|| om tat sat||

Sanskrit Text in Telugu , Kannada, Gujarati, Devanagari, English

hariḥ ōm
ōm śrīrāmāya namaḥ
śrīmadvālmīki rāmāyaṇē
suṁdarakāṁḍē
caturthaḥ sargaḥ
( ślōkārthatātparyatattvadīpika)

Sundarakanda
Sarga 4
(Slokas with word meanings and summary)

Hanuman having defeated Lankini enters Lanka by placing his left foot first. He jumps over the boundary wall, instead of entering through the main entrance, as per the injunctions of those days. There he sees many Rakshasas guarding Ravana's palace. The palace is surrounded by a moat and has a golden entrance. Then Hanuma enters the Rakshasa king's palace complex.

That is the summary of Sarga 4.

Now we start with meanings for all Slokas, along with snippets from TikaTraya

||Sloka 4.01||

sa nirjitya purīṁ śrēṣṭhāṁ laṅkāṁ tāṁ kāmarūpiṇī|
vikramēṇa mahātējā hanumān kapisattamaḥ||1||
advārēṇa mahābāhuḥ prākāramabhipupluvē |

sa|| kapisattamaḥ mahābāhuḥ hanumān tāṁ laṅkāṁ kāmarūpiṇīṁ vikramēṇa nirjitya saḥ advārēṇa śrēṣṭhāṁ purīṁ prākāraṁ abhipupluvē ||

||Sloka meanings||

hanumān kapisattamaḥ mahābāhuḥ -
Hanuman, best of Vanaras and one with powerful arms
tāṁ laṅkāṁ kāmarūpiṇīṁ -
that Lankini who can take any form
vikramēṇa nirjitya saḥ -
defeating her with his prowess
śrēṣṭhāṁ purīṁ -
great city of Lanka
advārēṇa prākāraṁ abhipupluvē -
leapt over the boundary wall

||Sloka summary||

The mighty Hanuman with his prowess having overcome the demoness Lanka who can assume any form leapt over the rear entrance of the great city Lanka.||4.01||

Here poet says in one line, advārēṇa mahābāhuḥ prākāramabhipupluvē; the three words in this sentence namely, advārēṇa, mahābāhuḥ, prākāraṁ; all the three words have deeper meaning in the lore of spiritual enquiry. We will elaborate the same at the end of the Sarga.

About leaping over the boundary wall and avoiding main entrance, Tilaka Tika says, śatrōḥ puraṁ grāmaṁ vā gr̥haṁ ' advārēṇa praviśēt śatr̥vināśāya' iti nītismr̥tēḥ '; this says that while entering an enemy city, village or house, for the destruction of enemies, one shall enter through a place other than 'dvāra', the main entrance.

||Sloka 4.02||

praviśya nagarīṁ laṅkāṁ kapirājahitaṁkaraḥ||2||
cakrē'tha pādaṁ savyaṁ ca śatrūṇāṁ sa tu mūrthani|

sa|| kapirājahitaṁ karaḥ nagarīṁ laṅkāṁ praviśya saḥ śatrūṇāṁ mūrdhani savyaṁ pādaṁ cakrē tu||

||Sloka meanings||

saḥ kapirājahitaṁ karaḥ - he, the well-wisher of the king
nagarīṁ laṅkāṁ praviśya- entering the city of Lanka
śatrūṇāṁ mūrdhani - on the enemies head
savyaṁ pādaṁ cakrē tu - place left foot

||Sloka summary||

The well-wisher of the king of Vanaras having entered Lanka placed his left foot first in the city as though placing his foot on the head of the enemy foretelling their defeat.||4.02||

The point of putting the left foot forward has other references. Govindaraja in his Ramayana Tilaka presented the following from Niti Sastra, "advārēṇa praviśēt śatr̥vināśāya "- That means while entering the enemies fort or a house or a town, one should not enter through the main entrance. One must use a side entrance. This also fits with the main explanation.

But why put left foot first? Elaborating on this Govindaraja says in his Tilaka putting left foot forward is like placing a foot on the head of the enemies and is a sign of victory according to Raja Sastra. He also quotes Brihaspati as saying:

ślō|| prayāṇakālē ca gr̥hapravēśē vivāhakālēpi dakṣiṇāghriṁ|
kr̥tvāgrataḥ śatr̥pura pravēśē vāmaṁ nidadhyācaraṇaṁ nr̥pālyē ||

Meaning that at the time of starting a travel, in marriages, and while entering a house one should put right foot first. Putting right foot forward is thus auspicious while starting. But while entering 'śatr̥pura pravēśē' the enemies city, one must put his left (vāmaṁ) foot first.

||Sloka 4.03,04||

praviṣṭha saṁpannō niśāyāṁ mārutātmajaḥ||4.03||
sa mahāpathamāsthāya muktapuṣpa virājitam|
tatastu tāṁ purīṁ laṅkāṁ ramyāṁ abhiyayau kapiḥ||4.04||

sa|| sattvasaṁpannaḥ saḥ mārutātmajaḥ niśāyām muktāpuṣpavirājitaṁ mahāpatham āsthāya praviṣṭhaḥ|| tataḥ tāṁ ramyāṁ nagarīṁ laṅkāṁ abhiyayau||

||Sloka meanings||

sattvasaṁpannaḥ saḥ mārutātmajaḥ
- Son of Vayu, endowed with great strength,
niśāyām
- in the darkness of the night
muktāpuṣpavirājitaṁ mahāpatham āsthāya
- having made the way to the main street set with flowers of pearls
praviṣṭhaḥ - entered
tataḥ tāṁ ramyāṁ nagarīṁ laṅkāṁ -
then that enchanting city Lanka
abhiyayau -went about

||Sloka summary||

The son of wind god endowed with great strength having made his way entered the main streets of Lanka set with flowers of pearls. Then he went about that beautiful city in search of Sita.||4.03,04||

||Sloka 4.05||

hasitōtkr̥ṣṇaninadai stūryaghōṣapurassaraiḥ|
vajrāṁkuśanikāśaiśca vajrajālavibhūṣitaiḥ||4.05||
gr̥hamēghaiḥ purī ramyā babhāsē dyau rivāṁbudhaiḥ|

sa|| hasitōtkr̥ṣṭa ninadaiḥ tūryaghōṣapuraḥ saraiḥ vajrāṁkuśanikāśaiśca vajrajāla vibhūṣitaiḥ mēghāiva gr̥haiḥ ramyā purī ambudaiḥ dyauḥ iva babhāsē||

||Sloka meanings||

hasitōtkr̥ṣṭa ninadaiḥ - filled with sounds of laughter
tūryaghōṣapuraḥ saraiḥ - reverberating with sounds of musical instruments
vajrāṁkuśanikāśaiśca - images adorned with diamonds
vajrajālavibhūṣitaiḥ adorned with diamond lattices
mēghāiva gr̥haiḥ ramyā purī - houses like clouds in the beautiful city
ambudaiḥ dyauḥ iva babhāsē -shone like clouds in the sky

||Sloka summary||

Filled with sounds of laughter, reverberating with sounds of musical instruments, with houses as though they were in clouds and decorated with windows adorned with diamonds, as well as images adorned with diamonds, the city resembled the celestial sky shining with clouds.||4.05||

These are intricate descriptions and the TiKa Traya elaborations area good reference. Here Rama Tilaka Tika says, '.. hasitānāmaṭṭahāsānāṁ utkr̥ṣṭa ninadaiḥ mahāsvanaiḥ;vajranirmitaiḥ jālaiḥ gavākṣaiḥ pakṣi pravēśanivāraka āvaraṇaviśēṣaiḥ vā vibhūṣitaiḥ śōbhitaiḥ gr̥hamēghaiḥ mēghākāra gr̥haiścaramyā purī aṁbaraiḥ ambaravartigr̥hākāramēghaiḥ dyauḥ iva babhāsē||

||Sloka 4.06,7||

prajajvāla tadā laṅkā rakṣōgaṇagr̥hai śśubhaiḥ||6||
sitābhrasadr̥śaiścitraiḥ padmasvastikasaṁsthitaiḥ|
varthamāna gr̥haiścāpi sarvata ssuvibhūṣitā||7||

sa|| tataḥ sitābhrasadr̥śaiḥ śubhaiḥ citraiḥ padmasvasthika saṁsthitaiḥ rākṣasa gaṇa gr̥haiḥ vardhamāna gr̥haiścāpi sarvataḥ laṅkā suvibhūṣitā||

||Sloka meanings||

tataḥ śubhaiḥ sitābhrasadr̥śaiḥ -
then auspicious. and resembling white clouds
citraiḥ padmasvasthika saṁsthitaiḥ -
with paintings, and engraved with lotus and Swastika marks
rākṣasa gaṇa gr̥haiḥ -
the houses of the Rakshasas
vardhamāna gr̥haiścāpi -
with houses which are meant to prosper
sarvata ssuvibhūṣitā -
glittering all over

||Sloka summary||

The well decorated houses of the Rakshasas all over the city of Lanka were resembling the white clouds, with auspicious marks of swastika as well as paintings. The houses are meant to prosper and were glittering all over.||4.06,7||

Tilaka Tika elaborates , vardhamāna gr̥haiścāpi - vardhamānagr̥haiḥ vardhamānanāmasaṁsthānavat gr̥haiḥ -'catuḥ śālaṁ caturdvāraṁ sarvatō bhadra saṁjñitam| dakṣiṇa dvāra rahitaṁ vardhamānaṁ dhanapradam |prāgdvārarahitaṁ svastikākhyaṁ putradhanapradam |ityuktēḥ|| this is essentially to tell us that some of those descriptions indicative of prosperous houses.

||Sloka 4.08||

tāṁ citramālyābharaṇāṁ kapirājahitaṁkaraḥ|
rāghavārthaṁ caran śrīmān dadarśaca nanaṁda ca ||8||

sa|| kapirājahitaṁ karaḥ śrīmān citramālyābharaṇām tāṁ (purīm) rāghavārtham caran dadarśaca nanaṁda ca||

||Sloka meanings||

kapirājahitaṁ karaḥ śrīmān - well-wisher of king of Vanaras
citramālyābharaṇām tāṁ - city decorated with colorful garlands
rāghavārthaṁ caran- going about for the purposes of Rama
dadarśaca nanaṁda ca - saw and was delighted too.

||Sloka summary||

For achieving Raghav's purpose, the well-wisher of the chief of Vanaras going about that city of colorful garlands saw that city and felt happy ||4.08||

||Sloka 4.09||

bhavanādbhavanaṁ gacchan dadarśa pavanātmajaḥ|
vividhākr̥tirūpāṇi bhavanāni tatastataḥ||9||

sa|| bhavanāt bhavanaṁ gacchan pavanātmajaḥ tataḥ tataḥ vividhākr̥ti rūpāṇi bhavanāni dadarśa||

||Sloka meanings||

bhavanāt bhavanaṁ gacchan -
going from house to house
pavanātmajaḥ - son of Vayu
vividhākr̥ti rūpāṇi bhavanāni dadarśa -
saw mansions of different shapes and sizes.

||Sloka summary||

Going from one building to another, the son of wind god saw mansions of different shapes and sizes.||4.09||

||Sloka 4.10||

śuśrāva mathuraṁ gītaṁ tristhānasvarabhūṣitam |
strīṇāṁ madasamr̥ddhānāṁ divicāpsarasāmiva ||10||

sa|| (saḥ) divi apsarasāmiva madasamr̥ddhānām strīṇām tristhāna svarabhūṣitāṁ madhuraṁ gītam śuśrāva||

||Sloka meanings||

divi apsarasāmiva -like the Apsarasas in the heaven
madasamr̥ddhānām strīṇām- intoxicated women
tristhāna svarabhūṣitāṁ - with tunes set to three pitches
madhuraṁ gītam śuśrāva -heard melodious songs

||Sloka summary||

He heard melodious songs of intoxicated women with tunes set to three pitches (namely medium high and low) singing like the Apsarasas in the heaven.||4.10||

The three pitches are - uraḥ kaṁṭha śirōrūpasthāna traya janita mandamadhyamatārāsvana viśēṣaiḥ - generated in three places namely, uraḥ kaṭhaḥ śiraḥ, stomach , throat and head and three pitches are listed as Manda, Madhyama Tara

||Sloka 4.11||

śuśrāva kāñcīninadaṁ nūpurāṇāṁ ca nissvanam|
sōpānaninadāṁścaiva bhavanēṣu mahātmanām ||11||
asphōṭitaninādāṁśca kṣvēḷitāṁśca tatastataḥ|

sa|| (saḥ) mahātmanām bhavanēṣu kāṁcīninadam nūpurāṇāṁ nissvanam sōpānaninadāṁścaiva asphōṭitaninādāṁśca tataḥ tataḥ kṣvēḷitāṁśca śuśrāva||

||Sloka meanings||

mahātmanām bhavanēṣu -from the palaces of great people
kāṁcīninadam -sounds of bells worn on the waist
nūpurāṇāṁ nissvanam - sounds of the anklets
sōpānaninadāṁścaiva - sounds of feet on the steps
asphōṭitaninādāṁśca - sounds of clapping
tataḥ tataḥ kṣvēḷitāṁśca śuśrāva -
sounds of jokes here and there were heard.

||Sloka summary||

He heard from the palaces of great people the sounds of bells worn on the waists, sounds of anklets (worn on the ankles), sounds of climbing steps and sounds of clapping and joking here and there. ||4.11||

||Sloka 4.12, 13||

śuśrāva japatāṁ tatra maṁtrān rakṣōgr̥hēṣuvai||12||
svādhyāyaniratāṁścaiva yātudhānān dadarśa saḥ|
rāvaṇa stavasaṁyuktān garjatō rākṣasānapi||13||

sa|| (saḥ) tatra rakṣōgr̥hēṣu japatāṁ maṁtrān śuśrāva ||svādhyāyaniratāṁ yātudhānān ca rāvaṇastava saṁyuktān garjataḥ rākṣasān api dadarśa ||

||Sloka meanings||

tatra rakṣōgr̥hēṣu -
from the houses of Rakshasa
japatāṁ maṁtrān śuśrāva -
heard chanting of sacred hymns
svādhyāyaniratāṁ yātudhānān ca -
those engaged in the recital of Vedas
rāvaṇastava saṁyuktān rākṣasān garjataḥ -
Rakshasas loudly engaged in eulogy of Ravana
api dadarśa - saw the

||Sloka summary||

He heard the sacred chanting from the houses of Rakshasas. He saw Rakshasas engaged in the study of Vedas, as well as those engaged in the loud eulogy of Ravana.||4.12,13||

||Sloka 4.14||

rājamārgaṁ samāvr̥tya sthitaṁ rakṣō balaṁ mahat|
dadarśa madhyamē gulmē rāvaṇasya carānbahūn||14||

sa|| (saḥ) madhyamē gulmē rājamārgaṁ samāvr̥tya sthitaṁ mahat rakṣōbalaṁ rāvaṇasya bahūn carān dadarśa||

||Sloka meanings||

madhyamē gulmē - in the center of the city
rājamārgaṁ samāvr̥tya sthitaṁ - gathered on the main street
mahat rakṣōbalaṁ - great army of Rakshasas
rāvaṇasya bahūn carān dadarśa - Ravana's spies too, he saw

||Sloka summary||

He saw army of Rakshasas and Ravana's spies gathered on the main streets in the center of the city.||4.14||

||Sloka 4.15||

dīkṣitān jaṭilān muṇḍān gō'jināṁbaravāsasaḥ|
darbhamuṣṭipraharaṇān agnikuṇḍāyudhān stathā||15||

sa|| (saḥ) dīkṣitān jaṭilān muṇḍān gōjīnāmbaravāsasaḥ darbhamuṣṭiprahāraṇān tathā agnikuṇḍāyudhān tathā ( dadarśa)||

||Sloka meanings||

dīkṣitān jaṭilān muṇḍān -
priests, ascetics with matted hair, those with shaven heads
gōjīnāmbaravāsasaḥ - those robed in cowhides
darbhamuṣṭiprahāraṇān tathā - those holding Dharbha grass
agnikuṇḍāyudhān tathā - those carrying tools for fire sacrifices

||Sloka summary||

He saw priests, ascetics with matted hair, those with shaven head, , those robed in cowhides, those holding Dharbha grass , and those carrying tools for fire sacrifices ||4.15||

||Sloka 4.16||

kūṭamudgarapāṇīṁśca daṇḍāyudhadharānapi|
ēkākṣān ēkakarṇāṁśca laṁbōdarapayōdharān||16||

sa|| (saḥ) kūṭamudgarapāṇīṁ ca daṁḍāyudhadharān (rākṣasān) api , ēkākṣān ēka karṇāṁ ca laṁbōdharān payōdharān (dadarśa)||

||Sloka meanings||

kūṭamudgarapāṇīṁ ca -
those holding iron mallets and hammers
daṁḍāyudhadharān api -
those holding staffs and arms
ēkākṣān ēka karṇāṁ ca -
those with only one eye , with only one ear
laṁbōdharān payōdharān ca -
those with huge stomachs, those with heavy breasts.

||Sloka summary||

He saw those holding iron mallets and hammers, those holding staffs and arms. those with only one eye , those with only one ear, those with huge stomachs, those with heavy breasts.||4.16||

||Sloka 4.17||

karāḷān bhugnavaktrāṁca vikaṭān vāmanāṁstathā|
dhanvinaḥ khaḍginaścaiva śataghnī musalāyudhān||17||

sa|| (saḥ) karāḷān bhughnavaktrāṁ ca vikaṭān tathā vāmanān ca dhanvinaḥ khaḍginaḥ ca śataghnī musalāyudhān ca (dadarśa)

||Sloka meanings||

karāḷān bhughnavaktrāṁ ca - those with frightful faces
vikaṭān tathā vāmanān ca - those with distorted forms and dwarfs
dhanvinaḥ khaḍginaḥ ca - those holding bows and swords
śataghnī musalāyudhān ca - those holding pestles and clubs

||Sloka summary||

Those (Rakshasas) with frightful faces , dwarfs as also those with distorted forms. He saw those armed with swords, bows as well as iron clubs or pestles.

||Sloka 4.18||

parighōttamahastāṁśca vicitra kavacōjjvalān|
nātisthūlān nātikr̥śān nātidīrghātihrasvakān||18||

sa|| (saḥ) parighōttamahastāṁ ca vicitrakavacōjjvalān na atisthūlān na atikr̥śān na atidīrghā na atihrasvakān (dadarśa)||

||Sloka meanings||

||Sloka summary||

He saw Rakshasas with hands which are like iron bolts holding wonderful shields, not too fat , not too thin, not too tall or short.||4.18||

||Sloka 4.19||

ślō|| nātigaurān nātikr̥ṣṇān nātikubjānna vāmanān|
virūpān bahurūpāṁśca surūpāṁśca suvarcasaḥ||19||
dhvajīn patākinaścaiva dadarśa vividhāyudhān

sa|| (saḥ) na atigaurān na ati kr̥ṣṇān na atikubjān na vāmanān bahurūpāṁ ca surūpāṁ ca suvarcasaḥ dhvajīn patākinaśca vividhāyudhān dadarśa||

||Sloka meanings||

na atigaurān na ati kr̥ṣṇān - not very fair, nor very dark
na atikubjān na vāmanān - not hunch backed nor too short
bahurūpāṁ ca surūpāṁ ca - good looking ones with many forms
suvarcasaḥ dhvajīn patākinaśca - those with handsome looks, holding flagstaffs with flags
vividhāyudhān dadarśa - holding different weapons

||Sloka summary||

He saw Rakshasas who are not very fair, nor very dark; neither hunchbacked nor too short; good looking ones with many forms; those with handsome looks, those who are holding flagstaffs with flags, holding flagstaffs with flags and variety of arms. ||4.19||

||Sloka 4.20, 21||

śaktivr̥kṣāyudhāṁścaiva paṭṭisāśanidhāriṇaḥ||20||
kṣēpaṇīpāśahastāṁśca dadarśa sa mahākapiḥ|
sragviṇastvanuliptāṁśca varābharaṇa bhūṣitān||21||

sa|| saḥ mahākapiḥ śaktivr̥kṣāyudhāścaiva paṭṭisāśanidhāriṇaḥ kṣēpaṇī pāśahastāṁca sragviṇastvanuliptāṁca varābharaṇa bhūṣitān dadarśa||

||Sloka meanings||

saḥ mahākapiḥ -
that great Vanara
śaktivr̥kṣāyudhāścaiva -
those who were holding powerful trees as weapons
paṭṭisāśanidhāriṇaḥ -
those who were holding spears and arrows,
kṣēpaṇī pāśahastāṁca -
those who were holding slings from which missiles are thrown
sragviṇastvanuliptāṁca - those wearing garlands, smeared with unguents,
varābharaṇa bhūṣitān (dadarśa)- those adorned with excellent ornaments (he saw).

||Sloka summary||

That great Vanara saw Rakshasas, who were holding powerful trees as weapons, who were holding spears and arrows, who were holding slings from which missiles are thrown. He saw Rakshasas wearing garlands, smeared with unguents, adorned with excellent ornaments.||4.20,21||

||Sloka 4.22||

nānāvēṣa samāyuktān yathā svairagatān bahūn |
tīkṣṇaśūladharāṁścaiva vajriṇasya mahābalān||22||

sa|| (saḥ) nānāvēṣasamāyuktān svairagatān yathā bahūn tīkṣṇaśūladharāṁ ca vajriṇasya mahābalān (dadarśa)||

||Sloka meanings||

nānāvēṣasamāyuktān -
dressed variety of colorful dresses
svairagatān yathā -
those who move about freely
bahūn tīkṣṇaśūladharāṁ ca -
many who are holding sharp tridents
vajriṇasya mahābalān -
those who are holding thunderbolts and strong ones too

||Sloka summary||

He saw many Rakshasas who are dressed in variety of colorful dresses , who were moving about freely who were holding sharp tridents and armed those with thunderbolt like weapons. He also saw very strong Rakshasas.||4.22||

||Sloka 4.23||

śatasāhasra mavyagra mārakṣaṁ madhyamaṁ kapiḥ|
rakṣōdhipatinirdhiṣṭhaṁ dadarśāṁtaḥpurāgrataḥ ||23||

sa|| kapiḥ antaḥpura agrataḥ rakṣōdhipatinirdiṣṭaṁ śatasāhasraṁ avyagraṁ madhyamaṁ ārakṣaṁ dadarśa||

||Sloka meanings||

antaḥpura agrataḥ - in front of the harem
rakṣōdhipatinirdiṣṭaṁ - ordered by the king of Rakshasas
śatasāhasraṁ avyagraṁ- hundred thousand vigilant
madhyamaṁ ārakṣaṁ dadarśa - soldiers of the middle rank
kapiḥ dadarśa - the Vanara saw

||Sloka summary||

The Vanara saw hundred thousand vigilant army soldiers of middle rank stationed in front of the harem as ordered by the king of Rakshasas.||4.23||

Tilaka Tika says , - adhipatinā rāvaṇēna nirdiṣṭam ājñāpitam avyagraṁ vyagratārahitam ాrakṣaṁ samaṁtādrakṣakam madhyamaṁ madhyakakṣāvartī satasāhasraṁ lakṣa saṁkhyākam aṁtaḥ purāgrataḥ aṁtaḥ purāgrē prāptaḥ kapiḥ dadarśa; In line with our translation.

||Sloka 4.24, 25||

sa tadā tadgr̥haṁ dr̥ṣṭvā mahāhāṭakatōraṇam|
rākṣasēṁdrasya vikhyātamadri mūrdhni pratiṣṭitam||24||
puṁḍarīkāvataṁsābhiḥ parighābhiralaṁkr̥tam|
prākārāvr̥ta matyaṁtaṁ dadarśa sa mahākapiḥ||25||

sa|| saḥ mahākapiḥ mahāhāṭakatōraṇaṁ adrimūrdhni pratiṣṭitaṁ vikhyātaṁ puṇḍarīkāvataṁsābhiḥ parikhābhiḥ alaṁkr̥tām atyantaṁ prākārāvr̥tāṁ dr̥ṣṭvā tadā rākṣasēṁdrasya tat gr̥ham dadarśa||

||Sloka meanings||

dr̥ṣṭvā - observing
mahāhāṭakatōraṇaṁ - huge archway made of gold
adrimūrdhni pratiṣṭitaṁ - situated on the top of the mountain
puṇḍarīkāvataṁsābhiḥ alaṁkr̥tām - decorated with white lotus flowers
parikhābhiḥ - moats
atyantaṁ prākārāvr̥taṁ - surrounding all over,
tadā saḥ mahākapiḥ - then that great Vanara
rākṣasēṁdrasya tat gr̥ham dadarśa - saw the palace of the king of Rakshasas

||Sloka summary||

Observing the huge archway made of gold situated on the top of the mountain, surrounding moats decorated with white lotus flowers all over, then the great Vanara saw the palace of the king of Rakshasas.||4.24,24||

||Sloka 4.26||

triviṣṭhapanibhaṁ divyaṁ divyanāda vināditam|
vājighōṣitasaṁghuṣṭaṁ nāditaṁbhūṣaṇaistathā||26||

sa|| mahākapiḥ divyaṁ triviṣṭapanibhaṁ, divyanāda vināditam, vājihēṣṭitasaṁghuṣṭam tathā bhūṣaṇaiḥ nāditaṁ

||Sloka meanings||

divyaṁ triviṣṭapanibhaṁ - wonderful resembling the heaven
divyanāda vināditam - echoing with wonderful sounds
vājihēṣṭitasaṁghuṣṭam - filled with sounds of neighing horses
tathā bhūṣaṇaiḥ nāditaṁ - and vibrant sounds of jingling ornaments,

||Sloka summary||

It was wonderful resembling the heaven, echoing with wonderful sounds. It was filled with sounds of neighing horses, and sounds of jingling ornaments. ||4.26||

||Sloka 4.27||

rathairyānairvimānaiśca tathā hayagajai śśubhaiḥ|
vāraṇaiśca caturdaṁtai śśvētābhranicayōpamaiḥ ||27||

sa|| rathaiḥ yānaiḥ vimānaiśca śubhaiḥ hayagajaiḥ śvētābhranicayōpamaiḥ caturthantaiḥ vāraṇaiśca (bhūṣitaṁ)||

||Sloka meanings||

rathaiḥ yānaiḥ vimānaiśca - with chariots, carriages, and flying chariots
tathā śubhaiḥ hayagajaiḥ - filled with auspicious horses and elephants
caturthantaiḥ vāraṇaiśca - filled with four tusked elephants
śvētābhranicayōpamaiḥ - appearing like a heap of while clouds

||Sloka summary||

With chariots, carriages, flying chariots, filled with auspicious elephants and horses, filled with four tusked elephants appearing like heap of white clouds. ||4.27||

||Sloka 4.28||

bhūṣitaṁ rucira dvāraṁ mattaiśca mr̥gapakṣibhiḥ|
rakṣitaṁ sumahāvīryai ryātudhānai ssahasraśaḥ||
rākṣasādhipatērgupta māvivēśa mahākapiḥ||28||

sa|| bhūṣitaṁ mattaiḥ mr̥gapakṣibhiḥ ruciradvāram sumahāvīryaiḥ sahasraśaḥ yātudhānaiḥ rakṣitaṁ rākṣasādhipatēḥ guptaṁ mahākapiḥ āvivēśa||

||Sloka meanings||

bhūṣitaṁ mattaiḥ mr̥gapakṣibhiḥ
- decorated with ornamented beats and birds
ruciradvāram - beautiful entrance
sumahāvīryaiḥ sahasraśaḥ yātudhānaiḥ rakṣitaṁ -
guarded by thousands of Rakshasas of great valor.
mahākapiḥ āvivēśa - great Vanara entered
rākṣasādhipatēḥ guptaṁ -
the palace of the king of Rakshasas secretly

||Sloka summary||

Then he secretly entered the palace of the Rakshasa king which has a beautiful entrance decorated with ornamented beasts and birds, which was guarded by thousands of Rakshasas of great valor. ||4.28||

||Sloka 4.29||

sahēmajāṁbūnadacakravāḷam
mahārhamuktāmaṇibhūṣitāṁtam|
parārthyakālāgarucaṁdanāktam
sa rāvaṇāṁtaḥpuram āvivēśa||29||

sa||saḥ sahēma jāmbūnada cakravāḷam mahārhamaṇibhūṣitāṁtam parārthyakālāgarucandanāktam rāvaṇāṁtaḥ puraṁ āvivēśa||

||Sloka meanings||

sahēma jāmbūnada cakravāḷam -
walls of polished gold
mahārhamaṇibhūṣitāṁtam -
decorated with precious strings of pearls
parārthyakālāgarucandanāktam -
sprinkled with best fragrance of sandal
rāvaṇāṁtaḥ puraṁ āvivēśa -
entered the inner palace of the Rakshasa king

||Sloka summary||

Then he entered the inner palace of the Rakshasa king with walls of polished gold decorated with strings of pearls and sprinkled with best fragrance of sandal. ||4.29||

This Sloka completes the fourth Sarga.

In the very beginning of the Sarga, Valmiki describes Hanuman's entrance in the following words

" advārēṇa mahābāhuḥ prākārambhipupluve"; That means, Hanuman avoiding the main entrance jumped over the boundary wall. In this line all the three words 'advārēṇa', 'mahābāhuḥ', and 'prākāram are important.

Here advārēṇa tells us that Hanuman followed the Royal dictum( Raja Sastra). It is said that when one is entering enemies fort , one does not enter through the main entrance. So he enters at a place which is not an entrance- advārēṇa; This is a common notion and a common explanation.

Here Appalacharyulu garu says, the poet Valmiki is alluding to the path followed by a Gnyani. Gnyani is one who has realized the "Self". Having realized "Self" he has no need for action. He could be a candidate for perfect "non action", He could be indulging himself in the happy realization of "Self". But having realized "Self", the Gnyani continues to perform action. That is not for himself, but for the welfare of the society. Such Gnyani are born not to enjoy the fruits-based action cycle, but to perform tasks ordained by the "Supreme being".

The same point is made by Krishna in Gita (Gita 3-20).
karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ|
lōkasaṁgrahamēvāpi saṁpaśyan kartumarhasi ||Gi 3-20|
Janaka and others having realized "Self" continue action for the sake of others. They continue to perform as if it is at the direction of Bhagavan.

Hanuman defeated Lankini. She allowed him to go on in search of Sita. He could have entered through the main entrance as it were. But Hanuman chose not to do that. He jumped over the boundary wall and entered the city.

Lanka is the body complex. Those who enter through the main entrance of the body complex are the ones, who are born to go through the life cycle of bondage. There are those who do not have the need for going through the cycle of bondage. They need not go through the entrance of the body complex. Gnyani need not go through the main entrance of the body complex. To emphasize that thought, Valmiki said Hanuman a Gnyani entered advārēṇa.
That is not through the main entrance.

So one may again wonder why the Gnyani need to go through the cycle of life at all. As noted earlier, they too may enter life cycle to perform the actions as needed or as ordained.

Hanuma is a Gnyani. Hanuma, being a Gnyani, did not enter through the entrance.
That is the point of advārēṇa.

'advārēṇa ', has yet another entirely different thought.

Here 'a' means Bhagavan ; dvārēṇa - through the door; Bhagavan entered through the door. Or Hanuma, moving on the purpose of Bhagavan, entered through the main entrance. Hanuman came with the express duty of performing a task for Bhagavan. That is, he came in search of Sita. So this is perfect elaboration too.

There is yet another thought about "advārēṇa"

People who are focused on a task, are not interested in the glare associated with grand entrances. They would, being focused on the task, adapt a path away from the glare. In advārēṇa Hanuman being focused on the task of searching for Sita, wanting to avoid the glare of the main entrance, entered by jumping over the boundary wall. This is also an appropriate elaboration too.

Then let us understand the second word mahābāhuḥ

Hanuman is often described poetically as having long powerful arms. That is also in line with the perception of Hanuma as a powerful one. One who can fly across the oceans, carry mountains. The traditional understanding of mahābāhuḥ, is thus long and powerful arms. The arms are for performing actions. In the spiritual enquiry, the requirement of arms for performing action is not being long and powerful. The important requirement is that the task so performed shall not create a bondage. Mahabaho is one whose arms perform actions that do not result in a "Bondage". That means Mahabaho is one who having forsaken the fruits of action, performs the actions which do not result in bondage. Hanuman is performing action for, 'rāmārtham c vānarārtham ca' 'For Rama and for Vanaras'; A selfless act. Hence he is well described as Mahabaho, performing actions that do not create bondage.

The third word is about the boundary wall, prākāra.

Hanuman jumped over the boundary wall. It is boundary wall made of gold. For the body complex, the enticing worldly affairs are our golden ramparts. The one who is able to jump over them, is the one who will succeed in the search of "Self". That one who is able to jump over the golden ramparts of worldly enticements is Gnyani.
Hanuman is that Gnyani.

Thus the three words advārēṇa, mahābāhu, prākāra point to the characteristics of a Gnyani.
That these three are the characteristics of Hanuman is known.

One can be a Mahabaho, by forsaking fruit-related actions. One can succeed in the search for Self-realization,
by jumping over the Golden ramparts of worldly enticements. One can be focused in his search for "Self," by avoiding the glare of the main entrance.

That is the elaboration of Appalacharyulu garu.

Thus Hanuman enters the palace of the king, having entered the Lanka jumping over the boundary wall , avoiding the main entrance and placing his left foot first, with all signs portending success.

With that the Sarga four of Sundarakanda is completed.

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē caturthassargaḥ||

Thus the fourth Sarga of Sundarakanda comes to an end.

||ōm tat sat||

 

 

||om tat sat||