Sundara Kanda, Sarga 30

Meaning

The valiant Hanumān too correctly heard everything including the lamentation of Sītā, the dream of Trijaṭā and the threats of the ogresses. (1)

Meaning

Looking intently on that lady, who resembled a heavenly being in the Nandana grove (forming part of lndra’s paradise), Hanumān thereupon indulged in speculation of various kinds. (2)

Meaning

He said to himself: ‘The lady found by me here is the same Sītā whom many thousands, nay, myriads of monkeys have been seeking in all the quarters. (3)

Meaning

‘By me, thoughtfully appointed by my master as a spy and moving about incognito in my attempt to ascertain the enemy’s strength, for my part, the following information has been gathered. (4)

Meaning

‘The relative position in regard to power and resources of the ogres per se as well as the topography of this city of Laṅkā as also the glory of this Rāvaṇa, the suzerain lord of ogres, has been scrutinized by me. (5)

Meaning

‘It is opportune for me duly to comfort the spouse, longing to see her husband, of Śrī Rāma, who is immeasurably great and full of compassion for all beings. (6)

Meaning

‘I shall presently console this lady, whose countenance resembles the full moon, who had never experienced sorrow before and yet who is not reaching the end of her suffering. (7)

Meaning

‘If I actually return without reassuring this virtuous lady, whose understanding has been clouded by grief, my departure will be regarded as blameworthy. (8)

Meaning

‘Perceiving no means of deliverance from her calamity, when I have actually left for Kiṣkindhā without meeting her, this illustrious princess, the daughter of Janaka, may yield up her life. (9)

Meaning

‘Even as the long-armed Śrī Rāma, whose countenance resembles the full moon, and who is equally eager to behold Sītā, deserves to be comforted with the tidings of Sītā, and Sītā too deserves to be comforted with the news of Śrī Rāma. (10)

Meaning

‘To speak to her within the sight of the ogresses is, however, not advisable. How, I wonder, can this be actually done? I am really placed in a dilemma. (11)

Meaning

‘If by the end of this night she is not restored to confidence by me, she will by all means give up the ghost: there is no doubt about it. (12)

Meaning

‘If Śrī Rāma for his part inquires of me as to what message Sītā gave to me, what reply shall I give to him without having spoken to Sītā of slender waist? (13)

Meaning

‘Śrī Rāma, a scion of Kakutstha, may even consume me with his glance, violent through anger, if I return from this place in haste without taking any message from Sītā. (14)

Meaning

‘Even if I prevail on my master Sugrīva to exert himself in the cause of Śrī Rāma, his expedition to Laṅkā with an army will go in vain in that Sītā will have given up the ghost long before his arrival. (15)

Meaning

‘Therefore, snatching some suitable opportunity when the ogresses are inattentive, even though stationed in the midst of the ogresses, I shall this very day slowly console Sītā, who is full of agony. (16)

Meaning

‘I am indeed not only exceedingly small in size but am a monkey to boot. I shall, however, speak on this occasion the Sanskrit language as spoken by humans. (17)

Meaning

‘But If I utter the Sanskrit language like a Brāhmaṇa, Sītā will get frightened thinking me to be Rāvaṇa. (18)

Meaning

‘The human language alone as spoken near about Ayodhyā, which will convey my meaning to her, needs must be used by me. This irreproachable lady cannot otherwise be restored to confidence. (19)

Meaning

‘Beholding my monkey form and hearing my human speech, however, this celebrated daughter of Janaka, already terrorized by the ogres, will give way to fear all the more. (20)

Meaning

‘Seized with terror knowing me to be Rāvaṇa, who is able to change his form at will, the sensitive and large-eyed lady will then raise a cry. (21)

Meaning

‘Nay, on a cry being raised by Sītā, the whole host of ogresses, armed with various weapons and terrible as Death, will flock together all at once. (22)

Meaning

‘Surrounding me from all sides, the ogresses of loathsome appearance and endowed with extraordinary might will make an effort to kill or capture me. (23)

Meaning

‘Again, they will get alarmed to see me as such leaping on the boughs and branches as well as on the trunks of the tallest trees. (24)

Meaning

‘Nay, sore stricken with terror to perceive my gigantic form even as I move about in the forest, the ogresses will begin to scream in terror. (25)

Meaning

‘The ogresses will then summon to their aid the ogres too posted on duty by Rāvaṇa, the lord of ogres, at his own palace. (26)

Meaning

‘Due to excitement in this commotion they will rush with impetuosity taking darts, arrows, swords and various other weapons in hand. (27)

Meaning

‘Surrounded on all sides by them, I can no doubt exterminate the army of ogres; but I shall not in that case be able to reach the other end of the ocean. (28)

Meaning

‘Or, it is also possible that surrounding me, many agile ogres may capture me. In that case Sītā will remain unacquainted with my mission and my capture too will be effected. (29)

Meaning

‘Alternatively, the ogres, who take delight in bloodshed, may dispose of this daughter of Janaka. The present object of Śrī Rāma and Sugrīva will in that case be defeated. (30)

Meaning

‘Sītā, Janaka’s daughter, lives in this obscure sea-girt region, whose approaches are unknown and which is surrounded by ogres. (31)

Meaning

“In the event of my being either killed or captured by the ogres in an encounter, I do not find anyone else who can assist Śrī Rāma in accomplishing this task of seeing Sītā and conveying her message to Śrī Rāma. (32)

Meaning

‘Even on taxing my brain I do not see any monkey who should be able, when I am dead, to leap across the vast sea a hundred Yojanas (eight-hundred miles) wide. (33)

Meaning

‘Although I am capable of killing thousands of ogres, I shall not, however, be able to reach the other end of the ocean due to exhaustion caused by the combat. (34)

Meaning

‘Conflicts are always dubious and uncertainty does not find favour with me. And what wise man would embark on a dubious undertaking without demur? (35)

Meaning

‘Indeed this will constitute a great error on my part if I openly talk with Sītā. And the death by her own self of Sītā, a princess of the Videha territory, will follow if I do not talk to her. (36)

Meaning

‘Even as darkness disappears at sunrise, objects which are all but accomplished are completely lost at the hands of a timid or thoughtless messenger when they are set in opposition to time and place. (37)

Meaning

‘Even a decision duly arrived at by a ruler in consultation with his ministers regarding what should be done and what should be refrained from, does not yield good results when implemented by a thoughtless messenger. Indeed messengers fancying themselves clever but really not so, bring to nought all undertakings on such occasions. (38)

Meaning

‘How should I act to ensure that the purpose may not be frustrated? How should I guard against thoughtlessness? And how, I wonder, should I ensure that my leaping across the sea does not go in vain? (39)

Meaning

‘How indeed should I ensure that Sītā listens to my speech and does not get perturbed?’ Pondering thus, the wise Hanumān made the following resolve: (40)

Meaning

‘Singing the praises of her praiseworthy spouse, Śrī Rāma of unwearied action, I shall take care not to frighten her, her mind being absorbed in her aforesaid lord. (41)

Meaning

‘Delivering to her the beautiful message, conformable to righteousness, of Śrī Rāma, the foremost of the Ikṣwākus and a knower of the Self, I shall convey it fully, uttering sweet words, and shall make everything so intelligible that Sītā will give credence to it.’ (42-43)

Meaning

Addressing himself to the young wife of Śrī Rāma and remaining seated in the midst of the boughs of the tree occupied by him, the celebrated Hanumān, who was possessed of great valour, made the following variously-worded sweet and truthful speech. (44)