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atha ekadasah sargah kavih sitaya indrasamagame sriramasya hanumatsamagame cotpreksate- tarkam kurmo vidhirapi naretyaksaragrad vilapat tosi sitaraghuvarakrte'bhunnaravityavetya | grdhnuryasmadayamapi vipadvaibhavasya''padabdhau ramyau potaviva ghatayitum sakravati prayete || 1 || dvabhyam sriramahanumatoh parasparadrstigocaribhavam varnayati- syannasrambu vipulapulakau, yadyapicchu asaktau vaktum harsad, raghupatimarunnandanau bhiksuvesau | caksurmargam mitha upagatau dadhyatuh pampa-tire 'natma trpyatyaviratamimam pasyato me ' kimetat ? || 2 || sampraptah kim vipadamasitum murtiman punyapunjah papam yasmad bhavati viparitatma pampeti siddham | tervak tiradrava iva pare'pistayoga bhavanti, " harsotkarsah prathayati purobhavinim karyasiddhim || 3 ||

CANTO XI The rationale behind the meeting of Sita with Indra and Rama with Hanumat: 1. I imagine even Fate feeling satisfied at the lamentation where the main syllables were na and ra (in the last Canto verse 56 Sita expressed sorrow at her separation with the syllable na and Rama expressed that of his by the syllable ra in verse 60) having come to realize that they are the nari and nara, the prakrti and purusa tried to bring together Indra and Hanumat (Indra with Sita and Hanumat with Rama) as if they were the elegant ships in the ocean of affliction even though he was greedy of the wealth which affliction was to it (Fate). Description of the union of Rama and Hanumat; 2. On the bank of the Pampa lake Rama saw Hanumat and Hanumat saw Rama. Tears rolled down the eyes of both. They, in the guise of mendicants felt horripilation even and were unable to express themselves through joy. Both of them began to think in their heart of hearts as to why it is that "I do not feel satisfied at seeing him". 3. Is it that the mass of merit has assumed a form to remove the affliction [in the case of Rama the affliction is the separation from Sita and in the case of Hanumat it is the abduction of the wife of Sugriva by Valin] which justifies the name Pampa, the word formed with 271

ekadasah sargah atha dvabhyam bhaktinamrasya hanumatah sriramapadabhivadanam varnayati- nunnah svenoca iti hanuman 'kau yuvam ' tatra manye'- man modaugho'vahadanu jagaddhatrruddhad hrdabdheh | baddhanamranjaliradhigata'rtho'tha ramam vavande linibhuya bhramara iva tat padapathojayugme || 4 || sri hanumato ramacarananilinatam varnayati- sanke tasya ksanamanimisibhuya drg devasindhum tatraikagra vyacinuta ciram kamyakelim cikirsuh | yogyam naujjhat paramahimavaddhama tanmanasam va, jahyat tajjnah saghutikapadam kimnu paninyupattam ? || 5 || sri hanumato'bhimatam prarthanamaha- namro'pityunnamita ucitalinganai raghavena vistirnam svadhipavipadamavarnya vatih sa uce | tirno'dya''pajjaladhiramuna darsanenojjhatannai- nammanyam mam nakhakarajala te'nghribha - divyadurva || 6 || 272

the reversal of the letters of the word papa (= sin). The desired thing, though distant, appears near at hand like the trees of the bank (of the lake). The overflowing happiness indicates the coming success of the mission. 4. Impelled by his own self, Hanumat could utter only this much who you the two are. Methinks, the reason for this was the intense joy not being contained in the ocean-like heart fully occupied by Visnu that had slightly overflowed. He offered obeisance to Rama with folded hands having got entwined in his lotus like feet like a bee. Description of Hanumat's absorption in the feet of Rama; 5. Hanumat's eyes began the intended play in the ocean of the beauty of Rama without a wink and methinks turning into a female fish looked for the Ganga and did not leave the supreme abode (the feet of Rama) just as the Ganga does not leave its abode of great glory, the Himalaya. Can someone who knows them leave the feet with ankles which hands have touched like the one who knows the formation of the words which Panini has shown with terms like ghu and ti. Description of the request of Hanumat which he had in his mind; 6. Even though bent, the son of Wind was raised by Rama by proper embraces. He then described in detail the difficulties of his master and said. Today with this sight of yours we have crossed the ocean of our difficulties. The lustre of your feet is like water and blue shine like the green grass. I am like a deer. My request is please do not keep me away from the green grass, the feet of yours 73

atha hanumata atmaparicayapradanamaha- ekadasah sargah putro vayoranagha hanuman nama jato'njanayam plutva jatya kapirupagato'ham girerrsyamukat | vesam bhiksoryadakrsi bhavajjnipsaya, tat trape'ham, lajjaiva syat krtakaracanam tvadrse sarvavijne || 7 || pragvarnitavipadah svamino nivasadi kathayati- varyairvalyagrajavidhuritastatra sugrivanamai - narbhah kokardita iva sasaih simni, nastisthatisah nassan nah syat, punarapi sa dhatvadigah propasargad, vamsyo rat sannapi sa sa tatha'bhut tadiyopasargat || 8 || tat syad rajyapaharanamapi strihrtih kena sahya ? trastah kuryat kimapi na balocchrnkhalat kintu dinah | langhya sa''patsaridanagha ! te satkrpa - navamapya kam no siddhim bhajati mahatamasritah padapadmam || 9 ||

Introducing himself says Hanumat: 7. O the sinless one, I am the son of Wind born of Anjana. I am a monkey by birth. I have come (to you) from the Rsyamuka mountain. That I donned the dress of a monkey to know about you, for that I am ashamed of myself. The artificial form adopted before someone like you who knows everything, should certainly be a cause of shame. Hanumat describes the place of living of his master about whose difficulties he had spoken earlier; 8. Scared of his elder brother Valin our master Sugriva lives there (Rsyamuka mountain which Valin cannot approach through a curse) on the border like the young one of a deer with his companions, the hares, tormented by a wolf. Just as n appearing as the initial of the root turns into n but reverts to its original position of n due to contact with the preposition pra, in the same way he (Sugriva) being of kingly birth is not so now because of the terror of Valin. 9. His kingdom could well be taken away but who can tolerate the taking away of his wife? But a being humiliated by one who is out of control because of his prowess, can do nothing in this. O the sinless one, this river of adversity is possible to be crossed with the help of the boat of your grace. What success does one not achieve by taking recourse to be lotus-like feet of the great? 275

dvabhyam hanumanubhayormithah karyasadhana-yuktimaha- ekadasah sargah sa tvam tulyavyasanasulabham prapya sugrivamaitrim margabhrastam dvipamiva madandham prabho valinam ghnan | sadhau rajyam suhrdi ghataya'rim jayathasya sahya- dyatprajnanam ksitiriva phalennaikamartham kriyaika || 10 || punyam yat tvam ghatayitumana rsyamuko japatyom rim hrim bijaksaritamanunevoccajhilliravena | rama tvam tat saphalaya padabjarpanat sasritam tam, vandya hyekopakrtividhina klrptasarvopakarah || 11 || sriramasya hanumato'bhinandanamaha- nasyasannah sramanasumaneh susramo va sa ramah parsvapraptartha iva vikasaccestito'bhuttadanim | lilye vatatmajadrdhahrdivatha samslesadambhat tam tasyoktim tamapi ca ciraya'bhyanandidanandit || 12 || hanumato ramalaksmanayoh skandharopanamaha- dakso'vadit punaranilajo vam padoh saukumaryam darsam darsam namati dharani karkasa, no gurutvat | sasta skandhe sthitiriti mametyagrahat sanujam tam sitanatham dvipa iva karenasya tatra pratasthe || 13 ||

鈥� Sriramacaritabdhiratna With the following verses Hanumat unravels the strategy which can lead to the accomplishment of the success of the mission of both, Rama and Sugriva; 10. So you acquiring the friendship of Sugriva which you can achieve in view of the similar affliction, kill, O Lord, Valin blinded with the intoxication of (superior might) like an elephant which has lost its way, restore the kingdom to the noble friend and conquer the enemy with his help. Because one single action of the wise can yield a number of fruits (results) like the earth. 11. To establish the relationship with you, the holy one, the Rsyamuka is reciting as it were in the form of the loud sound of the crickets the bijaksaras (the seed syllables) om, rin, hrin. Rama, you make it blessed together with those who have taken abode thereon (like Sugriva and his aides) by setting your lotus feet on it. The honourable ones do good to all with one single good turn. Rama has a word of praise for Hanumat; 12. Just as a man, putting in good efforts, becomes susramana, a good mendicant, with the addition of the syllable na which means knowledge in the same way he (Rama) feeling that success is just by his side became active. He long appreciated his (Hanumat's) words and felt happy. 13. The clever son of Wind again said: The earth noticing again and again the tenderness of the feet of you, the two (Rama and Laksmana) sinks, it is not so because they are heavy. Your being on my shoulders is just right. Insisting like this he put both, Rama along with his brother, on his shoulder with his hand and proceeded for that (Rsyamuka). 277

ekadasah sargah atha tribhih arudharamalaksmanam hanumantam varnayati- tam tenorvisasutayugalimuhyamanam niriksya dhyayanti smadbhutavasahrdo'tiva vaimanikah khe | yantarau kim karini, karayornankusah, kintu dhanva, tiksnamsvindu udaya uditau vatha, kim sambhaviti || 14 || madhye'ngam tatsughatitamithah patprasaro'tidurah sobhamadhaditi dhrtamiva brahmasutram nivitam | kalpyetaitat-trimukhamahibhrddrktrayi va trayi tri- varnaih sandhyabhrarugiva gunatrayyatho bhutrayi va || 15 || nirvarnyenam raghuvarayugenadhirudham giristhah kale gaure'tyudayati gune'dhogatam va'runatvam | gacchanto'lam mudamudayitam stambhasityardhayugmat tam hyasmarsuh sujanasukhadam srinrsimhasya murtim || 16 || hanumatkrtam ramasugrivayormaitrividhanamaha- nisnato'tha'rpitaparicayam vatajatah sa jata- vedah saksye'dradhayatataram ramasugrivasakhyam | dattanyonyantaritahrdayarthavimau sangatam ca'- yitva'jaryam trinayanadhanesavivaptau pramodam || 17 ||

In the following three verses the poet describes Hanumat with Rama and Laksmana mounted on his shoulders: 14. Noticing the two princes being carried by him those in the aerial car struck with wonder were thinking: Are these the two riders on an elephant but then they have no goad in their hand, they have instead the bow with them (so that possibility is not there). Or is it that the sun and the moon have arisen in the eastern direction? Well can that (also) be possible? 15. The hanging feet of them (Rama and Laksmana) in the middle portion of his body gave the appearance of a hanging sacred thread. The faces of the three looked like the lustre of the cloud during twilight or the three Gunas, Sattva, Rajas and Tamas come together or the three eyes of Siva or the three Vedas or the three worlds, bhur, bhuvah and svah. 16. Noticing him (Hanumat) mounted on by two scions of the Raghus the people on the mountain saw the dark and the white lustre shining up and the towny one below them. This reminded them of the figure of Lord Manlion who had appeared out of the two pieces, one white and one dark of a pole when it had parted. 17. Then (on reaching the Rsyamuka mountain) the clever son of the wind (Hanumat) introduced Rama to Sugriva and with fire as witness cemented the friendship between them. It appeared as if both had offered their very heart to each other. Achieving this imperishable union both felt happy as if Siva and Kubera had come together. 279

sugrivasya ramam prati vinitavacanamaha- 'tvadrkso me suhrdupahrto'bhistadistena distya ekadasah sargah bhinno murtyaiva na tu manasa, dhanyadhanyo'smyato'ham | jnatva mam svam krpaya ' tamiti procya ramam rumeso namnanti smojjcalapadayugam, kim dadhau rajyamaulim || 18 || sriramasya sugrivam prati vinita-vacanamaha- 'prajnottistha svasamamiti ma ma stuvihi stuhi ' ti vrttim vyanjan viditavinayam sadaram rama uce | tim sum bhvadi - prakrtiritaram pratyayam va yatharte vijneyartha bhavati na tatha narthabhustvam vinaham || 19 || sugrivasya sita-praksiptabhusanapradarsanamaha- nispanne'sminniti suvidhina sistasakhyopacare velapraptam vacanamavadat sasru ramam rumesah | dyanti dhairyam janakatanaya ravanenaunyamana caksunirairiha samamimanyaksipad bhusanani || 20 || raghavasya sitavirahasokojjagarena dhairyatyagamaha- sa preksyamunyudayitamahamanyurunmucya dhairya- marodit tacchikharivasatin rodayannrksakisan 1

The poet introduces the courteous words of Sugriva to Rama: 18. Luckily with fate favouring me a friend like you has been offered to me. I am unlike you only in physical form, not in mind. So I am the luckiest thereby. Taking me to be yours, you oblige me with your grace-thus spoke the lord of Ruma (Sugriva). He bent his head again and again at Rama's feet as if he had gained the royal crown. Polite words of Rama to Sugriva; 19. Get up, O wise one! Do not go on praising me who am your peer. Expressive of politeness Rama respectfully said: Just as the roots bhu etc. or the words like bhu yield meaning with the suffixes like ti or su and so on only and not otherwise in the same way I have no meaning (worth) without you. Showing the ornaments scattered by Sita says Rama; 20. The friendship that goes well with the cultured people having being forged through good luck, the lord of Ruma (Sugriva) uttered in tears the words that suited the occasion. Tearing (=giving the go by to) her fortitude Sita while being abducted by Ravana scattered the ornaments along with her tears. Now is described Rama's loss of fortitude with the kindling of sorrow due to separation from Sita: 21. Looking at them he was engulfed in immense sorrow and cried with his fortitude taking leave of him making (also) cry the bears and monkeys residing in the mountain. Hearing signs and consoled by his friends 281

ekadasah sargah sriramacaritabdhiratnam svasanuccairjahadatha samasvasitah svena sakhya syannastramburdasarathasuto gadgadenetyagadit || 21 || caksurddhayyujjhati mama jalanyadhina mlapyamana vaidehivabharanapatalanyasrapenardyamana | deve tuste sati nanu kada sangaharsa''hrtani hi mlanim te saha punarubhe projjhya tanyadadhate || 22 || saumitrisugrivadikrtam ramasya samasvasanamaha- mandakranta ' api sapadi tacchokativragnina'nta- rdattalambairhanumadupadesausadhaih santimaptah | yathatathyoktanaladamayantyadidrstantavaca margam dhrtya ghupamanayan bhratrmitradayaste || 23 || atha caturbhirhanumatascintapanodapurvakam svakartavyasadhanasucanamaha- sa vyaharsit punaranilajo rama sugriva vam drak toso bhaviti hi niranayam yat prabhuktanusaram | ramyo muktah krtiviphalatasimhikaputrabhityai- nammanyanam saranamiha nascandracudasyacandrah || 24 || 1. etena padena vrttasucana'pi 282

the son of Dasaratha spoke the following words with choked throat (and) with tears falling from his eyes: 22. Tormented by mental agony my eyes shed tears just as had shed Sita her ornaments when tormented by the demon. When will that day dawn when with God being kind both these wiping away the sadness would appear with the joy of union again come to have them (=the ornaments would come back to Sita and the tearsthis time that of joy-to the eyes). Now is described the consoling of Rama by Laksmana and Sugriva etc.: 23. Slowly engulfed by the acute fire of sorrow of Rama, the brother (Laksmana), friends (Sugriva etc.) and others getting pacified by the words of consolation (lit. instruction, sermon) of Hanumat which served as the medicine brought Rama to the path of fortitude by quoting instances, appropriate to the occasion, of NalaDamayanti and so on. Now in four stanzas is described the strategy that Hanumat thought he would adopt to achieve his mission which reveals his absence of worry in this connection: 24. Hanumat told Rama and Sugriva that the wish of both of them (lit. you) would be fulfilled soon. That is my resolve. When the moon out of the fear of Rahu took refuge with Siva, could the latter devour her? No. She continued to live without fear. Now that Sugriva has taken refuge with Rama, it is certain that he will have his desire fulfilled. 283

pancesu va dhrtadhanurisam sambhudrstistrtiya ekadasah sargah cangam cinta pradahati vapuh svasthapancaksacittam | sevyam dhairyam vipadi vidusa'to hi tadraksanartham nasah sarvamsata iha kilopeksanam svasthatayah || 25 || grastau muktau kimiha tamasa puspavantau na drstau ? gan ma sokam kimapi yuvayosceta ityakalayya | harsadajnapayatu ghurat kinca sugriva grhna- tvajnabharam svasirasi bhavan, syat kuto narthasiddhih ? || 26 || saptasvendroh pura iva laghurdipadiptirmadiya tattvajnatroh purata iti vam vagakimcitkari syat | mantuh kintunmitamavadato mantrinamna sthitasya trisyapyetat sthitamiha jagatsvarha evopacarah || 27 || atha tribhih sriramam prati sugrivasya svaparisthitinivedanamaha- sugrivo'khyadatha raghuvaram mitra vatatmajena tavat proktam nyasami bhavata bhratrkam vaira-bijam | nahyetasmat punarapi tadakhyanamavasyakam syat pistasya syad yadi khalu punah pesanam mandyameva || 28 || 284

25. Just as the third eye of Siva burns Kama who had been carrying bow and arrows in the same way burns worry the whole body with its normal sense organs and the mind. Hence to take care of it a wise man should observe fortitude in adversity. To ignore normalcy is, as they say, total destruction. 26. Have you not observed that the sun and the moon, even though eclipsed, get release from Rahu? Noticing this you both should feel no sorrow. Let Rama give the command with abandon and let Sugriva accept it. How can the mission be not successful? 27. Both of you know the actual position. In the face of you who are like the sun and the moon my words like the light of the lamp may be of little value. It will be an offence on the part of one who is occupying the position of a mantrin who does not express himself in balanced words. This goes well with all the three worlds. In three verses Sugriva describes to Rama his circumstances: 28. Sugriva then told Rama: O friend, you have heard from Hanumat the cause (lit. seed) of fraternal enmity. It may not be necessary, therefore, to describe it. Just to repeat what has been said (lit. to pound what has already been pounded-pistapesana) is foolishness. In the context of describing his circumstances he briefly repeats what Hanumat had said already: 29. The country was desolate (had lost governance). The time-limit that Valin had prescribed had passed. At 285

ekadasah sargah paristhiti-kathanaprasaktam hanumaduktasyapi vyati-karasya samksiptam digdarsanamaha- sunye rastre sati tadavadhau nirgate valinokte raksyam rajyam sajanasacivaih prarthito bhuryagrhnam | matva pratyagatamadisi caivam sthite tvayyupete ksamsye kim striharanamamuna''ksipya nirvasanam ca ? || 29 || cancatyetad raghukulanrpadhinamasmakarajyam nispaksalambanamiha sakhe nyayamevasrayestat | pistva mamapyanubhava yasascedaham saparadho yaddandyah syat sahajanirapi tvadrsam nyayabhajam || 30 || ramasya valivadhodyatasya sugrivam prati vacanamaha- grastonmukto raviriva visesaujasa raghavo bhan haste skandhad dhanurisuyutam bibhraduce sphutartham | nam nyayasya priyasakha karisye'dya hatva'grajam te sakhyam prapsyam prathamamamunacedasau dharmyavartsyat || 31 || muhyo ma sma svajana iti tam darsayagresarah san papi kena'pyakathitapatho'pyeti karmopabhogam | gacchatvasmat paramapi param duskrtam svairyasau ma matvaivam taddhitamahamayam tvatsahayah karomi || 32 || sugrivasya bhratrpradarsane trapatrasahetoh kataratamaha- asmin kopad vacasi bharatajyayasa procyamane trepe'trasidatha harivarodarsako bhratrsimham | nopeto'bhud harina iti so'pyuhyamanad haritva- nmuktibhavam hrdi samabhilasyeti samtarkayamah || 33 || 286

the persistent request of ministers that the country needs protection, I took up its reins. (Later) when he (Valin) came, I gave the kingdom to him. When this happened, you came. Can I tolerate the abduction of my wife by him and my exile? 30. Our kingdom has been under the control of the scions of Raghu. You do justice without favour. If I am at fault, you win fame by pounding (=killing) me. At the hands of lovers of justice like you even a brother (one born of the same womb) may have to meet with punishment. The words of Rama, ready to kill Valin, to Sugriva: 31. All the more flaming like the sun rising after eclipse Rama took up the bow and the arrow in his hand and said in telling words: Dear friend, I will do justice by killing your elder brother. Had he been virtuous, I would I have first made friends with him. 32. Do not get deluded that he is your kin. Step forward and show him to me. A sinner, even when the way to him is not shown, meets his nemesis. That wanton one may not move from one sin to the other-with this idea, as you my ally, I do good to him. 33. When Rama was uttering these words in anger the best of the monkeys (Sugriva) eager to show him his lionlike brother felt shy and fearful. Though he was carrying on him the haritva, the monkey form, he, as is our surmise, wanting to get away from it came to add na (to his original appellation of hari, monkey, i.e. he turned into harina). 287

ramena sugrivasya protsahanam tatprativacanam caha- tadrupam sa prabhurakathayat preksya samsmarayamsta- ekadasah sargah matmanam bho asi harisutah so'pi nunam sa eva | ma bhaisistad viphalamatha sa smaha ramam rumeso namsta vali kimiti bhavatah samsayikyasti dhirme || 34 || jnatam tasyaparimiti balam dundubhidvandvayuddhe tvanca''vedmi priyasakha sukhadhvastaraksah sahasram | paisacenakalita iva kintvakramenobhayatra tavadviryam hrdi dadhadapise na nirdhartumekam || 35 || sugrivasya svanirnayanopayakathanamaha- mandam ksepyo'dbhiriva bhavata dundubhescecchavo'yam haryasceme yadi ta visikhaih saptabhih sapta talah | dvayyesa mamativisamayoh karyayoh siddhireva''- rat pratyaksam nayatu sutaram niscayam samdihanam || 36 || caturbhih sugrivoktavisaye ramasya vikramacestitam varnayati- marsam marsam kathamapi tadullapamantardrdhisan sadvarga'ntya''kramamiva param sanmumuksuh sa surah | yanmanyethastaditi kathayan san padangusthakena ramo'ksipyacchisuriva mahakandukam daundubhangam || 37 || 288

Rama's incitement to Sugriva and the latter's response: 34. Of that form (=expression) the Lord (Rama) addressed reminding him that he (Sugriva) is also the son of a monkey (hari). Just as that one is the son of Hari, Indra, in the same way he (Sugriva) is also the son of Hari, Surya. Do not then be afraid for no reason. On hearing this Sugriva told Rama that he is assailed with doubt if Valin could meet with destruction from him (Rama). 35. I have come to know his (Valin's) immeasurable strength in his duel with Dundubhi. I know also you, my dear friend, who destroyed thousands of demons with ease. Still, overpowered, as if by a spirit, I am not able to decide as to whose strength is superior to the other. The description of the means which could help Sugriva to arrive at a decision: 36. If you can effortlessly throw away this mountain-like corpse of Dundubhi and pierce these seven palm trees with a single arrow, it would help in making up my mind about your strength setting my doubt at rest. In four verses is described the brave act of Rama with reference to what Sugriva had said: 37. That brave one (Rama) withstanding somehow the words of Sugriva firming up like the seeker of liberation the final onslaught of the group of six (sadvarga:kama, krodha, lobha, moha, mada, matsarya; desire, anger, greed, infatuation, pride and jealousy) said: Let it be as you say. Saying this he with his big toe threw the corpse of Dundubhi as would a child a big ball. 289

ksatvaikena'pi ca sa isuna'gronnatan sapta talan sanvadiptaniva kulagirinekavajrena vajri | virastalanukrdabhidhamapyasu patalamadyad ekadasah sargah rocisnunamatulamahasa kim kilasadhyamasti ? || 38 || yantradhinikrta iva vrthaivasugakhyabhimani trisvapyetum prabhurapi jagatsvasugad raghaviyat | napraptya'pyunnatasamabhidho'piranarthah samira- stan drstva'stamllayamamadhrta'paritonmulanarthah || 39 || yanmatputraprabhusara iti smaisa harsaprakarsa- drcchatyatmodayamiha, jagatpranabhavanna kintu | chatribhute tribhuvanapatau nama lokatrayasya yayat kvatma-hutimasaranah, kim punarvaratarki || 40 ||

38. And with a single arrow he uprooted the seven palm trees with their lofty ends as had done Indra with a single stroke of his thunderbolt the seven Kulagiris (the seven mountains supposed to exist in each division of the Continent) with their flaming peaks. Having done this, he tore into the nether world as well which carried the name patala which has similarity with the name of the trees, the talas. What is that which is difficult of accomplishment for those who are endowed with incomparable majesty. 39. Asuga, the wind, is unnecessarily proud of its appellation which means literally 'which moves quickly'. The appellation goes well with the arrow (which also is asuga) of Rama for with that the mind stood still, as if under a spell, the arrow which is capable of flying in all the three worlds. Another name for the wind is samira which with the addition of na becomes samirana which entwines with it the word irana, 'to throw'. Even samirana which has the sense of throwing could not throw up (uproot) the palm trees while the arrow of Rama did that. That probably is the reason that the wind stood still. 40. Later the wind thought that Hanumat is his son and Rama is the Lord and the arrow is his. His excessive joy on account of this made him regain himself; not that he wanted the survival of the world. With the Lord of the three worlds providing an umbrella (cover) where would one looking for refuge conceal oneself, not to speak of the one who is out to look for (the opportunity) [to come into the open]. 291

sugrivena ramasya kiskindhaguha''nayanamaha- tat kausalyasutabalamalam viksya sugriva apa ekadasah sargah tosam, yadvad balapati - balam prapya raja'lpaviryah | dagdhena strivirahasikhina prerito'yo hrdaiva dhvanam muncannanayata guham tam sa kiskindhakiyam || 41 || valino nirgamanamaha- putro jisnorapi susayitastasya nadena ciri- rimkarena'jagaraka ivojjagaramasa sadyah | langhitva strigiramapi hitam mrtyave niryayau sa kamandhah strim surata-samaye hyadriyante'nyada no || 42 || valino hananamaha- mrtyum hyakarayata iti tam manyamano rakhaih sa tena'yuddhasva iva maghavasvena tattvam hyapasyan | sitanathah svasakhamanuyamscesuna tam jaghana, tam taroktim smarati sa sudhavat sma ya visyabhut tadavasthasya valinastaram prati vacanamaha- cancad-ramendrasarapavina''patya valyadvirajo prak || 43 || mainakam va'ngadamatha vadhum menakam va'bhipasyan | thirthisabdanukarana-caladromapakso hitoktva''- limmatva tamavadadabale te balam putra esah || 44 ||

Sugriva takes Rama to Kiskindha cave: 41. Sugriva felt satisfied at the immeasurable strength of the son of Kausalya (Rama) much like a weak king of the strength of a powerful general. He giving out (loud) sound led Rama to the Kiskindha cave with the heart burning with the fire of separation from his wife. 42. With that sound even the son of Indra (Valin) who was in good sleep got up immediately like the sound of ciririn of a young python and ignoring the words to his good of his wife came out for death. Blinded with passion pay heed to the words of their women only at the time of copulation and not otherwise. 43. With the view that he (Sugriva) with his loud sound is inviting death to himself, he, Valin, ignorant of the actual situation fought with him like the horse of Indra (Uccaihsravas) with an (ordinary) horse. Following his friend, Rama killed him with an arrow. He, then, remembered the nectar-like words of Tara which had appeared to him (earlier) as poison. The words of Valin in that state to Tara: 44. The Himalaya-like Valin having been downed by the thunderbolt-like arrow of Rama, looking at Angada and his wife (Tara) just as the Himalaya would look at his wife Menaka (Mena) and son Mainaka with his hair shaking like flaps told his wife taking her to be friend for her earlier words to his good, O you whose strength is gone, this son of yours (Angada) is your strength now. 293

valikrtam ramopalambhamaha- ramam sa asannamrtirjagada 'ma- mahan rumesantaritah kuto bhavan ?' | yatha ca sambandhanibandhanadayam priyastatha'ham na kutastaducyatam || 45 || ekadasah sargah sriramastribhih kramasastaduttaram pradadati- yatnad vadantamiti raghava uktavamsta- masannamrtyuradhuna''ttha rumesamenam | khyato rumesa iti vastuta adya tu tvam, tumpami tad bharataradanusaryaham tvam || 46 || putrau stha rksarajasah, sadrsau yuvam me, na tvam sadadhvaniratah, punariksito'yam | rajedrso hitakrta drutameva dandyo yan ma sma durgatimito'pyadhikainaseti || 47 || maddarsanaccharanamapatitastu raksyo ha hantumityamanalam harimalyato'pi | kastayamanamanasamiti daiviko'nto'- pih samdhriyeta, na nrpah sphutakamacarah || 48 ||

45. With death approaching he said to Rama: Why did you kill me under the cover of Sugriva. Just as he is dear to you due to relationship [we the brothers are the sons of Rksaraja who was a friend of your father Dasaratha], tell me why I am not so? Rama's answer to Valin in three verses: 46. To him who was speaking under strain Rama said: Now that death is approaching you, you call Sugriva the Lord of Ruma (Rumesa). Actually it is Sugriva who is Rumesa but upto now you have come to be known as Rumesa. So following King Bharata I have killed you [To keep some one else's wife as one's own is great offence. One committing it is deserving of punishment that Rama has inflicted on Valin. For adultery the penalty is death. Since it is Bharata who is on the throne now, the penalty will be supposed to have been inflicted in his name, he being the upholder of morals]. 47. You both are the sons of Rksaraja. Both of you are the same to me. You have not been following the right path while he, Sugriva, has been doing so. Such a ruler needs to be punished quickly by a king who has the welfare (of his subjects) in mind so that he may not court misfortune by further sin. The reason for killing Valin under cover of Sugriva: 48. If you could have seen me, you would have taken refuge with me and then you would have to be protected by me. In this way, how sad, I would not have been able to kill you due to Indra's garland. Those given to sin do meet with their end due to fate. An (ordinary) person leading a wanton life may live on but not a king of that type. 295

valinah sriramam prati antimam prarthanamaha- ekadasah sargah so'khyad ramamidam nisamya kapiradu daivi gatirjitvari bhinnam kevalamangato'ngajamimam tvangikurusva'ngadam | gamyo duramayam na natha hrdayad dosam srito'pyah parai- myantaryantaraham tu hantu madagham drstya daya-sardraya || 49 || sriramena samasvasitasya valinah paramapadaprayanamaha- mandanandathurasrutasruravadad ramo'pi dhanyo'si bho, hatma'rto'sti taveti me spi, yuvarad bhavi priyo me'ngadah | ma soca tvamitah param parapadam yahiti srnvan sukhi namnamyam manasa gira ca kalayan vali yayau tatpadam || 50 || valino'ntyakriyante ramasya sugrivaya rajyadanamaha- krtva'ntyam pranatim vilepuranujastasyatmajasca priya tvameva hyupajivya jivanamude prabhuma kutraisi bhoh ? ramo'santvayadaurdhvadaihikavidhim cakarayat, tatpada- mamsoh putramavaptajanimanayat, tadyauvarajye'ngadam || 51 ||

The last request of Valin to Rama: 49. Hearing this Valin said to Rama: Fate is all powerful. You accept Angada born of me who differs from me only in body. Even if at fault, he should not be removed (by you) from the heart. Oh! I die now. You would please with your kind eye destroy whatever sin I would have courted. Consoled by Rama Valin leaves for heavenly abode: 50. With his joy bedimmed, with tears brimming out, Rama also said: Blessed O are you. Just as you are in pain, so am I. Prince Angada will be dear to me. Do not grieve. From here you go to the highest abode. Hearing this Valin feeling relieved, offered obeisance again and again through mind and speech and left for the heavenly abode. The offering of kingdom to Sugriva after Valin's cremation: 51. Offering him (Valin) final salutations his brother (Sugriva), son (Angada) and wife (Tara) lamented: It is only with your support that we could enjoy life. O! where do you go? Rama consoled (them) and made (them) perform the obsequies. The position of Valin he offered to Sugriva (the son of the sun) and made Angada the Heir Apparent. 297

ekadasah sargah sugrivasya sitopalabdhyai vanaranam prasthapanam hanumato visistasucanam caha- prasthapyetaradiksu vanaraganan sitopalabdhyai tato dakso daksinadisyathangadahanumajjambavanmukhyakan | ksiprarthan prajighisuraha raghupam sugriva uccairmudai- nammanyah prabhupadaruk-trnacaye 'yam marutih syat sriramasya hanumadasamsanamaha- nyastottamangamatha tam raghurat padabje vega'stacittamavalokya sahasisaiva | dattvormikam janakajaptimiva svabhijnam yatnam prasadhitumivaha ca sadhayeti || 53 || ghat || 52 || nisphalesu vanaresu sampatina sitasthana- pradarsanamaha- daksairdiksu samasu rksakapibhih sarvaih samastam tato medinya udaram viloditamaho prapta na bhaumi param | yamyam tvangadajambavatprabhrtayastasthurdisi vyakula- tmanastan sva- jatayusam smarayatah sampatiruce sthitim || 54 || 298

Despatch of the monkeys for tracing Sita and the special information of Hanumat: 52. Having dispatched the group of monkeys in other directions and wanting to dispatch the prominent ones like Angada, Hanumat and Jambavat to the south the sharp-witted Sugriva said to Rama in loud voice that it is he, Maruti, the Son of Wind, (Hanumat) who takes himself to be deer for the heap of grass which is the lustre of the feet of the Lord would get fulfilment. [It is Hanumat who will succeed in the mission]. Rama's instruction to Hanumat: 53. Finding him who excels even the wind in speed (Hanumat) resting his head at his lotus-like feet Rama gave him together with his blessings a ring as a mark of identification which represented the recovery of Sita as it were and asked him to leave and achieve success. Monkeys not meeting with success Sampati indicates the place where Sita was: 54. The clever bears and monkeys together surveyed the entire earth but could not find Sita. Uneasy stood Angada, Jambavat and others in the south. To them who were thinking of Jatayu, Sampati told the place (where Sita could be). 299

ekadasah sargah atha durlanghyasamudradarsanena kapinam punarvisadam hanumatstavanam caha- drstva'bdhim samudo'pi duhkhajaladhau magna amagna api- startham sadhitumaksamasca taritum svam svam balam cocire | simanam payaso na lamghitumalam tacchakti-sima, tada tenasa api nasa eva niratah stutva'vadan marutim || 55 || angadadikrtam hanumatah protsahanam tasya ca karyayodyamanamaha- tisthasyasugaputra kim citaravat tusnim sthite duhsthite, tattvam cintaya tattvavittvamasi bho atmanamadarsaya | tvattah siddhiridam nisamya sa naman ramam silapattato'- tah plutvaidhata vindhyavat punaravag, ma socataisa tvare || 56 || iti srikavirajasukavina srinityanandasastrina viracite sriramacaritabdhiratne ramanke mahakavye valivadho nama (uccaihsravah ) ekadasah sargah samaptah || 11|| 300

Despatch of the monkeys on seeing the ocean (difficult of crossing) and the eulogy of Hanumat: 55. Seeing the ocean, even though in good spirits, [having learnt from Sampati where Sita was] the monkeys even though not sunk [not having entered the ocean] sank in the ocean of sorrow and not able to achieve their mission directed their soldiers to swim. The limit (sima) was not able to match the sima of the ocean They, who had made up their minds to give up their life, lost hope and praised Hanumat in the following words: The prodding of Hanumat by Angada etc. and his effort to take up the mission: 56. The Son of Wind! How come you are standing still like others (commoners)? Why are you keeping silent when face to face with a difficult situation? You are in the know of what needs to be known. Think of that. Show up yourself. On hearing this Hanumat bowed to Rama and took a jump from a stone slab and proceeded towards the Vindhya mountain and said: Do not feel sad, Here I hurry up. With this concludes the Eleventh Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Valivadha (Uccaihsravas). 301