Dear sri vaishNava perunthagaiyeer,
Continuing the point of discussion on 'munnOr thoodhu vaanaraththin vaayil
mozhindhu - arakkan'
POINT: See angadhan is appointed as chief by king sugreeva and not raama. In
sargam 44 of kishkindhaa khaaNdam, it is only sugreeva who says "hey hanumaan,
you are the one capable of doing the act of finding seetha" and then raama
gives the ring after pondering sugreevaa's words and considering the capability
of hanumaan. See slOkams.
visEshENa thu sugreevO hanoomath athyartham ukthavaan |
sa hi thasmin hari srEshtE nischithaarthO artha saadhane || 4-44-1
visEshENa + thu + sugreeva: = expressly, but, Sugreeva;
hanoomath + athyartham + ukthavaan = to Hanumaan, specifically, he spoke;
sa: + hi + thasmin + hari + srEshtE = he [Hanumaan] alone, monkeys, in best
one;
nischitha + artha: + artha + saadhanE = decidedly, purposeful, in purpose,
achieving.
Meaning: Sugreeva expressly spoke to Hanumaan, [as he reposed his confidence in
Hanumaan, because] that best one among monkeys alone is decidedly purposeful in
achieving purposes.
abraveeth cha hanoomantham vikrantham anilaathmajam |
sugreeva: parama preetha: prabhu: sarva vanoukasaam || 4-44-2
abraveeth + cha + hanoomantham = spoke to, also, Hanumaan;
vikrantham + anila + aathmajam = venturesome, Air-god's, son;
sugreeva: + parama + preetha: = Sugreeva, in high, regard;
prabhu: + sarva + vana + okasaam = king, of all, forest, residents.
Meaning: Sugreeva, the king of all the residents of forest, spoke to the
venturesome son of Air-god, Hanumaan, in high regard. [4-44-2]
na bhoomou na antharikshE vaa na ambarE na amara aalayE |
na apsu vaa gathi sangam thE pasyaami hari pungava || 4-44-3
na + bhoomou + na + antharikshE + vaa = not, on land, not, in wild blue yonder
either;
na + ambarE + na + amara + aalayE = not, in immortals, abode;
na + apsu + vaa = no, in waters, or;
gathi + sangam = to in transit, impediment;
thE + pasyaami + hari + pungava = for you, I see, oh, monkey, the foremost.
Meaning: Oh, Foremost monkey, I do not see any impediment in your transit on
land [where homogenous enemies usually obstruct one another,] or in skies
[where there is no foothold, thus only birds and clouds hover there,] or in the
wild blue yonder, [where, only celestial bodies gravitate at random,] nor in
waters [where there is no underwater movement for earthly beings,] nor in the
abodes of immortals, [in where those immortals will not allow mortals like us,
to meander as we like.] [4-44-3]
sa suraa: saha gandharvaa: sa naaga nara dhEvathaa: |
vidhithaa: sarva lOkaa: thE sa saagara dharaa dharaa: || 4-44-4
sa + suraa: + saha + gandharvaa: + sa + naaga + nara + dhEvathaa: = with,
celestials, with, gandharva-s, with, naaga-s, humans, gods;
vidhithaa: + sarva + lokaa: + thE = known, all, worlds, to you;
sa + saagara + dharaa + dharaa: = with, oceans, earth, sustained by [that are
sustained by earth, namely, mountains.]
meaning: All the worlds are known to you that contain celestials, gandharva-s,
naaga-s, humans, gods, and all the oceans and mountains... [4-44-4]
gathi: vEga: cha thEja: cha laaghavam cha mahaa kapE |
pithu: thE sadhrusam veera maaruthasya mahaa Ojasa: || 4-44-5
[thvam + thava +] gathi: + vEga: + cha + thEja: + cha = modality, celerity,
also, vivacity, also, [yours];
laaghavam + cha + mahaa + kapE = ability, also, oh, marvellous, monkey;
pithu: + thE + sadhrusam + veera = father, your, identical to;
maaruthasya + mahaa + ojasa: = of maaruthi, Air-god, of marvelling, dynamism.
Meaning: You with your [unusual] modality, also with your [unstoppable]
celerity, and also with your [unremitting] vivacity, and with your [untold]
ability are identical to your father maaruthi, the Air-god of marvelling
dynamism. [4-44-5]
thEjasaa vaa api thE bhootham na samam bhuvi vidhyathE |
thath yathaa labhyathE seethaa thath thvam Eva anuchinthaya || 4-44-6
thEjasaa + vaa + api + thE = by radiancy, or, even, your;
bhootham + na + samam + bhuvi + vidhyathE = being, no, coequal, on earth, come
to mind;
thath + yathaa + labhyathE + seethaa = thereby, as how, accessible;
thath + thvam + Eva + anuchinthaya = that, you, alone, think about.
Meaning: Or even by your radiancy, none on earth is coming to mind who can be a
coequal of yours, thereby as to how Seetha can be accessed, that you alone
shall think. [4-44-6]
thvayi Eva hanuman asthi balam budhDhi: paraakrama: |
dhEsa kaala anuvruththi: cha naya: cha naya paNditha || 4-44-7
thvayi + Eva + hanuman + asthi = in you, alone, are there;
balam + budhDhi: + paraakrama: = brawniness, astuteness, venturesomeness;
dhEsha + kaala + anuvruththi: + cha = place, time, you conduct in abidance
with;
naya: + cha + naya + paNditha = ethical, also, in ethics, oh, scholar.
Meaning: In you alone there are brawniness, astuteness and venturesomeness, and
you conduct in abiding with time, place, and ethicality, oh, scholar in
ethics," [Thus Sugreeva said to Hanumaan] [4-44-7]
Thatha: kaarya samaasangam avagamya hanoomathi |
vidhithvaa hanumantham cha chinthayaamaasa raaghava: || 4-44-8
thatha: + kaarya + sam + aasangam [aasanjana, aasajjana] = then, task, well,
entrustment of;
avagamya + hanoomathi = cognisant of, in Hanumaan;
vidhithvaa + hanumantham + cha = on cognising, about Hanumaan, also;
chinthayaamaasa + raaghava: = started pondering, raaghava.
Meaning: Then, cognisant of the entrustment of the task to Hanumaan and on
cognising Hanumaan [as an efficient cause,] Raaghava started pondering. [4-44-8]
sarvathaa nischitha arthO ayam hanoomathi hari eesvara: |
nischitha arthathara: cha api hanoomaan kaarya saadhanE || 4-44-9
ayam = he [Sugreeva];
hari + eesvara: = monkeys, king [Sugreeva];
sarvathaa = anywise;
hanoomathi = [reposed] in Hanumaan;
nischitha + artha: = definitive, in resolve;
kaarya + saadhanE = task, in achieving;
hanoomaan = Hanumaan;
nischitha + artha + thara: + cha + api = definite, resolute, highly, also, even
meaning: He, this king of monkeys, sugreeva, is anywise definitive in his
resolve reposed in Hanumaan, and in achieving task definitely Hanumaan is even
highly resolute. [4-44-9]
thath Evam prasthithasya asya parijnaathasya karmabhi: |
bharthraa parigruheethasya dhruva: kaarya phalodhaya: || 4-44-10
thath + Evam + prasthithasya + asya = thereby, thus, transiting, his
[Hanumaan's];
parijnaathasya + karmabhi: = one who is well-known, by [his earlier] tasks;
bharthraa + pari + gruheethasya = by husband [preserver, king] well-received;
dhruva: + kaarya + phala + udhaya: = certain, task, fruit, dawn [fruition.]
meaning: Thereby this transit of Hanumaan, one who is well-known by his tasks
[accomplished by him earlier, besides, he is specifically] well-received by his
king, and thus certain is the fruition of the fruit of task.
Or
"This Sugreeva is well-aware of each individual's accomplishments and hence he
specifically took in Hanumaan, and Hanumaan who is now transiting is well-aware
to accomplish any task individually, hence the fruition of the fruit of task is
certain. [Thus Raama pondered.] [4-44-10]
tham sameekshya mahaa thEjaa vyavasaayoththaram harim |
kruthaartha iva samhrushta: prahrushta indhriya maanasa: || 4-44-11
tham + sameekshya + mahaa thEjaa = him [at Hanumaan,] on perusing,
great-resplendent [Raama];
vyavasaayaath + tharam + harim = by his endeavours, ablest one;
kruthaartha + iva + sam hrushta: = archived, purpose, like, delighted;
prahrushta + indhriya + maanasa: = gladdened, senses, heart.
Meaning: On perusing him, the ablest one in his endeavours, Hanumaan, that
great-resplendent Raama is delighted, as one whose purpose is achieved, and
gladdened are his heart and senses.
dhadhou thasya thatha: preetha: sva naamaanka upasObhitham |
anguleeyam abhijnaanam raaja puthryaa: paranthapa: || 4-44-12
dhadhou + thasya + thatha: + preetha: = gave, to him [to Hanumaan,] then,
happily;
sva + naama + anka + upa sObhitham = his own [Raama's,] with name, sign,
shining forth;
anguleeyam = ring
abhijnaanam + raaja puthryaa: = as a material of remembrance, for king's
daughter [princess Seethaa];
paranthapa: = enemy-inflamer [Raama.]
meaning: Then that enemy-inflamer Raama happily gave his ring that is shining
forth with his name and sign, to Hanumaan as a material for remembrance for
princess Seethaa.
Point: raama did not advise to go on ambassadorial work but vaanara raajaa
sugreevan. So "avanE vaanaraththin vaayil mozhindhu is not aptly applicable to
hanumaan who was the envoy. But it is clear in case of angadhan. How? Let us
see in next post.
Dhaasan
Vaasudevan m.g.
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