Sri Valmiki Ramayanam - Sundara kanda (Book 5) Sarga 25 to 32

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar, 

 Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

 

Book V : Sundara Kanda - Book Of Beauty

Chapter [Sarga] 25

Introduction

Seetha calls out Rama and others and bursts into a wail not being able to endure the threats of ogre women

atha taasaaM vadantiinaaM paruSaM daaruNaM bahu |
raakSasiinaamasaumyaanaaM ruroda janakaatmajaa || 5-25-1

1, atha = thereafter; taasaam =(as) those; raakshasiinaam = ogre women; asaumyaanaam = with a cruel nature;vadantiinaam = were speaking; bahu =a lot; parushham = harshly; daaruNam = (and) horribly;janakaatmajaa = Seetha; ruroda = cried.

As those ogre woman with a cruel nature were speaking a lot harshly and horribly, Seetha cried.

evamuktaa tu vaidehii raakSasiibhirmanasvinii |
uvaacha paramatrastaabaaSpagadgadayaa giraa || 5-25-2

2. evam = thus; uktaa = being spoken to; raakshasiibhiH = by ogre women; vaidehii = Seetha; manasvinii = with a good mind; paramatrastaa = being frightened a lot; baashhpa gadgadayaa giraa = with a voice indistinct due to tears; uvaacha = spoke (as follows).

Thus being spoken to by ogre women, Seetha with a good mind being frightened a lot spoke as follows with a voice indistinct due to tears.

na maanuSii raakSasasya bhaaryaa bhavitumarhati |
kaamaM khaadata maaM sarvaa na kariSyaami vo vachaH || 5-25-3

3. maanushhii = a human woman; na arhati = is not suited; bhavitum = to become; bhaaryaa = a wife; raakshasasya = of an ogre; sarvaaH = all of you; khaadata = eat; maam = me; kaamam = according to your desire;na karishhyaami = I will not do; vaH = (according to) your; vachaH = words.

"A human woman is not suited to become a wife of an ogre. All of you eat me according to your desire. I will not do according to your words."

saa raakSasiimadhyagataa siitaa surasutopamaa |
na sharma lebhe duHkhaartaa raavaNena cha tarjitaa || 5-25-4

4. raakshsaiimadhyagataa = being in the middle of ogre women; tarjitaa= being frightened; raavaNena cha = by Ravana also; surasutopamaa = like a daughter of gods; saa siitaa = that Seetha; na lebhe = did not get; sharma = comfort; duHkhaartaa = being tormented by grief.

Being in the middle of ogre women, being frightened by Ravana also, like a daughter of gods, that Seetha did not get comfort being tormented by grief.

vepate smaadhikaM siitaa vishantii vaaN^gamaatmanaH |
vane yathaa paribhraSTaa mR^igii kokairivaarditaa || 5-25-5

5. mR^igiiva = like a fawn; vane = in a forest; yuudhaparibhrashhTaa = lost from its herd; arditaa = tormented; kokaiH = by wolves; vishantiiva = (Seetha was) as though sinking (into); aatmanaH = own; aN^gam = body; vepate sma = (and) shook; adhikam = a lot.

Like a fawn in a forest lost from its herd and tormented by wolves, Seetha was as though sinking into own body and shook a lot.

saa tvashokasya vipulaaM shaakhaamaalambya puSpitaam |
chintayaamaasa shokena bhartaaraM bhagnamaanasaa || 5-25-6

6. saa tu = that Seetha; bhagna maanasaa = with a broken heart; shokena = due to grief; aalambya = holding; pushhpitaam shaakhaam = a flowering branch; vipulaam = which was wide; ashokasya = of Ashoka tree; chintayaamaasa = thought; bhartaaram = about husband.

That Seetha with a broken heart due to grief, held a wide flowering branch of Ashoka tree and thought about Her husband.

saa snaapayantii vipulau stanau netrajalasravaiH |
cintayantii na shokasya tadaantamadhigachchhati || 5-25-7

7. tadaa = then; saa = that Seetha; snaapayantii = washing; vipulau stanau = Her wide breasts; netra jala sravaiH = with a flow of tears from eyes; chintayantii = (and) thinking; na adhigachchhati = did not get; antam = end; shokasya = of sorrow.

Then that Seetha washing Her wide breasts with a flow of tears from eyes and thinking, did not get end of sorrow.

saa vepamaanaa patitaa pravaate kadaLii yathaa |
raakSasiinaaM bhayatrastaa vivarNavadanaabhavat || 5-25-8

8. saa = that Seetha; vepamaanaa = was shaking; kadaLii yathaa = like a plantain tree; patitaa = fallen down; pravaate = in an exceedingly windy place; raakshasii bhaya saMtrastaa = trembling with fear of the ogre women; abhavat = became; vivarNavadanaa = with a pale face.

That Seetha was shaking like a plantain tree fallen down in an exceedingly windy place, trembling with fear of the ogre women, and became with a pale face.

tasyaaH saa diirghavipulaa vepantyaa siitayaa tadaa |
dadR^ishe kampinii veNii vyaaLiiva parisarpatii || 5-25-9

9. saa kampinii veNii = that moving plait; diirgha vipulaa = which was wide and long; tasyaaH paramstriyaaH = of that best woman; vepantyaaH = trembling; dadR^ishe = was seen (to be); vyaaLiiva = like a serpant;parisarpatii = in motion.

That moving plait, which was wide and long, of that best woman was seen to be like a serpant in motion.

saa niHshvasantii duHkhaartaa shokopahatachetanaa |
aartaa vyasR^ijadashruuNi maithilii vilalaapa cha || 5-25-10

10. saa maithilii = that Seetha; duHkhaartaa = tormented by grief; shokopahata chetanaa = with a mind hit by sorrow; aartaa = struck by calamity; niHshvasantii = was sighing; nyasR^ijat = let down; ashruuNi = tears; vilalaapa cha = and also cried.

That Seetha tormented by grief, with a mind hit by sorrow, struck by calamity was sighing and let down tears and also cried.

haa raameti cha duHkhaartaa haa punarlakSmaNeti cha |
haa shvashru mama kausalye haa sumitreti bhaaminii || 5-25-11

11. bhaaminii = Seetha; duHkhaartaa = being tormented by grief (said) ; haa raameti = Oh! Rama! punaH = again; haa lakshmaNeti = Oh! Lakshmana; haa kausalye = Oh! Kausalya; mama shvashru = my mother-in-law; haa sumitreti = Oh! Sumitra.

Seetha being tormented by grief said : "Oh! Rama!" and again "Oh! Lakshmana!","Oh! Kausalya!, my mother-in-law" "Oh! Sumitra!"

lokapravaadaH satyo.ayaM paNDitaiH samudaahR^itaH |
akaale durlabho mR^ityuH striyaa vaa puruSasya vaa || 5-25-12
yadaahamevaM kruuraabhii raakshasiibhirihaarditaa |
jiivaami hiinaa raameNa muhuurtamapi duHkhitaa || 5-25-13

12, 13. aham = I; evam = thus; aarditaa =being tormented; kruuraabhiH raakshasiibhiH = by cruel ogre women; iha = here; hiinaa = lacking; raameNa = Rama; duHkhaartaa = being tormented by grief; yadaa = when; jiivaami = I am living; muhuurtamapi = even for a moment; mR^ityuH = death; akaale = at wrong time; striyaaH vaa = to woman; purushhasya = or to a man; durlabhaH = is hard; samudaahR^itaH = (thus) being said;lokapravaadaH = the popular saying in the world; satyaH = is true.

"I thus being tormented by cruel ogre women here lacking Rama, being tormented by grief, when I am living even for a moment,' death at wrong time to woman or to a man is hard' - thus being said this popular saying in the world is true."

eSaalpapuNyaa kR^ipaNaa vinashiSyaamyanaathavat |
samudramathye nauH puurNaa vaayuvegairivaahataa || 5-25-14

14. eshhaa = this me; alpapuNyaa = with small merit;kR^ipaNaa = wretched; anaathavat = like an orphan; vinashishhyaami = will perish; nauH iva = like a ship; samudramadhye = in the middle of the ocean; aahataa = being hit; vaayuvegaiH = by the speed of wind.

"This me with small merit,wreched, like an orphan, will perish like a ship in the middle of the ocean being hit by the speed of wind."

bhartaaraM tamapashyantii raakSasiivashamaagataa |
siidaami khalu shokena kuulaM toyahataM yathaa || 5-25-15

15. apashyantii = not seeing; bhartaaram = my husband; tam = that Rama;aagataa = obtaining; raakshasii vasham = control of ogre women; tiiram yathaa = like a bank; toyahatam = hit by water; siidaami khalu = I am verily perishing; shokena = with sorrow.

"Not seeing my husband that Rama and obtaining control of ogre women like a bank hit by water I am verily perishing with sorrow."

taM padmadaLapatraakSaM siMhavikraantagaaminam |
dhanyaaH pashyanti me naathaM kR^itajJNaM priyavaadinam || 5-25-16

16. dhanyaaH = (only) fortunate; pashyanti = see; tam = that; me = my; naatham = husband; padmadaLapatraaksham = with eyes like petals of an expanded lotus; siMha vikraanta gaaminam = walking with the gait of a lion; kR^itajJNam = correct in conduct; priyavaadiam = pleasant talker;

"Only fortunate see that my husband with eyes like petals of an expanded lotus, walking with the gait of a lion, correct in conduct and a pleasant talker."

sarvathaa tena hiinaayaa raameNa viditaatmanaa |
tiikSNaMviSamivaasvaadyadurlabhaM mama jiivitam || 5-25-17

17. mama = to me; hiinaayaaH = lacking; tena= that Rama; viditaatmanaa = with a famous soul; aasvaadyeva = like after eating; tiikshNam vishham = a pungent poison; jiivitam = life; sarvathaa = in all ways; durlabham = is hard.

"To me lacking that Rama with a famous soul, like after eating a pungent poison life in all ways is hard."

kiidR^ishaM tu mahaapaapaM mayaa janmaantare kR^itam |
yenedaM praapyate duHkhaM mayaa ghoraM sudaaruNaM || 5-25-18

18. yena = by what; mayaa = by me; praapyate = obtaining; idam = this; duHkham = grief; ghoram = which is horrible;sudaaruNam = very dreadful; kiidR^isham = what kind of; mahaa paapam = great sin;kR^itam = has been done; mayaa = by me; janmaantare = in an other life.

"By what this horrible and very dreadful grief is obtained by me, what kind of great sin had been done by me in another life."

jiivitaM tyaktuMichchhaami shokena mahataa vR^itaa |
raakSasiibhishcha rakSyantyaa raamo naasaadyate mayaa || 5-25-19

19. vR^itaa = together; mahataa shokena = with great grief; ichchhaami = I desire; tyaktum = to give away; jiivitum = life; kaamaH = (this) desire; na avaapyate = is not obtainable; mayaa = by me; surakshitaa = I am well protected; raakshasiibhiH = by ogre women.

"Together with great grief, I desire to give away my life. This desire is not obtainable by me. I am well protected by ogre women."

dhigastu khalu maanuSyaM dhigastu paravashyataam |
na shakyaM yatparityaktumaatmachchhandena jiivitam || 5-25-20

20. dhik astu = fie; maanushhyam = upon human condition; dhik astu = fie; paravashyataam = upon being in the control of others; yat = by what reason; aatmachchhandena = according to own desire; na shakyam = it is not possible; parityaktum = to give up; jiivitam = life.

"Fie upon human condition! Fie upon being in the control of others. By what reason it is not possible according to own desire to give up life."

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe paJNchaviMshaH sargaH

Thus completes 25th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book V : Sundara Kanda - Book Of Beauty

Chapter [Sarga] 26

Introduction

In this chapter Seetha ponders a lot and decides to give up life without Rama.

prasaktaashrumukhii tvevaM bruvatii janakaatmajaa |
adhogatamukhii baalaa vilaptumupachakrame || 5-26-1

1. prasaktaashrumukhii = with a face continually shedding tears; jankaatmajaa = Seetha; balaa = an young woman; evam = thus; bruvatii = speaking; adhogatamukhii = with downward face; upachakrame = started; vilaptum = to weep.

With a face continually shedding tears, Seetha an young woman, thus speaking with a downward face, started to weep.

unmatteva pramatteva bhraantachitteva shochatii |
upaavR^ittaa kishoriiva viveSTantii mahiitale || 5-26-2

2. unmatteva = like a mad one; pramatteva = like an intoxicated one; bhraantachitteva = with a deluded mind; shochatii = (Seetha was) crying; kishoriiva = like a female horse; upaavR^ittaa = rolling on ground; viveshhTantii = (Seetha) rolled; mahiitale = on the ground.

Seetha was crying like a mad one, like an intoxicated one, with a deluded mind. Like a female horse rolling on ground, Seetha rolled on the ground.

raaghavasya pramattasya rakSasaa kaamaruupiNaa |
raavaNena pramathyaahamaaniitaa kroshatii balaat || 5-26-3

3. raaghavasya = (while) Rama; pramattasya = was heedless; aham = I; kroshatii = who have been crying; balaat aaniitaa = (was) forcibly brought; pramathya = overpowered; rakshasaa = by the ogre; raavaNena = Ravana; kaamaruupiNaa = who can wear desired form.

"While Rama was heedless (taken away by Mareecha), I who have been crying was forcibly brought overpowered by the ogre Ravana who can wear desired form."

raakSasiivashamaapannaa bhartsyamaanaa sudaaruNam |
chintayantii suduHkhaartaa naahaM jiivitumutsahe || 5-26-4

4. aapannaa = obtaining; raaskasii vasham = control by ogresses; bartsyamaanaa = being frightened; sudaaruNam = very horribly; chintayantii = thinking; suduHkhaartaa = being tormented by grief; aham = I; na utsahe = do not desire; jiivitum = to live.

"Being under the control of ogresses, being frightened very horribly, thinking and being tormented by grief, I do not desire to live."

na hi me jiivite naartho nai vaarthairna cha bhuuSaNaiH |
vasantyaa raakSasiimadhye vinaa raamaM mahaaratham || 5-26-5

5. vinaa = without; raamaM = Rama; mahaaratham = a great car-warrior; vasantyaaH = living; raakshasii madhye = in the midst of ogresses; arthaH na = there is no use; jiivitena = with life; me = to me; na arthaiH = not with wealth; na bhushhaNaishcha = not with ornaments.

"Without Rama, a great car-warrior, living in the midst of ogresses, there is no use with life to me; not with wealth, not with ornaments."

ashmasaaramidaM nuunathavaapyajaraamaram |
hR^idayaM mama yenedaM na duHkhenaavashiiryate || 5-26-6

6. athavaa = or; mama = my; idam = this; hR^idayam = heart; nuunam = truly; ashmasaaram = (is made of) iron; ajaraamaramapi = is undecaying and without death; yena = by what reason; naavashiiryate = is it not destroying; duHkhena = with sorrow.

"Or my this heart truly is made of iron. It is undecaying and without death. By what reason is it not destroying with sorrow?"

dhiN^maamanaaryaamasatiiM yaahaM tena vinaa kR^itaa |
muhuurtamapi rakSaami jiivitaM paapajiivitaa || 5-26-7

7. yaa = whoever; aham = I; paapajiivitaa = with a sinful life; kR^itaa = made; tena vinaa = (to be) without Rama; rakshaami = protecting; jiivitam = life; muhuurtamapi = even for a moment; maam = to such me; anaaryaam = who am ignoble; asatiim = who am bad wife; dhik = shame (on me).

"Whoever I with a sinful life made to be without Rama, protecting life even for a moment, to such me who am ignoble, who am bad wife, shame on me."

kaa cha me jiivite shraddhaa sukhe vaa taM priyaM vinaa |
bhartaaraM saagaraantaayaa vasudhaayaaH priyaMvadam || 5-26-8

8. priyam vinaa = without husband Rama;bhartaaram = (who is) lord; vasudhaayaaH = of the earth; saagaraantaayaaH = with ocean at the end; priyaMvadam = a pleasant talker; kaa = what (is); shradhhaa = interest; me = to me; jiivite= in life; sukhe vaa = or in comfort.

"Without husband Rama who is the lord of the earth with ocean at the end, a pleasant talker, what is the interest to me in life or in comfort."

bhidyataaM bhakSyataaM vaapi shariiraM visR^ijaamyaham |
na chaapyahaM chiraM kuHkhaM saheyaM priyavarjitaa || 5-26-9

9. aham = I; visR^ijaami = will leave; shariiram = the body; bhidyataam = let it be split (into pieces); bhakshyataam vaapi = or let it be eaten; aham = I; priyavarjitaa = without husband; na cha saheyam = will not tolerate; duHkham = sorrow; chiram = for a long time.

"I will leave the body. Let it be split into pieces or let it be eaten. I without husband will not tolerate sorrow for a long time."

charaNenaapi savyena na spR^isheyaM nishaacharam |
raavaNaM kiM punarahaM kaavayeyaM vigarhatam || 5-26-10

10. aham = I; na spR^isheyam = will not touch; savyena charaNenaapi = even with my left foot; raavaNam = Ravana; nishaacharam = ogre; vigarhitam = of reprehensible conduct; kaamayeyam kiM punaH = what to say of desiring (him).

"I will not touch even with my left foot Ravana an ogre of reprehensible conduct. What to say of desiring him."

pratyaakhyaataM na jaanaati naatmaanaM naatmanaH kulam |
yo nR^ishaMsasvabhaavena maaM praarthayitumichchhati || 5-26-11

11. yaH = whoever (Ravana); nR^ishaMsa svabhaavena = with a cruel nature; icchhati = is desiring; praarthayitum = to solicit; maam = me (that Ravana); na jaanaati = does not know; aatmaanam = him; pratyaakhyaatam = to be refused; na = (he does) not (know); aatmanaH = his; kulam = race.

"Whoever Ravana with a cruel nature is desiring to solicit me, that Ravana does not know him to be refused; he does not know his race."

chinnaa bhinnaa vibhaktaa vaa diiptevaagnau pradiipitaa |
raavaNaM nopatiSTheyaM kiM pralaapena vashchiram || 5-26-12

12. chhinna vaa = (even) if cut; bhinna vaa = or if divided into parts; pradiipitaa vaa = or (even) if burnt; agnau = in fire; diipte = which is blazing; nopatishhTeyam = I will not reach; raavaNam = Ravana; kim = what is the use; vaH pralaapena = with your prattling; chiram = for a long time.

"Even if cut or if divided into parts in blazing fire, I will not reach Ravana. What is the use with your prattling for a long time?"

khyaataH praajJNaH kR^itajJNshashcha raaghavaH |
sadvR^itto niranukroshaH shaN^ke madbhaagyasaMkSayaat || 5-26-13

13. raaghavaH = Rama; khyaataH = is famous; praajJNaH = is a wise man; saanulroshashcha = is compassionate; sadvR^ittaH = with a good conduct; madbhaagya saMkshayaat = due to deterioration of my fortune; saN^ke = I doubt; niranukroshaH = (He became) hard hearted.

"Rama is famous, is a wise man, is compassionate with a good conduct. Due to the deterioration of my fortune, I doubt He became hard hearted."

raakSasaanaaM sahasraaNi janasthaane chaturdasha |
yenaikena nirastaani sa maaM kiM naabhipadyate || 5-26-14

14. yena ekena = by whom alone; chaturdasa saharaaNi = fourteen thousand; raakshsaanaam = of ogres; nirastaani = have been destroyed; kim = why; saH = (is) that Rama; naabhipadyaH = not saving; maam = me.

"By whom alone fourteen thousand of ogres have been destroyed, why is that Rama not saving me."

niruddhaa raavaNenaahamalpaviiryeNa rakSasaa |
samarthaH khalu me bhartaa raavaNaM hantumaahave || 5-26-15

15. aham = I; niruddhaa = am withheld; rakshasaa raavaNena = by the ogre Ravana; alpaviiryeNa = with little strength; me bhartaa = my husband; samarthaH khalu = is indeed capable; hantum = to kill; raavaNam = Ravana; ahave = in a war.

"I am withheld by the ogre Ravana with little strength. My husband is indeed capable of killing Ravana in a war."

viraadho daNDakaaraNye yena raakSasapuN^gavaH |
raNe raameNa nihataH sa maaM kiM naabhipadyate || 5-26-16

16. yena raameNa = By which Rama; viraadhaH = Viradha; raakshasa puN^gavaH = best among ogres; nihataH = has been killed; daNDakaaraNye = in Dandaka forest; raNe = in a war; kim =why; saH = (is) that He; naabhipadyate = not saving; maam = me.

"By which Rama Viradha, best among ogres, has been killed in Dandaka forest in a war, why is that He not saving me?"

kaamaM madhye samudrasya laN^keyaM duSpradharSaNaa |
na tu raaghavabaaNaanaaM gatirodho bhaviSyati || 5-26-17

17. iyam laN^kaa = this city of Lanka; samudrsya madhye = being in the middle of ocean; dushhpR^idharshhaNaa kaamam= is difficult to be attacked; tu =but; na bhavishhyati = there will not be; gatirodhaH = an obstacle to flying; raaghava baanaaNaam = of Rama's arrows;

"This city of Lanka being in the middle of ocean is difficult to be attacked. But there will not be an obstacle to flying of Rama's arrows."

kiM nu tatkaaraNaM yena raamo dR^iDhaparaakramaH |
rakSasaapahR^itaaM bhaaryaamiSTaaM naabhyavapadyate || 5-26-18

18. kim nu = what now; tat kaaraNam = is that reason; yena = by which; raamaH = Rama; dR^iDha paraakramaH = with a firm courage; naabhyavapadyate = is not protecting; ishhTaam bhaaryaam = His dear wife; apahR^itaam = stolen; rakshasaa = by an ogre.

"What now is that reason by which Rama with a firm courage is not protecting His dear wife stolen by an ogre."

ihasthaaM maaM na jaaniite shaN^ke lakSmaNapuurvajaH |
jaanannapi sa tejasvii dharSaNaM marSayiSyati || 5-26-19

19. shaN^ke = I doubt that; lakshmana puurvajaH = Rama elder to Lakshmana; na jaanite = does not know; maam = me; ihasthaam = to be here; jaanannapi = after knowing; saH tejasvii = (will) that glorious Rama; marshhyishhyati = tolerate; dharshhaNam = (this) outrage.

"I doubt that Rama elder to Laksmana does not know me to be here. After knowing will that glorious Rama tolerate this outrage?"

hR^iteti yo.adhigatvaa maaM raaghavaaya nivedayet |
gR^idhraarajo.api sa raNe raavaNena nipaatitaH || 5-26-20

20. yaH = whoever Jatayu; adhigatvaa = nearing (Rama); nivedayat = will have let known; raaghavaaya = to Rama; hR^iteti = (that Seetha) was stolen; saH gR^idhra raajaH api = that king of vultures; hataH = has been killed; raavaNena = by Ravana; raNe = in war.

"Whoever Jatayu nearing Rama will have let known to Rama that Seetha was stolen, that king of vultures has been killed by Ravana in war."

kR^itaM karma mahattena maaM tathaabhyavapadyataa |
tiSThataa raavaNadvandve vR^iddhenaapi jaTaayuSaa || 5-26-21

21. mahat karma = a great deed; kR^itam = has been done; tena jaTaayushhaa = by that Jatayu; tathaa = thus; abhyavapadyataa = protecting; maam = me; vR^iddhenaapi = although of old age; tishhThataa = standing; raavaNa dvandve = in a dual combat with Ravana.

"A great deed has been done by that Jatayu, thus protecting me, although of old age, standing in a dual combat with Ravana."

yadi maamiha jaaniiyaadvartamaanaaM sa raaghavaH |
adya baaNairabhikruddhaH kuryaallokamaraakSasam || 5-26-22

22. saH raaghavaH = that Rama; jaaniiyaadyadi = if He knows; maam = me; iha vartamaanaam = to be living here; abhikruddhaH = with anger; kuryaat = will make; lokam = the world; araakshasam = to be without ogres; baaNaiH = with (His) arrows; adya = now.

"If that Rama knows me to be living here, with anger He will make the world to be without ogres with His arrows now."

vidhamechcha puriiM laN^kaaM shoSayechcha mahodadhim |
raavaNasya cha niichasya kiirtiM naama cha naashayet || 5-26-23

23. vidhamechcha = (Rama will) blow away laN^kaaM puriim = the city of Lanka; shoshhayechcha = will dry up; mahodadhim = the great ocean; naashayet = will destroy; kiirtim = the fame; naama cha = and name; raavaNasya = of Ravana.

"Rama will blow away the city of Lanka, will dry up the great ocean, will destroy the name and fame of Ravana."

tato nihatanaathaanaaM raakSasiinaaM gR^ihe gR^ihe |
yathaahamevaM rudatii tathaa bhuyo na saMshayaH || 5-26-24

24. tataH = thereafter; yathaa = how; aham = I ; evam rudatii = am crying in this way; tathaa = in the same way; gR^ihe gR^ihe = in house and house; raakshasiinaam = ogresses; nihatanaadhaanaam = with killed husbands (will cry); bhuuyaH = again and again; na saMshayaH = there is no doubt.

"Thereafter how I am crying in this way, in the same way, in very house, ogresses with killed husbands will cry again and again. There is no doubt in this."

anviSya rakSasaaM laN^kaaM kuryaadraamaH salakSmaNaH |
na hi taabhyaaM ripurdR^iSTo muhuurtamapi jiivati || 5-26-25

25. raamaH = Rama; salakshmaNaH = together will Lakshmana; anvishhya = will search; laN^kaam = Lanka; rakshasaam = of ogres; kuryaat = will do (destruction); ripuH = an enemy; dR^ishhTaH = seen; taabhyaam = by those two; na jiivati hi = will indeed not live; muhuurtamapi = even for a moment.

"Rama together will Lakshmana will search the city of Lanka belonging to ogres. An enemy seen by those two will indeed not live even for a moment."

chitaadhumaakulapathaa gR^idhramaNDalasaMkulaa |
achireNa tu laN^keyaM shmashaanasadR^ishii bhavet || 5-26-26

26. iyam = this; lan^kaa = Lanka; achireNa = shortly; bhavet = will become; shmashaana sadR^ishii = like a graveyard; chitaadhuumakulapathaa = with paths agitated with smoke of funeral pyres; gR^idhramaNDalasaMkulaa = crowded with a group of vultures.

"This Lanka shortly will become like a graveyard, with paths agitated with smoke of funeral pyres, crowded with a group of vultures."

achireNaiva kaalena praapsyaamyeva manoratham |
duSprasthaano.ayamaakhyaati sarveSaam vo viparyayam || 5-26-27

27. achireNa kaalenaiva = in a short time only; praapsyaameva = I will attain; manoratham = (my) desire; ayam = this; dushhprasthaanaH = evil course; aakhyaati = is telling; sarveshhaam = all; vaH = of your; viparyayam = destruction.

"In a short time only I will attain my desire. This evil course is telling of destruction of you all."

yaadR^ishaaniiha dR^ishante laN^kaayaamashubhaani vai |
achireNaiva kaalena bhaviSyati hataprabhaa || 5-26-28

28. iha = here; laN^kaayaam = in Lanka; yaadR^ishaani = whatever; ashubhaani = inauspicious things; dR^ishyante = are being seen; achireNaiva kaalena = (from those) in a short while; bhavishhyati = (Lanka) will become; hataprabhaa = deprived of glory.

"Here in Lanka whatever inauspicious things are being seen, from those, in a short while Lanka will become deprived of glory."

nuunaM laN^kaa hate paape raavaNe raakSasaadhame |
shoSaM yaasyati durdharSaa pramadaa vidhava yathaa || 5-26-29

29. paape = sinful; raakshasaadhame = vile ogre; raavaNe= Ravana; hate = while being killed; laN^kaa = Lanka; durdharshhaa = which is unconquerable; nuunam = definitely; yaasyati = will get; shoshham = drying up; pramadaa yathaa = like a woman; vidhavaa = who lost husband.

"While the sinful, vile ogre Ravana is being killed, Lanka which is unconquerable till now, definitely will get drying up like a woman who lost husband."

puNyotsava samR^iddhaa cha naSTabharrtii saraakSasii |
bhaviSyati purii laN^kaa naSTabhartrii yathaaN^ganaa || 5-26-30

30. puNyotsava samR^iddhaa = (now) abounding in pious festivities; laN^kaapurii = the city of Lanka; nashhTa bhartrii = with lost lord; saraakshasii = together with ogresses; bhavishhyati = will become; aN^ganaa yathaa = like a woman; nashhTa bhartrii = with lost husband;.

"Now abounding in pious festivities, the city of Lanka with lost lord together with ogresses will become like a woman with lost husband."

nuunaM raakSasakanyaanaaM rudantiinaaM gR^ihe gR^ihe |
shroSyaami nachiraadeva duHkhaartaanaamiha dhvanim || 5-26-31

31. nachiraadeva = in a short while; iha = here; gR^ihe gR^ihe = in every house; nuunam shroshhyaami = I can definitely hear; dhvanim = the sound; raakshasakanyaanaam = of ogresses; rudantiinaam = crying; duHkhaartaanaam = being tormented by grief.

"In a short while here in every house I can definitely hear the sound of ogresses crying being tormented by grief."

saandhakaaraa hatadyotaa hataraakSasapuN^gavaa |
bhaviSyati purii laN^kaa nirdagdhaa raamasaayakaiH || 5-26-32

32. la~Nkaa purii = the city of Lanka; bhavishhyati = will become; nirdagdhaa = burnt; raamasaayakaiH = by Rama's arrows; saandhakaaraa = together with darkness; hadadyotaa = with destroyed lustre; hata raakshasa pu~Ngavaa = with killed best ogres.

"The city of Lanka will become burnt by Rama's arrows together with darkness, with destroyed luster with killed best ogres."

yadi naama sa shuuro maaM raamo raktaantaalochanaH |
jaaniiyadvartamaanaaM hi raavaNasya niveshane || 5-26-33

33. saH raamaH = that Rama; shuuraH = a strong man; raktaanta lochanaH = with red eye corners; yadi naama jaaniiyaat = will he know; maam = me; vartamaanaam = to be living; niveshane = in the house; raavaNasya = of Ravana.

"Will that Rama who is a strong man with red eye corners know me to be in the house of Ravana."

anena tu nR^ishaMsena raavaNenaadhamena me |
samayo yastu nirdiSTastasya kaalo.ayamaagataH || 5-26-34
sa cha me vihito mR^ityurasmin duSTe na vartate |

34. yaH = whatever; samayaH = time; nirdishhTa = ordered; anena raavaNena = by this Ravana; nR^ishaMsena = who is cruel; adhamena = (and) vilest of men; ayam = this; kaalaH = time; aagataH = has come; me = to me; saH mR^ityuH = that death; vihitaH = decreed; me = to me; na vartate =does not hold good; asmin dushhTe = in the matter of this evil one.

"Whatever time has been ordered by this cruel and vilest of men Ravana, this time has come to me. That death decreed to me does not hold good to this evil one (Ravana)."

akaaryaM ye na jaananti nairR^itaaH paapakaariNaH || 5-26-35
adharmaattu mahotpaato bhaviSyati hi saaMpratam |
naite dharmaM vijaananti raakSasaaH pishitaashanaaH || 5-26-36

35, 36. ye nairR^itaaH = Whoever ogres; paapakaariNaH = who are sinners; naa jaanati = do not know; akaaryam = what should not be done; adharmaattu = due to their unrighteousness; saaMpratam = now; bhavishhyati = there will be; mahotpaataH = a great calamity; ete = these; raakshasaaH = ogres; pishitanaashanaaH = who are meat eaters; na jaanati = do not know; dharmam = virtue.

"Whoever sinful ogres who do not know what should not be done, due to their unrighteousness now there will be a great calamity. These meat eating ogres do not know virtue."

dhruvaM maaM praataraashaarthe raakSasaH kalpayisyati |
saahaM kathaM kariSyaami taM vinaa priyadarshanam || 5-26-37
raamam raktaantanayanamapashyantii sukuHkhitaa |

37. raakshsaH = an ogre; dhruvam = will definitely; kalpayishhyati = make; maam = me; praataraashaarthe = for breakfast; saa aham = such I; katham karishhyaami = what should do; tam vinaa = without Rama; priyadarshanam = with pleasing appearance; suduHkhitaa = I am grieving a lot; apashyantii = not seeing; raamam = Rama; raktaantanayanam = with red eye corners.

"An ogre will definitely eat me for breakfast. What should such I do without Rama with pleasing appearance? I am grieving a lot not seeing Rama with red eye corners."

yadi kashchit pradaataa me viSasyaadya bhavediha || 5-26-38
kSipraM vaivasvataM devaM pashyeyaM patinaa vinaa |

38. adya = now; kashchit bhavedyadi = if there exists any one; praadaataa = (who is a) giver; vishhasya = of poison; iha = here; patinaa vinaa = (I) without husband; kshipram = quickly; pashyeyam = will see; devam = the god; vaivasvatam = Yama.

"Now if there exists any one who is a giver of poison here, I without husband quickly will see the god Yama."

naajaanaajjivatiiM raamaH sa maaM lakSmaNapuurvajaH || 5-26-39
jaanantau tau na kuryaataaM noryvaaM hi mama maargaNam |

39. saH raamaH = that Rama; lakshmaNa puurvajaH = elder to Lakshmana; naajaanaat = (may) not know; maam = me; jiivatiim = to be alive; tau = those two; jaanantau = knowing (me to be alive); na kuryataam iti na = it cannot be said that they will not do; mama maargaNam = my search; uurdhvaam = on earth;

"That Rama elder to Lakshmana may not know me to be alive. If those two know me to be alive, then it cannot be said that they will not do my search on earth."

nuunaM mamaiva shokena sa niiro lakSmaNaagrajaH || 5-26-40
devalokamito yaatastyaktvaa dehaM mahiitale |

40. lakshmaNaagrajaH = the elder brother of LakshmaNa; saH = that Rama; viiraaH = who is valiant; mama shokenaiva = due to grief of me; tyaktvaa = leaving; deham = the body; mahiitale = on earth; yaataH = has gone; itaH = from here; devalokam = to celestial world; nuunam = this is certain.

"That valiant Rama who is the elder brother of Lakshmana due to grief of me, leaving the body on earth has gone to celestial world. This is certain."

dhanyaa devaah sagandharvaaH siddhaashcha paramarSayaH || 5-26-41
mama pashyanti ye naathaM raamaM raajiivalochanam |

41. ye = whoever;pashyanti = is seeing; mama = my; naatham = husband; raamam = Rama; raajiiva lochanam = with eyes resembling a lotus flower; devaaH = (such) Devas; siddhaashcha = Siddhas; sagandhravaaH = together with Gandharvas; parmarshhayaH = and great sages; dhanyaaH = are fortunate.

"Whoever is seeing my husband Rama with eyes resembling a lotus flower such Devas, Siddhas together with Gandharvas and great sages are fortunate."

athavaa na hi tasyaartho dkarmakaamasya dhiimataH || 5-26-42
mayaa raamasya raajarSerbhaaryayaa paramaatmanaH |

42. athavaa = or; tasya raamasya = to that Rama; dharmakaamasya = with a desire in virtuousness; dhiimataH = who is intelligent; raajarshheH = sage-king; paramaatmanaH = the supreme spirit; artham na = there is no use; mayaa = with me; bhaaryayaa = his wife.

"Or to that Rama with a desire in virtuousness, who is intelligent, a sage-king, the supreme spirit, there is no use with me, his wife."

dR^ishyamaane bhavetpriitiH sauhR^idaM naastyapashyataH || 5-26-43
naashayanti kR^itaghnaastu na raamo naashayiSyati |

43. priitiH bhavet = friendly disposition will occur; dR^ishyamaane = in what is being seen; naasti = there is no; sauhR^idam = friendship; apashyataH = to one who does not see; kR^itaghnaaH = ungreatful ones; naashayanti = destroy (friendship); raamaH tu = but Rama; na naashayishhyati = will not destroy friendship.

"Friendly disposition will occur in what is being seen. There is no friendship to one who does not see. Ungrateful ones destroy frindship. But Rama will not destroy friendship."

kiM nu me na guNaaH kechitkiM vaa bhaagyakSayo mama || 5-26-44
yaahaM siidaami raameNa hiinaa mukhyena bhaaminii |

44. aham = I; yaa = who; bhaaminii = is a woman; siidaami = (who is) perishing; mukhyena raameNa vinaa = without the chief Rama; me = to (such) me; na kiM nu = are there no; kechit guNaaH = good qualities; kiM vaa = or; mama = (has) my; bhaagyakshayaH = fortune diminished.

"I who is a woman who is perishing without the chief Rama to such me are there no good qualities or has my fortune diminished."

shryo hi hiivitaanmartuM vihiinaayaa mahaatmanaH || 5-26-45
raamaadakliSTachaaritraachchhuuraachchhatrunibarhaNaat |

45. vihiinaayaaH = deprived; raamaat = from Rama; aklishhTa chaaritraat = with untroubled reputation; shuuraat = a warrior; shatrunibarhaNaat = annihilator of enemies; mahaatmanaH = a great soul; me = to (such) me; jiivitaat = more than living; martuH = death; shreyaH = is good.

"To me who is deprived of Rama with untroubled reputation, a warrior, annihilator of enemies, a great soul, more than living, death is good."

athavaa nyastashastrau tau vane muulaphalaashinau || 5-26-46
bhraatarau hi narashreSThau saMvR^ittau vanagocharau |

46. athavaa = or; tau bhraatarau = those two brothers; narashresThau = best among men; nyasta shastrau = giving up weapons; vane = in the forest; saMvR^ittau = (may have) become; vanagocharau = dwellers of forest; muulaphalaashanau = eating roots and fruits.

"Or those two brothers who are best among men giving up weapons in the forest may have become dwellers of forest eating roots and fruits."

athavaa raakSasendreNa raavaNena duraatmanaa || 5-26-47
chadmanaa ghaatitau shuurau bhraatarau raamalakSmaNau |

47. athavaa = or; raamalakshmaNau = Rama and Lakshmana; shuurau bhraatarau = the warrior brothers;ghaatitau = (may have been) killed; duraatmanaa = by the evil soul; raakshsendreNa raavaNena = by king of ogres Ravana; chadmanaa = by deceit;

"Or Rama and Lakshmana the warrior brothers may have been killed by the evil soul king of ogres Ravana by deceit."

saahamevaMgate kaale martumichchhaami sarvathaa || 5-26-48
na cha me vihito mR^ityurasmin duHkhe.api vartate |

48. evam gate = under such circumstances; kaale = (and time); saa = such; aham = I; sarvathaa = in all ways; ichchhaami = am desiring; martum = to die; asmin dukhaH api = even in this grief; mR^ityuH = death; vihitaH na vartate = is not bestowed (on me).

"Under such circumstances and time, such I in all ways am desiring to die. Even in this grief, death is not bestowed on me."

dhanyaaH khalu mahaatmaano munayastyaktakilbiSaaH || 5-26-49
jitaatmano mahaabhaagaa yeSaaM na staH priyaapriye |

49. mahaatmanaH = great souled ones; tyakta kilbishhaaH = with abandoned sins; jittatmanaH = with a conquered mind; mahaabhaagaaH = those with great fortune; munayaH = sages; dhanyaaH khalu = are indeed fortunate; yeshhaam = to whom; na staH = there is no; priyaapriye = pleasure or displeasure.

"Great souled ones with abandoned sins, with a conquered mind, those with great fortune, sages are indeed fortunate to whom there is no pleasure and displeasure."

priyaanna saMbhavedduHkhamapriyaadadhikaM bhayam || 5-26-50
taabhyaaM hi ye viyujyante namasteSaaM mahaatmanaam |

50. priyaat = from pleasure; duHkham = sorrow; apriyaat = (and) from displeasure; adhikam bhayam = great fear; na sambhavet = do not occur (to great souls); ye = whoever; viyujyante = are separated; taabhyaam = from pleasure and displeasure; namaH = (my) obeisance; teshhaam mahaatmaanaam = to such great souls.

"From pleasure sorrow and from displeasure great fear do not occur to great souls. Whoever are separated from pleasure and displeasure, my obeisance to such great souls."

saahaMtyuktaa priyeNaiva raamena viditaatmanaa || 5-26-51
praaNaaMstyakSyaami paapasya raavanasya gataa vasham |

51. tyaktaa = left; priyeNaiva raameNa = by dear Rama; viditaatmanaa = with a well known mind; vasham gataa = coming under the control; paapasya = of sinful one; raavaNasya = of Ravana; saa aham = such I; tyakshaami = will leave; praaNaan = breath of life.

"Left by dear Rama with a well known mind coming under the control of sinful Ravana, such I will leave breath of life."

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe SaDviMshaH sargaH

Thus completes 26th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book V : Sundara Kanda - Book Of Beauty

Chapter [Sarga] 27

Introduction

In this chapter an ogress named Trijata describes her dream. She dreams of Sri Rama triumphs and the ogre Ravana is conquered

ityuktaah siitayaa ghoraM raakSasyaH krodhamuurchhitaaH |
kaashchijjagmustadaakhyaatuM raavaNasya duraatmanaH || 5-27-1

1. iti = thus; uktaaH = spoken to; siitayaa = by Seetha; raakshasyaH = ogresses; krodha muurchhitaaH = swooned with anger; ghoram = terribly; kaashchit = some; jagmuH = went; aakhyaatum = to tell; tat = that; raavaNasya = to Ravana; duraatmanaH = the evil minded one.

Thus spoken to by Seetha, ogresses swooned with anger terribly. Some went to tell that to Ravana the evil minded one.

tataH siitaamupaagamya raakSasyo ghoradarshanaaH |
punaH puruSamekaarthamanarthaarthamathaabruvan || 5-27-2

2. tataH = thereafter; raaksasyaH = ogresses; ghora darshanaaH = with a terrible appearance; upaagamya = neared; siitaam = Seetha; atha = then; punaH = again; abruvan = spoke; anarthaartham = (words of) evil purpose; ekkartham = with a single meaning; parushham = (which were) harsh.

Therafter ogresses with a terrible appearance neared Seetha and ten agin spoke words of evil purpose, with a single meaning and which were harsh.

adyedaaniiM tavaanaarye siite paapavinishchaye |
raakSasyo bhakSayiSyanti maaMsametadyathaasukham || 5-27-3

3. anaarye = O ignoble one!; paapavinishchaye = O one with sinful resolve!; siite = O Seetha; adya = today; idaaniim = at this moment; raakshasyaH = ogresses; bhakshayishhyanti = will eat; etat = this; tava = your; maaMsam = flesh; yathhasukham = according to comfort.

"O ignoble one! O one with a sinful resolve! O Seetha! Today at this moment ogreeses will eat this your flesh according to comfort."

siitaaM taabhiranaaryaabhirdR^iSTvaa saMtarjitaaM tadaa |
raakSasii trijaTaa vR^iddhaa shayaanaa vaakyamabraviit || 5-27-4

4. tadaa = then; dR^iSTvaa = seeing; siitaam = Seetha; saMtarjitaam = frightened; taabhiH anaaryaabhiH = by those evil ones; raakshasii = an ogress; trijaTaa = (named) Trijata; shayanaa = sleeping (till then); abraviit = spoke; vaakyam = (these) words.

Then, seeing Seetha frightened by those evil ones, an ogress named Trijata, sleeping till then, spoke these words.

aatmaanaM khaadataanaaryaa na siitaaM bhakSayiSyatha |
janakasya sutaamiSTaaM sunnaSaaM dasharathasya cha || 5-27-5

5. anaaryaaH = O evil ones! khaadata = eat; aatmaanam = your selves; na bhakshayishhyatha = you will not eat; siitaam = Seetha; ishhTaam sutaam = dear daughter; janakasya = of king Janaka; snushhaam cha = and daughter-in-law; dasarathasya = of king Dasaratha.

"O evil ones! Eat your selves. You will not eat Seetha who is the dear daughter of king Janaka and daughter-in-law of king Dasaratha."

svapno hyadya mayaa dR^iSTo daaruno romaharSaNaH |
raakSasaanaamabhaavaaya bharturasyaa bhavaaya cha || 5-27-6

6. adya = now; svapnaH = a dream; daaruNaH = (which is) terrible; romaharshhaNaH = causing the hairs to stand erect; abhaavaaya = for the destruction; raakshasaanaam = of ogres; bhavaaya = for the welfare; asyaaH bhartuH = of Her husband; dR^iShTaH = has been seen; mayaa = by me.

"Now a dream which is terrible, causing the hairs to stand erect for the destruction of ogres and for the welfare of Her husband, has been seen by me."

evamukTaastrijaTayaa raakSasyaH krodhamuurchhitaaH |
sarvaa evaabruvanbhiitaastrijaTaaM taamidaM vachaH || 5-27-7

7. evam = thus; uktaaH = spoken to; trijaTayaa = by Trijata; sarvaaH eva = all; raakshasayaH = ogresses; bhiitaaH = were frightened; abruvan = (and) spoke; taam trijaTaam = to that Trijata; idam = this; vachaH = sentence.

Thus spoken to by Trijata all ogresses were frightened and spoke to that Trijata these words.

kathayasva tvayaa dR^iSTaH svapno.ayaM kiidR^isho nishi |
taasaaM shrutvaa tu vachanaM raakSasiinaaM mukhaachychutam || 5-27-8
uvaacha vachanaM kaale trijaTaa svapnasaMshritam |

8. kiidR^ishii = of what kind; ayam svapnaH = (is) this dream; dR^ishhTaH = seen; tvayaa = by you; kathayasva = tell (us); shrutvaa = listening; vachanam = (to the) utterance; chyutam = (that) came forth; mukhaat = from the mouths; taasaam raakshasiinaam = of those ogresses; trijaTaa = Trijata; uvaacha = spoke; kaale = at that time; vachanam = (this) word; svapna saMshritam = relating to the dream.

"Of what kind is this dream seen by you. Tell us". Listening to this utterance that came forth from the mouths of those ogresses, Trijata spoke at that time this word relating to the dream.

gajadantamayiiM divyaaM shibikaamantarikSagaam || 5-27-9
yuktaaM haMsasahreNa svayamaasthaaya raaghavaH |
shuklamaalyaambaradharo lakSmaNena sahaagataH || 5-27-10

9-10. raaghavaH = Rama; shuklamaalyaambara dharaH = wearing white garlands and clothes; antarikshagaam = passing through the sky; svayam aasthaaya = Himself ascending; shibikaam = a palanquin; gajadantamayiim = made of ivory; yuktaam =tied; haMsa sahasreNa = with a thousand swans; aagataH = arrived; lakshmaNena saha = along with Lakshmana.

"Rama wearing white garlands and clothes passing through the sky, Himself ascending a palanquin made of ivory tied with a thousand swans, arrived along with Lakshmana."

svapne chaadya mayaa dR^iSTaa siitaa shuklaambaraavR^itaa |
saagareNa parikSiptaM svetaM parvatamaasthitaa || 5-27-11

11. adya = now; dR^ishhTaa = (it has been) seen; mayaa = by me; svapne = in the dream (that); siitaa cha = Seetha also; shuklaambaraavR^itaa = wearing white clothes; aasthitaa = was sitting; shvetam parvatam = on a white mountain; parikShiptam = surrounded; saagareNa = by the ocean.

"Now it has been seen by me in the dream that Seetha also wearing white clothes was sitting on a white mountain surrounded by the ocean."

raameNa saMgataa siitaa bhaaskareNa prabhaa yathaa |
raaghavashcha mayaa dR^iSTashcha turdaMSTraM mahaagajam || 5-27-12
aaruuDhaH shailasaMkaashaM chachaara sahalakShmaNaH |

12. siitaa = Seetha; saMgataa = came together; raameNa = with Rama; prabhaa yathaa = like the light; bhaaskareNa = with the Sun; raamashcha = Rama also; mayaa dR^ishhTaH = was seen by me; aaruuDhaH = (to be) mounted; mahaagajam = on a great elephant; chaturdraShhTram = with four tusks; shailasaMkaasham = equalling a mountain; chachaara = (and) wandered; saha lakshmanaH = together with Lakshmana.

Seetha came together with Rama like the light with the Sun. Rama also was seen by me to be mounted on a great elephant with four tusks and equalling a mountain and Rama wandered together with Lakshmana."

tatastau narashaarduulau diipyamaanau svatejasaa || 5-27-13
shuklamaalyaambaradharau jaanakiiM paryupasthitau |

13. tataH = thereafter; diipyamaanau = shining; svatejasaa = with their own radiance; shuklamaalyaambara dharau = wearing white garlands and clothes; tau = those two; narashaarduulau = best among men (Rama and Lakshmana); paryupasthitau = neared; jaanakiim = Seetha.

"Thereafter shining with their own radiance, wearing white garlands and clothes, those two best among men Rama and Laksmana neared Seetha."

tatastasya nagasyaagre hyaakaashasthasya dantinaH || 5-27-14
bhartraa parigR^ihiitasya jaanakii skandhamaashritaa |

14. tataH = Thereafter; jaanakii = Seetha; aashritaa = rested on; skandham = the upper part of back; dantinaH = of elephant; aakaashasthasya = in the sky; parigR^ihiitasya = taken; bhartraa = by Her husband Rama; agre = to the front; tasya nagasya = of that mountain;

"Thereafter Seetha rested on the upper part of back of elephant in the sky; taken by Her husband Rama to the front of that mountain."

bharturaN^kaatsamutpatya tataH kamalalochanaa || 5-27-15
chandrasuuryau mayaa dR^iSTaa paaNinaa parimaarjatii |

15. tataH = thereafter; mayaa dR^ishhTaa = it has been seen by me (that); kamalalochanaa = Seetha with eyes like lotuses; samutpatya = has risen up; a~Nkaat = from the lap; bahrtuH = of Her husband; parimaarjatii = gently touched; chandra suuryau = the Moon and the Sun; paaNinaa = with Her hand.

"Thereafter it has been seen by me that Seetha with eyes like lotuses has risen up from the lap of Her husband and gently touched the Moon and the Sun with Her hand."

tatastaabhyaaM kumaaraabhyaamaasthitaH sa gajottamaH || 5-27-16
siitayaa cha vishaalaakSyaa laN^kaayaa uparisthitaH

16. tataH = thereafter; saH gajottamaH = that best elephant; aasthitaH = ascended; taabhyaam kumaaraabhyaam = by those princes; siitayaa cha = and by Seetha; vishaalakshyaa = with wide eyes; stitaH = stood; upari = on the top; la~NkayaaH = of Lanka.

"Thereafter that best elephant ascended by those princes Rama and Lakshmana and by Seetha with wide eyes stood on the top of Lanka."

paaNDurarSabhayuktena rathenaaSTayujaa svayam || 5-27-17
ihopayaataH kaakuthsaH siitayaa saha bhaarya yaa |

17. kaakutthsaH = Rama; bhaaryayaa siitayaa saha = together with wife Seetha; svayam = Himself; iha upayaataH = came here; rathena = in a chariot; paaNDurarShabhaH yuktena aShTa yujaa = tied with eight white bulls;

"Rama together with wife Seetha, Himself came here in a chariot tied with eight white bulls."

lakSmaNena saha bhraatraa siitayaa saha viiryavaan || 5-27-18
aaruhya puSpakaM divyaM vimaanaM suuryasannibham |
uttaraaM dishamaalokya jagaama puruSttamaH || 5-27-19

18-19. viiryavaan = The valorous; puruShottamaH = best among men Rama; saha = together; bhraatraa lakshmaNena saha = with brother Lakshmana; siitayaa = (and) with Seetha; aaruhya = ascended; divyam = wonderful; puShpakam vimaanam = Pushpaka aeroplane; suurya sannibham = equalling the Sun; jagaama = went; aalokya = beholding; uttaraam disham = northern direction.

"The valorous best among men Rama together with brother Lakshmana and with Seetha ascended wonderful Pushpaka aeroplane equalling the Sun, went in the northern direction."

evaM svapne mayaa dR^iSTo raamo viSNuparaakramaH |
lakSmaNena saha bhraatraa siitayaa saha raaghavaH || 5-27-20

20. raamaH = Rama; viShNuparaakramaH = with strength equalling that of Lord Vishnu; raaghavaH = born in Raghu's dynasty; saha = together; bhraatraa lakshmaNena = with brother Lakshmana; siitayaa = (and) with Seetha; dR^iShTaH = has been seen; mayaa = by me; evam = thus; svapne = in the dream.

"Rama with strength equalling that of Lord Vishnu, born in Raghu's dynasty together with brother Lakshmana and with Seetha has been seen by me thus in the dream."

na hi raamo mahaatejaaH shokyo jetuM suraasuraiH |
raakSasairvaapi chaanyairvaa svargaH paapajanairiva || 5-27-21

21. raamaH = Rama; mahaatejaaH = with great glory; na shakyaH = is not possible; jetum = to be defeated; suraiH = by Suras; raakshasairvaapi = or by ogres; anvairvaa = or by others; svargaH iva = like heaven; paapajanaiH = by sinners.

"Rama with great glory is not possible to be defeated by Suras or by ogres or by others like heaven not being conquerable by sinners."

raavaNashcha mayaa dR^iSTaH kSitau tailasamukSitaH |
raktavaasaah piban mattaH karaviirakR^itasrajaH|| 5-27-22

22. raavanashcha = Ravana also; dR^iShTaH = was seen; mayaa = by me; kshitau = on earth; tailasamukshitaH = sprinkled with oil; rakshavaasaaH = with red clothes; karaviira kR^ita srajaH = with garlands tied with Oleander flowers; piban = drinking oil; mattaH = intoxicated.

"Ravana also was seen by me on earth sprinkled with oil, with red clothes, with garlands tied with Oleander flowers, drinking oil and intoxicated."

vimaanaatpuSpakaadadya raavaNaH patito bhuvi |
kR^iSyamaaNaH striyaa dR^iSTo muNDaH kR^iSNaambaraH punaH || 5-27-23

23. adya = now; raavaNa = Ravana; patitaH = fallen down; bhuvi = (on to) earth; puShpakaat vimaanaat = from Pushpaka aeroplane; muNDaH = having the head shaved; kR^iShNaambaraH = wearing black clothes; punaH = again; dR^iShTaH = was seen; kR^iShyamaaNaH = (to be) pulled; striyaa = by a woman.

"Now Ravana fallen down on to earth from Pushpaka aeroplane having the head shaved, wearing black clothes again was seen to be pulled by a woman."

rathena kharayuktena raktamaalyaanulepanaH |
pibaMstailaM hasannR^itan bhraantachittaakulendriyaH || 5-27-24

24. rakta maalyaanulepanaH = Wearing red garlands and unguents; piban = drinking; tailam = oil; hasan = laughing; nR^ityan = dancing; bhraanta chitta = with a confused mind; akulendriyaH = with agitated senses; rathena = (Ravana went) by a chariot; kharayuktena = tied by donkeys.

"Wearing red garlands and unguents, drinking oil, laughing, dancing, with a confused mind, with agitated senses, Ravana went by a chariot tied by donkeys."

gardabhena yayau shiigraM dakSiNaaM dishamaasthitaH |
punareva mayaa dR^iSTo raavaNo raakSaseshvaraH || 5-27-25
patito.avaakchhiraa bhuumau gardabhaadbhayamohitaH |

25. aasthitaH = undertaking; dakshinaam disham = southern direction; yayau = (Ravana) went; shiighram = quickly; gardhabena = by a donkey; punareva = again; ma dR^iShTaH = it was seen by me; raakshasesvaraH = (that) the king of ogres; raavaNaH = Ravana; bhaya mohitaH = stupefied with fear; patitaH = fell down; gardhabaat = from the donkey; avaakchiraaH = with head down.

"Undertaking southern direction, Ravana went quickly by a donkey.Again it was seen by me that the king of ogres Ravana stupefied with fear, fell down from the donkey with head down."

sahasotthaaya saMbhraanto bhayaarto madavihvalaH || 5-27-26
unmatta iva digvaasaa durvaakyaM pralapan bahu |
durgandhaM dussahaM ghoraM timiraM narakopamam || 5-27-27
malapaN^kaM pravishyaashu magnastatra sa raavaNaH |

26-27. saH raavaNaH = that Ravana; utthaaya = rising up; sahasaa = quickly; saMbhraantaH = together with perplexity; bhayaartaH = distressed with fear; madavihvala = excited by passion; digvaasaa = being naked; unmattaH iva = like a mad man; praplapan = prattling; bahu durvaakyam = many bad words; pravishya = entering; malapapa~Nkam = dirt; durgandham = with a bad smell; dussaham = intolerable; ghoram = horrible; timiram = dark; narakopamam = like hell; ashu = quickly; magnaH = sank; tatra = in that.

"That Ravana rising up quickly, together with perplexity, distressed with fear, excited by passion, being naked, like a mad man, prattling many bad words, entering dirt with a bad smell, which was intolerable, horrible, dark, like the hell and quickly sank in that."

kaNThe baddhvaa dashagriivaM pramadaa raktavaasinii || 5-27-28
kaaLii kardamaliptaaN^gii dishaM yaamyaaM prakarSati |

28. pramadaa = a woman; raktavaasinii = with red clothes; kaLii = who was black; kardamaliptaa~Ngii = with body smeared with dirt; badhvaa = tying; dashagriivam = Ravana; kaNThe = by the throat; prakarShati = was pulling him; yaamyaam disham = in southern direction.

"A woman with red clothes, who was black, with body smeared with dirt, tying Ravana by the throat, was pulling hiim in southern direction."

evaM tatra mayaa dR^iSTah kumbhakarNo nishaacharaH || 5-27-29
raavaNasya sutaaH sarve dR^iSTaastailasamukSitaaH |

29. tatra = in that (dream); nishaacharaH = the ogre; kumbhakarNaH = Kumbhakarna; dR^iShTaH = has been seen; evam = thus; mayaa = by me; sarve = all; raavaNasya = Ravana's; sutaaH = sons; dR^iShTaaH = have been seen; tailasamukshitaaH = to be sprinkled with oil.

"In that dream the ogre Kumbhakarna has been seen thus by me. All Ravana's sons have been seen to be sprinkled with oil."

varaaheNa dashagriivaH shiMshumaareNa chendrajit || 5-27-30
uSTreNa kumbhakarNashcha prayaataa dakSiNaaM disham |

30. dashagriivaH = Ravana; varaaheNa = by a pig; indrajit = Indrajit; shiMshumaareNa cha = by a porpoise; kumbhakarNaH = Kumbhakarna; uShtreNa cha = by a camel; prayaataaH = set out; dakshiNaam disham = in southern direction.

"Ravana by a pig, Indrajit by a porpoise, Kumbhakarna by a camel set out in southern direction."

ekastatra mayaa dR^iSTaH shvetachchhatro vibhiisaNaH || 5-27-31
shuklamaalyaambaradharaH shuklagandhaanulepanaH |

31. tatra = among those; vibhiiShaNaH = Vibhishana; ekaH = is the only one; dR^iShTaH = (who) has been seen; mayaa = by me; shvetachchhatraH = to be having a white umbrella; shuklamaalyaambaradharaH = wearing white garlands and clothes; shuklagandhaanulepanaH = anointing body with white unguents.

"Among those Vibhishana is the only one who has been seen by me to be having a white umbrella, wearing white garlands and clothes and anointing body with white unguents."

shaN^khadundubhinirghoSairnR^ittagiitairalaN^kR^itaH || 5-27-32
aaruhya shailasaMkaashaM meghastanitanisvanam |
chaturdhantaM gajaM divyamaaste tatra vibhiiSaNaH || 5-27-33
chaturbhiH sachivaiH saardhaM vahaayasamupasthitaH |

32-33. vibhiiShaNaH = Vibhishana; tatra aste = is there; alakR^itaH = adorned sha~NkadundubhiniroghoShaiH = with the sound of conch shells and kettledrums; nR^itta giitaiH = with dances and songs; aaruhya = ascended; divyam gajam = a best elephant; shailasaMkaasham = equalling a mountain; meghastanitanisvanam = with the sound of a thundering cloud; chaturdantam = with four tusks; uoasthitaH = (he) approached; vaihaayasam = the sky; chaturbhiH sachivaiH saartham = together with four ministers.

"Vibhishana is there adorned with the sound of conch shells and kettledrums, with dances and songs, ascended a best elephant equalling a mountain with the sound of a thundering cloud, with four tusks. He approached the sky together with four ministers"

samaajashcha mayaa dR^iSTo giitavaaditraniHsvanaH || 5-27-34
pibataaM raktamaalyaanaaM rakSasaaM raktavaasasaam |

34. samaajashcha = an assembly also; rakshasaam = of ogres; pibataam = drinking (oil); raktamaalyaanaam = wearing red garlands; raktvaasasaam = with red clothes;giitavaaditraniHsvanaH = with the sound of songs and musical instruments; dR^iShtaH = has been seen; mayaa = by me.

"An assembly also of ogres drinking oil and wearing red garlands, with red clothes, with the sound of songs and musical instruments has been seen by me."

laN^kaa cheyaM purii ramyaa savaajirathakuJNjaraa || 5-27-35
saagare patitaa dR^iSTaa bhagnagopuratoraNaa |

35. iyam = this; ramyaa = beautiful; la~Nkaa purii cha = city of Lanka also; dR^iShTaa = has been seen; savaajirathaku~njaraaH = together with horses and elephants; bhagnagopuratoraNaa = with broken gates and arches; patitaa = fallen down; saagare = in the ocean.

"This beautiful city of Lanka has also been seen together with horses and elephants with broken gates and arches fallen down in the ocean."

laN^kaa dR^iSTaa mayaa svapne raavaNenaabhirakSitaa || 5-27-36
dagdhaa raamasya duutena vaanareNa tarasvinaa |

36. la~Nkaa = Lanka; abhirakshitaa = protected; raavaNena = by Ravana; dR%iShTaa = has been seen; mayaa = by me; svapne = in the dream; dagdhaa = to be burnt; vaanreNa = by a Vanara; raamsya duutena = (who is) a messenger of Rama; tarasvinaa = (who is) a quick one.

"Lanka protected by Ravana has been seen by me in the dream to be burnt by a quick Vanara who is a messenger of Rama."

siitvaa tailaM pranR^ittaashcha prahasantyo mahaasvanaaH || 5-27-37
laN^kaayaaN bhasmaruukSaayaaM sarvaa raakSasayoSitaH |

37. la~Nkaayaam = in Lanka; bhasmaruukshaayaam = horrible with ash; sarvaaH = all; raakshasa striyaH = ogresses; piitvaa = (were) drinking; tailam = oil; prahasantyaH = laughing heartily; mahaasvanaaH = with a great noise; pranR^ittaaH cha = and also dancing a lot.

"In Lanka horrible with ash, all ogresses were drinking oil, laughing heartily with a great noise and also dancing a lot."

kumbhakarNaadayashceme sarve raakSasapuN^gavaaH || 5-27-38
raktaM nivasanaM gR^ihya praviSTaa gomayahrade |

38. ime sarve = all these; raakshsapu~NgavaaH = best among ogres; kumbhakarNaadayaH = (such as) Kumbhakarna and others; gR^ihya = taking; raktam = a red; nivasanam = cloth; praviShTaaH = entered; gomayahrade = a hole filled with cow dung.

"All these best among ogres such as Kumbhakarna and others taking a red cloth entered a hole filled with cow dung."

apagachchhata nashyadhvaM siitaamaapnoti raaghavaH || 5-27-39
ghaatayetparamaamarSii yuSmaan saardhaM hi raakSanaiH |

39. apagachchha = go away; nashyadhvam = be destroyed; raaghavaH = Rama; aapnoti = will get; siitaam = Seetha; paramaamarShii = with a great anger; yuShmaan ghaatayet = He will get you killed; raakshasaiH saartham = together with (other) ogres.

"Go away! Be destroyed! Rama will get Seetha. With a great anger He will get you killed together with other ogres."

priyaaM bahumataaM bhaaryaaM vanavaasamanuvrataam || 5-27-40
bhartsitaaM tarjitaaM vaapi naanumaMsyati raaghavaH |

40. raaghavaH = Rama; na anumaMsyati = will not approve; bharsitaam = frightening; tarjitaaM vaapi = or threatening; priyaam bhaaryaam = His dear wife; bahumataam = who is highly valued (by Him); anuvrataam = who followed Him; vanavaasam = to live in forest.

"Rama will not approve frightening ot threatening His dear wife who is highly valued by Him, who followed Him to live in the forest."

tadalaM kruuravaakyaishcha saantvamevaabhidhiiyataam || 5-27-41
abhiyaachaama vaidehiimetaddhi mama rochate |

41. tat = for that reason; alam = enough; kruura vaakyaiH = of cruel words; saantvameva = gentle words indeed; abhidiiyataam = be said; abhiyaachaama = (let us) request; vaidehiim = Seetha; etaddhi = this; rochate = is agreeable; me = to me.

"For that reason, enough of cruel words. Gentle words indeed be said. Let us request Seetha. This is agreeable to me."

yasyaamevaMvidhaH svapno duHkhitaayaaM pradR^ishyate || 5-27-42
saa duHkhairvividhairmuktaa priyaM praapnotyanuttamam |

42. yasyaam = which woman; duHkhitaayaam = while being sorrowful; evaMvidhaH = such type; svapnaH = (of) dream; pradR^ishyate = has been seen;saa = that woman; muktaa = being released; vividhaiH duHkhaiH = from various sorrows; praapnoti = will get; anuttamam = unsurpassed; priyam = pleasure.

"Which woman while being sorrowful, such type of dream has been seen, that woman being released from various sorrows, will get unsurpassed pleasure."

bhartsitaamapi yaachadhvaM raaksasyaH kiM vivakSayaa || 5-27-43
raaghavaaddhi bhayaM ghoraM raakSasaanaamupasthitam |

43. raakshasyaH = O ogresses! yaachadhvam = entreat (Her); bhartsitaamapi = who has been frightened; kim = what (is the use); vivakshayaa = with desire to speak; raaghavaat = from Rama; ghoram bhayam = a horrible fear; upasthitam = has come; raakshasaanaam = to ogres.

"O ogresses! Entreat Seetha who has been frightened. What is the use with a desire to speak. From Rama a horrible fear has come to ogres."

praNipaataprasannaa hi maithilii janakaatmajaa || 5-27-44
alameSaa paritraaruM raakSasyo mahaato bhayaat |
api chaasyaa vishaalaakSyaa na kiMchidupalakSaye || 5-27-45
viruupamapi chaaN^geSu susuukSmamapi lakSaNam |

44-45. raakshasyaH = O ogresses!; eShaa = this; maithilii = Seetha; janakaatmajaa = daughter of Janka; praNipaata prasannaa = pleased with prostration; alam = is competent; paritraatum = to protect; mahataH = (from) great; bhayaat = danger. apicha = and also; na upalashaye = I do not see; asyaaH = in Her; vishaalaakshyaa = who is wide eyed; a~NgeShu = in Her limbs; susuuskhmamapi = even a minute; viruupam lakshaNam = misshapen characteristic; kiMchidapi = even insignificant (one).

"O ogresses! This Seetha daughter of Janaka, pleased with prostration is competent to protect us from great danger. And also I do not see in Her who is wide eyed, in Her limbs even a minute misshapen characteristic, even insignificant one."

chaayaavaiguNyamaatraM tu shaN^ke duHkhamupasthitam || 5-27-46
aduHkhaarhamimaaM deviiM vaihaayasamupasthitaam |

46. chaayaavaiguNya maatraM = (I see) an imperfection in complexion alone; sha~Nke = I doubt; imaam deviim = (that) this princess; upasthitaam = who came near; vaihaayasam = an aeroplane (in my dream); aduHkhaarhaam = who is not suited to sorrows; upasthitam = received; duHkham = sorrow.

"I see an imperfection in complexion alone. I doubt that this princess who came near an aeroplane in my dream, who is not suited to sorrows received sorrow."

arthasiddhiM tu vaidehyaaH pashyaamyahamupasthitaam || 5-27-47
raakSasendravinaashaM cha vijayaM raaghavasya cha |

47. aham = I; pashyaami = am seeing; ardhasiddhiM tu = accomplished motive; vaidehyaaH = of Seetha; upasthitaam = coming near; raakshasendra vinaasham cha = the destruction of Ravana also; raaghavasya vijayaM cha = and victory of Rama (coming near).

"I am seeing Seetha coming near accomplishment of motive. I also see the destruction of Ravana also and victory of Rama coming near."

nimittabhuutametattu shrotumasyaa mahatpriyam || 5-27-48
dR^ishyate cha sphurachchakSuH padmapatramivaayatam |

48.nimittabhuutam = being a cause; shrotum = to listen; mahat = (to) a great; priyam = pleasure; asyaaH = of Her; etat = this; spurat = throbbing; chakshuH = eye; aayatam = long; padmapatramiva = like a lotus petal; dR^ishyate = is being seen ( by me).

"Being a cause to listen to a great pleasure of Her, this throbbing eye long like a lotus petal is being seen my me."

iiSachcha hR^iSito vaasyaa dakSiNaayaa hyadakSiNaH || 5-27-49
akasmaadeva vaidehyaa bahurekaH prakampate |

49. ekaH adakshiNaH baahuH = one left arm; t asyaaH dakshiNaayaaH vaidehyaaH= of this straight forward Seetha; akasmaadeva = suddenly; hR^iShitaH = has become erect; iiShat = slightly; prakampate = is trembling.

"One left arm of this strightforward Seetha suddenly has become erect and is slightly trembling."

kareNuhastapratimaH savyashchoruranuttamaH || 5-27-50
vepamaanaH suuchayati raaghavaM purataH sthitam |

50. anuttamaH savyaH uuruH = (Seetha's) best left thigh; kareNuhastapratimaH = equal to an elephant's trunk; vepamaanaH = is trembling; suuchayati = indicating; raaghavam = Rama's; sthitam = is standing; purataH = in front (of Her).

"Seetha's best left thigh equal to an elephant's trunk is trembling indicating Rama's standing in front of Her."

pakSii cha shaakhaanilayaM praviSTaH |
punaH punashchottamasaantvavaadii |
susvaagataM vaachamudiirayaanaH |
punaH punashcodayatiiva hR^iSTaH || 5-27-51

51. pakshii cha = a bird also; praviShTaH = entering; shaakhaa nilayam = (its) dwelling place on a branch; punaH punashcha = again and again; uttamasaantvavaadii = speaking best consolating words; susvaagatam vaacham udiirayaanaH = telliing heartily welcoming words; hR^iShTaH = being delighted; punaH punaH = again and again; chodayatiiva = as though impelling (Seetha).

"A bird also entering its dwelling place on a branch again and again speaking best consolating words, is telling heartily welcoming words being delighted again and again, as though impelling Seetha."

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe saptaviMshaH sargaH

Thus completes 27th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic

Book V : Sundara Kanda - Book Of Beauty

Chapter [Sarga] 28

Introduction

Seetha recollects the time limit of two months given by Ravana and her vulnerability of being killed by him. After lamenting for a while, she tries to strangle herself to death with the braid of her hair. At that moment, a propitious omen never seen before appears on her person

saa raakSasendrasya vacho nishamya |
tadraavaNasyaapriyamapriyaartaa |
siitaa vitatraasa yathaa vanaante |
siMhaabhipannaa gajaraajakanyaa || 5-28-1

1. saa siitaa= that Seetha; nishamya= hearing; tat= those; apriyam= unpleasant; vachaH= words; raavaNasya= of Ravana; apriyaartaa= tormented by grief; apriyaartaa= tormented by grief; vitatraasa= was frightened; gajaraajakanyaa yathaa= like a tiny female-elephant; simhaabhipannaa= over powered by a lion; vanaante= in the middle of a forest.

That Seetha, hearing those unpleasant words of Ravana, tormented by grief, was frightened like a tiny female-elephant overpowered by a lion in the middle of a forest.

saa raakSasiimadhyagataa cha bhiiru |
rvaagbhirbhR^ishaM raavaNatarjitaa cha |
kaantaaramadhye vijane visR^iSTaa |
baaleva kanyaa vilalaapa siitaa || 5-28-2

2. saa siitaa= that Seetha; bhiiruH= who was fearful; raakSasii madhyagataa= who was situated in the middle of female-demons; raavaNatayitaacha= and threatened by Ravana; vaagbhiH= with his words; bhR^isham= galore; vilapaapa= lamented; baalaakanyaa iva= like a young virgin; visR^iSTaa= who was left; vijane= lonely; kaantaara madhye= in the midst of a forest.

That fearful Seetha, who was situated in the middle of female-demons and also threatened by Ravana with his words galore, lamented (as follows) like a young virgin who was left lonely in the midst of a forest.

satyaM batedaM pravadanti loke |
naakaalamR^ityurbhavatiiti santaH |
yatraahamevaM paribhartsyamaanaa |
jiivaami diinaa kSaNamapyapuNyaa || 5-28-3

3. aham= I; apuNyaa= the impure; yatra= for which reason; paribhartyamaanaa= I was threatened; evam= in this way; jiivaani= am surviving; kSaNamapi= even for an instant; diinaa= miserably; idam= this word; pravadanti= spoken; santaH= by saints; satyam= is true; akaalamR^ityuH= “untimely death; na bhavati= does not come; loke= in this world”; bata= how difficult!.

“Truly the saints affirm that untimely death does not come in the world, as I being impure am surviving even for an instant, though being threatened in this way.”

sukhaadvihiinaM bahuduHkhapuurNa |
midaM tu nuunaM hR^idayaM sthiraM me |
vishiiryate yanna sahasradhaadya |
vajraahataM shR^iN^gamivaachalasya || 5-28-4

4. idam= this; me= my hR^idayam= heart; nuunam= is surely; sthiram= hard; yat= for which reason; adya= today; na vishiiryate= (it) is not broken; sahasrathaa= into thousand pieces; achalasya shR^iN^gamiva= as a mountain-top; vajraahatam= struck by lightning.

“Though devoid of happiness and frequently full of sorrow, my heart must be hard indeed, in that it does not break into a thousand pieces today like a mountain-top struck by lightning.”

vaivaasti doSo mama nuunamatra |
vadhyaahamasyaapriyadarshanasya |
bhaavaM na chaasyaahamanupradaatu |
malaM dvijo mantramivaadvijaaya || 5-28-5

5. naivaasti= there is no; doSaH= fault; mama= of mine; atra= in this matter; aham= I; asmi= have become; vadhyaa= assassinable; asya= to this Ravana; apriya darshanasya= of disagreeable perception; aham= I; na alam= am not able; anupradhaatum= to give; asya= him; bhaavam= (my) affection; mamtramiva= like a mystical verse; advijaaya= to one not belonging to the twice-born classes; dvijaH= by a member of the twice-born class.

“There is no fault of mine in this matter. I have become killable at the hands of this demon of disagreeable perception. I am not able to give him my affection any more than a member of the twice-born classes would offer a mystical verse to one not belonging to the twice-born classes."

nuunaM mamaaN^gaanyachiraadanaaryaH |
shastraiH shitai shchhetsyati raakSasendraH |
tasminnanaagachchhati lokanaathe |
garbhasthajantoriva shalyakR^intaH || 5-28-6

6. tasmin= (If) Rama; lokanaathe= the ruler of the world; anaagachchhati= does not come; anaaryaH= the evil; raakSasendraH= king of Demons; nuunam= surely; chhetsyati= will cut off; mama= my; aNgaani= limbs; shitaiH= with shapened; shastraiH= weapons; shalya kR^intaH iva= like a surgeon; garbhasthajantoH= a (lifeless) feotus situated in the womb.

“If Rama the Ruler of the world does not come here, the evil Ravana, the king of Demons will cut off my limbs with his sharpened weapons, even as a surgeon would cut the limbs of a lifeless feotus.”

duHkhaM batedaM mama duHkhitaayaa |
maasau chiraayaadhigamiSyato dvau |
baddhasya vadhyasya tathaa nishaante |
raajaaparaadhaadiva taskarasya || 5-28-7

7. mama= to me; duHkhitaayaaH= lamenting; dvau= two; maasau= mouths; adhigamiSyataH= will go upto; chiraaya= a long time; nishaante iva= as at the end of a night; taskarasya= a thief; baddhhasya= imprisoned; vadhyasya= and to be capitally punished; raajaaparaadhaat= under the detention orders of a king; (passes away in the instant case); bata= Alas! Idam= this; duHkham= is painful.

“To me lamenting, two months will go up to a long time, as at the end of a night a thief imprisoned and to be capitally punished under the detention orders of a king. Alas! This is painful."

haa raama haa lakSmaNa haa sumitre |
haa raamamaataH saha me jananyaa |
eSaa vipadyaamyahamalpabhaagyaa |
mahaarNave nauriva muuDhavaataa || 5-28-8

8. haa raama= O, Rama; haa lakSmaNa= O, Lakshmana; haa sumitraa= O, Sumitra; haa raama maataH= O, Kausalya; me jananyaa saha= together with my mother; eSaa= this; aham= I; alpabhagyaa= of scanty fortune; vipadyaami= am going to be destroyed; nauriva= like a ship; muuDha vaataa= driven out of its course by a strong wind; mahaarNave= in a mighty ocean.

“O Rama, O Lakshmana, O Sumitra, O Kausalya! O mother! I, of a scanty fortune, am going to be destroyed, like a ship driven out of its course by a strong wind in a mighty ocean.”

tarasvinau dhaarayataa mR^igasya |
sattvena ruupaM manujendraputrau |
nuunaM vishastau mama kaaraNaattau |
siMharSabhau dvaaviva vaidyutena || 5-28-9

9. sattvena= by a being; dhaarayataa= who had possessed; ruupam= the form; mR^igasya= of a deer; tau= those two; manujendra putrau= sons of Dasaratha; tarasvinau= the energetic one; nuunam= were surely; vishastau= killed; mama kaaraNaat= for my sake; dvau simharSabhau iva= as two excellent lions; (killed); vaidyutena= by a flashing thunder bolt.

“In the disguise of a deer, those two energetic sons of Dasaratha were surely killed for my sake, as two excellent lions killed by a flashing thunderbolt.”

nuunaM sa kaalo mR^igaruupadhaarii |
maamalpabhaagyaaM lulubhe tadaaniim |
yatraaryaputraM visasarja muuDhaa |
raamaanujaM lakSmaNapuurvajaM cha || 5-28-10

10. nuunam= certainly; saH= that; kaalaH= Time-spirit; mR^igaruupadhaarii= assuming the guise of a deer; lulubhe= allured; maam= me; alpabhaagyaam= having a poor fortune; yatra= at which time; muuDhaa= I, a stupid woman; visasarja= sent forth; raamaanujam= Lakshmana; aaryaputramcha= and the noble prince; lakSmaNa puurvajam= Rama the elder brother of Lakshmana.

“Certainly that Time-spirit, assuming the guise of a deer, allured me, a woman of poor fortune at that time and to whom I, a stupid woman, sent forth (far away) Lakshmana and the noble prince Rama the elder brother of Lakshmana.”

haa raama satyavrata diirghabaaho |
haa puurNachandrapratimaanavaktra |
haa jiivalokasya hitaH priyashcha |
vadhyaaM na maaM vetsi hi raakSasaanaam || 5-28-11

11. haa raama= O Rama; satyavrata= the strictly truthful man; diirgha baaho= the long-armed; haa puurNa chandra ratimaana vaktra= O the man whose face resembles the full-moon; haa= Alas!; hitaH= (you) who are well-disposed; jiivalokasya= of the world of living beings! Na vetsi hi= do not indeed know; maam= me; vadhyaam= to have been sentenced to dealth; raakSasaam= by the demons.

“O Rama, the strictly truthful man and the long-armed, O the man whose face resembles the full-moon! You, who are well-disposed of the world of living beings, do not indeed know me to have been sentenced to death by the demons.”

ananyadaivatvamiyaM kSamaa cha |
bhuumau cha shayyaa niyamashcha dharme |
pativrataatvaM viphalaM mamedam |
kR^itaM kR^itaghneSviva maanuSaaNaam || 5-28-12

12. anayadaivatvam= (My) not having a deity (other than my husband); iyam= this; kSamaacha= patience; shayyaa= my reposing; bhuumau= on the floor; niyamashcha= my restriction; dharma= in righteousness; mama= my; pativrataatvam= devotion to the husband; idam= all this; viphalam= has become a waste; manuSyaaNaam kR^itamiva= like a good act done by men; kR^itaghneSu= to ungrateful men.

“My not having a deity (other than my husband), this patience, my reposing on the floor, my restriction in righteousness, my devotion to the husband – all this has become a waste, like a good act done by men to ungrateful men becoming waste”.

mogho hi dharmashcharito mayaayaM |
tathaikapatniitvamidaM nirartham |
yaa tvaaM na pashyaami kR^ishaa vivarNaa |
hiinaa tvayaa saMgamane niraashaa || 5-28-13

13. yaa= I that person who; na pashyaami= is not seeing; tvaam= you; niraashaa= and who is not hopeful; sangamane= of coming into contact with you; kR^ishaa= who is emaciated; vivarNaa= and pale in complexion; ayam= this; dharmaH= righteous act; charitaH= performed; mayaa= by me; moghaH his= has indeed become a waste; tathaa= likewise; idam= this wife to you; nirartham= has become useless.

“For me who is not seeing you, who is bereft of you, who is not hopeful of coming into contact with you, who is emaciated and pale in complexion this righteous act performed by me has indeed become a waste. Likewise, this state of my being only one wife to you has become useless..”

piturnideshaM niyamena kR^itvaa vanaannivR^ittashcharitavratashcha |
striibhistu manye vipulekSaNaabhistvaM raMsyase viitabhayaH kR^itaarthaH || 5-28-14

14. kR^itvaa= having fulfilled; pituH= your father’s nidesham= command; niyamena= as per the order of his words; charita vratashcha= and observed you vow; nivR^ittaH= you return; vanaat= from the forest; vita bhayaH= fearlessly; kR^itaarthaH= and having accomplished your purpose; manye= I think; ramsyase= you will enjoy carnally; vipulekSaNaabhiH= with large-eyed; striibhiH= women.

“Having fulfilled your father’s command as per the order of his words and observed your vow, you return from the forest fearlessly and having accomplished your purpose, I think you will enjoy carnally with large-eyed women.”

ahaM tu raama tvayi jaatakaamaa chiraM vinaashaaya nibaddhabhaavaa |
moghaM charitvaatha tapo vrataJNcha tyakSyaami dhigjiivitamalpabhaagyaam || 5-28-15

15. raama= O Rama!; charitvaa= having performed; tapaH= austerity; vratamcha= and vow; mogham= in vain; aham tu= I for myself; nibaddha bhaavaa= in whose was confined an affection for you; with jaalakaamaa= and who has fallen in love; tvayi= with you; chiram= for a long time; vinaashaaya= for (my own) destruction; tyakSyaami= I can lose; jaivitam= my life; dhik= woe to me; alpa bhaagyaam= of my little fortune!.

“O Rama! Having performed austerity and vow in vain, I for myself who has fallen in love with you and in whose was confined an affection for you for a long time, for my own destruction, I can lose my life. Woe to me of my little fortune!”

saa jiivitaM kSipramahaM tyajeyaM |
viSeNa shastreNa shitena vaapi |
viSasya daataa na hi me.asti kashchi |
chchhastrasya vaa veshmani raakSasasya || 5-28-16

16. saa aham= I as such; kSipram= will quickly; tyajeyam= abandon; jiivitam= my life; viSeNa= by poison; shitena shastreNa vaapi= or by a sharp weapon; me= to me; naasti kashchit= none is there; daataa= who is a giver; viSasya= either of a poison; shastrasyavaa= or of a sharp weapon; veshmani= in the house; raakSasasya= of Ravana (a demon).

“I as such will abandon quickly my life by poison or by a sharp weapon. To me, none is there, who is a giver either of a poison or of a sharp weapon in the house of Ravana.”

itiiva devii bahudhaa vilapya |
sarvaatmanaa raamamanusmarantii |
pravepamaanaa parishuSkavaktraa |
nagottamaM puSpitamaasasaada || 5-28-17

17. itiiva= thus; vilapya= lamenting; bahudhaa= in several ways; devii= Seetha; anusmarantii= was recollecting; raamam= Rama; sarvaatmanaa= in all spirits; pravepamaanaa= and trembling; parishuSkavaktraa= with a dried-up face; aasasaada= approached; nagottamam= that excellent trees; puSpitam= in bloom.

Thus lamenting in several ways, Seetha was recollecting Rama in all spirits and trembling with and emaciated face, approached that excellent tree in bloom.

saa shokataptaa bahudhaa vichintya |
siitaatha veNyudgrathanaM gR^ihiitvaa |
udbhudhya veNyudgrathanena shriighra |
mahaM gamiSyaami yamasya muulam || 5-28-18

18. shiitaa= Seetha; shokabhitaptaa= who was tormented with grief; vichintya= thinking (thus); bahudhaa= in various ways; gR^ihiitvaa= holding; atha= and thereafter; veNyudgrathanam= her braid of hair looking like a hanging rope; (now thought within herself); aham= “I; gamiSyaami= shall go; yamsya muulam= to the presence of Yama the God of Death; udbadhya= by tying my neck; shiigram= quickly; veNyugrathanena= with my braid of hair looking

Seetha, who was tormented with grief, thus thinking in various ways and thereafter holding her braid of hair looking like a hanging rope (now thought within herself) “I shall go to the presence of Yama the God of Death by tying my neck quickly with my braid of hair looking like a hanging rope"

upasthitaa saa mR^idusarvagaatrii |
shaakhaaM gR^ihiitvaatha nagasya tasya |
tasyaastu raamaM pravichintayantyaa |
raamaanujaM svaM cha kulaM shubhaaN^gyaaH || 5-28-19
shokaanimittaani tathaa bahuuni |
dhairyaarjitaani pravaraaNi loke |
praadurnimittaani tadaa babhuuvuH |
puraapi siddhaanyupalakSitaani || 5-28-20

19, 20. atha= thereafter; saa= that Seetha; mR^idu sarvaagatrii= with all her soft limbs; upashitaa= stood; yR^ihiitvaa= seizing; shaakhaam= a branch; tasya nagasya= of that tree; tasyaaH tu= to her; shubhaaNgyaaH= having handsome limbs; pravichintayantyaaH= who was thinking; raamam= of Rama; raamaanujam= Lakshmana; svam kulamcha= her own race; praadarbabhuuvuH= appeared; tadaa= then; bahuuni= many; nimittaani= omens; shokaanimittaani= not having adequate occasion for grief; dhairyaa rjitaani= which procured courage; loke= in the world; pravaraaNi= which were excellent; tathaa= and upalakSitaani= which were seen; puraapi= earlier also; siddhaani= as thoroughly efficacious.

Thereafter Seetha with all her soft limbs stood seizing a branch of that tree. To her having handsome limbs, who was thinking of Rama, Lakshmana and her own race, then appeared many omens, which were not having adequate occasion for grief, which procured courage in the world, which were excellent and which were seen earlier also as thoroughly efficacious.

ityaarSte shriimadraamaayaNe aadikaavye sundarakaaNDe aSTaaviMshaH sargaH

Thus completes 28th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic

Book V : Sundara Kanda - Book Of Beauty

Chapter [Sarga] 29

Introduction

Seetha experiences some good omens as follows; Her left eye, left shoulder and left thigh quivered, as also her clothing slipped a bit. Feeling these omens, her consciousness was awakened with exaltation

tathaa gataam taam vyathitaam aninditaam |
vyapeta harShaam paridiina maanasaam |
shubhaam nimittaani shubhaani bhejire |
naram shriyaa juShTam iva upajiivinaH || 5-29-1

1. taam= to her; tathaagataam= who was in such circumstances; vyathitaam= who was in distress; aninditaam= who was irraproachable; vyapeta harSaam= devoid of joy; paridiinamaanasaam= who was dejected; shubhaam= who was virtuous; bhejire= was bestowed with; shubhaani= auspicious; nimittaani= omens; naram iva= as a man; juSTam= possessed; shriyaa= of prosperity; upajiivinaH iva= is bestwoed with dependent servants.

To her who was in such circumstances, who was in distress, who was irraproachable, devoid of joy and dejected but virtuous, was bestowed with auspicious omens, as a prosperous man is bestowed with dependent servants.

tasyaaH shubham vaamam araala pakShma |
raajii vR^itam kR^iShNa vishaala shuklam |
praaspandata ekam nayanam sukeshyaa |
miina aahatam padmam iva abhitaamram || 5-29-2

2. sukeshyaaH= the beautifully haired; tastaaG= Seetha's; vaamanayanam= araala pakSma raajiivR^itam= whose surrounding row of eye-lashes were curved; kR^iSNa vishaalaa shuklam= which was black, wide and bright-looking; praaspandata= like a red lotus; miinaahatam= (quivered) by the blow of a fish.

The beautifully haired Seetha's left eye, which was auspicious, whose surrounding row of eye-lashes were curved, which was black, wide and bright-looking; was predominantly quivering, like a red lotus quivered by the blow of a fish.

bhujaH ca caarv ancita piina vR^ittaH |
para ardhya kaala aguru candana arhaH |
anuttamena adhyuShitaH priyeNa |
cireNa vaamaH samavepata aashu || 5-29-3

3. vaamaH bhujashcha= Her left shoulder; chaarvaNchita piina vR^ittaH= which was pretty, distinguished, beefy and round; paraarthyakaaguru chandanaarhaH= which deserved to be applied with excellent black aloe and sandalwood paste; chireNa dhyuSitaH= which had been used for long as a pillow; anuttamena= by her most excellently; priyeNa= beloved Rama; aashu= quickly; sannavepata= quivered.

Her left shoulder, which was pretty, distinguished beefy and round, which deserved to be applied with excellent black aloe and sandalwood paste, which had been used

gaja indra hasta pratimaH ca piinaH |
tayoH dvayoH samhatayoH sujaataH |
praspandamaanaH punaH uuruH asyaa |
raamam purastaat sthitam aacacakShe || 5-29-4

4. tayoH dvayoH= of her two thighs; samhatayoH= kept together; asyaaH uruH= her (left) thigh; piinaH= which was beefy; sujaataH= and well born; gajendrahasta pratimaH= which resembled the trunk of a princely elephant; praspandamaanaH= was predominantly quivering; achachakSe= spoke; sthitam= the existance; raamam= of Rama; purustaat= in front.

Of her two thighs kept together, the left tigh which was beefy and well born, which resembled the trunk of a princely elephant was predominantly quivering, spoke indistinctly of existenc of Rama in front.

shubham punaH hema samaana varNam |
iiShat rajo dhvastam iva amala akShyaaH |
vaasaH sthitaayaaH shikhara agra dantyaaH |
kimcit parisramsata caaru gaatryaaH || 5-29-5

5. punaH= again; vaasaH= the clothing; sthitaayaaH= of Seetha standng there; amalaakSyaaH= of spotless eyes; chaarugaatryaaH= and charming limbs; shikhaagra dantyaaH= having teeth resembling the buds of jasmine; hema samaana varNam= which was of golden shade; iiSat= and was slightly; rajodhvastamiva= soiled as it were with dust; parisramsata= glided down; shubham= which looked auspicious.

Again, the clothing of Seetha standing there, of spotless eyes and charming limbs, having teeth resembling the buds of jasmine, which was of golden shade and was slightly soiled as it were with dust, glited down, which appeared auspicious (for her).

etaiH nimittaiH aparaiH ca subhruuH |
sambodhitaa praag api saadhu siddhaiH |
vaata aatapa klaantam iva pranaShTam |
varSheNa biijam pratisamjaharSha || 5-29-6

6. etaiH= these; nimittaiH= omens; aparaishcha= and some other omens; sambodhitaa= explained, saadhu= straight; siddhaiH= which were fruitful; praagapi= previously also; subhruuH= Seetha of beautiful eyebrows; pratisamjaharSa= disclosed a great joy; biijam iva= even as a seed; praNaSTam= vanished; vaataatapa klaantam= and withered by the wind and the sun; (got sprouted); varSeNa= by rain.

Bolstered by these and some other omens which straight explained that they were fruitful on the earlier occasion also, Seetha of beautiful eyebrows disclosed a great joy, even as a seed vanished and withered by the wind and the sun, got sprouted by rain.

tasyaaH punaH bimba phala upama oShTham |
svakShi bhru kesha antam araala pakShma |
vaktram babhaase sita shukla damShTram |
raahoH mukhaac candra iva pramuktaH || 5-29-7

7. punaH= moreover; bimbaphalaadharoSTham= having the lips like Bimba fruit; svakSSibhru keshaantam= having beautiful eyes and eyebrows; araalapakSma= who eye lids are curved; sita chaaru dantam= having charming white teeth; tasyaa= her; vaktram= face; babhaase= shone; chandraH iva= like the moon; pramuktaH= liberated; raahoH mukhaat= from the mouth of the demon Rahu.

Moreover, having the lips resembling Bimba fruit, having beautiful eyes and eyebrows, whose eye lids are curved, having charming white teeth, her face shone like the moon liberated from the mouth of the demon Rahu.

saa viita shokaa vyapaniita tandrii |
shaanta jvaraa harSha vibuddha sattvaa |
ashobhata aaryaa vadanena shukle |
shiita anshunaa raatriH iva uditena || 5-29-8

8. viita shokaa= free from sorrow; vyapaniita tandrii= her weariness removed; shaanta jvaraa= her mental affliction alleviated; harSa vibuddhasattvaa= and her consciousness awakened with exaltation; saa aaryaa= that esteemed lady, (Seetha); ashobhata= looked splendid; vadanena= with her countenance; raatririva= as a night; shiitaam shunaa= with the moon; uditena= appear; shukle= during the bright fortnight.

Free from sorrow, her weariness removed, her mental affliction alleviated and her consciousness awakened with exaltation, that esteemed lady (Seetha) looked handsome with her countenance, as a night with the moon appears during the bright fortnight.

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe ekonatriMshaH sargaH

Thus completes 29th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic

Book V : Sundara Kanda - Book Of Beauty

Chapter [Sarga] 30

Introduction

Hanuma falls in a dilemma whether to console Seetha or to remain silent. Finally Hanuma decides to console Seetha, by eulogising Rama's attributes in a sweet voice, so that Seetha can give credence to his words.

hanumaan api vikraantaH sarvam shushraava tattvataH |
siitaayaaH trijaTaayaaH ca raakShasiinaam ca tarjanam || 5-30-1

1. vikraantaH= the valiant; hanumaanapi= Hanuma also; attvataH= truly; shushraava= heard; sarvam= all those words; siitaayaashcha= of Seetha; trijaTaayaashcha= of Trijata; tarjanam= and the threatening words; raakSasiinaam= of the female demons.

The valiant Hanuma also heard truly all those words of Seetha, Trijata and the threatening words of the female demons.

avekShamaaNaH taam deviim devataam iva nandane |
tato bahu vidhaam cintaam cintayaamaasa vaanaraH || 5-30-2

2. tataH= thereafter; avekSamaaNaH= seeing; taam deviim= that Seetha; devataamiva= as a divine lady; nandane= in the garden of Nanadana; vaanaraH= Hanuma; chintayaamaasa= reflected; chintaam= his thought; bahuvidhaam= in various ways.

Thereafter, seeing that Seetha as a divine lady in the garden of Nandana, Hanuma echoed his thought in various ways.

yaam kapiinaam sahasraaNi subahuuni ayutaani ca |
dikShu sarvaasu maargante saa iyam aasaaditaa mayaa || 5-30-3

3. yaam= which Seetha; maargante= is being searched; sarvaasu= in all; dikSu= directions; subahuum= by many; sahasraaNi= thousans; ayutaani cha= and myriads; kapiinaam= of monkeys; saa iyam= the same Seetha; aasaaditaa= has been found; mayaa= by me.

"Which Seetha is being searched in all directions by many thousands and myriads of monkeys, the same Seetha has been found by me."

caareNa tu suyuktena shatroH shaktim avekShitaa |
guuDhena carataa taavat avekShitam idam mayaa || 5-30-4

4. mayaa= by me; suyuktena= employed thoughtfully (by my Master); chaareNa= as a secret agent; charataa= and gone about; guuDhena= secretly; shatroH shakti vyapekSya= in my view to ascertain the enemy's strength; idam= this; avekSitam taavat= has been perceived.

"By me, employed thoughtfully (by my Master) as a secret agent and gone about secretly with a view to ascertain the enemy's strength, this has been perceived.

raakShasaanaam visheShaH ca purii ca iyam avekShitaa |
raakShasa adhipateH asya prabhaavo raavaNasya ca || 5-30-5

5. visheSashcha= the characteristics of; raakSasaanaam= demons; iyam= this; puriicha= town; prabhaavashcha= and the power; raavaNasya= of Ravana; raakSasaadhipate= the king of demons; avekSitaa= have been perceived (by me).

"The characteristics of demons, this town and the power of the king of demons, Ravana, have been perceived by me."

yuktam tasya aprameyasya sarva sattva dayaavataH |
samaashvaasayitum bhaaryaam patidarshana kaankShiNiim || 5-30-6

6. yuktam= It is proper; samaashvaasayitum patidarshanakaankSiNiim= to console her who is desirous of seeing her husband; bhaaryaam= the wife; tasya= of Rama; sarva sattva dayaavataH= who is compassionate towards all beings; aprameyasya= and who is of immeasurable might.

"It is proper for me to console the wife of Rama, desirous of seeing her husband who is compassionate towards all beings and who is of immeasurable might."

aham aashvaasayaami enaam puurNa candra nibha aananaam |
adR^iShTa duhkhaam duhkhasya na hi antam adhigacChatiim || 5-30-7

7. aham= I; aashvaasayaam= shall console; enaam= this woman; puurNachandra nibhaananaam= whose face resembles a full moon; adR^iSTa duHkhaam= who is having an unforeseen affliction; duHkhaartam= who is tormented by grief; agachchhatiim= who is tormented by grief; duHkhasya antam= the end of her affliction.

"I shall console this woman, whose face resembles a full moon, who is having an unforeseen affliction, who is tormented by grief and who is not attaining the end to her affliction."

yadi hi aham imaam deviim shoka upahata cetanaam |
anaashvaasya gamiShyaami doShavat gamanam bhavet || 5-30-8

8. aham yadi gamiSyaami= If I return; anaashvaasya= without consoling; imaam deviim= this Seetha, the wife of Rama; shokopahata chetanaamapi= even though her mind is tormented by grief; gamanam= my departure; bhavet= becomes; doSavat= blemished.

"If I return without consoling this Seetha, the wife of Rama, even though her mind is tormented by grief, my departure becomes blemished."

gate hi mayi tatra iyam raaja putrii yashasvinii |
paritraaNam avindantii jaanakii jiivitam tyajet || 5-30-9

9. mayi gate= when I return; tatra= there; yashashvinii= the illustrious; raajaputrii= princess; janakii= Seetha; tyajet= may give up; jiivitam= her life; avindantii= not finding; paritraaNaam= a rescue.

"Not finding a rescue when I return to Kishkindha, the illustrious princess Seetha may give up her life."

mayaa ca sa mahaabaahuH puurNa candra nibha aananaH |
samaashvaasayitum nyaayyaH siitaa darshana laalasaH || 5-30-10

10. saH= that Rama; mahaa baahuH= the long armed; puurNachandra nibhaananaH= with the countenance of a full moon; siitaadarrshana laalasaH= eagerly longing for seeing Seetha; nyaayyaH= is fit; samaashvaasayitum= to be consoled by me.

"That long-armed Rama having the countenance of a full moon, eagerly longing to see Seetha, is fit to be consoled by me."

nishaa cariiNaam pratyakSham akShamam ca abhibhaaShaNam |
katham nu khalu kartavyam idam kR^icChra gato hi aham || 5-30-11

11. anarham= It is not proper; abhibhaaSitum= speak (with her); pratyakSam= within the sight of nishaachariiNaam= the female-demon; katham= how; idam= is this; kartvyam khalu nu= indeed to be done?; aham= I; kR^ichchhragato hi= am indeed perplexed.

"It is not proper to speak with her within the sight of these female-demons. How indeed is this to be done? I am indeed perplexed."

anena raatri sheSheNa yadi na aashvaasyate mayaa |
sarvathaa na asti samdehaH parityakShyati jiivitam || 5-30-12

12. naashvaasyate yadi= If she is not consoled; mayaa= by me; anena raatri sheSeNa= during the rest of this night; parityakSyati= she will forsake; jiivitam= her life; sarvathaa= by all means; naasti= there is no; sandehaH= doubt.

"If she is not consoled by me during the rest of this night, she will forsake her life by all means. There is no doubt about it."

raamaH ca yadi pR^icChen maam kim maam siitaa abraviit vacaH |
kim aham tam pratibruuyaam asambhaaShya sumadhyamaam || 5-30-13

13. raamashcha pR^ichchhedyadi= If Rama enquires of; maam= me; kim= (as to) what; vachaH= words; siitaa abraviit= did Seetha speak; maam= about me; kim= what; aham bruuyaam= can I speak; tam prati= about that Rama; asambhaaSya= without speaking; sumadhyamaam= to this Seetha, the slender waisted lady.

"If Rama enquires of me as to what words did Seetha speak about him, what can I say to Rama without speaking now to this Seetha, the slender-waisted lady?"

siitaa samdesha rahitam maam itaH tvarayaa gatam |
nirdahet api kaakutsthaH kruddhaH tiivreNa cakShuShaa || 5-30-14

14. maam= to me; gatam= returning; tvarayaa= in haste; itaH= from here; siitaa sandesha rahitam= without carrying Seetha's message; kaakutthsaH= Rama; kruddhaH= getting irritated; nirdahedapi= will burn me up; tiivreNa chakSuSaa= with his pungent eyes.

"To me returning in haste from here without carrying Seetha's message Rama may get irritated and burn me up with his pungent eyes."

yadi cet yojayiShyaami bhartaaram raama kaaraNaat |
vyartham aagamanam tasya sasainyasya bhaviShyati || 5-30-15

15. yadi cha udyojayiSyaami bhartaaram= even if I instigate my master Sugreeva to do his best; raamakaaraNaat= in the cause of Rama; tasya= his; aagamanam= arrival; sasainyasya= with an army; bhaviSyati= will be vyartham= futile.

"Even if I instigate my master Sugreeva to do his best in the cause of Rama, his arrival here with an army will be futile."

antaram tu aham aasaadya raakShasiinaam iha sthitaH |
shanaiH aashvaasayiShyaami samtaapa bahulaam imaam || 5-30-16

16. sthitaH= staying; iha= here; aasaadya= getting hold of; antaram= an opportunity; raakSasiinaam= even in the midst of the female-demons; aham= I; shanaiH= shall slowly; aashvaasayiSyaami= console; imaam= her; samtaapa baahuLaam= who is very much in distress.

"Staying here itself and getting hold of an opportunity even in the midst of the female-demons (when they are in attentive), I shall slowly console Seetha who is very much in distress."

aham hi atitanuH caiva vanaraH ca visheShataH |
vaacam ca udaahariShyaami maanuShiim iha samskR^itaam || 5-30-17

17. aham tu= I, however; atitanushcha= am very small; visheSataH= and particularly vaanarashcha= a money; iha= and now; udaahariSyaami= can speak; samskR^itaam= Sanskrit; maanuSiim= the human; vaachumcha= langugae too.

"However, I am very small in stature, particularly as a monkey and can speak now Sanskrit, the human language too."

yadi vaacam pradaasyaami dvijaatiH iva samskR^itaam |
raavaNam manyamaanaa maam siitaa bhiitaa bhaviShyati || 5-30-18
vaanarasya visheSeNa kathaM syaadabhibhaaSaNamm |

18. pradaasyaami yadi= If I use; samkR^itaam vaacham= Sankrit language; dvijaatiriva= like a brahmin; siitaa= Seetha; bhiita bhaviSyati= well become frightened; masyamaanaa= thinking; maam= me; raavaNam= as Ravana; visheSeNa= especially; vaanarasya= for a monkey; katham= how; syaat= can it be; abhibhaaSaNam= spoken?

"If I use Sanskrit language like a brahmin, Seetha will get frightened, thinking me as Ravana. Especially, how can a monkey speak it?"

avashyam eva vaktavyam maanuSham vaakyam arthavat || 5-30-19
mayaa saantvayitum shakyaa na anyathaa iyam aninditaa |

19. avashyameva= certainly; arthavat= meaningful words; maanuSam= of a human being; vaktavyam= are to be spoken; mayaa= by me; anyathaa= otherwise; iyam= she; aninditaa= the irreproachable; na shakyaa= cannot be; saantvayitum= consoled.

"Certainly, meaningful words of a human being are to be spoken by me. Otherwise, the virtuous Seetha cannot be consoled."

saa iyam aalokya me ruupam jaanakii bhaaShitam tathaa || 5-30-20
rakShobhiH traasitaa puurvam bhuuyaH traasam gamiShyati |

20. aalokya= looking at; me= my; ruupam= figure; tathaa= and; bhaaSitam= language; jaanakii= Seetha; gamiSyati= will get; tvaasam= fear; bhuuyaH= again; saaiyam= she who; traasitaa= who was frightened; puurvam= previously; rakSobhiH= by demons.

"Looking at my figure and the language, Seetha who was already frightened previously by the demons, will get frightened again."

tato jaata paritraasaa shabdam kuryaan manasvinii || 5-30-21
jaanamaanaa vishaala akShii raavaNam kaama ruupiNam |

21. tataH= thereafter; vishaalaakSi= this large-eyed Seetha; manasvinii= who is full of mind; jaanaana= thinking; maam= me; raavaNam= as Ravana; kaama ruupiNam= who can assume any form at will; kuryaat= and may make; shabdam= a noise; jaata partitraasaa= engendered by fear.

"Thereafter, this large-eyed Seetha who is full of mind, thinking me as Ravana who can assume any form at will, may shout loudly, engendered by fear."

siitayaa ca kR^ite shabde sahasaa raakShasii gaNaH || 5-30-22
naanaa praharaNo ghoraH sameyaat antaka upamaH |

22. sahasaa= as soon as; shabde= the noise; kR^ite= is made; siitayaa= by Seetha; raakSasiigaNaH= a troop of female-demons; ghoraH= dreadful; antakopamaH= as Yama the Lord of Death; sameyaat= may assemble (here); naanaapraharaNaH= wielding various kinds of weapons.

"As soon as Seetha shouts loudly, a troop of female-demons, wielding various kinds of weapons and appearing dreadful as Yama the Lord of Death, may assemble here."

tato maam samparikShipya sarvato vikR^ita aananaaH || 5-30-23
vadhe ca grahaNe caiva kuryuH yatnam yathaa balam |

23. tataH= then; vikR^itaananaH= those female demons with their ugly faces; samparikSipya= may encircle; maam= me; sarvataH= from all sides; kuryuH= and make; yatnam= an effort; grahaNe chaiva= to catch; vadhecha= and kill (me); yathaabalam= with all their might.

"Then those ugly faced female-demons may encircle me from all sides and try to catch and kill me with all their might."

gR^ihya shaakhaaH prashaakhaashcha skandhaaMshchottamashaakhinaam || 5-30-24
dR^iSTvaa viparidhaavantaM bhaveyurbhayashaN^kitaaH |

24. dR^iSTyaa= seeing; viparidhaavantam= me running; hitter and thither; gR^ihya= grasping; shaakhaaH= big branches; prashaakhaashcha= small branches; skandhaamshcha= and trunks; uttamashaakhinaam= of excellent trees; bhaveyuH= they may become; bhaya shaNkitaaH= alarmed with fear.

"Then, seeing me running hither and thither, seizing big branches, twigs and trunks of excellent trees, they may get alarmed with fear."

mama ruupam ca samprekShya vanam vicarato mahat || 5-30-25
raakShasyo bhaya vitrastaa bhaveyuH vikR^ita aananaaH |

25. raakSasyaH= the female-demons; vikR^itaananaaH= with their ugly faces; bhaveyuH= will be; bhayavitrastaaH= frightened with fear; samprekSye= by seeing mama= my; mahat= huge; ruupam= figure; vicharataH= wandering; vane= in the grove.

"The ugly faced female-demons will be frightened with fear, after seeing my huge figure wandering in the grove."

tataH kuryuH samaahvaanam raakShasyo rakShasaam api || 5-30-26
raakShasa indra niyuktaanaam raakShasa indra niveshane |

26. tataH= then; raakSasyaH= the female demons; kuryuH samaahvaanam= may invite; rakSasaam api= other demons also; raakSasendra niyuktaanaam= retained by Ravana; raakSasendra niveshane= in the house of Ravana.

"Then those female-demons may call the other demons too retained by Ravana in his house."

te shuula shara nistrimsha vividha aayudha paaNayaH || 5-30-27
aapateyuH vimarde asmin vegena udvigna kaariNaH |

27. te= those female-demons; udvega kaaraNaat= with an element of turbulence; vegena= and in the speed; aapateyuH= may rush into; asmin= this; vimarde= battle; shuula shakti nistrimsha vividhaayudha paaNayaH= with various kinds of weapons like spears, lances and swords.

"Those female-demons with an element of turbulence and rapidity may rush into a battle with various kinds of weapons like spears lances and swords."

samkruddhaH taiH tu parito vidhaman rakShasaam balam || 5-30-28
shaknuyam na tu sampraaptum param paaram mahaaudadheH |

28. samruddhaH= obstructed tightly; paritaH= around; taiH= by them; na shaknuyaam= I may not be able; sampraaptum= to reach; param paaram= the other shore; mahodadhe= of the great ocean; vidhaman= while destroying; balam= the army; rakSasaam= of demons.

"Surrounded on all sides by them, I may not be able to reach the other shore of the great ocean, while destroying the army of demons."

maam vaa gR^ihNiiyuH aaplutya bahavaH shiighra kaariNaH || 5-30-29
syaat iyam ca agR^ihiita arthaa mama ca grahaNam bhavet |

29. bahavaH= many demons; shiighra kaariNaH= operating speedily; gR^ihNiiyuH vaa= may capture; maam= me; aaplutya= having jumped up; iyam cha= this Seetha; syaat= may be; agR^ihiitaarthaa= not comprehending the sense mama= my; grahaNamcha= capture too; bhavet= may occur.

"Or having jumped up (over me) many demons operating speedily may capture me. Then, Seetha may not be able to know the occurrence of my arrival. Even I may get captured too."

himsaa abhirucayo himsyuH imaam vaa janaka aatmajaam || 5-30-30
vipannam syaat tataH kaaryam raama sugriivayoH idam |

30. vaa= or; himsaabhiruchayaH= the violent-minded demons; himsyuH= may kill; imaam= this; jaanakaatmajam= Seetha; tataH= consequently; idam= this; kaaryam= work; raama sugriivayoH= of Rama and Sugreeva; vipannam syaat= will be ruined.

"Or the violent minded demons may kill this Seetha. Consequently this work of Rama and Sugreeva will be ruined."

uddeshe naShTa maarge asmin raakShasaiH parivaarite || 5-30-31
saagareNa parikShipte gupte vasati jaanakii |

31. jaanakii= Seetha; vasati= is residing; asmin= in this; gupte= secret; uddeshe= place; naSTa maarge= with concealed access; parivaarite= surrounded; raakSasaiH= by demons; parikSipte= and encircled; saagareNa= by ocean.

"Seetha is residing in this secret place, with a concealed access, surrounded by demons and encircled by an ocean."

vishaste vaa gR^ihiite vaa rakShobhiH mayi samyuge || 5-30-32
na anyam pashyaami raamasya sahaayam kaarya saadhane |

32. mayi vishaste= If I am killed; samyuge= in the battle; vaa= or; gR^ihite vaa= captured; rakSobhiH= by the demons; na pashyaami= I do not see; anyam= any other; sahaayam= companion; raamasya= for Rama; kaarya saadhane= in fulfilling this work (of searching for Seetha).

"If I am killed in the battle or got captured by the demons, I do not see any other companion for Rama who can fulfill this work (of searching for Seetha)."

vimR^ishan ca na pashyaami yo hate mayi vaanaraH || 5-30-33
shata yojana vistiirNam langhayeta mahaaudadhim |

33. vimR^ishan cha= even after due reflection; na pashyaami= I do not see; yaH= any; vaanaraH= monkey; laN^ghayeta= who can transgress; mahodadhim= the ocean; shata yojana vistiirNam= with a breadth od one hundred yoganas; mayihate= if i got killed."

"Even after due reflection, I do not see any monkey who can transgress the ocean with a breadth of one hundred Yojanas, in case I am killed."

kaamam hantum samartho asmi sahasraaNi api rakShasaam || 5-30-34
na tu shakShyaami sampraaptum param paaram mahaaudadheH |

33. vimR^ishan cha= even after due reflection; na pashyaami= I do not see; yaH= any; vaanaraH= monkey; laN^ghayeta= who can transgress; mahodadhim= the ocean; shata yojana vistiirNam= with a breadth of one hundred yoganas; mayihate= if i got killed."

"I am competent to kill even thousands of demons. I am quite sure. But, after doing such a large battle, I may not be capable of reaching the other shore of the ocean."

asatyaani ca yuddhaani samshayo me na rocate || 5-30-35
kaH ca nihsamshayam kaaryam kuryaat praaj~naH sasamshayam |

35. yuddhaani= conflicts; asatyaani cha= are unreal too; me= to me; na rochate= there is no desire; samshayaH= for uncertainty; kaH= which; praaJNyaH= intellectual; kuryaat= will do; niH samshayam= an assured; kaaryam= act; sasamshayam= with a doubt?"

'Conflicts are unreal too and to me, there is no desire for uncertainty. which intellectual will do an assured act with an apprehension?"

eSha doSho mahaan hi syaan mama siitaa abhibhaaShaNe || 5-30-36
praaNa tyaagaH ca vaidehyaa bhavet anabhibhaaShaNe |

36. anabhibhaaSaNe= If I do not talk; bhavet= there will be; vaidehyaaH= Seetha's; praaNatyaagaH= death; siitaabhibhaaSaNe= If I talk to Seetha; eSaH= this; mahaan= great; doSaH= lapse; syaat= will occur.

"If I do not talk, there will be Seetha's death. If I talk to Seetha, this great lapse will occur."

bhuutaaH ca arthaa vinashyanti desha kaala virodhitaaH || 5-30-37
viklavam duutam aasaadya tamaH suurya udaye yathaa |

37. arthaaH= actions; bhuutaaH= which are going to be accomplished; vinashyanti= get spoiled; aasaadya= having reached (the hands of); viklabam= a confused; duutam= messenger; desha kaala virodhitaaH= when they are set in opposition to time and space; tamaH yathaa= even as darkness (disappears); suuryodaye= at sun-rise.

"Actions which are going to be accomplished shortly, get spoiled at the hands of a accomplished shortly, get spoiled at the hands of a confused messenger, when the actions are set in opposition to time and space, even as darkness disappears at sun rise."

artha anartha antare buddhiH nishcitaa api na shobhate || 5-30-38
ghaatayanti hi kaaryaaNi duutaaH paNDita maaninaH |

38. buddhiH= Intellect; na shobhate= does not shine; artha anarthaantare= between worthy and worthless acts; nishchitaapi= even if a decision is taken; duutaaH= messengers; paN^Dita maaninaH= boasting themselves as learned; ghaatayanti hi= indeed ruin; kaaryaaNi= the actions.

"Even if a decision is taken, regarding what is worthy and what is worthless, it does not yield good results. Messengers boasting themselves to be learned, thus indeed ruin those actions."

na vinashyet katham kaaryam vaiklavyam na katham bhavet || 5-30-39
langhanam ca samudrasya katham nu na vR^ithaa bhavet |

39. katham nu= How; kaaryam= (does) the work; na vinashyate= not get spoiled?; katham= how; vaiklabyam= the feebleness; na bhavet= can not occur?; katham nu= also how; lamghanam cha= my leaping across the sea; na bhavet= does not become; vR^ithaa= vain?"

"How does not my work get spoiled? How should I avoid my feebleness? Also how does not my leaping across the sea become vain?"

katham nu khalu vaakyam me shR^iNuyaan na udvijeta ca || 5-30-40
iti samcintya hanumaan cakaara matimaan matim |

40. katham nu= how (can Seetha); shR^iNuyaat= hear; me vaakyam= my words?; na udvijetavaa= or without fear; samchintya= thinking; iti= in this way; matimaan= the wise; hanumaan= Hanuma; chakaara= made up; matim= (his) mind (as follows):

"How can Seetha hear my words without fear?" Thinking in this way, the wise Hanuma made up his mind (as follows):

raamam akliShTa karmaaNam sva bandhum anukiirtayan || 5-30-41
na enaam udvejayiShyaami tat bandhu gata maanasaam |

41. anukiirtayan= If I enlogige; raamam= Rama; akliSTa karmaaNam= who is unwearied in action; subandhum= and a good relation; nodvejayiSyaami= I shall not frighten; enaam= her; tadbandhugatamaanasaam= whose mind is directed towards that relation.

"If I eulogize Rama, who is unwearied in action and a good relation, I shall not frighten her, whose mind is directed towards that relation."

ikShvaakuuNaam variShThasya raamasya vidita aatmanaH || 5-30-42
shubhaani dharma yuktaani vacanaani samarpayan |
shraavayiShyaami sarvaaNi madhuraam prabruvan giram || 5-30-43
shraddhaasyati yathaa hi iyam tathaa sarvam samaadadhe |

42, 43. samarpayan= offering; shubhaani= auspicious; dharma yuktaani= righteous; vachanaani= words; raamasya= about Rama; variSThasya= the most excellent man; ikSvaakuuNaam= in Ikshvaaku dynasty; viditaatmanaH= and possessing a learned soul; prabruvan= and speaking; madhuraam= in a sweet; giram= voice; samaadade shraavayiSyaami sarvaani= I shall make everything intelligible; iyam= that Seetha; yathaa tathaa= rightly; shraddhaasyati= believes; sarvam= everything.

"Offering auspicious and righteous words about Rama the most excellent prince Ikshvaku dynasty who possesses a learned soul and myself speaking in a sweet voice, I shall make everything intelligible so that Seetha rightly believes everything."

iti sa bahu vidham mahaaanubhaavo |
jagati pateH pramadaam avekShamaaNaH |
madhuram avitatham jagaada vaakyam |
druma viTapa antaram aasthito || 5-30-44

44. saH hanumaan= that Hanuma; mahaanubhaavaH= of noble mind; aasthitaH= abiding; druma viTapaantaram= in the midst of the twigs of the trees; avekSamaaNaH= and seeing; pramadaam= the wife; jagatipate= of Rama, the Lord of the Earth; jagaade= spoke; iti= thus; vaakyam= the words; bahuvidham= of many kinds; avitatham= which were not futile.

The noble-minded Hanuman, abiding in the midst of the twigs of the trees and seeing Seetha, spoke the following words of many kinds which were not futile.

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe triMshaH sargaH

Thus completes 30th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic

Book V : Sundara Kanda - Book Of Beauty

Chapter [Sarga] 31

Introduction

Sitting on the branch of a Simshapa tree, Hanuma began to narrate in human language the story of Rama from the time he was born till his sending Hanuma to Lanka in search of Seetha. Hearing the narration of Hanuman, Seetha was overjoyed and finds Hanuma perched on Simshapa tree.

evam bahu vidhaam cintaam cintayitva mahaakapiH |
samshrave madhuram vaakyam vaidehyaa vyaajahaara ha || 5-31-1

1. chintayitvaa= thinking; evam= thus; bahuvidhaam= many kinds of; chintaam= thought; mahaakapiH= Hanuman; vyaajahaaraH= spoke (the following) madhuram= sweet; vaakyaam= words; samshrave= within the hearing; vaidehyaaH= of Seetha.

Thus reflecting on many kinds of thought, Hanuma spoke the following sweet words within the hearing range of Seetha.

raajaa dasharatho naama ratha kunjara vaajinaam |
puNya shiilo mahaakiirtiH R^ijuH aasiin mahaayashaaH || 5-31-2

2. raajaa= (There was) a king; dasharathe naama= named Dasaratha; mahaayashaaH= who was very glorious; ikSvaakuuNaam= among kings belonging to Ikshvaku dynasty; puNya shiilaH= and had virtuous disposition; ratha kuN^jara vaajimaan= he owned chariots, elephants= and horses; mahaa kiirtiH= and was very famous.

“There was a king named Dasaratha who was very glorious among the kings of Ikshvaku dynasty and had a virtuous disposition. He owned chariots, elephants and horses, becoming very famous.

raajarSiiNaaM guNashreSThastapasaa charSibhiH samaH |
cakra varti kule jaataH puram dara samo bale || 5-31-3

3. (He was) guNashreSThaH= excellent in virtues; raajarSiiNaam= among royal sages; samaH= equal to; R^iSibhiH= the (seven) sages; tapasaa= in austerity; jaataH= born; chakravarti kule= in the lineage of emperors; purandara samaH= and was equivalent to Indra; bale= in prowess.

“He was excellent in virtues among royal sages. He was equal to the seven sages in austerity. He was born in the lineage of emperors and was equivalent to Indra in prowess.”

ahimsaa ratiH akShudro ghR^iNii satya paraakramaH |
mukhyaH ca ikShvaaku vamshasya lakShmiivaaml lakShmi vardhanaH || 5-31-4

4. (He was) ahinsaa ratiH= fond of harmlessness; akSudraH= not vulgar; ghR^iNii= compassionate; satya paraakramaH= truly mighty; mukhyashcha= eminent; ikSvaaku vamshashcha= in Ikshvaku race; lakSmiivaan= endowed of prosperity; lakSmivardhanah= and causing to increase prosperity.

“He was keen on harmlessness. He was not vulgar. He was compassionate. He was truly mighty. He was an eminent king in Ikshvaku race. He was endowed with prosperity and was causing to increase prosperity.”

paarthiva vya~njanaiH yuktaH pR^ithu shriiH paarthiva R^iShabhaH |
pR^ithivyaam catuH antayaam vishrutaH sukhadaH sukhii || 5-31-5

5. (He was) yuktaH= endowed; paarthiva vyaNjanaiH= with royal characteristics; pR^ithushrii= was highly prosperous; paarthivarSabhaH= excellent among kings; vishrutaH= famous; pR^ithivyaam= on earth; chaturantaayaam= with four borders; sukhadaH= gave happiness; sukhii= and was happy himself.

“The king Dasaratha was endowed with royal characteristics, highly prosperous, excellent among kings and highly prosperous, excellent among kings and famous on earth with its four borders. He was happy man and gave happiness to others.”

tasya putraH priyo jyeShThaH taaraa adhipa nibha aananaH |
raamo naama visheShaj~naH shreShThaH sarva dhanuShmataam || 5-31-6

6. tasya= to that Dasaratha; jyeSTha putraH= (there was) an eldest son; raamo naama= named Rama priyaH= who was beloved; taaraadhipa nibhaananaH= having a face like a moon; visheSaJNaH= knowing distinctions (in humans and others); shreSThaH= and excellent; sarvadhanuSmataam= among all the wielders of the bow.

“There was an eldest son named Rama to that Dasaratha. Rama was beloved having a moon-like face. He, knows the distinctions among humans and others. He was excellent among all the wielders of the bow.”

rakShitaa svasya vR^ittasya sva janasya api rakShitaa |
rakShitaa jiiva lokasya dharmasya ca param tapaH || 5-31-7

7. paramtapaH= (that Rama) who torments the enemies; rakSitaa= is a protector; svasya= his own; vR^ittasya= mode of life; rakSitaa= a protector; svajanasya= of his own people; rakSitaa= a protector; jiiva lokasya= of every living being; rakSitaa= and a protector; dharmatyacha= of righteousness.

“That Rama who annihilates enemies, is a protector of his own mode of life, a protector of his own people, a protector of every living being and a protector of righteousness.”

tasya satya abhisamdhasya vR^iddhasya vacanaat pituH |
sabhaaryaH saha ca bhraatraa viiraH pravrajito vanam || 5-31-8

8. vachanaat= by the words; tasya= of that Dasaratha; vR^iddhesayaa= his old; pituH= father; satyaabhisandhasya= a true speaking man; viiraH= that Rama, a brave man, a brave man; pravraajitaH= went on exile; vanam= to a forest; sa bhaaryaH= along with his wife; sahacha bhraatraa= and together with his brother.

“By the command of that Dasaratha, his old father and true-speaking man, that Rama a brave man went on exile to a forest along with his wife and brother.”

tena tatra mahaaaraNye mR^igayaam paridhaavataa |
raakSasaa nihataaH shuuraa bahavaH kaamaruupiNaH || 5-31-9

9. paridhaavataa mR^igayaam= while hunting; tatra mahaaraNye= in that great forest; baharaH= many; raakSasaaH= demons; shuuraaH= who were valiant; kaama ruupiNaH= and who could assume any form at will; nihataaH= were killed; tena= by that Rama.

“While hunting in that forest, that Rama killed many demons who were valiant and who could assume any form at will.”

jana sthaana vadham shrutvaa hatau ca khara duuShaNau |
tataH tu amarSha apahR^itaa jaanakii raavaNena tu || 5-31-10
vaJNchayitvaa vane raamaM mR^igaruupeNa maayayaa |

10. tataH= thereafter; shrutvaa= hearing; jana sthaana vadham= about the killing of demons in Janasthana a part of Dandaka forest; khara duuSaNau cha= Khara and Dushana the demons; hatau= having been killed; jaanakii= Seetha; amarSaapahR^itaa= was taken away with anger; raavaNena= by Ravana; vaNchayitvaa= by deceiving; mR^iga rupeNa= in the guise of a deer; raaman= Rama; vane= in the forest; maayayaa= and by creating illusion.

“Thereafter, hearing about the killing of demons in Janasthana, a part of Dandaka forest, in addition to killing of Khara and Dushana the demons, the enraged Ravana took away, Seetha, by deceiving Rama in creating an illusive image of deer in the forest.”

sa maargamaaNastaam deviim raamaH siitaamannditaam || 5-31-11
aasasaada vane mitram sugriivam naama vaanaram |

11. tataH= thereafter; saH raamaH= that Rama parapuramjayaH= the conqueror of enemys cities; mahaabalaH= and a very stron man; hatvaa= having killed; vaalinam= Vali; praayachchhat= gave away; tat= that; kapiraajyam= kingdom of monkeys; sugriivasya= to Sugreeva.

“Searching for Seetha the irreproachable lady, that Rama met a monkey called Sugreeva as his friend in the forest.”

tataH sa vaalinam htvaa raamaH parapuramjayaH || 5-31-12
praayachchhatkapiraajyam tatsugriivaaya mahaabalaH |

12. tataH= thereafter; saH raamaH= that Rama; parapuramjayaH= the conqueror of enemy’s cities; mahaabalaH= and a very strong man; hatvaa= having killed; vaalinam= Vali; praayachchhat= gave away; tat= that; kapiraajyam= kingdom of monkeys; sugriivasya= to Sugreeva.

“Thereafter, Rama the conqueror of enemy’s cities and very strong man, killed Vali and gave away that kingdom of monkeys to Sugreeva.”

sugriiveNaapi saMdiSTaa harayaH kaamaruupiNaH || 5-31-13
dikSu sarvaasu taam deviim vichinnvanti sahasrashaH |

13. samdiSTaaH= sent; sugriiveNa= by Sugreeva; sahasrashaH= thousands of; harayaH= monkeys; kaamaruupiNaH=capable of assuming any form at their will; vichinvanti= are searching; taam deviim= that lady, Seetha; sarvaasu dikSu= in all quarters.

“As commanded and sent by Sugreeva, thousands of monkeys capable of assuming form at their will, are searching for that lady Seetha in all quarters of the earth.”

aham sampaativachanaachchhatayojanamaayatam || 5-31-14
asyaa hetorvishaalaakSyaaH saagaraM vegavaan plutaH |

14. sampaati vachanaat= by the words of Sampati; aham= I; vegavaan= a swift monkey; plutaH= crossed; saagaram= the ocean; aayatam= having a length; shata yojanam= of one hundred Yojanas; asyaaH vishalaakSyaaH hetoH= for the sake of this broad eyed Seetha.

“By the words of Sampati, I a swift monkey crossed the ocean having a length of one hundred yojanas for the sake of this broad eyed Seetha.”

yathaa ruupaam yathaa varNaam yathaa lakShmiim vinishcitaam || 5-31-15
ashrauSham raaghavasya aham saa iyam aasaaditaa mayaa |

15. iyam= this Seetha; asaaditaa= has been found; mayaa= by me; yathaa ruupaam= according to the comeliness; yathaa varNaam= according to the complexion; yathaa lakSmavatiimcha= and according to the bodily marks; saa= the same; aham= I; taam= that Seetha; ashrauSam- had heard; raaghavasya= from Rama.

“This Seetha has been found by me according to the same comeliness, complexion and the bodily marks as I had heard from Rama.”

viraraama evam uktvaa asau vaacam vaanara pumgavaH || 5-31-16
jaanakii ca api tat shrutvaa vismayam paramam gataa |

16. uktvaa= speaking; vaacham= the words; evam= thus; asau= that; vaanarapuNgavaH= Hanuma, the excellent among the monkeys; viraraama= kept quiet; shrutvaa= hearing; tat= those words; jaanakiicha api= Seetha also; aagataa= got; param= a great; vismayam= surprise.

Having spoken these words, Hanuma kept quiet. Hearing those words, Seetha too got a great surprise.

tataH saa vakra kesha antaa sukeshii kesha samvR^itam || 5-31-17
unnamya vadanam bhiiruH shimshapaa vR^ikSham aikShata |

17. tataH= then; saa= that Seetha; klesha samvR^ita chetanaa= whose conciousness was enshrouded by affliction; vakra keshaantaa= whose hair-ends were curved; bhiiruH= and who was of fearful nature; unnamya= lifted; vadanam= her face; aikSata= and looked towards; shimsupaavR^ikSam= shimshupa tree.

Thereafter, that Seetha whose consciousness was enshrouded by affliction, whose hair-ends were curved and who was of a fearful nature, lifted her face and looked towards Shimshupa tree.

nishamya siitaa vachanam kapeshcha |
dishashcha sarvaaH pradishashca viikSya |
svayam praharSaM paramaM jagaama |
sarvaatmanaa raamamanusmarantii || 5-31-18

18. nishamya= heaving; kapaH= Hanuma’s; vachanam= words; viikSya= and seeing; sarvaaH= all; dishashcha= quarters; pradishashcha= and sub-quarters; siitaa= Seetha; anusmarantii= was recollecting; raamam= Rama; sarvaatmanaa= in all ways; jagaama= and obtained; paramam= a great; praharSam= joy.

Hearing Hanuma’s words and looking at all quarters and sub-quarters, Seetha was recollecting Rama in all ways and obtained a great joy.

saa tiryag uurdhvam ca tathaa api adhastaan |
niriikShamaaNaa tam acintya buddhim |
dadarsha pinga adhipateH amaatyam |
vaata aatmajam suuryam iva udayastham || 5-31-19

19. niriikSamaaNaa= looking at; tiryak= sides; uurdhavam cha= up; tathaapi= and; adhastaat= down; saa= that Seetha; dadarsha= saw; vaataatmajam= that Hanuman, of wind-God the sun; achintya buddhim= having an unimaginable intelligence; amaatyam= the minister; piNgaadhipate= of Sugreeva; suuryamiva= resembling the sun; udayastham= behind an eastern mountain.

Looking at sides, up and down, that Seetha saw that Hanuman, the sun of wind-god, having an unimaginable intelligence, the minister of Sugreeva and looking like the sun behind an eastern mountain.

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe ekatrimshaH sargaH

Thus completes 31st Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic

Book V : Sundara Kanda - Book Of Beauty

Chapter [Sarga] 32

Introduction

Seetha is shocked to see Hanuma, perched on the branches of a shimshupa tree She is confused whether it is a dream or a reality. Finally, she thinks that as the monkey is talking to her in a manifested form, it is quite a reality. She prays Lord Brihaspati and Brahma to make he words spoken by Hanuma as true.

tataH shaakhaa antare liinam dR^iShTvaa calita maanasaa |
veSTitaarjunavastram taM vidyutsamghaatapiN^galam || || 5-32-1

1. tataH= then; (Seetha); chalita maanasaa= had her mind shaken; dR^iSTvaa= seeing; tam= that Hanuma; vidyutsanghaata piV^galam= who was tawny coloured; vidyutsanghaata= like a series of flashing thunder bolts; veSTitaarjuna vastram= and wrapped up in a white cloth; liinam= hiding; shaakhaantare= behind branches of Seetha beheld there a monkey.

Then, seeing Hanuma, who was tawny coloured like a series of flashing thunderbolts wrapped up in a white cloth and hiding behind the branches of a tree, Seetha had her mind shaken.

saa dadarsha kapim tatra prashritam priya vaadinam |
pullaashokotkaraabhaasam taptachaamikarekSaNam || || 5-32-2

2. naa= that Seetha; dadarsha= beheld; tatra= there; kapim= a monkey; phulla shokotkaraabhaasam= beaming like a cluster of Ashoka flowers wide opened; tapta chaamiikarekSaNam= with his eyes resembling refined gold; prashritam= humble; priya vaadinam= and speaking agreeably.

Seetha beheld there a monkey, beaming like a cluster of Ashoka flowers wide opened, with his eyes resembling regined gold, humble and speaking agreeable words.

maithilii cintayaamaasa svapno ayam iti bhaaminii |
aho bhiimamidaM ruupaM vaanarasya duraasadam || 5-32-3
durniriikSamiti jJNaatvaa punareva mumoha saa |

3. maithilii= Seetha; gataa= got; paramam= a great; vismayam= surise; chintayaamaasa= and thought (as follows): aho= Alas!; idam= this; ruupam= appearance; vaanarasya= of the monkey; duraasadam= is hard to be approached; bhiimama= fearful; durniriikSam= and difficult to be looked at; iti= thus; jJNaatvaa= thinking; saa= she; mumoha= was bewildered; punareva= again.

Seetha got a great surprise and thought (as follows): "Alas! This monkey is hard to be approached, fearful and difficult to be looked at." Thus thinking, she was bewildered again.

vilalaapa bhR^ishaM siitaa karuNam bhayamohitaa || 5-32-4
raamaraameti duHkhaartaa lakSmaNeti cha bhaaminii |
ruroda bahudhaa siitaa mandam mandasvaraa satii || 5-32-5

4, 5. siitaa= Seetha; bhaaminii= the splendid woman; bhaya mohitaa= bewildered by fear; duHkhaartaa= afflicted with grief; vilalaapa= lamented; bhR^isham= most; karuNam= piteously; raama raameti= saying O, Rama! O, Rama!; lakSmaNeti cha= and O Lakshmana; siitaa= Seetha; rurode= wept; mandam= faintly; mandasvaraa= satii= in a low voice; bahudhaa= in many ways.

The splendid woman Seetha, bewildered by fear and afflicted with grief, lamented most piteously saying "O, Rama! O, Rama! and "O Lakshmana!". Seetha wept faintly in a low voice in many ways.

saa tam dR^iSTvaa harishreSThaM viniitavadupasthitam |
maithilii chintayaamaasa svapno.ayamiti bhaaminii || 5-32-6

6. dR^iSTvaa= seeing; tam= that; harishreSTham= excellent monkey; upasthitam= appraoching; viniitavat= humbly; saa= that; bhaaminii= splendid woman; maithilii= Seetha; chintayaamaasa= thought; ayam= it; iti= as; svapnaH= a dream.

Seeing that excellent monkey appraching humbly, that splendid woman Seetha thought it as a dream.

saa viikSamaaNaa pR^ithubhugnavaktraM shaakhaamR^igendrasya yathoktakaaram |
dadarsha piN^gapravaraM mahaarhaM vaataatmajaM buddhimataaM variSTham || 5-32-7

7. saa= that Seetha; viikSamaaNaa= looking hither and thither; dadarsha= saw; vaataatmajam= Hanuma; pR^ithubhngnavaktram= who had wide and curved mouth; yathokta kaaram= doing as told; shaakhaamR^igendrasya= by Sugreeva the king of monkeys; piN^ga pravaram= the foremost of monkeys; mahaarham= greatly respectable; variSTham= and excellent; buddhimataam= among the intelligent.

Seetha, looking hither and thither, saw Hanuman, who was having a wide and curved mouth, doing acts as told by sugreeva the king of monkeys, the foremost of monkeys, greatly adored and the best among the inelligent.

saa tam samiikShya eva bhR^isham visamj~naa gata asu kalpaa iva babhuuva siitaa |
cireNa samj~naam pratilabhya caiva caiva vicintayaamaasa vishaala netraa || 5-32-8

8. samiikSyaiva= as soon as seeing; tam= that Hanuma; saa siitaa= that Seetha; visamjNaaa= lost her consciousness; bhR^isham= very much; babhuuva= and became; gataasmkalpena= as though lifeless; pratilabhya= regaining; samjJNaam= her cnciousness; chireNa= after a long time; vishaala netraa= the wide-eyed Seetha; bhuuyaH= again; vichintayaamaasa= thought (as follows).

As soon as seeing Hanuma Seetha lost her consciousness very much and became seemingly lifeless. Regaining her consciousness after a long time the wide eyed Seetha moreover thought (as follows)

svapno mayaa ayam vikR^ito adya dR^iShTaH shaakhaa mR^igaH shaastra gaNaiH niShiddhaH |
svasti astu raamaaya salakShmaNaaya tathaa pituH me janakasya raaj~naH || 5-32-9

9. adya= today; shaakhaamR^igaH= a monkey; vikR^itaH= in an ugly form; dR^iSTaH= was seen; mayaa= by me; svapne= in a dream; niSiddhaH= which is forbidden; shaastragaNaiH= according to a series of scriptures; svasti astu= May it be well; raamaaya= with Rama; salakSmaNaaya= together with Lakshmana; tathaa= and; together with Lakshmana; tathaa= and; me pituH= with my father; janakasya raajJNaH= king Janaka.

"Today, I saw an ugly monkey in my dream, which is forbidden according to a body of scriptures. May it be well with Rama together with Lakshmana and with my father, King Janaka.

svapno api na ayam na hi me asti nidraa |
shokena duhkhena ca piiDitaayaaH |
sukham hi me na asti yato asmi hiinaa |
tena indu puurNa pratima aananena || 5-32-10

10. ayam= this; na asti= is not; svapno.api= a dream too; me= to me; yataH= since; piiDitaayaaH= tormented; shokena= by sorrow; duHkhena cha= and grief; naasti hi nidraa= there is indeed no sleep; me= to me; asmi= who is; hiinaa= bereft; tena= of Rama; indu puurNa pratimaana nena= whose countenance resembles a full moon; naasti hi= there is indeed no; sukham= happiness.

"This is not a dream. To me, tormented by sorrow and grief, there is indeed no sleep. To me, separated from Rama whose countenance resembles a full moon, there is no happiness indeed!"

raameti raameti sadaiva buddhyaa vichintyaa vaachaa bruvatii tameva |
tasyaanuruupaM cha kathaaM tadarthaa mevaM prapashyaami tathaa shR^iNomi || 5-32-11

11. vichintya= (since) I am thinking; buddhyaa= with intellect; tameva= (about) that Rama only; bruvatii= and saying; vaachaa= in my voice; raameti raameti= thus 'Rama! Rama!'; sadaiva= always; anuruupam= conformably; prapashyaami= I am seeing; tathaa= and; shR^iNomi= hearing; kathaam= story; evam= in this way; tadarthaam= with the same object.

"Since I am pondering with my mind about that Rama only, and always saying 'Rama! Rama!' thus, confomably I am seeing and hearing a story thus corresponding to he same thought."

aham hi tasya adya mano bhavena sampiiDitaa tat gata sarva bhaavaa |
vicintayantii satatam tam eva tathaiva pashyaami tathaa shR^iNomi || 5-32-12

12. sampiiDitaa= tormented; adya= today; manobhavena= by Manmatha, the god of love; tasya= about that Rama; tadgata sarva bhaavaa= having all my feelings directed towards him; vichintayantii= and thinking; satatam= always; tameva= about him; tathaiva= in the like manner; aham pashyaami= I am seeing; tathaiva= and in the like manner; shR^iNomi= I am hearing (the same matters).

"Tormented as I am today by manmatha god of love longing for Rama, my whole feelings directed towards him and constantly thinking of him alone, in the like manner I am seeing him and in the like manner i am hearing of him alone."

mano rathaH syaat iti cintayaami |
tathaa api buddhyaa ca vitarkayaami |
kim kaaraNam tasya hi na asti ruupam |
suvyakta ruupaH ca vadati ayam maam || 5-32-13

13. chintayaami= I am imagining; iti= that; manorathaH= my wish; syaat= will be fulfilled; tathaa= likewise; vitarkayaami= I am reasoning (it); buddhyaapi cha= by my intellect also; naasti hi= there is indeed no; ruupam= form; tasya= for that wish; ayam= He; suvyakta ruupaH= with a well-manifested form; vadati= is speaking; maam= about me; kim= what; kaaraNaam= is the reason?

"I am imagining that my wish will be fulfilled. Likewise, I am reasoning my wish by my intellect also. There is no concrete form indeed for my wish. He, with a well manifested form is speaking to me. for what reason?"

namo astu vaacaH pataye savajriNe svayambhuve caiva huta ashanaaya |
anena ca uktam yat idam mama agrato vana okasaa tac ca tathaa astu na anyathaa || 5-32-14

14. namaH= my salutation; vaachaspataye= to Brihaspati the lord of eloquence; savajriNe= together with Indra, wielding a thunderbolt; svayambhuve chaiva= to Brahma, the self-existent Lord; hutaashanaaya cha= and to the Lord of fire, eating the oblations; yat= whatever; idam= these words; uktam= are spoken; agrataH= before me; anena vanaukasaa= by this monkey; astu= let them be so; tat astu= let it be so; tathaa= in the like manner; na anyathaa= let it not be otherwise!.

"My salutation to Brihaspati the Lord of eloquence, together with Indra the wielder of a thunderbolt, to Brahma the self-existent Lord and to the Lord of Fire eating the oblations! Let whatever words spoken by this monkey be true! Let them not be untrue!"

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe dvaatrimshaH sargaH

Thus completes 32nd Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection