Book V : Sundara Kanda - Book Of Beauty
Hanuma falls in a dilemma whether to console Seetha or to remain silent. Finally Hanuma decides to console Seetha, by eulogising Rama's attributes in a sweet voice, so that Seetha can give credence to his words.
hanumaan api vikraantaH sarvam shushraava tattvataH |
siitaayaaH trijaTaayaaH ca raakShasiinaam ca tarjanam || 5-30-1
1. vikraantaH= the valiant; hanumaanapi= Hanuma also; attvataH= truly; shushraava= heard; sarvam= all those words; siitaayaashcha= of Seetha; trijaTaayaashcha= of Trijata; tarjanam= and the threatening words; raakSasiinaam= of the female demons.
The valiant Hanuma also heard truly all those words of Seetha, Trijata and the threatening words of the female demons.
avekShamaaNaH taam deviim devataam iva nandane |
tato bahu vidhaam cintaam cintayaamaasa vaanaraH || 5-30-2
2. tataH= thereafter; avekSamaaNaH= seeing; taam deviim= that Seetha; devataamiva= as a divine lady; nandane= in the garden of Nanadana; vaanaraH= Hanuma; chintayaamaasa= reflected; chintaam= his thought; bahuvidhaam= in various ways.
Thereafter, seeing that Seetha as a divine lady in the garden of Nandana, Hanuma echoed his thought in various ways.
yaam kapiinaam sahasraaNi subahuuni ayutaani ca |
dikShu sarvaasu maargante saa iyam aasaaditaa mayaa || 5-30-3
3. yaam= which Seetha; maargante= is being searched; sarvaasu= in all; dikSu= directions; subahuum= by many; sahasraaNi= thousans; ayutaani cha= and myriads; kapiinaam= of monkeys; saa iyam= the same Seetha; aasaaditaa= has been found; mayaa= by me.
"Which Seetha is being searched in all directions by many thousands and myriads of monkeys, the same Seetha has been found by me."
caareNa tu suyuktena shatroH shaktim avekShitaa |
guuDhena carataa taavat avekShitam idam mayaa || 5-30-4
4. mayaa= by me; suyuktena= employed thoughtfully (by my Master); chaareNa= as a secret agent; charataa= and gone about; guuDhena= secretly; shatroH shakti vyapekSya= in my view to ascertain the enemy's strength; idam= this; avekSitam taavat= has been perceived.
"By me, employed thoughtfully (by my Master) as a secret agent and gone about secretly with a view to ascertain the enemy's strength, this has been perceived.
raakShasaanaam visheShaH ca purii ca iyam avekShitaa |
raakShasa adhipateH asya prabhaavo raavaNasya ca || 5-30-5
5. visheSashcha= the characteristics of; raakSasaanaam= demons; iyam= this; puriicha= town; prabhaavashcha= and the power; raavaNasya= of Ravana; raakSasaadhipate= the king of demons; avekSitaa= have been perceived (by me).
"The characteristics of demons, this town and the power of the king of demons, Ravana, have been perceived by me."
yuktam tasya aprameyasya sarva sattva dayaavataH |
samaashvaasayitum bhaaryaam patidarshana kaankShiNiim || 5-30-6
6. yuktam= It is proper; samaashvaasayitum patidarshanakaankSiNiim= to console her who is desirous of seeing her husband; bhaaryaam= the wife; tasya= of Rama; sarva sattva dayaavataH= who is compassionate towards all beings; aprameyasya= and who is of immeasurable might.
"It is proper for me to console the wife of Rama, desirous of seeing her husband who is compassionate towards all beings and who is of immeasurable might."
aham aashvaasayaami enaam puurNa candra nibha aananaam |
adR^iShTa duhkhaam duhkhasya na hi antam adhigacChatiim || 5-30-7
7. aham= I; aashvaasayaam= shall console; enaam= this woman; puurNachandra nibhaananaam= whose face resembles a full moon; adR^iSTa duHkhaam= who is having an unforeseen affliction; duHkhaartam= who is tormented by grief; agachchhatiim= who is tormented by grief; duHkhasya antam= the end of her affliction.
"I shall console this woman, whose face resembles a full moon, who is having an unforeseen affliction, who is tormented by grief and who is not attaining the end to her affliction."
yadi hi aham imaam deviim shoka upahata cetanaam |
anaashvaasya gamiShyaami doShavat gamanam bhavet || 5-30-8
8. aham yadi gamiSyaami= If I return; anaashvaasya= without consoling; imaam deviim= this Seetha, the wife of Rama; shokopahata chetanaamapi= even though her mind is tormented by grief; gamanam= my departure; bhavet= becomes; doSavat= blemished.
"If I return without consoling this Seetha, the wife of Rama, even though her mind is tormented by grief, my departure becomes blemished."
gate hi mayi tatra iyam raaja putrii yashasvinii |
paritraaNam avindantii jaanakii jiivitam tyajet || 5-30-9
9. mayi gate= when I return; tatra= there; yashashvinii= the illustrious; raajaputrii= princess; janakii= Seetha; tyajet= may give up; jiivitam= her life; avindantii= not finding; paritraaNaam= a rescue.
"Not finding a rescue when I return to Kishkindha, the illustrious princess Seetha may give up her life."
mayaa ca sa mahaabaahuH puurNa candra nibha aananaH |
samaashvaasayitum nyaayyaH siitaa darshana laalasaH || 5-30-10
10. saH= that Rama; mahaa baahuH= the long armed; puurNachandra nibhaananaH= with the countenance of a full moon; siitaadarrshana laalasaH= eagerly longing for seeing Seetha; nyaayyaH= is fit; samaashvaasayitum= to be consoled by me.
"That long-armed Rama having the countenance of a full moon, eagerly longing to see Seetha, is fit to be consoled by me."
nishaa cariiNaam pratyakSham akShamam ca abhibhaaShaNam |
katham nu khalu kartavyam idam kR^icChra gato hi aham || 5-30-11
11. anarham= It is not proper; abhibhaaSitum= speak (with her); pratyakSam= within the sight of nishaachariiNaam= the female-demon; katham= how; idam= is this; kartvyam khalu nu= indeed to be done?; aham= I; kR^ichchhragato hi= am indeed perplexed.
"It is not proper to speak with her within the sight of these female-demons. How indeed is this to be done? I am indeed perplexed."
anena raatri sheSheNa yadi na aashvaasyate mayaa |
sarvathaa na asti samdehaH parityakShyati jiivitam || 5-30-12
12. naashvaasyate yadi= If she is not consoled; mayaa= by me; anena raatri sheSeNa= during the rest of this night; parityakSyati= she will forsake; jiivitam= her life; sarvathaa= by all means; naasti= there is no; sandehaH= doubt.
"If she is not consoled by me during the rest of this night, she will forsake her life by all means. There is no doubt about it."
raamaH ca yadi pR^icChen maam kim maam siitaa abraviit vacaH |
kim aham tam pratibruuyaam asambhaaShya sumadhyamaam || 5-30-13
13. raamashcha pR^ichchhedyadi= If Rama enquires of; maam= me; kim= (as to) what; vachaH= words; siitaa abraviit= did Seetha speak; maam= about me; kim= what; aham bruuyaam= can I speak; tam prati= about that Rama; asambhaaSya= without speaking; sumadhyamaam= to this Seetha, the slender waisted lady.
"If Rama enquires of me as to what words did Seetha speak about him, what can I say to Rama without speaking now to this Seetha, the slender-waisted lady?"
siitaa samdesha rahitam maam itaH tvarayaa gatam |
nirdahet api kaakutsthaH kruddhaH tiivreNa cakShuShaa || 5-30-14
14. maam= to me; gatam= returning; tvarayaa= in haste; itaH= from here; siitaa sandesha rahitam= without carrying Seetha's message; kaakutthsaH= Rama; kruddhaH= getting irritated; nirdahedapi= will burn me up; tiivreNa chakSuSaa= with his pungent eyes.
"To me returning in haste from here without carrying Seetha's message Rama may get irritated and burn me up with his pungent eyes."
yadi cet yojayiShyaami bhartaaram raama kaaraNaat |
vyartham aagamanam tasya sasainyasya bhaviShyati || 5-30-15
15. yadi cha udyojayiSyaami bhartaaram= even if I instigate my master Sugreeva to do his best; raamakaaraNaat= in the cause of Rama; tasya= his; aagamanam= arrival; sasainyasya= with an army; bhaviSyati= will be vyartham= futile.
"Even if I instigate my master Sugreeva to do his best in the cause of Rama, his arrival here with an army will be futile."
antaram tu aham aasaadya raakShasiinaam iha sthitaH |
shanaiH aashvaasayiShyaami samtaapa bahulaam imaam || 5-30-16
16. sthitaH= staying; iha= here; aasaadya= getting hold of; antaram= an opportunity; raakSasiinaam= even in the midst of the female-demons; aham= I; shanaiH= shall slowly; aashvaasayiSyaami= console; imaam= her; samtaapa baahuLaam= who is very much in distress.
"Staying here itself and getting hold of an opportunity even in the midst of the female-demons (when they are in attentive), I shall slowly console Seetha who is very much in distress."
aham hi atitanuH caiva vanaraH ca visheShataH |
vaacam ca udaahariShyaami maanuShiim iha samskR^itaam || 5-30-17
17. aham tu= I, however; atitanushcha= am very small; visheSataH= and particularly vaanarashcha= a money; iha= and now; udaahariSyaami= can speak; samskR^itaam= Sanskrit; maanuSiim= the human; vaachumcha= langugae too.
"However, I am very small in stature, particularly as a monkey and can speak now Sanskrit, the human language too."
yadi vaacam pradaasyaami dvijaatiH iva samskR^itaam |
raavaNam manyamaanaa maam siitaa bhiitaa bhaviShyati || 5-30-18
vaanarasya visheSeNa kathaM syaadabhibhaaSaNamm |
18. pradaasyaami yadi= If I use; samkR^itaam vaacham= Sankrit language; dvijaatiriva= like a brahmin; siitaa= Seetha; bhiita bhaviSyati= well become frightened; masyamaanaa= thinking; maam= me; raavaNam= as Ravana; visheSeNa= especially; vaanarasya= for a monkey; katham= how; syaat= can it be; abhibhaaSaNam= spoken?
"If I use Sanskrit language like a brahmin, Seetha will get frightened, thinking me as Ravana. Especially, how can a monkey speak it?"
avashyam eva vaktavyam maanuSham vaakyam arthavat || 5-30-19
mayaa saantvayitum shakyaa na anyathaa iyam aninditaa |
19. avashyameva= certainly; arthavat= meaningful words; maanuSam= of a human being; vaktavyam= are to be spoken; mayaa= by me; anyathaa= otherwise; iyam= she; aninditaa= the irreproachable; na shakyaa= cannot be; saantvayitum= consoled.
"Certainly, meaningful words of a human being are to be spoken by me. Otherwise, the virtuous Seetha cannot be consoled."
saa iyam aalokya me ruupam jaanakii bhaaShitam tathaa || 5-30-20
rakShobhiH traasitaa puurvam bhuuyaH traasam gamiShyati |
20. aalokya= looking at; me= my; ruupam= figure; tathaa= and; bhaaSitam= language; jaanakii= Seetha; gamiSyati= will get; tvaasam= fear; bhuuyaH= again; saaiyam= she who; traasitaa= who was frightened; puurvam= previously; rakSobhiH= by demons.
"Looking at my figure and the language, Seetha who was already frightened previously by the demons, will get frightened again."
tato jaata paritraasaa shabdam kuryaan manasvinii || 5-30-21
jaanamaanaa vishaala akShii raavaNam kaama ruupiNam |
21. tataH= thereafter; vishaalaakSi= this large-eyed Seetha; manasvinii= who is full of mind; jaanaana= thinking; maam= me; raavaNam= as Ravana; kaama ruupiNam= who can assume any form at will; kuryaat= and may make; shabdam= a noise; jaata partitraasaa= engendered by fear.
"Thereafter, this large-eyed Seetha who is full of mind, thinking me as Ravana who can assume any form at will, may shout loudly, engendered by fear."
siitayaa ca kR^ite shabde sahasaa raakShasii gaNaH || 5-30-22
naanaa praharaNo ghoraH sameyaat antaka upamaH |
22. sahasaa= as soon as; shabde= the noise; kR^ite= is made; siitayaa= by Seetha; raakSasiigaNaH= a troop of female-demons; ghoraH= dreadful; antakopamaH= as Yama the Lord of Death; sameyaat= may assemble (here); naanaapraharaNaH= wielding various kinds of weapons.
"As soon as Seetha shouts loudly, a troop of female-demons, wielding various kinds of weapons and appearing dreadful as Yama the Lord of Death, may assemble here."
tato maam samparikShipya sarvato vikR^ita aananaaH || 5-30-23
vadhe ca grahaNe caiva kuryuH yatnam yathaa balam |
23. tataH= then; vikR^itaananaH= those female demons with their ugly faces; samparikSipya= may encircle; maam= me; sarvataH= from all sides; kuryuH= and make; yatnam= an effort; grahaNe chaiva= to catch; vadhecha= and kill (me); yathaabalam= with all their might.
"Then those ugly faced female-demons may encircle me from all sides and try to catch and kill me with all their might."
gR^ihya shaakhaaH prashaakhaashcha skandhaaMshchottamashaakhinaam || 5-30-24
dR^iSTvaa viparidhaavantaM bhaveyurbhayashaN^kitaaH |
24. dR^iSTyaa= seeing; viparidhaavantam= me running; hitter and thither; gR^ihya= grasping; shaakhaaH= big branches; prashaakhaashcha= small branches; skandhaamshcha= and trunks; uttamashaakhinaam= of excellent trees; bhaveyuH= they may become; bhaya shaNkitaaH= alarmed with fear.
"Then, seeing me running hither and thither, seizing big branches, twigs and trunks of excellent trees, they may get alarmed with fear."
mama ruupam ca samprekShya vanam vicarato mahat || 5-30-25
raakShasyo bhaya vitrastaa bhaveyuH vikR^ita aananaaH |
25. raakSasyaH= the female-demons; vikR^itaananaaH= with their ugly faces; bhaveyuH= will be; bhayavitrastaaH= frightened with fear; samprekSye= by seeing mama= my; mahat= huge; ruupam= figure; vicharataH= wandering; vane= in the grove.
"The ugly faced female-demons will be frightened with fear, after seeing my huge figure wandering in the grove."
tataH kuryuH samaahvaanam raakShasyo rakShasaam api || 5-30-26
raakShasa indra niyuktaanaam raakShasa indra niveshane |
26. tataH= then; raakSasyaH= the female demons; kuryuH samaahvaanam= may invite; rakSasaam api= other demons also; raakSasendra niyuktaanaam= retained by Ravana; raakSasendra niveshane= in the house of Ravana.
"Then those female-demons may call the other demons too retained by Ravana in his house."
te shuula shara nistrimsha vividha aayudha paaNayaH || 5-30-27
aapateyuH vimarde asmin vegena udvigna kaariNaH |
27. te= those female-demons; udvega kaaraNaat= with an element of turbulence; vegena= and in the speed; aapateyuH= may rush into; asmin= this; vimarde= battle; shuula shakti nistrimsha vividhaayudha paaNayaH= with various kinds of weapons like spears, lances and swords.
"Those female-demons with an element of turbulence and rapidity may rush into a battle with various kinds of weapons like spears lances and swords."
samkruddhaH taiH tu parito vidhaman rakShasaam balam || 5-30-28
shaknuyam na tu sampraaptum param paaram mahaaudadheH |
28. samruddhaH= obstructed tightly; paritaH= around; taiH= by them; na shaknuyaam= I may not be able; sampraaptum= to reach; param paaram= the other shore; mahodadhe= of the great ocean; vidhaman= while destroying; balam= the army; rakSasaam= of demons.
"Surrounded on all sides by them, I may not be able to reach the other shore of the great ocean, while destroying the army of demons."
maam vaa gR^ihNiiyuH aaplutya bahavaH shiighra kaariNaH || 5-30-29
syaat iyam ca agR^ihiita arthaa mama ca grahaNam bhavet |
29. bahavaH= many demons; shiighra kaariNaH= operating speedily; gR^ihNiiyuH vaa= may capture; maam= me; aaplutya= having jumped up; iyam cha= this Seetha; syaat= may be; agR^ihiitaarthaa= not comprehending the sense mama= my; grahaNamcha= capture too; bhavet= may occur.
"Or having jumped up (over me) many demons operating speedily may capture me. Then, Seetha may not be able to know the occurrence of my arrival. Even I may get captured too."
himsaa abhirucayo himsyuH imaam vaa janaka aatmajaam || 5-30-30
vipannam syaat tataH kaaryam raama sugriivayoH idam |
30. vaa= or; himsaabhiruchayaH= the violent-minded demons; himsyuH= may kill; imaam= this; jaanakaatmajam= Seetha; tataH= consequently; idam= this; kaaryam= work; raama sugriivayoH= of Rama and Sugreeva; vipannam syaat= will be ruined.
"Or the violent minded demons may kill this Seetha. Consequently this work of Rama and Sugreeva will be ruined."
uddeshe naShTa maarge asmin raakShasaiH parivaarite || 5-30-31
saagareNa parikShipte gupte vasati jaanakii |
31. jaanakii= Seetha; vasati= is residing; asmin= in this; gupte= secret; uddeshe= place; naSTa maarge= with concealed access; parivaarite= surrounded; raakSasaiH= by demons; parikSipte= and encircled; saagareNa= by ocean.
"Seetha is residing in this secret place, with a concealed access, surrounded by demons and encircled by an ocean."
vishaste vaa gR^ihiite vaa rakShobhiH mayi samyuge || 5-30-32
na anyam pashyaami raamasya sahaayam kaarya saadhane |
32. mayi vishaste= If I am killed; samyuge= in the battle; vaa= or; gR^ihite vaa= captured; rakSobhiH= by the demons; na pashyaami= I do not see; anyam= any other; sahaayam= companion; raamasya= for Rama; kaarya saadhane= in fulfilling this work (of searching for Seetha).
"If I am killed in the battle or got captured by the demons, I do not see any other companion for Rama who can fulfill this work (of searching for Seetha)."
vimR^ishan ca na pashyaami yo hate mayi vaanaraH || 5-30-33
shata yojana vistiirNam langhayeta mahaaudadhim |
33. vimR^ishan cha= even after due reflection; na pashyaami= I do not see; yaH= any; vaanaraH= monkey; laN^ghayeta= who can transgress; mahodadhim= the ocean; shata yojana vistiirNam= with a breadth od one hundred yoganas; mayihate= if i got killed."
"Even after due reflection, I do not see any monkey who can transgress the ocean with a breadth of one hundred Yojanas, in case I am killed."
kaamam hantum samartho asmi sahasraaNi api rakShasaam || 5-30-34
na tu shakShyaami sampraaptum param paaram mahaaudadheH |
33. vimR^ishan cha= even after due reflection; na pashyaami= I do not see; yaH= any; vaanaraH= monkey; laN^ghayeta= who can transgress; mahodadhim= the ocean; shata yojana vistiirNam= with a breadth of one hundred yoganas; mayihate= if i got killed."
"I am competent to kill even thousands of demons. I am quite sure. But, after doing such a large battle, I may not be capable of reaching the other shore of the ocean."
asatyaani ca yuddhaani samshayo me na rocate || 5-30-35
kaH ca nihsamshayam kaaryam kuryaat praaj~naH sasamshayam |
35. yuddhaani= conflicts; asatyaani cha= are unreal too; me= to me; na rochate= there is no desire; samshayaH= for uncertainty; kaH= which; praaJNyaH= intellectual; kuryaat= will do; niH samshayam= an assured; kaaryam= act; sasamshayam= with a doubt?"
'Conflicts are unreal too and to me, there is no desire for uncertainty. which intellectual will do an assured act with an apprehension?"
eSha doSho mahaan hi syaan mama siitaa abhibhaaShaNe || 5-30-36
praaNa tyaagaH ca vaidehyaa bhavet anabhibhaaShaNe |
36. anabhibhaaSaNe= If I do not talk; bhavet= there will be; vaidehyaaH= Seetha's; praaNatyaagaH= death; siitaabhibhaaSaNe= If I talk to Seetha; eSaH= this; mahaan= great; doSaH= lapse; syaat= will occur.
"If I do not talk, there will be Seetha's death. If I talk to Seetha, this great lapse will occur."
bhuutaaH ca arthaa vinashyanti desha kaala virodhitaaH || 5-30-37
viklavam duutam aasaadya tamaH suurya udaye yathaa |
37. arthaaH= actions; bhuutaaH= which are going to be accomplished; vinashyanti= get spoiled; aasaadya= having reached (the hands of); viklabam= a confused; duutam= messenger; desha kaala virodhitaaH= when they are set in opposition to time and space; tamaH yathaa= even as darkness (disappears); suuryodaye= at sun-rise.
"Actions which are going to be accomplished shortly, get spoiled at the hands of a accomplished shortly, get spoiled at the hands of a confused messenger, when the actions are set in opposition to time and space, even as darkness disappears at sun rise."
artha anartha antare buddhiH nishcitaa api na shobhate || 5-30-38
ghaatayanti hi kaaryaaNi duutaaH paNDita maaninaH |
38. buddhiH= Intellect; na shobhate= does not shine; artha anarthaantare= between worthy and worthless acts; nishchitaapi= even if a decision is taken; duutaaH= messengers; paN^Dita maaninaH= boasting themselves as learned; ghaatayanti hi= indeed ruin; kaaryaaNi= the actions.
"Even if a decision is taken, regarding what is worthy and what is worthless, it does not yield good results. Messengers boasting themselves to be learned, thus indeed ruin those actions."
na vinashyet katham kaaryam vaiklavyam na katham bhavet || 5-30-39
langhanam ca samudrasya katham nu na vR^ithaa bhavet |
39. katham nu= How; kaaryam= (does) the work; na vinashyate= not get spoiled?; katham= how; vaiklabyam= the feebleness; na bhavet= can not occur?; katham nu= also how; lamghanam cha= my leaping across the sea; na bhavet= does not become; vR^ithaa= vain?"
"How does not my work get spoiled? How should I avoid my feebleness? Also how does not my leaping across the sea become vain?"
katham nu khalu vaakyam me shR^iNuyaan na udvijeta ca || 5-30-40
iti samcintya hanumaan cakaara matimaan matim |
40. katham nu= how (can Seetha); shR^iNuyaat= hear; me vaakyam= my words?; na udvijetavaa= or without fear; samchintya= thinking; iti= in this way; matimaan= the wise; hanumaan= Hanuma; chakaara= made up; matim= (his) mind (as follows):
"How can Seetha hear my words without fear?" Thinking in this way, the wise Hanuma made up his mind (as follows):
raamam akliShTa karmaaNam sva bandhum anukiirtayan || 5-30-41
na enaam udvejayiShyaami tat bandhu gata maanasaam |
41. anukiirtayan= If I enlogige; raamam= Rama; akliSTa karmaaNam= who is unwearied in action; subandhum= and a good relation; nodvejayiSyaami= I shall not frighten; enaam= her; tadbandhugatamaanasaam= whose mind is directed towards that relation.
"If I eulogize Rama, who is unwearied in action and a good relation, I shall not frighten her, whose mind is directed towards that relation."
ikShvaakuuNaam variShThasya raamasya vidita aatmanaH || 5-30-42
shubhaani dharma yuktaani vacanaani samarpayan |
shraavayiShyaami sarvaaNi madhuraam prabruvan giram || 5-30-43
shraddhaasyati yathaa hi iyam tathaa sarvam samaadadhe |
42, 43. samarpayan= offering; shubhaani= auspicious; dharma yuktaani= righteous; vachanaani= words; raamasya= about Rama; variSThasya= the most excellent man; ikSvaakuuNaam= in Ikshvaaku dynasty; viditaatmanaH= and possessing a learned soul; prabruvan= and speaking; madhuraam= in a sweet; giram= voice; samaadade shraavayiSyaami sarvaani= I shall make everything intelligible; iyam= that Seetha; yathaa tathaa= rightly; shraddhaasyati= believes; sarvam= everything.
"Offering auspicious and righteous words about Rama the most excellent prince Ikshvaku dynasty who possesses a learned soul and myself speaking in a sweet voice, I shall make everything intelligible so that Seetha rightly believes everything."
iti sa bahu vidham mahaaanubhaavo |
jagati pateH pramadaam avekShamaaNaH |
madhuram avitatham jagaada vaakyam |
druma viTapa antaram aasthito || 5-30-44
44. saH hanumaan= that Hanuma; mahaanubhaavaH= of noble mind; aasthitaH= abiding; druma viTapaantaram= in the midst of the twigs of the trees; avekSamaaNaH= and seeing; pramadaam= the wife; jagatipate= of Rama, the Lord of the Earth; jagaade= spoke; iti= thus; vaakyam= the words; bahuvidham= of many kinds; avitatham= which were not futile.
The noble-minded Hanuman, abiding in the midst of the twigs of the trees and seeing Seetha, spoke the following words of many kinds which were not futile.
ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe triMshaH sargaH
Thus completes 30th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic
© September, 2005, K. M. K. Murthy