Ayodhya Kanda, Sarga 118

Meaning

Applauding her speech when instructed in the foregoing words by Anasūyā, Sītā, a princess of the Videha kingdom, for her part, who was free from the carping spirit, actually began slowly to reply as follows : (1)

Meaning

“This instruction which you have given to me is no matter for wonder on Your Holiness’ part. It is, however, already known to me as well how the husband is the adored of a matron. (2)

Meaning

“Even if this husband of mine were ignoble and without any means of livelihood, I ought to have nonetheless conducted myself just in the same way without any hesitation or scruple towards him: this was my duty. (3)

Meaning

“How much more worthy of devotion then is he who is deserving of praise by virtue of his excellences and full of compassion, nay, who has controlled all his senses including the mind, the inner sense, who is constant in his love, whose mind is set on righteousness and who is loving both as a mother and father combined ! (4)

Meaning

“Śrī Rāma, who is possessed of great might, conducted himself towards the other consorts of the king, his stepmothers, in the same way as he did towards Kausalyā, his own mother. (5)

Meaning

“Giving up all self-esteem, the gallant prince, who was lovingly devoted to the king, his father, and knew what is right, conducted himself as he would towards his own mother, even towards the women who had been looked upon with love by the king but once. (6)

Meaning

“Whatever was taught to me by my mother-in law while I was coming to the lonely forest, which is so frightful as well, stands inscribed on my heart. (7)

Meaning

“Nay, that lesson too which was actually imparted to me in the past by my mother, while making over my hand to the bridegroom at the time of marriage in the presence of the sacred fire is still remembered by me. (8)

Meaning

“All that teaching has actually been renewed in my mind by your teachings, O lady given to the practice of virtue! No askesis other than the service of one’s husband is enjoined on a matron. (9)

Meaning

“Having rendered service to her husband all her life, Sāvitrī (the celebrated wife of Prince Satyavān) is now greatly respected in heaven; nay, conducting yourself in the same way, you too have virtually ascended to heaven through service to your husband. (10)

Meaning

“By virtue of her devotion to her spouse, this Rohiṇī (the most favourite consort of the moon-god, presiding over a constellation of the same name), the most excellent of all women and now dwelling in heaven as a deity, is not seen in the heavens without the moon even for a while. (11)

Meaning

“Nay, steadfast in their vow of fidelity to their husband, more such exalted women are highly respected in the realm of gods by virtue of their meritorious action.” (12)

Meaning

Highly rejoiced to hear the reply made by Sītā, and smelling her head as a token of affection, Anasūyā thereupon said, cheering the princess of Mithilā at the same time : (13)

Meaning

“Indeed there exists to my credit ample spiritual energy earned through religious observances of various kinds; banking on that energy, O Sītā of holy vows, I request you to ask a boon of me. (14)

Meaning

“What you have said, O princess of Mithilā, is reasonable and just; and I am pleased to hear it. Tell me, O Sītā, what kindly act can I do for you?” (15)

Meaning

Astonished to hear the aforesaid utterance of Anasūyā, Sītā, gently smiling, replied to the lady, who was richly endowed with spiritual energy earned through askesis—“Everything stands already accomplished by Your Holiness’s grace alone.” (16)

Meaning

Spoken to in these words by Sītā, Anasūyā for her part who knew what is right felt all the more gratified and said, “Ha ha! I make your extreme gratification born of contentment fruitful by offering loving gifts to you. (17)

Meaning

“Here are an excellent celestial garland, garment and ornaments, cosmetics and a precious unguent, O princess of the Videha kingdom ! (18)

Meaning

“Let this gift, bestowed by me, O Sītā, beautify your limbs. It will prove worthy of you and will remain intact for all time to come even after constant use. (19)

Meaning

“Your limbs smeared with the celestial cosmetic, O daughter of Janaka, you will adorn your husband as Lakṣmī (the goddess of fortune and beauty) does the imperishable Lord Viṣṇu.” (20)

Meaning

The aforesaid princess of Mithilā accepted the garment as well as the cosmetic, jewels and wreaths of flowers as an unsurpassed gift of love. (21)

Meaning

Accepting that gift of love, the illustrious and wise Sītā remained sitting with folded hands by the side of that lady, whose sole wealth was her asceticism. (22)

Meaning

Anasūyā of steadfast vows next proceeded to speak as follows to Sītā, sitting beside her as aforesaid, in order to draw out from her a pleasing narrative : (23)

Meaning

“The story has actually reached my ears, O Sītā, that you were secured by this illustrious prince, Śrī Rāma, a scion of Raghu, in a bow-stringing event. (24)

Meaning

“I long to hear that story in extenso too, O princess of Mithilā ! You should therefore tell me in full how it happened.”(25)

Meaning

Saying, “Be pleased to listen!” when requested in the foregoing words, the aforesaid Sītā, for her part, actually began as follows to narrate that story to the hermitess, who was given to the practice of virtue : (26)

Meaning

“The gallant king of Mithilā, Janaka by name, who knows what is right and is devoted to the duties of a Kṣatriya, rules over the earth with equity. (27)

Meaning

“While he was furrowing a plot of land (fit to serve as a sacrificial ground), plough in hand, I emerged, they say, breaking through the earth and came to be the king’s daughter since that time. (28)

Meaning

“The said King Janaka, who was diligently engaged in scattering handfuls of seeds (of annual plants), was astonished to behold me, all my limbs covered with dust. (29)

Meaning

“Nay, spontaneously lifting me up in his arms out of affection and saying ‘This shall be my daughter !’, since he had no issue then, love was bestowed lavishly by him on me. (30)

Meaning

“A superhuman voice, they say, was also heard in the sky about me : ‘Let it be so, O protector of men ! She will be your daughter from the moral point of view, indeed.’ (31)

Meaning

“My father, the ruler of Mithilā, whose mind is given to piety, felt highly rejoiced at that. Nay, the king attained a vast fortune on securing me (as his foster-daughter). (32)

Meaning

“I was further given over, like a coveted issue, to the seniormost queen, who was given to meritorious deeds; and I was brought up by that tender lady through motherly affection. (33)

Meaning

“Perceiving my age to be such when union with a husband can be easily had, my father for his part fell a prey to anxiety, feeling distressed as a destitute would through loss of fortune. (34)

Meaning

“The father of an unmarried girl, even though he is a compeer of Indra (the lord of paradise) on earth, suffers indignity in the world at the hands of a suitor’s men, no matter if they are equal or even inferior in status to him. (35)

Meaning

“Perceiving that indignity threatening him at no distant date, the king was plunged in a sea of anxiety and did not reach its end any more than a man without a bark would reach the end of a sea. (36)

Meaning

“Knowing me, as he did, undoubtedly to be one not emerged from a mother’s womb, the aforesaid king could not, even though reflecting, find out a befitting and worthy match for me. (37)

Meaning

“As he was constantly reflecting the idea struck his mind : According to the moral code prescribed for the Kṣatriyas, I shall so arrange that my daughter selects a match for herself of her own free will at an assembly of suitors. (38)

Meaning

“At a great sacrifice (performed by Dakṣa, a lord of created beings, at the beginning of creation) an excellent bow capable of subduing the enemy as well as a pair of quivers containing an inexhaustible stock of arrows was bestowed with love by the high-souled Varuṇa (as an agent of gods as enjoined by Lord Śiva, whom the gods had approached for such a bow) upon the celebrated Devarāta (a forbear of King Janaka) at a time when the gods were oppressed by Lord Śiva, infuriated by the self-immolation of His divine Consort, Satī. (39)

Meaning

“Nay, monarchs were not able even in their dreams to bend it, as it could not even be moved with effort by men because of its heavy weight. (40)

Meaning

“Having in the first instance invited rulers of the earth and then with reverence sought the aforesaid bow, it was announced by my father, who always spoke the truth, in an assembly of monarchs, that ‘my daughter shall come to be the wife of that man who, having lifted up this bow, forthwith strings it: there is no doubt about it.’ (41-42)

Meaning

“Beholding that jewel among bows, which to a great extent compared with a mountain in point of its weight, and saluting it, the rulers of men withdrew, unable as they were even to support it on their hands. (43)

Meaning

“After a sufficiently long time, however, Śrī Rāma, who is present here and who is possessed of great splendour, duly arrived at the scene, accompanied by Sage Viśwāmitra, to behold the bow-stringing event. (44)

Meaning

“Śrī Rāma, who is possessed of an unfailing prowess, alongwith his younger brother, Lakṣmaṇa, as well as Sage Viśwāmitra, whose mind is set on piety, was undoubtedly treated with great respect by my father. (45)

Meaning

“Viśwāmitra on that occasion said to my father, ‘Here are the two sons of Daśaratha, Śrī Rāma and Lakṣmaṇa by name, scions of Raghu, who are keen to behold the bow. Therefore, please show the celestial bow to Prince Rāma.’ (46)

Meaning

“Urged in these words by that Brāhmaṇa (Viśwāmitra), my father caused that bow to be duly brought to their presence and showed that celestial bow to the prince. (47)

Meaning

“Bending it a little in a mere instant and fixing the string to it, the very mighty prince, who was full of valour, quickly drew it at full length. (48)

Meaning

“The bow was broken in two at the middle by Śrī Rāma while he was pulling it with force. A terrific sound like that of a thunderbolt falling on earth rose from it. (49)

Meaning

“I was then kept by my father—who is true to his promise and had by his side an excellent vessel of water in order to wash the feet and hands of the bridegroom as a token of respect before giving me away to him in marriage—in readiness for being given away on that very spot to Śrī Rāma. (50)

Meaning

“Not knowing full well the mind of his father, the paramount ruler of Ayodhyā and his master, Śrī Rāma, a scion of Raghu, however, did not accept me as a bride while I was being offered in marriage. (51)

Meaning

“Thereupon inviting to his capital my father-in-law, the aged King Daśaratha, I for my part was then given away in marriage to Śrī Rāma, who has realized the Self. (52)

Meaning

“My younger sister, the virtuous Ūrmilā of blessed appearance, was also given away by my father of his own accord to Lakṣmaṇa for being taken to wife. (53)

Meaning

“Thus I was given away in marriage to Śrī Rāma in that wise on the aforesaid occasion of election of a bridegroom by myself. And since then I remain devoted with piety to my husband, the foremost of those who are possessed of valour.” (54)