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|| om tat sat||

Sundarakanda
Sarga 51

Hanuman who was brought to the court of Ravana, saying 'satyaṁ rākṣasa rājēṁdra', delivers his message to Ravana. Starting off as a message from the Vanara King Sugriva, then he veers on to his own message to Ravana, couching it as a talk from well-wisher. In that delivery, the person he spoke about was Rama. Hanuma says, "śaktō rāmō"- Rama has that power. What is that Power? "punarēvā tathā sraṣṭuṁ - To create again like that."; What is being recreated? "sabhūtān sa carācarān sarvalōkān -The whole world with all the moving and nonmoving elements"; These are words of Hanuma about Rama.

Through Shrutis we know that only the Supreme being has that power . He is the creator, maintainer and destroyer. He is the one with that great fame. In Shrutis it is said that - "na tasyē śē kaścana tasya nāma mahadyaśaḥ".- The Supreme being has the other name of "mahadyaśaḥ". Hanuman also refers to Rama as "mahā yaśāḥ", thus, highlighting the divine aspect of Rama., and emphasizing that Rama is the Supreme being.

When one hears Hanuma's message to Ravana, one is reminded of the first impression of Rama about Hanuma. Those words of Rama, on the Rishyamuka mountain, about Hanuma were addressed to Lakshmana. Those words ring too true.

Rama said at that time
"nānr̥gvēda vinītasya nāyujurvēdadhāriṇaḥ|
nā sāmavēda viduṣaḥ śakyamēvaṁ subhāṣitum||
nūnaṁ vyākaraṇaṁ kr̥tam anēna .. "|

Meaning that only one who mastered the four Vedas could speak as flawlessly as Hanuma. Rama says, "He mastered the grammar fully. Having spoken so long there was not a single misspoken word. He won my heart with his words"

This is the praise garnered by Hanuma after the very first moment of the meeting. Sundarakanda is replete with memorable instances of Hanuma. Hanuma's valor, intelligence, and knowledge. Here , in the assembly of Ravana we see another aspect of Hanuman. Acting as the messenger of Rama, we see the skilled wordsmith that is Hanuma deliver his message..

Now we go through the fifty first Sarga Slokas with meanings.

||Sloka 51.01||

taṁ samīkṣya mahāsattvaṁ sattvavān harisattamaḥ|
vākya marthavadavyagraḥ taṁ uvāca daśānanam||51.01||

sa|| sattvavān harisattamaḥ mahāsattvaṁ taṁ daśānanam avyagraḥ arthavat vākyaṁ taṁ uvāca||

||Sloka meanings||

sattvavān harisattamaḥ -
courageous Hanuman
mahāsattvaṁ taṁ daśānanam -
the very powerful ten-headed one
avyagraḥ arthavat vākyaṁ -
slowly with meaningful words
taṁ uvāca -
spoke to him as follows.

||Sloka summary||

"Courageous Hanuman looking at the very powerful ten-headed one spoke to him slowly and with meaningful words".||51.01||

||Sloka 51.02||

ahaṁ sugrīvasandēśāt iha prāptaḥ tavālayam|
rākṣasēṁdra harīśastvāṁ bhrātā kuśalamabravīt||51.02||

sa|| rākṣasēṁdra ahaṁ sugrīva saṁdēśāt iha tava ālayaṁ prāptaḥ| harīśaḥ bhrātā tvāṁ kuśalaṁ abravīt||

||Sloka meanings||

rākṣasēṁdra ahaṁ sugrīva saṁdēśāt -
o king of Rakshasas, with message from Sugriva
iha tava ālayaṁ prāptaḥ-
reached your palace here
harīśaḥ bhrātā -
leader of Vanaras , (like) your brother
tvāṁ kuśalaṁ abravīt-
asks about your welfare.

||Sloka summary||

"I have come here to your palace with a message from Sugriva. The King of Vanaras who is like a brother asks about your welfare." ||51.02||

||Sloka 51.03||

bhrātuḥ śr̥ṇu samādēśaṁ sugrīvasya mahātmanaḥ|
dharmārthōpahitaṁ vākya mihacāmutra ca kṣamam||51.03||

sa|| bhrātuḥ mahātmanaḥ sugrīvasya samādēśaṁ iha ca amutra ca darmārtha upahita vākyaṁ kṣamam śr̥ṇu |

||Sloka meanings||

bhrātuḥ mahātmanaḥ sugrīvasya -
of the great self, Sugriva your brotherka
samādēśaṁ -message
iha ca amutra ca kṣamam-
pertinent to this world and the other world too
darmārtha upahita vākyaṁ -
words consistent with righteousness and propriety
śr̥ṇu - listen

||Sloka summary||

"Hear the message of the great self, your brother which is pertinent to this world and the other world too , and is consistent with righteousness and propriety, and is beneficial too." ||51.03||

||Sloka 51.04||

rājā daśarathō nāma rathakujñaravājimām|
pitēva baṁdhurlōkasya surēśvara samadyutiḥ||51.04||

sa|| rathakuṁjiravājimān baṁdhuḥ lōkasya pitēva surēśvaradyutiḥ daśarathaḥ nāma rājā||

||Sloka meanings||

rathakuṁjiravājimān -
richly endowed with chariots, horses and elephants
baṁdhuḥ lōkasya pitēva -
a friend of this world , like a father
surēśvaradyutiḥ -
equal to Indra in splendor
daśarathaḥ nāma rājā -
king named Dasaratha

||Sloka summary||

"The king named Dasaratha who is richly endowed with chariots, horses and elephants, is a friend of this world, equal to Indra in splendor."||51.04||

||Sloka 51.05,06||

jyēṣṭhaḥ tasya mahābāhuḥ putraḥ priyakaraḥ prabhuḥ|
piturnirdēśānniṣkrāṁtaḥ praviṣṭhō daṁḍakāvanam||51.05||

lakṣmaṇēna sahabhrātrā sītāyā cāpi bhāryayā|
rāmō nāma mahātējā dharmyaṁ panthānamāśritaḥ||51.06||

sa|| tasya jyēṣṭha putraḥ priyakaraḥ prabhuḥ rāmaḥ nāma mahātējā dharmyaṁ pamthānamāśritaḥ pituḥ nirdēśāt niṣkrāṁtaḥ | lakṣmanēna sahabhrātā bhāryayā sītā ca api praviṣṭhaḥ daṁḍakāvanam ||

||Sloka meanings||

tasya jyēṣṭha putraḥ - his eldest son
priyakaraḥ prabhuḥ rāmaḥ nāma -
dear one and the lord by name Rama
mahātējā dharmyaṁ panthānamāśritaḥ -
highly effulgent one, ever following the path of righteousness
pituḥ nirdēśāt niṣkrāṁtaḥ -
on the orders of his father and went in exile.
lakṣmaṇēna sahabhrātā -
along with his brother Lakshmana
bhāryayā sītā ca api -
wife Sita too
praviṣṭhaḥ daṁḍakāvanam -
entered Dandaka forest

||Sloka summary||

"His very dear eldest son, the lord by the name Rama is highly effulgent one. He is righteous, followed a path on the orders of his father and went in exile. He entered Dandaka forest with his brother Lakshmana and his wife Sita too.||51.05,06||

||Sloka 51.07||

tasya bhāryā vanē naṣṭā sītā patimanuvratā|
vaidēhasya sutā rājñō janakasya mahātmanaḥ||51.07||

sa|| sītā mahātmanaḥ rājñō vaidēhasya janakasya sutā sītā pativratā tasya bhāryā vanē naṣṭā ||

||Sloka meanings||

mahātmanaḥ rājñō vaidēhasya -
of the great self, King of Videha
janakasya sutā sītā -
daughter of Janaka
pativratā tasya bhāryā sītā -
his wife Sita, a pious one
vanē naṣṭā - lost in the forest

||Sloka summary||

"His wife Sita, a pious one, the daughter of the great self, King of Videha , Janaka, is lost in the forest.||51.07||

||Sloka 51.08||

samārgamāṇastāṁ dēvīṁ rājaputtraḥ sahānujaḥ|
r̥ṣyamūkamanuprāptaḥ sugrīvēṇa samāgataḥ||51.08||

sa|| tāṁ dēvīṁ mārgamāṇaḥ saḥ rājaputraḥ anujaḥ saha r̥ṣyamūkaṁ anuprāptaḥ sugrīvēṇa samāgataḥ||

||Sloka meanings||

tāṁ dēvīṁ mārgamāṇaḥ -
While searching for that lady
saḥ rājaputraḥ anujaḥ saha -
the prince along with his brother
r̥ṣyamūkaṁ anuprāptaḥ -
reached Rishyamuka mountains
sugrīvēṇa samāgataḥ -
met with Sugriva

||Sloka summary||

"While searching for her, the prince along with his brother reached Rishyamuka mountains and met with Sugriva" ||51.08||

||Sloka 51.09||

tasya tēna pratijñātaṁ sītāyāṁ parimārgaṇam|
sugrīvasyāpi rāmēṇa harirājyaṁ nivēditam||51.09||

sa|| tēna tasya sītāyāṁ parimārgaṇaṁ pratijñātaṁ| rāmēṇa sugrīvasyā api harirājyaṁ nivēdituṁ ( pratijñātaṁ)||

Rama Tika says - tasya rāmasya samīpē sītāyāḥ parimārgaṇē tēna sugrīvēṇa pratijñātaṁ , rāmēṇāpi sugrīvasya harirājyaṁ nivēdituṁ pratijñātam|

||Sloka meanings||

sītāyāṁ parimārgaṇaṁ -
Searching for Sita
tēna tasya pratijñātaṁ -
has been promised by him
rāmēṇa sugrīvasyā -
by Rama for Sugriva
harirājyaṁ nivēdituṁ api ( pratijñātaṁ) -
securing the kingdom of Vanaras (was promised)

||Sloka summary||

"Searching for Sita has been promised by him (Sugriva). Securing the kingdom of Vanaras was promised by Rama."||51.09||

||Sloka 51.10||

tataḥ tēna mr̥thē hatvā rājaputtrēṇa vālinam|
sugrīvaḥ sthāpitō rājyē haryr̥kṣāṇāṁ gaṇēśvaraḥ||51.10||

sa|| tataḥ tēna rājaputrēṇa vālinaṁ mr̥thē hatvā sugrīvaḥ haryr̥ kṣāṇāṁ rājyē gaṇēśvaraḥ sthāpitaḥ||

Rama Tika says - tataḥ pratijñākaraṇānantaraṁ tēna rāmēṇa vālinaṁ hatvā haryakṣāṇāṁ gaṇēśvaraḥ tadyōgyaḥ sugrīvaḥ rājyē sthāpitaḥ||

||Sloka meanings||

tataḥ tēna rājaputrēṇa -
then by the prince
vālinaṁ mr̥thē hatvā -
killing Vali in a battle
sugrīvaḥ haryr̥ kṣāṇāṁ rājyē -
Sugriva in the kingdom of Vanaras
gaṇēśvaraḥ sthāpitaḥ-
was made as the king

||Sloka summary||

"Then the prince killing Vali in a battle , made Sugriva as the leader of the kingdom of Vanaras." ||51.10||

||Sloka 51.11||

tvayā vijñātapūrvaścavālī vānarapuṁgavaḥ |
rāmēṇa nihata sajñkhyēśarēṇaikēna vānaraḥ||51.11||

sa|| vālī vānarapuṁgavaḥ tvayā vijñātapūrvaḥ ca | vānaraḥ rāmēṇa saṁkhyē ēkēna śarēna nihataḥ||

||Sloka meanings||

vālī vānarapuṁgavaḥ -
Vali, the best of Vanaras
tvayā vijñātapūrvaḥ ca -
known to you earlier.
vānaraḥ rāmēṇa saṁkhyē -
by Rama in the battle that Vanara
ēkēna śarēna nihataḥ-
was killed with one arrow

||Sloka summary||

"Vali, the best of Vanaras is known to you earlier. He was killed with one arrow by Rama in the war."||51.11||

||Sloka 51.12||

sa sītā mārgamāṇē vyagraḥ sugrīvasatyasaṁgaraḥ|
harīn saṁprēṣayāmāsa diśaḥ sarvā harīśvaraḥ||51.12||

sa|| sugrīvaḥ satya saṁgaraḥ harīśvaraḥ sa sītā mārgamāṇē vyagraḥ diśaḥ sarvān harīn saṁprēṣayāmāsa ||

||Sloka meanings||

sugrīvaḥ satya saṁgaraḥ -
Sugriva, who battles for truth
sa sītā mārgamāṇē harīśvaraḥ vyagraḥ -
the king of Vanaras anxious for searching for Sita
sarvān diśaḥ harīn saṁprēṣayāmāsa -
started sending Vanaras in all directions

||Sloka summary||

"Sugriva, the king of Vanaras who battles for truth, anxious for searching for Sita sent Vanaras in all directions."||51.12||

||Sloka 51.13||

tāṁ harīṇāṁ sahasrāṇi śatāni niyutāni ca|
dikṣu sarvāsu mārgantē hyathaścōparicāmbarē||51.13||

sa|| harīṇāṁ sahasrāṇi śatāni niyutāni ca tām sarvāsu dikṣu athaśca upari aṁbarē ca mārgaṁtē||

||Sloka meanings||

harīṇāṁ sahasrāṇi śatāni niyutāni ca -
thousands and hundreds of Vanaras are deployed
tām sarvāsu dikṣu mārgaṁtē -
searching for her in all directions
athaśca upari aṁbarē ca -
in the skies and in the underworld too

||Sloka summary||

"Thousands of Vanaras are deployed for searching for her in all directions, in the skies and in the underworld too." ||51.13||

||Sloka 51.14||

vainatēyasamāḥ kēcitkēcit tatrānilōpamāḥ|
asaṁgatayaḥ śīghrā harivīrā mahābalāḥ||51.14||

sa|| harivīrāḥ mahābalāḥ asaṁgatayaḥ śīghrāḥ kēcit vainatēyasamāḥ kēcit anilōpamāḥ|

||Sloka meanings||

harivīrāḥ mahābalāḥ -
Vanaras powerful
asaṁgatayaḥ śīghrāḥ -
swift and can go without touching the ground
kēcit vainatēyasamāḥ -
some like Garuda
kēcit anilōpamāḥ -
some like wind god

||Sloka summary||

"Vanaras, swift footed powerful , some like Garuda, some like wind god, went without touching the ground." ||51.14|

||Sloka 51.15||

ahaṁ tu hanumānnāma mārutasya aurasassutaḥ|
sītāyāstu kr̥tē tūrṇaṁ śatayōjanamāyatam||51.15||
samudraṁ laṁghayitvaiva tāṁ didrukṣurihāgataḥ|

sa|| ahaṁ hanumān nāma mārutasya aurasa sutaḥ | sītāyāstu kr̥tē tūrṇam śatayōjanaṁ āyataṁ samudraṁ laṁghayitvaiva didr̥kṣu rihāgataḥ |

||Sloka meanings||

ahaṁ hanumān nāma -
I am called Hanuman
mārutasya aurasa sutaḥ -
Maruti's own son
sītāyāstu kr̥tē tūrṇam didr̥kṣu -
Looking for Sita I quickly
śatayōjanaṁ āyataṁ samudraṁ -
the hundred Yojana wide ocean.
laṁghayitvaiva ihāgataḥ -
having crossed came here

||Sloka summary||

"I am called Hanuman , Maruti's own son. Looking for Sita I quickly jumped across the hundred Yojana wide ocean." ||51.15||

||Sloka 51.16,17||

bhramatā ca mayā dr̥ṣṭā gr̥hē tē janakātmajā||51.16||
tadbhavān dr̥ṣṭadharmārthaḥ tapaḥ kr̥ta parigrahaḥ|
paradārān mahāprājña nōparōddhuṁ tvamarhasi||51.17||

sa|| bhramatā mayā tē gr̥hē janakātmajā dr̥ṣṭā| bhavān dr̥ṣṭadharmārthaḥ |tapaḥ kr̥taparigrahaḥ | tat mahāprājña tvaṁ paradārān uparōddhaṁ na arhasi||

Govindaraja Tika says- dr̥ṣṭhadharmārthaḥ śāstrēṇa viditadharmārtha svarūpa ityarthaḥ| tapaḥ kr̥taparigrahaḥ tapasi viṣayē kr̥ta svīkāraḥ yadvā tapasā svayaṁ parigrahaḥ|

||Sloka meanings||

bhramatā tē gr̥hē janakātmajā -
while moving around in your palace
mayā janakātmajā dr̥ṣṭā -
the daughter of Janaka was seen by me
bhavān dr̥ṣṭadharmārthaḥ -
you are knower of the truth of righteousness,
tapaḥ kr̥taparigrahaḥ -
performed great austeritiestapassu
tat mahāprājña - such a very wise person
tvaṁ paradārān uparōddhaṁ na arhasi -
abducting another's wife is not appropriate for you

||Sloka summary|

"While moving around I have seen the daughter of Janaka in your palace. You are knower of the truth of righteousness, carried great austerities. Such a very wise person , abducting another's wife is not appropriate for you." ||51.16,17||

||Sloka 51.18||

na hi dharma viruddhēṣu bahvāpāyēṣu karmasu|
mūlaghātiṣu sajjantē buddhimantō bhavadvithāḥ||51.18||

sa|| bhavadbhiḥ buddhimānaḥ dharmaviruddhēṣu bahvāpayēṣu mūlaghātiṣu karmasu na sajjaṁtē hi ||

||Sloka meanings||

bhavadbhiḥ buddhimānaḥ -
by you who is wise
dharmaviruddhēṣu bahvāpayēṣu -
unrighteous involving danger
mūlaghātiṣu karmasu -
actions that strike at the root of existence
na sajjaṁtē hi-
are surely not taken up

||Sloka summary||

" Actions which are unrighteous, which strike at the very root of existence are not taken up by wise people like you." ||51.18||

||Sloka 51.19||

kaśca lakṣmaṇamuktānāṁ rāmakōpānuvartinām|
śaraṇāmagrataḥ sthātuṁ śaktō dēvāsurēṣvapi||51.19||

sa|| lakṣmaṇamuktānāṁ rāmakōpānuvartinām śarāṇāṁ agrataḥ sthātuṁ dēvāsurēṣvapi kaḥ śaktaḥ||

||Sloka meanings||

lakṣmaṇamuktānāṁ -
let loose by Lakshmana
rāmakōpānuvartinām śarāṇāṁ -
arrows of an angered Rama
agrataḥ sthātuṁ - to stand in front of them
dēvāsurēṣvapi kaḥ śaktaḥ -
who among Devas and Asuras has the power?

||ślōkatātparyamu||

"Who among Devas and Asuras has the power to stand in front of the arrows let loose by Lakshmana or an angered Rama." ||51.19||

||Sloka 51.20||

na cāpi triṣu lōkēṣu rājan vidyēta kaścana|
rāghavasya vyaḷīkaṁ yaḥ kr̥tvā sukhamavāpnuyāt||51.20||

sa|| rājan rāghavasya vyalīkaṁ kr̥tvā sukhaṁ avāpnuyāt triṣu lōkēṣu kaścana na vidyēt ||

||Sloka meanings||

rājan rāghavasya vyalīkaṁ kr̥tvā -
o king, after displeasing Rama
sukhaṁ avāpnuyāt -
one who can experience happiness
triṣu lōkēṣu kaścana na vidyēt -
none in the three worlds

||Sloka summary||

"Oh King ! After displeasing Rama there is none in the three worlds who can experience happiness."||51.20||

||Sloka 51.21||

tattrikālahitaṁ vākyaṁ dharmyamarthānubandi ca|
manyasva naradēvāya jānakī pratidīyatām||51.21||

sa|| tat trikālahitaṁ dharmyaṁ arthānubaṁdhi ca vākyaṁ manyasva| naradēvāya jānakī pratidīyatām||

Tilaka Tika says- tattasmāt trikālahitam sītādānēna pūrva aparādhanāśatvāt vartamānaiśvaryāavirōdhāt bhāviśubhahētutvāt trikālahitam|tadēva vākyamāha sītā pradīyatām||

||Sloka meanings||

tat trikālahitaṁ -
that which is good for all three times
dharmyaṁ arthānubaṁdhi ca vākyaṁ -
words which are righteous and protect wealth
manyasva - please hear
naradēvāya jānakī pratidīyatām -
return Sita to the king of men

||Sloka summary||

"Think of these words good for all three times, which are righteous, which provide you with material wealth. Oh King ! Janaki may be returned to the king of men." ||51.21||

Elaborating on "good for all three times", Tilaka Tika says "Giving away Sita is good for all times, for the past the sin of carrying away Sita, the present allows him to have riches of all types and the future predictable good happenings".

This is indeed a sincere sober advice from Hanuma. Return Sita to Rama, the king of men. That action alone will save him from all past, present and future troubles.

||Sloka 51.22||

dr̥ṣṭhā hīyaṁ mayā dēvī labdaṁ ya diha durlabham|
uttaraṁ karma yat śēṣaṁ nimittaṁ tatra rāghavaḥ||51.22||

sa|| mayā iyam dēvī dr̥ṣṭāhi yat durlabhaṁ iha labdhaṁ | uttaraṁ yat karma śēṣaṁ tatra rāghavaḥ nimittaṁ||

yadvānarakōṭibhirapi durlabhaṁ sītā darśanaṁ tat mayā labdhaṁ

||Sloka meanings||

mayā iyam dēvī dr̥ṣṭā hi -
I have seen this lady
yat durlabhaṁ iha labdhaṁ -
that which is very difficult is done
uttaraṁ yat karma śēṣaṁ -
course of further action
tatra rāghavaḥ nimittaṁ-
will be planned by Rama

||Sloka summary||

" I have seen this lady. That which is very difficult is done . The course of further action will be planned by Rama".||51.22||

Hanuma also cuts off other avenues of denial, which the culprits normally tend to use. Hanuma says very clearly.

'dr̥ṣṭā hīyaṁ mayā dēvī"

He confirms that he has seen Sita, which was exceedingly difficult. So, denial is an impossibility for Ravana. Further course of action is to be taken by Rama. But Hanuma holds an olive branch.

||Sloka 51.23||

lakṣitēyaṁ mayā sītā tathā śōkaparāyaṇā|
gr̥hyāyāṁ nābhijānāsi pajñcāsyāmiva pannagīṁ||51.23||

sa|| tathā śōkaparāyaṇā iyaṁ sītā mayā lakṣitā paṁcāsyaṁ pannagīṁ iva yāṁ gr̥hya nābhijānāsi||

||Sloka meanings||

tathā śōkaparāyaṇā iyaṁ sītā -
this Sita immersed in sorrow
mayā lakṣitā - seen by me
yāṁ gr̥hya -
whom you have abducted
paṁcāsyaṁ pannagīṁ iva -
is like a five headed serpent
nābhijānāsi -
you are not knowing

||Sloka summary||

"You are not knowing, that this Sita immersed in sorrow , whom I have seen and you have abducted, is like a five headed serpent ". ||51.23||

||Sloka 51.24||

nēyaṁ jarayituṁ śakyā sāsurairamarairapi|
viṣasaṁsr̥ṣṭa matyarthaṁ bhuktamannamivaujasā||51.24||

sa|| atyarthaṁ viṣasaṁsr̥ṣṭaṁ bhuktaṁ annaṁ iva iyaṁ sāsuraiḥ amaraiḥ api ōjasā jarayituṁ na śakyā ||

Rama Tika says - atyarthamatyantaṁ viṣasaṁspr̥ṣṭaṁ ōjasā bhuktaṁ annamiva iyaṁ sītā jarayituṁ gōpayituṁ atyarthaḥ na śakyā|

||Sloka meanings||

atyarthaṁ viṣasaṁsr̥ṣṭaṁ -
mixed with excessive venom
bhuktaṁ annaṁ iva -
food that was eaten
iyaṁ sāsuraiḥ amaraiḥ api -
even for Suras and Asuras , this lady
ōjasā jarayituṁ na śakyā -
to absorb and digest

||Sloka summary||

"Like the food mixed with venom, which is eaten cannot be absorbed, this one too cannot be hidden by Devas or Asuras." ||51.24||

||Sloka 51.25||

tapaḥ santāpalabdastē yō'yaṁ dharmaparigrahaḥ|
na sa nāśayituṁ nyāya ātma prāṇaparigrahaḥ||51.25||

sa|| tapaḥ saṁtāpalabdhaḥ tē yaḥ ayaṁ dharmaparigrahaḥ ātmaprāṇaparigrahaḥ saḥ nāśayituṁ na nyāyyaḥ||

Rama Tika says - tapaḥ saṁtāpēna tapasaḥ karaṇēna labdhaḥ yaḥ karma parigrahaḥ dharma sādhakaḥ mahaiśvaryaṁ ityarthaḥ , saḥ yaśca ātma prāṇa parigrahaḥ va prāṇasya parigrahaḥ cirajīvatvaṁ ityarthaḥ sa ca nāśayituṁ vidhvaṁsayitum na nyāyaḥ|

||Sloka meanings||

tapaḥ saṁtāpalabdhaḥ tē -
accumulated by virtue of austerities
yaḥ ayaṁ dharmaparigrahaḥ -
accumulated by virtue of righteous actions
ātmaprāṇaparigrahaḥ saḥ -
accumulated boons protecting your life
nāśayituṁ na nyāyyaḥ-
destroying them is not proper

||Sloka summary||

"It is not proper that the accumulated righteousness by the virtue of austerities acquired by you, accumulated boons protecting your life, are destroyed." ||51.25||

||Sloka 51.26||

avadhyatāṁ tapōbhiryāṁ bhavān samanupaśyati|
ātmanaḥ sāsurairdēvairhētuḥ tatrāpyayaṁ mahān||51.26||

sa|| bhavān tapōbhiḥ ātmanaḥ sāsuraiḥ dēvaiḥ yām avadhyatāṁ samanupaśyasi tatrāpi ayaṁ mahān hētuḥ ||

Rama Tika says- nanu mama varahētuka avadhyatvāt kathaṁ vidhāta ityat āha avadhyatām iti| tapōbhiḥ tapahētuka varaprāptyā surādibhiḥ ātmanō avadhyatāṁ yāṁ bhavān anupaśyati tatra ayaṁ mahān hētuḥ kāraṇaṁ|

||Sloka meanings||

bhavān tapōbhiḥ -
by virtue of penance
sāsuraiḥ dēvaiḥ yām -
by Asura and Devas by whom
ātmanaḥ avadhyatāṁ samanupaśyasi -
you think yourself to be free from being killed
tatrāpi ayaṁ mahān hētuḥ -
even there, there is a reason for concern

||Sloka summary||

"By virtue of penance you think yourself to be free from being killed by Asura and Devas. Even there, there is a reason for concern". ||51.26||

||Sloka 51.27||

sugrīvō nahi dēvō'yaṁ nāsurō na ca rākṣasaḥ|
na dānavō na gaṁdharvō na yakṣō na ca pannagaḥ||51.27||
tasmāt prāṇaparitrāṇaṁ kathaṁ rājan kariṣyasi|

sa|| sugrīvaḥ ayaṁ dēvaḥ na| na asuraḥ | na rākṣasaḥ | na dānavaḥ| na gaṁdharvaḥ| na yakṣaḥ | na ca pannagaḥ|rājan tasmāt prāṇa paritrāṇaṁ kathaṁ kariṣyasi||

Rama Tika says- hētuṁ āha| sugrīva iti| ayaṁ sugrīvaḥ rāghavaśca dēvādiḥ na | kiṁtu sugrīvō harīśvaraḥ rāghavaśca mānuṣaḥ nityamanupyaḥ ētēna ābhyāṁ tva abhayadānaṁ nāstīti sūcitaṁ tasmāt prāṇa paritrāṇāṁ kathaṁ kariṣyasi||

||Sloka meanings||

sugrīvaḥ ayaṁ dēvaḥ na -
this Sugriva is not a God
na asuraḥ na rākṣasaḥ -
not an Asura. not a Rakshasa
na dānavaḥ na gaṁdharvaḥ -
not a Danava or Gandharva
na yakṣaḥ na ca pannagaḥ -
not Yaksha, not a Punnaga
rājan tasmāt prāṇa paritrāṇaṁ kathaṁ kariṣyasi -
O King how will you protect your life

||Sloka summary||

"Sugriva is not a God. Not an Asura. Not a Rakshasa. Not a Danava or Gandharva or Yaksha. Oh King how will you protect your life".||51.27||

Here, Hanuma is directly questioning Ravana about his boon. Sugriva is a Vanara and Raghava is a human. Ravana is not protected against both by his boon.

||Sloka 51.28||

na tu dharmōpasaṁhāraṁ adharmaphalasaṁhitam||51.28||
tadēva phalamanvēti dharmaścādharmanāśanaḥ|

sa|| dharmōpasaṁhāraṁ adharmaphalasaṁhitaṁ na tu tat phalamēva anvēti |dharmaśca adharma nāśanaḥ na||

Rama Tika says- nanu tapō balāt mama vidhvaṁsaḥ na ēva bhaviṣyati ityata āha - natviti| yaḥ adharma phalasaṁhitaḥ adharmasiddhiṁ prāptaḥ adharmakārī ityarthaḥ , taṁ dharmōpasaṁhāraṁ dharmavantaṁ api nānvēti prāpnōti dharmaphalaṁ śēṣaḥ , kiṁtu tadadharma phalamēva anvēti| nanu sarvēṣāṁ kiṁcit adharmavatvasatvāt dharmaphalaprāptiḥ kēṣām cidapi na syāt ityata āha - dharmō vipula satkarma anuṣṭhānam adharma nāśanaḥ alpa adharma vidhvaṁsakaḥ ētēna tava adharmasya ādhikyāt dharma phalaṁ naiva bhaviṣyatī ityarthaḥ||

||Sloka meanings||.

dharmōpasaṁhāraṁ -
though performing righteous action
adharmaphalasaṁhitaṁ tu -
one doing unrighteous acts
tat phalamēva anvēti -
attains the fruits of those actions
dharmaśca adharma nāśanaḥ na -
But dharma does not annul Adharma.

||Sloka summary||

"Though performing righteous action, one doing unrighteous acts attains the fruits of those actions. But dharma does not annul Adharma". ||51.28||

Fruits of righteousness cannot be used in conjunction with unrighteousness. Both yield fruits that are due. Fruits of righteousness do not annul unrighteousness.

Here we hear about righteous and unrighteous actions. Merits acquired through actions of atonement alone destroy the demerits or sins of unrighteous acts. In the absence of atonement, one must face the fruits of unrighteous acts

Hanuma tells the same again.

||Sloka 51.29||

prāpta dharmaphalaṁ tāvat bhavatā nātra na saṁśayaḥ||51.29||
phalamasyāpyadharmyasya kṣipramēva prapatsyasē|

sa|| bhavatā dharmaphalaṁ prāptaṁ tāvat atra saṁśayaḥ na | asya adharmasya phalaṁ api kṣipramēva prapatsyasē||

Tilaka Tika says- nanu mattapasō mē dharmaṁ vyarthamēva na ityāha prāptaṁ iti| tāvat itaḥ pūrvaṁ ēva dharma phalaṁ prāptaṁ ataḥ asya apaharaṇa rūpasya adharmasya phalaṁ kṣipraṁ prapatsyasē |

||Sloka meanings||

bhavatā dharmaphalaṁ prāptaṁ -
you have obtained righteous fruits
tāvat atra saṁśayaḥ na -
there is no doubt
asya adharmasya phalaṁ api -
fruits of this unrighteous conduct too
kṣipramēva prapatsyasē -
will quickly be attained

||Sloka summary||

"There is no doubt about the righteous fruits you have obtained. These fruits of this unrighteous conduct will quickly be attained".||51.29||

||Sloka 51.30||

janasthānavathaṁ buddhvā buddhvā vālivathaṁ prati||51.30||
rāmasugrīva sakhyaṁ ca buddhyasva hita mātmanaḥ|

sa|| janasthānavadhaṁ buddhvā tathā vālivathaṁ baddhvā rāmasugrīva sakhyaṁ ca ātmanaḥ jitaṁ buddhyasva||

||Sloka meanings||

janasthānavadhaṁ buddhvā -
having known the killings in Janasthana
tathā vālivathaṁ baddhvā -
knowing the killing of Vali
rāmasugrīva sakhyaṁ ca -
friendship of Rama and Sugriva
ātmanaḥ jitaṁ buddhyasva -
know that you have been conquered

||Sloka summary||

"Having known the killings in Janasthana , the killing of Vali ,and the friendship of Rama and Sugriva, know that you have been conquered too." ||51.30||

||Sloka 51.31||

kāmaṁ kha lvaha mapyēkaḥ savājirathakujñarām||51.31||
laṁkāṁ nāśayituṁ śaktastasyaiṣa tu na niścayaḥ|

sa|| ahaṁ ēkaḥ api savājirathakuṁjarām laṁkāṁ nāśayituṁ kāmaṁ śaktāḥ khalu | ēṣaḥ tu niścayaḥ na||

Tilaka Tika says- svāmyājñāṁ vinā tadanuṣṭhānaṁ aśakyamiti bhāvaḥ||

||Sloka meanings||

ahaṁ ēkaḥ api -
I alone single-handedly
savājirathakuṁjarām laṁkāṁ -
Lanka along will all the horses, chariots, and elephants
nāśayituṁ kāmaṁ śaktāḥ khalu -
capability to destroy surely
ēṣaḥ tu niścayaḥ na -
this is not my resolution

||Sloka summary||

"I alone single-handedly have the capability to destroy the Lanka along will all the horses, chariots, and elephants. This is not my resolution".||51.31||

aṁṭē svāmi ājña lēkuṁḍā nāśanamu cēyanu ani hanuma bhāvamu.

||Sloka 51.32||

rāmēṇa hi pratijñātaṁ haryr̥kṣagaṇasannidhau||51.32||
utsādanamamitrāṇāṁ sītāyaistu pradharṣitā|

sa|| rāmēṇa haryakṣugaṇa sannidhau yaiḥ sītā pradharṣitā amitrāṇāṁ utsādanaṁ pratijñātaṁ hi ||

||Sloka meanings||

rāmēṇa haryakṣugaṇa sannidhau -
Rama in the presence of all the Vanara groups
yaiḥ sītā pradharṣitā -
by whom Sita was troubled
amitrāṇāṁ utsādanaṁ -
to exterminate those enemies
pratijñātaṁ hi - made a vow

||Sloka summary||

"Rama in the presence of all the Vanara groups took a vow to destroy enemies who trouble Sita". ||51.32||

||Sloka 51.33||

apakurvan hi rāmasya sākṣādapi puraṁdaraḥ||51.33||
na sukhaṁ prāpnuyādanyaḥ kiṁ punastvadvidhō janaḥ|

sa|| rāmasya apakurvan sākṣāt puraṁdaraḥ api sukhaṁ na āpnuyāt | tvat vidhaḥ kiṁ punaḥ||

||Sloka meanings||

rāmasya apakurvan -
Offending Rama
sākṣāt puraṁdaraḥ api -
even Purandara himself
sukhaṁ na āpnuyāt -
cannot live in happiness
tvat vidhaḥ kiṁ punaḥ -
what to say of you?

||Sloka summary||

"Offending Rama even Purandara himself cannot live in happiness. What to say of you?".||51.33||

||Sloka 51.34||

yāṁ sītē tyabhijānāsi yēyaṁ tiṣṭati tē vaśē||51.34||
kāḷarātrīti tāṁ viddhi sarvalaṁkāvināśinīṁ|

sa|| yāṁ sītā iti abhijānāsi yā iyam tē vaśē tiṣṭhati tāṁ sarvalaṁkāvināśinīṁ kāḷarātri iti viddhi||

||Sloka meanings||

yāṁ sītā iti abhijānāsi -
one whom you know as Sita
yā iyam tē vaśē tiṣṭhati -
one who is under your control living here
tāṁ sarvalaṁkāvināśinīṁ -
know her as the destroyer of whole of Lanka
kāḷarātri iti viddhi -
the harbinger of dark night

||Sloka summary||

"This one whom you know as Sita who is under your control living here, know her as the destroyer of whole of Lanka , the harbinger of dark night." ||51.34||

||Sloka 51.35||

tadalaṁ kālapāśēna sītāvigraharūpiṇā||51.35||
svayaṁ skanthāvasaktēna kṣamamātmani cintyatāṁ|

sa|| tat sītā vigraharūpiṇā skandhāvasaktēna kālapāśēna svayaṁ ( na ghriyatāṁ ) | alaṁ ātmani kṣēmam cintyatām ||

Rama Tika says - svayaṁ skandhāvasaktēna skandhayōrdhr̥tēna sītā vigraha rūpiṇā kālapāśēna na ghriyatāṁ ityarthaḥ | tatra hētuḥ ātmani atmārthaṁ kṣēmaṁ cintyatām||

||Sloka meanings||

tat sītā vigraharūpiṇā -
that Sita in that form
skandhāvasaktēna kālapāśēna -
noose of death around your shoulders
alaṁ svayaṁ ātmani kṣēmam cintyatām -
Enough, think of your own wellbeing

||Sloka summary||

"You are holding the noose of death in the form of Sita on your shoulders. Enough, think of your own wellbeing".||51.35||

||Sloka 51.36||

sītāyā stējasā dagdhāṁ rāma kōpaprapīḍitām||51.36||
dahyamānā mimāṁ paśya purīṁ sāṭṭapratōḷikāṁ|

sa|| sītāyā tējasā dagdhām rāmakōpaprapīḍitām dahyamānāṁ sāṭṭapratōlikāṁ imāṁ purīṁ paśya ||

dagdhāṁ - dahyamānāṁ

||Sloka meanings||

sītāyā tējasā -
Sita's luster
rāmakōpaprapīḍitām dahyamānāṁ -
being burned by Rama's wrath
sāṭṭapratōlikāṁ imāṁ purīṁ paśya-
see the city of Lanka along with its market places and streets

||Sloka summary||

"See the city of Lanka along with its market places and streets being burned by Rama's wrath and Sita's glowing fire." ||51.36||

||Sloka 51.37||

svāni mittrāṇi mantrīṁśca jñātīn bhātr̥̄n sutān hitān||51.37||
bhōgāndārāṁ śca laṁkāṁ ca mā vināśamupānaya|

sa|| svāni mitrāṇi maṁtrīṁśca jñātīn bhātr̥̄n sutān hitān bhōgān dārāṁśca laṁkāṁ ca vināśaṁ mā upānaya||

||Sloka meanings||

svāni mitrāṇi maṁtrīṁśca -
of your clan, brothers, ministers,
jñātīn bhātr̥̄n sutān hitān -
brothers, friends, sons,
bhōgān dārāṁśca laṁkāṁ ca -
wives' pleasures and Lanka
vināśaṁ mā upānaya -
not lead them to destruction

||Sloka summary||

"Do not bring about the destruction of your clan, brothers, friends, ministers, sons, wives and all pleasures". ||51.37||

||Sloka 51.38||

satyaṁ rākṣasa rājēṁdra śr̥ṇuṣva vacanaṁ mama||51.38||
rāmadāsasya dūtasya vānarasya ca viśēṣataḥ|

sa|| rākṣasa rājēṁdra mama dūtasya vānarasya viśēṣataḥ rāmadāsasya satyaṁ vacanaṁ śr̥ṇusva ||

Govindaraja comment on this Sloka in his Tika says - "rāmadāsasyēti anēna rāma sāmarthyaṁ uktaṁ|dūtasyēti anēna hitōpadēśādhikāraḥ| vānarasyēti mādyasthyam|| lōkān bhūḥ ādīn | sabhūtān pr̥thivyāptējōvākāśarūpa paṅchamahābhūtayuktān| sacarācarān caturmukhadvārā sruṣṭajaṅgamayuktān| saṁhr̥tya phalayāvasānē rudradvārā svayaṁ ca saṁhr̥tya| punaḥ kalpādau tathaiva, 'dhātā yathā pūrvamakalpayat' iti śr̥tyuktarītyāsraṣṭum samarthaḥ| tatra pramāṇaḥ mahāyaśā iti| 'na tasyēśē kaścana tasya nāma mahādyaśaḥ' iti hi śrutiḥ || śrutismr̥tiṣu tathā prasiddhaḥ ityarthaḥ"

||Sloka meanings||

rākṣasa rājēṁdra -
O king of Rakshasas
dūtasya vānarasya viśēṣataḥ rāmadāsasya -
of this messenger a Vanara , specifically the servant of Rama
mama satyaṁ vacanaṁ śr̥ṇusva-
hear my truthful words

||Sloka summary||

"Oh King of Rakshasas ! Hear the truthful words of this messenger a Vanara , specifically the servant of Rama." ||51.38||

||Sloka 51.39||

sarvān lōkān susaṁhr̥tya sabhūtān sa carācarān||51.39||
punarēva tathā sraṣṭhuṁ śaktō rāmō mahāyaśāḥ|

sa|| rāmaḥ mahāyaśaḥ sarvān lōkān sabhūtān sa carācarān susaṁhr̥tya punarēva tathā sraṣṭuṁ śaktaḥ ||

||Sloka meanings||

rāmaḥ mahāyaśaḥ - Illustrious Rama
sarvān lōkān sabhūtān sa carācarān -
all the worlds along with all beings
susaṁhr̥tya - after destroying
punarēva tathā sraṣṭuṁ śaktaḥ -
can again recreate as before

||Sloka summary||

"Illustrious Rama , after destroying all the worlds along with all beings can again recreate as before". ||51.39||

These are words addressed to Ravana.

Here referring to Rama as "mahāyaśāḥ" Hanuma hints of divinity of Rama. Ravana is a well-read man. He would know. The only one who can destroy and recreate is the Supreme being. He is also referred to as "mahāyaśāḥ" in Shrutis
Hanuma is hoping that Ravana, who is knowledgeable about Shrutis and Smritis, gets the hint of Rama's divinity,

Hanuma is telling Ravana not to fight with such great Rama.

||Sloka 51.40-43||

dēvāsura narēndrēṣu yakṣarakṣōgaṇēṣu ca||51.40||
vidhyādharēṣu sarvēṣu gandharvēṣūragēṣu ca|

siddhēṣu kinnarēndrēṣu patatriṣu ca sarvataḥ||51.41||
sarvabhūtēṣu sarvatra sarvakālēṣu nāsti saḥ|
yō rāmaṁ pratiyudhyēta viṣṇutulya parākramam||51.42||

sa|| viṣṇutulyaparākramaṁ rāmaṁ pratiyudhyēta dēvāsuranarēṁdrēṣu yakṣarakṣōgaṇēṣu ca sarvēṣu vidyādharēṣu gandharvēṣu uragēṣu ca siddhēṣu ca kinnarēndrēṣu sarvataḥ patatriṣu sarvabhūtēṣu sarvatra sarvakālēṣu nāsti||

||Sloka meanings||

viṣṇutulyaparākramaṁ -
equal to Vishnu in valor
rāmaṁ pratiyudhyēta -
one who can combat Rama
dēvāsuranarēṁdrēṣu yakṣarakṣōgaṇēṣu ca -
among all of Devas, Asuras, Yakshas and Rakshasas
sarvēṣu vidyādharēṣu gandharvēṣu uragēṣu ca -
among all Vidyadharas , Gandharvas, Uragas
siddhēṣu ca kinnarēndrēṣu -
Siddhas or Kinnaras
sarvataḥ patatriṣu sarvabhūtēṣu -
all over the world, among birds as well as all beings
sarvatra sarvakālēṣu nāsti -
in all places at all times there is none

||Sloka summary||

"Equal to Vishnu in valor , there is none who can combat Rama among all the kings of Devas and Asuras, among the Yakshas and Rakshasas, among all Vidyadharas , Gandharvas, Uragas and Siddhas or Kinnaras. All over the worlds among birds all beings, in all places at all times there is none." ||51.40,42||

"viṣṇuvutō samānamaina parākramamu gala rāmuni tō, yuddhamu cēyugala dēvatala asurula yakṣarākṣasa gaṇamulalō gāni vidyādharulu gaṁdharvulu siddhulalōnū kinnarulalō gāni anni bhūtamulalō annilōkamulalō anni kālamulalō evarū ekkaḍā lēru". sarvalōkamulaku īśvaruḍaina rājasiṁhuḍu rāmunitō ī vidhamugā apriyamaina pani (sītāpaharaṇamu) cēsina nī jīvitamu durlabhamu'.ani

||Sloka 51.43||

sarvalōkēśvara syaivaṁ kr̥tvā vipriya muttamaṁ|
rāmasya rājasiṁhasya durlabhaṁ tava jīvitam||43||

sa|| sarvalōkēśvarasya rājasiṁhasya rāmasya ēvaṁ uttamam vipriyaṁ kr̥tvā tava jīvitam durlabhaṁ ||

||Sloka meanings||

sarvalōkēśvarasya -
the Lord of all worlds,
rājasiṁhasya rāmasya -
Rama, lion among princes
ēvaṁ uttamam vipriyaṁ kr̥tvā -
having done this great offence
tava jīvitam durlabhaṁ -
your life is difficult to sustain

||Sloka summary||

"Having done this great offence to Rama , the Lord of all worlds, lion among princes , your life is difficult to sustain." ||51.43||

||Sloka 51.44||

dēvāśca daityāśca niśācarēndra
gaṁdharvavidhyādharanāgayakṣāḥ|
rāmasya lōkatrayanāyakasya
sthātuṁ naśaktāḥ samarēṣu sarvē||51.44||

sa|| niśācarēṁdra dēvāśca daityāśca gandharvavidhyādharanāgayakṣāḥ sarvē lōkatrayanāyakasya rāmasya samarēṣu sthātuṁ na śaktāḥ ||

||Sloka meanings||

niśācarēṁdra -
O the king of night beings
dēvāśca daityāśca -
among Devas Daityas
gandharvavidhyādharanāgayakṣāḥ sarvē-
Gandharvas Vidyadharas, Nagas, Yakshas
lōkatrayanāyakasya rāmasya -
of Rama the leader of the three worlds.
samarēṣu sthātuṁ na śaktāḥ -
stand in the battle against

||Sloka summary||

"Oh the king of night beings ! There is none among Devas Daityas, Gandharvas, Vidyadharas, Nagas, Yakshas who can stand in the battle against Rama the leader of the three worlds." ||51.44||

||Sloka 51.45||

brahmā svayaṁbhūścaturānanōvā
rudrastriṇētraḥ tripurāntakō vā|
indrō mahēndrōḥ suranāyakō
vā trātum na śaktā yudhi rāmavadhyaṁ ||51.45||

sa|| yudhi rāmavadhyaṁ svayambhūḥ caturānanaḥ brahmā vā trinētraḥ tripurāṁtakaḥ rudrō vā iṁdraḥ suranāyakaḥ mahēṇdraḥ vā trātuṁ na śaktāḥ||

||Sloka meanings||

yudhi rāmavadhyaṁ -
one whom Rama has decided to kill
svayambhūḥ caturānanaḥ brahmā vā -
the self-born four headed Brahma
trinētraḥ tripurāṁtakaḥ rudrō vā -
the three eyed destroyer of Tripura, Rudra
iṁdraḥ suranāyakaḥ mahēṇdraḥ vā -
Indra the leader of Suras or Mahendra
trātuṁ na śaktāḥ- cannot protect

||Sloka summary||

"The self-born four headed Brahma or the three eyed destroyer of Tripura, Rudra or Indra or Mahendra cannot protect in war one whom Rama has decided to kill". ||51.45||

Hanuman emphasizing inevitability of Rama's power. He says neither Brahma the Four-Faced, Self-Created, nor Rudra the Triple-eyed who destroyed the three cities, nor Indra the great Lord of the Suras, can protect one whom Rama has decided to kill'

Then Hanuman stopped.

That is a ringing statement. Govindaraja in his commentary had the following thought. gō ṭī|| trātutvēna prasaktapradhānadēvatānirākaraṇa prakaraṇē
viṣṇōranupādanatvāt pāraśiṣyēt rāma ēva viṣṇuriti pratipāditam||

Govindaraja says the following. Hanuma talking about protection (trātu),
mentioned the three main gods who cannot protect, the one Rama decides to kill. For emphasis he mentioned each of those three gods,
three times with three different names. By not mentioning Vishnu, he effectively made it clear, that Rama is none other than Vishnu.
Asking Rama for protection is the only way.

That is Hanuma's advice.
He clearly says Rama is the Supreme one.

||Sloka 51.46||

sa sauṣṭavō pēta madīnavādinaḥ
kapērniśamyāpratimō'priyaṁ ca|
daśānanaḥ kōpavivr̥ttalōcanaḥ
samādiśat tasya vathaṁ mahākapēḥ||51.46||

sa|| apratimaḥ saḥ daśānanaḥ adīnavādinaḥ kapēḥ sauṣṭavōpētaṁ apriyaṁ vacaḥ niśamya kōpavivr̥talōcanaḥ tasya mahākapēḥ vadhaṁ samādiśat ||

||Sloka meanings||

apratimaḥ saḥ daśānanaḥ -
ten headed one who has no equals
adīnavādinaḥ kapēḥ -
Vanaras skillful
sauṣṭavōpētaṁ apriyaṁ vacaḥ -
unpleasant but well-reasoned words
vacaḥ niśamya - having heard
kōpavivr̥talōcanaḥ -
with eyes rolling in anger
tasya mahākapēḥ vadhaṁ samādiśat -
ordered the killing of the great Vanara

||Sloka summary||

"The ten headed one who has no equals, hearing the extremely skillful unpleasant words of the Vanara with eyes rolling in anger ordered the killing of the great Vanara". ||51.46||

Hanuma's advice is clear. He clearly says Rama is the Supreme one.

For one whose mind is not in a condition to receive an advice, such an advice is seemingly an unacceptable message. Ravana is not one to accept such advice.

Valmiki says 'The ten headed one who has no equals, hearing the extremely skillful unpleasant words of the Vanara with eyes rolling in anger ordered the killing of the great Vanara'.

Thus, ends the Sarga fifty-one of Sundarakanda in Ramayana

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē ēkapaṁcāśassargaḥ ||

Thus ends the Sarga fifty-one of Sundarakanda in Ramayana the first poem composed in Sanskrit by the first poet sage Valmiki.

|| om tat sat||