Srimad Vālmīki Rāmāyaṇa | Yuddha Kāṇḍa ~ Sarga 116 of 128

1. shrutvaa = hearing; uktaa = (the words) spoken; evam = thus; saroSheNa = with indignation; paruSham = and harshness; raaghaveNa = by Rama; roma harShaNam = which caused her hair to stand on end; vaidehii = Seetha; abhavat = became; pravyathitaa = very much perturbed.

Hearing the harsh words with indignation, spoken by Rama, which caused her hair to stand on end, Seetha became very much perturbed.

2. shrutvaa = hearing; ghoram = the terrific; vachaH = words; bhartuH = of her husband; ashruta puurvam = which were never heard by her before; mahati jane = amidst a large gathering of people; saa maithilii = that Seetha; tadaa = at that time; abhavat = became; avanataa = downcast; lajjayaa = with shame.

Hearing the terrific words of her husband, which were never actually heard by her before, amidst a large gathering of people, Seetha stood bent low with shame.

3. svaani gaatraaNi iva = as though her own limbs; pravishanti = were pierced; taiH vaaksharaiH = by those arrow-like words; sashalyena = with pointed splinters; saa janakaatmaaa = that Seetha; aavartayat = shed; ashruuNi = tears; bhR^isham = profusely.

As though her own limbs were pierced by those words, which were arrow-like with pointed splinters, Seetha shed profuse tears.

4. tataH = then; pramarjantii = wiping clean; swam aananam = her face; baaShpa pariklinnam = which was bathed in tears; abraviit = (she) spot; dam = the following words; sharaiH = slowly; bhartaaram = to her husband; gadgadayaa vaachaa = in a stammering voice.

Then, wiping clean her face, which was bathed in tears, she spoke the following words slowly, in a stammering voice to her husband.

5. viira = O valiant one!; kim = why; shraarayase = are you causing me to hear; iidR^isham = such; ruukSham vaakyam = harsh words; shrotra daaruNam = which are violent to hear; maam = for me; praakR^itaH iva = like a common man; praakR^itaam = (speaking) to a common woman?

“O valiant Rama! Why are you speaking such harsh words, which are violent to hear for me, like a common man speaking to a common woman?” .

6. mahaabaaho = O the long-armed one!; na asmi = I am not; yathaa tathaa = the one in the way; avagachchhasi = you understand; maam = me; gachha = pick up; pratyayam = a trust; me = in me; shape = I swear; te = to you; svena chaaritreNa = by my own character.

“O the long-armed one! I am not the one in the way you understand me. Have a faith in me. I swear to you by my own character.”.

7. prachaareNa = by the conduct; pR^ithak striiNaam = of vulgar women; tvam = you; parishaN^kase = distrust; jaatim = the entire race of women; parityaja = give up; enaam = this; shaN^kaam = doubt; yadi aham = if; I; pariikShitaa = have been actually tested (and found trustworthy); te = by you.

“By the conduct of vulgar woman you distrust the entire race of women. Give up this doubt, if I have been actually tested (and found trustworthy) by you.” .

8. prabho = O lord!; na it was not; me kaamakaaraH = my willfulness; iti yat = that; gataa asmi = when I came; gaatra samsparsham = into contact; (with the person of Ravana); aham vivashaa = I was helpless; daivam = my (adverse) fate; aparaadhyati = was to blame; tatra = on that score.

“O lord! It was not my willfulness, when I came into contact with the person of Ravana. I was helpless. My adverse fate was to blame on that score.”.

9. me hR^idayam tu = my heart on its part; yat tat = which was; madadhiinam = subservient to me; vartate = was abiding; tvayi = in you; kim = what; kariShyaami = could I do; aniishvarii = helpless as I was; gaatreShu = aniishvarii = helpless as I was; gaatreShu = with regard to my limbs; paraadhiineShu = with regard to my limbs; paraadhiineShu = which had fallen under the sway of another?

“My heart, which was subservient to me, was abiding in you. What could I do, helpless as I was, with regard to my limbs which had fallen under the sway of another?”.

10. maanada = O bestower of honour; aham na vijJNataa yadi te = If I could not be fully known to you; sahasamvR^iddha bhaavena samsargeNa cha = in spite of our love having simultaneously grown and despite of our having lived together; hataa asmi = I am ruined; shaashvatam = permanently; tena = by such ignorance.

“O bestower of honour! If I could not be fully known to you, in spite of our love having simultaneously grown and despite of our having lived together, I am ruined permanently by such ignorance.” .

11. rajaa = O king!; mahaaviiraH = the great hero; hanumaan = Hanuma; preShitaH = was sent; te = by you; avalokakaH = as your search-agent; kim = why; aham = I; laN^kaasthaa = who was still in Lankaa; na visarjitaa = was not abandoned; tadaa = then itself?

“O king! Hanuma, the great hero, was sent by you as your search-agent. Why I, who was still in Lanka, was not abandoned then itself?” .

12. viira = O hero! jiivitam = life; syaat tyaktam = would have been given up; mayaa = by me; samtyaktayaa = when deserted; tvayaa = by you; tadvaakya samanantaram = immediately on hearing the message (conveying your desertion); asya vaanarasya pratyakSham = before the eyes of this monkey.

“O hero! Life would have been given up by me, when deserted by you; immediately on hearing the message (conveying your desertion) before the eyes of the monkey.”.

13. ayam vR^ithaa shramaH = this wasteful endeavour; (in the form of crossing over to Lanka and waging war against the mighty Ravana); nyasya = keeping; jiivitam = your life; samshaye = in jeopardy; nasyaat = would not have been there; na cha = nor; ayam tava suhR^ijjana viphalaH parikleshaH = would have your friends have been put to such fruitless hardship.

“This wasteful endeavour (in the form of crossing over to Lanka and waging war against the mighty Ravana, keeping your life in jeopardy), would not have been there, nor would have your friends been put to such fruitless hardship.”.

14. nR^ipa shaarduula = O excellent king; tvayaa tu = you; however; puraskR^itam = gave priority; striitvameva = to woman liness; laghunaa manuShyeNa iva = like a feeble man; anuvartataa = conforming; roShameva = to just an emotion of anger.

“O excellent king! You, however, like a feeble man, gave priority to womanliness, conforming yourself to just an emotion of anger.” .

15. vR^ittajJNaH = O knower of virtuous conduct!; utpattiH = my birth; janakaat = was from Janaka; apadesheva = in disguise; vasudhaatalaat = but was actually from the earth; mama = my; vR^ittam cha = sacred birth; bahu = of a high degree; na puraskR^itam = was not honoured; te = by you.

“O knower of virtuous conduct! My birth was from Janaka in disguise; but was actually from the earth. My sacred birth of such a high degree, was not honoured by you.” .

16. mama paaNiH = my hand; nipiiDitaH = taken (as a bride by you); baalye = in our childhood; na pramaaNiikR^itaH = was not recognized; mama = my; bhaktishcha = devotion; shiilam cha = my chastity; sarvam = all; pR^iShThataH kR^itam = have been ignored; te = by you.

“My hand taken (by you as a bride) in our childhood was not duly recognized by you. My devotion, my chastity and all have been ignored by you.”.

17. siitaa = Seetha; iti = thus; bruvantii = speaking; rudatii = weaping; baaShpa gadgadabhaaShiNii = and stammering with tears; uvaacha = said; lakShmaNam = to Lakshmana; diinam = who was sad; dhyaana paraayaNam = and engaged in thoughtfulness.

Seetha, thus speaking, weeping and stammering with tears, said to Lakshmana, who was sad and engaged in thoughtfulness (as follows): .

18. saumitre = O Lakshmana!; kuru = create; chitaam = a pile of fire; me = for me; bheShajam = which is a remedy; asya vyasanasya = for this trouble; aham mithyaapavaadopahataa = smitten as I am with false blames; na utsahe = (I) no longer wish; jiivitum = to survive.

“O Lakshmana! Create a pile of fire, for me, which is a remedy for this disaster. I no longer wish to survive, smitten as am with false blames.” .

19. pravekShyaami = I will enter; havyavaahanam = a fire; gantum = to obtain; gatiH = a course; yaa kShamaa = which is appropriate; me = for me; tyaktaayaH = who has been jana samsadi = amidst an assembly of men; bhartraa = by me husband;apriitena = who was not satisfied; guNaiH = with my traits.

“I will enter a fire, to obtain the only course appropriate for me, who has been abandoned amidst an assembly of men, by my husband who was not satisfied with my traits.” .

20. evam = thus; uktaH = spoken; vaidehyaa = by Seetha; lakShmaNaH = Lakshmana; para viirahaa = the destroyer of enemy-warriors; aapannaH amarSvaa vasham = who gave way to wrath; samudaikShata = looked; raaghavam = towards Rama.

Hearing the words of Seetha, Lakshmana, the destroyer of enemy warriors, giving way to wrath, looked towards Rama.

21. vijJNaaya = understanding; manashchandam = the inclination of the mind; raamasya = of Rama; aakaara suuchitam = hinted by the expression in his face; saH viiryavaan = that valiant; saumitriH = Lakshmana; chakaara = prepared; chitaam = a pyre; raamasya mte = in deference to the wishes of Rama’s.

Understanding the inclination of the mind of Rama, hinted by the expression in his face, that valiant Lakshmana prepared a pyre, in deference to the wishes of Rama.

22. na kashchit suhR^it = no one near and dear; ashakat hi = was indeed able; anuvetum = to cajole; tadaa = on that occasion; atho = or; vaktum = to speak; draShTum va api = or even to look upon; raamam = Rama; kaalaantakayamopamam = who appeared like Yama the lord of death at the time of dissolution of the world.

No one near and dear was indeed able to cajole on that occasion or to speak or even to look upon Rama, who appeared like Yama the lord of death at the time of dissolution of the world.

23. tataH = thereupon; vaidehii = Seetha; pradakShiNam kR^itvaa = doing circumambulation; raamam = to Rama; sthitam athomukham = standing with his head bent low Rama; upaavartata = went towards; diiptamaanam = the blazing; hutaashanam = fire.

Thereupon, Seetha, after doing circumambulation to Rama, who was standing with his head bent low, proceeded towards the blazing fire.

24. praNamya = having offered salutation; daivebhyashcha = to gods; braahmaNebhyashcha = and Brahmins; baddhaaN^jalipuTaa = as also having joined her palms; agni samiipataH = in the vicinity of the fire; maithilii = Seetha; uvaacha = spoke; idam = the following words:

Having offered salutation to gods and brahmins as also having joined her palms in the vicinity of the fire, Seetha spoke the following words: .

25. yathaa = as; me = my; hR^idayam = heart; naapasarpati nityam = never moves off; raaghavaat = from Rama; tathaa = so; paavakaH = let the fire-god; lokasya saakShii = the witness of the world; paatu = protect; maam = me; sarvataH = from all sides.

“As my heart never moves off from Rama, so let the fire-god, the witness of the world, protect me from all sides.” .

26. yathaa = as; raaghavaH; Rama; jaanaati = apprehends; maam = me; shuddha charitaam = though of unimpeachable conduct; duShTaam = to be spoilt; paavakaH = let the fire-god; lokasya saakShii = the witness of the world; paatu = protect; maam = me; sarvataH = from all sides.

“As Rama apprehends me, though of unimpeachable conduct, to be spoilt, let the fire-god the witness of the world protect me from all sides.”.

27. yathaa = as; aham = I; naaticharaami = have never been unfaithful; karmaNaa = in act; manasaa = thought; vaachaa = and speech; raaghavam = to Rama; sarvadharmajJNam = who knows all the virtues; tathaa = so; paavakaH = let the fire-god; paatu = protect; maam = me.

“As I have never been unfaithful in act, thought and speech to Rama, who knows all the virtues, so let the fire-god protect me.” .

28. yathaa = since; bhagavaan = the adorable; aadityaH = sun-god; vaayuH = wind-god; dishaH = the four quarters; tathaiva cha = and even so; chandraH = the moon-god; aashchaapi = as also the deity presiding over the day-time; tathaa = and; samdhye = the twilights; raatrishcha = and the night; tathaa = and; pR^ithivii = the earth; anyo.api = and even others; vijaananti = know (me); chaaritra samyutaam = to be endowed with good conduct; tathaa = so; (let the fire-god protect me).

“Since the adorable sun-god, wind-god, the four quarters and even so the moon-god, as also the deity presiding over the day-time and the twilights and the night and the earth and even others know me to be endowed with good conduct, so let the fire-god protect me.”.

29. evam = thus; uktvaa = speaking; vaidehii = Seetha; parikramya = walking around; hutaashanam = the fire-god; antaraatmanaa = mind; niH shaN^kena = free from hesitation; vivesha = entered; diiptam jvalanam = the blazing fire.

Thus speaking, Seetha walking around the fire-god, with her mind free from hesitation, entered the blazing fire.

30. sumahaan janashcha = a large gathering of men; baala vR^iddha samaakulaH = including children and elders; dadarsha = saw; diiptaam = the shining; maithiliim = Seetha; pravishantiim = having entered; hutaashanam = the fire; tatra = there.

A large gathering of men including children and elders, saw the shining Seetha having entered the fire there.

31. saa = that Seetha; taptanava hemaabhaa = having a shining of fresh refined gold; tapta kaaN^chana bhuuShaNaa = and decked with ornaments of refined gold; papaata = plunged; diiptam jvalnnam = into the blazing fire; sarvalopasya samnidhau = in the presence of all people.

That Seetha, with the shining of fresh refined gold and decked with ornaments of refined gold, plunged into the blazing fire, in the presence of all people.

32. sarvaaNi = all; ruupaaNi = the living beings; dadR^ishuH = saw; tadaa = then; taam vishaalaakShiim siitaam = that wide-eyed Seetha; rukavedi nibhaam = and looking like a sacrificial altar made of gold; patantiim = who was plunging; havya vaahanam = into the fire.

All the living beings saw then that wide-eyed Seetha, who looked like a golden altar, plunging into the fire.

33. kR^itsnaaH = the entire; trayaH = three; lokaaH = kinds of people (viz. Sages; gods and Gandharvas); dadR^ishuH = saw; taam mahaabhaagaam siitaam = that illustrious Seetha; pravishantiim = entering; hutaashanam = the fire; puNyaam aajyaahutiimiva = as a sacred oblation of clarified butter.

The sages, gods, and the Gandharvas saw that illustrious Seetha entering deep into the fire as a sacred oblation of clarified butter.

34. sarvaaH = all; striyaH = the women; prachukrushuH = screamed; dR^iShTvaa = on seeing; taam = her; patantiim = rushing; havyavaahane = into the fire; dharaamiva = like a gush; samskR^itaam vasoH = of clarified butter; adhvare = plunging into sacrificial fire; mantraiH = duly consecrated with Vedic hymns.

All the women (who were present there) screamed on seeing her, rushing into the fire, like a gush of clarified butter plunging into the sacrificial fire, duly consecrated by Vedic hymns.

35. trayaH = the three; lokaaH = worlds; devagandharva daanavaaH = the gods; Gandharvas and demons; dadR^ishuH = beheld; taam = her; devataami va = as a goddess; patantiim = rushing; shaptaam niraye = into a cursed hell; tridivaat = from heaven.

The denizens of the entire three worlds including the gods, Gandharvas and demons, beheld her falling into the fire, like a goddess, subjected to a curse, falling from heaven to hell.

36. tasyaam = while she; vishantyaam = was entering deeply; agnim = into the fire; vipulaH svanaH = a loud sound; adbhutopamaH = which appeared strange; haa haa iti = uttering ‘Alas; Alas’; sambabhuuva = rose; rakShasaam vaanaraaNaam cha = from both the demons and the monkeys alike.

While she was entering deeply into the fire, a loud sound, which appeared strange, uttering ‘Alas, Alas’ rose both from the demons and the monkeys alike.