Aranya Kanda, Sarga 57

Meaning

When Sītā had been brought into Laṅkā, Brahmā, the progenitor of the entire creation, presently instructed as follows Indra (who had performed in his previous existences a hundred Aśwamedha sacrifices as a condition precedent for Indrahood), the ruler of gods, who felt highly gratified to hear the news as the event, to his mind, had sealed the fate of Rāvaṇa. (1)

Meaning

“To the good of the three worlds and the detriment of ogres Sītā has been brought by the evil-minded Rāvaṇa into Laṅkā. (2)

Meaning

“The highly blessed Sītā, who is pledged to the service of her lord and has ever been brought up in comfort, is now unable to see her husband and sees all around her ogresses alone, surrounded as she always is by them, and is eager to see her husband. The city of Laṅkā is located on the brink of the ocean (the lord of rivers and streams). (3-4)

Meaning

“How will Śrī Rāma come to know of that irreproachable lady being present there? Being very hard to find for her lord, she frequently remains brooding on her suffering. (5)

Meaning

“Nay, failing to support her life by refusing any nourishment, she will undoubtedly give up the ghost. In the event of Sītā’s life coming to an end, doubt will arise again about the success of our plans. (6)

Meaning

“Therefore, departing from this place without delay and penetrating into the city of Laṅkā, see Sītā of charming countenance and offer to her the foremost food worth offering to the sacred fire in the shape of milk boiled with rice and sugar.” (7)

Meaning

Commanded thus by Brahmā, the glorious Indra (the tamer of the demon Pāka), the ruler of gods, presently reached alongwith Nidrā (the deity presiding over sleep) the city of Laṅkā protected by Rāvaṇa, and commanded Nidrā as follows : “Depart you and stupefy the ogres by burying them in sleep.” Supremely gratified when instructed thus by Indra, the goddess of sleep stupefied the ogres in order to accomplish the object aimed at by gods. In the meanwhile, Indra, the consort of Śacī, the thousand-eyed god, approached Sītā, residing in the Aśoka grove and spoke to her as follows : “I am Indra, the ruler of gods, and am now here, O lady of bright smiles! May all be well with you ! (8—11)

Meaning

“I will render assistance to you in order to accomplish the object of the high-souled Śrī Rāma (a scion of Raghu). Pray, do not grieve, O daughter of Janaka ! (12)

Meaning

“Through my goodwill he will be able to cross the ocean with his armed forces. Nay, by me alone have the ogresses been stupefied by dint of Māyā (my enchanting potency) here, O good lady ! (13)

Meaning

“Therefore, procuring this food fit to be offered as an oblation to the sacred fire, I have personally come to you with Nidrā, O Sītā, princess of the Videha territory ! (14)

Meaning

“If you partake of this from my hand, O good lady, neither hunger nor thirst will trouble you, O lady with charming limbs, even for myriad of years.” (15)

Meaning

Full of misgiving, when requested as aforesaid by Indra, Sītā for her part replied as follows to Indra, the ruler of gods : “How can I know you to be the ruler of gods, the lord of Śacī, present here? (16)

Meaning

“The distinguishing marks of gods have been seen by me in the presence of Śrī Rāma and Lakṣmaṇa. Kindly reveal them to me, O ruler of gods, if you are Indra (the king of gods) himself.” (17)

Meaning

Hearing the request of Sītā, Indra, the spouse of Śacī, did the same. He did not touch the ground with his feet and his eyes did not wink. (18)

Meaning

His clothes were free from dust and the flowers of his garland did not fade even after his very long journey. Greatly rejoiced to recognize him by his distinguishing marks to be no other than Indra, Sītā spoke as follows to Indra, shedding tears for Śrī Rāma, a scion of Raghu : “The mighty-armed prince, Śrī Rāma, with his younger brother, Lakṣmaṇa, has by good luck reached my ears in the form of their names. (19-20)

Meaning

“I view you today to be the same as my father-in-law, the late king of Ayodhyā and as my father the sovereign ruler of Mithilā. My lord, Śrī Rāma, has found a protector in you. (21)

Meaning

“Nay, at your bidding, O ruler of gods, I shall partake of this food fit to be offered as an oblation to the sacred fire in the form of milk, boiled with rice and sugar, offered by you, which may prove to be the promoter of Raghu’s race.” (22)

Meaning

Taking that preparation of milk and rice sweetened with sugar from the hands of Indra, that renowned princess of Mithilā of bright smiles mentally offered it to her husband and her brother-in-law, Lakṣmaṇa, in the following words : (23)

Meaning

“If my husband, who is possessed of extraordinary might, is yet alive with his younger brother, let this food offered with devotion by me conduce to their gratification.” Then she partook of it herself. (24)

Meaning

Having thus partaken of that food fit to be offered as an oblation to the sacred fire, Sītā, the daughter of King Janaka, who was possessed of a charming countenance, bade adieu to the agony caused by the pangs of hunger and experienced by all hunger-stricken creatures, and felt delighted in mind to gather from Indra the news of Śrī Rāma and Lakṣmaṇa, the two scions of Kakutstha. (25)

Meaning

Taking leave of Sītā, the said celebrated and high-souled Indra too, accompanied by Nidrā, then joyously left forthwith for the heaven-world in order to accomplish the purpose of Śrī Rāma (a scion of Raghu) and reached his own abode in Amarāvatī, the capital of heaven. (26)