विमानात् तु स संक्रम्य प्राकारं हरियूथपः। हनूमान् वेगवानासीद् यथा विद्युद् घनान्तरे॥
Alighting from the car, Hanumān possessed of vigorous activity, leader of monkeybands-nearing the wall, looked like lightning within a mass of clouds.
सम्परिक्रम्य हनुमानरावणस्य निवेशनान्। अदृष्ट्वा जानकी सीतामब्रवीद् वचनं कपिः॥
And having gone round the mansions of Ravana, and not seeing Janaki, the monkey Hanuman said,
भूयिष्ठं लोलिता लङ्का रामस्य चरता प्रियम्। नहि पश्यामि वैदेहीं सीतां सर्वाङ्गशोभनाम्॥
Striving after Rāma's welfare, I have again searched through Lankā; but I do not see Vaidehi's daughter, Janaki, having all her limbs endeued with loveliness.
पल्वलानि तटाकानि सरांसि सरितस्तथा। नद्योऽनूपवनान्ताश्च दुर्गाश्च धरणीधराः॥ लोलिता वसुधा सर्वा न च पश्यामि जानकीम्।
And I have explored pools, and watery expanses, and tanks, and rivers, and streams, and marshes, and and woods, and citadels, and mountains, yea, all this earth; but Janaki I do not fimd.
इह सम्पातिना सीता रावणस्य निवेशने। आख्याता गृध्रराजेन न च सा दृश्यते न किम्॥
The vulture-king Sampati had told that Sītā was in the mansion of Rāvaņa. But why do I not see her (here)?
किं तु सीताथ वैदेही मैथिली जनकात्मजा। उपतिष्ठेत विवशा रावणेन हृता बलात्॥
Or dose Maithili Sītā, daughter to Janaka, sprung in the Vaidehī line, forcibly carried off (by Rāvaņa), and completely in his power, abide by the mandate (of that monarch)?
क्षिप्रमुत्पततो मन्ये सीतामादाय रक्षसः। बिभ्यतो रामबाणानामन्तरा पतिता भवेत्॥
I conceive that while taking Sītā, the Rākşasa darted upward, he being influenced by fear of Rāma's shafts; (and accordingly losing control over his movements), she fell off by the way.
अथवा ह्रियमाणायाः पथि सिद्धनिषेविते। मन्ये पतितमाया हृदयं प्रेक्ष्य सागरम्॥
Or I fancy that while that noble lady was being carried away along the way ranged by Siddhas, she lost her life on beholding the ocean.
रावणस्योरुवेगेन भुजाभ्यां पीडितेन च। तया मन्ये विशालाक्ष्या त्यक्तं जीवितमार्यया॥
Or I think that on account of the vehement spced assumed by Rāvana, and also oppressed with his arms, that large-eyed noble lady has been bereft of her life.
उपर्युपरि सा नूनं सागरं क्रमतस्तदा। विचेष्टमाना पतिता समुद्रे जनकात्मजा॥
For certain, while (Ravana) was soaring higher and higher, Janaka's daughter, rolling (on the car), dropped down into the sea.
आहो क्षुद्रेण चानेन रक्षन्ती शीलमात्मनः। अबन्धुभक्षिता सीता रावणेन तपस्विनी॥ अथवा राक्षसेन्द्रस्य पत्नीभिरसितेक्षणा। अदुष्टा दुष्टभावाभिर्भक्षिता सा भविष्यति॥
Alas! trying to preserve her chastity, the forlorn Sītā, practising self-mortification, has been devoured by this abject-minded Rāvana. Or that darkeyed innocent one, has been eaten up by the wives of the Rākşasa chief, actuated by wicked motives.* *Jealously, according to the commentator.
(सम्पूर्णचन्द्रप्रतिमं पद्मपत्रनिभेक्षणम्। रामस्य ध्यायती वक्त्रं पञ्चत्वं कृपणा गता।।
(Ever) contemplating Rāma's countenance, resembling the full Moon, with eyes like lotusleaves, she, exercised with sorrow, has breathed her last.
हा राम लक्ष्मणेत्येवं हाऽयोध्ये चेति मैथिली। विलप्य बहु वैदेही न्यस्तदेहा भविष्यति।।)
Bewailing much with exclamations of 'Oh Rama and Laksmana!' 'Ah Ayodhya!' that lady Vaidehi has renounced her body.
अथवा निहिता मन्ये रावणस्य निवेशने। भृशं लालप्यते बाला पञ्जरस्थेव सारिका॥
Or secretly kept in Rāvana's mansion, that girl, like a female parrot in a cage, is weeping bitterly.
जनकस्य कुले जाता रामपत्नी सुमध्यमा। कथमुत्पलपत्राक्षी रावणस्य वशं व्रजेत्॥
How can the slender-waisted wife of Rāma, born in the race of Janaka, furnished with eyes resembling lotus petals, come under the sway of Ravana?
विनष्टा वा प्रणष्टा वा मृता वा जनकात्मजा। रामस्य प्रियभार्यस्य न निवेदयितुं क्षमम्॥
I shall not be able to say of Rāma's beloved wife that she has been sullied, or that I have seen her, or yet that she is dead. To say this is censurable; not to say it is also such. *This is evidently the sense, having regard to the preceding sloku, although the commentator gives the apparent meaning of vinastha perished.
निवेद्यमाने दोषः स्याद् दोषः स्यादनिवेदने। कथं न खलु कर्तव्यं विषमं प्रतिभाति मे॥
What is my course? I find myself in a false position. Things having drifted to this pass, what should I say, now that the time has come?'
अस्मिन्नेवंगते कार्ये प्राप्तकालं क्षमं च किम्। भवेदिति मतिं भूयो हनुमान् प्रविचारयन्॥ यदि सीतामदृष्ट्वाहं वानरेन्द्रपुरीमितः। गमिष्यामि ततः को मे पुरुषार्थो भविष्यति॥
Thus thinking, Hanumān again reflected, "If without seeing Sītā, I repair to the abode of the lord of monkeys, what then shall I gain as the object of my exertions?
ममेदं लङ्घनं व्यर्थं सागरस्य भविष्यति। प्रवेशश्चैव लङ्कायां राक्षसानां च दर्शनम्॥
This my bounding over the main comes to nought; as also my entry into Lank, and the sight of the Rākşasas.
किं वा वक्ष्यति सुग्रीवो हरयो वापि संगताः। किष्किन्धामनुसंप्राप्तं तौ वा दशरथात्मौ ॥
And what shall Sugrīva say? Or the assembled monkeys; or those twin sons of Dasaratha; to me when I shall have come to Kiskindhā?
गत्वा तु यदि काकुत्स्थं वक्ष्यामि परुषं वचः। न दृष्टेति मया सीता ततस्त्यक्ष्यति जीवितम्॥
If going there, I should say a harsh speech to Kākutstha-'I have not seen Sitā'-he shall renounce his life.
परुषं दारुणं तीक्ष्णं क्रूरमिन्द्रियतापनम्। सीतानिमित्तं दुर्वाक्यं श्रुत्वा स न भविष्यति॥
Hearing harsh, terrible, unsufferable, fierce and foul words concerning Sītă, calculated to set the senses on fire, he shall not exist.
तं तु कृच्छ्रगतं दृष्ट्वा पञ्चत्वगतमानसम्। भृशानुरक्तमेधावी न भविष्यति लक्ष्मणः॥
Seeing him come under misery, with his mind expiring, the intelligent Laksmana, firmly attached (to Rāma), shall also cease to exist.
विनष्टौ भ्रातरौ श्रुत्वा भरतोऽपि मरिष्यति। भरतं च मृतं दृष्ट्वा शत्रुघ्नो न भविष्यति ॥
And hearing that his two brothers are dead, Bharata also shall give up existence. And seeing Bharata dead, Śatrughna shall also renounce his life.
पुत्रान् मृतान् समीक्ष्याथ न भविष्यन्ति मातरः। कौसल्या च सुमित्रा च कैकेयी च न संशयः॥
And beholding their sons dead, their mothers, Kausalya, Sumitra and kaikayi, shall, certainly, resign their lives,
कृतज्ञः सत्यसंधश्च सुग्रीवः प्लवगाधिपः। रामं तथागतं दृष्ट्वा ततस्त्यक्ष्यति जीवितम्॥
Seeing Rāma in that plight, the lord of the monkeys, Sugrīva, grateful and having his heart fast fixed in truth, shall give up his life.
दुर्मना व्यथिता दीना निरानन्दा तपस्विनी। पीडिता भर्तुशोकेन रुमा त्यक्ष्यति जीवितम्॥
Rumā, aggrieved, heart-wrung, distressed and bereft of happiness and assuming the garb of a female ascetic, because of grief for her husband, shall resign her existence.
वालिजेन तु दुःखेन पीडिता शोककर्शिता। पञ्चत्वमागता राज्ञी तारापि न भविष्यति ॥
And oppressed with grief arising from Vāli, and weighed down by sorrow, the queen Tārā, also, resolving on death shall cease to exist.
मातापित्रोविनाशेन सुग्रीवव्यसनेन च। कुमारोऽप्यङ्गदस्तस्माद् विजहिष्यति जीवितम्॥
In consequence of the death of his father and mother and the calamity befalling Sugrīva, the prince Angada also shall next forego his existence.
भर्तृजेन तु दुःखेन अभिभूता वनौकसः। शिरांस्यभिहनिष्यन्ति तलैर्मुष्टिभिरेव च॥ सान्त्वेनानुप्रदानेन मानेन च यशस्विना। लालिता: कपिनाथेन प्राणांस्त्यक्ष्यन्ति वानराः॥
The dwellers of the woods overwhelmed with grief got of (the decease of) their master, shall strike at their heads with their clenched fists and hands. And the monkeys affectionately cherished by the famous lord of the monkeys with soothing words gifts and regard, shall resign there lives.
न वनेषु न शैलेषु न निरोधेषु वा पुनः। क्रीडामनुभविष्यन्ति समेत्य कपिकुञ्जराः॥
No more in woods, and rocks, or secret spots, shall the foremost monkeys, assembled together, indulge in sports.
सपुत्रदाराः सामात्या भर्तृव्यसनपीडिताः। शैलाग्रेभ्यः पतिष्यन्ति समेषु विषमेषु च॥
They, along with their sons and wives, and counsellors, distressed on account the disaster that has overtaken their master, shall fall from the tops of mountains down to places even or uneven.
विषमुद्बन्धनं वापि प्रवेशं ज्वलनस्य वा। उपवासमथो शस्त्रं प्रचरिष्यन्ति वानराः॥
The monkeys shall take poison, or hang themselves, or enter into flaming fire, or fast, or fall on their own weapons.
घोरमारोदनं मन्ये गते मयि भविष्यति। इक्ष्वाकुकुलनाशश्च नाशश्चैव वनौकसाम्॥
I fancy that a loud wailing shall arise on my return (to that place); and the race of Iksvāku as well as the rangets of the woods shall meet with destruction.
सोऽहं नैव गमिष्यामि किष्किन्धां नगरीमितः। नहि शक्ष्याम्यहं द्रष्टुं सुग्रीवं मैथिली विना॥
Therefore I will not repair hence to the city of Kiskindhā; nor can I see Sugrīva without Mithila's daughter.
मय्यगच्छति चेहस्थे धर्मात्मानौ महारथौ। आशया तौ धरिष्येते वानराश्च तरस्विनः॥ हस्तादानो मुखादानो नियतो वृक्षमूलिकः। वानप्रस्थो भविष्यामि अदृष्ट्वा जनकात्मजाम्॥
On my not going there and staying here, those righteous-souled Maharathas as well as the fastfleeting monkeys, shall preserve their lives through hope (of hearing tidings concerning Sītā). And not having seen Janaka's daughter, I will lead the Vānaprastha mode of life, partaking (of fruits) falling into my hands or mouth, restraining my senses, and staying at the foot of trees.
सागरानूपजे देशे बहुमूलफलोदके। चितिं कृत्वा प्रवेक्ष्यामि समिद्धमरणीसुतम्॥
Preparing a funereal pile on a tract bordering on the sea, abounding in fruits, and flowers, and water, I will enter into flaming fire.
उपविष्टस्य वा सम्यग् लिङ्गिनं साधयिष्यतः। शरीरं भक्षयिष्यन्ति वायसाः श्वापदानि च॥
As I sit to fast, and for effecting the separation of self from my body and centring my identity in the spirit crows and beasts of prey shall feed on my body.
इदमप्यृषिभिर्दृष्टं निर्याणमिति मे मतिः। सम्यगापः प्रवक्ष्यामि न चेत्पश्यामि जानकीम्॥
I think the sages have enjoyed another way of exit. I shall, failing to see Janaki, enter into water.
सुजातमूला सुभगा कीर्तिमाला यशस्विनी। प्रभग्ना चिररात्राय मम सीतामपश्यतः॥
My illustrious and exalted garland of fame, begot of excellent acts, has perished for good in consequence of my not seeing Sītā.* *Tirtha reads chiraratriyam for chiraratrya. Then the sense is. This illustrious live-long fairrooted and auspicious night crowned with a garland of fame, has borne no fruit, in consequence of my not seeing Sītă. The commentator, I presume, refines a little too much.
तापसो वा भविष्यामि नियतो वृक्षमूलिकः। नेतः प्रतिगमिष्यामि तामदृष्ट्वासितेक्षणाम्।।४३
Or restraining myself, I shall become an ascetic living underneath trees; but return I will not, without obtaining a sight of that dark-eyed damsel.
यदि तु प्रतिगच्छामि सीतामनधिगम्य ताम्। अङ्गदः सहितः सर्वैर्वानरैर्न भविष्यति॥
If I return without seeing Sītā, all the monkeys with Angada shall cease to exist.
विनाशे बहवो दोषा जीवन् प्राप्नोति भद्रकम्। तस्मात् प्राणान् धरिष्यामि ध्रुवो जीवति संगमः॥
Incalculable are the ills of my putting a period to my existence; (on the other hand) if I live, I imay come by good. Therefore my life I will maintain. If I live, it may conduce to happiness."
एवं बहुविधं दुःखं मनसा धारयन् बहु। नाध्यगच्छत् तदा पारं शोकस्य कपिकुञ्जरः॥
Having thus indulged in a variety of harassing thoughts in his mind, that foremost of monkeys could not cross over to the other shore (of the sea of distress).
ततो विक्रममासाद्य धैर्यवान् कपिकुञ्जरः। रावणं वा वधिष्यामि दशग्रीवं महाबलम्। काममस्तु हृता सीता प्रत्याचीर्णं भविष्यति ॥
Then summoning energy, that elephantine monkey endued with fortitude reflected, Or I shall slay the Ten-necked Rāvaņa possessed of great strength. Sītā has been carried off; but by this I shall avenge myself.
अथवैनं समुत्क्षिप्य उपर्युपरि सागरम्। रामायोपहरिष्यामि पशुं पशुपतेरिव॥
Or throwing him repeatedly into the sea, I (shall take him) and present him to Rāma, even as one presents a beast to Pasupat." 'An appellation of Siva-lit. lord of beasts-in allusion to animal sacrifices to Śiva.
इति चिन्तासमापन्नः सीतामनधिगम्य ताम्। ध्यानशोकपरीतात्मा चिन्तयामास वानरः॥
Reflecting thus, the monkey, not finding Sītā, agitated with sorrow and anxiety, thought.
यावत् सीतां न पश्यामि रामपत्नी यशस्विनीम्। तावदेतां पुरीं लङ्कां विचिनोमि पुनः पुनः॥
So long as I do not find the illustrious spouse of Rāma, Sītā, I will explore the city of Lankā again and again.
सम्पातिवचनाच्चापि रामं यद्यानयाम्यहम्। अपश्यन् राघवो भार्यां निर्दहेत्सर्ववानरान्॥
If in consonance with Sampat's speech, I bring Rāma hither, Rāghava, not seeing his wife, shall burn all the monkeys.
इहैव नियताहारो वत्स्यामि नियतेन्द्रियः। न मत्कृते विनश्येयुः सर्वे ते नरवानराः॥
(Therefore) even here I shall stay, restraining my fare and mortifying my senses. All those principal monkeys ought not to lose their lives because of any act to which I may commit myself.
अशोकवनिका चापि महतीयं महादुमा। इमामधिगमिष्यामि नहीयं विचिता मया।५३ ।।
This is the Asoka wood, extensive and containing mighty trees. This I shall explore, as it has not yet been searched by me.
वसून् रुद्रांस्तथाऽऽदित्यानश्विनौ मरुतोऽपि च। नमस्कृत्वा गमिष्यामि रक्षसां शोकवर्धनः॥
And saluting the Vasus, the Rudras, the Aditya, the twin Asvins, (and Rāma and Laks mana), I enhancing the sorrow of the Raksas, shall go into it.
जित्वा तु राक्षसान् देवीमिक्ष्वाकुकुलनन्दिनीम्। सम्प्रदास्यामि रामाय सिद्धीमिव तपस्विने॥
Having vanquished the Rākşas, I will bestow on Rāma the lady of the Ikşvāku race like the fruit of asceticism conferred on an ascetic.
स मुहूर्तमिव ध्यात्वा चिन्ताविग्रथितेन्द्रियः। उदतिष्ठन् महाबाहुर्हनूमान् मारुतात्मजः॥ नमोऽस्तु रामाय सलक्ष्मणाय देव्यै च तस्यै जनकात्मजायै। नमोऽस्तु रुद्रेन्द्रयमानिलेभ्यो नमोऽस्तु चन्द्राग्निमरुद्गणेभ्यः॥
Having thus reflected for a space, the mightyarmed offspring of the Wind-god, his senses agitated with anxiety, arose. “I bow to Rāma with Lakşmaņa, and to the revered daughter of Janaka, I bow to Rudra, and Indra, and Yama, and Wind-god, and I bow to the Moon, to Fire and to the Maruts."
स तेभ्यस्तु नमस्कृत्वा सुग्रीवाय च मारुतिः। दिशः सर्वाः समालोक्य सोऽशोकवनिका प्रति॥
Having bowed to them all, as also to Sugrīva, the offspring of the Wind-god, surveying all he cardinal points, mentally entered the Asoka wood.
स गत्वा मनसा पूर्वमशोकवनिकां शुभाम्। उत्तरं चिन्तयामास वानरो मारुतात्मजः॥
Having mentally entered the Asoka wood, that monkey, son to the Wind-god, reflected as to what he should do next.
ध्रुवं तु रक्षोबहुला भविष्यति वनाकुला। अशोकवनिका पुण्या सर्वसंस्कारसंस्कृता ॥
The sacred Asoka wood, sanctified with every purifying rite and abounding in woods, needs must be full of Rāksas.
रक्षिणश्चात्र विहिता नूनं रक्षन्ति पादपान्। भगवानपि विश्वात्मा नातिक्षोभं प्रवायति॥
And warders, directed there to, forsooth, protect the trees, and that worshipful Soul of the universe does not breathe here vigorously.
स क्षिप्तोऽयं मयाऽऽत्मा च रामार्थे रावणस्य च। सिद्धिं दिशन्तु मे सर्वे देवाः सर्षिगणास्त्विह॥
I contract my person in the interests of Rāma, and in order that Rāvana may not see me. May all the deities along with the saints confer success on me.
ब्रह्मा स्वयम्भूर्भगवान् देवाश्चैव तपस्विनः। सिद्धिमग्निश्च वायुश्च पुरुहूतश्च वज्रभृत्॥ वरुणः पाशहस्तश्च सोमादित्यौ तथैव च। अश्विनौ च महात्मानौ मरुतः सर्व एव च॥ सिद्धिं सर्वाणि भूतानि भूतानां चैव यः प्रभुः। दास्यन्ति मम ये चान्येऽप्यदृष्टाः पथि गोचराः॥
May the revered self-create Brahınā, and the deities, and the ascetics, and Fire, and wind, and the much invoked bearer of the Vajra,* and the noose-handed Varuna, and the Moon and the Sun, the high-souled Aśvnis, and all the Maruts—(confer) success (on me). And all beings, and the lord of them all," and others that, albeit not specified in the scriptures, are yet visible in the way, will confer success on me. *Indra. +Prajapati.
तदुनसं पाण्डुरदन्तमव्रणं शुचिस्मितं पद्मपलाशलोचनम्। द्रक्ष्ये तदार्यावदनं कदा न्वहं प्रसन्नताराधिपतुल्यवर्चसम्॥
When shall I behold the blameless face of that noble lady, with its protruding nose; having luminous smiles, having eyes resembling lotuspetals; and bright as the complacent lord of stars?
क्षुद्रेण हीनेन नृशंसमूर्तिना सुदारुणालंकृतवेषधारिणा। बलाभिभूता ह्यबला तपस्विनी कथं नु मे दृष्टिपथेऽद्य सा भवेत्॥
Ah! today how shall feeble forlorn one that has been borne down by the force of the mean, abject and grim-visaged (Ravana), fierce yet wearing (at the time of the rape), a dress tending to inspire confidence, come in my sight?