Chapter 48

Aranya Kanda - Book Of Forest

VERSE 1

एवम् ब्रुवत्याम् सीतायाम् संरब्धः परुष अक्षरम्
ललाटे भ्रुकुटीम् कृत्वा रावणः प्रति उवाच ह

evam bruvatyām sītāyām saṃrabdhaḥ paruṣa akṣaram
lalāṭe bhrukuṭīm kṛtvā rāvaṇaḥ prati uvāca ha

SYNONYMS

sītāyām evam bruvatyām: to such Seetha, thus, she who is speaking | rāvaṇaḥ samrabdhaḥ: Ravana, embittered | lalāṭe bhru kuṭīm kṛtvā: on forehead, eyebrow, folding, on making | paruṣa akṣaram prati uvāca ha: rude, words, in reply, spoke, indeed. |

TRANSLATION

When Seetha spoke thus Ravana is embittered, and knitting his eyebrows he indeed spoke these rudish words to Seetha. [3-48-1]

VERSE 2

भ्राता वैश्रवणस्य अहम् सापत्नो वरवर्णिनि
रावणो नाम भद्रम् ते दशग्रीवः प्रतापवान्

bhrātā vaiśravaṇasya aham sāpatno varavarṇini
rāvaṇo nāma bhadram te daśagrīvaḥ pratāpavān

SYNONYMS

vara varṇini: oh, lady of superb, complexion | aham vaiśravaṇasya sāpatnaḥ bhrātā = ī am, of Vaiśravana [k͟hubera's,] from stepmother, brother: stepbrother | daśa grīvaḥ = one vho is: ten, faced | pratāpavān = one vho is: highly valorous one | rāvaṇaḥ nāma: Ravana, known as | te bhadram: to you, let there be safety. |

TRANSLATION

"I am known as Ravana, oh, lady with superb complexion, let safety betide you, the highly valorous and ten-headed stepbrother of Kubera. [3-48-2]

VERSE 3

यस्य देवाः स गंधर्वाः पिशाच पतग उरगाः
विद्रवन्ति भयात् भीता मृत्योः इव सदा प्रजाः

yasya devāḥ sa gaṃdharvāḥ piśāca pataga uragāḥ
vidravanti bhayāt bhītā mṛtyoḥ iva sadā prajāḥ

SYNONYMS

prajāḥ: people | mṛtyoḥ iva: by death, as with | yasya bhayāt bhītā = from vhose, fear, frightened: at whose very sight | sa gandharvāḥ: along with, gandharva-s | devāḥ piśāca pataga uragāḥ: gods, together evil-spirits, birds, snakes | sadā vi dravanti: always, verily, running away |

TRANSLATION

"I am that Ravana at whose sight all the gods together with gandharva-s, evil-spirits, birds and snakes will always be frightened and fleeing, as with the people frightened and fleeing from death. [3-48-3]

VERSE 4

येन वैश्रवणो भ्राता वैमात्रः कारणांतरे
द्वन्द्वम् आसादितः क्रोधात् रणे विक्रम्य निर्जितः

yena vaiśravaṇo bhrātā vaimātraḥ kāraṇāṃtare
dvandvam āsāditaḥ krodhāt raṇe vikramya nirjitaḥ

SYNONYMS

yena: by whom | kāraṇa antare: for reason, another | krodhāt: infuriately | dvandvam āsāditaḥ = duel, one vho obtained: Kubera | vaimātraḥ bhrātā: one from stepparent, brother | vaiśravaṇaḥ: Vaishravana [Kubera,] | raṇe vikramya ni rjitaḥ: in combat, setting upon, completely trounced. |

TRANSLATION

"I am that Ravana who when infuriated for some other reason took up a duel with Kubera, his brother from stepparent, wherein that Kubera is set up against and completely trounced in a combat. [3-48-4]

VERSE 5

मत् भय आर्तः परित्यज्य स्वम् अधिष्ठानम् ऋद्धिमत्
कैलासम् पर्वत श्रेष्ठम् अध्यास्ते नर वाहनः

mat bhaya ārtaḥ parityajya svam adhiṣṭhānam ṛddhimat
kailāsam parvata śreṣṭham adhyāste nara vāhanaḥ

SYNONYMS

nara vāhanaḥ = one vho has: humans, as vehicular transport - Kubera | yat bhaya ārtaḥ: by whom, fearfully, [Kubera is] tormented | ṛddhimat: wealthiest [place] | svam adhiṣṭhānam: his own [Kubera's place] presided over place | parvata śreṣṭham kailāsam adhyāste: mountain, excellent, on Kailash, living. |

TRANSLATION

"I am that Ravana by whom Kubera, the god for Wealth-Management whose vehicular transport is handled by humans, is tormented fearfully and made to completely abandon his wealthiest place which is presided over by him till then, and I am the one who made that Kubera to flee to the excellent Mt. Kailash where he is somehow living, because I will not cause any harm on Mt. Kailash as I hold it sacred. [3-48-5]

VERSE 6

यस्य तत् पुष्पकम् नाम विमानम् कामगम् शुभम्
वीर्याद् आवर्जितम् भद्रे येन यामि विहायसम्

yasya tat puṣpakam nāma vimānam kāmagam śubham
vīryād āvarjitam bhadre yena yāmi vihāyasam

SYNONYMS

bhadre: oh, auspicious lady | yasya: whose [Kubera's] | tat puṣpakam nāma: that, Pushpaka, known as | kāma gam: by wish, piloted | śubham: an auspicious [aircraft] | vimānam: aircraft | vīryāt: by valour | āvarjitam: acquired | yena vihāyasam yāmi: by which, in sky, I travel. |

TRANSLATION

"I am that Ravana, oh, auspicious lady, who just by his valour acquired Kubera's auspicious aircraft known as Pushpaka, whose pilotage is just by the wish of its aviator, with which I will be travelling in skies. [3-48-6]

VERSE 7

मम संजात रोषस्य मुखम् दृष्ट्वा एव मैथिलि
विद्रवन्ति परित्रस्ताः सुराः शक्र पुरोगमाः

mama saṃjāta roṣasya mukham dṛṣṭvā eva maithili
vidravanti paritrastāḥ surāḥ śakra purogamāḥ

SYNONYMS

maithil: oh, Maithili | sanjāta roṣasya: shot up, with rancour | mama mukham: my, face | dṛṣṭvā eva: seeing, just by | pari trastāḥ: highly, frightened | śakra purogamāḥ surāḥ = vith īndra, at their fore: as leader, [all] gods | vi dravanti: quickly, running away. |

TRANSLATION

"Just by seeing rancour-shot face of mine, oh, Maithili, all the gods will quickly shoot off, even if Indra is leading them, then where is the question of their confronting me. [3-48-7]

VERSE 8

यत्र तिष्ठामि अहम् तत्र मारुतो वाति शन्कितः
तीव्र अंशुः शिशिर अंशुः च भयात् संपद्यते रविः

yatra tiṣṭhāmi aham tatra māruto vāti śankitaḥ
tīvra aṃśuḥ śiśira aṃśuḥ ca bhayāt saṃpadyate raviḥ

SYNONYMS

aham yatra tiṣṭhāmi: I am, where, staying | tatra: there | mārutaḥ śankitaḥ vāti: Air-god, doubtfully, wafts | tīvra amśuḥ raviḥ ca: one with singeing, sunbeams, Sun, also | bhayāt: by fear | śiśira amśuḥ sampadyate: cooling, moonbeams, he obtains [effectuates]. |

TRANSLATION

"Where I will be staying there the Air-god wafts doubtfully, lest his gusts and blasts may hurt me, and the Sun also effectuates his singeing sunbeams as cooling moonbeams, lest I may abduct his wife Prabha, the Sunshine. [3-48-8]

VERSE 9

निष्कंप पत्राः तरवो नद्यः च स्तिमित उदकाः
भवन्ति यत्र तत्र अहम् तिष्ठामि च चरामि च

niṣkaṃpa patrāḥ taravo nadyaḥ ca stimita udakāḥ
bhavanti yatra tatra aham tiṣṭhāmi ca carāmi ca

SYNONYMS

aham yatra tatra tiṣṭhāmi: I, where, and where, am staying | ca carāmi ca: freely, moving, also | taravaḥ = trīs: will become | niṣ kampa patrāḥ: without, rustle, of leaves | nadyaḥ ca: rivers, also | stimita udakāḥ: with quiet, waters | bhavanti: they become [they quieten.] |

TRANSLATION

"At places where I will be staying or freely moving there the leaves of trees will be less of rustle, lest I may wilt them up, and there the gush of water of rivers too will quieten, lest I may dry them up. [3-48-9]

VERSE 10

मम पारे समुद्रस्य लंका नाम पुरी शुभा
संपूर्णा राक्षसैः घोरैः यथा इन्द्रस्य अमरावती

mama pāre samudrasya laṃkā nāma purī śubhā
saṃpūrṇā rākṣasaiḥ ghoraiḥ yathā indrasya amarāvatī

SYNONYMS

ghoraiḥ rākṣasaiḥ sampūrṇā: with ghastly, demons, plethoric | lankā nāma: Lanka, known as | śubhā: magnificent one | indrasya amarāvatī yathā: Indra's, Amaravati, on par with | mama purī: my, city | samudrasya pāre: of ocean, on other shore is there. |

TRANSLATION

"My magnificent city known as Lanka is there on the other shore of the ocean, plethoric with all kinds of amenities, as well as with ghastly demons, which city will be on par with Indra's Amaravati, but for meekly gods and meaningless souls. [3-48-10]

VERSE 11

प्राकारेण परिक्षिप्ता पाण्डुरेण विराजिता
हेम कक्ष्या पुरी रम्या वैदूर्यमय तोरणा

prākāreṇa parikṣiptā pāṇḍureṇa virājitā
hema kakṣyā purī ramyā vaidūryamaya toraṇā

SYNONYMS

ramyā purī: that gorgeous, city | pāṇḍureṇa virājitā prākāreṇa pari kṣiptā: with whitish [silver wall,] adorned, with compound walls, completely, covered | hema kakṣyā: with golden, chambers | vaidūrya maya toraṇā: full of lapis jewelled, with archways. |

TRANSLATION

"That gorgeous city is completely walled in with compound walls that are adorned with whitish silver, and its palace-chambers are golden, and its archways are fully jewelled with lapis jewels. [3-48-11]

VERSE 12

हस्ति अश्व रथ संभाधा तूर्य नाद विनादिता
सर्व काम फलैः वृक्षैः संकुल उद्यान भूषिता

hasti aśva ratha saṃbhādhā tūrya nāda vināditā
sarva kāma phalaiḥ vṛkṣaiḥ saṃkula udyāna bhūṣitā

SYNONYMS

hasti aśva ratha sambhādhā: elephants, horses, chariots, trodden are its streets [encumbered] | tūrya nāda vināditā: with trumpet's, sounds, verily sounded | sarva kāma phalaiḥ vṛkṣaiḥ: all, cherishes [savours,] with fruits, with trees | sankula udyāna bhūṣitā: chirruping, pleasure-garden, bedecked with. |

TRANSLATION

"It is encumbered with elephants, horses and chariots, well sounded by the sounds of trumpets, and with trees which yield fruits that fulfil all the savours, and it is bedecked with chirrupy pleasure-gardens. [3-48-12]

VERSE 13

तत्र त्वम् वस हे सीते राजपुत्रि मया सह
न स्मरिष्यसि नारीणाम् मानुषीणाम् मनस्विनि

tatra tvam vasa he sīte rājaputri mayā saha
na smariṣyasi nārīṇām mānuṣīṇām manasvini

SYNONYMS

rāja putri = oh, king's, daughter: princess | manasvini: oh, self-respectful lady | hè, sīte: Seetha | tatra = there: in Lanka | mayā saha: me, along with | tvam vasa: you, reside, [or, sojourn, stop over] | mānuṣīṇām nārīṇām na smariṣyasi: among females, as one among human [females,] not, you think. |

TRANSLATION

"Oh, princess, oh, self-respectful lady, if you reside there together with me, hè, Seetha, then you will not think of yourself as one from among human females. [3-48-13]

PURPORT

The addressing expression hè , has some significance, as in hè, raam... hè, prabho... hè, bhagavaan... This has a signal of reverence than that the usual 'O' or 'oh,' for they are bland expressions of addressing.
VERSE 14

भुंजाना मानुषान् भोगान् दिव्यान् च वरवर्णिनि
न स्मरिष्यसि रामस्य मानुषस्य गत आयुषः

bhuṃjānā mānuṣān bhogān divyān ca varavarṇini
na smariṣyasi rāmasya mānuṣasya gata āyuṣaḥ

SYNONYMS

vara varṇini: oh, superb, complexioned one | mānuṣān bhogān: humanly, luxuries | divyān [bhogān ] ca: heavenly, [luxuries,] also | bhunjānā: revelling in | mānuṣasya gata āyuṣaḥ rāmasya: of human, with lessened, longevity, of Rama | na smariṣyasi: not, you, recollect. |

TRANSLATION

"Revelling in humanly luxuries, over and beyond in heavenly luxuries also, you will not recollect humanly Rama, whose longevity is lessened. [3-48-14]

PURPORT

Vividly: 'you said that you enjoyed all humanly luxuries when you stayed at your in-law's place in Ayodhya, as at 3-47-4... they are nothing when compared with the luxuries I provide in Lanka... they are a + maanuSaan bhogaan 'super human luxuries...' as well as divyaan 'paradisiacal...' so you choose yourself between this forlorn state and a stately living...' Ravana spoke this as a perfect tempting debauch. Ravana as devotee of Lakshmi is saying: 'If you come to Lanka with me and tatra vasatii 'while staying there...' another text for the above tatra vasa 'you stay there...' mayaa ' by me, a servant of yours, suchlike me...' ellipt. samarpitaan 'submitted, offered offerings...' maanuSaan ca divyaam ca bhogaan bhunjaanaa 'humanly, and heavenly luxuries, on enjoying...' maanuSiiNaam naariiNaam: dvitiiyena SaSTi 'one among human females...' na smariSyasi 'you do not reminisce...' 'You will not count yourself as a human female, if you come over to Lanka and enjoy the humanly and heavenly luxuries, which I, as a humble servant of yours, will offer...' If you come there, you will not think of maanuSasya 'incarnate as man, Rama...' gata aayuSasya = gata, aayuSaH = acquired, longevity; 'Rama who acquired a longevity for eleven thousand years... raamasya 'about such a Rama... you will not think about him at all...' ellipt. naH sambandhinaH 'we, the related beings of Rama...' smariSyasi 'you think of...' 'you will stop thinking about humans and other humanly affairs, and you also will not think of Rama alone, but you will think about us, the accursed demons, the dependents and servants of the Supreme Person, Vishnu... and in doing so, your thinking shall lead towards our release from this accursed demon-hood...' Maheshvara Tiirtha.
VERSE 15

स्थापयित्वा प्रियम् पुत्रम् राज्ञा दशरथेन यः
मन्द वीर्यः सुतो ज्येष्ठः ततः प्रस्थापितो वनम्

sthāpayitvā priyam putram rājñā daśarathena yaḥ
manda vīryaḥ suto jyeṣṭhaḥ tataḥ prasthāpito vanam

SYNONYMS

manda vīryaḥ: less of, bravery [spineless, because that Rama is spineless] | jyeṣṭhaḥ sutaḥ: [though] eldest son | yaḥ = vhic ṟama is: exiled | rājñā daśarathena: by king, by Dasharatha | priyam putram sthāpayitvā: dear, son [Bharata,] on establishing | tataḥ: therefrom | vanam prasthāpitaḥ: to forests, put to flight. |

TRANSLATION

"Though Rama is the eldest son, king Dasharatha established his dear son Bharata as king, and because Rama is spineless he is put to flight to forests, and now, what is he and what am I, in matter of sovereignty. [3-48-15]

PURPORT

Ravana as devotee says: raaj~naa 'one that rules from within...' like an antaryaami, 'an inner force... i.e., you as Goddess Lakshmi, raaj~naa 'by King Dasharatha...' as an inner force of Dasharatha, you made Dasharatha to select manda viiryaH, a priyaH, putram, bharatam 'spineless, not, the choicest, son, Bharata...' and sthaapayitvaa 'you made Dasharatha to establish Bharata on throne...' raaj~naa 'by the inner ruler, inner force... by you...' the King Dasharatha is incited to send his jyeSTaH 'eldest son...' also as said in vishNu sahasra naamaavali: jyeSTaH shreSTaH prajaapatiH 'eldest, best, ruler of people... Vishnu, is prasthaapito vanam 'sent away to forests... ’you are Goddess Lakshmi, an inner-ruler in all beings... though Dasharatha was uninterested to select Bharata you made Dasharatha, as his inner force, to select a spineless Bharata, and Bharata is established on the throne by Dasharatha, through you... besides, though Dasharatha was disinterested to send his dear eldest son Rama to forests, you as Dasharatha’s inner force, made Dasharatha to send Rama, the eldest, best, and the only ruler of people, namely Rama, [as said in Vishnu’s Thousand names,] to forests for the elimination of demons, and thereby to release us from our accursed being... hence you, as inner force of everybody, have to come with me, if Rama’s incarnation is to yield its results...’ Maheshvara Tiirtha.
VERSE 16

तेन किम् भ्रष्ट राज्येन रामेण गत चेतसा
करिष्यसि विशालाक्षि तापसेन तपस्विना

tena kim bhraṣṭa rājyena rāmeṇa gata cetasā
kariṣyasi viśālākṣi tāpasena tapasvinā

SYNONYMS

viśāla akṣi: oh, broad-eyed one | bhraṣṭa rājyena: subverted, from kingdom | gata cetasā: gone is, his anima [or, dwindled is, his valour] | tāpasena: simmered down [pitiable] | tapasvinā: with an ascetic | tena rāmeṇa kim kariṣyasi: with him [with such a] Rama, what, you aspire to do. |

TRANSLATION

"Rama is subverted from kingdom, thus dwindled is valour, thus winded down is his anima, thus he has become a pitiable one, thus he became an ascetic as nothing else is there for him to undertake, oh, broad-eyed lady, what do you aspire to do with such a Rama? [3-48-16]

PURPORT

When a tempter can convincingly prove that a woman's husband is 'unfit' then only he can succeed in his overtures. His theorematic reasoning is to let down Rama from Seetha's viewpoint, as she has broad-eyes, and she is supposed to see reality: 'Rama is rendered to nothing as said in an age-old saying bhagnaa kR^iSe bhaagavataa bhavanti 'when manly pursuits fail, he turns out as a sanctimonious person... sanyaasi, bairaag, a friar...' Hence, living with him here will cause only eye-soar in looking at these murky forests, to your wide-eyes... thus, come with me...' Ravana as devotee says: bhaSTa raajyena; bhraSTam ariiNaam raajyam, yena tena 'subverted, enemies', kingdoms, by whom, by him...' 'he who has subverted all the kingdoms of enemies, with such a Rama...' gata cetasaa 'devoid of inner soul...' He by himself is the Cosmic Soul and no duality of souls occurs in the Absolute Soul. Because He has no duality, there will be no duality in his acts na tasya kaaryam, kaaraNam na vidyate... shruti. Then He is taapasena tapasvinaam: taapasa ina tapasvinaam 'for ascetics, lord, also an acetic...' because He is lord of all ascetics he must also be one with them...' saha raameNa tvam 'with, Rama, you...' ellipt. ayam vij~naapanam 'this supplication...' kariSyasi kim 'will you make over, isn't it? 'He who has snubbed down all enemy kingdoms, where enemies are not earthly enemies, and as he has no duality in his deeds, won't you make over this request of mine, in welcoming you to Lanka, to him...' Tiirtha.
VERSE 17

सर्व राक्षस भर्तारम् कामय कामात् स्वयम् आगतम्
न मन्मथ शर आविष्टम् प्रति आख्यातुम्
त्वम् अर्हसि

sarva rākṣasa bhartāram kāmaya - kāmāt - svayam āgatam
na manmatha śara āviṣṭam prati ākhyātum
tvam arhasi

SYNONYMS

[kāmāt] kāmaya: in love, [you love me] | svayam āgatam: personally, came [to you] | manmatha śara āviṣṭam: Love-god's, arrow, hit by | sarva rākṣasa bhartāram: all, demon's, king | tvam: you | prati [iva]: towards [this way] | ākhyātum = to speak: or, pratikhyaatum = to reject | na arhasi: not, apt of you. |

TRANSLATION

"I, the king of all the demons, am hit by the arrows of Love-god and came to you in love, and instead of beseeching me to love you, your rejection and speaking this way, is unapt of you. "Although I am the king of all the demons, on seeing you I am hit by the arrows of Love-god and came to you, thus you love me... but rejecting me this way is unapt of you, as you alone will be loosing heavenly comforts, if you reject me. [3-48-17]

PURPORT

Ravana, the devotee is saying: 'I maybe the king of all the demons, but kaamaat 'longingly, devotedly, zealously...' iha aagatam 'to here, he who came...' manmadha shara aaviSTam prati here the last word prati 'towards' is to be taken as iva 'like, as though, deem...' then 'deeming me as though I am hit by the arrows of Love-god and talking nonsense...' svayam 'you personally... in your right mind' aakhyaatum na arhasi 'to say so, is inapt of you...' "I may be a king of all the demons in universes, but I am a zealotry devotee of yours... but deeming me to be one who is hit by the arrows of Love-god and thus speaking nonsense... this way of your thinking of me and speaking to me, is unapt of you in the right your mind...' Maheshvara Tiirtha.
VERSE 18

प्रति आख्याय हि माम् भीरु परितापम् गमिष्यसि
चरणेन अभिहत्य इव पुरूरवसम् ऊर्वशी

prati ākhyāya hi mām bhīru paritāpam gamiṣyasi
caraṇena abhihatya iva purūravasam ūrvaśī

SYNONYMS

bhīru: oh, modest lady | mām: me | prati ākhyāya: against, by saying [refusing] | purūravasam: Puruurava is | caraṇena abhihatya: with feet, on kicking | ūrvaśī iva: Uurvashi, as with | paritāpam gamiṣyasi = remorse, you enter: you become remorseful. |

TRANSLATION

"Oh, modest lady, on refusing me you surely become remorseful like Uurvashi who once kicked Puruurava with her feet. [3-48-18]

PURPORT

Uurvashi is one among the four celestial chief maidens, apsara-s, namely, Uurvashi, Rambha, Menaka and Tiolottama. When Vishnu was in His meditation all the other apsara-s came to Him to disturb His meditation. Knowing that, Vishnu gave birth to this Uurvashi from his things. Thus, she is called the one who came from thighs uuruH 'from thighs...' and this word is defined as uru vaSTi 'muchly, splendorous one...' Then the other apsara-s had to accept ashamedly that Uurvashi is a beauty of higher order. Kalidasa took this as his subject for his drama 'Vikramorvashiiyam.'
VERSE 19

अंगुल्या न समो रामो मम युद्धे स मानुषः
तव भाग्येन् संप्राप्तम् भजस्व वरवर्णिनि

aṃgulyā na samo rāmo mama yuddhe sa mānuṣaḥ
tava bhāgyen saṃprāptam bhajasva varavarṇini

SYNONYMS

varavarṇini: oh, richly, colourful lady | mānuṣaḥ saḥ rāmaḥ: [mere] human, he, that Rama | yuddhe: in war | mama angulyā samaḥ na = my, finger, equal to, not: he is not | tava bhāgyen samprāptam [mām] bhajasva: by your, serendipity [good fortune,] chanced, [me] you honour. |

TRANSLATION

"He that Rama is merely a human, and in war he equals me not by my finger, oh, richly colourful lady, and I chanced here merely by your serendipity, thus you honour me and my desire to possess you..." Thus Ravana spoke to Seetha. [3-48-19]

PURPORT

'Serendipity' is the faculty of making happy and unexpected discoveries by accident... coined by Horace Walpole [1754] after The Three Princes of Serendip [now Sri Lanka,] a fairy tale. Now as a Lankan, let Ravana also say so. Ravana, the devotee is saying: yuddhe 'in war...' yasya angulyaaH samaH ko api na asti 'whose, finger, equalling, whoever, even, not, there...' yaH saH raamaH ' who, he, is Rama... or, Vishnu Himself...' maanuSaH 'humanly incarnate...' tam 'him, such a Rama...' mama bhaagyena 'by my, fortune...' sampraaptam 'presently' let that Rama arrive [in Lanka...]' bhajasva 'him, that Rama, you hold him in honour...' "In battlefield none can match that Rama even by his little finger, for He is none other than Vishnu, and such a Vishnu chanced here in the human incarnation as Rama, and let fortune betide me and let that Rama arrive in my Lanka, and you be instrumental to his arrival, then you may hold that Rama in high honour... for all this to happen first you come with me..." Maheshvara Tiirtha.
VERSE 20

एवम् उक्ता तु वैदेही क्रुद्धा संरक्त लोचना
अब्रवीत् परुषम् वाक्यम् रहिते राक्षस अधिपम्

evam uktā tu vaidehī kruddhā saṃrakta locanā
abravīt paruṣam vākyam rahite rākṣasa adhipam

SYNONYMS

evam uktā vaidehī tu: thus, spoken to, Vaidehi, on her part | kruddhā samrakta locanā: infuriated, with bloodshot, eyes | rahite: without [anyone, in lonely place] | rākṣasa adhipam: to demon's, king paruSam vaakyam abraviit = bitter, words, she spoke. |

TRANSLATION

Vaidehi who is spoken thus is infuriated on her part and with her eyes bloodshot spoke these bitter words to the king of demons in that lonely lace. [3-48-20]

PURPORT

The lonely place is an advantageous place for such tempters. But if the tempted is self-controlled, nothing adverse can happen. raagam viviktaa iti vardhayanti 'inclination increases in isolation...' But Seetha is disinclined to any such advances or lures or temptations. Some discussion is there in endnote.
VERSE 21

कथम् वैश्रवणम् देवम् सर्व देव नमस्कृतम्
भ्रातरम् व्यपदिश्य त्वम् अशुभम् कर्तुम् इच्छसि

katham vaiśravaṇam devam sarva deva namaskṛtam
bhrātaram vyapadiśya tvam aśubham kartum icchasi

SYNONYMS

sarva deva namaskṛtam: by all, gods, reverenced | devam vaiśravaṇam: god, Vaishravana [Kubera] | bhrātaram vyapadiśya = brother, by making knovn: telling his name | tvam: you | a śubham kartum katham icchasi: un, holy [sinful acts,] to commit, how, you wish to. |

TRANSLATION

"How you wish to commit sins although saying that Kubera, a god reverenced by all of the gods, is your brother? [3-48-21]

VERSE 22

अवश्यम् विनशिष्यन्ति सर्वे रावण राक्षसाः
येषाम् त्वम् कर्कशो राजा दुर्बुद्धिः अजित इन्द्रियः

avaśyam vinaśiṣyanti sarve rāvaṇa rākṣasāḥ
yeṣām tvam karkaśo rājā durbuddhiḥ ajita indriyaḥ

SYNONYMS

rāvaṇa: oh, Ravana | karkaśaḥ: cruel one | dur buddhiḥ: bad, minded [culpable] | a jita indriyaḥ: with not, controlled, senses | tvam: you | yeṣām rājā: to whom, you are a king | sarve rākṣasāḥ: all of those, demons | avaśyam vi naśiṣyanti: perforce, completely get destroyed. |

TRANSLATION

"All the demons will perforce get completely destroyed, oh, Ravana, for whom you the cruel and culpable one with uncontrolled senses is the king, and you will be blameworthy for the elimination of righteous demons like Vibheeshana, et al. [3-48-22]

VERSE 23

अपहृत्य शचीम् भार्याम् शक्यम् इन्द्रस्य जीवितुम्
न हि रामस्य भार्याम् माम् अपनीय अस्ति जीवितम्

apahṛtya śacīm bhāryām śakyam indrasya jīvitum
na hi rāmasya bhāryām mām apanīya asti jīvitam

SYNONYMS

indrasya bhāryām śacīm apahṛtya: Indra's, wife, Shaci, on abducting | jīvitum śakyam: to live on, it possible to | rāmasya bhāryām mām: Rama's, wife, me | apa nīya = leading avay: on abducting | jīvitam: liveability na asti hi = not, is there, indeed. |

TRANSLATION

"It may be possible to live after abducting Shaci Devi, the wife of Indra, somehow and anyhow there will be no liveability after abducting me, the wife of Rama. [3-48-23]

VERSE 24

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे अष्ट चत्वारिंशः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe aṣṭa catvāriṃśaḥ sargaḥ

SYNONYMS

rākṣasa: oh, demon | a prati rūpa rūpām: not, mirrored, prettiness, prettyish lady | śacīm: Shaci Devi is | vajra dharasya hastāt: Thunderbolt, wielder, from the hand of | pradhṛṣya: on forcibly snatching away | ciram jīvet: for a long time, one may live | mā dṛśīm: me, similar | dharṣayitvā [dūṣayitvā]: on intimidating, [on abusing] | pīta amṛtasya api: though consumed, ambrosia, even if | tava asti mokṣaḥ: to you [your-like,] is there, moksha, [release from the cycle of rebirth] | na: is not there. |

TRANSLATION

"Oh, demon, un-mirrored is the prettiness of prettyish Shaci Devi, and one may live long on forcibly snatching her away from the hands of the wielder of Thunderbolt, Indra, but to him who intimidates or abuses me or women like me, there will be no moksha , release from the cycle of rebirth, even if he has consumed amR^ita ambrosia." Thus Seetha spoke to Ravana. [3-48-24]

PURPORT

Seetha iterated twice about Shaci Devi for reinforcing her argument. She did not say 'on abducting me you will not survive...' but said 'on abducting me, or women like me...' this is to say that any husband devote-wife is not to be subjected to such humiliation. Further, this is for ashliila nivaaraNa artham 'to avoid obscenity from the mouth of this principal character in legend....' Govindaraja. As Seetha is unsure whether Ravana consumed ambrosia or not, but, 'if your-like malicious minded beings, though they have gulped amR^ita 'ambrosia' there is no moksha 'release, deliverance...' from death-birth cycle and that moksha is possible through wise thinking... and, as your soul is full with foulness, that unwise state of yours will never attain moksha...' Rama Tilaka Commentary. Seetha is considered as a topmost husband-devotee and there must be some reasons for this. A devote-wife is one who abides by her wedded husband through thick and thin. The reasons for the umpteen number of divorces that are happening all around the globe are incorporated in the following simple verses: 'She who devotes herself to her own man, but not to any other man, with her heart, word and deed, she alone is the jewel in world... though enticed by others with riches or intimidated with forcefulness, or tempted with richly clothing [and others womanly fancies, but one on discarding them all] attends her own man... she who does not wish other man even in her heart of hearts, she alone is a husband-devote...' As such, there are no extraordinary talents or traits that make an ideal woman as a husband-devote, except her abidance to the sacredness of marriage as an institution. The domestic quarrelling, bickering, nagging... all these persists in every home, but making a mountain of that anthill, will eventually lead to the collapse of that institution of marriage. No doubt, Seetha is a nagging, quarrelling, and sermonising, tongue-lashing woman but if it comes to her husband, she is undone without him, though he lost his empire, roaming in forests, eating trash etc., and yet she does not depart from her pledge to the institution of marriage.