Episode 01 - Chapter 6 - Canto on Rama enquiring about Lanka.

Chapter 6 – Canto on Enquiring about Lanka” இலங்கை கேள்விப் படலம்

 

This canto titled “Enquiring about Lanka” இலங்கை கேள்விப் படலம்’thus follows the canto on Vibheeshana being granted refuge, coronated and honoured as a visiting royal.

வந்து அடி வணங்கிய நிருதர் மன்னவற்கு

அந்தம் இலாதது ஓர் உறையுள் அவ்வழித்

தந்தனன் விடுத்தபின், இரவி, 'தன் கதிர்

சிந்தின வெய்ய' என்று எண்ணி, தீர்ந்தனன்.

 

After Vibheeshana, ‘the Rakshasa King’  returns from his rounds through the vanara army barracks, he was provided a sprawling ‘endless’ residential quarter – for him to rest the night. The Sun, deciding it was enough of his searing the earth, receded.

 

Another interesting Kamban allegory:

 

சில் இயல் கோதையை நினைந்து தேம்பிய

வில்லியைத் திரு மனம் வெதுப்பும் வெம்மையால்,

எல்லியைக் காண்டலும் மலர்ந்த ஈட்டினால்.

மல்லிகைக் கானமும், வானமும் ஒத்ததே.

 

The arrival of nightfall brought unbounded (and painful) thoughts of Sita in Rama’s crystal-pure mind திரு மனம், as it had the sprawling creepers of jasmine to burst into blossoms and the sky to be lit with countless twinkling stars.

 

கண்ணினை அப்புறம் கரந்து போகினும்,

பெண் நிறம் உண்டுஎனின், பிடிப்பல் ஈண்டு' எனா,

உள் நிறை நெடுங் கடல் உலகம் எங்கணும்

வெண் நிற நிலவு எனும் வலையை வீசினான்.

 

The glowing silvery moon spread its net of moonlight wide and deep all over the world, as if to find Sita, wherever she was hid from sight, if only she was held somewhere.

 

கரத்தொடும் பாழி மாக் கடல் கடைந்துளான்

உரத்தொடும், கரனொடும், உருவ ஓங்கிய

மரத்தொடும் தொளைத்தவன் மார்பில், மன்மதன்

சரத்தொடும் பாய்ந்தது, நிலவின் தாரை வாள்.

 

Manmatha, the God of Love, sent his speeding dart, accompanied by the sword-like moonlight, to pierce the mighty bosom of Rama, who, with one dart had taken the arm, that had single-handedly churned Thirupparkadal for getting the divine nectar for the celestials, and the very life source of Vaali and who with one dart, shot through the great maraa maraa trees.

 

As Rama was commiserating with his inner turbulence, Sugreeva brings him to terra firma:

ஆயது ஓர் அளவையின், அருக்கன் மைந்தன், 'நீ

தேய்வது என்? காரியம் நிரப்பும் சிந்தையை;

மேயவன்தன்னொடும் எண்ணி, மேல் இனித்

 தூயது நினைக்கிலை' என்னச் சொல்லினான்.

 

As Rama was brooding thus over Sita’s thoughts, Sugreeva the son of Surya அருக்கன் மைந்தன் brought him down to the business ahead: “Why are you despairing thus? Instead of thinking ahead, thinking positively of the sacred tasks that lies ahead and the means of accomplishing them, aided by Vibheeshana, the righteous one?” Vanquishing Lanka and retrieving Sita are described by Sugreeva as  a “sacred” task தூயது.

 

Rama, thus prompted, enquires of Vibheeshana about Lanka, its fortifications, army’s size and strengths and the abilities of the commanders:

 

ஆர்கலி இலங்கையின் அரணும், அவ் வழி

வார் கெழு கனை கழல் அரக்கர் வன்மையும்,

தார் கெழு தானையின் அளவும், தன்மையும்,

நீர் கெழு தன்மையாய்! நிகழ்த்துவாய்' என்றான்.

 

“Please present to us, Oh! The righteous one! The fortifications of the sea-clad Lanka, the strengths and skills of the Rakshasas guarding it, the numerical and other strengths of the army.”

 

Vibheeshana begins his presentation with the manner in which Lanka was created:

 

நிலையுடை வட வரை குலைய நேர்ந்து, அதன்

தலை என விளங்கிய தமனியப் பெரு

மலையினை மும் முடி வாங்கி, ஓங்கு நீர்

அலை கடல் இட்டனன், அனுமன் தாதையே.

 

“Vayu, the Wind God, (and Hanuman’s father), in order to ‘cut to size’ the supremely established northern Meru Mount, severed its three-crested peak, shining like gold and dropped it in the sea far in the south.” (implying that Lanka took shape thus.) The poet cleverly posits the creation of Lanka with its devastation linking both to the name of Hanuman.

 

There is an endless controversy fed by theories by theologians, historians and other commentators who find endless joy and life-purpose in pursuing these, about the question: Is the Lanka that is presented by Ramayana – Valmiki down to Kamban – the same as the Sri Lanka of today?

 

The controversy seems to be confounded irredeemably and interminably by the predilection of poets to indulge in hyperbole when it comes to measures of numbers and distances. Valmiki would have Lanka at a distance of 100 ‘yojanas’ – from where it is unclear – which would a linear distance of 100 yojanas (aham etat gamiShyaami yojanaanaam shatam mahat – Kiskinta Khanda Sarga 65 Verse 19) which would place Lanka far down south in the Indian ocean (100 yojanas being equal to 800 miles or 1200 kms.). The discussion gets more complicated when Valmiki gives the distance of the Setu (the sea-bridge that the vanaras built for Rama) as 20 yojanas – i.e. 160 miles or 240 kms. while the remnants of what we believe is the Rama Setu show a distance of barely 10% of this.

 

Let us leave this interminable controversy behind and accept for now all that the poets say with a very liberal pinch of salt and carry on with the narrative. (We would have more mind-blowing numbers coming our way, right now!!).

 

Vibheeshana now gets down to a critical military presentation for the benefit of Rama and the vanara commanders:

 

'மருங்குடை வினையமும் பொறியின் மாட்சியும்,

இருங் கடி அரணமும், பிறவும், எண்ணினால்,

சுருங்கிடும்; என், பல சொல்லி? சுற்றிய

கருங் கடல் அகழது; நீரும் காண்டிரால்.

 

“The heavily booby-trapped ramparts and the destructive capabilities of the countless machinery installed there, the impenetrable fortifications, if I go on enumerating these, I would find my lifetime quite short for it. The moats surrounding Lanka are sea-like. You sould find this for yourself.” Vibheeshana inducts ‘you would find for yourself’ for authenticity and emphasis.

 

Now Vibheeshana gets down to numbers – of men guarding the different entrances and different strategic parts of Lanka. The numbers are clearly hyperbolic as we would find. Instead of traversing through these incredible verses, let us see what numbers Kamban would have us count:

 

Northern entrance .. 16 crores எண்-இரு கோடி

Western entrance – 18 crores (அவர்க்கு இரண்டு கோடி மேல் i.e.two crores more)

Southern entrance – 16 crores

Eastern entrance – 16 crores.

(The western flank is more strongly guarded – not just by the increased numbers but by the destructive qualities of the men positioned there – men who could suck the opponent’s life and his entire blood stream by just their look of intent! The polar opposite of  அங்கண் இரண்டும் கொண்டு எங்கள் மேல் நோக்குதியேல், எங்கள் மேல் சாபம் இழிந்து — ஏலோர் எம்பாவாய்.)

 

It is not just the four sides that are manned.

 

In order to protect the sky-scape over Lanka, wary of intrusion from the celestials (aren’t all of them doing servitude in Lanka, in Ravana’s palace already?) men were posted, sky-borne to guard the open skies over Lanka. The number 32 crores (எண்-இரு கோடியின் இரட்டி)

 

Kamban loses his hold over credibility hereabouts:

 

And, fortifying the inside and outside flanks of the very long ramparts, were this number of men - ஐ-இரு நூறு கோடியால் = 1000 crores!!! These men thrive on just thin air!!

 

As a second line behind the forces guarding the ramparts were another 90 crores of men முப்பது கோடியின் மும்மை.

 

Carefully selected, highly combat-ready, special guards protecting Ravana – 16 crores. எண்-இரு நூறு கோடியே

 

Fierce-looking guards doing goose steps in front of Ravana’s palace 24 x 7 – 64 crores

 

This one takes the cake for exaggeration!

 

The guards posted in the very expansive square in front of Ravana’s palace where the “Grievance Bell” stood installed - கோடி கோடியால். – 1 followed by 15 zeros

1,000,000,000,000,000 = QUADRILLION!!!

 

The planet earth at this very moment could accommodate only 7,789,525,770. Would this very same planet have been multiple times bigger to hold all those mind-blowing numbers in a tiny island called Lanka? Not worth wracking our brains, is it?

 

Number of chariots, battle elephants, cavalry, etc. follow a similar numerating style. Could we skip this? Just make note of the Thamizh terms used of yore for those astronomical numbers – பதுமம் – padhumam = 512 crores!

 

The following table would make us understand that the ancient Thamizh society was not put off at all by the number of zeros behind one. Here is the table:

 

"ஏகம் எண்மடங்கு கொண்டது கோடி”(One with eight digits is a crore)

"கோடி எண்மடங்கு கொண்டது சங்கம்”(Eight times a crore is “Sangham”)

"சங்கம் எண்மடங்கு கொண்டது விந்தம்"(Eight times 8 crores is Vindham)

"விந்தம் எண்மடங்கு கொண்டது குமுதம் (Eight times 64 crores is Kumudham)

"குமுதம் எண்மடங்கு கொண்டது பதுமம்"(Eight times 512 crores is Padhumam)

"பதுமம் எண்மடங்கு கொண்டது நாடு”(Eight times 4096 crores is Naadu)

"நாடு எண்மடங்கு கொண்டது சமுத்திரம்”(Eight times 32768 crores is Samudram)

"சமுத்திரம் எண்மடங்கு கொண்டது வெள்ளம்(Eight times 262144 crores is Vellam.)

 

(We would come across the “Vellam” as we get further down to the fringes of the war.)

 

Leaving Rama to mull over those troubling numbers, Vibheeshana moves on to present the principal army commanders serving Lanka and Ravana: We would just make a note of their names, weird, fierce-sounding, some evidently Thamized versions:

 

Vibheeshana rounds off this unbelievable numbers presentation by adding: “What is the point in my blabbering these numbers? The fact is that even if a force went on destroying Ravana’s forces till the end of Time, they would remain untouched, unscathed. It could be One thousand Vellams strong (Vellam as found here would be 262144 crores!”

இலங்கையின் அரண் இது; படையின் எண் இது;

வலங் கையில் வாள் சிவன் கொடுக்க வாங்கிய

அலங்கல் அம் தோளவன் துணைவர், அந்தம் இல்

வலங்களும் வரங்களும், தவத்தின் வாய்த்தவர்.

 

“These are the numbers of the armed forces of Lanka. Here are the commanders, each one possessed of boons ascetic gains, who serve Ravana, he one with the divine sword (Chandrahasam) that Lord Siva had granted him.”

 

கும்பன் (Kumbhan);** அகம்பன் (Akambhan) (Related to Ravana as his maternal uncle);  நிகும்பன் (Nikumhan); ** மகோதரன் (Mahodharan); வேள்வியின்பகைஞன் (Velviyin Pagainjan – Yagnja Virodhi); சூரியன்பகைஞன் (Suryan Pagainjan – Surya Virodhi); பக்கன் (Bhakkan); வச்சிரதந்தன் (Vajradhantan); பிசாசன் (Pisaasan); துன்முகன் (Dhunmukhan); விலங்குநாட்டத்தன் (Vilangu Nattaththan)@ aka வீரூபாக்கன் (Viruoopakshan); தூமநாட்டத்தன் (Dhooma Nattaththan)@; 'போரின் மத்தன் (Porin Maththan)@ பொருவயமத்தன் (Poruvaya Maththan)@

 

 ** The Aadhi Kaavya would name these two as Kumbakarna’s sons.

@These are obviously thamizh names inducted by Kamban.

 

Now Vibheeshana moves up to the chief commanders:

 

Brahasthan: The mindless one, who is obsessed with fighting and who would kill and then only think. Carries the reputation of making Iravatham, Indra’s ride, to flee with all its four legs flailing; who also made the celestials flee their homes with his incessant rain like archery.

 

Kumbakarnan: Ravana’s younger brother. who pulled out the four mighty tusks of that elephant with his bare hands; one who harassed and vanquished the celestials.

 

Indrajit aka Meghanathan – Ravana’s son, who defeated, humiliated and bound Indra hand and foot. Indra bears those scars on his legs and arms as eternal evidence of that subjugation by Indrajit, who is also reputed to have arrested the two light sources of this world – Sun and the Moon.

 

Adhikaaya – Another son of Ravana, equal in prowess to Indrajit. Could not earn that name of his brother only because there was no other Indra to counter and defeat.

 

Devaranthaka (the annihilator of celestials), Naranthaka (the annihilator of humans) and Trisiraa (one with three heads) were the other equally illustrious and valourous sons of Ravana.

 

These are the reputations and prowess of the chief commanders of Ravana. And I shall relate to you, to the best of my abilities, the reputation and prowess of Ravana himself – great grandson of Brahma, grandson of Pulastya (son of Brahma), son of Visravas (Pulastya’s son). He became exalted and invincible due to the boons gained by him through his stern ascetics, from Brahma and Lord Siva.

 

Ravana’s Exploits:

 

With Lord Shiva, wearing his tiger skin and with a divine reputation that was not to be lightly brushed off, still seated on it, Ravana, pulled the humongous, snow-clad Mount Kailasa right from its roots (with his bare hands) and achieved eternal reputation.

 

Even at the sight of the scar on his broad and mighty shoulders gained from his breaking the grand tusks of the Dig Gajas (the divine elephants that are deemed to be carrying this earth), the thirty three crore celestials would be frightened and flee in all directions. ஆன்ற – distortion, for rhyme, of அகன்ற.

 

(Later, in this very Khanda, when Ravana falls eventually, Vibheeshana identifies him to Rama with the remnants of these tusks still sticking through his chest:

 

Ravana did not rest with harassing his arch enemies – the celestials; his ambitions of overlording all of creation never being satiated, he went at all other denominations of dominance in the three worlds. (He left out humans – till now that is – as he thought it was way beneath his dignity to engage these pathetic beings.) Here, he takes on the “Dhanavas” – Asuras (offspring of Sage Kasyapa through Dhanu one of his thirteen wives).

 

After he destroyed the Kalakeya clan of Asuras root and branch, holding his divine, well-decorated sword, even when the pregnant women of that clan heard his name – “Lanka’s King”, they shuddered in fright like serpents reacting to thunderbolts. (Snakes do not have a hearing faculty. This popular, oft used literature, saying in Thamizh - இடியுண்ட நாகம் போல் – is curious. Possibly the reptiles reacted to thunder through their sensors in their long belly that monitored vibrations in the surface they crawl through.)

 

Pregnant women are mentioned to highlight the risk of abortion when they go through mental stress. கர்ப்பம் கலங்குவதைப் போல் is a popular adage.

 

Kubera Flees from Ravana:

 

Bested and humiliated by Ravana, Kubera deserted his two ‘maanam’s’ the first his pride, self-dignity மானம் and the other Vimaanam விமானம் – the renowned Pushpaka Vimmanam (which Ravana uses for abducting Sita), lost Lanka to Ravana, lost all the proverbial  wealth he was lord of including the priceless twin divine treasures – Sankha Nidhi and Padhma Nidhi and fled – like a herd of deer chased by a tiger and resides in perpetual fear in Alakapuri. (Kubera was a step-brother of Ravana – born to Visravas through Ilavitha, a step-mother).

 

Yama Dharma Raja, the God of Death, loses his job, title and hearth;

 

"புண்ணும் செய்தது முதுகு" என, புறங்கொடுத்து ஓடி

,"உண்ணும் செய்கை அத் தசமுகக் கூற்றம் தன் உயிர்மேல்

நண்ணும் செய்கையது" எனக் கொடு, நாள்தொறும், தன் நாள்

எண்ணும் செய்கையன், அந்தகன், தன் பதம் இழந்தான்.

 

“That ten-headed entity of death தசமுகக்  கூற்றம் **would not spare me and is capable of taking my life” Considering that life-threat to the very God of Death, Yama fled, carrying the battle wounds on his back while fleering and, losing his status as அந்தகன் (Yama, the God of Death, who ruled the South) is counting his own days. ** Kamban lifts the sanskirt term தசமுக without any hesitation.

 

The poet presents the God of Death in an improbable plight – himself fearing death and fleeing, losing his job to Ravana and counting his own days.

 

Varuna is defeated and flees his posts:

 

Defeated by Ravana in battle and losing him prestigious “Paasam” weapon to him, Varuna, the God of Water, fled and is living with ‘makara’ fishes deep down in the seas.

 

Vibheeshana winds up his “Ravana Purana”

 

'என்று உலப்புறச் சொல்லுகேன், இராவணன் என்னும்

குன்று உலப்பினும் உலப்பு இலாத் தோளினான் கொற்றம்?

இன்று உலப்பினும், நாளையே உலப்பினும், சில நாள்

சென்று உலப்பினும் நினக்கு அன்றி, பிறர்க்கு என்றும் தீரான்.

 

“When shall  go this (dreaded) reign of this mighty shouldered Ravana? Looks like indestructible – even lofty mountains could be felled by him by his shoulders would not fall! Whether it (his end) happens today, tomorrow or sometime later, it could end only at your hands, with no one else.

 

Vibheeshana’s conclusion is dramatically impressive – having brought out the peril that Ravana was in a carefully, ornamentally chiseled narrative, Vibheeshana says – this world needs to be relieved of this peril. I do not know when that shall happen. Whenever it happens, it can happen only at your hands – at no one else’s.

 

Now Vibheeshana sets out to narrate Hanuman’s escapades in Lanka. The poet is mindful of the fact that Hanuman himself did not report to Rama and his vanara seniors what all he did in Lanka – reported only the bare fact that he could find Sita – out of his natural, exalting, sense of modesty. These were worth a telling and Rama needed to know. Coming from Vibheeshana who was a central witness it would carry highest credibility.

As far as we are concerned, we have been first-hand witness to these. I presume – and hope the Group concurs – that we need not revisit them now. We could skip this portion, except pick on a few verses which are invested with special literary or poetic values.

 

ஈடு பட்டவர் எண்ணிலர் தோரணத்து, எழுவால்;

பாடு பட்டவர் படு கடல் மணலினும் பலரால்;

சூடு பட்டது, தொல் நகர்; அடு புலி துரந்த

ஆடு பட்டது பட்டனர்; அனுமனால் அரக்கர்.

 

“those who engaged Hanuman were countless. Tormented by his rising tail across the huge and splendorous arch in front of Asoka Vanam, their count would outnumber the grains of sand on the sea front. The ancient and grand City got burnt. The Rakshasas met the fate of lambs chased by a killer tiger.”

 

சொன்ன மா மதில் இலங்கையின் பரப்பினில் துகைத்துச்

சின்னம் ஆனவர் கணக்கு இலர்; யாவரே தெரிப்பார்?

இன்னம் ஆர் உளர், வீரர்? மற்று, இவன் சுட எரிந்த

அன்ன மா நகர் அவிந்தது, அக் குருதியால் அன்று.

 

“Rakshasa warriors trampled by him (Hanuman) on the wide ramparts of Lanka and decimated, who has a count of them? Who remained of the warriors? The City that was lit and burnt by him got doused by the blood flow from this massive blood bath.”

 

விலங்கல் வெந்தவா வேறு இனி விளம்புவது எவனோ-

அலங்கல் மாலையும் சாந்தமும் அன்று தான் அணிந்த

கலங்களோடும், அச் சாத்திய துகிலொடும், கதிர்வாள்

இலங்கை வேந்தனும், ஏழு நாள் விசும்பிடைஇருந்தான்!

 

 “How else one could narrate the incineration of Lanka? The invincible Ravana, still with his divine sword (Chandrahasam) that he gained from Lord Siva, still with the garlands he wore in his palace, with the sandal paste he wore there, with the only apparel he wore there, he had to retire to the skies for seven days – while the City burned.”

 

Vibheeshana winds up:

 

நொதுமல் திண் திறல் அரக்கனது இலங்கையை நுவன்றேன்;

அது மற்று அவ்வழி அரணமும் பெருமையும் அறைந்தேன்:

இது மற்று அவ்வழி எய்தியது; இராவணன் ஏவ,

பதுமத்து அண்ணலே பண்டுபோல் அந் நகர் படைத்தான்.

 

“I presented the splendor of Lanka the city of the invincible Ravana. I brought to you the (military) layout of the fortifications and their superior structure. I also related to you the other happening – when Hanuman devastated the city. On Ravana’s command, Brahma* himself reconstructed the city with its earlier splendor.”

 

 *Mayan, the celestial architect reconstructs on Brahma’s instruction.

 

Vibheeshana applauds and celebrates Hanuman:

 

காந்தும் வாளியின் கரன் முதல் வீரரும், கவியின்

வேந்தும், என்று இவர் விளிந்தவா கேட்டு அன்று; அவ் இலங்கை

தீந்தவா கண்டும், அரக்கரைச் செருவிடை முருக்கிப்

போந்தவா கண்டும், நான் இங்குப் புகுந்தது-புகழோய்!'

 

“Oh! The Celebrated One! (Rama)! The reason why I came here and sought refuge is not because I heard from these (vanara leaders) about your prowess in ending Kara Dhooshanas and Vaali with your searing darts. It is because I witnessed Lanka being burnt down and after devastating, besting the best of all the Rakshasa forces he countered, he (Hanuman) returned (unscathed).

 

கேள் கொள் மேலையான் கிளத்திய பொருள் எலாம் கேட்டான்,

வாள் கொள் நோக்கியை, பாக்கியம் பழுத்தன்ன மயிலை,

நாள்கள் சாலவும் நீங்கலின், நலம் கெட மெலிந்த

தோள்கள் வீங்கி, தன் தூதனைப் பார்த்து, இவை சொன்னான்:

 

 Rama’s shoulders, enfeebled by having been separated from Sita, the lovely one with eyes resembling a wide sword and representing as she were, the ripening of all the riches, for such a long time, rose with pride and joy again, listening to all that Vibheeshana, the friendly one, had to narrate. And, with that joy and pride, looked at Hanuman, his emissary and said this>

 

Rama applauds Hanuman:

'கூட்டினார் படை பாகத்தின் மேற்படக் கொன்றாய்;

ஊட்டினாய், எரி ஊர் முற்றும்; இனி, அங்கு ஒன்று உண்டோ?

கேட்ட ஆற்றினால், கிளிமொழிச் சீதையைக் கிடைத்தும்

மீட்டிலாதது, என் வில் தொழில் காட்டவோ?-வீர!

 

“Oh! Peerless Warrior! You have decimated more than half of the forces of Lanka. You had burnt Lanka. Is there anything left there (for me)? Listening to all your brave exploits (in Lanka), you spared the task of retrieving Sita only considerate of (an opportunity for) me to display my archery skills?”

 

What better praise could Hanuman have got from his Lord and Master: You did not finish the job only because you wished to let me have something to make a statement there.

 

நின் செய் தோள் வலி நிரம்பிய இலங்கையை நேர்ந்தோம்;

பின் செய்தோம் சில; அவை இனிப் பீடு ஒன்று பெறுமோ?-

பொன் செய் தோளினாய் !-போர்ப் பெரும் படையொடும் புக்கோம்;

என் செய்தோம் என்று பெரும் புகழ் எய்துவான் இருந்தோம்?

 

 “Oh! One with golden shoulders! We are reaching Lanka that is comprehensively filled and replete with your deeds of valour. We have raised a huge army. We could follow your deeds and might do a few battles. What shall we think we have accomplished – after your glorious deeds?”

 

'என்னது ஆக்கிய வலியொடு அவ் இராவணன் வலியும்

உன்னது ஆக்கினை; பாக்கியம் உருக் கொண்டது ஒப்பாய்!

முன்னது ஆக்கிய மூஉலகு ஆக்கிய முதலோன்

பின்னது ஆக்கிய பதம் நினக்கு ஆக்கினென்; பெற்றாய்.'

 

“You seem to possess as your prowess, the combined strength of myself and Ravana. I grant you this status: You shall be next only to Brahma (Hanuman secures Siranjeevatva).

 

Hanuman rises, speechless, with his head bent and face demonstrating embarrassed modesty:

 

என்று கூறலும், எழுந்து, இரு நிலன் உற இறைஞ்சி,

ஒன்றும் பேசலன் நாணினன், வணங்கிய உரவோன்;

நின்ற வானரத் தலைவரும் அரசும், அந் நெடியோன்

வென்றி கேட்டலும், வீடு பெற்றார் என வியந்தார்.

 

As Rama said this, Hanuman rose, fell prostrate and rose again. Would not speak a word. Was engulfed in bashfulness. As the Vanara assembly hearing all the victorious deeds of the great Hanuman, were dumbstruck with awe and astonishment and immersed in joy as if they had gained Moksha itself.