Rama bewails for Seetha as an ambivert, ambivalent romantic epical hero and asks Lakshmana to return to Ayodhya, as Rama is certain to perish without Seetha. He thinks his agony aloud, weighing pros and cons of his situation.
सीताम् अपश्यन् धर्मात्मा शोक उपहत चेतनः |
विललाप महाबाहू रामः कमल लोचनः || ३-६२-१
vilalaapa mahaabaahuu raamaH kamala locanaH || 3-62-1
In not seeing Seetha that virtue-souled Rama’s sagacity is marred by his anguish and he bewailed with his lotus-like eyes that are reddening like a pair of lotuses, raising is long arms. [3-62-1]
Some mms use the word kaama in the compound shoka upahata cetanaH thus it becomes kaama upahata cetana and then it means ‘his sagacity is marred by desire for Seetha…’ and because of the adjacency of word dharmaatmaa ‘righteous one…’ ‘a righteous desire is no sin to desire for… hence his desire for Seetha is righteous…’ Then mahaabaahuu denotes that he is wailing raising his long arms, and kamala locana is indicative of redness of lotuses, thus his eyes are reddening by his wailing. .
पश्यन् इव च ताम् सीताम् अपश्यन् मदन अर्दितः |
उवाच राघवो वाक्यम् विलाप आश्रय दुर्वचम् || ३-६२-२
uvaaca raaghavo vaakyam vilaapa aashraya dur.hvacam || 3-62-2
Even if Raghava is not able to see Seetha in his presence he started talking to her in a kind of inarticulate wailing, as wailing pampered his articulacy because his speech took shelter of wailing instinct, and as he is cowed down by Love-god, and thus he started to vent out his heart in this way. [3-62-2]
Here the poet is starting the sixth phase among the ten phases called manmadha avasthaaH ‘phases of pangs of love,’ and this one is called a + rati ‘non-indulgence, the ambivalence, the ambiversion…’ of the romantic hero, in romantic epical poetry.
त्वम् अशोकस्य शाखाभिः पुष्प प्रिय तराअ प्रिये |
अवृणोषि शरीरम् ते मम शोक विवर्धिनी || ३-६२-३
avR^iNoShi shariiram te mama shoka vivardhinii || 3-62-3
“Flowers fascinate you very much, my dear, hence you veil yourself with the full bloomed branches of Ashoka tree, but that alone is amplifying my anguish because you both have presently became tormentors. [3-62-3]
We may recount the idea reg. Ashoka flowers expressed at 3-60-17.
कदली काण्ड सदृशौ कदल्या संवृता उभौ |
ऊरू पश्यामि ते देवि न असि शक्ता निगूहितुम् || ३-६२-४
uuruu pashyaami te devi na asi shaktaa niguuhitum || 3-62-4
“Maybe, both your thighs liken to the stalks of banana plants, thinking so, now you have lapped them in grovy banana plants, but I can distinguish which is which, thus now I caught sight of them, oh, lady, you are inapt at least to cover them from me. [3-62-4] .
कर्णिकार वनम् भद्रे हसंती देवि सेवसे |
अलम् ते परिहासेन मम बाधावहेन वै || ३-६२-५
alam te parihaasena mama baadhaavahena vai || 3-62-5
“Oh, lady, you are facetiously glorying in the boscage of fully bloomed Karnikaara trees which is really wafting worry to me, rather than the fragrance of those flowers oh, glorious lady, enough, enough is this facetiousness of yours. [3-62-5] .
विशेषेण आश्रमस्थाने हासो अयम् न प्रशस्यते |
अवगच्छामि ते शीलम् परिहास प्रियम् प्रिये || ३-६२-६
आगच्छ त्वम् विशालाक्षी शून्यो अयम् उटजः तव |
avagacchhaami te shiilam parihaasa priyam priye || 3-62-6
aagacchha tvam vishaalaakshii shuunyo ayam uTajaH tava |
“I am aware of your humour, lady, and I know that you are jocose, but in a place like hermitage unmerited is this sort of raillery, even if it is good-natured. Hence, you come back, oh, wide-eyed one, your cottage is empty. [3-62-6, 7a]
Be it a cottage or a palace, minus a housewife, it cannot be called a ‘home’ na gR^iham gR^iha iti aahuH gR^ihiNii gR^iham ucyate | gR^iham tu gR^ihiNii hiinam araNyam sadR^ishamatam || Maha Bharata, 12-144-6; bhaaryaahiinam gR^ihasthasya shuunyam eva gR^iham bhavet | ‘a house is a house when housewife is there, otherwise it amounts to a forest…’ ‘a house to the householder is a void, if the housewife is not there…’ .
सु व्यक्तम् राक्षैः सीता भक्षिता वा हृता अपि वा || ३-६२-७
न हि सा विलपंतम् माम् उपसम्प्रैति लक्ष्मण |
na hi saa vilapa.ntam maam upasampraiti lakshmaNa |
“Oh, Lakshmana, very evidently demons have either gorged up Seetha, or perhaps abducted her, because she is not returning to me who am whiny indeed for her. [3-62-7b, 8a] .
एतानि मृग यूधानि स अश्रु नेत्राणि लक्ष्मण || ३-६२-८
शंशन्ति इव हि मे देवीम् भक्षिताम् रजनीचरैः |
shaMshanti iva hi me deviim bhakshitaam rajaniicaraiH |
“Indeed these teary-eyed mobs of deer look as if to explain that nightwalkers have gluttonised my lady. [3-62-8b, 9a] .
हा मम आर्ये क्व याता असि हा साध्वि वर वर्णिनि || ३-६२-९
हा स कामा अद्य कैकेयी देवि मे अद्य भविष्यति |
haa sa kaamaa adya kaikeyii devi me adya bhaviShyati |
“Ha! My graceful lady, to where you have strayed now… Ha! Chastely and best complexioned lady, now the ambition of my queen mother Kaikeyi will be fulfilled, as I breath my last owing to your straying… [3-62-9b, 10a] .
सीताया सह निर्यातो विना सीताम् उपागतः || ३-६२-१०
कथम् नाम प्रवेक्ष्यामि शून्यम् अन्तः पुरम् मम |
katham naama pravekshyaami shuunyam antaH puram mama |
“I have come to forests with Seetha and have to go back to Ayodhya without Seetha. How, in all but name, can I step into an oblivion called my palace-chambers? [3-62-10b, 11a] .
निर्वीर्य इति लोको माम् निर्दयः च इति वक्ष्यति || ३-६२-११
कातरत्वम् प्रकाशम् हि सीता अपनयनेन मे |
kaataratvam prakaasham hi siitaa apanayanena me |
“People will denounce me as a vigourless and pitiless person, and my ineptitude will indeed be self-evident, for Seetha is led away from me by some tactical being… [3-62-11b, 12a] .
निवृत्त वन वासः च जनकम् मिथिल अधिपम् || ३-६२-१२
कुशलम् परिपृच्छन्तम् कथम् शक्षे निरीक्षितुम् |
kushalam paripR^icchhantam katham shakshe niriikshitum |
“When the king of Mithila Janaka asks after the wellbeing of all the three of us after the completion of forest living, how do I have the face to stand him? [3-62-12b, 13a] .
विदेह रजो नूनम् माम् दृष्ट्वा विरहितम् तया || ३-६२-१३
सुता विनाश संतप्तो मोहस्य वशम् एष्यति |
sutaa vinaasha saMtapto mohasya vasham eShyati |
“On seeing me without Seetha the king of Videha will be distraught by the perishing of his daughter, and he defiantly goes under the preponderance of perplexity… [3-62-13b, 14a] .
अथवा न गमिष्यामि पुरीम् भरत पालितम् || ३-६२-१४
स्वर्गो अपि हि तया हीनः शून्य एव मतो मम |
svargo api hi tayaa hiinaH shuunya eva mato mama |
“Instead, I prefer not to go to the city Ayodhya that is ruled by Bharata, because it must be comforting to one and all under his rulership, but not to me as Seetha will not be with me… else if, that end of my life occurs now and if I were to go to heaven, even that heaven will be a void to me without her… I believe so… [3-62-14b, 15a] .
तत् माम् उत्सृज्य हि वने गच्छ अयोध्या पुरीम् शुभाम् || ३-६२-१५
न तु अहम् ताम् विना सीताम् जीवेयम् हि कथंचन |
na tu aham taam vinaa siitaam jiiveyam hi kathaMcana |
“Hence, Lakshmana, you go back to that auspicious city Ayodhya forsaking me in forests, because I have no existence without Seetha, isn’t it! [3-62-15b, 16a] .
गाढम् आश्लिष्य भरतो वाच्यो मत् वचनात् त्वया || ३-६२-१६
अनुज्ञातो असि रामेण पालय इति वसुंधराम् |
anuGYaato asi raameNa paalaya iti vasu.ndharaam |
“On tightly hugging Bharata you shall tell him these words as I have said, ‘Rama authorises you to reign the earth…’ [3-62-16b, 17a] .
अंबा च मम कैकेयी सुमित्रा च त्वया विभो || ३-६२-१७
कौसल्या च यथा न्यायम् अभिवाद्या मम अज्ञया |
रक्षणीया प्रयत्नेन भवता सा उक्त कारिणा || ३-६२-१८
kausalyaa ca yathaa nyaayam abhivaadyaa mama aGYayaa |
rakshaNiiyaa prayatnena bhavataa saa ukta kaariNaa || 3-62-18
“Oh, efficacious Lakshmana, on revering my mothers Kaika, Sumitra, and Kausalya justifiably you tell them my good bye, and you as the one who effectuates whatever is assigned to you, you have to effortfully protect my mother Kausalya by doing whatever she says. [3-62-17b, 18] .
सीतायाः च विनाशो अयम् मम च अमित्र सूदन |
विस्तरेण जनन्या विनिवेद्य त्वया भवेत् || ३-६२-१९
vistareNa jananyaa vinivedya tvayaa bhavet || 3-62-19
“Oh, the subjugator of unfriendly, Lakshmana… you shall clearly inform in detail about this perish of Seetha, also that of mine, to our mothers. [3-62-19] .
इति विलपति राघवो तु दीनो
वनम् उपगम्य तया विना सु केश्या |
भय विकल मुखः तु लक्ष्मणो अपि
व्यथित मना भृशम् आतुरो बभूव || ३-६२-२०
vanam upagamya tayaa vinaa su keshyaa |
bhaya vikala mukhaH tu lakshmaNo api
vyathita manaa bhR^isham aaturo babhuuva || 3-62-20
Thus Raghava, the dejected, neared every corner of the forest in his search, and bewailed because that lady with best plaits, Seetha, is not found and missing from him. Even Lakshmana became whey-faced, frantic-hearted, highly overwrought, by the fear of uncertainty looming large on them. [3-62-20] .