Sundara kanda 10

here and shone by rows of excellent garlands.

tasmin jiimuuta samkaasham pradiipta uttama kuNDalam |
lohita akSam mahaa baahum mahaa rajata vaasasam || 5-10-7

Hanuma saw Ravana in that house, equaling a cloud, wearing earrings with a brilliant shine with red eyes and with long arms wearing gold clothes.

lohitena anulipta angam candanena sugandhinaa |
samdhyaa raktam iva aakaashe toyadam sataDid guNam || 5-10-8

With his body smeared with red sandal-wood with good fragrance like a cloud in the red sky at sunset, together with groups of lightening.

vR^itam aabharaNair divyaiH suruupam kaama ruupiNam |
savrkSa vana gulma aaDhyam prasuptam iva mandaram || 5-10-9

Ravana was filled with excellent jewellery, with a good appearance, with an ability to assume desired form, resembling mount Mandara in sleep, together with groups of trees and bushes.

kriiDitvaa uparatam raatrau vara aabharaNa bhuuSitam |
priyam raakSasa kanyaanaam raakSasaanaam sukha aavaham || 5-10-10

Resting after having pleasure at night, bedecked with the best ornaments, he was a lover to the rakshasa girls and causing comfort to rakshasas.

piitvaa api uparatam ca api dadarsha sa mahaa kapiH |
bhaaskare shayane viiram prasuptam raakSasa adhipam || 5-10-11

That great Hanuma saw the gallant king of rakshasas in sleep on a shining couch resting after drinking.

nihshvasantam yathaa naagam raavaNam vaanara uttamaH |
aasaadya parama udvignaH so apaasarpat subhiitavat || 5-10-12

That Hanuma, best among Vanaras neared Ravana, became very gloomy and moved away with great dread, as though from a hissing serpent.

atha aarohaNam aasaadya vedikaa antaram aashritaH |
suptam raakSasa shaarduulam prekSate sma mahaa kapiH || 5-10-13

Thereafter the great Hanuma neared staircase, sought another dais and observed closely Ravana.

The thought process or the desires of mind will have three phases.

1. Supta dasha (sleeping phase)  2. Ksheena dasha (declining phase)   3. Udbhudha dasa (hidden phase).

Some times they are in sleeping phase wherein their nature is not exhibited outside. A cruel person can not exhibit his cruelty while sleeping. Similarly, some times the demonic desires will be in sleeping phase or some times they are so weakened that they appear to be non-existent. Anger also has similar nature. Only when one comes across certain situations it comes out. Thus, whenever suitable opportunity exists anger and demonic desires comes with different intensities.  The soul searching or god-realization has to be persued when the Rajasik and Thamasik natures are in sleeping stage. In other words, the soul searching is not possible when the rajasik and thamasik natures are in intense phase. One need to keep them under control to lead in the path of self realization.  Even in that stage, mind will have the fear of those natures because of the past association with them. Because of this reason, eventhough Hanuma has the capability of facing thousands of Ravanas, became fearful and gloomy on looking at the Raavana who was sleeping at that time. This incident tells us how one gets attracted to the external physical beauty or other situations, and the difficulties involved in overcoming such attractions (distractions) and continuing the search.

WEDNESDAY

shushubhe raakSasa indrasya svapataH shayana uttamam |
gandha hastini samviSTe yathaa prasravaNam mahat || 5-10-14

The excellent couch of the sleeping Ravana shone like a great lake when a scented elephant resides in it.

kaancana angada naddhau ca dadarsha sa mahaatmanaH |
vikSiptau raakSasa indrasya bhujaav indra dhvaja upamau || 5-10-15

That Hanuma also saw the wealthy Ravana's arms tied with golden armlets thrown apart, resembling flag staffs raised in honor of Indra.

airaavata viSaaNa agrair aapiiDita krta vraNau |
vajra ullikhita piina amsau viSNu cakra parikSitau || 5-10-16

Those arms had wounds made by stabbing from the pointed edges of tusks of Iraavata and fleshy shoulders smeared with diamond and hit by Vishnu chakra.

piinau samasujaata amsau samgatau bala samyutau |
sulakSaNa nakha anguSThau svangulii tala lakSitau || 5-10-17

These arms of Ravana were corpulent with well grown and equal strong shoulders proportionate to body, with knees and thumbs of good characteristics, with good fingers and palms.

samhatau parigha aakaarau vrttau kari kara upamau |
vikSiptau shayane shubhre panca shiirSaav iva uragau || 5-10-18

With strong joints in the shape of club, round in shape resembling the trunks of an elephant, like five headed snakes thrown on clean couch.

shasha kSataja kalpena sushiitena sugandhinaa |
candanena para ardhyena svanuliptau svalamkrtau || 5-10-19
uttama strii vimrditau gandha uttama niSevitau |
yakSa pannaga gandharva deva daanava raaviNau || 5-10-20

Shoulders well smeared by best sandal with good smell and very cool resembling in color to a hare's blood, well decorated, massaged by the best women, served by the best sandal and which made yakshas, nagas, gandharvas, devas and daanavaas scream.

THURSDAY

dadarsha sa kapiH tasya baahuu shayana samsthitau |
mandarasya antare suptau mahaa arhii ruSitaav iva || 5-10-21

That Hanuma saw the arms on the couch like great serpents in anger sleeping in the middle of mount Mandara.

taabhyaam sa paripuurNaabhyaam bhujaabhyaam raakSasa adhipaH |
shushubhe acala samkaashaH shrngaabhyaam iva mandaraH || 5-10-22

That king of Rakshasas equaling a mountain with those shoulders, which were well built and shone like Mount Mandara with twin peaks.

The shoulders acts like base to our arms. They are instruments for completing many of our duties /acts. Those acts leads into the bond of body-soul relation. One need to identify this fact that all acts that are discharged with a desire to achieve something will lead into the birth-death entanglement.  To indicate this Hanuma has describe the strong shoulders of Ravana.

cuuta pumnaaga surabhir bakula uttama samyutaH |
mR^iSTa anna rasa samyuktaH paana gandha puraH saraH || 5-10-23
tasya raakSasa simhasya nishcakraama mukhaan mahaan |
shayaanasya vinihshvaasaH puurayann iva tad grham || 5-10-24

From the great face of that king of Rakshasas who was sleeping, came out breath with fragrance like that of flowers of chuuta and punnaaga, consisting of the best fragrance of Vakula flowers, together with the flavor of best cooked rice, with the smell of liquor as though filling that house.

muktaa maNi vicitreNa kaancanena viraajataa |
mukuTena apavrttena kuNDala ujjvalita aananam || 5-10-25
rakta candana digdhena tathaa haareNa shobhitaa |
piina aayata vishaalena vakSasaa abhiviraajitam || 5-10-26
paaNDureNa apaviddhena kSaumeNa kSataja iikSaNam |
mahaa arheNa susamviitam piitena uttama vaasasaa || 5-10-27
maaSa raashi pratiikaasham nihshvasantam bhujangavat |
gaange mahati toya ante prasutamiva kunjaram || 5-10-28
caturbhiH kaancanair diipair diipyamaanaiH catur disham |
prakaashii krta sarva angam megham vidyud gaNair iva || 5-10-29
paada muula gataaH ca api dadarsha sumahaatmanaH |
patniiH sa priya bhaaryasya tasya rakSaH pater grhe || 5-10-30

That Hanuma saw in the house of that king of Rakshasa's, wives at the feet, Ravana being a gigantic one with loving wives, shone with crown tilted to the side, having strange hue with pearls and diamonds and of golden colour, with a face made brilliant by earrings, shone with the chest region smeared with red sandal, shining with a necklace wide, high and corpulent with a silk cloth of white colour falling on him, with eyes reddish like blood, well tied by a best cloth of yellow colour and of very best quality, resembling a heap of black beans, snoring like a hiss of a snake, like an elephant sleeping in the middle of water belonging to the great river Ganga with all the four directions shone by the four lamps of golden colour, resembling a cloud with all the parts being shone by groups of lighting.

While describing Raavana in 15^th and 25^th verse, it is said that he is having one two shoulders  and one head (bhujau in 15^th verse and MUKUTENA APAVRITHENA in 25^th verse). Ravana is supposed to have ten heads and twenty hands. One can think that because of Raakshas nature he might have got that form while sleeping. There is another meaning to this.

Ravana is mind. The ten indriyas are ten heads.

In sleeping phase, indriyas are withdrawn from the duties and only mind is in active phase. Hence, we can not see ten heads or twenty hands. When one comes out of slumber, all the indriyas become active. When we sleep, eyes and ears can not see and listen.  When we come out of sleep, we can see and listen. When Ravana gets up in the morning and goes to Sita, we can see him with ten heads and twenty hands.

Each indriya has two hands – PRAVRITHI & NIRVRITHI. Hence in total there will be twenty hands.

FRIDAY

shashi prakaasha vadanaa vara kuNDala bhuuSitaaH |
ambaala maalya aabharaNaa dadarsha hari yuuthapaH || 5-10-31

The leader of Vanaras saw those wives of Ravana with faces with radiance of moon, adorned with beautiful earrings, wearing jewellery and flower garlands which were not worn out.

nR^itta vaaditra kushalaa raakSasa indra bhuja ankagaaH |
vara aabharaNa dhaariNyo niSannaa dadrshe kapiH || 5-10-32

Hanuma saw wives of Ravana with skill in dance and musical instruments, who obtained the shoulders of Ravana wearing the best jewellery and being in sleep.

vajra vaiduurya garbhaaNi shravaNa anteSu yoSitaam |
dadarsha taapaniiyaani kuNDalaani angadaani ca || 5-10-33

He saw earrings of those women at the end of ears with embedded diamonds and cats eye gems and having golden colour.

taasaam candra upamair vaktraiH shubhair lalita kuNDalaiH |
viraraaja vimaanam tan nabhaH taaraa gaNair iva || 5-10-34

With the faces of those women with delicate earrings which were equal to moon and auspicious that house shone like the sky with clusters of stars.

mada vyaayaama khinnaaH taaH raakSasa indrasya yoSitaH |
teSu teSv avakaasheSu prasuptaaH tanu madhyamaaH || 5-10-35

Women of that Ravana being tired from lustful passion and exertion and having lean waists slept at first opportunity.

aN^gahaaraistathaivaanyaa kovalairnR^ittashaalinii |
vinyastashubhasarvaaN^gii prasuptaa varavarNinii || 5-10-36

Another woman with skill in dancing consisting of delicate body postures slept in the same way with all her body parts making the same dance postures.

kaacid viiNaam pariSvajya prasuptaa samprakaashate |
mahaa nadii prakiirNaa iva nalinii potam aashritaa || 5-10-37

One woman hugging veena and sleeping was shining like a lotus plant thrown away by the flow of a great river and resorting a boat.

SATURDAY

anyaa kakSa gatena eva maDDukena asita iikSaNaa |
prasuptaa bhaaminii bhaati baala putraa iva vatsalaa || 5-10-38

Another woman with black eyes sleeping with an instrument called madduka under arm pit shone like a woman carrying an infant boy with love.

paTaham caaru sarva angii piiDya shete shubha stanii |
cirasya ramaNam labdhvaa pariSvajya iva kaaminii || 5-10-39

A woman with beautiful body features and with beautiful breasts slept tightly and hugged instrument called pataha as though hugging a lover, getting him after a long time.

kaacid amsham pariSvajya suptaa kamala locanaa |
rahaH priyatamam gR^ihya sakaameva cha kaaminii || 5-10-40

Another woman with lotus like eyes hugging a flute slept like a woman with lust holding her lover in secret.

vipaJNchaiim parigR^ihyaanyaa niyataa nR^ittashaalinii |
nidraa vasham anupraaptaa saha kaantaa iva bhaaminii || 5-10-41

Another woman skilled in dance obtained sleep getting an instrument like veena and being in tune with it like a woman together with her lover.

anyaa kanaka samkaashair mrdu piinair mano ramaiH |
mR^idangam paripiiDya angaiH prasuptaa matta locanaa || 5-10-42

Another woman with lusty eyes slept hugging a percussion instrument called mridanga with her body parts which were pleasant which resembled gold and which were smooth and fleshy.

bhuja paarshva antarasthena kakSagena krsha udarii |
paNavena saha anindyaa suptaa mada krta shramaa || 5-10-43

Another woman with thin stomach, who was not to be blamed, slept due to tiresomeness from lust together with an instrument called Padama between her shoulders and reaching arm pits.

DiNDimam parigrhya anyaa tathaiva aasakta DiNDimaa |
prasuptaa taruNam vatsam upaguuhya iva bhaaminii || 5-10-44

SUNDAY

Another woman with an instrument called Dindima near her slept in the same way as a woman hugging her husband and also her child.

kaacid aaDambaram naarii bhuja sambhoga piiDitam |
kR^itvaa kamala patra akSii prasuptaa mada mohitaa || 5-10-45

Another woman with eyes like lotus petals slept making the instrument called adambara pressing it by her shoulders being desired by lust.

kalashiim apaviddhya anyaa prasuptaa bhaati bhaaminii |
vasante puSpa shabalaa maalaa iva parimaarjitaa || 5-10-46

Another woman sleeping, felling down a small pot, shone like a flower garland with the flowers of strange hue made auspicious in spring.

paaNibhyaam ca kucau kaacit suvarNa kalasha upamau |
upaguuhya abalaa suptaa nidraa bala paraajitaa || 5-10-47

Another woman slept hugging her breasts resembling golden pots by her hands, overcome with sleep.

anyaa kamala patra akSii puurNa indu sadrsha aananaa |
anyaam aalingya sushroNii prasuptaa mada vihvalaa || 5-10-48

Another woman with eyes like lotus petals, with her face resembling full moon, overcome with lust slept hugging another woman with a beautiful hip region.

aatodyaani vicitraaNi pariSvajya vara striyaH |
nipiiDya ca kucaiH suptaaH kaaminyaH kaamukaan iva || 5-10-49

Some excellent women slept hugging strange instruments and pressing them with breasts as though lustful woman with lusty men.

MONDAY

taasaam eka anta vinyaste shayaanaam shayane shubhe |
dadarsha ruupa sampannaam aparaam sa kapiH striyam || 5-10-50

That Hanuma saw among those women a very beautiful woman sleeping on an auspicious couch arranged alone at a side.

muktaa maNi samaayuktair bhuuSaNaiH suvibhuuSitaam |
vibhuuSayantiim iva ca sva shriyaa bhavana uttamam || 5-10-51
gauriim kanaka varNa aabhaam iSTaam antaH pura iishvariim |
kapir manda udariim tatra shayaanaam caaru ruupiNiim || 5-10-52

Hanuma saw Mandodari with a beautiful form together with diamonds and pearls, well decorated by jewellery and with her self radiance as though decorating that great building with a fair complexion and with a radiance like golden colour, who was dear to her husband the lady of women in that gynaeceum sleeping there.

sa taam dR^iSTvaa mahaa baahur bhuuSitaam maaruta aatmajaH |
tarkayaam aasa siitaa iti ruupa yauvana sampadaa || 5-10-53
harSeNa mahataa yukto nananda hari yuuthapaH |

That Hanuma with great arms seeing the woman well decorated, out of logic thought thus: "This is Seetha by the wealth of her appearance and her youth". That warrior of Vanaras was delighted together with great pleasure.

aashpoTayaam aasa cucumba puccham |
nananda cikriiDa jagau jagaama|
stambhaan arohan nipapaata bhuumau |
nidarshayan svaam prakrtim kapiinaam || 5-10-54

He clasped his arms, kissed his tail he was delighted, he was playful, sang, paced showing his simian nature, climbed pillars and fell down on land.

Looking at the wealth and appearance of Mandodari, Hanuma thought she is Seetha, got delighted like a small child exhibiting his happiness after getting something he/she desired of.  Valmiki described this as the act of KAPI  -

NIDARSHAYAN  SVAAM PRAKRITHIM KAPEENAM

Hanuma has exhibited the nature of a monkey.

Our mind can think of something which non-existing and still feel happy. That is not the real happiness. Mandodari is not Seetha, but appears like Seetha.

To indicate that Hanuma has not seen the Seetha, Valmiki described his acts as those of monekeys.

The difference between this present situation and when Hanuma actually sees the  Seetha indicates,  the difference between the happiness we get when we imagine and feel good of something non-existing and when we actually get something we thing of and become happy.

When Hanuman looked at some other (Mandodari) who looked like Seetha, he exhibits childish or monkey acts. But when he actually looks at Seetha-

BHASHPA PARYAAKULEKSHANAH ….. (Verse 2 of 16^th chapter)

With eyes full of tears, Hanuma remains without words ………..

A bee makes noise when it goes round the lotus. When it sits on lotus and enjoys the honey, it remains silent. Similarly, those who are in the path of enlightenment (self-realization or God realization) or when one reaches that stage, exhibits their happiness with silence, eyes full of tears and a tone which can not speak clear words ………