|| om tat sat||

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

ಹರಿಃ ಓಮ್
ಓಮ್ ಶ್ರೀರಾಮಾಯ ನಮಃ
ಶ್ರೀಮದ್ವಾಲ್ಮೀಕಿ ರಾಮಾಯಣೇ
ಸುಂದರಕಾಂಡೇ
ಚತುರ್ಥಃ ಸರ್ಗಃ
( ಶ್ಲೋಕಾರ್ಥತಾತ್ಪರ್ಯತತ್ತ್ವದೀಪಿಕ)

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||

ಸ ನಿರ್ಜಿತ್ಯ ಪುರೀಂ ಶ್ರೇಷ್ಠಾಂ ಲಙ್ಕಾಂ ತಾಂ ಕಾಮರೂಪಿಣೀ|
ವಿಕ್ರಮೇಣ ಮಹಾತೇಜಾ ಹನುಮಾನ್ ಕಪಿಸತ್ತಮಃ||1||
ಅದ್ವಾರೇಣ ಮಹಾಬಾಹುಃ ಪ್ರಾಕಾರಮಭಿಪುಪ್ಲುವೇ |

ಸ|| ಕಪಿಸತ್ತಮಃ ಮಹಾಬಾಹುಃ ಹನುಮಾನ್ ತಾಂ ಲಙ್ಕಾಂ ಕಾಮರೂಪಿಣೀಂ ವಿಕ್ರಮೇಣ ನಿರ್ಜಿತ್ಯ ಸಃ ಅದ್ವಾರೇಣ ಶ್ರೇಷ್ಠಾಂ ಪುರೀಂ ಪ್ರಾಕಾರಂ ಅಭಿಪುಪ್ಲುವೇ ||

||Sloka meanings||

ಹನುಮಾನ್ ಕಪಿಸತ್ತಮಃ ಮಹಾಬಾಹುಃ -
Hanuman, best of Vanaras and one with powerful arms
ತಾಂ ಲಙ್ಕಾಂ ಕಾಮರೂಪಿಣೀಂ -
that Lankini who can take any form
ವಿಕ್ರಮೇಣ ನಿರ್ಜಿತ್ಯ ಸಃ -
defeating her with his prowess
ಶ್ರೇಷ್ಠಾಂ ಪುರೀಂ -
great city of Lanka
ಅದ್ವಾರೇಣ ಪ್ರಾಕಾರಂ ಅಭಿಪುಪ್ಲುವೇ -
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, ಅದ್ವಾರೇಣ ಮಹಾಬಾಹುಃ ಪ್ರಾಕಾರಮಭಿಪುಪ್ಲುವೇ; the three words in this sentence namely, ಅದ್ವಾರೇಣ, ಮಹಾಬಾಹುಃ, ಪ್ರಾಕಾರಂ; 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, ಶತ್ರೋಃ ಪುರಂ ಗ್ರಾಮಂ ವಾ ಗೃಹಂ ' ಅದ್ವಾರೇಣ ಪ್ರವಿಶೇತ್ ಶತೃವಿನಾಶಾಯ' ಇತಿ ನೀತಿಸ್ಮೃತೇಃ '; this says that while entering an enemy city, village or house, for the destruction of enemies, one shall enter through a place other than 'ದ್ವಾರ', the main entrance.

||Sloka 4.02||

ಪ್ರವಿಶ್ಯ ನಗರೀಂ ಲಙ್ಕಾಂ ಕಪಿರಾಜಹಿತಂಕರಃ||2||
ಚಕ್ರೇಽಥ ಪಾದಂ ಸವ್ಯಂ ಚ ಶತ್ರೂಣಾಂ ಸ ತು ಮೂರ್ಥನಿ|

ಸ|| ಕಪಿರಾಜಹಿತಂ ಕರಃ ನಗರೀಂ ಲಙ್ಕಾಂ ಪ್ರವಿಶ್ಯ ಸಃ ಶತ್ರೂಣಾಂ ಮೂರ್ಧನಿ ಸವ್ಯಂ ಪಾದಂ ಚಕ್ರೇ ತು||

||Sloka meanings||

ಸಃ ಕಪಿರಾಜಹಿತಂ ಕರಃ - he, the well-wisher of the king
ನಗರೀಂ ಲಙ್ಕಾಂ ಪ್ರವಿಶ್ಯ- entering the city of Lanka
ಶತ್ರೂಣಾಂ ಮೂರ್ಧನಿ - on the enemies head
ಸವ್ಯಂ ಪಾದಂ ಚಕ್ರೇ ತು - 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, "ಅದ್ವಾರೇಣ ಪ್ರವಿಶೇತ್ ಶತೃವಿನಾಶಾಯ "- 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:

ಶ್ಲೋ|| ಪ್ರಯಾಣಕಾಲೇ ಚ ಗೃಹಪ್ರವೇಶೇ ವಿವಾಹಕಾಲೇಪಿ ದಕ್ಷಿಣಾಘ್ರಿಂ|
ಕೃತ್ವಾಗ್ರತಃ ಶತೃಪುರ ಪ್ರವೇಶೇ ವಾಮಂ ನಿದಧ್ಯಾಚರಣಂ ನೃಪಾಲ್ಯೇ ||

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 'ಶತೃಪುರ ಪ್ರವೇಶೇ' the enemies city, one must put his left (ವಾಮಂ) foot first.

||Sloka 4.03,04||

ಪ್ರವಿಷ್ಠ ಸಂಪನ್ನೋ ನಿಶಾಯಾಂ ಮಾರುತಾತ್ಮಜಃ||4.03||
ಸ ಮಹಾಪಥಮಾಸ್ಥಾಯ ಮುಕ್ತಪುಷ್ಪ ವಿರಾಜಿತಮ್|
ತತಸ್ತು ತಾಂ ಪುರೀಂ ಲಙ್ಕಾಂ ರಮ್ಯಾಂ ಅಭಿಯಯೌ ಕಪಿಃ||4.04||

ಸ|| ಸತ್ತ್ವಸಂಪನ್ನಃ ಸಃ ಮಾರುತಾತ್ಮಜಃ ನಿಶಾಯಾಮ್ ಮುಕ್ತಾಪುಷ್ಪವಿರಾಜಿತಂ ಮಹಾಪಥಮ್ ಆಸ್ಥಾಯ ಪ್ರವಿಷ್ಠಃ|| ತತಃ ತಾಂ ರಮ್ಯಾಂ ನಗರೀಂ ಲಙ್ಕಾಂ ಅಭಿಯಯೌ||

||Sloka meanings||

ಸತ್ತ್ವಸಂಪನ್ನಃ ಸಃ ಮಾರುತಾತ್ಮಜಃ
- Son of Vayu, endowed with great strength,
ನಿಶಾಯಾಮ್
- in the darkness of the night
ಮುಕ್ತಾಪುಷ್ಪವಿರಾಜಿತಂ ಮಹಾಪಥಮ್ ಆಸ್ಥಾಯ
- having made the way to the main street set with flowers of pearls
ಪ್ರವಿಷ್ಠಃ - entered
ತತಃ ತಾಂ ರಮ್ಯಾಂ ನಗರೀಂ ಲಙ್ಕಾಂ -
then that enchanting city Lanka
ಅಭಿಯಯೌ -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||

ಹಸಿತೋತ್ಕೃಷ್ಣನಿನದೈ ಸ್ತೂರ್ಯಘೋಷಪುರಸ್ಸರೈಃ|
ವಜ್ರಾಂಕುಶನಿಕಾಶೈಶ್ಚ ವಜ್ರಜಾಲವಿಭೂಷಿತೈಃ||4.05||
ಗೃಹಮೇಘೈಃ ಪುರೀ ರಮ್ಯಾ ಬಭಾಸೇ ದ್ಯೌ ರಿವಾಂಬುಧೈಃ|

ಸ|| ಹಸಿತೋತ್ಕೃಷ್ಟ ನಿನದೈಃ ತೂರ್ಯಘೋಷಪುರಃ ಸರೈಃ ವಜ್ರಾಂಕುಶನಿಕಾಶೈಶ್ಚ ವಜ್ರಜಾಲ ವಿಭೂಷಿತೈಃ ಮೇಘಾಇವ ಗೃಹೈಃ ರಮ್ಯಾ ಪುರೀ ಅಮ್ಬುದೈಃ ದ್ಯೌಃ ಇವ ಬಭಾಸೇ||

||Sloka meanings||

ಹಸಿತೋತ್ಕೃಷ್ಟ ನಿನದೈಃ - filled with sounds of laughter
ತೂರ್ಯಘೋಷಪುರಃ ಸರೈಃ - reverberating with sounds of musical instruments
ವಜ್ರಾಂಕುಶನಿಕಾಶೈಶ್ಚ - images adorned with diamonds
ವಜ್ರಜಾಲವಿಭೂಷಿತೈಃ adorned with diamond lattices
ಮೇಘಾಇವ ಗೃಹೈಃ ರಮ್ಯಾ ಪುರೀ - houses like clouds in the beautiful city
ಅಮ್ಬುದೈಃ ದ್ಯೌಃ ಇವ ಬಭಾಸೇ -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, '.. ಹಸಿತಾನಾಮಟ್ಟಹಾಸಾನಾಂ ಉತ್ಕೃಷ್ಟ ನಿನದೈಃ ಮಹಾಸ್ವನೈಃ;ವಜ್ರನಿರ್ಮಿತೈಃ ಜಾಲೈಃ ಗವಾಕ್ಷೈಃ ಪಕ್ಷಿ ಪ್ರವೇಶನಿವಾರಕ ಆವರಣವಿಶೇಷೈಃ ವಾ ವಿಭೂಷಿತೈಃ ಶೋಭಿತೈಃ ಗೃಹಮೇಘೈಃ ಮೇಘಾಕಾರ ಗೃಹೈಶ್ಚರಮ್ಯಾ ಪುರೀ ಅಂಬರೈಃ ಅಮ್ಬರವರ್ತಿಗೃಹಾಕಾರಮೇಘೈಃ ದ್ಯೌಃ ಇವ ಬಭಾಸೇ||

||Sloka 4.06,7||

ಪ್ರಜಜ್ವಾಲ ತದಾ ಲಙ್ಕಾ ರಕ್ಷೋಗಣಗೃಹೈ ಶ್ಶುಭೈಃ||6||
ಸಿತಾಭ್ರಸದೃಶೈಶ್ಚಿತ್ರೈಃ ಪದ್ಮಸ್ವಸ್ತಿಕಸಂಸ್ಥಿತೈಃ|
ವರ್ಥಮಾನ ಗೃಹೈಶ್ಚಾಪಿ ಸರ್ವತ ಸ್ಸುವಿಭೂಷಿತಾ||7||

ಸ|| ತತಃ ಸಿತಾಭ್ರಸದೃಶೈಃ ಶುಭೈಃ ಚಿತ್ರೈಃ ಪದ್ಮಸ್ವಸ್ಥಿಕ ಸಂಸ್ಥಿತೈಃ ರಾಕ್ಷಸ ಗಣ ಗೃಹೈಃ ವರ್ಧಮಾನ ಗೃಹೈಶ್ಚಾಪಿ ಸರ್ವತಃ ಲಙ್ಕಾ ಸುವಿಭೂಷಿತಾ||

||Sloka meanings||

ತತಃ ಶುಭೈಃ ಸಿತಾಭ್ರಸದೃಶೈಃ -
then auspicious. and resembling white clouds
ಚಿತ್ರೈಃ ಪದ್ಮಸ್ವಸ್ಥಿಕ ಸಂಸ್ಥಿತೈಃ -
with paintings, and engraved with lotus and Swastika marks
ರಾಕ್ಷಸ ಗಣ ಗೃಹೈಃ -
the houses of the Rakshasas
ವರ್ಧಮಾನ ಗೃಹೈಶ್ಚಾಪಿ -
with houses which are meant to prosper
ಸರ್ವತ ಸ್ಸುವಿಭೂಷಿತಾ -
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 , ವರ್ಧಮಾನ ಗೃಹೈಶ್ಚಾಪಿ - ವರ್ಧಮಾನಗೃಹೈಃ ವರ್ಧಮಾನನಾಮಸಂಸ್ಥಾನವತ್ ಗೃಹೈಃ -'ಚತುಃ ಶಾಲಂ ಚತುರ್ದ್ವಾರಂ ಸರ್ವತೋ ಭದ್ರ ಸಂಜ್ಞಿತಮ್| ದಕ್ಷಿಣ ದ್ವಾರ ರಹಿತಂ ವರ್ಧಮಾನಂ ಧನಪ್ರದಮ್ |ಪ್ರಾಗ್ದ್ವಾರರಹಿತಂ ಸ್ವಸ್ತಿಕಾಖ್ಯಂ ಪುತ್ರಧನಪ್ರದಮ್ |ಇತ್ಯುಕ್ತೇಃ|| this is essentially to tell us that some of those descriptions indicative of prosperous houses.

||Sloka 4.08||

ತಾಂ ಚಿತ್ರಮಾಲ್ಯಾಭರಣಾಂ ಕಪಿರಾಜಹಿತಂಕರಃ|
ರಾಘವಾರ್ಥಂ ಚರನ್ ಶ್ರೀಮಾನ್ ದದರ್ಶಚ ನನಂದ ಚ ||8||

ಸ|| ಕಪಿರಾಜಹಿತಂ ಕರಃ ಶ್ರೀಮಾನ್ ಚಿತ್ರಮಾಲ್ಯಾಭರಣಾಮ್ ತಾಂ (ಪುರೀಮ್) ರಾಘವಾರ್ಥಮ್ ಚರನ್ ದದರ್ಶಚ ನನಂದ ಚ||

||Sloka meanings||

ಕಪಿರಾಜಹಿತಂ ಕರಃ ಶ್ರೀಮಾನ್ - well-wisher of king of Vanaras
ಚಿತ್ರಮಾಲ್ಯಾಭರಣಾಮ್ ತಾಂ - city decorated with colorful garlands
ರಾಘವಾರ್ಥಂ ಚರನ್- going about for the purposes of Rama
ದದರ್ಶಚ ನನಂದ ಚ - 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||

ಭವನಾದ್ಭವನಂ ಗಚ್ಛನ್ ದದರ್ಶ ಪವನಾತ್ಮಜಃ|
ವಿವಿಧಾಕೃತಿರೂಪಾಣಿ ಭವನಾನಿ ತತಸ್ತತಃ||9||

ಸ|| ಭವನಾತ್ ಭವನಂ ಗಚ್ಛನ್ ಪವನಾತ್ಮಜಃ ತತಃ ತತಃ ವಿವಿಧಾಕೃತಿ ರೂಪಾಣಿ ಭವನಾನಿ ದದರ್ಶ||

||Sloka meanings||

ಭವನಾತ್ ಭವನಂ ಗಚ್ಛನ್ -
going from house to house
ಪವನಾತ್ಮಜಃ - son of Vayu
ವಿವಿಧಾಕೃತಿ ರೂಪಾಣಿ ಭವನಾನಿ ದದರ್ಶ -
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||

ಶುಶ್ರಾವ ಮಥುರಂ ಗೀತಂ ತ್ರಿಸ್ಥಾನಸ್ವರಭೂಷಿತಮ್ |
ಸ್ತ್ರೀಣಾಂ ಮದಸಮೃದ್ಧಾನಾಂ ದಿವಿಚಾಪ್ಸರಸಾಮಿವ ||10||

ಸ|| (ಸಃ) ದಿವಿ ಅಪ್ಸರಸಾಮಿವ ಮದಸಮೃದ್ಧಾನಾಮ್ ಸ್ತ್ರೀಣಾಮ್ ತ್ರಿಸ್ಥಾನ ಸ್ವರಭೂಷಿತಾಂ ಮಧುರಂ ಗೀತಮ್ ಶುಶ್ರಾವ||

||Sloka meanings||

ದಿವಿ ಅಪ್ಸರಸಾಮಿವ -like the Apsarasas in the heaven
ಮದಸಮೃದ್ಧಾನಾಮ್ ಸ್ತ್ರೀಣಾಮ್- intoxicated women
ತ್ರಿಸ್ಥಾನ ಸ್ವರಭೂಷಿತಾಂ - with tunes set to three pitches
ಮಧುರಂ ಗೀತಮ್ ಶುಶ್ರಾವ -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 - ಉರಃ ಕಂಠ ಶಿರೋರೂಪಸ್ಥಾನ ತ್ರಯ ಜನಿತ ಮನ್ದಮಧ್ಯಮತಾರಾಸ್ವನ ವಿಶೇಷೈಃ - generated in three places namely, ಉರಃ ಕಠಃ ಶಿರಃ, stomach , throat and head and three pitches are listed as Manda, Madhyama Tara

||Sloka 4.11||

ಶುಶ್ರಾವ ಕಾಞ್ಚೀನಿನದಂ ನೂಪುರಾಣಾಂ ಚ ನಿಸ್ಸ್ವನಮ್|
ಸೋಪಾನನಿನದಾಂಶ್ಚೈವ ಭವನೇಷು ಮಹಾತ್ಮನಾಮ್ ||11||
ಅಸ್ಫೋಟಿತನಿನಾದಾಂಶ್ಚ ಕ್ಷ್ವೇಳಿತಾಂಶ್ಚ ತತಸ್ತತಃ|

ಸ|| (ಸಃ) ಮಹಾತ್ಮನಾಮ್ ಭವನೇಷು ಕಾಂಚೀನಿನದಮ್ ನೂಪುರಾಣಾಂ ನಿಸ್ಸ್ವನಮ್ ಸೋಪಾನನಿನದಾಂಶ್ಚೈವ ಅಸ್ಫೋಟಿತನಿನಾದಾಂಶ್ಚ ತತಃ ತತಃ ಕ್ಷ್ವೇಳಿತಾಂಶ್ಚ ಶುಶ್ರಾವ||

||Sloka meanings||

ಮಹಾತ್ಮನಾಮ್ ಭವನೇಷು -from the palaces of great people
ಕಾಂಚೀನಿನದಮ್ -sounds of bells worn on the waist
ನೂಪುರಾಣಾಂ ನಿಸ್ಸ್ವನಮ್ - sounds of the anklets
ಸೋಪಾನನಿನದಾಂಶ್ಚೈವ - sounds of feet on the steps
ಅಸ್ಫೋಟಿತನಿನಾದಾಂಶ್ಚ - sounds of clapping
ತತಃ ತತಃ ಕ್ಷ್ವೇಳಿತಾಂಶ್ಚ ಶುಶ್ರಾವ -
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||

ಶುಶ್ರಾವ ಜಪತಾಂ ತತ್ರ ಮಂತ್ರಾನ್ ರಕ್ಷೋಗೃಹೇಷುವೈ||12||
ಸ್ವಾಧ್ಯಾಯನಿರತಾಂಶ್ಚೈವ ಯಾತುಧಾನಾನ್ ದದರ್ಶ ಸಃ|
ರಾವಣ ಸ್ತವಸಂಯುಕ್ತಾನ್ ಗರ್ಜತೋ ರಾಕ್ಷಸಾನಪಿ||13||

ಸ|| (ಸಃ) ತತ್ರ ರಕ್ಷೋಗೃಹೇಷು ಜಪತಾಂ ಮಂತ್ರಾನ್ ಶುಶ್ರಾವ ||ಸ್ವಾಧ್ಯಾಯನಿರತಾಂ ಯಾತುಧಾನಾನ್ ಚ ರಾವಣಸ್ತವ ಸಂಯುಕ್ತಾನ್ ಗರ್ಜತಃ ರಾಕ್ಷಸಾನ್ ಅಪಿ ದದರ್ಶ ||

||Sloka meanings||

ತತ್ರ ರಕ್ಷೋಗೃಹೇಷು -
from the houses of Rakshasa
ಜಪತಾಂ ಮಂತ್ರಾನ್ ಶುಶ್ರಾವ -
heard chanting of sacred hymns
ಸ್ವಾಧ್ಯಾಯನಿರತಾಂ ಯಾತುಧಾನಾನ್ ಚ -
those engaged in the recital of Vedas
ರಾವಣಸ್ತವ ಸಂಯುಕ್ತಾನ್ ರಾಕ್ಷಸಾನ್ ಗರ್ಜತಃ -
Rakshasas loudly engaged in eulogy of Ravana
ಅಪಿ ದದರ್ಶ - 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||

ರಾಜಮಾರ್ಗಂ ಸಮಾವೃತ್ಯ ಸ್ಥಿತಂ ರಕ್ಷೋ ಬಲಂ ಮಹತ್|
ದದರ್ಶ ಮಧ್ಯಮೇ ಗುಲ್ಮೇ ರಾವಣಸ್ಯ ಚರಾನ್ಬಹೂನ್||14||

ಸ|| (ಸಃ) ಮಧ್ಯಮೇ ಗುಲ್ಮೇ ರಾಜಮಾರ್ಗಂ ಸಮಾವೃತ್ಯ ಸ್ಥಿತಂ ಮಹತ್ ರಕ್ಷೋಬಲಂ ರಾವಣಸ್ಯ ಬಹೂನ್ ಚರಾನ್ ದದರ್ಶ||

||Sloka meanings||

ಮಧ್ಯಮೇ ಗುಲ್ಮೇ - in the center of the city
ರಾಜಮಾರ್ಗಂ ಸಮಾವೃತ್ಯ ಸ್ಥಿತಂ - gathered on the main street
ಮಹತ್ ರಕ್ಷೋಬಲಂ - great army of Rakshasas
ರಾವಣಸ್ಯ ಬಹೂನ್ ಚರಾನ್ ದದರ್ಶ - 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||

ದೀಕ್ಷಿತಾನ್ ಜಟಿಲಾನ್ ಮುಣ್ಡಾನ್ ಗೋಽಜಿನಾಂಬರವಾಸಸಃ|
ದರ್ಭಮುಷ್ಟಿಪ್ರಹರಣಾನ್ ಅಗ್ನಿಕುಣ್ಡಾಯುಧಾನ್ ಸ್ತಥಾ||15||

ಸ|| (ಸಃ) ದೀಕ್ಷಿತಾನ್ ಜಟಿಲಾನ್ ಮುಣ್ಡಾನ್ ಗೋಜೀನಾಮ್ಬರವಾಸಸಃ ದರ್ಭಮುಷ್ಟಿಪ್ರಹಾರಣಾನ್ ತಥಾ ಅಗ್ನಿಕುಣ್ಡಾಯುಧಾನ್ ತಥಾ ( ದದರ್ಶ)||

||Sloka meanings||

ದೀಕ್ಷಿತಾನ್ ಜಟಿಲಾನ್ ಮುಣ್ಡಾನ್ -
priests, ascetics with matted hair, those with shaven heads
ಗೋಜೀನಾಮ್ಬರವಾಸಸಃ - those robed in cowhides
ದರ್ಭಮುಷ್ಟಿಪ್ರಹಾರಣಾನ್ ತಥಾ - those holding Dharbha grass
ಅಗ್ನಿಕುಣ್ಡಾಯುಧಾನ್ ತಥಾ - 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||

ಕೂಟಮುದ್ಗರಪಾಣೀಂಶ್ಚ ದಣ್ಡಾಯುಧಧರಾನಪಿ|
ಏಕಾಕ್ಷಾನ್ ಏಕಕರ್ಣಾಂಶ್ಚ ಲಂಬೋದರಪಯೋಧರಾನ್||16||

ಸ|| (ಸಃ) ಕೂಟಮುದ್ಗರಪಾಣೀಂ ಚ ದಂಡಾಯುಧಧರಾನ್ (ರಾಕ್ಷಸಾನ್) ಅಪಿ , ಏಕಾಕ್ಷಾನ್ ಏಕ ಕರ್ಣಾಂ ಚ ಲಂಬೋಧರಾನ್ ಪಯೋಧರಾನ್ (ದದರ್ಶ)||

||Sloka meanings||

ಕೂಟಮುದ್ಗರಪಾಣೀಂ ಚ -
those holding iron mallets and hammers
ದಂಡಾಯುಧಧರಾನ್ ಅಪಿ -
those holding staffs and arms
ಏಕಾಕ್ಷಾನ್ ಏಕ ಕರ್ಣಾಂ ಚ -
those with only one eye , with only one ear
ಲಂಬೋಧರಾನ್ ಪಯೋಧರಾನ್ ಚ -
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||

ಕರಾಳಾನ್ ಭುಗ್ನವಕ್ತ್ರಾಂಚ ವಿಕಟಾನ್ ವಾಮನಾಂಸ್ತಥಾ|
ಧನ್ವಿನಃ ಖಡ್ಗಿನಶ್ಚೈವ ಶತಘ್ನೀ ಮುಸಲಾಯುಧಾನ್||17||

ಸ|| (ಸಃ) ಕರಾಳಾನ್ ಭುಘ್ನವಕ್ತ್ರಾಂ ಚ ವಿಕಟಾನ್ ತಥಾ ವಾಮನಾನ್ ಚ ಧನ್ವಿನಃ ಖಡ್ಗಿನಃ ಚ ಶತಘ್ನೀ ಮುಸಲಾಯುಧಾನ್ ಚ (ದದರ್ಶ)

||Sloka meanings||

ಕರಾಳಾನ್ ಭುಘ್ನವಕ್ತ್ರಾಂ ಚ - those with frightful faces
ವಿಕಟಾನ್ ತಥಾ ವಾಮನಾನ್ ಚ - those with distorted forms and dwarfs
ಧನ್ವಿನಃ ಖಡ್ಗಿನಃ ಚ - those holding bows and swords
ಶತಘ್ನೀ ಮುಸಲಾಯುಧಾನ್ ಚ - 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||

ಪರಿಘೋತ್ತಮಹಸ್ತಾಂಶ್ಚ ವಿಚಿತ್ರ ಕವಚೋಜ್ಜ್ವಲಾನ್|
ನಾತಿಸ್ಥೂಲಾನ್ ನಾತಿಕೃಶಾನ್ ನಾತಿದೀರ್ಘಾತಿಹ್ರಸ್ವಕಾನ್||18||

ಸ|| (ಸಃ) ಪರಿಘೋತ್ತಮಹಸ್ತಾಂ ಚ ವಿಚಿತ್ರಕವಚೋಜ್ಜ್ವಲಾನ್ ನ ಅತಿಸ್ಥೂಲಾನ್ ನ ಅತಿಕೃಶಾನ್ ನ ಅತಿದೀರ್ಘಾ ನ ಅತಿಹ್ರಸ್ವಕಾನ್ (ದದರ್ಶ)||

||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||

ಶ್ಲೋ|| ನಾತಿಗೌರಾನ್ ನಾತಿಕೃಷ್ಣಾನ್ ನಾತಿಕುಬ್ಜಾನ್ನ ವಾಮನಾನ್|
ವಿರೂಪಾನ್ ಬಹುರೂಪಾಂಶ್ಚ ಸುರೂಪಾಂಶ್ಚ ಸುವರ್ಚಸಃ||19||
ಧ್ವಜೀನ್ ಪತಾಕಿನಶ್ಚೈವ ದದರ್ಶ ವಿವಿಧಾಯುಧಾನ್

ಸ|| (ಸಃ) ನ ಅತಿಗೌರಾನ್ ನ ಅತಿ ಕೃಷ್ಣಾನ್ ನ ಅತಿಕುಬ್ಜಾನ್ ನ ವಾಮನಾನ್ ಬಹುರೂಪಾಂ ಚ ಸುರೂಪಾಂ ಚ ಸುವರ್ಚಸಃ ಧ್ವಜೀನ್ ಪತಾಕಿನಶ್ಚ ವಿವಿಧಾಯುಧಾನ್ ದದರ್ಶ||

||Sloka meanings||

ನ ಅತಿಗೌರಾನ್ ನ ಅತಿ ಕೃಷ್ಣಾನ್ - not very fair, nor very dark
ನ ಅತಿಕುಬ್ಜಾನ್ ನ ವಾಮನಾನ್ - not hunch backed nor too short
ಬಹುರೂಪಾಂ ಚ ಸುರೂಪಾಂ ಚ - good looking ones with many forms
ಸುವರ್ಚಸಃ ಧ್ವಜೀನ್ ಪತಾಕಿನಶ್ಚ - those with handsome looks, holding flagstaffs with flags
ವಿವಿಧಾಯುಧಾನ್ ದದರ್ಶ - 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||

ಶಕ್ತಿವೃಕ್ಷಾಯುಧಾಂಶ್ಚೈವ ಪಟ್ಟಿಸಾಶನಿಧಾರಿಣಃ||20||
ಕ್ಷೇಪಣೀಪಾಶಹಸ್ತಾಂಶ್ಚ ದದರ್ಶ ಸ ಮಹಾಕಪಿಃ|
ಸ್ರಗ್ವಿಣಸ್ತ್ವನುಲಿಪ್ತಾಂಶ್ಚ ವರಾಭರಣ ಭೂಷಿತಾನ್||21||

ಸ|| ಸಃ ಮಹಾಕಪಿಃ ಶಕ್ತಿವೃಕ್ಷಾಯುಧಾಶ್ಚೈವ ಪಟ್ಟಿಸಾಶನಿಧಾರಿಣಃ ಕ್ಷೇಪಣೀ ಪಾಶಹಸ್ತಾಂಚ ಸ್ರಗ್ವಿಣಸ್ತ್ವನುಲಿಪ್ತಾಂಚ ವರಾಭರಣ ಭೂಷಿತಾನ್ ದದರ್ಶ||

||Sloka meanings||

ಸಃ ಮಹಾಕಪಿಃ -
that great Vanara
ಶಕ್ತಿವೃಕ್ಷಾಯುಧಾಶ್ಚೈವ -
those who were holding powerful trees as weapons
ಪಟ್ಟಿಸಾಶನಿಧಾರಿಣಃ -
those who were holding spears and arrows,
ಕ್ಷೇಪಣೀ ಪಾಶಹಸ್ತಾಂಚ -
those who were holding slings from which missiles are thrown
ಸ್ರಗ್ವಿಣಸ್ತ್ವನುಲಿಪ್ತಾಂಚ - those wearing garlands, smeared with unguents,
ವರಾಭರಣ ಭೂಷಿತಾನ್ (ದದರ್ಶ)- 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||

ನಾನಾವೇಷ ಸಮಾಯುಕ್ತಾನ್ ಯಥಾ ಸ್ವೈರಗತಾನ್ ಬಹೂನ್ |
ತೀಕ್ಷ್ಣಶೂಲಧರಾಂಶ್ಚೈವ ವಜ್ರಿಣಸ್ಯ ಮಹಾಬಲಾನ್||22||

ಸ|| (ಸಃ) ನಾನಾವೇಷಸಮಾಯುಕ್ತಾನ್ ಸ್ವೈರಗತಾನ್ ಯಥಾ ಬಹೂನ್ ತೀಕ್ಷ್ಣಶೂಲಧರಾಂ ಚ ವಜ್ರಿಣಸ್ಯ ಮಹಾಬಲಾನ್ (ದದರ್ಶ)||

||Sloka meanings||

ನಾನಾವೇಷಸಮಾಯುಕ್ತಾನ್ -
dressed variety of colorful dresses
ಸ್ವೈರಗತಾನ್ ಯಥಾ -
those who move about freely
ಬಹೂನ್ ತೀಕ್ಷ್ಣಶೂಲಧರಾಂ ಚ -
many who are holding sharp tridents
ವಜ್ರಿಣಸ್ಯ ಮಹಾಬಲಾನ್ -
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||

ಶತಸಾಹಸ್ರ ಮವ್ಯಗ್ರ ಮಾರಕ್ಷಂ ಮಧ್ಯಮಂ ಕಪಿಃ|
ರಕ್ಷೋಧಿಪತಿನಿರ್ಧಿಷ್ಠಂ ದದರ್ಶಾಂತಃಪುರಾಗ್ರತಃ ||23||

ಸ|| ಕಪಿಃ ಅನ್ತಃಪುರ ಅಗ್ರತಃ ರಕ್ಷೋಧಿಪತಿನಿರ್ದಿಷ್ಟಂ ಶತಸಾಹಸ್ರಂ ಅವ್ಯಗ್ರಂ ಮಧ್ಯಮಂ ಆರಕ್ಷಂ ದದರ್ಶ||

||Sloka meanings||

ಅನ್ತಃಪುರ ಅಗ್ರತಃ - in front of the harem
ರಕ್ಷೋಧಿಪತಿನಿರ್ದಿಷ್ಟಂ - ordered by the king of Rakshasas
ಶತಸಾಹಸ್ರಂ ಅವ್ಯಗ್ರಂ- hundred thousand vigilant
ಮಧ್ಯಮಂ ಆರಕ್ಷಂ ದದರ್ಶ - soldiers of the middle rank
ಕಪಿಃ ದದರ್ಶ - 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 , - ಅಧಿಪತಿನಾ ರಾವಣೇನ ನಿರ್ದಿಷ್ಟಮ್ ಆಜ್ಞಾಪಿತಮ್ ಅವ್ಯಗ್ರಂ ವ್ಯಗ್ರತಾರಹಿತಮ್ ాರಕ್ಷಂ ಸಮಂತಾದ್ರಕ್ಷಕಮ್ ಮಧ್ಯಮಂ ಮಧ್ಯಕಕ್ಷಾವರ್ತೀ ಸತಸಾಹಸ್ರಂ ಲಕ್ಷ ಸಂಖ್ಯಾಕಮ್ ಅಂತಃ ಪುರಾಗ್ರತಃ ಅಂತಃ ಪುರಾಗ್ರೇ ಪ್ರಾಪ್ತಃ ಕಪಿಃ ದದರ್ಶ; In line with our translation.

||Sloka 4.24, 25||

ಸ ತದಾ ತದ್ಗೃಹಂ ದೃಷ್ಟ್ವಾ ಮಹಾಹಾಟಕತೋರಣಮ್|
ರಾಕ್ಷಸೇಂದ್ರಸ್ಯ ವಿಖ್ಯಾತಮದ್ರಿ ಮೂರ್ಧ್ನಿ ಪ್ರತಿಷ್ಟಿತಮ್||24||
ಪುಂಡರೀಕಾವತಂಸಾಭಿಃ ಪರಿಘಾಭಿರಲಂಕೃತಮ್|
ಪ್ರಾಕಾರಾವೃತ ಮತ್ಯಂತಂ ದದರ್ಶ ಸ ಮಹಾಕಪಿಃ||25||

ಸ|| ಸಃ ಮಹಾಕಪಿಃ ಮಹಾಹಾಟಕತೋರಣಂ ಅದ್ರಿಮೂರ್ಧ್ನಿ ಪ್ರತಿಷ್ಟಿತಂ ವಿಖ್ಯಾತಂ ಪುಣ್ಡರೀಕಾವತಂಸಾಭಿಃ ಪರಿಖಾಭಿಃ ಅಲಂಕೃತಾಮ್ ಅತ್ಯನ್ತಂ ಪ್ರಾಕಾರಾವೃತಾಂ ದೃಷ್ಟ್ವಾ ತದಾ ರಾಕ್ಷಸೇಂದ್ರಸ್ಯ ತತ್ ಗೃಹಮ್ ದದರ್ಶ||

||Sloka meanings||

ದೃಷ್ಟ್ವಾ - observing
ಮಹಾಹಾಟಕತೋರಣಂ - huge archway made of gold
ಅದ್ರಿಮೂರ್ಧ್ನಿ ಪ್ರತಿಷ್ಟಿತಂ - situated on the top of the mountain
ಪುಣ್ಡರೀಕಾವತಂಸಾಭಿಃ ಅಲಂಕೃತಾಮ್ - decorated with white lotus flowers
ಪರಿಖಾಭಿಃ - moats
ಅತ್ಯನ್ತಂ ಪ್ರಾಕಾರಾವೃತಂ - surrounding all over,
ತದಾ ಸಃ ಮಹಾಕಪಿಃ - then that great Vanara
ರಾಕ್ಷಸೇಂದ್ರಸ್ಯ ತತ್ ಗೃಹಮ್ ದದರ್ಶ - 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||

ತ್ರಿವಿಷ್ಠಪನಿಭಂ ದಿವ್ಯಂ ದಿವ್ಯನಾದ ವಿನಾದಿತಮ್|
ವಾಜಿಘೋಷಿತಸಂಘುಷ್ಟಂ ನಾದಿತಂಭೂಷಣೈಸ್ತಥಾ||26||

ಸ|| ಮಹಾಕಪಿಃ ದಿವ್ಯಂ ತ್ರಿವಿಷ್ಟಪನಿಭಂ, ದಿವ್ಯನಾದ ವಿನಾದಿತಮ್, ವಾಜಿಹೇಷ್ಟಿತಸಂಘುಷ್ಟಮ್ ತಥಾ ಭೂಷಣೈಃ ನಾದಿತಂ

||Sloka meanings||

ದಿವ್ಯಂ ತ್ರಿವಿಷ್ಟಪನಿಭಂ - wonderful resembling the heaven
ದಿವ್ಯನಾದ ವಿನಾದಿತಮ್ - echoing with wonderful sounds
ವಾಜಿಹೇಷ್ಟಿತಸಂಘುಷ್ಟಮ್ - filled with sounds of neighing horses
ತಥಾ ಭೂಷಣೈಃ ನಾದಿತಂ - 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||

ರಥೈರ್ಯಾನೈರ್ವಿಮಾನೈಶ್ಚ ತಥಾ ಹಯಗಜೈ ಶ್ಶುಭೈಃ|
ವಾರಣೈಶ್ಚ ಚತುರ್ದಂತೈ ಶ್ಶ್ವೇತಾಭ್ರನಿಚಯೋಪಮೈಃ ||27||

ಸ|| ರಥೈಃ ಯಾನೈಃ ವಿಮಾನೈಶ್ಚ ಶುಭೈಃ ಹಯಗಜೈಃ ಶ್ವೇತಾಭ್ರನಿಚಯೋಪಮೈಃ ಚತುರ್ಥನ್ತೈಃ ವಾರಣೈಶ್ಚ (ಭೂಷಿತಂ)||

||Sloka meanings||

ರಥೈಃ ಯಾನೈಃ ವಿಮಾನೈಶ್ಚ - with chariots, carriages, and flying chariots
ತಥಾ ಶುಭೈಃ ಹಯಗಜೈಃ - filled with auspicious horses and elephants
ಚತುರ್ಥನ್ತೈಃ ವಾರಣೈಶ್ಚ - filled with four tusked elephants
ಶ್ವೇತಾಭ್ರನಿಚಯೋಪಮೈಃ - 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||

ಭೂಷಿತಂ ರುಚಿರ ದ್ವಾರಂ ಮತ್ತೈಶ್ಚ ಮೃಗಪಕ್ಷಿಭಿಃ|
ರಕ್ಷಿತಂ ಸುಮಹಾವೀರ್ಯೈ ರ್ಯಾತುಧಾನೈ ಸ್ಸಹಸ್ರಶಃ||
ರಾಕ್ಷಸಾಧಿಪತೇರ್ಗುಪ್ತ ಮಾವಿವೇಶ ಮಹಾಕಪಿಃ||28||

ಸ|| ಭೂಷಿತಂ ಮತ್ತೈಃ ಮೃಗಪಕ್ಷಿಭಿಃ ರುಚಿರದ್ವಾರಮ್ ಸುಮಹಾವೀರ್ಯೈಃ ಸಹಸ್ರಶಃ ಯಾತುಧಾನೈಃ ರಕ್ಷಿತಂ ರಾಕ್ಷಸಾಧಿಪತೇಃ ಗುಪ್ತಂ ಮಹಾಕಪಿಃ ಆವಿವೇಶ||

||Sloka meanings||

ಭೂಷಿತಂ ಮತ್ತೈಃ ಮೃಗಪಕ್ಷಿಭಿಃ
- decorated with ornamented beats and birds
ರುಚಿರದ್ವಾರಮ್ - beautiful entrance
ಸುಮಹಾವೀರ್ಯೈಃ ಸಹಸ್ರಶಃ ಯಾತುಧಾನೈಃ ರಕ್ಷಿತಂ -
guarded by thousands of Rakshasas of great valor.
ಮಹಾಕಪಿಃ ಆವಿವೇಶ - great Vanara entered
ರಾಕ್ಷಸಾಧಿಪತೇಃ ಗುಪ್ತಂ -
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||

ಸಹೇಮಜಾಂಬೂನದಚಕ್ರವಾಳಮ್
ಮಹಾರ್ಹಮುಕ್ತಾಮಣಿಭೂಷಿತಾಂತಮ್|
ಪರಾರ್ಥ್ಯಕಾಲಾಗರುಚಂದನಾಕ್ತಮ್
ಸ ರಾವಣಾಂತಃಪುರಮ್ ಆವಿವೇಶ||29||

ಸ||ಸಃ ಸಹೇಮ ಜಾಮ್ಬೂನದ ಚಕ್ರವಾಳಮ್ ಮಹಾರ್ಹಮಣಿಭೂಷಿತಾಂತಮ್ ಪರಾರ್ಥ್ಯಕಾಲಾಗರುಚನ್ದನಾಕ್ತಮ್ ರಾವಣಾಂತಃ ಪುರಂ ಆವಿವೇಶ||

||Sloka meanings||

ಸಹೇಮ ಜಾಮ್ಬೂನದ ಚಕ್ರವಾಳಮ್ -
walls of polished gold
ಮಹಾರ್ಹಮಣಿಭೂಷಿತಾಂತಮ್ -
decorated with precious strings of pearls
ಪರಾರ್ಥ್ಯಕಾಲಾಗರುಚನ್ದನಾಕ್ತಮ್ -
sprinkled with best fragrance of sandal
ರಾವಣಾಂತಃ ಪುರಂ ಆವಿವೇಶ -
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

" ಅದ್ವಾರೇಣ ಮಹಾಬಾಹುಃ ಪ್ರಾಕಾರಮ್ಭಿಪುಪ್ಲುವೆ"; That means, Hanuman avoiding the main entrance jumped over the boundary wall. In this line all the three words 'ಅದ್ವಾರೇಣ', 'ಮಹಾಬಾಹುಃ', and 'ಪ್ರಾಕಾರಮ್ are important.

Here ಅದ್ವಾರೇಣ 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- ಅದ್ವಾರೇಣ; 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).
ಕರ್ಮಣೈವ ಹಿ ಸಂಸಿದ್ಧಿಮಾಸ್ಥಿತಾ ಜನಕಾದಯಃ|
ಲೋಕಸಂಗ್ರಹಮೇವಾಪಿ ಸಂಪಶ್ಯನ್ ಕರ್ತುಮರ್ಹಸಿ ||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 ಅದ್ವಾರೇಣ.
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 ಅದ್ವಾರೇಣ.

'ಅದ್ವಾರೇಣ ', has yet another entirely different thought.

Here 'ಅ' means Bhagavan ; ದ್ವಾರೇಣ - 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 "ಅದ್ವಾರೇಣ"

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 ಅದ್ವಾರೇಣ 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 ಮಹಾಬಾಹುಃ

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 ಮಹಾಬಾಹುಃ, 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, 'ರಾಮಾರ್ಥಮ್ ಚ್ ವಾನರಾರ್ಥಮ್ ಚ' '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, ಪ್ರಾಕಾರ.

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 ಅದ್ವಾರೇಣ, ಮಹಾಬಾಹು, ಪ್ರಾಕಾರ 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.

ಇತ್ಯಾರ್ಷೇ ಶ್ರೀಮದ್ರಾಮಾಯಣೇ ಆದಿಕಾವ್ಯೇ ವಾಲ್ಮೀಕೀಯೇ
ಚತುರ್ವಿಂಶತ್ ಸಹಸ್ರಿಕಾಯಾಂ ಸಂಹಿತಾಯಾಮ್
ಶ್ರೀಮತ್ಸುಂದರಕಾಂಡೇ ಚತುರ್ಥಸ್ಸರ್ಗಃ||

Thus the fourth Sarga of Sundarakanda comes to an end.

||ಓಮ್ ತತ್ ಸತ್||

 

 

||om tat sat||