Yuddha Kanda, Sarga 33

Meaning

Seeing Sītā distraught, an ogress, Saramā* by name, for her part, who was full of love for Sītā, forthwith approached the princess of the Videha territory, her beloved friend. (1)

Meaning

Saramā, who was sweet of expression, then comforted Sītā, who, having been put off the scent by Rāvaṇa (the ruler of ogres), was feeling extremely distressed. (2)

Meaning

Taking care, as she did, of Sītā, as enjoined by Rāvaṇa (who was afraid lest Sītā might succumb to her grief, which was too much for her), nay, full of compassion and firm of resolve, she had actually been made friends with by Sītā, who was being taken care of by her. (3)

Meaning

Saramā, that friendly lady, found Sītā stupefied and just risen, as it were, after rolling in the dust and soiled like a mare. (4)

Meaning

Out of affection for her friend, Saramā began to console that princess of noble vows as follows: “Be fully restored to confidence, O princess of the Videha territory! Let there be no anguish in your mind. All that which you were told by Rāvaṇa and that which he was told in return by yourself was overheard by me out of affection for my friend, viz., yourself, while remaining concealed in a lonely thicket for your sake, O large-eyed lady, and shaking of all fear of Rāvaṇa; really speaking, I have no fear of Rāvaṇa (5-6)

Meaning

“The reason for which that ruler of ogres has sallied forth agitated has also been ascertained by me on the spot after going out, O princess of Mithilā ! (7)

Meaning

“It is not at all possible to kill Śrī Rāma, a knower of his Self, while he is asleep. Nay, even death is not possible in the case of that tiger among men. (8)

Meaning

“Fighting, as they do, with trees, the monkeys too are not capable of being killed in that wise inasmuch as they stand fully protected by Śrī Rāma even as gods are by Indra, the foremost of gods. (9)

Meaning

“Endowed with long rounded arms, a broad chest and a muscular body, the glorious and triumphant Śrī Rāma, an archer well-known in the world, the exterminator of hostile armies and the destroyer of his foes—who is full of fire and valour, whose mind is set on virtue, who, with his younger brother, Lakṣmaṇa, is ever capable of defending himself as well as others, is well-born and well-versed in the science of politics and is possessed of inconceivable might and manliness, has not been killed, O Sītā! (10—12)

Meaning

“In this way a conjuring trick was played on you by the cruel Rāvaṇa, who is skilled in employing conjuring tricks, who is perverse in thought and action and is antagonistic to all created beings. (13)

Meaning

“Your grief is now gone once for all, nay, every form of goodluck awaits you. Prosperity will surely attend on you and something agreeable is going to happen to you, hark! (14)

Meaning

“Having crossed the sea alongwith the army of monkeys and reached its southern shore, Śrī Rāma is settled in camp there. (15)

Meaning

“Śrī Rāma, a scion of Kakutstha, who stands fully accomplished of purpose, has been seen by me with Lakṣmaṇa. He stands protected by troops gathered together and stationed on the seashore. (16)

Meaning

“Nay, by the swift-footed ogres, who were dispatched by Rāvaṇa, this very intelligence has been brought here that Śrī Rāma, a scion of Raghu, has crossed the sea. (17)

Meaning

“Hearing the aforesaid news, O large-eyed lady, yonder Rāvaṇa, the suzerain lord of ogres, is busy holding consultation with all his ministers.” (18)

Meaning

While talking thus with Sītā, the ogress Saramā heard the terrible noise of troops engaged in every effort for war. (19)

Meaning

Hearing the crash of kettledrums sounding when beaten with a stick, Saramā, who had a sweet tongue, spoke to Sītā as follows: (20)

Meaning

“Indeed, here is a fearful kettledrum, producing a sound signifying preparations for war, being beaten, O timid lady! Also hear the deep-sounding crash of kettledrums, which resembles the rumbling of clouds. (21)

Meaning

“Elephants in rut are being decorated and horses are being yoked to the chariots. Nay, carrying spears in their hands, horsemen are seen in their thousands. (22)

Meaning

“Prepared for a fight, warriors are rushing hither and thither in their thousands. Nay, the principal roads are getting choked with roaring troops presenting a weird appearance and full of impetuosity, even as sea is filled with streams of water. Look at the sheen of polished weapons, shields and coats of mail, sending forth a lustre of many hues resembling the splendour of fire consuming a forest in summer. And here is seen the flurry of chariots, horses and elephants following the lead of Rāvaṇa (the ruler of ogres) as well as of ogres thrilled with joy and full of impetuosity. (23—26)

Meaning

“Hear the ringing of bells, also hear the rattling of chariots, nay, listen to the cry of neighing horses as also to the flourish of trumpets. (27)

Meaning

“Here is the bustle of ogres carrying uplifted weapons in their hands and following the lead of Rāvaṇa (the lord of ogres). Good fortune, which will bring your grief to an end, awaits you and a danger, which will make one’s hair stand on end, threatens the ogres. Vanquishing and killing the notorious Rāvaṇa in combat, even as Indra vanquished the Daityas, your husband, Śrī Rāma, whose eyes resemble the petals of a lotus, nay, who has conquered anger and whose prowess is inconceivable, will win you back. (28-30)

Meaning

“Accompanied by Lakṣmaṇa, your husband will show his valour against the ogres, even as Indra, the destroyer of his foes, exhibited his prowess against his enemies (the demons) alongwith Lord Viṣṇu, who descended as his younger brother. (31)

Meaning

“On the enemy being killed, I shall soon behold you, a virtuous lady, mounted on the lap of Śrī Rāma, actually arrived, your object being thus accomplished. (32)

Meaning

“Hugged by him on getting united with him, you will shed tears of joy, O daughter of Janaka, on the bosom of that broad-chested prince. (33)

Meaning

“Śrī Rāma, who is endowed with extraordinary might, will before long disentangle your single plait, which has been worn by you for many months past and has reached your very hinder part, O godlike Sītā! (34)

Meaning

“Beholding his countenance resembling the full moon just risen, O godlike lady, you will bid adieu to tears of grief even as the female snake casts off its slough. (35)

Meaning

“Killing Rāvaṇa in combat before long, O princess of Mithilā, Śrī Rāma, who deserves felicity, will enjoy happiness in the company of his darling, viz., yourself, his desire being fulfilled. (36)

Meaning

“Honoured by the high-souled Śrī Rāma, you will rejoice in the same way as the earth becomes green with crops when blessed with a copious downpour. (37)

Meaning

“Seek at this juncture as your refuge the well-known sun-god (lit., he who brings the day), who, while coursing round the Meru (the foremost of mountains), revolves quickly like a horse, for he is the source of joy and suffering of all created beings.” (38)