to measure one's own mind

I think the difficulty we face is that we are trying to measure the possibilities lying within our own mind using the same mind.

Just think how difficult it is to cut the knife with the same knife unless we break it into two.

 If it is possible to stimulate some particular part of the mind and shield and insulate  it with something like cellwalls or air-tight separations just like something  we find in vegetable cells and isolate on part of the mind from the other parts of the mind, we may be able to gain greater insights by using that isolated part of the mind in probing the activities of the other parts of our own min. 

.One learned friend was telling about concentration in one of his posts. The aim of the premier concepts of yoga starting from the chittavrittinirodha is aimed at this concentration, but the Endocrinol flows in the biological body often prove to be roadblocks. 

 Chemistry and spirituality get into conflict here. .

 The upward flow of kundalini energy is envisaged somewhat as an antidote to our hormonal flows.

 The famous dhyanamantrm of Viswaroopa shiva.. 

ऋतम् सत्यम् परंब्रह्म पुरुषम् कृष्णपिङ्गलं ऊर्ध्वरेतम् विरूपाक्षं विश्वरूपाय वै नमः
ṛtam satyam paraṁbrahma puruṣam kṛṣṇapiṅgalaṁ ūrdhvaretam virūpākṣaṁ viśvrūpāya vai namaḥ

Here the lord after controlling all his senses is having a flow of semen upward through his Sushumna.

.He is called uurdhwaretaaH..

That is why when Shanmugha was to be born the life energy emanated from Shiva's  five faces and also his Sahasraara face.. 

If people really reach such stages connection with the superior wisdom may be possible-- it is only a speculation.. 

The ancient rishis who discovered mantras including  Gayatri ( they are called manthradhrishtaas) achieved such discoveries by such intense concentration of their own minds with the universal wisdom.. like we do of electromagnetic waves of the various measurable frequencies.

But the difficulty is that even the best of the minds of the yore had only partial experiences, and even when they would have had experiences, such experiences were either not properly documented, or were not capable of documentation and whatever that was documented has been more or less lost.

 The kindling of the intellect by the superior bharga of Savita (is it the Sun we see?) as prayed in the mother of mantras Gayatri reflects the yearning of the human mind to connect with the supreme mind.

 No one can say anything categorically on this point because the experiences may not be similar or complete for different minds. 

Still everyone would have experience some elation or foreboding when some good or bad news is about to arrive.

 These premonitions are also perhaps part of this package.

This is also one of the reason why people are advised to remain optimistic, because negative thoughts originating especially in trained and strong minds can find resonance in some distant superior mind and might bring about the feared catastrophe. 

This premonition is used to great advantage by the astrologers and soothsayers.

Ma and Tha put together makes a word which is holier than the holiest..Maatha... of course it is not the same tha in malayalam..

And  they talk a lot about the hasta mudras, chinmudraas.. etc.

 Jagatguru Dakshinamruthy sit under a Vata vriksha and the disciples sanatkumaras sat around him and they exchanged knowledge in silence.. 

"gurosthu maunam vyaakhyaanam shishyaastu chchinna smashayaaH.". 

Symbols which are perceived by mind need not be vocal or visual.

 We talk about the transfer of energy quanta.. can we define the shape of the quantum? 

We may use some symbol in science, but it is only for the person who have learned the language of that faculty.

 But the transfer of knowledge between the supreme mind and the receptor human mind is direct.. and no platform or operating system may be required for that. 

The mother who has delivered a child a few hours ago communicates with her child.. what is the language or symbol used? 

I think the phenomenon is more important than the mode of communication and the symbols.

.I always feel human beings who arrogate to themselves the possession of sixth sense and all waste more time in the preface, and appendix and bibliography rather that the real stuff governing the core of the matter. 

When will we come out of this scholastic approach? 

What Ramana or Ramakrishna or Radhakrishna or Russel said is less important that the interaction of the mind, and the ideas. 

What is done is more important than who asked me to do it.

The hypothesis is not mine.. It is the primordial idea available in our ancient scriptures.

At the end of every Kalpa the entire world is destroyed. 

The sum and substance of all knowledge which is symbolically the Vedas are withdrawn from the human minds at that stage, and is taken over by the universal puruSa. 

At the beginning of the next Kalpa the Supreme deity is born and also the Brahma. 

But the vedas are not revealed by Brahma .

The sons or manasaputras of Brahma are created, and they are directed to do tapas(penances and austerities) or contemplation and in that contemplation alone the knowledge is once again revealed to them. 

So the creation by Vishnu and Brahma are only putting the foundation and superstructure of the universe. 

The Rishis are given the duties of getting power supply through contemplation.

 Like a NoaHs ark the entire living species are perhaps kept in some place, may be the belly of Damodara but the data base or universal wisdom or knowledge is just stored in some unknown contraption, may be what we call ether or whatever receptacle one may choose to call.. and through concerted mental exercise the newly born Rishis have to revive that knowledge, set up connection between that great source-house of knowledge and the human mind. 

We on earth who have received only maybe very little portion of that knowledge, do not know really  how much knowledge is in store somewhere.

 And if a lucky or great person is born who can connect with greater antennae of mind more effectively with that endless source, he may be able to draw greater knowledge and since the minds of other human beings in the world would find it easier to receive the knowledge channelized through a human mind, such people become prophets, or Gurus, or seers... whatever we call them.

 They are actually like the relaying stations or sorts of transponders.. 

Maybe it is for this reason that we believe that we cannot attain knowledge without the intervention of the Guru. 

The books we read are also our gurus, but as we were discussing at great length , we try to imbibe knowledge contained in books through visual symbols.

 Such symbols have limitations.. 

What is conveyed by such symbols at some point of time may not induce the exact resonance in the mind of the reader sitting in a different frame of space- time.

 But the sadguru uses books, audio signals and more significantly his knowledge base gained through perhaps direct communion  with the universal repository of wisdom and conveys to the disciple all that he has got. 

The supreme burning intellect of a Vyasa, Krishna, Dakshinaamoorthy, or Shankara cannot be explained unless we believe that they were more in sync with the great stored knowledge and wisdom than their peers. 

We can see even from the level of depth of discussion in this thread itself that the capacity to perceive and interpret things is present in varying degrees among the participants. Here the difference is negligible, although.

 And we have to remember that our attempt should be to gain more knowledge than dishing out whatever half-baked ideas we have formed and adding so much of garbage to it.

 I was always mentioning for this reason alone that we can convey to others only hundred words carrying sense, only if we have digested ten thousand words. 

We should be able to differentiate between the signals carrying knowledge and the background noise and static.. as we conceive in the language of electronics.. 

We should be able to apply suitable filters, oscillators and amplifiers. 

These are easy with the known wavelengths of electromagnetic spectrum but when the knowledge is transmitted and received in a bandwidth which we are not able to identify we face limitations.



There is an interesting slokam in Kumarasambhavam.. Parvathi the Uma  when she was a child was being imparted knowledge on Vidyaas .
How strange? She is the Vidhya Herself ..

All the knowledge reached Her  when she in Her form of a little girl  is just  reminded of the treasure  of the knowledge..

The rich poetic imagination of Kalidasa describes this in a very picturesque manner.

तां हंसमाला शरदीव गङ्गां महौषधीं नक्तमिवात्मभासः 

स्थिरोपदेशामुपदेशकाले प्रपेदिरे प्राक्थनजन्मविद्याः

tāṁ haṁsamālā śaradīva gaṅgāṁ mahauṣadhīṁ naktamivātmabhāsaḥ
sthiropadeśāmupadeśakāle prapedire prākthanajanmavidyāḥ


as the swans reach Ganga naturally in the Sarat season, the intrinsic lustre visits the great medicinal herbs at night, when she was just  reminded of the vidyaas through proper advise. all the vidyaas of ealier lives  reached her so naturally.. 


This lead to another thought which is not exactly subject matter of this thread.. do we. at the time of birth inherit some wisdom which we have acquired in our earlier lives.. that is to say, our connection with the supreme intelligence is revived to a certain extent when our mind is activated for action after we attain the present birth?

The ideas are hazy..we do not have empirical proof for the existence of a super brain connected to mundane brains. I do agree. 

But regarding the tenets of religion, if we go into the basic core of any religion the principles evolved would be more or less the same.

 The procedures and rituals, and later interpolations causing strife among believers are all only peripheral additions.

 But the similarity in thoughts manifesting in various time frames and various geographical areas could be simply attributed to the identical brain structure, logical patterns and other common features obtaining across the whole human race.

 The religion is basically one thing.. there is someone other than the group of humans who is in control..the extent of control, the form of control etc may vary from religion to religion, schools of thoughts within the religion, and even some atheists and agnostics have directly or indirectly subscribed to the idea of existence of a collective superior being.

 I think howsoever we argue, we may not reach any finality in this matter because our thoughts are created essentially by this mind matter and what we call logic is for the die hard seeker of proof only materials which can be perceived and proved by the human senses with the mind presiding over it.

The question whether there is anything above and beyond the perception of mind and sense organs cannot be answered sitting in our restricted frame of reference. 

This may be the reason why the Great Logician, Krishna the blessed lord, concluded his Gita with a call to Arjuna that he has expounded the various aspects of the philosophy which he is fairly confident to be representing the truth and supporting the logic.

 But then He leaves it to arjuna to take a choice between accepting it or rejecting it 

"Yadechchasi tada kuru.. you do what you think is right.".

 this is the greatest advice that has come from the Lord and Master that is Krishna. We have the power to accept or reject.


The storage of the super intelligence in any particular medium or in any form should  not be   the core issue..If that is what you are searching for, you will never reach any particular location. 

 The loud thinking is that there is some repository of all that is to be ever known and the cognitive faculties in the living creature..with five, six, seven or eight senses can connect (strangely we do not know how, but such connections do occur)  with that storehouse and draw from it according to the receptive capacity of the beings.

 This thought in some form or other is present in philosophy, spirituality and may be in a muffled way in science. It would appear that even super brains like Hawkings and Einstein speculated on this.

 If we are missing the core issue and are discussing on the modalities, we can discuss for ever and ever with each one us  pulling in diverse directions of his own. 

  In fact the Vedic speculations like Naasadidya suuktham do not reveal anything definite.

 The Vedic man just looks up at the expanse of the vast universe and utters many speculative words in awe.

 I do not think we have proceeded much from that state even now.

 We are insignificant creatures before that great force which is beyond any definitions. We have to shed our ego and prejudices if we are  to think freely.

following the footsteps

यूयं एव अस्य जानीत यो अयं यत् वा करिष्यति।

अहिरेव अहेः पादान् विजानाति न संशयः॥ ५-४२-९ 

वाल्मीकिरामायणम् सुन्दरकाण्डं 

yūyaṁ eva asya jānīta yo ayaṁ yat vā kariṣyati |

ahireeva aheḥ pādān vijānāti na saṁśayaḥ || 5-42-9 

vālmīkirāmāyaṇam sundarakāṇḍaṁ 

We all quote the saying, 

പാമ്പിന്റെ ചോട് 

പാമ്പിനേ അറിയൂ 

பாம்பின் கால் பாம்புக்கே 

புரியும் 

this is taken from Sundarakandam of Valmiki 

Ramayanam.. Hanuman, after meeting Sita had 

proceeded to destroy the Ashokavanam.. Then the 

Rakshasis who had seen the monkey with Sita a few 

moment earlier, interrogate her about who 

monkey was. For this Sita replies. " How do I know? 

This is your and Ravana's country. And the demons are 

famous for their disguises. So you alone should know 

who this is and what he is doing. There is no doubt 

that only a serpent can know and follow the path of 

another serpent."

Sita's Praise for Lakshmana

स्रजश्च सर्वरत्नानि प्रिया याश्च वराङ्गनाः।

ऐश्वर्यं च विशालायां पृथिव्यामपि दुर्लभम्॥५७

पितरं मातरं चैव संमान्याभिप्रसाध्य च।

अनुप्रव्रजितो रामं सुमित्रा येन सुप्रजाः॥५८

आनुकूल्येन धर्मात्मा त्यक्त्वा सुखमनुत्तमं।

अनुगच्छति काकुत्स्थं भ्रातरं पालयन् वने॥५९

सिंहस्कन्धो महाभाहुर्मनस्वी प्रियदर्शनः।

पितृवद्वर्तते रामे मातृवन्मां समाचरन्॥६०

ह्रियमाणाम् तदा वीरो न तु मां वेद लक्ष्मणः।

वृद्धोपसेवी लक्ष्मीवाञ्च्छक्तो न बहुभाषिता॥६१

राजपुत्रः प्रियः श्रेष्ठः सदृशः श्वशुरस्य मे।

मत्तः प्रियतरो नित्यं भ्राता रामस्य लक्ष्मणः॥६२

नियुक्तो धुरि यस्यां तु तामुद्वहति वीर्यवान्।

यं दृष्ट्वा राघवो नैव वृत्तमार्यमनुस्मरेत्॥६३

स ममार्थाय कुशलं वक्तव्यो वचनान्मम।

मृदुर्नित्यं शुचिर्दक्षः प्रियो रामस्य लक्ष्मणः॥६४

श्रीमद्वाल्मीकिये रामायणे आदिकाव्य् सुन्दरकाण्डे सर्गः ३८

srajaśca sarvaratnāni priyā yāśca varāṅganāḥ|

aiśvaryaṁ ca viśālāyāṁ pṛthivyāmapi durlabham||57

pitaraṁ mātaṁ caiva saṁmānyābhiprasādhya ca|

anupravrajito rāmaṁ sumitrā yena suprajāḥ||58

ānukūlyeana dharmātmā tyaktvā sukhamanuttamaṁ|

anugacchati kākutsthaṁ bhrātaraṁ pālayan vane||59

siṁhaskando mahābhāhurmanasvī priyadarśanaḥ|

pitṛvadvartate rāme mātṛvanmāṁ samācaran||60

hriyamāṇām tadā vīro na tu māṁ veda lakṣmaṇaḥ|

vṛddhopasevī lakṣmīvāñcchakto na bahubhāṣitā||61

rājaputraḥ priyaḥ śreṣṭhaḥ sadṛśaḥ śvaśurasya me|

mattaḥ priyataro nityaṁ bhrātā rāmasya lakṣmaṇaḥ||62

niyukto dhuri yasyāṁ tu tāmudvahati vīryavān|

yaṁ dṛṣṭvā rāghavo naiva vṛttamāryamanusmaret||63

sa mamārthāya kuśalaṁ vaktavyo vacanānmama|

mṛdurnityaṁ śucirdakṣaḥ priyo rāmasya lakṣmaṇaḥ||64

śrīmadvālmīkiye rāmāyaṇe ādikāvy sundarakāṇḍe sargaḥ 38

We all know Lakshmana as a very important character in Ramayanam.  But usually he is not accorded the place of honour he deserved in the epic for his sheer devotion and the voluntary sacrifice of all that is best in life for the sake of his elder brother who is just two days older than him. Most of the time it would appear that even Rama and Sita were treating him only as a utility man.  In fact, when Maricha appeared before Sita in the disguise of a Golden deer and she prompted Rama to run after the deer and fetch it for her, Rama had asked Lakshmana to ensure the safety of Sita in his absence.  The wily Maricha, when he was ultimately hit by the arrow of Rama in a far off place, shouted out the names of Sita and Lakshmana in the voice of Rama giving a false impression that Rama was in mortal danger.  Lakshmana knew that this was only a bait by the dying demon.  But Sita insisted that Lakshmana should go for the rescue of Rama and when Lakshmana was reluctant to leave sita unguarded, she used the worst language accusing him of having ulterior intentions on her.  Lakshman had to go away and this made the entry of Ravana into the Ashram and abduction of Sita. Maybe, she remembered the ungrateful treatment she meted out to Lakshmana, and therefore when Hanuman reached Lanka in search of he and she was asked to give messages to her Relatives and friends on the Indian Subcontinent, she showers all praise on Lakshman.  It is a fact that Lakshman deserved this and more

"The faithful Lakshmana had voluntarily abandoned all comforts, gems and jewels, affluent life which is not even thinkable for ordinary persons, and company of noble maidens in Ayodhya, and accompanied Rama and Me for a life of complete austerity and physical denial in the forest, that too for fourteen years. This was done by him after convincing his parents. He is the darling child because of whose birth Devi Sumitra attained great fame. He is now wandering in the forest, after giving up all the comforts of Royal life, and his only mission in life is to protect Rama in the forest.  He is a valorous hero with the shoulder s resembling a lion, having long hands and also a mind and character of the highest order, and he is very pleasing person to the eyes. For him Rama is his father and I am his mother. When I was abducted, he was not present in the ashram ( implying that had he been present the dastardly action could have been thwarted and also that She had force him to go away).  Lakshma is considerate and would be of great service to elder people, he carried in him all the marks of prosperity and he is very powerful. However, he is a man of few words, and is softspoken.He is a real Prince of Kshatriya  blood, he is dear to all, he is of sternling character, and he resmbles Dasartha, my father in law very much. I feel Lakshman is even more dearer to Rama than  me his wife. Lakshmana is a hero who will execute whatever directions are given to him apply his ingenuity and would emerge as as achiever at any cost. Rama is forgetting the grief of having lost his father only by being in the company of Lakshmana. Oh Hanuman, please convey my best wishes to him in endearing words. He is soft always, a very clean and efficient person  and is the cynosure of the eyes of Rama.

This was quoted because, most of the other characters except Urmila, Shatrugna, and the two daughter-in-laws of Dasartha apart from sita, who, along with Laksmana, had   all undergone great sacrifices in life during the fourteen years of exile of Rama, and they have not been given sufficient footage in the epic.

Sundarakandam Chapter 58 5

सुग्रीवश्च महातेजाः स त्वां कुशलमब्रवीत्।

धर्मार्थकामसहितं हितं पथ्यमुवाच च॥ ५-५८-१३४

वसतो ऋष्यमूके मे पर्वते विपुलद्रुमे।

राघवो रणविक्रान्तो मित्रत्वं समुपागतः॥ ५-५८-१३५

तेन मे कथितं राजन् भार्या मे रक्षसा हृता।

तत्र साहाय्यहेतोः मे समयं कर्तुमर्हसि॥ ५-५८-१३६

मया च कथितं तस्मै वालिनश्च वधं प्रति।

तत्र साहय्यहेतोर्मे समयं कर्तुमर्हसि॥ ५-५८-१३७

वालिना हृतराज्येन सुग्रीवेण सह प्रभुः।

चक्रे अग्निसाक्षिकम् सख्यं राघवः सहलक्ष्मणः॥ ५-५८-१३८

तेन वालिनं उत्साद्य शरेणेकेन सम्युगे।

वानराणां महाराजः कृतः सम्प्लवतां प्रभुः॥ ५-५८-१३९

तस्य साहाय्यं अस्माभिः कार्यं सर्वात्मना त्विह।

तेन प्रस्थापितः तुभ्यं समीपमिह धर्मतः॥ ५-५८-१४०

क्षिप्रं आनीयतां सीता दीयतां राघवस्य च।

यावन्न हरयो वीरा विधमन्ति बलं तव॥ ५-५८-१४१

वानराणां प्रभवो हि न केन विदितः पुरा।

देवतानां सकाशं च ये गच्छन्ति निमन्त्रिताः॥ ५-५८-१४२

इति वानरराजस्त्वां आहेत्यभिहितो मया।

मां ऐक्षत ततो रुष्टः चक्षुषा प्रदहन्निव॥ ५-५८-१४३

तेनवध्योऽहं आज्ञप्तो रक्षसा रौद्रकर्मणा।

मत्प्रभावमविज्ञाय रावणेन दुरात्मना॥ ५-५८-१४४

ततो विभीषणो नाम तस्य भ्राता महामतिः।

तेन राक्षसराजोऽसौ याचितो मम कारणात्॥ ५-५८-१४५

नैवं राक्षसशार्दूल त्यज्यतामेष निश्चयः।

राजशास्त्रव्यपेतो हि मार्गः संसेव्यते त्वया॥ ५-५८-१४६

दूता वध्या न दृष्टा हि राजशास्त्रेषु राक्षस।

दूतेन वेदितव्यं च यथार्थं हितवादिना॥ ५-५८-१४७

सुमहत्यपराधे अपि दूतस्य अतुलविक्रम।

विरूपकरणम् दृष्टम् न वधोऽस्तीह शास्त्रतः॥ ५-५८-१४८

विभीषणेनेवमुक्तो रावणः सम्दिदेश तान्।

राक्षसान् एतदेव अस्य लान्गूलं दह्यतामिति॥ ५-५८-१४९

ततस्तस्य वचः श्रुत्वा मम पुच्छं समन्ततः।

वेष्टितं शणवल्कैस्च पटैः कार्पासकैस्तथा॥ ५-५८-१५०

राक्षसाः सिद्धसम्नाहाः ततस्ते चण्डविक्रमाः।

तदादीप्यन्त मे पुच्छं हनन्तः काष्ठ मुष्टिभिः॥ ५-५८-१५१

बद्धस्य बहुभिः पाशैः यन्त्रितस्य च राक्षसैः।

ततस्ते राक्षसाः शूरा बद्धं मां अग्नि सम्वृतम्॥ ५-५८-१५२

अघोषयन् राजमार्गे नगरद्वारं आगताः।

ततोऽहं सुमहद्रूपं सम्क्षिप्य पुनरात्मनः॥ ५-५८-१५३

विमोचयित्वा तं बन्धं प्रकृतिस्थः स्थितः पुनः।

आयसं परिघं गृह्य तानि रक्षाम्स्यसूदयम्॥ ५-५८-१५४

ततस्तन्नगरद्वारं वेगेन आप्लुतवानहम्।

पुच्छेन च प्रदीप्तेन तां पुरीं साट्टगोपुराम्॥ ५-५८-१५५

दहाम्यहं असम्भ्रान्तो युगान्त अग्निरिव प्रजाः।

विनष्टा जानकी व्यक्तं नह्यदग्धः प्रदृश्यते॥ ५-५८-१५६

लङ्कायां कश्चिदुद्देशः सर्वा भस्मीकृता पुरी।

दहता च मया लङ्कां दग्धा सीता न सम्शयः॥ ५-५८-१५७

रामस्य हि महत्कार्यं मयेदं वितथीकृतम्।

इति शोकसमाविष्टश्चिन्तामहमुपागतः॥ ५-५८-१५८

अथाहं वाचमश्रौषम् चारणानाम् शुभाक्षराम्।

जानकी न च दग्धेति विस्मयोदन्त भाषिणाम्॥ ५-५८-१५९

ततो मे बुद्धिरुत्पन्ना श्रुत्वा तां अद्भुतां गिरम्।

अदग्धा जानकीत्येवं निमित्तैश्चोपलक्षिता॥ ५-५८-१६०

दीप्यमाने तु लाङ्गूले न मां दहति पावकः।

हृदयं च प्रहृष्टं मे वाताः सुरभिगन्धिनः ५-५८-१६१

तैर्निमित्तैश्च दृष्टार्थैः कारणैश्च महागुणैः।

ऋषिवाक्यैश्च सिद्धार्थैरभवं हृष्टमानसः॥ ५-५८-१६२

पुनर्दृष्टा च वैदेही विसृष्टस्च तया पुनः।

ततः पर्वतमासाद्य तत्ररिष्टमहं पुनः॥ ५-५८-१६३

प्रतिप्लवनमारेभे युष्मद्दर्शनकाङ्क्षया।

ततः पवनचन्द्रार्कसिद्धगन्धर्वसेवितम्॥ ५-५८-१६४

पन्थानमहमाक्रम्य भवतो इष्टवानिह

राघवस्य प्रभावेन भवतां चैव तेजसा॥ ५-५८-१६५

सुग्रीवस्य च कार्यार्थं मया सर्वं अनुष्ठितम्।

एतत् सर्वम् मया तत्र यथावत् उपपादितम्॥ ५-५८-१६६

अत्र यन् न कृतम् शेषम् नः  तत् सर्वं क्रियताम् इति।

इत्यार्षे श्रीमद्रामायणे आदिकाव्ये सुन्दरकाण्डे अष्टपम्चाशः सर्गः

sugrīvaśca mahātejāḥ sa tvāṁ kuśalamabravīt |

dharmārthakāmasahitaṁ hitaṁ pathyamuvāca ca || 5-58-134

vasato ṛṣyamūke me parvate vipuladrume |

rāghavo raṇavikrānto mitratvaṁ samupāgataḥ || 5-58-135

tena me kathitaṁ rājan bhāryā me rakṣasā hṛtā |

tatra sāhāyyahetoḥ me samayaṁ kartumarhasi || 5-58-136

mayā ca kathitaṁ tasmai vālinaśca vadhaṁ prati |

tatra sāhayyahetorme samayaṁ kartumarhasi || 5-58-137

vālinā hṛtarājyena sugrīveṇa saha prabhuḥ |

cakre agnisākṣikam sakhyaṁ rāghavaḥ sahalakṣmaṇaḥ || 5-58-138

tena vālinaṁ utsādya śareṇekena samyuge |

vānarāṇāṁ mahārājaḥ kṛtaḥ samplavatāṁ prabhuḥ || 5-58-139

tasya sāhāyyaṁ asmābhiḥ kāryaṁ sarvātmanā tviha |

tena prasthāpitaḥ tubhyaṁ samīpamiha dharmataḥ || 5-58-140

kṣipraṁ ānīyatāṁ sītā dīyatāṁ rāghavasya ca |

yāvanna harayo vīrā vidhamanti balaṁ tava || 5-58-141

vānarāṇāṁ prabhavo hi na kena viditaḥ purā |

devatānāṁ sakāśaṁ ca ye gacchanti nimantritāḥ || 5-58-142

iti vānararājastvāṁ āhetyabhihito mayā |

māṁ aikṣata tato ruṣṭaḥ cakṣuṣā pradahanniva || 5-58-143

tenavadhyo'haṁ ājñapto rakṣasā raudrakarmaṇā |

matprabhāvamavijñāya rāvaṇena durātmanā || 5-58-144

tato vibhīṣaṇo nāma tasya bhrātā mahāmatiḥ |

tena rākṣasarājo'sau yācito mama kāraṇāt || 5-58-145

naivaṁ rākṣasaśārdūla tyajyatāmeṣa niścayaḥ |

rājaśāstravyapeto hi mārgaḥ saṁsevyate tvayā || 5-58-146

dūtā vadhyā na dṛṣṭā hi rājaśāstreṣu rākṣasa |

dūtena veditavyaṁ ca yathāarthaṁ hitavādinā || 5-58-147

sumahatyaparādhe api dūtasya atulavikrama |

virūpakaraṇam dṛṣṭam na vadho'stīha śāstrataḥ || 5-58-148

vibhīṣaṇenevamukto rāvaṇaḥ samdideśa tān |

rākṣasān etadeva asya lāngūlaṁ dahyatāmiti || 5-58-149

tatastasya vacaḥ śrutvā mama pucchaṁ samantataḥ |

veṣṭitaṁ śaṇavalkaisca paṭaiḥ kārpāsakaistathā || 5-58-150

rākṣasāḥ siddhasamnāhāḥ tataste caṇḍavikramāḥ |

tadādīpyanta me pucchaṁ hanantaḥ kāṣṭha muṣṭibhiḥ || 5-58-151

baddhasya bahubhiḥ pāśaiḥ yantritasya ca rākṣasaiḥ |

tataste rākṣasāḥ śūrā baddhaṁ māṁ agni samvṛtam || 5-58-152

aghoṣayan rājamārge nagaradvāraṁ āgatāḥ |

tato'haṁ sumahadrūpaṁ samkṣipya punarātmanaḥ || 5-58-153

vimocayitvā taṁ bandhaṁ prakṛtisthaḥ sthitaḥ punaḥ |

āyasaṁ parighaṁ gṛhya tāni rakṣāmsyasūdayam || 5-58-154

tatastannagaradvāraṁ vegena āplutavānaham |

pucchena ca pradīptena tāṁ purīṁ sāṭṭagopurām || 5-58-155

dahāmyahaṁ asambhrānto yugānta agniriva prajāḥ |

vinaṣṭā jānakī vyaktaṁ nahyadagdhaḥ pradṛśyate || 5-58-156

laṅkāyāṁ kaściduddeśaḥ sarvā bhasmīkṛtā purī |

dahatā ca mayā laṅkāṁ daghdā sītā na samśayaḥ || 5-58-157

rāmasya hi mahatkāryaṁ mayedaṁ vitathīkṛtam |

iti śokasamāviṣṭaścintāmahamupāgataḥ || 5-58-158

athāhaṁ vācamaśrauṣam cāraṇānām śubhākṣarām |

jānakī na ca dagdheti vismayodanta bhāṣiṇām || 5-58-159

tato me buddhirutpannā śrutvā tāṁ adbhutāṁ giram |

adagdhā jānakītyevaṁ nimittaiścopalakṣitā || 5-58-160

dīpyamāne tu lāṅgūle na māṁ dahati pāvakaḥ |

hṛdayaṁ ca prahṛṣṭaṁ me vātāḥ surabhigandhinaḥ 5-58-161

tairnimittaiśca dṛṣṭārthaiḥ kāraṇaiśca mahāguṇaiḥ |

ṛṣivākyaiśca siddhārthairabhavaṁ hṛṣṭamānasaḥ || 5-58-162

punardṛṣṭā ca vaidehī visṛṣṭasca tayā punaḥ |

tataḥ parvatamāsādya tatrariṣṭamahaṁ punaḥ || 5-58-163

pratiplavanamārebhe yuṣmaddarśanakāṅkṣayā |

tataḥ pavanacandrārkasiddhagandharvasevitam || 5-58-164

panthānamahamākramya bhavato iṣṭavāniha

rāghavasya prabhāvena bhavatāṁ caiva tejasā || 5-58-165

sugrīvasya ca kāryārthaṁ mayā sarvaṁ anuṣṭhitam |

etat sarvam mayā tatra yathāvat upapāditam || 5-58-166

atra yan na kṛtam śeṣam naḥ  tat sarvaṁ kriyatām iti |

ityārṣe śrīmadrāmāyaṇe ādikāvye sundarakāṇḍe aṣṭapamcāśaḥ sargaḥ

Sugriva of great eminence, has sent his good wishes to you, I informed him. He has also wished that you may tread the righteous  path with right balance of Dharma, Artha and Kama. While Sugriva was living in hiding in the Rishyamooka mountains with a large number of trees, he had the benefit of gaining the friendship of Rama who is the most valorous in wars.  Rama told me, oh King, that his wife Sita was abducted by a raakshasa and 

Rama had asked the  help  of Sugriva in searching for that Sita.  I have also informed Ravana of the manner in which Vali was killed. I told Ravana that  Sugriva and Rama concluded an alliance of friendhip in the presence of the holy fire. Lakshmana also joined them.  Vali was drawn into a fight and was killed by Rama with a single arrow.  Hence the King of the monkeys is bound by friendship to help Rama is finding out the abducted Seetha.  Therefore, I told Ravana,   I had reached his presence in search of Sita.

I told Ravana that Sugriva had asked Ravana  to release Seetha to Rama without any delay. I have also conveyed to Ravana that Sugriva reminded him  about the purpose of birth of Vanaras and also reminded him of the fact that monkeys are a  much respected clan and often visit the devas after receiving invitation from the dwellers of heaven.  Hence Ravana was cautioned not to take the King of Monkeys and his forces too lightly.  Hearing this Ravana was beyond himself with anger and cast his buring eyes on me, as if he is intent on burnig me with those eyes.. Then Ravana the terrible demon ordered that I should be executed.  This that evil soul did without evaluating my valour and capacity.  But Vibhishana, his brother and a person of great wisdom intervened and pleaded for  more mercy in my case.  He told the Kind “ Oh King, you are also a well-versed  adherent to  the rules of Politics and it is nowhere seen in those rules that an emissary from a foreign land can be killed. Therefore may you be pleased to abandon the idea of killing him. This emissary should be send back to report the real state of affairs to the adversary king so that he will be dissuaded from making any precipitate action against us.  Even if the emissary has committed grave errors, oh King of infinite valour, he should not be killed. In  shastras, they prescribe the punishment of making him ugly and matter of public laughter".  Thus requested by Vibhishana, Ravana directed that my tail should be set on fire.  Hearing this the ever-eagaer demons tied my tail with dried ropes and waste clothes and applied oil  and set fire on my tail. I was dragged around the royal highway, my tail  set with fire and after I was bound all around by lots of ropes, with demons making derisive shouts all around me.  Then  I restored my huge form and simply tore off all the ropes.  Catching a huge iron pestle in my hand I managed to kill all the demons around me. Then when I reached the entrance of the city I jumped up  and set fire on the top of all the mansions and pavilions  and they caught fire very easily. The whole of Lanka was gutted.  To my surprise the burning tail did not give me any pain or anxiety.  At this stage I became anxious that since the whole of Lanka was gutted, it was possible that Devi Sita is also consumed by fire. I was for a moment overcome by grief that I had ruined the purpose of my mission and the cause of Rama by taking this hasty action. Then I happened to hear the conversation of Charanas who were talking to one another about the happy tidings that even though Lanka is burned, Seetha is safe and unaffected.  The good omens all around also reinforced these words. While my tail was burring,  I did not feel any pain and I was enjoying the aroma of the natural wind.  Finally I dipped my tail in the ocean and doused the fire. I was relieved of my anxiety by the words of the sages and once again I went to the place where Sita was confined and met her and took her leave to depart.  Then I proceeded to the peak of ArisTa mountain and from there started my journey back by jumping, in the fond hope of meeting with you all. I traversed the path frequented by the wind, the moon, the sun, the siddas and gandharvas and have come back to you because of the greatness of Rama and because of your good wishes for me  This onerous mission was accomplished by me for the sake of Sugriva my king. Now I have reported to you all that had happened after I took leave of you in my long journey in search of Sita. Now whatever is not accomplished by me in  this mission should be followed up by us.”

Thus ends the narrative of Hanuman in the 54 th  Sarga of Ramyanam the Aadhikaavyam of Vaalmiki

Note:  While translating the slokas, I have not attempted a word by word translation in the academic way.  My purpose was to reproduce the original text and  a reasonably readable translation of the whole chapter in English prose.  The incidents covered by the whole Sundarakandam is covered in this chapter.  
After this the monkeys proceed from  the southern tip of India to Kiskinda and Hanuman reports to Sri Rama about the discovery of Sita.   Ramayanam continues from there to Yudhdhakandam and Uttarakandam.  Rama fights a fierce war with Ravana, kills him and regains Sita.  He is anointed as the King of Ayodhya… and may His Grace bless us  all.