Valmiki Ramayana - Chapter 49

Chapter 49

Aranya Kanda - Book Of Forest

सीताया वचनम् श्रुत्वा दशग्रीवः प्रतापवान्
हस्ते हस्तम् समाहत्य चकार सुमहत् वपुः

sītāyā vacanam śrutvā daśagrīvaḥ pratāpavān
haste hastam samāhatya cakāra sumahat vapuḥ

SYNONYMS

pratāpavān daśagrīvaḥ: valorous one, Ten-headed Ravana | sītāyā vacanam śrutvā: Seetha's, words, on hearing | haste hastam sam āhatya: on palm, with palm, well [loudly,] clapped | su mahat vapuḥ cakāra: very mighty, [his] body, made [divulged,]. |

TRANSLATION

On hearing Seetha's words that valorous ten-headed Ravana loudly clapped in dissent for once and divulged his very mighty body. [3-49-1]

PURPORT

These beings, including Hanuma, change into titanic form when they are infuriated. A cruel aspect minus anger is not in consonance with each. Thus, Ravana got wild first, but he does not want to hide his reality before his Goddess Lakshmi, hence he divulged his real aspect. Maheshvara Tiirtha.

VERSE 2

स मैथिलीम् पुनः वाक्यम् बभाषे वाक्य कोविदः
न उन्मत्तया श्रुतौ मन्ये मम वीर्य पराक्रमौ

sa maithilīm punaḥ vākyam babhāṣe vākya kovidaḥ
na unmattayā śrutau manye mama vīrya parākramau

SYNONYMS

vākya kovidaḥ saḥ: word, smith, he that Ravana | maithilīm punaḥ vākyam babhāṣe: he, to Maithili, again, words, spoke | unmattayā: by you who are mad | mama vīrya parākramau: my, valour, vanquishes | na śrutau manye: not, unheard, I think. |

TRANSLATION

That wordsmith Ravana again spoke these words to Maithili, "Perhaps you have not heard about my valour and vanquishes in all your madness for Rama. [3-49-2]

PURPORT

Ravana as devotee is saying to Seetha: 'unheard are my valour and vanquishes na unmattayaa : matta janaat udgataa unmatta bhinna taa dR^ishayaa 'not mad... you are far from the maddened crowd, you are opposite of a mad personality...' na unmattayaa tvayaa na shrutau manye... 'though you are not a madcap in reality, you did not give any ear to my valour and vanity...' Maheshvara Tiirtha. Once the demon Mahisha-asura was eliminated by Goddess Durga, a female, and Ravana is now talking to a female, [and maybe she is also in disguise like him.] If this woman assumes her real nature at the time of abduction, the abduction will not be easy and handy. Hence, before her assuming her real form, it is better to show his real entity. Thus, he clapped for once before changing into his real entity. Or, the role-play of a Brahman sanyasi is not in consonance with the villainous abduction and that garb of a Brahman itself is a hindrance to his original atrocious nature known to world as raa vaNa 'one who makes people to cry...' thus vexed with this role-paying of a Brahman, he clapped loudly and infuriately, for once. Rama Tilaka.

VERSE 3

उद् वहेयम् भुजाभ्याम् तु मेदिनीम् अंबरे स्थितः
आपिबेयम् समुद्रम् च मृत्युम् हन्याम् रणे स्थितः

ud vaheyam bhujābhyām tu medinīm aṃbare sthitaḥ
āpibeyam samudram ca mṛtyum hanyām raṇe sthitaḥ

SYNONYMS

TRANSLATION

"Standing on the sky I can lift up the earth with two of my arms, I can completely gulp down any ocean, standing in war I can even put the Death to death. [3-49-3]

VERSE 4

अर्कम् तुंद्याम् शरैः तीक्ष्णैर् विभिंद्याम् हि महीतलम्
काम रूपिणम् उन्मत्ते पश्य माम् कामदम् पतिम्

arkam tuṃdyām śaraiḥ tīkṣṇair vibhiṃdyām hi mahītalam
kāma rūpiṇam unmatte paśya mām kāmadam patim

SYNONYMS

arkam tundyām [rundhyām] hi: Sun, I can split [obstruct] indeed | tīkṣṇaiḥ śaraiḥ: with splitting, arrows | mahītalam vi bhindyām: earth's plane, verily, split [splinter] | unmatte: oh, mad woman | kāma dam patim: wishes, endowing, husband | kāma rūpiṇam: by wish, who can assume any form | mām paśya: me, you behold. |

TRANSLATION

"Indeed, I can split the Sun and splinter the earth with my splitting arrows, oh, mad woman, I can assume any form as I wish, and endow any wish you wish, such as I am, I must be your husband, behold me." So said Ravana when revealing his real nature. [3-49-4]

VERSE 5

एवम् उक्तवतः तस्य रावणस्य शिखि प्रभे
क्रुद्धस्य हरि पर्यन्ते रक्ते नेत्रे बभूवतुः

evam uktavataḥ tasya rāvaṇasya śikhi prabhe
kruddhasya hari paryante rakte netre babhūvatuḥ

SYNONYMS

TRANSLATION

While the infuriated Ravana is saying in that way his eyes which by themselves are torchlit in their shine have became further bloodshot and blackened at their edges. [3-49-5]

VERSE 6

सद्यः सौम्यम् परित्यज्य तीक्ष्ण रूपम् स रावणः
स्वम् रूपम् काल रूप आभम् भेजे वैश्रवण अनुजः

sadyaḥ saumyam parityajya tīkṣṇa rūpam sa rāvaṇaḥ
svam rūpam kāla rūpa ābham bheje vaiśravaṇa anujaḥ

SYNONYMS

TRANSLATION

Immediately discarding the gentle form of a Brahman friar, that younger brother of Kubera, Ravana, assumed his own ferocious form which is similar to the form of Terminator. [3-49-6]

VERSE 7

संरक्त नयनः श्रीमान् तप्त कांचन भूषणः
क्रोधेन महता आविष्टो नील जीमूत सन्निभः

saṃrakta nayanaḥ śrīmān tapta kāṃcana bhūṣaṇaḥ
krodhena mahatā āviṣṭo nīla jīmūta sannibhaḥ

SYNONYMS

TRANSLATION

That celebrated Ravana whose eyes are bloodshot as he is ensorcelled by desperate fury transmuted his form into a tend-faced, twenty-armed night-walker wearing golden ornaments of purified gold and appearing as a black tempestuous cloud. [3-49-7, 8a]

VERSE 8

स परिव्राजक च्छद्म महाकायो विहाय तत्

sa parivrājaka cchadma mahākāyo vihāya tat

SYNONYMS

TRANSLATION

On discarding that guise of a Brahman friar that sovereign of demons Ravana educed his own physique and then that mighty bodied one attired in reddish clothing stood before Maithili observing that gem of a lady. [3-49-8b, 9]

PURPORT

He stood before her showing his mighty physique, expecting her to yield on seeing such a magnificent manly physique, which dissimilar to the girlish physique of her husband Rama.

VERSE 10

स ताम् असित केश अन्ताम् भास्करस्य प्रभाम् इव
वसन आभरण उपेताम् मैथिलीम् रावणो अब्रवीत्

sa tām asita keśa antām bhāskarasya prabhām iva
vasana ābharaṇa upetām maithilīm rāvaṇo abravīt

SYNONYMS

saḥ rāvaṇaḥ: he, Ravana | a sita keśa antām: not, whitened, head-hair, ends [hairdo having glossily blackish tressed ends] | bhāskarasya prabhām iva: sun's, shining, like | vasana ābharaṇa upetām: clothed [silken-ochry-sari,] jewellery, having on her | tām maithilīm abravīt: to her, to Maithili, spoke. |

TRANSLATION

She whose tresses are glossily blackish until their ends, and who has on her glittering jewellery and silken-ochry-sari, whereby who is imperceivable like sun's glaring shine, to such Maithili Ravana spoke. [3-49-10]

VERSE 11

त्रिषु लोकेषु विख्यातम् यदि भर्तारम् इच्छसि
माम् आश्रय वरारोहे तव अहम् सदृशः पतिः

triṣu lokeṣu vikhyātam yadi bhartāram icchasi
mām āśraya varārohe tava aham sadṛśaḥ patiḥ

SYNONYMS

varārohe: oh, high-hipped lady | triṣu lokeṣu vikhyātam bhartāram: in three, worlds, well-renowned, a husband | icchasi yadi: you wish, if | mām āśraya: in me, you seek shelter | aham tava sadṛśaḥ patiḥ: I [alone] will, to you, match up, as husband. |

TRANSLATION

"If you wish to have a husband of well-renown in three worlds you seek shelter in me, oh, high-hipped lady, I alone will match up to you as husband. [3-49-11]

VERSE 12

माम् भजस्व चिराय त्वम् अहम् श्लाघ्यः पतिः तव
न एव च अहम् क्वचित् भद्रे करिष्ये तव विप्रियम्

mām bhajasva cirāya tvam aham ślāghyaḥ patiḥ tava
na eva ca aham kvacit bhadre kariṣye tava vipriyam

SYNONYMS

TRANSLATION

"Ultimately you have a much-lauded husband in me, as such you oblige me, and I will not cause any displeasure to you at any point of time. Let your heart refrain from that humanly Rama and you start bringing round your heart towards me. [3-49-12, 13a]

VERSE 13

राज्यात् च्युतम् असिद्ध अर्थम् रामम् परिमित आयुषम्

rājyāt cyutam asiddha artham rāmam parimita āyuṣam

SYNONYMS

TRANSLATION

"Oh, halfwitted lady, you who deem yourself a highly intellectual lady, listen, that mindless Rama who just by a word of a woman forebode kingdom along with all of his amiable people, and lives in this forest where the predators are on the prowl, thus he who is spurned off from kingdom, ungainful are his purposes, and who is even a short-lived human, I wonder by what merits you are impassioned for such a Rama?" Thus Ravana spoke to Seetha. [3-49-13b, 14, 15a]

PURPORT

For the verses from 11 to 14 Maheshvara Tiirtha, a very ancient commentator, tries hard to establish Ravana as an absolute devotee of Goddess Lakshmi, for Ravana himself was their doorkeeper in heaven before his accursed being. He is one from the two doorkeepers in vaikuNTha 'abode of Lord Vishnu and Lakshmi' called Jaya and Vijaya Ravana is Jaya, the doorkeeper. That commentary is like this. yadi aham patiH 'if, I am, the lord...' raakshasaam iti seSaH elliptic, 'of demons...' tava sadR^ishaH : kim bhR^itya - iti seSaH 'you befitting, elliptic, am I a befitting servant - no I am not...' 'Although I am not a good servant of yours, but if you wish to me be one, triSu lokeSu vikhyaataam yathaa tathaa 'as if to become famous in all the three worlds...' maam bhartaaram aashraya 'me, as servant, accept...' Here bharta is defined as shushruuSa aadinaa svaaminam bibharti iti bhartaa - bhR^itya iti arthaH 'one who serves his master by his services is bhartaa. Thus bhartaa does not only mean a husband but also a servant. Why should she accept Ravana now as a newly recruited servant? Because ciraaya tava shlaaghyaH 'for a long time I have been extolling you in vaikunTha as Jaya...' and I am a priya : priiNayati iti shshruuSa aadinaa svaaminam - iti priya bhR^ityaH 'a dear, earnest servant of yours...' maam bhajasva 'you know me thus as your humble servant...' maanuSe bhaava tyajataam 'humans only are to be saved..' - you leave this thinking and think that we the demons are also to be saved...' muuDhe paNDita maaninii mayi bhaava praNiiyataam 'Although I am an unread stupid, grace me too because I am your long serving servant...' Further, Rama is raajyaat cyutam 'not fallen from kingship, but he is a spurner of kingly pleasures, he thrusts these small things back with his foot...' why because a siddha artham - ashca asau siddha arthaH ca 'Vishnu is one with His purposes fulfilled... thus He does not care for a petty kingdom, when He is the King of Kings...' parimita aayuSam : parigatam - tyaktam; mitam - alpam - aayuH yena tam - a parimita aayuSam 'He is an eternal entity...' kaiH guNaiH - kaiH= anirvacaniiya; guNaiH= ananta kalyaaNa guNa shiila 'One with indefinable, illimitable auspicious merits...' anuraktaa asi 'you are impassioned for such a Vishnu, though... and I have no objection for that, but bless me too... durmati : duSTeSu api matiH - anugraahikaa buddhi 'He is not a mindless person, but he has a mind for the mindless and bad-minded persons like me... So please come with me and let your husband follow you to Lanka and accord salvation, as planned by you all...' Maheshvara Tiirtha.

VERSE 15

इति उक्त्वा मैथिलीम् वाक्यम् प्रिय अर्हाम् प्रिय वादिनीम्

iti uktvā maithilīm vākyam priya arhām priya vādinīm

SYNONYMS

TRANSLATION

On saying that sentence to Maithili, who by herself is a nice talker and who is a proper one for addressing with nice words, that verily evil-minded demon Ravana maddened by lust drew nigh of Seetha and grabbed her, as Budha, the Jupiter grabs the Star Rohini in firmament. [3-49-15b, 16]

PURPORT

What happened to the lakshmaNa rekha? 'A boundary drawn by Lakshmana when he departed Seetha in search of Rama?' Some discussion about this is there in the endnote. Here, even though Ravana is su duSTa aatmaa, kaama mohitaa 'a very wicked souled and lustily crazed....' it is all for other women, but not towards Seetha. And thus he caught hold of Seetha, as the planet Budha, Jupiter, the son of Moon catches his own Star mother Rohini, a dear wife the Moon, reverentially. Maheshvara Tiirtha. Later commentators rejected this saying that, if it were to be so, then Ravana has Oedipus complex.

VERSE 17

वामेन सीताम् पद्माक्षीम् मूर्धजेषु करेण सः
ऊर्वोः तु दक्षिणेन एव परिजग्राह पाणिना

vāmena sītām padmākṣīm mūrdhajeṣu kareṇa saḥ
ūrvoḥ tu dakṣiṇena eva parijagrāha pāṇinā

SYNONYMS

TRANSLATION

He that Ravana grabbed the lotus-eyed Seetha on lifting her up with his left hand at her plait of hair at nape, and with his right hand at her thighs. [3-49-17]

VERSE 18

तम् दृष्ट्वा गिरि शृंग आभम् तीक्ष्ण दंष्ट्रम् महा भुजम्
प्राद्रवन् मृत्यु संकाशम् भय आर्ता वन
देवताः

tam dṛṣṭvā giri śṛṃga ābham tīkṣṇa daṃṣṭram mahā bhujam
prādravan mṛtyu saṃkāśam bhaya ārtā vana
devatāḥ

SYNONYMS

TRANSLATION

On seeing him who grabbed Seetha, who has incisive fangs, mightily armed and who is shining forth like a mountain crest and similar to Death, the forest deities quickly fled away terrorised by his terrorism. [3-49-18]

VERSE 19

स च मायामयो दिव्यः खर युक्तः खर स्वनः
प्रत्यदृश्यत हेमांगो रावणस्य महारथः

sa ca māyāmayo divyaḥ khara yuktaḥ khara svanaḥ
pratyadṛśyata hemāṃgo rāvaṇasya mahārathaḥ

SYNONYMS

māyāmayaḥ: miraculously [designed for appearing and disappearing] | divyaḥ khara yuktaḥ: miraculous | khara svanaḥ: braying, noisily | hema angaḥ: golden, with wheels [parts] | rāvaṇasya saḥ mahārathaḥ: Ravana's, that, miracle-air-chariot | prati adṛśyata: afore, appeared. |

TRANSLATION

Then the miracle-air-chariot of Ravana which is miraculously designed to appear and disappear at the wish of its master, yoked with miraculous mules, and built with its golden wheels and parts, appeared afore Ravana braying noisily. [3-49-19]

VERSE 20

ततः ताम् परुषैः वाक्यैः अभितर्ज्य महास्वनः
अंकेन आदाय वैदेहीम् रथम् आरोपयत् तदा

tataḥ tām paruṣaiḥ vākyaiḥ abhitarjya mahāsvanaḥ
aṃkena ādāya vaidehīm ratham āropayat tadā

SYNONYMS

TRANSLATION

Then he whose voice is strident that Ravana lifted her up by her waist and got Vaidehi up on the air-chariot intimidating her with bitter words. [3-49-20]

VERSE 21

सा गृहीता अतिचुक्रोश रावणेन यशस्विनी
रामा इति सीता दुःख आर्ता रामम् दूरम् गतम् वने

sā gṛhītā aticukrośa rāvaṇena yaśasvinī
rāmā iti sītā duḥkha ārtā rāmam dūram gatam vane

SYNONYMS

TRANSLATION

Agonised with anguish when gone into the captivity of Ravana, she that glorious Seetha wailed loudly for Rama saying 'oh, Rama,' which Rama has gone deep into the forest by then. [3-49-21]

VERSE 22

ताम् अकामाम् स काम आर्तः पन्नग इन्द्र वधूम् इव
विवेष्टमानाम् आदाय उत्पपात अथ रावणः

tām akāmām sa kāma ārtaḥ pannaga indra vadhūm iva
viveṣṭamānām ādāya utpapāta atha rāvaṇaḥ

SYNONYMS

TRANSLATION

Ravana who is infatuated with lust picked her up, which lady is disinclined for any kind of sensuality and who is verily writhing like the wife of King Cobra, and then he surged skyward and flew off with her in his air-chariot. [3-49-22]

VERSE 23

ततः सा राक्षसेन्द्रेण ह्रियमाणा विहायसा
भृशम् चुक्रोश मत्ता इव भ्रांत चित्ता यथा आतुरा

tataḥ sā rākṣasendreṇa hriyamāṇā vihāyasā
bhṛśam cukrośa mattā iva bhrāṃta cittā yathā āturā

SYNONYMS

TRANSLATION

While that lord of demons is abducting her in the skyway, Seetha became frenzied with bewildered faculties and then bawled stridently like a hysterical person. [3-49-23]

VERSE 24

हा लक्ष्मण महाबाहो गुरु चित्त प्रसादक
ह्रियमाणाम् न जानीषे रक्षसा काम रूपिणा

hā lakṣmaṇa mahābāho guru citta prasādaka
hriyamāṇām na jānīṣe rakṣasā kāma rūpiṇā

SYNONYMS

TRANSLATION

"Haa, greatly dextrous Lakshmana... oh, rejoicer of your mentor... you are incognisant of me who am being abducted by this demon who is a dissembler. [3-49-24]

PURPORT

Seetha tongue-lashed this Lakshmana alone in the earlier chapters and him alone she is addressing now, that too firstly, before calling Rama, that too addressing as 'dextrous one...' Is she self-contradictory? Not so, 'Lakshmana is the one who can protect even the self-reliant Rama, then where is the question of his not protecting Seetha from any calamity?' is her reasoning. On the other hand, Lakshmana left the hermitage just now, so he must be within earshot, while Rama went into deep of the forest long back.

VERSE 25

जीवितम् सुखम् अर्थाम् च धर्म हेतोः परित्यजन्
ह्रियमाणाम् अधर्मेण माम् राघव न पश्यसि

jīvitam sukham arthām ca dharma hetoḥ parityajan
hriyamāṇām adharmeṇa mām rāghava na paśyasi

SYNONYMS

jīvitam sukham arthām ca: [high] life, happiness, riches, also | dharma hetoḥ parityajan: righteousness, for the reason of, one who is relinquishing | rāghava: oh, Raghava | a dharmeṇa = by not, righteousness: unrighteousness or, by an unrighteous demon | hriyamāṇām: being abducted | mām na paśyasi: me, not, you are observant of. |

TRANSLATION

"Oh, Raghava, you have relinquished your high-life, happiness, and riches for the sake of righteousness, and though you avowed to protect your observants, you are unobservant of me who am being abducted by the unrighteousness itself. [3-49-5]

VERSE 26

ननु नाम अविनीतानाम् विनेता असि परंतप
कथम् एवम् विधम् पापम् न त्वम् शास्सि हि रावणम्

nanu nāma avinītānām vinetā asi paraṃtapa
katham evam vidham pāpam na tvam śāssi hi rāvaṇam

SYNONYMS

parantapa: oh, enemy-inflamer | a vinītānām: for not, wise beings [ for uncontrollable beings,] vi netaa = absolute, controller | asi nanu: you are, I dare say [I reckon] | tvam: you | evam vidham pāpam rāvaṇam: this, kind of, sinner, Ravana | katham nāma: how, I wonder | na śāssi hi: not, controlling, indeed. |

TRANSLATION

"Oh, enemy-inflamer Rama, I reckon that you are an absolute controller of uncontrollable beings, I wonder why you are not controlling this kind of sinner, Ravana, indeed?" This is how Seetha started her cry in wilderness. [3-49-26]

VERSE 27

ननु सद्यो अविनीतस्य दृश्यते कर्मणः फलम्
कालो अपि अंगी भवति अत्र सस्यानाम् इव पक्तये

nanu sadyo avinītasya dṛśyate karmaṇaḥ phalam
kālo api aṃgī bhavati atra sasyānām iva paktaye

SYNONYMS

avinītasya karmaṇaḥ phalam: evil, acts', fruit [result] | sadyaḥ: instantaneously | na dṛśyate nu: not, apparent, indeed | sasyānām paktaye iva: [yield of] crops, for cooking [after ripeness,] as with | atra: in such matters | kālaḥ api angī bhavati: Time, even, part [factor,] becomes. |

TRANSLATION

"Indeed, the result for an evil act will not be apparent instantaneously. Even the time becomes a factor in the matter of cause and effect, as with the crops becoming cookable after certain time lag." Thus, she is addressing Ravana now. [3-49-27]

VERSE 28

त्वम् कर्म कृतवान् एतत् काल उपहत चेतनः
जीवित अंतकरम् घोरम् रामात् व्यसनम् आप्नुहि

tvam karma kṛtavān etat kāla upahata cetanaḥ
jīvita aṃtakaram ghoram rāmāt vyasanam āpnuhi

SYNONYMS

tvam: you | kāla upahata cetanaḥ: by Time, battered, with a mind | [ett: this particular] | karma kṛtavān: deed [exploit,] you have done [as an infringer] | rāmāt: from Rama | jīvita antakaram ghoram vyasanam āpnuhi: life, ending, devastating, tribulation, you get. |

TRANSLATION

"The Time has battered your brains and as an infringer you have undertaken this particular exploit, whereby you will get a devastating and life-ending tribulation from Rama." Thus, she upbraided Ravana. [3-49-28]

VERSE 29

हन्त इदानीम् सकामा तु कैकेयी बान्धवैः सह
ह्रियेयम् धर्म कामस्य धर्म पत्नी यशस्विनः

hanta idānīm sakāmā tu kaikeyī bāndhavaiḥ saha
hriyeyam dharma kāmasya dharma patnī yaśasvinaḥ

SYNONYMS

TRANSLATION

"An honest wife of a glorious one who aspires nothing but honesty, such a wife of Rama as I am, I am being abducted, thus the aspiration of Kaikeyi and her kinfolk has now come true. Oh, god!" Thus, she soliloquised. [3-49-29]

PURPORT

Rama also talks in this way when Viraadha abducted Seetha in the opening chapter of this Aranya Kanda. This small talk is more humanly as said: supramatta kupitaanaam bhaava GYaanam dR^iSTam 'in the delirious or furious conditions, one's own heart is outspoken...' and if it is spoken in anger none but their antagonists are envisaged, firstly.

VERSE 30

आमंत्रये जनस्थानम् कर्णिकारान् च पुष्पितान्
क्षिप्रम् रामाय शंसध्वम् सीताम् हरति रावणः

āmaṃtraye janasthānam karṇikārān ca puṣpitān
kṣipram rāmāya śaṃsadhvam sītām harati rāvaṇaḥ

SYNONYMS

janasthānam puṣpitān karṇikārān: in Janasthaana, flowered, Karnikaara trees | āmantraye: I call attention of | rāvaṇaḥ sītām harati: Ravana is, Seetha, thieving | kṣipram rāmāya śamsadhvam: instantly, to Rama, be made known inform. |

TRANSLATION

"I call the attention of the flowered Karnikaara trees of Janasthaana, you inform Rama that Ravana is thieving Seetha." Thus, she is addressing the woods and others on the ground from air-chariot. [3-49-30]

VERSE 31

हंस सारस संघुष्टाम् वन्दे गोदावरीम् नदीम्
क्षिप्रम् रामाय शंस त्वम् सीताम् हरति रावणः

haṃsa sārasa saṃghuṣṭām vande godāvarīm nadīm
kṣipram rāmāya śaṃsa tvam sītām harati rāvaṇaḥ

SYNONYMS

hamsa sārasa sanghuṣṭām: swans, saarasa [water birds,] bustling with | godāvarīm nadīm vande: to you Godavari, river, I pray | rāvaṇaḥ harati sītām: Ravana is, thieving, Seetha | tvam kṣipram rāmāya śamsa: you, promptly, to Rama, tell. |

TRANSLATION

"I pray you who are with the bustle of swans and saarasa water birds, oh, River Godavari, you promptly tell Rama that Ravana is thieving Seetha. [3-49-31]

PURPORT

This does not mean that this request is as good as asking that river to overflow its banks to go to Rama and tell the news. It is: "I pray you to tell this news to any one of the bustling birds in your lap and that bird swiftly takes to flight to go to Rama and informs him, because the birds are also sympathetic with Rama and with me, as well...' This is hamsa sandesha, saarasa sandesha which idea became more famous at a later time for the emergence of masterpieces like megha sandesha of Kalidasa and hamsa sandesha in nala damayanti upaakhyaana.

VERSE 32

दैवतानि च यान्ति अस्मिन् वने विविध पादपे
नमस्करोमि अहम् तेभ्यो भर्तुः शंसत माम् हृताम्

daivatāni ca yānti asmin vane vividha pādape
namaskaromi aham tebhyo bhartuḥ śaṃsata mām hṛtām

SYNONYMS

TRANSLATION

"I also venerate you, the sylvan deities that travel in this forest with diverse trees or, those that abide on the treetops, you may please inform my husband that I am being stolen. [3-49-32]

PURPORT

The word namaskaromi is of two parts: namaH, karomi and this namaH is again cleavable as na mama 'not, mine...' 'I have no 'I-ness' and I wholly submit my 'my-ness' unto you...' Thus namaH kaomi is 'I am making myself in submission to you...' and if this said with the gesture of adjoined palms called an~jali, which in Latin is iungo, iungere and if iun is read as an` and ng be read as GYa of Sanskrit, this iungo is also an~jali as Latin has many Sanskrit words in it. Then this is called namaskaara baaNa 'a salutation-arrow' more like a cupid's arrow to bring two together... not necessarily a male and a female, but any two or more, in veneration or friendship.

VERSE 33

यानि कानिचित् अपि अत्र सत्त्वानि निवसन्ति उत
सर्वाणि शरणम् यामि मृग पक्षि गणान् अपि

yāni kānicit api atra sattvāni nivasanti uta
sarvāṇi śaraṇam yāmi mṛga pakṣi gaṇān api

SYNONYMS

atra = there: on the ground as seen from aircraft | yāni kānicit api: those, some few, even | sattvāni nivasanti uta: beings, are living, there | sarvāṇi: all of the | mṛga pakṣi gaṇān api: animals, birds, groups of, even | śaraṇam yāmi = śelter, ī am getting into: I seek. |

TRANSLATION

"Or, over there, some few beings that are living over there on the ground below, I seek shelter of all the flocks of birds and hoards of animals, and I pray you to convey this news. [3-49-33]

PURPORT

Seetha firstly appealed to the trees frenziedly. But reasoning herself that the trees can tell only when Rama comes to them, for they cannot move, and then she appealed to River Godavari and her swans. Presuming that the water loving water birds may not penetrate the deep forest, and then she appealed the sylvan deities presiding on the treetops. Again presuming that these sylvan deities of forests may not be able to see through the thick of forest, she is now asking the animals and birds that usually move on the ground, to locate Rama. This entire criss-cross thinking has happened within split seconds.

VERSE 34

ह्रियमाणाम् प्रियाम् भर्तुः प्राणेभ्यो अपि गरीयसीम्
विवश अपहृता सीता रावणेन इति शंसत

hriyamāṇām priyām bhartuḥ prāṇebhyo api garīyasīm
vivaśa apahṛtā sītā rāvaṇena iti śaṃsata

SYNONYMS

TRANSLATION

"Inform my husband about his dear and loftier wife than his lives, saying that, 'helpless Seetha is stolen by Ravana.' [3-49-34]

VERSE 35

विदित्वा माम् महाबाहुः अमुत्र अपि महाबलः
आनेष्यति पराक्रम्य वैवस्वत हृताम् अपि

viditvā mām mahābāhuḥ amutra api mahābalaḥ
āneṣyati parākramya vaivasvata hṛtām api

SYNONYMS

TRANSLATION

"If that ambidextrous Rama comes to know about me, even if I am taken to heavens, or, even if I am impounded by Death, that great-mighty Rama brings me back, on aggressing against all of the gods in heaven, or, against Yama, the Death God." Thus, she appealed to one and all, but in vain. [3-49-35]

VERSE 36

सा तदा करुणा वाचो विलपंती सुदुःखिता
वनस्पति गतम् ग्रिध्रम् ददर्श आयत लोचना

sā tadā karuṇā vāco vilapaṃtī suduḥkhitā
vanaspati gatam gridhram dadarśa āyata locanā

SYNONYMS

tadā: then | karuṇā vācaḥ vilapantī: with pitiable, words, who is bewailing | āyata locanā: wide, eyed one | sā: she | su duḥkhitā: highly, anguished | vanaspati gatam gridhram dadarśa = trī [a trī that yields fruits vithout flovering,] gone onto: perched on, eagle, she saw. |

TRANSLATION

She that wide-eyed Seetha who is highly anguished and bewailing with pitiable words then with a wide-eyed expectancy saw the eagle Jatayu perching on a tree. [3-49-36]

VERSE 37

सा तम् उद् वीक्ष्य सुश्रोणी रावणस्य वशम् गता
समाक्रंदत् भयपरा दुःख उपहतया गिरा

sā tam ud vīkṣya suśroṇī rāvaṇasya vaśam gatā
samākraṃdat bhayaparā duḥkha upahatayā girā

SYNONYMS

TRANSLATION

She that well-waisted lady who has gone into the captivity of Ravana craned and stared at the eagle, and worsted by fear she shrieked squeakily with a stuttering voice that is walloped with anguish. [3-49-37]

VERSE 38

जटायो पश्य मम आर्य ह्रियमाणम् अनाथ वत्
अनेन राक्षसेद्रेण करुणम् पाप कर्मणा

jaṭāyo paśya mama ārya hriyamāṇam anātha vat
anena rākṣasedreṇa karuṇam pāpa karmaṇā

SYNONYMS

TRANSLATION

"Oh, fatherly Jatayu, see me, like an orphanized one I am pitiably abducted by this lord of demons with sinister deeds. [3-49-38]

VERSE 39

न एष वारयितुम् शक्यः त्वया क्रूरो निशाचर
सत्त्ववान् जितकाशी च स आयुधः चैव दुर्मतिः

na eṣa vārayitum śakyaḥ tvayā krūro niśācara
sattvavān jitakāśī ca sa āyudhaḥ caiva durmatiḥ

SYNONYMS

TRANSLATION

"It is impossible for you to forestall this merciless night-walker, for he is formidable, shining forth with cunning conquests, also thus this wicked minded one is with weaponry. [3-49-39]

VERSE 40

इति वाल्मीकि
रामायणे आदि काव्ये अरण्य काण्डे एको न पंचाशः सर्गः

iti vālmīki
rāmāyaṇe ādi kāvye araṇya kāṇḍe eko na paṃcāśaḥ sargaḥ

SYNONYMS

TRANSLATION

"Oh, Jatayu, everything about my abduction shall be narrated to Rama, or to Lakshmana, as it has happened in its entirety." Thus Seetha supplicated Jatayu. [3-49-40]

PURPORT

Nobility will not seek help selfishly; if help is sought that way, the seeker instantly becomes an ignoble, falling from the heights of personal nobility. Seetha may be an impetuous lady but if she talking to a noble elderly person or being, she talks judiciously in all her humbleness. Here she is not asking Jatayu to wage a war against Ravana to save her. She is asking Jatayu to convey the news of her abduction to Rama, because as an old eagle, as old as her father-in-law, Jatayu may not fight back this Ravana successfully. Besides, Ravana is with weaponry and a cunning warrior. Jatayu may be a powerful eagle, but if it comes to weapons and missiles, a natural being cannot withstand the artificial ammunition of war. Hence, visualising the danger in Jatayu's attempting any combat with Ravana, she is asking him to be the carrier of news, as all the trees, river and her birds, sylvan deities, and the other birds and animals are not heedful of her request, and this eagle alone is beheld, besides being an old acquaintance. Whether Seetha is touched by Ravana or not - is a much debated issue by ancient commentators. When Ravana is carrying a curse on his head, that makes his head/heads to be splintered, if he lustfully touches any woman, against her will, it is questioned how his head is not splintered now, when touching Seetha. Maheshvara Tiirtha brings in skaanda puraaNa which says that: chaayaa graahitvam api asi sarva vidyaa vishaarade | kesha chaayaam paraamR^ishya jaanu chaayam tahaiva ca | gR^ihiitvaa jaanakiim hR^iShTo lankaam praayaa tathaa eva ca | 'Ravana being an expert in all branches of sciences, caught Janaki by the shadow of her head-hair and the shadow of thighs...' Maheshvara Tiirtha. For this Rama Tilaka says yet another way of catching Seetha, as explained for the verse at 3-49-17: muurdhajeSu kareNa : muudhaja iSu kareNa ' best ones, arrows, with hands...' 'with the hands that handle the best arrows... Seetha is caught...' vaama kareNa uurvo saH pari jagraaha here the word uuru which usually translates as 'thighs' is said as 'feet...' 'Ravana caught hold of her feet as the Planet Budha, the Jupiter caught the feet of his mother Star Rohini in early times; and now iks requesting his personal deity Goddess Lakshmi to come to Lanka. Rama Tilaka. Catching Seetha while she is standing is not possible in both the ways as said above. She should be in a supine position on ground to handle her from under her thighs or at the nape of the neck. Her falling on ground is not explicitly said in these verses in Aranya. But Seetha says at verse 3-49-34, that 'in a state of helplessness, I am abducted...' This word vivasha, vi vashatvam is not only 'helplessness...' but also a state of 'swooning...' She repeats the same wording in Sundara Kanda and even in Yuddha Kanda II at verse 8 of 116 sarga, while replying Rama's accusation, in saying that yadi aham gaatra samsparsham gataa asmi vivashaa prabho 'when I was 'helpless' I was touched by Ravana... fault is not mine, gods alone have fouled it...' Thus, it is assumed that Seetha was in a short swoon when caught by Ravana. Then again, when she was rolling on ground in the same state Ravana lifts her up by her waist into his air-chariot. All this discussion is to establish Seetha is an 'untouchable' for others, and for fear of a blemish to her paativratya ' husband-devotness...' which topic will be raised by no other than Rama, after war. The absolute devotees of Rama or Seetha hold Ravana's touching Seetha, as an intolerable act. Thus, to portray that Seetha is 'untouchable' there are many more legends woven around this topic. One among it is lakshmaNa rekha ' Lakshmana's drawing a line around the hermitage, like a firewall...' When Seetha transgressed this firewall and came out of it to offer alms to Ravana, in Brahman sanyaasi's guise, she in her fear fell down on ground, as said in aadhyaatma raamaayaNa in the verse: tato vidaarya dharaNiim nakhaiH uddhR^itya baahubhiH | tolayitvaa rathe kShiptaa yayau kShipram vihaayasaa || ' then [Ravana] cleaved the earth with his nails, uplifting that clod with his hands and with a balancing act put it in the air-chariot, and quickly went away in skyway...' Another anthology says that Rama while going after the Golden Deer, hid the real Seetha and placed a maayaa siitaa ' an illusory Seetha...' in the cottage. This deceptive Seetha is continued until her self-immolation after Great War. Real Seetha emerged out of the pyre instead of this Maya Seetha. Then it is questioned, whether the bemoaning and bewailing of Rama for Seetha, throughout the later part of the epic is to hoodwink the readers or so? It is then replied that this also is one among the many miraculous effects of Vishnu viSNu maaya All this culminates into the saying of Bhagavad Gita: vyavasaayaatmikaa buddhiH eka iha kuru nandana | bahu shakhaa hi anantaah ca buddhayo avyavasaayiNaam || 2-41 'the object to determine is distinct singularly, and many and unending are those who say manifoldly with indistinct minds....' Nothing happens by mere touching of Seetha, for she is a resolute lady to abide by her husband Rama. Valmiki is very clear in picturing her to be a stubborn and staunch husband-devote, and no more mythological bends are required to prove her chastity. She herself proved this with her agni pravesha ' self-immolation...' to all concerned. If Seetha acquired a blemish by mere touch, then Draupadi will be in a more pathetic state, since she is physically handled by Keecaka, that too when she is in her senses. The common feature in both the cases is, some other man 'touching their braids...' A woman's head hair cannot be touched by anybody in molestation. atra dashagriivo atyanta avamati ruupam kula kShaya karam kesha grahaNam svasya bhavitavya anuruupatayaa kR^itavaa | kesha grahaNasya - sabhaa nayana - paruSha bhaaShaNa - vastra apaharaNa - aadi apekShayaa - vadhopekShayaa ca atyanta avamati karatvam kula kShaya karatva ca bhaarate prati paaditam - dk 'Ravana is predestined for self-ruin, hence touched the braid of Seetha, and touching the braid of a lady, dragging her to king's court, roughly talking to her, undressing her, all these lead to the destruction of one's own clan, as demonstrated in Maha Bharata...' In vana parva of mahA bhaarata , when Draupadi goes on complaining that 'I am dragged by my braid... I am dragged by my braid...' Krishna says to Draupadi: rudiShyanti striyo hi evam yeShaam kruddhaa asi bhaamini | satyam te pratijaanaaami raaj~naa raaj~nii bhaviShyasi || 'you women always go on weeping for such tings... [having suffered in such a way,] I promise that you alone will become the empress...' So also, Seetha is instrumental for the elimination of evil, called Ravana together with all his clansmen. This is as pledged by Veadavati, an earlier incarnation of Goddess Lakshmi. As such, Seetha has to go to Lanka to attend that complete eradication, according to mythology. Whether it is myth or real she is not all a frailty to yield up that easily nor a weak bodied one for an easy molestation. She travelled the length and breadth of the country barefooted, that too in impenetrable forests. These ladies of lore had their yogic faculties with which Gaandhaari, the mother Duryodhana, in Maha Bharata makes him a diamond-bodied one, excepting his thighs. Their words come true if they utter them with certain concentration. At the time of burning the tail of Hanuma in Sundara Kaanda Seetha says: siito bhava ' cool down...' 'Let the fire on the tail of that monkey be coolant to him...' and it happened accordingly. That burning tail burnt whole Lanka, except some places, without any scorching effect on Hanuma. Likewise she would have said at Ravana hato bhava ' dead, you are...' but she does not say so. Rama's pledge to saints and sages to eliminate evil on earth is to be fulfilled by Rama alone. Leaving the untouchablness or otherwise of Seetha aside, since every negative act is to be solemnised, let us listen to the fruits of listening or reading of this episode, siitaa apaharaNa ' abduction of Seetha...' as it involves the elimination of evil on earth, Skanda Puraana says 'nothing inauspicious will happen to those best people who listen this episode of Seetha's abduction...'