed."||42.17||

||Sloka 42.18||

jānakīrakṣaṇārthaṁ vā śramādvā nōpalabhyatē|
athāvā kaḥ śramastasyasaiva tē nābhirakṣitā||42.18||

sa|| jānakī rakṣaṇārthaṁ vā śramāt vā na upalabhyatē| athavā kaḥ tēna sa ēva abhirakṣitā ||

||Sloka meanings||

jānakī rakṣaṇārthaṁ vā -
It is to save Janaki or
śramāt vā na upalabhyatē -
may have stopped due to exhaustion
athavā kaḥ tēna -
or why by him
sa ēva abhirakṣitā -
only she was saved

||Sloka summary||

"It is to save Janaki or may have stopped due to exhaustion. Else why she alone is saved." ||42.18||

||Sloka 42.19||

cārupallavapuṣpāḍhyaṁ yaṁ sītā svayamāsthitā|
pravraddhaḥ śiṁśupāvr̥kṣaḥ sa ca tēnābhirakṣitaḥ||42.19||

sa|| sītā cārupallavapuṣpāḍhyaṁ yaṁ svayaṁ āsthitā saḥ pravr̥ddhaḥ śiṁśupāvr̥kṣaḥ tēna abhirakṣitaḥ ||

||Sloka meanings||

yaṁ cārupallavapuṣpāḍhyaṁ -
that tree with tender leaves and flower
sītā svayaṁ āsthitā -
(under which) Sita herself is sitting
saḥ pravr̥ddhaḥ śiṁśupāvr̥kṣaḥ -
that large Simsupa tree
tēna abhirakṣitaḥ -
saved by him

||Sloka summary||."

"The tree with tender leaves and flowers, that large Simsupa tree under which Sita herself is sitting is saved from destruction by him."

||Sloka 42.20||

tasyōgrarūpasyōgra tvaṁ daṁḍamājñātu marhasi|
sītā saṁbhāṣitā yēna tadvanaṁ ca vināśitam||42.20||

sa|| yēna sītā saṁbhāṣitā tat vanaṁ ca vināśitaṁ | tasya ugrarūpasya tvaṁ ugraṁ daṇḍaṁ ājñātuṁ arhasi ||

||Sloka meanings||

yēna sītā saṁbhāṣitā -
the one with whom Sita spoke
tat vanaṁ ca vināśitaṁ -
that one destroyed the grove
tasya ugrarūpasya tvaṁ -
that one with fierce form
tvaṁ ugraṁ daṇḍaṁ ājñātuṁ arhasi -
you ought to punish him

||Sloka summary||

"The one with whom Sita spoke , that one destroyed the grove. That one with fierce form ought to be punished."||42.20||

||Sloka 42.21||

manaḥ parigr̥hītāṁ tāṁ tava rakṣōgaṇēśvara|
kaḥ sītāmabhibhāṣēta yō na syāttyaktajīvitaḥ||42.21||

sa|| rakṣō gaṇēśvara manaḥ parigrahītāṁ tāṁ sītāṁ yaḥ tyaktajīvitaḥ nasyāt abhibhāṣēta ?||

||Sloka meanings||

rakṣō gaṇēśvara manaḥ parigrahītāṁ -
one who captured the mind of the Lord of the Rakshasa
tāṁ sītāṁ - with that Sita
yaḥ tyaktajīvitaḥ nasyāt abhibhāṣēta ? -
unless one has given up hope for life who else can talk

||Sloka summary||

"Unless one has given up hope for life who else can talk to the one who captured the mind of the Lord of the Rakshasa". ||42.21||

||Sloka 42.22||

rākṣasīnāṁ vacaḥ śrutvā rāvaṇō rākṣasēśvaraḥ|
hutāgni riva jajvāla kōpasaṁvartitēkṣaṇaḥ||42.22||

sa|| rākṣasīnāṁ vacaḥ śrutvā rākṣasēśvaraḥ rāvaṇaḥ kōpa saṁvartita īkṣaṇaḥ hutāgniḥ iva jajvāla||

||Sloka meanings||

rākṣasīnāṁ vacaḥ śrutvā -
hearing those words of the Rakshasisna
rākṣasēśvaraḥ rāvaṇaḥ -
the lord of the Rakshasas, Ravana
kōpa saṁvartita īkṣaṇaḥ -
rolling his eye balls in anger
hutāgniḥ iva jajvāla -
flared up like the blazing sacrificial fire.

||Sloka summary||

"Hearing those words of the Rakshasis , the lord of the Rakshasas, Ravana flared up like the blazing sacrificial fire, rolling his eye balls."||42.23||

||Sloka 42.23||

tasya kruddhasya nētrābhyāṁ prāpatannāsrabiṁdavaḥ|
dīptābhyāmiva dīpābhyāṁ sārciṣaḥ snēhabiṁdavaḥ||42.23||

sa|| tasya kr̥ddhasya nētrābhyāṁ dīptābhyāṁ dīpābhyāṁ sārciṣaḥ snēhabiṁdavaḥ iva asrabiṁdavaḥ prāpatan ||

||Sloka meanings||

tasya kr̥ddhasya nētrābhyāṁ -
from the two eyes of that angry one
dīptābhyāṁ dīpābhyāṁ sārciṣaḥ snēhabiṁdavaḥ iva -
like the drops of old from the burning lamps
asrabiṁdavaḥ prāpatan -
drops of tears fell down

||Sloka summary||

"From the two eyes of that angry one fell down drops of tears like the drops of old from the burning lamps." ||42.23||

||Sloka 42.24||

ātmanasadr̥śān śūrān kiṁkarānnāma rākṣasān |
vyādidēśa mahātējā nigrahārthaṁ hanūmataḥ||42.24||

sa|| mahātējā hanūmataḥ nigrahārthaṁ atmanaḥ sadr̥śān śurān kiṁkarān nāma rākṣasān vyādidēśa ||

||Sloka meanings||

mahātējā hanūmataḥ nigrahārthaṁ -
to capture the very powerful Hanuman
atmanaḥ sadr̥śān śurān -
warriors as powerful as himself
kiṁkarān nāma rākṣasān vyādidēśa -
sent Rakshasas known as Kinkaras

||Sloka summary||

"To capture the very powerful Hanuman , he ordered Kinkaras who are as powerful as himself."||42.24||

||Sloka 42.25,26||

tēṣā maśīti sāhasraṁ kiṁkarāṇāṁ tarasvinām|
niryayurbhavanāt tasmāt kūṭamudgarapāṇayaḥ||42.25||
mahōdarā mahādaṁṣṭrā ghōrarūpā mahābalāḥ|
yuddhābhimanasaḥ sarvē hanumadgrahaṇōnmukhāḥ||42.26||

sa|| tarasvināṁ tēṣāṁ kiṁkarāṇāṁ asītisahasraṁ mahōdarāḥ mahādaṁṣṭrāḥ ghōrarūpāḥmahābalāḥ yuddhābhimanasaḥ sarvē kūṭamudgarapāṇayaḥ hanumadgrahaṇōdyatāḥ tasmāt bhavanāt niryayuḥ||

||Sloka meanings||

mahōdarāḥ mahādaṁṣṭrāḥ -
large bellied, large toothed
ghōrarūpāḥ mahābalāḥ -
dreadful looking and powerful
yuddhābhimanasaḥ -
interested in fighting wars
sarvē kūṭamudgarapāṇayaḥ -
all of them armed with hammers and clubs
hanumadgrahaṇōdyatāḥ -
intent on capturing Hanuman
kiṁkarāṇāṁ asītisahasraṁ -
eighty thousand Kinkaras
tarasvināṁ tēṣāṁ -
those moving swiftly
tasmāt bhavanāt niryayuḥ -
came out from that building

||Sloka summary||

"The large bellied, large toothed , quick moving, eighty thousand Kinkaras , who are dreadful looking and powerful , interested in fighting wars , all of them armed with hammers and clubs came out of that palace." ||42.25,26||

||Sloka 42.27||

tē kapīṁdraṁ samāsādya tōraṇasthamavasthitam|
abhipēturmahāvēgāḥ pataṁgā iva pāvakam||42.27||

sa|| tē tōraṇasthaṁ avasthitaṁ kapīṁdraṁ samāsādya mahāvēgāgāḥ pataṁgāḥ pāvakaṁ iva abhipētuḥ||

||Sloka meanings||

tōraṇasthaṁ avasthitaṁ -
the one seated on the archway
kapīṁdraṁ samāsādya -
approaching the best of Vanaras
mahāvēgāḥ pataṁgāḥ pāvakaṁ iva -
like the flies rushing into the fire
tē abhipētuḥ -
(hanumaṁtuni) they rushed on him pai dūkiri

||Sloka summary||

"They quickly approached the best of Vanaras seated on the archway like the flies rushing into the fire."||42.27||

||Sloka 42.28||

tē gadābhirvicitrābhiḥ parighaiḥ kāṁcanāṁgadaiḥ|
ājaghnuḥ vānaraśrēṣṭhaṁ śaraiścāditya sannibhaiḥ||42.28||

sa||tē vicitrābhiḥ gadābhiḥ parighaiḥ kāṁcanāṁgadaiḥ śaraiḥ ādityasannibhaiḥ vānaraśrēṣṭhaṁ ājaghnuḥ ca ||

||Sloka meanings||

vicitrābhiḥ gadābhiḥ -
with wonderful iron maces
parighaiḥ kāṁcanāṁgadaiḥ -
with crowbars edged with gold
ādityasannibhaiḥ śaraiḥ -
arrows resembling Sun's rays
tē vānaraśrēṣṭhaṁ ājaghnuḥ ca -
they attacked the best of Vanaras

||Sloka summary||

"They attacked the best of Vanaras armed with wonderful iron maces crowbars edged with gold, arrows resembling Sun." ||42.28||

||Sloka 42.29||

mudgaraiḥ paṭtisaiḥ śūlaiḥ prāsatōmaraśaktibhiḥ|
parivārya hanūmaṁtaṁ sahasā tasthuragrataḥ||42.29||

sa|| mudgaraiḥ paṭṭi śūlaiḥ prāsatōmaraśaktibhiḥ sahasā hanūmaṁtaṁ parivārya (tasya) agrataḥ tasthuḥ||

||Sloka meanings||

mudgaraiḥ paṭṭi śūlaiḥ -
With hammers, sharp edged spears
prāsatōmaraśaktibhiḥ -
with barbed missiles and javelins
sahasā hanūmaṁtaṁ parivārya -
surrounded Hanuman at once
(tasya) agrataḥ tasthuḥ-
stood Infront of him

||Sloka summary||

"With hammers, sharp edged spears, tridents, barbed missiles and javelins, they surrounded Hanuman at once and stood Infront of him."||42.29||

||Sloka 42.30||

hanumānapi tējasvī śrīmān parvatasannibhaḥ|
kṣitavāvidhya lāṁgūlaṁ nanāda ca mahāsvanam||42.30||'

sa|| tējasvī parvatasannibhaḥ hanumān api lāṁgūlaṁ kṣitau āvidhya mahāsvanaṁ nanāda

||Sloka meanings||

tējasvī parvatasannibhaḥ -
illustrious one resembling a mountain
hanumān api lāṁgūlaṁ āvidhya kṣitau -
Hanuman shook his tail on the ground
mahāsvanaṁ nanāda -
making a huge sound

||Sloka summary||

"The illustrious brilliant Hanuman resembling a mountain roared , and shook his tail on the ground making a huge sound."||42.30||

||Sloka 42.31||

sa bhūtvā sumahākāyō hanumānmārutātmajaḥ|
dhr̥ṣṭa māsphōṭayāmāsa laṁkāṁ śabdēna pūrayan||42.31||

sa|| mārutātmajaḥ saḥ hanumān sumahākāyaḥ bhūtvā śabdēna laṁkāṁ pūrayan dhr̥ṣṭaṁ asphōṭayāmāsa||

||Sloka meanings||

mārutātmajaḥ saḥ hanumān -
mārutātmajuḍu ayina ā hanumaṁtu
sumahākāyaḥ bhūtvā-
tana kāyamunu perigiṁci
śabdēna laṁkāṁ pūrayan -
laṁkānagaramu aṁtā śabdamutō niṁḍunaṭlu
dhr̥ṣṭaṁ asphōṭayāmāsa -
jabbalu caricenu

mārutātmajaḥ saḥ hanumān -
Hanuman , the son of wind god,
sumahākāyaḥ bhūtvā-
enlarging his body
śabdēna laṁkāṁ pūrayan -
a loud sound reverberating in Lanka fully
dhr̥ṣṭaṁ asphōṭayāmāsa -
patted himself

||Sloka summary||

"Hanuman , the son of wind god, enlarging his body patted himself making a loud sound reverberating in Lanka fully." ||42.31||

||Sloka 42.32||

tasyāsphōṭitaśabdēna mahatā sānunādinā|
pēturvihaṁgā gaganāduccaiścēda maghōṣayat ||42.32||

sa|| tasya mahatā sānunādinā āsphōṭitaśabdēna vihaṁgāḥ gaganāt pētuḥ | uccaiḥ idaṁ aghōṣayat ||

||Sloka meanings||

tasya mahatā sānunādinā -
by that great frightening echoing sound
āsphōṭitaśabdēna -
sound of the patting
vihaṁgāḥ gaganāt pētuḥ-
birds fell from the sky
uccaiḥ idaṁ aghōṣayat -
this he proclaimed loudly

||Sloka summary||

"By that great frightening echoing sound all the birds fell from the sky. This he proclaimed loudly."||42.32||

||Sloka 42.33-36||

jayatyati balō rāmō lakṣmaṇasya mahābalaḥ|
rājājayati sugrīvō rāghavēṇādhipālitaḥ||42.33||
dāsōshaṁ kōsalēṁdrasya rāmasyā kliṣṭakarmaṇaḥ|
hanumān śatrusainyānāṁ nihaṁtāmārutātmajaḥ||42.34||
na rāvaṇa sahasraṁ mē yuddhē pratibalaṁ bhavēt|
śilābhistu praharataḥ pādapaiśca sahasraśaḥ||42.35||
ardayitvā purīṁ laṁkāṁ abhivādya ca maithilīm|
samr̥ddhārthō gamiṣyāmi miṣatāṁ sarvarakṣasām||42.36||

sa|| ati balaḥ rāmaḥ jayati | mahābalaḥ lakṣmaṇaḥ ca (jayati) |rāmēṇa abhilāṣitaḥ rājā sugrīvaḥ ca jayati||śatrusainyānāṁ nihaṁtā mārutātmajaḥ hanumān ahaṁ kliṣṭakarmaṇaḥ rāmasya kōsalēṁdrasya dāsaḥ ||sahasraśaḥ śilābhiḥ pādapaiśca praharataḥ mē yuddhē rāvaṇa sahasraṁ pratibalaṁ na bhavēt ||sarvarakṣasāṁ miṣatāṁ laṁkāṁ purīṁ ardayitvā maidhilīṁ abhivādya ca samr̥ddhārthaḥ gamiṣyāmi||

||Sloka meanings||

ati balaḥ rāmaḥ jayati - Rama who has great strength is victorious
mahābalaḥ lakṣmaṇaḥ ca (jayati) - so is mighty Lakshmana.
rāmēṇa abhilāṣitaḥ rājā sugrīvaḥ ca jayati -
king Sugriva ruled by Rama too is victorious

śatrusainyānāṁ nihaṁtā - killer of the enemy army
mārutātmajaḥ hanumān - the son of wind god, Hanuman
kliṣṭakarmaṇaḥ rāmasya - of Rama who can overcome all difficulties
ahaṁ kōsalēṁdrasya dāsaḥ - I am the servant of the Lord of Kosala

sahasraśaḥ śilābhiḥ pādapaiśca praharataḥ -
pound with rocks and trees in thousand ways
mē yuddhē - in the war
rāvaṇa sahasraṁ pratibalaṁ na bhavēt -
not even a thousand Ravana's can match me

sarvarakṣasāṁ miṣatāṁ - while all the Rakshasa are watching
laṁkāṁ purīṁ ardayitvā - having destroyed Lanka
maidhilīṁ abhivādya ca - saluting Maithili
samr̥ddhārthaḥ gamiṣyāmi - having accomplished my task I will return

||Sloka summary||

' Rama who has great strength is victorious. So is mighty Lakshmana. The king Sugriva ruled by Rama too is victorious. I , the Killer of the enemy army, the son of wind god, Hanuman I am the servant of Rama ,the Lord of Kosala who can overcome all difficulties. While I pound with rocks and trees in thousand ways in a war, not even a thousand Ravana's can match me. While all the Rakshasa are watching, I will destroy Lanka , saluting Maithili , having accomplished my task I will return." ||42.32-36||

This is the famous 'Victory Chant" or Jaya mantra. These lines are said in first person. When one reads this, it is as though he is chanting. And he will be assured of victory.

The Sloka text is as follows.

"jayatyati balō rāmō lakṣmaṇasya mahābalaḥ|
rājājayati sugrīvō rāghavēṇādhipālitaḥ||33||
dāsōshaṁ kōsalēṁdrasya rāmasyā kliṣṭakarmaṇaḥ|
hanumān śatrusainyānāṁ nihaṁtāmārutātmajaḥ||34||
na rāvaṇa sahasraṁ mē yuddhē pratibalaṁ bhavēt|
śilābhistu praharataḥ pādapaiśca sahasraśaḥ||35||
ardayitvā purīṁ laṁkāṁ abhivādya ca maithilīm|
samr̥ddhārthō gamiṣyāmi miṣatāṁ sarvarakṣasām"||36||

Here Hanuman makes it clear that he is a servant of Rama. As we read the Sloka it is as though we are proclaiming that, "we are the servants of Rama", we are declaring victory for Rama.

One more thing. Sarga starts with Sita trying to protect Hanuma's identity. Sarga ends with a loud proclamation by Hanuma, that he is the follower of Rama

We have seen Hanuma announcing himself as a minister of Sugriva, and as messenger of Rama. After completing the search and meeting Sita, Hanuma too seemed to have realized his self. Now he describes himself as a follower of Rama. The role of "Self" is also similar. Self is a follower of the Supreme being.

It is said , "dāsabhūtāḥ svataḥ sarvē ātmānaḥ paramātmanaḥ" Self is a natural follower of Paramatma or Supreme being. Whatever is done, do the same as the follower of the Supreme being. Seeing Sita, knowing her as all powerful one, yet being dependent on Rama, Hanuman realizes that he too is a follower of Rama. And as a result, declare himself as the follower of the Supreme being.

Hanuma realizes that it is Rama who is getting things accomplished through him. The result of those actions belongs to Rama only. With that focus Hanuma goes to battle and becomes victorious. The same thought is applicable to us.

||Sloka 42.37||

tasya sannādaśabdēna tēsbhavanbhayaśaṁkitāḥ|
dadr̥śuśca hanūmaṁtaṁ saṁdhyāmēgha mivōnnatam ||42.37||

sa|| tē tasya sannādaśabdēna bhayaśaṁkitāḥ abhavan| saṁdhyāmēghaṁ iva unnataṁ hanūmaṁtaṁ dadr̥śuḥ ca ||

||Sloka meanings||

tasya sannādaśabdēna -
hearing his loud sound
tē bhayaśaṁkitāḥ abhavan -
they became terrified
unnataṁ hanūmaṁtaṁ dadr̥śuḥ ca -
saw towering Hanuman
saṁdhyāmēghaṁ iva -
like a cloud in twilight

||Sloka summary||

"They became terrified hearing that loud sound. They saw towering Hanuman like a cloud in twilight. " ||42.37||

||Sloka 42.38||

svāmi saṁdēśaniśsaṁkāḥ tatastē rākṣasāḥ kapim|
citraiḥ praharaṇairbhīmaiḥ abhipētustatastaḥ||42.38||

sa||tataḥ tē rākṣasāḥ svāmisaṁdēśa niḥśaṁkāḥ citraiḥ praharaṇaiḥ kapiṁ abhipētuḥ||

||Sloka meanings||

tataḥ tē rākṣasāḥ -
then those Rakshasas
svāmisaṁdēśa niḥśaṁkāḥ -
ordered by the king without any doubt
citraiḥ praharaṇaiḥ -
with dreadful weapons
kapiṁ abhipētuḥ -
attacked Hanuman

||Sloka summary||

"Then the Rakshasas ordered by the king without any doubt attacked Hanuman with dreadful weapons." ||42.38||

||Sloka 42.39||

sa tai parivr̥taḥ śūraiḥ sarvataḥ sumahabalaḥ |
asasādā'ragyasaṁ bhīmaṁ parighaṁ tōraṇāśritam||42.39||

sa|| sumahābalaḥ saḥ taiḥ śūraiḥ sarvataḥ parivr̥taḥ tōraṇāśritaṁ bhīmaṁ āyasaṁ parighaṁ asasāda||

||Sloka meanings||

sumahābalaḥ saḥ -
he the very powerful one
taiḥ śūraiḥ sarvataḥ parivr̥taḥ -
surrounded all over by the warriors
tōraṇāśritaṁ - from the archway
bhīmaṁ āyasaṁ parighaṁ asasāda -
picked up the terrific iron beam

||Sloka summary||

"The very powerful one surrounded by all the warriors, took the iron beam from the archway." ||42.39||

||Sloka 42.40||

sa taṁ parighamādāya jaghāna rajanīcarān|
sa pannagamivādāya sphuraṁtaṁ vinatāsutaḥ||42.40||
vicacā rāṁbarē vīraḥ parigr̥hya ca mārutiḥ|

sa|| saḥ taṁ parighaṁ ādāyā rajanīcarān jaghāna | vīraḥ saḥ mārutiḥ vinatāsutaḥ sphuraṁtaṁ pannagāṁ ādāya parigr̥hya aṁbarē vicacāra||

||Sloka meanings||

saḥ taṁ parighaṁ ādāyā rajanīcarān jaghāna -
he took that beam and struck the night beings
vīraḥ saḥ mārutiḥ - that hero Maruti
vinatāsutaḥ sphuraṁtaṁ pannagāṁ ādāya -
like the son of Vinata attacking a serpent raising its head.
parigr̥hya aṁbarē vicacāra-
moved about the sky with that( iron beam)

||Sloka summary||

"He took that beam and struck the night beings. That hero then moved about the sky like the son of Vinata attacking a serpent raising its head."||42.40||

||Sloka 42.41||

sa hatvā rākṣasān vīrān kiṁkarānmārutātmajaḥ||42.41||
yuddhakāṁkṣī punarvīraḥ tōraṇaṁ samupāśritaḥ|

sa||vīraḥ saḥ mārutātmajaḥ vīrān kiṁkarān rākṣasān hatvā yuddhakāṁkṣī tōraṇaṁ samupāśritaḥ||

||Sloka meanings||

vīraḥ saḥ mārutātmajaḥ -
the hero, the son of wind god
vīrān kiṁkarān rākṣasān hatvā -
having killed the Rakshasas named Kinkaras
yuddhakāṁkṣī tōraṇaṁ samupāśritaḥ-
climbed up the arch way again wanting to battle more

||Sloka summary||

"The hero , the son of wind god having killed the Kinkaras , wanting to battle more , climbed up the arch way again." ||42.41||

||Sloka 42.42,43||

tataḥ tasmādbhayānmuktāḥ katicittatra rākṣasāḥ||42.42||
nihatān kiṁkarān sarvān rāvaṇāya nyavēdayan||42.43||

sa|| tataḥ tatra tasmāt bhayāt muktāḥ katicit rākṣasāḥ sarvān kiṁkarān nihatān (iti) rāvaṇāya nyavēdayan||

||Sloka meanings||

tataḥ katicit rākṣasāḥ - then some of the Rakshasas
tatra tasmāt bhayāt muktāḥ -
being relieved from fear
sarvān kiṁkarān nihatān (iti)-
that all the Kinkaras have been killed
rāvaṇāya nyavēdayan -
reported to Ravana

||Sloka summary||

"Then some of the Rakshasas relieved from fear reported to Ravana that all the Kinkaras have been killed."||42.42,43||

||Sloka 42.44||

sa rākṣasānāṁ nihataṁ mahadbalaṁ
niśamya rājā parivr̥tta lōcanaḥ|
samādidēśāpratimaṁ parākramē
prahastaputraṁ samarē sudurjayam||42.44||

sa||saḥ rājā rākṣasānāṁ mahat balaṁ nihataṁ niśamya parivr̥talōcanaḥ parākramē apratimaṁ samarē sudurjayaṁ prahasta putraṁ samādidēśa||

||Sloka meanings||

saḥ rājā - that King
rākṣasānāṁ mahat balaṁ nihataṁ niśamya -
that the great force of Rakshasas was killed,
parivr̥talōcanaḥ - with eyes rolling
parākramē apratimaṁ samarē sudurjayaṁ -
the difficult to conquer and matchless one son of Prahasta
prahasta putraṁ samādidēśa -
son of Prahasta son of Prahasta

||Sloka summary||

"That King having heard that the great force of Rakshasas was killed, with eyes rolling son of Prahasta difficult to conquer and matchless son of Prahasta."||42.44||

Having heard that Kinkaras have been killed, Ravana orders son of Prahasta , his minister to go and capture the Vanara. With that line Sarga 42 comes to an end.

Highlight of this Sarga is the victory chant of Hanuma. This is chant that is adored commented upon and has reverberated through ages.

Picking on the line of "dāsō'haṁ rāmasya kliṣṭakarmaṇaḥ", he says the following:

We have three enemies.
(1) The "I" feeling.
(2) The feeling that I can protect myself.
(3) The feeling that I am the "doer".

Winning over these three is the victory. To win over them, the tool is a "Mantra". That mantra is "Ram raamaaya namah! "namaḥ" has been elaborated before. It says, "this is not mine". When one completes a work and says "Namah", it is as though; you are offering the fruits to the supreme being. One may offer the fruits to Supreme being and be free of bondage. This is the same thing we hear in Gita too.

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē dvicatvāriṁśassargaḥ ||

Thus ends the Sarga forty-two of Sundarakanda in Ramayana the first ever poem composed in Sanskrit by the first poet sage Valmiki.

||om tat sat||