Introduction
Ravana abducts Sita and is on way to Lanka while the whole nature along with its inhabitants laments for the atrocious abduction of sita. In here, almost every verse is elaborated, for they contain poetic niceties, and hence more stuffing in introduction is unbefitting.
सा तु तारा अधिप मुखी रावणेन निरीक्ष्य तम् |
गृध्र राजम् विनिहतम् विललाप सुदुःखिता || ३-५२-१
gR^idhra raajam vinihatam vilalaapa suduHkhitaa || 3-52-1
ॐ
Show Description: Sloka 3.52.1
Seetha whose visage is like a full moon wept on gazing the king of eagles Jataayu whom Ravana nearly killed. [3-52-1]
There occurs another verse before this one in Eastern recension which says that Ravana has firstly seen Jataayu who is spinning on earth to breath his last: tam alpa jiivitam gR^idhram sphurantam raakSha adipa | dadarsha bhuumau patitam samipe raaghava aashramaat ||thereby giving some time to Seetha to recollect what has happened.
निमित्तम् लक्षणम् स्वप्नम् शकुनि स्वर दर्शनम् |
अवश्यम् सुख दुःखेषु नराणाम् परिदृश्यते || ३-५२-२
avashyam sukha duHkheShu naraaNaam paridR^ishyate || 3-52-2
ॐ
Show Description: Sloka 3.52.2
“Humans definitely perceive either agony or ecstasy by its concomitant happenings, or by the characteristics of uncommon reflexes of their own body parts, or by the presages, or by conjecturable concomitants, or by cognising calls of birds. [3-52-2]
Vividly: Seetha’s plaint is like this: ‘Oh, Rama, we humans do perceive good or bad happenings by the presages, like concomitant happenings of some hindrances when a deed is attempted, like unforeseen tidings like sneezing, a minor accident or a misfire, or unable to catch a sight of one’s own face in a mirror… or by the undue reflexes of bodily parts, like flutter of eyelids or shudder of shoulders or arms… or by the callings of birds and movements of animals… so, by now your left shoulder and left eye should have shuddered, or some crows might have cawed uglily, or some birds might have gone from your right to left, except garuDa, bharadwaja birds, and by these forebodings why do not you cognise that something is happening to me and thus why not come to my rescue?’ .
न नूनम् राम जानासि महत् व्यसनम् आत्मनः |
धावन्ति नूनम् काकुत्स्थ मत् अर्थम् मृग पक्षिणः || ३-५२-३
dhaavanti nuunam kaakutstha mat artham mR^iga pakShiNaH || 3-52-3
ॐ
Show Description: Sloka 3.52.3
“Oh, Rama, for sure you are not able to know about big catastrophe called my kidnap is chancing on you, even though oh, Kakutstha, these animals and birds are running towards you surely for my sake, to tell about me. [3-52-3]
bhaava/import: ‘Oh, Rama you may not be able to perceive the prognostications as you are in a fit of hunting that Golden Deer, but, for a while keep that hunting at bay and give an ear to these birds and animals that are rushing towards you to convey the news of my kidnap… and for god’s sake do not kill these animals, presuming that they are pestering you…
अयम् हि कृपया राम माम् त्रातुम् इह संगतः |
शेते विनिहतो भूमौ मम अभाग्यात् विहंगमः || ३-५२-४
shete vinihato bhuumau mama abhaagyaat viha.ngamaH || 3-52-4
ॐ
Show Description: Sloka 3.52.4
“Oh, Rama, this sky flier Jataayu who mercifully came here to save me is verily mangled on his encountering Ravana, and he is sprawling on earth, indeed by my ill luck.” Thus Seetha wailed. [3-52-4]
bhaava/import: ‘My ill luck is so preponderant, in that it has demolished this Jataayu, who by himself is a pious and merited being who came to help the helpless one like me… but my ill luck pervaded over such an impeccable being also… otherwise Jataayu would have vanquished Ravana… thus, when an immeasurable ill luck is holding sway, it is for you, and you alone, oh, Rama, to come for my rescue…’ .
त्राहि माम् अद्य काकुत्स्थ लक्ष्मण इति वरांगना |
सु संत्रस्ता समाक्रंदत् शृण्वताम् तु यथा अन्तिके || ३-५२-५
su saMtrastaa samaakra.ndat shR^iNvataam tu yathaa antike || 3-52-5
ॐ
Show Description: Sloka 3.52.5
That best lady who is very highly panicked bawled noisily, “oh, Rama of Kakutstha… oh, Lakshmana… liberate me now…” as though the addressees are before her. [3-52-5]
bhaava/import: A subject’s bawling in the audience of a king is different from that of a cry of a subject in a moor. Here Seetha is visualising those two Kakutstha-s, Rama, and Lakshmana, right in her front, in a halo, and suppliantly bawling, as though asking them to come out that halo to help her out. Her bawling is not in a clamorous tone but it is a roshantiim madhura svaraam ‘crying with mellowly voice…’ as detailed at verse 42 below, for there should be difference between the braying of an ass and parroting of a parrot.
ताम् क्लिष्ट माल्य आभरणाम् विलपन्तीम् अनाथवत् |
अभ्यधावत वैदेहीम् रावणो राक्षस अधिपः || ३-५२-६
abhyadhaavata vaidehiim raavaNo raakShasa adhipaH || 3-52-6
ॐ
Show Description: Sloka 3.52.6
That sovereign of demons, Ravana, rushed towards Vaidehi whose garlands and jewellery are muddled up and who is bawling like an orphanized one. [3-52-6] .
ताम् लताम् इव वेष्टन्तीम् आलिंगन्तीम् महाद्रुमान् |
मुंच मुंच इति बहुशः प्रवदन् राक्षस अधिपः || ३-५२-७
क्रोशन्तीम् राम राम इति रामेण रहिताम् वने |
जीवित अन्ताय केशेषु जग्राह अन्तक संनिभः || ३-५२-८
mu.nca mu.nca iti bahushaH pravadan raakShasa adhipaH || 3-52-7
kroshantiim raama raama iti raameNa rahitaam vane |
jiivita antaaya kesheShu jagraaha antaka sa.nnibhaH || 3-52-8
ॐ
Show Description: Sloka 3.52.7, 3.52.8
Ravana, the lord of demons, has repeatedly and harshly taunted Seetha saying, ‘leave it off, leave it off…’ when Seetha devoid of Rama in that timberland is clinging and muffling a sturdy tree like a climber plant, and bawling, ‘Rama, Rama,’ and that demon whose shine is similar to the Death has clutched her hair loosened from her bun, as death loomed large on him. [3-52-7, 8]
bhaava/import: Here the word vane ‘in timberland…’ is actually ‘loneliness…’ plus, ‘minus Rama…’ and her crying is araNya rodana ‘a cry in wilderness…’ And from the viewpoint of Ravana, she is uttering a wild cry indicating that ‘the giant tree called Ravana is going to fall…’ as with the woodcutters’ yelling ‘timber… timber…’ as a warning cry that a tree is about to fall, when the word ‘timber’ is used esp. as intransitive. This catching a chaste woman by her hair is the worst possible crime and sin as explained at 3-50-13 of this chapter. And now all the gods feel satisfied for the commencement of the process for elimination of vice on earth, called Ravana, though pitying Seetha.
Here, the ‘capturing Seetha by her shadow’ as explained by Maheshvara Tiirtha, is an untouched subject. If she can be captured by shadow while she is in her senses and agitating and clinging a sturdy tree, as with Simhika-Hanuma in Sundara Kanda, Ravana should not have given her this much time to bemoan, but should have captured by her shadow without leaving her to pay a visit to dying Jataayu. Hence, this capture is viewed on a human plane, rather than a conjuror’s trick.
प्रधर्षितायाम् वैदेह्याम् बभूव स चरा अचरम् |
जगत् सर्वम् अमर्यादम् तमसा अन्धेन संवृतम् || ३-५२-९
न वाति मारुतः तत्र निष् प्रभो अभूत् दिवाकरः |
jagat sarvam amaryaadam tamasaa andhena saMvR^itam || 3-52-9
na vaati maarutaH tatra niSh prabho abhuut divaakaraH |
ॐ
Show Description: Sloka 3.52.9, 3.52.10a
While Vaidehi is insulted thus, entire world together with its mobile or sessile beings became chaotic, and there chanced a blanketing of a blinding blackness, and waft-less is the Wind and shine-less is the Sun. [3-52-9]
This ‘blackness’ is a poetic gloominess of the mood, rather than a material or mythical, or superimposing darkness. Sun is gloomy, wind is gloomy, and the entire nature is in oblivion of sadness .
दृष्ट्वा सीताम् परा मृष्टाम् देवो दिव्येन चक्षुषा || ३-५२-१०
कृतम् कार्यम् इति श्रीमान् व्याजहार पितामहः |
प्रहृष्टा व्यथिताः च आसन् सर्वे ते परम ऋषयः || ३-५२-११
kR^itam kaaryam iti shriimaan vyaajahaara pitaamahaH |
prahR^iShTaa vyathitaaH ca aasan sarve te parama R^iShayaH || 3-52-11
ॐ
Show Description: Sloka 3.52.10b, 3.52.11
On seeing Seetha’s appropriation by an inappropriate being with His clairvoyant eyes, the illustrious Grandparent of Universe Brahma declared, “the deed is done…” but all of the supreme sages in Brahma’s abode on seeing Seetha in such a condition became despondent, and yet delighted in foreseeing results. [3-52-10b, 11a]
Usually this expression parama R^iSaya ‘quintessential sages…’ is linked with the words danDakaraNya in next verse and said that ‘the sages dwelling in Dandaka forest are delighted and yet, despondent…’ If some elderly sages were available in the vicinity, they would have waited until the arrival of Rama and would have informed Rama of Seetha’s abduction, though they may not be able to combat Ravana or hurl a curse at Ravana. But Ravana is no fool to abduct Seetha while a bystander stands over looking on the spectacle. Hence, these sages said here are those that are available in the academy of Brahma. And the danDaraNya vaasinaH in the next foot are the voiceless and incommunicable beings in Dandaka forest.
दृष्ट्वा सीताम् परा मृष्टाम् दण्डकारण्य वासिनः |
रावणस्य विनाशम् च प्राप्तम् बुद्ध्वा यदृच्छया || ३-५२-१२
raavaNasya vinaasham ca praaptam buddhvaa yadR^icchhayaa || 3-52-12
ॐ
Show Description: Sloka 3.52.12
On seeing Seetha’s appropriation by an impropriate being, the dwellers in Dandaka forest cognised that Ravana’s annihilation has chanced coincidentally. [3-52-12]
Again a poetic ‘thinking’ that even speechless beings can presage and prognosticate. Though they may not tell us directly, their body language and odd behaviour will certainly tell. The behaviour of animals and birds before an earthquake or a storm or any natural devastation is not an unknown phenomena. After all, a frog crocks before a rain.
स तु ताम् राम राम इति रुदन्तीम् लक्ष्मण इति च |
जगाम आदाय च आकाशम् रावणो राक्षसेश्वर || ३-५२-१३
jagaama aadaaya ca aakaasham raavaNo raakShaseshvara || 3-52-13
ॐ
Show Description: Sloka 3.52.13
Ravana, the lord of demons, on wresting Seetha who is bawling, “Rama… Rama…” also thus as, “Lakshmana…” took flight skyward. [3-52-13] .
तप्त आभरण वर्ण अन्गी पीत कौशेय वासनी |
रराज राज पुत्री तु विद्युत् सौदामनी यथा || ३-५२-१४
raraaja raaja putrii tu vidyut saudaamanii yathaa || 3-52-14
ॐ
Show Description: Sloka 3.52.14
That princess Seetha scintillated like the oblique flashes of lightning in a cloud, owing to her golden coloured body which is muffled up with jewellery of pure gold, and added with a golden coloured ocherish silky dress, while traversing in the sky. [3-52-14]
dhvani/innuendo: A lightening in a cloud does not last for a long period. So also, for being with this cloudlike Ravana, these flashes of lightning, called Seetha, will not last long, albeit those flashes alone will electrocute that cloud, called Ravana.
उद्धूतेन च वस्त्रेण तस्याः पीतेन रावणः |
अधिकम् परिबभ्राज गिरिः दीप इव अग्निना || ३-५२-१५
adhikam paribabhraaja giriH diipa iva agninaa || 3-52-15
ॐ
Show Description: Sloka 3.52.15
When her ochreish silk sari’s upper fringe is upheaved by air onto to Ravana, Ravana looked blazing like a mountain set ablaze, muchly and overly. [3-52-15]
dhvani/innuendo: If some parts of a mountain are afire it is no problem since it is usual. But when the mountain itself is overly and muchly aflame, it is impracticable for any to prevent it or help it out. The upper cloth of Seetha’s sari is goldenly silky and thus it will have a tinge of reddish brown hue, like the outer edge of the tongue of fire. That fringe pallu is upheaved, [intr.] rise and fall rhythmically or spasmodically, by air and it is flagging off the annihilation of Ravana, by its flag-like motions on his face. Thus, Ravana who is standing like a mountain as of now is destined soon to become a mountain with a self-ruinous fire, overly and muchly.
तस्याः परम कल्याण्याः ताम्राणि सुरभीणि च |
पद्म पत्राणि वैदेह्या अभ्यकीर्यन्त रावणम् – यद्वा –
– च्युतानि पद्म पत्राणि रावणम् समावाकिरन् – || ३-५२-१६
padma patraaNi vaidehyaa abhyakiiryanta raavaNam – yadvaa –
– cyutaani padma patraaNi raavaNam samaavaakiran – || 3-52-16
ॐ
Show Description: Sloka 3.52.16
Reddish and scented lotus-petals adorning that highly auspicious Seetha have slithered, but again upheaved by air they are bestrewn on Ravana. [3-52-16]
dhvani/innuendo: The reddish lotus petals which hitherto are on her body, as garlands and on her braid as a chaplet, are crumpled and loosened in the tussle and thus each petal is falling each time. Instead of falling onto earth, they are upheaved and sprinkled on Ravana’s body by the fast wind under the feet of Ravana, somewhat like a floral welcome. This is in one way a good omen to Ravana to get a release from his accursed state, while on the other, it suggests that his opulence is soon destined to wither away like a withered petal of lotus. The last foot is taken, which obtains in other mms, leaving off the middle foot, that also says the same.
तस्याः कौशेयम् उद्धूतम् आकाशे कनक प्रभम् |
बभौ च आदित्य रागेण ताम्रम् अभ्रम् इव आतपे || ३-५२-१७
babhau ca aaditya raageNa taamram abhram iva aatape || 3-52-17
ॐ
Show Description: Sloka 3.52.17
Upper fringe of Seetha’s silk sari with golden glitter is upheaved in the sky, and with the reddish hue of sun in red heat of midday it beamed forth like a reddish cloud. [3-52-17]
bhaava/import: A reddish cloud is acceptable either in morning or in evening but not in midday since it is a bad omen.
तस्याः तत् विमलम् – सु नसम् – वक्त्रम् आकाशे रावण अंक गम् |
न रराज विना रामम् विनालम् इव पंकजम् || ३-५२-१८
na raraaja vinaa raamam vinaalam iva pa.nkajam || 3-52-18
ॐ
Show Description: Sloka 3.52.18
As with a stalk-less lotus the immaculate visage of Seetha is unbright in the sky when she is on the flank of Ravana as Rama is not in vicinage. [3-52-18]
bhaava/import: A lotus without a stalk looses its glamour as well as its infrastructure. As sun brightens the face of moon, Rama brightens Seetha’s visage. As moon depends on sun, Seetha depends on Rama, and devoid of him, she is lost to the world for a glimpse.
बभूव जलदम् नीलम् भित्त्वा चन्द्र इव उदितः |
सु ललाटम् सु केश अंतम् पद्म गर्भ आभम् अव्रणम् || ३-५२-१९
शुक्लैः सु विमलैर् दन्तैः प्रभावद्भिः अलंकृतम् |
तस्याः सु नयनम् वक्त्रम् आकाशे रावण अंक गम् || ३-५२-२०
रुदितम् व्यपमृष्ट अस्रम् चन्द्रवत् प्रिय दर्शनम् |
सु नासम् चारु ताम्र ओष्ठम् आकाषे हाटक प्रभम् || ३-५२-२१
su lalaaTam su kesha a.ntam padma garbha aabham avraNam || 3-52-19
shuklaiH su vimalair dantaiH prabhaavadbhiH ala.nkR^itam |
tasyaaH su nayanam vak.htram aakaashe raavaNa a.nka gam || 3-52-20
ruditam vyapamR^iShTa asram candravat priya darshanam |
su naasam caaru taamra oShTham aakaaShe haaTaka prabham || 3-52-21
ॐ
Show Description: Sloka 3.52.19 to 3.52.21
Her lotus pistil like un-pimply face is adorned with a pretty forehead on which prettyish curls are fluttering, and with teeth that are spick and span and sparkling, but tears dabbed on that face to sideways when she wept, yet it is pleasant like moon for a sight with shapely nose, pretty eyes, roseate lips, and shining with golden hue in sky. Nevertheless, when she has gone in the flank of Ravana on the sky such an immaculate face of Seetha turned like a palish moon that has just risen bursting a bluish cloud. [3-52-19, 20, 21] .
राक्षसेन्द्र समाधूतम् तस्याः तत् वदनम् शुभम् |
शुशुभे न विना रामम् दिवा चन्द्र इव उदितः || ३-५२-२२
shushubhe na vinaa raamam divaa candra iva uditaH || 3-52-22
ॐ
Show Description: Sloka 3.52.22
Highly disconcerted by the king of demons that auspicious face of Seetha is unbright like the moon arisen in daytime with somewhat golden hue, owing to the absence of Rama. [3-52-22]
bhaava/import: One moon is enough. If there were to be two moons, it is indicative of some havoc. Now, a silvern moon is there and this lady with her golden-moon face may supersede that silvern moon and thus may cause havocs. Moon coming out when sun is still on sky will be somewhat golden in hue. She is un-brightened because Rama is not at her side as of now, but like a diamond that is coexistent with coal, Seetha is now with this coal-like Ravana.
सा हेम वर्णा नील अंगम् मैथिली राक्षस अधिपम् |
शुशुभे कांचनी कांची नीलम् मणिम् – गजम् – इव आश्रिता || ३-५२-२३
shushubhe kaa.ncanii kaa.ncii niilam maNim – gajam – iva aashritaa || 3-52-23
ॐ
Show Description: Sloka 3.52.23
She that golden coloured Maithili who is moored by the blackish-bodied sovereign of demons shone forth like a sapphirine gemstone studded in a golden cincture.
Or
She that golden coloured Maithili who is moored by the blackish-bodied sovereign of demons shone forth like a golden cincture girded to an elephant. [3-52-23]
The gemstone sapphire, more precisely indra niila maNi, shines brilliantly when studded in silver ornaments, rather than in golden ones. Gold is no match to that blue stone. So also, Seetha’s shine is dullish. This is vyatireka ukti alankaara ‘a litotes…’ The mms of Govindaraja says shushubhe kaa.ncanii kaa.ncii niilam maNim iva aashritaa ‘shone like a sapphire with gold…’ while Maheshvara Tiirtha puts it as gajam iva aashritaa ‘a golden cincture like elephant’s girdle, where Ravana is the elephant and golden cincture is Seetha…’ Though this text of Tiirtha is found more emphatic, but the blemish of reiteration occurs to the epic, because another verse, namely 30 below, contains similar ‘elephant-golden-cincture’ expression gajam kakshyaa iva kaa.ncanii Then, in the text of Maheshvara Tiirtha this verse 30 is pushed to a farther place that is at 30. ‘Then unblemished it is, insofar as proximate reiteration is concerned…’ it is said so.
सा पद्म पीता हेम आभा रावणम् जनक आत्मजा |
विद्युत् घनम् इव आविश्य शुशुभे तप्त भूषणा || ३-५२-२४
vidyut ghanam iva aavishya shushubhe tapta bhuuShaNaa || 3-52-24
ॐ
Show Description: Sloka 3.52.24
Seetha, the daughter of Janaka, with a complexion that is goldenly yellowish in the tinge of a lotus, moreover with her ornaments of purified gold, flashed like a lightning possessed in a dark-cloud, when that stonehearted Ravana possessed her. [3-52-24]
dhvani/innuendo: A lightning seeks no mercy. Though Seetha is overlain on the shoulder of that ghana saara hR^idaya ‘stonehearted…’ Ravana, she does not seek for his mercy to leave her off, as lightning overlain on a cloud does not seek the mercy of a ghanaa ghanaH ‘a darkly massive cloud…’ The nearness or the proximity of a lightning and cloud is short-lived, so is this proximity of Seetha with Ravana. And the lightning will brighten a darkish cloud, but the darkish cloud cannot darken that silvery lightning.
तस्या भूषण घोषेण वैदेह्या राक्षस अधिपः |
बभूव विमलो नीलः सघोष इव तोयदः || ३-५२-२५
babhuuva vimalo niilaH saghoSha iva toyadaH || 3-52-25
ॐ
Show Description: Sloka 3.52.25
With the rustles of Vaidehi’s jewellery that lord of demons shone forth like a shipshape blue-black cloud with rumbles and undulating lightning. [3-52-25]
dhvani/innuendo: A massive darkish cloud may rumble, roar or blare, but its bursting will be scanty and short. So also, this Ravana may appear like a thunderous cloud as of now, but it dissipates soon.
उत्तम अंग च्युता तस्याः पुष्प वृष्टिः समन्ततः |
सीताया ह्रियमाणायाः पपात धरणी तले || ३-५२-२६
siitaayaa hriyamaaNaayaaH papaata dharaNii tale || 3-52-26
ॐ
Show Description: Sloka 3.52.26
Flowers gracing her best body on her head, in garlands on chest, and on armlets have fallen all-over the surface of earth like showers of flowers while she is being abducted. [3-52-26] .
सा तु रावण वेगेन पुष्प वृष्टिः समन्ततः |
समाधूता दशग्रीवम् पुनः एव अभ्यवर्तत || ३-५२-२७
samaadhuutaa dashagriivam punaH eva abhyavartata || 3-52-27
ॐ
Show Description: Sloka 3.52.27
Though that flower-shower has fallen all-over, it is windswept by the speed of Ravana, and fell again on that Decahedral demon. [3-52-27]
All the gods have caused the flower-shower, for their mission is going to fructify by this act of siitaa apaharaNa ‘Abduction of Seetha…’ saying, ‘Oh Goddess Lakshmi, you have graced all of us and the earth to allow yourself for abduction… thus triggered off is our mission of elimination of vice, in the shape of Ravana, on earth…’ So said in kaTaka vyaakhya kaTaka’s commentary. But Maheshvara Tiirtha says that ‘when gods have no guts to affront Ravana or come into the sight of Ravana, wherefrom they cause a flower-shower? So, it is not gods that showered these flowers, but they are the flowers on her body fallen down by the gust caused by the speed of Ravana, but again windswept, up-heaved and fallen on the body of Ravana…’ In either the case, Goddess Lakshmi has blessed Ravana with the flowers fallen from her physique onto the head of Ravana, as with the flowers slid from an idol in a temple, becoming worthy to wear on heads of devotees.
अभ्यवर्तत पुष्पाणाम् धारा वैश्रवण अनुजम् |
नक्षत्र माला विमला मेरुम् नगम् इव उन्नतम् || ३-५२-२८
nakShatra maalaa vimalaa merum nagam iva unnatam || 3-52-28
ॐ
Show Description: Sloka 3.52.28
Like the garland of pristine stars that circles round the loftiest Mt. Meru, that flower-shower circled Ravana, the brother of Kubera. [3-52-28]
dhvani/innuendo: This whirling and twirling of flowers around Ravana is not a one time affair. It is continued by his dashing speed. When the circling flowers are lowered by gravity, they are again up-heaved by Ravana’s speed and thus it is recurrent.
चरणात् नूपुरम् भ्रष्टम् वैदेह्या रत्न भूषितम् |
विद्युत् मण्डल संकाशम् पपात धरणी तले || ३-५२-२९
vidyut maNDala sa.nkaasham papaata dharaNii tale || 3-52-29
ॐ
Show Description: Sloka 3.52.29
Slid from the left foot of Vaidehi her anklet adorned with gems fell down onto the plane of earth like an electric annulus with its sparky sparkles. [3-52-29]
dhvani/innuendo: This anklet has not suddenly fallen. It is whirling for sometime against the gust raised by Ravana’s rush. When it is circuitously whirling, that ring’s sparkles are like the sparks of electricity in a circular band. And this ringlet is a symbolic of an electric ring-like guard for the entire earth against further atrocities on earth, which is why it exhibited its electric-sparks in sky for a while and descended onto earth.
तरु प्रवाल रक्ता सा नील अंगम् राक्षस ईश्वरम् |
प्राशोभयत वैदेही गजम् कक्ष्या इव कांचनी || ३-५२-३०
praashobhayata vaidehii gajam kakshyaa iva kaa.ncanii || 3-52-30
ॐ
Show Description: Sloka 3.52.30
She that Vaidehi who is so delicate like reddish leaflets of trees made that blackish bodied lord of demons, Ravana, well and truly lambent, herself becoming a golden girdle girded around the elephant like Ravana.
Or
She that Vaidehi who is so delicate like reddish leaflets of trees made that blackish bodied lord of demons, Ravana, well and truly lambent, as with an elephant, with a golden girdle, stabled in an elephant-stable by a mahout, the elephant-trainer. [3-52-30]
bhaava/import: The first gist is the apparent and lexical in its meaning and the second one is like this: An elephant that runs amock and berserk will be controlled and brought back to normalcy by a mahout, an elephant-trainer. He will use all necessary items like ropes, chains, hurdles etc., to stop its haphazard running, and among them is a girdle rope with which he mounts that elephant with his goad to control it. Here Seetha is that golden girdle to this elephantine Ravana, with the help that rope Rama, the mahout, can control this elephant in rut, namely Ravana, and can place that pachyderm in its elephant-stable. Govindaraja.
ताम् महा उल्काम् इव आकाशे दीप्यमानाम् स्व तेजसा |
जहार आकाशम् आविश्य सीताम् वैश्रवण अनुजः || ३-५२-३१
jahaara aakaasham aavishya siitaam vaishravaNa anujaH || 3-52-31
ॐ
Show Description: Sloka 3.52.31
Ravana, the brother of Kubera, on invading the sky abducted that radiant Seetha who is radiating the sky by her own radiancy like a massive meteor. [3-52-31]
bhaava/import: The sighting of a meteor in itself is a bad omen mahaa utpaata suucitam ‘augural of a great havoc…’ and this Ravana is personally handling such a causer of a great havoc. A meteor, though visible as a streak of light falling in yonder sky, becomes incandescent as a result of friction with the earth’s atmosphere. As such, it is tantamount to a massive fireball. Ravana is carrying this fireball to set his home afire. Perhaps Ravana might have thought in similar way and thus kept Seetha in Ashoka gardens, instead of placing her in his golden palace, so that his golden palace will not be burnt with this torch, called Seetha. But the same torch burns that golden palace down to ashes, though not directly but indirectly through Hanuma, in Sundara Kanda, as a coincidence.
तस्याः तानि अग्नि वर्णानि भूषणानि मही तले |
स घोषाणि अवकीर्यन्त क्षीणाः तारा इव अंबरात् || ३-५२-३२
sa ghoShaaNi avakiiryanta kShiiNaaH taaraa iva aMbaraat || 3-52-32
ॐ
Show Description: Sloka 3.52.32
Some of her ornaments which are lustrously flamy, for they are sparkling like the sparkles of fireworks, are strewn about on the plane of earth with much clatter like the stars pelted down from the sky. [3-52-32].
तस्याः स्तन अन्तरात् भ्रष्टो हारः तारा अधिप द्युतिः |
वैदेह्या निपतन् भाति गंगा इव गगनात् च्युता || ३-५२-३३
vaidehyaa nipatan bhaati ga.ngaa iva gaganaat cyutaa || 3-52-33
ॐ
Show Description: Sloka 3.52.33
A multi-string pearl pendant, a rivi�re, that vies with the moonshine has glissaded from the medial of her breasts, and while glissading from sky it is sheeny like River Ganga while she glissaded from skies. [3-52-33]
bhaava/import: The simile upama of Seetha’s pearly strings of a pendant to River Ganga may be observed and the portrayal of ganga avataraNa ‘Ganga’s descent to earth…’ may be referred in Bala Kanda. The pearls of the pendant are shining like Ganga’s glistening froth and foam, the strings are her streams, and the string’s wavy movement is Ganga’s beautiful flexuous and curvy drift, moreover the stings are falling off medially from two mountains, called Seetha’s breasts, as Ganga also rose and fell from mountainous heights.
उत्पात वात अभिहता नाना द्विज गण आयुताः |
मा भैः इति विधूत अग्रा व्याजह्रुः इव पादपाः || ३-५२-३४
maa bhaiH iti vidhuuta agraa vyaajahruH iva paadapaaH || 3-52-34
ॐ
Show Description: Sloka 3.52.34
The trees on which diverse birds are perching have been stirred up with the wind blown and up-heaved by the gust of Ravana’s flight, while the swaying motion of those treetops is as though waving hands to console Seetha saying, “fear not… fear not…” [3-52-34]
dhvani/innuendo: When the treetops, rather whole of a tree is swaying, will not the birds abiding on it chirp and chitter? Yes! They will. Thus, the birds are twittering and trees are swaying their tops for a bon voyage. The chirrups of the birds are abhaya vaakyaaH the ‘expression of good wishes to a departing traveller…’ and the swaying motion of treetops are abhaya hasta abhinaya are the ‘gesturing with raised and swaying hands wishing good to a departing traveller… etc. minus voicing, as with ‘ta-ta, cheerio, best of luck…’. The word is ‘tree’ which comes out of earth and stands on earth, thus an earth-born one. Seetha is also an earth-born one and kindred of trees, i.e., nature. Nature itself is assuring Seetha to not to fear.
नलिन्यो ध्वस्त कमलाः त्रस्त मीन जले चराः |
सखीम् इव गत उत्साहाम् शोचन्ति इव स्म मैथिलीम् || ३-५२-३५
sakhiim iva gata utsaahaam shocanti iva sma maithiliim || 3-52-35
ॐ
Show Description: Sloka 3.52.35
With wilted lotuses and scared fishes and other beings moving in water the lotus lakes are unenthusiastically sorrowing for Maithili as though Seetha is their girlfriend.
Poetically
The lakes with lotuses as their faces, and fishes as their eyes, and with the other facial adornments like the swimming, sweeping and sailing water-moving beings like tortoises, waterfowls and the like are unenthused, for a similar girlfriend of theirs, the lotus-faced, fish-eyed, lotus-modelled Seetha is beleaguered, and thus they are sorrowing for such a selfsame Maithili. [3-52-35] .
समंतात् अभिसंपत्य सिंह व्याघ्र मृग द्विजाः |
अन्वधावन् तदा रोषात् सीताम् छाया अनुगामिनः || ३-५२-३६
anvadhaavan tadaa roShaat siitaam chhaayaa anugaaminaH || 3-52-36
ॐ
Show Description: Sloka 3.52.36
All lions, tigers, animals and birds have then gathered in herds from all-over and ran rancorously and pursuantly shadowing the shadow of Seetha. [3-52-36]
dhvani/innuendo: Even the cruellest animals will be compassionate, if only humans are compassionate to them. Neither Seetha scared any animal nor any animal scared Seetha. This may be a useful verse for Animal Rights Activists.
जल प्रपात अस्र मुखाः शृन्गैः उच्छ्रित बाहवः |
सीतायाम् ह्रियमाणायाम् विक्रोशन्ति इव पर्वताः || ३-५२-३७
siitaayaam hriyamaaNaayaam vikroshanti iva parvataaH || 3-52-37
ॐ
Show Description: Sloka 3.52.37
The mountains appeared bewailing with their waterfalls as shedding tears and with their peaks as upraised arms, while Seetha is thus being abducted. [3-52-37]
dhvani/innuendo:A mountain cannot fly up to confront Ravana like an eagle, nor it can express its anguish like a swaying tree or a chirping bird, nor it cannot doggedly run after like lions and other animals, thus it is a ‘cannot but situation’ for any mountain to sit back and weep, as it is sessile. The eyes do not shed tears only in one direction. So also, the waterfalls are shed in many directions at the face-level of mountains, but not from their peaks. Then how to express their anguish bodily, to her who is up above the sky or pray the Almighty to rescue her? Hence, their raised mountaintops are their upraised arms, expressing all of their anguish, more so, with the booming weepy noise of the air coming out their caves, which in normal situations will be like the booming voicing of Sama Veda.
ह्रियमाणाम् तु वैदेहीम् दृष्ट्वा दीनो दिवाकरः |
प्रविध्वस्त प्रभः श्रीमान् आसीत् पाण्डुर मण्डलः || ३-५२-३८
pravidhvasta prabhaH shriimaan aasiit paaNDura maNDalaH || 3-52-38
ॐ
Show Description: Sloka 3.52.38
On seeing Vaidehi who is being abducted thus, magnificent Sun in firmament is saddened, and lowly weakened is his sunshine, palely whitened is his sun-disc, and faintly deadened is his solar constant. [3-52-38] .
न अस्ति धर्मः कुतः सत्यम् न आर्जवम् न अनृशंसता |
यत्र रामस्य वैदेहीम् भार्याम् हरति रावणः || ३-५२-३९
इति भूतानि सर्वाणि गणशः पर्यदेवयन् |
yatra raamasya vaidehiim bhaaryaam harati raavaNaH || 3-52-39
iti bhuutaani sar.hvaaNi gaNashaH par.hyadevayan |
ॐ
Show Description: Sloka 3.52.39, 3.52.40a
“When Ravana is abducting none other than the wife of Rama, then there is no probity. At such a juncture, how conscience can prevail? Unfounded are candour and compassion,” thus the throngs of all beings overly regretted. [3-52-39, 40a] .
वित्रस्तका दीन मुखा रुरुदुः मृग पोतकाः || ३-५२-४०
उद्वीक्ष्य उद्वीक्ष्य नयनैः अस्र पात आविल ईक्षणाः |
udviikShya udviikShya nayanaiH asra paata aavila iikShaNaaH |
ॐ
Show Description: Sloka 3.52.40b, 3.52.41a
Verily frightened are the fawns of deer, and their saddened faces are with tear shedding eyes with flustered looks, and they looked up and up at Seetha in sky and wept. [3-52-40b, 41a]
dhvani/innuendo: The fawns are frightened because they have very broad and comely eyes like Seetha and someday some seducer like Ravana may also lead them astray, as collapsed is the equilibrium of conscience, candour or compassion. Hence, they are peeking out skyward repeatedly while Seetha is also looking down for Rama and Lakshmana, where the commonality is in the fawn-eyes filled with tears, both to the fawns and Seetha.
सुप्रवेपित गात्राः च बभूवुः वन देवताः || ३-५२-४१
विक्रोशन्तीम् दृढम् सीताम् दृष्ट्वा दुःखम् तथा गताम् |
vikroshantiim dR^iDham siitaam dR^iShTvaa duHkham tathaa gataam |
ॐ
Show Description: Sloka 3.52.41b, 3.52.42a
On seeing Seetha who is undergoing anguish in that way the sylvan deities physically shuddered in a worst way. [3-52-41b, 42a] .
ताम् तु लक्ष्मण राम इति क्रोशन्तीम् मधुर स्वराम् || ३-५२-४२
अवेक्षमाणाम् बहुशो वैदेहीम् धरणी तलम् |
स ताम् आकुल केशान्ताम् विप्रमृष्ट विशेषकाम् |
जहार आत्म विनाशाय दशग्रीवो मनस्विनाम् || ३-५२-४३
avekShamaaNaam bahusho vaidehiim dharaNii talam |
sa taam aakula keshaantaam vipramR^iShTa visheShakaam |
jahaara aatma vinaashaaya dashagriivo manasvinaam || 3-52-43
ॐ
Show Description: Sloka 3.52.42b, 3.52.43
She who is looking searchingly at the plane of earth for Rama or Lakshmana, and truly bawling in high-pitched but mellowly voice calling “Rama, Lakshmana”, and whose hair-lengths are tousled, and whose felicitous vermilion mark on her forehead is smudged very untidily, that Decahedral demon abducted such an uncompromising husband-devout, Vaidehi, only for his self-ruination. [3-52-42a, 43] .
ततः तु सा चारु दती शुचि स्मिता
विना कृता बन्धु जनेन मैथिली |
अपश्यती राघव लक्ष्मणाउ उभौ
विवर्ण वक्त्रा भय भार पीडिता || ३-५२-४४
vinaa kR^itaa bandhu janena maithilii |
apashyatii raaghava lakShmaNaau ubhau
vivarNa vak{}traa bhaya bhaara piiDitaa || 3-52-44
ॐ
Show Description: Sloka 3.52.44
She who is already detracted from her kinsfolk in Mithila or in Ayodhya, that Maithili with pretty teeth and clean-cut smile is then distanced from the only two last kinsmen, for either Raghava or Lakshmana or both are unseen by her, and thus her face is paled for she is chastened by the cumber of consternation. [3-52-44] .
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