Sarga 51
स्वयंप्रभा-प्रश्नोत्तरम् / Svayamprabha Explains the Golden Forest and Questions the Vanaras
किष्किन्धाकाण्ड
Sarga 51 presents a structured inquiry-and-response sequence inside a dark cave that opens into a dazzling, seemingly impossible “golden forest” (kāñcana vana) with gem-latticed mansions and wondrous flora and fauna. The Vanaras—exhausted by hunger and thirst—confess their sudden entry and, overwhelmed by marvels, ask whose ascetic power or agency produced such phenomena (golden trees, lotuses, fish, and tortoises). Hanumān functions as the principal interlocutor, requesting attribution and explanation. The resident ascetic woman, Svayaṃprabhā—described as righteous and committed to universal welfare—replies with a provenance narrative: the golden forest and mansion were created through māyā by a powerful, deceitful being named Maya; the architectural lineage is linked to Viśvakarmā among the daṇava chiefs; Maya gains boons through long penance to Brahmā and enjoys the site until Indra strikes him with the thunderbolt when he is infatuated with the apsaras Hemā. Brahmā then grants the forest and golden house permanently to Hemā, and Svayaṃprabhā, daughter of Meru Sāvarṇi, is appointed as guardian, boon-protected and authoritative. The chapter closes with her hospitable offer of roots, fruits, and water and her direct questions about the Vanaras’ mission and how they located the inaccessible forest—framing the episode as both marvel-literature and a gateway to mission disclosure.
Shlokas
Verse 1
इत्युक्त्वा हनुमांस्तत्र पुनः कृष्णाजिनाम्बराम्।अब्रवीत्तां महाभागां तापसीं धर्मचारिणीम्।।4.51.1।।
Having spoken thus, Hanumān there again addressed that fortunate ascetic woman—robed in black antelope-skin—who was devoted to righteous conduct.
Verse 2
इदं प्रविष्टास्सहसा बिलं तिमिरसंवृतम्।क्षुत्पिपासापरिश्रान्ताः परिखिन्नाश्च सर्वशः।।4.51.2।।
Worn out by hunger and thirst, and utterly fatigued, we suddenly entered this cave that is shrouded in darkness.
Verse 3
महद्धरण्या विवरं प्रविष्टाः स्म पिपासिताः।इमां स्त्वेवंविधान्भावान्विविधानद्भुतोपमान्।।4.51.3।।दृष्ट्वा वयं प्रव्यथितास्सम्भ्रान्ता नष्टचेतसः।
Parched with thirst, we entered this vast opening in the earth; and seeing these many extraordinary marvels, we became shaken, bewildered, and almost lost our senses.
Verse 4
कस्यैते काञ्चना वृक्षास्तरुणादित्यसन्निभाः।।4.51.4।।शुचीन्यभ्यवहार्याणि मूलानि च फलानि च।काञ्चनानि विमानानि राजतानि गृहाणि च।।4.51.5।।तपनीयगवाक्षाणि मणिजालावृतानि च।
Whose are these golden trees, radiant like the rising sun? And for whom are these pure, delectable roots and fruits?
Verse 5
कस्यैते काञ्चना वृक्षास्तरुणादित्यसन्निभाः।।4.51.4।।शुचीन्यभ्यवहार्याणि मूलानि च फलानि च।काञ्चनानि विमानानि राजतानि गृहाणि च।।4.51.5।।तपनीयगवाक्षाणि मणिजालावृतानि च।
Whose are these golden mansions and these silver dwellings, with shining golden windows, covered over with lattices of gems?
Verse 6
पुष्पिताः फलवन्तश्च पुण्यास्सुरभिगन्धिनः।।4.51.6।।इमे जाम्बूनदमयाः पादपाः कस्य तेजसा।काञ्चनानि च पद्मानि जातानि विमले जले।।4.51.7।।कथं मत्स्याश्च सौवर्णा दृश्यन्ते सह कच्छपैः।आत्मानमनुभावं च कस्य चैतत्तपोबलम्।।4.51.8।।अजानतां न स्सर्वेषां सर्वमाख्यातुमर्हसि।
These trees are in bloom and laden with fruit—sacred and fragrant; by whose radiance are these trees made of Jāmbūnada-gold?
Verse 7
पुष्पिताः फलवन्तश्च पुण्यास्सुरभिगन्धिनः।।4.51.6।।इमे जाम्बूनदमयाः पादपाः कस्य तेजसा।काञ्चनानि च पद्मानि जातानि विमले जले।।4.51.7।।कथं मत्स्याश्च सौवर्णा दृश्यन्ते सह कच्छपैः।आत्मानमनुभावं च कस्य चैतत्तपोबलम्।।4.51.8।।अजानतां न स्सर्वेषां सर्वमाख्यातुमर्हसि।
And how have golden lotuses come to be born in this pure water?
Verse 8
पुष्पिताः फलवन्तश्च पुण्यास्सुरभिगन्धिनः।।4.51.6।।इमे जाम्बूनदमयाः पादपाः कस्य तेजसा।काञ्चनानि च पद्मानि जातानि विमले जले।।4.51.7।।कथं मत्स्याश्च सौवर्णा दृश्यन्ते सह कच्छपैः।आत्मानमनुभावं च कस्य चैतत्तपोबलम्।।4.51.8।।अजानतां न स्सर्वेषां सर्वमाख्यातुमर्हसि।
How do golden fish appear here, along with tortoises? Who possesses the power behind all this—whose might born of austerity is it? Since none of us knows, you should explain everything to us.
Verse 9
एवमुक्ता हनुमता तापसी धर्मचारिणी।।4.51.9।।प्रत्युवाच हनूमन्तं सर्वभूतहिते रता।
Thus addressed by Hanuman, the female ascetic—steadfast in dharma and devoted to the welfare of all beings—replied to him.
Verse 10
मयो नाम महातेजा मायावी वानरर्षभः।।4.51.10।।तेनेदं निर्मितं सर्वं मायया काञ्चनं वनम्।
“O bull among monkeys, a brilliant being named Maya—skilled in illusion—created this entire golden forest by his magical power.”
Verse 11
पुरा दानवमुख्यानां विश्वकर्मा बभूव ह।।4.51.11।।येनेदं काञ्चनं दिव्यं निर्मितं भवनोत्तमम्।
“In former times, among the chiefs of the dānavas there was indeed a Viśvakarmā—by whom this divine, golden, best of mansions was built.”
Verse 12
स तु वर्षसहस्राणि तपस्तप्त्वा महावने।।4.51.12।।पितामहाद्वरं लेभे सर्वमौशनसं धनम्।
“He performed austerities for thousands of years in a great forest, and from Pitāmaha (Brahmā) obtained a boon—namely, the entire wealth associated with Auśanasa (Śukra).”
Verse 13
वनं विधाय बलवान्सर्वकामेश्वरस्तदा।।4.51.13।।उवास सुखितः कालं कञ्चिदस्मिन्महावने।
“Then that powerful one, a master of wish-fulfilment, fashioned this forest and dwelt here happily for some time in this great woodland.”
Verse 14
तमप्सरसि हेमायां सक्तं दानवपुङ्गवम्।।4.51.14।।विक्रम्यैवाशनिं गृह्य जघानेत्रः पुरन्दरः।
“When that foremost of dānavas became infatuated with the apsaras Hēmā, Purandara (Indra), taking up his thunderbolt and exerting his might, struck him down.”
Verse 15
इदं च ब्रह्मणा दत्तं हेमायै वनमुत्तमम्।।4.51.15।।शाश्वता: कामभोगश्च गृहं चेदं हिरण्मयम्।
“And this excellent forest was granted by Brahmā to Hēmā—together with enduring enjoyments and this golden dwelling.”
Verse 16
दुहिता मेरुसावर्णेरहं तस्यास्स्वयंप्रभा।।4.51.16।।इदं रक्षामि भवनं हेमाया वानरोत्तम।
“O best of monkeys, I am Svayaṃprabhā, daughter of Merusāvarṇi. I guard this mansion belonging to Hēmā.”
Verse 17
मम प्रियसखी हेमा नृत्तगीतविशारदा।।4.51.17।।तया दत्तवरा चास्मि रक्षामि भवनोत्तमम्।
“Hēmā—skilled in dance and song—is my dear friend. By her I have been granted a boon, and so I guard this excellent mansion.”
Verse 18
किं कार्यं कस्य वा हेतोः कान्ताराणि प्रपश्यथ।।4.51.18।।कथं चेदं वनं दुर्गं युष्माभिरुपलक्षितम्।
What is your task, and for what purpose are you searching these wilderness tracts? And how was this inaccessible forest discovered by you?
Verse 19
इमान्यभ्यवहार्याणि मूलानि च फलानि च।।4.51.19।।भुक्त्वा पीत्वा च पानीयं सर्वं मे वक्तुमर्हथ।
Eat these edible roots and fruits, and drink this water; then you should tell me everything.
Frequently Asked Questions
The Vanaras’ urgent action—entering an unknown, dark cave without permission due to hunger and thirst—raises a practical dharma question about necessity versus propriety; the episode resolves it through truthful confession, respectful inquiry, and the host’s compassionate hospitality.
Marvels can arise from māyā, tapas, and divine grants; therefore, disciplined questioning and ethical conduct are required to interpret extraordinary experiences without losing discernment or mission-focus.
An inaccessible cave region opening into a ‘kāñcana vana’ with hiraṇmaya dwellings, gem-lattice windows, and golden aquatic life—presented as a liminal, otherworldly landmark that functions as a narrative checkpoint before the search party’s mission is disclosed.