Ravana approaches the premise as a fake monk. He indulges in a most untoward laudation that is unbefitting for a saintly and elderly almsman. Unable to refute him, because he is in such a pious garb, she had to invite him as an untimely guest.
तया परुषम् उक्तः तु कुपितो राघव अनुजः |
स विकांक्षन् भृशम् रामम् प्रतस्थे न चिरात् इव || ३-४६-१
sa vikaa.nkShan bhR^isham raamam pratasthe na ciraat iva || 3-46-1
Raghava’s younger brother Lakshmana is very much infuriated at Seetha who spoke to him rudely, as such he journeyed towards Rama at once as though he is yearning to see Rama immediately, albeit his heart wanted him to stand guard to Seetha. [3-46-1] .
तदा आसाद्य दशग्रीवः क्षिप्रम् अंतरम् आस्थितः |
अभिचक्राम वैदेहीम् परिव्राजक रूप धृक् || ३-४६-२
abhicakraama vaidehiim parivraajaka ruupa dhR^ik || 3-46-2
Quickly taking hold of intervallic time then the ten-headed Ravana approached Vaidehi adopting an aspect of a sanyaasi, a meandering Brahman friar. [3-46-2] .
श्लक्ष्ण काषाय संवीतः शिखी चत्री उपानही |
वामे च अंसे अवसज्य अथ शुभे यष्टि कमण्डलू || ३-४६-३
परिव्राजक रूपेण वैदेहीम् अन्ववर्तत |
vaame ca aMse avasajya atha shubhe yaShTi kamaNDaluu || 3-46-3
parivraajaka ruupeNa vaidehiim anvavartata |
That sanyaasi is now cloaked in smooth silky saffron, his head-hair is neatly tufted, sandals are wooden, umbrella is on right shoulder, and on his left shoulder a shaft of sanyaasi is shouldered, onto which his handy water vessel is hooked, and he proceeded towards Vaidehi in a mien of meandering sanyaasi. [3-46-3, 4a]
There are many dress rules to a sanyasi ‘the Hindu sanyaasi’ where the main items are, as said by Sage Angiirasa: brahma suutram tridanDam ca vastram jantu nivaaraNam | shikyam paatram bR^isiim caiva kaupiinam kaTi veShTitam ‘sacred thread, three-shafts, saffron clothing, deerskin, handy water vessel, grass-mat, loin-cloth, girdle-cloth… by these he will be known as a real sanyasi ‘Hindu sanyaasi.’ Out of all these items, the shafts make a difference. Vaishnavaite sanyaasi-s handle three shafts tied into one, and the three are symbolic to cit, acit, iishvara ‘animate, inanimate, and lord…’ and on this Manu says vaak daNDaH ca mano daNDaH kaaya daNDaH tathaiva ca | yasya ete nihitaa buddhau sa tridaNDii ca ucya te the word daNDa means ‘repressing, suppression, control…’ thus a sanyaasi has to control his ‘speech, mind, and body… by that alone he is renowned as sanyasi… Manu. As such, Ravana is in the getup of an unmistakable Brahman sanyaasi, with an unbridled tongue .
ताम् आससाद अतिबलो भ्रातृभ्याम् रहिताम् वने || ३-४६-४
रहिताम् सूर्य चन्द्राभ्याम् संध्याम् इव महत् तमः |
rahitaam suurya candraabhyaam sa.ndhyaam iva mahat tamaH |
As with a pitchiest gloom overcoming the sunless and moonless lively eventide, that great-mighty Ravana came over to Vaidehi in that forest, when she is without two of the brothers, namely Rama and Lakshmana. [3-46-4b, 5a] .
ताम् अपश्यत् ततो बालाम् राज पुत्रीम् यशस्विनीम् || ३-४६-५
रोहिणीम् शशिना हीनाम् ग्रहवत् भृश दारुणः |
rohiNiim shashinaa hiinaam grahavat bhR^isha daaruNaH |
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 .
तम् उग्रम् पाप कर्माणम् जनस्थान गता द्रुमाः || ३-४६-६
संदृश्य न प्रकंपन्ते न प्रवाति च मारुतः |
saMdR^ishya na prakaMpante na pravaati ca maarutaH |
On observing ferocious Ravana whose activities are iniquitous, the trees of Janasthaana are not in full sway, nor the wind is in full swing. [3-46-6b, 7a] .
शीघ्र स्रोताः च तम् दृष्ट्वा वीक्षंतम् रक्त लोचनम् || ३-४६-७
स्तिमितम् गंतुम् आरेभे भयात् गोदावरी नदी |
stimitam ga.ntum aarebhe bhayaat godaavarii nadii |
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.” .
रामस्य तु अंतरम् प्रेप्सुः दशग्रीवः तत् अंतरे || ३-४६-८
उपतस्थे च वैदेहीम् भिक्षु रूपेण रावणः |
upatasthe ca vaidehiim bhikShu ruupeNa raavaNaH |
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. [3-46-8b, 9a] .
अभव्यो भव्य रूपेण भर्तारम् अनुशोचतीम् || ३-४६-९
अभ्यवर्तत वैदेहीम् चित्राम् इव शनैश्चरः |
abhyavartata vaidehiim citraam iva shanaishcaraH |
That disgraceful Ravana made advances in a graceful mien of Brahman almsman to Vaidehi who is thinking over her husband, like the slow moving Saturn making advance to Star Citra which will be ominous. [3-46-9b, 10a] .
सहसा भव्य रूपेण तृणैः कूप इव आवृतः || ३-४६-१०
अतिष्ठत् प्रेक्ष्य वैदेहीम् राम पत्नीम् यशस्विनीम् |
atiShThat prekShya vaidehiim raama patniim yashasviniim |
Like a wellspring shrouded by grass, enshrouded in a decent getup of a Brahman friar, in a trice Ravana leeringly stood before of Vaidehi, the admirable wife of Rama. [3-46-10b, 11a]
This idiomatic usage of tR^iNa kuupa which draws upon straw, is held high by Dr. Satya Vrat, which is repeated often in Ramayana. He says ‘Probably Kalidasa too was inspired by this very expression of Valmiki when he put it in the mouth of Shakuntala as she was being repudiated by Dushyanta: ko anyo dharma kancuka praveshinaH tR^iNa kuupa upama asya tava anukaari bhaviShyati – abhij~naana shaakuntalam Act 5 .
तिष्टन् संप्रेक्ष्य च तदा पत्नीम् रामस्य रावण || ३-४६-११
शुभाम् रुचिर दन्त ओष्ठीम् पूर्ण चन्द्र निभ आननाम् |
आसीनाम् पर्णशालायाम् बाष्प शोक अभिपीडिताम् || ३-४६-१२
स ताम् पद्म पलाश अक्षीम् पीत कौशेय वासिनीम् |
अभ्यगच्छत वैदेहीम् हृष्ट चेता निशा चरः || ३-४६-१३
shubhaam rucira danta oShThiim puurNa candra nibha aananaam |
aasiinaam parNashaalaayaam baaShpa shoka abhipiiDitaam || 3-46-12
sa taam padma palaasha akShiim piita kausheya vaasiniim |
abhyagacchhata vaidehiim hR^iShTa cetaa nishaa caraH || 3-46-13
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] .
दृष्ट्वा काम शर आविद्धो ब्रह्म घोषम् उदीरयन् |
अब्रवीत् प्रश्रितम् वाक्यम् रहिते राक्षस अधिपः || ३-४६-१४
abraviit prashritam vaakyam rahite raakShasa adhipaH || 3-46-14
He who is hit by the arrows of Love-god that king of demons Ravana, on seeing Seetha entered resonating the resonances of Vedic-hymns as precursory in seeking alms, and spoke these well-mannered sentences to her who is in solitariness. [3-46-14] .
ताम् उत्तमाम् त्रिलोकानाम् पद्म हीनाम् इव श्रियम् |
विभ्राजमानाम् वपुषा रावणः प्रशशंस ह || ३-४६-१५
vibhraajamaanaam vapuShaa raavaNaH prashasha.nsa ha || 3-46-15
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] .
का त्वम् कांचन वर्ण आभे पीत कौशेय वासिनि |
कमलानाम् शुभाम् मालाम् पद्मिनी इव च बिभ्रती || ३-४६-१६
kamalaanaam shubhaam maalaam padminii iva ca bibhratii || 3-46-16
“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 .
ह्रीः श्रीः कीर्तिः शुभा लक्ष्मीः अप्सरा वा शुभ आनने |
भूतिर् वा त्वम् वराअरोहे रतिर् वा स्वैर चारिणी || ३-४६-१७
bhuutir vaa tvam varaaarohe ratir vaa svaira caariNii || 3-46-17
“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, virtuThese 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, shriikaara affluence, 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 .
समाः शिखरिणः स्निग्धाः पाण्डुरा दशनाः तव |
विशाले विमले नेत्रे रक्तान्ते कृष्ण तारके || ३-४६-१८
vishaale vimale netre raktaante kR^iShNa taarake || 3-46-18
“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. [3-46-18] .
विशालम् जघनम् पीनम् ऊरू करि कर उपमौ |
एतौ उपचितौ वृत्तौ संहतौ संप्रगल्भितौ || ३-४६-१९
पीन उन्नत मुखौ कान्तौ स्निग्ध ताल फल उपमौ |
मणि प्रवेक आभरणौ रुचिरौ ते पयो धरौ || ३-४६-२०
etau upacitau vR^ittau saMhatau saMpragalbhitau || 3-46-19
piina unnata mukhau kaantau snigdha taala phala upamau |
maNi praveka aabharaNau rucirau te payo dharau || 3-46-20
“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] .
चारु स्मिते चारु दति चारु नेत्रे विलासिनि |
मनो हरसि मे रामे नदी कूलम् इव अंभसा || ३-४६-२१
करान्तमित मध्या असि सुकेशी संहत स्तनी |
mano harasi me raame nadii kuulam iva aMbhasaa || 3-46-21
karaantamita madhyaa asi sukeshii saMhata stanii |
“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] .
न एव देवी न गन्धर्वी न यक्षी न च किंनरी || ३-४६-२२
न एवम् रूपा मया नारी दृष्ट पूर्वा मही तले |
na evam ruupaa mayaa naarii dR^iShTa puurvaa mahii tale |
“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] .
रूपम् अग्र्यम् च लोकेषु सौकुमार्यम् वयः च ते || ३-४६-२३
इह वासः च कांतारे चित्तम् उन्मथयन्ति मे |
iha vaasaH ca kaa.ntaare cittam unmathayanti me |
“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] .
सा प्रतिक्राम भद्रम् ते न त्वम् वस्तुम् इह अर्हसि || ३-४६-२४
राक्षसानाम् अयम् वासो घोराणाम् काम रूपिणाम् |
raakShasaanaam ayam vaaso ghoraaNaam kaama ruupiNaam |
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] .
प्रासाद अग्राणि रम्याणि नगर उपवनानि च || ३-४६-२५
संपन्नानि सुगन्धीनि युक्तानि आचरितुम् त्वया |
saMpannaani sugandhiini yuktaani aacaritum tvayaa |
“Delightful rooftops of skyscrapers, flourishing and richly fragranced pleasure-gardens of cities alone are meetly to you to saunter. [3-46-25b, 26a] .
वरम् माल्यम् वरम् गंधम् वरम् वस्त्रम् च शोभने || ३-४६-२६
भर्तारम् च वरम् मन्ये त्वत् युक्तम् असितेक्षणे |
bhartaaram ca varam manye tvat yuktam asitekShaNe |
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.
“Getting at you, the garlands, scents, foodstuffs, or clothing, they all become the best, because you are the best beauteous one, as such, he alone becomes a best person who gets you as his wife, and it is meet and right to you to choose such a husband, [aside: me alone.] [3-46-26b, 27a] .
का त्वम् भवसि रुद्राणाम् मरुताम् वा शुचिस्मिते || ३-४६-२७
वसूनाम् वा वराअरोहे देवता प्रतिभासि मे |
vasuunaam vaa varaaarohe devataa pratibhaasi 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 vasu-s, 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.
न इह गच्छंति गंधर्वा न देवा न च किन्नराः || ३-४६-२८
राक्षसानाम् अयम् वासः कथम् तु त्वम् इह आगता |
raakShasaanaam ayam vaasaH katham tu tvam iha aagataa |
“This is the dwelling-place of demons, and no goddess, nor a gandharva, nor a kinnara can arrive here, but how you have come here? [3-46-28b, 29a] .
इह शाखामृगाः सिंहा द्वीपि व्याघ्र मृगाः तथा || ३-४६-२९
ऋक्षाः तरक्षवः कंकाः कथम् तेभ्यो न बिभ्यसे |
R^ikShaaH tarakShavaH ka.nkaaH katham tebhyo na bibhyase |
“Here, simians, lions, leopards, tigers, likewise other predators, bears, tigers, vultures will be moving. How you are not frightened from them? [3-46-29b, 30a] .
मद अन्वितानाम् घोराणाम् कुंजराणाम् तरस्विनाम् || ३-४६-३०
कथम् एका महारण्ये न बिभेषि वराअनने |
katham ekaa mahaaraNye na bibheShi varaaanane |
“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] .
का असि कस्य कुतः च त्वम् किम् निमित्तम् च दण्डकान् || ३-४६-३१
एका चरसि कल्याणि घोरान् राक्षस सेवितान् |
ekaa carasi kalyaaNi ghoraan raakShasa sevitaan |
“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] .
इति प्रशस्ता वैदेही रावणेन दुरात्मना – महात्मना- || ३-४६-३२
द्विजाति वेषेण हि तम् दृष्ट्वा रावणम् आगतम् |
सर्वैः अतिथि सत्कारैः पूजयामास मैथिली || ३-४६-३३
dvijaati veSheNa hi tam dR^iShTvaa raavaNam aagatam |
sarvaiH atithi satkaaraiH puujayaamaasa maithilii || 3-46-33
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. [3-46-32b, 33] .
उपानीय आसनम् पूर्वम् पाद्येन अभिनिमंत्र्य च |
अब्रवीत् सिद्धम् इति एव तदा तम् सौम्य दर्शनम् || ३-४६-३४
abraviit siddham iti eva tadaa tam saumya darshanam || 3-46-34
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.’ [3-46-34] .
द्विजाति वेषेण समीक्ष्य मैथिली
तम् आगतम् पात्र कुसुंभ धारिणम् |
अशक्यम् उद्द्वेष्टुम् उपाय दर्शनान्
न्यमंत्रयत् ब्राह्मणवत् यथा आगतम् || ३-४६-३५
tam aagatam paatra kusuMbha dhaariNam |
ashakyam uddveShTum upaaya darshanaan
nyama.ntrayat braahmaNavat yathaa aagatam || 3-46-35
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.
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. [3-46-35]
Did she recognise Ravana as a pseudo-Brahman or not… is the doubt raised by this verse, because different texts use different compounds apaaya a darshanam…. upaaya a darshanam etc. It is concluded that she, for sure, identified him as a pseudo-Brahman, because she has seen many such sanyasi-s while she was in Mithila. Hence she is said here as Maithili because she hails from Mithila and her father’s court was full with these sanyasi-s, yati-s, parivraajaka-s. Then it is questioned as to why she invited him, though recognised him as a pseudo-Brahman. For this Govindaraja says: kaaSaaya daNDa maatreNa yatiH puujyo na samshayaH | ‘By spotting the saffron robe alone, a sanyasi is venerable…’
Then, another doubt is raised as to how she noticed him to be pseudo- sanyasi . For this it is said raatri advaanam yaanam ca strii kathaa laulyam eva ca | mancakam shukla vastram yatiinaam patanaani SaT || ‘Meandering during night, using vehicles, showing interest in episodes relating to women, and relations with women, using a cot to sleep, wearing white cloths… these six show the downfall of his sanyaasi-hood…’ Ravana is indulged in strii kathaa in the whole of this chapter, in admiring at her lips, breasts, thighs etc., and no usual swasti vacana, shubha aashiis ‘blessings…’ are uttered by him and thus Seetha could discern him to be a pseudo- sanyasi.
Though knowing him as such, why should she revere him at all, is another question. What else she could do as his appearance itself is uddveSTum a+shakyam ‘irrefutable appearance of a Brahman sanyasi…’ hence, somehow some time is to be gained until the arrival of Rama or Lakshmana. Otherwise, this pseudo-sanyasi may cause any pseudo-problem that she cannot solve. For this, the reply is at the word in the last verse haritam dadarsha… ‘only greenery is seen by her not Rama nor Lakshmana…’ And in the next verse itself she is addressing him as a “Brahman…’ but not with the titles like sanyasi or yatiishvara, paramahamsa, parivraajaka etc. A Brahman alone is eligible to take up sanyaasa ‘Hindu-sanyaasi-hood…’ not Kshatriya or others. Hence, she concluded him to be Brahman. When once the sanyaasi-hood is taken he is no more a Brahman and his bodily being neutralises in the Absolute, and such a sanyaasi shall drag on his body, without comfortable bodily needs, until his natural death. But Seetha is addressing him contrary to his stance .
इयम् बृसी ब्राह्मण कामम् आस्यताम्
इदम् च पाद्यम् प्रतिगृह्यताम् इति |
इदम् च सिद्धम् वन जातम् उत्तमम्
त्वत् अर्थम् अव्यग्रम् इह उपभुज्यताम् ३-४६-३६
idam ca paadyam pratigR^ihyataam iti |
idam ca siddham vana jaatam uttamam
tvat artham avyagram iha upabhujyataam 3-46-36
“Oh, Brahman, this is the Darbha-grass-seat and you be seated comfortably, here is water, receive it for hand and feet wash, here is the forest grown victuals for your sake… dine on them relaxedly…” Thus Seetha said to Ravana. [3-46-36] .
निमंत्र्यमाणः प्रतिपूर्ण भाषिणीम्
नरेन्द्र पत्नीम् प्रसमीक्ष्य मैथिलीम् |
प्रसह्य तस्या हरणे धृढम् मनः
समर्पयामास आत्म वधाय रावणः || ३-४६-३७
narendra patniim prasamiikShya maithiliim |
prasahya tasyaa haraNe dhR^iDham manaH
samarpayaamaasa aatma vadhaaya raavaNaH || 3-46-37
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] .
ततः सुवेषम् मृगया गतम् पतिम्
प्रतीक्षमाणा सह लक्ष्मणम् तदा |
निरीक्षमाणा हरितम् ददर्श तत्
महद् वनम् न एव तु राम लक्ष्मणौ || ३-४६-३८
pratiikShamaaNaa saha lakShmaNam tadaa |
niriikShamaaNaa haritam dadarsha tat
mahad vanam na eva tu raama lakShmaNau || 3-46-38
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] .