Yuddha Kanda, Sarga 34

Meaning

In this way Saramā gladdened Sītā, who had been put off the scent by the aforesaid speech of Rāvaṇa and had felt agonized, even as the monsoon would gladden the parched earth with water (in the shape of rain). (1)

Meaning

Wishing to do a good turn to her friend, Sītā, Saramā (who was her friend), who knew the time when a thing should be done and always smiled before she opened her lips, then spoke in time as follows: (2)

Meaning

“Going to the presence of Śrī Rāma and delivering your message as well as communicating your welfare to Śrī Rāma, I can come back hidden from view, O dark-eyed lady! (3)

Meaning

“Neither the wind nor even Garuḍa (the king of winged creatures and the carrier of Lord Viṣṇu) will be able to follow my movement even as I course in the sky extending without any support.” (4)

Meaning

To the aforesaid Saramā, who was speaking in this strain, Sītā sweetly replied as follows in gentle tones, overcome by former grief : (5)

Meaning

“You are capable of ascending to the heavens and even of descending to the penultimate subterranean region. Know from me today the duty which has got to be performed by you with regard to myself. (6)

Meaning

“If what is pleasing to me must be done by you, and if your resolve is firm, I wish to know what Rāvaṇa is doing now. Approaching him, let me know this. (7)

Meaning

“Rāvaṇa, who makes his enemies cry by his tyranny, is indeed cruel and is equipped with strength in the shape of conjuring tricks. The evil-minded fellow has confounded me in the same way as spirituous liquor confounds one the moment it is imbibed. (8)

Meaning

“He causes me to be threatened all the time and snubbed off and on by most frightful ogresses, and keeps watch on me everyday. (9)

Meaning

“I remain perturbed and apprehensive, and my mind is not at ease. Nay, even though living in the Aśoka grove (far from his view), I continue to be agitated through fear of him. (10)

Meaning

“If his talk is going on with his ministers about releasing me or keeping me confined, report to me all that is decided. That would be a great act of kindness to me.” (11)

Meaning

Wiping Sītā’s face covered with tears, Saramā too, who was gentle of expression, replied as follows to the former, who was hitherto speaking as aforesaid: “If such is your will, I leave in that case, O daughter of Janaka! Discovering the enemy’s mind, I shall presently return, O princess of Mithilā!” (12-13)

Meaning

Saying so, and then moving to the presence of that ogre, she overheard the talk of the said Rāvaṇa as well as of his ministers. (14)

Meaning

Having overheard the decision of that evil-minded fellow and understood it, she hastened once more to the charming Aśoka grove. (15)

Meaning

Having made good her entry in that grove, she then saw the daughter of Janaka waiting for her alone like Lakṣmī (the goddess of fortune and the spouse of Lord Viṣṇu) without the lotus. (16)

Meaning

Embracing Saramā, who always spoke kindly to Sītā, and who had just come back, Sītā for her part personally and most tenderly offered her seat, saying: (17)

Meaning

“Seated here at ease, communicate to me accurately in toto the decision of that cruel and evil-minded Rāvaṇa.” (18)

Meaning

Requested in these words by Sītā, who was trembling all the while, Saramā for her part reproduced to her all the talk of Rāvaṇa as well as of his ministers in the following words: (19)

Meaning

“Rāvaṇa, the ruler of ogres, O princess of the Videha territory, was actually tendered a lengthy advice in favour of discharging you by his own mother, Kaikasī, as well as by an exceedingly affectionate and aged counsellor. (20)

Meaning

(They said) ‘Let Sītā, a princess of Mithilā, be restored to Rāma (a ruler of men) after receiving him hospitably. The astonishing exploit which was performed by him in Janasthāna (in the shape of exterminating fourteen thousand ogres led by such great warriors as Khara and Dūṣaṇa) should serve as a sufficient eye-opener to you. (21)

Meaning

‘What mortal could leap across the sea, discover Sītā and destroy the ogres in combat, which was accomplished by Hanumān?’ (22)

Meaning

Even though exhorted at length in the foregoing words by elderly counsellors as well as by his own mother, Rāvaṇa is not inclined to set you free any more than a miser would leave his hold on his treasure. (23)

Meaning

“Rāvaṇa is not prepared to leave you unless he gives up his ghost in combat, O princess of Mithilā! Such indeed is the resolve of the ruthless ogre made in consultation with his ministers. (24)

Meaning

“Therefore, due to infatuation caused by his impending death, his aforesaid determination is very steady. Unless and until he is actually frustrated in combat through the extermination of all the ogres as well as of himself, he will not be able to leave you through sheer fear. Wiping out Rāvaṇa with his sharp arrows in combat, Śrī Rāma will take you back to Ayodhyā, O dark-eyed lady!” (25-26)

Meaning

In the meantime was actually heard the clamour of all the monkey troops, blended with the roll of kettledrums and the blast of conches, causing the earth to shake. (27)

Meaning

Hearing the tumult of the monkey forces, the servants of Rāvaṇa (the ruler of ogres) present in Laṅkā felt debilitated and their movements were overcome by depression. Owing to the folly of their ruler they did not see any prospect of prosperity. (28)