The persistence of Seetha continues to go along with Rama to forest. But Rama tried to pacify her telling that rendering service to elders staying back at home is advisable for ladies like Seetha, but in vain. Finally Rama had to yield to her prevail and accepts her to come along and asks her to give away her personal belongings to Brahmins in charity before they proceed.
sāntvyamānā tu rāmeṇa maithilī janaka ātmajā |
vana vāsa nimittāya bhartāram idam abravīt || 2-30-1
1. maithili = Seetha; janakaatmajaa = daughter of Janaka; saantvamaanaa = being pacified; raameNa = by Rama; vanavaasanimittaaya = in the matter of living in the forest; abraviit = spoke; idam = these words; bhartaaram = to her husband.
Seetha daughter of Janaka being pacified by Rama in the matter of living in the forest, spoke the following words to her husband.
sā tam uttama samvignā sītā vipula vakṣasam |
praṇayāc ca abhimānāc ca paricikṣepa rāghavam || 2-30-2
2. saasiita = that Seetha; tam = distressed; uttamasamvignaa = highly agitated; praNayaat = from affection abhimaanaachcha = and pride; parichikshhepa = reproached; raaghavam = Rama; vipula vakshhasam = having a broad chest.
Distressed and highly agitated, the said Seetha reproached Rama having a broad chest, from affection and pride in the following words:-
kim tvā amanyata vaidehaḥ pitā me mithilā adhipaḥ |
rāma jāmātaram prāpya striyam puruṣa vigraham || 2-30-3
3. raama = Oh; Rama! kim = what; mepitaa = my father; mithilaadhipaH = the king of Mithila; vaidehaH = belonging to the country of Videha; amanyata = think of himself; praapya = having got; jaamaataram = as son-in-law; tvam = you; striyam = a woman; purushhavigraham = having form of a man.
"What my father, the king of Mithila belonging to the country of Videha, think of himself having got as so-in-law you, a woman having the form of a man?"
anṛtam bala loko ayam ajñānāt yadd hi vakṣyati |
tejo na asti param rāme tapati iva divā kare || 2-30-4
4. bata = what a pity! ayam lokaH = these people; vakshhyati yadi = if they tell; ajJNaanaat = by ignorance; anR^itam = the falsehood; param = excellent; tejaH = valour; naasti = is lacking; raame = in Rama; divaakare iva = as in a sun; tapati = which is blazing.
"It is a pity if these people of Ayodhya through ignorance tell the falsehood that excellent valour is lacking in Rama as in a blazing sun."
kim hi kṛtvā viṣaṇṇaḥ tvam kutaḥ vā bhayam asti te |
yat parityaktu kāmaḥ tvam mām ananya parāyaṇām || 2-30-5
5. kihikR^itvaa = for what reason; tvam = you; vishhaNNaH = are cast down? kutaHvaa = whence; bhayam = fear; asti = is there; te = to you; parityaktukaamaH itityat = for which you are willing to desert; maam = me; ananya paraayaNaam = for whom there is no other recourse.
"For what reason are you cast down or whence fear in you, for which you are willing to desert me, for whom there is no other recourse."
dyumatsena sutam vīra satyavantam anuvratām |
sāvitrīm iva mām viddhi tvam ātma vaśa vartinīm || 2-30-6
6. viira = Oh; brave man! viddhi = know; maam = me; aatmavashavartiniim = to be as dependent on your will; savitriimiva = as Savitri; anuvrataam = who was devoted to; satyavantam = Satyavan; dyumatsenasutan = son of Dyunmatsena.
"Oh, Brave man! Know me to be as dependent on your will as Savitri who was devoted to Satyavan the son of Dyumatsena."
na tu aham manasā api anyam draṣṭā asmi tvad ṛte anagha |
tvayā rāghava gacceyam yathā anyā kula pāṃsanī || 2-30-7
7. raaghava = Rama; anagha = the faultless man! aham = I; na drashhTaasmi = will not see; manasaapi = even in thought; anyam = anyone; tvadR^ite = except you; anyaayathaa = as any other woman; kulapaamsanii = bringing disrepute to her family would! gachchheyam = I shall go; tvayaa = along with you.
"Rama, the faultless man! I will not see, even in thought, anyone except you as any other woman bringing disrepute to her family would! I shall accompany you to the forest."
svayam tu bhāryām kaumārīm ciram adhyuṣitām satīm |
śailūṣaiva mām rāma parebhyo dātum iccasi || 2-30-8
8. raama = Oh; Rama! kaumaariim = I am a young girl; adhyushhitaam = lived; chiram = for a long time; satiim = a chaste woman; bhaaryaam = and a wife; ichchhasi = you intend; daatum = to deliver; parebhyaH = to others; maam = me; shailuushhaH iva = like an actor; svayam = by your own will.
" Oh, Rama! I am a young girl, lived for a long time with you, a chaste woman and your wife. How would you like an actor intend to deliver me to oehrs by your own will?"
yasya pathyam ca rāmāttha yasya cārthe.avarudhyase |
tvam tasya bhava vaśyaśca vidheyaścha sadānagha|| 2-30-9
9. raama = Oh; Rama; anagha = the sinless one! bhava = be; tvam = you; sadaa = always; vashyaH cha = dutiful and; vidhayaH cha = obedient; tasya = to him; yasya = whom; aatha = you speak; pathyam = of welfare; yasyachaarthe = for whose sake; avarudhyase = I am beikept back.
"Oh, Rama the sinless one! Be you always dutiful and obedient to him, whom you speak of welfare, for whose sake I am being kept back.(But it is improper to ask me to stay obedient to him)."
sa mām anādāya vanam na tvam prasthātum arhasi |
tapo vā yadi vā araṇyam svargo vā syāt saha tvayā || 2-30-10
10. naarhasi = It is not proper; saH tvam = for you as such; prasthaatum = to set out; vanam = to the forest; anaadaaya = without taking; maam = me; tapovaa = even austerities; yadivaa = or; araNyam = forest; svargovaa = or even heaven; me = to me; tvayaa saha = along with you only.
"It is not proper for you as such to set out to the forest without taking me. Any term of austerities or forest or even heaven, let it be to me with you only."
na ca me bhavitā tatra kaścit pathi pariśramaḥ |
pṛṣṭhataḥ tava gaccantyā vihāra śayaneṣv api || 2-30-11
11. me = to me; gachchhantyaaH = who is going; pR^ishhThataH = behind; tava = you; tatra = there; na bhavitaa = will be no; parishramaH = fatigue; kashchit = whatsoever; pathi = in the path; vitaarashayaneshhviva = as in a place of recreation or sleep.
"To me, who follow you behind, there will be no tiresomeness. I shall remain in the path without any fatigue, as remaining in a place of recreation or as in a sleep.
kuśa kāśa śara iṣīkā ye ca kaṇṭakino drumāḥ |
tūla ajina sama sparśā mārge mama saha tvayā || 2-30-12
12. maarge = while in the path; tvayaasaha = with you; kushakaasha shareshhiikaaH = blades of kusha grass; shrubs by the name of Kasa; reeds and rushes; yedrumaaH cha = which plants; kaNtakina = with prickles; tulaajina sama sparshaaH = will touch like heap of cotton or soft deerskin.
"While walking with you, blades of kusha grass, shrubs by the name of kaasa, reeds and rushes and plants with prickles which fall in the path will touch my soles like a heap of cotton or soft deerskin."
mahā vāta samuddhūtam yan mām avakariṣyati |
rajo ramaṇa tan manye para ardhyam iva candanam || 2-30-13
13. ramaNa = Oh; beloved! yat = which; rajaH = dust; mahaavaata samuddhuutam = hurled by a strong wind; avakarishhyati = will cover; maam = me; manye = I reckon; tat = it; chandanam iva = as sandal dust; paraarthyam = of highest blessing.
"Oh, beloved! I shall reckon the dust raised by the strongest wind that will cover my body as sandal dust of highest advantage."
śādvaleṣu yad āsiṣye vana ante vana goracā |
kuthā āstaraṇa talpeṣu kim syāt sukhataram tataḥ || 2-30-14
14. syaatkim = Is it; sukhataram = more comfortable; kuthaastaraNa talpeshhu = on beds covered with carpets; tataH = than; yathaa = as like; shishye = lying; shaadvaleshhu = on gree grass; vanaante = in the midst of a forest; vanagocharaa = while dwelling in the forest.
"While dwelling in the forest, in its midst, I shall lie down on green grass. Will lying in beds with carpets be more comfortable than that?"
patram mūlam phalam yat tvam alpam vā yadi vā bahu |
dāsyasi svayam āhṛtya tan me amṛta rasa upamam || 2-30-15
15. yat = which; patram = leaf; muulam = tuber; phalam = fruit; alpam vaa = either a little; yadivaa = or; bahu = abundant; aahR^itya = brought; daasyasi = given by; tvam = you; svayam = yourself; tat = that; bhavet = will be; amR^itarasopamam = like nectar; me = to me.
"Leaves, tubers and fruits either a little or abundant in quantity brought and given by you yourself will be like nectar to me."
na mātur na pitus tatra smariṣyāmi na veśmanaḥ |
ārtavāni upabhunjānā puṣpāṇi ca phalāni ca || 2-30-16
16. upabhuNjaanaa = enjoying; pushhpaaNi = the flowers; phalaanicha = and fruits; aartavaani = belonging to various seasons; tatra = there; na smarishhyaani = I shall neither recollect; maatuH = my mother; pituHna = nor my father; na = nor; veshmanaH = my home.
"Enjoying the flowers and fruits belonging to various seasons there, I shall neither recollect my mother nor father nor my home."
na ca tatra gataḥ kiṃcit draṣṭum arhasi vipriyam |
mat kṛte na ca te śoko na bhaviṣyāmi durbharā || 2-30-17
17. tataH = hence; naarhasi = you are not justified drashhTum = to see; kimchit = anything; vipriyam = unpleasant; tatra = there; natkR^ite = because of me; na = no; shokaH = annoyance; te = to you; na bhavishhyaami = I will not be; durbharaa = difficult to be maintained.
"Hence, you are not justified to see anything unpleasant there. There will be no annoyance to you because of me. I will not be difficult to be maintained."
yaḥ tvayā saha sa svargo nirayo yaḥ tvayā vinā |
iti jānan parām prītim gacca rāma mayā saha || 2-30-18
18. yaH = which companionship; tvayaasaha = with you; saH = that(itself is) svargaH = heaven; tvayaa vinaa = without you; nirayaH = hell; jaanan = by knowing; iti = thus; rama = Oh; Rama; gachchha = obtain; paraam- great; priitim = joy; mayaasaha = with me.
"Your companionship will be a heaven to me. Without you, it will be a hell. Oh, Rama! By knowing thus my great love, obtain supreme joy with me."
atha mām evam avyagrām vanam na eva nayiṣyasi |
viṣam adya eva pāsyāmi mā viśam dviṣatām vaśam || 2-30-19
19. atha = on the contrary; naiva nayishhyasiyadi = if you do not take; maam = me; avyagraam = who is not alarmed; evam = as such; vanam = of the forest; paasyaami = I shall drink; vishham = poison; adyaiva = now itself; maagamam = I shall not bow to the will; dvishhataam = of the enemies.
"On the contrary, if you do not take me, who is not alarmed of the forest as such, I shall drink poison now itself. But on no account would I bow to the enemies."
paścāt api hi duhkhena mama na eva asti jīvitam |
ujjhitāyāḥ tvayā nātha tadā eva maraṇam varam || 2-30-20
20. naatha = Oh; Lord! mam = to me; ujjhitaayaaH = abandored; tvayaa = by you; duHkhana = because of grief; jiivitam = life; naivaasti = will not be there; pashchaadapi = even afterwards; maraNam = death; varam = is better; tadaiva = at the time of your relinquishment itself.
"Oh, Lord! As a result of grief I will not going to live even afterwards when abandoned by you. Death is therefore better at the time of your relinquishment itself."
idam hi sahitum śokam muhūrtam api na utsahe |
kim punar daśa varṣāṇi trīṇi ca ekam ca duhkhitā || 2-30-21
21. notsahe = I do not agree; sahitum = to bear; imam = this; shokam = grief; muhuurtamapi = even for a moment; kimpunaH = why again; dashatriiNiekamcha = fourteen(ten; three and one) varshhaaNi = years; duHkhitaa = in misery.
"I cannot bear this grief even for a moment, why again fourteen years in misery."
iti sā śoka samtaptā vilapya karuṇam bahu |
cukrośa patim āyastā bhṛśam ālingya sasvaram || 2-30-22
22. saa = that Seetha; shokasantaptaa = burnt by grief; aayastaa = having exerted; vilapya = lamented; bahu = much; karuNam = in pity; aaliNgya = embraced; patim = the husband; chukrosha = cried; bhR^isham = a lot; sasvaram = with loud voice.
Seetha, burnt by grief, having got exerted, lamented much piteously, embraced her husband and cried a lot with loud voice.
sā viddhā bahubhir vākyaiḥ digdhaiḥ iva gaja anganā |
cira samniyatam bāṣpam mumoca agnim iva araṇiḥ || 2-30-23
23. viddhaa = pierced; bahubhiH = by many; vaakyaiH = words; saa = she; gajaaNganaa iva = like a female elephant; dighaiH = by poisoned arrows; bhaashhpam = tears; chirasanniyatam = which were held back for long; mumocha = were shed; agrimiva = like fire; araNiH = by piece of wood(through attrition with another)
persecuted with many homilies like a female elephant pierced with poisoned arrows, she shed tears that had long been held back even as a piece of wood would emit fire(throught attrition with another)
tasyāḥ sphaṭika samkāśam vāri samtāpa sambhavam |
netrābhyām parisusrāva pankajābhyām iva udakam || 2-30-24
24. spatika sankaasham = crystal-like; vaari = water; parisusraava = oozed; netraabhyaam = from eyes; tasyaaH = of her; santaapa sambharam = by meeting sorrow; udakamiva = like water; paNkajaabhyaam = from two lotus flowers.
Crystal-like tears woozed from her eyes because of grief, like water-drops from two lotus flowers.
taccaivāmalacandhrabham mukhamāyatalocanam |
paryaśuṣyata bāṣpeṇa jaloddhṛtamivāmubujam || 2-30-25
25. tat = that; mukhamchaiva = face too; amalachandraabham = with shining brilliance of the moon; aayatalochanam = having longish eyes; paryashushhyata = withered; bhaashhpeNa = with tears; ambujamiva = like lotus; jaloddhR^itam = pulled out from water.
Her face with shining brilliance of the moon and having longish eyes, withered with tears as a lotus flower pulled out from water.
tām pariṣvajya bāhubhyām visamjñām iva duhkhitām |
uvāca vacanam rāmaḥ pariviśvāsayaṃs tadā || 2-30-26
26. tadaa = then; raamaH = Rama; parishhvajya = embraced; taam = her; baahubhyaam = with arms; duHkhitaam = who was depressed; visaMjJNaami = and had fainted; uvaacha = spoke; vachanam = the words; parivishvaasayan = fully reassuring.
Then Rama embraced her, with arms, who was depressed and had fainted as it were, spoke the following words, fully reassuring her.
na devi tava duhkhena svargam api abhirocaye |
na hi me asti bhayam kiṃcit svayambhor iva sarvataḥ || 2-30-27
27. devi = Oh; queen! na abhirochaye = I do not like; svargamapi = even heaven; tava duHkhena = by your sorrow; svayambhoriva = like to the god of Brahma; me = to me; naasti hi = there is indeed no; bhayam = fear; kimchit = whatsoever.
"Oh, queen! I do not relish even heaven while you are in grief. There is indeed no fear whatsoever to me, like the god of Brahma.'
tava sarvam abhiprāyam avijñāya śubha ānane |
vāsam na rocaye araṇye śaktimān api rakṣaṇe || 2-30-28
28. shubhaanane = Oh; Seetha with the auspicious face! shaktimaanapi = eventhough I am able; rakshhaNe = to protect; avijJNaaya = without knowing; tava = your; abhipraayam = opinion; sarvam = in entirety; na rochaye = I do not like; vaasam = your dwelling; araNye = in the forest.
"Oh, Seetha with the auspicious face! Eventhough I am able to protect you, without knowing your entire opinion, I do not like to take you to the forest."
yat sṛṣṭā asi mayā sārdham vana vāsāya maithili |
na vihātum mayā śakyā kīrtir ātmavatā yathā || 2-30-29
29. maithili = Oh; Seeta! yat = for what reason; sR^ishhTaasi = you are created; vanavaasaaya = for dwelling in the forest; mayaa saartham = along with me;(for that reason) na shakyaa = you cannot be; vihaatum = left behind; mayaa = by me; kiirtiryathaa = like honour; aatmavataa = by a man of self-regard.
"Oh, Seetha! it appears that you are created indeed for dwelling in the forest with me. Hence, you cannot be left behind by me, like the honour by a man of self-regard."
dharmaḥ tu gaja nāsa ūru sadbhir ācaritaḥ purā |
tam ca aham anuvarte adya yathā sūryam suvarcalā || 2-30-30
30. gajanaasoru = Oh; Seetha; with thighs like posteriors of elephant! puraa = earlier; dharmaH = righteousness(like fulfilling father's command); aacharitaH = was practised; sadbhiH = by good men; adya = now; aham = I; anuvarte = shall follow; tam = that righteousness; suuryam yathaa = like the sun; suvarchalaa = by suvarchala(wife of the sun).
"Oh Seetha, with thighs like the posteriors of an elephant! Earlier, righeousness (like fulfilling the father's command) was practised by good men. Now, I shall follow that righteousness, like Suvarchala(wife of the sun) following the sun."
na khalvaham na gaccheyam vanam janakanandini |
vacanam tnnayati mām pituḥ satyopabṛṃhitam || 2-30-31
31. janakanandini = Oh; Seetha! aham = I; nakhalunagachchheyam = cannot desist from not going; vanam = to forest; tatvachaH = that word; pituH = of my father; satyopabR^imhitam = made strong by his truthfulness; nayati = is taking; maam = me.
"Oh, Seetha! I cannot desist from not going to forest. That word, of my father, made strong by his truthfulnes is taking me to the forest."
eṣa dharmaḥ tu suśroṇi pitur mātuḥ ca vaśyatā |
ataḥ ca ājñām vyatikramya na aham jīvitum utsahe || 2-30-32
32. sushroNi = Oh; comely lady! vashyataa = being obedient; putuH = to father; maatushcha = and mother; eshhaH = this is ; dharmastu = sacred duty; atashcha = that is why; aham = I na utsahe = do not wish; jiivitum = to survive; vyatikramya = in violation of tam = that duty.
"Oh, comely lady! Being obedient to father and mother is one's sacred duty. That is why, I do not wish to survive, in violation of that duty."
asvādhīnam katham daivam prakārairabhirādhyate |
svādhīnam samatikramya mātaram pitaram gurum || 2-30-33
33. samatikramya = by neglecting; maataram = mother; pitaram = father; gurum = teacher; svaadhiinam = who are at one's disposal; katham = how; daivam = god; asvaadhiinam = who is not one's disposal; abhiraadhyate = can be worshipped; prakaaraiH = by various modes?
"Mother, father and teacher are at our own disposal. By negelecting them as such, how can we worship god, who is not at our disposal, by various modes?"
yattrayam tattrayo lokāḥ pavitram tatsamam bhuvi |
nānyadasti śubhāpāṅge tenedamabhirādhyate || 2-30-34
34. shubhaapaaNge = Oh; lady with enchanting glances! yat = which trayam = tinity (of mother; father and teacher) is there; tat = that is ; trayaH lokaaH = the world-triad; naasti = there is none; anyat = other; loke = in the world; tatsamam = equal to it; tena = hence; idam = this; abhiraadhyate = is being worshipped.
"Oh, lady with enchanting glances! The triad of mother, father and teacher is the world-triad. There is none other in the world equal to it. Hence, this triad is worthy of worship."
na satyam dānamānau vā na yajñāścāptadakṣiṇāḥ |
tathā balakarāḥ sīte yathā sevā piturmatā || 2-30-35
35. siite = Oh; Seetha! yathaa = In which manner; sevaa = service; pituH = to father; mataa = is regarded; tathaa = in that manner; satyam = truth; na = is not; yajJNaaHcha = even sacrificial rites; aaptadakshhiNaaH = where presents are received by officiating priest; balakaraaH na = are not strengthening.
"Oh, Seetha! In which manner service to father is regarded as strengthening, in the same manner truth or sacrificial rites where presents are received by officiating priest are not strengthening."
svargo dhanam vā dhānyam vā vidyāḥ putrāḥ sukhāni ca |
guruvṛttyanurodhena na kiṃcit\dapi durlabham || 2-30-36
36. guruvR^ittyanurodhena = by compliance with the wishes of one's elders; svargaH = heavenly bliss; dhanamvaa = or riches; dhaanyamvaa = foodgrains; vidyaaH = or learning; putraaH- sons; sukhaanicha = and amenities of life; na = nothing; kimchidapi = whatsoever; durlabham = is hard to obtain.
"By compliance with the wishes of one's elders, heavenly bliss or riches, foodgrains or leaving, sons or amenities of life - nothing whatsoever is hard to obtain."
devagandharvagolokān brahmalokam tathāparān |
prāpnuvanti mahātmāno mātāpitṛparāyaṇāḥ || 2-30-37
37. mahaatmanaH = high souled men; maataapitR^iparaayaNaaH = wholly devoted to their mother and father; praapnuvanti = obtain; deva gandharva golokaan = the regions of gods and the gandharvas; and goloka (highest heaven abiding in cows and presided over by Sri Radha and Sri Krishna the first couple) brahma loka; = the seventh heaven presided by Brahma ( creator) tathaa = and; aparan = other regions.
"High souled men, wholly devoted to their parents obtain the regions of gods and the gandharvas, the seventh heaven presided the gandharvas, the seventh heaven presided by Brahma (the creator) and Goloka (the highest heaven abiding in cows and presided over by Sri Radha and Sri Krishna the first couple).
sa mām pitā yathā śāsti satya dharma pathe sthitaḥ |
tathā vartitum iccāmi sa hi dharmaḥ sanātanaḥ || 2-30-38
38. ichchhaami = i desire; vartitum = to obey; tathaa = in the same manner; yathaa = as to how; saH pitaa = such a father; sthitaH = abiding; satyadharma pathe = in truthful and righful way; shaasti = commands; maam = me; saH = that itself; dharmaH hi = is indeed righteousness; sanaatanaH = which is eternal.
"I desire to obey in the same manner as to how my father, abiding in truthfulness and virtue, commands me. That itself is indeed the law of morality, which is eternal."
mama sannā matiḥ sīte tvām netum daṇḍakāvanam |
vasiṣyāmīti sātvam māmanuyātum suniścitā || 2-30-39
39. siite Oh; Seetha! mama = my; matiH = mind; sannaa = was depressed; netum = to take; tvaam- you; daNdakaa vanam = to the forest of Dandaka; saa tvam = you as such; iti = stating that; vasishhyaami = you would reside in the forest; sunishchitaa = well-determined; amyaatum = to follow; maam = me.
"Oh, Seetha! My mind was depressed to take you to the forest of Dandaka. But you are saying that you will reside in the forst, duly determined to follow me."
sā hi diṣṭā.anavadyāṅgī vanāya vadirekṣaṇe |
anugaccasva mām bhīru saha dharma carī bhava || 2-30-40
40. madirekshhaNe = Oh; mistress with fascinating eyes; anavadyaaNgii = and flawless limbs! saa = since you; dishhTaa = were allowed; vanaaya = to come to forest; anugachchhasva = follow; maam = me; bhiiru = Oh Seetha; the timid lady! bhava = become; shadharmachaarii = a help-mate.
"Oh, mistress with fascinating eyes and flawless limbs! Since you were allowed to come to forest, Oh Seetha the timid lady, follow me and become my help-mate."
sarvathā sadṛśam sīte mama svasya kulasya ca |
vyavasāyamanukrāntā kānte tvamatiśobhanam || 2-30-41
41. siite = Oh; Seetha; kaante = the beautiful! tvam = you; anukraantaa = followed; atishobhanam = very auspicious; vyavasayam = resolve; sadR^isham = suitable; sarvathaa = in all ways; mama = to me; svasya kulasyacha = and to your race.
"Oh, Seetha the beautiful! You adopted very auspicious resolve, suitable in all ways to me and to your race."
ārabhasva śubhaśroṇi vanavāsakṣamāḥ kriyāḥ |
nedānīm tvadṛte sīte svargo.api mama rocate || 2-30-42
42. shubhashroNi = Oh lady; with charming hip and loins! idaaniim = now itself; aarbhasva = begin with; driyaaH = the duties; vanavaasakshhamaaH = appropriate for living in exile; siite = Oh; Seetha! svargo.api = even heaven; na rochate = is not a liking; mama = to me; tvadR^ite = without you.
"Oh, lady with charming hip and loins! Now itself, begin with duties appropriate for living in exile. Oh, Seetha! Even a heaven is not a liking to me without your presence."
brāhmaṇebhyaḥ ca ratnāni bhikṣukebhyaḥ ca bhojanam |
dehi ca āśaṃsamānebhyaḥ samtvarasva ca māciram || 2-30-43
43. dehi = give; ratnaanicha = valnable gifts; braahmaNebhyaH = to Brahmanas; bhojanamcha = and good; bhikshhukebhyaH = to mendicants; santvarasvacha = be very quick; maa = do not; chiram = delay.
"Give valuable gifts to Brahmanas and food to mendicants. Be very quick. Do not delay."
bhūṣaṇāni mahārhāṇi varavastrāṇi yāni ca |
ramaṇīyāśca ye kecitkrīḍārthāścāpuyupaskarāḥ || 2-30-44
śayanīyāni yānāni mama cānyāni yāni ca |
dehi svabhṛtyavargasya brāhmaṇānāmanantaram || 2-30-45
44;45. dehi = give; svabhR^ityavargasya = to the various classes of your dependents; yaani = whatever; mahaarhaaNi = fine articles of wearing apparel; upaskaraaH = gadgets; kriidaarthaaH = used for sports; mama = my; shayanaani = couches; yaanaani = conveyances; anyaani = other; yaanicha = articles left; anantaram = after; brahmaNaanaam = satisfying brahmanas.
"Give to the various classes of your dependents whatever costly ornaments, beautiful and fine articles of wearing apparel, gadgets used for sports, my couches, conveyances and other articles left after satisfying brahmanas."
anukūlam tu sā bhartur jñātvā gamanam ātmanaḥ |
kṣipram pramuditā devī dātum eva upacakrame || 2-30-46
46.saa devii = Seetha; the divine lady; pramuditaa = elated; jJNaatvaa = to know; aatmanaH = her; gamanam = departure; anukuulam = acceptable; bhartuH = to her husband; kshhipram = quickly; upachakrame = se about; daatumeva = making gifts.
Seetha the divine lady, elated to know her departure acceptable to her husband, quickly set about, making gifts.
tataḥ prahṛṣṭā paripūrṇa mānasā |
yaśasvinī bhartur avekṣya bhāṣitam |
dhanāni ratnāni ca dātum anganā |
pracakrame dharmabhṛtām manasvinī || 2-30-47
47. tataH = thereafter; yashashivinii = the illustrious; manssvinii = and the pure minded; aNganaa = lady; avekshhya = hearing; bhaashhitam = the speech; bhartuH = of her husband; prahR^ishhTaa = and delighted; pratipuurNamaanasaa = feeling re-assured; prachakrame = started in mind; daatum = giving; dhanaani = riches; ratnaanicha = and valuable gifts; dharma bhR^itaam = to virtuous souls.
Thereafter, the illustrious and pure-minded lady, becoming delighted on hearing the speech of her husband, started giving riches and valuable gifts to virtuous souls.
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iti vālmīki rāmāyaṇe ādi kāvye ayodhya kāṇḍe triṃśaḥ sargaḥ
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© 2000, K. M. K. Murthy
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