Sugreeva sends Vanara-s to southward which troop includes Hanuma, Jambavanta, Niila and others and Angada is its leader. Sugreeva gives a vivid picture of the southern side of Jambu dviipa up to the south-most part of passable regions, next to which the abode of Yama, the Terminator is there. This troop is also given one month's time to find the whereabouts of Seetha.
ततः प्रस्थाप्य सुग्रीवः तन् महत् वानरम् बलम् |
दक्षिणाम् प्रेषयामास वानरान् अभिलक्षितान् || ४-४१-१
1. sugriivaH = Sugreeva; mahat tat vaanaram balam prasthaapya = great one, that, vanara, force [to East,] on sending; tataH = then; abhi lakSitaan = well, chosen - tried and true; vaanaraan = vanara-s; dakSiNaam preSayaamaasa = to South, started to send.
On sending that great vanara force to east, Sugreeva started to send tried and true vanara-s to south. [4-41-1]
नीलम् अग्नि सुतम् चैव हनूमन्तम् च वानरम् |
पितामह सुतम् चैव जांबवंतम् महोजसम् || ४-४१-२
सुहोत्रम् च शरारिम् च शरगुल्मम् तथा एव च |
गजम् गवाक्षम् गवयम् सुषेणम् वृषभम् तथा || ४-४१-३
मैन्दम् च द्विविदम् चैव सुषेणम् गन्धमादनम् |
उल्कामुखम् अनंगम् च हुतशन सुतौ उभौ || ४-४१-४
अंगद प्रमुखान् वीरान् वीरः कपि गण ईश्वरः |
वेग विक्रम संपन्नान् संदिदेश विशेषवित् || ४-४१-५
2, 3, 4, 5. viiraH = brave one; visheSa vit = specialities, knower of [well-informed one - Sugreeva]; kapi gaNa iishvaraH = monkey, troops, lord - Sugreeva; agni sutam niilam = Fire-god's, son, Neela; vaanaram hanuumantam ca = vanara, Hanuma, also; pitaamaha sutam = Grandfather's [Brahma's,] son; mahaa ojasam = highly vigorous one; jaambavantam caiva = Jaambavanta, also thus; suhotram ca sharaarim ca = Suhotra, also, Sharaari, also; tathaa eva ca = like, that, only; sharagulmam = Sharagulma; gajam gavaakSam gavayam suSeNam vR^iSabham tathaa = Gaja, Gavaaksha, Gavaya, Sushena, Vrishabha; maindam ca dvividam caiva = Mainda, also, Dvivida, also thus; suSeNam gandha maadanam ulkaamukham anangam ca = Sushena, Gandhamaadana, Ulkaamukha, Ananga, also; hutashana sutau ubhau = Ritual-fire's, son, two of them; angada pramukhaan = Angada, and other prominent; vega vikrama sampannaan = in dash, dare, full-fledged ones; viiraan = valorous ones; sandidesha = commissioned, beckoned.
Sugreeva, the well-informed and brave lord of monkey troops, then beckoned Angada and the other prominent vanara-s who are valorous ones with full-fledged dash and dare, like the son of Fire-god Neela, and the exceptional vanara Hanuma, the highly vigorous son of Grandparent Brahma, namely Jaambavanta, also others like Suhotra, Sharaari, Sharagulma Gaja, Gavaaksha, Gavaya, Sushena, Vrishabha, Mainda, Dvivida, Sushena, Gandhamaadana, and the two sons of Ritual-fire called Ulkaamukha, Ananga. [4-41-2, 3, 4, 5]
Sushena said in above verses is not the father of Tara. Sugreeva addresses him later when sending another direction.
तेषाम् अग्रेसरम् चैव बृहद् बलम् अथ अंगदम् |
विधाय हरि वीराणाम् आदिशद् दक्षिणाम् दिशम् || ४-४१-६
6. atha = then; teSaam hari viiraaNaam = for them, monkeys, valiant ones - search party; bR^ihat balam = formidably, mighty; angadam = Angada; agresaram vidhaaya = as chief, on making; dakSiNaam disham aadishat = southerly, direction, [Sugreeva] ordered.
Sugreeva made the formidably mighty Angada as the chief of those valiant monkeys forming search party and ordered southern direction for them. [4-41-6]
ये केचन समुद्देशाः तस्याम् दिशि सुदुर्गमाः |
कपीइशः कपि मुख्यानाम् स तेषाम् समुदाहरत् || ४-४१-७
7. tasyaam dishi = in that, direction of compass; su dur gamaaH = verily, impossible, to pass - highly impassable; ye ke cana = which of those few; sam ut deshaaH = well, intended, countries - some countries that need be explained; about them; saH kapi iishaH = he that, monkeys, king of - Sugreeva; teSaam kapi mukhyaanaam = to them, monkey, prominent ones; sam udaaharat = well, illustrated - gave a picture of.
The king of monkeys Sugreeva gave a picture about some of the highly impassable countries available in southern quarter that need an introduction to those prominent monkeys bound south. [4-41-7]
सहस्र शिरसम् विंध्यम् नाना द्रुम लता आयुतम् |
नर्मदाम् च नदीम् रम्याम् महोरग निषेविताम् || ४-४१-८
ततो गोदावरीम् रम्याम् कृष्णावेणीम् महानदीम् |
वरदाम् च महाभागाम् महोरग निषेविताम् |
मेखलान् उत्कलाम् चैव दशार्ण नगराणि अपि || ४-४१-९
अब्रवंतीम् अवंतीम् च सर्वम् एव अनुपश्यत |
विदर्भान् ऋष्टिकान् चैव रम्यान् माहिषकान् अपि || ४-४१-१०
8. sahasra shirasam = thousands, of heads [crests]; naanaa druma lataa aayutam = numerous, trees, climbers, abounding in; vindhyam = Vindhya Range; mahaa uraga ni Sevitaam = great, snakes, adored by; ramyaam narmadaam nadiim ca = delightful one, Narmada, river, also; tataH = then; ramyaam godaavariim = wonderful one, River Godavari; mahaanadiim = River Mahaanadi; kR^iSNaaveNiim = River Krishnaveni, or Krishna; mahaa bhaagaam = highly, auspicious one; mahaa uraga niSevitaam = by great, snakes, adored by; varadaam ca = River Varada, also; mekhalaan utkalaam caiva = Mekhala, Utkala [in territories,] also thus; dashaarNa nagaraaNi api = Dashaarna, in cities, also; abravantiim avantiim ca = Abravanti, Avanti, also; vidarbhaan R^iSTikaan caiva = Vidarbha, Rishtika, also, thus; ramyaan maahiSakaan api = charming [kingdom,] in Maheeshaka, even; sarvam eva anu pashyata = all [everywhere,] thus, closely, see - search thoroughly.
"Search the thousand crested Vindhya mountains abounding with numerous tress and climbers, then the delightful Narmada river coursing a little southerly to that range, which is adored by great snakes, along with wonderful River Godavari, as well as River Krishnaveni and Maha Nadi, and then the greatly auspicious River Varada which is an adoration to great snakes. And the territories of Mekhala, Utkala, the cities of Dashaarna, kingdoms of Abravanti, Avanti, and Vidarbha, also thus the charming kingdom of Maheehaka, are to be searched thoroughly. [4-41-10]
If Mahaanadi is taken as a separate entity it is in Orissa, which kingdom was called earlier as Utkala or Kalinga kingdom. Otherwise Krishnaveni becomes a 'great river' by the adjectival wording mahaanadi. Mekhala territory, whose earlier name is amara kanTaka parvata, is the mountain from where the River Narmada emerges. The River Varada is now called Wardha in Maharashtra. The order of rives narrated is not according to the present day mapping, other wise Mahaanadi would have come earlier to Godavari.
Some mms contain ashvavanti 'kingdom with horses...' instead of abravanti and then the age old Avanti kingdom, which is a gateway for Arabian horses will be the famed kingdom for horses. This is the present day Ujjain in Madhya Pradesh. Dharmaakuutam has this as abruvantiim bruvantimm roughly forming part of the speech of Sugreeva 'spoken and unspoken areas by me...' However, these areas are in the Southwest of India, and it appears the order of positing the rivers or kingdoms, one after the other is not maintained or may be shuffled.
तथा वन्गान् कलिन्गाम् च कौशिकान् च समंततः |
अन्वीक्ष्य दण्डक अरण्यम् स पर्वत नदी गुहम् || ४-४१-११
नदीम् गोदावरीम् चैव सर्वम् एव अनुपश्यत |
तथैव आन्ध्रान् च पुण्ड्रान् च चोलान् पाण्ड्यान् केरलान् || ४-४१-१२
11, 12. tathaa = like that; vangaan kalingaam ca = , Vanga, Kalinga [kingdoms,] also; sam antataH = verily, at its fringes; available; kaushikaan ca = Kaushika [territories,] also; you search and then; sa parvata nadii guham daNDaka araNyam = with, mountains, rivers, Dandaka, forest, caves; anviikSya = on seeing - on searching Dandaka; godaavariim nadiim caiva = Godavari, river, also, thus; tathaiva = like that; aandhraan ca = Andhra territory; puNDraan ca colaan paaNDyaan keralaan = Pundra, Chola, Paandya, Kerala [provinces]; sarvam eva = all of them; anu pashyata = closely, see - make a through search.
"Like that Vanga, Kalinga territories shall be searched along with Kaushika territories available on their fringes, then cast about the Dandaka forest all over its mountains, rivers, and its caves, then River Godavari that courses through Dandaka forest, and then the provinces of Andhra, Pundra, Chola, Paandya, Kerala are to be searched thoroughly. [4-41-11, 12]
Some other mms have Matsya desha in this verse instead of the Vanga desha. The Vanga is the present day Bengal and this territory retained its epical name, but while pronouncing it becomes banga because the Sanskrit grammar allows to pronounce or write va as ba by the rule va ba yoH abhedaH and thus it is called Baangla or Bengal as British used to call. Kaushika in some other mms is read as kaashika. Kalinga is Orissa which touches Bengal at its north, and it is the Kie-ling-kia as said by Huet Tsang.
The Andhra is the present day Andhra Pradesh and Chola is the present Tamil Nadu, especially northern area, and Pundra is roughly in between Andhra and Chola. Paandya is south-most area where in Kanyakumari district the Cape Camorin is there, and Kerala is the present Kerala state from Gokarna to Kanyakumari. Its historical name was chera raajya and in Ashoka's time, it was called kerala putra.
अयोमुखः च गंतव्यः पर्वतो धातु मण्डितः |
विचित्र शिखरः श्रीमान् चित्र पुष्पित काननः || ४-४१-१३
सुचंदन वनोद्देशो मार्गितव्यो महागिरिः |
13, 14a. dhaatu maNDitaH = with ores, crowded with; vi citra shikharaH = verily, amazing, with crests; shriimaan = prosperous [mountain]; citra puSpita kaananaH = motley, flowered, with forests; such a; ayaH mukhaH parvataH = iron, mouths, mountain - a mountain having iron-ore mines in the shape of mouths, namely Mt. Malaya]; gantavyaH = reachable - you shall go to; su candana vanaat deshaH = best, sandalwood trees, with copses, places; mahaa giriH maargitavyaH = great mountain, is to be searched.
"You shall go to the prosperous Mt. Malaya which is crowded with iron-ore mines as its vast mouths, and with amazing crests and motley flowered forests. Search shall be carried out on that great mountain in the places that are with the copses of sandalwood trees. [4-41-13, 14a]
This Mountain is also called Agastyamalai and it is in Western Ghats from which River Tamraparni emerges.
ततः ताम् आपगाम् दिव्याम् प्रसन्न सलिलाशयान् || ४-४१-१४
तत्र द्रक्ष्यथ कावेरीम् विहृताम् अप्सरो गणैः |
14b, 15a. tataH = from there; divyaam = divine one; prasanna salila ashayaan = limpid, waters, receptacle of; apsaraH gaNaiH vihR^itaam = by apsara, throngs, make pleasure-trips; taam kaaveriim = her, Kaveri; aapa gaam = water, flowing [river]; tatra drakSyatha = there, you shall see.
"From there you shall go and see the divine River Kaaveri there, a receptacle of limpid waters, to where throngs of apsara-s will be making pleasure-trips. [4-41-14b, 15a]
The River Kaaveri is the best river in southern peninsula of India that flows from Braham Giri Mountains in Coorg of Western India to the East draining in Bay of Bengal and irrigating a major chunk of land. Many legends are associated with this river, of which one is that when Sage Agastya was bringing waters of River Ganga, they sprinkled from his kamandulau, the handy water-vessel, and flooded like Kaaveri. The original Tamil name is kakaviri where kaakam is 'crow...' viri 'spread out...' When Agastya is bringing water it sprinkled from his handy vessel and flooded the kaa 'the garden...' in Tamil, the garden of Indra. Then it is called kaaviri, but Shilpadikkaaram records its name as Kaaveri only pulavoy vazhi kaaveri... nadanthai vazhi kaaveri...
तस्य आसीनम् नगस्य अग्रे मलयस्य महोजसम् || ४-४१-१५
द्रक्ष्यथ आदित्य संकाशम् अगस्त्यम् ऋषि सत्तमम् |
15b, 16a. mahaa ojasam = highly resplendent [mountain]; tasya malayasya nagasya agre = of that, Mt. Malaya, mountain, on the top of it; aasiinam = who is sitting; aaditya sankaasham = Sun, in similarity; R^iSi sattamam agastyam drakSyatha = Sage, the eminent, Agastya, you shall see.
"You shall see the eminent sage Agastya, whose resplendence is akin to that of the Sun, and who will be sitting on the top of that highly resplendent Mt. Malaya. [4-41-15b, 16a]
ततः तेन अभ्यनुज्ञाताः प्रसन्नेन महात्मना || ४-४१-१६
ताम्रपर्णीम् ग्राह जुष्टाम् तरिष्यथ महानदीम् |
16b, 17a. tataH = from there; prasannena mahaa aatmanaa = when he becomes complaisant, great-soul [Agastya]; tena = by him; abhi anuj~naataaH = well permitted; graaha juSTaam taamraparNiim = capturers [crocodiles,] highly cherished by, River Taamraparni; such a; mahaa nadiim = great river; tariSyatha = you shall cross over.
"And when that great-souled Agastya complaisantly permits you, then you shall leave that mountain and cross over the great River Taamraparni, a highly cherished river of crocodiles. [4-41-16b, 17a]
सा चन्दन वनैः चित्रैः प्रच्छन्ना द्वीप वारिणी || ४-४१-१७
कान्ता इव युवती कान्तम् समुद्रम् अवगाहते |
17b, 18a. citraiH candana vanaiH = with amazing, sandalwood trees, copses; pracChannaa dviipa vaariNii = with overlapped, islands, water; saa = she [the river]; yuvatii = a young woman [Taamraparni]; kaantaa = one who is yearning for; kaantam iva = for whom she is yearning - her love, as with; samudram = to ocean; avagaahate = [she will be] rendezvousing.
"She whose water is overlapped with amazing copses of sandalwood trees and islands that River Taamrapani will be drifting for a rendezvous with her much yearned lover, namely the ocean, as with a young woman who will be coursing to have a rendezvous with her yearned lover. [4-41-17b, 18a]
The romantic touch is that the River Taamraparni has sandalwood trees alongshore and by constant rubbing of her waters, those trees that yield sandalwood paste to her. And her island-like breasts are smeared with that sandal paste supplied by the trees alongshore, while she is nearing her husband, namely the ocean.
The name of the river Taamraparni or Tamiravarani or Taamravarni derives from the words taamra 'coppery...' varNa 'colour...' 'a river with coppery riverbanks...' where those riverbanks have light coppery sandalwood trees. And she flows from Agastyamalai in Western Ghats of India, and courses through Papanaasham, a holy place. And covering Tirunalveli it drains into Bay of Bengal at the Gulf of Mannaar. There are hosts of vainavatiruppadigal 'Vaishnavaite temples...' throughout its riverbanks and this river is held holy. There are many legends about it, of which one says that Sage Agastya led the course of this river to the ocean for twenty-seven days from its source.
Down south of the River Taamraparni it is simhala desha or senga-kia-lo the present day Sri Lanka. 'This was first made known to the European world by the expedition of Alexander, as Taprobane. The true form however would appear to be Ta'mba panni or the 'red-leaved one...' from the Sanskrit T'amparni and Ptolemy calls it Salike, corrupt from Simhalaka Abu Rihaan gives the form of Singal-dip and then the Arabic name Tilaan came and that resulted into Cylone. After a long lost time they have renamed it as per the nomenclature given in Ramayana as Lanka, but adding a Sri before it. [After Ancient Geography of India.]
ततो हेममयम् दिव्यम् मुक्ता मणि विभूषितम् || ४-४१-१८
युक्तम् कवाटम् पाण्ड्यानाम् गता द्रक्ष्यथ वानराः |
18b, 19a. vaanaraaH = oh, vanara-s; tataH = from there; yuktam = joined to - braced to the wall of fortress; hemamayam divyam = full with gold, beautiful one; muktaa maNi vibhuuSitam = pearls, gemstones, decorated with; paaNDyaanaam kavaaTam = of Paandya [kingdom's,] castle-door; gataaH = having gone there; drakSyatha = you shall see; search inside that gateway.
"From there, on going to the Paandya Kingdome you shall see a fully golden castle-door bracing the compound-wall of the fortress, which is decorated with pearls and jewels, and conduct your search even in that kingdom. [4-41-18b, 19a]
ततः समुद्रम् आसाद्य संप्रधार्य अर्थ निश्चयम् || ४-४१-१९
अगस्त्येन अन्तरे तत्र सागरे विनिवेशितः |
चित्र सानु नगः श्रीमान् महेन्द्रः पर्वतोत्तमः || ४-४१-२०
जात रूपमयः श्रीमान् अवगाढो महार्णवम् |
19b, 20, 21a. tataH samudram aasaadya = then, [southern] ocean, on reaching; artha nishcayam sampradhaarya = purpose's, resolve, on resolving; agastyena = by Agastya; tatra = there; saagare antare vi niveshitaH = in ocean, inside, verily, penned up [one end of mountain]; citra saanu nagaH = one with marvellous, terraces, trees; shriimaan mahendraH = glorious, Mt. Mahendra; parvata uttamaH = among mountains, best one; jaataruupamayaH = completely golden; shriimaan mahaa arNavam = august [Mt. Mahendra,] into great, ocean; avagaaDhaH = will be steeping in.
"Then on reaching the southern ocean, and on taking a resolve with regard to the purpose of your task, viz., importance of the mission undertaken vis-�-vis your individual capacities to leap the ocean, you reach the glorious Mt. Mahendra. Sage Agastya once penned its one end in the ocean, and the other end is now visible. That august and best one among all mountains will be completely golden with marvellous terraces and trees, and it will be steeping into ocean on the other side of land, and this mountain becomes the jumping-off point for you vanara-s. [4-41-19b, 20, 21a]
There are three mountains in Kanyakumari district, the southern promontories of India, at the end of Western Ghats, namely Thadaka malai, Mahendra giri, Marunthuva malai, where the word malai, giri is 'mountain...' in Tamil. The Thadakamalai is held as the forest of Tataka, the demoness, and Rama is believed to have come up to this south most part of India to eliminate Tataka in his boyhood. The Mahendragiri is the mountain from which Hanuma leaps to Lanka and the river that emerges from this mountain is named after Hanuma. The Marunthuvamalai is believed to be a mound fallen from the main Himalayan mountain which Hanuma brought while bringing sanjiivini herb, to bring Lakshmana to conscious. Even now, the local people benefit from the herbs that grow on this mountain and even the bitter leaves when cooked on this mountain will turn to sweet taste. This is being the story of this end of the ocean for Herbal Mountain, on the other end in Sri Lanka also there is a similar herbal mountain called Rhumassala Kanda, in Singhalese.
नाना विधैः नगैः फुल्लैः लताभिः च उपशोभितम् || ४-४१-२१
देव ऋषि यक्ष प्रवरैः अप्सरोभिः च सेवितम् |
सिद्ध चारण संघैः च प्रकीर्णम् सुमनोहरम् || ४-४१-२२
तम् उपैति सहस्राक्षः सदा पर्वसु पर्वसु |
21b, 22, 23a. naanaa vidhaiH = numerous, sorts of; phullaiH nagaiH = with flowered, trees; lataabhiH ca upashobhitam = with climbers, also, glorified; deva R^iSi yakSa pravaraiH = by gods, sages, yaksha-s, important ones; apsarobhiH ca = by apsara-s, even; sevitam = adored; siddha caaraNa sanghaiH ca = by siddha-s, caarana, groups of, also; pra kiirNam = well, overspread; su manaH haram = truly, heart-stealing [for a look]; tam = it - to that mountain; sahasraakSaH = Thousand-eyed Indra; parvasu parvasu = on auspicious day, on auspicious day - on every auspicious day; sadaa = always - regularly; upaiti = he comes.
"Mt. Mahendra is glorified with numerous kinds of flowered trees and climbers. Important gods, sages, yaksha-s and even apsara-s will adore it, and it is overspread with the groups of siddha-s and caarana-s, and thus it will be heart-stealing for a look. And the Thousand-eyed Indra will always be visiting that Mt. Mahendra on every auspicious day. [4-41-21b, 22, 23a]
The auspicious day for Tamil almanac is no moon day amavaashya because of its neutrality from the wax and wane affects of lunar phases. So, it is believed that Indra will come to this mountain on every no-moon-day in the Indian month.
द्वीपः तस्य अपरे पारे शत योजन विसृतः || ४-४१-२३
अगम्यो मानुषैः दीप्तः तम् मार्गध्वम् समंततः |
23b, 24a. tasya = its - Mt. Mahendra's; apare paare = on the other, shore; shata yojana visR^itaH = hundred, yojana, in breadth; maanuSaiH = by humans; a gamyaH = not, passable; diiptaH = a dazzling; dviipaH = island - is there; tam samantataH maargadhvam = that, till its fringes, you have to search.
"There is a dazzling island on the other side of the shore of Mt. Mahendra, which is breadthwise a hundred yojana-s, and which is an impassable one for humans, and you have to search that island up to its fringes. [4-41-23b, 24a]
This island on the other shore of the ocean is Ravana's Lanka, and it is believed to be the present day Sri Lanka. That island's association with River Taamraparni is as noted above.
तत्र सर्व आत्मना सीता मार्गितव्या विशेषतः || ४-४१-२४
स हि देशः तु वध्यस्य रावणस्य दुरात्मनः |
राक्षस अधिपतेः वासः सहस्राक्ष समद्युतेः || ४-४१-२५
24b, 25. tatra = there; siitaa visheSataH = Seetha, especially; sarva aatmanaa = anywise; maargitavyaa = shall be searched; saH deshaH tu = that, place, but it is; vadhyasya = killable one; dur aatmanaH = vile-minded one; raakSasa adhipateH = demon, king's; sahasra akSa sama dyuteH = Thousand-eyed Indra, equal, one in resplendence; such a; raavaNasya = Ravana's; vaasaH = dwelling.
"Anywise Seetha is searchable especially there on that island because it is the dwelling place of the king of demons Ravana, who is the coequal of Indra in his resplendence and which vile-minded demon is to be rooted out. [4-41-24b, 25]
A controversy is there regarding this statement of Sugreeva. Earlier Sugreeva said, "Not known is the domain of that sinning demon at all, nor his capabilities... or valour...or even about his sinister dynasty or lineage..." [4-7-2] And now he is specifically stating that Ravana will be on an island. Then it may be asked whether Sugreeva bluffed to Rama as at 4-7-2, for which it is said that Sugreeva being an intelligent kingly being he did not reveal the truth as an 'official secret.' Otherwise, if Sugreeva told Rama in the first instance where Ravana is, Rama goes straight to Lanka to eliminate Ravana, thereby Sugreeva's politics, i.e., the elimination of Vali or getting Kishkindha, will not work.
It is correct that Sugreeva knows that Ravana dwells in Lanka. But on abducting Seetha where is the guarantee that he is still in Lanka along with Seetha. Hence a doubtful situation cannot be stated assertively, that too, to a friend, for it ensues mitra droha 'cheating a friend...'
On the other hand, it is said that Sugreeva came to know about the details of Ravana through Tara, because Tara also explains to Lakshmana about the establishment of Ravana. But Sugreeva as the prince regent of Kishkindha and participant in all the activities of the kingdom, knowing about Ravana through Tara is an evasive statement. Hence, it is said that Sugreeva purposefully did not reveal the details about Ravana to Rama, because his own interests are to be met with firstly.
In turn it is asked as to why Sugreeva should send so many monkeys to all corners of compass when the kidnapper and his location are known, for which it is said that no thief hides his booty in his own place. Like cat changing the places of kitten, a thief too changes his own place, as well as the place of stolen thing. To justify this, it is said that throughout this and in the previous, and in the next chapters Sugreeva goes on repeating his order, 'search for Seetha and for the residency of Ravana...'
Even here, Sugreeva is not able to describe the interior of Lanka as he is not well acquainted with it. Rama, who is astounded at this geographical description of Sugreeva, does not ask Sugreeva as to why this particular place of Ravana is not indicated to him earlier. So, the denial of information earlier by Sugreeva is completely political, and now giving orders to search Seetha is for his requital.
दक्षिणस्य समुद्रस्य मध्ये तस्य तु राक्षसी |
अंगारक इति विख्याता चायाम् आक्षिप्य भोजिनी || ४-४१-२६
26. tasya dakSiNasya samudrasya madhye = that, southern, ocean's, in the centre; chaayaam aakSipya bhojinii = by shadow, on grabbing [prey,] a she-eater; angaaraka iti vi khyaataa = Angaaraka, thus, as well-known; raakSasii tu = demoness, but [is there.]
"But a well-known demoness named Angaaraka is there in the midst of southern ocean who eats prey by grabbing its shadow when flying overhead. [4-41-26]
This demoness is also termed as Simhika whom Hanuma tears apart in Sundara Kanda.
एवम् निःसंशयान् कृत्वा संशयान् नष्ट संशयाः |
मृगयध्वम् नरेन्द्रस्य पत्नीम् अमित ओजसः || ४-४१-२७
27. evam = in this way; samshayaan niH samshayaan kR^itvaa = about doubtful [places,] without, doubt [you have to become doubtless,] on making [by thorough search]; naSTa samshayaaH = loosing, doubts [doubts when cleared]; amita ojasaH = of one with - infinite, vital power - Rama; nara indrasya patniim = people's, king's, wife - Seetha; mR^igayadhvam = shall be searched.
"In this way, you should clear your doubts about the presence of Seetha at any doubtable place by thorough searching, and you have to go on searching somewhere else for Seetha, the wife of the king of people with infinite vitality, namely Rama, only after getting rid of your doubts about her possible presence at any given place. [4-41-27]
तम् अतिक्रम्य लक्ष्मीवान् समुद्रे शत योजने |
गिरिः पुष्पितको नाम सिद्ध चारण सेवितः || ४-४१-२८
28. tam = that [isle]; ati kramya = on over, stepping [crossing over]; shata yojane samudre = hundred, yojana-s, in ocean - hundred yojana-s after that island; lakSmiivaan = an august one; siddha caaraNa sevitaH = by siddha-s, caarana-s, adored; puSpitakaH naama = Pushpitaka, named; giriH = mountain; is there.
"On crossing over that isle and after a hundred yojana-s a mountain named Pushpitaka is there in that august ocean, which is adored by the celestials like siddha-s, caarana-s. [4-41-28]
चन्द्र सूर्य अंशु संकाशः सागर अंबु समाश्रयः |
भ्राजते विपुलैः शृन्गैः अम्बरम् विलिखन् इव || ४-४१-२९
29. candra suurya amshu sankaashaH = moon's, sun's, rays, similar to; saagara ambu sam aashrayaH = in oceanic, waters, well, settled in; vipulaiH shR^ingaiH = with lofty, crests; ambaram vi likhan iva = on sky, verily, scribbling, as if; bhraajate = [that mountain] shines forth.
"Well-settled in oceanic waters that Mt. Pushpitaka will be shining forth with a resplendence similar to sunrays on one side and with that of moonshine on the other, and its lofty crests will look as if they are scribbling on the sky. [4-41-29]
तस्य एकम् कांचनम् शृंगम् सेवते यम् दिवाकरः |
श्वेतम् राजतम् एकम् च सेवते यम् निशाकरः |
न तम् कृतघ्नाः पश्यन्ति न नृशंसा न नास्तिकाः || ४-४१-३०
30. tasya = its; ekam shR^ingam kaancanam = one, summit, is golden; yam = which; divaa karaH = day-maker [Sun]; sevate = will be adoring [on his rising]; ekam shvetam raajatam ca = one, whitish, silver, also; yam = which; nishaa karaH = night-maker [Moon]; sevate = will be adoring [on his rising]; tam = it - that mountain; kR^itaghnaaH = unfaithful ones; na pashyanti = not, will be seeing; nR^ishamsaaH na = unkindly ones, no; naastikaaH na = unbelievers, no.
"One of its summit will be golden which the Sun adores, and the other will be silvery whitish which the Moon adores, and that mountain is unperceivable to the unfaithful ones, or to the unkindly ones or to unbelievers. [4-41-30]
प्रणम्य शिरसा शैलम् तम् विमार्गथ वानराः |
तम् अतिक्रम्य दुर्धर्षम् सूर्यवान् नाम पर्वतः || ४-४१-३१
अध्वना दुर्विगाहेन योजनानि चतुर्दश |
31, 32a. vaanaraaH = oh, vanara-s; tam shailam = that, mountain; shirasaa = with head [bowing]; praNamya = on venerating; vi maargatha = thoroughly, search; dur dharSam = inviolable; tam atikramya = that - mountain, on going across; durvigaahena [dur vi gaahena] = by highly, impassable; adhvanaa = by route; catur dasha yojanaani = after four, ten, yojana-s; suuryavaan naama parvataH = Suuryavaan, named, mountain; is there.
"Oh, vanara-s, venerate that Mt. Pushpitaka by bowing your heads and search it thoroughly. Then on going across that inviolable mountain and taking a highly impassable route there is a mountain named Suuryavaan after fourteen yojana-s from Mt. Pushpitaka. [4-41-31, 32a]
ततः तम् अपि अतिक्रम्य वैद्युतो नाम पर्वतः || ४-४१-३२
सर्व काम फलैः वृक्षैः सर्व काल मनोहरैः |
32b, 33a. tataH = from there; tam api = that, even; atikramya = on crossing over; sarva kaama phalaiH = for all, tastes, [fulfilling] with fruits; sarva kaala manoharaiH = all, times, heart-pleasing ones; vR^ikSaiH = [with such] trees; vaidyutaH naama parvataH = Vaidyuta, named, mountain; is there.
"On crossing over even that Mt. Suuryavaan after searching, there is a mountain named Vaidyuta whose trees will be all-time heart-pleasing and they yield fruits satiating every taste. [4-41-32b, 33a]
तत्र भुक्त्वा वर अर्हाणि मूलानि च फलानि च || ४-४१-३३
मधूनि पीत्वा जुष्टानि परम् गच्छत वानराः |
33b, 34a. vaanaraaH = oh, vanara-s; tatra = there - at that place, on Mt. Vaidyuta; vara arhaaNi = for chosen few, appropriate - choicest fruits and tubers; muulaani ca phalaani ca = tubers, also, fruits, also; bhuktvaa = on devouring; juSTaani madhuuni piitvaa = precious, honey, on drinking; param gacChata = farther, you proceed.
"Oh, vanara-s, you proceed farther after devouring choicest fruits and tubers growing on Mt. Vaidyuta, and even on consuming precious honey at that place. [4-41-33b, 34a]
तत्र नेत्र मनः कांतः कुंजरो नाम पर्वतः || ४-४१-३४
अगस्त्य भवनम् यत्र निर्मितम् विश्वकर्मणा |
34b, 35a. tatra = at that place; netra manaH kaantaH = to eye, heart, one that is pleasing; kunjaraH naama parvataH = Kunjara, named, mountain - is there; yatra = where - on which; vishvakarmaNaa = by Vishvakarma; agastya bhavanam nirmitam = Agastya's, mansion, is built.
"At that place a mountain named Kunjara is there which will be pleasing both to eye and heart, on which Vishvakarma built the mansion of Agastya. [4-41-34b, 35a]
तत्र योजन विस्तारम् उच्छ्रितम् दश योजनम् || ४-४१-३५
शरणम् कांचनम् दिव्यम् नाना रत्न विभूषितम् |
35b, 36a. tatra = there - on that mountain; yojana vistaaram = a yojana, in breadth; dasha yojanam ucChritam = ten, yojana-s, in height; divyam = a beautiful one; naanaa ratna vibhuuSitam = numerous, gemstones, decorated with; kaancanam sharaNam = a golden, abode - Agastya's mansion - is there.
"There the golden abode of Agastya will be beautiful decorated with numerous gemstones, and it measures a yojana breadthwise and ten yojana-s in height. [4-41-35b, 36a]
तत्र भोगवती नाम सर्पाणाम् आलयः पुरी || ४-४१-३६
विशाल रथ्या दुर्धर्षा सर्वतः परिरक्षिता |
रक्षिता पन्नगैः घोरैः तीष्क्ण दम्ष्ट्रैः महा विषैः || ४-४१-३७
सर्प राजो महाघोरो यस्याम् वसति वासुकिः |
36b, 37, 38a. tatra = there; vishaala rathyaa = with broad, roads; durdharSaa = unvanquishable - city; sarvataH parirakSitaa = everywhere, safeguarded; ghoraiH = deadly; tiiSkNa damSTraiH = with harrowing, fangs; mahaa viSaiH = having fatal, venom; pannagaiH rakSitaa = by [such] serpents, protected; sarpaaNaam aalayaH = for snakes, an abode of; bhogavatii naama purii = Bhogavati, named, city - is there; yasyaam = in which; sarpa raajaH = serpents, king; mahaa ghoraH = highly, hazardous one; vaasukiH vasati = Vasuki, will be dwelling.
"There is a city named Bhogavati which is an abode of the snakes. It has broad roads and safeguarded from everywhere, and thus it becomes an unvanquishable city. Deadly serpents with harrowing fangs and fatal venom will be protecting it, in which the highly hazardous king of serpents, namely Vasuki, will be dwelling. [4-41-36b, 37. 38a]
निर्याय मार्गितव्या च सा च भोगवती पुरी || ४-४१-३८
तत्र च अंतरोद्देशा ये केचन समावृताः |
38b, 39a. saa bhogavatii purii = = she, Bhogavati, city; maargitavyaa = is to be searched; nir yaaya = out, coming [on coming out of that city]; tatra samaavR^itaaH = there, surrounding - surrounding fringes; ye kecana those, some; antaroddeshaaH = intermediate zones; [maargitavyaa = shall also be searched.]
"That Bhogavati city is to be searched for Seetha and on coming out of that city, you have to search even in the fringes surrounding that city including the intermediate zones from city to its fringes. [4-41-38b, 39a]
तम् च देशम् अतिक्रम्य महान् ऋषभ संस्थितिः || ४-४१-३९
सर्व रत्नमयः श्रीमान् ऋषभो नाम पर्वतः |
39b, 40a. tam desham atikramya = that, province, on crossing over; mahaan R^iSabha samsthitiH = great, Holy Bull [like,] staying [resembling]; sarva ratnamayaH = every [kind of gem,] replete with gems; shriimaan = glorious one; R^iSabhaH naama parvataH = Rishabha, named, mountain; is there.
"On crossing over that province there will be a glorious mountain named Rishabha, as that great mountain looks like a Holy Bull, and it is replete with every kind of gemstone. [4-41-39b, 40a]
गोशीर्षकम् पद्मकम् च हरिश्यामम् च चन्दनम् || ४-४१-४०
दिव्यम् उत्पद्यते यत्र तत् चैव अग्नि सम प्रभम् |
40b, 41a. yatra = where - on which Mt. Rishabha; goshiirSakam = ochry-yellowy; padmakam ca = lotus-leaf-greenly, also; harishyaamam ca = sky-blue, [coloured]; candanam = sandalwood trees; agni sama prabham = Fire, like, in glow, also thus - sandalwood; divyam tat caiva = most attractive, that, also thus; utpadyate = will be producing.
"Whereon the sandalwood trees of ochry-yellowy, lotus-leaf-greenly, sky-blue colours, and even the most attractive sandalwood trees which will be in the glow of Fire are produced, that mountain is this Rishabha. [4-41-40b, 41a]
These nomenclatures of sandalwood trees are rendered variously in translations because these varieties of sandalwood trees are perhaps unknown. The ochry-yellow colour is given to the mountain itself in 40th verse in some, thus nominating only two varieties of sandalwood, namely greenish, and bluish varieties as extra. In some other translations the Fire-like glow of the mountain is added as another variety of sandalwood and then four varieties are counted as 1] ochry, 2] greenish, 3] bluish, and 4] fire-like sandalwood trees.
न तु तत् चन्दनम् दृष्ट्वा स्प्रष्टव्यम् च कदाचन || ४-४१-४१
रोहिता नाम गंधर्वा घोरम् रक्षन्ति तद् वनम् |
41b, 42a. tat candanam dR^iSTvaa = those, sandalwood trees, on seeing; kadaacana = never; na spraSTavyam tu = not, to be touched, but; ghoram tat vanam = dangerous one, that, woodlands; rohitaa naama gandharvaa = Rohita, named, [genre of] gandharva-s; rakSanti = will be protecting.
"But never touch those sandalwood trees when you see them, as a genre of Gandharva-s called Rohita will be protecting that dangerous woodland of sandalwood trees. [4-41-41b, 42a]
तत्र गंधर्व पतयः पंच सूर्य सम प्रभाः || ४-४१-४२
शैलूषो ग्रामणीः शिक्षः शुको बभ्रुः तथैव च |
रवि सोम अग्नि वपुषा निवासः पुण्य कर्मणाम् || ४-४१-४३
42b, 43. tatra = there; shineshailuuSaH graamaNiiH shikSaH shukaH = Shailuusha, Gramani, Shiksha, Shuka,; tathaa eva = like that; babhruH ca = Bhabru, also; suurya sama prabhaaH = sun, similar, in resplendence; panca gandharva patayaH = five, gandharva, kings; will be residing there; ravi soma agni = [like] Sun, Moon, Fire; vapuSaa = with physique; puNya karmaNaam = for those beings with pious, activities; nivaasaH = it is a dwelling place.
"Five gandharva kings, namely Shailuusha, Gramani, Shiksha, Shuka, and Bhabru, whose resplendence is similar to that of Sun will be residing there. It is also the dwelling place of those who achieved ethereality by their pious activities, of whom some resemble the Sun, some Moon, and some Fire by their physique. [4-41-42b, 43]
अन्ते पृथिव्या दुर्धर्षाः ततः स्वर्ग जितः स्थिताः |
ततः परम् न वः सेव्यः पितृ लोकः सुदारुणः || ४-४१-४४
44. tataH = therefrom; pR^ithivyaa ante = of earth, at terminus; durdharSaaH = invulnerable - beings; svarga jitaH = heaven, who won; sthitaaH = are there; tataH param = there, after [after the abode of beings who won heavens]; su daaruNaH = most, dreadful - netherworld; pitR^i lokaH = manes, world of [realm of Yama, the Terminator]; vaH sevyaH = by you, be adored [be regarded, you need not think of going there]; na = it is not.
"From Mt. Rishabha to the terminus of the earth the invulnerable beings who won heavens will be staying. After that, farther from earth there is the most dreadful world of manes, namely the abode of Yama, the Terminator, and you need not consider going there. [4-41-44]
राजधानी यमस्य एषा कष्टेन तमसा आवृता |
एतावत् एव युष्माभिः वीरा वानर पुंगवाः |
शक्यम् विचेतुम् गन्तुम् वा न अतो गतिमताम् गतिः || ४-४१-४५
45. viiraa vaanara pungavaaH = oh, brave, vanara-s, the best ones; eSaa yamasya raajadhaanii = this is, of Yama, capital city; kaSTena tamasaa aavR^itaa = by an alarming, darkness, it is encompassed; yuSmaabhiH = by you; etaavat eva = up to here, only; vicetum = to search; gantum vaa = to go, or; shakyam = it is possible; ataH = there after; gatimataam gatiH = for beings with motor organs [mortals,] way in; na = is not there.
"You can go or search only up to this point, oh, the best braving vanara-s, as that world of manes will be encompassed with an alarming darkness, and it is the capital city of Yama, the Terminator. After that there is no entry into the abode of Yama for the mortals. [4-41-45]
This is the Indian mythological naraka 'The Hell...' and there are various sections in this hell for various sins committed while alive or on rebirth.
सर्वम् एतत् समालोक्य यत् च अन्यत् अपि दृश्यते |
गतिम् विदित्वा वैदेह्याः संनिवर्तितम् अर्हथ || ४-४१-४६
46. etat sarvam = all these [places,] in entirety; anyat = other [places]; yat ca api = which are there, also, even; dR^ishyate = which will be seen; in those places; sam aalokya = closely, on seeing - searching thoroughly; vaidehyaaH gatim viditvaa = of Vaidehi, course, on knowing; sam nivartitam = quickly, to return; arhatha = apt of you.
"It will be apt of you to return quickly on knowing the course of Vaidehi after thoroughly searching all these places in their entirety, and even in those other places you happen to see, whether I have mentioned them or not. [4-41-46]
यः च मासान् निवृत्तो अग्रे दृष्टा सीत इति वक्ष्यति |
मत् तुल्य विभवो भोगैः सुखम् स विहरिष्यति || ४-४१-४७
47. yaH = he [who]; maasaat agre = than a month, before; nivR^ittaH = having returned; siita dR^iSTaa = Seetha, seen; iti vakSyati = thus, says; saH = he; mat tulya vibhavaH = with me, on a par, high-living; bhogaiH = with luxuries; sukham vihariSyati = comfortable living, rides high - he enjoys.
"He who returns before a month and informs that 'Seetha is seen,' he enjoys a comfortable living on a par with me in high-living and luxuries. [4-41-47]
Hanuma speaks the same wording 'Seetha seen,' in Sundara Kanda on finding Seetha, for which commentators have given a very great value.
ततः प्रियतरो न अस्ति मम प्राणात् विशेषतः |
कृत अपराधो बहुशो मम बन्धुः भविष्यति || ४-४१-४८
48. tataH = than him; priya taraH na asti = dear one, more than, not, is there; mama praaNaat visheSataH = my, than lives, particularly - he becomes a dear one; bahushaH kR^ita aparaadhaH = many times, committed, misdeeds - even if; he; mama bandhuH bhaviSyati = my, associate, he becomes.
"He who says so will be more dearer to me than anyone, rather than my own life in particular, and even if he has committed many misdeeds he becomes my confidant. [4-41-48]
अमित बल पराक्रमा भवन्तो
विपुल गुणेषु कुलेषु च प्रसूताः |
मनुज पति सुताम् यथा लभध्वम्
तत् अधिगुणम् पुरुषार्थम् आरभध्वम् || ४-४१-४९
49. bhavantaH = you all; amita bala paraakramaaH = with infinite, might, and bravery; vipula guNeSu kuleSu prasuutaaH ca = wide-ranging, attributes, in a hierarchy, born in also; manuja pati sutaam = people's, king's, daughter - Seetha; yathaa labhadhvam = as to how, to get - regain; tat adhi guNam = to that, appropriate to; puruSa artham = manly, purpose - helping other, expedient effort; aarabhadhvam = start off.
"You are with infinite might and bravery, and you are born in those hierarchies that have wide-ranging attributes viz., gust of the Air-god, gush of Rain-god, glare of Fire-god etc. Conjoining your own attributes to them that are already inherited you start off on your expedient effort, and you search appropriately with a thinking as to how to regain Seetha. [4-41-49]
All the while Sugreeva is addressing the so-called monkeys as 'vanara-s' and suddenly he concluded his addressing asking them to make puruSaartha saadhanam 'a humanly effort...' thus the monkeys or vanara-s suddenly do not become humans. For this puruSa artha saadhanam 'this man's, purpose, to achieve... start off to achieve this man's, namely Rama's purpose...' or 'to achieve the purpose of parama puruSa 'the Supreme Person...' in eradicating evil on earth...' you start on your mission.
- - -
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एक चत्वारिंशः सर्गः
|Top of Page||1||2||3||4|
© Sept, 2002, Desiraju Hanumanta Rao [Revised :
What the world says about
mountain and verse
The Fastest FTPS anywhere, Go FTP FREE Program