Chapter 3

Kishkindha Kanda - The Empire of Holy Monkeys

VERSE 1

वचो विज्ञाय हनुमान् सुग्रीवस्य महात्मनः
पर्वतात् ऋष्यमूकात् तु पुप्लुवे यत्र राघवौ

vaco vijñāya hanumān sugrīvasya mahātmanaḥ
parvatāt ṛṣyamūkāt tu pupluve yatra rāghavau

SYNONYMS

surgīvasya mahātmanaḥ: of Sugreeva, noble soul | vacaḥ vijñāya: words, mindful of | puplave: took his flight | parvatāt ṛṣyamūkāt: from Mt. Rishyamuka | yatra ṟāghavau: where, the Raghava-s are. |

TRANSLATION

Mindful of the words of noble-souled Sugreeva, Hanuma took his flight from Mt. Rishyamuka to where Raghavaa-s are. [4-3-1]

VERSE 2

कपि रूपम् परित्यज्य हनुमान् मारुतात्मजः
भिक्षु रूपम् ततो भेजे शठबुद्धितया कपिः

kapi rūpam parityajya hanumān mārutātmajaḥ
bhikṣu rūpam tato bheje śaṭhabuddhitayā kapiḥ

SYNONYMS

kapi rūpam parityajya: monkey's, semblance, cast-off | māruta ātmajaḥ: Air's son | bhikśu rūpam tataḥ bheje: ascetic's, persona, then, attained | kapiḥ śaṭha buddhitayā: monkey, with incredulousness, in mind,. |

TRANSLATION

Casting off his monkey's semblance Air-god's son Hanuma attained the persona of an ascetic, for that monkey is incredulous in mind about Raghava-s. [4-3-2]

PURPORT

Sugreeva doubted Rama and Lakshmana to be the mercenaries sent by his elder brother Vali, for kings of that nature will always be on hunt for their enemies. Hence he ordered Hanuma not to approach them in his original persona that is of a mighty monkey, c.f. 4-2-24. This is the reason why he chose the form of ascetic, thinking that nobody tells a lie to an ascetic, and thus he wanted to gain information in an ascetic's form, but futile is his effort. Rama or Lakshmana will go on listening to what Hanuma says, without any reply. Hanuma himself is vexed at their silence and he has to come out of his guise to reveal his original form, as at 4-3-19.
VERSE 3

ततः च हनुमान् वाचा श्लक्ष्णया सुमनोज्ञया
विनीतवत् उपागम्य राघवौ प्रणिपत्य च

tataḥ ca hanumān vācā ślakṣṇayā sumanojñayā
vinītavat upāgamya rāghavau praṇipatya ca

SYNONYMS

, 4a| tataḥ: then | vācā: with a voice | ślakṣṇayā su manojñayā: softly, well, pleasingly | vinīta vat upāgamya rāghavau: obedient one, like, nearing, Raaghava-s | praṇipatya: on hailing them | ababhāṣe ca tau vīrau: greeted them [not talking exactly,] also, to those two, valiant ones | yathā vat praśaśamsa ca: befittingly, praising, also. |

TRANSLATION

Then on nearing Raghava-s that Hanuma voicing softly and well pleasingly like an obedient one, that best monkey befittingly hailed, greeted and praised those two valiant ones. [4-3-3, 4a]

VERSE 4

संपूज्य विधिवद् वीरौ हनुमान् वानरोत्तमः

saṃpūjya vidhivad vīrau hanumān vānarottamaḥ

SYNONYMS

b, 5a| vānara uttamaḥ: monkey, the best | sampūjya: on making reverent obeisance | satya parākramau vīrau: to both candid, resolutely, valorous ones | vidhivat: customarily | kāmataḥ: as desired [by Sugreeva] | mṛdu vākyam uvāca: soft, words, spoke. |

TRANSLATION

The best Vanara Hanuma spoke soft-wordily, as desired by Sugreeva, to those candidly resolute ones, on making reverent obeisance to both of them. [4-3-4b, 5a]

VERSE 5

राजर्षि देव प्रतिमौ तापसौ संशित व्रतौ

rājarṣi deva pratimau tāpasau saṃśita vratau

SYNONYMS

rāja ṛṣi deva pratimau: kingly, saints, deity-like, similar to | samśrita vratau: with blest, vows | vara vanāriṇau: ideally, complexioned ones | tāpasau: ascetics | bhavantau: you two | mṛga gaṇān anyām trāsayantau: animal, herds of, other inhabitants, scaring | imam deśam katham prāptau: this, country-side, how you arrived. |

TRANSLATION

"You two look like kingly saints, or deities by your build, ascetics with blest vows, but with ideal complexions... how come you arrived at this countryside scaring the herds of animals and other inhabitants of this forest... [4-3-5b, 6]

VERSE 7

पम्पा तीर रुहान् वृक्षान् वीक्षमाणौ समंततः
इमाम् नदीम् शुभ जलाम् शोभयन्तौ तरस्विनौ

pampā tīra ruhān vṛkṣān vīkṣamāṇau samaṃtataḥ
imām nadīm śubha jalām śobhayantau tarasvinau

SYNONYMS

, 8| pampā tīra ruhān vṛkśān: on Pampa, banks, grown-on, trees | samantataḥ vīkśamāṇau: all over, watching at | śubha jalām: having propitious, waters | imām nadīm śobhayantau: this one, the river, make to shine | tarasvinau: mighty ones8. dhairyavantau = courageous ones | suvarṇa ābhau: golden, in hue | cīra vāsasau: jute-cloth, wearers of | niḥśsvasantau: sighing over [repeatedly] | vara bhujau: mighty shouldered ones | imāḥ prajāḥ pīḍayantau: distressing, these, beings [of this forest] | kau yuvām: who, you are. |

TRANSLATION

"You mighty ones you are watching the trees grown on the banks of Pampa from all over, and owing to your presence on these banks you make this river Pampa with its propitious waters to shine forth... but you with your golden hue appear as courageous ones, yet you sigh over repeatedly, you wear jute-cloths, yet you look mighty shouldered... who are you that distress all the beings in this forest... [4-3-7, 8]

VERSE 9

सिंह विप्रेक्षितौ वीरौ महाबल पराक्रमौ
शक्र चाप निभे चापे गृहीत्वा शत्रु नाशनौ

siṃha viprekṣitau vīrau mahābala parākramau
śakra cāpa nibhe cāpe gṛhītvā śatru nāśanau

SYNONYMS

, 10| simha vi prekṣitau: lion-like, sharply, glancing | vīrau: dauntless ones | mahā bala parākramau: greatly, bold, brave | śakra cāpa nibhaḥ: Indra's, bow, like | cāpe gṛhītvā: bows, on taking [on wielding] | śatru nāśanau: enemy, destroyers | śrīmantau: glorious ones | rūpa sampannau: appearance, splendid in | vṛṣabha śreṣṭa vikramau: sacred-bull like, best, impetuous | asti hasta upama bhujau: elephant's, trunk, like, arms | dyutimantau nara ṛśabhau: self-resplendent ones, of men, foremost.. |

TRANSLATION

"Dauntless, bold and brave are you with sharp glances of lions, wielding bows like that of Indra's bow you are the real enemy destroyers... glorious, splendid, and even impetuous you appear like Sacred Bulls... elephant's trunks are your arms... and you foremost among men are self-resplendent... [4-3-9, 10]

VERSE 11

प्रभया पर्वत इन्द्रः असौ युवयोः अवभासितः
राज्य अर्हौ अमर प्रख्यौ कथम् देशम् इह आगतौ

prabhayā parvata indraḥ asau yuvayoḥ avabhāsitaḥ
rājya arhau amara prakhyau katham deśam iha āgatau

SYNONYMS

asau parvata indraḥ: this, mountain, lord-like | yuvayoḥ prabhayā avabhāsitaḥ: by your, effulgence, effulgent | rājya arhau: kingdom-worthy | amara prakhyau: divinities-like | iha deśam katham āgatau: now, to country-side, how, you reached. |

TRANSLATION

"This lord-like mountain is effulgent with your effulgence, you two look as kingdom-worthy, or worthy divinities, but how you have reached this countryside now... [4-3-11]

VERSE 12

पद्म पत्र ईक्षणौ वीरौ जटा मण्डल धारिणौ
अन्योन्य सदृशौ वीरौ देव लोकात् इह आगतौ

padma patra īkṣaṇau vīrau jaṭā maṇḍala dhāriṇau
anyonya sadṛśau vīrau deva lokāt iha āgatau

SYNONYMS

, 13, 14a| padma patra īkśaṇau: with lotus, petal-like, eyes | vīrau: resolute ones | jaṭā mandala dhāriṇnau: braided, tufts, wearers | anyonya sadṛśau: to each, identical [look-a-like, cloned beings] | vīrau deva lokāt iha āgatau: steadfast ones, from gods', world, hither, arrived | yadricchayeva: by fortune | samprāptau: attained | vasundharām: by earth | indra sūrya iva: moon, sun, as it were | viśāla vakśasau: broad, chests | mānuṣau deva rūpiṇau: humans, deities, form | siṃha skandhau: lion-shouldered | mahā utsāhau: very, vehement | sa madau iva govṛṣau: with, vigour, like, sacred bulls. |

TRANSLATION

"Eyes of yours are like fine lotus petals, are you superhuman... nay, you wear tufts and braids, are you some undaunted human ascetics... nay, you look clonal, are you from some world of gods... nay, you are on earth, does this earth have a chance to receive Sun and Moon on her by her fortune... nay, are you some broad-chested deities in human form... lion-shouldered, very vehement and vigorous like Sacred Bulls... who you might be... [4-3-12, 13, 14a]

VERSE 14

आयताः च सुवृत्ताः च बाहवः परिघोपमाः

āyatāḥ ca suvṛttāḥ ca bāhavaḥ parighopamāḥ

SYNONYMS

b, 15a| āyatāḥ su vṛttāḥ bāhavaḥ: lengthy, spherical, too, are arms | parighaḥ upamaḥ: clubs, in similarity | sarva bhūṣaṇa bhūṣa arhāḥ: for all kinds of, ornaments, decor-worthy | kim artham: for what, reason | na vibhūṣitāḥ: not decorated. |

TRANSLATION

"Also lengthy are your hands, and spherical are your shoulders similar to clubs... they are worthy for decoration with every kind of ornament, for what reason they are undecorated... [4-3-14b, 15a]

PURPORT

Here in the verse plural number is used for hands, aayataaH, baahavaH, parighaaH , whereas so far, dual number, dvivachana is used to describe any two. The ancient commentators take this as many hands, more than two, as opposite to other dual numbered wording. For this it is said that since Lakshmana is a right hand to Rama, Hanuma sees a three-handed god in Rama. But Hanuma is talking to both Rama and Lakshmana; there shall be two deities with two hands each. The accepted phenomenon is that, Hanuma as a true devotee has seen the fourhanded Vishnu in Rama. This is according to Govindaraja. Next, the arms of Rama are of protective nature to the friendly ones. aayaataaH , lengthily ones - they can be stretched to any extent, and on the other hand, anything can depend on them, as in yopaam aayatanam veda... and this su vrittaaH, round like the serpent's hoods, or body builder's clubs, is to tell that no one can near them. Thus, the spherical universe can depend on the spherical shoulders of Rama. Thus Hanuma is reminding Rama of his wild-boar incarnation where the whole world is lifted on his snout from waters. The word parighaH , is to say that those spherical shoulders can remove difficulties of those who adore them. The parighaH in simple terms means, clubs, bludgeon, or ancient dumbbell unlike the present day dumbbells of gym, but the word is deciphered to be pari gha fully, removing, or fully, falling to one's lot. That is, here these shoulders are mighty to eliminate Vali and these hands if shook by Sugreeva in friendship, Sugreeva's miseries will be removed completely.
VERSE 15

उभौ योग्यौ अहम् मन्ये रक्षितुम् पृथिवीम् इमाम्

ubhau yogyau aham manye rakṣitum pṛthivīm imām

SYNONYMS

b, 16a| ubhau: reg. you two | aham manye: I, deem | imam sa sāgara vanām: with, oceans, forests | vindhya meru vi bhūśitām: Mt. Vindhya, Mt. Meru, adorned with | kṛtsnām pṛthīvm rakśitum yogyau: entire, earth, to protect, choicest one. |

TRANSLATION

"I deem that each of you are the choicest one to protect the earth adorned with Mt Meru and Vindhya range, and with all her oceans and forests... [4-3-15b, 16a]

VERSE 16

इमे च धनुषी चित्रे श्लक्ष्णे चित्र अनुलेपने

ime ca dhanuṣī citre ślakṣṇe citra anulepane

SYNONYMS

b, 17a| ime dhanuṣī: these, bows | citre: awesome | ślakṣṇe: smooth | citra anulepane: with odd things, polished | prakāśete yathā indrasya: brightening, like, Indra's | hema vibhūṣite: in gold, decorated | vajre iva: Thunderbolt, like. |

TRANSLATION

"And these awesome bows are polished with odd things are smooth, and they are brightening like the gilded Thunderbolt of Indra. [4-3-16]

VERSE 17

संपूर्णाः च शितैः बाणैः तूणाः च शुभ दर्शनाः

saṃpūrṇāḥ ca śitaiḥ bāṇaiḥ tūṇāḥ ca śubha darśanāḥ

SYNONYMS

b,18a| subha darśanāḥ: admirable, in appearance | tuṇāḥ ca: quivers, also | jīvita antakaraiḥ: life, terminators | ghoraiḥ: hazardous | jvladbhiḥ pannagaiḥ iva: fiery, snakes, like | śitaiḥ bāṇaiḥ: sharp, arrows | sampūrṇāḥ ca: full with, also. |

TRANSLATION

"Full with hazardous, life terminating, fiery snake like sharp arrows are these quivers, admirable in their appearance... [4-3-17b, 18a]

VERSE 18

महा प्रमाणौ विपुलौ तप्त हाटक भूषणौ

mahā pramāṇau vipulau tapta hāṭaka bhūṣaṇau

SYNONYMS

b, 19a| mahā pramāṇau vipulau: amply, broad, wide | tapta hāṭaka bhūṣitau: burnt [refined,] gold, decorated with | khaḍagau etau virājete: swords, these two, are dazzling | nirmukta bhujagau iva: released [from moulted skin,] snakes like. |

TRANSLATION

"Dazzling are these amply wide, broad and gilded swords like the snakes just released from their moults... [4-3-18b, 19a]

VERSE 19

एवम् माम् परिभाषन्तम् कस्माद् वै न अभि भाषतः

evam mām paribhāṣantam kasmād vai na abhi bhāṣataḥ

SYNONYMS

b, 20| evam mām paribhāṣantam: this way, to me, talking | kasmāt vai: what for | na abhibhāṣathaḥ: [you] do not, speak to [me] | sugrīva nāma dharmātmā: Sugreeva, named, virtuous one | kascit vānara pungavaḥ vīraḥ: somebody, among monkeys, worthily one | vi nikṛtaḥ bhrātrā: verily, expelled, by brother | jagat bhramati duḥkhitaḥ: over world, roaming, sorrowfully. |

TRANSLATION

"When I have been talking to you this way, what for you don't speak up... one named Sugreeva, somebody virtuous and worthily one among monkeys is expelled by his brother Vali, and he is roaming all over the world sorrowfully... [4-3-19b, 20]

PURPORT

A monkey cannot be teased this far, for it will show its teeth, if exceeded. Hanuma is vexed with their silence. So far he has been talking all flattering words, which he has drawn from many scriptures, i.e., scriptures. Their apparels and hair tufts are like those of sages and hermits, along with their self-contradictory resemblance as would-have-been emperors, and their mighty weaponry, and every other thing he said are the quotes from lakshana shaatra, the scripture that prescribes the qualities of great emperors. This is what the other two listeners are assessing about the questioner also. In the midst of this unpopulated thick forest, some ascetic comes in, talks at length, that too without offence to the scriptures, is the doubt of those two brothers. This particular questioner is not definitely any ascetic or sage, because he is roaming in deep forests, rather than around some villages where he may get some charities. And also that, generally ascetics will talk, only when they are talked to, but this one with some purpose behind, is almost pestering to reveal the identity of the intruders. Hence the brothers took Hanuma to be another demon or anyone sent by somebody, for they already knew about the Vali-Sugreeva episode. Apart from this, Rama is following his own Imperial protocol of assessing the person approaching on his own, who is talking like this one, and who has high knowledge of all the scriptures. This analysis, Rama gives to Lakshmana after a few more verses. For now, Hanuma had to yield to high resistance from those two brothers, and is going to reveal himself, with a come-what-may attitude.
VERSE 21

प्राप्तः अहम् प्रेषितः तेन सुग्रीवेण महात्मना
राज्ञा वानर मुख्यानाम् हनुमान् नाम वानरः

prāptaḥ aham preṣitaḥ tena sugrīveṇa mahātmanā
rājñā vānara mukhyānām hanumān nāma vānaraḥ

SYNONYMS

mahātmanā: by that great soul | vānara mukhyānām rājñā: monkeys, of important ones, by king | tena ṣugrīveṇa: by him, by that Sugreeva | preṣitaḥ: delegated | prāptaḥ aham: come, I have | hanumān nāma vānaraḥ: Hanumaan, named, monkey. |

TRANSLATION

"Delegated by that great soul and the king of important monkeys Sugreeva, I have come here and by name I am Hanuma, another Vanara... [4-3-21]

VERSE 22

युवाभ्याम् स हि धर्मात्मा सुग्रीवः सख्यम् इच्छति
तस्य माम् सचिवम् वित्तम् वानरम् पवनात्मजम्

yuvābhyām sa hi dharmātmā sugrīvaḥ sakhyam icchati
tasya mām sacivam vittam vānaram pavanātmajam

SYNONYMS

saḥ dharmatmā sugrīvaḥ: he, that righteous one, Sugreeva | yuvābhyām sakhyam icchati hi: with you two, friendship, desiring, indeed | mām vittam: me, you know | sugrīva priya kāraṇāt: Sugreeva, to appease, by reason of | bhikśu rūpa praticchannam: ascetic's, form, undercover of | tasya sacivaḥ: his, minister | ṛṣyamūkāt iha prāptam: from Mt. Rishyamuka, here, I reached | kāma gam kāma rūpinam: by wish, wend, by wish, guise alter | pavana ātmajam vānaram: son of, Air-god, a monkey [thus you may know me.] |

TRANSLATION

"He that righteous Sugreeva is desiring friendship with you two, and know me as a monkey and his minister, the son of Air-god... I had to come here from Mt. Rishyamuka in an ascetic's form only to appease that Sugreeva, and I can wend my way by my will, and wear any guise as I wish..." Hanuma said so to those brothers. [4-3-22, 23]

VERSE 24

एवम् उक्त्वा तु हनुमाम् तौ वीरौ राम लक्ष्मणौ
वाक्यज्ञो वाक्य कुशलः पुनः न उवाच किंचन

evam uktvā tu hanumām tau vīrau rāma lakṣmaṇau
vākyajño vākya kuśalaḥ punaḥ na uvāca kiṃcana

SYNONYMS

vākya jñaḥ: sentence, knower [wordsmith] | vākya kuśalaḥ: sententiousness, expert in | tau vīrau: to those, valorous ones | evam utkvā tu: thus, saying, only | punaḥ kincanaḥ na uvāca: further, anything, not said. |

TRANSLATION

Saying thus to those valorous Rama and Lakshmana, Hanumaan, the sententious wordsmith, spoke nothing further. [4-3-24]

VERSE 25

एतत् श्रुत्वा वचः तस्य रामो लक्ष्मणम् अब्रवीत्
प्रहृष्ट वदनः श्रीमान् भ्रातरम् पार्श्वतः स्थितम्

etat śrutvā vacaḥ tasya rāmo lakṣmaṇam abravīt
prahṛṣṭa vadanaḥ śrīmān bhrātaram pārśvataḥ sthitam

SYNONYMS

śrīmān: illustrious one | ramaḥ: Rama | tasya etat vacaḥ śrutvā: his, all those, words, on hearing | pra hṛṣṭta vadana: well, pleased, facially | pārśvataḥ sthitaḥ: at his side, standing | bhrātaram lakśmanam abravīt: to his brother, to Lakshmana, spoke. |

TRANSLATION

Hearing all those words said by Hanuma, that illustrious Rama is well pleased facially, spoke to his brother Lakshmana who is standing at his side. [4-3-25]

PURPORT

Again Rama is following his imperial protocol. As an emperor he does not enter into any direct conversation with envoys or ambassadors. Later Rama asks Lakshmana to conduct the dialogue with Hanuma. This is said to have another reason. Because Lakshmana is another wordsmith, equalling Hanuma by way of his knowledge in scriptures, Rama assigns that duty to Lakshmana. Now Rama's analysis of this envoy's knowledge, thereby gauging his master's virtuousness, is made know to Lakshmana in the following verses.
VERSE 26

सचिवो अयम् कपीन्द्रस्य सुग्रीवस्य महात्मनः
तम् एव काङ्क्षमाणस्य मम अन्तिकम् इह आगतः

sacivo ayam kapīndrasya sugrīvasya mahātmanaḥ
tam eva kāṅkṣamāṇasya mama antikam iha āgataḥ

SYNONYMS

ayam: he is | kapīndrasya mahāatmanaḥ sugrīvasya sacivaḥ: monkey's king's, noteworthy soul, Sugreeva's, minister | tam eva kānkśamāṇasya mama antikam upāgataḥ: him, alone, [I am] cherishing, at my, near, he arrived. |

TRANSLATION

"He is the minister of that noteworthy soul and king of monkeys, Sugreeva... whom alone I cherish, but he himself has drew nigh of me, on his own... [4-3-26]

VERSE 27

तम् अभ्यभाष सौमित्रे सुग्रीव सचिवम् कपिम्
वाक्यज्ञम् मधुरैः वाक्यैः स्नेह युक्तम् अरिन्दम

tam abhyabhāṣa saumitre sugrīva sacivam kapim
vākyajñam madhuraiḥ vākyaiḥ sneha yuktam arindama

SYNONYMS

vākya jñam: sententious one | sneha yuktam: friendliness, withal | arindamam: with enemy destroyer [Hanuma] | sugrīva sacivam kapim: Sugreeva's, minister, the monkey | madhuraiḥ vākyaiḥ: with pleasing, words | tam abhyabhāṣa: to him, you exchange pleasantries. |

TRANSLATION

"Soumitri, with this minister of Sugreeva, the knower of sententiousness and a pleasant worded one, and one with friendliness you exchange pleasantries with that enemy destroyer Hanuma... [4-3-27]

PURPORT

The word arindamam meaning �to the enemy destroyer' is to pertain to Lakshmana as oh, enemy destroyer, because Rama has not yet concluded on Hanuma's epithets. In Chaukambha version, in Gorakhpur version and in Eastern versions it is arindama , in vocative case only, but Baroda and Tokunaga versions and some more have this as arindamam , objective case. Similar usage can be found in this chapter at 4-3-36, vaajyaj~naH, vaakyaj~nam etc.
VERSE 28

न अन् ऋग्वेद विनीतस्य न अ\\यजुर्वेद धारिणः
न अ\\साम वेद विदुषः शक्यम् एवम् विभाषितुम्

na an ṛgveda vinītasya na a\-\-yajurveda dhāriṇaḥ
na a\-\-sāma veda viduṣaḥ śakyam evam vibhāṣitum

SYNONYMS

na: not | an ṛgveda vinītasya: non, Rig Veda, knower of | a yajurveda dhāriṇaḥ: non, Yajur Veda, remembering | a sāmaveda viduṣaḥ: non, Saama Veda, scholar | śakyam: possible | evam vi bhāṣitum: this way, truly, to speak. |

TRANSLATION

"Nay...the non-knower of Rig Veda, or the non-rememberer of Yajur Veda, or the non-scholar of Saama Veda... can possibly, or truly speak this way... [4-3-28]

PURPORT

From hereon Rama's analysis of Hanuma is depicted. In Rig Veda every letter has too many phonetically deflected variations, in many ways to mean many things. It is practically impossible to contain that knowledge, unless the recitalist has complete control over it. Hence the word, viniita , 'well trained' is used. In Yajurveda many anuvaaka -s or passages occur recursively, with different utilisation. Remembering not to mix one with the other is a difficult process. Hence the recitalist has to have enormous remembrance. In Saamaveda the pitch and duration of the rendering is of high importance, as such it requires a scholarly bent to control vocal notes. The three words, vinaya , schooling; dhaaraNa , remembrance and vedana knowledge are required to each of the above Veda-s. Atharva Veda, on the other hand, has no recital performance other than the above. Hence, it is said, is not quoted by Rama. Hanuma said 'you two are eligible to rule the earth' as at 4-3-15, which tantamount to the quote brhamaa vaa idam ekaeva agra aasiit... from Rigveda aitereya. Next he said that you are deities inhuman form at 4-3-13, which has its bearing on the Yajurveda quote ajaayamaano bahudhaa vijaayate... Then Rama is said having lotus-petal like eyes, at 4-3-11, taking clue from cChandogya of Saamaveda, myathaakapyaasam punDariikam evaakshiNii... . Hence these utterances of Hanuman are said to have direct base in the Veda-s.
VERSE 29

नूनम् व्यकरणम् कृत्स्नम् अनेन बहुधा श्रुतम्
बहु व्याहरता अनेन न किंचित् अप शब्दितम्

nūnam vyakaraṇam kṛtsnam anena bahudhā śrutam
bahu vyāharatā anena na kiṃcit apa śabditam

SYNONYMS

anena: by him | vyākaraṇam kṛstsnam: grammar, comprehensively | bahudhā śrutam: severally, heard [learnt] | bahu vyāharatā anena: much, said, by him | na kimcit: not, a single word | apa śabditam: amiss, verbiage. |

TRANSLATION

"Definitely grammar is severally and comprehensively learnt by him... and though much is said by him not a single word has gone amiss of verbiage... [4-3-29]

PURPORT

Earlier Vedic knowledge of Hanuma is analysed. Now his knowledge of grammar, the essential part of Vedic learning is analysed. Without the knowledge of subsidiary scriptures of Veda-s, like, vyaakarana, nirukta, sikhsha,chandas , the study of Vedas and its ancillaries itself is futile. Reading and reciting the Vedic hymns is of no use in practical life, for the knowledge learnt thereon is to be implemented in society. A simple recitalist is known as chaa.ndasa orthodox fellow, while the user of that knowledge for the good of society is vyavahaarta practical fellow. Hence Hanuma is implementing the grammar and training received originally as a Vedic scholar, because he is a practical one.
VERSE 30

न मुखे नेत्रयोः च अपि ललाटे च भ्रुवोः तथा
अन्येषु अपि च सर्वेषु दोषः संविदितः क्वचित्

na mukhe netrayoḥ ca api lalāṭe ca bhruvoḥ tathā
anyeṣu api ca sarveṣu doṣaḥ saṃviditaḥ kvacit

SYNONYMS

gītī: stretching | śīghrī: quickening the pace | śiraḥ kampī: head, one who nods | tathā: thus | likhita pāṭhakāḥ: written-text readers | anartha jñaḥ: unknowing the meaning | alpa kaṇṭhāḥ: weak-voiced | ṣat ete: six, of these | pāṭhaka athamāḥ: reciters, the worst. |

TRANSLATION

"On his face or eyes, or on forehead or brows, or on other faculties of expression no fault is found...even at the least... [4-3-30]

PURPORT

Now the behavioural niceties of a Vedic scholar are being analysed. The siksha part of Veda-s imposes certain rules while reciting the hymns. There will be some paaTaka athama-s , Reciters, the worst. The following verse elucidates the skills of such worst reciters. 1] Undue stretching, 2] quickening the pace, 3] nodding the head 4] reading by seeing written texts without memorising 5] unknowing the meaning, 6] weak-voiced, are thus the six sorts of worst reciters of Vedic hymns.
VERSE 31

अविस्तरम् असंदिग्धम् अविलम्बितम् अव्यथम्
उरःस्थम् कण्ठगम् वाक्यम् वर्तते मध्यमे स्वरम्

avistaram asaṃdigdham avilambitam avyatham
uraḥstham kaṇṭhagam vākyam vartate madhyame svaram

SYNONYMS

śankitam: doubting | bhītam: fearing | udghuṣṭam: shouting | avyaktam: unclear | anunāsikam: nasal | kāku svaram: shrieking | śīrśa gatam: high-pitched | tathā: like that | sthāna varjitam: placed, improper | vi svaram: melody-less | virasam: rude | eva: also, like | viśliśtam: torn apart | viśama anvitam: negatively meaning | vyākulam: chaotic | tālu bhinnam: labiovelar | pāṭha dośāḥ: all, reading, mistakes. |

TRANSLATION

"Unexpanded, un-doubtful, un-delaying and non-dissonant is the tenor of his speech, and it comports in his chest or throat in a medium tone...[4-3-31]

PURPORT

After elucidating the reciters, the worst, now the recitation, the worst is being analysed. Reading scriptures with 1] doubting, 2] fearing, 3] shouting,4] unclear, 5] nasal, 6] shrieking, 7] high-pitched, and like with 8]improper sounds placement, 9] melody-less, 10] rudely, and also 11] letters torn apart, 12] rendering negative meaning, 13] chaotic, 14] labiovelar, are the fourteen reciting mistakes.
VERSE 32

संस्कार क्रम संपन्नाम् अद्भुताम् अविलम्बिताम्
उच्चारयति कल्याणीम् वाचम् हृदय हर्षिणीम्

saṃskāra krama saṃpannām adbhutām avilambitām
uccārayati kalyāṇīm vācam hṛdaya harṣiṇīm

SYNONYMS

mādhuryam: sweet-voiced | akśara vyaktiḥ: syllables, enunciated | pada cchedaḥ: parting of words | tathā: likewise | tvarā: quickness | dhairyam: confidently | laya samanvitam: rhythm included | ṣaṭ ete pāṭḥagā gunṇaḥ: are the six abilities of the reciters. |

TRANSLATION

"He has orderly refinement in speech that is remarkable and un-delaying, and he speaks propitious words that are heart-pleasing...[4-3-32]

PURPORT

Best reciters will render phonetics as below, as contained in siikhsha of Veda-s: With sweet voice, enunciated syllables, properly parting the words, quick and confident, and rhythm included are the six best qualities of best reciters.
VERSE 33

अनया चित्रया वाचा त्रिस्थान व्यंजनस्थयाः
कस्य न आराध्यते चित्तम् उद्यत् असे अरेः अपि

anayā citrayā vācā tristhāna vyaṃjanasthayāḥ
kasya na ārādhyate cittam udyat ase areḥ api

SYNONYMS

anayā citrayā vācā: by his, enthralling, speech | tri sthāna vyanjanasthayā: in three, places, generated | kasya na ārādhyate cittam: who, not, adores, by heart [whose heart does not become enchanted] | udyat aseareḥ api: raised, sword, of enemy, even [even an enemy, after raising his sword.] |

TRANSLATION

"His speech is generated in three places is enthralling... and whose heart is it that is disenchanted, even that of an enemy after raising his sword at him, on hearing his speech...[4-3-33]

PURPORT

Three places to generate speech are urashi at chest, shirashi at head, kanTha at throat. A real speqker of his mind has to generate his speech in these three areas, without rendering any lip service. Again this is the rule of Vedic siksha namely the training.
VERSE 34

एवम् विधो यस्य दूतो न भवेत् पार्थिवस्य तु
सिद्ध्यन्ति हि कथम् तस्य कार्याणाम् गतयो।अनघ

evam vidho yasya dūto na bhavet pārthivasya tu
siddhyanti hi katham tasya kāryāṇām gatayo|anagha

SYNONYMS

anagha: oh, the faultless Lakshmana | yasya pārthivasya: to which, king's | dūtaḥ evam vidhaḥ na bhavet: emissary, this kind of, not, going to be | tasya gatayaḥ kāryāṇām katham siddhyanti: his, works [means,] ways, how, they will accomplish. |

TRANSLATION

"Oh, faultless Lakshmana, if this sort of envoy is not there to a king, really how can that king accomplishes his ways and means... [4-3-34]

VERSE 35

एवम् गुण गणैर् युक्ता यस्य स्युः कार्य साधकाः
तस्य सिद्ध्यन्ति सर्वे।अर्था दूत वाक्य प्रचोदिताः

evam guṇa gaṇair yuktā yasya syuḥ kārya sādhakāḥ
tasya siddhyanti sarve|arthā dūta vākya pracoditāḥ

SYNONYMS

yasya: to whom | evam guṇa gaṇaiḥ yuktvā: this kind of, virtue, varieties of, having | kārya sādhakāḥ: work, accomplishers | syuḥ: will be there | tasya sarve arthāḥ: to him, all, objectives | dūta vākya pracoditāḥ: envoy's, words, impelled by | siddhyanti: are achieved |

TRANSLATION

"Should a king have this kind of work accomplishers with a variety of virtues, all his objectives will be achieved impelled by such an envoy's words..." Rama thus said to Lakshmana. [4-3-35]

VERSE 36

एवम् उक्तः तु सौमित्रिः सुग्रीव सचिवम् कपिम्
अभ्यभाषत वाक्यज्ञो वाक्यज्ञम् पवनात्मजम्

evam uktaḥ tu saumitriḥ sugrīva sacivam kapim
abhyabhāṣata vākyajño vākyajñam pavanātmajam

SYNONYMS

evam uktaḥ tu: thus, said [by Rama,] only | saumitriḥ: Lakshmana | sugrīva sacivam kapim: to Sugreeva's minister, that monkey | abhya bhāṣata: spoke to | vākya jñaḥ: wise-worded one | vākyajñam: to [another] wise-worded one | pavamāna ātmajam: Air's, son. |

TRANSLATION

When said thus by Rama, wise-worded Lakshmana spoke to that monkey and the minister of Sugreeva, namely Hanuma, the son of Air-god, who is equally a wise-worded one. [4-3-36]

VERSE 37

विदिता नौ गुणा विद्वन् सुग्रीवस्य महात्मनः
तम् एव च अवाम् मार्गावः सुग्रीवम् प्लवगेश्वरम्

viditā nau guṇā vidvan sugrīvasya mahātmanaḥ
tam eva ca avām mārgāvaḥ sugrīvam plavageśvaram

SYNONYMS

vidvan: oh scholar | sugrīvasya mahātmanaḥ: of Sugreeva, great-soul | guṇāḥ viditā nau: virtues, are known, to both of us | avām: we | mārgāvaḥ: are searching for | tam plavanga īśvaram sugrīvam eva: him, that fly-jumpers, lord of, Sugreeva, alone. |

TRANSLATION

"The virtues of that great soul Sugreeva are known to us, oh, scholarly monkey, we for our part are in search of that lord of fly-jumpers Sugreeva alone... [4-3-37]

VERSE 38

यथा ब्रवीषि हनुमान् सुग्रीव वचनाद् इह
तत् तथा हि करिष्यावो वचनात् तव सत्तम

yathā bravīṣi hanumān sugrīva vacanād iha
tat tathā hi kariṣyāvo vacanāt tava sattama

SYNONYMS

sattama hanumān: oh gentle one, Hanuma | iha sugrīva vacanāt: now, by Sugreeva's, words | yathā bravīṣi: as, you speak [as you communicated] | tat: that | tava vacanāt: according, to your words | tathā hi kariṣyāvaḥ: like that, we wish to do, indeed. |

TRANSLATION

"As you communicated the words of Sugreeva, oh, gentle Hanuma, by them and by your words we indeed wish to do accordingly... [4-3-38]

VERSE 39

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे तृतियः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye kiṣkindha kāṇḍe tṛtiyaḥ sargaḥ

SYNONYMS

kapiḥ: that monkey, Hanuma | tasya nipuṇam tat vakyam niśmya: his [Lakshmana's,] operative, that, sentence, on observing | prahṛṣṭa rūpaḥ: gladdened, in composure | jaya upapattau: victory, in resulting | manaḥ samādhāya: mind, kept at ease | tadā tābhyām sakhyam kartum iyeṣa: then, to them, friendship, to materialise [at the earliest,] he wished to. |

TRANSLATION

On observing that operative sentence of Lakshmana the monkey Hanuma is gladdened, as seen from his composure, and kept his mind at ease at the prospective victory, and then he wished to materialise the pact of friendship between Rama ad Sugreeva, at the earliest. [4-3-39]

PURPORT

The research scholars point out that these many verses are not there in some ancient manuscripts and only the following verses are available. Even the tailor-made Baroda edition ends at verse 4-3-27. The above aspects of Rama's analysis etc., is available in the Eastern and Gorakhpur and other untailored manuscripts. There is an extensive commentary on these so-called extra verses, rendered in a rare commentary Dharmaakuutam dating back to 1600's, and even in earlier commentaries. The verses found in ancient manuscripts are said to be this one and half stanzas: Taking clue of the last foot, namely vaakyajnam etc., and to glorify Hanuma through the tongue of Rama, these verses from 4-3-28 to 4-3-35, are said to be crafted later, without throwing light on when and where. Rama is going to give aachaarya , Teacher status to Hanuma to educate the innate soul - Seetha in Lanka - about the Almighty. So, to receive that status, according to Vaishnavaite stipulates, a guru should possess certain qualities like: A teacher is to be well-equipped with all Veda-s, a devotee of Vishnu, always purified by hymnal purity, devotion to his own teacher, knower of mythologies, in particular, and one who is endowed with these qualities alone is called the Guru. And Hanuma is one such according to popular belief, though not from the viewpoints of researches. It is therefore unclear whether the modern day researchers are right or the ancient commentators.