Sundarakandam - sloka by sloka translation-chapter1

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39 vaanaraan vaanaraSreshTaH idham

vachanam abraveeth

 

and the best among the vanaras,

spoke thus to the other monkeys.

 

vaanaraSreshtaH- best among

vanaras.

 

abraveeth- said

 

idham this

 

vaanaraan- to the monkeys.

Abraveeth is the past tense of the verb bru to tell and the one to whom

it is told is always put in the accusative case.

 

YaThaa raamanirmukthaH SaraH

SvasanavikramaH

 

gacCheth thadhavath gamishyaami

lankaam raavaNa

paalithaam

 

I will go to Lanka governed by

Ravana like the arrow released by Rama will go with the power of wind.

 

gamishyaami- I will go

 

lankaam- to Lanka

 

ravanapaalithaam- ruled by

Ravana. Palanam is protection.

 

yaThaa –as

 

saraH -the arrow

 

raamanirmukthaH- released by Rama (from the bow)

 

gacCheth- will go

 

SvaSana vikramaH-

with the power of the wind.

 

 

 

40. na hi dhrakshyaami yadhi thaam

lankaayaam

janakaathmajaam

 

anenaiva hi vegena gamishyaami

suraalayam

 

"If I do not see the daughter of

Janaka in Lanka I will go to devaloka with the same speed.

 

yadhi- if

 

na dhrakshyaami-

I do not see

 

thaam (seethaam)- her

(Seetha)

 

janakaathmajaam- who is the

daughter of Janaka

 

lankaayaam- in Lanka ,

 

gamishyaami- I will go

 

anena eva vegena-with

this same speed

 

suralayam- to devaloka

 

dhrakshyaami- second future

tense of dhrS –paS to see

 

gamishyaami- second future

of gam-gacch- to go

 

41. yadhi vaa thridhive seethaam na

dhrakshyaami

akrthaSramaH

 

badhvaa raakshasaraajaanam aanayishyaami

raavaNam

 

Or, if I do not see Seetha in

devaloka, , I will bring Ravana, the king of rakshasas bound without effort

 

yaa-Or

 

yadhi – if

 

na dhrakshyaami-I do not see

 

seethaam-Seetha

 

thridhive- in the

devaloka. Thrayo dhevaaH, brahmavishnusivaaH dheevyanthi athra ithi

thridhivaH The devaloka or heaven is so called because the trinity, Brahma,

Vishnu and Siva shine there.(amarakosa)

 

anayishyaami- I will bring.

Second future of nee-nay with aa

 

raavaNam- Ravana

 

raakshasaraajaanam- the king of

rakshasas

 

badDhvaa- bound. From the

verb badDh to bind or tie.

 

akrthaSramaH without much

effort. SramaH is great effort akrtha Sraamah is without

effort

 

 

 

42. sarvaThaa krthakaaryo aham

eshyaami saha seethayaa

 

aanayishyaami vaa lankaam samuthpaatya

saraavaNam

 

I will come with Seetha after accomplishing my work in all respects

or I will uproot Lanka and bring it along with Ravana.

 

aham eshyaami – I will come

 

saha seethayaa- with Seetha

 

krthakaryaH- after

accomplishing my work

 

sarvaThaa – in all

respects

 

vaa –or

 

aanayishyaami-will bring

 

lankaam-Lanka

 

samuthpaatya- uprooted

 

saraavaNam- with Ravana. raavaNena

saha- saraavaNam

 

 

 

43. evam uktvaa thu hanumaan

vaanaraan vaanaotthamaH

 

uthpapaatha aTha vegena vegavaan

avichaarayaan

 

Saying thus to the monkeys,

Hanuman the best among vanaras, without a

second thought leapt into the sky with speed,

being forceful.

 

aTha-then

 

evam ukthvaa- saying thus

 

vaanaraan- to the monkeys

 

vaanarotthamaH hanumaan- Hanuman the

best of monkeys

 

vegavaan one who is with

force

 

uthpapaatha- leaped up to

the sky

 

vegena- with speed

 

avichaarayan- without

thinking, that is sponataneously.

 

44. suparNamiva cha aathaamanam

mene sa kapikunjaraH

 

Hanuman the elephant among

monkeys, considered himself to be equal to Garuda.

 

 

Cha-and

 

saH kapikunjaraH- that Hanuman who

was an eplephant among monkeys

 

mene- considered

 

aathmaanam-himself

 

suparNam iva- as

the Garuda.

 

Garuda is called suparna.

The word is derived as Sobhane parNe yasya saH- one who has

beautiful wings, parNa means paksha , wing, here. Garuda is supposed

to have golden wings. Another meaning is

that paaram nayathi ithi parNaH- one who takes across. (vide-

Vishnusahsra nama 195) Garuda is identical to the Lord who takes us across the

ocean of samsara. This meaning seems to be more suitable here because Hanuman

also went across the sea and served as su (good)parNa to Seetha

and Rama to cross the sea of sorrow.

 

45. samutpathathi vegaath thu

vegaath the nagarohiNaH

 

samhrthya vitapaan sarvaan samuthpethuH

samanthathaH

 

When Hanuman rose up in the sky,

the trees in the mountain flew all around contracting their branched by that

speed.

 

samuthpathathi – when Hanuman

went up the sky. uthapathana is rising up and sam is added for

emphasis. Here the locative case of samuthpath, present participle of path+uth+sam

in gacChan gacChanthou

gacChanthaH, as the sabda goes, is samuthpathathi meaning when he

rose up. This rule is called sathi sapthami where the subject and

the predicate are put in locative case inplaceof yadhi denoting when. Yadhi

saH (that is Hanuman which is understood here) samuthpathathi tharhi thadha

----The classical example of this is `raame raajyam saasathi,' when

Rama ruled the kingdom on pattabhisheka sarga. Here avoiding yadhaa and

thadha he subject Rama and the predicate Saasathi, the locative singular

of Saasath, present participle of `Saas' to rule are put in the

locative case to give the same meaning.

 

vegaath thu- with

force,

 

nagarohiNaH- the trees that

grew on the mountain. naga means mountain. na gacChathi ithi nagah-

that which does not move.nage rohanthi ithi rohiNah- those that grow,

meaning trees here. nage rohiNaH

nagarohiNaH, those that grow on mountain.

 

samuthpethuH- flew

 

samanthathaH- on all sides

 

vegaath with force

 

samhrthya –contracting

 

vitapaan sarvaan- all their

branches.

 

The speed with which the trees

were falling the brancheds were folded and looked as though they were

contracted.

 

 

46. sa matthako yashtubhakaan

paadhapaan pushpaSaalinaH

 

udhvahan ooruvegena jagaama vimale

ambare

 

Hanuman went into the sky carrying

along with him the trees with flowers and fattened cranes on them by the force

of his thighs.

saH- that Hanuman

 

jagaama- went

 

vimale ambare- in the clear

sky

 

udhvahan- uprooting

 

paahdapaan- the trees

 

pushpasaalinaH- which shone

with flowers

 

matthakoyashtibhakaan- with fattened

cranes on them. Bhaka meas a crane and mattha here means fattened from madha,

fat.

 

Ooruvegena- with the speed

of his thighs.

 

 

 

47. ooruvegodDhathaaH vrkshaaH muhoortham

kapim anvayuH

 

prasThitham dheergham aDhvaanam

svabanDhum iva

baanDhavaaH

The trees uprooted by the force of

his thighs followed him for a short while like the relatives accompanying their

dear one who is going for a long journey.

 

vrkshaaH –the trees

 

ooruvegodDhathaaH- uprooted by the

force of his thighs

 

anvayuH- followed

 

kapikunjaram- Hanuman

 

muhootrtham – for a short

while

 

baanDhavaahH iva like the realatives

(who follow)

 

svabaanDhavam their near and

dear relative

 

prasThithm –who has started

on

 

deergham aDhvaanam-

a long journey. aDhvaana means a route. Here it means along route or long

journey

 

 

 

 

 

48. thadhooruvegonmaThithaaH

saalaah cha anye

 

nagotthamaaH

 

anujagmuH hanoomantham sainyaa iva

maheepathim

 

 

The sal and other best trees

followed Hanuman like the soldiers following their king.

 

saalaaH – the sal trees

 

anye nagotthamaah cha- and other best

trees. Here the word naga is used to denote the trees. Naga means both a

mountain and a tree as nagacChathi , not moves, applies to both.

 

thadhooruvegonmaThithaah- uprooted by the

speed of this thighs

 

anujagmuH- followed

 

hanoomantham- Hanuman.

Accusative singular of hanumaan.

 

sainyaaH iva – like the

soldiers (follow )

 

maheepathim—the king

 

 

49. supushpithaagraiH bahubhih

paadhapaih anvithaH kapiH

 

hanumaan parvathaakaaro babhoova

adhbhuthadharSanaH

 

Hanuman, who was like a

mountain, became a wonderful sight along

with the several trees with flowers at their ends.

 

Hanumaan kapiH- Hanuman the

monkey,

 

parvathaakaaraH- having the form

like a mountain. aakaara means form.

 

babhoova- became. Perfect of bhoo- bhav to be

 

adhbhutha dharsanah-

wonderful to look at

 

anvithaH accompanied by

 

bahubhiH paadhapaih-

many trees

 

supushpithagraiH- with flowers at

the tips. agra

means tip. Denotes the profusion of flowers.

 

 

50. saaravantho aTha ye vrkshaaH

nyamajjan lavaNaambhasi

bhayaadhiva mahendhrasya patrvathaa

varuNaalaye

 

Those strong trees which fell in

the salty ocean looked like the mountains falling into the ocean out of fear from

Indra.

 

 

aTha-then

 

ye Saarvantho vrkshaaH – trees that

were strong and powerful. Saara is essence or juice but her it means powerful.

 

nyamajjan – submerged. From maj

with ni to submerge

 

lavaNaambhasi- in the salty

ocean, lavana means salt

 

iva like

 

parvathaaH- mountains

(which dipped)

 

varunaalaye- into the sea varuNaalaya

means the abode of Varuna the sea god.

 

bhayaadhvaa – out of fear

 

mahendhrasya- of Indra.( when

he cut off the wings of the mountains with his vajrayudha)

 

51.sa naanaakusumaiH keerNah kapiH saankurakorakaiH

 

SuSubhe meghasankaaSaH khadhyothairiva

parvathaH

 

Hanuman, who was like a cloud,

shone like a mountain with fireflies , being covered with the various flowers

with buds and sprouts.

 

saH- that Hanuman

 

keerNaH- strewn

 

naanaakusumaiH- with various

flowers . naanaa means various

 

saankurakorakaiH- along with buds, and sprouts. ankura

means sprout and koraka means bud. ankuraiH korakaiH cha

sahithaiH=saankurakorakaiH

 

meghasankaaSaH- resembling a

cloud. Sankaasa means resembling

 

SuSubhe- shone. Perfect tense of shobh to shine

 

parvathaH iva- like

a mountain

 

khadhyothaiH- with fireflies