---
title: "Uttara Kanda, Sarga 17"
canonical: "https://ramayana.com/valmiki-ramayana/uttara-kanda/sarga-17"
lang: "en"
---

# Uttara Kanda, Sarga 17

> अथ राजन् महाबाहुर्विचरन् पृथिवीतले।  
> हिमवद्वनमासाद्य परिचक्राम रावणः॥ १॥

“While ranging over the earth’s surface, the mighty-armed Rāvaṇa, O king, arrived at a forest in the region of the Himālayas and was roving in it. (1)

> तत्रापश्यत् स वै कन्यां कृष्णाजिनजटाधराम्।  
> आर्षेण विधिना चैनां दीप्यन्तीं देवतामिव॥ २॥

“There he saw a maiden, wearing the skin of a black antelope and matted locks, rich in austerities befitting a Ṛṣi (a seer of Vedic Mantras) and glowing like a deity. (2)

> स दृष्ट्वा रूपसम्पन्नां कन्यां तां सुमहाव्रताम्।  
> काममोहपरीतात्मा पप्रच्छ प्रहसन्निव॥ ३॥

“Seeing her, endowed with comeliness and observing a great vow, and overpowered by infatuation born of lust, Rāvaṇa asked her as though laughing: (3)

> किमिदं वर्तसे भद्रे विरुद्धं यौवनस्य ते।  
> नहि युक्ता तवैतस्य रूपस्यैवं प्रतिक्रिया॥ ४॥

“ ‘O blessed one, what are you doing here? It is incompatible with your youth. Such a conduct fits ill with one of your beauty. (4)

> रूपं तेऽनुपमं भीरु कामोन्मादकरं नृणाम्।  
> न युक्तं तपसि स्थातुं निर्गतो ह्येष निर्णयः॥ ५॥

“ ‘O Bhīru (one who easily gets afraid), your unrivalled beauty generates madness born of lust in the minds of men. It is not proper for you to perform Tapas; this is the conclusion which has emerged from my mind. (5)

> कस्यासि किमिदं भद्रे कश्च भर्ता वरानने।  
> येन सम्भुज्यसे भीरु स नरः पुण्यभाग् भुवि॥ ६॥

“ ‘O auspicious one, to whom do you belong? What are you doing here? Who is your husband, O lady with a comely face? He who enjoys you, O timid one, is indeed a very fortunate person in this world. (6)

> पृच्छतः शंस मे सर्वं कस्य हेतोः परिश्रमः।  
> एवमुक्ता तु सा कन्या रावणेन यशस्विनी॥ ७॥  
> अब्रवीद् विधिवत् कृत्वा तस्यातिथ्यं तपोधना।  
> कुशध्वजो नाम पिता ब्रह्मर्षिरमितप्रभः॥ ८॥

“ ‘Relate everything to me, who am inquisitive. For whose sake is all this effort?’ Questioned thus by Rāvaṇa, that illustrious maiden, whose wealth was Tapas, played the host according to rule and then said, ‘My father’s name is Kuśadhwaja. He was a Brahmarṣi endowed with immense lustre. (7-8)

> बृहस्पतिसुतः श्रीमान् बुद्ध्या तुल्यो बृहस्पतेः।  
> तस्याहं कुर्वतो नित्यं वेदाभ्यासं महात्मनः॥ ९॥  
> सम्भूता वाङ्मयी कन्या नाम्ना वेदवती स्मृता।  
> ततो देवाः सगन्धर्वा यक्षराक्षसपन्नगाः॥ १०॥  
> ते चापि गत्वा पितरं वरणं रोचयन्ति मे।  
> न च मां स पिता तेभ्यो दत्तवान् राक्षसेश्वर॥ ११॥

“ ‘That glorious sage was a son of Bṛhaspati and equal to him in respect of intelligence. Of that magnanimous soul, who was always engaged in reciting the Vedas, I was born as an incarnation of the Vedas. I am, therefore, known as Vedavatī. O king of the Rākṣasas, gods with Gandharvas, Yakṣas, Rākṣasas and Pannagas (Nāgas) approached my father and sought my hand in marriage; but my aforesaid father did not give me to any of them. (9—11)

> कारणं तद् वदिष्यामि निशामय महाभुज।  
> पितुस्तु मम जामाता विष्णुः किल सुरेश्वरः॥ १२॥  
> अभिप्रेतस्त्रिलोकेशस्तस्मान्नान्यस्य मे पिता।  
> दातुमिच्छति तस्मै तु तच्छ्रुत्वा बलदर्पितः॥ १३॥  
> शम्भुर्नाम ततो राजा दैत्यानां कुपितोऽभवत्।  
> तेन रात्रौ शयानो मे पिता पापेन हिंसितः॥ १४॥

“ ‘O mighty-armed one, I will tell you the reason behind it. Please listen. Viṣṇu, the Lord of gods and the Ruler of the three worlds, indeed was acceptable to my father as a son-in-law. My father would not give me to anyone other than Him. Hearing this, Śambhu, the king of the Daityas, who was proud of his might, became angry. While asleep at night, my father was killed by that sinful one. (12—14)

> ततो मे जननी दीना तच्छरीरं पितुर्मम।  
> परिष्वज्य महाभागा प्रविष्टा हव्यवाहनम्॥ १५॥

“ ‘Thereupon my mother, of great merit, who had become very depressed, entered the fire, taking that body of my father in her arms. (15)

> ततो मनोरथं सत्यं पितुर्नारायणं प्रति।  
> करोमीति तमेवाहं हृदयेन समुद्वहे॥ १६॥

“ ‘Thenceforward I have installed Nārāyaṇa in my heart so that I may implement the desire of my father with regard to Him. (16)

> इति प्रतिज्ञामारुह्य चरामि विपुलं तपः।  
> एतत् ते सर्वमाख्यातं मया राक्षसपुङ्गव॥ १७॥

“ ‘Having taken this vow, I am performing severe Tapas; O best of Rākṣasas, I have told you all this. (17)

> नारायणो मम पतिर्न त्वन्यः पुरुषोत्तमात्।  
> आश्रये नियमं घोरं नारायणपरीप्सया॥ १८॥

“ ‘Nārāyaṇa is my husband and no one other than that Puruṣottama. Desiring to secure the hand of Nārāyaṇa I am observing this hard penance. (18)

> विज्ञातस्त्वं हि मे राजन् गच्छ पौलस्त्यनन्दन।  
> जानामि तपसा सर्वं त्रैलोक्ये यद्धि वर्तते॥ १९॥

“ ‘O king, by dint of my Tapas I know everything that exists in the three worlds. I have come to know who you are. You may go, O son of Viśravā!’ (19)

> सोऽब्रवीद् रावणो भूयस्तां कन्यां सुमहाव्रताम्।  
> अवरुह्य विमानाग्रात् कन्दर्पशरपीडितः॥ २०॥

“Descending from the aerial car, Rāvaṇa, who was smitten with darts of love, spoke again to that maiden, who was observing a great vow: (20)

> अवलिप्तासि सुश्रोणि यस्यास्ते मतिरीदृशी।  
> वृद्धानां मृगशावाक्षि भ्राजते पुण्यसंचयः॥ २१॥

“ ‘O lady of shapely limbs, you are presumptuous in that you have made such a resolve. Your endeavour to acquire merit through Tapas befits only old women, O lady possessing the eyes of a fawn ! (21)

> त्वं सर्वगुणसम्पन्ना नार्हसे वक्तुमीदृशम्।  
> त्रैलोक्यसुन्दरी भीरु यौवनं तेऽतिवर्तते॥ २२॥

“ ‘You, who are endowed with all good qualities, ought not to speak like this. You are beautiful in all the three worlds, O timid one, your youth is passing away. (22)

> अहं लङ्कापतिर्भद्रे दशग्रीव इति श्रुतः।  
> तस्य मे भव भार्या त्वं भुङ् क्ष्व भोगान् यथासुखम्॥ २३॥

“ ‘O blessed one, I am the king of Laṅkā, known as Daśagrīva. Become my wife and enjoy all sense-delights as it suits your pleasure. (23)

> कश्च तावदसौ यं त्वं विष्णुरित्यभिभाषसे।  
> वीर्येण तपसा चैव भोगेन च बलेन च॥ २४॥  
> स मया नो समो भद्रे यं त्वं कामयसेऽङ्गने।  
> इत्युक्तवति तस्मिंस्तु वेदवत्यथ साब्रवीत्॥ २५॥  
> मा मैवमिति सा कन्या तमुवाच निशाचरम्।  
> त्रैलोक्याधिपतिं विष्णुं सर्वलोकनमस्कृतम्॥ २६॥  
> त्वदृते राक्षसेन्द्रान्यः कोऽवमन्येत बुद्धिमान्।  
> एवमुक्तस्तया तत्र वेदवत्या निशाचरः॥ २७॥  
> मूर्धजेषु तदा कन्यां कराग्रेण परामृशत्।  
> ततो वेदवती क्रुद्धा केशान् हस्तेन साच्छिनत्॥ २८॥

“ ‘By the way, who is that whom you speak of as Viṣṇu? He whom you wish to secure, O good lady, is not equal to me in valour, Tapas, enjoyment and strength.’ When he had spoken thus, the aforesaid Vedavatī for her part thereupon replied as follows: ‘Don’t speak thus, don’t speak thus!’ She told the ranger of the night, ‘What sensible man, other than you, O king of the Rākṣasas, will speak thus disparagingly of Viṣṇu, who is the lord of the three worlds and who is universally respected.’ Spoken to in these words on that spot by the aforesaid Vedavatī, the Rākṣasa then seized hold of the maiden by her hair with his hand. Provoked to anger, Vedavatī cut off her hair with her hand. (24—28)

> असिर्भूत्वा करस्तस्याः केशांश्छिन्नांस्तदाकरोत्।  
> सा ज्वलन्तीव रोषेण दहन्तीव निशाचरम्॥ २९॥  
> उवाचाग्निं समाधाय मरणाय कृतत्वरा।  
> धर्षितायास्त्वयानार्य न मे जीवितमिष्यते॥ ३०॥

“Getting transformed her hand into sword, she then cut off her hair. Hastening to put an end to her life, she kindled a fire. Burning, as it were, with anger, she spoke to the Rākṣasa as if she would burn him: ‘Insulted by you, O ignoble man, I no longer desire to live. (29-30)

> रक्षस्तस्मात् प्रवेक्ष्यामि पश्यतस्ते हुताशनम्।  
> यस्मात् तु धर्षिता चाहं त्वया पापात्मना वने॥ ३१॥  
> तस्मात् तव वधार्थं हि समुत्पत्स्ये ह्यहं पुनः।  
> नहि शक्यः स्त्रिया हन्तुं पुरुषः पापनिश्चयः॥ ३२॥

“ ‘I will, therefore, enter the fire before your very eyes, O ogre ! As I have been insulted in this forest by you, O sinner, therefore, I will be born again for your destruction. It is not possible for a woman to kill a man of sinful resolve. (31-32)

> शापे त्वयि मयोत्सृष्टे तपसश्च व्ययो भवेत्।  
> यदि त्वस्ति मया किंचित् कृतं दत्तं हुतं तथा॥ ३३॥  
> तस्मात् त्वयोनिजा साध्वी भवेयं धर्मिणः सुता।  
> एवमुक्त्वा प्रविष्टा सा ज्वलितं जातवेदसम्॥ ३४॥

“ ‘And if I pronounce a curse on you, my reserve of Tapas will be lost. If I have done anything meritorious or have given gifts or tended the sacred fire, I will surely appear as Ayonijā (not born of the womb), the pious daughter of a virtuous man.’ Having said thus, she entered the kindled fire. (33-34)

> पपात च दिवो दिव्या पुष्पवृष्टिः समन्ततः।  
> पुनरेव समुद्भूता पद्मे पद्मसमप्रभा॥ ३५॥

“Nay, a rain of celestial flowers fell from the heaven on all sides. She appeared again from a lotus with the radiance of a lotus. (35)

> तस्मादपि पुनः प्राप्ता पूर्ववत् तेन रक्षसा।  
> कन्यां कमलगर्भाभां प्रगृह्य स्वगृहं ययौ॥ ३६॥

“As on the previous occasion, she was again taken hold of by the Rākṣasa from her birth-place. Taking hold of the maiden, who had the lustre of the interior of a lotus, he went home. (36)

> प्रगृह्य रावणस्त्वेतां दर्शयामास मन्त्रिणे।  
> लक्षणज्ञो निरीक्ष्यैव रावणं चैवमब्रवीत्॥ ३७॥

“Taking her by the hand, Rāvaṇa showed her to his minister. Scanning her very features, the minister, who was well-versed in physiognomy, said to Rāvaṇa:(37)

> गृहस्थैषा हि सुश्रोणी त्वद्वधायैव दृश्यते।  
> एतच्छ्रुत्वार्णवे राम तां प्रचिक्षेप रावणः॥ ३८॥

“ ‘If this woman of shapely limbs stays in your house, she will prove to be your destroyer.’ Hearing this, O Rāma, Rāvaṇa threw her into the sea. (38)

> सा चैव क्षितिमासाद्य यज्ञायतनमध्यगा।  
> राज्ञो हलमुखोत्कृष्टा पुनरप्युत्थिता सती॥ ३९॥

“Reaching the shore she came to the middle of a sacrificial ground. Dug out by the ploughshare of the king, Janaka, she came up again. (39)

> सैषा जनकराजस्य प्रसूता तनया प्रभो।  
> तव भार्या महाबाहो विष्णुस्त्वं हि सनातनः॥ ४०॥

“O Lord, the same Vedavatī reborn as the daughter of King Janaka, is Your wife now. O mighty-armed Lord, You are indeed Viṣṇu, the ancient one. (40)

> पूर्वं क्रोधहतः शत्रुर्ययासौ निहतस्तया।  
> उपाश्रयित्वा शैलाभस्तव वीर्यममानुषम्॥ ४१॥

“Falling back upon Your superhuman prowess, the same lady by whom Your mountain-like enemy was consumed by her wrath, in her former birth, actually killed him. (41)

> एवमेषा महाभागा मर्त्येषूत्पत्स्यते पुनः।  
> क्षेत्रे हलमुखोत्कृष्टे वेद्यामग्निशिखोपमा॥ ४२॥

“In this manner this highly meritorious lady will continue to appear again among mortals (in the following cycles), drawn out by a ploughshare in a furrowed field, like a fire on an altar. (42)

> एषा वेदवती नाम पूर्वमासीत् कृते युगे।  
> त्रेतायुगमनुप्राप्य वधार्थं तस्य रक्षसः॥ ४३॥  
> उत्पन्ना मैथिलकुले जनकस्य महात्मनः।  
> सीतोत्पन्ना तु सीतेति मानुषैः पुनरुच्यते॥ ४४॥

“She who was known as Vedavatī in her former birth in Kṛtayuga, appeared again in the Tretāyuga as a daughter of the high-souled Janaka in the line of the kings of Mithilā for bringing about the destruction of that Rākṣasa. Since she came out of a furrow (Sītā), she is called ‘Sītā’ by human beings.” (43-44)

Book: https://ramayana.com/valmiki-ramayana

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