Yuddha Kanda, Sarga 48
भर्तारं निहतं दृष्ट्वा लक्ष्मणं च महाबलम्। विललाप भृशं सीता करुणं शोककर्शिता॥ १॥
Meaning
On seeing her husband as well as Lakṣmaṇa, who was endowed with extraordinary might, sturck down, Sītā who was already emaciated through grief lamented piteously and vehemently: (1)
ऊचुर्लाक्षणिका ये मां पुत्रिण्यविधवेति च। तेऽद्य सर्वे हते रामे ज्ञानिनोऽनृतवादिनः॥ २॥
Meaning
“Wise men, capable of reading the lineaments on the person of an individual, who had predicted with reference to me that I would bear sons and would never be widowed, have all turned out to be liars today in that Śrī Rāma has been killed. (2)
यज्वनो महिषीं ये मामूचुः पत्नीं च सत्रिणः। तेऽद्य सर्वे हते रामे ज्ञानिनोऽनृतवादिनः॥ ३॥
Meaning
“The wise men who had predicted about me that I should be the crowned consort of a performer of sacrifices and an undertaker of long-term sacrificial performances in which a number of priests officiated have proved to be liars today in that Śrī Rāma has been killed. (3)
वीरपार्थिवपत्नीनां ये विदुर्भर्तृपूजिताम्। तेऽद्य सर्वे हते रामे ज्ञानिनोऽनृतवादिनः॥ ४॥
Meaning
“Those wise men who prophesied about me that I should be held as venerable among the consorts of gallant monarchs and honoured by my husband have all proved to be liars today in that Śrī Rāma has been killed. (4)
ऊचुः संश्रवणे ये मां द्विजाः कार्तान्तिकाः शुभाम्। तेऽद्य सर्वे हते रामे ज्ञानिनोऽनृतवादिनः॥ ५॥
Meaning
“Those wise Brāhmaṇas, well-versed in astrology, who had predicted within my hearing that I should remain happy with my husband have all proved to be liars today in that Śrī Rāma has been killed. (5)
इमानि खलु पद्मानि पादयोर्वै कुलस्त्रियः। आधिराज्येऽभिषिच्यन्ते नरेन्द्रैः पतिभिः सह॥ ६॥
Meaning
“Indeed here are on my soles the marks of a lotus by virtue of which high-born women are actually consecrated on the imperial throne alongwith their lords, who are rulers of men. (6)
वैधव्यं यान्ति यैर्नार्योऽलक्षणैर्भाग्यदुर्लभाः। नात्मनस्तानि पश्यामि पश्यन्ती हतलक्षणा॥ ७॥
Meaning
“I do not find on my person those sinister marks by virtue of which women to whom good luck is difficult of access meet with widowhood. Even though seeing propitious marks on my limbs, they are proving ineffectual in my case. (7)
सत्यनामानि पद्मानि स्त्रीणामुक्तानि लक्षणैः। तान्यद्य निहते रामे वितथानि भवन्ति मे॥ ८॥
Meaning
“The marks of a lotus on the person of women, which have been declared as unfailing in their effect by those who are able to read the bodily marks of a man or woman, are proving false in my case today in that Śrī Rāma has been killed. (8)
केशाः सूक्ष्माः समा नीला भ्रुवौ चासंहते मम। वृत्ते चारोमके जङ्घे दन्ताश्चाविरला मम॥ ९॥
Meaning
“My locks are fine, of even length and dark, my eyebrows are not joined, nay my shanks are round and hairless and my teeth are closely set. (9)
शङ्खे नेत्रे करौ पादौ गुल्फावूरू समौ चितौ। अनुवृत्तनखाः स्निग्धाः समाश्चाङ्गुलयो मम॥ १०॥
Meaning
“The pairs of my temporal bones, eyes, hands, feet, ankles and thighs are even-shaped and fleshy; nay, the fingers of both my hands are evenly matched, smooth and provided with rounded and well-proportioned nails. (10)
स्तनौ चाविरलौ पीनौ मामकौ मग्नचूचुकौ। मग्ना चोत्सेधनी नाभिः पार्श्वोरस्कं च मे चितम्॥ ११॥
Meaning
“My breasts too are well-knit and fully developed and have depressed nipples; nay, my navel is deep with the surrounding region elevated; while my flanks and bosom are fleshy. (11)
मम वर्णो मणिनिभो मृदून्यङ्गरुहाणि च। प्रतिष्ठितां द्वादशभिर्मामूचुः शुभलक्षणाम्॥ १२॥
Meaning
“My complexion has the sheen of a polished gem, while the hair on my skin are soft. Nay, those who are able to read the bodily marks of an individual spoke of me as endowed with auspicious marks, in that I touched the ground with my twelve limbs, viz., the ten toes and the two soles. (12)
समग्रयवमच्छिद्रं पाणिपादं च वर्णवत्। मन्दस्मितेत्येव च मां कन्यालाक्षणिका विदुः॥ १३॥
Meaning
“Those capable of interpreting the bodily marks of maidens declared my hands and feet to be rosy, devoid of space between the fingers and toes and with the mark of a barley corn fully manifest on them and also spoke of me as distinguished by a gentle smile, which are all auspicious marks. (13)
आधिराज्येऽभिषेको मे ब्राह्मणैः पतिना सह। कृतान्तकुशलैरुक्तं तत् सर्वं वितथीकृतम्॥ १४॥
Meaning
“It was predicted by Brāhmaṇas well-versed in the principles of astrology that I should be consecrated alongwith my husband on the imperial throne. All that has, however, been falsified. (14)
शोधयित्वा जनस्थानं प्रवृत्तिमुपलभ्य च। तीर्त्वा सागरमक्षोभ्यं भ्रातरौ गोष्पदे हतौ॥ १५॥
Meaning
“Having scoured Janasthāna (in search of me), nay, having crossed the sea, which is incapable of being disturbed, after securing intelligence about me, the two scions of Raghu have been killed in the attempt to overcome the Māyā (sorcery) of Indrajit (which was like the imprint of a cow’s hoof)! (15)
ननु वारुणमाग्नेयमैन्द्रं वायव्यमेव च। अस्त्रं ब्रह्मशिरश्चैव राघवौ प्रत्यपद्यत॥ १६॥
Meaning
“Surely Śrī Rāma and Lakṣmaṇa, the two scions of Raghu, knew the use of the mystic missiles presided over by Varuṇa (the god of water), Agni (the god of fire), Indra (the god of rain) as well as of that presided over by Vāyu (the wind-god) as also the use of the missile presided over by Brahmā (the creator). How, then, did they not resort to the use of these missiles as a last resort? (16)
अदृश्यमानेन रणे मायया वासवोपमौ। मम नाथावनाथाया निहतौ रामलक्ष्मणौ॥ १७॥
Meaning
“Śrī Rāma and Lakṣmaṇa, the protectors of this forlorn creature, who were compeers of Indra, have evidently been killed by Indrajit, who remained invisible on the field of battle through a conjuring trick. (17)
नहि दृष्टिपथं प्राप्य राघवस्य रणे रिपुः। जीवन् प्रतिनिवर्तेत यद्यपि स्यान्मनोजवः॥ १८॥
Meaning
“Having come within the range of sight of Śrī Rama (a scion of Raghu) in an encounter, no enemy could return alive, even though he were endowed with the swiftness of thought. (18)
न कालस्यातिभारोऽस्ति कृतान्तश्च सुदुर्जयः। यत्र रामः सह भ्रात्रा शेते युधि निपातितः॥ १९॥
Meaning
“Since Śrī Rāma lies struck down on the field of battle with his younger brother, Lakṣmaṇa, no burden is too heavy to shoulder for Providence (in the form of the Time-Spirit, who is capable of doing anything). Even ‘Death’ (which brings about the end of all) is not very difficult to conquer for Him. (19)
न शोचामि तथा रामं लक्ष्मणं च महारथम्। नात्मानं जननीं चापि यथा श्वश्रूं तपस्विनीम्॥ २०॥
Meaning
“I do not grieve so much for Śrī Rāma and the great car-warrior Lakṣmaṇa nor for myself nor even for my own mother as for my unfortunate mother-in-law, Kausalyā. (20)
सा तु चिन्तयते नित्यं समाप्तव्रतमागतम्। कदा द्रक्ष्यामि सीतां च लक्ष्मणं च सराघवम्॥ २१॥
Meaning
“She, for her part, always remains absorbed in the thought ‘O, when shall I be able to see Lakṣmaṇa returned to Ayodhyā with Śrī Rāma, a scion of Raghu, having completed his vow of remaining in exile in the woods for fourteen years, as also Sītā?’ ” (21)
परिदेवयमानां तां राक्षसी त्रिजटाब्रवीत्। मा विषादं कृथा देवि भर्तायं तव जीवति॥ २२॥
Meaning
The ogress Trijaṭā spoke as follows to her while Sītā was wailing as aforesaid: “Do not despair, O godlike lady! Your yonder lord is living. (22)
कारणानि च वक्ष्यामि महान्ति सदृशानि च। यथेमौ जीवतो देवि भ्रातरौ रामलक्ष्मणौ॥ २३॥
Meaning
“I shall presently adduce mighty and cogent reasons which lead me to believe that these two brothers, Śrī Rāma and Lakṣmaṇa, are still surviving, O godlike lady! (23)
नहि कोपपरीतानि हर्षपर्युत्सुकानि च। भवन्ति युधि योधानां मुखानि निहते पतौ॥ २४॥
Meaning
“The ruler having been killed, the faces of the warriors operating on the field of battle are never seized by wrath nor are they animated with joy. (24)
इदं विमानं वैदेहि पुष्पकं नाम नामतः। दिव्यं त्वां धारयेन्नेदं यद्येतौ गतजीवितौ॥ २५॥
Meaning
“Had these two brothers been dead, O princess of the Videha territory, this aerial car, Puṣpaka by name, celestial as it is, would not in any case have borne you (a widowed lady). (25)
हतवीरप्रधाना हि गतोत्साहा निरुद्यमा। सेना भ्रमति संख्येषु हतकर्णेव नौर्जले॥ २६॥
Meaning
“Having lost its ardour and devoid of effort, an army, whose heroic leader is dead, actually moves to and fro on the field of battle like a vessel which has lost its helmsman. (26)
इयं पुनरसम्भ्रान्ता निरुद्विग्ना तपस्विनि। सेना रक्षति काकुत्स्थौ मया प्रीत्या निवेदितौ॥ २७॥
Meaning
“Not at all confused or perturbed, this army of monkeys, however, is guarding Śrī Rāma and Lakṣmaṇa, the two scions of Kakutstha, who have just now been proclaimed by me out of love as alive, O lady given to austerities! (27)
सा त्वं भव सुविस्रब्धा अनुमानैः सुखोदयैः। अहतौ पश्य काकुत्स्थौ स्नेहादेतद् ब्रवीमि ते॥ २८॥
Meaning
“As such be you completely reassured on the strength of inferences resulting in joy and find the two scions of Kakutstha alive: I speak this to you out of affection for you. (28)
अनृतं नोक्तपूर्वं मे न च वक्ष्यामि मैथिलि। चारित्रसुखशीलत्वात् प्रविष्टासि मनो मम॥ २९॥
Meaning
“No falsehood has ever been uttered by me in the past nor shall I ever tell a lie, O princess of Mithilā! You have found your way into my mind due to your amiable disposition which has proved to be a source of delight because of your spotless character. (29)
नेमौ शक्यौ रणे जेतुं सेन्द्रैरपि सुरासुरैः। तादृशं दर्शनं दृष्ट्वा मया चोदीरितं तव॥ ३०॥
Meaning
“These two princes are not vulnerable to being conquered even by gods and demons combined, including Indra, the ruler of gods. Nay, after observing such indications on the face of the two brothers as also on the face of the warriors guarding them, has the fact of the princes being alive been made known by me to you. (30)
इदं तु सुमहच्चित्रं शरैः पश्यस्व मैथिलि। विसंज्ञौ पतितावेतौ नैव लक्ष्मीर्विमुञ्चति॥ ३१॥
Meaning
“Also see for yourself this very great wonder, O princess of Mithilā that bodily splendour does not completely desert these two princes, even though they have fallen unconscious on the ground hit by the arrows. (31)
प्रायेण गतसत्त्वानां पुरुषाणां गतायुषाम्। दृश्यमानेषु वक्त्रेषु परं भवति वैकृतम्॥ ३२॥
Meaning
“An appalling change generally appears on the features, when being observed, of men whose sands of life have run out and whose life-breath has departed for good. (32)
त्यज शोकं च दुःखं च मोहं च जनकात्मजे। रामलक्ष्मणयोरर्थे नाद्य शक्यमजीवितुम्॥ ३३॥
Meaning
“Banish grief and sorrow as well as infatuation on account of Śrī Rāma and Lakṣmaṇa, O Janaka’s daughter! It is not possible that they be not living at this moment.” (33)
श्रुत्वा तु वचनं तस्याः सीता सुरसुतोपमा। कृताञ्जलिरुवाचेमामेवमस्त्विति मैथिली॥ ३४॥
Meaning
Hearing her assurance, the princess of Mithilā, Sītā, for her part, who resembled a daughter of gods, replied with joined palms to her, “May it be so!” (34)
विमानं पुष्पकं तत्तु संनिवर्त्य मनोजवम्। दीना त्रिजटया सीता लङ्कामेव प्रवेशिता॥ ३५॥
Meaning
After duly sending back the aforesaid aerial car, Puṣpaka, which was swift as thought, the mournful Sītā was caused by Trijaṭā to enter Laṅkā once more. (35)
ततस्त्रिजटया सार्धं पुष्पकादवरुह्य सा। अशोकवनिकामेव राक्षसीभिः प्रवेशिता॥ ३६॥
Meaning
Descending from Puspaka with Trijaṭā, she was then urged by the ogresses to enter the Aśoka grove again. (36)
प्रविश्य सीता बहुवृक्षखण्डां तां राक्षसेन्द्रस्य विहारभूमिम्। सम्प्रेक्ष्य संचिन्त्य च राजपुत्रौ परं विषादं समुपाजगाम॥ ३७॥
Meaning
Having gone far into and keenly observing that pleasure ground of Rāvaṇa, the ruler of ogres, planted with numerous clusters of trees, nay, having keenly observed and pondered deeply on the two princes, she gave way to extreme despair. (37)
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