Sundarakandam - sloka by sloka translation-chapter1

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Sundarakandam- word by word

translation

 

Chapter1

1.thatho

raavananeethaayaaH seethaayaaH sathrukarshaNaH

iyesha padham anveshtum chaaranaacharithe

paThi

 

Then

the destroyer of foes , Hanuman, desired to go on the path traveled by the

celestials in order to search for the place of Seetha who was carried away by

Ravana.

 

thathaH- then ( after Hanuman was persuaded to cross the

ocean by the vanaras.)

 

sathruksrshaNah- the destroyer of foes. The word karshaNa derived from the verb krsh which here means

over power, vanquish or subdue.

 

Iyesha desired to (go )

 

paThi- in the path

 

charanaacharithe – traveled by the charanas, the celestials,

meaning the sky

 

anveshtum- to search for

 

seethayaah padham- the place where Seetha was.

 

ravanaaneethaayaaH- who was carried by Ravana

 

 

2. dhushkaram

nishprathidhvandhvam chikeershan karma vaanaraH

samudhagraSirogreevaH gavaam pathiH iva

aababhou

 

The vanara, Hanuman,

wishing to do the impossible without obstacles, shone like a bull with raised

head and neck.

 

vanaraH- monkey, referring to hanuman.

 

chikeershan- wishing to do. Karthum icChan =chikeershan

 

karma – an act

 

dhushkaram- difficult to do.- derived as dhuhkena karthum

Sakyam

 

nishprathidhvadhvam- without any obstacles. Prathidhvandhva means

opposition or obstacles. The negative particle nish added to it means

without obstacles.

 

aababhou- shone. From the verb bhaa with aa

in perfect tense. The present tense will aabhaathi shines.

 

gavaam pathiH iva- like a

bull

samudhagrasirOgreevaH- with raised head and neck. siraH =head. greevaH=neck.

Udhagra means raised sam+udhagra means well raised

 

3. aTha vaidoorya varNeshu Saadhvaleshu mahaabalaH

DheeraH salilakalpeshu vichchaara yaTha sukham

 

After

that the valiant Hanuman of great

strength moved around as he liked among the grass grown on

the mahendhra mountain which shone like

emerald and looked like water (from a distance)

 

aTha- after he decided to leap in the sky.

 

mahaabalaH – refers to Hanuman, meaning, one of great

strength.

 

Dheerah - the valiant

 

Vichachaara – roamed or moved around. It has the same meaning

of chachaara, moved from the verb char to move with vi

 

yaThaa sukham—as he pleased

 

Saadhvaleshu- among the

grass lands

 

Vaidoorya varNeshu - of the hue of lapis-lazuli

 

Salilakalpeshu – hence resembling water (from distance) the word

kalpa added to a word means similarity but not quite.eEeshtath oonam salilam

salilakalpam, eeshath oonam means a

little less than little less than .

 

4.

dhvijaan vithraasayan Dheemaan urasaa paadhapaan haran

mrgaan cha subahoon nighnan pravrdDha iva

keasree

 

The

wise one, Hanuman, moved like a great lion, frightening he birds, uprooting the

trees with his chest killing many animals

(caught under his feet )

 

Dheemaan- refers to Hanuman as he was wise to contemplate

the way of crossing the ocean as could be seen later when he increased his

size.

 

Vithraasayan- frightening. The word derived from the root thras

to fear with vi, which adds vehemence. thrasyathi means

`fears,' thraasayathi is causal

of thras meaning , causes fear.,

or frightens. Vithraasayan is the present participle of vithrasayathi

, meaning, frightening.

dhvijaan - the birds, accusative singular of dhvijaH which

means both a brahmin and a bird. .dhvija

means twice –born. The bird is twice-born , once from the mother bird in

the form of an egg and again as a full -fledged bird from the egg. The Brahmin is said to be

twice-born, once by birth and again on brahmopadhesa when he becomes full-fledged

Brahmin.

 

haran – carrying away . here it means uprooting.

 

paadhapaan- trees. Paadhaih pibathi ithi

paadhapaH.. The tree is so called

because it drinks by its feet, namely the roots.

 

urasaa with his chest instrumental singular of uras.

 

nighnan

- killing

 

bahoon

– many

 

mrgaan

– animals

 

iva

– like

 

pravrdDha – mighty , pravrdDha means grown big , literally.

 

kesaree- lion. kesaraH, mane asya asthi

ithi kesaree

 

5.

neelalohithamaanjishTa pathravargaiH sithaasithaiH

svabhaavavihithaiH chithraiH DhaathubhiH samalamkrtham

 

6.

kaamroopibhiH aavishtam abheekshNam saparicChadhaiH

yakshakinnaraganDharvaiH dhevakalpaiH cha

pannagaiH

 

7.sa

thasya girivaryasya thale naagavaraayuthe

thishTan kapivarah Thathra hradhe naaga iva aababhou

 

Hanuman

, the best among the monkeys, shone on the region of the best of mountains,

Mahendra parvata, which was decorated by

mineral rocks of natural varied colours of blue, red green,

white and black, surrounded by best of elephants and yakshas, kinnaras and

gandharvas who could assume any form they like, with excess of ornaments and clothes and divine serpents,

like an elephant in a lake.

 

kapivaraH- Hanuman, kapeenam varaH- the best among monkeys.

 

aabaBhou- shone

 

hradhe

naaga ive- like an elephant, naaga, in a lake, hradha.

 

thasya

girivarastya thale- on the region

of the Mahendra parvata, which is the best among mountains, girivara.

 

Naagavaraayuthe- where best of elephants are found.

 

thathra – in that mountain

 

1.

samalamkrtham- well decorated by

 

dhaathubhiH- mineral rocks,

 

svabhaava

vihithaiH- naturally endowed with

 

chithraiH –various

 

neelalohithmaanjishTapathravarNaiH- colours, varNaiH, of blue,neela, red, lohitha,

green (pathravarNa-leafy

colour) and,

 

sitha

asithaiH- white and black, sitha

=white, asitha=not white, that is , black

 

2.

aavishtam- asurroundedor frequented

 

yaksha,

kinnara gandharvaiH- by celestial

beings of the species mentioned

 

kaamroopibhiH- who could assume deired form, kaamroopa

 

abheekshNaih

saparicChadhaih- adorned with

excessive ornaments and clothes, that is richly attired. The word abheekshna

means excess or abundance here. apricChadha meaning ornaments and clothes can

also be taken as attendants or dependents, meaingthatth4se celestials were seen

there with their families or attendants..

 

3.

dhevkalpaiH pannagaiH- with

serpents of divine origin.he word pannaga is also translated as a different

species of celestials.

 

 

8. sa sooryaaya mahendhraaya

pavanaaya svayambhuve

 

bhoothesbhyascha anjalim krthvaa

chakaara gamane mathim

 

9.anjalim praangmukhaH kurvan

pavanaaya aathmayonaye

 

thatho hi vavrDhe ganthumdhakshinH dhakshiNaam dhiSam.

 

Hanuman offered salutations to

Soorya, Indra, Vayu nd Brahma and also to the elements and contemplated on

going.

Hanuman the skilled, offered obeisance

to his father Vayu,nad then started growing to proceed towards the southern

direction

 

sah –Hanuman

 

anjalim krthvaa- offering

salutations

 

sooryaaya- to the Sun-god,

mahendhraay- to Indhra

 

pavanaaya- to Vayu the

wind-god,

 

savayanmbhuve- to Brahma, the

self-born

 

bhoothebhyaScha – to the

elements

 

chakaara mathim- contemplated on

 

gamane – going.

 

anjalim krthvaa – bowing down

 

prangmukhah- eastward

 

pavanaaya- to Vayu

 

aathmayonayae- who was his

father. Yoni means source of origination

here. Aathma yoni means source of origination of one self. That is vayu with

reference to Hanuman

 

thathaH – then

 

dhakshiNah – the one with

skill, Hanuman

 

vavrDhe- started growing

 

 

ganthum – to got to

 

dhakshiNaam dhisam- in the southern

direction

 

Hanuman first bowed to his father

to wards eastern direction and then all the other devas and started growing his

body in order to go towards south, where Lanka was situated. Here there is a

pun on the word dhakshiNa , which

means south as well as one who is skilled.

 

10.plavangapravaraiH dhrshtaH

plavathe krtghaniSchayaH

 

vavarDhe

raamavrdDhyarTham samudhra iva parvasu

 

While the eminent monkeys were

looking Hanuman, deciding to jump on the

sky, grew like the sea during the tides for the sake of the welfare of Rama.

dhrshtaH- was looked at

 

plavangapravaraIh- by the eminent

monkeys like Jambavan, Angadha and others

 

krthanischayaH- having made up

his mind

 

plavathe – for jumping

(on the sky)- plavathe is dative singular of plavan, jumping

 

vavrDhe – grew in size-

perfect tense of vrDh to grow – varDhathi is the present tense

form.

 

raamavrdDhyarTham- for the welfare of Rama.- Here the word

vrdDhi denoting growt or prosperity is used in the sense of welfare. It means

that Hanuman decided to fly in the sky to cross the ocean to accomplish what

was good to Rama, namely to find Seetha.

 

samudhra iva- like

he sea

 

parvasu- during the

tides (when the sea swells and occupies the shore.) The word parva has meaning

of full tide besides, a joint, section,

season etc.

 

11.nishpranmaaN sareerasan

lllanGhayishuH arNavam

 

baahubhyaam peedayaamaasa charnaabhyaam cha

parvatham

 

Hanuman with his immeasurable

body, wishing to cross the sea pressed the mountain with his ark ms and

feet.

 

nishpramaaN sareerah san- having an

immeasurably large body. pramaNa means measure nishpramaaNa is something

which is not measurable,

 

lilanGhayishuh arNavam- wishing to cross the sea. langhayithum

icChuh =lilanGhayishuH- arNava means the sea.- arNaamsi=

jalaani, waters , santhi athra ithi arNavah

 

baahubhyaam charaNaabhyaam

cha – with his arms and feet.

 

parvatham peedayaamaasa- pressed the

mountain. The word peedaa means oppression and here the mountain was oppressed

by the pressure of his arms and feet due to his huge size.

 

12.sa chachaala achalaH cha api

muhoortham kapipeedithaH

 

tharooNaam pushpithaagraaNaam sarvam pushpam

asaathayath

 

The mountain shook being oppressed

by hanuman and showered all the flowers of the trees which were having flowers

at their tips.

 

Sa achalah api- even

that mountain The mountain is

called achala since it is immovable.

 

chachaala-

moved.(inspite of being achala)

 

muhoortham – for a moment

 

kapipeedithaH- being pressed

by Hanuman

 

aSaathayath-showered. Saathanam

means causing to fall though it is usually used in a destructive sense.

 

sarvam pushpam- all the flowers

 

tharooNi- of the trees

 

pushpithaagraaNi- which had their

tips.(covered) with blossoms

 

 

13.thena paadhapamukthena

pushpoghena suganhinaa

 

sarvathaH samvrthah SailaH baBhou

pushpamayo yaTha

 

With that shower of fragrant

flowers fallen from the trees the mountain shone lon allsides covered with

flowers.

 

thena pushpa oghena- with that

multitudes of flowers. Ogha means a flood or steam, here multitudes.

 

suganDhinaa fragrant

 

sarvathaH –on all sides

 

samvrthaH- covered

 

SailaH – the mountain

 

babhou-shone

 

pushpanayaH- as beingmade of

flowers

 

14, thena cha utthamaveeryeNa peedyamaanaH sa parvathaH

salilam samprasusraava madham mattha iva dhvipaH

 

Being pressed by hanuman the super

valiant, that mountain emitted water like an elephant in rut emitting rut

juice.

 

thena peedyamaanaH- being pressed

by

 

utthama veeryeNa- Hanuman who was

uttham veerya supremly valiant

 

sa parvatahH- that mountain

 

samprasusraava- emitted. The

word is from he root sr-srav to flow

 

salilam- waters in the

form of waterfalls. salathi gacchathi ithi sallam, that which goes or

runs.

 

iva- like

 

mattha dhvipaH- mad elephant or an elephant in rut. Elephant is

called dhvipa as it drinks with both

trunk and mouth. Dhvaahyaam pibathi ithi dhvipaH. A tree is also called as such because it

takes water both by its roota and leaves.

 

madham- rut juice

 

15. peedyamaanasthu balinaa

mahendhraH thena parvathaH

reetheeh nirvarthayaamaasa

kaanchnaanjanaraajatheeh

 

Being pressed by the mighty

Hanuman the Mahrendhra mountain displayed

streaks of gold, iron and silver from the ores.

 

mahendhrah parvathaH –the Mahendhra

mountain

 

peedyamaanH- being pressed

 

balena – by the mighty

Hanuman

 

nirvarthayaamasa- brought out

 

reetheeH- lines or

streaks of

 

kaanchana anjana raajatheeH- gold, iron and

silver.

 

The ores of gold , iron and silver

were visible since the mineral rocks were pressed and split.

 

 

16. mumocha sa Silaah SailaH

viSaalaaH sumanaSSilaaH

maDhyamena archishaa jushtaH Dhoomarajeeh

iva analaH

 

The mountain also gave forth huge

rocks of red colour which when being burst appeared like the smoke from a

medium flame of the fire.

 

Sa Sailah- that mountain

 

mumocha- gave out

 

viSaalaah- huge

 

sumanaSSillaH- rocks of red (called manaSSilaa)

 

dhoomaraajeeH iva –

like the columns of smoke (emitted by)

 

analaH- fire

 

jushtaH- associated with

 

maDhyamena -medium sized

 

archishaa – flame.

 

The huge rocks of red colour split

by the pressure from the feet of Hanuman, created a column of dust which looked

like the smoke from a medium sized fire. Medium sized because if it were small there will be black smoke

and if it were large there will not be any smoke.

 

17.giriNaa peedyamaanena

peedyamaanaani sarvathaH

guhaavishtaani bhoothaani vinedhuh

vikrthaiH svaraiH

 

By the mountain being pressed ,

the creatures living in the caves were pressed all around and let out screams of fear.

 

bhoothaani- the living

beings

 

guhaavishtaani- residing in the

caves

 

peedyamaanaani- being pressed

 

sarvathaH -on all sides

 

peedyamaanena giriNaa-

by the mountain under pressure

 

vinedhuH – shouted. From nadh

to sound, with vi

 

viktrthaiH svaraiH—with

distorted sound. Svara means voice or sound

 

 

 

 

 

18. sa mahaasatthva sannaadhaH

sailapeedaanimitthajaH

prthivaeem poorayaamaasa dhiSaScha upavanaani

cha

 

The great noise of the creatures

due to the pressure on the mountain filled the earth in all directions and also the forests

nearby.

 

mahaa sathva sannaadhah-

the great noise of the creatures. mahaa governs sannaadhaH.

Meaning great noise.

 

Saila peeda nimitthajah- created due to, nimitthajaH, the pressure of the mountain, sailpeedaa.

 

poorayaamaasa- filled

 

prthiveem- the earth,

 

dhiSaH cha- the

directions and

 

upavanaani cha – the

forests nearby. The prefix upa added to a word gives the meaning of

`near.'

 

 

19. SirobhiH prThubhiH sarpaaH

vyakthaswasthikalakshaNaiH

 

vamanthaH paavakam ghoram dhdhamSuH

dhasanaiH

Sillah

 

With their broad heads displaying

the swasthika sign, emitting fierce fire bit into the rocks.

 

sarpaah – the serpents

 

prThubhiH- with broad

 

SiribhiH- heads

 

vyakthaswasthikalakshaNaiH – with the

swasthika sign visible., The hoods being broad the sign like a swasthika was

clearly visible.

 

vamanthaH- giving out

 

paavakam ghoram-

fierce fire. paavaka means fire. punaathi ithi paavakaH- one tht purifies.

dhdhamSuh-bit into

 

Silaah- the rocks

(Silaa is feminine hence SilaaH –accusative plural)

 

dhasanaiH- with their

teeth

 

 

20. thaah thadhaa savishaiH

dhashtaaH kupithaiH thaiH

mahaaSilaah

jajavaluH paavakodDheepthaa bibhidhuH cha

sahasraDhaa

 

Those big rocks being bitten by

the angry and poisonous serpents, shone with fire and also broke into many

pieces

 

thaah mahaaSilaah- those huge

rocks

 

dhashtaaH- bitten

 

thaih –those serpents

 

savishaiH- poisonous

 

kupithaH and angry

jajavaluH- shone , from

the verb jval to burn or shine.

 

paavakodDheepthaaH- lighted by the

fire

 

cha- and

 

bibhidhu –broke, from bidh

to break

 

sahasraDhaa- into pieces.

 

The poison being so strong it

became fiery and the rocks broke with its power.