Yuddha Kanda, Sarga 74

Meaning

On the two brothers having been knocked down senseless in the forefront of battle, the army of the monkey troop-commanders got nonplussed. Nor could the celebrated Sugrīva, Nīla, Aṅgada and Jāmbavān do anything. (1)

Meaning

Observing everyone despondent, Vibhīṣaṇa, the foremost of the wise, thereupon spoke as follows, reassuring the champions of Sugrīva, the ruler of monkeys, with his incomparable words: (2)

Meaning

“Do not be afraid, there is no occasion for despondency at this moment; because the two sons of Daśaratha are actually feeling helpless and afflicted and have allowed themselves to be overwhelmed by the missiles of Indrajit, honouring as they did the spell sacred to the self-born creator, with which the missile presided over by him has been invoked. (3)

Meaning

“This supreme missile of unfailing potency presided over by Brahmā has for its part been bestowed on him (Indrajit) by the self-born creator himself and the two princes have been overthrown in combat, honouring as they did the aforesaid missile. What occasion is there for despondency in this event?” (4)

Meaning

Hearing the speech of Vibhīṣaṇa and paying honour to the missile presided over by Brahmā, the creator, the sagacious Hanumān, son of the wind-god, for his part then spoke as follows: (5)

Meaning

“Let us two restore to confidence whosoever is still breathing in this army of powerful monkeys, which has been struck down by the missile shot by Indrajit.” (6)

Meaning

Torch in hand, both the aforesaid heroes, Hanumān alongwith Vibhīṣaṇa, the foremost ogre, then began to range the battlefield together at night. (7)

Meaning

The two warriors saw the earth covered all over with monkeys resembling mountains—who lay fallen on earth, letting out blood from their bodies whose tails, hands, thighs, feet, fingers and necks had been severed, and who were discharging urine all round—as well as with flaming weapons that had fallen. (8-9)

Meaning

Vibhīṣaṇa and Hanumān saw struck down on the battlefield Sugrīva, Aṅgada, Nīla, Śarabha, Gandhamādana, Jāmbavān and Suṣeṇa as well as Vegadarśī, Mainda, Nala, Jyotirmukha and the monkey Dwivida too. (10-11)

Meaning

By the fifth and last* period of the day (viz., evening) sixty-seven crores of powerful monkeys were laid prostrate by the missile cherished by Brahmā (the self-born creator). (12)

Meaning

Looking on the formidable army—which resembled the tide of a sea—overwhelmed by the shafts of Indrajit, Hanumān, accompanied by Vibhīṣaṇa, began to search for Jāmbavān. (13)

Meaning

Seeing the heroic Jāmbavān, a son of Brahmā, the lord of creation—who was naturally weighed down by age and was advanced in wisdom, too, nay, who was covered with hundreds of shafts and looked like a dying fire—and duly approaching him, Vibhīṣaṇa (a scion of Pulasti, one of the mind-born sons of Brahmā), spoke to him as follows: “I hope, O venerable Sir, that your life has not been put an end to by the penetrating shafts shot by Indrajit.” (14-15)

Meaning

Hearing the question of Vibhīṣaṇa and uttering words with difficulty, Jāmbavān, the foremost of the bears, replied as follows: (16)

Meaning

“O Vibhīṣaṇa (a ruler of ogres), who are endowed with extraordinary prowess, I recognize you by your voice alone. Pierced all over with sharp arrows, I no longer see you with my eyes. (17)

Meaning

“Does Hanumān, the foremost of monkeys, because of whom Añjanā, his mother, and the wind-god, his procreator, are recognized as blessed parents, still survive anywhere, O pious, one?” (18)

Meaning

Hearing the query of Jāmbavān, Vibhīṣaṇa made the following reply: “Passing over the two sons of Daśaratha, wherefore do you inquire about Hanumān (son of the wind-god)? (19)

Meaning

“The way in which the utmost affection has been clearly manifested by you for Hanumān, son of the wind-god, has not at all been shown for King Sugrīva, nor for Aṅgada, nor even for Śrī Rāma, a scion of Raghu.” (20)

Meaning

Hearing the observation of Vibhīṣaṇa, Jāmbavān replied as follows: “Listen, O tiger among the ogres (lit, the progeny of Nirṛti), why I inquire solely about Hanumān, son of the wind-god: (21)

Meaning

“If this hero, Hanumān, for his part is still breathing, our army is intact, even though destroyed. If Hanumān, on the other hand, has given up the ghost, we are all dead, even though living. (22)

Meaning

“If Hanumān, son of the wind-god, a compeer of the wind-god, who vies with the god of fire in prowess, is still living, O dear one, there may be some hope of our survival in that case.” (23)

Meaning

Approaching the aged bear and clasping the feet of Jāmbavān, Hanumān, an offspring of the wind-god, thereupon greeted him with humility. (24)

Meaning

Hearing the words of Hanumān, Jāmbavān, a bull among the bears, whose mind was sore afflicted through agony caused by his wounds, thought himself as though born again. (25)

Meaning

Thereupon the aforesaid Jāmbavān, who was endowed with extraordinary energy, spoke as follows to Hanumān: “Come along, O tiger among the monkeys! You ought to deliver the monkeys. (26)

Meaning

“None other than you is consummate in prowess. Moreover, you are the greatest friend of the monkeys. This is the time for exhibiting your prowess and I see no one else capable of doing that. (27)

Meaning

“Bring excessive joy to the ranks of the champions among the bears and monkeys. And also heal the yonder Śrī Rāma and Lakṣmaṇa, who are lying wounded of their arrow-wounds. (28)

Meaning

“Covering a long distance over the sea, O Hanumān, you ought to proceed to the Himālaya mountain, the highest of all mountains. (29)

Meaning

“From that mountain you will be able to see the golden and very lofty Ṛṣabha mountain, the foremost of mountains, and (climbing) on that mountain you will be able to behold the peak of Mount Kailāsa, O exterminator of your enemies! (30)

Meaning

“Between the two aforesaid peaks, O gallant monkey, you will be able to perceive a flaming mountain covered with medicinal herbs, casting a matchless splendour and abounding in all kinds of herbs. (31)

Meaning

“Growing on the summit of that mountain, O tiger among monkeys, you will discover four flaming herbs illuminating all the ten directions, viz., (1) Mṛtasaṁjīvanī (capable of restoring the dead to life) and also (2) Viśalyakaraṇī (capable of extracting weapons and healing all wounds inflicted by weapons), as well as (3) Suvarṇakaraṇī (restoring the body to its original complexion) and (4) the great herb Sandhānī (capable of joining severed limbs or fractured bones). (32-33)

Meaning

“Taking all the four aforesaid herbs, O Hanumān, you ought to come back with all speed. Nay, reassure the monkeys after uniting them back with life, O offspring of the wind-god!” (34)

Meaning

Hearing the advice of Jāmbavān, Hanumān, an offspring of the wind-god, was infused with tremendous power even as the ocean heaves with the force of the wind. (35)

Meaning

Standing on the summit of the Trikūṭa mountain, pressing the foremost of mountains under his feet, the aforesaid hero, Hanumān, looked like a second mountain. (36)

Meaning

Trodden down by the monkey’s feet, the said mountain sank. Nay, violently pressed by them, it could no longer stand its weight. (37)

Meaning

The trees standing on the mountain pressed by Hanumān fell to the ground, while some caught fire due to the impetuosity of the monkey, and its peaks too got shattered. (38)

Meaning

The monkeys for their part could no longer stand on that prince of mountains, which began to reel while being pressed hard by Hanumān so that the trees standing on it as well as its rocks began to be shattered. (39)

Meaning

Stricken with panic, the city of Laṅkā, whose mighty gates were shaken and whose dwellings and main gates were shattered, appeared to be dancing at night on that occasion. (40)

Meaning

Pressing the mountain (lit., the support of the earth) hard under his feet, Hanumān (sprung from the loins of the wind-god), who resembled a mountain himself, caused the earth with its oceans to quake. (41)

Meaning

From that mountain the monkey then sprang to the Malaya mountain, which rose like the Meru and Mandara mountains and was thickly set with various springs, which was replete with trees and climbers of every description, abounded in blossoming lotuses and lilies, was frequented by gods and Gandharvas (celestial musicians) and was sixty Yojanas (or four hundred and eigthty miles) high, which was visited by Vidyādharas (heavenly artistes) celestial nymphs and hosts of hermits, was crowded with herds of deer of every species and adorned with numerous caves. (42—44)

Meaning

Throwing into confusion all the Yakṣas (a class of demigods), Gandharvas and Kinnaras (another class of demigods credited with a human head and the form of a horse) living there, Hanumān, an offspring of the wind-god, who looked like a cloud, grew in size. (45)

Meaning

Pressing the mountain fully with his feet and opening his mouth, which shone like a submarine fire, the monkey for his part fearfully roared in order to strike terror in the prowlers of the night. (46)

Meaning

Hearing the formidable roar of the thundering monkey, the very tigers among the ogres dwelling in Laṅkā could not stir anywhere. (47)

Meaning

Bowing to the sea-god, Hanumān (son of the wind-god) of redoubtable prowess, the scourge of his enemies, made up his mind to embark on a great undertaking for the sake of Śrī Rāma, a scion of Raghu. (48)

Meaning

Raising his tail resembling a serpent, depressing his back, nay, contracting his ears and opening his mouth, which shone like a submarine fire, Hanumān sprang into the air with a terrible bound. (49)

Meaning

He drew with him in his impetuosity clumps of trees, crags and rocks as well as ordinary monkeys inhabiting the mountain. Uprooted and borne away by the movement of his arms and thighs, they fell into the water when their velocity had diminished. (50)

Meaning

Stretching his well-known arms, resembling the coils of serpents, Hanumān, son of the wind-god, who vied with Garuḍa (an enemy of serpents) in prowess, made for the Himālaya mountain, the king of mountains, the highest mountain, drawing away the four quarters, as it were. (51)

Meaning

Gazing on the sea, whose waves alongwith its water were made to revolve and all whose creatures were caused to whirl round by the wind generated by his movement), Hanumān shot forth like the discus discharged by the fingers of Lord Viṣṇu. (52)

Meaning

Surveying mountains, flocks of birds, lakes, rivers, ponds, the foremost of cities as also the well-known and prosperous territories, the monkey, who vied with his father in swiftness, sped forth with all speed. (53)

Meaning

The celebrated and heroic Hanumān, who was a match for his father, the wind-god, in prowess, coursed hastily and unweariedly through the heavens (lit., the orbit of the sun). (54)

Meaning

Full of great speed, Hanumān, son of the wind-god, a tiger among the monkeys, proceeded with the speed of the wind-god, making the quarters resound with his roar. (55)

Meaning

Recollecting the admonition of Jāmbavān, the great monkey, Hanumān, son of the wind-god, of redoubtable prowess suddenly sighted the Himālaya mountain too. (56)

Meaning

He forthwith reached the foremost of mountains, which was adorned with springs of every description, consisted of many caves and cascades and was graced with peaks which were lovely to behold and looked like masses of white clouds, as well as with trees of every species. (57)

Meaning

Duly reaching that mighty lord of mountains with much elevated excellent golden peaks, the monkey beheld holy and extensive hermitages frequented by eminent hosts of celestial sages. (58)

Meaning

He saw there the seat of Hiraṇyagarbha (Brahmā) as well as the abode of Rajatanābha (another form of Brahmā), the abode of Indra (the ruler of gods), the spot from which Rudra (the god of destruction) is believed to have discharged an arrow (at the city of Tripura), the abode of Lord Hayagrīva (a manifestation of Lord Viṣṇu with the neck of a horse) as also the blazing abode of the deity presiding over Brahmāstra (the missile presided over by Brahmā) as well as the servants of Yama, son of the sun-god. (59)

Meaning

He also beheld the abode of Agni (the god of fire), the abode of Kubera (son of sage Viśravā) shining like the sun, the spot where the sun was tied down (for being scrapped by Viśwakarmā, the craftsman of gods, for the satisfaction of his wife, Chāyā), the abode of the four-faced Brahmā, the creator, the abode of the bow belonging to Lord Śiva as well as the navel of the earth (containing the hole through which one can enter Pātāla, the nethermost subterranean region). (60)

Meaning

He further beheld the excellent mountain Kailāsa (the abode of Lord Śiva), Ugra (the mighty Lord Śiva) as well as the rock of the Himālaya mountain (on which Lord Śiva is believed to have practised austerities and abstract meditation), the well-known bull (the transport of Lord Śiva) and the lofty golden mountain, Ṛṣabha, and the lord of mountains on which all the simples grew and which was highly illumined by all flaming herbs. (61)

Meaning

Hanumān (son of the wind-god, a messenger of Indra) was astonished to gaze on that mountain, blazing like a collection of fires, and bounding to that lord of mountains, rich in medicinal herbs, began to search for the herbs, described by Jāmbavān, there. (62)

Meaning

Having covered a distance of thousands of Yojanas in order to reach the place, that mighty monkey, Hanumān (sprung from the loins of the wind-god) began to range the mountain bearing celestial herbs on its bosom. (63)

Meaning

Perceiving a seeker coming, all the sovereign herbs growing on that prince of mountains thereupon disappeared from the view of Hanumān. (64)

Meaning

Not being able to identify them, the said high-souled Hanumān grew angry and in his wrath emitted a tremendous roar. Unable to endure their disappearance, his eyes burning like fire, the monkey spoke as follows to that lord of mountains: (65)

Meaning

“Since you have not shown any compassion even for Śrī Rāma, a scion of Raghu, this kind of rigidity of yours is despicable. Overcome by the strength of my arms, find yourself immediately shattered to pieces today, O lord of mountains!” (66)

Meaning

Vehemently seizing hold of the top of that mountain, which was adorned with thousands of minerals, with its trees, elephants and gold, Hanumān broke it off at once with the result that its projections got shattered and the crest of its plateau was set on fire. (67)

Meaning

Uprooting it and striking terror into the worlds including the leaders of gods and demons inhabiting them, the monkey sprang with it into the air and sped away with the terrible speed of Garuḍa, being acclaimed all the while by numerous aerial beings. (68)

Meaning

Having reached the heavens (lit., the orbit of the sun) carrying that mountain-peak, radiant as the sun, Hanumān, who closely resembled the sun, appeared in the vicinity of the solar orb to be its very image at that time. (69)

Meaning

Coursing in the airspace with that crag, that offspring of the wind-god (lit., the wafter of odour), for his part, who resembled a mountain himself, looked most charming like Lord Viṣṇu with His flaming discus with a thousand edges, borne in His hand. (70)

Meaning

Observing him come, the monkeys emitted tremendous roars on that occasion and Hanumān too in his turn roared with joy on perceiving them. Nay, hearing their loud noise, the denizens of Laṅkā set up a still more terrible roar. (71)

Meaning

Hanumān (of gigantic proportions) then descended on that prince of mountains, Trikūṭa, in the midst of the simian ranks. And having greeted the jewels among the monkeys with his head bent low, he embraced Vibhīṣaṇa standing there. (72)

Meaning

Inhailing the unique fragrance of the powerful herbs, both the aforesaid sons of a ruler of men were healed of their wounds then and there; and other eminent heroes among the monkeys, who were lying unconsious on the battlefield, sprang on their feet. (73)

Meaning

Nay, even those eminent heroes among the monkeys, who had been killed, were healed of their wounds and rid of their pain in an instant by inhaling the fragrance of these most excellent herbs even as those who are asleep would feel when fully awake at the close of night. (74)

Meaning

From the time the monkeys and ogres began to fight in Laṅkā, the ogres, for their part, who were killed in combat there by the foremost of monkeys, were all without exception cast away into the sea as soon as killed under orders of Rāvaṇa so that their number may not be known to the monkeys. (75-76)

Meaning

Thereupon the monkey, Hanumān, sprung from the loins of the wind-god (lit., the wafter of odour) for his part, who was endowed with tremendous speed, bore the aforesaid mountain, full of medicinal simples, with all speed right to the Himālaya mountain, and joined Śrī Rāma once more. (77)