---
title: "Sundara Kanda, Sarga 36"
canonical: "https://ramayana.com/valmiki-ramayana/sundara-kanda/sarga-36"
lang: "en"
---

# Sundara Kanda, Sarga 36

> भूय एव महातेजा हनूमान् पवनात्मजः।  
> अब्रवीत् प्रश्रितं वाक्यं सीताप्रत्ययकारणात्॥ १॥

In order to inspire confidence in Sītā, Hanumān, son of the wind-god, who was endowed with extraordinary energy, once more addressed the following courteous words to her : (1)

> वानरोऽहं महाभागे दूतो रामस्य धीमतः।  
> रामनामाङ्कितं चेदं पश्य देव्यङ्गुलीयकम्॥ २॥  
> प्रत्ययार्थं तवानीतं तेन दत्तं महात्मना।  
> समाश्वसिहि भद्रं ते क्षीणदुःखफला ह्यसि॥ ३॥

“I am a monkey and a messenger of the wise Śrī Rāma, O highly blessed one! Also behold, O godlike lady, this ring marked with the name of Śrī Rāma, handed over by that exalted soul and brought by me to gain your confidence. Be reassured, may good betide you. The fruit of your past deeds which you have been reaping in the form suffering all these days has certainly come to an end.” (2-3)

> गृहीत्वा प्रेक्षमाणा सा भर्तुः करविभूषितम्।  
> भर्तारमिव सम्प्राप्तं जानकी मुदिताभवत्॥ ४॥

Taking the jewel which had adorned so long the hand of her lord and gazing on it, as though her own husband had duly arrived in the form of that ring, Sītā, Janaka’s daughter, felt rejoiced. (4)

> चारु तद् वदनं तस्यास्ताम्रशुक्लायतेक्षणम्।  
> बभूव हर्षोदग्रं च राहुमुक्त इवोडुराट्॥ ५॥

Her charming countenance with large coppery and white eyes bloomed with joy and shone like the moon (lit., the lord of stars) released by Rāhu. (5)

> ततः सा ह्रीमती बाला भर्तुः संदेशहर्षिता।  
> परितुष्टा प्रियं कृत्वा प्रशशंस महाकपिम्॥ ६॥

Treating Hanumān with regard, that youthful lady, who was delighted to receive the message of her lord, felt so very happy to see the token of her husband and fully satisfied, then paid a tribute to the great monkey in the following words : (6)

> विक्रान्तस्त्वं समर्थस्त्वं प्राज्ञस्त्वं वानरोत्तम।  
> येनेदं राक्षसपदं त्वयैकेन प्रधर्षितम्॥ ७॥

“You are valiant, you are full of address and you are learned, a jewel among the monkeys, in that this abode of ogres has been assailed by you alone. (7)

> शतयोजनविस्तीर्णः सागरो मकरालयः।  
> विक्रमश्लाघनीयेन क्रमता गोष्पदीकृतः॥ ८॥

“Nay, the sea which extends to a distance of one hundred Yojanas (or eight hundred miles) and is an abode of alligators, has been treated by you like the impression of a cow’s hoof on the soil while crossing it, laudable as you are for your prowess. (8)

> नहि त्वां प्राकृतं मन्ये वानरं वानरर्षभ।  
> यस्य ते नास्ति संत्रासो रावणादपि सम्भ्रमः॥ ९॥

“Surely, I do not look upon you as an ordinary monkey, O jewel among monkeys, in that there exists no fear nor any awe even for Rāvaṇa in your mind. (9)

> अर्हसे च कपिश्रेष्ठ मया समभिभाषितुम्।  
> यद्यसि प्रेषितस्तेन रामेण विदितात्मना॥ १०॥

“Nay, you deserve to be talked with by me, O jewel among monkeys, if you have been sent by the celebrated Śrī Rāma, a knower of the Self. (10)

> प्रेषयिष्यति दुर्धर्षो रामो नह्यपरीक्षितम्।  
> पराक्रममविज्ञाय मत्सकाशं विशेषतः॥ ११॥

“Surely Śrī Rāma, who is difficult to overpower, would not send to my presence in particular an untried hand without fully ascertaining the latter’s prowess. (11)

> दिष्ट्या च कुशली रामो धर्मात्मा सत्यसंगरः।  
> लक्ष्मणश्च महातेजाः सुमित्रानन्दवर्धनः॥ १२॥

“Nay, luckily enough for me Śrī Rāma, whose mind is given to piety and who is unfailing in his promise, is doing well, as also Lakṣmaṇa, who is endowed with extraordinary energy and enhances the joy of Sumitrā, his mother. (12)

> कुशली यदि काकुत्स्थः किं न सागरमेखलाम्।  
> महीं दहति कोपेन युगान्ताग्निरिवोत्थितः॥ १३॥

“If Śrī Rāma, a scion of Kakutstha, is well, wherefore does he not consume with his wrath the earth encircled by the oceans, as the fire of universal destruction would. (13)

> अथवा शक्तिमन्तौ तौ सुराणामपि निग्रहे।  
> ममैव तु न दुःखानामस्ति मन्ये विपर्ययः॥ १४॥

“Nay, the two princes are able to subdue even gods. But I believe the end of my sufferings has not yet arrived. (14)

> कच्चिन्न व्यथते रामः कच्चिन्न परितप्यते।  
> उत्तराणि च कार्याणि कुरुते पुरुषोत्तमः॥ १५॥

“I hope Śrī Rāma does not feel afflicted nor does he suffer agony. Does that ideal man discharge his duties relating to the future? (15)

> कच्चिन्न दीनः सम्भ्रान्तः कार्येषु च न मुह्यति।  
> कच्चित् पुरुषकार्याणि कुरुते नृपतेः सुतः॥ १६॥

“I hope the prince does not feel helpless or nervous and does not get perplexed in the matter of his duties? Does he perform his human duties? (16)

> द्विविधं त्रिविधोपायमुपायमपि सेवते।  
> विजिगीषुः सुहृत् कच्चिन्मित्रेषु च परंतपः॥ १७॥

“I hope, acting as a friend towards his allies, Śrī Rāma, the scourge of his foes, pursues in relation to them the twofold policy of conciliation and gift and, desirous of victory, follows the threefold policy of gift, chastisement and sowing seeds of dissension with regard to his enemies. (17)

> कच्चिन्मित्राणि लभतेऽमित्रैश्चाप्यभिगम्यते।  
> कच्चित् कल्याणमित्रश्च मित्रैश्चापि पुरस्कृतः॥ १८॥

“I hope he is able to gain friends and is sought for help and protection even by enemies. Are his friends well-disposed towards him and is he esteemed by his friends? (18)

> कच्चिदाशास्ति देवानां प्रसादं पार्थिवात्मजः।  
> कच्चित् पुरुषकारं च दैवं च प्रतिपद्यते॥ १९॥

“Does the prince ever seek the favour of gods? And does he fall back upon personal effort as well as on Providence for the success of his undertakings? (19)

> कच्चिन्न विगतस्नेहो विवासान्मयि राघवः।  
> कच्चिन्मां व्यसनादस्मान्मोक्षयिष्यति राघवः॥ २०॥

“I hope Śrī Rāma has not become completely devoid of love towards me as a result of my living in an alien land. Will Śrī Rāma, a scion of Raghu, deliver me from this calamity? (20)

> सुखानामुचितो नित्यमसुखानामनूचितः।  
> दुःखमुत्तरमासाद्य कच्चिद् रामो न सीदति॥ २१॥

“I hope Śrī Rāma, who is ever deserving of delights and is undeserving of woes, has not sunk into despondency on meeting with the greatest misfortune of his life in the form of my loss? (21)

> कौसल्यायास्तथा कच्चित् सुमित्रायास्तथैव च।  
> अभीक्ष्णं श्रूयते कच्चित् कुशलं भरतस्य च॥ २२॥

“I hope news about the welfare of Kausalyā and likewise of Sumitrā as well as of Bharata is frequently brought to his ears. (22)

> मन्निमित्तेन मानार्हः कच्चिच्छोकेन राघवः।  
> कच्चिन्नान्यमना रामः कच्चिन्मां तारयिष्यति॥ २३॥

“Does Śrī Rāma, who is deserving of honour, feel stricken with grief occasioned by my absence? I hope he has not become indifferent to me. And will he rescue me? (23)

> कच्चिदक्षौहिणीं भीमां भरतो भ्रातृवत्सलः।  
> ध्वजिनीं मन्त्रिभिर्गुप्तां प्रेषयिष्यति मत्कृते॥ २४॥

“Will Bharata, who is fond of his brother, send out for my sake a formidable army, consisting of one Akṣauhiṇī, protected by ministers? (24)

> वानराधिपतिः श्रीमान् सुग्रीवः कच्चिदेष्यति।  
> मत्कृते हरिभिर्वीरैर्वृतो दन्तनखायुधैः॥ २५॥

“Will the glorious Sugrīva, the suzerain lord of monkeys, come to my succour, followed by gallant monkeys using their teeth and nails for weapons? (25)

> कच्चिच्च लक्ष्मणः शूरः सुमित्रानन्दवर्धनः।  
> अस्त्रविच्छरजालेन राक्षसान् विधमिष्यति॥ २६॥

“Nay, will the heroic Lakṣmaṇa, who enhances the joy of Sumitrā, his mother, and is skilled in the use of mystic missiles, exterminate the ogres with his volley of arrows? (26)

> रौद्रेण कच्चिदस्त्रेण रामेण निहतं रणे।  
> द्रक्ष्याम्यल्पेन कालेन रावणं ससुहृज्जनम्॥ २७॥

“I hope I shall see Rāvaṇa killed at no distant date with his near and dear ones in combat by Śrī Rāma with an infallible and devastating missile? (27)

> कच्चिन्न तद्धेमसमानवर्णं  
> तस्याननं पद्मसमानगन्धि।  
> मया विना शुष्यति शोकदीनं  
> जलक्षये पद्ममिवातपेन॥ २८॥

“I hope that golden countenance of his, melancholy with grief and fragrant like a lotus, has not withered like a lotus blasted under the sun when the water in a pond has dried up. (28)

> धर्मापदेशात् त्यजतः स्वराज्यं  
> मां चाप्यरण्यं नयतः पदातेः।  
> नासीद् यथा यस्य न भीर्न शोकः  
> कच्चित् स धैर्यं हृदये करोति॥ २९॥

“I hope Śrī Rāma, whom neither fear nor grief could flinch from his purpose, when he renounced his sovereignty in the name of righteousness and led me on foot to the forest, still retains firmness in his heart. (29)

> न चास्य माता न पिता न चान्यः  
> स्नेहाद् विशिष्टोऽस्ति मया समो वा।  
> तावद्ध्यहं दूत जिजीविषेयं  
> यावत् प्रवृत्तिं शृणुयां प्रियस्य॥ ३०॥

“No one, not even his own mother, Kausalyā, or his father, Emperor Daśaratha, or any other relation, has had the privilege of receiving as abundant affection from Śrī Rāma as he has bestowed on me, not to speak of anyone getting more than me. I too wish to survive only so long as I continue to hear the news of my beloved lord.” (30)

> इतीव देवी वचनं महार्थं  
> तं वानरेन्द्रं मधुरार्थमुक्त्वा।  
> श्रोतुं पुनस्तस्य वचोऽभिरामं  
> रामार्थयुक्तं विरराम रामा॥ ३१॥

Having addressed these words of sweet content and full of great import to that leader of monkeys, Hanumān, the charming lady became silent in order to be able to hear more of Hanumān’s delightful speech dealing with the theme of Śrī Rāma. (31)

> सीताया वचनं श्रुत्वा मारुतिर्भीमविक्रमः।  
> शिरस्यञ्जलिमाधाय वाक्यमुत्तरमब्रवीत्॥ ३२॥

Placing his folded hands on his head as a token of submission on hearing the reply of Sītā, Hanumān, son of the wind-god, of redoubtable prowess made the following excellent submission: (32)

> न त्वामिहस्थां जानीते रामः कमललोचनः।  
> तेन त्वां नानयत्याशु शचीमिव पुरंदरः॥ ३३॥

“The lotus-eyed Śrī Rāma does not know you to be here. Therefore, he does not take you back soon as did Indra (the destroyer of strongholds) rescue his own consort, Śaci, borne away by the demon Anuhṛada. (33)

> श्रुत्वैव च वचो मह्यं क्षिप्रमेष्यति राघवः।  
> चमूं प्रकर्षन् महतीं हर्यृक्षगणसंयुताम्॥ ३४॥

“Leading a huge army consisting of monkeys and bears, Śrī Rāma, a scion of Raghu, will instantly come here merely on hearing my report. (34)

> विष्टम्भयित्वा बाणौघैरक्षोभ्यं वरुणालयम्।  
> करिष्यति पुरीं लङ्कां काकुत्स्थः शान्तराक्षसाम्॥ ३५॥

“Filling the sea (lit., the abode of Varuṇa) through and through with volleys of shafts, even though it cannot even be shaken by others, Śrī Rāma, a scion of Kakutstha, will rid the city of Laṅkā of ogres. (35)

> तत्र यद्यन्तरा मृत्युर्यदि देवा महासुराः।  
> स्थास्यन्ति पथि रामस्य स तानपि वधिष्यति॥ ३६॥

“On that occasion if Death, gods or even mighty demons stand in the way of Śrī Rāma, he would destroy them too. (36)

> तवादर्शनजेनार्ये शोकेन परिपूरितः।  
> न शर्म लभते रामः सिंहार्दित इव द्विपः॥ ३७॥

“Filled with grief born of your absence, O noble lady, Śrī Rāma does not find rest any more than an elephant wounded by a lion. (37)

> मन्दरेण च ते देवि शपे मूलफलेन च।  
> मलयेन च विन्ध्येन मेरुणा दर्दुरेण च॥ ३८॥  
> यथा सुनयनं वल्गु बिम्बोष्ठं चारुकुण्डलम्।  
> मुखं द्रक्ष्यसि रामस्य पूर्णचन्द्रमिवोदितम्॥ ३९॥

“Nay, I swear to you by the Mandara and Malaya, Vindhya, Sumeru and Dardura mountains, constituting the abode of monkeys, as well as by roots and fruits which serve as our food, O godlike lady, that you will soon behold the charming countenance of Śrī Rāma, resembling the risen full moon, with beautiful eyes, lips like a ripe Bimba fruit and lovely earrings. (38-39)

> क्षिप्रं द्रक्ष्यसि वैदेहि रामं प्रस्रवणे गिरौ।  
> शतक्रतुमिवासीनं नागपृष्ठस्य मूर्धनि॥ ४०॥

“You will shortly see Śrī Rāma perched on the Prasravaṇa mountain like Indra (who is believed to have performed a hundred horse-sacrifices in his previous existences as a condition precedent for being born as Indra) seated on the back of Airāvata (the chief of elephants), O princess of the Videha territory ! (40)

> न मांसं राघवो भुङ्क्ते न चैव मधु सेवते।  
> वन्यं सुविहितं नित्यं भक्तमश्नाति पञ्चमम्॥ ४१॥

“Śrī Rāma, a scion of Raghu, does not take meat nor honey. He partakes everyday of wild fruits and boiled (wild) rice, fully sanctioned for an ascetic, in the evening (the fifth* period of the day). (41)

> नैव दंशान् न मशकान् न कीटान् न सरीसृपान्।  
> राघवोऽपनयेद् गात्रात् त्वद्गतेनान्तरात्मना॥ ४२॥

“Śrī Rāma is no longer able to drive away gnats or mosquitoes, insects or even reptiles from his body, his mind being fixed on you. (42)

> नित्यं ध्यानपरो रामो नित्यं शोकपरायणः।  
> नान्यच्चिन्तयते किंचित् स तु कामवशं गतः॥ ४३॥

“Śrī Rāma is ever given to contemplation and ever given over to grief. He for his part does not think of anything else, other than you fallen as he is under the sway of love. (43)

> अनिद्रः सततं रामः सुप्तोऽपि च नरोत्तमः।  
> सीतेति मधुरां वाणीं व्याहरन् प्रतिबुध्यते॥ ४४॥

“Śrī Rāma remains ever awake. Even when asleep, that jewel among men starts up, uttering the name of Sītā in sweet accents. (44)

> दृष्ट्वा फलं वा पुष्पं वा यच्चान्यत् स्त्रीमनोहरम्।  
> बहुशो हा प्रियेत्येवं श्वसंस्त्वामभिभाषते॥ ४५॥

“Heaving a sigh on beholding a fruit or flower or whatever else is likely to captivate the mind of women, he often calls on you, saying ‘Ah, darling !’ (45)

> स देवि नित्यं परितप्यमान-  
> स्त्वामेव सीतेत्यभिभाषमाणः।  
> धृतव्रतो राजसुतो महात्मा  
> तवैव लाभाय कृतप्रयत्नः॥ ४६॥

“Suffering extreme agony caused by separation from you and calling on you alone by the name of Sītā, that magnanimous prince, who has undertaken sacred vows, is solely engaged in efforts for your recovery.” (46)

> सा रामसंकीर्तनवीतशोका  
> रामस्य शोकेन समानशोका।  
> शरन्मुखेनाम्बुदशेषचन्द्रा  
> निशेव वैदेहसुता बभूव॥ ४७॥

That daughter of Janaka, a ruler of the Videha territory, whose grief (over the imagined apathy of Śrī Rāma) was now completely gone at the detailed description of the condition of Śrī Rāma, yet who felt equally grieved on hearing of Śrī Rāma’s grief—resembled a night, partly bright and partly dark, at the commencement of autumn with the moon obscured by the remnants of clouds. (47)

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