Having completed his studies under Sūrya Deva, Hanuman entered Kiṣkindhā and became the trusted minister of Sugrīva, thus fulfilling the promise he had made to his guru.

In time, Sugrīva was deprived of his kingdom by his elder brother Vāli and took up residence upon Ṛṣyamūka mountain, accompanied by Hanuman and a few loyal ministers. Although he dwelt there in safety, he remained ever watchful of his brother's schemes.

One day, while Sugrīva was upon Ṛṣyamūka mountain with his ministers, he noticed two extraordinary men moving through the forest below. Clad in garments made from tree bark, armed with bows and arrows, and radiant with their own natural splendour, they appeared unlike ordinary ascetics. Seeing them, Sugrīva became suspicious. Thinking that Vāli might have sent them to discover his whereabouts, he grew fearful and deeply disturbed.

Among Sugrīva's ministers was Hanuman, renowned for his wisdom, eloquence, and knowledge of the śāstras.

Verse: teṣāṃ madhye hanūmāṃstu vākya-jño vākya-kovidaḥ । uvāca vacanaṃ ślakṣṇaṃ sugrīvaṃ vākyamarthavat ॥

Translation: "Among them was Hanuman, skilled in speech and well versed in the art of expression. He addressed Sugrīva with gentle and meaningful words."

Wishing to discover the truth, Hanuman reassured his king and offered to approach the strangers himself.

"Your Majesty, let us not come to a hasty conclusion. I shall go and learn who these men are," he said.

Setting aside his vanara appearance, Hanuman assumed the guise of a bhikṣu and approached the place where the two brothers stood. Drawing near with humility and courtesy, he bowed respectfully before them and addressed them in sweet and pleasing words. He praised their noble appearance and enquired about their lineage, purpose, and the reason for their presence in that forest.

As Hanuman spoke, Śrī Rāma immediately perceived that the speaker possessed extraordinary learning. Turning to Lakṣmaṇa, He praised Hanuman's mastery of sacred knowledge and refined speech.

Verse: nānṛgveda-vinītasya nāyajurveda-dhāriṇaḥ । nāsāmaveda-viduṣaḥ śakyam evaṃ prabhāṣitum ॥

nūnaṃ vyākaraṇaṃ kṛtsnam anena bahudhā śrutam। bahuvyāharatānena na kiñcidapaśabditam ॥

Translation: "One who has not been trained in the Ṛgveda, who does not uphold the Yajurveda, and who is not learned in the Sāmaveda cannot speak in such a manner.

Surely he has thoroughly studied grammar, for although he has spoken at length, not a single incorrect word has been uttered."

Śrī Rāma further observed that Hanuman's speech was clear, measured, and free from ambiguity. Neither too fast nor too slow, it delighted the hearts of those who heard it. He remarked that a king whose messenger possessed such qualities could never fail in accomplishing his undertakings.

Hearing these gracious words, Hanuman joyfully revealed his identity. He introduced himself as Hanuman, minister of Sugrīva, and explained that his king had been deprived of his kingdom by Vāli and desired friendship with the two brothers.

In reply, Lakṣmaṇa narrated the story of Śrī Rāma's exile, the abduction of Sītā Devī by Rāvaṇa, and their search for allies. He concluded by saying that they had come seeking the friendship of Sugrīva.

Delighted that both sides desired friendship, Hanuman invited the brothers to accompany him to Ṛṣyamūka mountain. Causing them to mount upon his back, he swiftly carried them to Sugrīva and introduced them to one another.

Thus Hanuman fulfilled the command of his guru and brought together Sugrīva and Śrī Rāma. What had begun as the duty of a minister would, in time, grow into an eternal bond of devotion, friendship, and steadfast dedication.

Moral

Hanuman's first meeting with Śrī Rāma teaches us that wisdom, humility, and thoughtful speech are among the greatest virtues a person can possess. Before becoming celebrated as the foremost devotee of Śrī Rāma, Hanuman first distinguished himself through learning, discernment, and unwavering dedication to duty.

His example reminds us that duties performed with sincerity, humility, and excellence can become a means of progressing upon the path of dharma and ultimately leading to Bhagavat-prāpti.

A Note to Readers

This account has been prepared with the sincere intention of following the narration of the Vālmīki Rāmāyaṇa according to the traditional Southern Recension. Every effort has been made to select verses that are well attested within the traditional Southern Recension and, where possible, supported by other major manuscript traditions. Verses that appear to be late interpolations, sectarian additions, or readings absent from most recensions have generally been omitted.

Only a small number of representative verses have been quoted, while the remaining events are narrated in prose based upon the surrounding passages of the epic. Since the Rāmāyaṇa survives in several manuscript traditions, minor variations in readings may occasionally occur. Corrections and suggestions from learned readers are gratefully welcomed.