Yuddha Kanda, Sarga 4

Meaning

Having duly heard the account of Hanumān seriatim, Śrī Rāma of unfailing prowess, who was endowed with extraordinary energy, then spoke as follows: (1)

Meaning

“I shall destroy without delay Laṅkā, that city of the redoubtable ogre, Rāvaṇa, of which you have just spoken: I truly promise this to you. (2)

Meaning

“Approve of our march at this very hour, O Sugrīva! The sun has reached the meridian and departure at this hour, known by the name of Abhijit (so-called because it brings victory to the departing person), is advisable. (3)

Meaning

“That ogre for his part may return to his abode after abducting Sītā; but he cannot escape alive. Hearing from the mouth of Siddhas and others of my march to Laṅkā, Sītā too will regain her lost hope of survival, even as an ailing man would on touching an immortalizing herb or quaffing the drink of immortality at the close of his life. (4)

Meaning

“The constellation Uttarāphālgunī is actually in the ascendant today, while tomorrow the moon will be in conjunction with the constellation Hasta. Let us, therefore, march this very day, accompanied by all the troops, O Sugrīva! (5)

Meaning

“From the omens, which actually appear on my person and which I behold, I conclude that killing Rāvaṇa, I shall bring back Sītā, Janaka’s daughter. (6)

Meaning

“Twitching in the upper lid, this right eye of mine actually foretells, as it were, my coveted victory as being near.” (7)

Meaning

Warmly applauded by Sugrīva, the ruler of monkeys, as well as by Lakṣmaṇa, Śrī Rāma, whose mind was set on piety and who was well-versed in politics, then spoke once more as follows: (8)

Meaning

“Let Nīla, accompanied by one lakh of agile monkeys, march at the head of this army to examine the passage. (9)

Meaning

Addressing the Commander-in-Chief, Nīla, he said: “O Nīla, my generalissimo, lead the army speedily by a route full of fruits and roots as well as of honey and abounding in woods with a cool shade and fresh water. (10)

Meaning

“Evil-minded ogres might vitiate the roots, fruits and water along that route. Remaining ever vigilant on the way, protect you the aforesaid substances from them.(11)

Meaning

“Leaping all round the monkeys should find out the enemy’s troops lying in ambush in ravines and thickets, nay, in parts of the forest which are difficult of access. (12)

Meaning

“Any weak element, which may be found, should, however, be left back at this very place, Kiṣkindhā; for this task of ours is formidable. Those troops alone, which are endowed with prowess should be utilized in this expedition. (13)

Meaning

“Let the lions among monkeys, who are endowed with extraordinary might, in their hundreds and thousands, lead the redoubtable vanguard, resembling the tide of a sea. (14)

Meaning

“Let the monkeys Gaja, who closely resembles a mountain, and Gavaya, who is endowed with extraordinary might, as well as Gavākṣa march in the van even like a proud bull at the head of cows. (15)

Meaning

“Let the monkey Ṛṣabha, a leader of monkeys, nay, who is a veritable bull among monkeys, proceed defending the right flank of the army of monkeys. (16)

Meaning

“Let the impetuous Gandhamādana, who is difficult to assail like an elephant in rut, move along leading the left flank of the army of monkeys. (17)

Meaning

“Mounting the shoulders of Hanumān, even as Indra, the ruler of all the three worlds, would ride Airāvata, the king of elephants, and cheering the army, rushing like a flood, I shall march in the centre of the army. (18)

Meaning

“Nay, let Lakṣmaṇa, who vies with Death himself, march on the back of Aṅgada even as Kubera, the lord or controller of riches, the ruler of spirits, would ride his own elephant, Sārvabhauma (one of the elephants guarding the quarters). (19)

Meaning

“Nay, let the mighty-armed, Jāmbavān, the ruler of bears, and Suṣeṇa as well as the monkey, Vegadarśī, the aforesaid three defend the rear.” (20)

Meaning

Hearing the command of Śrī Rāma, a scion of Raghu, Sugrīva, the foremost of monkeys and the ruler of the army, who was endowed with extraordinary prowess, gave detailed orders to the monkeys accordingly. (21)

Meaning

Emerging from the caves as well as from mountain-tops, all the aforesaid monkey hordes, who were endowed with extraordinary might, speedily leapt forward on that occasion. (22)

Meaning

Placed ahead Sugrīva, the ruler of monkeys, as well as Lakṣmaṇa, Śrī Rāma, whose mind was set on piety, thereupon sallied forth with his army in a southerly direction. (23)

Meaning

Surrounded by monkeys numbering hundreds and tens of thousands, nay, lakhs and crores, and looking like elephants, Śrī Rāma then moved along. (24)

Meaning

That huge army of monkeys followed Śrī Rāma, who was marching along with them. Protected as they were by Sugrīva, all felt rejoiced and enraptured. (25)

Meaning

The monkeys proceeded precisely in a southerly direction, some leaping on all sides in order to guard the army against any possible danger and others springing with a view to clearing the passage, thundering, nay, roaring like lions and bellowing like bulls, feasting on the fragrant honey and fruits and carrying huge trees bearing bunches of blossom. (26-27)

Meaning

The proud monkeys would all of a sudden lift up and throw one another. Nay, moving along, some would spring up in the air, while others dashed down their companions, springing like them. (28)

Meaning

“Rāvaṇa as well as all the rangers of the night must be killed by us” thus roared the monkeys in the presence of Śrī Rāma. (29)

Meaning

Going ahead alongwith many other monkeys, Ṛṣabha, Nīla and the heroic Kumuda too cleared the way. (30)

Meaning

Surrounded by many mighty and redoubtable monkeys for his part, Sugrīva, the exterminator of foes, marched in the centre alongwith Śrī Rāma and Lakṣmaṇa. (31)

Meaning

Actually controlling the entire army, the valiant monkey, Śatabali, who was accompanied by ten crores of monkeys, protected it single-handed. (32)

Meaning

Followed by a hundred crores of monkeys, Kesarī and Panasa protected the right flank of that army; while Gaja and Arka, who were followed by numerous monkeys, guarded the other, left, flank. (33)

Meaning

Surrounded by numerous bears and placing Sugrīva at their head, Suṣeṇa as well as Jāmbavān carefully guarded the rear. (34)

Meaning

Marching ahead Śatabali and others, in order to clear the passage, the heroic Commander-in-Chief, Nīla, the foremost among monkeys, nay, a veritable bull among them, held that army in check lest it should do any harm to the cities etc., falling on the way. (35)

Meaning

The heroes, Darīmukha and Prajaṅgha, as well as Jambha and the monkey Rabhasa went about urging the monkeys move forward on all sides. (36)

Meaning

In this way the aforesaid tigers among monkeys, who were all proud of their might, pressed forward. Meanwhile, they caught sight of the Sahya mountain, the foremost of mountains, surrounded by hundreds of other smaller mountains, as also lakes with full-blown lotuses and other flowers, as well as excellent ponds. Avoiding the precincts of cities as well as the rural parts like one seized with fear, knowing as it did the command of Śrī Rāma, whose wrath gave rise to fear, that redoubtable and huge monkey army, which resembled the tide of a sea, surged forward like an exceedingly dreadful ocean roaring terribly. Like swift steeds urged on with a spur, all those heroic elephants among monkeys bounded forward with agility to the side of the aforesaid Śrī Rāma, son of Daśaratha. Being borne by the two monkeys, Aṅgada and Hanumān, Lakṣmaṇa and Śrī Rāma, the aforesaid two jewels among men, shone brightly like the moon and the sun conjoined with two major planets, Jupiter and Venus, respectively. Highly honoured by Sugrīva, the king of monkeys, as well as by Lakṣmaṇa, and accompanied by the army, Śrī Rāma, whose mind was set on piety, thereupon proceeded towards the southern quarter. To the said Śrī Rāma, whose purpose ever stood fully accomplished, Lakṣmaṇa, who was mounted on the shoulders of Aṅgada and who had intuitive knowledge of the fruition of an undertaking, submitted as follows in happy accents: “Killing Rāvaṇa in no time and recovering the abducted princess of the Videha territory, you will return fully accomplished of purpose to Ayodhyā, which will also have its purpose accomplished by your safe and happy return. I perceive good omens of great moment, which all prognosticate the accomplishment of your purpose, O scion of Raghu! A benign, gentle, favourable, cool and agreeable, fragrant breeze is blowing in the same direction as the army is proceeding. (37—46)

Meaning

“Nay, these beasts and birds are emitting unbroken and agreeable sounds. Moreover the quarters are all serene and the sun is shining brightly. (47)

Meaning

“With its bright light, the planet Venus too, sprung from the Sage Bhṛgu (a mind-born son of Brahmā, the creator) has risen at your back, in the north. The very bright pole-star (which is distinguishable by the contiguity of the stars presided over by the seven Brāhmaṇa Ṛṣis or the Great Bear) as well as the stars presided over by the seven foremost Ṛṣis (and bearing the name of the Great Bear) are all shining clearly and brightly in the northern sky, while coursing clockwise round the pole-star. (48)

Meaning

“A star presided over by the royal sage Triśaṅku, a forbear of the high-souled Ikṣwākus, is also shining brightly before us in the southern sky, accompanied by another star presided over by his family priest, Sage Vasiṣṭha. (49)

Meaning

“The two bright stars, the Viśākhās, the foremost constellation in the eyes of the Ikṣwākus (being their tutelary constellation), are also gleaming over there, free from the evil influence of malevolent planets (Mars etc.,). (50)

Meaning

“The constellation Mūla, presided over by the ogre Nirṛti (the deity presiding over the south-west) and as such ruling the destinies of the ogres, is badly aspected, in that it is touched by a comet risen with a tail of light and tormenting it. (51)

Meaning

“And all this has come about for the extermination of ogres; for the star ruling the destiny of those caught in the grip of Death is oppressed by a malevolent planet at the hour of death. (52)

Meaning

“The water of lakes etc., is pellucid and sweet and the woodlands are laden with fruit; fragrant breezes do not blow violently, while trees bear blossom according to season. (53)

Meaning

“Disposed like the forces of gods arrayed in the battle, which brought destruction to the demon Tāraka (at the hands of Kārtikeya, son of Lord Śiva, the Commander-in-Chief of the celestial army), the forces of the monkeys shine brightly, O lord! Observing this fully, you ought to be pleased, O noble prince!” (54)

Meaning

Thus spoke Lakṣmaṇa (son of Sumitrā), feeling cheerful on having reassured his eldest brother, Śrī Rāma. Meanwhile, the army of the monkeys moved along, covering the entire globe, as it were. (55)

Meaning

Intercepting the sunlight, the terrible dust raised by the monkeys—who consisted of some tiger-like bears and monkeys having nails and teeth for their weapons—with the fore parts of their hands and feet covered the earth. Like a continuous line of clouds enveloping the heavens, the formidable army of monkeys proceeded along encompassing the southern quarter alongwith the mountains, the woods and the sky. While the army crossed the rivers on the way, all their currents flowed in the opposite direction for many leagues continuously. The aforesaid army entered lakes with pellucid waters through the centre, mountains clothed with trees obliquely, level plains through every side and woodlands laden with fruit from underneath. The huge army thus advanced, covering the entire globe all over, as it were. Their prowess in the cause of Śrī Rāma having redoubled, all the aforesaid monkeys wore a cheerful countenance and moved with the swiftness of the wind. Exhibiting joy, prowess and superior strength in relation to one another through haughtiness born of high spirits natural to youth, they made various gestures on the way (as follows). Some of them walked quickly, while others sprang in the air. Still other monkeys, who ranged in the woods, emitted sounds expressive of joy, lashed their tail and also stamped their feet. (56—64)

Meaning

Stretching their arms, and climbing up the peaks of mountains, other monkeys (lit., rangers of mountains) broke off the rocks and trees. (65)

Meaning

Some thundered at the top of their voice, while others roared like lions. Still others destroyed many networks of creepers with a jerk of their thighs. (66)

Meaning

Even while stretching their limbs at the time of yawning, some powerful monkeys sported with rocks and trees. Presently the earth was splendidly covered by thousands, nay, lakhs and crores of most formidable monkeys. The huge army of monkeys thus moved on day and night. (67-68)

Meaning

The monkeys, who all felt highly rejoiced and cheerful, protected as they were on all sides by Sugrīva, and who all welcomed war, eager as they were to get Sītā liberated, walked with quick steps and did not linger anywhere even for an hour. (69)

Meaning

Then, reaching the Sahya mountain (identified with a part of the Western Ghats), thick with trees and rich in varied woodlands, the aforesaid monkeys climbed up to it. (70)

Meaning

Śrī Rāma marched on, seeing diverse forests as well as the streams and cascades on the Sahya and Malaya mountains. (71)

Meaning

The monkeys broke down Campaka, Tilaka, Mango, Aśoka, Sinduvāra, Tiniśa and Karavīra trees standing on the aforesaid mountains. (72)

Meaning

They also broke down Aṅkola, Karañja, Plakṣa and Nyagrodha, Jambū, Myrobalan and Nīpa trees. (73)

Meaning

Violently shaken by the fury of the winds, generated by the swift march of the monkeys, the various forest trees standing on lovely rocks covered the monkeys with their blossom. (74)

Meaning

Accompanied by humming bees, a breeze delightful to the touch and cool through the contact of sandalwood trees was blowing through the woods emitting the odour of honey. (75)

Meaning

Richly adorned with minerals, the lord of mountains for its part shone all the brighter. The dust raised from the minerals and brought together by the wind covered the huge army of monkeys on all sides. Clothed with blossom on all sides on the lovely plateaux, the Ketakī and Sinduvāra trees and Vāsantī creepers ravished the soul. The Mādhavī creepers were charged with odour, while the Kunda (jasmine) shrubs were in blossom. (76—78)

Meaning

Nay, Ciribilva and Madhūka, Vañjula and Bakula, Rañjaka and Tilaka trees and Nāga trees too burst into blossom. (79)

Meaning

Mango as well as Pāṭala and Kovidāra, Muculinda as well as Arjuna, Śiṁśapā and Kuṭaja, Hintāla as well as Tiniśa, Cūrṇa and Nīpa, blue Aśoka, Sarala, Aṅkola and Padmaka trees too were in blossom. (80-81)

Meaning

All the aforesaid trees on their part were set in commotion by the said monkeys, who felt pleased at the sight of their blossom. There were lovely wells with stairs as well as ponds on that mountain, which were frequented by Cakrawāka birds, the ruddy geese, inhabited by ducks, crowded with water-fowls and cranes and were haunted by boars and deer. (82-83)

Meaning

Nay, they were being visited on all sides by bears, hyenas, lions, tigers inspiring terror and many dreadful and vicious elephants. (84)

Meaning

The reservoirs of water in the shape of lakes etc., on that mountain looked charming with expanded blue lotuses, water-lilies, white water-lilies and other aquatic flowers of various kinds. (85)

Meaning

Nay, flocks of birds of various kinds sang on the peaks of that mountain. Having bathed and quaffed water, the monkeys sported and plunged one another in these lakes etc. Climbing the mountain, the monkeys broke down the fruits, fragrant as nectar, as well as the flowers of the trees as also the roots on that mountain. Nay, the aforesaid monkeys, who were drunk with pride of strength and were tawny like honey, quaffed honey from the hanging honeycombs, weighing about a maund* each, and went their way contented and happy. The jewels among monkeys marched on, smashing the trees, pulling the climbers and throwing away the foremost of mountains. Removing honey from the trees, other proud monkeys for their part thundered. Others proceeded to the trees to snatch away honey, while still others quaffed honey to their heart’s content. Entirely covered with those bulls among monkeys, the earth for its part looked like a piece of land covered with ripe fields of paddy. (86—91)

Meaning

Duly reaching the Mahendra mountain, the mighty-armed Śrī Rāma with lotus-like eyes forthwith ascended its peak adorned with trees. (92)

Meaning

Having climbed up its peak, Śrī Rāma, son of King Daśaratha, beheld from it the sea crowded with turtle and fish. (93)

Meaning

Having duly crossed in the first place the Sahya mountain as well as the great Malaya mountain, they reached in due course, after crossing the Mahendra mountain the sea, which was making a terrible noise. (94)

Meaning

Climbing down the Mahendra mountain, Śrī Rāma, the foremost of those who ravish the mind, accompanied by Sugrīva, the king of monkeys, and Lakṣmaṇa quickly sought the most excellent woodland adjoining the sea. (95)

Meaning

Having arrived at the vast sea-shore, the foot of whose rocks had been washed by volumes of water risen all of a sudden, Śrī Rāma spoke as follows: (96)

Meaning

“We have now reached the sea, the abode of Varuṇa, the god of water, O Sugrīva! The same problem faces me here at the present moment, which stared us in the face before. (97)

Meaning

“Beyond this stretches the yonder shoreless sea, the lord of rivers, and this sea cannot be crossed without some device. (98)

Meaning

“Therefore, let an encampment be made at this very spot and let deliberation be set on foot here, so that this army of monkeys may reach the opposite shore.” (99)

Meaning

In these words did the celebrated Śrī Rāma of mighty arms, who was emaciated due to the abduction of Sītā, enjoin the quartering of his army on reaching the sea. (100)

Meaning

“Let all the forces be quartered on the strand, O bull among monkeys,” he continued. “The time is ripe for us to discuss the means of crossing the sea at this point. (101)

Meaning

“Let no one slip away on any account whatsoever, leaving his unit of army. Let the gallant monkeys make a move to guard the army against any possible danger; and it should be known that there may be covert danger for us.” (102)

Meaning

Hearing the command of Śrī Rāma, Sugrīva with Lakṣmaṇa caused the army to be quartered on the beach covered with trees. (103)

Meaning

Quartered in the vicinity of the sea, that army shone brightly like a second glorious sea with its water pale-white as honey. (104)

Meaning

Having reached the forest adjoining the beach, the aforesaid bulls among monkeys then encamped there, seeking to reach the other shore of the vast sea. (105)

Meaning

The noise of the movement of the army, while they were encamping, was distinctly heard drowning the roar of the sea. (106)

Meaning

Protected on all sides by Sugrīva and devoted to the cause of Śrī Rāma, that huge army of monkeys was encamped in three divisions viz., (i) bears, (ii) Go-Lāṅgūlas or long-tailed monkeys (लंगूर) and (iii) monkeys. (107)

Meaning

Having reached the vast sea and beholding the ocean lashed by the force of the winds, the said army of monkeys felt rejoiced. (108)

Meaning

The leaders of the monkey troops sat surveying the sea (lit., the abode of Varuṇa, the god of water), with shores far apart, nay, stretching without any obstruction for hundreds of miles together and infested with hordes of ogres—the sea which looked terrible on account of its furious crocodiles and alligators; which was tossed high at the close of the day and the approach of night at moonrise and was full of images of the moon, reflected on its billows, which laughed as it were through volumes of foam produced * We read in the Purāṇas: by its waves and danced as it were through its billows; which was crowded with huge alligators, swift as a furious gale as well as with Timis* (a species of gigantic fish believed to be a hundred Yojanas or eight hundred miles long) and Timingilas (fish capable of devouring even Timis); which was swarmed with serpents endowed with flaming hoods and thus looked like Pātāla, the abode of Varuṇa; which was crowded with enormous aquatic creatures and thickly set with mountains (under water), which had excellent fastnesses like Laṅkā on its shore, which could not be easily crossed, and which was fathomless and an abode of demons. Volumes of its water, whipped into motion by the winds and penetrated into by sharks and the bodies of serpents, rose and fell joyfully. (109—113)

Meaning

With its sparkling spray, the sea, which is always the dread refuge of demons (the enemies of gods) and is infested with huge serpents and reaches in its depth up to Pātāla (the nethermost subterranean region), looked like a multitude of sparks thrown here and there and also presented the appearance of the firmament whose sparkling frozen dew-drops appeared like so many sparks thrown here and there, nay, which is frequented by Nāgas, is the abode of demons and is deep as Pātāla; while the firmament above looked like another sea. Nay, the sea as well as the firmament looked just the same. (114-115)

Meaning

The water of the sea was linked with the firmament and the latter with the water of the sea. Full of stars and pearls, respectively, the two appeared identical. (116)

Meaning

No distinction could be made between the two, viz., the sea and the firmament, in the latter of which (the sky) clouds had sprung into existence, while the former was crowded with rows of waves. (117)

Meaning

Having come in close contact with and collided against one another, the waves of the kingly sea roared with a terrible noise like huge kettledrums sounding in the air. (118)

Meaning

The monkeys saw the sea concentrated, as it were, at one place by the wind, nay, characterized by the noise of precious stones scattered by it as well as by the roaring of its waves, also infested with aquatic creatures and rising high as though infuriated. (119)

Meaning

Those high-souled monkeys surveyed the sea lashed by the winds and tossed by them in the air, nay, dancing, as it were, through its waves. (120)

Meaning

Standing wonderstruck at this, the monkeys saw the sea full of noise produced by the rolling waves, riotous, as it were. (121)