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5b, 6a. tataH = then; bhR^isha daaruNaH = extremely, sinister [planet,
as well as Ravana]; yashasviniim = glorious one; raaja putriim = king's,
daughter - princess; baalaam = of young age - youthful one; taam = her [at
Seetha]; shashinaa hiinaam rohiNiim = by Moon, devoid of, at Star
Rohini; grahavat = like a [bad] planet; [yathaa = as with]; apashyat =
[Ravana] has seen.
As a sinister planet looks over Star Rohini when she is devoid of Moon,
that extremely sinister Ravana then looked over the glorious and youthful
princess Seetha. [3-46-5b, 6a]
Rohini is the principle star and dear wife of the Moon will be in lunar asterism
of the same name, and when she comes in the view of planets like Saturn and Mars
astrology predicts earthly havocs. Hence, Ravana is compared with such a planet and
Seetha with Rohini.
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6b, 7a. ugram paapa karmaaNam = Ravana who is with - ferocity, with
iniquitous, activities; tam samdR^ishya = him, on observing; janasthaana
gataa drumaaH = in Janasthaana, gone in [existing in,] trees; na pra
kampante = are not, in full, sway; maarutaH ca = wind, also; na pra vaati =
not, in full, swing.
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7b, 8a. shiighra srotaaH ca = rapid, with onrushes, also; godaavarii
nadii = Godavari, river; rakta locanam viikSantam = with bloodshot, eyes, one
who is looking about; tam dR^iSTvaa = him, on seeing; bhayaat = from
fright; stimitam gantum aarebhe = quietly, to go [to rush off,] started to.
On seeing him who is seeing with his bloodshot eyes, River Godavari too
is frightened and started to rush off quietly, whose onrush will be rapid
otherwise. [3-46-7b, 8a]
The reaction of the trees, wind, and river is as said by gods to Brahma in Bala
Kanda, at 1-15-10: "Surya, the Sun will not verily parch Ravana. Maarutha, the Air
will not surge at his sides. On seeing Ravana, the lord of the undulating, drifting
waves, Ocean... will not pulsate either, and will hide the undulating waves, for the
waves are his wives, and Ravana may abduct them... like Seetha."
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8b, 9a. raamasya tu = Rama's, but - some [lapse or the other]; antaram
prepsuH = lapse - misstep, waiting for; dashagriivaH = ten, throated one Decahedron;raavaNaH = Ravana; tat antare = in that, meanwhile; bhikSu
ruupeNa = sanyaasi, in the getup of; vaidehiim upatasthe = to Vaidehi neared.
In the meanwhile the Decahedron demon Ravana, who is all the while
waiting for some lapse of Rama, neared Vaidehi in the getup of a sanyaasi. [346-8b, 9a]
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11b, 12. tadaa = then; raavaNaH = Ravana; raamasya patniim = at
Rama's, wife; tiSTan sam prekshya = while standing, eyed; hR^iSTa [duSTa]
cetaa = gladdened [wicked,] hearted one; saH nishaa caraH = he, night, walker
[Ravana]; shubhaam = at her - auspicious one; rucira danta oSThiim = having
fine, teeth, lips;puurNa candra nibha aananaam = full, moon, shiny, visaged
one; parNa shaalaayaam aasiinaam = in straw, cottage, who is seated; baaSpa
shoka abhipiiDitaam = tears, lamentation, tortured by; padma palaasha
akSiim = lotus, petal, eyed one; piita kausheya vaasiniim = ochry, silks,
wearing; taam vaidehiim abhyagacChata = at her, Vaidehi, approached.
While standing before her then Ravana eyed at the auspicious wife of
Rama, whose lips and teeth are fine, visage is shiny like a full moon, and who is
presently tortured by her tearful lamentation and sitting in the straw-cottage, and
he approached that lotus-petal eyed Vaidehi who is dressed in ochry silks, as
that night-walker is gladdened at his heart for her solitude. [3-46-11b, 12,13]
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Ravana really acclaimed her who is an excellent one in all the three
worlds, beaming forth with the beauty of her body, and who is like Goddess
Lakshmi but for Divine-lotus as Her settle, for Seetha is devoid of her settling,
namely Rama. [3-46-15]
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"Glittering like the glitter of gold, silkened in ochry silks, you are like a
lotus-tendril garlanded with divine lotuses as your ensemble, who are you?"
Thus Ravanan started addressing Seetha [3-46-16]
The beautiful outfits on this lotus-stalk like Seetha are her mukha kamala,
netra kamala, kara kamala, paada kamala... 'lotus-eyes, lotus-face, lotus-stalk like
hands and lotus-feet and other limbs...' The word padmini also means a 'lake'
besides the runner of lotus plant. The first compound is also read as: raupya
kaancana aabhaa meaning 'shining like silver and gold...' but it is in limited mms and
with very limited use.
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17. shubha aanane = oh, rosy, faced one; varaaarohe = oh, curvacious
one; tvam = [are] you; hriiH kiirtiH shriiH = [personified] Respect, or
Renown, or Resplendence; shubhaa lakSmiiH vaa = felicitous, Lakshmi,
or; apsaraa = or [nymphal] apsara; bhuutiH vaa = or Benefactress, or; svaira
caariNii = or self, moving [motivated woman]; ratiH vaa = Rati, or.
"Oh, rosy faced one, are you the personified numen of Respect, Renown
or Resplendence, or the Felicitous Lakshmi herself, or oh, curvaceous one, are
you a nymphal Apsara, or the numen of Benefactress, or a self-motivated
woman, or Rati Devi, the consort of Manmatha, the Love God. [3-46-17]
These three attributes are as informed by gods to Vishnu about the three
wives of Dasharatha at 1-15-20, as: hrii, HR^illekha, virtue, modesty,
uprightness... shrii, shriikaaraaffluence, prosperity and also suggestive of
resplendence, radiance of that prosperity or effluence and kiirti fame, renown,
glory... a bhuuti, vibhuuti is accordance, give-all, fortune. The ash applied on
forehead in worships is to be applied with a verse bhuutir bhuutikar iishvarii... and
for each of these attributes, a presiding deity is there with the same name. Here
the hrii is also taken to mean bhuu devi 'Mother Earth' another wife of Vishnu. The
addressing varaarohe etc., are the attributes of the addressees as a beautiful woman
in the group of: varaarohaa, matta kaashinii, uttamaa, vara varNiniii - amara kosha
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"Your teeth are evenly, smooth and their tips are like jasmine buds, and
your whitish broad eyes are spotless, reddish at ends, and pupils are black. [346-18]
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19, 20. vishaalam jaghanam = beamy, hips; piinam uuruu = burly,
thighs; kari kara upamau = elephant's, hand [trunk,] akin to; te = your; etau =
these; maNi praveka aabharaNau = those that have - jewellery, best,
ornamented; payaH dharau = milk, bearers - two breasts; upa citau = butting
[rubbing each other]; vR^ittau = rotund; sam hatau = well, bumping against
each; sam pragalbhitau [sam pra valgitau] = verily, unobtainable [very, well,
swinging up]; piina unnata mukhau = brawny, jutting out, faces [of breasts nipples]; kaantau = covetable; snigdha taala phala upamau = smooth, palm,
fruit, like; rucirau = beautiful.
"Your hips are beamy, thighs burly akin to elephant's trunks, and these
two breasts of yours that are ornamented with best jewellery are rotund, rubbing
and bumping each other, and they are swinging up and up, their nipples are
brawny and jutting out, and they are smoothish like palm-fruits, thus they are
covetable for they are beautiful. [3-46-19, 20]
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21, 22a. caaru smite = oh, on who has - alluring, smile; caaru dati =
alluring, teeth; caaru netre = alluring, eyes; vilaasini = oh, allurer; raame =
oh, beautiful lady [or, Raamaa, the female form of Rama]; nadii ambhasaa
kuulam iva = river, by water [by spate,] riverbank [eroding,] as with; me
manaH harasi = my, soul, you are robbing; kara anta mita madhyaa = hand,
inside, limitable, waisted - a palmful is your waist; su keshii = good, headhair [velvety hair]; samhata stanii asi = - jostling, breasted one, you are breasts extrusive to each other.
"Oh, allurer, your smile is alluring, teeth are alluring, and your eyes
allure, oh, beauty, your waist is palmful, your hair velvety, your breasts are
jostling, and you rob my soul as a spate robs riverbank. [3-46-21, 22a]
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22b, 23a. mayaa = by me; mahii tale = on earth's, face; evam ruupaa
naarii = this kind of, featured, woman [earthly female]; na dR^iSTa puurvaa =
not, seen, earlier [hither to]; devii = a goddess; na eva = not [seen,] in that
way; gandharvii na = gandharva female, no; yakSii na = yaksha female,
no; kinnarii na = kinnara female, no.
"I have not hitherto seen any earthly female with this kind of features on
the face of earth; or, a goddess - no; a gandharva female - no; yaksha female no; kinnaraa female - no, none whosoever! [3-46-22b, 23a]
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"I marvel why an excellent one in all the three worlds by her features,
more so, fragile and youthful as yourself should be living here in the thick of
forest. [3-46-23b, 24, 25a]
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25b, 26a. saa = such as you are; prati kraama = return, you go; te
bhadram = to you, safety betides; iha tvam vastum na arhasi = here, to live,
you, not, suitable for you [inapt of you]; ayam = this [forest]; ghoraaNaam
kaama ruupiNaam = for ghastly ones, by wish, guise-changers; raakSasaanaam
vaasaH = for demons, dwelling-place.
Such as you are you go back, let safety betide you, as you are unsuited to
live in here, for this forest is the dwelling for ghastly demons who by their wish
will be changing their guise. [3-46-24b, 25a]
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26b, 27a. a sita iikSaNe = not, white, one with eyes - oh, one with
blackish eyes; shobhane = oh, beauteous one; varam maalyam = best,
garlands; varam gandham [bhojyam] = best, scent [foodstuffs]; varam vastram
ca = best, clothing, also; varam bhartaaram ca = best, husband, also; tvat
yuktam = to you, meetly;manye = I opine.
Oh, beauteous lady, I opine that only best garlands, best scents, best
foodstuffs, best clothing are meetly to you, oh, lady with black pupils, hence it
is meet and right to you to have a best husband.
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27b, 28a. shuci smite = oh, one with impeccable smile; varaaarohe = oh,
lay with best midriff - a curvaceous one; tvam kaa bhavasi = you, who,
are;rudraaNaam = among Rudraa-gods; marutaam vaa = of Marut-gods,
or; vasuunaam vaa = of Vasu-s, or; me devataa pratibhaasi = to me, as
goddess, you are beaming forth to me.
"Oh, curvaceous lady, who are you? Oh, one with an impeccable smile,
do you belong to Rudraa-gods, or Marut-gods, or to Vasu-s? To me you are
beaming forth like a goddess. [3-46-27b, 28a]
Vividly: 'your kind of female is unspotted by me among humans, so you must
be some goddess, but I have marked all gods and there I did not find you. This
province belongs to demons. As such, gods, gandharva-s, kinnaraa-s and others
cannot enter this place, let alone the gods from Shiva's side, because Shiva is the
Ultimate for demons. If so, do you belong to ekaa dasha rudraa-s eleven Rudraa-s?
Or, because Air can circulate here, do you belong to any of the forty-nine marut
gaNaa-s, Wind-gods? Or, because earth has ancient connections with aSTa vasus, eight-Vasu-s, do you belong to any one of them?' Further, Seetha is not smiling
throughout this chapter as her mind is set on her husband's safety. Nevertheless
Ravana assumes that if Seetha smiles, that smile will be impeccable.
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30b, 31a. vara aanane = oh, best faced one; mahaa araNye = in great
forest; mada anvitaanaam = rut, possessing; ghoraaNaam = horrendous
ones; tarasvinaam= mighty ones; kunjaraaNaam = from [such] elephants; ekaa
katham na bibheSi = a lonely one, how, not, you are scared.
"Being alone in this forest, oh, lady with a lovely face, how you are
unafraid of horrendous and mighty elephants possessed of rut? [3-46-30b, 31a]
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31, 32b. kalyaaNi = oh, auspicious lady; tvam = you; kaa asi = who, are
you; kasya = whose - to whom you belong; kutaH ca = from where, also- you
have come; raakSasa sevitaan ghoraan daNDakaan = by demons, adored,
dreadful, Dandaka forest; ekaa = lonely; kim nimittam carasi = for what,
reason, you move about.
"Oh, auspicious lady, who are you? Whose are you? Also from where are
you? And being lonely, what for you are moving in dreadful Dandaka forest that
is adored by demons?" Thus Ravana spoke to Seetha. [3-46-31, 32b]
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When the wicked minded Ravana praised her in this way, Vaidehi the
princess from Mithila has seen him who has arrived in the getup of Brahman
and started to revere him with all the respects affordable to a casual guest. [346-32b, 33]
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She firstly fetched a seat him, then invited him with water for feet-wash,
and then said to him who looked gracious in his bearing, 'alms are ready.' [3-4634]
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Maithili explored him who arrived with the features of a Brahman, with a
saffron-robe and alms-bowl, and finding no reason to refute him flatly, as he has
come like a Brahman, she invited him as a Brahman.
Or
Maithili explored him who arrived with the features of a Brahman, with a
saffron-robe and alms-bowl, and as he came with an unimperilling appearance
of a Brahman, she invited him as she would ordinarily invite a real Brahman. [346-35]
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36. braahmaNa = oh, Brahman; iyam bR^isii = this is, Darbhamat; kaamam aasyataam = comfortably, be seated; idam paadyam
pratigR^ihyataam = here is, water, receive it; iti = thus on saying; idam
uttamam vana jaatam = here is, best, in forest, produce [fruits, tubers,
victuals]; tvat artham siddham = for your, sake, ready; iha avyagram
upabhujyataam = now, relaxedly, be dined on.
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Ravana thoroughly observed that wife of the king, Maithili, when she
invited him talking civilities contextual in inviting a guest, that too Brahman
sanyasi, and he firmed up his mind to abduct her even forcibly, and started to
dedicate himself for destruction. [3-46-37]
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with Lakshmana - one who ought to return with Lakshmana, or, Lakshmana
who might be returning; patim prati ikSamaaNaa = husband, towards, one who
is waiting for - Seetha; tadaa = thus; niriikSamaaNaa [vi viikkshamaaNaa] =
gazing at [or, seeing all sides]; haritam tat mahat vanam dadarsha = greenery,
that, great, forest's, she saw; raama lakSmaNau tu = Rama, Lakshmana,
but; na eva = not, thus - she saw.
Then she looked forward for her shapely husband who has gone on a
hunting game, and who must be returning along with Lakshmana, and though
she looked intently she could only see the green backdrop of that great forest,
but not Rama or Lakshmana. [3-46-38]