Hanuma gives Seetha, the signet ring sent by Rama through him in order to strengthen her confidence in Seetha felt very happy to see the ring and praised Hanuma for his arrival to Lanka after having crossed the sea single handedly. She expresses her hope to Hanuma, saying that Rama, Lakshmana, Bharata and Sugreeva will come to Lanka with their armies so as to destroy Ravana, for her sake. Hearing Seetha's words, Hanuma consoles Seetha saying that Rama, Sugreeva and a host of monkeys will come to Lanka by crossing the ocean, so as to defeat Ravana and his army, with assurance that Rama will appear before her shortly.
bhūya eva mahātejā hanūmān māruta ātmajaḥ |
abravīt praśritam vākyam sītā pratyaya kāraṇāt || 5-36-1
1. hanumaan = Hanuma; mahaatejaaH = the highly energetic; pavanaatmajaH = son of wind-god; siitaaprashraya kaaraNaat = with a reason to obtain confidence from Seetha; eva = again; abraviit = spoke; prashritam = modestly; vaakyam = (the following) words:
Hanuma, the highly energetic son of wind-god, with an inducement to obtain confidence from Seetha, again modestly spoke the following words:
vānaro aham mahābhāge dūto rāmasya dhīmataḥ |
rāma nāma ankitam ca idam paśya devi angulīyakam || 5-36-2
2. mahaabhaage = O illustrious lady!; aham = I; vaanaraH = am a monkey; duutaH = and a messenger; raamasya = of Rama; dhiimataH = the wise; devi = O princess!; pashya = look at; idam = this; aN^guliiyakam cha = ring also; raama naamaaNkitam = marked with Rama's name.
"O illustrious lady! I am a monkey and a messenger of the wise Rama. O princess! Look at this ring too, marked with Rama's name."
pratyayārtham tavānītam tena dattam mahātmanā |
samāśvasihi bhadram te kṣīṇa duhkha phalā hi asi || 5-36-3
3. tava pratyayaartham = for the purpose of creating your confidence; tena dattam = this ring given by Rama; mahaatmanaa = the high souled man; aniitam = is brought; samaashrasihi = get consoled indeed; te bhadram = happiness to you! asi hi = you are indeed; kSiNaduHkhaphalaa = free from the object of your grief.
"I brought this ring given by the high souled Rama, for the purpose of gaining your confidence. Get consoled indeed. Happiness to you! You are now free from the object of your grief."
gṛhītvā prekṣamāṇā sā bhartuḥ kara vibhūṣaṇam |
bhartāram iva samprāptā jānakī muditā abhavat || 5-36-4
4. gR^ihiitvaa = taking; kara vibhuuSaNam = that ring; adorned by Rama's hand; prekSamaaNaa = and seeing (it); saa jaanakii = that Seetha; abravat = became; muditaa = glad; sampraaptaa iva = as though she reached; bhartaaram = her husband.
"I brought this ring given by the high souled Rama, for the purpose of gaining your confidence. Get consoled indeed. Happiness to you! You are now free from the object of your grief."
cāru tat vadanam tasyāḥ tāmra śukla āyata īkṣaṇam |
aśobhata viśālākṣyā rāhu mukta iva uḍu rāṭ || 5-36-5
tataḥ sā hrīmatī bālā bhartuḥ saṃdeśa harṣitā |
parituṭṣā priyam śrutvā prāśaṃsata mahākapim || 5-36-6
5; 6. tat = that; vadanam = countenance; tasyaaH vishaalaakSyaaH = of that large-eyed Seetha; chaaru = which was charming; taamra shuklaayatekSaNam = with red and white eyes; ashobhata = shone; uDuraaDiva = like a moon; the king of stars; raahumuktaH = liberated by Rahu the demon; tataH = then; saa baalaa = that young Seetha; bhartR^i samdeshaharSitaa = gladdened by the message of her husband; hriimatii = became shy; samtuSTaa = and becoming well-pleased; kR^itvaa = and talking; priyam = delightful words; prashashamsa = praised; mahaakapim = Hanuma the great monkey.
The countenance of that large-eyed Seetha, which appeared charming with red and white eyes shone like a moon the king of stars liberated by Rahu the demon. Then, that young Seetha, gladdened by the message of her husband, became shy and message of her husband, became shy and well-pleased. Uttering delightful words, she praised Hanuma the great monkey (as follows):
vikrāntaḥ tvam samarthaḥ tvam prājñaḥ tvam vānara uttama |
yena idam rākṣasa padam tvayā ekena pradharṣitam || 5-36-7
7. vaanarittana = O Hanuma the best of monkeys!; yena tvayaa = by which you; ekena = singly; idam = this; raakSasa padam = place infested by demons; pradharSitam = is overpowered; tvam = you as such; vikraantaH = are valiant; tvam = you; samarthaH = are competent; tvam = you; praaJNaH = are intelligent.
"O Hanuma the best of monkeys! You have singly overpowered this place infested by demons. You are valiant. You are competent. You are intelligent."
śata yojana vistīrṇaḥ sāgaro makara ālayaḥ |
vikrama ślāghanīyena kramatā goṣpadī kṛtaḥ || 5-36-8
8. kramataa = by you; who have crossed; vikrama shlaaghaniiyena = with your acclaimable gallantry; saagaraH = the ocean; shatayojana vistiirNaH = having a width of one hundred Yojanas; makaraalayaH = and an asylum of crocodiles; goSpadiikR^itaH = made it as a small puddle.
"You, with an acclaimable gallantry, crossed the ocean having a width of one hundred Yojanas and an asylum of crocodiles, making it as a small puddle."
na hi tvām prākṛtam manye vanaram vanara ṛṣabha |
yasya te na asti samtrāso rāvaṇān na api sambhramaḥ || 5-36-9
9. vaanarSabha = O excellent of monkeys!; yasya te = from whom you; naasti = there is no; samtraapaH = fear; raavaNaat = from Ravana; na = nor; sambhramaH api = even bewilderment; na manye = I do not consider; tvaam = you; praakR^itam = as an ordinary; vaanaram = monkey.
"O excellent of monkeys! For you there is no fear nor even bewilderment from Ravana. Hence, I do not consider you as an ordinary monkey."
arhase ca kapi śreṣṭha mayā samabhibhāṣitum |
yadi asi preṣitaḥ tena rāmeṇa vidita ātmanā || 5-36-10
10. kapishreSTha = O the best of monkeys!; asi yadi = If you are; preSitaH = sent; tena raameNa = by that Rama; viditaatmanaa = who knows the nature of his self; arhase = you are fit; samabhaaSitam = to talk well; mayaa = with me.
"O the best of monkeys! If you are sent by that Rama, who knows the nature of his self, you are worthy of talking to me well."
preṣayiṣyati durdharṣo rāmo na hi aparīkṣitam |
parākramam avijñāya mat sakāśam viśeṣataḥ || 5-36-11
11. durdharSaH = the indomitable; raamaH = Rama; aviJNaaya = without knowing; paraakramam = your enterprise; apariikSitam = and without being tested; na preSayiSyatihi = must not have sent you; visheSataH = and especially; matsakaasham = to my presence.
"The indomitable Rama must not have sent you indeed, especially to me, without knowing your enterprise and without testing you in advance."
diṣṭyā ca kuśalī rāmo dharma ātmā dharma vatsalaḥ |
lakṣmaṇaḥ ca mahātejāḥ sumitra ānanda vardhanaḥ || 5-36-12
12. raamaH = Rama; dharmaatmaa = the righteous man; satya sangaraH = who is true to his promise; lakSmaNashcha = and Lakshmana; mahaatejaaH = of great splendour; sumitraanandavardhanaH = who enriches the joy of Sumitra; diSTyaa = are fortunately; kushalii = safe.
"Rama the righteous man who is true to his promise and Lakshmana of great splendour who enriches the joy of Sumitra are fortunately safe."
kuśalī yadi kākutsthaḥ kim nu sāgara mekhalām |
mahīm dahati kopena yuga anta agniḥ iva utthitaḥ || 5-36-13
13. kaakutthsaH kushalii yadi = If Rama is safe; kopena = with anger; kim = why; na dahati = is he not scorching; mahiim = the earth; saagara mekhalaam = with ocean as its belt; utthitaH yugaantaagniriva = like rising fire at the end of the world.
"If Rama is safe, with his anger why is he not scorching the earth with ocean as its belt, like rising fire at the end of the world?"
athavā śaktimantau tau surāṇām api nigrahe |
mama eva tu na duhkhānām asti manye viparyayaḥ || 5-36-14
14. athavaa = otherwise; tau = those two brothers; Rama and Lakshmana; shaktimantau = are having strength; nigrahe = in holding down; suraaNaamapi = even the celestials; tu = but; manye = I think; naasti = there is no; viparyayaH = end; mama dukhaanaameva = to my troubles indeed.
"Otherwise, Rama and Lakshmana are capable of holding down even the celestials. But I think there is no end indeed to my troubles."
kaccic ca vyathate rāmaḥ kaccin na paripatyate |
uttarāṇi ca kāryāṇi kurute puruṣa uttamaḥ || 5-36-15
15. na raamaH vyathitaH kachchit = Is not Rama getting perturbed?; na paritapyate kachchit = is he not tormented with grief?; puruSottamaH = Is Rama the best of men; kurute = doing; kaaryaaNi = actions; uttaraaNi = to be done; (to annihilate his enemies?).
"Is not Rama getting perturbed? Is he not tormented with grief? Is Rama the best of men now doing the right acts to annihilate the enemies?"
kaccin na dīnaḥ sambhrāntaḥ kāryeṣu ca na muhyati |
kaccin puruṣa kāryāṇi kurute nṛpateḥ sutaḥ || 5-36-16
16. nR^ipate sutaH = is Rama the prince; na kachchit = not hopefully; diinaH = miserable; sambhraantaH = and confused?; nacha muhyati = nor even mistaken; kaaryeSu = in his actions?; kachchit kurute = I hope he is doing; puruSakaaryaaNi = acts which require human effort.
"Is Rama the prince miserable and confused? Is he even mistaken in his actions? I hope he is doing all acts which require human effort."
dvividham trividha upāyam upāyam api sevate |
vijigīṣuḥ suhṛt kaccin mitreṣu ca param tapaḥ || 5-36-17
17. paramtapaH = is Rama the annihilator of enemies; apisevate = resorting to; dvividham upaayam = the two strategies; viz.; conciliatory and partaking approaches; trividhopaayamapi = and even the three strategies viz. partaking sowing dissention and open assault; suhR^it kachchit = is he kind-hearted; mitreSu = to friends; vijagiiSuH = with a wish to conquer the enemies?
"Is Rama the annihilator of enemies as per necessity resorting to the two strategies viz., conciliatory and partaking approaches and even the three strategies viz., partaking, sowing dissension and open assault? Is he kind-hearted towards friends, with a wish to conquer the enemies?"
kaccin mitrāṇi labhate mitraiḥ ca api abhigamyate |
kaccit kalyāṇa mitraḥ ca mitraiḥ ca api puraḥ kṛtaḥ || 5-36-18
18. kachchit labhate = Is he getting; mitraaNi = friends?; api abhigamyate = is he approached; mitraiH = by friends?; kalyaana mitrashcha kachchit = I hope he is having good friends; api puraskR^itaH = and even honoured; mitraishcha = by his friends?
"Is he getting friends? Has he been approached for friendship by others? I hope he is having good friends and even so honoured by them."
kaccit āśāsti devānām prasādam pārthiva ātmajaḥ |
kaccit puruṣa kāram ca daivam ca pratipadyate || 5-36-19
19. paarthivaatmajaH = is Rama the prince; aashaasti kachchit = wishing for; prasaadam = the grace; devaanaam = of gods?; kachchit pratipadyate = Is he (equally) aware of; puruSakaaramcha = human endeavour; adaivamcha = and the fate?
"Is Rama the prince wishing the grace of the gods? Is he equally aware of the role of human endeavour and the role of fate?"
kaccin na vigata sneho vivāsān mayi rāghavaḥ |
kaccin mām vyasanāt asmān mokṣayiṣyati vānaraḥ || 5-36-20
20. vaanara = O Hanuma!; raaghavaH = Is Rama; na kachchit = not hopefully; vigata snehaH = losing affection; mayi = in me; pravaasaat = because of my staying away from home?; mokSayiSyati kachchit = will he release; maam = me; asmaat vyasanaat = from this evil plight?.
"O Hanuma! Is Rama not losing affection in me because of my staying away from home? Will he release me from this evil predicament?"
sukhānām ucito nityam asukhānām anūcitaḥ |
duhkham uttaram āsādya kaccit rāmo na sīdati || 5-36-21
21. raaghavaH = Rama; uchitaH = who is habituated; nityam = always; sukhaanaam = to pleasures; anauchitaH = and not habituated; asukhaanaam = to pains; na siidati kachchit = not hopefully sinking into despondency; aasaadya = by obtaining; uttaram = a great; duHkham = pain?
"Is Rama, who is habituated always to pleasures and not habituated to pains, not sinking into despondency by now getting this great pain?"
kausalyāyāḥ tathā kaccit sumitrāyāḥ tathaiva ca |
abhīkṣṇam śrūyate kaccit kuśalam bharatasya ca || 5-36-22
22. abhiikSNam shuuyate kachchit = are you constantly hearing; kushalam = the news of safety; kausalyaaH = of Kausalya; tathaa = and; sumitraayaaH = of Sumitra; tathaiva cha = and; bharatasya = of Bharata?
"Are you constantly hearing the news of safety of Kausalya, Sumitra and Bharata?"
man nimittena māna arhaḥ kaccit śokena rāghavaḥ |
kaccin na anya manā rāmaḥ kaccin mām tārayiṣyati || 5-36-23
23. raaghavaH = is Rama; maanaarhaH = worthy of honour; kachchit shokena = suffering from pain; mannimitteva = just because of me; raamaH na kachchit = is not Rama; anyamanaaH = having his mind fixed on something else; kachchit taarayiSyati = and will he liberate; maam = me?.
"Is Rama worthy of honour, suffering from pain just because of me? Will he liberate me from my sorrow, without fixing his mind on something else?"
kaccit akṣāuhiṇīm bhīmām bharato bhrātṛ vatsalaḥ |
dhvajinīm mantribhiḥ guptām preṣayiṣyati mat kṛte || 5-36-24
24. bharataH bhraatR^ivatsalaH kachchit preSayiSyati = I hope Bharata having a brotherly affection will send; matkR^ite = for my sake; dhvajiniim = an army furnished with banners; guptaam = guarded; mantribhiH = by the ministers; akSauhiNiim = consisting of ten anikinis or 21870 elephants; 21870 chariots; 65610 horses and 109350 foot-soldiers; bhiimam = and terrific.
"I hope Bharata, having a brotherly affection, will send for my sake, an army furnished with banners, guarded by the ministers, consisting of ten anikinis (21870 elephants, 21870 chariots, 65610 horses and 109350 foot soldiers) which were terrific in appearance."
vānara adhipatiḥ śrīmān sugrīvaḥ kaccit eṣyati |
mat kṛte haribhiḥ vīraiḥ vṛto danta nakha āyudhaiḥ || 5-36-25
25. shriimaan = the glorious; sugriivaH = Sugreeva; vaanaraadhipatiH = the Lord of monkeys; eSyati kachchit = will indeed come; matkR^ite = for my sake; vR^itaH = along with; viiraiH = the valiant; haribhiH = monkeys; danta nakhaayudhaiH = with their tusks and nails as weapons.
"The glorious Sugreeva the lord of monkeys will indeed come for my sake along with his valiant monkeys, who have their tusks and nails as their weapons."
kaccic ca lakṣmaṇaḥ śūraḥ sumitrā ānanda vardhanaḥ |
astravit śara jālena rākṣasān vidhamiṣyati || 5-36-26
26. lakSmaNaH = Lakshmana; shuuraH = the strong man; sumitraanandavardhanaH = who augments the joy of Sumitra; astravit = and who is an expert in weaponry; kachchit vidhamiSyati = will indeed destroy; raakSasaan = the demons; sharajaalena = by the multitude of his arrows.
"Lakshmana, the strong man, who augments the joy of Sumitra and who is an expert in weaponry, will indeed destroy the demons by the multitude of his arrows."
raudreṇa kaccit astreṇa rāmeṇa nihatam raṇe |
drakṣyāmi alpena kālena rāvaṇam sasuhṛj janam || 5-36-27
27. alpena kaalena = within a short time; drakSyaami kachchit = I hope to see; raavaNam = Ravana; nihatam = killed; sasuhR^ijjanam = along with his companions; raNe = in the battle-field; raudreNa; astreNa = by terrific weapons; jvalataa = burning brightly.
"Within a short time, I hope see Ravana killed along with his companions in the battle-field by terrific weapons burning brightly."
kaccin na tadt hema samāna varṇam |
tasya ānanam padma samāna gandhi |
mayā vinā śuṣyati śoka dīnam |
jala kṣaye padmam iva ātapena || 5-36-28
28. tat = that; aananam = face; tasya = of Rama; hema samaana varNam = with the complexion of gold; padma samaanagandhi = and the fragrance of a lotus; shoka diinam = may be looking miserable grief; mayaa vinaa = as bereft of me; jalakSaye = and dehydrated; na shuSyati kechchit = I hope it is not parched; aatapena = by sun; padmamiva = like a lotus.
"That face of Rama with its golden and with the fragrance of a lotus may be looking miserable as bereft of me and getting dehydrated too. I hope it is not parched by the sun, like a louts."
dharma apadeśāt tyajataḥ ca rājyām |
mām ca api araṇyam nayataḥ padātim |
na āsīt vyathā yasya na bhīḥ na śokaḥ |
kaccit sa dhairyam hṛdaye karoti || 5-36-29
29. yasya = which Rama; tyajataH = left; raajyam = the kingdom; dharmaapadeshaat = as an indication of his righteousness; yasya = to whom; naasiit vyathaa = there was neither disturbance; na bhiiH = nor fear; na shokaH = nor sorrow; maam chaapi nayataH = even while taking me; araNyam = to the forest; padaatim = by foot; saH = such Rama; karoti kachchit = is hopefully maintaining; dhairyam = boldness; hR^idaye = in is heart.
"Which Rama left the kingdom as an indication of his righteousness and to whom there was neither disturbance nor fear nor sorrow even while taking me to the forest by foot, I hope that the same Rama is maintaining boldness in his heart."
na ca asya mātā na pitā na ca anyaḥ na |
snehāt viśiṣṭo asti mayā samo vā |
tāvadt hi aham dūta jijīviṣeyam |
yāvat pravṛttim śṛṇuyām priyasya || 5-36-30
30. asya = to Rama; snehaat = in the matter of affection; na maataa = neither his mother; na pitaa = nor his father; naasti anyaH = nor any body else; samovaa = is equal or; vishiSTaH = more; mayaa = than me; duuta = O Hanuma the messenger!; aham = I; jijiiviSeyam = wish to survive; yaavat taavat tu = as long as; shruNuyaam = I hear; pravR^ittim = the activity priyasya = of my beloved.
"To Rama, in the matter of affection, neither his mother nor his father nor any body else is equal to or more than me. O Hanuma the messenger! I wish to survive only as long as I hear the activity of my beloved."
iti iva devī vacanam mahāartham |
tam vānara indram madhura artham uktvā |
śrotum punaḥ tasya vaco abhirāmam |
rāma artha yuktam virarāma rāmā || 5-36-31
31. uktvaa = uttering; itiiva = thus; mahaartham = the greatly meaningful; madhuraartham = and sweetly worthwhile; vachanam = words; raamaa = Seetha; devii = the princess; viraraama = kept abstained from talking; shrotum = so as to hear; punaH = again; tasya = his; abhiraamam = delightful; vachaH = words; raamaartha yuktam = containing matter pertaining to Rama.
Uttering thus those greatly meaningful and sweetly worthwhile words, Seetha the princess further abstained from talking so as to hear Hanuma's delightful words describing the matters pertaining to Rama.
sītāyā vacanam śrutvā mārutiḥ bhīma vikramaḥ |
śirasi añjalim ādhāya vākyam uttaram abravīt || 5-36-32
32. shrutvaa = hearing; vachanam = the word; siitaayaaH = of Seetha; maarutiH = Hanuma; bhiima vikramaH = of terrific prowess; aadhaaya = keeping; aN^jalim = his joined palms; shirasi = on his head; abraviit = spoke; vaakyam = (the following) words; uttaram = in reply.
Hearing Seetha's words, Hanuma of terrific prowess, keeping his joined palms on his head, spoke the following words in reply.
na tvām ihasthām jānīte rāmaḥ kamala locanaḥ |
tena tvāmihasthām jānīte rāmaḥ kamalalocane || 5-36-33
33. kamala lochane = O Seetha having lotus-eyes!; raamaH = Rama; na jaaniite = does not know; tvaam = that you; ihasthaam = are here; tena = for that reason; tvaam naanayati = he did not take your back; aashu = soon; purandaraH iva = as Indra the destroyer of strong-holds; shachiim = did not take you back; aashu = soon; purandaraH iva = as Indra the destroyer of strong-holds; shachiim = did not take back Shachi her wife.
"O Seetha having lotus eyes! Rama does not know that you are here. For that reason, he did not take you back soon, as Indra the destroyer of strong holds did not take back Sachi, his wife."
śrutvā eva tu vaco mahyam kṣipram eṣyati rāghavaḥ |
camūm prakarṣan mahatīm hari ṛṣka gaṇa samkulām || 5-36-34
34. shrutvaiva tu = soon after hearing; mama = my; vachaH = words; raaghavaH = Rama; eSyati = will come; kSipram = soon; prakarSan = drawing forth; mahatiim = a large; chamuum = army; hari R^ikSagaNa samkulaam = consisting of a multitude of monkeys and bears.
"Soon after hearing my words, Rama will come soon, drawing forth a large army, consisting of a multitude of monkeys and bears."
viṣṭambhayitvā bāṇa oghaiḥ akṣobhyam varuṇa ālayam |
kariṣyati purīm lankām kākutsthaḥ śānta rākṣasām || 5-36-35
35. kaakutthsaH = Rama; viSTambhayitvaa = will paralyse; akSobhyam = the imperturbable; varuNaalayam = ocean; baaNaughaiH = with his flood of arrows; kariSyati = and make; lan^kaam purim = the city of Lanka; shaanta raakSasaam = extinguished of demons.
"Rama will paralyze the imperturbable ocean with his flood of arrows and make the City of Lanka extinguished of demons."
tatra yadi antarā mṛtyuḥ yadi devāḥ saha asurāḥ |
sthāsyanti pathi rāmasya sa tān api vadhiṣyati || 5-36-36
36. mR^ityuH yadi = If the goddess of Death; sahaasuraaH = along with demons; devaaH = or celestials; sthaasyanti = stand firmly; antaraa = in the middle; pathi = of the way; raamasya = of Rama; tatra = at that time; saH = he; vadhiSyati = will kill; taanapi = them also.
"If the goddess of Death along with demons or celestials stand firmly in the way of Rama at that time, he will kill them also."
tava adarśanajena ārye śokena sa pariplutaḥ |
na śarma labhate rāmaḥ simha ardita iva dvipaḥ || 5-36-37
37. aarye = O noble lady!; pariplutaH = being full of; shokena = grief; tava adarshanajena = caused by your non-appearance; saH raamaH = that Rama; na labhate = is not obtaining; sharma = happiness; dvipaH iva = like an elephant; simhaarditaH = tormented by a lion.
"O noble lady! Being full of grief caused by your non-appearance, that Rama is not obtaining happiness, like an elephant tornmented by a lion."
dardareṇa ca te devi śape mūla phalena ca |
malayena ca vindhyena meruṇā mandareṇa ca || 5-36-38
yathā sunayanaṃ valgu bimbauṣṭhaṃ cārukuṇḍalam |
mukhaṃ drakṣyasi rāmasya pūrṇacandramivoditam || 5-36-39
38; 39. devi = O Seetha the princess!; shape = I swear and tell; te = you; malayenacha = by Malya Mountain; vindhyena = by Vindhya mountain; meruNaa = by Meru mountain; dardureNa = by Dardura Mountain; muulaphalena = by our food of roots and fruits; yathaa = that; drakSyasi = you will see; raamasya = Rama's; mukham = face; sunayananam = having good eyes; valgu = handsome; bimboSTam = having lips with the colour of a bright-red gourd (fruit of Momordica monodelpha); chaaru darshanam = with a charming look; uditam puurNachandramiva = like a rising full moon.
"O Seetha the princess! I swear and tell you by the mountains Malaya, Vindhya, Meru and Dardura as well as by our staple food of roots and fruits, that you will soon see Rama's face, having good eyes, handsome, having lips with the colour of a bright-red gourd (fruit of Momordica monodelpha) and with its charming look like a rising full moon."
kṣipraṃ drakṣyasi vaidehi rāmaṃ prasravaṇe girau |
śatakratumivāsīnaṃ nākapṛṣṭhasya mūrdhani || 5-36-40
40. vaidehi = O Seetha!; drakSyasi = you will see; kSipram = soon; raamam = Rama; prasravaNe girau = on Prasravana Mountain; shatakratum iva = like Indra the Lord of celestials; aasiinam = seated; muurdhani = on the back; naagaraajasya = of Airavatha; the chief of elephants.
"O Seetha! You will see soon Rama on the Prasravana mountain, like Indra the Lord of celestials seated on the back of Airavata, the chief of elephants."
na māṃsaṃ rāghavo bhuṅkte na cāpi madhusevate |
vanyaṃ suvihitaṃ nityaṃ bhaktamaśnāti pañcamam || 5-36-41
41. raaghavaH = Rama; na bhuNkte = is not eating; maamsam = meat; na sevate = not indulging in; madhuchaapi = even spirituous liquor; nityam = everyday; paN^chamam = in the evening; ashnaati = he is eating; bhaktam = food; vanyam = existing in the forest; suvihitam = well-arranged (for him).
"Rama is not eating meat, nor indulging even in spirituous liquor. Everyday, in the evening, he is eating the food existing in the forest, well arranged for him."
na eva daṃśān na maśakān na kīṭān na sarī sṛpān |
rāghavo apanayet gatrāt tvat gatena antaḥ ātmanā || 5-36-42
42. antaraatmanaa = with his mind; tvadgatena = directed towards you; raaghavaH = Rama; naiva apanayet = is not driving away; damshaan = forest-flies; gaatraat = from his body; na mashakaan = nor mosquitoes; na kiiTaan = nor insects; na sariisR^ipaan = nor reptiles.
"With his mind wholly devoted to you, Rama is not even driving away forest-flies from his body, nor mosquitoes nor insects nor reptiles from his body."
nityam dhyāna paro rāmo nityam śoka parāyaṇaḥ |
na anyac cintayate kiṃcit sa tu kāma vaśam gataḥ || 5-36-43
43. raamaH = Rama; nityam = is always; dhyaanaparaH = thoughtful; nityam = and is always; shokaparaayaNaH = engaged in sorrow; saH = He; kaama vashaangataH = is enamoured with the god of love; nachintayati anyat kimchit = and thinks of nothing else.
"Rama always cogitates on something or the other. He is forever engaged in sorrow. He is enamoured with the god of love and thinks of nothing else."
anidraḥ satatam rāmaḥ supto api ca nara uttamaḥ |
sīteti madhurām vāṇīm vyāharan pratibudhyate || 5-36-44
44. raamaH = Rama; satatam = always; anidraH = does not have sleep; supto.api narottamaH = even if that best of men sleeps; prati budhyate = he keeps awake; vyaaharan = uttering; madhuraam = the sweet; vaaNiim = words; siiteti = "lo! Behold! Seetha!"
"Rama mostly does not have sleep. Even if that best of men sleeps, he keeps awake uttering sweet words like "lo! Behold! Seetha!"
dṛṣṭvā phalam vā puṣpam vā yac ca anyat strī mano haram |
bahuśo hā priyeti evam śvasan tvām abhibhāṣate || 5-36-45
45. dR^iSTvaa = seeing; phalamvaa = a fruit; puSpam vaa = or a flower; yadvaa = or; sumanoharam anyat = any other beautiful object; bhibhaaSate = he recollects and says; tvaam = about you; ha priyetyevam = "O Beloved!" bahushaH = many times; shvasan = and breathes a sigh.
"When he happens to see a fruit or a flower or any other beautiful object, he recollects of you and says 'O beloved!' many times and breathes a sigh."
sa devi nityam paritapyamānaḥ |
tvām eva sīteti abhibhāṣamāṇaḥ |
dhṛta vrato rāja suto mahātmā |
tava eva lābhāya kṛta prayatnaḥ || 5-36-46
46. devi = O Seetha the princess!; saH = Rama that; mahaatmaa raajasutaH = magnanimous prince; nityam = is always; paritapyamaanaH = lamenting; abhibhaaSamaaNaH = speaking; tvaameva = about you alone; siiteti = thus recollecting Seetha; Seetha!; dhR^itavrataH = being firm in his vow; kR^ita prayatnaH = he makes effort; tavalaabhaayaiva = to find you alone.
"O Seetha the princess! Rama the magnanimous prince is always lamenting, speaking just about you, recollecting "Seetha, Seetha!". Being firm in his vow, he makes effort to find you only."
sā rāma samkīrtana vīta śokā |
rāmasya śokena samāna śokā |
śaran mukhena ambuda śeṣa |
niśā iva vaideha sutā babhūva || 5-36-47
47. saa = that; vaidehasutaa = Seetha; samaana shokaa = who has the same amount of grief; raamasya shokena = as that of Rama; babhuuva raama samkiirtana viita shokaa = became worn out of grief on hearing the adoration of Rama; nisheva = like a night; saambuda sheSa chandraa = with moon obscured by the remnant clouds; sharanmukhe = at the beginning of autumn.
"That Seetha, who has the same amount of grief as that of Rama, became worn out of her grief upon hearing the adoration of Rama, like a night with the moon obscured by the remnant clouds at the commencement of autumn."
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ityārṣe śrīmadrāmāyaṇe ādikāvye sundarakāṇḍe ṣaṭtriṃśaḥ sargaḥ