--- title: "Sundara Kanda, Sarga 51" canonical: "https://ramayana.com/valmiki-ramayana/sundara-kanda/sarga-51" lang: "en" --- # Sundara Kanda, Sarga 51 > तं समीक्ष्य महासत्त्वं सत्त्ववान् हरिसत्तमः। > वाक्यमर्थवदव्यग्रस्तमुवाच दशाननम्॥ १॥ Looking intently on Rāvaṇa, the ten-headed monster, who was endowed with extraordinary might, the mighty Hanumān coolly made to him the following submission, pregnant with meaning: (1) > अहं सुग्रीवसंदेशादिह प्राप्तस्तवान्तिके। > राक्षसेश हरीशस्त्वां भ्राता कुशलमब्रवीत्॥ २॥ “Carrying a message from Sugrīva, I have sought your presence here. Sugrīva, the lord of monkeys, who is like a brother to you (being your well-wisher) has enquired after your welfare, O lord of ogres ! (2) > भ्रातुः शृणु समादेशं सुग्रीवस्य महात्मनः। > धर्मार्थसहितं वाक्यमिह चामुत्र च क्षमम्॥ ३॥ “Now hear the message of your brother, the high-souled Sugrīva, consisting of the following advice, conformable to piety and earthly gain, and conducive to your good in this as well as in the other world. (3) > राजा दशरथो नाम रथकुञ्जरवाजिमान्। > पितेव बन्धुर्लोकस्य सुरेश्वरसमद्युतिः॥ ४॥ “There was a king, Daśaratha by name, who owned chariots, elephants and horses, nay, who was a befriender of the people like a father and equalled Indra in splendour. (4) > ज्येष्ठस्तस्य महाबाहुः पुत्रः प्रियतरः प्रभुः। > पितुर्निदेशान्निष्क्रान्तः प्रविष्टो दण्डकावनम्॥ ५॥ > लक्ष्मणेन सह भ्राता सीतया सह भार्यया। > रामो नाम महातेजा धर्म्यं पन्थानमाश्रितः॥ ६॥ “His mighty-armed, powerful and exceedingly beloved eldest son, Śrī Rāma by name, who is endowed with extraordinary energy and abides in the path of virtue, went out on exile in obedience to the command of his father, and penetrated deep into the Daṇḍaka forest alongwith his wife, Sītā, and brother, Lakṣmaṇa. (5-6) > तस्य भार्या जनस्थाने भ्रष्टा सीतेति विश्रुता। > वैदेहस्य सुता राज्ञो जनकस्य महात्मनः॥ ७॥ “His consort, well-known by the name of Sītā, daughter of the high-souled Janaka, king of Videha territory, got lost in Janasthāna. (7) > मार्गमाणस्तु तां देवीं राजपुत्रः सहानुजः। > ऋष्यमूकमनुप्राप्तः सुग्रीवेण च संगतः॥ ८॥ “Seeking for the said godlike lady, the prince, accompanied by his younger brother, Lakṣmaṇa, reached Mount Ṛṣyamūka and came in contact with Sugrīva. (8) > तस्य तेन प्रतिज्ञातं सीतायाः परिमार्गणम्। > सुग्रीवस्यापि रामेण हरिराज्यं निवेदितुम्॥ ९॥ “By Sugrīva was promised him a search for Sītā, while a promise was made by Śrī Rāma too to procure and make over to Sugriva his lost kingship of monkeys. (9) > ततस्तेन मृधे हत्वा राजपुत्रेण वालिनम्। > सुग्रीवः स्थापितो राज्ये हर्यृक्षाणां गणेश्वरः॥ १०॥ “After killing Vāli on the field of battle, Sugrīva was re-installed by that prince, Śrī Rāma, on the throne as the lord of hordes of monkeys and bears. (10) > त्वया विज्ञातपूर्वश्च वाली वानरपुङ्गवः। > स तेन निहतः संख्ये शरेणैकेन वानरः॥ ११॥ “Nay, Vāli, the foremost of monkeys, was already known to you. That monkey was killed on the battle-field by Śrī Rāma with a single arrow. (11) > स सीतामार्गणे व्यग्रः सुग्रीवः सत्यसंगरः। > हरीन् सम्प्रेषयामास दिशः सर्वा हरीश्वरः॥ १२॥ “Impatient to find out Sītā and true to his promise, the celebrated Sugrīva, the lord of monkeys, duly dispatched monkeys in all directions. (12) > तां हरीणां सहस्राणि शतानि नियुतानि च। > दिक्षु सर्वासु मार्गन्ते ह्यधश्चोपरि चाम्बरे॥ १३॥ “Hundreds and thousands, nay, lakhs of monkeys are searching for her in all the four quarters as also below in the subterranean regions and above in the heavens. (13) > वैनतेयसमाः केचित् केचित् तत्रानिलोपमाः। > असङ्गगतयः शीघ्रा हरिवीरा महाबलाः॥ १४॥ “The monkey heroes are swift and endowed with extraordinary might, and can move without any footing. Some of them are equal in speed to Garuḍa (the son of Vinatā), while others vie with the wind in swiftness of motion. (14) > अहं तु हनुमान्नाम मारुतस्यौरसः सुतः। > सीतायास्तु कृते तूर्णं शतयोजनमायतम्॥ १५॥ > समुद्रं लङ्घयित्वैव त्वां दिदृक्षुरिहागतः। > भ्रमता च मया दृष्टा गृहे ते जनकात्मजा॥ १६॥ “I, for my part, am Hanumān by name, son of the wind-god, sprung from his loins. Having quickly leapt across the sea itself (dividing the main land from Laṅkā), which is really a hundred Yojanas (or eight hundred miles) wide, for the sake of Sītā, I have come here, longing as I did to see you. While I was roaming in search of her, Janaka’s daughter was discovered by me in your pleasance. (15-16) > तद् भवान् दृष्टधर्मार्थस्तपःकृतपरिग्रहः। > परदारान् महाप्राज्ञ नोपरोद्धुं त्वमर्हसि॥ १७॥ “Therefore, having known the truth about righteousness and earthly gain, and having amassed riches by dint of askesis, O most wise king, you ought not to detain another’s wife. (17) > नहि धर्मविरुद्धेषु बह्वपायेषु कर्मसु। > मूलघातिषु सज्जन्ते बुद्धिमन्तो भवद्विधाः॥ १८॥ “Wise people like you do not engage in actions which are antagonistic to virtue, lead to many evils and destroy the doer, root and branch. (18) > कश्च लक्ष्मणमुक्तानां रामकोपानुवर्तिनाम्। > शराणामग्रतः स्थातुं शक्तो देवासुरेष्वपि॥ १९॥ “And who is capable, even among gods and demons of withstanding the shafts shot by Lakṣmaṇa in the wake of Śrī Rāma’s wrath? (19) > न चापि त्रिषु लोकेषु राजन् विद्येत कश्चन। > राघवस्य व्यलीकं यः कृत्वा सुखमवाप्नुयात्॥ २०॥ “Nor is there anyone in all the three worlds, O king, who will enjoy happiness even after committing an offence against Śrī Rāma. (20) > तत् त्रिकालहितं वाक्यं धर्म्यमर्थानुयायि च। > मन्यस्व नरदेवाय जानकी प्रतिदीयताम्॥ २१॥ “Therefore, accept my advice, which is conducive to your good in all the three divisions of time (viz., the past, present and future), is in perfect accord with virtue and leads to material gain as well. Let the daughter of Janaka be restored to Śrī Rāma (a god among men). (21) > दृष्टा हीयं मया देवी लब्धं यदिह दुर्लभम्। > उत्तरं कर्म यच्छेषं निमित्तं तत्र राघवः॥ २२॥ “The aforesaid godlike lady has actually been seen by me; what was difficult to achieve on this occasion has been achieved. Śrī Rāma, a scion of Raghu, is capable of doing that which remains to be done as a sequel.(22) > लक्षितेयं मया सीता तथा शोकपरायणा। > गृहे यां नाभिजानासि पञ्चास्यामिव पन्नगीम्॥ २३॥ “The aforesaid Sītā, whom you do not recognize as a five-hooded female serpent in your abode, has been found by me, indescribably given over to grief. (23) > नेयं जरयितुं शक्या सासुरैरमरैरपि। > विषसंस्पृष्टमत्यर्थं भुक्तमन्नमिवौजसा॥ २४॥ “She is incapable of being absorbed with one’s might even by gods, including demons, any more than food mixed with poison in an excessive degree could be digested with one’s natural digestive power, if partaken of. (24) > तपःसंतापलब्धस्ते सोऽयं धर्मपरिग्रहः। > न स नाशयितुं न्याय्य आत्मप्राणपरिग्रहः॥ २५॥ “It is not right for you to forfeit this vast fortune, which is an outcome of virtue alone, or the capacity to preserve your life for an inordinately long period of time, both of which have been acquired by you through the observance of austerities. (25) > अवध्यतां तपोभिर्यां भवान् समनुपश्यति। > आत्मनः सासुरैर्देवैर्हेतुस्तत्राप्ययं महान्॥ २६॥ “The aforesaid extraordinary virtue alone is responsible even for your immunity, which you perceive, from death at the hands of gods including demons, acquired by austerities. (26) > सुग्रीवो न च देवोऽयं न यक्षो न च राक्षसः। > मानुषो राघवो राजन् सुग्रीवश्च हरीश्वरः। > तस्मात् प्राणपरित्राणं कथं राजन् करिष्यसि॥ २७॥ “Sugrīva or Śrī Rāma is neither a god, nor a Yakṣa, nor an ogre. Śrī Rāma is a human being; while Sugrīva, O king, is the lord of monkeys. How then will you be able to preserve your life against the latter? (27) > न तु धर्मोपसंहारमधर्मफलसंहितम्। > तदेव फलमन्वेति धर्मश्चाधर्मनाशनः॥ २८॥ “The fruit of virtue does not follow one who has reached the culmination of unrighteousness, even though he practises virtue; the fruit of unrighteousness alone follows him. And exceeding virtue (following an unrighteous act) atones for unrighteousness.* (28) > प्राप्तं धर्मफलं तावद् भवता नात्र संशयः। > फलमस्याप्यधर्मस्य क्षिप्रमेव प्रपत्स्यसे॥ २९॥ “The fruit of virtue practised by you in the past has already been attained and enjoyed by you; there is no doubt about it. You will reap the fruit of this unrighteousness in the shape of abduction and detention of Sītā too very soon. (29) > जनस्थानवधं बुद्ध्वा वालिनश्च वधं तथा। > रामसुग्रीवसख्यं च बुद्ध्यस्व हितमात्मनः॥ ३०॥ “Recalling the extermination of the ogres of Janasthāna as well as the destruction of Vāli as also the alliance of Śrī Rāma with Sugrīva, ponder over your own interest. (30) > कामं खल्वहमप्येकः सवाजिरथकुञ्जराम्। > लङ्कां नाशयितुं शक्तस्तस्यैष तु न निश्चयः॥ ३१॥ “Even though I am undoubtedly capable of destroying Laṅkā with its horses, chariots and elephants single-handed, such, however, is not the resolve of Śrī Rāma. (31) > रामेण हि प्रतिज्ञातं हर्यृक्षगणसंनिधौ। > उत्सादनममित्राणां सीता यैस्तु प्रधर्षिता॥ ३२॥ “Indeed in the presence of hordes of monkeys and bears the extermination of his enemies, by whom Sītā was actually laid violent hands upon, was vowed by Śrī Rāma. (32) > अपकुर्वन् हि रामस्य साक्षादपि पुरंदरः। > न सुखं प्राप्नुयादन्यः किं पुनस्त्वद्विधो जनः॥ ३३॥ “Assuredly, doing wrong to Śrī Rāma, not even Indra himself can attain happiness, much less an ordinary individual like you. (33) > यां सीतेत्यभिजानासि येयं तिष्ठति ते गृहे। > कालरात्रीति तां विद्धि सर्वलङ्काविनाशिनीम्॥ ३४॥ “Know her, whom you recognize by the name of Sītā and who stays in your abode, to be none else than Kālarātri (the goddess presiding over and responsible for universal dissolution), bent upon destroying the whole of Laṅkā. (34) > तदलं कालपाशेन सीताविग्रहरूपिणा। > स्वयं स्कन्धावसक्तेन क्षेममात्मनि चिन्त्यताम्॥ ३५॥ “Therefore, have done with the noose of death in the form of Sītā’s personality, which has been placed by yourself about your neck. And let the means of your own safety be devised. (35) > सीतायास्तेजसा दग्धां रामकोपप्रदीपिताम्। > दह्यमानामिमां पश्य पुरीं साट्टप्रतोलिकाम्॥ ३६॥ “Behold (in the immediate future) this city of Laṅkā, which has already been consumed by the moral power of Sītā, and set on fire by the wrath of Śrī Rāma, burning with its palaces and streets. (36) > स्वानि मित्राणि मन्त्रींश्च ज्ञातीन् भ्रातॄन् सुतान् हितान्। > भोगान् दारांश्च लङ्कां च मा विनाशमुपानय॥ ३७॥ “Pray, don’t lead to annihilation your own allies, counsellors, relations, brothers, sons, friends and consorts as well as your luxuries, and Laṅkā itself. (37) > सत्यं राक्षसराजेन्द्र शृणुष्व वचनं मम। > रामदासस्य दूतस्य वानरस्य विशेषतः॥ ३८॥ “Listen, O suzerain lord of ogres, to my truthful assertion, coming as it is from the lips of a servant of Śrī Rāma, an envoy and particularly a monkey. (38) > सर्वांल्लोकान् सुसंहृत्य सभूतान् सचराचरान्। > पुनरेव तथा स्रष्टुं शक्तो रामो महायशाः॥ ३९॥ “Annihilating all the worlds including the elements (which have entered into their constitution), their created beings, as well as the entire mobile and immobile creation, the highly illustrious Śrī Rāma is capable of creating them over again in the same way. (39) > देवासुरनरेन्द्रेषु यक्षरक्षोरगेषु च। > विद्याधरेषु नागेषु गन्धर्वेषु मृगेषु च॥ ४०॥ > सिद्धेषु किंनरेन्द्रेषु पतत्त्रिषु च सर्वतः। > सर्वत्र सर्वभूतेषु सर्वकालेषु नास्ति सः॥ ४१॥ > यो रामं प्रति युध्येत विष्णुतुल्यपराक्रमम्। > सर्वलोकेश्वरस्येह कृत्वा विप्रियमीदृशम्। > रामस्य राजसिंहस्य दुर्लभं तव जीवितम्॥ ४२॥ “Among gods, demons and the rulers of men as well as among the Yakṣas, ogres and serpents as also among the Vidyādharas (celestial artistes), Nāgas, Gandharvas (celestial musicians), and beasts, Siddhas and the rulers of Kinnaras, nay, even among the birds in all places: in short, among all created beings at all places and times there is none who can fight against Śrī Rāma, the equal of Viṣṇu in prowess. Since you have given such offence to Śrī Rāma, a lion among kings and the ruler of the worlds, it is difficult for you to preserve your life here. (40—42) > देवाश्च दैत्याश्च निशाचरेन्द्र > गन्धर्वविद्याधरनागयक्षाः। > रामस्य लोकत्रयनायकस्य > स्थातुं न शक्ताः समरेषु सर्वे॥ ४३॥ “Gods and demons, nay, Gandharvas, Vidyādharas, Nāgas and Yakṣas are all unable to stand in front of Śrī Rāma, the ruler of all the three worlds (heaven, earth and the intermediate region) in combat, O ruler of ogres ! (43) > ब्रह्मा स्वयम्भूश्चतुराननो वा > रुद्रस्त्रिनेत्रस्त्रिपुरान्तको वा। > इन्द्रो महेन्द्रः सुरनायको वा > स्थातुं न शक्ता युधि राघवस्य॥ ४४॥ “Even the self-born and four-headed Brahmā (the creator), the three-eyed Lord Rudra (the god of destruction), the Destroyer of the three cities (built by the demon Maya), and the mighty sovereign Indra, the ruler of gods, are unable to stand before Śrī Rāma, a scion of Raghu, on the field of battle.” (44) > स सौष्ठवोपेतमदीनवादिनः > कपेर्निशम्याप्रतिमोऽप्रियं वचः। > दशाननः कोपविवृत्तलोचनः > समादिशत् तस्य वधं महाकपेः॥ ४५॥ Hearing the reply, which was excellent though distasteful, of the monkey, who was intrepid of speech, the unrivalled Rāvaṇa (the ten headed monster), his eyes rolling through rage, ordained the death of that mighty monkey. (45) Book: https://ramayana.com/valmiki-ramayana --- Source: Gita Press, Gorakhpur editions. 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