Kishkindha Kanda, Sarga 40

Meaning

King Sugrīva, the ruler of monkeys, whose wealth had considerably grown, submitted as follows to Śrī Rāma, a veritable tiger among men, the exterminator of hostile forces : (1)

Meaning

“The mighty monkey chiefs, living in my dominion and shining like the great Indra, the lord of paradise, nay, capable of changing form at will, have duly arrived and have been lodged with care. (2)

Meaning

“These aforesaid monkeys, ferocious as they are and greatly resemble giants and demons, have arrived with their mighty followers, who have exhibited their valour at many places and are of terrific prowess. (3)

Meaning

“The mighty monkey chiefs are noted for their valour in fighting and have conquered fatigue. They are well-known for their exploits and are pre-eminent in their enterprises. (4)

Meaning

“These monkeys, that have arrived here, O Rāma, can move both on land and water, have their abode on different mountains, number many crores and are all your servants. (5)

Meaning

“They all will stand at your beck and call, are intent on doing good to their master and shall be able to carry out your plans, O tamer of foes ! (6)

Meaning

“These aforesaid monkeys, who are ferocious and resemble giants and demons to a great extent, have arrived with many thousands of contingents of terrible prowess. (7)

Meaning

“Whatever you regard as opportune may kindly be pointed out, O tiger among men ! You ought to give orders to your army, which is alert under your control. (8)

Meaning

“Even though the work in hand, viz., that of conducting a search for Sītā, is known in truth to these monkeys as well as to me, nevertheless you ought to give proper orders.” (9)

Meaning

Folding tight in his arms Sugrīva, who was speaking as aforesaid, Śrī Rāma, sprung from Daśaratha’s loins, spoke as follows : (10)

Meaning

“Let it be ascertained, O gentle one, whether Sītā, a princess of the Videha territory, is still living or not and let the land where Rāvaṇa lives be found out, O highly intelligent one ! (11)

Meaning

“Having found out Sītā, a princess of the Videha territory, as well as the abode of Rāvaṇa, I shall do in conjunction with you what is opportune at that moment. (12)

Meaning

“I am not equal to this task of sending out Vānaras, O ruler of monkeys, nor is Lakṣmaṇa up to it. You alone can prove instrumental in accomplishing this work and are equal to it, O lord of monkeys ! (13)

Meaning

“Fully ascertaining how my work is to be proceeded with, give you definite orders in the matter. Surely you know my work : no doubt is lurking in my mind in this behalf, O powerful hero ! (14)

Meaning

“You are my second near and dear one here, Lakṣmaṇa being the foremost, are valiant and wise in all matters; you know the particular time when a thing ought to be done, are intent on doing good to us, benevolent, trustworthy and the foremost of those knowing my purpose.” (15)

Meaning

Replied to in these words by Śrī Rāma, Sugrīva for his part spoke as follows in the presence of Śrī Rāma as also the wise Lakṣmaṇa to a powerful troop-leader, Vinata by name, who looked like a mountain and thundered like a cloud, nay, who was a ruler of monkeys and had arrived with monkeys which shone like the sun and the moon: “You are endowed with political wisdom suited to a particular place and time and skilled in determining your duty, O jewel among monkeys ! Followed by a hundred thousand of energetic monkeys, explore the eastern quarter with its mountains, forests and woods, and make a search there for Sītā, a princess of the Videha territory, and the abode of Rāvaṇa in mountain fastnesses, in forests and on river-banks. Nay, reaching the river Bhāgīrathī, the holy Gaṅgā, the delightful Sarayū and Kauśikī (the modern Kośī), the lovely Yamunā, having its source in the Kalinda mountain, as well as the huge mountain Kalinda (the source of Yamunā) as also the Saraswatī and Sindhu (the modern Indus) and the Sona, whose waters sparkle as a gem, the rivers Mahī and Kālamahī, graced with mountains and forests, the territories of Brahmamālā and Videha, Mālawa, Kāśī and Kosala, the large villages of Magadha as well as the territories of Puṇḍra and Aṅga (roughly corresponding to the modern district of Bhagalpur) as also the land of silkworms and the land abounding in silver mines, this entire zone should be scoured while looking about in all the aforesaid regions for Sītā, the beloved consort of Śrī Rāma and the daughter-in-law of the late Emperor Daśaratha. (16—24)

Meaning

“Nay, the towns built on sea-girt mountains and whatever villages are situated on the summit of Mount Mandara as well as all the abodes of the following, viz., those whose ears are so long and extensive as to serve as their covering and also those whose ears reach up to their lips, those whose faces are black and hard like iron and, therefore, dreadful as also those who though onefooted are fleet specially, those who are homeless (or whose line never meets with extinction) and are full of extraordinary strength, even so ogres (or cannibals) and golden-hued Kirātas possessed of sharp needle-like tufts and pleasing to look at and also fearful Kirātas subsisting on raw fish, dwelling on islands, moving in water and referred to as tiger-men (possessing as they do the shape of a human being below the waist and that of a tiger above), O denizens of the forest, regions which can be reached by crossing hills and leaping across them as also those which are accessible by means of a boat should be explored. (25—29)

Meaning

“Full of endeavour, you should also scour Yavadwīpa (the island of Java), graced with seven kingdoms as also the gold and silver islands adorned with gold mines. (30)

Meaning

“Beyond Yavadwīpa lies a mountain, Śiśira by name, inhabited by gods and demons, which kisses the sky with its summit. (31)

Meaning

“In the mountain fastnesses and forests and by the side of waterfalls of the aforesaid islands seek you all in a body for the illustrious consort of Śrī Rāma. (32)

Meaning

“Then, moving to the opposite shore of the sea, ‘inhabited by Siddhas (a class of demigods endowed with mystic powers from their very birth) and Cāraṇas (celestial bards) and reaching the swiftly flowing river named Sona, which is so-called because it carries reddish waters, Rāvaṇa alongwith Sītā (a princess of the Videha territory) should be sought for everywhere at the delightful descents into the river as also in the charming forests along its banks. (33-34)

Meaning

“Streams having their source in mountains and hemmed in with numerous exceedingly dreadful gardens, as well as cavernous heights and forests should be explored. (35)

Meaning

“Then you ought to scour the most dreadful islands comprising Ikṣudwīpa, surrounded by an ocean known as Ikṣusamudra as also that most frightful ocean tossed by the winds and, therefore, roaring. (36)

Meaning

“Having remained hungry for a long time and, therefore, duly permitted by Brahmā (the creator), demons of huge proportions in that ocean seize birds etc., flying over the ocean through their shadow everyday. (37)

Meaning

“Crossing by sheer devices that ocean looking like a dark cloud and making a loud noise and infested with huge serpents, and then reaching the shore of the dreadful sea containing red water and consequently going by the name of Red Sea, you will behold that giant Kūṭaśālmalī tree (which has given the name of Śālmalī to the island containing it). (38-39)

Meaning

“There you will also see the abode of Garuḍa (son of Vinatā), decorated with various jewels, constructed by Viśwakarmā (the architect of gods) and resembling Mount Kailāsa. (40)

Meaning

“In that island formidable ogres of diverse forms, looking like mountains and going by the class-name of Mandehas, and inspiring fear, remain suspended, head downwards, from the peaks of mountains enclosed by the ocean of wine. (41)

Meaning

“With their heads turned upwards, at sunrise everyday they contend with the sun-god and, scorched by the sun and slain by the spiritual power released by the holy Gāyatrī text, muttered by those invested with the sacred thread day after day, the aforesaid ogres drop into the water and being brought back to life by the contact of water get suspended (from the mountain-peaks) again and again. Proceeding further, you, who are difficult to overpower, will behold the ocean looking like a white cloud and going by the name of Kṣīroda (the ocean of milk), which, with its white waves, appears adorned with pearl-necklaces, as it were. In the midst of that ocean rises a huge white mountain, Ṛṣabha by name, covered with trees in blossom emitting an ethereal fragrance and growing in clusters. There is on that mountain a lake also known by the name of Sudarśana and adorned with dazzling silver lotuses containing filaments of gold and thronged with swans. Full of delight, gods, Cāraṇas (celestial bards), Yakṣas and Kinnaras (two species of demigods) and bevies of celestial nymphs seek that lotus-pond with intent to disport themselves. Duly crossing the ocean of milk, O monkeys, you will then soon behold the ocean containing fresh water and causing terror to all created beings. In that ocean of fresh water there exists a huge (submarine) fire, known by the name of Vaḍavāmukha (so-called because it is believed to emerge from a cavity having the shape of a mare’s mouth under the sea at the South Pole) and sprung from the wrath of Sage Aurva and dropped into it. (42—48)

Meaning

“The wonderful water of that ocean including the mobile as well as the immobile creation supported by it and dashing against the shores with great impetuosity serves as its fuel. In that ocean the wail of created beings dwelling in the ocean, crying loudly, unable as they are to protect themselves against the terrible fire as well as those who are so able, stricken with fear to behold the aforesaid submarine fire, is constantly heard. (49)

Meaning

“At a distance of thirteen Yojanas (or one hundred and four miles) from the northern shore of the ocean of fresh water, there stands a very large mountain possessing the brilliance of gold and as such known by the name of Jātarūpaśila (or consisting of golden rocks). (50)

Meaning

“There you will find seated, O monkeys, in front of that mountain the thousand-headed serpent-god, Lord Ananta (Śeṣa), the supporter of the earth and the adored of all gods, shining like the moon and clad in blue, with eyes large as the petals of a lotus. (51-52)

Meaning

“Planted in front of the mountain as an ensign of that high-souled being, shines brightly a golden palmyra tree with three main boughs and a platform for its base. (53)

Meaning

“The tree has been treated by gods as a boundary post, marking the end of the eastern quarter. Beyond it lies the glorious eastern mountain of gold from which the sun is supposed to rise. (54)

Meaning

“Kissing the heaven, its wonderful summit of gold, a hundred Yojanas (or eight hundred miles) long, shines brightly with the other mountains serving as its base. (55)

Meaning

“It looks charming with heavenly sal, palmyra, Tamāla and Karṇikāra trees of gold in blossom, shining brightly as the sun. (56)

Meaning

“On that summit (a hundred Yojanas long, of the eastern mountain) there stands another everlasting golden peak, Saumanasa by name, a Yojana long and ten Yojanas high. (57)

Meaning

“Placing his first stride on that very peak in the process of covering all the three worlds in three strides in the former days, Lord Viṣṇu, the Supreme Person, placed the second on the peak of Mount Meru in heaven. (58)

Meaning

“The sun becomes most clearly visible to the inhabitants of Jambūdwīpa when circumambulating Jambūdwīpa from the north it ascends the said peak of great altitude. (59)

Meaning

“On that peak eminent sages named Vālakhilyas, who are all anchorites practising asceticism and are bright as the sun, are seen shedding their light. (60)

Meaning

“In front of the said eastern mountain shines the island of Sudarśana (so-called because it contains the lake named Sudarśana). Light as well as vision are secured by all living beings only when the sun shines on the aforesaid peak. (61)

Meaning

“On the peaks as well as in the caves and forests of the aforesaid mountain Rāvaṇa alongwith Sītā (a princess of the Videha territory) should be sought for at every place. (62)

Meaning

Illumined with the brilliance of Sumeru (the golden mountain) as well as of the magnanimous sun-god, the eastern horizon appears red. (63)

Meaning

“This eastern mountain associated with the rising of the sun was evolved at the beginning of creation by Brahmā as the entrance for those entering the terrestrial region from the higher worlds as well as for those departing from it to the higher worlds. Hence this quarter is called the eastern (lit., the very first) quarter. (64)

Meaning

“Rāvaṇa alongwith Sītā, a princess of the Videha territory, should be sought for everywhere on the summits, by the side of cascades and in the caves of the aforesaid mountain. (65)

Meaning

“Beyond that mountain the eastern quarter is inaccessible, inhabited as it is solely by the deity presiding over it, viz., Indra, is without the moon and the sun and as such remains enveloped in darkness (screened as it is from the sun by the eastern mountain standing between them) and, therefore, invisible. (66)

Meaning

“Sītā, daughter of Janaka, should be sought for on the peaks of all the above-mentioned mountains, at the banks of all the aforesaid rivers and in all the aforementioned caves as also in all other regions which have not been mentioned by me. (67)

Meaning

“Only thus far can the monkeys proceed, O jewels among the monkeys ! We have no knowledge of the region beyond the eastern mountain, which is devoid of the sun and the other luminaries and is without limit. (68)

Meaning

“Having reached the eastern mountain and definitely found out Sītā as well as the abode of Rāvaṇa, return before a month is complete. (69)

Meaning

“You should not tarry beyond a month; anyone doing will be punishable with death by me. Having found out Sītā (a princess of Mithilā) and thus achieved your end, return forthwith. (70)

Meaning

“Having combed with care the eastern quarter loved by the mighty Indra and graced with a number of forests, O monkeys, and having found Sītā, the beloved of Śrī Rāma (born in the line of Raghu), and having returned from that eastern quarter you will become happy.” (71)