Haripungavaha

 

Sugreeva is disturbed at the unfounded anger of Lakshmana and wanted his ministers to elicit the cause for that anger. Hanuma informs Sugreeva that causing delay is the only fault of Sugreeva, for which Sugreeva is advised to pray for the mercy of Lakshmana personally. angadasya vacah shrutvaa sugriivah sacivaih saha | laksmanam kupitam shrutvaa mumoca aasanam aatmavaan ||  On hearing the words of Angada along with those of his ministers, namely Hanuma, Plaksha, and Prabhava et al, also on knowing that Lakshmana is angered, that sensible Sugreeva stirred from seat.  sa ca taan abraviit vaakyam nishcitya guru laaghavam | ma.ntrajnaan mantra kushalo mantresu parinisthitah ||  On discriminating the pros and cons Sugreeva spoke this sentence to the strategist-ministers, for he himself is an expert in strategies and a diligent one in carrying out those strategies.  na me dur vyaahritam ki.mcit na api me dur anusthitam | laksmano raaghava bhraataa kruddhah kim iti ci.ntaye ||  "I have not in the least spoken any ill of them, nor committed any misdeed in their respect, thus I am thinking why should Raghava's brother Lakshmana take offence at me?  asuhridbhih mama amitraih nityam antara darhshibhih | mama dosaan asa.mbhuutaan shraavito raaghavaanujah ||  "Unsympathetic rivals of mine, who will always be snoopy for scope, might have ear-filled Raghava's brother about the fabricated faults of mine.  atra taavat yathaa buddhi sarvaih eva yathaa vidhi | bhaavasya nishcayah taavat vijneyo nipunam shanaih ||  "In this situation, all of you on your part and according to your perspectives have to find out firstly and meticulously about the attitude of Lakshmana, along with a steady but diligent determination thereof.  na khalu asti mama traaso laksmanaan na api raaghavaat | mitram tu asthaana kupitam janayati eva sa.mbhramam ||  "Definitely there is no fear for me from Lakshmana, not even from Raghava, but an unfounded ire of a friend alone is giving rise to disquiet.  sarvathaa sukaram mitram duskaram pratipaalanam | anityatvaat tu cittaanaam priitih alpe api bhidyate ||  "It is always practicable to befriend any, but in turn it is impracticable to manage that friendship, even a trifle splits off that friendliness for sentiments are transient.  ato nimittam trasto aham raamena tu mahaatmanaa | yan mama upakritam shakyam pratikartum na tan mayaa ||  "On that score I am flustering because of the noble-souled Rama, and I cannot possibly requite the favor that has been done to me." So said Sugreeva to his ministers.  sugriivena evam ukte tu hanumaan hari pu.mgavah | uvaaca svena tarkena madhye vaanara ma.ntrinaam ||  While Sugreeva is saying that way, the eminent-monkey Hanuma spoke with a dint of his own expediency, from among the Vanara ministers.  sarvathaa na etad aashcaryam yat tvam hariganeshvara | na vismarasi susnigdham upakaaram kritam shubham ||  "In any case, it is not astonishing to say, oh, king of monkey troops, that you with a deep regard have not forgotten the advantageous help rendered to you, since it is natural for you.  raaghavena tu viirena bhayam utsrijya duuratah | tvat priya artham hato vaalii shakra tulya paraakramah ||  "On his part Raghava tossed off his fear distantly and eliminated Vali, whose valour equals that of Indra, only to fulfill your cherish.  sarvathaa pranayaat kruddho raaghavo na atra sa.mshayah | bhraataram sa.mprahitavaan laksmanam laksmi vardhanam ||  "Anywise, by virtue of his friendliness with you Raghava must be annoyed, hence he must have expedited his brother Lakshmana, whose disposition in effect to is enhance prosperity.  tvam pramatto na jaaniise kaalam kalavidaam vara | phulla sapta cchada shyaamaa pravrittaa tu sharat shivaa ||  "You have become ecstatic, oh, the best of the best timekeepers, hence you are unaware of the slippage of time, but the sedate and dark-green autumn on its part is underway unfolding dark-green leaves canopying seven-leaved banana plants.  nirmala graha naksatraa dyauh pranasta balaahakaa | prasannaah ca dishah sarvaah saritah ca saraa.msi ca ||  "Clear is the sky with its planets and stars as clouds have vanished on it, even all the ten directions are clear, and the rivers and lakes too are equable.  praaptam udyoga kaalam tu na avaisi haripu.ngava | tvam pramatta iti vyaktam laksmano ayam iha aagatah ||  "Because the time for campaigns has chanced, oh, the ablest monkey, and because you were very slumberous you have not got the drift of it, as such Lakshmana must have come here, and it is obvious.  aartasya hrita daarasya parusam purusa antaraat | vacanam marsaniiyam te raaghavasya mahaatmanah ||  "Raghava's bitter words are endurable by you as he is primarily an anguished person, further he is the one whose is wife is abducted, and furthermore he is magnanimous in giving kingdom to you, besides, he is reproachful through another person, namely Lakshmana.  krita aparaadhasya hi te na anyat pashyaami aham ksamam | a.ntarena a.njalim baddhvaa laksmanasya prasaadanaat ||  "Indeed, I do not foresee any other appropriate means for you, as a blunder is committed by you, other than seeking Lakshmana's pardon duly adjoining your palms.  niyuktaih ma.ntribhih vaacyo avashyam paarthivo hitam | ita eva bhayam tyaktvaa braviimi avadhritam vacah ||  "A king is to be advised beneficially and unhesitatingly by the minister designates, that is why I am speaking what I hold fast discarding fear.  abhikruddhah samartho hi caapam udyamya raaghavah | sa deva asura ga.ndharvam vashe sthaapayitum jagat ||  "If Raghava is highly infuriated he is capable to keep the world under his control along with gods, demons, Gandharva-s just on hitching up his bow, isn't it!  na sa ksamah kopayitum yah prasaadya punar bhavet | puurva upakaaram smarataa kritajnena vishesatah ||  "It becomes unseemly to infuriate him who is to be placated time and again, especially when remembering his earlier beneficence to you and when you are beholden to him.  tasya muurdhnaa pranamya tvam sa putrah sa suhrit janah | raajan tistha sva samaye bhartuh bhaaryaa iva tat vashe || "Prostrate yourself before him along with your son, friends and relatives to pay deference, oh, king, and abide by your own accord you made with him remaining under his auspices, like a wife abiding in the care of her husband.  na raama raamaanuja shaasanam tvayaa kapiindra yuktam manasaa api apohitum | mano hi te jnaasyati maanusam balam sa raaghavasya asya surendra varcasah | "It will be unseemly to fend off the ruling of Rama, or of his brother Lakshmana even in your imagination, oh, king of monkeys, as your heart is aware of the humanly tenacity of that Rama, whose resplendence vies with that of Indra, and who is associated with selfsame Lakshmana, isn't it." Thus Hanuma spoke to Sugreeva.

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It is said that the Vedas took an avatara as Valmiki’s Ramayana. Vedanta Desika says that Ramayana is superior to the Vedas. This is because it highlights the Lord’s qualities much better than the Vedas do. In fact, the purpose of the Ramayana itself is to throw light on His qualities.

Vashnava Acharyas have looked at the Ramayana from a Vedantic angle, said Navalpakkam Vasudevachariar in a discourse. We understand saranagati, Para Tattva, Parama purushartha etc by reading the Ramayana. The Ramayana can also be looked at from other angles. It tells us the dharma to be followed by each one of us. It is of use to us as we carry out our day-to-day activities. It is like reading the purva bhaga of the Vedas. And of course, it can be looked at as literature, and enjoyed by everyone. It is a pleasing kavya, and we can admire the choice of words, and Valmiki’s presentation.

Vedanta Desika says that no poet was born to equal Valmiki. As a story too, the Ramayana has something for everyone, from child to adult. Valmiki gives us nothing but the truth. That is because every conversation in the Ramayana is an accurate reporting by Valmiki. Brahma gave him the boon of being able to see and hear all that happened during the Rama avatara. So his work is a truthful account of what happened. Not all literature has survived. But Valmiki’s work continues to be studied even now. And the entire work of 24,000 slokas has come down to us intact. It is seldom that a work is handed down from generation to generation, without even a small portion being lost.

The Ramyana is an ocean, which contains many gems. In the case of an ocean, one must get to the depths to obtain the gems. In the same way, one must study the Ramayana deeply to get to the gems it holds inside it.

Good deeds are the means to reach a higher plane and likewise bad deeds lead to destruction and doom — is the ultimate message that the Ramayana teaches, said Sri R. Krishnamurthy Sastrigal in a discourse. The truth that each one is responsible for his acts, good and bad and will have to face the consequences is strongly stressed. It is shown that even birds and animals will be of assistance to one who treads the right path; but to him who chooses the wrong path, even one’s kith and kin cannot be of any help. Ravana’s glories are innumerable and even Rama and Hanuman heap spontaneous praises on his attainments and achievements. But he commits the sin of coveting another man’s wife and scripts his own self destruction. Rama and Sita in their role as mortals show that human sorrow is inevitable and affects all, whatever may be one’s temperament, scholarship, lineage, etc. Lakshmana on many occasions ponders on the unfairness of the happenings in Rama’s life.

Rama too breaks out in despair when Virata carries away Sita in a trice. He tells Lakshmana, “This is unbearable. Kaikeyi must have known all this when she sent us to the forest.” Rama’s reaction only reflects the psychological reality of an individual in trying circumstances. Rama’s qualities of compassion and kindness, his readiness to lend a helping hand to all, his nature to pardon the faults in people, and his adherence to truth stand as the very basis of this grand epic. The Lord’s vow to protect those in distress is another straight message of hope to humanity. When Rama accepts Vibhishana against much opposition from Sugriva, Lakshmana and others, he quells their doubts about any possible foul play on the part of the rakshasas and states that even if it is Ravana in Vibhishana’s form, He would protect him.

Village or city

 

Hanuma proposes that the coronation of Sugreeva is to be performed under the aegis of Rama. But Rama says that he cannot enter villages or cities during exile, and asks the chiefs of monkeys to perform the same. Rama also suggests that Angada may also be crowned as crown prince. Accordingly, Sugreeva is anointed as king and Angada as crown prince of Kishkindha. The regal splendour of the coronation is narrated in 

tataḥ śoka abhisaṃtaptam sugrīvam klinna vāsanam |
śākhā mṛga mahāmātrāḥ parivārya upatasthire |

1. tataH shoka abhi sam taptam = then, in grief, very much, seared; klinna vaasanam = who is with damp, cloths; sugriivam = at Sugreeva; shaakhaa mR^iga mahaamaatraaH = tree-branch, animals', eminent, ministers; parivaarya upatasthire = arriving around, stood nearby - stood accessible to Sugreeva.

The eminent ministers of tree-branch animals then surrounded Sugreeva, who is very much seared in grief and who is still wearing damp cloths, as he just a while ago offered watery oblations to his deceased brother, stood accessible to him. 

abhigamya mahābāhum rāmam akliṣṭa kāriṇam |
sthitāḥ prāṃjalayaḥ sarve pitāmaham iva ṛṣayaḥ || 

2. sarve = all - monkeys; pitaamaham R^iSayaH iva = at Forefather - Brahma, sages, as with; mahaabaahum = at dexterous one; a kliSTa kaariNam = without, complication, deeds doer - effortless, adroit; raamam = Rama; abhi gamya = towards, on going; praanjalayaH sthitaaH = with palms-adjoined, they stood.

On going towards the dexterous Rama, whose exploits are effortless, all of those monkeys tarried with their palms adjoined as with the sages tarrying in the presence of Brahma, the Forefather. 

tataḥ kāṃcana śaila ābhaḥ taruṇa arka nibha ānanaḥ |
abravīt prāṃjalir vākyam hanumān māruta ātmajaḥ || 

3. tataH = then; kaancana shaila aabhaH = golden, mountain, [Mt. Meru] in sheen of; taruNa arka nibha aananaH = tender, sun, in glint, with visage; maaruta aatma jaH = Air-god's, soul, son - direct son; hanumaan = Hanuma; pra anjaliH vaakyam abraviit = well - reverently, adjoining palms, sentence, spoke.

Hanuma, the son of Air-god, whose sheen is like that of the golden mountain Meru, and whose visage is like that of the tender sun in its glint, then spoke this sentence reverently adjoining his palms. 

bhavat prasādāt kākutstha pitṛ paitāmaham mahat |
vānarāṇām sudaṃṣṭrāṇām saṃpanna balaśālinām || 
mahātmānām suduṣprāpam prāptam rājyam idam prabho |

4, 5a. prabho = oh, lord Rama; kaakutstha = oh, Kakutstha; su damSTraaNaam = of best, teethed monkeys [armed with the teeth, as in armed to the teeth]; sampanna balashaalinaam = having a privileged, might; mahaatmaanaam = of great-souled ones - rather, deferential ones; vaanaraaNaam = of monkeys; pitR^i paitaamaham = belonging to father, forefathers; mahat = magnificent [kingdom]; su duS praapam = verily, impossible, to gain; idam raajyam = this, kingdom; bhavat prasaadaat = with your, grace; praaptam = has obtained - Sugreeva regained.

"Oh, lord Rama, this magnificent kingdom of deferential monkeys who are armed with the teeth, and whose might is a privileged one - since our might is not dependent on any weapons or other tactical warfare, except our own bodily strength - and oh, Kakutstha, that which belongs to his father and forefathers, and that which is otherwise impossible for him to regain, Sugreeva regained such a kingdom with your grace. 

bhavatā samanujñātaḥ praviśya nagaram śubham || 
saṃvidhāsyati kāryāṇi sarvāṇi sasuhṛt gaṇaḥ|
snāto ayam vividhair gandhair auṣadhaiḥ ca yathā vidhi || 

5b, 6. ayam = he, this Sugreeva; sa su hR^it gaNaH = along with, good, hearted, friend's, groups; bhavataa = by you; sam anuj~naataH = well, authorized - if you permit, empower; shubham nagaram pravishya = propitious, city, on entering; vividhaiH gandhaiH auSadhaiH ca = with various, essences, herbal-extracts, also; yathaa vidhi = as per, procedure; snaataH = when anointed - as king; sarvaaNi kaaryaaNi sam vidhaasyati = all, activities, well, set right - he can revamp administration.

"And if you empower, this Sugreeva will enter the propitious city Kishkindha along with a group good-hearted friends, and he will get anointed procedurally with various essences and herbal-extracts as its king, and thus he can revamp all the administration. 

arcayiṣyati mālyaiḥ ca ratnaiḥ ca tvām viśeṣataḥ |
imām giri guhām ramyām abhigantum tvam arhasi || 
kuruṣva svāmi saṃbandham vānarān saṃpraharṣayan |

7, 8a. maalyaiH ca ratnaiH ca = with garlands, also, with precious gems, also -with best possible ; visheSataH = remarkably; tvaam = you; arcayiSyati = he honours; tvam = you; ramyaam imaam giri guhaam = delightful one, in this, mountain, cave [Kishkindha]; abhi gantum arhasi = into, going [entering,] apt of you; vaanaraan = for Vanara-s [the governed, the subjects]; svaami = governor; sam bandham = congenial, affinity - tie up; kuruSva = make happen - you may please consolidate; sam pra harSayan = for the very, high, exhilaration - of monkeys.

"He would like to honour you in a remarkable way with garlands and precious gems, hence it will be apt of you to enter this delightful mountain cave, namely Kishkindha, and you may kindly consolidate the congenial affinity between the governor and the governed for the very high exhilaration of Vanara-s." Hanuma appealed Rama in this way. 

evam ukto hanumatā rāghavaḥ para vīrahā || 
pratyuvāca hanūmantam buddhimān vākya kovidaḥ |

8b, 9a. hanumataa evam uktaH = by Hanuma, thus, who is said - Rama; para viira haa = foes, valiant ones, destroyer of - Rama; vaakya kovidaH = in sentence making, scholar - enunciator, Rama; buddhimaan = intellectual - Rama; raaghavaH hanuumantam prati uvaaca = Raghava, to Hanuma, in reply, spoke.

When Hanuma said so, Rama the destroyer of valiant foes, an intellectual and an enunciator replied Hanuma in this way. 

caturdaśa samāḥ saumya grāmam vā yadi vā puram || 
na pravekṣyāmi hanuman pitur nirdeśa pālakaḥ |

9b, 10a. saumya hanuman = oh, gentle, Hanuma; pituH nirdesha paalakaH = father's, directives, as a conformist to; catur dasha samaaH = four, ten, years; graamam vaa = village, or; yadi vaa = or, else; puram = city; na pravekSyaami = not, I enter.

"As a conformist to the directives of my father, oh, gentle Hanuma, I am not supposed to enter either a village or a city. 

susamṛddhām guhām divyām sugrīvo vānararṣabhaḥ || 
praviṣṭo vidhivat vīraḥ kṣipram rājye abhiṣicyatām |

10b, 11a. su samR^iddhaam = highly, flourishing; divyaam guhaam praviSTaH = statuesque, cave - Kishkindha, one who has entered - Sugreeva; viiraH vaanara rSabhaH sugriivaH = valorous one, Vanara-s, best one among, Sugreeva; kSipram = immediately; raajye vidhivat abhiSicyataam = in kingdom, procedurally, be anointed, enthroned.

"As and when the best one among Vanara-s valorous Sugreeva enters the highly flourishing and statuesquely Kishkindha, he shall be enthroned in the kingdom, immediately and procedurally. 

evam uktvā hanūmantam rāmaḥ sugrīvam abravīt || 
vṛttajño vṛtta saṃpannam udāra bala vikramam |

11b, 12a. vR^itta j~naH = social attitude - etiquette, knower of; raamaH = Rama; hanuumantam evam uktvaa = to Hanuma, this way, on saying; vR^itta sampannam = social attitude - politesse, rich in; udaara bala vikramam = imposing, by might, by valour - Sugreeva; sugriivam abraviit = to Sugreeva, spoke.

Replying Hanuma thus, that knower of the etiquette Rama, also spoke to Sugreeva, who is rich in politesse and an imposing one by his might and valour. 

imam api aṃgadam vīram yauvarājye abhiṣecaya || 
jyeṣṭhasya hi suto jyeṣṭhaḥ sadṛśo vikrameṇa ca |
aṃgado ayam adīnātmā yauvarājyasya bhājanam || 

12b, 13a. viiram imam angadam api = brave one, this, Angada, even; yauvaraajye abhiSecaya = in crown princedom, you crown him; jyeSThasya = [your] elder [brother's]; jyeSThaH sutaH = eldest, son; vikrameNa sadR^ishaH ca = by bravery, similar to, even [ to Vali, or to you]; a diina aatmaa = not, pathetic, at heart - enthusiastic one, Angada on becoming]; ayam angadaH = this one, Angada; yauva raajyasya = for crown, princedom; bhaajanam = well-chosen one.

"You may even crown this brave Angada as crown prince, he is the eldest son of your elder brother, his bravery is kindred to that of his father, and thus this enthusiastic Angada will be a well-chosen designee for the crown-princeship. 

The eldest son with kingly merits, though parented by an elder brother, need be crowned as crown prince anena jyShTho guNavaan jyeShTha bhraatR^i putro api yauva raajye abhiShecaniiya iti uktam - dharmakuutamThe whole Maha Bharata is based on this rule till a gruesome war has chanced

pūrvo ayam vārṣiko māsaḥ śrāvaṇaḥ salila āgamaḥ |
pravṛttāḥ saumya catvāro māsā vārṣika saṃjñitāḥ || 

14. saumya = oh, gentle - Sugreeva; vaarSika sanj~nitaaH = of rainy season, indicated as - months specified as rainy season; catvaaraH maasaa = are four, months; pravR^ittaaH = emerged, commenced; ayam = this is; salila aagamaH = [much] water, coming - showering many showers; vaarSikaH = of rainy season; puurvaH = first one; shraavaNaH maasaH = Shravana, month.

"The four month period specified for rainy season has commenced, oh gentle Sugreeva, and this is shravaNa, the first month of rainy season that brings many showers. 

This month shrvaNa, compares nearly with July-August months. There are elaborate accounts for calculating the duration of Ramayana basing on the months indicated here and there, and they cannot be included here for these calculations vary in themselves. The Hindu seasons are six as detailed in Bala Kanda 

na ayam udyoga samayaḥ praviśa tvam purīm śubhām |
asmin vatsyāmi aham saumya parvate saha lakṣmaṇaḥ || 

15. saumya = oh, gentle Sugreeva; ayam udyoga samayaH = this, for striving, time; na = is not; tvam shubhaam puriim pravisha = you, propitious, city, enter; aham saha lakSmaNaH = I, with, Lakshmana; asmin parvate vatsyaami = on this, mountain, I will stay.

"This is not a time for any striving, hence you enter the propitious city Kishkindha, oh, gentle Sugreeva, and I for my part will stay on this mountain along with Lakshmana. 

iyam giri guhā ramyā viśālā yukta mārutā |
prabhūta salilā saumya prabhūta kamala utpalā || 

16. saumya = oh, gentle one; iyam giri guhaa ramyaa = this, mountain, cave, is heart-pleasing; vishaalaa = spacious; yukta maarutaa = having creditable, breeze; around this place; prabhuuta salilaa = copious, is water; prabhuuta kamala utpalaa = aplenty, red-lotuses, blue-lotuses.

"This mountain cave is heart-pleasing by being spacious with worthwhile breeze, oh, gentle one, water is copious and red and blue lotuses are aplenty about this place. 

kārtike samanuprāpte tvam rāvaṇa vadhe yata |
eṣa naḥ samayaḥ saumya praviśa tvam svam ālayam || 
abhiṣiṃcasva rājye ca suhṛdaḥ saṃpraharṣaya |

17, 18a. kaartike sam anu praapte = kaartika month, well, near, on the advent of; tvam raavaNa vadhe yata = you, for Ravana's, in the matter of elimination, make effort; eSa naH samayaH = this way, our, accordance is; saumya = oh, gentle one; tvam svam aalayam pravisha = you, your own, mansion enter - for now; raajye abhiSincasva ca = in kingdom, be enthroned, as well; su hR^idaH = good-hearted ones - your friends; sam pra harSaya = full, well, gladden - exhilarate.

"On the advent of kaartika month, October, say post-rainy season, you shall do your best in the cause of Ravana's elimination, and this is our covenant, and hence oh, gentle Sugreeva, for now enter your mansion, be enthroned in kingdom as well, and exhilarate your friends." 

iti rāma abhyanujñātaḥ sugrīvo vānararṣabhaḥ || 
praviveśa purīm ramyām kiṣkiṃdhām vāli pālitām |

18b, 19a. iti raama abhi anuj~naataH = thus, by Rama, well, permitted - countenanced in; sugriivaH vaanara rSabhaH = Vanara-s, best; vaali paalitaam = by Vali, ruled; ramyaam kiSkindhaam puriim = charming, in Kishkindha, in city; pravivesha = entered.

Thus when Rama countenanced that best vanara Sugreeva entered the charming city Kishkindha which is so far ruled by Vali. 

tam vānara sahasrāṇi praviṣṭam vānara īśvaram || 
abhivārya prahṛṣṭāni sarvataḥ plavageśvaram |

19b, 20a. vaanara iishvaram = vanara-s, sovereign; praviSTam = who has entered; tam abhivaarya = him, on surrounding; vaanara sahasraaNi prahR^iSTaani = vanara-s, in thousands, very gladsomely; sarvataH plavaga iishvaram = from all over, fly-jumper's, lord of; [vaanara sahasraaNi praviSThaani = vanara-s, in thousands, who have [also] entered; paryavaarayan = gathered round - they fenced him in.]

When the sovereign of vanara-s Sugreeva has entered the city, very gladly thousands of vanara-s have also entered and fenced off that lord of fly-jumpers from all over. 

tataḥ prakṛtayaḥ sarvā dṛṣṭvā hari gaṇa īśvaram || 
praṇamya mūrdhnā patitā vasudhāyām samāhitāḥ |

20b, 21a. tataH = then; sarvaaH prakR^itayaH = all, natives - inmates and ministers in Kishkindha; hari gaNa iishvaram = monkey, throng, lord of; dR^iSTvaa = on seeing - as protocol; muurdhnaa praNamya = with heads [head-bent,] on revering; samaahitaaH = attentively - with assiduously polite attitude; vasudhaayaam patitaaH = on ground, they fell - prostrated.

All the inmates and ministers in Kishkindha then revered the lord of monkey throngs Sugreeva with their head-bent, and they have also prostrated before him with an assiduously polite attitude.

sugrīvaḥ prakṛtīḥ sarvāḥ saṃbhāṣya utthāpya vīryavān || 
bhrātur aṃtaḥ puram saumyam praviveśa mahābalaḥ |

21b, 22a. viiryavaan = valiant one; mahaabalaH = highly mighty one; sugriivaH = such a Sugreeva; sarvaaH prakR^itiiH utthaapya = all, rank-and-file members, on raising them up; sambhaaSya = conversed - exchanging greetings; bhraatuH saumyam antaH puram pravivesha = brother's, beautiful [not gentle here,] inner, palace - palace-chambers, entered.

Raising the rank-and-file members from their prostration, and on exchanging a word or two with them, that valiant and highly mighty Sugreeva entered the beautiful palace-chambers of his brother. 

praviṣṭam bhīma vikrāṃtam sugrīvam vānararṣabham || 4-26-22
abhyaṣiṃcaṃta suhṛdaḥ sahasrākṣam iva amarāḥ |

22b, 23a. praviSTam = one who entered palace; bhiima vikraantam = prodigiously, venturesome; vaanara rSabham sugriivam vanara-s, arch - arch-vanara, Sugreeva is; su hR^idaH = good, hearted ones - his cohorts; abhyaSincanta = anointed; amaraaH sahasra akSam iva = gods, thousand, eyed one - Indra, as with.

When that prodigiously venturesome arch-vanara Sugreeva has entered the palace his cohorts anointed him as gods would anoint the Thousand-eyed Indra. 

tasya pāṇḍuram ājahruḥ chatram hema pariṣkṛtam || 
śukle ca vāla vyajane hema daṇḍe yaśaskare |
tathā sarvāṇi ratnāni sarva bīja auṣadhāni ca || 
sa kṣīrāṇām ca vṛkṣāṇām prarohān kusumāni ca |
śuklāni caiva vastrāṇi śvetam caiva anulepanam || 
sugaṃdhīni ca mālyāni sthalajāni aṃbujāni ca |
candanāni ca divyāni gandhām ca vividhān bahūn || 
akṣatam jāta rūpam ca priyaṃgu madhu sarpiṣī |
dadhi carma ca vaiyāghram parārdhye ca api upānahau || 

samālaṃbhanam ādāya gorocanam manaḥ śilām |
ājagmuḥ tatra muditā varāḥ kanyāḥ ca ṣoḍaśa || 

 paaNDuram = pure white; hema pariSkR^itam = in gold, highly ornate; Chatram = parasol; hema daNDe yashas kare = having golden, handles, celebrity, enhancers; shukle vaala vyajane = white, long-furred, royal-fans; tasya aajahruH = for him, they fetched; tathaa = likewise; SoDasha muditaa varaaH kanyaaH ca = sixteen, cheerful, best, maidens, also; sarvaaNi ratnaani = all kinds, of jewels; sarva biija auSadhaani ca = all, seeds, herbs, also; sa kSiiraaNaam vR^ikSaaNaam prarohaan = with, milky exude [latex,] of trees, sprouts; kusumaani ca = flowers, also; shuklaani vastraaNi caiva = white, royal robes, also thus; shvetam anulepanam caiva = white, body-cream, also thus; sugandhiini maalyaani ca = fragrant, tassels of flowers, also; sthala jaani ambu-jaani ca = on earth, [birthed] bloomed, in water-bloomed - lotuses, lotuses bloomed on dry-land, also; divyaani candanaani ca = best, sandal paste, also; vividhaan = various; bahuun = numerous; gandhaam ca = perfumes, also; akSatam = holy-yellow-rice; jaataruupam ca = gold, also; priyangu = a small fragrant seed [Nauclea cadamba]; madhu = honey; sarpiSii = ghee; dadhi = curds; vaiyaaghram carma ca = pertaining to tiger, skin, also; paraardhye upaanahau ca api = invaluable, sandal shoes, also, even; sam aa lambhanam = fully, over, spreading-paste - unguents, paste spread on body before oil bath; gorocanam = gorocana - yellow arsenic, orpiment from animal; manaH shilaam = mind, stone - realgar, red arsenic, another orpiment for using as tilaka]; aadaaya = on taking; tatra aajagmuH = there, arrived.

A white parasol highly ornate in gold, long-furred royal-fans with golden handles that are the enhancers of celebrity are brought for Sugreeva's anointment. Likewise, on taking all kinds of jewels, seeds, herbs, sprouts of trees that are still exuding milky latex, also flowers, and white royal-robes and white body-cream, lotuses bloomed on dry-land, best sandal paste, also various and numerous perfumes, Holy-yellow-rice, gold, seeds that are small and fragrant called priyangu, honey, ghee, curds, skin of tiger, tassels of fragrant flowers, and invaluable sandal shoes, unguents before oil bath, orpiment preparations one in yellow called gorochana, and the other in red called Manshila, there arrived sixteen best and cheerful damsels. [4-26-23b, 24, 25, 26, 27

tataḥ te vānara śreṣṭham abhiṣektum yathā vidhi |
ratnair vastraiḥ ca bhakṣyaiḥ ca toṣayitvā dvijarṣabhān || 4-26-29

29. tataH = then; ratnaiH vastraiH bhakSyaiH ca = with jewels, garments, delicacies, also; dvija rSabhaan toSayitvaa = Brahmans, the eminent, on appeasing; te = they the Vanara-s; yathaa vidhi = as per, tradition; vaanara shreSTham = Vanara, best of; abhiSektum = to anoint - they started.

They the Vanara-s have then started to anoint that best Vanara Sugreeva according to the tradition, having appeased the eminent Brahmans with jewels, garments and delicacies. [4-26-29]

tataḥ kuśa paristīrṇam samiddham jāta vedasam |
maṃtra pūtena haviṣā hutvā maṃtravido janāḥ || 4-26-30

30. tataH = then; mantra vidaH janaaH = hymnal, authority, scholars; kusha pari stiirNam = then, sacred grass [Kusha-grass,] over, spread; samiddham = enkindled jaatavedasam = ritual-fire; mantra puutena haviSaa = with hymns, sanctified, with fire-oblations; hutvaa = having oblated - they commenced enthronement.

Authoritative scholars in Vedic-hymns then spreading the ritual grass around the Fire-altar which is with enkindled Ritual-fire oblated fire oblations into it duly sanctifying them with hymns. [4-26-30]

tato hema pratiṣṭhāne vara āstaraṇa saṃvṛte |
prāsāda śikhare ramye citra mālya upaśobhite || 4-26-31
prāṅmukham vidhivat maṃtraiḥ sthāpayitvā vara āsane |
nadī nadebhyaḥ saṃhṛtya tīrthebhyaḥ ca samaṃtataḥ || 4-26-32
āhṛtya ca samudrebhyaḥ sarvebhyo vānararṣabhāḥ |
apaḥ kanaka kuṃbheṣu nidhāya vimalam jalam || 4-26-33
śubhaiḥ vṛṣabha śṛngaiḥ ca kalaśaiḥ ca eva kāṃcanaiḥ |
śāstra dṛṣṭena vidhinā maharṣi vihitena ca || 4-26-34
gajo gavākṣo gavayaḥ śarabho gaṃdhamādanaḥ |
maindaḥ ca dvividaḥ caiva hanūmān jāṃbavān tathā || 4-26-35
abhyaṣiṃcaṃta sugrīvam prasannena sugaṃdhinā |
salilena sahasrākṣam vasavo vāsavam yathā || 4-26-36

31, 32, 33, 34, 35, 36. tataH = then; praasaada = on a beautiful, a raised platform for spectators - rostrum; shikhare = atop rostrum; hema pratiSThaane = one a golden, pedestal - a throne with golden standard - legs; vara aastaraNa samvR^ite = best, overlain - throne overlain with best upholstery; citra maalya upashobhite = with various, flower-tassels, shining forth; ramye vara aasane = on a splendid, choicest, seat - throne; mantraiH = with hymn-chants; vidhivat = procedurally; praa~N mukham sthaapayitvaa = east, facing, on establishing - making him to sit; nadii nadebhyaH = from eastward rivers, from westward rivers; samantataH tiirthebhyaH ca = from everywhere, from sacred declivities - bath places of rivers, also; apaH samhR^itya ca = water, on collecting, also; sarvebhyaH samudrebhyaH ca = all of the, from oceans, also; vi malam jalam = un, blemished - pure, waters; aahR^itya ca = on collecting, also; kanaka kumbheSu = in golden, flasks; nidhaaya = on storing; vaanararSabhaaH = Vanara-s, the best ones; like; gajaH gavaakSaH gavayaH sharabhaH gandhamaadanaH maindaH dvividaH = Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda, Dvivida; hanuumaan tathaa jaambavaan caiva = Hanuma, likewise, Jambavanta, also thus; prasannena su gandhinaa salilena = pellucid, well, perfumed, waters; shaastra dR^iSTena = scriptural [Vedic,] viewpoint [revealed]; maharSi vihitena ca = by great-sages, defined; with such; vidhinaa = procedures; shubhaiH vR^iSabha shR^ingaiH ca = through - auspicious, bull, horns, also; kaancanaiH kalashaiH ca eva = with golden, vessels, also, even; vasavaH = by Vasu-s - gods; sahasra akSam vaasavam yathaa = thousand, eyed, Indra, as with; sugriivam abhyaSincanta = Sugreeva, is anointed by them.

On a splendid, choicest and finely upholstered throne with golden legs that is kept atop a rostrum that is shining forth with various flower tassels, Sugreeva is procedurally inducted to sit facing east to the chanting of Vedic hymns. Then, Vanara-s like Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda, Dvividha, also thus Hanuma, Jambavanta have started pouring pure water on Sugreeva, which the best vanara-s have collected from the rivers flowing to east, as well as to west, from each of the sacred-declivity of rivers, from every ocean, and stored in golden flasks. Thus those have anointed Sugreeva with those pellucid and well-perfumed waters poured from golden vessels through the auspicious horns of bulls as revealed in scriptures and as great sages have defined, which anointment is like eight of Vasu-gods anointing the Thousand-eyed Indra. 

Hindu tradition draws its methodology of religious ceremonies mainly from two sources shruti Veda-s, and smR^iti, suutra-s rules framed by sages. In the above verse it is said that water is poured through the horns of bulls. It is a practise to do so to achieve religious merit. So also bathing God Shiva through the horn of rhino is said to be the highest method of abhiSeka anointment.

abhiṣikte tu sugrīve sarve vānara puṃgavāḥ |
pracukruśur mahātmāno hṛṣṭāḥ śata sahasraśaḥ || 4-26-37

37. sugriive abhiSikte tu = while Sugreeva, is being anointed; shata sahasrashaH = hundreds, and thousands of; sarve mahaatmaanaH = all, great-souled ones; vaanara pungavaaH = Vanara-s, the best; hR^iSTaaH = cheerily = pra cukrushuH = highly, shouted - chattered, raised hullabaloos.

Hundreds and thousands of the great-souled and prominent vanara-s that are there, all of them have cheerily raised high hullabaloos while Sugreeva is anointed. [4-26-37

rāmasya tu vacaḥ kurvan sugrīvo hari puṃgavaḥ |
aṃgadam saṃpariṣvajya yauvarājye abhiṣecayat || 4-26-38

38 hari pungavaH sugriivaH = among monkeys, best one, Sugreeva; raamasya vacaH kurvan = Rama's, word, to effectuate; angadam sam pariSvajya = Angada, on graciously embracing; yauvaraajye abhiSecayat = in crown princedom, anointed.

The best one among monkeys Sugreeva graciously embraced Angada and anointed his as crown prince in order to effectuate Rama's word. 

aṃgade ca abhiṣikte tu sānukrośāḥ plavaṃgamāḥ |
sādhu sādhu iti sugrīvam mahātmāno hi apūjayan ||

39. angade ca abhiSikte tu = on Angada, also, when anointed, but; sa anu kroshaaH = with, entailing, sadness - those that are sympathetic to Angada; mahaatmaanaH = great-souled; plavangamaaH = fly-jumpers; saadhu saadhu iti = merciful, merciful, thus; sugriivam apuujayan hi = at Sugreeva, worshipped - acclaimed, indeed.

On the anointment of Angada those fly-jumpers that have sympathy for him have acclaimed Sugreeva saying, 'well done, well done.' 

rāmam ca eva mahātmānam lakṣmaṇam ca punaḥ punaḥ |
prītāḥ ca tuṣṭuvuḥ sarve tādṛśe tatra vartini 

40. tatra = there; taadR^ishe = that kind of - pompous anointment; vartini = while taking place; sarve priitaaH ca = all, are gladdened, also; mahaatmaanam raamam ca eva = great-souled, at Rama, that way; lakshmaNam ca = at Lakshmana, also; punaH punaH tuSTuvuH = again, again, extolled.

While that kind of pompous anointment is taking place all are gladdened and that way they repeatedly extolled the great-souled Rama, and even Lakshmana too. 

hṛṣṭa puṣṭa jana ākīrṇā patākā dhvaja śobhitā |
babhūva nagarī ramyā kṣikiṃdhā giri gahvare 

41. giri gahvare = that are in mountain's, cavern; pataakaa dhvaja shobhitaa = with flags [of triumph,] flag staffs, splendorous; ramyaa kSikindhaa nagarii = magnificent, Kishkindha, city; hR^iSTa puSTa jana aakiirNaa = with blithe, bulgy, people - monkeys, overspread with.

That magnificent city Kishkindha situated in the cave of mountain which is already splendorous with flags of triumph and banners is further splendorous with blithe and burly monkeys overspreading it. 

nivedya rāmāya tadā mahātmane
mahā abhiṣekam kapi vāhanī patiḥ |
rumām ca bhāryām upalabhya vīryavān
avāpa rājyam tridaśa adhipo yathā 

42. tadaa = then; viiryavaan = valiant; kapi vaahanii patiH = of monkeys, army's, king - Sugreeva; mahaa aatmane raamaaya = to great, souled one, to Rama; mahaa abhiSekam = about grand, anointment; nivedya = apprised; bhaaryaam rumaam ca upalabhya = wife, Ruma, also, on regaining; tridasha adhipaH yathaa = divinities, chief [Indra,] as with; raajyam avaapa = kingdom, achieved.

The valiant Sugreeva who is by now the king of monkeys army, then apprised the great-souled Rama about his grand anointment, and thus he not only regained his wife Ruma but also secured the kingdom, like the chief of divinities Indra.

iti vālmīki rāmāyaṇe ādi kāvye kiṣkindha kāṇḍe ṣaḍ viṃśaḥ sargaḥ

Sidanta shiromani




Siddhanta Shiromani is a celebrated ancient Indian Mathematician text by Bhaskara 2 (C.E.1114-1185). He was a great teacher and was more popular as Bhaskaracharya. Siddhanta Shiromani, is divided into four parts called Lilāvatī, Bījagaṇita, Grahagaṇita and Golādhyāya, which are also sometimes considered four independent works. The Siddhānta Shiromaniwas written in 1150 when Bhaskara was just 36 years old. It demonstrates his knowledge of trigonometry, including the sine table and relationships between different trigonometric functions. He also discovered spherical trigonometry, along with other interesting trigonometrical results.

Lilavati (also known as pāṭīgaṇita or aṅkagaṇita) consists of 277 verses. It covers arithmetic, simple interest, progressions, trigonometry, area & volume calculation, measurements, hypotenuses calculation, permutations, and other topics. The second section Bījagaṇita has 213 verses. It discusses zero, infinity, positive and negative numbers, and indeterminate equations. In the third section Grahagaṇita, while treating the motion of planets, he considered their instantaneous speeds.

Bijaganita.

 

Bijaganita (IAST: Bījagaṇita) was treatise on algebra by the Indian mathematician Bhāskara II. It is the second volume of his main work Siddhānta Shiromani ("Crown of treatises") alongside Lilāvati, Grahaganita and Golādhyāya.

The book is divided into six parts, mainly indeterminate equations, quadratic equations, simple equations, surds. The contents are:

• Introduction
• On Simple Equations
• On Quadratic Equations
• On Equations involving indeterminate Questions of the 1st Degree
• On Equations involving indeterminate Questions of the 2nd Degree
• On Equations involving Rectangles

In Bijaganita Bhāskara II refined Jayadeva's way of generalization of Brahmagupta's approach to solving indeterminate quadratic equations, including Pell's equation which is known as chakravala method or cyclic method. Bijaganita is the first text to recognize that a positive number has two square roots.

The translations or editions of the Bijaganita into English include:

• 1817. Henry Thomas Colebrooke, Algebra, with Arithmetic and mensuration, from the Sanscrit of Brahmegupta and Bháscara
• 1813. Ata Allah ibn Ahmad Nadir Rashidi; Samuel Davis
• 1813. Strachey, Edward, Sir, 1812–1901
• Bhaskaracharya's Bijaganita and its English and Marathi Translation by Prof. S. K. Abhyankar

Two notable Scholars from Varanasi Sudhakar Dwivedi and Bapudeva Sastri studied Bijaganita in the nineteenth century.

Trivida bhavati shradha.