Uttara Kanda, Sarga 42

Meaning

Then after dismissing Puṣpaka, decked with gold, the mighty-armed Śrī Rāma entered the Aśoka-grove, which was rendered beautiful all around by the sandal, eaglewood (Aguru) and mango trees, so also by cocoanut, red-sandal and deodar groves too. It was graced by Campaka (Campā Campāka), Aśoka, Punnāgas, Madhūka, jack and Asana* trees, also by Pārijāta trees which looked like a blaze of fire without smoke. (1—3)

Meaning

It was abounded in Lodhra, Nīpa, Arjuna, Nāga, Saptaparṇa, Atimuktaka, Mandāra, plantain trees, bushes and a network of creepers. (4)

Meaning

It was rendered by splendid Priyaṅgu, Kadamba and also by Bakula and pomegranate, Jambū (the rose-apple)and Kovidāra trees. (5)

Meaning

It was embellished by such lovely trees ever laden with fascinating flowers and fruits and tender sprouts and whorl of leaves full of celestial fragrance and juice, as were reared with care by divine gardeners, enriched by beautiful leaves and flowers and thronged by intoxicated bees, and rendered variegated by multi-coloured birds like Kokilas and Bhṛṅgarājas which served as ornaments to the hundreds of the mango trees. (6—8)

Meaning

There in the Aśoka-grove some trees had golden brilliance, some glistened like the flames of fire and yet others shone with the splendour of dark collyrium. (9)

Meaning

There were fragrant flowers, blossoms of various kinds and also ponds of different shapes full of excellent water, which had flights of steps made of rubies ending in crystal platforms under water; which had masses of blooming lotuses and water-lilies; which were graced by Cakravāka birds; which resounded with the cries of water-hens and parrots; which were resonant with the cackling of swans and cranes and which were adorned with trees growing on their banks and wearing a motley appearance due to their being laden with flowers. (10—12)

Meaning

They were also bedecked with fences of various shapes and stone-slabs. Just there in that part of the woodland the grassy glades resembling the hue of Vaidurya (cat’s-eye) splendidly beautified the Aśokavanikā which had a multitude of trees ladden with flowers. There the stone-slabs, which were placed under the trees and served as couches, looked variegated due to flowers fallen from the trees as the sky with the stars. The lay-out of Śrī Rāma’s grove was like that of the Nandana garden of Indra and the Caitraratha garden of Kubera raised by Brahmā. (13—15)

Meaning

Having entered the large Aśokavanikā, which had dwellings provided with a number of seats and was surrounded by bowers, Śrī Rāma, the delight of Raghus, seated Himself on a fine-shaped couch decorated with clusters of flowers and over which a carpet was spread out. Taking in his hand the pure nectar of flowers as intoxicating as the ‘Maireyaka’ wine, Śrī Rāma (a descendant of Kakutstha) made Śrī Sītā drink it, just as Indra does Śacī. Attendants speedily brought well-cooked edibles (fit for the royalty) and a variety of fruits for Śrī Rāma’s repast. A troupe of celestial nymphs and Nāga damsels adept in singing and dancing and surrounded by Kinnarīs danced before the king. (16—20)

Meaning

Under the influence of intoxicating drinks courteous and beautiful women, who were expert in dancing and singing danced before Śrī Rāma (a scion of Kakutstha). These mind-fascinating belles were always adorned with ornaments. Pious-souled Śrī Rāma, the foremost among those who delighted others, made them rejoice. Seated in the company of the celebrated Sītā, He shone with splendour like Vasiṣṭha seated alongwith Arundhatī. (21—24)

Meaning

Śrī Rāma, steeped in joy like gods, afforded delight thus day after day to the daughter of Videha (Janaka) Śrī Sītā, who resembled a divine damsel. In this way, while both Śrī Sītā and Śrī Rāma (a scion of Raghus) revelled for long, the auspicious winter season which always provides enjoyment came to an end. When the Couple had relished a variety of enjoyments, the advent of another* winter became an event of the past. (25-26)

Meaning

Having performed the religious duties as enjoined by Virtue in the first half of the day, Śrī Rāma (the knower of Virtue) remained in the gynaeceum for the remaining half of the day. Śrī Sītā too, having performed all duties relating to gods, enjoined to be done in the forepart of the day, respectfully waited upon all the mothers-in-law without any distinction. (27-28)

Meaning

Afterwards, wearing multicoloured ornaments and garments, she would visit Śrī Rāma, even as Śacī did Indra (the thousand-eyed god) seated in heaven. (29)

Meaning

On seeing His Consort bearing auspicious marks of pregnancy, Śrī Rāma (a scion of Raghus) became immeasurably happy and exclaimed as follows: “Very fine! Very fine!!” and he said to Śrī Sītā of beautiful hips and resembling a heavenly damsel, “O Sītā, Princess of Videha, now the time of having a child has arrived. (30-31)

Meaning

“O lovely lady, which desire of yours should be fulfilled.” Then, with a smile, Vaidehī replied to Śrī Rāma in the following words: “O Rāghava ! I wish to visit the holy penance-groves and to stay O Lord ! at the feet of sages, endowed with an overwhelming effulgence living on the banks of the Gaṅgā, and living only on fruits and edible roots. This is my greatest wish that I should stay even for one night in the penance-grove of those who live only on fruits and edible roots, O scion of Kakutstha!” “Be it so”, thus it was promised by Śrī Rāma, who was unwearied in action. He further said, “O Vaidehī, rest assured, you will undoubtedly go tomorrow.” (32—35)

Meaning

Having addressed these words to the Princess of Mithilā, the daughter of King Janaka, Śrī Rāma, a scion of Kakutstha, surrounded by friends went inside the middle chamber. (36)