Aranya Kanda, Sarga 47

Meaning

Questioned by Rāvaṇa, who, though disguised as a wandering recluse, intended to carry her away, Sītā, a princess of the Videha territory, for her part, spoke to him about herself of her own accord. (1)

Meaning

Reflecting awhile that, being a Brāhmaṇa and an unexpected guest, he might likely curse her if not told about herself, Sītā for her part spoke to him as follows : (2)

Meaning

“A daughter of the high-souled Janaka, king of Mithilā, Sītā by name, I am the beloved consort of Śrī Rāma. May all be well with you ! (3)

Meaning

“Having lived for twelve years in the palace of the kings of Ikṣwāku’s line, and enjoying the luxuries available to humankind, I lived in the midst of an abundance of all kinds of enjoyments. (4)

Meaning

“In the thirteenth year of my stay in that palace, the powerful monarch, my father-in-law, accompanied by his counsellors, decided to install Śrī Rāma as Prince Regent. (5)

Meaning

“While the aforesaid installation in the office of Prince Regent of Śrī Rāma (a scion of Raghu) was being arranged, my mother-in-law, Kaikeyī by name, asked a boon of her husband. (6)

Meaning

“Binding my father-in-law with an oath in the name of virtue, Kaikeyī for her part asked of her lord, that jewel among kings, who was true to his promise, a couple of boons in the shape of exile of my husband and the installation as Prince Regent of Bharata, her own son, and added : “If Rāma is installed today, I shall neither eat nor sleep nor drink any longer. This event, viz., the installation of Rāma, will constitute the end of my life.” The said king, my father-in-law, sought to win over Kaikeyī, who was speaking in this strain, by means of things worth coveting and enjoying; she, however, did not grant his request. My husband, who is possessed of great energy, was over twenty-five years of age when he left for the forest, while my age at the time of our departure from Ayodhyā was calculated to be eighteen years from my birth. Known in the world by the name of Rāma, my husband is truthful, amiable of disposition and virtuous; is possessed of large eyes and mighty arms and devoted to the good of all created beings. Yet, in order to fulfil the cherished object of Kaikeyī’s desire, his father, the emperor, who was himself stricken with love (for her), did not install Śrī Rāma as Prince Regent. To Śrī Rāma, my husband, arrived in the presence of his father for getting installed (as Prince Regent), Kaikeyī for her part promptly spoke as follows : ‘Hear from me, O scion of Raghu, the following decree duly issued by your father : (7—14)

Meaning

“This kingdom has to be bestowed on Bharata without any hindrance and you at all events must dwell in the forest for nine years and five. Therefore, depart, O scion of Kakutstha, to the forest and save your father from the sin of falsehood. Hearing her command, my husband, Śrī Rāma, who had no fear from any quarter and is firm of vows, replied as follows : ‘Let it be so,’ and followed it. He would ever bestow and never accept a gift. He would ever speak the truth and never tell a lie. (15—17)

Meaning

“Such, O Brāhmaṇa, is the unsurpassed vow held fast by Śrī Rāma. A powerful half-brother of his, Lakṣmaṇa by name, a tiger among men and the slayer of his foes on the battlefield, is the companion of Śrī Rāma. The aforesaid brother, Lakṣmaṇa by name, who is firm of vows and is practising continence, followed, bow in hand, Śrī Rāma, who was going into exile with me. Wearing matted locks, and accompanied by his aforesaid half-brother, Śrī Rāma, who is ever devoted to piety and firm of vows, penetrated in the form of an ascetic into the Daṇḍaka forest with me. Expelled from the kingdom on account of Kaikeyī, we, the aforesaid three, O jewel among the Brāhmaṇas, are ranging the dense forest banking on our own strength. Rest awhile if it is possible for you to stay here. (18—22)

Meaning

“Having killed Rurus (a species of deer), iguanas and boars (by way of sport), and taking all kinds of wild products fit for the consumption of ascetics in abundance for repast, my husband will come back very soon. (23)

Meaning

“Now please make known to me accurately your name as well as your family name and descent. Please also relate, O Brāhmaṇa, what for you roam about in the Daṇḍaka forest alone.” (24)

Meaning

While Sītā, the consort of Śrī Rāma, was speaking as aforesaid, Rāvaṇa, the suzerain lord of ogres, who was possessed of great might, made the following sharp reply : (25)

Meaning

“I am the celebrated ruler of the hordes of ogres, Rāvaṇa by name, by whom all people, including gods, demons and human beings, have been struck with terror, O Sītā ! (26)

Meaning

“Having seen you possessing the hue and brilliance of gold and clad in silk, I no longer find delight in my own consorts, O lady beyond reproach in point of comeliness of form ! (27)

Meaning

“Become the foremost queen among all the numerous excellent women carried away from here and there by me. (28)

Meaning

“My great capital, Laṅkā by name, is set in the midst of the sea, girt by the ocean and built on the summit of a hill. (29)

Meaning

“There you will roam about with me in woodlands and will never long for this sojourn in the forest, O youthful Sītā ! (30)

Meaning

“Five thousand maid-servants decked with all kinds of ornaments will wait on you, if you choose to become my wife, O Sītā !” (31)

Meaning

Enraged when spoken to as above by Rāvaṇa and disdaining that ogre, Sītā, daughter of Janaka, of faultless limbs for her part replied as follows: (32)

Meaning

“I have taken a vow to follow the mind of Śrī Rāma, my husband, who is unshakable like a big mountain, who is a compeer of the mighty Indra, and who is imperturbable (calm) like the ocean. (33)

Meaning

“I have taken a vow to follow the wishes of the highly blessed Śrī Rāma, who is richly endowed with all auspicious bodily marks, who affords shelter to all like a banyan tree and who is true to his promise. (34)

Meaning

“I am devoted to the mighty-armed Śrī Rāma, a lion among men, who is distinguished by a broad chest, who walks with the proud gait of a lion and resembles a lion in prowess. (35)

Meaning

“I follow the vows of the mighty-armed Śrī Rāma, whose countenance resembles the full moon, who delights all, who is the foremost of kings, who has mastered his senses, and who is of wide renown. (36)

Meaning

“Nevertheless, you, a jackal, covet me, a lioness, so hard to win here. I am unsusceptible of even being touched by you as the glow of the sun. (37)

Meaning

“Surely you behold numerous golden trees (a portentous spectacle beheld by men who are on the verge of death), O short-lived ogre—you who covet the beloved consort of Śrī Rāma, a scion of Raghu ! (38)

Meaning

“You seek to extract a tooth from the jaws of a hungry yet powerful lion, the avowed enemy of deer, or a fang from the jaws of a poisonous snake; nay, you seek to carry away in your hand Mount Mandara, the foremost of mountains, and desire to escape safely (even) after having drunk a deadly poison; nay, you rub your eyes with a needle and lick a razor with your tongue—you who seek to lay your hands on the beloved consort of Śrī Rāma. (39—41)

Meaning

“You desire to cross a sea having tied a slab of stone to your neck and wish to snatch away the sun and the moon both with your hands—you who seek to bear away by force the beloved consort of Śrī Rāma ! Seeing a blazing fire, you desire to carry it away in a piece of cloth—you who seek to bear away Śrī Rāma’s wife of virtuous conduct. Nay, you desire to tread on the heads of iron-tipped pikes—you who seek to lay your hands on the worthy consort of Śrī Rāma ! (42—44)

Meaning

“The same disparity exists between Śrī Rāma (son of Daśaratha) and yourself as does between a lion and a jackal in a forest, between a sea and a brook, between nectar (the foremost of beverages) and Sauvīraka (a sour and savoury drink prepared by dissolving powdered rye-seeds into water and preserving it for a day or two). (45)

Meaning

“Nay, the same disparity exists between Śrī Rāma (son of Daśaratha) and you as does between gold and a base metal like lead, between sandal-paste and mud and between an elephant and a cat in a jungle. (46)

Meaning

“Again, the same disparity exists between you and Śrī Rāma (son of Daśaratha) as does between Garuḍa (son of Vinatā and the King of birds) and a crow, between a peacock and a diver bird, between a swan (which is believed to feed on pearls) and a vulture (which feeds on the rotten flesh of carcasses). (47)

Meaning

“So long as Śrī Rāma, whose might equals that of Indra (the thousand-eyed god), is alive holding a bow and an arrow in his hand, I shall not be retained by you, even though carried away by you, any more than ghee swallowed by a bee (which ultimately causes its death).” (48)

Meaning

Having thus addressed the foregoing most pungent words to the said ranger of the night, the lean and thin Sītā, who harboured no vile motive towards him, felt afflicted due to a tremor in her body like a plantain tree shaken by a blast. (49)

Meaning

Perceiving Sītā shaking through uncertainty, the said Rāvaṇa, who was mighty as Death, proudly mentioned his own descent, strength, name and exploits in order to intimidate her. (50)