Legend of Hanuma's birth is eulogised together with his innate capabilities. Jambavanta familiarises Hanuma of his capabilities giving an account of his birth, rather what for he took birth, and extols his unready faculty. In the sixty-sixth chapter of Bala Kanda, Valmiki very concisely narrates the birth of Seetha. But here Valmiki elaborately informs about the birth of Hanuma through Jambavanta. Some information about Hanuma is included in the endnote.
अनेक शत साहस्रीम् विषण्णाम् हरि वाहिनीम् |
जांबवान् समुदीक्ष्य एवम् हनुमंतम् अथ अब्रवीत् || ४-६६-१
1. jaambavaan = Jambavanta; viSaNNaam = crestfallen; aneka shata saahasriim = many, hundreds, thousands [soldiers] having; hari vaahiniim = monkey, soldiery; samudiikSya = on overseeing; atha = then; hanumantam evam abraviit = to Hanuma, this way, said.
On overseeing the crestfallen monkey-soldiery, which is with many hundreds and thousands of soldiers, then Jambavanta sad this way to Hanuma. [4-66-1]
वीर वानर लोकस्य सर्व शास्त्र विदाम् वर |
तूष्णीम् एकांतम् आश्रित्य हनुमन् किम् न जल्पसि || ४-६६-२
2. vaanara lokasya = of vanara, world; viira = oh, valiant one; sarva shaastra vidaam vara = in all, scriptures, among scholars, eminent one; hanuman = oh, Hanuma; tuuSNiim ekaantam aashritya = calmly, loneliness, resorting to; kim na jalpasi = why, not, mumble [something.]
"Oh, valiant one in the world of vanara-s, being an erudite scholar among all the scriptural scholars, Hanuma, why do not you mumble something, why do you resort to a calmly loneliness... [4-66-2]
हनुमन् हरि राजस्य सुग्रीवस्य समो हि असि |
राम लक्ष्मणयोः च अपि तेजसा च बलेन च || ४-६६-३
3. hanuman = oh, Hanuma; tejasaa ca balena ca = by brilliance, also, by brawn, as well; hari raajasya sugriivasya = monkey's, king, Sugreeva's; raama lakSmaNayoH ca api = to Rama, Lakshmana, also, even to; samaH asi hi = you match up to, you are, indeed.
"By your brilliance and brawn, oh, Hanuma, you match up to king of monkeys Sugreeva, or even to Rama and Lakshmana, as well... [4-66-3]
अरिष्टनेमिनः पुत्रो वैनतेयो महाबलः |
गरुत्मान् इव विख्यात उत्तमः सर्व पक्षिणाम् || ४-६६-४
4. ariSTaneminaH putraH = Aristanemi, [another name of Kashyapa Prajapati,] son of; sarva pakSiNaam uttamaH = among all, birds, best bird; vainateyaH = son of Lady Vinata; mahaabalaH = superbly mighty one; garutmaan iva [iti] vi khyaata = Garuda, thus, universally, renowned as - such a bird is there.
"The son of Kashyapa Prajapati and Lady Vinata is the best bird among all the birds who is superbly mighty and who is universally renowned as Garuda... [4-66-4]
बहुशो हि मया दृष्टः सागरे स महाबलः |
भुजगान् उद्धरन् पक्षी महावेगो महायशाः || ४-६६-५
5. mahaa balaH = he, great mighty; mahaa vegaH = rapidly, speedy; mahaa yashaaH = highly, glorious; saH pakSii = that, bird; saagare = from ocean; bhujagaan uddharan = reptiles, on upheaving; mayaa bahushaH dR^iSTaH hi = by me, oftentimes, is seen, indeed.
"Iindeed, I have oftentimes seen that highly glorious, rapidly speedy, great mighty bird Garuda, pecking up reptiles from ocean... [4-66-5]
पक्षयोः यत् बलम् तस्य तावत् भुज बलम् तव |
विक्रमः च अपि वेगः च न ते तेन अपहीयते || ४-६६-६
6. tasya pakSayoH yat balam = his, of wings, which, might - is there; tava bhuja balam taavat = your, arms, strength of, is that much; te vikramaH ca api = by your, daring, also, even; vegaH ca = dash, too; tena = by him [his dash and dare]; na apahiiyate = underwhelmed [unreprovable.]
"Whatever is the strength of his wings, that much is the strength of you arms, and even by the yardsticks of his dash and dare, yours too, are unreprovable... [4-66-6]
बलम् बुद्धिः च तेजः च सत्त्वम् च हरि सत्तम |
विशिष्टम् सर्व भूतेषु किम् आत्मानम् न सज्जसे || ४-६६-७
7. hari sattama = oh, monkey, forthright one; your; balam buddhiH ca tejaH ca sattvam ca = [your] force, faculty, also, flair, also, fortitude, also; sarva bhuuteSu = among all, beings; vishiSTam = is finest; aatmaanam kim na sajjase = yourself, why, not, readying [yourself.]
"Oh, forthright monkey, you are the finest among all beings by the dint of your force, faculty, flair, and fortitude... why then is your unreadiness in this task of leaping ocean... [4-66-7]
अप्सर अप्सरसाम् श्रेष्ठा विख्याता पुंजिकस्थला |
अंजना इति परिख्याता पत्नी केसरिणो हरेः || ४-६६-८
8. punjikasthalaa = Punjikasthala; apsarasaam shreSThaa = among apsara-s, nicest one; vikhyaataa = renowned one; anjanaa iti pari khyaataa = [yclept] Anjana, thus, made, known - known as; apsara = such apsara; hareH kesariNaH patnii = of a monkey, of Kesari, wife of.
"Punjikasthala yclept Anjana is the nicest apsara among all apsara-s and she is the wife of Kesari, the monkey... [4-66-8]
विख्याता त्रिषु लोकेषु रूपेणा अप्रतिमा भुवि |
अभिशापात् अभूत् तात कपित्वे काम रूपिणी || ४-६६-९
9. taata = dear boy; ruupeNaa a pratimaa = by mien, [she] not, paralleled - as an unparalleled apsara; triSu lokeSu vikhyaataa = in three, worlds, she is distinguished; such as she is; abhishaapaat = by a curse; bhuvi = on earth; kaama ruupiNii = by wish, form changer; kapitve = with monkey-hood; abhuut = she became [took rebirth.]
"She who is distinguished for her unparalleled mien in the three worlds, oh, dear boy Hanuma, had to take a rebirth on earth as a monkey who can change her form by her wish, owing to a curse... [4-66-9]
दुहिता वानर इन्द्रस्य कुंजरस्य महात्मनः |
मानुषम् विग्रहम् कृत्वा रूप यौवन शालिनी || ४-६६-१०
विचित्र माल्य आभरणा कदाचित् क्षौम धारिणी |
अचरत् पर्वतस्य अग्रे प्रावृड् अंबुद सन्निभे || ४-६६-११
10, 11. vaanara indrasya = of monkey, chief's; mahaatmanaH = great souled one; kunjarasya = of Kunjara; duhitaa [aabhuutaa] = daughter, [on taking birth]; ruupa yauvana shaalinii = form [rarity of beauty], nubility, when shining forth with them; kadaacit = at one time; maanuSam vigraham kR^itvaa = human, physique, on assuming; vicitra maalya aabharaNaa = amazing, garlands, decorations having; kshauma dhaariNii = silken-clothes, dressed in; praavR^iD ambuda sannibhe = rainy season's, black-cloud, similar in shine; [adhyadhaara / elliptic: vidyut iva = streak of lightning, like] parvatasya agre = mountain, on top; acarat = she ambled.
"She who took birth as the daughter of great souled monkey chief Kunjara, on assuming a human physique, putting on caparisons of amazing garlands, dressed in silken clothing, and shining forth with rarity of her beauty and nubility, at one time ambled on the top of a mountain like a streak of lightning athwart a black-cloud of rainy season. [4-66-10, 11]
तस्या वस्त्रम् विशालाक्ष्याः पीतम् रक्त दशम् शुभम् |
स्थितायाः पर्वतस्य अग्रे मारुतो अपहरत् शनैः || ४-६६-१२
12. parvatasya agre sthitaayaaH = on mountain's, top, when she is staying [strolling]; vishaala akSyaaH = of broad, eyed one; tasyaaH = hers; piitam rakta dasham shubham vastram = ochry, with red, having such rouches, auspicious, [silky] apparel; maarutaH shanaiH apaharat = Air-god, slowly, stolen [air-flown, lifted up.]
"When she is strolling on the mountaintop Air-god has slowly lifted up that broad-eyed lady's auspicious and ochry silk apparel with red rouches... [4-66-12]
स ददर्श ततः तस्या वृत्तौ ऊरू सुसंहतौ |
स्तनौ च पीनौ सहितौ सुजातम् चारु च आननम् || ४-६६-१३
13. tataH saH = then, he that Air-god; tasyaa = of her; vR^ittau = roundish; su sam hatau = well, twinned, thickset; uuruu = thighs; piinau sahitau stanau = plumpish, paired off, breasts; su jaatam = well, proportioned [becomingly build]; caaru aananam ca = beautiful, face, also; dadarsha = he beheld.
"Then the Air-god beheld her well-twinned, thickset, roundish thighs, and even the paired off plumpish breasts, and her beautiful face which is well proportioned in its build... [4-66-13]
ताम् बलात् आयत श्रोणीम् तनु मध्याम् यशस्विनीम् |
दृष्ट्वा एव शुभ सर्वान्गीम् पवनः काम मोहितः || ४-६६-१४
14. balaat [vishaala] aayata shroNiim = one with - fatly [broad,] ample, pelvic girdle; tanu madhyaam = body, medium [slender-waisted]; yashasviniim = gorgeous one; shubha sarva angiim = pristine, by all, her limbs; taam = her; dR^iSTvaa eva = catching sight of, just on; pavanaH = Air-god; kaama mohitaH = by enamour, enamoured.
"Just on catching the sight of that gorgeous one, whose pelvic-girdle is fat and ample and who is slender-waisted, and who by all her limbs is pristine, the Air-god is enamoured... [4-66-14]
स ताम् भुजाभ्याम् दीर्घाभ्याम् पर्यष्वजत मारुतः |
मन्मथ आविष्ट सर्वान्गो गत आत्मा ताम् अनिन्दिताम् || ४-६६-१५
15. a ninditaam = not, blameable [immaculate lady; taam = towards her; gata aatmaa = he who - lost, his heart; saH maarutaH = he, that Air-god; manmatha aaviSTa sarva angaH = by Love-god, ensorcelled by, in all, limbs; diirghaabhyaam bhujaabhyaam = with long, arms; taam = her; paryaSvajata = embraced.
"He that Air-god who is ensorcelled by Love-god in all of his limbs, though he is limbless and existing in thin air, embraced that immaculate lady with both of his far-flung arms, as he lost his heart for her... [4-66-15]
सा तु तत्र एव संभ्रांता सुवृत्ता वाक्यम् अब्रवीत् |
एक पत्नी व्रतम् इदम् को नाशयितुम् इच्छति || ४-६६-१६
16. tatra = therein [the matter of invisible hugging]; eva sambhraantaa = just, perplexed; su vR^ittaa = of good, principles [conscientious lady]; saa tu = she, on her part; vaakyam abraviit = sentence, said; idam eka patnii vratam = this, single, wifehood, vow - one-man-one-wife principle of mine; kaH naashayitum icChati = who, to despoil, wishes to.
"But she that conscientious lady perplexedly said this sentence in that matter of invisible hugging, 'who wishes to despoil my vow of one-man-one-wife...' [4-66-16]
अंजनाया वचः श्रुत्वा मारुतः प्रत्यभाषत |
न त्वाम् हिंसामि सुश्रोणि मा भूत् ते मनसोइ भयम् || ४-६६-१७
17. anjanaayaa vacaH shrutvaa = Anjana's, words, on listening; maarutaH prati abhaaSata = by Air-god, in reply, spoke; sushroNi = oh, high-hipped one; tvaam na himsaami = you, not, I assault [archaic = dishonour]; te manasaH bhayam maa bhuut = to your, heart, fear, let not, be there.
"On listening the words of Anjana the Air-god spoke this in reply, 'oh, high-hipped one, I don't dishonour you, hence let there be no fear in your heart, for I am the all-permeating Air-god... [4-66-17]
मनसा अस्मि गतो यत् त्वाम् परिष्वज्य यशस्विनि |
वीर्यवान् बुद्धि संपन्नः पुत्रः तव भविष्यति || ४-६६-१८
18. yashasvini = oh, honourable lady; yat = by which reason; tvaam pariSvajya = you, on embracing; manasaa gataH = by sense [supersensorily,] entered [impregnate within you]; asmi = I am; by that reason; tava = to you; viiryavaan = valiant one; buddhi sampannaH = intellect, endowed with; putraH bhaviSyati = son, will be there [takes birth.]
" 'By which reason I embraced you and impregnate myself within you, by that reason you are impregnated in a supersensory manner, thereby you will beget a valiant son endowed with intellect... [4-66-18]
महासात्त्वो महातेज महाबल पराक्रमः |
लंघने प्लवने चैव भविष्यति मया समः || ४-६६-१९
19. mahaa saattvaH = admirably, brave; mahaa teja = bravely [formal: splendid, spectacular - make a brave show,] dazzling; mahaa bala = dazzlingly [intr. archaic; [of eyes] be dazzled,] forceful; paraakramaH = [elliptic: forcefully] overpowering; langhane plavane caiva = in fly off, jump off, also thus; [putraH = a son]; mayaa samaH = with me, a coequal; bhaviSyati = will be there.
" 'An admirably brave, and a bravely dazzling, and a dazzlingly forceful, and a forcefully overpowering son will be there, also thus, he will be a coequal of mine in flying off and jumping up...' Thus, the Air-god said to Anjana. [4-66-19]
एवम् उक्ता ततः तुष्टा जननी ते महाकपेः |
गुहायाम् त्वाम् महाबाहो प्रजज्ञे प्लवगर्षभ || ४-६६-२०
20. mahaabaahuH = oh, ambidextrous one; mahaakapeH = great [arcane,] monkey - Hanuma; evam uktaa = that way, when she is said [by Air-god]; te jananii tuSTaa = your, mother, is gratified; tataH = thereby; plavagarSabha = oh, fly-jumper, the best; tvaam guhaayaam = you, in a cave; pra ja j~ne = very, well, divined [tr. discover by guessing, intuition, inspiration, or magic - not a uterine birth.]
"Oh, arcane monkey Hanuma, when Air-god said so to her, oh, ambidextrous one, your mother is gratified, and then, oh, bullish fly-jumpers, your mother very well divined you in a cave... [4-66-20]
अभ्युत्थितम् ततः सूर्यम् बालो दृष्ट्वा महा वने |
फलंचेतिजिघृक्षुस्त्वमुत्प्लुत्याभ्युत्पतोदिवम् - यद्वा -
फलम् च इति जिघृक्षुः त्वम् उत्प्लुत्य अभिउत्पतो दिवम् || ४-६६-२१
21. tataH = thereafter; baalaH = [when you were a] boy; tvam mahaa vane = you, in vast, forest; abhi utthitam suuryam dR^iSTvaa = just, risen, sun, on seeing; phalam ca iti = fruit, just, thus [thinking]; jighR^ikSuH = thinking it to be a best catch; ut plutya = up, hopped; divam = onto sky; abhi ut pataH = towards, on, fell up - flew up.
"Thereafter, when you were a boy you have see the just risen sun in the vast of forest, and deeming it to be a just ripen reddish fruit, and thinking it to be a best catch, you hopped up and flew towards sun on the sky... [4-66-21]
शतानि त्रीणि गत्वा अथ योजनानाम् महाकपे |
तेजसा तस्य निर्धूतो न विषादम् ततो गतः || ४-६६-२२
22. mahaakape = oh, brave monkey; atha = then; yojanaanaam triiNi shataani gatvaa = yojana-s, three, hundreds, on going [on flying up]; tasya = his [sun's]; tejasaa nirdhuutaH = by radiation, [though] puffed and blown down; tataH viSaadam na gataH = by it, into anguish [scare,] not, you got into [you were indefatigably courageous.]
"Even on your flying up three hundred yojana-s, oh, brave monkey, and even when sun's radiation puffed and blown you down, you did not get into any anguish as were indefatigable... [4-66-22]
त्वाम् अपि उपगतम् तूर्णम् अंतरीक्षम् महाकपे |
क्षिप्तम् इन्द्रेण ते वज्रम् कोप आविष्टेन तेजसा || ४-६६-२३
23. mahaakape = oh, mighty monkey; tuurNam = quickly; antariiksham = to vault of heaven; upagatam = coming near; tvaam api = at you, even [on seeing you]; kopa aaviSTena = one who with - anger, captivated by; indreNa = by Indra; tejasaa = by his effulgence; vajram = Thunderbolt; te = [at] you; kSiptam = catapulted.
"Oh, mighty monkey, even on seeing you who are coming near the vault of heaven, Indra is captivated by anger and by his effulgence he catapulted his Thunderbolt at you... [4-66-23]
तदा शैलाग्र शिखरे वामो हनुर् अभज्यत |
ततो हि नाम धेयम् ते हनुमान् इति कीर्तितम् || ४-६६-२४
24. tadaa shailaagra shikhare = then, on mountaintop, highest one [after your falling on it]; vaamaH hanuH abhajyata = left, cheekbone [zygomatic arch,] broken; tataH = thereupon; te = your; naamadheyam = name-phrasing; hanu maan = cheekbone, one who has; one who is having a broken left cheekbone, thus hanuumaan; iti = thus; kiirtitam hi = averred to be, indeed.
"Then, your left cheekbone, zygomatic arch, is broken when you fell down on a highest mountaintop, from thereupon your name-phrase is indeed averred as Hanumaan... [4-66-24]
The word hanu also means 'wisdom...' and Hanuma is one having an absolute wisdom. He is also addressed as Hanumanta, Hanuma and at certain places Valmiki terms him as Hani... nectareous...
ततः त्वाम् निहतम् दृष्ट्वा वायुः गन्ध वहः स्वयम् |
त्रैलोक्यम् भृश संक्रुद्धो न ववौ वै प्रभंजनः || ४-६६-२५
25. tataH = then; gandha vahaH = scent, carrier; pra bhanjanaH = in their entirety, breaker - of trees etc., by his wind-storms, tempestuous Air-god; vaayuH = Air-god; tvaam nihatam dR^iSTvaa = you, mutilated, on observing; svayam = personally - physically; bhR^isha sankruddhaH = highly, infuriated; trailokyam = in triad of worlds; na vavau vai = not, circulate, really.
"Then on observing that you are mutilated, highly infuriated is that scent-wafter Air-god and that tempestuous Air-god has not physically circulated throughout the triad of worlds... [4-66-25]
संभ्रांताः च सुराः सर्वे त्रैलोक्ये क्षुभिते सति |
प्रसादयन्ति संक्रुद्धम् मारुतम् भुवनेश्वराः || ४-६६-२६
26. trailokye kSubhite sati = triad of worlds, roiled, while being; bhuvana iishvaraaH = universe's, lords - administrative gods; sarve suraaH = all, [such] gods; sambhraantaaH = are bewildered; samkruddham maarutam prasaadayanti = enraged, Air-god, started to supplicate for grace.
"When the triad of worlds is being roiled with breathlessness, all the administrative gods of universe are bewildered, and they started to supplicate the Air-god for his grace... [4-66-26]
प्रसादिते च पवने ब्रह्मा तुभ्यम् वरम् ददौ |
अशस्त्र वध्यताम् तात समरे सत्य विक्रम || ४-६६-२७
27. samare satya vikrama = oh, one - in war, chivalric, warrior - Hanuma; taata = oh, bear boy; pavane prasaadite = Air-god, while being supplicated; brahmaa = Brahma; tubhyam = to you; a shastra vadhyataam = not, by [any] missile, destructibility; varam dadau = boon, gave.
"Oh, chivalric warrior at war, while the Air-god is being supplicated, oh, dear boy, Brahma gave you a boon decreeing your 'indestructibility by any missile...' [4-66-27]
वज्रस्य च निपातेन विरुजम् त्वाम् समीक्ष्य च |
सहस्र नेत्रः प्रीत आत्मा ददौ ते वरम् उत्तमम् || ४-६६-२८
स्वच्छंदतः च मरणम् तव स्यात् इति वै प्रभो |
28, 29a. prabhuH = oh, ablest Hanuma; sahasra netraH = Thousand-eyed one - Indra; vajrasya nipaatena = of Thunderbolt, falling - on you, hit by it; tvaam = you; vi rujam = without, hurt; samiikSya = on scrutinising; priita aatmaa = glad, at heart [kind-heartedly]; tava = for you; svacChandataH maraNam syaat = by volition, death, let there be; iti = saying so; te = to you; uttamam varam dadau = choicest, boon, he gave.
"On scrutinising that you are unhurt even after hit by Thunderbolt, oh, ablest Hanuma, the Thousand-eyed Indra kind-heartedly gave you a choicest boon saying that your death occurs only by your own volition... [4-66-28, 29a]
स त्वम् केसरिणः पुत्रः क्षेत्रजो भीम विक्रमः || ४-६६-२९
मारुतस्य औरसः पुत्रः तेजसा च अपि तत् समः |
त्वम् हि वायु सुतो वत्स प्लवने च अपि तत् समः || ४-६६-३०
29b, 30. bhiima vikramaH = one who is - frightful, venturer [fist fighter - pugilist]; saH tvam = such as, you are; kesariNaH = Kesari's; kSetra jaH = arable, born [wife's son, where wife is an arable land, and its crop is his son]; putraH = son; maarutasya = Air-god's; aurasaH putraH = direct-descendent, son; tejasaa = by spiritedness [gusting]; tat samaH ca = his [Air-god,] selfsame, also; vatsa = oh, dear boy; vaayu sutaH = [as] Air-god's, son; tvam plavane tat samaH hi = in flying, his [Air-god's,] selfsame, in all respects.
"Such as you are, you are Kesari's son through his wife, oh, frightful pugilist, and you are the lineal son of Air-god, and even by your gusting you are selfsame to Air-god, and even by your flying also you are his selfsame to Air-god, in all respects... [4-66-29b, 30]
There used to be many systems to beget children in the bygone eras, called
kshetraja, one's own, aurasa, in one's own wife but by other supernatural
entities, niyoga, in one's own though other superior human beings or supernatural beings,
and kR^itrima, by artificial methods like the present day cloning or by 'test tube baby'
methods, and by datta, adaptation etc. Here Hanuma is said to be both the
kshetraja as well as aurasa where his aurasa sonship is said for its
gauNa artha latent and incidental meaning to endow him with the attributes of Air-god.
Dharmaakuutam narrates about these system and some of it is: atra maaruta
aurasatvam maaruta viirya utpannatva maatreNa gauNam bodhyam | sa~NskR^ite sva kShetre sva viiryaat
utpannasya aurasa shabda mukhya arthatvaat | tathaa ca aurasa aadi vibhaaga pratipaadanam upassaram
tallakShaNam darshitaani manunaa - aurasa kShetrajaH caiva dattaH kR^itrima eva ca | guuDHotpannao
apaviddhaH ca daayaasaa baandhavaaH ca ShaT || - teShaam lakShaNaani api sa eva aaha - sva kShetre
sa~NskR^itaayaam tu svayam utpaaditaH ca yaH | tam aurasamvijaaniiyaat putram prathama kalpitam ||
sva dharmeNa niyuktaayaam kShetrajaH smR^itaH | sadR^isham priiti samyuktam sa j~neyaH kR^itrimaH
sutaH | manu -- And these systems of begetting children is a taboo and banned for
this Kali Yuga era:
eteShu datta
aurasa vyatiriktaanaam putratve parigraH kalau niShiddhaH | candrika smR^iti artha saara aadau kali
yuga dharma madhye parigaNanaat - iti;
वयम् अद्य गत प्राणा भवान् अस्मासु सांप्रतम् |
दाक्ष्य विक्रम संपन्नः कपि राज इव अपरः || ४-६६-३१
31. adya vayam gata praaNaa = now, we are [I am,] gone, lives [as good as dead]; bhavaan = you; saampratam = presently; asmaasu = among us; daakSya vikrama sampannaH = competence, valiance, rife with; aparaH kapi raaja iva = the other, monkey's, king [Sugreeva,] like.
"Presently we are as good as dead, and among us presently you are the only one rife with competence and valiance, you are the other Sugreeva, the king of monkeys, to us... [4-66-31]
त्रिविक्रमे मया तात स शैल वन कानना |
त्रिः सप्त कृत्वः पृथिवी परिक्रान्ता प्रदक्षिणम् || ४-६६-३२
32. taata = oh, dear boy; trivikrame = in Trivikrama [during the period of incarnation]; sa shaila vana kaananaa = with, mountains, forests, thickets; pR^ithivii = earth is; maya = by me; triH sapta kR^itvaH = three*seven = twenty-one, times, on making - multiplying; pradakSiNam parikraantaa = circumambulations, moved around.
"During the period of Trivikrama incarnation I have circumambulated the earth inclusive of its mountains, forests and thickets for twenty-one times, moving rightward around it... [4-66-32]
तथा च ओषधयो अस्माभिः संचिता देव शासनात् |
निर्मथ्यम् अमृतम् याभिः तदा तदानीम् नो महत् बलम् || ४-६६-३३
33. tadaa = then; tathaa = that way; deva shaasanaat = by gods, orders; yaabhiH = by which [herbs]; amR^itam nirmathyam = ambrosia, is to be churned; [taabhiH = such]; oSadhayaH = herbal plants; asmaabhiH = by us [by me]; sancitaaH = collected; tadaaniim = then; naH balam mahat = for us [to me, there used to be] great, energy.
"Like that, by the order of gods we ourselves have collected those herbal plants with which ambrosia had to be churned from Milky Ocean, and in that way, then there used to be a great energy for us... [4-66-33]
The expressions 'we' and 'us' 'ourselves' are royal the 'we-s', 'us-s' and 'ourselves...'
स इदानीम् अहम् वृद्धः परिहीन पराक्रमः |
साम्प्रतम् कालम् अस्माकम् भवान् सर्व गुण अन्वितः || ४-६६-३४
34. idaaniim vR^iddhaH = presently, an aged one; saH aham = such as I am; pari hiina = completely, lessened; paraakramaH = valiance; saampratam kaalam = at present, time; bhavaan asmaakam = you, among us; sarva guNa anvitaH = with all, endowments, endowed with.
"Such as I am, I am now aged and my valiance is completely lessened... but at the present time, you alone are endowed with all endowments among us... [4-66-34]
तत् विजृंभस्व विक्रांतः प्लवताम् उत्तमो हि असि |
त्वत् वीर्यम् द्रष्टु कामा इयम् सर्वा वानर वाहिनी || ४-६६-३५
35. vikraantaH = oh, vanquisher; tat = thereby; vijR^imbhasva = give a jump-start - to leap ocean; plavataam uttamaH asi hi = among fly-jumpers, the best, you are, indeed; sarvaa iyam vaanara vaahinii = entire, this, vanara, army; tvat viiryam = your, prowess; draSTu kaama = to witness, is anxious.
"Thereby oh, vanquisher Hanuma, you give a jump-start to leap the ocean. Indeed, you alone are the best one among all fly-jumpers, and this entire vanara army is anxious to witness your prowess... [4-66-35]
उत्तिष्ठ हरि शार्दूल लंघयस्व महा अर्णवम् |
परा हि सर्व भूतानाम् हनुमन् या गतिः तव || ४-६६-३६
36. hari shaarduula = oh, monkey, lion-like; hanuman = oh, Hanuma; uttiSTha = arise; mahaa arNavam langhayasva = vast, ocean, you leap; tava = your; yaa gatiH = which, cruise [escape velocity = the minimum velocity needed to escape from the gravitational field of a body]; that is; sarva bhuutaanaam = all, beings - escape velocity of all beings; paraa hi = unalike / the other, indeed.
"Arise, oh, lion-like monkey, leap over this vast ocean, oh, Hanuma, your escape velocity is indeed unalike that of all the other beings... [4-66-36]
विषाण्णा हरयः सर्वे हनुमन् किम् उपेक्षसे |
विक्रमस्व महावेग विष्णुः त्रीन् विक्रमान् इव || ४-६६-३७
37. hanuman = oh, Hanuma; sarve harayaH viSaaNNaa = all, monkeys, are dispirited; kim upekSase = why, indolence of yours; mahaa vega = highly, speedy [speedier than sound, light and thought - supersonic, super-photic, super-cerebric;]; viSNuH triin [lokaan] vikramaan iva = Vishnu, three [who trod the triad of worlds in a trice,] trod, as with; vi kramasva = boldly, triumph over. {(aadaraartham punarukti) vi kramasva = boldly, triumph over.}
"Oh, Hanuma, all these monkeys are dispirited. Why this indolence of yours? You boldly triumph over the ocean as your speed is highest, supersonic, super-photic, super-cerebric is your celerity. As with Vishnu who trod the triad of worlds in a trice, you too triumph over..." Thus Jambavanta persuaded Hanuma to get ready for action. [4-66-37]
The bracketed words are in remembrance of the regularly chanted eulogy of Hanuma:
manojavam maaruta
tulya vegam jitendriyam buddhimataam variShTham | vaataaatmajam vaanara yuudha mukhyam shrii raama
duutam shirasaa namaami ||
ततः कपीनाम् ऋषभेण चोदितः
प्रतीत वेगः पवन आत्मजः कपिः |
प्रहर्षयन् ताम् हरि वीर वाहिनीम्
चकार रूपम् महत् आत्मनः तदा || ४-६६-३८
38. tataH kapiinaam R^iSabheNa coditaH = thereafter, of monkeys, bullish [Jambavanta] motivated by; pratiita vegaH = familiar, one whose speed [coupled with his irresistible enterprise]; pavana aatmajaH kapiH = Air-god's, son, monkey; taam hari viira vaahiniim = her, monkey, army; pra harSayan = to highly, gladden; tadaa = then; aatmanaH = his own; ruupam = form - physique; mahat cakaara = enormously, made.
Thereafter, when the best monkey among monkeys, namely Jambavanta, the king of bears has motivated, then that son of Air-god, Hanuma, whose speed is familiar coupled with his irresistible enterprise, enormously increased his physique as though to gladded the army of monkeys. [4-66-38]
- - - .
Some parables of Hanuma
Apart from trying to snatch Sun-fruit, Hanuma's childhood-rascaling was intolerable for some sages and hermits. Hanuma used to tease and tickle the sages by snatching away their personal belongings, by spoiling well arranged worship articles etc. Knowing that Hanuma is indomitable by the blessings of Brahma and Indra and all the celestials, and as a severe punishment is uncalled for, as he is simple little monkey, the sages gave him a minor curse. That curse is 'Hanuma does not remember his might on his own, but recollects it whenever others remind him about it...' If Hanuma were to be aware of his own might, the course of Ramayana would have been otherwise. He would have simply enlarged his body and brought whole of Lanka island to Rama, as he has lifted sanjivini mountain, to enliven Lakshmana in the war with Ravana's son, Indrajit. So this was a necessary curse upon Hanuma. Hence Jambavanta had to harangue Hanuma.
The word kapi also means 'Sun...' kam= water; pi= drinker, drinker of waters... the Sun. kaparkayebhavaanaraaH Sun, monkey, elephant are the meanings for kapi. As Sun drinks waters only to give rain Hanuma drinks raama rasa amR^ita to shower wisdom on anyone, may it be Sugreeva, Angada or Seetha. Hanuma is the student of a guru no less than Sun-god. On ascertaining that nobody is prepared to teach him scriptures, and fied him as a fickle monkey, he approaches Sun, as Sun is an all-knowing teacher, karma saakshi, an eternal witness of all deeds. Hanuma raises his body to solar orbit and requests Sun to accept his studentship. Sun declines saying, "I am ever on my wheels, where can I be standstill to teach you leisurely, I have my unending duty to perform..." and thus continued His solar traversal. But Hanuma undeterred by Sun's dismissing, still enhances his body, placing one leg on the eastern mountain range and the other on the western, face turned toward the travelling Sun. Hanuma again requested Sun in this posture saying, "my face will always be towards you, in whichever orbit you go, but teach me...oh! God..." Pleased by the pertinence of Hanuma, Sun teaches all the scriptures to Hanuma. So also Hanuma is a witness to all the happenings in Ramayana, like Sun, and also performing whatever duty assigned to him. Even today any student is asked to adore Hanuma, to obtain such a stubborn health, enduring education, and above all a reverential scholarship.
Hanuma is having a benefit of icChaa maraNam 'death at his wish...' but he is not yet dead, believably, for he is chiranjiivi 'eternal entity on earth...' When Rama is crowned as emperor, after his exile and eliminating Ravana, Rama and Seetha gave gifts to all of their friends. When it was turn to Hanuma to choose a gift, shunning the heavens or other higher planes or other things, he asks for living in this mortal world as long as the name Rama is audible. Then Seetha blesses Hanuma with that gift saying " Oh! Hanuma, wherever you are, there will be plenty of fruits and eatables, and further, in villages, public shelters, temples, houses, gardens, cowsheds, cities, and at riversides, crossroads, pilgrimages, water tanks, trunks of banyan trees, and on mountains, caves, peaks and wherever people stroll, your image will be installed, so that you can listen Rama's name, uttered by the people from all corners of the earth..." Thus Hanuma is believed to be still living, as the name of Rama is still audible. He is also called an old monkey living from ages till now, which is reflected in Maha Bharata, when Bhima could not lift the tail of this old monkey, on his way in forests. Even today one can see huge images, statues of Hanuma at all these places, as said by Seetha, either installed ages ago, or recently.
Another parable is told that Hanuma is the first one to script Ramayana on claytablets, recording each and every detail of what Rama did. Having finished his writing he brought those claytablets to Rama, to bless that work. Rama humbly said to Hanuma, "I have not done anything great to be recorded this laboriously... I have done my righteous duty...that's all..." Then Hanuma was upset. Dejected by the slighting away of 'his great deeds as simple acts of duty' by Rama, Hanuma brought those clay tablets to seashore, recited each verse, and broke each tablet on his knee and threw them into sea. This writing is called hanumad ramayana. This work is unavailable from that time. But one tablet came to shore afloat on the sea, which is retrieved during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. On that tablet only one foot of a stanza is available. That foot says "Oh! Ravana, those your ten heads, on which you lifted of Mt. Kailah, the abode of Shiva, are now bumped on battlefield by the claws of crows and eagles, know what has happened to your high-headed Decahedral pride, at the hands of virtue..." Kalidasa deciphers this stanza and informs that it is from hanumad ramayana, recorded by Hanuma, but an extinct script. And Kalidasa salutes that clayplate for he is fortunate enough to see at least one stanza of hanumad ramaayana. It is said that none can conclusively narrate about Hanuma, for he is many faceted. He is symbolic for unwavering dedication to righteousness, unstinting performance of entrusted duties, unfailing talents in service. So the tradition holds Hanuma dear...
- - -
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षट् षष्टितमः सर्गः
| Top of Page | 1 | 2 | 3 | 4 |
| 5 | 6 | 7 | 8 | 9 |
| 10 | 11 | 12 | 13 | 14 |
| 15 | 16 | 17 | 18 | 19 |
| 20 | 21 | 22 | 23 | 24 |
| 25 | 26 | 27 | 28 | 29 |
| 30 | 31 | 32 | 33 | 34 |
| 35 | 36 |
© April, 2003, Desiraju Hanumanta Rao [Revised : January 05]