In this chapter Seetha asks Rama to take her to the forest.
evam uktā tu vaidehī priya arhā priya vādinī |
praṇayāt eva samkruddhā bhartāram idam abravīt || 2-27-1
1. vaidehi = Sita; priya vaadinii = who speaks kindly; priyaarhaa = deserves kind utterances; evam = thus; uktaa = spoken; samkruddhaa = became angry; praNayaadeva = only because of love; abraviit = spoke; idam = these words; bhartaaram = to husband.
Sita, who speaks kindly and deserves kind utterances, after hearing Rama's words, became angry out of love alone and spoke thus to her husband.
kimidam bhāṣase rāma vākyam laghutayā dhruvam |
tvayā yadapahāsyam me śrutvā naravarātmaja || 2-27-2
2. raama = Oh; Rama; naravaraatmaja = the prince! kim vaakyam = what words; idam = these; bhaashaase = you are speaking? yat = which words; laghutayaa = as they are light; dhruvam = certainly; apahaasyam = are to be laughed at; tvayaa = by you; me = and to me; shrutvaa = after hearing.
Oh, Rama the prince! What words these are you speaking? These light words certainly are to be laughed at by you and to me after hearning.
ārya putra pitā mātā bhrātā putraḥ tathā snuṣā |
svāni puṇyāni bhunjānāḥ svam svam bhāgyam upāsate || 2-27-3
3. aarya putra = oh; noble prince! pitaa = father; maataa = mother; bhraataa = brother; putraH = son; tathaa = and snushhaa = daughter in law; upaasate = accomplish; svamsvam = their own; bhaagyam = good fortune; bhuJNaanaaH = as benefitted; svaani = by their own; puNyaani = pious deals.
"Oh, noble prince! Father, mother, brother, son and daughter-in-law accomplish their own good fortune, as benefitted by their own pious deeds."
bhartur bhāgyam tu bhāryā ekā prāpnoti puruṣa ṛṣabha |
ataḥ caiva aham ādiṣṭā vane vastavyam iti api || 2-27-4
4. purushharshhabha = oh; best of men! bhaaryaa = wife; ekaa = for one; praapnoti = gets; bhartR^ibhaagyamtu = fortune of the husband; atashcha = for that reason; ahamapi = I am also; aadishhTaa eva = ordered; vastavyamiti = to dwell; vane = in the forest.
"Oh, Rama the best of men! Wife for one gets fortune of the husband. For that reason, I am also destined to dwell in the forest."
na pitā na ātmajo na ātmā na mātā na sakhī janaḥ |
iha pretya ca nārīṇām patir eko gatiḥ sadā || 2-27-5
5. pitaa = father; na = not recomrese; mna = not; aatmajaH = son; na = not; aatmaa = the self; aa = not; maataa = mother; na = not; sakhiijanaH = female companions; naariiNaam = to women; patiH = husband; ekaH = for one; sadaa = forever; gatiH = is recourse; iha = in this world; pretyacha = or after death.
" To a woman, father or son or self or mother or female companion are not the recourse. Husband alone is forever the best recourse either in this world or after her death".
yadi tvam prasthitaḥ durgam vanam adya eva rāghava |
agrataḥ te gamiṣyāmi mṛdnantī kuśa kaṇṭakān || 2-27-6
6. raaghava = Oh; Rama! adyaiva = now itself; tvam prasthitaH yadi = if you set forth; vanam = to the forest; durgam = which is difficult to be travelled; gamishhyaami = I shall proceed; te agrataH = before you; mR^idnantii = by trampling down; dusha kaNdakaan = grass with long pointed stalks and thorns.
"Oh, Rama! If you set forth now itself to the forest, which is difficult to be travelled, I shall come before you, by trampling down thorns and grass with long pointed stalks."
īrṣyā roṣau bahiṣ kṛtya bhukta śeṣam iva udakam |
naya mām vīra viśrabdhaḥ pāpam mayi na vidyate || 2-27-7
7. vira = Oh; brave ma! bahishhkR^itya = by abandoning; iirshhyaaroshhau = impatience and anger; udakam iva = as water; bhukta seshham = left over after driniking; visrabdhaH = having faith; naya = take; maam = me; navidyate = there is no; paapam = sin; muyi = in me.
"Oh, brave man! By abandoning, as water left over after drinking, the impatience and anger and having faith, take me. There is no sin in me."
prāsāda agraiḥ vimānaiḥ vā vaihāyasa gatena vā |
sarva avasthā gatā bhartuḥ pādac cāyā viśiṣyate || 2-27-8
8. paadachchhayaa = protection under the feet; bhartuH = of husband; vishishhyate = is better than; praasaadaagraiH = top of a lofty building; vimaanairvaa = or aerial cars; vaihaayasagatena vaa = or moving through the sky; sarvavasthagataa = or attaining all types of positions.
"Protection under the feet of the husband is better than being on top of a lofty building or in aerial cars or in moving through the sky or in attaining all types of positions."
anuśiṣṭā asmi mātrā ca pitrā ca vividha āśrayam |
na asmi samprati vaktavyā vartitavyam yathā mayā || 2-27-9
9. anushishhTaa = I was taught; vividhaashrayam = of different subjects; maatraacha = by mother; pitraacha = and by father; naasmi = I need not; vaktavyaa = be told; samprati = now; yathaa = how; vartitarvyam = to deal in any way with any one.
"My mother and father taught me of different matters long ago. I need not be told now, how to deal in any way with anyone."
aham durgam gamiṣyāmi vanam puruṣavarjitam |
nānāmṛgagaṇākīrṇam śārdūlavṛkasevitam || 2-27-10
10. aham = I; gamishhyaami = can go; vanam = to forest; durgam = which is inaccessible; purushhavarjitam = which is devoid of people; naanaa mR^igagaNaakiirNam = filled with various types of animals; shaarduula vR^ika sevitam = inhabited by tigers and jackals.
" I can come to forest which is inaccessible, which is devoid of people, filled with various types of animals and inhaited by tigers and jackals."
sukham vane nivatsyāmi yathā eva bhavane pituḥ |
acintayantī trīml lokāmḥ cintayantī pati vratam || 2-27-11
11. achintayantii = Not thinking; triin lokaan = of there worlds; chintayantii = thinking pativratam = of loyalty to husband; nivatsyaami = I shall dwell; vane = in the forest; sukham = happily; yathaiva = as though it is; pituH = father's; bhavane = house.
"Not thinking of three world, thinking of loyalty to husband, I shall dwell in the forest happily as though staying in our father's house".
śuśrūṣamāṇā te nityam niyatā brahma cāriṇī |
saha raṃsye tvayā vīra vaneṣu madhu gandhiṣu || 2-27-12
12. viiva = Oh; brave man! shushruushhamaaNaa = doing service; te = to you; nityam = ragularly; niyataa = having discipline; brahmachaariNii = observing chastity; ramsye = I would like to stay; tvayaasaha = with you; vaneshhu = in the forests; madhugandhishhu = which smell like honey.
"Oh, brave man! performing service to you regularly, having the necessary discipline, observing chastity, I would like to stay with you in the forests which smell like honey."
tvam hi kartum vane śaktaḥ rāma samparipālanam |
anyasya pai janasya iha kim punar mama mānada || 2-27-13
13. raama = Oh; Rama; maanada = the giver of honour! iha = here; vane = in the forest; tvam = you; shaktaH hi = are indeed capable; kartum = to undertake; samparipaalanapi = protection also; anyasya janasya = of other people; kimpunaH = why to tell; mama = about me?
"Oh, Rama, the bestower of honour! Here in the forest, you are indeed capable of protecting other people also. Why to tell about my protection?"
saha tvayā gamiśyāmi vasamadya na saṃśayaḥ |
nāham śakyā mahābhāga nivartayitu mudyatā || 2-2714
14. adya = today; gamishhyaami = I will go; vanam = to forest; tvayaasaha = along with you; na = No; samshayaH = doubt; mahaabhaaga = oh; the illustrious! aham = I; udyataa = ready(to go to forest) na shakyaa = cannot; nivartayitum = be prevented.
"Today no doubt, I will come to forest along with you. Oh, the illustrious! I, with this intention, cannot be prevented to do so."
phala mūla aśanā nityam bhaviṣyāmi na saṃśayaḥ |
na te duhkham kariṣyāmi nivasantī saha tvayā || 2-27-15
15. nityam = always; bhavishhyaami = I will become; phalamulaashanaa = the eater of fruits and roots; na = no; samshayaH = doubt; nivasantii = residing; tvayaasaha = along with you; na karishhyaami = I will not create; duHkham = unpleasantness; te = to you.
I shall live only on roots and fruits always, no doubt. Living along with you, I shall not create any unpleasantness to you.
iccāmi saritaḥ śailān palvalāni vanāni ca |
draṣṭum sarvatra nirbhītā tvayā nāthena dhīmatā || 2-27-16
16. tvayaa = with you; dhiimataa = the learned; naathena = and the lord; nirbhiitaa = without fear; sarvatra = everywhere; ichchhaami = I wish; drashhTum = to see; saritaH = rivers; shailaan = mountains; palvalaani = small lakes; vanaanicha = and grooves.
" With you the learned and the lord, I shall not have fear anywhere. I wish to see rivers, mountains, small lakes and grooves."
haṃsa kāraṇḍava ākīrṇāḥ padminīḥ sādhu puṣpitāḥ |
icceyam sukhinī draṣṭum tvayā vīreṇa samgatā || 2-27-17
17. sangataa = coming together; tvayaa = with you; viireNa = the courageous man; sukhinii = being comfortable; ichchheyam = I desire; drashhTum = to see; padminiiH = lotus-ponds; hamsakaaraNdavaakiirNaa = filled with swans; water-fowls; saadhu = excellent; pushhpitaa = in bloom.
I shall be comfortable, by coming together with you, the courageous man. I desire to see lotus- ponds filled with swans, water-fowls and excellently flowered.
abhiṣekam kariṣyāmi tāsu nityam yatavratā |
saha tvayā viśāla akṣa raṃsye parama nandinī || 2-27-18
18. vishaalaakshha = Oh; the large eyed lord! yatavrataa = remaining dedicated; karishhyaami = I shall take; abhishhekam = bath; nityam = regularly; taasu = in those lakes; paramanandinii = with full of joy; ramsye = I shall sport; tvayaasaha = with you.
"Oh, the large eyed lord! Remaining dedicated to you, I shall take bath regularly in those lakes and with full of joy, I shall sport with you."
evam varṣa sahasrāṇām śatam vā aham tvayā saha |
vyatikramam na vetsyāmi svargo.api hi na me mataḥ || 2-27-19
19. aham = I; tvayaasaha = along with you; evam = thus; shatamvaapi = spending also hundred; varshhasahasraaNaam = thousand years; ravetsyaami = shall not find; vyatikramam = deviation me = to me; svaro.api = heaven also; namataH hi = indeed is not desired.
Thus spending even a hundred thousand years in your company I shall never find any deviation/ Heaven also will not be acceptable to me otherwise.
svarge api ca vinā vāso bhavitā yadi rāghava |
tvayā mama nara vyāghra na aham tam api rocaye || 2-27-20
20. naravyaaghra = Oh; lion among men! raaghava = oh; secion of Raghu! mama = to me; tvayaa vinaa = without you; svarge.api = even in heaven; bhavitaayadi = is to become; vaasaH = residence; aham = I; na rochaye = do not like tamapi = that too.
Oh, Lion among men and seion of Raghu! Even if in heaven there is residence for me without you, I do not like it.
aham gamiṣyāmi vanam sudurgamam |
mṛga āyutam vānara vāraṇaiḥ yutam |
vane nivatsyāmi yathā pitur gṛhe |
tava eva pādāv upagṛhya sammatā || 2-27-21
21. aham = I; gamishhyaami = can go; vanam = to forest; sundargamam = which is very much inaccessible; mR^igaayutam = mingled with animals; vaanaravaarNaiH = occupied by monkeys and elephants; upagR^ihya = clinging; tava paadaaveva = your feet alone; samyataa = with restraint; nivatsyaami = I shall dwell; vane = in the forest; gR^iheyathaa = as thought in the house; pituH = of father.
I shall proceed to the forest, which is very much inaccessible and occupied by monkeys, elephants as well as other animals. Clining to your feet alone, I shall dwell in the forest as though in father's home.
ananya bhāvām anurakta cetasam |
tvayā viyuktām maraṇāya niścitām |
nayasva mām sādhu kuruṣva yācanām |
na te mayā ataḥ gurutā bhaviṣyati || 2-27-22
22. ananya bhaavaam = without anyother thought; anurakta chetanam = my mind attached to you; viyuktaam = if separated; tvayaa = from you; nischitaam = having decided; maraNaaya = to die; nayasva = usher; maam = me; kurushhva = grant; saadhu = well; yaachanaam = my prayer; ataH = due to this; na bhavishhyati = there will be no; gurutaa = burden; te = to you; maya = by me.
"Therefore, grant well my prayer and usher me- me without any other thought, whose mind is fondly attached to you and who am determined to die if separated from you. Due to this, there will be no burden to you from me."
tathā bruvāṇām api dharma vatsalo |
na ca sma sītām nṛ varaḥ ninīṣati |
uvāca ca enām bahu samnivartane |
vane nivāsasya ca duhkhitām prati || 2-27-23
23. nR^ivaraH = Rama the best of men; dharmavatsalaH = who is fond of righteousness; na niniishhitisma = was not inclined to take; siitaam = Sita; bruvaaNaamapi = who was even though speaking; tathaa = thus; samnivartane = to hold her back; uvaacha cha = he talked also; habu = highly; enaam = to her; duHkhitaam prati = about afflictions; nivaasasya = fo dwelling; vane = in a forest.
sita along with him eventhought she was speaking as a foresaid. To hold her back from coming to forest, he also started talking highly of the various afflictions she might have to face in a forest.
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|| iti śrimad rāmayane ayodhya kānde ṣatviṃsaḥ sargaḥ ||
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© 1999, K. M. K. Murthy
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