The persistence of Seetha continues to go along with Rama to forest. But Rama tried to pacify her telling that rendering service to elders staying back at home is advisable for ladies like Seetha, but in vain. Finally Rama had to yield to her prevail and accepts her to come along and asks her to give away her personal belongings to Brahmins in charity before they proceed.
सान्त्व्यमाना तु रामेण मैथिली जनक आत्मजा |
वन वास निमित्ताय भर्तारम् इदम् अब्रवीत् || २-३०-१
1. maithili = Seetha; janakaatmajaa = daughter of Janaka; saantvamaanaa = being pacified; raameNa = by Rama; vanavaasanimittaaya = in the matter of living in the forest; abraviit = spoke; idam = these words; bhartaaram = to her husband.
Seetha daughter of Janaka being pacified by Rama in the matter of living in the forest, spoke the following words to her husband.
सा तम् उत्तम सम्विग्ना सीता विपुल वक्षसम् |
प्रणयाच् च अभिमानाच् च परिचिक्षेप राघवम् || २-३०-२
2. saasiita = that Seetha; tam = distressed; uttamasamvignaa = highly agitated; praNayaat = from affection abhimaanaachcha = and pride; parichikshhepa = reproached; raaghavam = Rama; vipula vakshhasam = having a broad chest.
Distressed and highly agitated, the said Seetha reproached Rama having a broad chest, from affection and pride in the following words:-
किम् त्वा अमन्यत वैदेहः पिता मे मिथिला अधिपः |
राम जामातरम् प्राप्य स्त्रियम् पुरुष विग्रहम् || २-३०-३
3. raama = Oh; Rama! kim = what; mepitaa = my father; mithilaadhipaH = the king of Mithila; vaidehaH = belonging to the country of Videha; amanyata = think of himself; praapya = having got; jaamaataram = as son-in-law; tvam = you; striyam = a woman; purushhavigraham = having form of a man.
"What my father, the king of Mithila belonging to the country of Videha, think of himself having got as so-in-law you, a woman having the form of a man?"
अनृतम् बल लोको अयम् अज्ञानात् यद्द् हि वक्ष्यति |
तेजो न अस्ति परम् रामे तपति इव दिवा करे || २-३०-४
4. bata = what a pity! ayam lokaH = these people; vakshhyati yadi = if they tell; ajJNaanaat = by ignorance; anR^itam = the falsehood; param = excellent; tejaH = valour; naasti = is lacking; raame = in Rama; divaakare iva = as in a sun; tapati = which is blazing.
"It is a pity if these people of Ayodhya through ignorance tell the falsehood that excellent valour is lacking in Rama as in a blazing sun."
किम् हि कृत्वा विषण्णः त्वम् कुतः वा भयम् अस्ति ते |
यत् परित्यक्तु कामः त्वम् माम् अनन्य परायणाम् || २-३०-५
5. kihikR^itvaa = for what reason; tvam = you; vishhaNNaH = are cast down? kutaHvaa = whence; bhayam = fear; asti = is there; te = to you; parityaktukaamaH itityat = for which you are willing to desert; maam = me; ananya paraayaNaam = for whom there is no other recourse.
"For what reason are you cast down or whence fear in you, for which you are willing to desert me, for whom there is no other recourse."
द्युमत्सेन सुतम् वीर सत्यवन्तम् अनुव्रताम् |
सावित्रीम् इव माम् विद्धि त्वम् आत्म वश वर्तिनीम् || २-३०-६
6. viira = Oh; brave man! viddhi = know; maam = me; aatmavashavartiniim = to be as dependent on your will; savitriimiva = as Savitri; anuvrataam = who was devoted to; satyavantam = Satyavan; dyumatsenasutan = son of Dyunmatsena.
"Oh, Brave man! Know me to be as dependent on your will as Savitri who was devoted to Satyavan the son of Dyumatsena."
न तु अहम् मनसा अपि अन्यम् द्रष्टा अस्मि त्वद् ऋते अनघ |
त्वया राघव गच्चेयम् यथा अन्या कुल पांसनी || २-३०-७
7. raaghava = Rama; anagha = the faultless man! aham = I; na drashhTaasmi = will not see; manasaapi = even in thought; anyam = anyone; tvadR^ite = except you; anyaayathaa = as any other woman; kulapaamsanii = bringing disrepute to her family would! gachchheyam = I shall go; tvayaa = along with you.
"Rama, the faultless man! I will not see, even in thought, anyone except you as any other woman bringing disrepute to her family would! I shall accompany you to the forest."
स्वयम् तु भार्याम् कौमारीम् चिरम् अध्युषिताम् सतीम् |
शैलूषैव माम् राम परेभ्यो दातुम् इच्चसि || २-३०-८
8. raama = Oh; Rama! kaumaariim = I am a young girl; adhyushhitaam = lived; chiram = for a long time; satiim = a chaste woman; bhaaryaam = and a wife; ichchhasi = you intend; daatum = to deliver; parebhyaH = to others; maam = me; shailuushhaH iva = like an actor; svayam = by your own will.
" Oh, Rama! I am a young girl, lived for a long time with you, a chaste woman and your wife. How would you like an actor intend to deliver me to oehrs by your own will?"
यस्य पथ्यम् च रामात्थ यस्य चार्थेऽवरुध्यसे |
त्वम् तस्य भव वश्यश्च विधेयश्छ सदानघ|| २-३०-९
9. raama = Oh; Rama; anagha = the sinless one! bhava = be; tvam = you; sadaa = always; vashyaH cha = dutiful and; vidhayaH cha = obedient; tasya = to him; yasya = whom; aatha = you speak; pathyam = of welfare; yasyachaarthe = for whose sake; avarudhyase = I am beikept back.
"Oh, Rama the sinless one! Be you always dutiful and obedient to him, whom you speak of welfare, for whose sake I am being kept back.(But it is improper to ask me to stay obedient to him)."
स माम् अनादाय वनम् न त्वम् प्रस्थातुम् अर्हसि |
तपो वा यदि वा अरण्यम् स्वर्गो वा स्यात् सह त्वया || २-३०-१०
10. naarhasi = It is not proper; saH tvam = for you as such; prasthaatum = to set out; vanam = to the forest; anaadaaya = without taking; maam = me; tapovaa = even austerities; yadivaa = or; araNyam = forest; svargovaa = or even heaven; me = to me; tvayaa saha = along with you only.
"It is not proper for you as such to set out to the forest without taking me. Any term of austerities or forest or even heaven, let it be to me with you only."
न च मे भविता तत्र कश्चित् पथि परिश्रमः |
पृष्ठतः तव गच्चन्त्या विहार शयनेष्व् अपि || २-३०-११
11. me = to me; gachchhantyaaH = who is going; pR^ishhThataH = behind; tava = you; tatra = there; na bhavitaa = will be no; parishramaH = fatigue; kashchit = whatsoever; pathi = in the path; vitaarashayaneshhviva = as in a place of recreation or sleep.
"To me, who follow you behind, there will be no tiresomeness. I shall remain in the path without any fatigue, as remaining in a place of recreation or as in a sleep.
कुश काश शर इषीका ये च कण्टकिनो द्रुमाः |
तूल अजिन सम स्पर्शा मार्गे मम सह त्वया || २-३०-१२
12. maarge = while in the path; tvayaasaha = with you; kushakaasha shareshhiikaaH = blades of kusha grass; shrubs by the name of Kasa; reeds and rushes; yedrumaaH cha = which plants; kaNtakina = with prickles; tulaajina sama sparshaaH = will touch like heap of cotton or soft deerskin.
"While walking with you, blades of kusha grass, shrubs by the name of kaasa, reeds and rushes and plants with prickles which fall in the path will touch my soles like a heap of cotton or soft deerskin."
महा वात समुद्धूतम् यन् माम् अवकरिष्यति |
रजो रमण तन् मन्ये पर अर्ध्यम् इव चन्दनम् || २-३०-१३
13. ramaNa = Oh; beloved! yat = which; rajaH = dust; mahaavaata samuddhuutam = hurled by a strong wind; avakarishhyati = will cover; maam = me; manye = I reckon; tat = it; chandanam iva = as sandal dust; paraarthyam = of highest blessing.
"Oh, beloved! I shall reckon the dust raised by the strongest wind that will cover my body as sandal dust of highest advantage."
शाद्वलेषु यद् आसिष्ये वन अन्ते वन गोरचा |
कुथा आस्तरण तल्पेषु किम् स्यात् सुखतरम् ततः || २-३०-१४
14. syaatkim = Is it; sukhataram = more comfortable; kuthaastaraNa talpeshhu = on beds covered with carpets; tataH = than; yathaa = as like; shishye = lying; shaadvaleshhu = on gree grass; vanaante = in the midst of a forest; vanagocharaa = while dwelling in the forest.
"While dwelling in the forest, in its midst, I shall lie down on green grass. Will lying in beds with carpets be more comfortable than that?"
पत्रम् मूलम् फलम् यत् त्वम् अल्पम् वा यदि वा बहु |
दास्यसि स्वयम् आहृत्य तन् मे अमृत रस उपमम् || २-३०-१५
15. yat = which; patram = leaf; muulam = tuber; phalam = fruit; alpam vaa = either a little; yadivaa = or; bahu = abundant; aahR^itya = brought; daasyasi = given by; tvam = you; svayam = yourself; tat = that; bhavet = will be; amR^itarasopamam = like nectar; me = to me.
"Leaves, tubers and fruits either a little or abundant in quantity brought and given by you yourself will be like nectar to me."
न मातुर् न पितुस् तत्र स्मरिष्यामि न वेश्मनः |
आर्तवानि उपभुन्जाना पुष्पाणि च फलानि च || २-३०-१६
16. upabhuNjaanaa = enjoying; pushhpaaNi = the flowers; phalaanicha = and fruits; aartavaani = belonging to various seasons; tatra = there; na smarishhyaani = I shall neither recollect; maatuH = my mother; pituHna = nor my father; na = nor; veshmanaH = my home.
"Enjoying the flowers and fruits belonging to various seasons there, I shall neither recollect my mother nor father nor my home."
न च तत्र गतः किंचित् द्रष्टुम् अर्हसि विप्रियम् |
मत् कृते न च ते शोको न भविष्यामि दुर्भरा || २-३०-१७
17. tataH = hence; naarhasi = you are not justified drashhTum = to see; kimchit = anything; vipriyam = unpleasant; tatra = there; natkR^ite = because of me; na = no; shokaH = annoyance; te = to you; na bhavishhyaami = I will not be; durbharaa = difficult to be maintained.
"Hence, you are not justified to see anything unpleasant there. There will be no annoyance to you because of me. I will not be difficult to be maintained."
यः त्वया सह स स्वर्गो निरयो यः त्वया विना |
इति जानन् पराम् प्रीतिम् गच्च राम मया सह || २-३०-१८
18. yaH = which companionship; tvayaasaha = with you; saH = that(itself is) svargaH = heaven; tvayaa vinaa = without you; nirayaH = hell; jaanan = by knowing; iti = thus; rama = Oh; Rama; gachchha = obtain; paraam- great; priitim = joy; mayaasaha = with me.
"Your companionship will be a heaven to me. Without you, it will be a hell. Oh, Rama! By knowing thus my great love, obtain supreme joy with me."
अथ माम् एवम् अव्यग्राम् वनम् न एव नयिष्यसि |
विषम् अद्य एव पास्यामि मा विशम् द्विषताम् वशम् || २-३०-१९
19. atha = on the contrary; naiva nayishhyasiyadi = if you do not take; maam = me; avyagraam = who is not alarmed; evam = as such; vanam = of the forest; paasyaami = I shall drink; vishham = poison; adyaiva = now itself; maagamam = I shall not bow to the will; dvishhataam = of the enemies.
"On the contrary, if you do not take me, who is not alarmed of the forest as such, I shall drink poison now itself. But on no account would I bow to the enemies."
पश्चात् अपि हि दुह्खेन मम न एव अस्ति जीवितम् |
उज्झितायाः त्वया नाथ तदा एव मरणम् वरम् || २-३०-२०
20. naatha = Oh; Lord! mam = to me; ujjhitaayaaH = abandored; tvayaa = by you; duHkhana = because of grief; jiivitam = life; naivaasti = will not be there; pashchaadapi = even afterwards; maraNam = death; varam = is better; tadaiva = at the time of your relinquishment itself.
"Oh, Lord! As a result of grief I will not going to live even afterwards when abandoned by you. Death is therefore better at the time of your relinquishment itself."
इदम् हि सहितुम् शोकम् मुहूर्तम् अपि न उत्सहे |
किम् पुनर् दश वर्षाणि त्रीणि च एकम् च दुह्खिता || २-३०-२१
21. notsahe = I do not agree; sahitum = to bear; imam = this; shokam = grief; muhuurtamapi = even for a moment; kimpunaH = why again; dashatriiNiekamcha = fourteen(ten; three and one) varshhaaNi = years; duHkhitaa = in misery.
"I cannot bear this grief even for a moment, why again fourteen years in misery."
इति सा शोक सम्तप्ता विलप्य करुणम् बहु |
चुक्रोश पतिम् आयस्ता भृशम् आलिन्ग्य सस्वरम् || २-३०-२२
22. saa = that Seetha; shokasantaptaa = burnt by grief; aayastaa = having exerted; vilapya = lamented; bahu = much; karuNam = in pity; aaliNgya = embraced; patim = the husband; chukrosha = cried; bhR^isham = a lot; sasvaram = with loud voice.
Seetha, burnt by grief, having got exerted, lamented much piteously, embraced her husband and cried a lot with loud voice.
सा विद्धा बहुभिर् वाक्यैः दिग्धैः इव गज अन्गना |
चिर सम्नियतम् बाष्पम् मुमोच अग्निम् इव अरणिः || २-३०-२३
23. viddhaa = pierced; bahubhiH = by many; vaakyaiH = words; saa = she; gajaaNganaa iva = like a female elephant; dighaiH = by poisoned arrows; bhaashhpam = tears; chirasanniyatam = which were held back for long; mumocha = were shed; agrimiva = like fire; araNiH = by piece of wood(through attrition with another)
persecuted with many homilies like a female elephant pierced with poisoned arrows, she shed tears that had long been held back even as a piece of wood would emit fire(throught attrition with another)
तस्याः स्फटिक सम्काशम् वारि सम्ताप सम्भवम् |
नेत्राभ्याम् परिसुस्राव पन्कजाभ्याम् इव उदकम् || २-३०-२४
24. spatika sankaasham = crystal-like; vaari = water; parisusraava = oozed; netraabhyaam = from eyes; tasyaaH = of her; santaapa sambharam = by meeting sorrow; udakamiva = like water; paNkajaabhyaam = from two lotus flowers.
Crystal-like tears woozed from her eyes because of grief, like water-drops from two lotus flowers.
तच्चैवामलचन्ध्रभम् मुखमायतलोचनम् |
पर्यशुष्यत बाष्पेण जलोद्धृतमिवामुबुजम् || २-३०-२५
25. tat = that; mukhamchaiva = face too; amalachandraabham = with shining brilliance of the moon; aayatalochanam = having longish eyes; paryashushhyata = withered; bhaashhpeNa = with tears; ambujamiva = like lotus; jaloddhR^itam = pulled out from water.
Her face with shining brilliance of the moon and having longish eyes, withered with tears as a lotus flower pulled out from water.
ताम् परिष्वज्य बाहुभ्याम् विसम्ज्ञाम् इव दुह्खिताम् |
उवाच वचनम् रामः परिविश्वासयंस् तदा || २-३०-२६
26. tadaa = then; raamaH = Rama; parishhvajya = embraced; taam = her; baahubhyaam = with arms; duHkhitaam = who was depressed; visaMjJNaami = and had fainted; uvaacha = spoke; vachanam = the words; parivishvaasayan = fully reassuring.
Then Rama embraced her, with arms, who was depressed and had fainted as it were, spoke the following words, fully reassuring her.
न देवि तव दुह्खेन स्वर्गम् अपि अभिरोचये |
न हि मे अस्ति भयम् किंचित् स्वयम्भोर् इव सर्वतः || २-३०-२७
27. devi = Oh; queen! na abhirochaye = I do not like; svargamapi = even heaven; tava duHkhena = by your sorrow; svayambhoriva = like to the god of Brahma; me = to me; naasti hi = there is indeed no; bhayam = fear; kimchit = whatsoever.
"Oh, queen! I do not relish even heaven while you are in grief. There is indeed no fear whatsoever to me, like the god of Brahma.'
तव सर्वम् अभिप्रायम् अविज्ञाय शुभ आनने |
वासम् न रोचये अरण्ये शक्तिमान् अपि रक्षणे || २-३०-२८
28. shubhaanane = Oh; Seetha with the auspicious face! shaktimaanapi = eventhough I am able; rakshhaNe = to protect; avijJNaaya = without knowing; tava = your; abhipraayam = opinion; sarvam = in entirety; na rochaye = I do not like; vaasam = your dwelling; araNye = in the forest.
"Oh, Seetha with the auspicious face! Eventhough I am able to protect you, without knowing your entire opinion, I do not like to take you to the forest."
यत् सृष्टा असि मया सार्धम् वन वासाय मैथिलि |
न विहातुम् मया शक्या कीर्तिर् आत्मवता यथा || २-३०-२९
29. maithili = Oh; Seeta! yat = for what reason; sR^ishhTaasi = you are created; vanavaasaaya = for dwelling in the forest; mayaa saartham = along with me;(for that reason) na shakyaa = you cannot be; vihaatum = left behind; mayaa = by me; kiirtiryathaa = like honour; aatmavataa = by a man of self-regard.
"Oh, Seetha! it appears that you are created indeed for dwelling in the forest with me. Hence, you cannot be left behind by me, like the honour by a man of self-regard."
धर्मः तु गज नास ऊरु सद्भिर् आचरितः पुरा |
तम् च अहम् अनुवर्ते अद्य यथा सूर्यम् सुवर्चला || २-३०-३०
30. gajanaasoru = Oh; Seetha; with thighs like posteriors of elephant! puraa = earlier; dharmaH = righteousness(like fulfilling father's command); aacharitaH = was practised; sadbhiH = by good men; adya = now; aham = I; anuvarte = shall follow; tam = that righteousness; suuryam yathaa = like the sun; suvarchalaa = by suvarchala(wife of the sun).
"Oh Seetha, with thighs like the posteriors of an elephant! Earlier, righeousness (like fulfilling the father's command) was practised by good men. Now, I shall follow that righteousness, like Suvarchala(wife of the sun) following the sun."
न खल्वहम् न गच्छेयम् वनम् जनकनन्दिनि |
वचनम् त्न्नयति माम् पितुः सत्योपबृंहितम् || २-३०-३१
31. janakanandini = Oh; Seetha! aham = I; nakhalunagachchheyam = cannot desist from not going; vanam = to forest; tatvachaH = that word; pituH = of my father; satyopabR^imhitam = made strong by his truthfulness; nayati = is taking; maam = me.
"Oh, Seetha! I cannot desist from not going to forest. That word, of my father, made strong by his truthfulnes is taking me to the forest."
एष धर्मः तु सुश्रोणि पितुर् मातुः च वश्यता |
अतः च आज्ञाम् व्यतिक्रम्य न अहम् जीवितुम् उत्सहे || २-३०-३२
32. sushroNi = Oh; comely lady! vashyataa = being obedient; putuH = to father; maatushcha = and mother; eshhaH = this is ; dharmastu = sacred duty; atashcha = that is why; aham = I na utsahe = do not wish; jiivitum = to survive; vyatikramya = in violation of tam = that duty.
"Oh, comely lady! Being obedient to father and mother is one's sacred duty. That is why, I do not wish to survive, in violation of that duty."
अस्वाधीनम् कथम् दैवम् प्रकारैरभिराध्यते |
स्वाधीनम् समतिक्रम्य मातरम् पितरम् गुरुम् || २-३०-३३
33. samatikramya = by neglecting; maataram = mother; pitaram = father; gurum = teacher; svaadhiinam = who are at one's disposal; katham = how; daivam = god; asvaadhiinam = who is not one's disposal; abhiraadhyate = can be worshipped; prakaaraiH = by various modes?
"Mother, father and teacher are at our own disposal. By negelecting them as such, how can we worship god, who is not at our disposal, by various modes?"
यत्त्रयम् तत्त्रयो लोकाः पवित्रम् तत्समम् भुवि |
नान्यदस्ति शुभापाङ्गे तेनेदमभिराध्यते || २-३०-३४
34. shubhaapaaNge = Oh; lady with enchanting glances! yat = which trayam = tinity (of mother; father and teacher) is there; tat = that is ; trayaH lokaaH = the world-triad; naasti = there is none; anyat = other; loke = in the world; tatsamam = equal to it; tena = hence; idam = this; abhiraadhyate = is being worshipped.
"Oh, lady with enchanting glances! The triad of mother, father and teacher is the world-triad. There is none other in the world equal to it. Hence, this triad is worthy of worship."
न सत्यम् दानमानौ वा न यज्ञाश्चाप्तदक्षिणाः |
तथा बलकराः सीते यथा सेवा पितुर्मता || २-३०-३५
35. siite = Oh; Seetha! yathaa = In which manner; sevaa = service; pituH = to father; mataa = is regarded; tathaa = in that manner; satyam = truth; na = is not; yajJNaaHcha = even sacrificial rites; aaptadakshhiNaaH = where presents are received by officiating priest; balakaraaH na = are not strengthening.
"Oh, Seetha! In which manner service to father is regarded as strengthening, in the same manner truth or sacrificial rites where presents are received by officiating priest are not strengthening."
स्वर्गो धनम् वा धान्यम् वा विद्याः पुत्राः सुखानि च |
गुरुवृत्त्यनुरोधेन न किंचित्\dapi दुर्लभम् || २-३०-३६
36. guruvR^ittyanurodhena = by compliance with the wishes of one's elders; svargaH = heavenly bliss; dhanamvaa = or riches; dhaanyamvaa = foodgrains; vidyaaH = or learning; putraaH- sons; sukhaanicha = and amenities of life; na = nothing; kimchidapi = whatsoever; durlabham = is hard to obtain.
"By compliance with the wishes of one's elders, heavenly bliss or riches, foodgrains or leaving, sons or amenities of life - nothing whatsoever is hard to obtain."
देवगन्धर्वगोलोकान् ब्रह्मलोकम् तथापरान् |
प्राप्नुवन्ति महात्मानो मातापितृपरायणाः || २-३०-३७
37. mahaatmanaH = high souled men; maataapitR^iparaayaNaaH = wholly devoted to their mother and father; praapnuvanti = obtain; deva gandharva golokaan = the regions of gods and the gandharvas; and goloka (highest heaven abiding in cows and presided over by Sri Radha and Sri Krishna the first couple) brahma loka; = the seventh heaven presided by Brahma ( creator) tathaa = and; aparan = other regions.
"High souled men, wholly devoted to their parents obtain the regions of gods and the gandharvas, the seventh heaven presided the gandharvas, the seventh heaven presided by Brahma (the creator) and Goloka (the highest heaven abiding in cows and presided over by Sri Radha and Sri Krishna the first couple).
स माम् पिता यथा शास्ति सत्य धर्म पथे स्थितः |
तथा वर्तितुम् इच्चामि स हि धर्मः सनातनः || २-३०-३८
38. ichchhaami = i desire; vartitum = to obey; tathaa = in the same manner; yathaa = as to how; saH pitaa = such a father; sthitaH = abiding; satyadharma pathe = in truthful and righful way; shaasti = commands; maam = me; saH = that itself; dharmaH hi = is indeed righteousness; sanaatanaH = which is eternal.
"I desire to obey in the same manner as to how my father, abiding in truthfulness and virtue, commands me. That itself is indeed the law of morality, which is eternal."
मम सन्ना मतिः सीते त्वाम् नेतुम् दण्डकावनम् |
वसिष्यामीति सात्वम् मामनुयातुम् सुनिश्चिता || २-३०-३९
39. siite Oh; Seetha! mama = my; matiH = mind; sannaa = was depressed; netum = to take; tvaam- you; daNdakaa vanam = to the forest of Dandaka; saa tvam = you as such; iti = stating that; vasishhyaami = you would reside in the forest; sunishchitaa = well-determined; amyaatum = to follow; maam = me.
"Oh, Seetha! My mind was depressed to take you to the forest of Dandaka. But you are saying that you will reside in the forst, duly determined to follow me."
सा हि दिष्टाऽनवद्याङ्गी वनाय वदिरेक्षणे |
अनुगच्चस्व माम् भीरु सह धर्म चरी भव || २-३०-४०
40. madirekshhaNe = Oh; mistress with fascinating eyes; anavadyaaNgii = and flawless limbs! saa = since you; dishhTaa = were allowed; vanaaya = to come to forest; anugachchhasva = follow; maam = me; bhiiru = Oh Seetha; the timid lady! bhava = become; shadharmachaarii = a help-mate.
"Oh, mistress with fascinating eyes and flawless limbs! Since you were allowed to come to forest, Oh Seetha the timid lady, follow me and become my help-mate."
सर्वथा सदृशम् सीते मम स्वस्य कुलस्य च |
व्यवसायमनुक्रान्ता कान्ते त्वमतिशोभनम् || २-३०-४१
41. siite = Oh; Seetha; kaante = the beautiful! tvam = you; anukraantaa = followed; atishobhanam = very auspicious; vyavasayam = resolve; sadR^isham = suitable; sarvathaa = in all ways; mama = to me; svasya kulasyacha = and to your race.
"Oh, Seetha the beautiful! You adopted very auspicious resolve, suitable in all ways to me and to your race."
आरभस्व शुभश्रोणि वनवासक्षमाः क्रियाः |
नेदानीम् त्वदृते सीते स्वर्गोऽपि मम रोचते || २-३०-४२
42. shubhashroNi = Oh lady; with charming hip and loins! idaaniim = now itself; aarbhasva = begin with; driyaaH = the duties; vanavaasakshhamaaH = appropriate for living in exile; siite = Oh; Seetha! svargo.api = even heaven; na rochate = is not a liking; mama = to me; tvadR^ite = without you.
"Oh, lady with charming hip and loins! Now itself, begin with duties appropriate for living in exile. Oh, Seetha! Even a heaven is not a liking to me without your presence."
ब्राह्मणेभ्यः च रत्नानि भिक्षुकेभ्यः च भोजनम् |
देहि च आशंसमानेभ्यः सम्त्वरस्व च माचिरम् || २-३०-४३
43. dehi = give; ratnaanicha = valnable gifts; braahmaNebhyaH = to Brahmanas; bhojanamcha = and good; bhikshhukebhyaH = to mendicants; santvarasvacha = be very quick; maa = do not; chiram = delay.
"Give valuable gifts to Brahmanas and food to mendicants. Be very quick. Do not delay."
भूषणानि महार्हाणि वरवस्त्राणि यानि च |
रमणीयाश्च ये केचित्क्रीडार्थाश्चापुयुपस्कराः || २-३०-४४
शयनीयानि यानानि मम चान्यानि यानि च |
देहि स्वभृत्यवर्गस्य ब्राह्मणानामनन्तरम् || २-३०-४५
44;45. dehi = give; svabhR^ityavargasya = to the various classes of your dependents; yaani = whatever; mahaarhaaNi = fine articles of wearing apparel; upaskaraaH = gadgets; kriidaarthaaH = used for sports; mama = my; shayanaani = couches; yaanaani = conveyances; anyaani = other; yaanicha = articles left; anantaram = after; brahmaNaanaam = satisfying brahmanas.
"Give to the various classes of your dependents whatever costly ornaments, beautiful and fine articles of wearing apparel, gadgets used for sports, my couches, conveyances and other articles left after satisfying brahmanas."
अनुकूलम् तु सा भर्तुर् ज्ञात्वा गमनम् आत्मनः |
क्षिप्रम् प्रमुदिता देवी दातुम् एव उपचक्रमे || २-३०-४६
46.saa devii = Seetha; the divine lady; pramuditaa = elated; jJNaatvaa = to know; aatmanaH = her; gamanam = departure; anukuulam = acceptable; bhartuH = to her husband; kshhipram = quickly; upachakrame = se about; daatumeva = making gifts.
Seetha the divine lady, elated to know her departure acceptable to her husband, quickly set about, making gifts.
ततः प्रहृष्टा परिपूर्ण मानसा |
यशस्विनी भर्तुर् अवेक्ष्य भाषितम् |
धनानि रत्नानि च दातुम् अन्गना |
प्रचक्रमे धर्मभृताम् मनस्विनी || २-३०-४७
47. tataH = thereafter; yashashivinii = the illustrious; manssvinii = and the pure minded; aNganaa = lady; avekshhya = hearing; bhaashhitam = the speech; bhartuH = of her husband; prahR^ishhTaa = and delighted; pratipuurNamaanasaa = feeling re-assured; prachakrame = started in mind; daatum = giving; dhanaani = riches; ratnaanicha = and valuable gifts; dharma bhR^itaam = to virtuous souls.
Thereafter, the illustrious and pure-minded lady, becoming delighted on hearing the speech of her husband, started giving riches and valuable gifts to virtuous souls.
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इति वाल्मीकि रामायणे आदि काव्ये अयोध्य काण्डे त्रिंशः सर्गः
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© 2000, K. M. K. Murthy