Introduction

In this chapter Seetha asks Rama to take her to the forest.

Verse 1

एवम् उक्ता तु वैदेही प्रिय अर्हा प्रिय वादिनी |
प्रणयात् एव सम्क्रुद्धा भर्तारम् इदम् अब्रवीत् || २-२७-१

Sita, who speaks kindly and deserves kind utterances, after hearing Rama’s words, became angry out of love alone and spoke thus to her husband.

1. vaidehi = Sita; priya vaadinii = who speaks kindly; priyaarhaa = deserves kind utterances; evam = thus; uktaa = spoken; samkruddhaa = became angry; praNayaadeva = only because of love; abraviit = spoke; idam = these words; bhartaaram = to husband.

Verse 2

किमिदम् भाषसे राम वाक्यम् लघुतया ध्रुवम् |
त्वया यदपहास्यम् मे श्रुत्वा नरवरात्मज || २-२७-२

Oh, Rama the prince! What words these are you speaking? These light words certainly are to be laughed at by you and to me after hearning.

2. raama = Oh; Rama; naravaraatmaja = the prince! kim vaakyam = what words; idam = these; bhaashaase = you are speaking? yat = which words; laghutayaa = as they are light; dhruvam = certainly; apahaasyam = are to be laughed at; tvayaa = by you; me = and to me; shrutvaa = after hearing.

Verse 3

आर्य पुत्र पिता माता भ्राता पुत्रः तथा स्नुषा |
स्वानि पुण्यानि भुन्जानाः स्वम् स्वम् भाग्यम् उपासते || २-२७-३

“Oh, noble prince! Father, mother, brother, son and daughter-in-law accomplish their own good fortune, as benefitted by their own pious deeds.”

3. aarya putra = oh; noble prince! pitaa = father; maataa = mother; bhraataa = brother; putraH = son; tathaa = and snushhaa = daughter in law; upaasate = accomplish; svamsvam = their own; bhaagyam = good fortune; bhuJNaanaaH = as benefitted; svaani = by their own; puNyaani = pious deals.

Verse 4

भर्तुर् भाग्यम् तु भार्या एका प्राप्नोति पुरुष ऋषभ |
अतः चैव अहम् आदिष्टा वने वस्तव्यम् इति अपि || २-२७-४

“Oh, Rama the best of men! Wife for one gets fortune of the husband. For that reason, I am also destined to dwell in the forest.”

4. purushharshhabha = oh; best of men! bhaaryaa = wife; ekaa = for one; praapnoti = gets; bhartR^ibhaagyamtu = fortune of the husband; atashcha = for that reason; ahamapi = I am also; aadishhTaa eva = ordered; vastavyamiti = to dwell; vane = in the forest.

Verse 5

न पिता न आत्मजो न आत्मा न माता न सखी जनः |
इह प्रेत्य च नारीणाम् पतिर् एको गतिः सदा || २-२७-५

” To a woman, father or son or self or mother or female companion are not the recourse. Husband alone is forever the best recourse either in this world or after her death”.

5. pitaa = father; na = not recomrese; mna = not; aatmajaH = son; na = not; aatmaa = the self; aa = not; maataa = mother; na = not; sakhiijanaH = female companions; naariiNaam = to women; patiH = husband; ekaH = for one; sadaa = forever; gatiH = is recourse; iha = in this world; pretyacha = or after death.

Verse 6

यदि त्वम् प्रस्थितः दुर्गम् वनम् अद्य एव राघव |
अग्रतः ते गमिष्यामि मृद्नन्ती कुश कण्टकान् || २-२७-६

“Oh, Rama! If you set forth now itself to the forest, which is difficult to be travelled, I shall come before you, by trampling down thorns and grass with long pointed stalks.”

6. raaghava = Oh; Rama! adyaiva = now itself; tvam prasthitaH yadi = if you set forth; vanam = to the forest; durgam = which is difficult to be travelled; gamishhyaami = I shall proceed; te agrataH = before you; mR^idnantii = by trampling down; dusha kaNdakaan = grass with long pointed stalks and thorns.

Verse 7

ईर्ष्या रोषौ बहिष् कृत्य भुक्त शेषम् इव उदकम् |
नय माम् वीर विश्रब्धः पापम् मयि न विद्यते || २-२७-७

“Oh, brave man! By abandoning, as water left over after drinking, the impatience and anger and having faith, take me. There is no sin in me.”

7. vira = Oh; brave ma! bahishhkR^itya = by abandoning; iirshhyaaroshhau = impatience and anger; udakam iva = as water; bhukta seshham = left over after driniking; visrabdhaH = having faith; naya = take; maam = me; navidyate = there is no; paapam = sin; muyi = in me.

Verse 8

प्रासाद अग्रैः विमानैः वा वैहायस गतेन वा |
सर्व अवस्था गता भर्तुः पादच् चाया विशिष्यते || २-२७-८

“Protection under the feet of the husband is better than being on top of a lofty building or in aerial cars or in moving through the sky or in attaining all types of positions.”

8. paadachchhayaa = protection under the feet; bhartuH = of husband; vishishhyate = is better than; praasaadaagraiH = top of a lofty building; vimaanairvaa = or aerial cars; vaihaayasagatena vaa = or moving through the sky; sarvavasthagataa = or attaining all types of positions.

Verse 9

अनुशिष्टा अस्मि मात्रा च पित्रा च विविध आश्रयम् |
न अस्मि सम्प्रति वक्तव्या वर्तितव्यम् यथा मया || २-२७-9

“My mother and father taught me of different matters long ago. I need not be told now, how to deal in any way with anyone.”

9. anushishhTaa = I was taught; vividhaashrayam = of different subjects; maatraacha = by mother; pitraacha = and by father; naasmi = I need not; vaktavyaa = be told; samprati = now; yathaa = how; vartitarvyam = to deal in any way with any one.

Verse 10

अहम् दुर्गम् गमिष्यामि वनम् पुरुषवर्जितम् |
नानामृगगणाकीर्णम् शार्दूलवृकसेवितम् || २-२७-१०

” I can come to forest which is inaccessible, which is devoid of people, filled with various types of animals and inhaited by tigers and jackals.”

10. aham = I; gamishhyaami = can go; vanam = to forest; durgam = which is inaccessible; purushhavarjitam = which is devoid of people; naanaa mR^igagaNaakiirNam = filled with various types of animals; shaarduula vR^ika sevitam = inhabited by tigers and jackals.

Verse 11

सुखम् वने निवत्स्यामि यथा एव भवने पितुः |
अचिन्तयन्ती त्रीम्ल् लोकामः चिन्तयन्ती पति व्रतम् || २-२७-११

“Not thinking of three world, thinking of loyalty to husband, I shall dwell in the forest happily as though staying in our father’s house”.

11. achintayantii = Not thinking; triin lokaan = of there worlds; chintayantii = thinking pativratam = of loyalty to husband; nivatsyaami = I shall dwell; vane = in the forest; sukham = happily; yathaiva = as though it is; pituH = father’s; bhavane = house.

Verse 12

शुश्रूषमाणा ते नित्यम् नियता ब्रह्म चारिणी |
सह रंस्ये त्वया वीर वनेषु मधु गन्धिषु || २-२७-१२

“Oh, brave man! performing service to you regularly, having the necessary discipline, observing chastity, I would like to stay with you in the forests which smell like honey.”

12. viiva = Oh; brave man! shushruushhamaaNaa = doing service; te = to you; nityam = ragularly; niyataa = having discipline; brahmachaariNii = observing chastity; ramsye = I would like to stay; tvayaasaha = with you; vaneshhu = in the forests; madhugandhishhu = which smell like honey.

Verse 13

त्वम् हि कर्तुम् वने शक्तः राम सम्परिपालनम् |
अन्यस्य पै जनस्य इह किम् पुनर् मम मानद || २-२७-१३

“Oh, Rama, the bestower of honour! Here in the forest, you are indeed capable of protecting other people also. Why to tell about my protection?”

13. raama = Oh; Rama; maanada = the giver of honour! iha = here; vane = in the forest; tvam = you; shaktaH hi = are indeed capable; kartum = to undertake; samparipaalanapi = protection also; anyasya janasya = of other people; kimpunaH = why to tell; mama = about me?

Verse 14

सह त्वया गमिश्यामि वसमद्य न संशयः |
नाहम् शक्या महाभाग निवर्तयितु मुद्यता || २-२७१४

“Today no doubt, I will come to forest along with you. Oh, the illustrious! I, with this intention, cannot be prevented to do so.”

14. adya = today; gamishhyaami = I will go; vanam = to forest; tvayaasaha = along with you; na = No; samshayaH = doubt; mahaabhaaga = oh; the illustrious! aham = I; udyataa = ready(to go to forest) na shakyaa = cannot; nivartayitum = be prevented.

Verse 15

फल मूल अशना नित्यम् भविष्यामि न संशयः |
न ते दुह्खम् करिष्यामि निवसन्ती सह त्वया || २-२७-१५

I shall live only on roots and fruits always, no doubt. Living along with you, I shall not create any unpleasantness to you.

15. nityam = always; bhavishhyaami = I will become; phalamulaashanaa = the eater of fruits and roots; na = no; samshayaH = doubt; nivasantii = residing; tvayaasaha = along with you; na karishhyaami = I will not create; duHkham = unpleasantness; te = to you.

Verse 16

इच्चामि सरितः शैलान् पल्वलानि वनानि च |
द्रष्टुम् सर्वत्र निर्भीता त्वया नाथेन धीमता || २-२७-१६

” With you the learned and the lord, I shall not have fear anywhere. I wish to see rivers, mountains, small lakes and grooves.”

16. tvayaa = with you; dhiimataa = the learned; naathena = and the lord; nirbhiitaa = without fear; sarvatra = everywhere; ichchhaami = I wish; drashhTum = to see; saritaH = rivers; shailaan = mountains; palvalaani = small lakes; vanaanicha = and grooves.

Verse 17

हंस कारण्डव आकीर्णाः पद्मिनीः साधु पुष्पिताः |
इच्चेयम् सुखिनी द्रष्टुम् त्वया वीरेण सम्गता || २-२७-१७

I shall be comfortable, by coming together with you, the courageous man. I desire to see lotus- ponds filled with swans, water-fowls and excellently flowered.

17. sangataa = coming together; tvayaa = with you; viireNa = the courageous man; sukhinii = being comfortable; ichchheyam = I desire; drashhTum = to see; padminiiH = lotus-ponds; hamsakaaraNdavaakiirNaa = filled with swans; water-fowls; saadhu = excellent; pushhpitaa = in bloom.

Verse 18

अभिषेकम् करिष्यामि तासु नित्यम् यतव्रता |
सह त्वया विशाल अक्ष रंस्ये परम नन्दिनी || २-२७-१८

“Oh, the large eyed lord! Remaining dedicated to you, I shall take bath regularly in those lakes and with full of joy, I shall sport with you.”

18. vishaalaakshha = Oh; the large eyed lord! yatavrataa = remaining dedicated; karishhyaami = I shall take; abhishhekam = bath; nityam = regularly; taasu = in those lakes; paramanandinii = with full of joy; ramsye = I shall sport; tvayaasaha = with you.

Verse 19

एवम् वर्ष सहस्राणाम् शतम् वा अहम् त्वया सह |
व्यतिक्रमम् न वेत्स्यामि स्वर्गोऽपि हि न मे मतः || २-२७-१९

Thus spending even a hundred thousand years in your company I shall never find any deviation/ Heaven also will not be acceptable to me otherwise.

19. aham = I; tvayaasaha = along with you; evam = thus; shatamvaapi = spending also hundred; varshhasahasraaNaam = thousand years; ravetsyaami = shall not find; vyatikramam = deviation me = to me; svaro.api = heaven also; namataH hi = indeed is not desired.

Verse 20

स्वर्गे अपि च विना वासो भविता यदि राघव |
त्वया मम नर व्याघ्र न अहम् तम् अपि रोचये || २-२७-२०

Oh, Lion among men and seion of Raghu! Even if in heaven there is residence for me without you, I do not like it.

20. naravyaaghra = Oh; lion among men! raaghava = oh; secion of Raghu! mama = to me; tvayaa vinaa = without you; svarge.api = even in heaven; bhavitaayadi = is to become; vaasaH = residence; aham = I; na rochaye = do not like tamapi = that too.

Verse 21

अहम् गमिष्यामि वनम् सुदुर्गमम् |
मृग आयुतम् वानर वारणैः युतम् |
वने निवत्स्यामि यथा पितुर् गृहे |
तव एव पादाव् उपगृह्य सम्मता || २-२७-२१

I shall proceed to the forest, which is very much inaccessible and occupied by monkeys, elephants as well as other animals. Clining to your feet alone, I shall dwell in the forest as though in father’s home.

21. aham = I; gamishhyaami = can go; vanam = to forest; sundargamam = which is very much inaccessible; mR^igaayutam = mingled with animals; vaanaravaarNaiH = occupied by monkeys and elephants; upagR^ihya = clinging; tava paadaaveva = your feet alone; samyataa = with restraint; nivatsyaami = I shall dwell; vane = in the forest; gR^iheyathaa = as thought in the house; pituH = of father.

Verse 22

अनन्य भावाम् अनुरक्त चेतसम् |
त्वया वियुक्ताम् मरणाय निश्चिताम् |
नयस्व माम् साधु कुरुष्व याचनाम् |
न ते मया अतः गुरुता भविष्यति || २-२७-२२

“Therefore, grant well my prayer and usher me- me without any other thought, whose mind is fondly attached to you and who am determined to die if separated from you. Due to this, there will be no burden to you from me.”

22. ananya bhaavaam = without anyother thought; anurakta chetanam = my mind attached to you; viyuktaam = if separated; tvayaa = from you; nischitaam = having decided; maraNaaya = to die; nayasva = usher; maam = me; kurushhva = grant; saadhu = well; yaachanaam = my prayer; ataH = due to this; na bhavishhyati = there will be no; gurutaa = burden; te = to you; maya = by me.

Verse 23

तथा ब्रुवाणाम् अपि धर्म वत्सलो |
न च स्म सीताम् नृ वरः निनीषति |
उवाच च एनाम् बहु सम्निवर्तने |
वने निवासस्य च दुह्खिताम् प्रति || २-२७-२३

sita along with him eventhought she was speaking as a foresaid. To hold her back from coming to forest, he also started talking highly of the various afflictions she might have to face in a forest.

23. nR^ivaraH = Rama the best of men; dharmavatsalaH = who is fond of righteousness; na niniishhitisma = was not inclined to take; siitaam = Sita; bruvaaNaamapi = who was even though speaking; tathaa = thus; samnivartane = to hold her back; uvaacha cha = he talked also; habu = highly; enaam = to her; duHkhitaam prati = about afflictions; nivaasasya = fo dwelling; vane = in a forest.